A PETITIONARY REMONSTRANCE, PRESENTED TO O. P. FEB. 4. 1655. By J.G. D.D. A Son, Servant, and Supplicant for the CHURCH of ENGLAND: In behalf of many thousands his distressed Brethren (Ministers of the Gospel, and other good Scholars) who were deprived of all public employment, (as Ministers, or Scholars) by His DECLARATION, JAN. 1. 1655.  Psal. 122.1. For my Brethren and Companions sakes. 1 Cor. 13.2. Though I could remove Mountains, and have no charity, I am nothing. Mark 9.41. Whosoever shall give you a cup of cold water to drink in my Name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 
London, Printed by Thomas Milbourn for Andrew Crook, at the Green-Dragon in Pauls-Church-yard, 1659.   

THE PUBLISHER TO THE READER.  
FInding by better judgements than my own, that this following Petitionary Remonstrance, to his late Highness O. P. (then in power) was not only a modest and charitable Address, seasonable at that time, and safe at all times; but also prudentially pious and politic; so as it may be of good use in these times; I have presumed to make it public; Not but I know, that it was at first written with an intent to conceal it from all eyes, but those to which it was at first presented, (which are now buried, as all humane glory will be, in dust and darkness) yet perceiving that, as a Jewel, it still retained its native lustre; and might well fit the dark, and dubious condition, wherein most Ministers in England, are thought to stand (or rather to fall) as to their liberty and livelihood; beside their reputation, and respect; All which seem to be at a very low ebb, but on a dangerous precipice, and downfall, If some men may have their will; I supposed this piece, might in no less be acceptable, than seasonable to all ingenious Christians, and worthy Readers; who still preserve any love, and respect to the flock of God, and the glory of our Israel: I mean the Reformed Religion, of the Church of England, and the faithul Ministry of it, to whom I profess myself a most affectionate friend and servant.  
§. Whose common dangers and disadvantages, aught with reason to invite them prudently and speedily to compose their private differences, lest while they scramble, as boys, for the nuts of petty opinions, and some formal shadows of Religion, they (and we) lose the main substance, and grand essentials of it, not only as to holy discipline order and government, (which must first begin among Ministers themselves) but also as to true worship, sound doctrine, and sober reformation, which they cannot but see, and many of them confess, to be much upon the decline and abatement, both as to sanctity and solemnity: That I mention not Ministers own secular interests, as to honest subsistence, and civil respects, which no ingenuous men can well want, and no wise man will supinely neglect.  
§. This is most certain, that Ministers divisions do mainly advance, as the people's distractions, so their own diminution and destruction; for their factions and feuds among themselves, serve only as rougher hones, or whetstones, to set sharper edges on the swords and scythes of their enemies, whose desolating and implacable spite, will never be stopped or resisted, unless grave and godly Ministers, of all sides, be so far blessed of God, as (first) to recover their reason and reputation, in point of piety and policy, prudence and charity, by mutual correspondencies and closures, so as to concentre in some uniform way of Church-Government and Order: united, they would be as venerable, as, scattered, they are contemptible, like figures or cyphers, they would signify much in their conjunction, little or nothing in their separation.  
§. From hence (in the second place) they would appear to the world, not only as petty Presbyters, or Predicants, single and apart, but as a grave and Venerable Society, and combination of learned and wise men, worthy to manage religious concernments, and to enjoy public encouragements, from those that may have at any time Supreme Power in their hands, who will always have so much, either piety or policy in their hearts, as impartially to dispense Justice and rewards to able, peaceable, and orderly Ministers, as well as to any other sort of deserving men, that are in any Civil or Military employment.  
§. Considering, that the Nation of England never owed to any calling of men, more, either of its happiness or misery, than to its Clergy or Ministry, under whatever Laws or forms they may pass: Indeed they always have had, and ever will have, great influence on the fate and fortunes of any people that are Christian, whose consciences first, than their estates, at last their peace and safety (public as well as private) are so far, either maintained or undermined by their Ministers, as these find themselves either favoured and honoured, or depressed and debased, being men, that commonly have not only a good opinion of themselves, but very quick resentments of things, apt both for their pragmatique, and speaking vein, to have a notable bias and stroke upon men's minds, and so upon public affairs, by their tongues and pens, besides their more solemn preach and prayings, with a devout insinuation into mens and women's consciences, among whom they have so much of civil and religious converse.  
§. Hence it is, that poverty and despiciency cast upon the Ministry, makes them either silly sots, and abject slaves, or else so far unquiet, as they are sensible of, and dissatisfied with their condition: And how (indeed) can such men, as think themselves fit to be public Pilots of Religion, and Conductors of Souls to heaven, be much concerned in the civil peace or safety of that Ship, (or Commonwealth) (how rich soever it be) where they see themselves so pitifully embarked, and poorly entertained in it, that they may well hope for better prize and pillage in the common shipwreck, than for pay or profit, by any voyage that it makes, wherein they are employed indeed as Predicants, but yet kept under as Mendicants, not permitted to have any joint stock, or venture, either of honour, or estate considerable.  
§. Therefore wise men conclude it undoubtedly best, in point of State-policy, either to have no able and learned Ministers at all, whose education makes them men of parts and spirit; a project which will soon amount to no Religion at all, at lest no Christian, and to be sure, no Reformed Religion, justly so called; for this (as times now are, full of Religious, as well as civil wars) must ever be strongly guarded, and stoutly maintained by a Spiritual Militia of well-paid, and well-fed, well-learned, and wellarmed Ministers, else London will soon run to Rome, and the Thames submit to Tiber, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some men.  
§. On the other side, it will be Policy, no less than Piety, to entertain such able Scholars, and worthy Ministers, so as becomes men of good learning, useful parts, and exemplary lives, in order to maintain the Reformed Religion, which is the interest of this Nation, both secular and spiritual, civil and conscientious: To which I may justly add, that grateful respect which is due to the Sanctity and Majesty of that God and Saviour, whom able Ministers powerfully preach, and people sincerely profess, carrying with them those inestimable and eternal blessings, which are only to be had ordinarily by those holy duties, which good Ministers worthily perform; and those Venerable Mysteries which they duly celebrate and dispense.  
§. All which sacred and grave concernments of God's Glory, and men's Souls, your ignorant, mechanic, and hedge-creeping Teachers; your popular, poor, and Parasitick Preachers; your under-bred and under-fed Orators; your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equally, illiterate, impudent, and ridiculous Praters, will infallibly prostitute, not only to Jesuitick jeers, and Romish deision, but to all people's vilifyings. and contempts, who easily follow those inbred principles, and impulses tending to licentiousness, profaneness, or superstition, which makes all men (without God's Grace) no less opposite to the true power of Preachers, (as Authoritative Bishops, and Pastors of Souls) than to the Power of Preaching; that is, to the Power of Godliness.  
§. The aim therefore of this Preface, (full of respect and love to that Holy Calling by which my Soul hath profited) is only to persuade all able Scholars, and worthy Ministers, of all sides, to such wise and Brotherly Agreements among themselves, as may by joint Counsels, most conduce to their own honour and safety, as well as the public peace and satisfaction, lest all of them in their dispersions, and mutual depressions (one after another) come to drink of that same bitter cup, which so many of their Brethren lately did, in great measure, whose cause was so freely pleaded by the Author of this Work, while many others with dumb and dry eyes looked on.  
§. I passionately deprecate the like distresses falling on any those Ministers, who were either occasioners, or pitiless Spectators of their own brethren's sore afflictions. The ambition of my prayer is, that all worthy Ministers may not only in their private places demean themselves, in all things, as become learned, pious, and prudent men: But further, that they may be so much favoured of God and man, as to have the freedom of public Synods and Conventions, for their better understanding of each other in truth and love: In such conspicuities, no doubt, they will appear to all good Christians of the Reformed Religion, every way worthy of all public countenance and encouragement, that Christian Magistrates may own and entertain them as Christian Ministers, subjects (indeed) as to Civil Power, in all things just and honest, yet still as Christ's Agents, and Gods Ambassadors, sent as from Heaven to treat with sinful mortals, in order to their eternal life and peace, Under which names, (of public Agents and Ambassadors) all persons are handsomely and honourably received, and used, by people not wholly barbarous, although they come but from petty Princes, and mean Signories, and (possibly) upon business of no great concernment, further than wont forms and ceremonies of State, which have usually more of the craft and policy of Spies, than of the truth and reality of friends. But the design of Ministers is to promote that one thing necessary, the great and eternal interest of saving souls.  
