SOME Seasonable and Serious QUERIES Upon the late Act against Conventicles. Tending to discover How much it is against the express Word of GOD, the positive Law of the Nation, the Law & Light of Nature, and Principles of Prudence & Policy. And therefore adjudged by the Law of the Land to be Void and Null. Viz.  Finch p. 3. 
That no Act of Parliament, or Law repugnant to the Law of God, is of any force.  28 H. 8. 
That no man of what estate, degree, or condition whatsoever, hath power to dispense with Gods Law.  Doct. & Stud. 
That against Scripture Law, Prescription, Statute, nor Custom may avail; and if any be brought in against it, they be void, and against justice.  42 Ed. 3. 
It is assented and accorded, That the Great Charter be holden and kept in all points, and that if any Statute be made to the contrary, it shall be held for none.  
By a Friend to Truth and Peace.  Mat. 24.48, 49. 
And if that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken, etc.  Acts 9.5. 
Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.  Psal. 9.16. 
The wicked is snared in the work of his own hands etc.  
Printed in the year 1670.   

Some Sober Queries upon the ACT against CONVENTICLES.  
WHether upon a due and serious search, this late Law doth not appear to contradict the three Great Laws, viz. The Law of God, the Law of the Nation, and the Law of Nature; and is not contrary to the Rules of Prudence and Policy, and tending to promote some private and corrupt interest?  

First, As to the Law of God:  
1. Whether in the particulars following, relating to Preachers and Hearers, the Law of God is not manifestly contradicted and impugned?  
1. Doth not God's Law require all men that hear, learn, and keep it, having a Gift from Christ, of what Rank, Condition, or Quality soever, (high or low) should be Teachers and Publishers of it? Mat. 5.19. 1 Pet. 4.10. 2 Tim. 4.2. And accordingly have we not had, of high degree, preaching Kings, Princes, Judges, and Levites, Psal. 40.9. Eccles. 1.1. & 12.10. 2 Chron. 17.7, 8, 9 And of low degree, mechanic Carpenters, Herdsmen, fishermans, Tentmakers, that have preached and published his Word and Law? Mark 6.3. Amos 1.1. Mark 1.16, 17. Acts 18.2.  
And doth not this Law forbidden any, high or low, to preach and publish God's Law, but such as conform to the Traditions and Commands of men, viz. By Reading the Common-Prayer, Renouncing the Covenant, submitting to humane Services, Ceremonies, and Inventions, Mark 7.7, 8, 9 however otherways fitted by Christ, with never such Ministerial Gifts and Attainments?  
2. Doth not God's Law say, You may all prophesy (or preach, 1 Cor. 14.1, 2.) one by one? 1 Cor. 14.31.  
And doth not this Law say, You shall not so prophesy, no not one?  
3. Doth not God's Law pronounce woe to his Preachers, if they preach not the Gospel? 1 Cor. 9.16.  
And doth not this Law pronounce woe to them, if they do?  
4. Doth not God's Law give promised Rewards and Blessings to those that teach it to others? Mat. 10.41. & 25.21. & 5.19. Ja. 5.20.  
And doth not this Law threaten a 20 l. & 40 l. Curse, yea, utter ruin to those that do?  
5. Doth not God's Law admit of preaching in Houses, Streets, and Fields, to great Multitudes, with promised mercies to the Owners so receiving his People and Preachers? Acts 20.20. & 28.31. Luke 13.26. Mat. 3 1. & 10.40, 41.42.  
And doth not this Law forbidden such preaching, with threatened ruin to Owners and Hearers, as well as Preachers?  
6. Doth not God's Law denounce cursing and wrath to the uttermost to those that reject and forbidden, and that mis-use and abuse his Preachers, and beat their fellow-servants? 1 Thes. 2.16. Mat. 24.48, 49, 50.  
And doth not this declare promised Blessings and Rewards to those that shall be most active in pursuing and persecuting the Preacher, and prosecuting and vexing the Hearers?  
7. Doth not God's Law enjoin men frequently and steadfastly to assemble together, and to maintain and keep up their Fellowships and Meetings? Heb. 10.25. & 3.13. Acts 2.42. Mal. 3.14, 16.  
