The Prisoners Plea, Title page – Letter

The Prisoners Plea · Title page – Letter

THE Priſoners Plea: HUMBLY OFFERED IN A REMONSTRANCE; With a Petition Annexed, To the Commons of England in Parliament Aſſembled;

By GEORGE WITHER: Falſely charged to have compoſed a Lybel againſt the ſaid Commons, and therefore now Priſoner in Newgate.

It containeth alſo, many Interjections not to be deſpiſed; As alſo a Colateral Corolary, of publick Concernment; and in particular touching The BLOOD-SHED, Whereinto God is now making Inquiſition.

2 Cor. 12. 9, 10.

My ſtrength is made perfect in weakneſs; for when I am weak, I am ſtrong. Therefore I take pleaſure in infirmities, in reproaches, in neceſſities, in Perſecutions, and in diſtreſſes for the ſake of Chriſt, and a good Conſcience.

LONDON, Printed in the Year, 1661.

A Coppy of the Letter to the Speaker of the Houſe of Commons, wherewith the following Remonſtrance was ſent to the ſaid Commons.

SIR,

I Was committed to Newgate, as a Lybeller againſt the Houſe of Commons; Therefore, to Vindicate my ſelf from that Aſperſion, and to intimate ſome other things pertinent to their Conſideration, I humbly deſire, you, to preſent thereto, the Remonſtrance and Petition herewith ſent; which I neither hope nor deſire ſhould be totally read in the Houſe to the interruption of Publick Affairs, but peruſed rather, by the Members thereof at their beſt leaſure. I ought not to have been longer here detained, by the Warrant for my Commitment hither, then untill your next meeting after the Date thereof, but ſhould have been transferred: into the Cuſtody of your Sergeant at Arms, who it ſeems is not willing to be troubled with me; And, indeed I cannot blame him, in regard I am ſo poor, that I am likely to be a burthen unto him without profit, as I may be perhaps, henceforth to him alſo, who is now my Jaylor. I was once your Clyent, and you my Patron; but, you are now engaged to ſpeak rather againſt me, then for me: yet, you may be P…micus, which is much better then a falſe Friend: and will think per adventure, when you have peruſed my Remonſtrance, that I am fitter for an Hoſpital, then for a Priſon. I hear many ſay, you can ſpeak well; And I ſhall ſay ſo to, if you can find in your heart, a Motive, to ſpeak a good word for me in ſeaſon; and it may perchance do you ſome honour; for, Age, Poverty and decay of health have rendred me an object of Compaſſion, being at this time ſo utterly diſpoiled of all (yea and of more then all) that I am likely here to periſh, unleſs God (as he hath hitherto done) ſhall extraordinarily provide for me. If by reaſon of Publick Affairs, your Houſe be not at leaſure to take me into conſideration, it would be one Act of Charity, to commit me to the cuſtody of ſome Perſon (ſuch a thing having been heretofore done) who is able to lodge and feed me at his own charge. If my parol might be taken for my appearance when it ſhould be required, I would inviolably keep my word; but, indeed I know not where you will certainly find me when I ſhall be delivered from hence; for, ſo God help me, as I yet know not where I may then reſt my head, within Walls and under a Roof, unleſs it be in a Church-porch, or ſome ſuch place. Do, as God ſhall incline your heart; for, this is really the preſent Condition of,

Sir, your Friend and ſervant, Geo. Wither.

p. 7The Priſoners PLEA FOR HIS VINDICATION: Humbly offered, To the Honourable Commons of England in Parliament Aſſembled, in a Remonſtrance, with a Petition annexed; by George Wither, Priſoner in Newgate, under pretence of Lybelling againſt the ſaid Commons.

Proverbs 18. 13.

He that judgeth a matter before he hears it, it is ſhame and folly unto him.

HONOURABLE,

THough I am numbred among Malefactors, and ſome think me (as Ahab did Elias) to be one of thoſe who troubles Iſrael; I have honeſtly endeavoured to ſerve God and my Country, even in thoſe actings, which are ſuppoſed Criminal; and perhaps may p. 8have, yet, ſomething to do, wherein I may be further ſerviceable in my Generation. Therefore, feeling my health impaired by being above ſix Months without hearing, ſhut up in a cloſe Priſon, deprived of thoſe conveniencies and neceſſaries which my Age and condition require; I think it my duty whilſt I have ſome ſtrength left, to uſe the beſt means I can, to preſerve my Life for his ſake who gave it (though I have little cauſe to value the ſame for its own ſake) being confident whatever hardſhip ſhall attend it, that he will permit no more to be impoſed on me, then he ſhall render conduceable to his Honour, and make me able to bear. Our late Epidemical diſtempers, have reduced me from a conſiderable Eſtate, to be much leſs worth then nothing, and if thoſe bluſterings had hitherto continued which ruffled about me, before, and when thoſe Papers were ſeized, for which I am confined; doubtleſs, the Flouds had ere this time overflowed my ſoul, or the ſtream ran ſo ſtrong againſt me, that it had been impoſſible, I ſhould have landed a Remonſtrance within your threſhold, with hope of acceptation; and what may be now done I am uncertain; nevertheleſs, you being again aſſembled, whom I am ſuppoſed to have Scandalized, (and long time elapſed without Proſecution, ſince the limit of my confinement hither by Warrant) I conceive your diſpleaſure (if you be diſpleaſed with me) to be ſo moderate, that I am emboldened to offer my ſelf to your remembrance, and to make my defence by this Addreſſe; whereto, if you pleaſe to vouchſafe Audience, a few minutes with patience, it may peradventure, ſave you the p. 9expence of many dayes hereafter, with ſome other advantages to boote; and though the length of it threatens tediouſneſs, it may prove as well worth your hearing as moſt Cauſes, ten times longer in pleading, when Friends are made, and great Lawyers Feed. I ſhall be hopeful alſo that this will come the more ſeaſonably to move your compaſſion, becauſe it comes ſo ſoon after your late Commemoration of the greateſt favour vouchſafed by God to the Humane Nature; and in regard the deliverance of an Innocent out of Priſon, may be as allowable at a Chriſtian Feaſtival, as Liberty was to a Murtherer at the Jewiſh Paſſeover.

I am, and have alwayes been (however miſrepreſented) ſo true a lover of the Publick Peace, that I was never deſignedly active in pulling down, or ſetting up any Supream Power, or delighted in defaming thoſe who are in Authority; nor purpoſely falſe to any, though I have been accidentally diſſervicable to ſome (when the appearances of Supremacy were ſhared among them who were a medly of true Friends, and Traytors to God, King and People; and when many of the late Diſſenting Parties were in Profeſſion and Action ſo fallacious in their words & deeds to each other, and to themſelves; as alſo ſo repugnant, that few knew in whom to confide; and when wiſer men then I, were guilty of many failings. For, knowing that all Power, exiſts by Gods Grace or Permiſſion, I ſtill ſubmitted conſcientiouſly to that which was moſt viſible in being, not queſtioning how it was obtained, how juſtly or unjuſtly executed, or whether it favoured or disfavoured me in my p. 10own Particular; but continued in Active or Paſſive Obedience thereto, whilſt it could protect it ſelf; endeavouring ſuch things onelyonly, as according to my underſtanding, ought in my place to be done, and which might beſt conduce to preſerve the Government, in Righteouſneſs to Gods Glory and their welfare, for whoſe ſakes Powers and Governments were firſt given and Ordained: for, (how mean ſoever their Places and Faculties are) all men are obliged to ſerve in their Generations, with ſuch Talents as are beſtowed upon them, though they ſhall be Maligned and Perſecuted for their labour. In proſecuting this duty (though performed with much negligence & vanity) God hath now preſerved me about 50. years in being a Remembrancer to my ſelf and others, of ſuch things (after a Poetical mode) as I conceived pertinent to our Publick or Private Welfares: And Poeſie (though brought into contempt, by being made a Bawd to Pride or Luſt; and for the moſt part rendred ſerviceable to the World, the Fleſh and the Devil) was generally priviledged to dare any thing tending to depreſſe Vice and advance Vertue, by plain or Enigmatical Expreſſions, according to this Sentence.

—Poetis,

Quid libet audendi ſemper fuit, esq Poteſtas.

Which in effect may bear this Paraphraſe.

Vice, to reprove in whom ſoere,

The Poets Priviledged were.

Yea, Divines, Poets, and Philoſophers, have been that great Counſel Table of the World, by whom Pietie, Morality, and the Priviledges of the humane Nature have been preſerved from Barbariſme, p. 11in all Ages, though many of them, in the Times, and among the Nations with whom they lived, had not much reſpect, nor ſo much Civil Authority as a Petty Conſtable. I preſumed on their Priviledges, and in order to the diſcharging of my Duty, lately deſigned a Poem, called Vox Vulgi, perſonating (more Poetico) the Counties, Cities and Burroughs of this Nation, reprehenſorily expoſtolating a few particulars, relating to what was then rumored, touching the Deportment of ſome of their Truſtees; And I was thereto moved by the many murmurings, ſecretly whiſpered, or openly devulged by Common fame, to the begetting or fomenting of dangerous. Animoſities, though perhaps falſe; and to the infringing of our Common Peace, if true; Thoſe Rumors I endeavoured to expreſſe in ſuch manner as they were ſpoken, and with ſuch Inferences as were made upon them by others, or naturally reſulted from them in my apprehenſion; that, having fixed and made viſible by words, thoſe Notions which fluttered to and fro within me, I might the better ſee what they amounted unto; and make uſe of them to ſuch good purpoſes, as I found cauſe of. And, I confeſſe, I made thoſe whom I perſonated acting a Reprehenſory part, to ſpeak as plainly, as boldly, and as Magiſterially, as I thought it became them; becauſe, fearful reprovers make fearleſs offenders. Therefore, I conceive that which I did, was neither a tranſgreſſion againſt any Poſitive Law, intrenchment upon good manners, nor abuſe of my Chriſtian or natural Freedom.

