the uniting of Peoples hearts to you and one to another in Love and Liberty and not in the Divisions and Distractions of people surely this canot be for your safety When as if you did give Liberty to all that were peaceable in their Lives and Conversations in the exercise of their Religion in Faith and Worship to God-wards this would cause all to love you and none to be discontented with you in good reason If one sort of People had as much Liberty as others in the way of their Religion I mean and none more than others this doubtless would encrease Content among Subjects and be a blessing to you and your Authority and to proceed in that way which may keep the people in Love and Unity one with another and to you-wards this were good Policy for your Establishment to perpetuity and there seems to be no other way than in shewing Iustice Mercy and Liberty to all in all right wayes and in the exercise of their Consciences towards God And this is my Iudgment the way for you to prosper is to leave the prescribing the way of Worship unto God as his Spirit shall teach and perswade the Conscience and to leave the Iudgment in all Cases of Conscience about Spiritual things unto Him and not to meddle about imposing Religion nor persecuting men for that cause for it is not your place to do it but you are to rule well over the outward man and to judge in the Cases of wrong between man and man but not at all in the Cases between God and mens Consciences But you may say Who art thou inferiour man that seemest to advise us that are high and potent and wise enough for our selves Well though it be thus though I am so and not much acquainted with the State-affairs nor do I profess Policy in the Governments of this World yet this I say What soever my Birth or quality be and whether I live or dye yet these things you must find true one day for I speak not as a Politician but as a Servant of God that your Prosperity and Happiness in this World and hereafter standeth in shewing and executing true Iustice and Iudgment and Mercy and equal Liberty towards all without respect of their Title in the Profession and Practice of Religion and in allowing Liberty of Conscience in the exercise of Faith and Worship and Duty to God-wards to all Christian People equally in your Dominions and not to persecute or destroy any in their Persons and Estates for the exercise of their Religion to God-wards This is the way of your Prosperity and the contrary is the way of your Destruction if that ye persecute men for their Conscience sake and exercise Lordship and Authority over mens Conscience in Spiritual things and if ye prescribe a way of Worship and seek to destroy all that cannot conform thereunto if ye do thus this is not good Policy to establish you Well I shall say little further but that these things I write not as your Enemy but as your Friend who would have you saved both soul and body and not as in any kind of harshness in my spirit towards you do I write but in love and compassionateness to you and these Kingdoms And I have here in brief stated and pleaded the Case of the Innocent People called Quakers who are at this time under great Afflictions and Tribulations by your Authority and it hath been in my heart divers times to declare the substance of these things unto you but at the last I have chosen to write my mind to present to you concerning the matters very needful for you to be informed in and it is for your sakes as well as theirs that I have done it that you may not run on to act any thing against them upon Suspitions and Accusations of others without hearing our Defence And therefore it is for the avoiding and stopping of Persecution in the Land for this cause have I taken in hand submissively and not presumptuously to state this Plea before you and I must leave it to your Considerations and cannot impose my Faith upon you to believe as I believe but having laid the Truth before you I shall leave it to the Lord to work Faith and Love and Iustice Mercy and all good things in your hearts that you may bring them forth in the exercise of them in the World I am a lover of Justice and Mercy Truth and Rightâ—â—usness â— B. London the10 th day of the second moneth 1661. CHAP. I. The Case Stated and Pleaded concerning Swearing at all and particularly concerning the Oath of Allegiance I. VVE do acknowledge our selves to be Free-born People of this Kingdom of England the Land of our Nativity and we do assert that we have just and lawful Right and Title as such to possess and enjoy our Lives Liberties and Estates both by the Laws of God and Man having never unto this day since we were a People Forfeited our Birth-right as men by any Rebellion Sedition Contempt or otherwise but have always been and are a People exercised in the Law of our God by walking justly towards all Men and doing to others as we would be done unto have been and are a peaceable People under every Government and Authority that hath been over us since the Lord raised us up And I do hereby declare that we now are and shall be Faithful Innocent and Peaceable in our several Stations and Conditions under this present Government of King Charles the Second whom we acknowledge Supream Magistrate and Governour over this Kingdom and for Conscience sake we are obedient and submissive to him