And doth not this Law not only forbid, but tear and break up such Meetings and Assemblies, loading them with heavy Mulcts and Penalties Toties Quoties, as often as they so meet?  
8. Doth not God's Law admit of Popular Meetings, the assembling of great numbers to worship him, and attend his Ordinances, five thousand and eight thousand at a time? Joh. 6.10. Act. 4.4. & 2.41. yea, the more the better, without any limitation, or scandal of sedititon in so doing.  
But doth not this Law limit those that must so worship and hear the Word, to four persons only, beside the Family, unless they will be reputed seditious, and dealt with accordingly?  
Q. II. Whether if it appears that indeed this New Law, and Word of Man, doth contradict the Old Law, and Word of God; the People of God ought any more to regard it now, than the three Children and Daniel did the Persian Law in like Case (Dan. 3.16, 17. & 6.10.) in those days; or the Disciples (Acts 4.) did the Edicts, Threaten, and Prohibitions of the Council then? And whether, if God be God, he ought not to be followed and obeyed rather than man, though Goods be spoilt, Liberties infringed, and Lives-hazarded in so doing?  
Q. III. Whether in case the Maxims of our English Laws in favour of the Word and Law of God, be of force, this Law is not to be deemed void and null? Which do assert for good Law, sound Doctrine, Reason, and truth, That no Act of Parliament, or Law, repugnant to the Law of God, is of any force, Finch, p. 3. And that no man, of what Estate, Degree, or Condition whatsoever, hath power to dispense with God's Law, as all the Clergy of the Realm, and most of the Vniversittes of Christendom, and we also affirm, 28 H. 8. And that against Scripture Law, Prescription, Statute, nor Custom may avail; and if any be brought in against it, they be void, and against Justice. Doct. & Stud.   

Secondly, As to the Law of the Land.  
I. Whether the said Act is not expressly contrary to the known, ancient, fundamental Laws of this Nation, especially that of Magna Charta; which, as the great Bulwark of the English Liberty, has been confirmed by about forty Parliaments?  
For doth not that Great Charter assure and confirm, That no Freeman shall be taken, or imprisoned, or disseised of his , or Liberties, or free Customs, or be outlawed, or exiled, or any otherways destroyed, or passed upon, or condemned, but by the lawful judgement of his Peers, or 
* Viz. By due process of the Common (or old) Law of England. See 2d part Cooks Inst. ch. 29. fo. 50. so explained also by 37 E. 3. ch. 8.  Law of the Land: And that justice shall neither be sold, denied, or deferred?  
And doth not this Act in contradiction thereto, both seize upon men's, Liberties and Estates, without any such legal Process or Judgement?  
For is not the Justice impowered hereby, by foce, Civil or Military, to seize; take, and keep in custody the peaceable free People of the Nation (
† Six Remedies to relieve any that are so imprisoned or disseized of their free liberties, contrary to Magna Charta. 2d part Cooks' Inst. ch. 29 f. 55.  dis-seizing them thereby of their Liberties) being Advocate, Jury, and Witness, and sole Judge both of Law and Fact, as well as of the ability of the Offender? And is he not authorized also, according as he (in malice, favour, or affection) shall judge meet, to Convict, Sentence and Execute, by making Distress and Sale of Goods, how and upon whom he pleaseth, without returning any thing again to the Owners, (which may be one hundred or two hundred pounds, for ten or twenty pounds) and therewith to reward the Informer, or who else he shall judge most active, be it his Clerk, Son, or Himself? (And is not this seizing 
*  is Goods and Chattels as well as Lands & Tenements. Cook's Instit. c. 29. p. 46.   too, with a witness?) And all without any legal Judgement and Process? And is not the bribing the Informer (that principal Trustee in the Act) or Justice himself, with so great a Reward, a setting Justice to sale with a vengeance? And what can more violate that fundamental Law, both as to Person and Estate? Notwithstanding by the 42 of Ed. 3. this Great Charter is commanded to be kept in all points; and that whatever Law is made against it, is null and void: Polton 182. The words of the Statute are these: At the Parliament of our Lord the King at Westminster, the first day of May, the 42 year of his Reign, It is asserted and recorded, That the Great CHARTER, and the Charter of the Forest be holden and kept in all Points; and if any STATUTE be made to the contrary, it shall be holden for none.  
