resistance which Passive obedience all wise men own to be true obedience as well as Active Nor 4thly so as to rectifie our Iudgements which were once irregular when we made no Conscience thereof but return'd to their rectitude when we became so tender as to fear an Oath Nor 5thly so as to stop that which he is pleas'd not for want of mistake error and superstition to miscall the contagion of our error and superstition to others in this point for we are perswaded many will be convinced as well as some are already confirm'd against all swearing seeing how little the Bishops have to say and shew in confirmation of it Nor 6thly so as to the redeeming us from the penalties of the Law for they are now with full measure heaped up and running over even beyond the bounds of the Law it self executing and insticting upon several of us Nor 7thly and lastly so as to redeem us into safety and peace for howbeit we seem in the eyes of the unrighteous and of some Religious ones to be in danger of perishing in our troubles yet come what evil can come to us for our Consciences we â—…earkening still unto Christ dwell safely and are at quiet from the fear of evil being as the same Seed and sort of Saints before us also were 2 Cor 4. though Troubled on every side yet not distressed Perplexed yet not in despair Persecuted yet not forsaken Cast down yet not destroyed Dated and Dedicated in service to the Truth in the Month called July 1662. by Samuel Fisher imprisoned for Conscience by the space of about Fifteen Months of the two years last past First in the Counter 2dly In Newgate 3dly In the Gate-House 4thly In Old-Bridewell 5thly Now in Newgate again Where without the least Crime prov'd against him or so much as said to his charge he stands with many more so recorded in the very Calender discharged by the Kings late special favour notwithstanding which he is not released but retained FINIS ERRATA IN the first part in the Epistle p 5 l 30 for yet r. yea p 2 l 39 r. tentanda p. 8 l. 7. r. in it p. 9. l. 8. r was at least â—… 9. â—… 30. r. that he is p. 11. l. 37. p. 12. l 2. r. obstinacy p. 13. l. 4. r graviore p. 14. l. 12. for his r. their p. 16. l. 31. for 〈◊〉 r. declining p. 20. l. 27. r. ungue p. 21. l. 3. r to the Bishops p. 24 l. 3â—… r. to sweeten p. 32 l. 9 r. do p. 34 l. 4 r. redarguit p. 37 l. 9 r. what he hath p. â—… l. 29 r. Agitator p. 85 l. 21 r Dictatorem p. 89 l. 25 r. 〈◊〉 In the second part p. 4 l. 9 r presumed l 13 r. frivoulosity p. 9 l. 29 r. inventitious p. 13 l. 15 r. Christians p. 16 l. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21 l. 19 for by in r. in by p. 21 l. 20 for in r. is p 25 l. 4 for we r. they p. 25 l. 7 for of r. of old p. 27 l. 38 r. is p 2 l. 14 â—… Diali p. 30 l. 20 for is all r. is in all p. 41 l. 33 â—… Petitionem p. 44 l. 39 r signifies p. 45 l 11 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50 l. 13 r. yet not l 16 r. yet are so l. 18 r. makes l. r 9 r. him p. 55. l. 12 r. dispersation p. 56. l 23. r. as well as p. 62. l. 13. for wave r. use READER Find no fault with what faults thou find'st with th' Press Correct the greater thus the rest lack less * Though Iuditium paenale de jure nunquam excedit casum * Viz. Joseph Hall once Bishop of Exeter who allowed of Variety in outward Forms of Worship saying in pag. 58. of his Susurâ—…ium thus It is a great and iâ—…solent wrong in those who shall think to reduce all Dispositions and Forms of Devotion and Usages into their own since in all these there may be much Variety and all those different Fashions may receive a gratious acceptation in Heaven One thinks it best to hold himself to a set Form of Invocation another deems it far better to be 〈◊〉 to his Arbitrary and Un-premoditated Expressions c. and pag. 60. O God let my main care be to look to the Sincerity of my Soul and to the sure Ground of warrant for my Actions for other circumstantial Appertenances where thou art pleased to be liberal let not me be strait-handed And pag. 184. It is a true Word of the Apostle God is greater than our Conscience and surely none but he under that great God the Supream Power on Earth is the Conscience every man is a little World within himself and in this little world there is a Court of Judicature erected wherein next under God the Conscience sits as the Supream Judge from whom there is no appeal that passeth sentence upon all our Actions upon all our Intentions for our Persons absolving one condemning another for our Actions allowing one forbidding another if that condemn in vain shall all the World besides acquic us if that clear us the doom which the World passeth upon us is frivoulous and ineffectual I grant this Iudge is sometimes corrupted with the bribes of hope with the weak fears of loss with an undue respect of Persons with powerful Importunities with false Witnesses with forged Evidences to pass a wrong Sentence upon the Person or cause for which he shall be answerable to him that is higher than the Highest but yet this doom though reversible by the Tribunal of heaven is still obligatory here on Earth So as it 's my fault that my Conscience is misled but it 's not my fault to follow my Conscience * Witness the Kings Letter from Breda sent to the House of Pâ—…eres and read in the House May the 1st 1661. and ordered to be printed for the service of the House and satisfaction of the Kingdom and now to be seen in the 89. page of the Book of Collections of his Speeches whose Words are these viz. We do declare a Liberty to tender Consciences that no Man shall be disquieted or called in question for differences in â—…pinions or in matters of Religion which do not disturb the Peace of the Kingdom and that we shall be ready to Consent to such an Act of Parliament as upon maâ—…ine deliberation shall be offered to us for the full granting of that Indulgence Also in the Kings Declaration concerning Ecclesiastical Affaires dated October the 20th 1660. it is said thiâ—… In a word we do again renew what we have formerly said in our Declaration from 〈◊〉 for the Liberty of tender Consciences No Man shall be disquiâ—…red or called in question for Differences of Opinion in matters of Religion which do not distrub the Peace of the Kingdom And if any have been disturbed in that kind since our arrival here it hath not proceeded
and as King Iames said in one of his Speeches to his Parliament It is a pure rule in divinity that God never loves to plant his Church with Violence and Blood and that it was usually the condition of Christians to be Persecuted and not to Persecutâ—… And King Charles the first in his Eikon Basilike pag. 67. in his complaint to God Thou feest how much cruelty amongst Christians is acted under the colour of Religion as if we could not be Christians unless we crucifie one another and pag. 28. Make them at length seriously to consider that nothing violent or injurious can be religious So is it God knowes what ever mistrustful minds may think who measure others corn by their own Bushel a pure Rule Principle and Resolution in our Church as knowing nothing else but patience toward all even ill men will prosper finally and overcome and that we are not to be overcome of Evil but to overcome Evil with Good to make no violent resistance if we could against those under whom we suffer singly for our Consciences much less to exercise Violence in order to the forcing of any against their Consciences to be of us Nor do we build up the City Zion by Blood nor Ierusalem by any Iniquity and Deceit and who ever are otherwise