A PETITION For the Vindication of the Public use of the Book of COMMON-PRAYER, From some foul, but undeserved aspersions lately cast upon it. And for the asserting of the Public use of Set-Forms of PRAYER, and dispensing the holy SACRAMENTS.  
Occasioned by the late Ordinance for the ejecting of scandalous, ignorant, and insufficient Ministers and Schoolmasters.  
As also thirty seven Quaeres concerning the said Ordinance, and the particulars thereof.  
Humbly presented to the most Honourable and Highest Court of PARLIAMENT, now convened at Westminster, Anno 1654.  
WITH A true Account rendered in an Epistle prefixed, and an Appendix subjoined, both of the Printing and Presenting the same.  
By Lionel Gatford, Bachelor in Divinity.  
2 CHR●●. 13. v. 9 DEUT. 33. v. 8.10, 11.  
London, Printed for John Williams, at the Crown in Saint Paul's Churchyard▪ 1655.   

TO THE MOST HONOURABLE and Highest Court of PARLIAMENT, now assembled at Westminster,  
Lionel Gatford, Bachelor in Divinity, wisheth all Wisdom, Courage, and Fear of the Lord, with all other graces necessary for this life, and all comforts and joys reserved for a better.  
Most Honourable, and truly honoured,  
BE pleased (I most humbly beseech you) to receive by the hands of another, what my present infirmities of body, and poverty of condition, will not permit me to present unto your Honours by mine own. The following Petition, and certain Quaeres annexed thereto; both occasioned by the late Ordinance for the ejecting of scandalous, ignorant, and insufficient Ministers and Schoolmasters. An Ordinance deserving your strictest examination, as being suggested to his Highness by some grand, but close underminers of the Protestant Religion, for the utter extirpation of the Ministry thereof out of this Nation, and therefore already taken (as I am informed) into your most pious consideration, as a work most beseeming you and your known zeal and affection to the said Religion. And if the said Petition, and Quaers may contribute aught, though never so little to that great and glorious work, I shall give God all the glory of it; as I shall never cease to supplicate him for his assisting you therein, and crowning your endeavours with an happy and honourable success. I have caused both the Petition and Quaeres to be Printed, and taken the best order I could, at this distance with the Stationer, to whose care I committed the Printing of them, that your Honours might have each of you a perfect Copy, to the intent that you might by yourselves in your retirements, as well as jointly in your Assembly (if you see cause) peruse and scan every part and clause thereof. And if after such a perusal, your Honours shall find (as I trust you will) nothing therein either repugnant or prejudicial to truth, and the zealous and prudential propugning thereof, or unbeseeming the propugner, or unworthy of your Honours appearing for; I humbly beg your further recommending them (if you shall think fit to a more public view, either of his Highness' 〈◊〉 any other, with what advantage your better Judgements, and more inflamed zeal to God's glory, and the true Reformed Religion shall prompt you to. But if they obtain no other favour but the being read by you, I shall repute it no small recompense, as well as honour to have such witnesses of my being really studious, and cordially desirous to defend and maintain, to the utmost of my weak power and ability, the said true Reformed Protestant Religion established in the Church of England, against all the enemies and oppugners thereof; as also against whatsoever scandals, reproaches, or aspersions they can cast on it. And that as readily and willingly now in these times of frenzy and madness on the one hand, as heretofore in those of imprudence and incogitancy on the other. And perhaps the known adversaries of our Religion (whose heads have been and still are very busy in all the designs and contrivances against it, though they have and do make use of others hands to act by) may lose a great part of their present design, if they be not wholly frustrated, by this single appearance of one poor stripling of the Church of England; it being known to them and to the world, that (notwithstanding the fall of so many thousand able and eminent professors and repugners of the same Religion, by their Jesuitical treacheries and conspiracies) there are yet whole Armies left of the same faith and courage, though they have not so publicly declared themselves, nor indeed might without ●●curring some censure, which they are desirous to avoid. Howsoever, if that stripling be but encouraged with your approbation (as he hath reason from former mercies and deliverances to hope for God's assistance) he shall willingly hazard himself in the defence of his Religion; and, upon reasonable warning, will be ready with his Shepherd's Scrip, and Pastoral Instruments, (though he be sequestered from his flock) to encounter with any Philistine, to whom your Honours shall send or call forth.  
Your most devoted servant   