II. Whether it is not dangerous by the Laws and Customs of the Nation, for any to infringe and violate this Great Charter, under colour or pretence of any Law or Statute whatsoever? Witness that famous Example, and eminent Instance in 1 H. 8. in the Impeachment and Execution of the two Justices of the Peace, viz. Sir Richard Empson Knight, and Edmond Dudley Esq; for their putting in execution the Statute made 11 H. 7. so contrary to Magna Charta, concerning which for better Information take my Lord Cooks own words in his Instit L. 2. C. 29. f. 15. Viz.  
Against this Ancient and Fundamental Law, and in the face thereof, (having recited that Clause of Magna Charta before mentoned) I find (saith he) an Act of Parliament made, That as well Justices of Assize, as Justices of Peace, (without any finding or Presentment by the Verdict of twelve men) upon a bare Information for the King before them made, should have full Power and Authority by their Discretions to hear and determine all Offences and Contempts committed or done by any person or persons against the Form, Ordinance and effect of any Statute made and not repealed. By colour of which Act, shaking this Fundamental Law, it is not credible what horrible Oppressions and Exactions, to the undoing of infinite numbers of people, were committed by Sir Richard Empson Knight, and Edmond Dudley Esq; being Justices of the Peace throughout England: And upon this Unjust and Injurious Act (as commonly in like Cases it falleth out) a new Office was created, and they made Masters of the King's Forfeitures.  
But at a Parliament holden in the 1 H. 8. this Act of 11 H. 7. is recited, and made void, and repealed; and the reason thereof is yielded, For that by force of the said Act, it was manifestly known that many sinister and crafty feigned and forged Informations had been pursued against divers of the King's Subjects, to their great damage, and wrongful vexation. And the success hereof, and the fearful ends of these two Oppressors, should deter others from committing the like; and should admonish Parliaments, that instead of this ordinary and precious Trial per Legem Tetrae, the known ancient Laws, they bring not in absolute and partial Trials by Discretion. The said two Justices were to the joy of all People executed the beginning of H. 8.  Speed Chr. 983. 
Not to mention the impeachment and dethroning the two Kings, Edward the second, and Richard the second, for having perverted the due course of Law, Justice and Right; and that they destroyed men by Informations, and without Legal Examination and Trials; and that they had declared that the Laws of the Kingdom were in their own Breasts: As in their Articles of Impeachment does more at large appear.  
Nor the Impeachment of the Lord Chief Justice Trysillian, and his Brother Judges, Fulthorp, Belknap, Carey, Hit, Burge, and Locton, and others of the then Privy Council, and then Lord Mayor of London, who had set their hands to Judgements in subverting the Laws of the Land, and advancing the Kings Will and Commands above the known Laws of the Kingdom: For which the Lord Chief Justice and others of them were hanged at Tyburn. The Impeachment also of Judge Thorp, Ed. 3: and Cardinal Woolsey, H. 8. for advising the King to subvert the Laws. Not forgetting the late worthy Act of Chief Justice Keeling, in imprisoning and fining the London-Justices, for acting against the known Laws.  
Qu. III. Whether it doth not concern all persons called to be active herein, whether Officers Civil, Military, or others, to be well advised what they do, lest instead of promoting the Peace and Welfare of the Nation, (the great end of all wholesome Laws) they not only infringe the just Liberties thereof, enslave themselves and Posterities, but render themselves liable to such infamy, misery and mischief that the miscreants beforementioned have done. And whether it will not be a good plea for any that may be vexed, persecuted or prosecuted hereupon, why they conform not thereto, either by answering ensnaring questions to accuse themselves about Meetings, telling of Names, or places of abode, or payment of Moneys, that it is all against Magna Charta and the known Laws of the Land, which declare, that no man shall be put to answer without Presentment, or matter of Record, or by due Process, and Original Writ, according to Law; as by several Statutes, viz. 5. Ed. 3.9. & 25 Ed. 3.4. 28 Ed. 3.3. 27 Ed. 3.18. 42 Ed. 3.33. Petit. of Right, 3 Car. 1.1. 17 Car. 1.14.  