as such in all his Commands either by doing and performing of what he justly requireth or by patient suffering under whatsoever is inflicted upon us in the matters for which we cannot be obedient for Conscience sake when any thing is required of us different from the just Law of God And to this subjection to the King and his Government we are bound by the Law of Righteousness and such hath ever been our Principle and Practice and is unto this day even to be quiet and peaceable and patient under every Authority that is set over us and not in unrighteousness to Plot or Contrive or Rebel against any Governours or Government nor to seek our own Deliverance from Injustice and Oppression in such a way And we are perswaded to seek the preservation of the King's Person and Authority by all just and lawful means and not to Rebel against him with Carnal Weapons and so far as his Government is in Iustice Mercy and Righteousness we declare true and faithful subjection and obedience thereunto and wherein it is otherwise we shall be subject by Patient suffering what is unequally imposed upon us and yet not Rebel in any Turbulent way of Conspiracies and Insurrections For our Principles are not for War but for Peace with all men so much as in us lyes neither may we
Payment of Tythes amongst Christians had their first Original from the Church of Rome and by Succession from thence and not from the Apostles are Tythes paid given and received at this day in these Kingdoms and the Institution payment and use and end of them is not according to the Law of Moses at all for Tythes as then amongst the Iewes ordained and payd were for the happy use to feed the Poor the Widows and the Fatherless in Israel that there should not be a Beggar amongst them But the use and end of the payment of them now in these dayes is for the maintaining a company of Priests in their pride and fulness and the poor and the strangers may starve and lie begging up and down at the corners of the streets So that we cannot for conscience sake at this day pay Tythes 1. Because the first Institution of them among Christians was not from Heaven nor from Christ Iesus nor his Apostles but from the Pope and Church of Rome 2. Because the use and end of Tythes is not according to God nor Righteousness but for the maintaining the Priests in pride and fulness and their Families and in the mean time the Poor want 3. Because the continued payment of them is exaction and imposition contrary to the Gospel of liberty and peace upon the persons estates and consciences of many good People in these Kingdomes V. All these things rightly and justly considered it is manifest and plainly apparent to all good men that this matter of denying to pay Tythes is a clear case of Conscience with us and that we have sufficient ground to make conscience hereof and for good conscience sake we may justly refuse and deny to pay Tythes and the exercise of our Consciences herein is bottomed upon a right foundation as I have made appear and it is not for Covetousness to our selves nor in contempt of Authority nor in willfulness to wrong any man of his Iust right nor for any other evil end that we do refuse to pay Tythes but it is for Conscience sake only alone for that end that we may keep our Consciences clear in the sight of God by our Faithfulness in denying of what we are convinced of to be evil and not of God as I have shewed we are in this case of Tythes and we dare not sin against God by disobedience to him nor uphold the payment of Tythes in these Kingdoms which are so evil both in their Ordination and in their Use and End as paid in these dayes as I have shewed for if we should we might offend his Spirit and our own Consciences and bring anguish upon our Souls and be guilty of denying of Christ and his Coming and of making void the New Covenant and of walking contrary to the Examples of the Apostles and holy Martyrs and of upholding Antichrist and his Kingdom These with many other Evils we run our selves into if we should pay Tythes in these dayes and after the Romish Institution and therefore it is for Conscience sake that we do refuse to pay Tythes And whatsoever we do suffer because thereof it is Persecution and for and because we cannot sin against our God and it is not for Evil doing for Rebellion nor for Transgression against the Law of God nor the Iust Laws of Men but it is for holding the Testimony of Iesus and a Good Conscience and in such our Sufferings we commit our Cause to the God of Heaven patiently bearing what is unequally inflicted upon us for this matter and our Cause is Iust and Innocent for which we suffer and we have more respect to keep our Faith and Conscience towards God than to save our Estates or Liberties for could we transgress against God and pay Tythes we might preserve our Liberties and Estates which we have endangered and lost often because we could not which may shew that it is not for Covetousness nor self-ends that we refuse to do it And this our Case about Tythes and the reason why we cannot pay them is in brief stated and pleaded before the King and his Council and I leave it to their Considerations in the sight of God only to warm them that they persecute not any for the Cases of Conscience neither in this nor in any other thing lest the effect of it