TO THE MOST HONOURABLE and Highest Court of PARLIAMENT, Now Convened at Westminster, for England, Scotland, and Ireland,  
The Humble Petition of Lionel Gatford, B.D.  
Most humbly showeth,  
THat whereas it pleased his Highness, the Lord Protector, (upon the subtle and malicious suggestions of close, pernicious enemies to the true Reformed Protestant Religion, as your Petitioner in honour of his Highness and Council is bound to conceive) by his Letters to the Judge of the Assizes the last Spring, to require the Justices of Peace to be more particularly careful of the suppressing of Alehouses and the Book of Common-Prayer; And again since that, by an Ordinance entitled, An Ordinance for the ejecting of Scandalous ignorant, and insufficient Ministers, etc. 〈◊〉 conjoin the public and frequent reading or using the said Book, with the horrid crimes of holding or maintaining blasphemous and Atheistical opinions, of being guilty of Cursing, Swearing, Perjury, subornation of Perjury, Adultery, Fornication, Drunkenness, and other abominable crimes mentioned in the said Ordinance; As also thereby to adjudge the so reading the said Book to be a crime so scandalous, as that he, that should be guilty thereof, (how thoroughly Orthodox or faithfully laborious, how devoutly pious, and eminently religious soever he otherwise be) should be ejected and displaced from his Cure of Souls, Benefice, or other place or charge, to his own and poor wife and children's ruin, if not to the extreme damage or hazard of those Souls committed to his Charge, and acknowledged to have been much benefited by his Ministry.  
Your humble Petitioner, in his zeal to God's glory, and the honour of the true Reformed Protestant Religion (of both which, the said Book hath been instrumentally none of the least promoter and advancer) most humbly craveth leave to offer these few particulars to your most serious and pious consideration.  
First, Whether the joining of the Book of Common-Prayer, and Alehouses in their suppressing, and the reputing and accounting the public reading or using it amongst such horrid crimes before mentioned, and the adjudging him that so readeth or useth it, to be therefore so scandalous, as to deserve to be ejected out of his Cure or Charge, be not (to say the least of it) very injurious and prejudicial to the true Reformed Protestant Religion itself, and highly dishonourable both to it and to the true Professors thereof, as also much advantageous to the enemies of both, as well in their now more then ordinarily endeavoured, and more than wontedly prevailing seducements and temptations, for the perverting and corrupting many weak brethren, as otherwise, when it cannot be denied, but that the said Book was at first composed by most pious, and religious, as well as Learned and Orthodox men, eminent for their wisdom and prudence in assisting the Reformation of Religion, a●d renowned for their fidelity and constancy in sealing their profession with their blood: And hath been since revised, and farther approved and established by all our pious Protestant Princes, with the advice and consent of their most Judicious and Religious Parliaments; And contains in it the form and matter of the public worship of God by Prayer, and the form and manner of the public dispensing the holy Sacraments, and other necessary public observances, constantly practised and observed by the Protestants here in England, ever since the Reformation, and no ways repugnant in any essential part thereof to the public form of Prayer, and Administration of the Sacraments, used in other Reformed Churches: So that, if that way and manner of the public worship of God by Prayer, and of the public dispensing or administering the Sacraments, which hath been the only constant and approved way here in the Church of England, be such as deserves not only utterly to be abolished and suppressed, but to be joined in the abolishing and suppressing it, with those sinks of sin, and nurseries of vice, common Alehouses, and to have the using that way and manner reputed amongst such horrid crimes as by the said Ordinance 'tis reputed, and to be adjudged so scandalous, as that they who use it ought to be deemed and censured as unfit & unworthy to officiate in the Church; and for that cause alone to be ejected and displaced: It will thereupon easily be inferred and concluded, that the Church of England (the acknowledged Bulwark and Fortress, as well as asyle and refuge of all the Protestants in Christendom) hath hitherto foully and grossly, yea, criminously and scandalously erred in two main Fundamentals of Religion, and discriminating notes of a true Church, viz. the true worshipping of God, and the right and lawful administration of the Sacraments. And whether the granting or supposing this, be not very injurious and prejudicial to the true Reformed Protestant Religion itself, and highly dishonourable both to it and to the true Professors thereof, etc. as is before alleged, is humbly submitted to your Judgements.  
Secondly, for the vindicating of the true Reformed Protestant Religion, and the professors thereof, from this foul, but most unjust scandal and aspersion, and from the injury, prejudice and damage, that it and they may suffer thereby; Your humble Petitioner further prayeth, that his Highness the Lord Protector, may be so fairly and observantly treated with, and advised by your Honours, his now greatest Council, concerning that particular, that without the least reflection of diminution upon his Honour and Wisdom, (so far as is possible) his own opinion, or rather sudden conception upon others suggestions, concerning the Book of Common-Prayer, may be taken off, & changed into better thoughts; and so the honour of that Book (so far at least, as concerns the honour of God, himself, and the true Reformed Protestant Religion) be preserved, which is no more than the Apostles themselves did in the abolishing of Jewish Rites and Ceremonies, how inconsistent soever with the Christian Profession, and practise, and may much more be indulged to the reverend and religious worship of many thousands and ten thousands eminently renowned Christians.  
And for the same ends, your Petitioner in the third place, offereth to your Honours this humble motion and earnest supplication, That you would be pleased (with the consent of his Highness' first obtained) to publish a decree or command, That all persons of what religion or profession soever, that have aught to object or except against set forms of public Prayer, and administration of the Sacraments in general, or against the Book of Common-Prayer in particular, do (by some few of their own religion and profession, chosen by them for that purpose, for the avoidng of tumults and confusion) within such a time give in to your Honours, either written or printed, all or the chief of the reasons & grounds of those their objections and exceptions. And that your Petitioner, (though very weak and unworthy to appear in so great a cause) together with some few other of those many that are of his judgement, may, upon sufficient notice thereof given to them, and some small charges, by reason of his and their known poverty, allowed them, be admitted to return answer to those objections and exceptions; and then have some further time assigned them to clear and make good to his Highness and to your Honours, these three Assertions.  
I. That Set Forms of public Prayer, and dispensing of the Saeraments, are more agreeable to and consistent with the precepts and rules of Prayer, and dispensing the Sacraments contained in sacred Scripture, then ex tempore Prayers and Arbitrary modes of dispensing these Ordinances are.  
II. That it is requisite and necessary for every settled Church in every Nation to have (as anciently and lately they had) known Set-Forms both of public Prayers, and of public dispensation of the Sacraments, that so errors in both may be the better avoided, and the uncharitable judging of each other prevented, and peace and truth preserved.  
III. That the Book of Common-Prayer, and administration of the Sacraments formerly established and used here in England, is absolutely the best Form and freest from all just exceptions in all essential points and practices of Religion, that ever yet saw light in the Christian world, and none of the weakest Forts, that the Church of England had against Popery, and other errors, and heresies. And therefore may by your Honour's mediation to his Highness, and with his and your joint approbation and confirmation, be still continued in this Church (at least in those Congregations that shall accept and desire it) without the scandal of any, or prejudice to those that shall use it.  
And for this your justice, and zeal for the honour of God, and the true Reformed Protestant Religion, your Petitioner with many thousands shall faithfully and devoutly pray, etc.   

CERTAIN QUERIES Concerning the Ordinance for ejecting of Scandalous, Ignorant, and Insufficient Ministers and Schoolmasters.  
Humbly presented to the Highest Court of PARLIAMENT now convened at Westminster.  By L.G. B.D. 

Quaer. 1.  
WHether the Ordinance itself be not contrary to the known Laws, and other just claims of the Subjects of this Nation,) as Magna Charta and the Petition of Right) for the preservation of themselves, their rights, and proprieties: For that by them (as we are informed) no Subject ought or can be ejected out of his possession or livelihood, unless such an ejection, or dispossession be first legally procured by virtue and power of some established Law or Act of Parliament, constituted and consented unto by the Supreme Governor, and the representative of the Subjects, the Parliament.   

Quaer. 2.  
Whether, if an Ordinance made by the Protector and his Council, for the ejecting of Ministers out of their Live and and livelihoods, be owned since submitted unto, as authority sufficient for the so doing, The late King and his Council be not thereby superabundantly justified against all those late Complaints of the pretended illegallities of their Acts, decrees or orders made by them at the Council board, in far inferior cases to this of possession and livelihood, and instanced in by the late Parliament, as grand grievances of the Subjects, and an introduction of arbitrary power, at least an endeavouring to bring Westminster Hall to Whitehall.   

Quaer. 3.  
Whether by the same authority, an Ordinance may not be made, for the ejecting or sequestering of any other Subjects of England, (even the Commissioners, authorized by this Ordinance themselves, as well as any) that shall, by other Commissioners nominated for that purpose, be found guilty of some of the same, or of any other crimes, that by such an Ordinance shall be reputed crimes.   