§. Till Christianity seems a fable, and Christ Jesus be thought an Impostor, his sacred Ministry and true Ministers will be in request among good Christians, especially if they would add to the certainty of their message and Commission, the order, unity, and authority of their Ordination or Mission, which would be much to their own Honour, and the people's satisfaction, that we might know of whom we have and receive the Mysteries of Christ's Kingdom. Indeed, by this means, they would every way render, not only their pains and persons, but their Profession and Calling, most considerable to the Public; redeeming themselves by mutual advice and assistance, from plebeian softness, as well as servility: Their solitude makes them so fearful, and so servile, if they had not been scattered, they could not have been thus worried. And if some of them had not stooped so much as Camels to vulgar compliances, mean people had not so much got upon their backs, or loaded them (as they have) a long time with poverty, reproach, and contempt, so far as in them lies: They will never be considerable, till they are unanimous and uniform, in the main of their Religion, Reformation, and Function, which I hearty pray for, as a principal foundation of their own, and all the Nations welfare, which deserves not to be happy, while their able Ministers are miserable: Nor can it indeed be other than miserable, till worthy Ministers of the Gospel are happily settled, and worhily treated. Farewell.   

TO HIS HIGHNESS OLIVER, Lord Protector, etc.  
SIR,  
NExt to a just Zeal for God's Glory, 
The Religious motives to this Address.  and a grateful recognition of my Saviour's sufferings; the sense I have of God's undeserved indulgence to myself, and the Compassions I own for other men's Calamities: These have put me upon this adventure, of presenting your Highness with this Petitionary Remonstrance; In which, having no confidence of any particular Interest in your Highness' favour, proportionable to such an Intercession, I have yet taken upon me so much Pious presumption, as to tender it to your Highness in their Names, and for their sakes, who are the great Preservers, and Redeemers of Men.  
§. Which service of Charity I may, and aught to perform with the more ingenuous freedom, because I am not involved in the Distress, as to my particular condition, which deserves to be miserable, if I had an Heart that could not be moved, or durst not take the boldness to move your Highness, 
The sad occasion of it. Minister's distresses.  in behalf of many my Fathers and Brethren; my Betters and Equals, learned, peaceable, pious, and industrious Ministers, with other good Scholars, whom your Highness' late Thunderbolt hath so strucken and astonished, as they are filled with grief to an Horror, and with dejection to a Despair; (Passions (like Hell torments) not conceivable by any but those, who are involved in the same gulf of Calamity!) while they not only fear, but evidently see themselves (with their nearest and dearest Relations) suddenly condemned by your Highness' late Edict of Jan. 1. (after so many years' sufferings) to be for ever either sadly indigent, or sordidly employed; or (which is worse to ingenuous men) to be supinely idle, as having nothing left, or allowed them to do, deserve or enjoy in any public way agreeable to their liberal Education, and learned Abilities: Consequently, little or nothing can be left them to feed, cloth, and comfortably maintain themselves, and their Families; most of them being but poor men as to their temporal estates, (though many of their Souls are rich Mines of knowledge, grace, and all Virtue) having chief lived heretofore by God's Blessing, and this Nations bounteous Reward upon their Learned Industry; in which consisteth the whole stock, and patrimony of most Ministers and Scholars; whose trading for wisdom commonly mars their market for all other gain, further than what the Church's Patrimony, and the State's Munificence may afford them.  
§. 
Compassion no Conspiracy.  Whose Tragic terrors, and impending miseries so immediately, and inevitably menacing them, I cannot but Remonstrate with a charitable fervour, yet with all due respect to your Highness: Not as hereby symbolishing with, or abetting any of these my Brethren, in any ways mis-becoming Pious and Prudent men; but only as sympathising with such deserving persons in their undeserved consternations, which they conclude to be sad forerunners of such dreadful distresses, as must needs drive them, and their whole Families upon the rocks and precipices of utter ruin; unless the mercy of God, by your Highness' Benignity, be pleased so to interpose, as to preserve them, and theirs from these multiforme miseries, which are in the face of Famine, and those necessities which attend that extreme poverty, with which they are threatened.  
§. 
Upon what account Ministers are thus afflicted anew.  All which cannot but be the more grievous to learned, grave, and ingenuous Ministers, by how much they were now less expected, or upon any new account, as they humbly conceive, deserved by them. As for the old score of Malignity imputed to them, either (for their adherency to the Constitutions of the Church of England, or their Loyalty to their Sovereign) they justly hoped; that the many difficulties already sustained by them; the infinite diminutions, which (not in the way of Law, but of Arms and force) have exhausted them. The Iliaedes of miseries, which for many years have oppressed them upon that account, or Cause, 
Their former great sufferings upon the old account of Malignancy.  (in which they were not active, or militant, but only passive, and constant, to the persuasions of their Consciences;) which yet exposed them to the spoiling of their goods, to the sequestering of their Estates; to the loss of their Libraries, which were their Mines and Treasuries; to the charge and squalor of Imprisonments; to long Absentments from their nearest Relations; or (upon their Releasemen) to the sad spectacles of their Families, and their own innumerable Calamities, even to extremities of want. Horrors sufficient (God knows) to cast ingenuous, and tender minds into such Agonies of dejection and despair, as nothing but an Angel from Heaven, or some special measure of Grace, was capable to preserve them from cursing the day of their Birth, and the way of their Breeding; yea, from Blaspheming God, and dying; as Jobs wife most unadvisedly advised her afflicted Husband, when she saw his Integrity was no security from extreme, and undeserved miseries.  
§. 
Their former imputed faults may seem expiated by their past afflictions.  Those innumerable distresses which have formerly pressed upon most of these Ministers (ever since they applied themselves to that cause, or cross rather, on which they have for some years passed been nailed, and crucified) those they hoped might (even in the rigour, and extremity of justice) have sufficed to have expiated any former Offences, or Jealousies taken up against them, during the heat of the late unhappy War; which made them criminals, or guilty rather by prejudices, providences, and preventions, than by any depravedness of minds, or immorality of manners ever proved against them.  
§. What ever just blame, 
Their Plea as to the point of Malignancy imputed to them.  or sinister censure they had thus incurred upon those former seores; yet they presumed, since their punishment had been greater than their iniquity, all would now in the cool of the day have been looked upon as many ways venial, and excusable in them. Considering,  
First, That the cause whereto they adhered, 
1 In their Consciences.  and for which they suffered, was adopted by them without any perverse Principles, or sinister ends: only following (bona fide) that light of Conscience, which seemed to them most clearly to shine from God's Word, from the practice of Primitive Christians, and the Laws of the Land: All which taught them Loyalty, as a part of Christian Religion, and non-resistence of lawful Sovereign Power, as an indispensable duty of Christian subjects; only they had not been Catechised in such Salvoes, and State-distinctions as afterwards were found out by other men, who seemed no less tender, and solicitous for their own Consciences.  
Secondly, 
2 As to their patience, and silence.  Since God saw fit to confute their secular confidences of any cause; and to teach them higher wisdom by afflictions, (which in the justest cause of men can never be injust, as from the hand of God) they have only behaved themselves, as humble, and silent sufferers; patiently enduring: and devoutly undone: Not bitterly querulous; nor pragmatically perturbing the public tranquillity; living in ways many of them, (though very able and ample men) as little to be envied, as much to be pitied; taking great pains for small gain, contented with such poor pittances, as are the refuse of others, lately their inferiors, but now possessed of their live; out of which they hardly allow to their sequestered Brethren their miserable Fifts. Only their humility and content made every condition a competency; yea they rejoiced in their obscurity, as hoping it was accompanied, with less envy and more safety.  
§. 
Their Plea for the benefit of the Act of Oblivion.  Yet after all these meritorius miseries, so modestly endured; after the noises and tumult of war so much allayed: after an ACT of OBLIVION, happily passed (which they say owed much to your Highness' equanimity and policy) after other men of all sorts, have been permitted to enjoy the benefit of Composition and restitution to their estates; except only Ministers to their Ecclesiastical live; (Their Sequestrations proving Deprivations for the most part: and their Purgatory is become an Hell.) After the Storm was well over, and the bitterness of death seemed passed; after these poor Ministers had gained some little plank or rafter, possibly a little refuse living: or a Curateship, or a School; or a Lecture, or some Chaplains place in a Gentleman's house, by which to save themselves from utter shipwreck and sinking; yet still (beyond any other rank of men, of the same persuasions) they are now alarmed a fresh; exposed to new conflictings with that armed man; forced to undergo again, the heat and burden of the day, as to man's wrath, and jealously; whose very mercies may seem cruelty, and their sparing of their lives thus long, great severities; 
Their Distresses. more bitter than Death.  while they are now brought, not to the Tarpeian Rock, whence by a sudden principitation, an end might be put to all their miseries, with their lives; But like Prometheus, they are bound alive with fatal Chains to the mountain Caucasus: where condemned to be idle, the vulture of famine, & all worldly calamities must be ever preying upon the bowels of themselves, their Wives and Children, being only suffered to survive their miseries, as men hung alive in Chains, and forced with their relations either to beg, steal, or starve. § Thus, thus, after the voice of peace, was again heard in the land, and every man had begun to gather up his affairs, from the scattering of war: yet now are these poor men, Sequestered Ministers, and other ejected Scholars, condemned to be utterly cast out of all as unsavoury salt, by a most severe abdication, and as it were postliminious proscription, forbidding any man to receive them by any hospitable or charitable reception, so as to officiate, and merit any subsistence in their callings, either as Preachers, or Teachers, though it be but of children in a Blefry, or private Family.  