be sad upon them in a day when God visits them with Judgments CHAP. IV. The Case stated and pleaded concerning giving Security by Bond to live peaceably or to answer Cases then and there c. as is often required of us I. FOrasmuch as we are often demanded to give Bond of One or two hundred Pounds or the like for Security so called That we will live peaceably or that we will appear and answer such Cases objected against us or supposed of us Now we cannot give such kind of formal Engagements out of the Counsel of God to be or do or to appear or answer this or the other Case when as we are no Transgressors in the things objected against us and supposed of us and when we are suspected by prejudiced minds of such and such matters of which we are no wayes guilty in the sight of God nor men and then it is demanded of us to bind our selves to find Sureties and to answer this and the other Objection and Supposition only falsly supposed and suspected against us by men that seek occasion against us This Demand we cannot fulfill for Conscience-sake because we are clear and not guilty of such Suspitions nor can we bind our selves out of the Counsel of God upon Penalties and Forfeitures to appear and answer such and such groundless Objections for if we should in that manner bind and engage our selves not to do so or answer this and the other Objection against us when we know our selves innocent of that Accusation to which we are to answer and that it is not in our hearts to do the thing whereof we are doubted but contrary to our Faith and Principles then this were a betraying of our own Innocency in that behalf and a rendring of us guilty to all men when as we are clear and by binding our selves as afore-mentioned we should be reputed Transgressors for Bonds and Engagements by Forfeitures and Sums of Money are for the Guilty and not for the Innocent and we may not betray our guiltless Cause and bring it under false reputation amongst men by giving such binding Engagements And again when as we are clear of any such Suspitions as are made against us if we should bind our selves as aforesaid it many times doth appear that occasion is more taken against us in answering or appearing and we made to be greater Offenders than before and there again our Innocency is betrayed when as innocent of the fact supposed against us yet made Offenders in answering through formalities and tricks in the course of Law practised at the time of Answering and therefore we do in good Reason and Equity deny to
blessed But that Law and Priesthood that gave and received them is finished and ended with all the Types and Shadows of the first Covenant Heb. 7. 12. and Christ Iesus the everlasting Priest of God is come in whom is ended the first Priesthood that took Tythes and that Law that gave them and he hath put an end to Tythes Temple Priests-Office under the Law among the Iews and all outward Types and Figures and first Covenant and is an High Priest for ever and the everlasting Substance of all Shadows pertaining to the first Covenant and hath finished them and ended them even that Law and Ordinance that gave and received Tythes and that Priesthood to whom Tythes pertained so that though it was unlawful in the first Covenant to withhold the payment of Tythes yet that Covenant being ended and that Law and Priesthood and another Covenant and Priesthood established to whom the Law of God allows not the Tythes of mens estates it seems now to be unlawful to pay receive or demand Tythes and for good Conscience sake we cannot do it II. We cannot now pay Tythes according to the first Covenant nor uphold any part of the first Priesthood that stood in Types and Shadows nor submit to that Law by any obedience to it which one gave and received Tythes Seeing Iesus Christ is come in the flesh who hath ended all that Covenant with every thing that pertained thereunto and we believe in Iesus Christ as the everlasting substance and receive the Law by which we walk in all things from him and not from Abraham nor Moses For he is with us who is greater then they whose Law and Example we must follow in the Administration of the Gospel and not the Law and Example of Abraham and Moses in the first Covenant who did but prophesie of Christ and did not witness him fully come but died in the Faith Now if we should pay Tythes according to the first Covenant and so uphold any part of that Priesthood which took Tythes which was but a Type of Christ the everlasting Priest then we should deny Iesus Christ to be come in the flesh and turn back again to the Law and to the Iewes Ordinances and prove our selves Unbelievers and Antichristian for he that denies Christ to be come in the Flesh is of Antichrist 1 Iohn 4. 