Quaer. 4.  
Whether the same Powers that made this Ordinance, when they have judged such and such crimes in Ministers to deserve the ejection of those that are guilty of them out of their Livelihoods, ought not in equity and conscience as in a true sincere detestation of those sins, in whomsoever they find them, to constitute and appoint also some Commissioners in each County to censure severely and punish sharply all the same, much more far greater crimes in others, besides Ministers. For surely, though the same crimes be greater, when found in Ministers, then in others: yet sins of that high nature, as to deserve to be punished with no less than ejection, when found in Ministers, cannot but be so great in themselves, as to deserve some proportionable punishment, when they are found in others, especially in magistrates, and men of place and authority.   

Quaer. 5.  
Whether the Lord Protector's Successor may not with as much equity make another Ordinance for the ejecting of all those, both Clergy and Laymen, out of their estates and livelyhoods, who have been active in this Commission of ejecting Ministers, or otherwise guilty of any other crimes, which shall by him and his Council be judged crimes and worthy of ejection? And whether this present Ordinance may not prove an unhappy precedent to that purpose, not to be spoken or whispered against by any that submits to this.   

Quaer. 6.  
Whether his Highness, by imparting so much power to any five Commissioners in every County, as is by this Ordinance imparted, without admitting of any appeal from their Judgement either to himself, or to his Council, or to his Judges of Assizes, or to any of his Courts in Westminster, may not thereby, ere he is ware have all or the most of the Live and Cures in in every County, voided and emptied of such Ministers, as are at the least contented to submit to his Government, and to live quietly and patiently under it, without attempting aught against him or it, And instead of such, to have them filled again with such Pro-ministers, as will neither be contented with his government, nor with any other? And what consequents or effects may soon follow thereupon in this factious and divided Nation, wherein (besides Jesuitick Papists, who are enemies to all Governors, but those of their own leaven) such multitudes of Anabaptists, Quakers, and other Heretics, that are enemies to all Government, are lately crept up to a considerable strength, may be too soon felt, and to late thought on. His Highness cannot but remember, what a dangerous design it was not long since thought by wise men, for some Commissioners to have power to buy in Impropriations, and to recommend Ministers to them, or to enlarge their Live by them, (though admitted by Bishops) only, for that it was conceived that those Commissioners would thereby oblige the Ministers in such cures too much to them.   

Quaer. 7.  
Whether in all penal Acts or Ordinances for the punishment of any Crimes or offences, it hath not been the constant practice of the Lawgivers of this Nation, and so ought in Conscience ever to be. That no such Act or Ordinance should commence or begin to be of any force, till there had been first some fair warning given to all the Subjects of the Nation, to beware for the future, after such or such a time, of committing such or such a crime or offence: And for that cause, the tenor of such penal Laws did constantly run in these or the like terms. Be it enacted and constituted, etc. That if any man shall, after such a day in such a year, do thus or thus, than he shall suffer so and so: In Gods own account (who hates sin with an infinite hatred, above what any man can do) where there is no Law, there is no transgression, for sin is a transgression of the Law, and where there is no transgression there ought to be no punishment: and although the transgressing of God's Law by any crime or offence, be a fault meriting punishment from that Power, which is ordained by God to be a revenger to execute wrath upon him that doth evil, yet 'tis worth the questioning, whether any such Power may or aught to punish any transgression of God's Law with any punishment, till he have given the people under his power warning thereof. and then too, 'tis much more disputable, whether he may, by any Law, punish any transgression of God's Law with any punishment, that God hath not prescribed in his Law, before he have given them warning of such a punishment, or rather it is not to be questioned at all, it being clear that he ought not, there being no Law of God or man, that can in equity be of any force to punish till it be a Law, and therefore may not punish for what was done before it had a being with a punishment, to which itself only gave the force of being a punishment to that offence or transgression.   

Quaer. 8.  
Whether the making of an Ordinance by any Power for the punishment of crimes committed before that Ordinance was made, and that where no such penalty was ever before by any Law in force inflicted, Be not a rendering of every Subject unsecure in his estate, body and life itself, be he never so obedient to all Laws, and punctually careful to observe them; When as, for aught any man knows, that which he did, sometime since, or now doth, and had then, and hath now, no penalty at all inflicted upon the doing it, or but a light one, may, within a little time after, be reputed and adjudged by the supreme power a crime worthy of the forfeiture of his estate, or the imprisonment or other torture or torment of his body, or the loss of his life itself, and accordingly he may suffer either in one or all of them.   