Having almoſt finiſhed what I intended, I thought fit to offer it to the conſideration of other p. 12men; and before I would make it publick (which whether I ſhould have done or not, neither I my ſelf, nor any other man certainly knowes) I reſolved (that miſconſtruction might be prevented) to offer thoſe rumors which I had Collected, together with ſuch probable reſults as might ariſe from them, to the private view and Cenſure of ſome diſcreet and Honourable Perſons, who were favoured by the King, that, if to them they appeared conſiderable, their prudence might diſpoſe of that compoſure as they thought fit: And the Earl of Clarenden, Lord Chancellor of England, (though to me a ſtranger) being reputed of ſo much Honour and Integrity, that the King judges him worthy to be intruſted with diſpenſing his Conſcience in the chief Court of Equitie, I (reſolving to preſent it to him in writing as ſoon as finiſhed) had prepared an Epigram to his Lordſhip, which was inſerted in the firſt draught of the ſaid Poem, and ſeized by a Doctor (whom I think they call Maſter of the Faculties) of what Faculty I know not, except it be a Faculty of Plundring. For, without any Legal Warrant to me ſhown, he in a hoſtile, rather then in a Legal civil manner, ranſacked my Chamber, Cloſſet and Cheſts; took away goods belonging to other men, as well as mine; carried away by a Porter, a large Bagg-full of Books, written by ſeveral Authors, as alſo Papers, Letters, Bills, Evidences, Acquittances, with whatſoever elſe he pleaſed, which are all ſtill detained, ſave a very few, to my damage and other mens; ſome of them being of ſuch conſequence, for ought I know, that they might have undone me, if I had not been undone before: p. 13and though it cannot yet appear, others may thereby ſuffer great detriment hereafter.

The laſt draught of the ſaid Poem, having many Alterations and Additions, which made it differ from the former, I purpoſed to make both agree in expreſſing my whole mind, had it not been prevented by that ſeizure. I added likewiſe, a Poſt-ſcript to the ſaid Epigram, of about four or ſix lines (as I remember) whereby I ſignified to the ſaid Earl, that foraſmuch, as in confidence on his Nobleneſs, and Humanity, theſe Papers were to him privately communicated, I preſumed and expected (however they were by him reliſhed) that no uſe ſhould he made of them to my diſadvantage (or words to that effect) which evidently implies that I had no Lybellous intention. The ſaid Doctor hath perhaps ſo much candor, that he will atteſt his ſeizure of the ſaid Epigram, with the ſaid Books, as alſo of his then taking ſpecial notice thereof; but if not, I can make forth what I affirm as well by a probable Demonſtration, as by other Teſtimony if need be; though I was then in ſome things wanting to my ſelf, by that ſudden ſurprizal: For, I was ſo much diſtempered to ſee my honeſt intention, likely to be quite made void, by taking away every line of what I had compoſed, that I regarded not what might befall my Perſon thereby; and ſhould not have been ſo calmed as I now am, and then was within a few Minutes; but that ſomething aſſured my heart, the loſs of thoſe Papers in that manner, would produce more advantages both to me, and to what God hath determined, then if it had ſucceeded otherwiſe; and I have in part already ſo found it.

p. 14But for that mercy I owe nothing to the world; for, notwithſtanding my cautiouſneſs to avoid giving juſt cauſe of offence, the ſaid Poem being quite taken out of my hand, (ſo that I could not produce it for my Vindication) it hath been ſo miſrepreſented by Fragments, to his Majeſties Privy Councill (they not having leaſure to peruſe it all in ſo ragged a hand as mine) that I was about ſix Months paſt committed to this Priſon, as a Lybeller againſt this Houſe of Commons: Before which Commitment, I heard a line or two, of the ſaid Poem repeated in that injurious manner, to the Attorny General (who ſeemed to me ſo prudent, not to regard the officiouſneſs of the informer) as made me perceive what was intended. For his objecting my words in that mode, without the qualifications preceding, or ſubſequent, made them appear like the Devils quoting of holy Scripture, or like his abuſing the Sacred Text, who ſaith, curſed is he who doth the work of the Lord, and leaves out this Principal word, negligently. Thus do I ſeem to be dealt withall, contrary to my apparent meaning; For, in the Title of that Poem, called a Lybel, wherein the Counties, Cities, and Burroughs, are perſonated, reprehending their Prevaricating Truſtees onelyonly, according to what was commonly famed; there is a premiſed Salvo, preſerving the honour of the Parliament, and of every faithful individual Member thereof, from thoſe reproofs, and the ſaid Salvo was not there verbally expreſſed onelyonly, but likewiſe really intended; and I effectually endeavoured throughout the whole Poem to excuſe them from what was miſtranſacted by Surprize or otherwiſe, as alſo by ſo p. 15reproving thoſe that were faulty, that no man might be perſonally defamed though guilty; yea, ſo rather, that every individual offender privately applying thoſe reproofs to himſelf, as he finds cauſe, might reform ſecretly what was amiſſe.

The Parliament, or this Houſe cannot be Scandalized by diſcovering of meer cauſual failings in that manner, or of ſuch contingences as were not in their Power to prevent: nor is any man juſtly to be blamed, for modeſtly taking notice of them, with an intention, to ſeek redreſs for what may mishappen thereby. If there be no ſuch Prevaricators among you, as it was defamed, no man among you, is then reproved or concerned in that Poem. If there be ſuch, they keeping there own Counſel, and reforming there manners, may be as free from Scandal as they were before that Poem was written, though it ſhould be devulged; and I think it would add to your Honour, if publiſhed with your allowance; for the beſt way for men to prevent diſparagement by general reproofs, is to take no notice that they more concern them, then every other man; and to approve of it as tending to the depreſſing of Vice, and the advance of Vertue.

Scandals paſt by, are ſoon for got,

And hid from them, who knew them not.

They have exceeding crazie Credits, whoſe Reputation will be crackt with ſuch touches; and I am rationally perſwaded, that they who are prudent, and ſober, will be aſhamed to take offence at ſo innocent a Proſopopeia, ſeeing, though there may be folly in it, wiſe men hear fools gladly, p. 16becauſe they themſelves are wiſe; and none will be implacably diſpleaſed, but they whoſe imprudence will manifeſt, that their own Conſciences do accnſe them, for having been ſomewhat juſtly lyable to thoſe reproofs.

If we may not in genaral terms reprehend indiſcreet and vitious actings, in ſuch a mode, and with ſuch Epithites as to them belong, I may well affirm Vices are more priviledged then Vertues, and that Morality is in hazzard to be brought to utter contempt. If we may not without loſs of Liberty, be permitted within our own Private Cloſets, to ſet in order our fleeting thoughts, occaſioned by what we ſee and hear, and put them into words, that we may thereby the better conſider what they amount unto, doubtleſs, we have little Freedom left us; and I for my part (though I ſhall not whilſt I live, deſiſt from claiming the Priviledges due to the humane nature) will bear the infringment of them with patience, and reſt contented with an internal inlargement; yea, though I know it is as injurious to a free Engliſh man, to ſuffer uncondemned, as it was to Paul being a free Roman; and I had rather be one of their number who ſuffer in that kind, then one of thoſe, who lives in fear of their words and thoughts, who intend them all good, and no harm, in Words, Deeds or Imagination. It was reputed a dangerous time, and a Symptome of ſad conſequences, both by the Jews and Romanes (as their Hiſtories teſtifie) when men were made Capital offenders for words. How ſad then are thoſe times likely to be, wherein words well intended, yea, tending to the General Peace and welfare (if p. 17rightly underſtood) ſhall be judged Criminal? and, when ſome who misjudged them, do know in their own Conſciencies, that they expreſs nothing but what is true, and fit to be offered to conſideration? I know it to be a Priviledge claimed by this Houſe to judge of the Crimes charged upon any Member thereof: If therefore, I had intended a charge in particular, againſt any one, or more of them, I would have brought it hither, though I have learned, by dear bought experience, what hazzard I might have run.

But, I having onelyonly gathered together, what the wind had ſcattered, with a purpoſe rather to make a Lenitive then a Coroſive, deſigned to preſent it to ſuch hands, as I thought fitteſt to make application: For, perhaps (conſidering of what Ingredients it conſiſts) if I ſhould have preſented it to your Speaker, or to any other of your Members, he or they, might as juſtly have been ſuſpected my confederate, and an acceſſary Lybeller, as I now am to be a Principal one.

It may be objected againſt what I have raiſed from Fame, that ſhe is a Lyar; I confeſs it true, as well in her good as evil reports; and that in theſe times, Fame hath been very injurious both wayes: I am therefore ſo Jealous of all ſhe blabs, eſpecially of what concerns mens Reputations, that I give not credit to any rumor without well conſidering the Circumſtances and Relators, before I receive it for truth (unleſs a fit of that Levity ſurprizes me, whereto moſt men are over prone) And as I am wary how far to believe it, ſo likewiſe I am careful to make uſe of the Truth, Falſhood or Probability thereof, ſo far forth as I can, p. 18both to prevent my doing that injury to another, which I would not another ſhould do to me, and to render it as publickly advantagious alſo as I may without Scandal to Individual Perſons. Therefore, though Vox Populi, is ſaid to be Vox Dei, and Common Fame in ſome caſes, reputed equivolent to a Proof, my reprehenſions are always in General Terms, or at leaſt of ſo large an extent, that particular offendors, are not thereby made diſcoverable; becauſe, I have neither warrant or purpoſe, to bring men to publick ſhame or perſonal puniſhment; but to prevent it rather by giving Delinquents occaſion ſo to take notice of their own Prevarications in private, that they may eſcape both puniſhment and ſhame. If this were not my Principle, I might have mentioned many things in particular, not meanly reprovable, as well knowingly, as by Fame, whereof even Members of your Houſe are guilty; and which I might ſafely, and with a good Conſcience, have charged upon them, if I had as plain proofs to evidence it to other men, as I have to aſcertain it unto myſelf; And, to affirm this, is neither blameable in me, nor Scandal to this Houſe: For, it is no diſhonour to any Society to have it affirmed, that ſome of them are corrupt or faulty. The ſoundeſt Flock may have ſome rotten Sheep; There is no natural body without a blemiſh, nor any Politick Body, or Civil Conſtitution without defects. There was one Traytor among thoſe 12. Apoſtles which were choſen by Chriſt himſelf; and if there be one faithful one among 12. of thoſe Prelates, who in theſe later Ages, (as they are now Elected) do claim to be their Succeſſors, p. 19many good People are deceived. It were a Miracle if the People had not choſen ſome to ſit here, who are not ſuch as they ought to be. Though you have an Eloquent Tongue, an undiſtempered Brain, an intelligible common Senſe, if you have therewith ſome Organs of the External Senſes maimed, and other members defective, without your default (which is not impoſſible) how can you help it? or why ſhould the whole Body be therefore blamed? I am not ignorant how tender I ought to be of your Honour; and to let you know, how far I am from being a malitious proſecutor of any mans Perſonal Crimes: One to me allied (who in that reſpect craved my advice and aſſiſtannce) brought me a Paper containing the effect of Articles, by him intended to be exhibited againſt a Member of this Houſe, with confidence and probabilities, of making unqueſtionable proof of the whole Charge; which comprehended ſuch unmanly, unchriſtian, impudent, and Barbarous miſdemeanours in words and deeds, that the Crimes being proved (as I think they might evidently have been) you could not have waved his expulſion with preſervation of your Honour: yet for ſome good reaſons, I made a ſtop of that intended Proſecution, and in hope to reclaim him, immediately declared the whole matter to an Honourable Earl, who to my knowledge had power over him, deſiring his endeavour to reform him by his Authority and advice; for which Civility I had thanks returned, and heartily wiſh the Gentleman may be ſo truely reclaimed, that no further notice be taken of what is paſt, to his diſhonour; For, by my wilful default no man ſhall p. 20be Perſonally defamed, if reformation may be otherwiſe effected.

