man rather than of exercising Authority over them as to their Religion and manner of Worship in that he was not provoked to anger against them nor at all displeased with them for their enterprizing the building of the Temple without either his Command for it or knowledge of it and for that they desisted not from building though they thereunto were required till the matter was made known to the King by the chief Governours for the King on that side the River And what reason is here then for any to quote the example of Darius as if he exercised authority over the Jews as to their building the Temple and as if they could not righteously enterprize it without Command from the King being first had for it seeing that when they began to build they were so far from having the Kings Command for it as that the King knew not of it till by his Governours he was informed of it and that the work went fast on and prospered in their hands and also seeing that the Governours for the King could not cause them to cease but till the matter came to the King that from the King they might know his pleasure therein And after the Interruption by the force and power of the former Artaxerxes Ezra 4. 23. and in the Reign of this Darius is it not manifest by the Scriptures that the Jews again began to build the Temple by the Command of God only through the Prophesying of the Prophets Haggai and Zecharia Ezra 5. 12. Hag. 1 1 2 3 4 7 8 Hag. 1.1 12. And was not the spirit of Zerubbabel the Governour of Judah and the spirit of Joshua the High Priest and the spirit of all the remnant of the People by the Lord stirred up to work in the House of the Lord of Hosts their God Hag. 1. 14. And in that they could not be caused to cease but till the matter came to the King did they herein disobey the Governours for the King in contempt to his Government or rather was it not because the eye of their God was upon them Ezr. 5. 5. for did not they begin their work in obedience to the voice of the Lord their God and continue it in the fear of the Lord Hag. 1. 12. and was not the Lord's presence with them in their work as in that which is written Hag. 1. 13. I am with you saith the Lord And when the matter to wit of their building the Temple was made known to the King by Letter to him sent to that end from his Governours that were on that side the River did the King at all render the Jews as disaffected to his Government or disobedient to Magistrates or inconsistent with his Laws or did anger at all kindle within him against them for their enterprizing the building without his knowledge of it or commission for it or in his Decree did he at all intermeddle with them in their building either by his Commands to his Governours or by his own Commands to them except those Commands of his to his Governours to assist the Jews out of his Goods as to their great expence in building that they might not be hindred in their work and for Sacrifices to be given them day by day that by sweet savours offered to the God of Heaven they might pray for the life of the King and for the lives of his Sons Ezra 6. 8 9 10. for in the King's answer to the Governours that sent to him did not the King command the Governours not at all to meddle with the Jews in the building of the Temple but to let them alone that in peace they might build the Temple themselves in that which to them he saith Ezra 6. 6 7. Be ye far from them let the work of this House of God alone let the Governour of the Jews and the Elders of the Jews build this House of God in his place And did not the King by his Decree also protect them and strengthen their hands and inforce it by a great penalty and what in him lay did he not promote the continuance of their Protection by his Successors rather than to exercise authority over them as to the Temple and Worship of God as you may reade in Ezra 6. 11 12. And was not this also of the Lord who turneth the hearts of Kings as he pleaseth and not of the Heathenish nature as it is written Ezra 6. 22. For the Lord had made them joyful and turned the heart of the King of Assyria unto them to strengthen their hands in the work of the House of God the God of Israel And the Temple being finished in the sixth year of the Reign of Darius the King Ezra 6. 15. the Worship of God in his Reign was so established according to the Commandment of God Ezra 6. 16-22 as that here seems to be no need of a Reformation as to the Worship of God by Artaxerxes his Successor who by some is quoted for the Reformation of the Church And if in any thing the Church was not perfectly reformed as to the Worship of God might not the Worship of God as well be reformed by the Commandments of God in the Reign of Artaxerxes as they by the Commandment of God began to build the Temple in the Reign of Darius without either his Commission for it or knowledge of it May not the Reformation therefore by Artaxerxes the latter mentioned in Ezra 7. rather relate to the Civil Government of the Province of Judah which as yet was not reformed according to the Law of God than to the Worship of God in his Temple for when the Jews were not in Captivity but as free-men at liberty in their own Land were they not by the Ordinance of God both to be governed by Magistrates that knew the Law of God and also according to the Law which by God was given to Moses for their Government And to that end had not Ezra prepared his heart both to seek the Law of the Lord and to teach in Israel Statutes and Judgments Ezra 7. 10. And was not the hand of the Lord upon Ezra as well for the setling of the Civil Government in Judah according to the Law of God as for another return of the Jews to their own Land when Ezra made request to Artaxerxes the King who granted him all his request according to the hand of the Lord his God upon him Ezra 7. 6. for together with the King's Commission to Ezra given for all the People of Israel and the Priests and Levites that were within his Realm to go with Ezra that were minded of their own free-will to go up to Jerusalem was not Ezra as the King's Commissioner sent by Authority of the King and of his seven Counsellors to enquire concerning Iudah and Ierusalem according to the Law of God And over all the Land of Iudah and in Ierusalem to settle Magistrates and Judges that knew the Laws of God and to teach them
