A Hard Charge, if it were True! for there is Innova­tion and Sedition in it, con­sequently would be found against the publick Peace, and several Constitutions in that case pro­vided.

What are they then? Hear the Evidence in the next Verse, and you would conclude 'em of the Busiest sort of Jesuists, or most phanatick 5th. Monarchy-Men, such a Bussle [Page 2]they are averred to make about King JE­SUS.

Nor do the Prosecutors know by what Style or Titles to Endite 'em.

But if they must give in their Condition as they can; they are late of Philippi, c. 16. v. 12. or by the same right of Galatia, Phry­gia, Lystra or Derbe. For such a Circuit had they come. And at the last place they came from, they had been Whipped, v. 22.

Wonder not if their Accusers give in their names Indefinitely, yea as Individua vaga, These.

Let us then see if we can sift out their Quality.

If they had their Papers about 'em, wherein one writes to their consorts at Corinth, 1 Ep. 6. they pretend to be Judges. We have the word used or repeated once, twice or thrice in every verse for four together.

And we find how they lay their claim, Mat. 19.28. This JESUS had made 'em a promise to be the Twelve for all the Cir­cuit of Israel.

[Page 3] But look again, Act. 16.10. or 2d. of this, and you find 'em a fort of Preachers; so that if Judges they were, it should seem they were some High-bearing Ecclesiastiques: for in that place of the Epistle cited, c. 6.4. they imagine and aver that the least esteemed among 'em, is fit for a Justice or Judge.

And as if they had a peak at the Lawyers, fore-warn all in v. 6, 7. that they come not at 'em.

As if these two jurisdictions had ever en­terfeared and emulated each other. But that the words [Ʋnjust] v. 1. and [Ʋnbelievers] v. 6. mollifie the matter.

It should seem, if their Proselites could find Lawyers that were not unjust, or Infidels, they might address to 'em. But let's hear the Pro­secutors, they say these do [...] turn the world upside down, [...] put men in­to a state of disorder or Anarchy. Whereas the great design of all the best Moralists, is, to make men to each other, and much more to themselves, [...] untroubled and set­tled.

[Page 4] Now if the Preachers, who should press Peace, Peace, to him that is afar off, and to him that is near.

If these be (not accidentally) but intentio­nally, not for Peace, but the Sword. If these, instead of blessing with their cup of bles­sing, we have blest you in the name of the Lord, are for Cursing, and that bitterly, Meroz because they come not to help against the Mighty.

And if the Judges, who should see that each hath his own, and thereby compel to a quiet and peaceable life in all Godliness and honesty: If these become Evening Wolves, gnawing the bones on the Morrow, while the Prophets as light & Treacherous persons pollute the Sanctuary, doing Violence to the Law, Zeph. 3.3, 4, 5.

If the one make their Statutes & coercive power, and the other their Scriptures and Ca­nons Noses of Wax, to ply to perverse pur­poses: 'Tis then time for the Lord to do the Mornings work himself; that is, to judge in­stead of them, nay, to judge them themselves [Page 5]first, and so from Morning to Morning, to bring it to light.

Else, the one not judging the cause, the Cause of the Fatherless, nor the Right of the Needy, Jer. 5.28. And the other Prophe­sying falsely, and getting the rule by that means, 'twill soon come to Jeremies hard questi­on, v. 31. Quid fiet in no vissimo, what will they do in the end thereof?

But let's hear the Defendants: 'Tis true, they were ill used at Philippi, c. 16. but they parted fairly, v. 39. And not long to, you shall find a good sober Recorder pass a fair and candid Character upon 'em, c. 19.37.

Let's consider therefore the quality of their Accusers, that make this present out-cry; for be they Judges, or be they Preachers, they are Elders, a sort of Reverend persons, if they a­buse not their Calling; and against such an Accusation should not be heard, nisi testium qualitate prius examinatâ, unless the persons be of good note who bring it. If so, there is some good hope our despised Apostles will be found innocent, for every word increaseth [Page 6]the hard Character of the Accusers.

They were Jews, consequently apt to be fierce and insolent.

[...] Soon fired, and moved withal to Envy.

[...] Unbelievers▪ so Diametrically oppo­site to the Believers, who at Antioch were first called Christians.

[...] make a Hubbub, Ryot and Rout.

And break the publick peace, while they tax others.

And suitable are their Confederates.

[...] Mules for knowledge, as for drudg­ery, light-headed, scoffing, mercenary Fel­lowes.