3. and we may as well turn back to Circumcision Sacrifices and Burnt-offerings as to pay Tythes being all pertaining to the first Covenant and Priesthood which whomsoever doth uphold denieth Iesus Christ to be come in the Flesh and so are of Antichrist but we believe Christ is come and we have received him as the end and finishing of the first Priesthood and we believe in him as the everlasting Sustance who hath put an end to Tythes Temples Burnt-offerings c. And we confess unto him as our Iudge and Law-giver and have renounced all shadowes pertaining to the first Covenant whereof one was Tythes and for Conscience sake and that we may continue in the Faith of Christ the Substance and not deny him therefore it is that we refuse and cannot pay Tythes for we are Christians and Believers and not Iewes nor Children of the first Covenant III. And there is no Example by any of the Apostles or Saints in all the new Testament that ever any of the Christians that believed in Iesus Christ gave paid or received Tythes I say there is no Example at all by either Precept or Practice left us on record that any of the Ministers of the Gospel in the Apostles days did pay or receive Tythes for any Ministerial Office nor otherwise But we do believe that none of the Christians in the first nor second Age after Christ since his Resurrection did Institute Pay or Receive Tythes as Maintenance of Gospel Ministry but we believe that the Ministers of Christ whom he sent forth to preach the Gospel after his Ascention did bear witness to the new Covenant and to Iesus Christ the Substance and against Temple Sacrifices Tythes and first Priesthood and the worship of the first Covenant and said that Covenant was found faulty and none could attain perfection as pertaining to the Conscience in it and therefore God took that Covenant away that he might establish a better Heb. 8. 6 7. Heb. 6. 19. And also divers of the Holy Martyrs since the Apostles days as William Thorpe and others did Preach down Tythes and denied the Payment of them and for Conscience sake to God could neither give nor receive Tythes but fully witnessed against them though they suffered for it in their days So that 1. We have no Example from the Apostles nor Christians in their dayes to pay Tithes but rather the Contrary for we have Testimony from them that the first Covenant and Priesthood with all Shadowes and Ordinances thereunto belonging whereof Tythes was one were disanulled finished and ended by the coming of Christ and a new Covenant established in which nothing is signified of paying Tythes From whence it may appear to all that Tythes are ended and not to be payed in the new Covenant 2. We have clear Example from the Martyrs since the Apostles days not to pay Tythes for divers of the Protestant Martyrs called the Fathers of their Church did witness against Tythes and refused to pay any 3. We believe in our own Consciences That Tythes as received and payed in these dayes are not of any Institution of God nor exercised to any good use and end but that they are of Antichrist and Oppression and unjust Exactions and Impositions upon the poor People of these Kingdoms and therefore we do refuse to pay Tythes and we cannot for good Conscience sake and the exercise of our Consciences herein in denying to pay Tythes is well and lawfully grounded upon the Coming of Christ and upon the Example of the Apostles and Martyrs And thus in brief I have shewed concerning Tythes and why we refuse to pay them and the matter of our Consciences in that Case IV. As for Tythes as now demanded paid and received in these Kingdoms we know they are not of heavenly Institution nor for a good use and end ordained and practised but as they are now paid both in these Kingdoms and through Christendom they are of Popish Institution and were first ordained paid and received by the Authority of the Church of Rome and were unequally imposed upon the Nations through her Authority for the use and end to maintain her Priests and Clergy and Church and the Instituiion and payment of Tythes among Christians was not till near 400 Years after Christ as Historians say and for divers Ages after that there were no Lawes enjoyning and forcing the payment of them not till about the Year 786. that Pope Adrian the first sent two Legates into England to make a Decree that the People of two Kingdoms to wit Merc-land and Northumberland should pay Tythes By these and other Testimonies it is manifest that the
and because it weakens the Righteous in their good and upright wayes and strengthens the Wicked in their evil wayes therefore it is an Enemy unto the King VII Persecution is an Enemy unto him because it tends to render him dishonourable both in the sight of God and all good Men through the World for it will shew that he is cruel and bitter and perverse and that he wants Humility Meeknesse Forbearance and Patience if he be guilty and this is dishonorable to have and profess evil qualities and properties and to be without the good and by Persecution this will be made manifest to all the World and ever was in all Ages that the Persecutors of good Conscience gained unto themselves Dishonour and Reproach of all good men in all Ages after them for they were men full of Rage and Malice and Passionatness and wanted Patience and Humility and this made them Dishonourable And the case will be the same with the King if he be a Persecutor for Conscience sake and he will be dishonourable both in this present time and in Ages to come and this by Persecution and therefore it is his Enemy that will work many Mischiefs and Evils upon him if he be not wholly delivered from it VIII Persecution is an Enemy to the King's Person and Authority because Persecution for Conscience sake is of the Devil it is of his spirit and not of the Spirit of God to persecute imprison kill and destroy mens Persons and Estates because