Law of God compel any of his true worshipers to worship him by the force of Secular penalties punishments or is that worship acceptable to God which is by compulsion and force And to that which perhaps by some may be said That the penalties and punishments herein mentioned are the judgments and executions of the Law of the King I say are God's true Worshippers by the Laws and Prescriptions of men to worship God after that manner which is contrary to that which by the Law of God is prescribed for his Worship or are they by penalties and punishments to be forc'd as to the Worship of God contrary to their Faith and to what they believe to be the true Worship of God and against their Consciences And was not the Law of God then the Law of the King also when the King by his Decree had established it as his Law to be administred in their Judicature Is not therefore that part of the King's Decree which in Ezra 7. 25 26. is contained intended by the King of the exercise of his Civil Power for his reforming of the Magistracy and outward Judicature in the Province of Judah for the Civil Government of the Jews according to the Law of God as to their outward man as in the Wisdom of God Ezra should be guided to direct it and not for his reforming of the Church as to the Worship of God for as to what in his Decree related to the House of God and his Worship and to the Ministers thereof did not his Decree end as to the before-mentioned with the end of the 24th verse of that chapter or did the King at all reform the Church as to the Worship of God otherwise than as by his Decree he submitted the reformation of it to the Commandments of God himself and by his ordering that to be diligently done for the House of the God of Heaven which either was or should be commanded by the God of Heaven as in ver 23. and also as by his Decree he protected the Jews in the free exercise of their Liberty as to their Consciences in their obedience to the Commands of God as to his own Worship and Service And as to that which perhaps by some may be objected That these penalties and punishments may be executed as to the matters of Religion and Worship because the Law of God is as well there mentioned as the Law of the King viz. Whosoever will not do the Law of thy God and the Law of the King c. To which I answer Was not the Law of God by the Law of the King established to be administred in the outward Government of the Jews as to the things of their outward man and to be executed upon Offenders in their Civil Judicature according to the nature and degree of each transgression as by the judgement of the Judicature they were sentenced whether unto Death or to Banishment or to Confiscation of Goods or Imprisonment for were not the Jews in their liberty from Captivity to be judged and governed according to the Law of God even as to the things of the outward man and by Magistrates and Judges that knew the Law of God And were not the Kings of Israel therefore to have â—ut 17. 19 20 a Book of the Law of God and therein to read all the dayes of their lives that they might learn the fear of the Lord their God and keep the words of his Law and his Statutes to do them and that their hearts might not be lifted up above their Brethren nor they turn aside from the Command of God neither to the right-hand nor to the left And in order to the administration and execution of the Law of God in their Civil Judicature was not Ezra therefore after the wisdom of God as his guide by the King's Decree to settle Magistrates and Judges that knew the Law of God and to teach them that knew it not for had not Ezra prepared his heart to seek the Law of the Lord to do it and to teach in Israel Statutes and Judgments And did not the King direct his Commission to Ezra as to a Scribe of the â—ra 7. 11 12. Law of God and a Teacher of the words of the Commandments of God and of his Statutes to Israel And do not Statutes there relate to State-Government and Civil Judicature And was not Ezra by the King and his seven Counsellors sent to enquire concerning Judah and Ierusalem according to the Law of his God were not therefore these penalties and punishments in the administration of the Law of God by Magistrates and Judges which knew the Law of God to be executed upon malefactors for their capital or criminal offences against the Law of God rather than upon Innocent and regular people for the exercise of their Faith and Consciences to God in his Worship and Service And may not these penalties and punishments be annexed by the King to inforce his Decree and accordingly to be executed upon any of the Jews adversaries that at any time should oppose this his new Constitution of the Magistracy for the Government of the Jews according to the Law of God for had not the Jews many potent Adversaries nigh them who waited opportunities to mischieve them as in the case of the building of the Temple were not many exasperated against the Jews lest by it their Idolatrous High-Places should be clouded