That disturb the whole City, Invade pro­perty in the House of Jason,

Falling furiously upon him and others, when those they seek were not found,

Address to the Multitude, an unruly Beast, and carryed with a hurry, and on the sudden.

Carry on the Accusation in a way as cul­pable, [Page 7] [...] Noyse shall procure Audience, since they know that they want Justice in their cause.

Against these none are safe. They will first fight for David, and on the first pet, if Zig­lag miscarry, be for Stoning him.

Cry Hosanna to Christ, and in the next breath Crucifie him.

Worship these men at Lystra, cap. 14.13 and as lightly down with them.

This to the Green Tree, to David, to Christ, and to Christ's Apostles, what will they do in the dry?

Alas! The Best of us shall be deemed by 'em to be out of our places, [...] They are come hither also.

Thus we have opened the Case. Let us now hear the proofes.

If these men deserve not to be answerd, yet let the Accused clear themselves to the World.

Enquire we therefore, 1. If the World be turned thus, or essayed to be so?

2dly. If this were to the World any just cause of Complaint?

[Page 8] 3dly. If not, why those, and such like, make it?

4thly. What in such case the Accused are to resolve and do?

To the first of these.

That the World had undergone a great alteration, will appear.

1. From a Continual.

2dly. Consentient out-cry or charge.

3dly. From the Defendants own Confessi­on, though they acknowledge no guilt.

First, the clamour of many crys out upon them, and such like, as continual troublers of all; ever since Cain disrelisht Abel, whether they were Ministers or Magistrates that were struck at.

Lot (though by Office to Preach Righte­ousness) is looked upon as too much assuming, when being scarce took in as a Free-man, he will become a Judge.

Moses and Aaron are flatly told they▪ take too much upon them, while they lay the same charge to the Sons of Levi.

Elias is declared to be him that troubleth Israel.

[Page 9] The Herds-man Amos, as so pernitious, that the Land cannot bear his words.

Jeremy as weakening Israel and siding with the Caldeans.

Christ as drawing the whole World after him, Joh. 12.9.

The substance of the charge against these in the Text.

Whose Partners were censured before for filling Jerusalem with this Doctrin, and bring­ing this mans blood upon the Rulers.

After these the succeeding primitive Chri­stians, for having almost as many vices (as their Enemies pretended) as the other arro­gated vertues.

Our Reformed Churches; for novelty in Her Doctrine, if you will hear the Roma­nist; for Antichristianisme in her Discipline, if you will believe the Schismatick.

2dly. In this charge, consent both Jew and Greek; this Doctrin being to the one a stum­bling-block, and foolishness to the other: And as Aegypt, Amalec, and the Children of Lot, all set themselves against Moses, Aaron, and their Congregation.

[Page 10] So did Gebal, Amalec, and an omnigathrum against the Church succeeding.

Herod and Pontius Pilate (late Enemies to each other) against Christ. Both the same Herod and Pilate, with the Gentiles and peo­ple of Israel against the Apostles at their first appearing, Act. 4.27.

And some of these acknowledge that Bonds and Afflictions awaite them in every City.

3dly. Themselves could not deny, but rather rejoyce in it, that things were much al­tered: They say God had so promised.

A new Heaven, and a new Earth; the old Earth being to be shook, and not that only, but the Heaven also.

Whereas men slept securely, he had sent men with Voyces like Trumpets, who would awake 'em.

Nor might Ephraim vindicate himself up­on Manasses, or he on him, or both upon Juda.

The Lyon-like posture, averred of Juda, as his honour in his Fathers blessing, being turned to that of the Lamb.

[Page 11] A man must not struggle for his own Cloak, but let the Coat go after it; impart all his substance to his Fellow-members: And the spirits be so softned, that a blow taken on one Cheek must exact the other to be turned to the Striker: And if any despitefully used a­ny of them, those they must heartily pray for.

Old Sacrifices were Antiquated, and the liberty of Poligamy and Divorce at pleasure, quite Abolished.

The old aestimat of points of Honour, In­terest and Liberty quite altered to another Standard.

And it to be now accompted a priviledge to break Swords into Plow-shares, and Spears into Pruning-hooks.

That the great Prince of the World, who Ruled in the dark, was by Christ the light Ejected, Joh. 12.31.

That according to Christs own Profession, he was become Superiour to him in all three sorts of causes, Joh. 16.8.

[Page 12] 1. In Criminal causes in the publick Judi­cature, he did [...] Convince that Princes world of sin.