minded how Apostolick so ever they may pretend to be have relinquisht apostaâ—…ized and degenerated from not that which is ours alone but from that pure Principle of the primitive Pastors who had no dominion over the Faith of any that were within much less any that were without the pale of their Church whom they left to God to Iudge which said Principle can possibly stand no more with Persecution than God himself can stand in Union with the Devil Bish. Or fourthly By way of discreet connivance and charitable indulgence so far as the civil peace of the Nation will bear untill reason and religion of whose prevalency wise and good men never dispair have by ealme and charitable methods recovered People from the error of their waies by the Sacred doctrine and good examples of those who conform to the established Laws in Church and State Ans. It is remarkeable that all of those four waies of treating any party that dissenâ—…s from themselves which this Bishop hath prescribed three whereof are discreet good and justifiable and two of them justified by himself and but one very bad and condemned by him as barbarous and unchristian he himself is found witnesse his assent to the Act following and assenting to no other then the very worst viz. to Impoverish Imprison Banish and so destroy dissenters a course dissallowed as he confesses by all wise men of all perswasions for I appeal to all wise men to judge whether so much discreet connivance and charitable indulgence hath been used as yet to the Quakers untill reason and religion of whose prevalent ey wise and good men we confesse never dispair though evil men dispair of overcoming by their evil manners and so betake themselves to sharper courses have by calme and charitable methods recovered the People from that which he calls the error of their way by any either Sacred doctrines or good examples of such as conform so freely to that religion that is now establisht What such sound doctrine have we seen delivered by any of the Bishops or by this Bishop either in these his pretended undertakings thereof sufficient to convince any rational man of the Legality of that sort of swearing he so pleads for 2. What good examples have we from the lives and conversations of the Conformists to gain us to the belief of it that their most solemn swearing is the will of God concerning whom though they speak much against the Quakers the Bishop himself by way of discommendation saith pag. 17. that the Quakers shall rise in Iudgement at the last day against many of those their accusers for this very thing in that whilest others are common swearers against Gods own Command and so such as are disposed to false swearing and grosse perjury sins of the first magnitude yea such as to whom when they swear never so solemnly in Iudicature no more credit is to be given then to Lyars the Quakers for which no good men can blame them as he saith have a just abhorrency of the sin of prophane easie trivial familiar false and inconsiderate swearing for which the Land mourneth and whilest the others have no reverence of the Majestie of God nor the Sacrednesse of an Oath the Quakers have so great a fear of an Oath that out of a jealousie of swearing amiss they will not swear at all Do we not see Iniquity abounding beyond all bounds of modesty and common honesty People wallowing in the mire of Lust Voluptuousnesse Uncleannesse Drunkennesse Excesse of Riot Pride Prophane and Predigious Swearing by new coyn'd new invented and before unheard of Oaths in a way of Bravado as if they would dare God to Damne them and engage him to do it before their time Lying Consening Cheaâ—…ing Defrauding countenancing all manner of Lewdnesse and Debauchery among that People who are found the most forward and Zealous Conformitants to what ever Image the Bishops shall set up in the Church 2. Will the ill and beasâ—…ly manners of bruitish minded men ever win the Quakers from that good conversation which they have in Christ Iesus which is the end of all that Religion that lies in outwards yea as Christ sayes the very Law and the Prophets will it ever gain them back to the old forms upon which God hath stretched forth the line of confusion and the stones of emptinesse to live there with the old meer Formalists their old wretched and unprofitable lives over gain Doth not that sound doctrine and good example the Bishop speakes of remain yet invisible to the eyes of any save such as call evil good and good evill put darknesse for light and light for darknesse hath it ever yet been seen among the generality of Parish People whereby to render dissenters from them inexcusable and justifie that severity which is now by Law to be inflicted on the Oppinions and Actions of those which are true just honest and in no wise so extravagant to the prejudice of the Kingdome as the Bishop makes them But the Bishop who is so wise as to insert in the midst of every of them some odd clause or other whereby to make himself a creep-hole out of the censure of that absurdity which otherwise would fall upon his sayings hath one here also whereby to escape Obâ—… For saith he discreet connivance and charitable indulgence is to be used so far onely as the Civil peace of the Nation will bear but the permission of the Quakers Opinions and Actions unlesse they be reduced to obedience do many wayes perturb the publike peace affront the established Religion threaten to subvert our Laws by their disobedience thereunto and to obstruct all Iudiciall proceedings Ans. The Civil Peace hath been
left without Excuse before God and man while the Truth of the Law was justified against their Errors and the Severity of it only imputable to their own Obstinacy I further recommended this previous Method of Christian Charity or meekness of Wisdom as best becoming the Piety Humanity and Honour of that House Secondly As most agreeable to the wonted Clemency of his Majesty to all his good Subjects Thirdly As the aptest means to reclaim such as were gone astray from their Duty by the errour of their Fancy Fourthly to stop for the future the spreading of this and other dangerous Opinions which are usually known under the name of Quakerism c. Fifthly As very sutable to my Profession as a Minister of the Gospel as the special care of the Bishops and Fathers of the Church Relations which carry in them great Obligations to Humanity Charity Ministerial Duties Episcopal Vigilancy and Paternal Compassion to any men especially Christians who are weak or ignorant erroneous in their Iudgement or dangerous in their Actions Lastly I urged the Pattern of divine Justice whose usual fore-runnâ—…r is Mercy Vengeance rarely following but where Patience hath gone before instructing men of their Duty warning them of the danger of their Sins bearing with their manners for a time and calling them to Repentance before â—…he Decree come forth to Execution To this purpose I am sure I spake c. Answ. It is confest the Bishop uses here many good Arguments in which we cannot but agree with him that they are Cogent not only so far as he makes use of them viz. for the procuring of Respite for a time only but for the putting of a stop also for ever to such an altogether Unchristian and Antichristian Course as it is for Christians by outward Penalties to Persecute any men meerly for their Consciences about Religion specially Christians who how they can be dangerous in their Actions as he supposes they may and yet be truly Christians since he who is owned by Christ to be so indeed must