A Tragedy (my Lord) so Tragical in the first aspect of it, 
The dreadfulness of the Tragedy, which threatens them.  and so killing in the letter, that in earnest if (as a desolating storm) it should be rigorously executed, upon so many learned and Godly men, together with the many modest Matrons their Wives, and their many hopeful, as well as harmless children, it is not possible to express the bitter cries, and sad lamentations, with which it will fill the land, and all men's Hearts, that have any thing Christian or humane in them.  
§ So that if your Highness should be inexorable, and unremissive, as one that neither hears nor regards, the cries of so many poor Creatures: If their tears flowing night and day, should only fall upon flints and nether- millstones, as to other men's hearts, (where iniquity abounding, 
Their recourse to the Divine Mercy.  charity must needs grow cold) there will be no way left but to fly to God; Their just and bitter complaints, will certainly pierce the Heavens; and move his compassion, who is a lover of Mankind, both in grace, and nature; whom nothing more provoke to hear the Prayers of the Oppressed then the deafness of men: Humane (or rather unhuman) cruelties by a kind of Antipathy or repercussion excite the divine mercies, as things that meet with the hardest repulse, and resistances downwards, do usually make the greatest rebound and ascent upwards, so do the cries of the desolate and greatly afflicted, when not regarded by men in Power.  
§. Be pleased to know, 
Their trust in God for Grace.  that the Faith of these good men (who no doubt are dear and precious to God as his Jewels) is yet so much above their fears, and sufferings as to believe that the Lords Ear is not heavy, that he cannot hear, nor his hand shortened, that he will not help those who trust in him, and cry unto him in the bitterness of their souls: though the Vine, and Olive, and Figtree fail them, yet God will not: though the arm of fleshly power, be either withered and shrunk; or sireched out against them, and lie heavy upon them, yet God will not utterly forsake those, whose hearts are not only upright before him: but endued by him, with many excellent, and special gifts, useful for his glory, and his Churches good; besides those many Christian graces, which are daily increased, as well as exercised by such sore afflictions, and fiery trials; wherein they know as the Lord can purify them, so he can protect them, either from them, or in the midst of them, as he did the Three Children when they were cast into the Furnance seven times hotter than ordinary; he can and will save their precious Souls though the dunghill be their Death bed; as is now threatened to many of these poor, but Pious men.  
§ Yet we know the Lord can stir up some merciful Obediahs to feed these distressed Prophets in their caves, 
For ways of Relief.  and Obscurities; and if such merciful men be perished from the earth, either for want of ability, or heroic charity, yet there may be some merciful ravens (men otherwise rapacious and tenacious enough) who shall feed these hungry Elias', to the just reproach of those men, who being great pretenders to Godliness, and reformation, (the truth of which is inseparable from charity, relief of the poor, and releasing the oppressed) do (yet) deny bread to men of understanding; and ingenuous employment to persons of such holy, and honest, and useful industry; and this in a land of plenty, not only for bodily food, but also for spiritual work, where the harvei of souls is great and able labourers not too many; good Scholars being as necessary as Soldiers: and faithful Ministers, no less deserving their Salaries than Military men; These will have their wages though they do not much work; the other would be glad to have leave to work, that they might deserve and enjoy their wages.  
§ But because we must not tempt God by expectance of miraculous reliefs, 
Their recourse to his Highness' Clemency.  till we have tried all ways of ordinary providence, and find them obstructed; I have thought it my duty, to use this most probable means to obtain your Highness' favour, toward these worthy men; that they may have leave to tread out the corn, without having their mouths thus muzzled; that they may, as well Preach, as live Christ crucified, showing others the benefit of his Cross, as well as bearing it themselves; That they and theirs may not be starved for want of bodily Food, while they are able, and willing to dispense the Bread of Heaven, and food of Souls, which is the glorious Gospel of Jesus Christ: being Persons of no scandalous convictions, either for inabilities, or immoralities: Having no other imputation on them, but only some State-jealousies, and Political-Disputes. In which, although they may possibly be still less satisfied in their Judgements and Consciences; yet they know how with prudence to be silent, and with peaceableness to live in all Godliness and Honesty.  
For such men, 
Plea for such worthy men, presumed not unacceptable to his Highness.  and Ministers, why should I be afraid, by a Charitable, and in-offensive importunity, to solicit either your Highness' Clemency, (if they may have seemed heretofore to deserve such multiplied and renewed severities) or your Equanimity and Justice? if they never have, nor do deserve so hard measure as this return both of their sin and punishment, after they once had public Pardon, and never since Offended. This I do with the more courage, and confidence, because I well consider how bold and welcome we poor sinful wretches are to the Throne of God's Grace, when we bring no other plea for Mercy, (as from ourselves) but only the sense of our miseries; the conscience of our sins, and the confession of our unworthiness.  
§. Nor are the timorous reserves, or over cautious, 
The cautions silence of many, in behalf of these Ministers.  and uncharitable costiveness of other men, any damp or remora, but rather a spurr, and impulse to me. I see how many of all sorts daily pass by the distressed Ministers of England, as the Levite, Priest and Pharisee did by the wounded man, unconcerned: afraid to have any regard to them, or any compassion for them; what their charity dares only whisper to themselves; or, it may be, with some hard speeches, and odious reflections, jealously suggest to your Highness that have I undertaken, by God's help, freely, and fully, to represent to You, that so your Highness may not be ignorant, nor remorseless as to their calamitous condition; which is like to be such, that of all Men, they are indeed condemned to be the most miserable in this world; if the want of all things can make those miserable, who want not the continual feast of a good Conscience, and the support of God's Spirit to be patiented.  
§. But, because I know that great Statists, and wise Politicians, 
Two Reasons of State considered, as grounds of the Declaration against Ministers.  do not lightly apply so public, and sharp severities in the method of Government, but either they aim at, First, exemplary punishing former Offences: Or, secondly, at preventing future Insolences, which may endanger public safety: (For private Feuds, and personal despites, or revenges upon any men, that are subject to their power, are impotencies, or passions, most unworthy of great and valiant Spirits, and not incident to them, because much below them.) §. Give me leave to Remonstrate to your Highness, That the exercise of such Charity, Clemency, and Equanimity, as is desired by me, for such worthy Ministers, and other Scholars, can no way either, First, abate that Prudent Justice, which must punish Offenders, to preserve the Innocent in peace: Nor secondly, can it encourage, for the future, such licentiousness, or presumption, as may any way endanger that public tranquillity which your Highness professed to me was your impartial, and highest design in Government, in which all honest men of all Principles, and Persuasions might enjoy themselves in peace.  
§. First, As to the first point of punitive State-policy; 
First, as to punitive Justice for past Offences.  I humbly conceive it was not so much an Act of Justice and Legality. as of Military caution, and prevention, while the Interest of Parties were sadly divided in War; which at first inflicted so great losses and restraints, as upon others, so upon many Learned, Grave, and godly Ministers; not as Penalties, but Securities. And certainly, those principles, or persuasions, which first lead them to undergo so many Miseries, by the improsperity of that Cause, to which they chose to adhere, (holding themselves obliged thereto in Conscience by the Laws of God and Man;) these can in no Justice of God or Man, deserve to be always so sorely punished. However (possibly) in reason of State, it might for a time be rather necessary, than just, that they should be restrained, or weakened, flagrante bello; during the hot fits, and Paroxysms of war, not quia nocuerunt, but ne nocere possint.  
§. 
Past Offences more than sufficiently punished.  Yet when this Rivalry, jealousy, and contest by Arms was once decided, and public Oppositions were reduced to public Subjections, certainly such as were at first sufferers only by way of caution, and prevention, do not want very just Pleas now for their liberty, and present indemnity, notwithstanding their supposed Constancy to their former Principles: of which, as no wise man is concerned to be curiously inquisitive, so they cannot be injurious to any public Power, and Peace, so long as they are modestly smothered, and in-offensively silenced in their own Breasts or Consciences, whose Dictates, your Highness knows, are not under any man's Empire: 
Whether men's private Persuasions are to be made public Offences.  The ablest men cannot change their Opinions when they will, nor will honest men pretend a Change where is none. Since than their former Sufferings were made use of for the security of that side, which now prevails sufficiently over them, as to the outward man. Since their present Constancy proceeds not from Factious pertinacy, (which is soon either subdued, or softened by sufferings) but only from Conscientious Integrity, which is, in Wise, and Good men, as a Diamond, unmalleable and invincible. Lastly, since this is so modestly carried, as no way either invades, or affronts the prevalent Power, or public Peace and Safety. Surely such men may well appear rather the Objects of just Indulgence and Remission, than of any further renewed rigours, and endless coertions; especially since their Principles kept private, (as they are) can do no hurt; and their Ministerial abilities being made public, may do much good.  
