the Church of Rome and Justifiable in the Church of England It s left to the serious consideration of all that loves true Freedom rather then cruel Bondage whether it be not far better to accept and trust the King for the Liberty and Freedom promiseâ— in his Princely Declaration and since often confirmed by expressing the reality and sincerity of his Resolutions therein theâ— labour to uphold those Laws and Tests that may inable those Church of England Men to prosecute their cruel Intentions and Resolutions in those Orders express'd which tho but the Orders aâ—d Resolutions of the Bishop Justices and Grand Jury of one County yet without much straining may be taken for the general Resolutions of the Church of England whose Practice hath spoken forth as much Yet one thing more coming to my view I leave to be considerâ—d the Author of the Letter saith The Church of Rome doth not only dislike the allowing of Liberty but byits Principles it cannot do it I answer Is not the Principles of the Church of England and some others not far different tho Dissenting froâ— them the same their practices have evinâ—ed it However the King hath not only declared it to be his Principle That Conscience ought not to be forc't and that all Men ought to enjey the Liberty of their Conscience but hath performed the same accordingly And when the former King Charles the Second had giveâ— out a Declaration to that purpose what opposition did the Church of England make against it pretending a dislike of the manner of it but never offered to do in a way which they might account legal but rather crush'd it in the Bud plainly manifesting their Principles to be such that none should enjoy that Liberty but themselves and now are greatly offended that the King that now is hath done it so that its evident it should never be done if they could help it And now whether it be not best for the Dissenters to chuse the New Friends before the Old but they say This will not hold its good to hold it while we can and if it be taken away we are but where we were before some in Goals till Death set them at Libeâ—ty and others Goods spoyled by the worst of Men being let loose for that purpose and no guard for them unless purchased with the loss of a good Conscience I further answer suppose the Principles of the Church of Rome be such the Church of England is the same but can neiâ—her of these be Converted from such Principles they are not likely while they account them Just and Good Now that the Church of England do so account them their Sentiments in the Devonshire Orders do manifest and their Resolves to prosecute them accordingly and what else can be expected should hinder â—hâ—m for they will have their Saâ—rifice tho without Mercy to the poor Widdows and Fatherless for if they will not come to Church and stay their all the timâ— of their Divine Service they must have no Relief by theiâ— Devonshire Law and so here 's liâ—â—le hope of the Conversion of the Church of Eâ—gland from this Pâ—inciple and therefore its good that thosâ— Laws may be taken away that gives thâ—m pâ—wer to put them in Practice And now whâ—â—her that the King if his Principles were such as these Men suâ—geâ—t but himself otherwise affirms whether there be not a possibility that he may be Converted Was not Paul while Saul a Persecutor yet by the Lorâ—s Power Converted King Manasseth the like And now whether there is not as much hope of this Kings Conversion as the Church of England's if not from his Religion yet from this Principle which yet he hath declared is not his Principle and by his Practice hath put a limit to the same and proposed a way to cut oâ—f its Power forever and settle Fâ—eedom Liberty of Conscience so that it shall not be in the Power of after Ages to alter it and so let 's try whether the King intends as he says and let a Parliament when called be ready to joyn with him therein and I doubt not but the Everlasting â—lmighty God will add a Blessing unto a Work so acceptable to him And therefore let me conclude with this The Lord Bless and Prosper the King in this Work he hath begun and discover all the secret Conspiracies Councells and Contrivings of all that design to oppose or hinder the same and Crown him with Everlasting Life in the World to come Page 4. Line 10. for the read then p. 6. l. 8. f. Persecution r. Prosecutioâ— l. 25. f. Act r. accompt p. 7. l. 1. f. to r. of A Perswasive to Moderation to Church Dissenters in Prudence and Conscience Humbly submitted to the King and his Great Councel By one of the Humblest and most Dutiful of his Dissenting Subjects Remarks upon a Pamphlet Stiled A Letter to a Dissenter c. In another Letter to the same Dissenter Vox Cleri pro Rege Or the Rights of the Imperial Soveraignty of the Crown of England Vindicated In Reply to a late Pamphlet pretending to answer a Book entituled the Iudgment and Doctrine of the