There is, without queſtion, in ſome degree, a juſt occaſion of every Fame wholly, or in part, whether good or evil, true or falſe; and a diſcreet taking notice thereof, might be a means of rectifying ſomewhat which is or may be miſdone to private, or publick detriment; If there were ſuch miſactings as Fame reports, no great offence can be juſtly taken by the repetition thereof in my Poem: For, a verbal mention of Prevarications, whether in general or particular terms, is the leaſt puniſhment due to Tranſgreſſors. If reproofs be miſapplyed to them who are not faulty, or Scandalouſly to them that are guilty, the miſapplyer, not the Writer is the Lybeller. To prove that which is written to be a Lybel, all theſe following particulars muſt be concomitant: Firſt, it muſt be written and devulged with a malicious intent, and the malice evidenced by ſome Circumſtances. Secondly, it muſt be ſo publiſhed, that neither the Authors name is expreſſed, nor ought elſe, whereby it may be diſcovered if reputed Scandalous. Thirdly, it muſt either Scandalize the Perſons by Name, or by ſuch marks, as can make it applyable to no other man; or if it Scandalize Societies, it muſt Scandalize them wholly; for to ſay ſome of them, did ſuch fooliſh or wicked actions, is no Scandal to them who never did them. I mention no offences, but ſuch as are known to have been committed by ſome; for, to write againſt that whereof I knew not any one to have been guilty, were to teach men new Sins by naming them, which perhaps never came into their p. 21thoughts. There are few things miſdone by any one, but ſuch as many know others to have committed, and if they make a Scandalous application, be it at their own peril; for it concerns not me. To be debarr'd from a general reproving of ſuch Enormities as are dayly found in Perſons and Societies, would be a paliating of Tranſgreſſors, and an infringment of the Priviledges due to Juſtice, and the Moral Vertues; and therefore when all the Circumſtances afore mentioned concur in a reproof, to denominate it a Lybel, it muſt be intirely and openly produced alſo, to be judged of by thoſe whom it may concern, and not by fragments: and then ſuch onelyonly are to paſs Judgement thereupon, who are Competent Judges thereof, by being no parties; and who have taken every part of it into conſideration: For, it is a Prerogative due to God onelyonly, who is Juſtice it ſelf, to be judge in his own Cauſe; and is I think, a Priviledge Uſurped by none elſe, except Tyrants; becauſe I have obſerved, that, Juſt Kings and lawful Judicatories, preſume to judge none in matters relating to themſelves, but by ſtanding Laws, juſtly conſtituted; and their infringments, by the Common Law of this Nation, ought to be evidenced to the Conſciences of twelve good and Lawful men, as well as to the Judges, before the party accuſed is Condemned to ſuffer. In this Mode, if I ſhall be found an offender, I will patiently ſubmit unto the Verdict, be it right or wrong; be ſorry for my offence, if I have committed any; and make what other ſatisfaction I can, as I will alſo do, by whomſoever I ſhall be convicted of a Crime, though I intended none. p. 22For, having been many wayes a tranſgreſſor to Godward, I will not repine though he ſhall deliver me into the hands of Men, even of thoſe men who having been forgiven many Talents, ſhall take me by the throat, and caſt me into Priſon, who treſpaſſed againſt them to the value of a few pence onelyonly.

Nevertheleſs, I think it will not misbecome me to ſay, that I have been ſomewhat over ſeverely dealt withall, in being upon a ſlight view of my imperfect Papers unpubliſhed, accuſed and committed, without hearing, to a deſtructive Impriſonment, for but mentioning the Drunkenneſs, Debaucheries, Follies, and other Exorbitancies of thoſe, who have not been aſhamed to act them, as well openly by day in the ſight of the whole Country, as by night, to the occaſioning of many diſgraceful rumors, whereof I thought to have made ſome good uſe. And, but that I preſumed on the candor of this Houſe, and hoped that ſome Novices might have been improved for the better, ſince their Election by ſitting a while there, as well as many have been heretofore made worſe by ſitting there over long, I had not brought this Remonſtrance hither; but rather appealed to the King or Houſe of Lords, as my proper Judges in this Cauſe, in regard none of them are Parties.

This Nation boaſts of their great Charter, and of other petty ones: But, how enjoy we the Priviledges by them confirmed, when we are deprived of our Liberties unheard, upon miſapprehenſions, or the falſe accuſation of beggarly and maliticious informers, to the inriching of Goalers and Meſſengers, by impoveriſhing honeſt p. 23and innocent men, as if Sheep and Lambs, were bred and kept for nothing elſe, but to be worried for Doggs meat? how can humane Society be preſerved, or of what value are Grants of Princes for themſelves, their Heirs and Succeſſors confirmed by Solemn Ingagements, Oaths, Hands & Seals? and what truſt is in them, if upon every ſlght Jealouſie or Suggeſtion, they may be made void at the will and pleaſure of thoſe who are in Power, as often as they find the vacating of them will be their advantage? The Priviledges which God and Nature gave me, I will exerciſe as long, and as far forth as I can, without asking any mans leave, and ſuffer patiently when I cannot ſhun it, without making any account of that which hath no certainty therein: For, how can I believe that they who will hinder me from enjoying what is given by Gods Charter, will let me long poſſeſſe what I have by their Grants? When the World permits me to poſſeſſe Liberty, or any other natural benefit or accommodations, which are in her Power to give or take away, ſhe permits it, but becauſe, it is moſt for her preſent advantage, not out of love to Juſtice, or good will to me. And long experience hath taught me, that where Power is exerciſed without Law or Conſcience, there fair Promiſes mingled with ſome Acts of Grace, are but baits to bring Wild Fowls to their decayes; and ſleight performances in hand, greatned by hopes raiſed from Complemental favours, and deeds confirmed with hand and Seal, are for the moſt part, but devices to keep Tame Fowls alwayes in readineſs, as it were about the houſe, to ſupply ſuch wants as may accedentally happen. It may p. 24be ſaid of many now, as it was of Severus, of whom it is recorded, that he deceived every man who truſted him; yet ſtill found enough who were enduced to truſt him: ſo, moſt men in theſe dayes, though they have been often deceived, and profeſſe they believe they ſhall ſtill be deceived, by thoſe in whom they ſeem to confide, do nevertheleſs act, as if they believed otherwiſe; the manie reaſon whereof is, becauſe, they cozen themſelves: And whereas Oppreſſions proceeded heretofore from the Pride, Avarice and Ambition of Princes, now they proceed from the Luxurie, Malice, greedineſs, and baſeneſs of the People turned Courtiers; who under colour of a feigned Loyalty, rob Kings of their honour, with a ſhew of increaſing their Power and Wealth; of which they likewiſe cheat them, and by degrees corrupt their manners, and root out of them the Royal Vertues to which they were naturally inclined. By ſuch boſome Traytors, if his Majeſtres conſtancy and clemency had not been impregnable, his laſt Act of Grace and Indempnity, had ere this time (if I am not deceived) been made void; as his Engagements on the behalf of Purchaſers have been, by a device, which picks our bones after our fleſh is torn away, inſtead of what he graciouſly intended. Of this I am experimentally ſenſible; for, I am not onelyonly deprived of my whole Purchaſes with their improvements at my coſt, without the allowance of one Foot of Land, or a peny in money; But the Prelate who now poſſeſſeth it, his Tennants, Officers, or their Agents, making riotous and forcible entries into my poſſeſſions in a Barbarous manner, took my rents due to me, p. 25with my Corn ſown before he was Biſhop there; yea that Corn that was houſed alſo, a year before his Admiſſion; as if it had been purpoſely done in contempt of the Kings Declaration and Ingagements to the contrary; who, by what is obſerved in His Majeſties ſtruglings to moderate the violence of them who are inclined to Rigor (and by what I have been informed of his generous reſpect to the Preſervation of His Royal word) it ſeems to add much thereby to his Perſonal Honour; and evidences, that he hath more true humanity, and Chriſtian Clemency, then two thirds of thoſe, who have ſought to honour and advantage him by their ſeverity; And if he ende…our to ſtrengthen thoſe vertues by Gods aſſiſtance, (who will never be wanting thereunto) until they ſhall become habitual, they will cure all his Infirmities, and cover all his ſins, though they were multitudes. I am as ſenſible as a man can be of what I do ſuffer; I am as intelligible of what I may yet ſuffer, and know as well as moſt men, when any thing is illegally impoſed on me: but am ſo prepared for what may befall, that I fear it not, nor will curriſhly bite the ſtones that are flung at me, becauſe I know the flingers; nor will trouble my ſelf to rate every Dog that barks at me, nor complain frowardly of thoſe that ſets them on; but, plead my innocency with a ſober boldneſs; declare truly my oppreſſions, and ſuſtain them patiently, in hope they will be ſhorted, amended or ended: For, things grow ripe as well in dark nights, as in clear dayes, though few perceive it; and, that which men deſpiſe proves other while, more pertinent to their welfare, p. 26then that which they beſt eſteemed. Micab though, feared, hated and perſecuted by Ahab, and the reſt of the Princes of Iſrael, told them that which was true, when all their Court Prophets prophecied Lyes; and he was more ſafe in Priſon with bread and water of affliction, then they were by enjoying their Liberties, with plenty, and fortified with Armies to defend them from what he preſaged: For, he is the Protector of all thoſe, who ſtoutly and conſcientiouſly diſcharge their duties; who, hath ſaid by way of threatning, Touch not mine Anointed ones, neither do harm to my Prophets. Every true Chriſtian is one of his Prophets, and in that ſence I may ſay without Arrogance, I believe my ſelf to be one, though I am often ſo called in deriſion; Or, I am in ſtead of one, at leaſt, at this time to theſe Nations: and may ſay alſo, that I have been ſcurvily enough uſed, to be one of thoſe to whom God vouchſafed an Anointing with that Spirit in a meaſure, ſomewhat more then ordinary: For, what may I expect to ſuffer when I ſhall be convicted of the Crime laid to my charge, who am uncondemned caſt into this diſgraceful Jayle, and left ſo neglected of the world, as if I were neither worthy to he acquitted or Condemned? Here, I conſume the laſt of my dayes in a poor lodging, without ſervant or other attendant, during the long Winter nights, forced in my preſent ſickneſs, to ariſe in cold and darkneſs, without convenient accommodation, nigh half an ſcore times within a few hours, to disburthen Nature; I am put to more expence in one day, then all that amounts unto which I have in certain for ſubſiſtance p. 27during my life; For my Friends being unwilling to hazzard my health in a Lodging among common Priſoners, are compelled to pay weekly, as much for a poor Chamber (as would diſcharge a years rent for a houſe with a good Farm in the Country, yet cannot have it at that dear rate, unleſs they pay likewiſe weekly for one meal a day, beſides extraordinary expences in other neceſſaries, ſo much as provided me competent meat and drink five weeks, one week with another, before I came hither; which pittance did preſerve me in good health without having any other addition, to the value of a penny; and I would to God there were not many at this time more oppreſſed then I am in this kind. That expence was defrayed, alſo by Charity, which made me then ſo frugall, leſt there might be a failing thereof, as there hath been lately of what was formerly ſent in hither: perhaps, by reaſon my offence being agravated ſo much, that I being numbred and made a Companion of Thieves and Murtherers without any difference, it hath rendred ſome of my Friends afraid to viſit me; and for that, ſome other of them are ſo impoveriſhed that they are diſabled.