So in time might not their potent Adversaries be exasperated at this new Reformation of the Magistracy for their Civil Government according to the Law of God in which they had not the same opportunity as Lords of their own Rule to tyrannize over the Jews as formerly And withall may not these executions viz. unto Death or to Banishment or to Confiscation of Goods or to Imprisonment the rather be thus particularly signified and expressed thereby to demonstrate the greatness of their Authority by the King's Commission for the administration of the Law of God in their Civil Government and the ample Power which by the King's Decree was given them for the execution of Judgement in their Judicature as to the things of the outward man Which Power here thus largely extended was afterwards denied them by the Romans when under their Dominion it was not lawful for the Jews to put any man to death Iohn 18. 31. And as to that which in this kind is objected by some of the examples of the Kings of Israel and Iudah viz. That they exercised Authority in the matters of Religion c. and that therefore Christian Magistrates may now yea and that they ought so to exercise their Power and Dominion over Christians as even to force and compel them as to the maner of the Worship of God though it be contrary to their Faith and against their Consciences To which I answer first Do not the Statutes of several Kingdoms in Christendom differ as to the matters of Religion and their manners and
The QUAKERS Vindicated from the Calumnies of those that falsly accuse them as if they Denyed MAGISTRATES and Disowned GOVERNMENT And as if both in Principle and Practice they were inconsistant with either In which is shewed That the true and sincere Quakers so called for of them I write are in the Spirit and Principle in which the Justice of Magistrates is obeyed and in which Magistrates are to administer their Government and that by their practice in good works they fulfill all just and good Government And that they have God's Authority for their meeting together to worship Him and the Name of Christ which is above every name to meet in And that their Worship in Spirit is allowed by the Scriptures of Truth and the practice of the Primitive Christians which was before either the Liturgie or the Masse-book was And that people in the matters of Religion and the Worship of God should rather be instructed and led by the Spirit of the Lord in Gods Authority than driven by the terrour of Magistrates and forc'd by the penalties and punishments of the outward Laws of Men. Also several Objections answered as to the exercise of Secular force and compulsion over the Conscience in matters of Faith Religion and the Worship of God By EDWARD PYOT But truly I am full of power by the Spirit of the Lord and of judgment and of might to declare unto Jacob his transgressions and to Israel his sin Hear this I pray you ye Heads of the house of Jacob and Princes of the house of Israel that abhor Judgment and pervert all Equity they build up Zion with blood and Jerusalem with iniquity Mich. 3. 8 9 10. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for the unholy and prophane c. 1 Tim. 1. 9 10. The Quakers vindicated from the Calumnies of those that falsly accuse them as if they denyed Magistrates and disowned Government c. IT is no strange thing if there be a talk among some people that the Quakers so called do deny Magistrates and disown Government for such there were in the times of Christ and of his Apostles who of malice some and others of ignorance slandered both Christ and his Apostles and the most sincere Christians of all Ages since with such false accusations and scandalous reports it was through envy and slander that Christ was by the Jews delivered as a Malefactor in this kind as Pilate well knew whom the chief Priest the Bâ—ders and Scribes with their multitude accused of perverting the Nations and forbidding to pay Tribute to Cesar and of stirring up the people and this they did under pretence of friendship to Cesar who in their hearts they hated they told Pilate that he was not Caesar's friend if he let him go when he sought to release him as finding no fault in him and cryed for Barrabas to be released who did indeed prevert the people and made Insurrection and committed Murder in the Insurrection and for Sedition and Murther was cast into Prison And they laid in many great grievious complaints against the Apostles as touching the Law of the Jews and of moving Sedition and of turning the world upside down and they accused them of doing contrary to the Decrees of Cesar And the Christians in after-times were said to be seditious and rebellious and pernicious to the Emperour and whatsoever evils happened among the people they were imputed to the Christians as the causers thereof Thus the most sincere Christians of their times have been scandalized defamed and persecuted by the malice of them who through their subtilty and envie to Righteousness have endeavoured by all ways and means to bring the most Innocent and upright People into contempt with their Rulers and to possess the ignorant people with prejudice against them that having rendred them infamous and dangerous they might be persecuted as such and as such many have unjustly suffered by their Rulers and by the mis-led people have been disregarded and had in base esteem and accounted as the filth of the world and as the off-scouring of all things And therefore it is no strange thing if the most sincere Christians of these times that are now reproachfully called Quakers and Sectaries and their Ministers Ringleaders as the Christians in the Apostles times were