Quaer. 9  
Whether the Commissioners appointed by the Ordinance to hear and determine concerning the ejection of Ministers and the charges and accusations brought against them, Be such as in Law and right reason ought to be authorized for that purpose.  
First, because they are all secular or Laymen; (for the clergy Commissioners that are nominated are but Ciphers, and have no power by the Ordinance to meddle in any thing, save in the enquiring and judging in part who are ignorant and insufficient.) For although we Ministers of the Reformed Religion of the Church of England do acknowledge our selves subject to the secular power, yet we have ever, till these times of our deep sufferings, had so much Privilege and immunity granted us by our Religious Princes and Parliaments, as that we have perpettually had our Ecclesiastical Judges to hear and de ermine all, or the most Ecclesiastical causes and affairs as weas our temporal judges in all civil. And when well were judged by temporal Judges, they were such learned and approved prudent and upright men, or at least thought to be such, when they were chosen to that weighty and honourable employment, as that they were entrusted with hearing and determining all matters of  Judicature throughout the whole Realm, and least interested in those several Counties and Circuits wherein they were assigned Judges.  
Secondly, because they are, many of them, such Laymen, as have abundantly declared themselves very great dislikers of, if not enemies to those Clergy men of whom they are made Judges; and some of them have given too much occasion to be reputed Antiministers, and such as do not either love or allow the very office and function of Ministers.  
Thirdly, because some of them, and they of the Best rank from whom Ministers might hope and expect to receive the most justice and legal favour, may be feared to be put into Commission, not so much for acting there in themselves, or to restrain and moderate others over-activenesse and violence, as for the countenancing those other Commissioners that are most inferior, and known to be very active and violent against Ministers. For that some of them are made Commissioners, whose places and offices require their constant attendance on his Highness, or near him in some of his Courts at Westminster: And others are made Commissioners for several Counties, in all which 'tis impossible for them to exercise that power, or but very seldom. And some also of those Commissioners in some Counties, if not in the most, will be very unwilling to act in such an employment, being yoked with such inferior and otherwise generally distasted coassessors, as they know some of them to be. And so for these and some other reasons, the whole power and authority, at least the principal if not the sole exercise thereof, for the ejecting of Ministers will be devolved into the hands of some few in every County, whose justice and moderation, the best of Ministers have reason to suspect.  
Fourthly, because too many of such a numerous Synedrion of Commissioners may have children, kindred, or friends, whose want of a Living, or desire of a better, may too much bias those Commissioners in their Judgements, especially against such Ministers as have good Live.  
Fifthly, because divers of those reputed scandalous crimes, whereof those Commissioners are to judge, are not properly within their Cognizance, nor indeed within the sphere of many of their understandings. As what is cursing and swearing, properly so termed, and what is not, what is Drunkenness rightly so called, and what is not; what is a profanation of the Lords day, and what is not, what is the true profession of Religion and godliness, and what is not, and who are the strict professors thereof and who are not, what it is to scoff at or revile the profession of Religion or the strict Professors thereof, and what is not, what are such licentious practices (besides Whitson-Ales, Wakes, Morris Dances, Maypoles, and Stageplays) as do encourage men in a lose and profane conversation, and what are not. For often experience tells us, that some account bare assertions so and so framed to be oaths, and others think those that are oaths to be none: some repute the drinking more than quencheth thirst to be drunkenness, (and here in Norfolk hath been already oath made by a man of no inferior quality, that a Minister was drunk, because he smelled of drink, and his tongue did falter: by which 'tis clear that he neither knew what it is to be drunk, nor what it is to swear one so to be) and others say a man is not drunk, till he be wholly deprived by his excessive drinking of his reason and understanding in the use and exercise of it: and the most learned Judges in the Law have differed very much in their Judgements about it, as well as the Casuists in Divinity. And for the profanation of the Lords Day, Some, and they not a few have accounted the dressing of any meat, or the doing of any other ordinary work, or the using any common talk on that Day, to be a profanation of the Day: Others, that would not like it well to be thought profane, have to their power maintained both by their practice and otherwise, that the working on their trades, or the buying and selling in public markets on that Day (especially if it be not in the hour) of public prayer and preaching) is no profanation of the Day. But for the scoffing at, or reviling the strict profession or professors of Religion or Godliness. There are so many several factions, that claim the profession of Religion and Godliness to themselves, and to those only of their faction, that the true Reformed Protestant Religion (which is the most sound, sincere, true Religion in the world) is by them not vouchsafed the name of Religion, but made the scorn and contempt of them and theirs; and the true professors thereof are become the chief persecuted men of the times. So that now, if any zealous Elijah shall but use any holy Sarcasme against any one of these numerous factions, much more reprove any of them for their folly and frenzy, he may be accounted by some of his Judges a scoffer at, or a reviler of the strict profession, or professors of Religion or Godliness, as we in this County have already a sufficient example thereof, where a very grave, prudent, conscientious Minister (as he is generally voiced) hath been convented for scoffing at the professors of Religion, because he spoke against hypocrites, understanding by them (as the witness upon oath said he believed,) the Godly and religious. Then for other licentious practices, besides Whitson-Ales, Wakes etc. by which men are encouraged in a lose and profane conversation, They may (for aught is known to the contrary) be extended and interpreted by some five Commissioners, as comprehending all games, sports or recreations of youth, how innocent soever: And that Minister that will not join with or assist some indiscreet ignorant Sectaries in their interdicting or disturbing the youth of his Parish, in any such game, sport, or recreation (though he can or do allege more reasons for it, than they or any of their sect can answer) may be judged an incourager or countenancer of men in lose and profane conversation.  
Sixthly, because it is as irregular and improper (if not more) for Laymen to be Commissioners in Ecclesiastical causes and affairs, as for Clergymen to be commissioners in Civil. And it may, without any derogation to any on the one part, or ostentation of any on the other, be very well presumed, that there may be found in every County divers Clergy men every way as fit and able to be Commissioners of peace, as many Laymen named in the Ordinance, are to be Commissioners in the present Commission.   

Quar. 10.  
Whether the joining of so many Ministers with the Lay-Commissioners, and giving them no authority at all to act, unless it be in declaring and adjudging in part, who are ignorant and insufficient (which is as nothing, such Ministers being more secure than the most knowing and able; unless we could imagine, that some of the Clergy-Commissioners themselves will be brought to the test and trial) Does not, even by that, as well as by other mediums, apparently discover to all seeing eyes, that the design of those, that first suggested this Ordinance to his Highness, is utterly to ruin and extirpate the whole Protestant Ministry of England, the long laboured design of the Jesuits, but never so much to be feared as now. And for the full accomplishment thereof with the more security of Ministers and the less suspicion of others that love them; they thought it requisite to have so many Ministers in each County named in the Ordinance as Commissioners, that so it might be presumed, that seeing there were so many Ministers in Commission, they would not suffer any of their own tribe or calling to be ejected, but such as highly deserved it, and of whom there should be little or no hope of reclaiming. But then those Ministers so nominated must have no power at all allowed them, more than to tickle them, and blind others, with the empty title of Commissioners, (though they had known too many of them to have been active enough formerly in the ruining of others of their Brethren) for fear lest some even of those active ones, having seen the sad effect of that their former activeness, and had some remorse of conscience for it; (which is my constant prayer, that they may have, if they have not) and being thereupon become of more bowels and compassion towards the rest of their Brethren, as well as more sensible of their own approaching ruin (for they that persecute Ministers, though it be at the first by the assistance of Ministers, will not willingly leave any Ministers unpersecuted, no not those, that have so assisted them) should now begin to consider better what they do; and not consent or yield, that any Minister of any goodness and worth (though unhappily guilty of too many infirmities, as who is not?) should be ejected or displaced, and so undone and ruined, whom they could deliver from the malice and power of their persecutors, the perfect haters of all Ministers.   