depart from all Iniquity we are yet to learn Yea undoubtedly if we were in any dangerous Opinions which yet is more than all the Bishops were they as willing as they are averse to it will ever be able to make proof of to our faces it had been an apter means to reclaim us from them and to stop the growth of what he in his wonted Emphatical way scornes at under the name of Quakerism and more suitable to the Profession of Gospel Ministers Bishops and Fathers of the Church more answerable to Divine Iustice more becoming the professed Piety Humanity and Honour of that House and the other also more agreeable to the Kings wonted Clemency if not to have quitted those more riged Inflictions by Penalties altogether yet at least to have used first those Rational and Religious Courses which the Bishop calls softer Applications for our Information of the lawfulness by God's aswel as Man's Law of both those things which by the said Act on pain of Spoile and Banishment are strictly imposed on us which are not only that of Swearing which the Bishop would fain seem to have said something though hoc aliquid nihil est more then was ever said before in proof of the lawfulness of but also that Sin of forbearing to meet together to Worship God publickly according to our Consciences and his own Will concerning us Yea and lastly to add one thing more which whether the Bishop forgot to urge it or no I know not but sure I am had as great weight of a reason in it as any of the rest to have byassed and swaâ—…ed both Houses another way whereupon the King himself in his Wisdom saw fit as in reference to himself and them to urge it so often in his Speeches to them aswel as the Chancellor in one of his May the 8th 1661. more evidently and eminently consistent with that signal Credit and Affection that high repute and honourable esteem in the hearts of his truest Subjects which the first making of such Promises Crowned the King withal aswell as with his Truth and Faithfulness in the performance of all those Promises he hath so fully and freely made and so frequently reiterated concerning such a continued Liberty to the tender Consciences of such as should not disturb the Kingdoms Peace as on our parts we have not that no such should be disquieted or so much questioned for their differences of Opinions in matters of Religion and that he should be ready to consent to such an Act of Parliament as upon mature deliberation should be offered to him for the full granting of such Indulgence We say the urging of all these Promises had been an Argument of as much force in it self and as much likely to have prevailed with the House as any of the rest had it been in the mind of the Bishop to have made use of it as it seems it was not for this is enough to render the Word of the King less Creditable among all save such as are yet unwilling to believe any otherwise of him than that he once truly intended what was then by him so solemnly Avouched that instead of an Act for the full granting of the Liberty so often promised there is an Act now out for the final taking away of the same Nevertheless though the Bishop made no mention of these matters in his speech whether for fear least in so doing his intercession should take more effect then he truly desired it should or no God knows I will not say so but by some other passages of the Bishops book many a one may be apt to think so for all that yet his own Arguments might have moved if not the House yet at least himself not at all to have consented to so sudden a passing of that Bill the forbearance of which for a far longer time then was allotted to so great a work as our Information himself seemed so sincerely and seriously to plead for But behold how notwithstanding that favourable acceptance which he saith his motion had in the House from many Lords Temporal and some of his brethren the Bishops also yet contrarily thereunto the Decree is both passed and come forth against us even before any of the aforesaid rational or religious courses which he judges ought to have been used were at all used towards us for our Conviction of our Errour and mistake Insomuch that howbeit his Chartible Intercession and his Pittiful motion in the House who as he saith of himself pag. 3. is thought to be no barren nor diffident Speaker is rather to be accepted of and Commended than either Condemned or despised if it were indeed as he relates it and also made in the Integrity and sincerity of his heart albeit it hath not accomplisht its pretended End yet we appeal to his own Conscience whether he hath not manifested not only some Pittilesness and want of Charity saving all his fair pretences of
only upon the score of Religion without such an exceptions clause as he intermingles among this his most merciful and pittiful matter whereby he snatches back again all his Christian Charity and Pitty and ingrosseth it onely to himself and his own Party viz. farther then is necessary for the cure of offenders and the Conservation of the publick Peace under which clause of curing offenders and preserving the Publick Peace the very Pope himself who pretends to Pitty and Christian Charity as much in words as the Prelates does not onely Ushers in but secures it self amongst his own Children from the censure of that bloody Tenet of Persecution for cause of Conscience under all that Severity Wrath and Rigor that he hath ever exercised towards those Dissenters from his See and Counsel Chair that have at any time fallen under his Clerical Cruelties Then he would not err on the right hand as he seems to do to himself though in reality he is far from it his Error being yet very much rather on the left but walk uprightly by that right golden Rule of Chaist which he commends but comes not near the Practice of which onely hath in it the true Humanity of a man and the Charity of a Christian viz. to do as he would be done unto for the Primitive Christians did so indeed and as they would not have had the Iewes their own Country-men Persecute them as they did so they never did Persecute any nor would they had they had the outward Power so to do no not Iews that denyed Christ upon the score of that both then and still blasphemous Religion of theirs in order to such an end as the cure of Offenders and preservation of the Publick Peace for they knew 't was the publick preservation of Truth which was the onely thing that would break that Nations publick peace and that nothing was so safe for the Civil Powers and so clearly consistent with their Peace as to let the Truth and its Children alone for the sufferings of which by persecution among them when they had filled up the measure of their fathers who slew the Prophets Wrath at last came upon them to the uttermost But this Bishop who I am sure would have his own way have perfect Liberty would have It and It only to have not onely all Liberty but all outward Emoluments and Advantages also in a way exclusive of all others to whom he would indeed have Facility and Gontleness exercised with abhorency of all Severity and Rigors upon the score of Religion onely yet with this bit in their mouth whereby he can pull in all he gives and grants viz. So far onely but no further than is necessary to the curing of Offenders as he counts all dissenters are in one sence though to go round again some not offending but obeying God in another and than is for the conservation of the publick Peace Neither is he less unrighteous in condemning the Innocent with the guilty and giving Sentence against a People