called Nazarens and termed a Sect and their Ministers Ringleaders be now slandered and defamed as if they denyed Magistrates and disowned Government and were in their principle and practice inconsistent with both by the scandalous reports of some who through their envy to Godliness and Sincerity have evilly surmised and hatched such things without any cause given whereby the Rulers also have been incensed against the Innocent as a People disaffected to Government And this subtile and malicious working was in Oliver's dayes as well as now and hath been through all the late Changes although the Quakers never gave occasion to any yet occasions have been taken against them by all and they have been made offenders and have deeply suffered by all who never justly offended any nor are in principle or practice prejudicial to either Government or Governours but are for the establishment of both according to the Ordinance of God and by their honest conversation which is according to the will of God in well-doing which well becometh good Government they do answer the end of Government and their Principle teacheth them according to the will of God to submit themselves to every Ordinance of man for the Lord's sake and they know it to be the will of God corcerning them that they may put to silence the ignorance of foolish men according as Peter writeth to the Christians that were scattered abroad in several parts That they should be of honest conversation among the Gentiles and submit themselves to every Ordinance of man for the Lords sake whether to the King as Supream or unto Governors as unto them that 61. 2. are sent of him for the punishment of evil-doors and for the praise of them that do well and that this to do was the will of God concerning them that with well-doing they might put to silence the ignorance of foolish men And if well-doing which indeed is an honour to Government and not a disowning of it and which deserves the Magistrates praise and therefore is no denying them was a sufficient ground to put to silence the ignorance of foolish men in this matter as to the Christians in the Apostles times why may not the well-doing of the Quakers now who as to their honest conversation innocent life and quiet behaviour towards both Rulers and People have a large testimony in the consciences of all that know them be a sufficient ground to put to silence the ignorance of foolish men as to this matter in this our day And those who so bewray their ignorance as thus to talk may not unfitly be
termed foolish men for what reason is there for just and righteous men to disown Government that to say just and righteous Government that are so obedient to the Government of God's Spirit ruling in them which Spirit of God is to govern Governours in their Governments as that their conversation is so according to good Government as that good Government hath no Law against them What reason is there for people that are subject to the Government of God to be against the Government of men if they rule according to God whose Kingdom is to rule over all and that administer their Government for the Lords sake for the punishment of evil-doers and for the praise of them that do well for although unrighteous Rulers who know not the Lord to rule over them and by them nor are subject to his Power in their Governments by their corrupt rule and misgovernment and abuse of their Power do persecute the Innocent that obey the Government of God for their Righteousness sake yet the Government of men by the Ordinance of God is not to push against the Government of God in his People that are of his own Houshold and Family and under his own Government in whom his Kingdom is come and his Will is done who know the Lord to be their Ruler and are subject unto his Power and Rule in them and over them and obey him as their King their Lawgiver and Judge who by their obedience to the Reign and Government of God do answer and fulfil the just and good Government of men and therefore there is no reason for the Quakers who are under the Government of God to be against the Government of men that rule according to the Ordinance of God Again Rulers are not to be a terror to good works but their Sword is to be turned against the evil and they are to minister their good to well-doers and therefore those who are redeemed from their evil-deeds which the Power of God in Rulers is God's Sword to punish they need not to fear the Power the occasion of the Sword being subdued in them by the Power of their Redeemer but the People called Quakers are redeemed from the evil deeds which the Sword of the Magistrate is to punish so that they are not chargeable by any to be conversant therein for they having renounced the hidden things of dishonesty are not found in criminal offences nor are they by the â—oberest of men charged with any ungodly or vicious living to which the Magistrate is to be a terrour And therefore the Quakers need not to fear the Power which to Magistrates is given by God for the punishment of evil-doers only and not to punish well-doers the occasion of the Sword being subdued in them by the Power of their Redeemer who breaks in pieces and hath broken in them the power and rule of darkness which keeps in transgression and subdues the transgressor and keeps out of transgression unto whose Power in them which is the Higher Power in which Rulers are to govern that over-rules and rules over the power and rule of darkness and that chains down the evil-doer and restrains his evil deeds their souls are subject Again Rulers by the Ordinance of God are to minister their good to well-doers and therefore those who are in the