2. In the [...] or Equity, that himself should have a glorious reward for his own grand un­dertakings, and their hard usage of him.

3. In the [...] or Tryal betwixt Party and Party, that Satan was Ejected from his Do­minion, lost his Worship, and the issue would ere long be, that through Christ's death, he should be destroyed who had the power of death, Heb. 2.14.

That Christ himself yet came not to send Peace upon the Earth, but a Sword; and to set Relations at variance among themselves.

As this Paul did betwixt the Sadduces and Pharisees, though of the same Synedrium.

That the Master saw cause to ask, Am I become your Enemy?

And the Apostles to complain to their Ma­ster, For thy sake we are killed all the day long, and are accounted as the off-scouring of the World.

And can we now in answer to the second [Page 13]enquiry, find that this was to the World no just cause of complaint?

To Answer this, we first take it for gran­ted, that where two charge each other, both cannot be in the right.

Nor are all Troublers of the World, that are styled so, or that do alter the course of it, viz. when its courses are Evil.

Ahab chargeth Elias, and Elias retrimi­nates or retorts it upon him.

To determine whither was guilty, we must see who breaks the ORDER & the ƲNITY which should have been established in Israel.

For he it is (be it whether it will) who maketh in the Church a Schisme, in the Kingdom a Sedition.

If he depress what should be above, or ex­alt those that should be as the Sediments be­low, whether it were persons or principles, he troubleth and turneth all up side down.

Now let the Tryal have been referred to Jezebels Colledge of Priests, Elias had been cast: But referr it to the Old Law-book of God, and to the Miracle that vindicates the [Page 14]Divinity of its principles, then is Elijah justified.

And consequently Ahab the guilty per­son, destroying Order and Unity in his own People.

And there by a strange and unhappy folly uncementing and disjoyning the body with himself, as head should guide.

For as those are not a People, though a many who are not united by consent of right, and communion of weale, so could those ne­ver be the people of God, and for his sake, pay obedience, who were not united in such principles as God had imparted.

The parties litigant in the Text, do mutu­ally implead each other as disturbers of all.

And St. Paul is so averse from the troubles of the Church, that he heartily wishes they were even cut off that trouble you, Gal. 5.12.

Now if the Thessalonian Jews could prove against 'em that they changed any harmless customs, and had no right to make such Al­teration,

That through 'em they were in danger [Page 15]of the Romans taking away their place and Nation;

Or that they did seditiously set up any King but Caesar.

Or destroyed property, as the Silver-Smith clamour against 'em.

Then have they from even Paul's own wish a president to cut off these disturbers.

But, if upon deliberate advice, as it was with the Beraeans, the Scripture and their Mi­racles, and Doctrine, lent light to each other;

And gave to conclude, That these came to amend, not disturb the world.

To settle order and peace, which is the calme of order. Peace betwixt Man and Man, Man and God, a Manand himself.

If they came but to turn men from dark­ness to light, and from the power of Satan un­to God.

If in this, to direct mens actions, not com­mand 'em.

If they made it clear, it was for the peoples embettering, not their own gain.

[Page 16] If as they promised, so they did propose a state of true Beatitude attainable.

Then may the Apostles reply with Elias, 'tis not we that turn the world up-side down, but you that trouble it.

This for matter of Right on their side.

Now for matter of fact, they Answer the alledged Objections.

First, If many Accusations, or Accusers render Guilty, the best shall never be Inno­cent, because the best have most Enemies in a bad World.

In the new Heaven and Earth was to dwell Righteousness. There should be no necessity of leaving the one or the other.

The Watchmen awaked 'em for their good. What need of Lyons Claws or Mens Swords, if none should offer wrong in all God's holy Mountain?

Or where the dammage, if obscene and cruel Sacrifices were turned to lifting up clean hands and pure hearts?

Or where would the House-peace be bro­ken, if the Wife were taught to Obey, the [Page 17]Husband to Love, and both to be content with each other?

The Doctrin they delivered, teaching not to wrong Chastity by so much as an evil Eye.

Charity by a bad word; Thou Fool or Racha.

Justice by an evil deed or thought, not so much as desiring what was anothers.

Nor could there be any Baite for Ambition, where the Master ordered, that he that was the highest should be the Servant of all.

Nor Wars, where Charity taught willing­ly to impart all for each others needs; and if the case required, even to be spent, as well as spend for each other, Life as Goods.

The Devil Ejected was but an Usurper and Rebel to God, whose the World was, and who had made Christ the Heir of All.