I would have added no more, but conſidering, with what Malignancy ſome giddy Cenſurers have objected againſt me, the harſheſt paſſages in my Poem, without their Qualifications as aforeſaid, I cannot but be ſenſible of that influence it may have upon thoſe hearers, who ſhall never ſee the ſaid Poem in its proper dreſs, and perfected as I intended. I will therefore make bold to put your Honours in mind, that I ſhall conceive my ſelf p. 28much injured, if any Member of this Houſe ſhall in his Publick Capacity, paſs a Vote againſt me concerning that Book which is ſuppoſed a Lybel, until he ſhall firſt peruſe, or hear it wholly read; or, if he ſhall charge upon me as my Act, either of thoſe imperfect draughts thereof, which were ſeized in my Chamber, until I deliver it forth compleated according to my purpoſe; in regard, till then they are neither mine, nor ought ſo be reputed. I will once again alſo, put you in remembrance, that it is but the Common Fame, with ſome Inferences thereupon, which I would have expreſſed; and which therefore, if offencive, ought to be charged upon the People, not upon me, who did but Eccho to what they ſpake. This being conſidered, and that I onelyonly wrote in Private to a good end, what I had heard and partly knew (yea, and what ſome of you likewiſe and many Thouſands know to be true) I cannot juſtly be termed a Lybeller, or that Poem a Lybel. Though he who ſeized my Papers (and is or was, as I am informed the Maſter Newes Carpenter, that chips out unto us the Weekly Intelligences) hath already deemed me (as I hear alſo) to the Gallowes, and intends to endeavour what he can to prefer me thither, by publiſhing my late Poem in fragments, with his Animadverſions thereupon; I ſhall have no cauſe to be diſpleaſed thereat, if I may have Liberty to anſwer him in Publick, and be allowed alſo a true Copy of the ſaid Poem.

Habitual vitiouſneſs, hath ſo corrupted moſt men, and made them ſo ſlaviſh that they dare not ſpeak of, or to, their own Idolized Creatures, but with Epethites and Attributes due to their p. 29Creator; or with ſome abuſive application of the holy Text; nor hear things expreſt as they truely are, or called by their proper names: and that makes my Poem ſo diſtaſtful to ſome Readers. This ſlaviſhneſs hath alſo partly occaſioned, and juſtifies thoſe whom you call Quakers (who do it by a Spiritual impulſe, and not out of a carnal affectation to ſingularity) to neglect and condemn the Complements, Language, Dialect and manners of theſe times. Some of my Predantical Cenſures without your doors (who know not what free Language is allowable to the Muſes in reprehending Vice) being more offended with honeſt words and wholſome Truths, though ſoberly (if plainly and boldly) ſpoken, then with wicked deeds; ſeem to think it little leſs then Blaſphemy, to affirm, their are or may be Fools, imprudent, raſh, inconſiderate, or debauched Perſons admitted into the Houſe of Commons; Nevertheleſs, you may perceive by what I have already expreſſed, that I know it to be poſſible, and why ſhould I not believe it ſo to be? when, was it otherwiſe? what wiſe men among you have not ſo found it to their vexation and trouble? or how, could you be a true Repreſentative of the People, if there were not ſuch among you? conſidering, what for the moſt part, they are, how factious, how froward, how malicious, and how troubleſome they have often been to themſelves, and to your ſober proceedings? when I find Dawes and Doves together in one Dove-houſe, flying dayly in and out together, I may poſſibly forbear to ſpeak of it; but, if my Life ſhould lie upon it, I cannot chuſe but think and believe the Dawes are Dawes, whoſoever p. 30ſayes to the contrary, when they are ſuch in Shape, Colour, Feathers, Voice, and Action; nor do I think the Pigeons are not true Pigeons, becauſe their are Dawes among them: I have been ſo uſed to a true Pace, that I cannot eaſily tread a ſhufling Amble, or fall into a falſe Gallop. But, I will harp no more on this ſtring, for it is harſh in mine own ears (God ſave them) and you are wiſe enough to apprehend what is conſiderable without more words. Fools are afraid of their own ſhadowes, and had rather be flattered into deſtruction by falſe repreſentations, then to be delivered by plain dealing. Truth will nevertheleſs prevail at laſt in deſpight of impoſtures, and falſhood; God, hath ſent his Harbengers, and will come ere long to put an end to the Deluſions and Confuſions which our incredulity, prophaneneſs and Apoſtacies have occaſioned to abound; yea, even that great Myſtery of Iniquity, which begins to ſprout afreſh, and which hath lately appeared in many Shapes, ripens every day ſo faſt, that it will ſhortly be rotten; and I believe (as old as I am) I ſhould live to ſee the fall of it, if I might ſurvive but till the Age whereto ſome in this Generation have artained: Gods will be done, for though I die before that time, I ſhall ſtand up in my Lot, to behold the effects of it. Come Lord Jeſus, come quickly.

I have now done with what I primarily intended by this Remonſtrance, purpoſing at firſt to conclude with Petitioning ſomewhat for my ſelf, relating to my preſent outward Condition; But, as my caſe, and the times are, I neither know what will be moſt advantagious, nor what is likely to p. 31be granted: for conſidering how I ſtand miſrepreſented, many will be ready to ſpeak againſt me, and not one plead for me, except thoſe whom God ſhall extraordinarily incline thereunto; and what reſpect they ſhall vouchſafe, lies yet hidden between God and them. I think I may truly profeſſe, that I deſire neither Proſperity, nor Adverſity, no not the beſt things abſolutely, at this preſent, as relating meerly to my ſelf; for as bad as it ſeems to fare with me, I dare not ask for any thing abſolutely, but what I am warranted abſolutely to pray for; becauſe I know not what God hath preordained as beſt for me, and moſt tending to his Glory; and leſt I may Petition my ſelf out of the Frying Pan into the Fire:

Incidet in Scillam, qui vult vitare Charibdim.

Charibdis when I ſhun

I am on Scilla run.

That, which threatens the worſt things, may produce the beſt; that, which promiſeth what ſeems moſt deſirable, may be moſt harmful; and, aſſuredly it will ſo prove, if I ſhould abſolutely deſire it, eſpecially, in theſe times of Probation, wherein all Perſons and things, are coming to the Teſt. I am for my ſins juſtly deprived of my whole Eſtate, and well nigh of all outward comforts and conveniences (except ſuch as God ſends in upon a new ſcore) yet perhaps, I am not deprived of them for my ſins onelyonly, but partly that being thereby freed from thoſe worldly intanglements, which made me too regardful of my Life, and Perſonal Intreſts, I might by the loſs of them, p. 32the more fearleſly diſcharge my duty to God and Men; as moſt commonly they do with more courage, who have but their Lives to loſe, then when they have alſo great livelihoods to hazzard; and it may be, that they who rejoyce in their plentiful enjoyments of ſuch things as I have loſt, do poſſeſs them but to help ripen them into a ſinful impenitency. It may be likewiſe, I having expreſſed ſuch Principles, and Reſolutions as the World thinks no man truely owns, it is neceſſary for the ſake of many men, that I and ſome other ſhould in this Hypocritical and Apoſtatizing Generation be proved by Sufferings, whether we are true Profeſſors or Impoſtors; And if I ſhall be Ambitious of any honour in this World, it will be to be Honoured with ſuch a Probation; all other Temporary Honours appearing to me in compariſon thereof, leſs Honourable then that of the late Frince Le Grange; which is not altogether ſo empty a vanity as it is reputed by ſome ſober men; becauſe, poſſibly, that Scoene of Boygames (commonly called Chriſtmas Gambolls) was permitted (though not ſo intended by the Actors) to be a ſign to this Generation, and to all who ſaw them, that the moſt ſubſtantial Titular Honours, Glories and Pleaſures, of this World, will be very ſhort, and when paſt away, leave them who affectionately embraced thoſe Clouds, poorer and leſs honourable then they were before; if not more miſerable. All Subcoeleſtial things are vanity, and I am ſo far from doating on Temporary Honours, that I ſhould little value that precious Jewell, a Good Name among men, if it conduced not more to the Honour of God, and p. 33the Conſolation and Edifying of others in Vertue and Piety, than to my Perſonal advantage; yea I had rather be a George on Foot, ſtiled ſimply George Wither, without any Attribute, having my ſhare in the Honour of thoſe, concerning whom it was ſaid, To you it is given to believe and ſuffer; then to be a George on horſback, honoured among thoſe Grandees, uſually Pictured riding as it were Tryumphantly on prancing Steeds, with Guilt Trapſticks in their hands, and the Title of Excellency, or ſuch like written under them.

