Testimonies with divers others that might be given it is manifest that the Saints of God in former Ages did meet together to worship God and to wait upon Him in Prayer Preaching as the Spirit of the Father taught them that dwelt in them And sometime they met publickly and sometime more private and sometime on the day-time and sometime in the night-season and they met separate from the Synagogues and wayes of publick Worship of the Iews according to the Will of God and as it was ordered among them And thus it is manifest that our Meetings for the Worship of God at this day though they are separate from the way of publick Worship of the Kingdom and are in more private houses are justifiable being after the Example of the Saints and according to the Scriptures of Truth and therefore out Meetings are according to the Law of God just and lawful III. And forasmuch as by reason of the late Insurrection of some few persons in London our lawful Assembling of our selves together in the Worship of God is under present restraint and prohibition and by Proclamation forbidden under the denomination of Seditious and Unlawful Meetings and our Friends Imprisoned and Persecuted for that cause of Assembling themselves to wait upon God Now in this Case this I plead unto the King That we are no manner of way guilty of that Insurrection upon which the Proclamatian of forbidding our Meetings was grounded and therefore ought not to suffer with the guilty being innocent from the very occasion of that Proclamation and for the King to prohibit our Meetings for and because of the ill use that others made of theirs this seems a Condemning of the Innocent with the Guilty which is no way just in the sight of God nor Men but altogether unequal that we should suffer for other ments faults though such did abuse their Liberty and pervert the end of their Meetings into rising up with Carnal Weapons against the King so did not we neither in intent nor action and therefore our Meetings ought not to be prohibited for the cause of other mens faults and miscarriages in that case And also we have the King's Promise divers times That we should not suffer for our Religion while we aded nothing against the Peace of the Kingdom and Government which yet we never have done nor made any ill use of our Meetings nor of the King's Promises nor forfeited them and therefore according to his own Promises we ought to have our Meetings and enjoy them without restraint because we have not farfeited the benefit of his former Promises in that behalf nor ever made use of our Meetings to plot or conspire against the Government to its harm or detriment and because of our innocency herein the benefit of his former Promises are yet in force unto us to protect our lawful Meetings and not to prohibit them and though upon suspition only out Meetings have been Restrained and our Friends Imprisoned by the late Proclamation yet we being proved innocent and without guilt of that which occasioned it the King and Council may and ought in Justice and good Reason to Reverse and Revoke that part of the Proclamation related to us as being innocent that we may enjoy our lawful Meetings according to the Scriptures and Example of Saints and according to the King 's own former Promises IV. All these things considered and rightly understood by the King and his Council it will appear unto them in good reason 1. That our Meetings are just and lawful in themselves because they are for the Worship of the Lord God and to wait upon Him 2. They are according to the Example of the Apostles because the Scriptures prove the like Meetings 3. And they are not contrary to his own Promises and Toleration that he gave for six Months after his coming in Because he said VVe should not suffer for our Religion if we lived peaceably and we were not disturbed by Authority from him that we know of in our Meetings till this occasion 4. It will appear That we ought in Iustice and Equity to have our lawful Meetings protected and preserved by the King's Authority and not prohibited because we are not guilty of that which occasioned this present Restraint but what we have suffered in this case it hath been upon suspition and without any just cause on our part And for these Ends and Causes I plead on the behalf of the Innocent that we may enjoy peaceably our Meetings for the exercise of God's Worship and not be prohibited in the King's Dominions under his Authority V. But and if we are persecuted and imprisoned and made to suffer for this Cause of Meeting together to worship God and wait upon Him in Conscience and Duty towards Him and for following the Scriptures Example as the Saints of old as afore-mentioned we must only commit our Cause to the God of Heaven and in patience suffer under whatsoever is unequally inflicted upon us for this matter if men shew the height of Oppression towards us and we must put on the spirit of Long-suffering and Forbearance and leave Vengeance to the