Whose doctrin could set none at Variance from it self, but from bad mens ill manageing it.

As Paul made the Schisme not from any evil principle, but by rubbing a sore them­selves had made, and did but palliate.

[Page 18] If these were Enemies, 'twas but for telling the Truth.

If Persecuted, 'twas but because the God of this World had blinded the Eyes of Un­believers, lest the light of the glory of the Gospel of Christ, who is the Image of God, should shine unto 'em, 2 Cor. 4.4.

And this their innocence considered with the charge, was that which reconciled those Contradictions, 2 Cor. 6.8.

That they passed through honour and dis­honour; through good report and evil report; esteemed Deceivers, tho true; unknown, yet well known; dying, yet behold they live; chastened, yet not killed; sorrowful, yet al­ways rejoycing; poor, yet making many rich; as having nothing, and yet possessing all things.

And if our Church be slandered by both extreams, you see where her comfort lyes, Gal. 4.29. as then the Carnal persecuted those born of the Spirit, so is it now.

Therefore no tentation hath over-taken her, save what is common to men.

[Page 19] She ought not to be worse accompted of for being slandered. Nay, though some things should deserve a further amendment, much less to be scorned for being ill intrea­ted.

For as we let pass as a good man, him whose good parts are many, and faults tollerable; and him for happy, not to whom no Calamity comes, but who will not by his suffering be moved from a right mind: So may we count that a happy state, which having flourished, feels no Tragical alteration. Nor where any Grand improbity remarques a Judgment of God, to be more than what befalls others.

Our Church flourished in the days of Q. Elizabeth; was by God's own hand re-erect­ed lately, and might stand as long as any in this transient World; did we not either sluggish­ly despond, or slavishly flie with those weak-faith'd Kings to Assyria or Aegypt for ayd be­fore we need.

If then the Church give not occasion to the clamour; to the third enquiry, Why all this Out-cry?

[Page 20] The Answer is, beside what hath been said of the quality of the Accusers, Jews, Bigotts, Tumultuous, viz.

1. The corrupt Nature of Man.

2dly. Satans Malice.

3dly. An inordinate love of liberty in e­vil, do occasion this slander.

1. Mans corrupt Nature is apt to cla­mour.

For Good and Evil would, as contraries, expel and subvert each other.

Though Evil cannot be but where Good is; for 'tis Corruptive of that which is good; the nature wherein it settleth, being Good, and the Evil only a Deficiency in the Nature; (which by the way is one good Evidence that the World was Created of Nothing, and vergeth to ruine; see Aug. de civ. dei l. 12. c. 7.)

And Evil men are become Enemies to God and Good men, not by their Nature, but Vices, which corrupt the good of Nature in them, and so prejudice themselves, not him.

Who being Wise, Good, and Pure, Cre­ated [Page 21]man in a more Noble and Innocent Estate than that whereinto he hath plunged him­self.

(If we be in a state of War, we are born so as we are corrupted, we were not originally designed such by the Creator.)

And it fares with those that should be re­paired, as it doth with men of tender Eyes, sickly Ears, and weak Stomacks, in respect of the Light, Musick, and Delicates, though these be grateful to sound faculties, their dis­order will not abide 'em.

Nor can Superstitious and Licentious men away with the Preaching of Truth and Righ­teousness.

When men are Conscious to themselves of their own ill-deserving, they have ever a sus­pitious eye upon that which is of another In­terest.

The Elders of Bethel, though of the bet­ter sort of God's people, trembled at Samuels comeing, and solicitously enquired, Comest thou peaceably? And you may observe, that even all those who are honoured with an An­gels [Page 22]appearance to 'em must yet be cheared with a Noli timere, fear not, or else the mes­sage to 'em is lost for lack of courage to hear it.

And all, because being Conscious of our own guilty, we are still jealous of a Denunci­ation.

If so, then by how much men are more wicked, so much the apter will they be to be troubled; for they are so much more like the Devil than others are, and therefore jealous lest the Preacher of Righteousness torment 'em before their time.

These are of opinion, that all Essays to cure 'em are but a trouble,

Laws, Tracts of Philosophy, and even their very Sacrifices, if they had cost about 'em.

Their Natures were not subdued by Phi­losophy. And that, the nearer it came to true Divinity, the more unwelcome was it, and worse used he that vented it, as was So­crates

And all was nought among 'em, as Hack­well in his excellent Apology makes mani­fest.