I have now little or no Portion in the World, but my Life, and if I ſhould ask to be delivered out of this Jayle, my Ingagements may bring me next day into another: For, I have no ſubſiſtance but their Charity, whoſe faces, or names for the moſt part, I know not; and ſhould God cauſe them totally to withdraw it (which I am confident he will not, untill he provides for me another way) I ſhall ſoon be out of every mans Power: God hath been pleaſed here to prove me, as well by Sickneſs, as by Poverty and Impriſonment; in ſo much, that one Twelve hours more of ſuch Corporal tortures as I have ſuſtained for ſome few dayes, would totally end all my ſufferings; and I am perſwaded God (whoſe mind I deſire in all things to ſearch out ſo far forth as lawfully I may) hath lately given that ſharp touch in my Fleſh, to make me conſider how much more dreadful it would be to fall into his hands, then into the hands of Men, who cannot poſſibly inflict a greater Torment; and, that, if bodily pains may be ſo extream, how inſufferable it would be if I ſhould fall into the diſtempers of a wounded and p. 34deſpairing Conſcience, by a wilful neglect of my Duty. But to prevent it, and furniſh men with inducements to conſtancy in his ſervice, he hath in that, as in all other ſtraits, given me earneſt both of his making iſſues out of all my Tryals and Temptations, and of preſerving me ſafe and patient whilſt they continue. When I had nor Goods, nor Lands, nor Houſe left me wherein to reſt my head, nor any certain place wherein my diſtreſſed Relations might have harbor; yea, when the addition of Reſtraint to Poverty in this diſgraceful Priſon, had made my Children an object of ſcorn and contempt; even then, Gods merciful Providence provided for them, to the wonderment and rejoycing of my Friends, by giving them in marriage, without Portions, to Perſons of conſiderable Eſtates and good Reputation; and made it the more conſiderable, in regard they whoſe natural affections and morral Compaſſion, he inclined thereunto, were never in their Judgements, or Intereſts united to that party with whom I was formerly ingaged: But he who makes men of one mind in a houſe, hath made nevertheleſs ſuch a loving and conſcientious harmony, in their manners and affections, relating to a Chriſtian wel-being, that I hope it may be a ſign of a more general compoſure of differences throughout the whole Nation; and I heartily pray it may be ſo; howſoever, by theſe and ſuch Pledges and Evidences of Gods Love, my Faith in the mean time, may be preſerved from failing, if I muſt paſs through greater Tryals.

Thoſe are poſſible enough to happen in divers reſpects; For, I hear that Stigmatizing, and the p. 35loſs of my Ears is the leaſt I ſeem to deſerve in the opinions of ſome; which though I repute it equal with the loſs of my Life, I will neither make Petition nor Friends to avoid it, by any other means but this Apology; For, I deſerve no ſuch puniſhments by Law, and if I undergo them without deſert, it hath been the Lot of better men, and Gods Will be done, who will enable me to bear what he permits to befall me. Some, owning worſe Principles then I do, have ſuffered no leſs hardſhip with much courage: I have known a man in my time, to loſe his Ears, to be Stigmatized, Baniſhed, brought home again by Thouſands as it were in Triumph; Choſen to be a Member of the Higheſt Council then being, and yet to have leſs honour in his Exaltation, then he had in his Sufferings; Sic tranſit gloria mundi: Thus the Honours, Diſgraces, Bubbles, and Troubles of this Life, paſs and repaſs into that which is contrary to themſelves; and with me, all ſuch things will ſo quickly come to an end, that I think them not worthy my care. It is poſſible, that I may ſhortly be caſt into the Dungeon, ten times worſe accommodated then at preſent, There, I may be viſited alſo with bodily diſtempers, no leſs unſufferable then thoſe I lately felt, and be left quite deſtitute of thoſe ſupplies and means of eaſement, which were then vouchſafed; for there is already a failing of that Contribution which I formerly had, and it may be much leſs, in regard it came not (that I know of) from the hands or Charity of the Lord Mayors, Sheriffes or Aldermen, within whoſe Common Priſon I am confined; nor from p. 36any Noble or very rich Perſons; But from them onelyonly (or for the moſt part) whoſe Charity exceeded their Abilities, and from ſuch (if I am not miſ-informed) whoſe certain livelihoods are ſcarce ſufficient to relieve their own wants and their neceſſities, of whom they ſeem to be more obliged to take care then of mine; and as their Number and Eſtates decreaſe by Death or Oppreſſions; ſo in probability muſt my relief diminiſh: But it may partly be obſtructed by a worſe means, in regard (if I am not much deceived) there be yet ſome counterfeit Profeſſors of Piety, who having gained repute and profitable imployments heretofore, by their formal complying with ſuch as are ſincerely Religious, do for ſelf ends privately aſperſe and diſparage their Brethren who are in affliction, to the abating of that Charity, whereby they were comforted: this way, I probably ſuſpect I may ſuffer by ſome, who inſinuate that I have not dealt ſo candedly as I ought to have done with them; whereas they abounding in their own ſence, have not only been unreaſonable in their demands and expectations, but palpably injurious alſo unto me and mine: But my Eſſential reputation depends on what is really in my ſelf, not on other mens Tongues; and theſe devourers of Widowes houſes, under the colour of long Prayers, have alwayes been as much my Enemies and Traducers, as they who are openly prophane; of which two ſorts there are ſo many who make it their work to aſperſe me, upon the account of envy, malice, or ſelf intreſt, that I cannot long eſcape their Evil Tongues; and perhaps I may now ſuffer in the opinion of this Houſe, p. 37by the miſrepreſentations of ſuch Perſons, as I have done heretofore.

But I being Experimentally acquainted with Gods diſpenſations as to giving, and taking away; do find their may be as juſt cauſe at this time, of taking away as of giving (leaſt my corrupt Nature being prone enough thereto) I might more depend upon my own ſtrength, or upon Gods gifts, or upon thoſe by whom he ſends them, then upon him from whom they came. God Alſufficient by adding and withdrawing, keeps me both from diſpair, and preſumption. I find moreover, that not onelyonly the ſeizure of my Papers, hath advanced my Primary intention, but that every hardſhip alſo which hath hapned thereupon to my Perſon, hath advantaged me; For, I who was heretofore ſerved with nigh twenty ſervants in houſhold at once, can now ſerve many hard Maſters, and my ſelf too, with more contentment then in thoſe dayes. I have by looſing, gained ſomewhat toward my ſupport; found ſomewhat which lay hid within me, to make a mends for what is defective without me, and can do many things for my ſelf, which I never did heretofore; mend my Cloaths, make my Bed, my Sea-coal Fires, & ſweep my Chamber, as well as any ſervant in the Jayle, and make the doing of theſe things a pleaſing recreation. I may poſſibly be detained in Priſon until I muſt lie in a lowſie Bed, or upon the bare ground, but whilſt I am here I ſhall ſtill have the Walls and roofs of a Priſon to defend me from the cold Air; whereas, if I ſhould Petition to be delivered hence, and obtain my requeſt, without being ſome way provided for, I p. 38know not at this preſent any place wherein I can be certain to find ſo much ſhelter as I have here; in regard, my ſon in whoſe Chamber at the Temple I had harbor, till I was from thence committed, was lately conſtrained to ſell it to diſcharge a debt of mine, for which he ſtood ingaged; and this being conſidered with many other things conſiderable, I know not what to ask of you for my ſelf. Excuſe this Verboſity; For, old men (eſpecially when oppreſſed) are full of words; Loſers alſo (as our Proverb ſaith) may be allowed to ſpeak; and though much of what I expreſſe may ſeem impertinent both to my Vindication, and to you, yet for many reſpects it will he pertinent to me, and to many more, when you have laid them aſide (or ſhall neglect them) even to many of the Common People who are both your Servants and Maſters. For, I have not ſcribled all this, and inlarged it with many Collateral Expreſſions, ſo much to Vindicate my ſelf, as in hope my Experiments in this ſuffering, may be of comfortable uſe now or hereafter, to ſome of thoſe whom you repreſent. And, in truth, my Apollogizing for my tediouſneſs now I ſeriouſly heed it, is but a needleſs and impertinent mannerlineſs, according to the Common mode; for, it cannot be juſtly expected, that to the interrupting of Publick affairs, a diſcourſe of this length ſhould be read in your Houſe; nor had I any ſuch hope, though I directed it to the whole Houſe, to intreſt every individual Member thereof in my Cauſe, when his will and leaſure ſhall thereto incline him; well knowing, that were it longer, or ſhorter, it will be totally peruſed by ſome of you, out of a Conſcientious regard of my p. 39ſufferings; by ſome others, out of curioſity; by others, for their information touching thoſe matters which may be thereby diſcovered relating to themſelves, or the Publick; and, perhaps, by more then a few with a deſire to find out ſomewhat therein, which may give them occaſion to add to my affliction.