§ Add to this; 
His Highness declared tenderness, as to Liberty of Conscience.  what your Highness hath highly pretended to, and much sought to gain belief in from the World; That no man or Magistrate, is more indulgent to real liberty of conscience; none more tender of making rude Scrutinies into men's hearts, (which are God's Prorogative and reserve) or of laying either rigid impositions upon men's Consciences, or penalties on their opinions; when their Conversation is such, as becometh the Gospel and our Laws; neither impious nor injurious, neither idle nor Pragmatic. All which being granted, I cannot under favour see how it can confist with your Highnesses many other Declarations, and Professions, to preserve rational and Religious liberty unviolated. How then (I beseech you) should the constancy of these men's private persuasions, joined with honesty, and innocency of life, in any equity, render them so burdensome, and intolerable to the Commonwealth, as to exclude them for ever, from all civil, and Sacred Industry, in such ways of honest subsistence, as are suitable to their education, and abilities?  
§ Who doubts, but that in civil addictions, and adherences, 
His Highness approving of men's constancy to their Principles in his own Interest.  even your Highness doth passionately desire, and highly approve such servants, subjects, friends, and followers, who are not upon sinister, but sincere respects, so devoted to your Safety, Honour, Power, and Interest, that they will not easily suffer themselves to be removed from them, whereto they once have applied themselves, not more with prudence, (which will only hold in the Summer, and prosperity of your affairs, and family) than with conscience, love, and gratitude: which will last in Winter and adversity; as the life and sap of Trees, doth when their leaves are fallen; That virtue which is commendable in your Highness' case, cannot be  in another's, though an enemy, because it is a virtue. 
The Antiquated, or obsolete Causes of many Ministers sufferings.   
§ Nor is it to be forgotten, as to the examining, of the point of Justice in many excellent Ministers, and other Scholars past sufferings; That long before the scene of our civil affairs was thus altered, and settled, as now it is, under your Highness' Government, many of them were Silenced, Sequestered, and Ejected, out of their Live, preferments, and Fellowships, merely upon the score, of I know not what, Occasional Covenants, new Vows, and State Engagements; which were but temporary Stratagems; serving such various, and Particular Interests, as in their times were sometimes on foot, and prevalent in their parties and designs, All which having been long since justly antiquated, and abolished, as to their secular virtue, and civil influence; it were great pity, they should still continue their destructive power, upon any good men's consciences, Estates or Libertyes: as Comets are thought to do their malignancy, long after they are vanished, and disappear: What justice can there be, that men should continue under penalties, when the partial causes, or temporary occasions, of their sufferings, are quite ceased, and suppressed; nor did they suffer at first upon any moral, but only politic considerations, as they were then presented, by several Actors on the English Stage.  
Now the Laws, both of Tragedies, and Comedies do permit that those Actors, which in one scene, may seem judged, beaten, bound and killed, may in another act return to be free, and in favour, according as the vicissitudes of humane affairs, do variously entertain this life of man.  
§ If it be objected, 
Objection, as to some Ministers unquiet carriage Answered.  (to make all Ministers, of that unsuccesful adherency, seem dangerous, and odious,) that some of them enjoying common freedom, and protection under your Highness' Government; have yet behaved themselves other ways, than became pious, peaceable, and prudent men, under power: yea, and contrary to that wisdom, which affliction should have taught them, in reference to both public, and private peace; Yet no justice will permit, that some men's pragmatic petulancy, (who may possibly have more breath of passion in their sails, than ballast of discretion in the hold of their judgements,) should be imputed to all men, of that learned Tribe; who may be of the same persuasion, but of far more prudence, and moderation.  
§ Nothing seems harder measure, 
No Justice will punish many innocents' for a few nocents.  and remoter from Christian Justice, than for a few men's sakes, (who may be infected with the itch, or leprosy, of impatient, and turbulent spirits for which they deserve to be confined, till they are healed) to shut up all others, who were not at all infected with, or are cured of their diseases; It is great pity, some men's inordinate activity, should condemn others, to utter idleness; and exclude such able men even from those mean employments, (as to the emolument) to which they have cheerfully condescended, (since the frowns, and burden of the times, have greatly depressed them) in order to maintain themselves, and their families: which must be undone, if these may do nothing, for which they are apt, and proper.  
§ And since all proportions of both divine, 
Why Ministers are punished more than any men of the same Principles.  and humane justice do assure us, that those opinions or persuasions, by which no private advantages are obtained, nor public dangers threatened, cannot be such a plague, disease, or Gangrene, as are only to becured, by these dispiritings, and exhausting, which must needs follow extreme idleness, and indigence; wise men cannot sufficiently admire, what Council or design, puts your Highness upon executing those high severities, only upon men of literature; Ministers; & other Scholars; denying them all such ingenious libertyes to subsist, by their honest callings; which yet are granted fully & freely to all other men; even the meanest tradesmen, and mechanics; who are of the same principles, and prone to be much more active in asserting them; and the wonder is the greater, because your Highness hath in my hearing as well as many others professed, an impartial value, of all able and good Ministers; much commending some of the Episcopal way; yea, and almost preferring them, for their Graces and Gifts.  
Lastly, because your Highness is pleased to own yourself, not only as Protector in general; but as the special Patron of both the Universities, and in them of all good Literature, and Scholars, by being Chancellor of one of them, greater degree of favour may be hoped.  
§ I profess to plead for no Ministers, or Scholars, 
Plea for Ministers, as to their Innocency, and multitudes.  that are scandalously criminous, or morally noxious; such I believe and hope few of these men are, who now fall under the millstone of your Highness' late Declaration, which must needs grind them to powder; If it excecute what it threatens.  
§ But if the most of them were persons, less commendable; or for some misdemeanours, justly blamable, yea, and by law punishable; yet still the very multitude of them, is no small Plea; If not for total impunity, yet for such clemency, as may not seem an outrage of severity, and extremity of justice: what is more usual in civil and Christian States, than to suffer the edge of Justice to be blunted, and the stroke of it defeated, rather than over-sharply executed against the many Crowds: of offenders though they cannot oppose the siroakes of justice by force, yet they do as it were smother, and oppress them; pinioning the arms even of just power with the cords of a man; the softer sense of humanity; and, which is more, of Christian pity; we find our blessed Saviour had more than once compassion on the multitude; not only as necessitous, but as numerous.  
§ Both which number, and necessity, multitude and misery, do here so meet together, in the Objects of my Plea, and Petition, presented before your Highness, that your eye could not but affect your heart, if you could at one view, behold the great quantities, and deplorable companies, of venerable Ministers, and other ingenious Scholars, together with their dependences, and relations, (as wives, children, servants, and necessitous kindred) all which do infinitely dread, and earnestly deprecate those miseries, which hang over their heads; if the Fathers or chief of their Families, be forbidden to work in their callings; which is to forbid them all to eat or to live, at least honestly.  
§ I am confident so rueful a spectacle, (even amidst the pomp, 
The sad spectacle of Ministers, and their Families, who are many thousands ready to perish.  and splendour of your court) would more move your Highness, to compassionate them, than the prospect of Xerxes his Army did that Great King, when he wept to think how a few years would moulder to dust so vast a number of valiant men; for these last must perish by the Common Law, and inevitable fate of mortality; but those many and good men, for whom I am bold to intercede, must it seems be undone, and die merely by their arbitrary necessities, to which your Highness' Declaration only doth drive, and condemn them.  
§ And which way, I beseech your Highness, without a miracle can these men by any unwonted industry, get livelihood for themselves, and their families! whose number cannot amount to less then, Twenty or Thirty thousand Souls; considering, that above half of the Ministers, and Scholars, of England, and Wales, have been, upon one account or other, Sequestered from their live, (which are above Nine Thousand) besides Fellowships, or Free-Schooles; many other also have been wholly deprived of their Prebendaryes, Denaryes, Bishoprics, and Highest Dignities. in the Church; who upon the first Figure, or Head, cannot be less than Six, or Seven thousand persons; to each of which if we add but four more, (which is but a small Family or retinue) they cannot but exceed the proportion I have calculated.  
§ And here, 
Plea from his Highness' conjugal, and paternal sense.  my Lord, being yourself reputed both a loving Husband, and a tender Father, I cannot but believe, that you are (as well as I am) extremely sensible of these conjugal, and peternal remorses, which gnaw the very bowels, and pierce the Souls of all ingenuous men in behalf of their nearest, and dearest Relations; when they shall see these involved in the same calamities with themselves; and for their sakes, to drink as deep of the bitter cup, as their chiefs or principals; A Gracious Christian may with generous courage encounter his own death, as conclusive of his own miseries, and his enemy's malice: but who can endure to be spectators of those lingering torments, wherewith famine must kill, their Wives, and Children; Hagar went away, that she might not be a sad spectatrix of her Son Ismaels' death for want of Food.  