Qu. IU. Whether the pretended Salvo, [That you may, if you find yourself aggrieved hereby, make your Appeal, and take your Trial by a Jury] may acquit this Law from infringing and violating Magna Charta and the known Laws of the Land: Because, first, is not the Law violated, by seizing and taking both Person and Estate without any such Process and Judgement? And secondly, that the Appeal must not lie in any other Court, but only before the Parties themselves complained of to do the wrong; who seem hereby to be made sole Judges in their own Cases; the Juries being to be empanelled by themselves, the Sheriffs being Parties with them; contrary to express Law, forbidding any to be Judge in his own Case. 8 H. 6. fol. 21. El. Dier 220. and Doctor Bonham's Case, 8 part Cooks Reports.   

Thirdly, As to the Law of Nature.  
1. Whether the said Law is not also contrary to the Law of Nature, viz. That Great Magna Charta laid down by our Saviour, Mat. 7.12. Whatever ye would that men should do unto you, do ye even the same unto them: for this is the Law and the Prophets?  
For if the chiefest of the Persecutors, and who had the greatest hand in making this Act, were solemnly appealed to, Whether they, being men of Conscience, would think it equal either by Papists or fanatics, to be so dealt withal? Viz. In their solemn Worship to be so hared and disturbed by a Tumult and Rabble; to be tore and haled from their places and Assemblies, and imprisoned by Officers and armed men; to be pulled from their Ministers, and their Ministers from them, and so severely and ruinously fined from time to time for the same; and that nothing must satisfy but coming to Mass, or to be dipped and joined to Anabaptistical Meetings, though against Conscience; and all this for no other Crime but peaceable Meeting and Worshipping God according to Conscience? Will any of them assert and give it under their hands, they judge all this but fair, just and equal dealing, and that they would be content to be dealt just so with, as they deal with others? Or further, If their Parish Churches were burnt by the Papists, and yet be fined, buffeted, and rendered seditious, and dealt with accordingly, for not coming at them, or meeting to worship in Houses or elsewhere in the interim; would it be judged fair and equal? Or not rather much at that rate as Pharaoh dealt with the Israelites, when he required them to make Brick without Straw, and beat them too if they brought not the full tale?  
Qu. II. Whether upon the same ground the Common-Prayer-Book-Worship is to be imposed and submitted to, to day, viz. because a Law is got for it; the Mass, upon the like Argument, is to be conformed to, to morrow; the Turkish Alcoran the next day, and the Jewish Talmud the next?  
Qu. III. Whether it is not unnatural for Protestants, pretending to own one Head, the Lord Jesus; and one Law of his, the holy Scripture, which also is to interpret itself; agreeing also in the Doctrinal part of their Religion, as by the Thirty Nine Articles appear; should for Differences in the Ceremonial part, thus rend, tear, and devour each other; whilst Turks, Papists, and other Religions, can live peaceably, and bear with each other under greater differences? And whether they that by't and devour each other, should not take heed lest they be devoured one of another, Gal. 5.15. And that what measure they meet to others, the same be not measured to themselves also? Mat. 7.2.  
Qu. IU. Whether since by this Act Protestants only are enjoined, hired, and frighted thus to vex, disturb, prosecute, and ruin one another, for worshipping God in their way; and the Papists hereby in the mean time left to enjoy their Idolatrous Mass in peace and quiet, without the least disturbance, and that as often as they please, and in as great numbers as they think good: Tends not too much to confirm the fears of many, that that cursed Interest (that so lately murdered so many hundred thousands in our Neighbour Countries, and (as supposed) burned the City) may be getting into the Saddle again, which they do & have so long gaped for; and hereby not only teach them afresh to deal with Protestants, but to justify all their bloody Cruelties of old, that upon the account of Conscience they have exercised towards them? Therefore doth it not well become every considerate Protestant to ponder well what he is doing, whilst he is cutting down the Bough he stands on?  