of their Religion-sake when as no unjust dealing nor unrighteous conversation can be justly laid to their charge but only for and because of such Profession and Practice in Religion to persecute any because hereof this is of the Devil and that which is of the Devil is the King's Enemy and an Enemy to all Mankind and such is Persecution and therefore it is a deadly mortal Enemy which wounds Kings Princes and Rulers that ever have had friendship with it and therefore let the King avoid this great Enemy lest its effects prove miserable IX It is the King's Enemy because it is according to the Example of all the wicked Kings and Rulers that ever have been through Ages and Generations as of Pharoah Ahab Herod Nero and many more who were Persecutors of People for Conscience sake who gained unto themselves thereby Reproach Infamy and Misery from God and men and to follow their Example is the King's Enemy and such is Persecution if he should persecute for Conscience sake and about Religion and the Worship of God then he follows the Example of wicked Kings and this will be his Enemy and will work woful effects if so be he walk in the steps of the Persecutors of old and love that which is his Enemy X. Persecution is the King's Enemy because the end and effects of it is Misery and Destruction upon all that persecute the Heritage of God What was Pharaaoh's end and Herod's end and Nero's end was not their end woful and miserable to God and shameful to men And Persecution for Conscience sake will bring the same effects at this day the end of all Persecutors will be Misery and Shame even in the Day of the Lord when He comes with Iudgment and Vengeance and to reward every man according to his deeds then will He reward Persecution and Persecutors with his fierce Wrath and they shall know the Justice of God's Judgments executed upon them And therefore happy will the King be if he keep himself clear and put far from him this Enemy Persecution Three CONSIDERATIONS I have to present unto the KING for Conclusion I. THe Strength and Safety and Prosperity of the King and his Government stands in the Union good Affection and Love of his Subjects and the People of these Kingdoms one to another and to the King and the more that the People of the Kingdoms are in Love and Union and good Affection one with another and to the King the more strong and safe and prosperous thereby is the King and his Government and the more like for a long and happy Continuance and Establishment And it is the Love and Union and Affection of the sober and grave and just and upright People and of the Meek of the Land that is the Kings Strength and Safety and will much tend to his Prosperity and to the establishment of his Government and Authority and the Kings Safety and Strength and Prosperity doth not depend upon the Affection and Acclamations of the Ruder sort and of the Wild Multitude though such profess great subjection and cry up the King and his Government and drink his Healths and swear the Destruction of all his Enemies and have much love and great Union for the King and are for him to serve him and swear Fidelity and engage themselves very highly in words and gestures for the King yet the King and his Government is no whit the safer nor more strong nor prosperous because hereof for his Prosperity and Establishment depends upon the Love and good Affection of the Just and Upright and Temperate and Meek Men of the Kingdoms and not upon the love of the Rude Multitude such cannot be a blessing to him in their Vaunting and Boasting and Rudeness nor can be stand by them but must stand in the Establishment of his Government by the Love of such as fear the Lord and depart from all Iniquity by the good Affection of such and their Faithfulness and Love may the King be happy and blessed Therefore let him strive to please such and to gain their good Affections to be united to him and this may adde to his long Continuance II. It is the doing of Justice and Truth and allowing all just and equal Liberty to all People under his Authority that will gain upon the hearts of all just and good People and as Righteousness Mercy true Judgment and Truth is brought forth in the Land and all the contrary limited in the King's Government this will gain much upon the Hearts and Affections of all good People to be united in Love one to another and to the King And this is the way of the King's Prosperity and to make his Government established if so be that he exercise his Rule and Authority in Love and Meekness and equal Iustice and Mercy and love Righteousness and Truth and hate and deny all the contrary and limit it then the spirits of all People in the Kingdoms would be subjected and subdued under his Power and he should rule over them and his Kingdoms be established prosperously and this is the way of an happy Government But if so be the King put on Rigour and be fierce and cruel and think to subdue all under him by Will and Force without shewing Justice and Reason to answer the Consciences of his Subjects in all his proceedings This way can never be prosperous nor establish him in his Authority but it will work the contrary effect For if Oppression be brought forth and heavy Yoaks laid upon the back of the Poor then will the Wrath of God and of men be kindled against him and