§ As the Laws of humanity teach us to abhor such Dreadful Severityes, 
God abhors dreadful severities on the innocent, and the nocent that are numerous.  falling upon our Relations; so the God of Mercy would have them avoided in the justest executions; that not the Children, and so not the Wives, should bear the iniquity of the Fathers, or Husbands; yea Gods compassion pleaded against the passion, and peevishness of Jonah for his sparing Niniveh, (though he had denounced his wrath, and limited a day for protracting the Execution) even from the many Innocent Children, that were in that City; who the less they can speak the louder they do cry, by a silent, yet potent eloquence to that God, of whose mercies we are assured by many Holy, and happy Tantologies, that they endure for ever.  
§ Such Pious, parental, and pathetic motives here present themselves to your Highness, as from others, so from those, whose Oratory is only in their cries, and tears; who as tender Branches, must needs whither, both as to feeding, and breeding, if the main root, or stem of their Fathers, be either barked round, or stubbed up, having nothing to do, and nothing to enjoy; I shall not need to add, that no argument will be more Odiously, Bitterly, 
The triumph of Papists over the Married, Reformed, and Impoverished Clergy.  and unanswerably urged by the Papists, with their Priests, and Jesuits, against the reformed married Clergy of England, than this; to see somany of them with their Wives, and Children, thus exposed to most sordid, and shameful necessities, and indeed to perfect beggary; (for many such spectacles, my own eyes have seen, and my heart deplored) And this in a land of plenty, in a time of peace, and after so many high protestations, to maintain the protestant, reformed Religion, and encourage the Ministers of it.  
§ Thus fare (my Lord) I have led on my Petition for your Highness' Clemency, by the limits of punitive civil Justice; without making any unhandsome breach, or encroachment (I hope) upon its just power, and proportions, in regard to either the just offences, or present merits, of those learned Scholars, and worthy Ministers, for whom I have taken this boldness to plead; and in them for their Wives, and Children; whose numbers, and innocency, are capable to disarm the rigours of justice; although those had been actually deserved by their Husbands and Fathers, whose offences for the most part have been and are more in their persuasions, than their practices; in other men's jealousies, more than their own activities; and so their punishments hitherto have been rather cautionary, then expiatory.  
§ Nor, (in the second place) will this my humble request, 
Second reason of State urged, for the care of future fasety, and public peace, Answered.  any way (I trust,) seem less consistent with your Highness' Vigilancy, and Frudence, for the future Peace, and Safety of the Public; both which in all civil societies, where men have any sense or enjoyment of things beyond Beasts, and Slaves, are best preserved as by justice, so by equanimity, and gentleness; yea, and they are soon blasted by two great sharpness, and severities, which drawing upon the very Lees or dregs of justice, (soured with jealousies, and revenges) must needs savour much, even of injustice; For punishments are not more due to offenders, for their malicious Trespasses against the public welfare, than some mercy and moderation, are due to those common mistakes, frailties, and infirmities of life, which oft overttake even worthy men, not so much by their fault, as by a kind of fate, their misfortunes or afflictions being rather tentative of their virtues, then Punitive of their Vices; whose even finfull infirmities, 
Rigorous severities enemies to public tranquillity.  (many times complicated with their miseries God himself is pleased so far to consider, as in the midst of judgement to remember Mercy; and even to punish them more with the relent of a Father, than the exactions of a Judge; mercy, benignity, and compassion being no less beams of Divine Glory, and Majesty, than are Justice, Power, and Sovereignty: These are as the Rubies; those as the Diamonds of that Crown, which God wears, and indulgeth to Rulers on earth, as their Royal Coronets, whose extremities and rigours of justice, must never overly, or exclude, their Christian charity, and moderation: The want of which St. Paul tells us is not the diminution, but the annihilation of a Christian; yea of a chief Apostle; For without Charity I am nothing.  
§ I know the grand Interest of public peace, and safety, (which seem the chief ground, and ends of that late Declaration) are not in reason, or policy, to be neglected, by such as seek the reputation of prudent statists, and their own preservation.  
But (my Lord) what wise man will so far injure the opinion, 
No public danger from a few unarmed Ministers.  generally had of your Highness' Potency, and Vigilancy in Government, as to think, that neither your Highness, nor the Commonwealth, can be in a posture of Peace, and Safety, unless so many learned and unarmed men; many of them Aged, and every way as unapt for war, almost as their Wives, and Children, unless (I say) these be quite undone, by being silenced, and ejected, from all kind of Ministerial, and Scholastical employments, which are only suitable to their breeding, and ability, and competent to maintain them.  
§ If any man shall suggest, that such methods of extremityes, and despairs, are the proper Antidotes, if not to expel the poison (as they esteem it) of opinions, already diffused in some Ministers spirits, and veins; yet to stop at least the spreading, and contagions of them in other men; My answer is; That, even in this point of State policy, (a depth through which few men can well wade to Heaven) I doubt not, but your Highness with others, hath observed; That some either less seasonable, and discrete rigours, or more immoderate severities, heretofore used against those Ministers, (whose pious, and peaceful Labours were useful to the Church of God, though their judgements in all things were not exactly conformable, to the then present constitution of England) even those asperityes have been thought great disadvantages to the peace, and safety of those Governors, and that government, which then prevailed.  
§ Rigorous exactions, 
Whether rigorous depressions be the way of Safety.  and superfluous severities, are always weak Reformers of wilful men, much more of wise men; especially as to their principles, and persuasions; and these not only inbred, but inveterate; engrafted by education; abetted by conscience; and confuted only by the successes, and the prosperities of those, from whom they have suffered many effects, of anger, and hostility; but few impressions either of reason, or Religion, of equity, or charity; Truculent methods of Government, (such as were sometimes not more excessively, then unseasonably used in the low Countries, by the Duke of Alva, and others,) where people are not more unsettled, then in many things unsatisfied, do but heighten Animosities; by a kind of antiperistasis; (as Salt, and Snow, to water) fixing, and congealing, the malice, and despite, as well as the opinions, and persuasions, of men; all which would sooner disperse, and evaporate in milder ways of humanity, and moderation; as the spirits of all things do soon and most exhale, in warmer seasons, than in cold.  
§ Nor are such methods, of public rigours, 
Rigours do not extinguish different Principles.  any whit more probable to hinder, or suppress, the feared derivation, and traducttion, of the like principles, and passion to others: For your Highness well knows; That all public, and frequent sufferings, in persons in any repute for Piety and Learning (If born with Christian, courage, and constancy) do only move the greater pity, and compassion to them in the minds of the spectaters, and hearers of their calamities; which are by many decried, by most suspected, for oppressions of power, rather than just punishments, or convictions; Such sad and Tragic spectacles, solicit men's curiosities, more seriously to search the grounds of so great constancy; which Justin Martyr tells by his own experience, was a great occasion, of many Heathens conversion to Christianity in primitive times; when nothing invited the world, to regard Christians, but only their mutual love, together with their patience, and perseverance in their way; not as sullen, and obstinate, (which Marcus Aurelius, falsely imputes to them) but as deeply persuaded of the truth, and merit of their cause or profession; of which others grew so inquisitive, when they saw them so resolute.  
§ From hence, by a native kind of softness; 
Yea, they advance them among the Vulgar, by being persecuted.  men's hearts being as it were melted, they easily run into that mould, or frame, which first they pity, than they inquire, afterwards they commend, at last they admire; both for the magnanimity of the sufferers, and supposed merit of the cause; to which they are sooner engaged, than they well understand it, by a pricipitancy of affections; which (like a quick tide, or current) carries them down the stream before their sails are well spread, or trimmed: For they presume; That Cause hath something in it more than Humane, which bears up wise, and good men, so much above humane frailty, worldly principles, and secular pleasures; At last the insinuating of man's affections, and passions, (like the motion of Screwes) secretly, but powerfully raiseth their minds, not only to approve the cause, but to emulate the heroic constancy of such men; which by degrees, they grow so much to love, and applaud on one side, that they easily arrive, to hating of the other, and to bitter reproachings of those, that are the implacable Authors, of such men's sufferings; in whom they think virtue itself, with Grace, and Truth, yea, Christ himself, and God doth suffer; Thus opinions, true or false, usually grow, and spread more; yea, and take deeper rooting in men's hearts, not only by the reputation of their authors, and abetters, but also by their being pruned, and cropped, with sharper, and severer hands.  
§ Your Highness' cannot be Ignorant, 
The first means to allay different Parties, & Principles in State.  that the best medicine to allay the humours, and inflammations of civil dissensions in matters of Opinion, is of the same temper, and confection, with that, (which Tacitus) and other wise men, prescribe against cancerous, rumours, and scandalous libels, (which are frequently vented against persons in power, by the eructations of envious and ambitious Spirits, as those mists and fogs, which from valleys, and lowest bottoms, usually rise in the face of Heaven) Agniti adolescunt rumores; spreti exolescunt; If they be too much owned, and opposed, like torrents or land floods stopped in their courses, they gain force and credit; If they be neglected, like Squibs, they spend their force and fury, without any danger or blemish to Princes or States; who by a generous indifferency discover, not only a just despiciency of such follies; but great confidencies of their own Integrity; and such a magnanimity as not being easily discomposed, cannot be wanting to the main points of Safety, and Power.  