Qu. V Whether in point of Appeal, to make Parties themselves Judges in their own Case, is a usual thing? Or that the Lawmakers themselves use to practise it in their own Concerns? Or how well comporting with this Golden Rule aforesaid, To do to others as we would they should do to us?  
Qu. VI Whether in all these respects, this Law ought not to be esteemed Null and Void; and altogether disregarded, as if there was no such thing in the Nation.   

Fourthly, As to the Rules of Prudence and Policy.  
Qu. I. Whether it is not greatly imprudent to rise up against so considerable a part of the Nation as the Phanatique Interest certainly is; who for Sobriety, Counsel, and Conduct, have so great a Witness in the hearts of their greatest Enemies? And for the Trading part, whether Foreign or Domestic, (which the simple Commonwealths that flourish in the World judge so much the Interest and Honour of Prince and People) they have not so considerable a sway in every body's eye, which if doubted (by the violent prosecution of the Act) too sudden (and it may be too dearbought) Experience (notwithstanding Mr. Parker's Politics) may evince? And for their quiet and peaceable demeanour, and that as well under great sufferings and provocations, as under probable † opportunities; 
† To wit, the Dutch Innvasion, & Scotish Insurrection.  not only to have given disturbance, but to have freed themselves from Persecution, may not ten years' Experience give the undeniable demonstration? And will any wise State judge it according to the principles of Wisdom and Policy, by threatened ruin and destruction to irritate such a People, having heretofore also tasted the ill consequence of such like provocations? Solomon saith, Oppression makes a wise man mad; and the French have a Proverb, Ne Reveille pas chat qui dort; Do not kindle the fire that was near quenched.  
Qu. II. Whether the same Argument that is used against Popular great Meetings (and upon which the Act seems to be grounded, viz. That they tend to contrive Sedition and Rebellion) is not upon Principles of Reason and Experience found to be quite contrary? For what of Sedition and Rebellion is like to be contrived in a Public Meeting, where the Doors are open, and all sorts of People come; and over which the Magistrate may have such Inspection, and whereof he must rationally have such speedy knowledge? And are there not Laws and Executioners of all sorts, both Civil and Military, sufficiently to punish and chastise the same, whenever made good against any? Whereas if great Meetings through Persecution be dispersed, than a Meeting of a thousand being driven into twenty or thirty parts, and constrained thereby to meet in private, what Opportunities may there be then, where no inspection can be had, to consult and plot?  
Queen III. Whether it is not against all Rules of Prudence and Policy, to exercise such severity upon ourselves, that must necessarily wound and weaken, if not destroy the Trade of the Nation? Cannot the Bankers, Clothiers, Silk-men, Bailders, Farmers, etc. tell you what a sad influence the rumour of this Act hath already had? What then will the Execution of it produce? It may be when you see the Shops shut up, the great Traders, and the ingenious Heads and Hands removed with their Stocks to your Neighbour Countries, (proffering them already the liberty of their Consciences) the many thousand ruined Conformable Families (depending upon the Nonconformists) at you Doors for Bread, and confusion in your Streets, and a Foreigner (invited by your distractions) in your Gate, you may be better convinced, and find it may be, when it is too late, the direful Consequences of such evil Counsels and precipitate Actings?  