But, I may treſpaſs againſt your patience more through my tediouſneſs, in ſomewhat that I have yet to ſay, by occaſion of that Publick Humiliation which is injoyned by his Majeſties Proclamation; the ſincere Solemnization whereof, will be another incitement to Juſtice and Mercy, in regard that which is moſt Eſſential to ſuch Duties, is Relieving the Oppreſſed, the Widow, the Fatherleſs, and letting the Priſoners go free, next unto thoſe Offices which are to be performed immediatly to God. It hath ſuddenly Surprized me, and though it ſeem not to belong to my matter in hand, it will be of ſuch concernment, that I cannot forbear in this place to inſert it; knowing, it pertinent to this Generation, and my work therein; which being almoſt at an end, I will upon the ſaid occaſion, leave with you who are the Repreſentative of this Nation, ſome hints and Cautions, fit to be taken into conſideration by you and them, at this time, in reſpect of that ſaid Publick Humiliation; Therefore that my words may appear to be worthy of ſo much regard, at leaſt, as thoſe which were ſpoken to Baalam by his beaſt, I pray be pleaſed, though I ſeem a Phannatick, to take notice that above a hundred of my Preſages and Preconjectures heretofore publiſhed, & tending to the Common welfare (during the ſeveral changes p. 40of Governours and Governments, ſince I came to years of diſcretion) have been evidently verified; and ſome in particulars touching the prophanation and abuſe of Publick Humiliations and Thanſgivings; and for which Impieties, and Hypocriſie, thoſe Plagues were increaſed, from which we deſired to be delivered, or other Judgements brought upon us. It was too evident that for the moſt part, there was more Policy then Piety, in the Celebration of Publick Faſts and Thankſgivings heretofore; the firſt, being perhaps to delude People by a ſhew of Holineſs, to make them the more willing to contribute ſupplies and aſſiſtance to their Deſigns; and the latter to incourage their Friends, diſhearten their Enemies, or to Magnifie their own Victories and Prevailings, rather then to glorifie God; And the lean Calves of their Lips, which they then offered, were far inferiour to the Hecatombs and magnificent Sacrifices of the Gentiles in preceding Ages. Oliver Crumwell, about, or little before the beginning of his laſt year, commanded a day of Humiliation to be Solemnized, with a pretence to ſeek God for the removal of a great Mortality then raging, as he pretended; within a Month after that, he injoyned a Publick Thankſgiving, with a pretence to glorifie God for his two moſt Signal Victories; at which times, I prepared and made bold to preſent to his own hands, Hints, to remember him of ſuch Cautions and Duties as I feared he might neglect, peradventure not without cauſe; For, no effects followed anſwerable to thoſe Pious pretendings; and on the very day Twelve Month next following his day of Humiliation to take away Sickneſs; p. 41he himſelf ſickned to death; and within a few weeks after that, even upon the ſame day Twelve MonethMonth alſo, which he ſet a part for a Publick Thanksgiving, he died of the aforeſaid Sickneſ; which I take the more notice of, becauſe, I find at the concluſion of the laſt Addreſſe, which I prepared for the ſaid two Solemn dayes, theſe few lines;

Sir, I have now perform'd my true endeavour,

If, nothing it prevails; Farewell for ever:

For, you, or I, or both, ſhall be ere long,

Where, you can do no right, nor I take wrong.

God give a better ſucceſs to our Devotions, then in dayes paſt; but I do yet ſee very ſmall appearances thereof, for, the beſt Sign at preſent that God will at laſt deliver us from the Judgement now lying upon us, and avert thoſe which we fear, is this; that he removes them not before we truly repent: I hear we have the ſame Animoſſities, and the ſame Avengeful ſpirits amongſt us: I hear, the cryes of the Widow, Fatherleſs and oppreſſed, are as loud and lamentable as ever; That Priſons are ſtill as full, not onelyonly of miſerable decayed Debtors, but, alſo crammed up as it were, to the deſtruction of many mens lives, or healths, with Perſons who ſuffer meerly upon the groundleſs Jealouſies, and pretended Suſpitions of malicious informers; and few take their Oppreſſions and ſtarving condition into conſideration. Poverty by Oppreſſions, and new Oppreſſions by Poverty, are become ſo Epedimical and Univerſal, that no Hiſtory can ſhew us that there ever were in the ſame Land (where no War did then rage) ſo many p. 42thouſands of the ſame Nation, made beggarly and miſerable by each other; even by their acquaintance, their former Familiars, their Neighbours, Brethren and Kinſmen; or, where there was at ſo neceſſitous a time, ſo much Luxury, Pride and exceſſive bravery in apparrel. And the confederates of the man of Sin, do ſo endeavour alſo to root out their oppoſers, by whom the Peace of God ſhould be preſerved among us; and have ſo increaſed Prophaneſs, Impiety, and Superſtition, that, though many now think this Nation in a happy Eſtate, and near to a Glorious Eſtabliſhment in their Mode; the World ſeems unto me, rather nigh to ſuch a Judgement as Noahs Flood; or, theſe Nations, by their paralelling them in their ſins, not to be far from ſomewhat reſembling that which befell to Sodom and Gomorrah, unleſs God ſhall prevent it, for the ſake of his Elect.

Give me leave therefore (who ſhall probably never hereafter be troubleſome again in this kind) to declare freely and fully what I believe God declares unto my heart, by bringing an Examplary Judgement of his to my remembrance, recorded in the 21. Chapter of the ſecond Book of Samuel, which I am hopeful may opperate ſomewhat, being well conſidered, toward the aſſwaging of that blood-thirſtineſs, and toward purging away that blood-guiltineſs, which lies yet upon us; For, notwithſtanding the blood already ſhed, I do perceive that not onelyonly many men, who are no wayes in their particular Perſons or Intreſt, damnified by thoſe who are queſtioned for ſhedding blood, have an unquenchable thirſt after more blood; but, that Women alſo, who are naturally tender hearted, p. 43are ſo inflamed with that thirſt (if we may know their diſtempers by their words) as if the Death of others were half the Life of their Souls; and as if they had never heard, who hath given it forth to be the Mark of Whoriſh Women, to hunt after the precious lives of men. I heard ſince this Text came into my thought, that you had a Sermon Preached before you, upon the ſame parſel of Scripture, on the late day of Humiliation; but I have not yet ſeen it, nor heard what Application or Uſe he hath made thereof; when you have heard me, try the Spirits by which we are guided; for, I will declare my ſelf impartially without reſpect of Perſons, according to that Light within me, which beameth from the Light Eternal.

In the dayes of David, there was a Famine three years throughout the Land; whereupon, he enquiring of God the cauſe of that Plague, received anſwer, that it was for Saul and his bloody houſe, who had ſlain the Gibeonites, a remnant of the Amorites, unto whom the Children of Iſrael had ſworn; yet, (as it is added in the Text) Saul thought to ſlay them, out of a Zeal to the children of Iſrael and Judah. From this Record, and the Circumſtances, I do undoubtedly collect, that Famine is a Judgement, proper to the avenging of unlawful Bloodſhed; and in reaſon it ſo appears to be; For as Blood is the Life of men, ſo the Fruits of the Earth are the Life and preſervation of humane Blood; and therefore juſtly taken away from thoſe, who are guilty of that Sin. A Famine is now begun among us, likely to increaſe and continue, unleſs we make our Attonement and Peace p. 44with God; which the King taking into conſideration, according to the Duty of his Place, ſtrictly commanded all his People to ſeek unto Almighty God for pardon of our ſins, by a General and unfeigned Humiliation; wherein he Chriſtianly Profeſſed, that he and his whole Family ſhould ſo joyn, that we might altogether as one man humble our ſelves in his preſence, in hope our Devotions might be accepted; and, I ſhall be glad if it hath been ſo performed, leſt elſe, it ſo provoke God, that inſtead of removing and preventing a deſtructive Dearth, it bring upon us, all his three great Plagues at once, doubled; even Wars, Peſtilence, and Famines, both Spiritual and Temporal. Let us take heed of it; And ſince Bloodſhed is the principal crime, for which the Judgement already begun is feared will increaſe, and for the expiation whereof ſome ſatisfaction muſt be made, to witneſs the truth of our Repentance, (though it be not in our Power to make ſatisfaction for the leaſt Tranſgreſſion) let us all be ſo cautious to ſearch into the whole matter, and to find out every Circumſtance of our Duties; that we add not Sin to Sin, Blood to Blood, and ſuppoſe we do well, when we have done more wickedly, by an hypocritical miſapplication, or an ignorant ſearch. Or, leaſt in place of true Chriſtian Oblations, we offer up the abominations of the Heathen, who ſacrificed the Innocent Children of their Enemies, to appeaſe the Ghoſts of their ſlaughtered Princes; or, do like them, who offered the Fruits of their Body to Molech, for the ſins of their Souls; Or, leſt we think, as many have done, we do God or our Country good ſervice, when we p. 45have oppreſſed, or ſlain, or baniſhed, thoſe who worſhip him not as we do; even thoſe, for whoſe ſakes we are hitherto preſerved, by him, in whoſe ſight the Blood of the meaneſt of his Saints, is more precious then the Blood of the greateſt King, who hath not aſwell a Saintſhip as Kingſhip.

For the Expiation therefore of our Blood-guiltineſs, ſo far forth as it will be requirable to teſtifie the ſincerity of our Contrition and Repentance, (plenary ſatisfaction as I ſaid before, not being in our Power) we muſt effectually and ſpeedily proſecute the means, which are but two in chief. The one is, the waſhing away of wilful Bloodſhed, with the blood of malicious Murtherers, by Executing Juſtice. The other is by Mercy, in pardoning thoſe who have ſhed Blood cauſually, ignorautly, and without any apparant malice; And, this Juſtice and Mercy muſt be diſpenſed without partiality, raſhneſs, malice, or by-reſpect to our ſelves, or to any other. That, we be not deceived in the Perſons who are to be the Objects of this Juſtice and Mercy, we muſt be very wary leaſt we incur the curſe pronounced againſt them, who Juſtifie the wicked and condemn the Innocent; ſo, in ſtead of being rendred acceptable, become abominable unto the Lord; For, the World is ſo full of deceitful Juglings, that, ſhe can make that which is Righteous and Holy, appear to be unrighteous and prophane: wrap up Suparlative Impietie in ſuch a Myſtery, that, it ſhall ſeem the Perfection of Holineſs, make Traytors and Murtherers appear to be Saints and Martyrs, true Saints and Martyrs to be reputed Murtherers, and Traytors; and bring them to the greateſt outward ſhame and ſuffering. p. 46Therefore to prevent theſe Falacies, we muſt by the example of David, ſeek of God, to be rightly informed, not onelyonly as touching the true Cauſe of the Plagues that are feared, or lie upon us, but alſo for the Principal Offenders; for, if we ſeek but to men, to humane Lawes, and reaſon, and to what our own hearts will Dictate, there is ſo much falſehood in all theſe, being uſually ſwayed by Self-Intreſts, that we may eaſily be deceived.