Clergy of the Church of England concerning the King Prerogative in dispencing with Penal Laws In a Letter to a Friend Advice to Freeholders and other Electors of Members to serve in Parliament In Relation to the Penal Laws and Tests In a Letter to a Friend in the Country Reasons for the Repeal of the Tests In a Letter to a Friend in the Country Old Popery as good as New. Or the Unreasonableness of the Church of England in some of her Doctrines and Practices and the Reasonableness of Liberty of Conscience In a Letter from a Private Gentleman in the Country to his Friend a Clergy-Man in the City The Great and Popular Objection against the Repeal of the Penal Laws and Tests briefly stated and considered Pax Redux Or the Christian Reconciler In Three Parts Being a Project for Re-uniting all Christians into one sole Communion Done out of French into English by Philip Ayres Esq. Three Letters tending to demonstrate how the Security of this Nation against all Future Persecution for Religion lys in the Abolishment of the present Penal Laws and Tests and in the Establishment of a New Law for Universal Liberty of Conscience A Rational Catechism Or An Instructive Conference between a Father and a Son. By the Author of the Three Letters All Sold at the Three Keys in Nags-Head-Court in Grace-Church-Street over-against the Conduit
THE PLEA OF THE Harmless Oppressed Against the Cruel Oppressor With Allowance THis Kingdom having suffered great Miseries and Calamities for several Ages and Generations past and of late have been in a shaking unstable State and Condition by reason of the great Animosities and Divisions amongst the Inhabitants â—hereof and especially touching matters meerly concerning the Worship of God which alone belongs to the Great God to appoint and order whose Prerogative alone it is to rule in the Consciences of Men for whatsoever is not of Faith is Sin and the Scriptures â—aâ—th Let every one be fully perswaded in his own mind And now such is the dark depraved state of Man-kind that tho his understanding be so darkned and his mind thus blinded by the Prince of Darkness who rules in the Hearts of the Children of Men that he is always aspiring and meddling with those matters that God hath reserved alone to himself viz. to prescribe Rules and make Orders for the Worship of God tho the Lord hath threatned that because their fear to him is taught by Mens Precepts he will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall Perish c. Jer. 29.13 14. Notwithstanding tho men generally in this Kingdom profess Scripture to be their Rule yet with what Violence and Cruelty hath the contrary been practised what Laws have been made under severe Penalties to force People to this or that Religion whether they have Faith in it or no or whether it be the true Religion or no for tho some that have been violent in forcing yet concludes there is no infallibility and so as some have been thus wicked in forcing others weak in conforming having been thus put on the Rack either to suffer the loss of all that 's near and dear to them in this World or make Shipwrack of Faith or a good Conscience and of everlasting Life in the World to come but others have been so stedfast and resolved so as not to Wound or Dâ—file their Conscience what Sufferings both in Prisons and spoyling of Goods have such undergone this present Generation may afford pregnant and plentiful Examples And now on serious consideration of those violent Practices in forcing in matters of Religion and generally by Men of no true Religion the forcing of many contrary to their Consciences to preserve their outward Interest and ruining others who chose rather to lose their outward Concerns to preserve their Conscience whether this hath not been one of the greatest causes of those great Revolutions Devastations and Overturnings that have happened in these latter Days let the wise in Heart judg And then what can better tend to the Stability Peace and Union of the Kingdom then the removing the causes aforesaid viz. those Laws by which many conscientious People have been Destroyed and others divided in their Hearts one from another and set one against another and indeed even the worse of Men let loose to serve the Devil conscientious People prohibited to serve God in the way they were fully perswaded God required of them And the Lord having now put it into the Heart of our King to relieve many under those great Oppressions and to propose a way for a future Settlement as by his Princely Dâ—claration is exprest in which he hath exceeded all his Ancestors that went before him of what wâ—ight is it for all his Loyal Subjâ—cts to joyn Heaâ—t and Hand with him in this Blessed Work so much tending to the Glory of Almighty God the Honour of the King and the Peace and Tranquility of this Kingdom And now there being a Generation of Men that appears greatly in opposition