Qu. IU. Whether it doth not bespeak much imprudence to be making fresh attempts in fruitless Undertake, that neither have had, nor rationally may have a tendency to accomplish promised ends? fanatics must be persecuted, vexed, fined, rendered Sectaries, Seditious, Rebellious, and threatened with utter ruin; and wherefore? Viz. To discourage, weaken, divide, to deliver them from their Heresies, and reduce them to Canonical Obedience: But is this a rational way to effect it? No, by no means; for has not Experience (that Mistress of Fools) taught us the quite contrary? For not to mention what happened in other Nations and former Generations; Let it but be remembered, Whether the Bishop's cruel Courts, Impositions, Suspensions, the high Commissions, Pillories, Imprisonments, Finings, Banishments, etc. Backing the Common-Prayer with Armies; Convinced, weakened, divided, destroyed the Puritanical Faction, and rooted, confirmed, and advanced Episcopacy, and preserved the public Peace and Safety in those days? And whether the several attempts the ten years' last passed, (no whit inferior to former times) have had, or are like to have any better success than theirs? Or not much like Pharaoh's of old, who the better to reduce his Phanatique Subjects from their gadding giddy humours about Worship, sets cruel Taskmasters over them, to humble and chastise them; But to what effect, the Text informs us, Exod. 1.11. That the more they were afflicted, the more they multiplied and grew. And so may it not be said, That for one Fanatic ten years since, by the virtue of Persecution and Imposition, there is now ten, if not twenty, in these Nations? The only way to make an interest considerable, is to persecute and oppress it. For what so riveted Protestantism, and rooted out Popery in these Nations, but such cruel Mediums the Papists took to establish themselves, and destroy the Nonconforming fanatics of the day, even to the rendering that Interest an Abomination, Stink, and Loathing to this day? And are others like to far better, walking in their steps? But would it not be a better way to appoint some learned sober men to deal with these men of Conscience in a conscientious way, and speedily apply to answer those learned unanswered Treatises about Indulgence and Liberty of Conscience; that so by sound Doctrine, and the force of Reason, they may stop the mouths of gainsayers, and reduce them to obedience; as the more hopeful way to effect it, rather than by Fines and Imprisonments?  
Qu. V Whether it had not been more prudential, and better becoming the Wisdom and Gravity of the State, and the true Ordinance of Magistracy, that bears not the Sword in vain, to have made some vigorous Act to have enforced that first wholesome Proclamation to suppress Health Drinking, swinish Drunkenness, profane Swearing, and abominable Whoredoms, that so fearfully abound, and are winked at, tolerated, and encouraged in the Land; and to suppress Stage Plays, those Nurseries of all manner of Vice and Wickedness, so numberless, and to which there are such great assembling and flocking of all sorts? A good Ruler scatters wickedness with his Eyes, Prov. 20.8, 26. Draws the Sword against the evil, not the well-doer, Rom. 13.4, 5. And whether a due enquiry into the illegal † Pluralities, non-resident, and Simonists, the sordid Ignorance, 
Vide Ichabod's Complaint; a son of the Church.  Pride, Sloth, Debauchery and Covetousness of the Clergy, (as one great ground why their Public Assemblies are so quitted, and the Conventicles so numerously frequented) which foresaid Crimes in the Clergy, the Overseers of the Church (the Bishops) so wink at, and tolerate; might not have been a more successful Remedy?  
Qu. VI Whether for a Parent that hath Children of different Judgements, yet (by his fatherly Eye) keeps peace in the Family; for him to join with the most ambitious and malicious, to force and club the rest of them into a Unity and Conformity, to the disturbing the quiet of the Family, and the hazarding his own perpetual peace and comfort, can be without great imprudence, if not Solomon's just censure? Prov. 14.1. & 11.29.  
Qu. VII. Whether there can be greater imprudence than to slight or disregard the Voice of God's Judgements, by persisting in ways that have met with often and eminent Rebukes from him? And whether it is not an undeniable great Truth, That upon all the great Persecutions that have of late years been stirred up in these Nations, they have not been met with either by War, Plague, Fire, Invasion, Insurrection, Poverty, or Discontent? And whether upon relaxing the same by Indulgence, greater Peace, Quiet, and Blessing hath not visibly attended? And was there ever any that hardened themselves against God, and prospered? Job 9.4. Prov. 29.1. Isa. 46.10. And whether it is not for our better instruction, that those Nations are most prosperous, and under greatest Blessings, that give Liberty of Conscience; and those Kingdoms most declining, that abound in Persecution? Witness that of Spain, now so low, that they can neither defend themselves, nor secure their Allies.  