If inquiry had been made in Davids time, touching the Famine afore mentioned, of that part of the People, then of Sauls Faction, who were the Murtherers, for whoſe Bloodſhed that Plague was inflicted; they, probably would have anſwered, that it was for the bloodineſs of Davids houſe, and of his confederates, who had Trayterouſly diſinherited the true apparent Heir of the Kingdom, Anoynted and made King by Gods own appointment, with conſent of all the People; and that his Blood-guiltineſs was manifeſt by a long Rebellious warfare againſt the houſe of Saul his Lawful Soveraign. If the ſame queſtion ſhould have been then asked of Davids Party, it is likely they would have ſaid, that Saul and his partakers were the Murtherers by ſhedding blood in oppoſing him, to whom God had tranſlated the Kingdom from Saul, for his diſobedience, and conferred it on David by the ſame Anointing, by the ſame Prophet, who inaugurated Saul; and in regard the Kingdom was alſo confirmed upon David, by conſent of the ſame People. If the Prieſts in theſe dayes, had been conſulted with all, they perhaps would have thought and ſaid, that it had been, for the Blood of thoſe Prieſts of the Lord, p. 47which were barbarouſly Butchered by Saul, rather then for the blood of the Gibeonites; and, it may be they and many other (who uſually Judge according to common appearances) would have thought that Famine had been inflicted for the blood of Abner, Iſhboſheth, Amaſa, Ammon, Uriah, and many other, as well as for the blood of the ſaid Prieſts. But, the Judgement came not forth at that time for any of theſe; It was not abſolutely for ſhedding of meer Innocent blood; nor for Blood Royal, or eſteemed Sacred; no not for the blood of a King, but for Blood ſhed by a King; and for no ſuch precious blood as the blood of Iſraelites, or Friends, or Free Subjects, but for the Blood of ſlaves, of whom little account was made; and for breach of an Oath, and a Covenant to and with deſpiſed Perſons, though contracted Illegally, yea, contrary to Gods expreſſe command, with a People whom they were to have deſtroyed; and though, it had been fraudulently and ſurreptiouſly procured: which Exemplary Judgement, was executed and left upon record, to make it known to all Nations, and Generations, how abominable it is to God, when men violate the Lawes of Humane Society, though out of a pretended Zeal to the welfare of his own People; and, that he will ſooner diſpence with an Oath and Covenant made ignorantly, contrary to his own expreſſe command, then with violation thereof, in ſuch a caſe, when it is once made; and, that, neither length of time, or Pious, or Politick pretences, can incline him to leave it unpuniſhed.

This hints unto us, that which will be very conſiderable at this preſent by you, and by all this p. 48Nation, as touching that Bloodſhed into which God is making inquiſition; & concerning which we are to make inquity of God himſelf, by the Urim and Thummim of his Word; as alſo, by impartially examining our own Conſciences, leſt the falſe Witneſſes, which the World & ſelf intreſt may ſuborn, corrupt our Judgements: For, if we ask of our meer Courtiers, or Fawning Paraſites (who think there is more Divinity in the blood of Kings then of other men) whoſe Bloodſhed is at this time puniſhable by Famine, they (as I conceive) will tell us, that it is onelyonly for the Blood of the late King, which I believe not, though there lies a blood-guiltineſs for that, on very many. If we ask of the Prelates, they peradventure will add thereto the blood of the late Arch-Biſhop of Canterbury, and the violence done to their Hyerachie. If we ask the reſt of the Clergy, they wil caſt in the blood of thoſe Miniſters of the Goſpel, who have been ſlain by the Sword, are deſtroyed by Oppreſſion: The Peers will ſay it is likewiſe for the Blood of ſome of the Nobility: If we put the Queſtion to the Generality of the People, they will affirm, that it was for the blood of their Parents, Children, Brethren and fellow Subjects. If we demand the opinion of the Papiſts, they will anſwer, that it is for the blood of their Prieſts and Jeſuites. If we Interrogate the Proteſtants, they unanimouſly cry out and ſay, that it is for the blood of thoſe three hundred ſixty and odd Thouſands, who were in a moſt Treacherous and Barbarous manner Maſſacred in Ireland, by the Papiſts: If we think by our Laws and Parliaments, to be rightly informed, they (not being infallible) will leave us as doubtful as p. 49the reſt; For, Laws contradict each other; one Parliament Enacts that for Law, which another makes Illegal; and that to be Hereſie and Treaſon, which we are enjoyned by another Parliament to embrace for Orthodox Truth and Loyalty; Hocus Pocus! ſo, that if we had no better Oracle to enquire at, then theſe aforementioned, we may add blood to blood, by puniſhing Innocents as Offenders, and Juſtifying Malifactors.

In truth a Blood-guiltineſs, more or leſs, in all theſe reſpects, lies upon ſome of all diſſenting Parties throughout the whole Nation; yea upon all without excepting one perſon, though they perceive it not; and a greater blood-guiltineſs then the blood-ſhed of all thoſe put together will amount unto; even a guiltineſs of the precious Blood of Chriſt Jeſus and his Saints, by oppreſſing them, not onelyonly in depriving them of their Liberties and Eſtates (whereby Life is to be preſerved) until they loſe their lives more miſerably then by a quick murther; but, by Tyranizing over their Conſciences alſo, to the deſtroying of their ſouls, if God prevent not. Unleſs therefore we will heed, and weigh this guilt, and ſanctifie out formal Humiliations with more works of Juſtice and Mercy then heretofore, they will prove empty vanities, and Sacrifices without Salt or Oyl. And, when we have according to Davids Example, duely ſearched out the Sin for which God hath begun to puniſh us (which probably is Bloodſhed in chief) the ſame blood-guiltineſs will continue upon this Nation, until as far as in us lies, we ſhall proportionably apply what is juſtly deſerved by the Principal, acceſſary and p. 50cauſual Tranſgreſſors; putting difference between them according to the quality and degree of their offences; ſeeing ſome of thoſe who have been accuſed and condemned, may poſſibly be as far from being guilty of Bloodſhed, or Treaſon, knowingly or intentionally, as they who went with Abſalom in the ſimplicity of their hearts to a ſacrifice, when he rebelled againſt his father; and as guiltleſs of wilful Treaſon, as the Prieſt was, who gave the Shewbread to David and his Souldiers when purſued by Saul. Two men may be Active in the ſame work, grinding at the ſame Mill, fight in the ſame Cauſe, at one and the ſame Battle, and yet one of them be juſtly excuſed and received to mercy, the other as juſtly rejected. And when the matter is doubtful, we muſt labour to our utmoſt, to find out the certainty, inclining rather to compaſſion then to extream Rigor in ſuch ambiguities; elſe we do neither according to the mind of God, nor make our ſelves to be ſo capable of his mercy as we may. Solomon adviſed us not to be over juſt, that is, not to execute any Juſtice without mercy. The very mercies of the wicked are cruel, much more cruel then is their Juſtice. They who think they expreſſe much love and Loyalty to the King, or to do him the more honour, by how much the more blood they ſhed to avenge his Fathers Death, do more diſadvantage and diſhonour him thereby, then they who took away his Life, as it will be manifeſt at the laſt. The Indulgence of David to the People, who rebelled with his ſon Abſalom, doth imply that a difference ſhould be put between offenders according to the degree and nature of p. 51their offence, as did alſo the Cities of Refuge for man-ſlaughter; The Jews, who were guilty of the blood of Jeſus Chriſt, the King of Kings, (as Paul was alſo by Perſecuting the Saints) were capable of Divine Mercy in regard they did it meerly through ignorance, and by being involved in the Epidemical Sin of the Nation at that time; So, may many be at this preſent: And our King (if I am not miſinformed) is ſo naturally inclined to extend compaſſion to ſuch offenders, that probably the iſſue of Blood, had been here ſtopt long ſince, if he had not been urged to more ſeverity then he is inclined unto. And, doubleſs, they who ſubmitted unto His late Proclamation, (which threatned that no mercy ſhould be vouchſafed unto them, who thereupon ſurrendred not their Perſons) were not ſo mad, as to come in with a purpoſe to be hang'd, ſeeing they might as poſſibly have ſecured their lives by flight as others have yet done; But, knowing their Conſciences clear (as I ſuppoſe) from having had any malicious intention in thoſe tranſactions wherein they were judged offenders; they ſurrendred themſelves into the Kings hands, with a belief that their Indempnity was ſincerely intended by the ſaid Proclamation, upon their ſubmiſſion; ſeeing elſe, it had either ſignified nothing as to them, or, ſomwhat worſe then nothing, to delude them with a falſe hope; which to believe, were ſuch a Derogation from the Kings honour, as I am not guilty of; and I am perſwaded he is ſo ſenſible how much it may concern him, that he will not deſtroy the hope which was begotten p. 52by his own voluntary Act of Clemency. I my ſelf, (as, it may be, ſome other were) though ingaged heretofore with ſuch as oppoſed the Royal Intereſt, was even then, as far from intending any thing maliciouſly againſt the Kings Perſon or Dignity, that I truly pittied his eſtate; And ſo God proſper me, as I would gladly have contributed what was in my power toward his Reſtoration, or the ſetling of him in a ſafe and comfortable being, if I had then known how to have done it, without reſiſting God, or infringing that fidelity to which I conceived, I was then obliged; For which reſpect, I do verily believe, I may now claim an intereſt in all his Majeſties Publick Acts of Grace, notwithſtanding my former Miſpriſions: And that according to his Royal Promiſes and Ingagements voluntarily made, I may juſtly expect, at leaſt a competent ſubſiſtance for me and my Family, out of that eſtate, which I purchaſed and poſſeſſed, before his Reſtoration: For, he is not more ſafe in any mans profeſſed Allegiance or Principles, then in mine; who am probably perſwaded in my heart to believe, that after he hath tryed the temper of his People, God will put into his heart a deſire and reſolution, to declare and proſecute ſomewhat, extraordinarily tending to his Glory, and to the fruſtrating of the fears, hopes and expectations of many thouſands, who are now oppoſites in their Judgements and Affections: Nothing, but a malicious wickedneſs can ſuperſede this Mercy. It is a more manly Principle to ruine men ſpeedily and outright in fury, then by diſſembling an intention of Mercy to linger out their Torments, and p. 53deſtroy them at the laſt; of which cruelty, I conceive the Prelates to be leſs guilty at this time, then many other by whom we ſuffer; For, they are, for the moſt part, ſo true to their Pride and Avarice, that they devour us as quickly as they can, without masking or hiding their Intentions.