Murmurings Strifes and Contentions will arise in the minds of men against him and the Oppressions of the Poor will reach unto Heaven and God will hear and revenge their Cause So that it is ruling and exercising Authority in these Kingdoms in Justice Righteousness Love and good Reason that must gain the hearts of People unto right Subjection to make the King and his Government happy and established and Rigour Force and Cruelty will never make the King happy but will work contrary For the People are wise and Understanding will not long bear any degree of the yoak of slavery III In as much as the People of these Kingdoms are divers and divided and contrary in Judgment one to another in many things and so are dis-united into several Opinions and Parties the King ought to rate in Wisdom and Love over them all and to shew equal Iustice and Liberty and to exercise Righteousness towards them all alike notwithstanding their Difference in Religion and Judgments for if he shall give Liberty to some and oppress others if he do joyn with one way and promote that and the men of one Judgment be tolerated and all other wayes and all others that are different in Judgment be persecuted and oppressed and sought to be destroyed this is not the way for the King to prosper nor to be established to perpetuity for there seems to be no one way so strong or any one sort of People so many for the King to cleave to and allow and seek to destroy all the rest because there is of other sorts of people that ballance that sort in opposition and so the King and his Government seems not secure if he take hold of any one sort of People only to stand thereby in opposition to all the rest persecuting of them because there are many of other Sects that will be discontented and murmur if not more So that the King's Safety is and the Prosperity of his Government and the Establishment of it seems to be by giving Equal Liberty and Iustice and shewing Love and Tenderness to all of all Iudgments and then he may stand by all and none will oppose him but all will be ready to defend and preserve him for he may stand established and be happy in his Government by engaging all Sorts to him through Love and Righteousness and Liberty towards all but he cannot according to my Judgment be established nor prosperous if he choose only the men of one Judgment to stand by and cleave only to that and persecute and seek to destroy all the rest that are different and so only make one Party his Friends and disengage all others in Love and Affection This seems I say not the way of Prosperity Let the King consider it and the Lord give him a right understanding FINIS London Printed for Robert Wilson at the sign of the Black-spread-Eagle and Windmill in Martins l' Grand 1661.
which they have sworn and engaged Fidelity and Allegiance so that many are not the more to be trusted though they swear Allegiance for the Proverb saith He that will Swear will Lye and he that is forced to swear against his Conscience will hardly perform his Oath And we are no less to be trusted though we swear not for we never yet engaged our selves by Oath to any Governours or Government and yet we never rebelled or plotted against any but have lived peaceably and in a patient suffering condition under all that have sitten on the Throne since we were a People And therefore out living peaceably under the King's Government cannot justly be doubted of though we cannot engage the same by swearing But yet if we do not live quietly and in good obedience as peaceable People but do rebel plot c. then we refuse not to suffer the Pains Penalties and Forfeitures as such that Swear and do not perform their Oaths I say if we do not live peaceably but plot and rebel against the King and his Government then let us suffer the same in every particular as if we had sworn and not performed our Oath V. All these things rightly considered it doth fully appear 1. That we are not Enemies neither in present Action nor future Intent to the King's Person or Authority 2. Nor that we refuse to acknowledge Iust Authority to King Charles the Second as Supream Magistrate over these Kingdoms 3. Nor doth it appear that we are otherwise than Peaceable and Quiet People under the King's Government 4. Nor is it manifest but that we are ready to acknowledge so to continue in all good Conscience and Righteousness And therefore we do appeal to the God of Heaven and to King Charles and to all People whatsoever That our present Sufferings by Imprisonment and whatsoever else we may suffer in this Case for Refusing to take the Oath of Alleagiance it is not for Plotting against the King nor for refusing to acknowledge Iust Authority to the King nor for denying Iust Obedience to him and the Good Laws of the Land nor for denying to live peaceably in the Kingdom under the King's Authority Because to all this we acknowledge solemnly in Yea and Nay Neither are our Sufferings in this case for any Evil-doing towards God nor Men but our Sufferings are for keeping the Commands of Christ which to us is matter of Conscience to perform more than to save our own Lives or Estates and our Sufferings are because we cannot Swear at all and not because we are Rebellious or that we deny Iust Allegiance to the King and such our Sufferings are not as Evil-doers nor