Qu. VIII. Whether it is not expressly against the King's printed Declarations and Promises for Indulgence, as well as his private frequent Conferences; wherein he hath so freely and fully expressed how much it is agreeable to his Conscience, Reason, and Resolution, to indulge Tender Consciences; as most conducing to the peace and quiet of these Nations, and suitable to the Rules of Honesty and Prudence? And therefore whether it must not be rationally concluded, That He is as well imposed upon hereby, and his Honour impaired, as the Laws broken, and the People's Ruin threatened?   

Fifthly, As for advancing some private corrupt Interest hereby.  
Qu. I. Whether it is not manifest that this Law was merely contrived and brought forth to serve some private corrupt Interest, and not for public good and advantage?  
1. Because it is in itself so opposite to the Laws of God and Man, as well as to the Public Promises and Declarations.  
2. By its undue forming and bringing forth, carried on by such a heady violent Faction, by strength of Vote, against all the force of Unanswered Reason, given them both within doors, and without; the Votes of the House (as observed therein) going one way, and the Reason of the House another: Highly bespeaking influence and design.  
3. Because it entrusts none but those that are esteemed the vilest persons in the Nation (viz. the Informers) to manage it; an persons being at their mercy.  
4. From the undue Methods to enforce it: Whereas good Laws need no other incitation to their execution, but their own moral Equity and Righteousness; But this, contrary to all other Mediums, (knowing how much it would be against the hair, grain, and interest of the Nation) doth hire, fright and force all sorts to its execution.  
5. From the mischievousness of it, being calculated directly to set all at variance, and every man's hand against his Neighbour, Friend, and Relation.  
Qu. II. Whether it is not obvious to every eye, that this monstrous Act was not eminently contrived, driven on, and spirited by the Bishops and their corrupt interest?  
1. Because of their former old Rage, Envy, and Malice, testified herein; who will neither enter into the Kingdom of Heaven themselves, nor suffer those that would to enter in; like their Fathers of old, Mat. 23.13.  
2. Because it is no other than the practical improvement of the mischievous Doctrine they have so plentifully given us by their profane atheistical Chaplains, Parker and his fellows.  
3. From their indefatigable industry (all other Laws and means failing to accomplish their mischievous purposes) by hook or crook firmly to engage a Party in the House to their Devotion herein: Witness (as said) the 300 Letters in the Interval to the Members, the high Caresses and Treats to the Blades, and the large Bribes to the Gentlemen of the long Robe, their violent and passionate Concern in their own persons; though (as must be owned) with the worthy dissent of some of Themselves in the House.  
4. From their unwearied Activities to promote the violent prosecution thereof, both in City and Country: Witness that late inciting and provoking Sermon upon this occasion, by one of Themselves, from Ezra 7.26. And whosoever will not do the Law of God, and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment: Excellently urged and applied, as they use to apply Texts! This being a Law of the King agreeable to the Word and Law of God, for the good of his People, and building of his House; And theirs a Law of the King in express contradiction to the Law of God, (as before) to the destruction of his House, and ruin of his People.  
Qu. III. Whether if so, the Prelatical Interest has not throughly discovered itself to the Nation and all men, That thus merely to satisfy and maintain their Lust, Sloth, Avarice, Pomp and Pride, can be content at once (with their Fathers 
† Who began the former Wars, called Bellum Episcopale? , nay worse) to sacrifice the Laws of God, Nature and Nations, and hazard the public Peace and Safety? And whether it may not comfortably be hoped their folly is hereby so plainly made manifest, that they shall be able to proceed no further? As 2 Tim. 3.8, 9 Job 5.12, 13. Psal. 9.16.  
Qu. IU. Whether to put all out of doubt, it might not conduce much to the Honour of the King, Safety, Satisfaction, and Security of the People, and the Justice of the Law, That such evil Counsellors, whether in Parliament or Council, should be discovered, (as the late Chancellor was, for his traitorous mischievous Advice in Council, against the fundamental Laws of the Land, and Safety of the People) that should thus dare, against the Laws of God, Nature, and Nations, so much against the King's Honour, the Interest, Peace, Safety, and Good of the People, so contrary to all Rules of Prudence, Policy, and Ingenuity, so much conducing to introduce Popery and all Confusion; That they may be esteemed the Empson's and Dudley's of the Day, the Incendiaries and Firebrands of the Age: And that all those good Patriots that have witnessed and entered their Protests against this cursed Law, might be also known, and respected accordingly.  