exercise of good-works by the power of their Head Christ Jesus working in them who is the Head of all Principalitie and Power of whom alone is all the just Authority and Rule that is derived unto the Rulers of all Nations and by whose Power Rulers are to govern his Power in their Governments is for their praise who by his Power in them are exercised in good-works which good-works are the fulfilling of good Government and unto which good Governours are a praise But the Quakers are a People that are exercised in good works by the power of their Head Christ Jesus working in them so as that they are an example of good works at this day in the Nation the proof of which they have in the consciences of all sober People and therefore Magistrates are to minister their good unto the Quakers as unto well-doers and to protect and encourage them in their well-doing For the Power of Christ as it rules in Government is for their praise who by his Power in them are exercised in good works which good works are the fulfilling of good Government and unto which good Governours are a praise as it is written Wilt thou then not be afraid of the Power do 13. that which is good and thou shalt have praise of the same for he is the Minister of God to thee for good Those who in the Divine and Spiritual Light of their Creator are subject to the righteous Law of their Maker which in their hearts is written from their creation the Law of the Creation which from the beginning hath been given by God in common to all Nations before the Law of Moses to the Jews was given the Creators Law to his creatures and as their Sovereign Lord over all Sovereignty and Lordship his Law for the government of the Creation and so the Common-Law of all Nations according to which the Nations by their Rulers are to be governed as the Jews by their Rulers were to be governed according to the Law of Moses these by their obedience to the righteous Law of God they obey the righteous Laws of men for conscience-sake and submit to every Ordinance of man for the Lord's sake and so their obedience to the Laws of men and their submission to every Ordinance of man is without the force of the Law or the wrath of man for which they merit of the Magistrate his praise and the Laws protection for their encouragement in their wel-doing For in the Law of God is contained the true principles of all Law and Justice that by Rulers in their Governments is to be administred and every Ordinance of man viz. the Magistracy and Government of every Nation is to be composed and constituted according to the Law of God and by the Law of God as their principle and their inward guide their Laws their Judgments and Sentences are to be directed and regulated And therefore those who are subject to the righteous Law of God the record of which is written in their hearts they keep the Laws of men and every Ordinance of man that is according to the Law of God and his Ordinance for the Laws of men are not to derogate from the Law of God nor is any Ordinance of man so to be of man as not to be of God for the motive to submit to every Ordinance of man is for the Lord's sake and therefore every Ordinance of man in their original must be of God and of man only formally as by man composed and constituted And as every Ordinance is of man so every Ordinance must by man be ordained for the Lords sake that so every Ordinance of man may be
submitted unto for the Lord's sake as it is written Pet. 2. 13 14. Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well And those who are subject to the Power of God as the Power of God reigns in their souls and bears rule over their whole man which Power of God is the Higher Power unto which every soul is to be subject as well the Rulers in their Rule as the Ruled in their Obedience they must needs be subject to the Government of the same Power of God as it reigns in the souls of their Rulers and as it bears the Rule in their Governments for the Power of God which is to reign and rule in every mans own particular is the same which is to reign and rule in the Governments of men else how are they condemned in themselves who resist the Power as it rules in Government Rom. 13. 2. It is the reign of the Power to condemnation in them that resist that condemns them for their resisting the Rule of the Power as it reigns in Government And therefore those that are subject to the reign of the Power of God as it rules in themselves they must needs be subject to the Rule of the Power of God as it reigns in the Governments of men But the Quakers are subject to the Power of God and in their souls the Power of God reigns and bears the rule over their whole man and therefore the Quakers must needs be subject c. And for Conscience-sake they are subject to the Governments of the same Power of God as it reigns in their Rulers and as it rules in their Governments neither dare they resist the Power of God in their Rulers lest the Power of God in themselves be their condemnation But rather that by the Regal Reign and Rule of the Power of God in themselves they may be so regulated and their wayes so bounded unto the Lord as that within the limits of the Power they may be preserved to answer the same in their Rulers and their conversations in the fear of God so ordered and by his Wisdom and in his Counsel so directed and governed that as the same rules and guides in their Rulers they be found regular with all just and good Government and that in the Dominion of the same Power of God reigning in them by which Kings reign themselves in the Power may reign as Kings on Earth over all unrighteousness And that by the Sovereign Conduct of the same Wisdom of God dictating and prescribing to them by which Princes decree Justice they may be led in the wayes of Righteousness and guided in the midst of the paths of Judgment and the glorious Lord be unto them a place of broad Rivers and Streams and their Judge their Lawgiver and their King And so they being subject to the Power of God in themselves how can they resist its rule in their Rulers And their conversations being guided by the Counsel of God in themselves how can they transgress its conduct in Governments Nay but when Government is reduced to its true principle and first foundation and as Governours are restored to their just and primitive Judicature Isa 1. 