which is the main end of all civil Goverment it cannot truly be supposed to be prejudicious to either the Piety Honour and Safety of that Nation to alter its establisht Lawes for the sake of those few which for Conscience meerly cannot conform in meer outward matters And so the case is here for as that People that are most truly tender of keeping the truth and peace which are the party that though they least deserve it yet suffer most alwayes and for the most part only under those Laws that are made to force the Conscience in case of Religion cannot be forced to do against their Faith and so with more Pitty Piety Prudence Peace Safety and Honour every way may be let alone to live a quiet Life under all civil Governments in all Godliness and Honesty the disturbing them under the pretence of their being Disturbers being the true Cause of most Disturbance in most Nations So the generallity of the ruder sort that make no such Conscience about Religion as the upright ones do can without scruple change their Worship if men will have them and as people did by the lump worship that Image which was set up on pain of ruine if they bowed not to it eccepting three that did dissent for whose sake they found good cause soon after to change the Edict can conform quietly to and fro without scruple or controul as they did in Edward's Maryes and Elizabeth's Dayes to what Forms of Worship shall be required of them and so a Toleration by Law to the rest at least that cannot cannot be so far from a Nations Piety Prudence Honour and Safety as this Bp. Imagines and cannot but be most tending to its Security for those Nations which weave the Spiders Webb which catches and hampers the small harmless Gnats and Flies while Hornets and venemous Creatures that have strong stings and great strength that know how to foot it thorow every form and suite their peace to every Profession crawl over them without being caught or tangled do draw down upon themselves that Vengeance from the Lord which he will as assuredly recompence on them in due time as ever he foretold it by his Prophet who said Isai. 59. 4 5 6 7 8. None calleth for Iustice nor any pleadeth for truth they trust in Vanity and speak Lies they conceive Mischief and bring forth Iniquity they hatch Cockatrice Eggs and weave the Spiders Webb He thâ—… eateth of their Eggs dieth and that which is crushed breaketh out into a Viper Their Webbs shall not become Garments neither shall they cover themselves with their Workes Their Works are Works of Iniquity and the Act of Violence is in their hands Their Feet run to evil and hey make hast to shed Innocent Blood their thoughts are the thoughts of iniquity wasting and destruction are in their pathes The way of peace they know not and there is no judgement in their goings they have made them crooked pathes whosoever goeth therein shall not know peace Lastly Though indeed it is not consistent with the Piety Prudence Honour and Safety of the true Church to alter its Laws and Constitutions for the sake of such as are not of it because Christ himself is their Law-giver who hath not put it into her power to make her own Laws much lesse to impose her Laws under outward penalties with carnal weapons on the consciences of other people and by his Law allowes a latitude as to outward observations in whicih his Kingdom stands not to do as every one is by him perswaded and required in his own mind so be that he who observes or observes not dayes or outward things does and does it not unto the Lord neither need the â—…asse-Church change her Orders for the sakes of such as dissent from it and are not of it as the Quakers are not either of the Bishops or the Popes each of which if they please themselves shall not disprease us in their Acts and Orders for superfluous Ceremonies so be they let us alone with whom as being not of their Church they have nought to do de jure as with Members of it yet so far is it from being against the Piety Prudence Honour and Safety of any Nation or earthly Kingdom to repeal such Laws as they have made by their Priests Direction to bind men to conform to Religions contrary to their Consciences that if any happen to err aster that sort of Priests which do direct them and the Bishop without the Light which we call all men to and which he opposes is no more infallible but as fallible to the full as the Pope and Presbyter yea none of the three do so much as pretend to infallibility save the Pope then it 's neither Godly Prudent Honourable nor so much as safe for any Nation not to change its establisht Lawes for the sake of Dissenters from its Error sith in not changing them God himself is rebelled against in such a case whether those lawes be made for Swearing or against true Worship which are the two things only aimed at in the Act against the Quakers about one of which there 's the self same reason as about the other and in proof of this we have the authority of the Bishops own true Testimony to the one which is as true when given forth in a way of evidence to the other whose Words concerning Swearing which with the Bishops consent to it mans Law now commands pag. 23. are as followes If it do appear that all Swearing is absolutely by our Lord Christ forbidden to his Disciples God forbid we should not obey his Word and rather change the lawes of man than violate his Commands to whom we Christians owe the highest love loyalty and obedience but if it appear as say we it doth not by any thing said in the Bishops Book or any where else to religious reason that the words of Christ do not import an absolute forbidding of all Swearing we must not be so much slaves to the Letter as to leade Truth and Reason captive or to deprive our selves of that religious Liberty which is left us and so not only lawful for Christians to use but in some cases prudentially necessary as to the expediences of mens Iealousies Lives Liberties Estates and good Names even in private much more in the dispensations of Iustice to the publick Peace and general Satisfaction of whole Polities and Communities wherein men live sociably under Law and Government To which Words of the Bishops concerning Swearing mutatis mutandis we subjoyn concerning our meeting together to Worship God in Spirit and in Truth which with the Bishops consent thereunto mans Law now forbids viz. if it do appear that all meeting together in Christ's name of above five of his Disciples at one time to Worship him in Spirit and in Truth in any one place except in some such Churches or Chappels as are of mans and for the most part of the Popes Consecrating of old for