§ Nothing, 
The Mutual cruelties of the Guelphs, and Gibelines.  we see, kept up those bloody, and bitter wars, (or assasinations, and massacrings rather) between the Guelphs and Gibelines; the Imperial and Papal factions; for more than one hundred years in Italy, and other places, but only repeated, and exorbitant revenges upon those, who had no other way injured each other, but by their different persuasions; one preferring the Pope's Ecclesiastical, the other the Emperor's civil Power in the Empire; From this principle each party was cruelly vigilant to improve the vicissitudes of Power, & what ever advantages they could get at any time; which they used or abused rather, not as lenitives to compose differences, and recover the public or common tranquillity; but as corrasives or sarcasmes, to eat out and wholly extirpate the remnant of the adverse party; to the ruing of many worthy men, many noble Families, flourishing Cities, and opulent Countries.  
§ Doubtless, 
Clemency, & Equanimity, the best calmers of public storms as to men's minds.  not the blustrings of Boreas, but the calm Sunshine of general tranquillity shining equally, and indifferently, on all honest, able, and peaceable men; in any Nation or community, makes them soon forget their past sufferings; to lay down their fewdes, to compose their differences, and to conform to that general quiet of which they see, they may upon fair terms, have their share; Thus the Flints of civil Factions, are most easily and safely broken on softer cushions; which put between the anvil and hammer of Power and Oppression, are prone to strike fire, and fly in the faces of those who thus strive, not only to dash them in pieces, but to beat them to powder.  
§ But here (my Lord) I cannot be so stupidly indiscreet, 
The Author's Apology for touching upon State Policy.  as not to confess my folly, besides my fault; and to crave your Highness' pardon, for this so great Impertinency; by which (as Phormio a Philosopher, who read a Lecture of military Discipline, in the presence of Hannibal, the greatest, and best Commander then in the world, to the no great commendation of his Scholarly Skill, or discretion) I may seem thus weakly, and needlessly to present before your Highness any methods or rules of Sat policy, in reference to public Peace, and Safety, who are known both at home and abroad to be so great a Master of all Arts, both civil and Military, both in the practic and the Theory.  
§ This reflection upon my own fatuity and presumption, 
How necessities and oppressions Exasperate men.  in points of State policy, justly forbids me all further needless importunity, of suggesting to your Highness what you cannot but know, how sharp an edge necessities of life nut upon those men's Spirits and activityes, who otherwise are soft and blunt enough; for having no honest employment to busy their thoughts and time, in order to get some competent support for themselves and their families; they cannot avoid to be tempted by discontent, idleness, and indulgence to project, and act, those things (though to their own utter ruin) which they hope may either put an end to their sufferings; or at least make those men suffers with them, (as Samson did the Philistines) who show so little compassion to them, and excercise so needless, and undeserved severities upon them; Paraxismes of anger, disdain, and revenge oft transport even calm and wise men, by oppression, (as Solomon tells us) beyond those prudent bounds, which otherwise they had set to themselves; being impatient to see themselves so afflicted, as to be despised; and so to be despised, as to be denied convenient work, and lawful wages in honest industry: which all humanity, as well as policy, allows; yea, and in some cases commands to those, who are permitted to enjoy their liberty, beyond the confinement of a Prison. We daily see fires that are too hot, do quench themselves, by making even little pots over boil.  
§. Certainly, next Death and Hell, 
The Sharp Spur of poverty to men of Parts.  nothing is more dreadful and intolerable to humane nature, than for men of skill to be denied employment, and men of understanding to be thereby forced to want their bread, which is not to be gotten, but in those Callings that are their proper spheres: in all other new ways they are driven to seek their food, as wild beasts in desolate places; which exetick distresses I know have forced very worthy Ministers to infinite despondencies, and almost despairs; either having no home for themselves, and their Families; or not enduring their own small and wretched Cottages; which are to them like howling wildernesses, or hell itself; full of weeping, and wailing, and gnashing of Teeth, for wife, and child's want of Food convenient and other necessaries of Life: The Scripture tells us; Better are those that are slain with the Sword, than those that perish by Famine; which is a lingering and multiplied death; Gods high displeasure threatens the Sons of Eli in the same breath, not only with early and immature Deaths; but with those sharper necessities, in case they live, by which they shall be forced to crouch for a morsel of bread, and some mean employment.  
Our Henry the 8th. 
The Humanity of Henry the 8. for the monastics relief.  (whom Sir Walter Raleigh so blackly and deeply brands for a perfect Idea of Tyranny,) yet shown (as the Lord of Cherbery tells us in the life of that King) so much Clemency, as a Prince, and charity as a Christian, to those of the Monastic Orders, when he drove them out of their well built and well honeyed hives, as to allow those, who tarried in England, some competent Pensions during their lives; as knowing, that the way of their recluse breeding in devout Idleness, had made them unfit, and so unable to get their living by any ordinary way of bodily Labour, and usual callings; to which they were indisposed, because unwonted.  
Fare be it then from your Highness (who pretend to an higher pitch of Reformation and Religion) to take away the remaining fragments, 
How hard it is to take away the cup of cold water, yet remaining to many Ministers.  and cups of cold water, from so many Prophets, and some of the Prophets; who are not only men and Christians; but able Ministers, as well as Professors of the Reformed Religion; Fare be it from your Highness (of whose bounty I know some men of as different persuasions to you as Jews are from Christians, have tasted) to break the little cruses of oil, and barrels of meal, which have hitherto supplied (as the small Reserves after great Shipwrecks) the necessities of many excellent Scholars; who are good Preachers, and better lovers of the Christian and Protestant Religion: O let not so many godly and grave Ministers, have cause to impute it to your Highness' Declaration, that they, their Wives, and Children, must during the remainder of their miserable days, mingle their bread with ashes, and their drink with weeping; going down to their Graves, oppressed with that Sorrow, which is the effect not more of unrelieved than undeserved Oppression.  
§ I know it will be replied by some; 
Their Charity that put Ministers in Mechanic Employments.  That Hunger is a sharp Weapon as well as a Sauce; That Necessity will quicken men's Invention and Industry; That the Belly is a great Master of art and wit: Let these complaining Ministers (some say) dig, and plough, and thrash for their Live: or let them turn Gibeonities, and porters, hewers of wood, and drawers of water.  
Thus (indeed) the hard hearts, and withered hands of some men, (whose very mercies are cruel) are prone to mock at poor Ministers calamities: True; It is of God's mercy, that any course of life, or honest labour will sustain the best of us all; who are less than the least of God's mercies; and meaner than the meanest employment, if it be blest with honesly, and competency.  
§ But I beseech your Highness to consider; 
No other employments afford them Competency.  That besides the hard labour, and sore travail, which must needs, in those manual, and mechanic ways, lie upon ingenuous persons, especially in their age and decline, who have spent most of their days in the shadow of their studies, amidst unactive and sedentary retirements, as conversing only with their Pens and Books; Besides (I say) this uncomeliness and unaptness; There must needs follow great incompetency, as to the necessary support of themselves and their Families, in any such new way; which if it get them bread, will hardly get them any drink, besides cold water.  
§ But besides all these considerations, the greatest pity is, 
What pity it is to bury Ministers excellent Talents in Silence.  to bury the excellent gifts of those learned, pious, and Eloquent men under a Bushel, or in the Earth, of silence, sordidness, and obscurity; who are fit to be set in Golden Candlesticks, in the Temple of God, as burning and shining Lights; among whom Christ hath sometimes delighted to walk, and converse in the excellent graces, and useful gifts of his Spirit.  
§ How great a sin and shame must it be, 
Public Sin and Shame, to oppress good Ministers.  as well as darkness to this Church and Nation (professing the Christian, and Reformed Religion) not only to behold, but to cause the faces of so many Nazarites (who have from their youth been separated, and sanctified to the special service of Christ, and his Church, who were heretofore whiter than snow) to cause them to contract, by sordidness of living, such blackness and deformity, as if they had lain among the pots; among the (lixae & calones) black guard, which usually attend great men's Kitchens.  
§ It is great pity, that such goodly Pillars of God's House should be cast down to the ground, and leveled to the dust, even to the beasts, or meanest of the people: Can it be comely to see such ponderous and laborious oxen ploughing with Asses, which God in the Law forbade? It was a shame and reproach to King Jehojakim, that he buried the dead body of the Prophet Vriah in the graves of the meanest of the people: How much more will it be, to bury Ministers, even alive among them? That is, so to abuse and crush them, as to enforce them, either to embrace the dunghills, or converse only with clods and clowns.  