whom he confesses to be as elsewhere he doth possibly of no evil minds at present for what they may be in future time before they are so He would think it unjust if we should say he and his Brethren let them say what they will and speak in never so much simplicity and appear never so harmless yet are not to be trusted in their most innocent smiles on us because as some called Bishops have formerly so these in present being though Facile and Gentle yet may hereafter prove Bloody and Deceitful And thus he manifests himself though called a Father to be not only without Compassion but without the Spirit of Iudgement and a sonnd Mind also and if we were indeed ignorant and out of the way of Truth as we are not we find him not such a High-Priest as is truly touched with the feeling of our Infirmities as knowes how to have compassion on the Ignorant and on such as are out of the Way Nevertheless that he may seem the more excusaâ—…ble after he hath pleaded seemingly for indulgence in his counterplea for non-indulgence again he covers and coulers himself over very frequently with such pretences as this that followes Bish. The insolent and seditious Expressions that bring 〈◊〉 〈◊〉 and violent Actions especially in Pulpits and Presses ought with great Penalties to be suppressed there being nothing more unreasonable than for any man rudely to Blaspheme and Reproach that Religion which his Prince and Country profess Answ To blaspheme and reproach that Religion which the Scripture doth profess to be the true one as Iames 1. and which Christ the King of all Princes of the Earth and his People profess which is to keep unspotted of the World is more unreasonable than to blaspheme that which at a venture a mans Prince and Country Professes for That most assuredly is the true and pure Religion undefiled before God while 't is more then possible that This last may be a false one and by so much the more unreasonable by how much more it 's unreasonable to speak evil of Good than of Evil it self Secondly As to this passage let every other dissenting party as far as they are found Innocent vindicate themselves but if this be spoken with reference to the Quakers to whom the Bishops Book mainly doth relate the thing is sooner said than proved that any such insolent or seditious Expressions from whence as from the Cause thereof any Tumultiousness or Violence hath proceeded have been yet found among the Quakers or that we are found such rude Blasphemers or Reproachers which things we justisie not in any where they are found yet are able to justisie our selves as not guilty of ought that can justly come under such a notion on a true account but since we who look better both to our Spirits and to our Speeches than to give way by either to the sowing of Sedition Tumults Rudeness Blasphemy Reproach or Violence against any men for their Religion are falsely counted as sowers of such things as Blasphemers and Reproachers of that Religion which our Prince and Country do profess for no other Cause then our testifying to the Truth and our publishing that Gospel of Peace that brings out of all War and Strife and for declaring against the meer Traditions and Inventions of men We would know the Bishops mind if he be able to resolve us First Whether his meaning be as his Words here import of every Prince and Country as a Prince and Country as well as of any one without respect to this or that Form of Religion in it If yea Then Secondly Whether will not this Shift serve the chief Priests of the Turke Pope Tartar Pagan and all other Ethnick Princes to their several sorts of Religious People as well as the Bishops of England to say Nothing is more unreasonable than for men to reproach that Religion which their Prince and Country do profess And so Thirdly Whether by consequence this doth
his Service though since devoted to a somewhat more refined Service is absolutely by our Lord Christ forbidden to his Disciples God forbid we Quakers should not obey his Word and submit to every Ordinance of man for his sake whether to the King as Supream or those that are sent by him and ought to be a praise to them that do well and for the punishment onely of Evil Dâ—…ers against whom onely God's Law is rather then violate not only the Kings Command but Christs also to whom we Christians owe the highest Love Loyalty and Obedience But if it shall appear as it â—…asily may in any one that is of the true Religion Iames speak of that is undefiled before God and to keep unspotted of the Lusts and Superstitions of the World to religious reason that the Words of Christ neither in the Conscience nor in the Scriptures express or import any such absolute forbiding of all meetings to worship him any where or in any wise saving in the times places and forms aforesaid but by the scope of them and the Analogy of Scripture they have no such limited meaning as the Bishop had when he consented to the Act for the suppressing of the Quakers Meetings to Worship God and when he wrote those Words in his Epistle viz. for Dissenters i. e. from the Bishops meaning Quakers as well as others to have multitudinous Conventicles when where and as many as they please cannot be safe then we must not be so much Slaves to mens Wills which are below the Letter of the Scripture which is a Declaration of the Will of God as to lead Truth and Reason captive or to deprive our selves of that Religious Liberty which is left us by Christ and so is not only lawful for Christians to use but in some cases as namely that of conscience obliging thereunto necessary though else it may be prudential to forbear our meetings as to the expediences of our Lives Liberties Estates and good Names among evil men not only in private but much more in our publick Dispensations of the Word of Truth which is of most moment and concernment to the publick Peace and to the general satisfaction about the truth of the whole Polity and Community wherein we live sociably enough under the civil Laws and Governments of men so far as we can be both under them and under Christ. But alas why talk we of changing of the Law for our sakes eleven points of the twelve of which is possession which when once the Clergy of any of the three sorts at any time have eminently obtained they tell us it 's then too late for us to expect dispute or any other change of establisht Law for our sakes then that which the Bishop hath of late been necessary to by his own suffrage which is no repeal of any old Laws for the punishment of Dissenters which were establisht so long ago that they were well nigh worn out and forgotten and ready to die out of date of themselves but a revâ—…ving of them into their former force and an addition of new ones to the same end and purpose so that if our Cause be better then the Clergies yet their clawes are longer than ours and that 's cause enough whereupon for Lambs to be devoured And now that the Sentence passed against us as erroneous and seditious should be repealed upon the account of whatever strength of reason is by us rendered at so great a disadvantage as we who stand already both imprisoned and condemned do appear in against such an eminent Accuser of us as a Bishop who is so highly esteemed as Iohn Gauden who sayes he is thought to be no barren nor diffident Speaker pag. 3. when he speakes for us and is also as fluent as fervent and blindly confident when he talks against us how little is it to be expected unless the Lord set home some of the Quakers honest plainness to the Consciences of the