Qu. V Whether the malicious Persecutors, persisting in their Rage and Madness, may expect to far better than their Brother Persecutors of old, in the like spirit, have done? Exod. 15.9, 10. Est. 7.9, 10. Dan. 6.24. To the fulfilling Psal. 7.14.15, 16. Rev. 18.6, 7, 8. Isa. 10.24, 25.  
Qu. VI Whether (in due consideration hereof) any but men of debauched Principles, Consciences, and Lives, void of the fear of God and his Laws, and reverence to men and theirs, and wholly regardless of either Bodies, Souls, Estates, and Posterities for future, will venture to do this drudgery for the Bishops, (or Devil rather) in betraying and so violently and injuriously oppressing their Neighbours; nay, so foolhardy to be thereby engaging against God and Christ himself, so much concerned herein? As Psal. 83.5. Act. 9.5. Mat. 25.45.  
Qu. VII. Whether the good People of the Nation ought not (having the Command and Authority of the King of Kings) to go on in their express Duty, in keeping up his Commands in their respective Meetings and Assembling to Worship him, though so expressly against the Law and Command of the King, as they did, Dan. 3.16, 17, 18. & 6.10. Acts 4.17, 18, 19, 20. & 5.28, 29. And in case any suffer upon this account, whether they can suffer in a better Cause, than thus to assert the Interest, Word, and Ways of Christ, their just Liberties, both Natural, Civil, and Christian, against such violent and unreasonable opposition of all? And whether Christ is not able and faithful to make up, reward, and recompense any hazard, loss, or shame that may so redound upon his account, and his Gospel? Mat. 19.29. Heb. 10.34. & 11.25, 26. Rev. 2.10.  
Qu. VIII. Whether it doth not concern the whole Fanatic Party, in consideration of all this unnatural and unreasonable Rage and Severity, to lay to heart, and consider, That however they may be persecuted from men for their virtue, they having no evil thing justly to lay to their charge, as Psal. 35.19.20. & 59.3. & 69.4. John 10.32. though put into Bear's Skins, and great matters alleged against them, as Ezra 4.15. Est. 3.8. Mat. 10.25. Act. 17.6, 7, 8. yet as coming from God, which is to be eyed, Job 5.6. Isa. 42.24. and as not being without cause, Ezek. 14.23. Therefore to be humbled under his mighty hand, 1 Pet. 5.6. to search out the provocation, Lam. 3.40, 41. Josh. 7.12 13. Stone the Achan, Josh. 7.25. Crying mightily to the Lord, as Israel did under the like affliction, Exod. 2.23. And it may be God may see the Affliction, and hear the Cry, and Deliver: As Exod. 3.7, 8. Joel 2.12, 13, 14.  
IX. Whether it doth not manifestly appear, that this unnatural severity tends either to deter from known duty (in attending the Worship of God according to his Word) Or from the Extremity, to provoke to Sedition, Tumult or Rebellion; necessitating thereby a falling either into the hands of God or Man: Therefore whether all concerned therein are not obliged to put forth utmost diligence and circumspection, as to answer a good Conscience in cleaving unto the Lord and his Laws, giving a Testimony to this evil Generation that they are Purse as well as Prison proof, having better learned & received Christ than to sell or part with him upon such mean terms: So on the other hand, to be keeping on in that meekness and patience of Christ that they have been led and prospered in, as the approved promised way of overcoming, Rev 3.10. & 12.11. Whereby may they not still comfortably expect, in spite of Hell and the gates thereof, the Gospel's progress, in sinner's conversion and Saints confirmation, the establishment of Christ's, and downfall of Antichrists Kingdom, (and thereby the cutting off occasion from them that seek it, to the shame and confusion of their faces) and their own everlasting peace and comfort?