to this Work so happily begun contrary to the expectations of many which as the Heart of the King is upright before the Lord the Everlasting God will stand by him therein and frustrate all the Councels of those that oppose him which generally are such whose Interest is greatly concerned therein who may greatly pretend Worship as sometimes Demetrius the Silver-Smith did when his Crast was in danger And now there being several able Pens that have writ on this Subject to assert the Rights of Liberty of Conscience and Answer the great Objection to the contrary viz. Thaâ— if these Laws and Tests be taken away the great danger that may ensue thereby even the flowing in of Popery like a Flood Which Objection tho it have been suâ—â—iciently answered yet it was before me to cast in my Mite and offer a few Lines on this account having taken notice of a certain Pamphlet entitâ—led A Letter to a Diâ—senter and some Passages therein it s not my purpose to answer Particulars it being sufficiently done by other Hands The drift of that Paper seems to shew the daâ—ger of Repealing the Tests as if there weâ—e no other way to keep out Popery whose Principles and Practice have been so Dangerous and Cruel insinuating as if all the promises of free Liberty in the Kings Declaration were but pretences to bring in a greater Bondage and that those Addressâ—s to him were â—irst drawn for that purpose and indeed as if tâ—e King in his Dâ—claration were not Sincere but Falacious also intimating how safe it may be for the Church of England to be continued in Power what Indulgence she may give saying p. 5. If you had to do with thosâ— ridged Prelates who made it a matter of Conâ—ience to give you the least Indulgence c. but kept you at an uncharitable Distance and evâ—n â—o your more reasonable Scruples continued â—â—iff and inexorable For answer What kept out Popery before the Test was made it being but about â—ifteen Years old and whether it may not be kept out for the future without the Test as well as before it seems to me that ways sufficient have been proposed And as for the Kings sincerity in his Declaration for Liberty of Conscience what could he have done more then he hath done to assure his Subjects of his reallity therein and that they may confide in him accordingly but these Fears seems to arise from groundless Jealousies rather the just cause and evil Suspition usually proceeding from an evil Disposition that would uphold its own Interest more then the publick Good and would have a Liberty to keep others in Bondage And as to what the Church of England may do to give Indulgence and that if you had to do with those ridged Prelates c. some of their former Practices and Resolves may sufficiently manifest whereof some Instances may be given I may give two first the Orders of the Quarter Sessions in the County of Devon three of them in Print coming to my Hand the first the tenth of Ianuary 1681. the second the twenty fifth of April 1682. and the third the second of October 1683. to all of them is annexed the great Appâ—obation and Commendation of the Bishop of Exon with his order for all the Clergy in his Diocess
to publish the same the â—ext Sunday after tendred to them I think it too large to expose them all in Print but I think it convenient to Print the last of them and I shall mention Particulars of their Resolves in the former with some Observations thereon and then lâ—ave iâ— to the Moderate to judg But before I go on with this it coming to my mind what the Author of the Letter saith viz. It is not â—o long since as to be forgottâ—n that the Maxim was That it is impossible for a Diâ—senâ—er not to be a Rebâ—l I may give a few Words in Answer hereunto It seems this to be the Maxim of the Church of England I sâ—ppose none questions but that the Bishop Justices and Grand â—ury oâ— the County of Devon were Church of England Men. And in their Preâ—ace to the â—irst Order of the tenth of Ianuary 1681. they thus express themselves viz. Forasmuch as Religion is the Foundation of Civil Government and while Faction and Schism is allowed and permitted in the Church we can never expect Peace and Quiet in the State and observing at this time as we have by sad Experience heretofore that those that dissent from us in our Established Religion of what Perswasion soever tho at seeming Variance and Difference among themselves yet they agree in their wicked attemps upon the Government and their traiterous Plots and Designs against the Kings sacred Person And therefore do unanimously resolve effectually to put the Laws in Execution against all Dissenters whether Papists or Sectaries And so by this its manifest that its their Maxim and â—o you may see what Quarter the Dissenters are like to have from the Church of England And in their Order of the second of October 1683. they thus express themselves We have been so abundantly