present Powers in whose hands the hearts of Kings are so that he can turn them as the Rivers of Waters sith Damnati lingua vocem habet vim non habet Besides it is the manner of all those parties in these latter dayes whose professed principle it is by Penalties to prosecute all Dissenters from what Religion shall be established in this Nation and who are not wholly resolved as the Quakers are into suffering Principles however they cry out of the morosness and tyrannousness of those times wherein they are underlings respectively and mutually to each other and plead with all earnestness and evident demonstration the Liberty of their own Consciences to plead down the Liberty of others yet not without some subtile pretence some nice distinction between Persecution and Preservation of publick Peace or some kind of odd Secundum quid or other And how exquisitely soever they exclaim of others Sharpness and Cruelty while they feel the blowes yet to lay on themselves with less compassion than those they complain on when the backs of others are to bear them Witness not onely the grievious groans that were uttered for liberty of Conscience out of Smectimnuus his own mouth while he was under the hatches who yet Lorded it over all others as well as over God's Heritage when he obtained to sit at the stern and handle the helm himself But also the Cryes of the Prelatick Party both against Smectimnuus and against the Pope according as they have at any time respectively suffered under either who yet give no small Symptomes by this Bishops Book as smooth as 't is that how soft and silently soever they went in the late dayes of their Humiliation which 'twere not amiss for them yet to beware they do not forget as Cats and Lions do on their Pawes yet they have sharpe fangs and reserved talons as the others have who never do shew till they find a fit prey and Opportunity wherein to shew their cruel clawes Obj. And if any say were you Quakers once in Power you would also do the same Answ. We reply on the behalf of our own Consciences and the consentient sence of all the truly Christian and not unchristian nor Antichristian Church from Christ's time to this very day even that general Assembly and Church of the first-born which is in God whose names are written in Heaven to which we are come as they were Heb. 6. That after the genius of the Primitive Christians which was as all that will live Godly in Christ Iesus must do to suffer Persecution and not to persecute and after that divine Nature of which we are made parâ—…akers and that native temper we are begotten into by the Word of Christ whose mind we have as they had of old 1. Cor. 2. Phil. 2. We abhorr without such reserves and exceptions as Bishop Gauden makes when he sayes so of himself All such Severâ—…ty and Rigon as iâ—… pleaded for by the fame Bishop that pleads against it upon the score of Religion only
ever and is at this day a thousand fold more disturbed and that true Religion that was long since establisht by Christ himself and his Apostles upon the true Foundation which the Quakers stand on at this day more palpably affronted and Equity it self which is the End * of all Law subverted and so truly all right Iudiciall proceedings obstructed and even mans Laws as well as Gods more apparently disobeyed by hunting them up and down and haling them out of their own private houses as well as out of open meeting-places without Warrants into Prisons as the experience of those Hurli-burlies that are seen in this City at this day do evidently declare then ever they would have been or could possibly be if the Quakers were let alone to declare the Truth and to worship God in Spirit and Truth and to live a peaceable and quiet life as they would do under the King in all godliness and honesty Neither is it possible that the Quakers should be otherwise Opinioned or acted then they are or the Nation in Peace setled or your own if it were as truely as ye suppose it to be right Religion Established till these rigid inflictions have an end And to this the Bishop himself witnesseth in the very next words which are thus viz. in this particular Case of the Quakers who refuse all Legall Oathes upon scruples of Conscience no sober man can think by meer Penalties to reduce them to the Conformity with our Laws or to stop the spreading of their Opinions until it be plainly shewed and that say we still never will be unless more be done then ever yet hath been done by the Bishops Book in order to it that it is not true Religion but onely Sâ—…perstition in them a fear where no fear is a being Righteous over much a mistake of Christs meaning a wresting of Scripture by their own unlearnedness and unstableness to their own Dectruction as well as to the Publick parturbation Yea sad experience saith another Author hath clearly and plainly shewn us that forcing of Conscience and persecuting about Religion is not onely in vain but a direct contrary means and a cause of Sects and disturbances and of many evils as the Chronicles of Germany France and the Low Countrys do abundautly testifie The States of Holland also affirmed that it was not possible to find out means of any good and certain Peace otherwise then by Tollerating more Religions then one Some say indeed that People of different Opinions cannot live together in a Kingdom without continuall contention and therefore say they must that be prevented with Fire and Sword But what though there be Vertue and filthiness in a Kingdom good and bad men which are one contrary to the other one must not therefore saith a wise man to prevent it bring a whole Kingdom or Land into confusion by stirring up the People one against another Moreover it is evident that in Dutchland Poland and in the Low Countries more Religions then one are suffered and yet there are not continual uproars and Tumults as some imagine such Toleration would occasion in a Kingdom Therefore may we conclude that it is not the Tolleration of more Religons then one which produceth uproar in a Kingdom but rather the untowardness and perversness of them that seek to obstruct this Tolleration Moreover it was the saying of Calvin in his Iust If any one reprove or rebuke mens evils and teach any thing contrary to what they teach then they account that to be the cause of uproars when they themselves are the tumultuous and if they themselves did not stir up the mighty to shed blood there would never arise so many uproars among the People And it was Luthers mind also however both the Luthâ—…rans and Calvinists so called growing numerous and Potent have since Degenerated from the first professed Principles of those after whom they are respectively denominated that those who stirred up the Princes to persecute about Religion they still raised the uproars Neither is it such a means as Bishop Gauden accounts it to preserve the Religion Established from affronts by the Quakers for as for them they do not so affront it or endeavour to unsettle it but that it may stand long enough for them among such as can own it to be true if it can stand on its own legs without the Interposition of any Extrinsical or Foraneous force to uphold it but if like Dagon it fall of it self before the Ark of Gods Testament what reason is there to the contrary but that it should lie there as not the true one as Dagon did as no true God unless it can help it self up again by its own Intrinsical Power without the outward Heterogeneous assistance or help of men making Lawes and Penalties to impose it Furthermore