[Page 23] 2ly. If you add the Apostles Argument, Rev. 12.12. The Devil hath great wrath, because his time is short. The Prince of Darkness must needs detest the Messengers of Light; no wonder if his Agents clamour on 'em, that they turn all up-side down.

He is called in the New Testament, the Devil, which title I meet not within the Old Testament. His time to rant in bad Lan­guage, was, when he felt his Kingdom tot­ter.

3dly. Add the third Reason as more par­ticular. Saravia doth prudently begin his tract of the Right to Command, and of Chri­stian Obedience; shewing, that love of liberty is that which turns all up-side down,

Being in very deed but the proud stubborn­ness of an untamed mind, arising from the high value which we set upon our selves; by which our first Parents fell off from God, and in with Satan, when they desired to know what he hid, and to do what he had forbid­den.

[Page 24] It makes us resemble Brutes, of which the worst will not be tamed, the rest become use­ful:

So Men, the more Bruitish they are, the harder are they to be reclaimed by doctrin, or by discipline.

And while they would serve themselves of and by all other men and living things, yea, by the Elements and influences of the Heavens: Nay, while the very Angels of God are Ministring Spirits, and the Son of God in shape of a Servant, not comeing to be administred unto, but to serve; not to do his own will, but the will of him that sent him: These alone would be free, who have most ex­travagant passions, and so least fit to be left at liberty.

Let the Magistrate urge Law and Equity, as did Moses, Numb. 16.13. They twit him as did the Princes of the Congregation, that he makes himself altogether a Prince over them. But if the Divine urge Religion, he is either snapt up as a Babbler, a setter forth of new Gods, or he speaks Treason.

[Page 25] Or at least to bring him into the peoples hate; this is he that spoyles their plenty by denying the old worship of the Queen of Heaven, Jer. 44.17, 18.

This mention of the Princes faulting a­gainst Moses, as these sordid ones in the Text against the Apostles, doth mind me of the consent of two excellent men upon this subject.

That Sedition ariseth both from Great plenty, and Great want; the one provoking by haughtiness, the other by spleen.

That the one is apt to Out rages, the o­ther to petty Mischiefs. For Greatness de­lights to shew it self by effects of power and baseness to help it self with shifts of Malice.

And both apt to affront their Guides. In­deed remarque our Prophets and Apostles, and you shall find 'em vext by the Great Wo­men, Act. 13.50. whether Devout, or whe­ther those Careless ones that are at ease, as well as by the Rabble in the Text.

And why should we think much, if we re­ceive alike opposition? whilst (to urge them [Page 26]forwards) we have some Jesuitical Adversa­ries, who value each their parts and skill as competent to govern a whole Kingdom:

And others kept so low, as by a bare Mo­nastique allowance, or Contribution from pri­vate Purses.

If these share not only our Livings in ima­gination and hope, but the Kingdom also, as that which they accompt the Pope their Ma­sters, vere horius deliciarum? for thither those think it should Revert, while others expect it as a reward for their zeal, as it was in the late times of Sequestration.

Add to these Arguments the natural Sloath of the World, the tediousness of any good which hath long continued. How a flighting humour is still maintained against those who out-vie in power them that set a great value on themselves.

As did he who acknowledged the Ob­jections against the unreformed Churches good, but would not abide that one poor Monk should prevail in urging 'em.

[Page 27] All will satisfie that

1. The best designers are oft worst spoken of.

2. And the greatest clamour is from them who have least cause to make it, or receive least hurt.

We may observe the same in reference to those who administer civil affairs, as well as to Ecclesiastiques.

Let the Rabble be up, and the Tax-gathe­rer Adoniram is sure to be stoned.

And for all Samuels Integrity, they will grow weary of his Government.

If in the 4th. of Hosh. 4. you find 'em stri­ving with the Priest, look forward but to 7.7. and they devour their Judges.

Nay this unruly Beast [the Many] is al­ways heady and humorous.

Please 'em awhile, and what- ever the King did pleased 'em, 2 Sam. 3.36.

Raise their pet, and the time of the Great­est prosperity and plenty that ever was is carped at. Make our heavy burthen lighter, 1 King. 12.3.

[Page 28] Let 'em but be in tolerable fear of Tobia and Sanballat, and Nebemia may pluck 'em by the beard.

Let 'em grow half desperate, and the King himself [Zedekiah] can have nothing after him.

Let Moses shew 'em the Mount on Fire, then what ever thou say'st we will do.

Let him be absent a-while, and the fear o­ver-blown, and Aaron must please 'em with a Calf, or fare-well his Priest-hood.