26. 60. 17. that Judgment returns to Righteousness as its principle the Principle of Justice which is of God the gift of God in which Judgement is to be â— 4. 85. â— â—5 executed when Mercy and Truth meet and Righteousness and Peace kisse each other For Righteousness shall look down from Heaven and Truth spring out of the Earth and Judgment run down as Waters and Righteousness as a mighty Stream And when the Power of God only shal be the strength of Rulers and the Authority and Ability of their Rule and God's Wisdom their Guide and his Justice their Principle in their Governments and administration of their Laws and Gods Presence with them their Confidence and the stability of their times and not the Arm of flesh and Force of man nor sensual subtilty and craft I say when these things are accomplished and God's Promises fulfilled as to the Governments both of Nations and Families And the day hastneth in which Iniquity shall have an end for the Lord hath overturned and is overturning and will overturn until he come whose right it is and his day is begun in which he rules in the midst of his Enemies and will wound the heads over many Countries who Ps 1â— Eccl 36. â— in their hearts say There is none other but we though darkned to many by the clouds in which he comes And then the Quakers as in their own consciences they are now clear in the sight of God as to their owning of Magistrates and submitting to their Governments in what righteously they can so then shall they stand justified in the sight of men yea even in the consciences of their greatest enemies And what can they now be accused of even in these times of Defection and Apostacy and the now hour and power of Darkness in which the Sea roars and the waves thereof are let loose in upon them and the foundations of the Earth as it were moved because of them and if but five or more besides the houshold do meet in their own hired house to worship God the third step in this path is Banishment and so to worship God out of the form of their Liturgy though it be in Spirit and in Truth is by this Generation made a Crime and worthy of Banishment if the number of five or above as aforesaid do meet for if they do but say they met together to worship God it is evidence enough to the Court saith the Judge for the Jury to bring them in guilty in order to their Sentence for Banishment May not the wise in heart hear and perceive at what they strike and what strikes and Solomons prophetick sight fulfilled Eccl. 3. 16. Moreover I saw under the Sun the place of Judgment that wickedness was there and the place of Righteousness that Iniquity was there And but a few years since the publick use of the Liturgy in Worship was accounted disobedience to Magistrates and was cryed against in the Pulpits But though they have no helper on earth and the Power great that is risen up against them as Solomon beheld the tears of them that were oppressed and they had no comforter On the side of the Oppresser there was power but they had no comforter Eccl. 4. 1. yet the Lord is with them and is their strength yea and their inward consolation and exceeding great reward in all their tribulations And is it not God's Presence with them the power and purity of his Appearance among them that makes the workers of Iniquity afraid and the Devil of his Kingdom for are not Meetings by fours privately and
who indeed are but as Lambs among Wolves and a prey to the beasts of the field and do not resist the evil and the wrong that is done unto them nor retalliate like for like not being overcome of evil but overcoming evil with good Nor is it their principle to plot and contrive Insurrections but patiently to bear their false Calumnies and chearfully to suffer their cruel Oppressions and are not ashamed of the Commandments of God to do his will nor of the Testimony of Christ for which they suffer but by the Power of God are made willing to partake of the Afflâ—ctions of the Gospel and do glory in their Tribulations not loving their lives to the death And loving their Enemies and praying for their Persecuters they commit the keeping of their Souls unto him who in his Faith and Patience is able to keep them throughout unto Himself in this their day of tryal and hour of temptation that by the fierce and sore wrath of man is come upon them And is it not as dangerous and more disloyalty to God for any to defame and judge Gods true Worshippers as seditious Sectaries who in the Spirit and in the Truth do worship God and God's spiritual and holy Worship into which by the Spirit of God they are led to be seditious Conventicles who is a Spirit and the Truth and therefore must be worshipped in Spirit and in Truth and such spiritual and true Worshippers the Father seeks to worship him John 4. 