how ineffectual utterly and of dangerous Consequence to any Nation the Practice of Violence and Persecution is is to be seen not onely by the Testimony of well nigh innumerable famous men of all Sorts and Capacities in their Several Generations whose unanimous perswasion in this particular is to be understood by their respective sayings comprized together in one Book Entituled The Testimony of a Cloud of Witnesses c. but also by sundry more of the Prudential sayings of King Charles the first besides those forecited out of his Book called EIKON BASILIKE as namely pag. 70. Nor is it so proper to hew out Religious Reformations by the Sword as to polish them by fair and equal disputations among those that are most concerned in the differences whom not force but reason ought to convince sure in matters of Religion those truthes gain most upon mens Iudgements which are least urged by secular Violence which weakens Truth with prejudices p. 115. It being an office not onely of Humanity rather to use reason then force but also of Christianity to seek Peace and ensue it pag. 92. In point of true Conscientiousness and Tenderness I have often declared how little I desire my Lawes and Scepter should intreâ—…ch on Gods Soveraignity which is the onely King of mens Consciences And pag. 123. Nor do I desire any man should be further subject unto me then all of us may be subject unto God Pag. 76. The enjoyning Oathes upon People must needs in things doubtful be dangerous as in things unlawful damnable And in pag. 105. In his advice to his Son Charles the second now Raigning My Counsell and charge to you is that you seriously consider the real and objected miscarriages which might occasion my trouble that you might avoid them beware of exasperating any Faction by the rashness and asperity of some mens passions humors and private opinions imployed by them grounded onely upon Religion where a Charitable Connâ—…vance and Christian Toleration often dissipates their strength where rougher opposition fortifies and puts the despised and oppressed party into such a combination as may most enable them to get a full revenge on those they
count their Persecutors And p. 164. Your Prerogative is best shewed and exercised in remitting rather then exacting the rigor of the Lawes there being nothing worse then Legal Tyranny But we need not go so far abroad to fetch in Testimonies of others to the truth of this seeing we have the Bishops own Testimony herein siding with us neerer home whose words in that 7. 8. pages of his Epistle are these In point of State Policy or Methods of true Government I do conceive that meer Plagiary Counsels and Punitive courses are never likely to obtain the main end which is to stop the contagion of Errors and to extirpate those depraved opinions which are justly thought to be the spawn of dangerous Actions for unless the generality of credulous people who are Spectators of those that differ and suffer for their Opinions and Consciences do also see so much Light of Reason and clâ—…er Religion as may justifie the severity of the Lawes Executed upon those offenders who profess Conscience for their disobedience and Scripture for their Consciences it is most certain that the Spectators of their sufferings will very much soften to a compassion for them and by Sympathizing with their persons in affliction they will by degrees Symbolize with their Opinions easily runing as metal that is melted into the fame mould At length the Popuâ—…acy if not fortified by Pregnant Demonstrations of Truth against those spreading Errors and their Pseudo-Martyrs will mightily cry up their Piety admire their courage and magnifie their constancy At last they will conclude those sufferers to have some special support or Diviner Spirit above ordinary men because they seem to be so much above the ordinary passions of fear and hope self-love and preservation which prospect of Patience Justine Martyr tells us was the first occasion of his examining the Doctrine of Christians that he might see on what ground so fixed a constancy grew which shewed a Divine security midst humane infirmity By such popular pitty and applause not onely sufferers will be confirmed in their pertinacy but their Spectators also will dayly increase and multiply as the shoot's of Trees do by the lopping of their Branches especially iâ—… the lives and actions of such dissenters and sufferers be morrally just and civilly honest And pag. 9. where harmlesness of life sets a gloss on Opinions and Errours thereby grow more lusty and rank there meer robust Power or punitive severity can no more pull them up then a strong arm doth Thorns and Bushes when they are deeply rooted breaking of the stemme or top of them but leaving the roots still in the ground which will spring again and spread farther All this the Bishop writes in pursuit of the proof of that truth we affirm in justification of the above said Indulgence and Tolleration and in condemnation of the rashness of them who hastily run into Rigor Severity and Persecution as such as make more hast then good speed to the end they aim at and are more mischievous and Injurious then successful to themselves in their own undertakings Only with this difference from us which we may not passe by without some notice viz. that whereas we look upon such conscientious dissenters as are morally Righteous civilly innocent and of harmless lives and are also sufferers meerly for their Consciences under what dark Form soever because for want of conviction only they cannot conform to another Form that is false and darker as true Martyrs whether Papists suffering for not turning Turks and Iewes or Protestants not turning Papists as in the Marian dayes those that owned not the real presence or any People more reformed in matter of Form for non-conformityâ—…o â—…o those that remain behind more Superstitious unreformed The Bp. mean while looks on all such kind of suffering dissenters though never so morally honest just civilly innocent and harmlesâ—… in their lives as contagious dangerous disobedient offenders spreaders of Errors and Pseudo-Martyrs In confutation of which Episcopal Error and mistake in that particular we need go no further than this self same Section of the Bishops sayings in which he is found confounding himself while he sayes that same prospect of Patience which is found among meer modern Sufferers and is at this day and thereby many like Lyons are become as Lambs to them seen among the Quakers of all others whom yet with others the Bishop seems to conclude as disobedient Offenders Spreaders of Errors and Pseudo-Martyrs was seen among the Primitive Christians and was the first occasion of Iust. Mart. examining the Christian Doctrin that he might see on what ground so fixed a constancy grew and which shewed a Divine Security midst of humane Infirmity For if it be the same Patience Piety Courage and Constancy as was in the primitive Christians that now appears in the Quakers by which they are kept above the ordinary passions of Fear Self-Love and Preservation as himself saith it was then Bishop Gauden must either prove that all those vertues in those Christians by which Iust. Mart. as by the occasion of it was convinced was no true ground whereupon to conclude them to be true Christians but that all those things notwithstanding they might be Erroneous Contagious Dangerous Depraved Disobedient Offenders Spreaders of Errors and Pseudo-Martyrs or else upon the same groâ—…nd and Prospect of their Patient Sufferings