§ All which burdens of life must needs press the more sadly 
No way of competency or comeliness for Ministers but their calling.  because they are now toward the evening of their days, well stricken in years; their light growing dimmer, and their shadows (both of fears and infirmities) larger: So that to dig they are not able, and to beg they are ashamed: I have known many of them very grave and venerable men, rather want, than ask; and contend with poverty, rather than conquer their ingenuity; Who were wont to more tender foreheads, and a more blessed, as well as honourable way of giving, rather than receiving. If they be now driven into a desolate wilderness, they may probably meet with Fiery Serpents to sting them by adding contempt to their want. But what Manna or miraculous Food can they expect? What rock will follow them to relieve their thirsty and fainting Souls; if they must be utterly turned out from any place as Stewards in Christ's Family, or Dispenser's of Heavenly Mysteries?  
§ What commendable frauds, I boseech your Highness, can there be found for the sustenance of so many men, and their Relations? Who never have been, nor now are, men of any great secular deal, or receipts, and accounts: Such as the unjust (but wise) Stexard used for his preservation; when he saw he must be cast out of all bufines, A provident practice which we see our Blessed Saviour commended; not as to the injustice and immorality of it, but as to that worldly prudence and natural policy, or sagacity; which teacheth and commandeth even Bruit Creatures, to be provident for themselves and theirs; Showing us, that there is nothing more Brutish and Barbarous, more Vmnanly and , than to neglect providing for ourselves, and our Families; which who so doth is worse than an Infidel, and is by the truth declared as an Apostate, or denier of the Christian Faith; Sure, if voluntary negligence and improvidence be so much blamed and to be abhorred in reason and Religion; There can be nothing commendable, in forcible imposing those exauctorating, silencings, and restraints upon honest and Industrious men, as must compel them to necessitypes, when they are more willing to take pains in their callings.  
§ I might further add to the hunger and thirst of such men's outward condition, 
Famine of Souls will follow famished Ministers.  that scarcity and famine of the word, which must necessarily follow in many places: and that leanness which is like to enter into many poor people's Souls; to whom such able men formerly dispensed the bread of eternal life, as the faithful Stewards of Christ's family; whose absence is not so readily to be supplied with Ministers, proportionable to their abilities, industry and gravity, as is evident in many sequestered places; where people are either almost famished: or at the best much infected with the unwholesome food of unsound doctrine; yea, what if such, as succeed these outed and able Ministers, give people stones instead of bread; and scorpions instead of fishes! what if they affect to feed men's Souls after the vaporing of some novices, in these days, with empty mangers and high racks; giving them the chaff of Juvenile Notions, and useless Speculations, instead of those saving & practical Instructions, with which those veterane Teachers, were wont to furnish and feed their Auditors both elder and younger: what account can be given to the great Bishop and Pastor of Souls, if his Sheep be starved for want of their Shepherds? If waist, and weakness, diseases, and death eternal fall upon men's precious Souls, for want of saving knowledge?  
§ Certainly nothing should be done in civil affairs with more deliberation and circumspection, than the silencing of Christ's Minisiers; 
Of changing the Spiritual Militia of the Ministry.  and the divorcing of them from their people, where God hath placed and prospered them; every one ought to take heed what they do to those that are the servants of the most High God, and teach the way of Eternal Life. There should be no less care, and caution in altering, disbanding or cashiering this spiritual Militia, than in that of the secular; Nor should therein Reason of State only be considered, but Reason of Religion, with Christ's Interests, and the good of Souls; for these are of eternal concernment to poor mortals, the other but momentary.  
§ Since then the temporal welfare of so many worthy Ministers, 
The blessings accrueing to the Public by able Ministers.  by enjoying their liberty to officiate, is so agreeable to the Glory of God, the Honour of Jesus Christ, and the Salvation of poor Sinners, I hope they will not seem to your Highness' inconsistent with the public Peace and and security; yea, since there appears no probable means under God for the convenient support of so many honest and useful Preachers, besides other Scholars, but only your Highness' Clemency and Benignity, in indulging them their honest liberty: Since necessity drives the poor to the rich, the weak to the strong, and the miserable to the merciful; yea, even to the God of Mercy; (whom though we cannot move by any merit of our own, yet, we may by such humble importunities, as only obtrude upon him our miseries;)  
§ Let it not displease your Highness, that I have thus far presumed not only by soft and suppliant words, but by potent and I hope prevalent reasons, to persuade you to such equanimity and charity, as may in real effect obtain some such merciful qualifications, remissions, or suspensions (as to the execution of your Highness' Declaration) That Pious and peaceable Ministers, and other Scholars may serve God, without distraction, and terror, in their wont callings and employments; If any civil caution be necessary, beyond your Highness' inresistable power, and those men's both weakness and danger, no doubt all sober men will give it, 
Of revoking or remitting the rigours of Public Declarations.  as far as is confistent with the integrity of their consciences; and further they hope your Highness will not require.  
§ Nor shall (I hope) that Scruple lie in the way of your Highhighnesse's clemency, or my Brethens liberty, namely the loathness of States and Potentates to revoke, remit or qualify any act or edict, which they have once made public, least by the seeming inconstancy of their counsels, they should lessen the authority of their commands, and the reputations of their wisdoms.  
§ But herein as your Highness hath in the close of your Declaration opened some little door of favour and indulgence: So I trust, no severe restrictions of any Country Committees, or other Officers, shall be permitted to shut, or straighten it so, as to exclude any able unblameable and peaceable Ministers, from the service of Christ in his Church, by which they may enjoy some competent subsistence, by ingenious Liberty and honest Industry in their callings. Such pious, charitable and generous Laxations or connivances as your Highness may please to permit, may amount to the favour by me desired in their behalf, without any public alteration or formal revocation; of which (yet) no men, never so wise, and consultive, have any cause to be ashamed, when such alteration is for the better, either as to verity, and equity, or charity; which are not the blemishes, but the beauties and blessings of variations, private or public.  
§ What gracious heart observes not with comfort, 
Of Divine retractions, or God's Revocations.  that even God himself the highest Pattern of Wisdom, Justice, Power, and Constancy, yet, oft and easily retracteth as to the event, and execution of his Denounced Wrath; and will rather seem mutable by his repentings (which are man's impunity, not God's mutability) than want the opportunity of magnifying his mercy to penitents; He said he would destroy them; but he did it not: yea, as willingly spared them, as he had justly threatened them; being solicitous to find a man to stand in the gap, and turn away his wrath; Nay the Divine goodness was glad of Moses his Intercession, though it seemed to be made with an holy kind of rudeness; and an humble disobedience; even then when God bade him, Let me alone, that I may destroy them.  
§ In like sort the Lord chose to let his passionate and peevish Jonah seem a false prophet, than himself should not appear everlastingly true; not so much in the letter of his declared threaten, as in the tacit limitations and exceptions, of his mercy and pardon; which are ever to be understood by penitent sinners, though not expressed in the menaces of divine vengeance; Such gracious Retractations are not the least part of a sinner's comfort, and of God's Praises.  
§ The success which Moses had with God, 
Moses his importunity welcome to God though angry.  hath emboldened me first to seek to the throne of his Grace, by my prayers; Next to make this petitionary address to your Highness, not as ask any great thing for myself; but only craving those honest freedoms for other worthy men, which are their greatest temporal ambitions; The granting of which as it cannot any way tend to the diminution of your Highness' Honour, Profit or Safety; so nor will my begging of it, any way I hope tend to your Displeasure; But rather your Highness will please to imitate David; who incensed with Nabals churlish ingratitude, 
David's anger well pleased to be disarmed.  and burning with military flames of revenge, yet, was neither unwillingly, nor unthankfully taken off from executing his intended severityes by the discreet intercession of a wise woman; for which he blesseth God and her; Certainly, none are more exorable, than generous spirits, nor any more generous than those that have gracious hearts; whose wisdom is not earthly, sensual and devilish; from their own passions, or the depths of Satan; but from above; pure, peaceable and easy to be entreated.  
§ Such  remissions do the fears, 
Public favours conquer enemies minds.  and dejections of many thousands of poor Ministers, and their Relations, now crave of your Highness, the granting of which cannot but procure your Highness many friends; and either soften or filence many enemies; leaving them without excuse hereafter; who seeing your power able to crush them: shall abuse your Clemency, which is willing to preserve them, in all ways of honest industry, which becomes them.  
§ But it is now (my Lord) high time for me to be ashamed; 
Apology for the prolixity of this Plea.  not of my charity, (which maketh not ashamed) but of tedious, and excessive prolixity; considering the Sea and moles of business, which every moment presseth upon your Highness (yet, in some cases of great concern, as this is for God's Glory, and the good of so many thousands good men, (yea, worthy Ministers) it would be not only a great solacifme, but almost a great sin to be short) However this cause of shame I own; that I have been so long in remonstrating or importuning that; wherein I not only understand other persons of fare more merit and acceptance have interceded (as the Lord Primate of Armagh) but I have some cause to presume that your Highness own purposes have prevented me, and all men's mediation; in that you are pleased with much candour and gentleness to admit of any Intercessors.  
