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
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
was then pleased to give forth a Declaration against it expressing that hâ— was ashamed of their Drinking of Healths and other looseness or to that effect And now these Men would throw all the Dirt they can upon Dissenters and wipe their Mouthes as if the Church of England were the only spotless Assembly there 's an Eye open that sees them and how consciencious sober Men have Suffered by them many of the Goals in this Kingdom are witnesses thereof many others Particulars may be taken notice of in these Orders worthy of observation wherein that Spirit is manifested that under the profession of Zeal for God the Honour of the King and the Preservation of the Established Religion as they say have Persecuted and Ruined many Soâ—er Coâ—scious and Industrious Families and People and the Bishop highly applauds these Orders and gives order for the reading of them by the Clergy of his Diocess in their Parish Churches and subscribes to it Tho. Exon. And because the Author of the said Letter to Dissenters saith If you had now to do with those ridged Prelates c. I will give one instance more as before hinted of a Prelate now or very lately in being A certain Prelate acting as a Justice of the Peace with some other Justices convicted a Meeting of Dissenters twelve Miles from their Homes on the Oathes of two credible Witnesses as they say one of which not long after was convicted for Perjury and stood in the Pillory for the same Seven of these Dissenters coming before the said Prelate or Bishop and because it was so far from their Homes borrowed each of them a Horse or Mare to ride being fined Three Pounds a piece they were all kept Prisoners in the Bishops Palace until about seven at Night it being in February and in the mean time all their Horses taken away tho not their own nor either of the Owners at the Meeting and sold or conveyed them away the Horses were worth Thirty two Pounds Ten Shillings the Owner of one of them redeemed his Mare for Seven Pound and it being alledged that the seven Horses were not sufficient to pay the Fine they ordered them to be had to an Inn and strip of their Cloaths it being dark about seven at Night One of the Dissenters when they were come into the Street said They would not go into an Inn but if they would strip them they should do it in the Street and there made a stand and a Concourse of People coming about them and they declaring their unchristian dealing with them the Executioners were almost ashamed and left the Prisoners the Townsmen standing by them and promised not one Cloath should be taken from them and so they returned with the loss of the seven Horses Now what the Author of the Letter accounts ridgedness is a Question if these Actions do not render these Men ridged Prelates let Men of Moderation judg many other particulars of Cruelty may be instanced that Men of Civility and Humanity would even blush to hear of acted by force of those Laws utterly contrary to Christianity and Humanity by Church of England-Men upon the Dissenters which these Devonshire Men in one of their Orders do account the open Enemies to all the common principles of Society and Humanity it self and now let the rightâ—ous just God judge between us if Principles may be judged by Aâ—tioâ—s who are the greatest Enemies to common principles of Society and Humanity and if these Church Men do intend what they say what Conscientious Man can â—â—joy a being amongst them wiâ—hout Conformitâ— to their Oâ—ders They further say in theiâ— Order of the twenty fifth of April 1682. Having found the good effects of the Order and Resâ—lutions agreed on last Sessions for the putting the Laws in Execution against Dissâ—nters it having wrought so great a Reformation and in those parts where it was observed reduced most of those wandering People into the Bosom of their Mother Church which they had undutifully forsaken wâ— are incouraged and resolved chearfully to proceed in the Method we have begun But the Everlasting Almighty God hath beheld you and heard the Cry of many poor Widows and Fatherless who have been crush'd by your oppressive Laws and cruel Exâ—â—câ—tioners aâ—d put a stop to your Carriere and at present put a limit to your Power for his Name sake and Elects sake But now let me a little inquire into the good effect of your Orders and Resolutions the great Reformation wroâ—ght â—hâ—re 〈◊〉 you saâ— You have reduced many wandering People inâ—o the Bosâ—â—â—f their Mother Church c. your mâ—aning is they coâ—e to 〈◊〉 but are they converted conscientioâ—slâ— to come there 〈…〉 come only for fear of your â—ruel â—nâ—entâ—ons to put th◠〈◊〉 Excecuâ—ion upon them doubtless on the lâ—â—ter Accoâ—nt 〈…〉 they are but Proselites or Hypocriteâ— seems sâ—ch Members 〈◊〉 wel with your Church but whaâ— Beneâ—â—â— or â—ewaâ—d are â—ou lâ—ke to have from God or Man thus to make Pâ—oâ—â—lites or Hâ—pocrites how many poor Souls havâ— you by your cruel Laws anâ— Excecutioneâ—s made to violate their Consciences and make shipwrack of Faith I think the present thinness of your Assemâ—liâ—s may by this time convince you that you made but Hypocrites iâ—stâ—ad of Converts consider seriously was it ever the Practice or Order of Christ or his Apostles thus to force People to the Woâ—ship which he set up and they practiced was it not theiâ— way to convince by a holy and humble Life and Conversation and sound Doctrine If you Object There were then no Christian Magistrates I answer If Christ Iesus had seen need of them for his Work he could have Called and Converted them but his way was to intreat and perswade by Love and not to compel by Force And now O that you had Hearts to understand Eyes to see and Ears to hear for the Violence and Oppression done by you to many of the Lords People and Repent of your Doings for God hath heard the Cry of the Oppressed and is risen for their Deliverance and do not strive to uphold those Laws which God will remove and be still and quiet least you be found Fighters against God and the Lord break you to pieces For what ever your Imaginations are that God that hath the Hearts of Kings in his Hand hath put it into the Heart of our King to relieve many of the Lords Oppressed People break the Yoak of the Oppressor and the Lord will stand by him in this Work and overthrow the Attempts and confound the Counsels of them that oppose him many hath been the eminent Deliverances and Preservations the Lord hath afforded him and who knows but that he hath reserved and brought him to the Crown for this very purpose for the Work is the Lordâ— that he hath begun its very acceptable to him and what Peace and Quietness â—ath his Subjects enjoyed under his Government only some that disturb themselves with their own Fears because