Lord who will in his season redress our Cause if that we are persecuted for meeting together and for worshipping of the Lord according as his Spirit perswades our Consciences and such our Sufferings are not for evil-doing not as Transgressors against God nor the King but as Servants of God we suffer and for holding the Testimony of JESUS and a good Conscience And thus I have brought the state of our Case as concerning our Meetings unto the Kings knowledge and must leave it to his serious view and happy will he be if he hath regard to the Afflicted but if he stop his Ear from the Cry of the Poor and suffer them to be destroyed who shall plead for him or excuse him in the Day of the Lord when He comes to Judgement to reward every man according to his deeds CHAP. III. The Case stated and pleaded concerning Tythes as paid among the Jews and also among the Christians and the Cause why we refuse to pay them at this day I. VVE do acknowledge that Tythes as instituted given and received in the Law of Moses amongst the Iews and according to the Commandment of God were of Heavenly Ordination and were for that Holy Use and End of maintaining the Levitical Priesthood and the Poor the Widows and the Strangers in Israel and we know that whilest that Livitical Priesthood of Signs and Types and Figures was yet unfinished and unfulfilled by Christ Jesus the Everlasting Priest That Law that gave and received Tythes was in force and it was sinful against God and contrary to his Law in any of Israel to withhold their Tythes and not to pay them and such as did robbed God and the Poor and the Prophet complained against them for then the Ordination of Tythes was of God and the Practise and End of them was good and
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
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
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
bind our selves in that manner and to give such Security so called lest we should betray our own Innocency and render our Cause to false Reputations in that behalf and lest we should fall into a Remedy to clear us of false Suspitions worse than the Suspitions themselves by laying our selves liable to greater suffering in answering to our Accusations falsly objected than our suffering can be by the Accusations themselves and evil-minded men do often take greater occasion against us in answering false Charges and groundless Suppositions laid against us than they can take by the false Charges and Suspitions themselves and so we cannot bind our selves as aforesaid to fulfil the Wills of men and thereby expose our selves to a far greater suffering to be taken in it for to escape a lesse II. But as for living peaceably in the Land and being subject in all just and good things to the King and his Government and not to plot against them nor to harm any person whatsoever but to be in love with all and in good behaviour towards all and to answer to any thing justly required of us This is our Principle to do and hath ever been our Practice and we are bound by the Law of God to perform this in every particular and we can fully make Confession hereof and testifie it in Yea and Nay according to the New Covenant and Christ's Command who hath said Let your Yea be Yea and your Nay Nay but not by an Oath nor binding our selves upon such Penalties and Forfeitures in Engagements by sums of Money out of the Counsel of God and our Yea and Nay in this and all other cases is more binding to us than all the formal Engagements of others and we make as much Conscience to perform our Yea and Nay as any others do their Oaths or Bonds and if we do not but do plot and rebel and be of evil behaviour towards any then let us suffer the same as if we had bound our selves in Forfeitures of great sums of Money and broken such our Engagements and no man need in any case bind himself upon such Pains and Forfeitures not to break the Laws of the Land when as the Justice of the Law will be executed upon him if he transgress it whether he bind himself or not beforehand not to break it and this is the thing we alwayes offer here we are if we bave broken any Law let us suffer according to the Law and if at any time we are found guilty of transgressing the Law let us then suffer accordingly whether Death or Bonds we crave no favour but the Execution of just Law And in the mean time being we are clear of Rebellion and other Transgression Who shall accuse us or who can reasonably require such or such Engagements of us to do or not to do or answer so or so seeing we must in Justice suffer the punishment of the Law when we transgress it which we must do if we are at any time guilty whether we beforehand bind our selves to the contrary or not And also if we should bind our selves by the Engagements of such and such Sums of Money to live quietly and not to rebel yet we should be no better trusted because thereof for that would not slay the principle of Strife and Wars in us but