§ Of which benignity I and all the world shall then have, not only confidence but experimental assurance, when your Highness shall effectually remedy and actually forbid, the further crying-out, and complaining of so many worthy Ministers and their families in our Streets. A Jesuitick Jubilee, which I should not more pity, 
The Jesuits Jubilee.  than repine to see those men enjoy, who are very sore and subtle adversaries to the Reformed Religion and its ablest Ministers: Nor do I doubt, that your Highness will ever have either more cause to rejoice or less to repent in any thing, that hath or shall be either acted, or commanded by you, than in reviving the spirits of so many men that are ready to fail within them through distress, next door to despair.  
§ Which  Indulgence to them will not only turn to an act of charity and humanity, 
Clemency the best sodering of New Soveranity.  but even of true State policy too; It being one maxim given by a great master of it; Novum imperium inchoantibus utilis est clementiae fama; Though the power of the Sword may here lay the first foundation of new government; yet, clemency and moderation, are the chief cement and firmation of it: The ambition of the Heathen Grandees, as Alexander, Julius and Augustus (first Caesars) also of Trajan, M. Aurelius, and others, sought to preserve to themselves the Honour, and to others the happiness of their Clemency, that they might appear to mankind, not only worshippers of warlike Deities, such as Mars and Bellona; but also of Jupiter; who was esteemed, not only the King but the helping Father of both Gods and men; whose defective name borrowed its supply from the Sacred name Jehovah; whose glory passed by in that Proclamation, The Lord gracious and merciful, etc.  
§ Tertullian's generous council is good; 
Christian Charity must exceed Heathens Humanity.  Plus debet Christi discipulus, quam mundi philosophus, gloriae animal, et secularis aurae vile mancipium; Christians act much below their pattern, if they do not exceed the best of Heathens in humanity and holiness too; as much as their true God doth others Idols; Since they have the Word of God for their rule, the Servants of God for their copies; the Son of God for their Original, and the Nature of God for the perfect and eternal Idea of all charity, mercy and benignity, who will also be at last their exceeding great reward.? We read that Joseph easily secured his brethren's fears of his revenge, by telling them he feared God: intimating that he was resolved to follow God in his ways of Mercy and Gentleness; David a man of Warr gives it, as one of the Characters of a good man, he is ever merciful, Our blessed Saviour enjoins it to his Disciples; 
Of Mercy and Benignity in Christians.  Be ye merciful as your Heavenly Father is merciful; and this not only to the just and good; but also to the bad and unjust: yea, God himself capitulates with such worms as we are; If we show mercy, we shall receive mercy, according to the measure we meet to each other: The Syrians gave the Kings of Israel this Honour; that they were merciful Kings; For such as know most of the true God, will be ready most to imitate him, in this attribute of mercy, which is above all his works.  
§ As for myself (my Lord) I have more than my reward, If I have done or endeavoured, as becomes my duty to my God, and Saviour; Next to my conscience and calling; and lastly, to that charity which I owe my brethren, and fellow labourers; whose distresses I am sure require, though their modesty did not expect, this service from me, of which they are wholly ignorant; I know many of them, I hear of many more; whose worth is not to be measured by the false weights, and scanty measure of civil sidings and factions; These are many of them reduced to their cottages, to their dry morsels, to their water and bread of affliction; which (yet) they greatly fear to lose; So much doth a little seem to those moderate, and humble minds, who know how to be thankful, yea content, with that which is next door to nothing.  
§ I should suspect myself to be no living member of Christ's Body, 
Of Sympathy among Ministers.  (whose very life consists in charity and compasson,) If I found in myself no sympathy, with the afflictions of so many joseph's: yea, I should not only be ashamed, but much, and justly suspect my own plenty, and Gods undeserved bounty to me, lest my table should become my snare, and my very food be digested into sin; If I had no sense, and sorrow, for others hungry, and afflicted souls; It were far better for me to be leveled to the tenuity of the meanest of my Brethren, (that I might be experience, learn to be compassionate) than with an epicurean indifferency, and uncharitable stupidity to behold them, wanting competency, and indeed necessaries: which they must do; If your Highness' decree that is gone forth, be rigidly executed; not against Magicians, and Astrologers, but against grave Divines, and godly Ministers of the gospel; to their utter undoing.  
§ It will be favour enough, and a most ample return of my prayers, If by this pious importunity, I have any way persuaded, 
Conclusion deprecating displeasure  I have any way persuaded, (If need be) or confirmed your Highness' clemency to them. Whose pardon I should now (of course) formally crave for myself, and thereby add to your Highness troubles by some solemn apology; which I would willingly add, if I were conscious to myself of the least fault in my design; If there be any, it is only such as charity I hope may and will easily cover, since it is charity only that commits it; 
Nor sin or shame in charity.  Not but that I know some moreoser politicians are prone to censure even compassion for a kind of conspiracy, and such charity for malignancy, (like those sceptics, who not only disputed, but denied the snow to be white) but I hope your Highness' eye will not be less good because theirs are evil.  
§ Only it is fit to beg your Highness' pardon for this my intolerable trespassing so much upon your much oppressed time, and little leisure, by so tedious an address, in which (at the worst aspect) I shall yet appear as one that pays your Highness (besides other taxes) the tribute of double honour; First by owning power in your hand to destroy; New, by hoping for pity in your heart to preserve these Ministers, and other Scholars, in whose behalf I intercede: who, if any under Heaven, are objects fit for your Clemency, and Compassion; both for their eminent merits, and their impendent miseries.  
§ I humbly leave these papers in your Highness' hand; and your heart in Gods; who is higher than the highest: of whose mercy we all daily partake, and shall while we live on earth stand in need; whose compassions are his good pleasures, but his punishneed; 
Peroration.  whose compassions are his good pleasures, but his punishments, his strange work, as not willingly afflicting the hildrens of men: That your Highness may in this case imitate so blessed a pattern, is the prayer of  
Febr. 4th 1655. Your Highness' humble servant, J. G.  
FINIS.   

A POSTSCRIPT to the READER.  
Good Reader,  
THou mayst further understand, that at the same time, when this Address was made by the Author in behalf of those Ministers of the Church of England, over whose heads this Black Cloud then hung, threatening a deluge of desolation, God stirred up the spirit of the then Lord Primate of Armagh, Bishop Usher, personally to intercede with the then Oliver Protector, for his clemency and indulgence toward them; It was one of the last endeavours of piety and charity, to which that great and most vengerable person, applied his most potent Interessions; fortified not only by his pious oratory, full of exquisite reason and religion, but with his prayers and tears; For that divine prelate, who was in all things (as Nazianzen says of Athanasius (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rather admirable than commendable; It being bard to say whether be were doctior or melior, ornation or humilior, thought himself in nothing more concerned, then in showing those bowels of compassion, which became such a Father of the Church, to the worthy sons and servants of it; whose afflictions he made his own; nor was he satisfied to enjoy some degrees of tranquillity and respect himself, while he saw (as Joseph) so many of his Brethren, in such great straits and tribulations; He attended (mollissima tempora fandi) the softest opportunities of mediating for them, five or six weeks in London, impatient not to show such compassion, as became so tender an heart, and so fervent a Soul as his was; At last he was fain to retreat with little success, and less hopes, than he expected and deserved, to his great grief; using this expression, to the Author of the foregoing piece, That he saw some men had only intestina, not viscera, guts, but no bowels; Thus did this good man go with sorrow to his country retirement, and so to the grave; presaging further sharp impressions of Gods sore displeasure which would shortly and suddenly light upon this Nation; to the great darkening, as he said, of the reformed Religion, and the depression of faithful Ministers.  
§ This grand example of Christian commiseration, (which that excellent Primate made more illustrious by his eminent worth in all things worthy of a good Man, a good Christian, a good Minister, and a good Bishop) is worthy to be added to the Records of those many other (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) most memorable and imitable actions of that Hero, that Saint, that Angel, of the British Reformed Churches.  
§ So that the Author of the foregoing Petitionary Remonstrance did not alone stand in the gap; But was, as in all things else many degrees inferior to that incomparable Primate, so in this happy to be his second and assistant.  
§ Which regards are sufficient to vindicate his endeavours from all sinister reflections; prone to fall from such eyes, as are either more cautious or more envious, and censorious than becomes good Christians; esteeming nothing prudent, which is not successful; nor valiant, which is not victorious.  
§ After ages (possibly) will be better pleased to see the afflicted state of the Clergy and Church of England, thus not wholly forsaken, but asserted and compassionated; at least by one so worthy a person; who was as an Army, or cloud of witnesses; who being so well acquainted with the mind of Christ, and living in the life of his Spirit; It may be a good omen that in his good time the Father of Mercy, and God of all Consolation will answer his fervent prayer; and return to plead the cause, and effectually to intercede in the behalf of this so afflicted Church, and his Servants the worthy Ministers of it; who have a long time born the burden of his sore displeasure, and the reproach of all unreasonable men: All which hath not yet drivan them to such despair, but that they pray and hope, in the midst of Judgement God will Remember his Mercies, which endure for ever: To which Petition all Lovers of Truth and Peace will say, Amen.