his Service though since devoted to a somewhat more refined Service is absolutely by our Lord Christ forbidden to his Disciples God forbid we Quakers should not obey his Word and submit to every Ordinance of man for his sake whether to the King as Supream or those that are sent by him and ought to be a praise to them that do well and for the punishment onely of Evil Dâ—…ers against whom onely God's Law is rather then violate not only the Kings Command but Christs also to whom we Christians owe the highest Love Loyalty and Obedience But if it shall appear as it â—…asily may in any one that is of the true Religion Iames speak of that is undefiled before God and to keep unspotted of the Lusts and Superstitions of the World to religious reason that the Words of Christ neither in the Conscience nor in the Scriptures express or import any such absolute forbiding of all meetings to worship him any where or in any wise saving in the times places and forms aforesaid but by the scope of them and the Analogy of Scripture they have no such limited meaning as the Bishop had when he consented to the Act for the suppressing of the Quakers Meetings to Worship God and when he wrote those Words in his Epistle viz. for Dissenters i. e. from the Bishops meaning Quakers as well as others to have multitudinous Conventicles when where and as many as they please cannot be safe then we must not be so much Slaves to mens Wills which are below the Letter of the Scripture which is a Declaration of the Will of God as to lead Truth and Reason captive or to deprive our selves of that Religious Liberty which is left us by Christ and so is not only lawful for Christians to use but in some cases as namely that of conscience obliging thereunto necessary though else it may be prudential to forbear our meetings as to the expediences of our Lives Liberties Estates and good Names among evil men not only in private but much more in our publick Dispensations of the Word of Truth which is of most moment and concernment to the publick Peace and to the general satisfaction about the truth of the whole Polity and Community wherein we live sociably enough under the civil Laws and Governments of men so far as we can be both under them and under Christ. But alas why talk we of changing of the Law for our sakes eleven points of the twelve of which is possession which when once the Clergy of any of the three sorts at any time have eminently obtained they tell us it 's then too late for us to expect dispute or any other change of establisht Law for our sakes then that which the Bishop hath of late been necessary to by his own suffrage which is no repeal of any old Laws for the punishment of Dissenters which were establisht so long ago that they were well nigh worn out and forgotten and ready to die out of date of themselves but a revâ—…ving of them into their former force and an addition of new ones to the same end and purpose so that if our Cause be better then the Clergies yet their clawes are longer than ours and that 's cause enough whereupon for Lambs to be devoured And now that the Sentence passed against us as erroneous and seditious should be repealed upon the account of whatever strength of reason is by us rendered at so great a disadvantage as we who stand already both imprisoned and condemned do appear in against such an eminent Accuser of us as a Bishop who is so highly esteemed as Iohn Gauden who sayes he is thought to be no barren nor diffident Speaker pag. 3. when he speakes for us and is also as fluent as fervent and blindly confident when he talks against us how little is it to be expected unless the Lord set home some of the Quakers honest plainness to the Consciences of the present Powers in whose hands the hearts of Kings are so that he can turn them as the Rivers of Waters sith Damnati lingua vocem habet vim non habet Besides it is the manner of all those parties in these latter dayes whose professed principle it is by Penalties to prosecute all Dissenters from what Religion shall be established in this Nation and who are not wholly resolved as the Quakers are into suffering Principles however they cry out of the morosness and tyrannousness of those times wherein they are underlings respectively and mutually to each other and plead with all earnestness and evident demonstration the Liberty of their own Consciences to plead down the Liberty of others yet not without some subtile pretence some nice distinction between Persecution and Preservation of publick Peace or some kind of odd Secundum quid or other And how exquisitely soever they exclaim of others Sharpness and Cruelty while they feel the blowes yet to lay on themselves with less compassion than those they complain on when the backs of others are to bear them Witness not onely the grievious groans that were uttered for liberty of Conscience out of Smectimnuus his own mouth while he was under the hatches who yet Lorded it over all others as well as over God's Heritage when he obtained