Hear their Language to the Magistrate, the word Judge they like not; 'tis at their Tongues end when they are most Angry, who made thee a Ruler or a Judge. This Fellow came to sojourn, and will needs be a Judge.

Leave it to the Gaole, or to him that holds by a force, or has broke the close, and they would save you a labour of sitting.

Have Charity for us if Schismatique, Pa­pist, or Atheist envy our promotions or pos­sessions.

Let Moses and Aaron be kind to each other, [Page 29]for there will never want enough to murmur against 'em both.

The Tabernacle was pitcht at Shilo, where Joshua dwelt; and the Temple founded on one of the two tops of Sion, where the Kings House was upon the other, that they might be ready to exchange protection and direction.

Samuel entertained Saul with an Emble­matique Banquet; the Shoulder the Priests Portion; intimating he was to have a share in Church-cares. And the very Ronanists at a Kings Coronation mind him, quod per hanc ministerij nostri te esse participem non ignores.

King Jehosaphat would that his Judges should know that they judged not for man, but for the Lord.

And the design why you begin Assizes with a Sermon, and why we Preach, is that all may know that 'tis from God, that you exercise a coercive power (where we perswade but) to keep Church and State in honour and safety, and to compel to good Morality those who else would turn all up-side down, whilst yet they clamour upon us or you▪

[Page 30] And this consideration brings us to an­swer the last enquiry, what shall be resolved on, or done against this clamour,

We Resolve all this Advice into three short Lessons.

1. Learn Consistency of Spirit. Despond not for the noyse. Good men and Great are most abused.

An Eliab will berate a David, who will dare to do what he dares not to think of.

You have heard that Calumny stops not at the Priest, it will reach the Magistrate, yea, the King. Bene agere & male audire Regium est. If he will not Ʋnyoak the Sons of Belial, that they may do what is good in their own eyes, he shall be censured as a trouble to 'em.

Yet as none should cease to govern, be­cause some count it a Yoak:

So should they not make their rule preca­vious by truckling to unworthy terms, where­by to confirm themfelves.

'Tis indeed to be expected that Riotous persons disrelish those that run not with them to excess; as for them that love not Truth to dislike those that bring it to light.

[Page 31] But if these be the causes be why they quarrel at us, they do us that advantage that we hereby become more like to our Great Master.

2dly. Nay learn to go on more vigorously. The more the World rageth, and makes a murmur, the greater need is there of a Re­formation of it.

Those parts are soar indeed, which cause the Patient to cry out if they be but touched. And that Physitian were but an ill Friend, who would give over all Essays to Cure, be­cause of those blasts of breath.

3dly. Labour still to give no just cause of clamour against us.

If our principles be good, there is a good hope all will be well.

Though yet for lack of doing well, we may damn our selves while we save others, as Brands snatcht out of the Fire.

Some Divines do observe that there never yet fell Storm upon the Church, the Vapours whereof were not first noted to arise from coldness of affection, and backwardness in du­ties of Service towards God.

[Page 32] If so there is a probability for every Min­cah that is disgorged upon us; and if there be no smoak of a hard Character, but where there is some fire of ill deserving, we may thank our selves if our Reputation be incommodated. The Apostles lived innocently.

And for Doctrin, they but vindicated old Truths wrapt up in the Scriptures, and dark­ned by the bad glosses of Jewish Doctors. And if any discovery was new, their Miracles attested the Truth of the Revelation.

If you stick to your old King Edwards Laws, Magna Charta, several other good Statutes, and the common Law:

We to our one Canon, two Testaments, three Creeds, the four first Councels, and five first Centuries, as fixing the rule of our Religion, we satisfie our selves, and those guided by us, and stop the mouth of those who tell us of turning all up-side down.

we may encourage the people to their [...] , if any would draw 'em off.

Soft a little (may they say) though you call it Heresie, or others Rags of Popery, we [Page 33]see yet no cause but why we may continue in this way to worship the God of our Fathers.

If any go about to force us off, are not they as obnoxious to the Rigour of Justice, as those who do but nibble at our goods by petty Larceny or Fellony?

In such a case our Apostle spoke of in the Text, though the most charitable man alive wishes they were cut off (as we pre-alledged it.) He a Clergy-man could only wish it. Joshua goes further than a wish, and tells such plainly, c. 7.25. Why hast thou troubled us, the Lord shall trouble thee; and verifies his word by proceeding to Execution after Judg­ment.