justly and righteously as Offenders because we are not guilty of Evil in this case towards God nor Man and our Sufferings are Cruel Persecution for our Tender Conscience sake and for the Name of Christ Iesus And we call God and Just Men to witnesse between Us and our Prosecutors that as Saints and Servants of God we suffer in this Case and for our Faithfulnesse and Obedience to the King of Heaven and not for Evil-doing or Disobedience to King Charles and his Authority And if any be persecuted in this case for Refusing to take the Oath of Allegiance to the Ruine of Persons Wives and Families in this World then we shall have cause to say Occasion is wrongfully taken against us to destroy us and we are proceeded against contrary to the End of Iust Government which is to preserve the Peaceable and not to destroy them and contrary to the King 's former Promises who hath said VVe should not suffer for matters of our Religion and Conscience living peaceably in the Land And if we suffer because we cannot swear at all such our Suffering is for our Conscience sake and we are therein persecuted unrighteously as Innocent People and without just cause And we must commit this our Cause to God who regardeth the Oppressions of his People and will avenge their Cause in his season And for the present this is all I have to say and present concerning this Case of Swearing and concerning the Oath of Allegiance CHAP. II. The Case stated and pleaded concerning our Meeting together to Worship God I. VVE do meet together in the Name of Iesus Christ and in his Power and Spirit and we do Come together in the Fear of God to wait upon Him and to receive the Teachings of his Holy Spirit and his Counsel to direct us in all our wayes how to walk righteously towards God and Men and in our Meetings we practise our hearts and minds in Godliness and speak of the things of the Kingdom of God in Preaching the Word of God and in Prayer to Him according as His holy Spirit guideth us which is given us of God to lead us into all Truth according to his Promise Ioh. 16. 13. and that we may edifie one another in the wayes of Holiness and Truth for the benefit of our Souls and this is according to the Scriptures For they that feared the Lord met often together and spake one to another and edified one another And this is our Principle That it is our Duty to Godwards to meet together and that he requires it of us and for the exercise of our Consciences to Him it hath been alwayes and is our practice to meet together in the exercise of the Worship of God as aforesaid and not for any other end as in Contempt of Authority or to plot or contrive or to meditate Evil towards the King or his Government or any of his Subjects We have no such eâ—â—l I say in meeting together but our alone only and absolute End in our Meeting is to worship the Lord our God and to serve Him and to wait upon Him in Obedience to his Will and for good Conscience sake as our Duty towards Him II. And this our practice of Meeting together for the End and Cause mentioned if it be in Publick Houses or more private in Upper Chambers or in the Open Fields on what day soever is lawful and just in the sight of God and is according to the Example of the Primitive Saints and provable by the Scriptures As in Acts 1. 13 14. And when the Disciples and Saints returned from Jerusalem they went up into an Upper Chamber both Men and VVomen and waited upon the Lord and continued with one accord in Prayer and in Supplication And in Acts 20. 7 8. The first day of the week the Saints met together and Paul preached unto them and continued his Sermon till midnight holding forth the matters of the Kingdom of God and they were met an an Vpper Chamber from whence Eutychus fell down And Acts 28. 30 31. And Paul remained two fall years preaching the Gospel of the Kingdom of God in his own hired house in Rome and he exhorted the Saints not to neglect meeting together as the manner of some was whom he reproved Heb. 10. 25. By which
to answer causeless Objections And thus I have sought out this matter and laid it before the King and I leave it to him to consider and to shew Iustice Equity Mercy and Long-suffering and in so doing he will be blessed but if the contrary be brought forth the effect thereof will be more miserable CHAP. V. The Case stated and pleaded concerning Government it self and particularly of this present Authority and our Obedience to it I. VVE do acknowledge Government and Rule and Magistracy to be an Ordinance of God ordained and instituted of him to be exercised among the Children of Men for to be a Praise and a Defence to all that do well and to be a Terrour and Correction to all that do evil And we believe there ought to be Rule and Government and Authority exercised and executed in every Kingdom Nation City and Country for the end aforesaid to wit That Evil-doers may be made afraid and corrected limited restrained and subdued and that Sin and Transgression may be suppressed and Truth and Righteousness promoted and them that do well praised and strengthened And this is the very end of outward Government of Kings Princes or others amongst Men upon the Earth Even that the Outward man may be kept in good order and subjection in his conversation in the World and may be limited and restrained from all