rather cause us to murmur because of our bondage and strive for liberty and also if we were men of dispositions to war and plot c. it cannot be supposed by reasonable men that any Engagement by any sum of Money would bind us from it upon occasion seeing we might hope in such attempts to save our Sums of Money and to gain far more advantage or else we hazarded to lose all and to gain a greater advantage if we were men of strife we would not doubt to attempt to lose a lesse and we being men not of strife we cannot bind our selves as aforesaid in this or any case neither can any in good reason desire the same of us if they rightly consider the case III. These things considered it is fully manifest That upon good Reason and a clear Conscience we do refuse and deny to give Bond and make such and such Engagements by Forfeitures of Sums of Money It is I say in good Reason and Conscience and not in any wilfulness or stubornness or contempt of Authority that we do it nor as though we were guilty in such mater suspected and durst not answer the Law but we do it to keep our Innocency clear and not to betray it into real cause of doubt that we are guilty 2. That we may not lay our selves liable to a greater suffering by answering false Suspitions and Accusations as it often happeneth in the proceedings in course of Law 3. That we may not come under men of evil prejudiced minds that seek more occasion against us than they have and we may not fulfill their wills and to give them occasion against us when as in the Accusations they have justly none 4. That we may not expose our selves to be entrapted and ensnared into greater Sufferings to avoid a less 5. That we may walk in the Doctrine and Command of Christ Iesus who hath commanded to let our Yea be Yea and our Nay be Nay and whatsoever Oath or Engagement out of the Counsel of God is more comes of the Evil which we may not do These with some others are Reasons and Causes why we cannot for Conscience sake bind our selves in such kind of formal Engagements out of the Will of God to do or not to do to answer this false Suspition or the other but we do deny it out of good Reason and Conscience And also there is no Example for it that we know among the Saints in former Ages that any of them ever bound themselves to any Kings or Rulers in any such kind of Engagements neither can we at this day but as I said If we transgresse the Law let us suffer by it if we are already or hereafter be found guilty we desire nothing but the just execution of just Laws and in patience we shall bear it but beforehand we may not bind our selves in formal Engagements out of the Will of God to promise upon Forfeitures and Penalties what we will do or say or what we will not do or say for at the Will and Disposure of the Almighty we are in all things and cases and it is our Principle and Belief That we abiding in the Fear and Counsel of God can be no other than peaceable just righteous and innocent in the Land So that whatsoever we may or do suffer for this case of denying to give Bond or engage our selves so and so as aforesaid it is for Truths sake and such our Sufferings are Persecution and unequal and we must commit our Cause to God who will plead it in his season if that we are persecuted for the cause of groundless Suspition and because we cannot engage
man we must be obedient by doing and not withhold our Just Obedience but in the Cases of Conscience to wit in the matters of Duty to God and of Worship Faith and Religion towards him we must only be obedient to God for it is he that teacheth and requireth obedience in all those things and if any thing be commanded of us by the present Authority which is not according to Equity Iustice and a good Conscience towards God to be done by us we must in such Cases obey God only and deny active Obedience for Conscience sake and patiently suffer what is inflicted upon us for such our disobedience to men and we must choose Obedience to God rather than man though we suffer because thereof And this is our Principle and hath ever been our Practice to obey Authority by doing or suffering not disputing whether the Authority in it self be absolute of God or not yet being an Authority over us we are to obey it either by doing or suffering because it is an Authority and not to plot rebel or rise up with carnal weapons against it and thus must our Obedience be to the King and his Government And if that in any thing of the Commands of the King we cannot be obedient for Conscience sake in the Cases of Conscience and when ought is required different or contrary to the Law of God we have Example hereof in the Scriptures of many of the Servants of God that could not in all things yeeld Obedience to the Laws of Nations and Commandments of Kings when they required ought to be obeyed contrary to their pure Consciences as in the Case of the Three Children Dan. 3. they could not obey the Law and Command of the King though it was absolute but refused Obedience and suffered for it and Daniel also himself disobeyed the Kings Law and Commands Dan. 6. and the Apostles the same when they were commanded by the Authority of that City and Country To preach no more in the Name of IESUS Act. 4. 