must he conclude and acknowledge that the Quakers are proved to be true Christians and neither contagious nor dangerous â—…or deproved in their oppinions or actions nor Offenders nor Spreaders of errors nor Pseudo-martyrs And in prosecution of the proof of the point afore spoken to viz. how not only ineffectual but also dangerous and disturbing it is to Nations to Persecute and not tolerate Dissenters from the Religion establisht The Bishop saith moreover in the 13th page of his Epistle thus I am not for heavy Mulcts and rigorous Eâ—…actions which shall Imprison Banish Impoverish or Destroy modest Dissenters and their Families onely for the variety of their Iudgment when their Civil Actions are otherwise moral just and inoffensive this Severity would in some Countries and possibly now in England be not only destructive to many thousands but very disadvantagious to the King and Kingdom to the Trade and commerce of the Nation by opening a little Wicket of Royal Clemency only to some and shuting the Great Gate to many whose tender and unsatisfied or Scrupulous Consciences do as much need and deserve it as those that have it in petty matters while all other Scruples are driven to discontent and dispair by denyal of all indulgence to them in greater Scruples Thus far the Bishop goes along hand in hand with the Quakers in his pleas for Liberty of scrupulous Consciences impleading tooth and nail the Principle of Non-toleration and Persecution as if he were most earnestly desirous to impede the parctice of it from the consideration of its dangerousness to the King and Kingdom as well as its
very Rough Barbarous Unwelcome Unchristian Way disallowed by all wise Men of all Perswasions that mear Plagiary Counsels and Punitive Courses are never likely to obtain c. That he is against heavy Mulcts Rigorous Exactions c. And that such Severity possibly now in England would be not onely destructive to many thousands but very disadvantagious to the King and his Kingdomes to the Trade and Commerce of the Nation and much more on this Part to the Same Tune Yet contrariwise here to go round again he intimates it to be no lesse then Folly and Injustice necessarily injurious to the Community utterly Inconsistent with the safety and happinesse of it for any King not to use such like Severities but to Exercise the same Lenity to any Party of his Dissenting Subjects Moreover as if he were wedded to his Wonted way of Walking the Rounds whereas before he gave us to understand that Actions though inconform to the Lawes Establisht may be innocent Actions Yet here he gives us to understand the clean Contrary viz. that Non-conformity of all Parties to the same Laws about Religion cannot possibly be Innocent or in a Community consistent without injury thus Diruit aedisicat mutat quadrata Rotundis what he calls Innocency in one place that he calls injury in another and what he holds out to be Wisdome and Iustice in one Page that he holds out to be Irreligion Unreasonablenesse Folly and Unrighteousnesse in another To conclude whereas he sayes the Laws must be the Rules and Measures of all Mens Publick Actions if by Lawes he means those that men in their own wills and wisdomes make as touching Religion we deny his Assertion for these Reasons First because the Light of the Spirit of God according to the Scriptures of Truth is and ought to be the onely Rule and Measure of all Mens Publick Actions in all Spiritual and Religious Matters Secondly Because by dayly experience it appears that the Lawes of men are liable to Mutations Alteratioâ—…s and Repeaâ—…s according to the prevalency and constitution Respectively of those that make them and yet though such may lawfully be the Rules and Measures of mens Manners in meer Outward Mutable and Civil Matters when altered not for the worse but for the better But that which is to be the Standard and Measure in matters meerly Spiritual as Faith and Worship are must be something that is â—…xt â—…irm immutable as no outward Letter Writing or Scripture is without liablenesse to mis-interpretation not subject to be Repâ—…aled by man For the Foundation of God stands sure and all his requirings must and ought to be answered notwithstanding any of mans Lawes and Edicts to the Contrary By this time it is sufficiently apparent how the Bishops Rabbinicab rigidity to the Quakers as well as others to whom he would be thought a greater Friend and far more favourable then to other Dissenters hath bewrayed it self and so much the more shamefully First by how much he slyly betrayes them before-hand by his Consent to the Act into a tasting of the same Cup of Excommunication from the comfortable Enjoyment of their Native Countries and from the Commerce with the Community of English subjects From Participating of that Native Gentlenesse and Royal Clemency which the King hath seemed alwayes ready to Expresse to all of what Prosession of Religion soever that live Peaceably in his Dominions as the Quakers do save onely that they cannot sin against their Consciences and so against God for which the Bishop praises them And Secondly by how much he would shrowd all his doings and sayings under that shelterlesse Shrub of such Empty Expressions and Non-enticall Notions as his Charitable endeavours Humanity Facility Gentlenesse Lenity Paternal Compassion c. For all the courses he consents at least and sometimes incites to of Fines Prisons Banishment like those of the King of Castile which himself calls Barbarous and Unchristian which yet himself Diminishes when he is found Inciting to them and will admit to be stiled by no harsher or stricter Name being as blind at home as Eagle-ey'd abroad then those Severities which the Kings Native Gentlenesse may be Compelled to use at last and it may be too late and which not the Kings benignity but Publick necessity doth require of a Wise and Iust King whose Lenity to any Non-conforming Party of his Subjects will soon be injury to the safety and happinesse of the Community Pag. 3 4. We say all this his Unchristian Cruelty comes Marching in under a Mask of Christian Charity to which his Native Temper and Candor which abhors after the genius of Primitive Christians all severity or rigors onely upon the scoâ—…e of Religion doth incline him And Thirdly By how much he deems he hath deserved so well from that People as that saving onely their Morosness in respect of which he does not he might very justly expect thanks from them for his pains as appears by his words that follow Bish. Nor do I expect any thanks for my pains from any of that faction while they continue in their morose opinions in their surly rude and uncourteous manners I do not hear that they are generally a people of so soft and ingenious tempers as to take any thing kindly or thankfully from those that are not of their own Perswasion many of them seem to affect a reserved and Rustical way of Clownish yea of Scornful Demeanour prone to censure despise and reproach not onely their betters but even their Benefactors and Instructors Answ. This course of thanking Clergy-men for their pains that wonâ—…ed Gratulation they have long had from the Great Ones when they have done any thing that is counted by themselves a piece of Service to God or men in which if they did all that they ought to do and that 's more too then they believe in this World they shall be ever inabled to do they ought of right rather to say we are but unprofitable servants we have done what we ought that it is now become a matter wel-nigh of custome among such of them as love the praise of men more then the praise of God to expect yea to exact it as their Right and that so ridgidly that it s counted a surly rude uncourteous rusticall way of Clownish yea scornful Demeanour not to use it Yea with such a strictnesse as in the Case of Tythes and other of their Priviledges and proper Honoraries which being once of Old given and received on no other account then as the Almes to all the Churches Poor out of which the poor Priests and Curates had their Part that gratuity and benevolence of the People is now laid claime to with such eagernesse and earnestnesse as their own not onely jure humano but divino that they condemn it as no lesse then Injustice in People that deny to pay it as that which is as due to them as any mans estate is due to him and as not onely allowed but ordained of