Quaer. 11.  
Whether the careful joining of five Commissioners of the Laity, at the least, with five or more Commissioners of the Clergy, in the case of ignorance, and insufficiency, (the only case wherein the Commissioners of the Clergy, have aught to do) or rather the giving of the five Commissioners of the Laity the chief power in that case also, and making the Clergy Commissioners only their assistants therein, may not be suspected to have been contrived in favour to those justly ignorant, insufficient Mechanics and other illiterate Laics, that have lately either crept in or been thrust into several Live or cures of Souls, and for the preserving them from Being ejected for their gross ignorance and insufficiency. For otherwise, if whomsoever the Clergy Commissioners, though five, or ten, or more, should judge to be ignorant and insufficient, aught to be reputed so upon their so judging, it might have been feared, that the most of those Idol Shepherds must have returned to their old trades again; and many more, that are gaping for other Ministers Live, would not adventure the so filling their unhallowed mouths, lest an after examination should force them to throw them up again, ere they had well swallowed them: And so the people of such Parishes should murmur and complain for want of Ministers, or some things instead of them. Whereas now, if any such should be judged never so ignorant and insufficient by the Clergy-Commissioners, they have not much cause to fear, but that their brethren of the Laity, being some as ignorant as themselves, will be more favourable to them, and preserve them from ejection rather than any, as being fittest to converse and comply with them, or to be servants and slaves to them, without any gainsaying or contradicting whatsoever they say or do.   

Quaer. 12.  
Whether it be not against both the Laws of God and man, that the Oath of one witness with other concurrent evidence of the charge &c. (as is by this Ordinance constituted) should be received as a sufficient testimony for the ejecting of a Minister out of his Living or Cure of souls? whereas an accusation ought not to be received against an Elder, under two or three witnesses. 1 Timoth, 5.19. And one witness is by Gods express command forbidden to rife up against any man, for any iniquity or for any sin, or but at the mouth of two witnesses, or at the mouth of three witnesses the matter is to be established. Deut. 19.15.   

Quaer. 13.  
Whether that Law of God recorded, Deut. 19 from ver. 16. to the end, (namely, That if a false witness did rise up against any man to testify against him that which is wrong, and the Judges upon inquisition (which they by that Law were bound to make) did find that the witness was a false witness, and had testified falsely against his brother; They should then do to him as he had thought to have done unto his brother. And so (not otherwise) they should put away evil from among them, etc.) close not in the equity of it, if not in the very precept, (as fare as it may possibly be observed) oblige us Christians to this day: And whether that Law ought not to be more especially observed and put in execution in case of a false witness rising up against a Minister; and above all, in this particular case; wherein the testimony of one witness is to be received against a Minister, for the ejecting him out of his Living. For if a false witness were so to be punished, when the testimony of one false witness could do no man any hurt, unless another or two more did conspire with him in the fame testimony much more than now in this case, when the testimony of one such witness may ruin a man. And if a false witness, of what rank soever he were, was to be so severely dealt with, when he risen up against any man, though never so much inferior to him, and testified falsely against him; though perhaps only that man, against whom he so testified, were injured thereby, or some few others; How much more than should the extremity of that punishment be inflicted now; when any base inferior fellow may, by rising up and bearing false witness against a Minister of the Gospel, utterly ruin, not only that Minister, but his whole Family, and do no small wrong to his whole Parish or cure of souls, and to the souls of many others besides.   

Quaer. 14.  
Whether, If the testimony of any one man, with somewhat else, which five Commissioners shall judge to be concurrent evidence, be sufficient to eject any Minister, It may not be evidently and visibly foreseen; That now such a door of hope to ruin Ministers is opened, and such an easy way chalked out for the accomplishing it, there will suddenly be very few ministers left in England to exercise their ministry; especially considering the professed distaste and hatred that hath of late been openly proclaimed and published by several numerous factions, and heretical and schismatical combinations, against the ordination, order, office, and settled maintenance of Ministers. As, that all that have been ordained by Bishops, are Antichristian; That the orders and degrees of Ministers, and the power and authority, that they pretend to have over others of their Brethren the people of God, is a mere usurpation: That their office and function is needless and superfluous; And, which hath the most abettors, That their Tithes and settled maintenance, which God and the Laws have given and confirmed to them, are Jewish, Popish, and unjust.   

Quae. 15.  
Whether, if such testimony, and such concurrence of Evidence, as was instanced in by the last Quaere, be sufficient to eject any Minister, either a man's own Minister, or any other, The most pious, orthodox, laborious, conscienscious Ministers, that are, which do most stoutly oppose Heretics and Schismatics, most severely reprove sin, most powerfully incite to holiness, and most religiously conform their own lives to their doctrines, be not therefore (considering the Devils and wicked men's malice against such) more subject to have some criminous accusation or other brought against them, than other Ministers, that are more obnoxious themselves, but withal less earnest against the vices of others? And so whether this Ordinance which is pretended to be constituted for the more effectual propagating the Gospel and the settlement of a painful Ministry in this Nation, will not in probability, prove a grand hindrance of the liberty of the Gospel, and a strong temptation to the Ministers thereof, to forbear their crying aloud, and not sparing to tell the people their sins and their transgressions, and to choose rather to preach only smooth things unto them, that may humour and please them, And so both Ministers and people to perish together in their iniquity.   

Quaer. 16  
Whether that clause, To proceed to the examination of witnesses upon Oath (if the cause require) as well for and on the behalf of the person accused &c. as for proof of the said Charge, Articles etc. Does not leave it to five Commissioners will and pleasure, whether they shall think it fit to examine any witnesses, either on the Ministers, or on the accuser's part, upon oath, or no. And if so; whether such an arbitrary, unlimited power and Commission was ever granted by any Christian to be exercised over Christians, or by any sober Heathen, over Heathen or Christians.   

Quaer. 17.  
Whether that close couched proviso, of allowing all necessary charges incident to the ejecting, sequestering, or removing of Ministets, Be not too great an encouragement, as well as temptation, to the enemies and adversaries of those of that sacred function, to rise up against them, and to appear either accusers of them, or witnesses of such accusations, how unjust soever? When our Saviour Christ, in sending forth his disciples did forewarn and forearm them, and in them all other dispensers of his Gospel, against revile, persecutions, and false accusations, amongst other arguments that he used, he told them, that so the world persecuted the Prophets, so that, his Prophets, his Apostles, his Ministers, in all Ages, have been and shall be reviled, persecuted, and falsely accused; And needs must they be so in this age above other, if a reward be allowed them that shall do it, and they, who should keep off the Ministers (as much as in them lieth) from being so injuriously charged, shall allow them their Charges, that deal so with them. The Ministers of the Gospel are sent forth, as Lambs into the midst of Wolves: and if those shepherds of the people, that should defend those Lambs from such Wolves, shall allow such wolves some of those Lamb's bloods for worrying them; 'tis the infinite mercy and providence of that great Shepherd, that all those his Lambs are not devoured; for 'tis not their serpentine wisdom, nor done like innocency that can protect them.   