convinc'd of the Seditious and Rebellious Practises of the Sectaries and Phanaticks who through the course of an Hundred Years since we were first infected with 'em have scarce afforded this unhappy Kingdom any interval of rest from their Horrid Treasons as that we must esteem 'em not only the open Enemies of our established Government but to all the common Principles of Society and Humanity it self wherefore that we may prevent their horrid Conspiracies for time to come we resolve to put the severest of the Laws which we find too Easie and Gentle unless enlivened by a vigorous Execution in force against ' em Now observe O how horrible Zealous and Charitable are these Church Men of England it seems nothing but a vigorous Execution of those Laws will serve their turn and what these Laws are may be seen in a Book lately put forth called Draconica which one whereof at least is Death without Conformity Are these the old Friends that the Author of the Letter talks of We may well say From such Friends Good Lord dâ—liver us far better venture to cast our selves on the new May we not justly reason aâ— the foâ—r Leperous Men did that were without the Gate of Samaria 2. Kings 7.3 4. That if they staid there they must Dye and the like if they went into the City and then resolved to fall into the Hoste of the Assyrians c. And what is our case better in relation to â—ur old Friends for by these Lawes here is nothing but loss of all visible Enjoyments for the Conventicle Act will soon fetch all that away and the Thirty fifth of Elizabeth takes Life and all aâ—d no Ransoâ— to be accepted but the Shipwrack of a good Conscience and so everlasting Life a dear purchase indeed And as for the former Wars in this Land may not the ground of them in a great measure be imputed to the violent Persecution of Church of England Men against People for their Consciences and as for the late Rebellion were none ingaged therein but such as these Men call Sectaries and Phanaticks It s well known to the contrary Was not Monmouth a Church of England Man And the Lord Gray a Church of England Man And other eminent Men who suffered and the most part of those that were coâ—demned on that account were such as did frequent the fervice of the Church of England so that the Church of England Men are â—ot the only Men free of thâ—t which is charged upon Dissenters And in their Order of the Tenth of Ianuary 1681 they say We order and agree that all Church-Wardens and Overseers for the Poor that shall give and allow any Relief to any that are able of Body and do not repair every Sunday to their Parish Church and there abide Soberly and Orderly during the whole time of Divine Service no such contribution in the passing their Act shall be allowed What Law there is for this I know not some wise Church Men of some eminency have declared their opinion otherwise but it seems by this Devenshire Law the Poor must come to Church or Starve and the Bishop highly appâ—oves this Order and saith They that signed it which were Twenty eight Justices of the Peace Have approved themselves good Subjects to his Majesty true Sons of the Church of England and good Patriâ—ts of their Country The Lord will have Mercy and not Sacrifice but these Men will have Sacrifice without Mercy And in their Order of the Twenty fifth of April 1682. they say Tâ—at no Person shall be permitted to keep Ale-Houses but such as repair to Church and produce a Certificate that they have at least twice in the Year last past received the Sacrament of the Lords Supper according to the usage of the Church to England Observe it seems right or wrong they must receiâ—e it or not sell Ale tho they Eat and Drink their own Damnation it s the usage of the Church of England but I find no such usage in the Church of Christ and now consider here is Sacrifice required but no Mercy to Body nor Soul. And in the same Order they say And we would have all those Schismatical Factious People who upbraid us with the countenancing Debauchery Ludeness to look back upon the late times and they will find it was their Schism and Rebellion and which was prologued with such an entry as this too which at first weakened and at last brake down the Banks of Government and let in upon us a deluge of Proâ—ainness and Irreligion These Men would seem greatly to be againsâ— Profainness and Irreligion and Zealous for Worshâ—ps and Services Have they forgot that within the memory of some yet alive how there was a Book for Recreation to be used on the Sunday for Dancing and other Sports was this to suppress or incourage Profainness and Irreligion and by whom was that Book set forth and ordered to be read in all Parish Churches in the Kingdom and several Ministers suspended for refusing to râ—ad it and when the Church of England after a time of interruption came again into her Seat what a Flood of Wickedness followed so that the King