17 18. They did not obey the Command of the Rulers in that case but went on and preached Iesus in disobedience and contrary to the Command of the Rulers And by these and many other Exumples it is apparent that it is justifiable in the sight of God and that it was practised by the Servants of God in former Ages even Disobedience to Kings and Authorities in the Matters and Cases commanded contrary to the Law of God and a good Conscience and their Example may justifie such now in the same Practice in the same Case if they walk therein by the same Principle V. And thus it is manifest That if we at any time be found not in full obedience by doing in all Cases and Things to the Laws and Authority of this Kingdom it is not out of Contempt unto or Rebellion against the Kings Person or Government It is not I say on that account but for good Conscience sake and because we must obey God rather than man when and where their Commands stand in opposition the one to the other and this is that we may keep our Consciences clear in the sight of God from disobedience against him which is our care and endeavour by all means and when any thing is required of us to be done which we cannot do with a clear Conscience in the sight of God such Commands we cannot yeeld Obedience unto and yet it is not out of Wilfulness Stubornness Contempt or Rebellion against the Authority but it is for this End and Cause that we may not sin against God nor against our own Consciences by doing any thing which is contrary thereunto lest we should bring the Wrath of God upon our own Consciences So that all these things rightly considered it doth appear 1. That we acknowledge Magistracy and Authority to be the Ordinance of God to be exercised and executed in the Kingdoms of the World among men 2. That Iust and Righteous men are the only persons fit to execute Iust Laws and Authorities in the Earth 3. That we acknowledge this present Government of King Charles and that according to the Purpose of God it is now set up 4. That we are to be obedient by doing or suffering in all things to the Authority of the King as the Supream Authority 5. That if in any case we are disobedient thereunto and cannot wholly perform every Command by doing yet it is for Conscience sake to God and that we may not sin against him and not out of Rebellion or Contempt of the King or his Power And all these things truly considered if we do suffer Tribulations Afflictions and Imprisonments under and by this present Authority for and because of our Profession and Practice of Religion without evil or wrong doing to our Neighbours Persons or Estates though we do not in the things contrary to our Consciences obey actively this present Authority yet we are persecuted for the Name of Christ and as so we receive our Sufferings and not as for Contempt or Denyal of Authority or as Rebellious against it but for Conscience sake to God our Sufferings are and our unjust Persecution will be upon our Enemies in the effect and reward thereof with great Indignation and Wrath from the Lord God that rewards all according to their works Thus much about Government And now I shall shew what Persecution is in it self CHAP. VI. Concerning Persecution what it is in it self and how great an Enemy it is to the Kings Person and Authority 1. PErsecution is when a Person or a People do suffer Tribulation Affliction Imprisonment Bonds or Death whether by a Law or without the Law for and because of his or their Principle and Practice in Religion As when a Person or a People are reproached falsly accused imprisoned or put to death only for and because of their Religion sake when as no evil-dealing in the things between man and man can be justly charged and proved against them but only because they are righteous and walk in the wayes of the Lord and cannot conform to the wayes and vanities of this world but are separated from it in its Prophaness and in its formal Profession also of Religion and because thereof Sufferings are imposed upon them while yet they walk justly innocently and harmlesly towards all men This is Persecution for Conscience sake and such are persecuted if so be they suffer for and because of Righteonsness sake and because they will not deny their Principles nor Profession of Religion nor conform to Times nor Laws contrary to a good Conscience and yet suffer because hereof this is Persecution 2. Persecution is when a Person or a People is afflicted and any kind of Sufferings imposed upon them whether by any Authority or without Authority and only because they are of such a Profession and Practice in Religion though yet their Profession and Practice in their Religion is not perfectly according to God nor by the exercise