succeslesness to its own end and likeliness much rather to encrease and support then either to diminish or suppress the modest dissenters from the establisht Religion and to gender to tumultuousness and commotions yea he even fears destruction if they be not let alone and others also and if there be not only the opening of a little Wicket of Clemency to indulge some but of the great Gate also to let in many other dissenting Parties into a participation of the same Indulgence and Toleration Yet behold by and by again as if he were Magor-Misabib Fear round about and a kind of Terror to himself and one that between two wat 's not well which is best and most desireable he seems to side with another sort against the Quakers even with those Some men as he calls them whereof no doubt himself is one that fear the toleration of the Quakers whom he seems elsewhere to recommend as the modestest among the Dissenters may be unsafe and so insinuates somewhat â—…taeitly towards the exasperation again of the Powers against them as followeth Bish. Some men I find look upon these Quakers with an eye of publick fear and jealousie least the leaven of their Opinions and Practises spreading far among the meaner sort of People to whose humour that Rude and Confident way is very agreeable while in a moment all their defects of Reason Learning Education Religion Loyalty Civility are made up by a presumed Spirit and Light within them should after the manner of other Sects both later and elder give occasion and confidence to common People to run to Tumults and Commotions under prâ—…tence of setting up God and Christ and the Spirit by way of new Powers new Lights and new Models in Church and State of which rare Fancies we have had of late so many Tragical Experiments in England under other names Notions and Pretensions Certainly it will become the publick care and Wisdom as not easily to permit the rise and spreading of any novel humours and wayes contrary to the good constitutions and well tryed Laws of this Church and Kingdom so never to trust them though never so soft and seemingly innocent at the first And pag. 6. speaking of the Quakers as a people that may be pittied as wrapped up in a kind of Clownish Garb and Ignorant Plainnessâ—…y but not trusted I should forfeit my prudence saith he much to trust their hands c. Answ. Some men are more afraid then hurt in some Cases whilst they are more hurt than they are either afraid or well aware of in some others and so is the Bishop here and those some men he speaks of who look upon the Quakers with his that is with an evil and jealous Eye And this as was said before is that dangerous Dilemma and Snare of the Devil which the Children of Darkness fall into who hate the Light He who is the Light of the World and the Door of Salvation to the Sons of men hath set before his People within their own hearts where his Light shineth an open Door whereby to enter into his heavenly Kingdom which Door no man can shut against them which Light no man can blow out though many seek to do it any more than he can forbid the Sun from Rising and shining forth in its Season Nay it seems so dangerous and destructive to some men as to their at least Ecclesiastical Intrests to attempt it that they are afraid on the one hand to be found too forward to shut that door or suppress the shining of that Light which opens and makes manifest the Dens and Deeds of Darkness whereupon they some times plead at least seemingly an allowance of it And yet on the other hand if they let it alone to shine forth to open and display it self without seeking to put a slop to it and Ecclipse it then they see the day dawns out which darkens the Glory of their life-less Forms and invented Worships and that morning appearing which to the Adulterer that 's gone a Whoring from God's Counsel and Christ's own Commands into mans vain Institutions and Traditions is as the Shadow of Death in which they cannot walk without dread and terrour at they scarce know well what themselves in which they are surprized with many dangerless Fears as well as with many fearless Dangers What Tragical Experiments have been of late from the Fancies of other men in England under other Names Notions and Pretensions we have as nothing to do with as we were as little accessary to them as the Bishop himself who would if not father yet fain fasten some of the fault of them on the Quakers Some men lookt upon Christ himself and his Apostles with an eye of publick fear and jealousie least the Leaven of their Opinions and Practices spreading far among the meaner sort of people who were they that commonly received Truth when High Priests Scribes and Pharisees mostly rejected it should after the pattern of other Sects as Theudas and Iudas of Gallilee occasion Tumults and Commotions under pretence of setting up God Christ the Spirit c. And on such an account as this when Christ's Birth was enquired after by Wise Men from the East that came to enquire after him Herod himself was troubled and all Ierusalem with him and when Christ came into Ierusalem all the City was in an uproar and so was it at the Preachings of Peter Iohn Stephen c. and also the Cities of Corinth Ephesus and others at Pauls Preaching the Gospel of Peace which never caused but ever occasioned and was ever accompanied with the tumultuousness of Rude people that attended it but what then Was Christ therefore not the Christ his Gospel no Gospel of Peace because tumults as Paul speaks 2 Cor. 6. attended the Ministers of it Was the Truth ever the less the Truth or ever the less to be testified to because its Testimony troubled the deceitful and truthless Nations if so how had Truth been propagated downward through all times of turbulent Oppositions against it to this day And were they therefore ever the more excusable who with threatnings charged Christs Ministers to Preach no more in the Name of Iesus And had Christ's Ministers done well had they as they did the contrary forborn it and obeyed man forbiding rather than God commanding them to Preach yet more in that Name And did they do well who took crafty Counsel to suppress them and their Meetings by Pains and Penalties or those rather who counselled as Gamaliel did Acts 4. to let them alone lest haply they should be found fighters against God and would not meddle with them at their Iudgements Seats as Gallio the Governour of Achaia would not Acts 18. Seeing no matter of wrong or wicked lewdness was charged upon them but only matters about Religion and Gods Law which he confessed himself to be no competent Iudge of we appeal to God and all sober minded Christians to Judge between the Bishop and our selves