23 24. For is not this to defame and to judge the holy Spirit of God by which God's true Worshipers are led and in which they holily and spiritually do worship God to be seditious and his holy and spiritual Worship to be Sedition for is it not written He that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law but if thou judge the Law thou art not a doer of the Law but 〈…〉 Are Christians to be each others Judges in the matters of Faith and Religion or are they to be Masters over the Consciences one of another concerning the Worship of God Is not the Lord himself alone both the Lawgiver and Judge as to his own Spiritual Worship and Service for is it not written There is one Lawgiver who is able to save and to destroy Who art thou that judgest another Jam. 4. 12. And if God only be the Lawgiver and Judge as to his own Worship and Service is it then in the power of any living upon the face of the Earth to prescribe to God his Worship or for the Worship of God with man's judgement to judge his true Worshippers And do not they prescribe who by their Laws and Penalties do bind and limit to a form of Worship not prescribed or limited unto by God nor in the practice of the Apostles and primitive Christians And do not they judge who arraign and sentence even to Prisons and Banishment them that for Conscience-sake cannot submit to what by men is prescribed for the Worship of God And are not their Meetings of the Lord and sealed in them to be well-pleasing in his sight by his Presence with them and his Appearance in them and among them for are not the manifestations of his Spirit and the operations of his Power in their holy Assemblies a sure Testimony from God of his acceptance of them in his Service and Worship And have they not then God's Authority for their meeting together in his Name the only Lord of their Consciences and the only Lawgiver for his own Worship and Service And must Magistrates in the things of the outward man by Christians be obeyed for Conscience-sake in things not against Conscience And must not the Lord himself by his People be obeyed for Conscience-sake in the things of the inward man And must every Ordinance of man be submitted unto for the Lord's sake that is not against the Lord and must not the Lord himself be submitted unto for his own sake by his true Worshippers in his own worship and Service And is not this to domineer and rule over and over-rule the Faith and Consciences of God's true Worshippers which by both Papists and Protestants in words is disclaimed which condemns their deeds to impose upon them in the Worship of God not only contrary to what in the sight of God is made manifest in their Consciences for the VVorship of God and which is according to the VVord of Truth and as by the Spirit of Christ in their hearts is prescribed to them but also in other manner than by the Apostles and primitive Christians God was worshipped before either the Common-Prayer Book or the Mass-Book was whose manner of VVorship was then said to be contrary to Law and by them called Heresie who reputed their own according to Law as it fares at this day with the Quakers who after the manner which is now called Heresie by them who are themselves in the Heresie they as the Apostles did do worship God even their Father in the Spirit and in the Truth And if the Apostles and primitive Christians did meet together above the number of Four besides the houshold and in their Meeting did worship God in other manner than is allowed by the Liturgy or practice of the Church of England before the Liturgy was why should it be made an unlawful meeting now and so capital as to be so severely punished as with Banishment for the Quakers to meet together before the Lord above the number of Four besides the houshold and in their meeting to worship God in that manner in which God may be worshipped otherwise than is allowed by the Liturgy or practice of the Church of England and as by the Apostles and primitive Christians God was worshipped before the Liturgy was to wit in the Spirit and in the Truth as they did seeing they are of the same Faith and in the same Spirit and Truth and under the same obligation as to their Consciences as they were And by Christ are purchased into the same Liberty for the free exercise of their Faith and Consciences towards God in his own Worship and one towards another in the Truth and Service of God and one another in the Lord which Liberty freely to exercise their Faith and Consciences in the Worship of God they may no more part with in vassalage to man than with their Lives for in the Liberty and Freedom of their Faith and Consciences in which Christ hath made them free are they not to stand fast to God alone whose Servants they are and the only Lord and Master of their Faith and Consciences and not again to be entangled with the Yokes of Bondage lest by captivating the Faith and defiling their Consciences they so become the servants of men as not becoming the Servants of Christ And if any notwiâ—hstanding what hath been said do yet assert That the Worship prescribed in the Liturgy is the only and true