Quaer. 18.  
Whether if we consider the proneness of man in general both to swear and swear falsely, when it may either satisfy their malice, or otherwise conduce to the obtaining their base ends; as also the great and horrid violation of oaths and covenants, that this our Nation in particular is guilty of; together with the desperate Atheism, and damnable practice of common swearing, that abounds in all parts thereof; and all these added to the other arguments before hinted, It be not much to be feared, That this ordinance for the ejecting of Ministers for perjury and subordination of perjury, will, by its admitting of such witnesses against Ministers, as it admits and incourages, instead of finding and punishing one Minister guilty of those abominable crimes, occasion many hundreds, yea thousands of other men, whose souls ought to be more regarded, wittingly and frequently to run into those soul-destroying abominations? And who shall answer for them?   

Quaer. 19  
Whether, all those things deemed and reputed by this Ordinance to be crimes, and such crimes as are so scandalous, that every Minister, that is guilty thereof, must be ejected, be any crimes at all, or so much as sins, or not. As first, those often disputed and diversely determined games of Cards and Dice; provided that they be only for recreation, and for no wager or sponsion, or for no other, than what is neither prejudicial to the loser in his estate, nor detrimental to any that he is bound to provide for, and that there be no provoking of either gamester to intemperancy of language or disturbance of passion, Secondly, that long continued, universally approved, and often subscribed to use of the Common prayer book of which I have elsewhere in my Petition to the Parliament, humbly declared my Judgement, and for the vindicating whereof, I shall willingly undertake what shall be required of me.   

Quaer. 20.  
Whether those crimes which are justly so reputed, but are already punishable by other Laws, or by such Acts, as are for the present reputed Laws, with very much severity (as, amongst other named or referred to by the Ordinance, that crime of Adultery, which is by a late Act to be punished with death, as well in Ministers as in others) have not a sufficient punishment already set or provided for the Committers of them, I before this Ordinance of ejection came forth?   

Quaer. 21.  
Whether the making Adultery in a Minister to be punished with ejection shall free him from suffering the other punishment of death inflicted by a former Act: or must a Minister be punished with both: or, because the Act for punishing Adultery with death was so cautelously and warily framed with such restrictions and provisoes, as that 'tis a question, whether it will make men more fearful or more secure in the commiting it, by reason of the extreme difficulties of proving any guilty of it so as that Act requires: As there was good reason it should, because it concerned the lives of men, and those especially, men of other ranks and degrees, and of other Callings and Professions, more than Ministers. And therefore there must be some other course taken for the finding Ministers guilty of Adultery with much more case and facility; or else it would be in vain to mention that crime. And to that purpose it is by this Ordinance constituted, That if but one witness, whosoever he be, will but swear that any Minister did commit Adultery, and something else be produced that five commissioners shall judge to be concurrent evidence, the poor Minister must be reputed guilty of Adultery and so ejected. But then from hence ariseth another small question, whether such a Minister that is so judged to be guilty of Adultery, be indeed gnilty or not? For if he be not, why is he ejected? And if he be, why is his life spared? Or why may not the Act take away, what the Ordinance leavs him? And so indeed the poor Ministers themselves may be speedily provided for, when they are so ejected though their wives and children may starve out a while upon some poor pittance, that the Commissioners shall perhaps allow them, though there be no provision made for them in case of their husbands or father's deaths.   

Quaer. 22  
Whether the Committing any one of those crimes, truly so adjudged by the Ordinance, some years before; and after true unfeigned repentance since the Committing it, so that the Person guilty of that crime hath not only the guilt pardoned by God, but Gods promise also, that it shall not be mentioned unto him, Ought notwithstanding to be punished with ejection of the same person out of all his Livelihood.   

Quaer. 23  
Whether the being guilty of any one or more of these crimes be a ground sufficient to deprive a Minister of exercising his Ministerial function and those abilities which God hath given him, and which he is bound to exercise, with no less than a dreadful woe denounced against him, if he do not. And upon whom shall that woe light, if the Minister be forcibly debarred or hindered from the exercise of them?   

Quaer. 24  
Whether a Minister, guilty of one or more of these crimes, may not (notwithstanding his guiltiness thereof) do God good service by his preaching and dispensing the Sacrament to those that are willing and desirous, for all that, to partake of those Ordinances dispensed by him. Or whether the virtue and efficacy of those ordinances do so depend upon the goodness and badness of the dispensers thereof, as to be efficacious or not efficacious, according as the dispensers are Godly or wicked?   

Quaer. 25.  
Whether, If a Minister be guilty of one or more of those crimes, he ought not first to be told thereof, and gently and meekly admonished by some or other in private, without discovering such a father's nakedness to others: And if he fall into the same Sin or sins again, then to be admonished thereof before others: And if he then amend not, to be severely corrected and chastised by some in public authority, before he be quite cut off and rejected from the exercising his function for ever? And what grounds are there in sacred writ for such an ejection of Ministers, as the Ordinance adjudgeth?   

Quaer. 26.  
Whether there are not in some Ministers other crimes of as high a nature and as deep guilt, as divers of those named in the Ordinance, and as much, if not more prejudicial to the Glory of God, and to the benefit of those people that are committed to their charge, that are left unpunished by that Ordinance: As Pride, Covetousness, malice, false-accusation of brethren, treachery, Apostasy from the truth, Heresy, instability of doctrine, being of one opinion one day, and condemning all that are not of the same, and deserting that opinion the next day if the wind turn, the having men's persons in admiration because of advantage, the running greedily after the error of Balaam for reward, the partaking in the gainsaying of Core, the prophesying or preaching lies, the neglect, if not contempt of God's ordinances, especially the Sacrament of the Lords Supper, the violation of oaths and covenants etc. And whether those that are Judges of others should not do better first to Judge themselves.   

Quaer, 27.  
Whether that clause of the Ordinance which adjudgeth such Ministers to be ejected as have, or shall declare their disaffection to the present Government without excepting any, no not those that either have changed, or shall hereafter change their thoughts and affections into a better esteem and liking of it, will not, in probability rather confirm those that have been or shall be disaffected in that their disaffection for ever, then induce or persuade any of them to approve of, or comply with that Government, being excluded from all favour or mercy if they do, having been once guilty of disaffection towards it.   

Quaer. 29.  
Whether the omitting of public Catechising on the Lord's day for many years together, and the neglecting to administer the holy Sacrament of the Lords Supper for as many are not crishes of an higher nature, and more meriting the ejection of those Ministers, that are guilty of them, than the omitting for one Lords Day or two or ten, the public praying or preaching on that day. Whenas public Catechising hath been acknowledged by our adversaries to have been the prime way of instruction, wherein we of the Reformed Religion have so much outstripped them, and gotten so much ground of them. And the often celebrating of the Sacrament of the Lords Supper is our only way of commemorating Christ's death and passion, that Christ himself hath prescribed us, and the prime means of sealing and assuring to us all the benefit thereof, even whatsoever Christ hath in his Gospel promised.   