wrong doing or speaking against his Neighbours Person or Estate and if he do he is punishable by such Iust Authority This is the very end of outward Government in the Kingdoms of the World but it extends not over the Inward Man to rule govern or exercise Authority over the Consciences of any in Spiritual matters and cases between God and a mans Conscience This Dominion and Authority only pertains to the Inward Government and Rule of Iesus Christ by his Eternal Spirit but not to any Outward Government of Kings Princes Parliaments or any others They I say ought only to exercise Authority over the Persons and Estates of People in all just and lawful things and matters but not over the Consciences of any in the exercise of Duty towards God or in the Cases and Matters of Worship and Religion II. The Exercise and Execution of this Iust Government over the Outward Man as afore described ought to be committed into the hands of faithful just and upright men such as fear the Lord and hate Covetousness and every evil way in all Kingdoms of the World The Execution of the Government in all Just Laws onght I say to be committed to such men and not to Drunkards Lyars Covetous or Evil-minded persons Ambitious or Vain-glorious persons in any Nation such as these ought not to be entrusted with the Execution of the Government and the good Laws of any Kingdom for such will not be a Blessing unto the Land nor unto any People but a Curse and the cause of provoking God to Vengeance and Wrath against themselves the People and the Governments if such men whom God chooseth not be chosen to make Laws and execute them and to exercise Government in any Kingdoms of this World But men that fear God and delight in Iustice Mercy and Truth that are humble and meek and lowly persons ought to be called to the place of Government and only such are fit to exercise Rule and Authority and to make and execute Laws in these Kingdoms and in all the Kingdoms of the World and such would be a Blessing in the Earth and the Governments under such and in the execution of their hands would be blessed and prosperous and all good men would have cause to rejoyce therein and all evil doers and transgressors would be limited and made afraid if so be the Laws be just holy and righteous and according to Equity and the holy Law of God in all things and the due Execution of such Laws committed to just and righteous and meek men that love Iudgment Mercy and Truth and would execute them in the Earth Then the happy and blessed Government will be exalted and Truth and Righteousness would reign as Judge on the Throne and in this shall all Nations and Kingdoms be prosperous and blessed when in cometh to passe III. And as for this present Authority and Government now in being under the name of King Charles the Second we do believe and acknowledge That according to the Purpose and Will of God and of his bringing to passe this present Government and Authority is set up and into its present being established The Lord I say hath suffered it to be effected for the Cause and End and Time and Purpose known to Himself and not to mortal man And thus this Government and Authority is of God being brought in and set up in opposition to and for the reproof and correction of such as went before who had neglected Mercy Truth Iudgment and Righteousness in the Earth till it was time for the Lord to cast them out and reprove them and make them a Desolation before their Enemies and this Authority was judged of the Lord fit for that use and end and reserved to be brought in as a Rod of God in his hand to correct and smite many people And it is right in the sight of the Lord that this Authority should have this time and season to be exercised in these Kingdoms to try and prove both it self and all under it if so be that Truth Justice and Righteousness Mercy and Peace may be brought forth in these Kingdoms through it that God may establish it for long continuance and it is now a trying and proving to make it self happy and blessed or otherwise to bring it self into contempt and dishonour and accordingly as Truth Iustice Mercy Iudgment and Peace is brought forth by it or the contrary brought forth by it so must the just and equal effects and reward of it be from the Hand of God and it is only Iust Iudgment Mercy and Truth Righteousness Relieving the Oppressed and the doing thereof that can alone make the Person and Government of the King Happy Blessed and Honourable in this World and hereafter and the contrary if it be brought forth must needs bring Confusion Discontents and all miserable Iudgments and to say no more of it this is my present Judgment of the King and his Authority both in respect of their Coming in and the Cause thereof and the Fruits and Effects that must follow which is not otherwise determined of God but according to desert and merit of walking in Truth Justice and Righteousness or in walking otherwise IV. Our Obedience to this Authority must be according as before declared in the Plea of the first Case concerning Allegiance to wit for Conscience sake to God we are bound by his Iust Law in our hearts to yeeld Obedience to it in all matters and cases actively or passively that is to say in all just and good Commands of the King and the good Laws of the Land relating to our outward