Let there be ſincerity therefore, in executing Juſtice and extending Mercy; and let us know and heed this to a maxime, which ought undoubtingly to be received; to wit, that if any King, Supream Power, Prince, Commander in chief, or any other by them Authoritatively deputed to diſpence their Mercy, or other Priviledges or Conceſſions of Grace, or of right due, ſhall, by his or their Declaration, Proclamation, Letter, Promiſe or Ingagement, make tender of them voluntarily to any real or ſuſpected Delinquents, (without any capitulation or conditions) actually inſiſted on by the ſaid Delinquents (eſpecially the ſaid Granters receiving benefit afterwards thereby) If theſe Delinquents accept thereof, ſubmit, and put themſelves into their Protection, without queſtoning the terms of expreſſion, or the ſincerity of the ſaid Granters intentions; Then, the ſaid Conceſſions are to be conſtrued to the utmoſt advantage of them, who ſo confided and ſubmitted. And, if in ſuch caſes there ſhall be any ſecret Reſerve or Intention in the ſaid Granters, whereby they who ſo abſolutely confided, ſhall be deprived of their hope; or if there be any explicite or equivocal terme therein, whereby the Grace hoped for, may be vacated, by the future Judgement of the ſaid Granters, or of other men, who are apparent p. 54Enemies, or doubtful Friends to the Granters; it will be ſo evident an Injuſtice, ſo ignoble, and ſo Hypocritical a Prevarication, that, what Reaſon of State ſoever is pretended, it will be abominable to God and Men: The ſaid Granters, will juſtly loſe their honour both abroad and at home; none will confide in their Grants, Promiſes or Ingagements for the future, and Divine Vengeance will alſo perſue them. This may perhaps be diſtaſtful to them who relliſh not ſuch aſſertions; But, he who truely fears God, and declares neceſſary Truths in ſeaſon with a good Conſcience, needs not fear men, how furious or powerful ſoever they be; For, they will be afraid of him, if his Aſſertions be of God.

Moreover, let us take notice, that we ſhall neither be freed from the Judgement threatned, nor clear from the guilt of bloodſhed paſt, unleſs we proſecute every medium in our Power to prevent bloodſhed to come, by taking away the occaſions of malicious Animoſities which foment diſcord, the Uſher to Murthers and Rebellions: And this will never be effected in meer Morral or Carnal Men, but by executing of Juſtice between Man and Man without partiallity, and by permitting them to enjoy their Liberties and Livelihoods, according to Law, without Oppreſſions; For, it being their Life-Blood, they will ſtruggle for it, upon all advantages (though it be by bloodſhed) let Divines, Preach what they will, and Stateſ-men threaten & impoſe, whatſoever Oaths and other manacles they can deviſe; yea, though they loſe Liberty, Eſtate, Life, Body and Soul to recover it; Becauſe they cannot be made p. 55ſo ſenſible of any thing, as of their Self-Intereſt and preſent wants; So, that, if their diſtempers be not aſſwaged, by the means aforeſaid, occaſion of blood-guiltineſs will ſtill continue; And as for them who being by regeneration made ſo conſcientious of yielding Active or Paſſive Obedience, to the Commands of Authority, that, they will ſuffer any thing rather then reſiſt to blood, though they loſe all that whereby the mainteance of their life-blood conſiſteth (and are expoſed to greater ſufferings, then by a ſpeedy Murther) they will make the Land lyable to greater blood-guiltineſs, and more dreadful Judgements, then the former: Becauſe, at laſt, it will provoke God for the ſakes of thoſe Patient Innocents, to ariſe from his Throne in Heaven and deſcend to be their avenger. This, I am warranted to declare; therefore conſider it; Reaſon is reaſon, and Truth Truth, though ſpoken by Fools and Children; The greateſt Perſons if they deſpiſe it, ſhall be deſpiſed; and the wiſeſt, if they ſlight it, are Fools.

It is impoſſible to enjoy the Peace of GOD, or long to preſerve the Civil Peace, without otherwhile giving an occaſion of Bloodſhed, when the Conſciences of men are intrenched upon, by impoſing that which is deſtructive to their Natural and Chriſtian Freedom in things indifferent; eſpecially, when they perceive them to be impoſed for ſuperſtitious ends onelyonly, and to advance the covetuous deſignes and Intereſt of corrupt Perſons in Societies: For, though they who are ſincerely conſcientious, will (as I ſaid before) ſuffer any thing rather then give a juſt occaſion of offence, p. 56or act ought whereby the Civil Peace may be violated; yet, it is ſo abominable to meer Natural and Moral men, to ſee an unlawful Intereſt upheld and indulged, under pretences of promo…ing Pietie, or the Common Welfare, that they cannot well bear it, without ſuch murmurings as may produce miſchief at the laſt. Among other things conſiderable in that kinde, the Prohibition of meats on certain dayes and times, makes many very ſenſible, how impudently they have been fooled out of their Freedoms by Religious Impoſtors. For, though it be reaſonable that the forbearing of Fleſh, and the eating of Fiſh at ſometimes ſhould be enjoyned, for preſerving the breed of Cattle, or ſuch like reſpects; and that neither the Fiſhing Trade may be neglected, nor that bleſſing of abundance of Fiſh, ſeem to be deſpiſed, wherewith God hath plentifully furniſhed theſe Ilands: yet, who can underſtand what prudence or Pietie it is, that, according to an Antichriſtian Principle (which was introduced as it were in deſpight of what God hath declared in his Word) thoſe meats ſhould be judged unlawful, on ſome dayes in a Religious reſpect, which being Sanctified by Prayer and Thankſgiving, may be eaten at all times without offence to God? If there be no thing of Religion in ſuch a Reſtraint, why ſhould it be impoſed as pertinent to Religion, and managed by Officers thereto pretending? If the obſervation of a Lent, be not as truely a Turkiſh as a Chriſtian Diſcipline, or Ceremony, Let us know by what Holy Text, it is commanded, equivolent to that Authority, whereby that, and ſuch like Impoſitions, p. 57and interdicted, or at leaſt reproved. And, if, indeed it be of Divine Inſtitution, let it then be conſidered, what an abominable hypocriſie & abuſe it is of that Diſcipline, that the Prelates, their Vicars or other Officers, or Doctor Dodipol, with ſuch like Perſons ſhould make a ſordid gain thereof to ſatisfie their Covetouſneſs? diſpence with this Liberty to whomſoever they pleaſe for money; even to thoſe who deſire it, meerly to ſatisfie their Luxurius Appetite? taking that Freedom alſo to themſelves, by licenſing each other to eat Fleſh, when prohibited? If a poor-man be ſo ſick, that he cannot eat Fiſh without hazzard of his life, or hath ſuch an Antipathie thereunto that it alwayes indangers his health to eat it; why ſhould his life or health be put into the hands of ſuch Perſons who regard nothing ſo much as their Self-Intereſt? what Religion or Charity is it to make this man pay money for it? Is it not affliction enough that he hath ſuch infirmities, unleſs he ſhall be inforced alſo to add unto his Poverty, by paying for that Liberty to ſome Shabby Fellow, which God beſtowed freely upon him? yea, to pay for it to one perhaps, who whilſt he is Faſting, will conſume in Feaſting, that which he exacted? were it not more Chriſtian like (if ſuch a Reſtraint be civilly neceſſary) that ſober honeſt and faithful men, ſhould take the money given for ſuch Licenſes to help relieve the ſick and needy in neceſitous times? yea, if it be expedient for a publick benefit, that there ſhould be a reſtraint from eating Fleſh at ſome ſet times (as I believe it may be, if ordered according to the true intention of our Lawes) It p. 58ſeems neverthelels, unreaſonable, that a corrupt Magiſtrate ſhould raiſe a large profit, to himſelf and his Officers, by Licenſing Butchers, Cooks and Powlterers, to the making that dearer to the People, which was over dear before. It were therefore more agreeable to common Juſtice, that the profit by Fees and Fines for ſuch Licenſes, if they be neceſſary, ſhould be rather employed to eaſe publick Burthens; or elſe to relieve the needy and oppreſſed: For, that Juſtice and Charity, might ſomewhat allay their diſtempers, who may perhaps be provoked beyond the Limit of their patience. This laſt Paragraph was by forgetfulneſs omitted in the Papers which I ſent to the Houſe of Commons.

This I have caſt in by the way, for a Supplement to my Remonſtrance, and now you have in effect, the ſum of what I have heretofore expreſſed publickly or in private, as pertinent to my Vindication; and I will hereupon requeſt nothing ſimply relating to myſelf: For, to ſay truth, I can ask nothing to any purpoſe, nor can you give or take away any thing which will not be as advantagious or diſadvantagious to your ſelves, as to me, according as it ſhall be juſtly or unjuſtly given or taken away; and, if my Fleſh had as little ſence, of thoſe torments the world can inflict upon me, as my Soul hath at preſent, of thoſe pleaſures of hers, which I formerly enjoyed, ſhe had nothing in her power, which would much delight or offend me. If you reſtore unto me the Freedom of my Perſon, and poſſeſſion of my Eſtate, they may be loſt again to morrow; and, unleſs I might therewith enjoy the Liberty of my Mind according to p. 59the Law of Nature; and of my Conſcience, according to the Law of Grace, (whereof I ſee no great likelihood at preſent) I ſhall not greatly value either of thoſe accommodations, or my Life; but, as it relates to him who gave it. I have lived almoſt three quarters of a hundred years upon Earth, wherein I have obſerved the Works of God and men; ſeen the Almighties Judgements diſregarded, and his Grace turned into Wantonneſs; many Changes, every one worſe then the other; and am now in Purgatory, next Wall to Hell, where I perceive thoſe Fiery Tryals which melt and ſoften a few, do harden moſt men, into a froward impenitency; the Gold and Silver is thereby purified; the Wood, Hay, and Stubble conſume; and I ſhall ſhortly aſcend from hence, thither, where (though all things are already known) I muſt give up that Teſtimony which I ſhall leave behind me, of this Generation; wherein Apoſtacies, Hypocriſie, Prophaneſs, with all manner of Wickedneſs, and impieties ripen ſo faſt: (yea, wherein the Doctrine of Chriſt is ſo diſparaged by the Profeſſors thereof, who live contrary to the Life of Chriſt) that if the Angels, thereto appointed, do not ſpeedily thruſt in their Sickles and gather the Wheat into Gods Garner, and hack up the Tares for the fire; there will be few handfuls of good Corn left upon Earth, and little Faith found amongſt men when Chriſt cometh. This Teſtimony is true, though expreſſed in much infirmity, after the manner of men; therefore, I will conclude all with a Petition for thoſe things onelyonly, wherein Gods Glory, your Honour, and the Intereſts of many p. 60Thouſands are comprehended, as well as mine: The ſaid Petition is that which follows.