Quaer. 30.  
Whether the act expressing how often omission of public praying and preaching upon the Lord's Day, either in a year, or in a man's life time, shall be reputed such negligence as that the Minister guilty thereof shall be ejected, as also how long absence from his cure, and at what distance, shall be accounted non Residence, Does not expose all Ministers to strange and inavoidable hazards of losing their Live or cures, according as five several Commissioners, shall, at several times, upon several occasions, in their several judgements alterable every day, please to determine?   

Quaer. 31.  
Whether it had not been requisite and necessary, for the preventing of malice and revenge in the party or parties accusing, and for the preserving of innocency and uprightness in the party accused, and for the avoiding of perjury and subornation of perjury in the Witnesses on the behalf of both, as also for the clearing and justifying of the proceed and determinations of the commissioners and the through satisfaction of their consciences therein, That there should have been some time limited and prescribed for every accuser of any Minister, concerning any of the crimes mentioned or referred to in the Ordinance to bring in his charge or accusation into the open court of the Commissioners, and then to present it to them, which in so many days or weeks after any of those crimes, whereof he ●●useth him, were committed; or else that his charge or accusation should not be received or reputed of any validity.   

Quaer. 32.  
Whether upon the rendering of Ministers thus liable to whatsoever men and devils can in the height of malice and depth of conspiracy contrive or conspire against them. All sober and discreet men will not avoid the bre●●ing up their children for that holy calling, which is of itself so perilous to the most able and faithful, and is now, by this Ordinance exposed to so much scorn, and contempt, and persecution by all the enemies thereof. And so the Ministry of England must needs be soon worn out that way and the people be left without any Shepherd or have only blind guides, and those of the lowest of the people to go in and out before them.   

Quaer. 33.  
Whether, upon the ejection of so many Ministers, as 'tis visible will be ejected by this Ordinance, There will not be very many poor souls, even whole congregations of them, in all parts of this Nation, suddenly left destitute of any Pastor or Teacher to feed and instruct them; or else one Pastor or Teacher must be interested with a tot quot of cures, as some, not fit to officiate in any cure (witness that there was vanity and iniquity of boasting that they should have so many) have already bragged that they shall ere long have five or six a piece. And besides 'tis to be feared (or rather it cannot be avoided) That notorious Heretics, close Romanists, and mad Mechanics will creep into cures of souls, as well as into pulpits in a multitude of Parishes, as they have done already in some, and so devour many poor souls for whom Christ shed his blood. For what shall keep such out? when if they have but so much impudence and hypocrisy, as to tell two or three holy lies of the same and manner of their conversion (though they never were so wicked then when they so belied God and themselves, by feigning themselves to have been so converted from their wickedness) and then whine or snivel three or four time-serving principles, and answer, or admire at, four or five strange mongrel questions, which some of the propounders themselves understood not, and those that have any ingenuity amongst them can scarce forbear laughing at & for the palliating their ignorance disclaim human learning as savouring too much of the two universities Rome and Babylon; & at the last, If these rare gifts take not with all the Examiner's, be but furnished with one good gift or two more in their hands to open some of the others mouths to speak a few good words in private on their behalf, and to say how they are affected and what opinion they are of, though their judgements never so small or weak, (all which any Heretic, Romanist, and illiterate mechanic may easily do) who shall dare to appear against them, unless they did hazard the loss of their own Live for the opposing such that steal men in their stealing into other.   

Quaer. 34.  
Whether the ejecting of so many Ministers by this Ordinance, as are likely to be ejected, if the Ordinance itself be not repealed by his Highness with your Honour's advice, will not bring a greater scandal upon the Reformed Protestant Religion here in this Nation (and that not without some reflection of dishonour upon other Reformed Churches in other Nations) throughout Christendom and elsewhere, than all those Ministers that shall be ejected thereby, could ever have brought upon it, had they been all really guilty of all the scandalous crimes whereof they are or shall be maliciously and falsely accused.   

Quaer. 35.  
Whether it be not more than probable. That, as since the former ejecting, sequestering or removing, that is, one word depriving (for all or the most cicetions, sequestrations, or removes of Clergymen, have proved utter deprivations) of so many Ministers by the late Parliament, so many Atheistical, heretical, blasphemous and execrable opinions, derogatory to the honour of God and destructive to humane society, have sprung up amongst us, and so many Popish points of doctrine have been maintained and propagated in all parts of this Nation, even by some that do pretend to abhor the name of Popery, as well as by others. So likewise now, after that so many Ministers more shall be ejected by this Ordinance, The number of the foresaid horrid opinions and dangerous points of Doctrine will be very much augmented and increased in every Corner, nay in every open street, besides many other mischiefs that will grow apace upon us, that are not yet so evidently discernible; and of which his Highness himself, when it is too late, may be as sensible as any other? For they, who thus strike at the Ministry, will be as ready and as adventurous upon the least advantage they can find or make, to knock down the Magistracy.   

Quaer. 36.  
Whether, all these things considered, unless this Ordinance be repealed, the strange proceed, and unparaleld sentences of each such Commission-Court in every County, together with the many sad effects and consequents, that will undoubtedly follow thereupon, will not very much justify all, even all the exprobitances, illegalities, and cruelties, so much complained of and cried out against by the late Parliament, both in the High Commission Court of each Province, and in all Ecclesiastical Courts in every Diocese: and what the sense thereof may in time produce, let the dreadful issues of those former cries against those Courts, warn all that may be concerned.   