that knew them not And by the Kings Commission was not power to him given for their execution of the Law of God and the King's Decree upon Malefactors either unto Death or to Banishment or to Confiscation of goods or to Imprisonment that so the people all might be judged and governed even as to their outward man according to the Law of God and by Magistrates and Judges that knew the Law of God And as to that which perhaps by some may be alledged to prove Reformation as to the Worship of God by Artaxerxes the King viz. that both Artaxerxes the King and his Counsellers offered freely and bountifully of their Silver and Gold and that the King gave power to Ezra for Collections in the Province of Babylon and for the freewil Offerings of the People and the Priests and therewith to buy Bullocks and Ramms and Lambs c. for Sacrifices and with his Brethren to dispose of the rest after the will of God and as to what might farther be needful for the House of God that he ordered Ezra to bestow out of his Treasure-house and that he made a Decree for his Treasurers to give unto Ezra Silver and Wheat and Wine and Oyl and Salt to a great value if by Ezra it should be required of them To which I say are they not to distinguish between the exercise of Authority for the correcting altering or prescribing as to the Worship of God and the exercise of Authority for the encouragment and protection of God's true Worshippers in the Worship of God as by God himself it is prescribed and reformed And did not Artaxerxes the King herein like a Nursing-father even to the Church though otherwise reputed a Heathen exercise his Imperial and Kingly Authority for the encouragement and protection of the Jews in the Worship of God as by God himself it was prescribed and reformed rather than that he intruded his own Authority or Commands for reforming the Church as to the Worship of God in his holy Temple for as to all things which related to the Worship of God in his Temple did not Artaxerxes the King submit the sole Government and Reformation Psal 10 12. of the Church to God himself yea and that with fear and reverence to God as a consuming fire lest by the Wrath of God himself with his Realm and his Sons should be consumed in that which he saith Ezra 7. 23. Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm the King and his Sons And hereby is not their error made manifest or their malice or ignorance of the Scriptures who in their Pulpits before the Judges do make use of that which in Ezra 7. 26. is written Whosoever will not do the Law of thy God and the Law of the King let judgment be speedily executed upon him whether it be unto Death or to Banishment or to confiscation of Goods or to Imprisonment with endeavour to incense the Judges to exercise cruelty upon the innocent by their misinterpretation and wrong application when the Quakers are to be tryed upon the Act for Banishment or Imprisonment for their meeting together in the fear of the Lord and in his Name to worship him And herein do they not wrest the Scriptures to oppress the Innocent that are more righteous than themselves And if by the judgments and executions of the Law of God and the Law of the King and the penalties and punishments in this Scripture mentioned here was intended by the King a compulsion as to the matters of Religion and a force as to the Worship of God in order to a uniformity in Religion and Worship among all those people over whom the Magistrates and Judges by the Kings decree were to be setled as in the Wisdom of God Ezra should be guided to direct must not all the people then have been forc'd as to their Religion and their Worship by those penalties and punishments that were beyond the River in which were several Provinces or at least should not all the people then by these judgments and executions have been compelled to be one with the Jews as to their Religion and with them to have worshipped in the Temple that were in the Province of Judah or in the Cities of Samaria c. in which there were of several Nations and they of several Religions and several manners of Worship for is not that which in this Scripture is said Whosoever will not do the Law of thy God and the Law of the King c. intended of all the people that were beyond the River as in the verse before and as much as to say Whosoever of all the people that are beyond the River c. And was Judgement ever so executed upon this people to force them as to their Religion and the several manners of the Worship of each Nation in which every Nation worshipped their own gods or were the several Nations mentioned Ezra 4. 9 10. ever compelled by those penalties and punishments to be of the Jews Religion or with them to worship in the Temple at Jerusalem Nay would not this rather have gratified the Nations who in those Countries were the Jews adversaries then the Nation of the Jews who publickly could have worshipped with the Jews in the Temple and also privatly have served their own gods for when the Jews laid the foundation of the Temple would not they have builded with them and did not they seem to inforce the accomplishment of their desire therein by arguments of unity with them in that which to Zerubbabel and to the chief of the Fathers they said viz. Let us build with you for we seek your â—â— 4. 2. God as ye do and we do sacrifice unto him c. And did not the Jews both deny them and account the Temple profaned by the presence of profane men in it and also both their worship and themselves defiled by their fellowship with Idolaters in it And must not then those penalties and punishments have been executed cheifly on the Jews if the speedy execution of Judgment spoken of in this Scripture extended to the setling of a uniformity in Religion and Worship among all those People and Nations over whom those Magistrates and Judges were to be setled And then would not the Jews have been the greatest sufferers in whose favour the Decree by the King was intended and granted for if they chose rather not to build the Temple than to admit of them to build with them could they at all communicate with them in the Worship of God who no otherwise feared the Lord but as every Nation also served their own gods Again Are not the penalties and punishments that are mentioned in this Scripture viz. unto Death or to Banishment c. both the Judgments and Executions of the Law of God and also Secular penalties and punishments and doth the