Quaer. 37.  
Whether, in case this Ordinance (notwithstanding all this) should for the sins and iniquities both of the Ministers and People of this Nation be still continued in force: (which the Lord of his mercy forbid, and rather take it into his own hands, then deliver us into the hands of such men) or if any other Commission should be established by any other Ordinance or Act (if the Laws already established have not provided sufficient punishment for such offenders) for the admonishing, punishing, and (if neither of them will amend them) for the ejecting of scandalous, ignorant & insufficient Ministers & Schoolmasters which ought to be done, and we pray it may be done (if God see it fit and requisite to be done,) with infinite caution, wisdom prudence and impartiality, It be not then very necessary, That all the allegations, accusations or charges of all and every of the accusers and prosecutors of Ministers, and all the Answers and pleas of the said Ministers in defence of themselses and their innocency, together with all the testimonies and depositions of witnessesses on both parts, As also all the proceed, adjudications, or determinations of the Commissioners thereupon, with the grounds and reasons thereof. Be exactly and punctually registered and recorded, and all the particulars thereof, preceding sentence be openly and distinctly read in Court immediately before any sentence or judgement be passed; that all the persons in their several relations forenamed & concerned therein, may hear, and be assured, whether each particular be, as he or they delivered and understood it, or not: and if not, then to have liberty to correct or amend whatsoever he or they were mistaken or misunderstood in. And then, when sentence is so passed; That the said Sentence itself and the grounds thereof be also read in open Court, and the Commissioners hands that passed it, set thereto. To the intent, that both the accusers and prosecutors may be the more wary and just in their said allegations, accusations, or charges, and the Accused the more watchful and discreet in their answers and pleas, and the witnesses on both parts the more cautelous aed conscientious in their testimonies and depositions, and the Commissioners the more circumspect and impartial in their sentences and determinations: as also, that all, that desire to be informed of the full truth of any, or all those transactions, may be the better satisfied; and which is not the least, That his Highness, in all complaints or appeals of injustice or grievance, may the more easily and accurately judge thereof.   

These Queries I have laid at your Honour's feet, most humbly beseeching you to take them up and to peruse them, only so long as till, upon thorough examination of them and consultation about them, you shall find whither they may do you, and the distressed Church of God here in England, any service or not in that great and weighty business, which is reported to be taken into your care, Namely, the enquiring into the particulars of the Ordinance for the ejecting of Ministers. And if not, that you would lay them there again, and trample on them, and on him that presents them (if he can be more trampled on then he is) for disturbing your more serious consultations with such fruitless questions. But yet, if they can no other way serve you or advantage that pious work of yours in searching into the dangerous clauses and desperate consequents of that Minister destroying Ordinance, they may serve to show my sensibleness of the enemies of the true Reformed Religion's endeavours to bring us all to confusion; as well as my desire to do my utmost to prevent it; And (which I cannot smother) my real compassion and truly Sympathising affection to my poor persecuted brethren of the Ministry: though too many of them (the Lord lay it not their charge) have shown little compassion or affection to me and others of their Brethren when we were ejected, His Highness who gave life to this ordinance, will not, I hope, think the worse of me for my thus presumptuous meddling with it: when I profess solnmely, that I cannot but in Charity believe, that although it had his fiat when it was contrived, yet it had nothing of his contrivement in it, more than that Scandalous, ignorant, and insufficent Ministers and Schoolmasters should be ejected: but surely, it was never his intention, that eiection should be so far extended, and such men empowered to execute it, as that the best of Ministers, yea the whole Ministry of England should be destroyed; or at least made liable so to be, when the enemies thereof should find their long desired opportunity. No this design certainly came from the Ignatian Conclave, and from the Convents of some Aritiministeriall Heretics; the former aiming at the ruin of the Reformed Ministry of this Nation, the latter at the destruction of all Ministers whatsoever. And such a design, especially when it was covered over with those specious pretences of further Reformation and of the Gospel's propagation, might easily escape his Highness discerning having such a cloud of high concerning affairs encompassing him. But if his Highness, who knows me well) should take this ill from me, when I intent him not the least ill by it; He knows likewise, that, as I desire not to displease men by my speaking, so I dare not much more displease God by my silence. And therefore, when the glory of God and the safety of his Church is so nearly concerned, should my tongue now cleave to my mouth, I should fear, either the being struck quite dumb here, or the being made to open it in vain cries and unregarded complaints hereafter. And for your Honours, and all others of honour and honesty, I have cause to believe you will the sooner and the more attend to what I say, because many of you know me to be wholly unconcerned and uninterested, as to mine own particular, in any thing, that this Ordinance takes notice of or openly declares against. For the desires of my soul are for a more effectual propagation of the Gospel, and for the settlement of a more painful Ministry: And (to the praise and glory of God's grace be it wholly spoken) there are none, no not the worst of mine enemies, that can charge me with any crime, or aught, that is indeed scandalous, or with any of those things which this Ordinance adjudged to be scandalous, further than I am able to justify both myself and them from giving any just occasion to be so adjudged. And (which I am neither ashamed nor afraid to acknowledge nor may acknowledge without blessing God for his calling me and others to bear it patiently & cheerfully) I am one of those despised sequestered, that is, ejected Ministers, that were long since cast out of our Live, not for any scandal, ignorance, or negligence, but (which is our glory and comfort) for discharging our Loyalty and fidelity to our then Sovereign, and for our love and constancy to the established doctrine and discipline of the Church of England, or, (which is their shame, I would I could add, sorrow) for the satisfying of some of our convetous, ambitious, malious Brethren's thirsting after our possessions and livelihoods. And therefore being neither guilty of any of those living depriving crimes, nor having any living to fear the being deprived of, I may be heard the more freely and unsuspectedly in what I plead for others, and those too, many of them, such, as never so much as opened their mouths in the behalf of me or any of my fellow-sufferrers, either in pleading for us when we were to be ejected, or in commiserating our distressed condition since, but either compl●yed with our enemies, or moved neither tongue nor pen against them. If I had been of their temper, or of some others judgement better than myself, I might with much pretence of reason, and perhaps Religion, not only have forborn to appear in this cause, but have thought it my duty rather to be silent, and to admire at God's Justice in this signal progress of his judgements, in bringing them now upon them, who, if they (did not too many of them) help to bring them upon others, were too silent & insensible, when so many thousands of us first groaned under them, and a multitude perished by them. But I have long since forgiven them and all others, so far as concerns myself; and I beseech the Lord to give them yet, if he have not already, such sense of, and sorrow for, both that and all other their sins, that they may receive comfort and assurance from him of the pardon of them so far as concerns all others, and to grant both to them and to us all, that are of the Ministry, so much grace, that we may speedily and most strictly search and try our own hearts and ways, and by that search find what those things are whereby we have provoked him to so much wrath and indignation against us, his erst while highly honoured, 
contemned  but now basely continued Dispenser's of his Gospel, and upon our finding what those things are, to direct and enable us so to pour out our souls in the humble confessing & unfeigned repenting of them, that we returning to him the Shepherd and Bishop of our Souls, He may in mercy return to us the despised Shepherds and Bishops of his Sheep and restore us to our wont honour and esteem again, (if it be his will) or howsoever to the liberty and happiness of exercising our function with freedom success, and comfort, to his Glory, to the benefit of his Church to the comfort of our own souls, and to the conversion, or confusion of his, his Churches and our otherwise implacable, Enemies. Amen, Amen.   
FINIS.