to sit at the stern and handle the helm himself But also the Cryes of the Prelatick Party both against Smectimnuus and against the Pope according as they have at any time respectively suffered under either who yet give no small Symptomes by this Bishops Book as smooth as 't is that how soft and silently soever they went in the late dayes of their Humiliation which 'twere not amiss for them yet to beware they do not forget as Cats and Lions do on their Pawes yet they have sharpe fangs and reserved talons as the others have who never do shew till they find a fit prey and Opportunity wherein to shew their cruel clawes Obj. And if any say were you Quakers once in Power you would also do the same Answ. We reply on the behalf of our own Consciences and the consentient sence of all the truly Christian and not unchristian nor Antichristian Church from Christ's time to this very day even that general Assembly and Church of the first-born which is in God whose names are written in Heaven to which we are come as they were Heb. 6. That after the genius of the Primitive Christians which was as all that will live Godly in Christ Iesus must do to suffer Persecution and not to persecute and after that divine Nature of which we are made parâ—…akers and that native temper we are begotten into by the Word of Christ whose mind we have as they had of old 1. Cor. 2. Phil. 2. We abhorr without such reserves and exceptions as Bishop Gauden makes when he sayes so of himself All such Severâ—…ty and Rigon as iâ—… pleaded for by the fame Bishop that pleads against it upon the score of Religion only
she was under Persecution no eye pittying her to do any of those great things for her which have since been done by Christian Emperours Kings and Princes who have bestowed great Revenues on her But since she hath multiplyed as the bud of the Field is increased and â—…axen great and come to excellent Ornaments her Breasts are fashioned her Hair grown whereas she was naked and bare she is cloaâ—…hed with broidâ—…red Work girded about with fine Linnen deckt with Gold and Silver eates fine Flower Honey and Oyl is exceeding Beautiful perfect in 〈◊〉 is attained to Maturity hath a Crown upon her Head and is prospered into a Kingdom and hath changed those earthen Vessels viz. Illitterate Men or meer mean Mechanicks into silver Chalices and golden Cups Academically educated Preachers Scholastick Rabbies and hath ascended beyond the Minority Inferiority Poverty Pusilanimity of those suffering Times And thus Cum Ecclesia peporit divitias silia superavit i. e. in one sense as well as in another devoravit matrem Bish. Possibly the Quakers may in a fit fear and slatter some men in Power c. Answ. The Quakers cannot justly be charged with Flattering of any men or Fearing with that Fear that is consistent with Flattery the Persons of any men in Power This is the Practice of those that seek outward Promotions and Greatness in the World as the Quakers do not for if they could have either fear'd or flattered they had not Suffered what they have hitherto undergone but might have had as many Priviledges and Earthly Advantages as others have their Sufferings being often on no other account but because they could neither Fear nor Flatter as others can who have mens Persons in Admiration meerly for their own Advantage the Persons of such as are in Power so that the Bishop hath under a pretence of Pitty to us not a little wronged us herein also for we believe that if we could eithâ—… fear or flatter this Bishop and his Breâ—…hren we should be better thought of by them then we are And as he hath injured uâ—… so is he not altogether free in this place of comradiction to himself if experience it self may serve in proof hereof for if Fear and Flattery be as we well know it is that outward respect and Civillity which according to the custom of this Country is used among men most men putting off the Hat Bowing Cringing to Superiors giving flattering Titles upon no other account commonly but either because of Gay Cloaths fear of Frowns or hope of Favour Then the Bishop as well as often elsewhere hath contradicted himself here for as much as he first saith the Quakers resuse to give outward Respect and Civility according to the custom of their Country and yet in the next words saith Possibly the Quakers may Fear and Flatter some men in Power which is that customary Respect and Civillity of the Country which stands well nigh universally in feare and flattery but if they cannot be prov'd to fear and flatter as in truth they cannot then the Bishop must needs be guilty of either â—…alsuy or Self-contradiction seeing the Quakers are free not only from Fear and Flattery whereof he chargeth them but consequently also from denying due Respect to Superiors according to the custom of the Country But whereunto may the Quakers liken this Bishop who is pleased with them neither full nor fasting For when he speaks concerning that plainness and down right demeanour which in Conscience to God and not in contempt of any man we use towards all nâ—…n This he stiles a Rude Rustical Clownish Levelling Humour in us and denial of common Courtesie and civil Respects to Superiors contrary but falsly as is shewed above to the reverent behaviour of all Gods People in all ages But when he supposes as he doth but falsly of us that in some fit we yield that vain customary and wanted Respect of the Country to men in Power this likes him so little on the other hand that it comes with a censure from him under the Denomination of Fear and Flattery Bish. Page 6. I have seen indeed some of their Papers and received some of their letters written to my self truly not very Rudely nor Malepertly yet with so abrupt and obscure a way so blindly censorious and boldly dictating that saving a few good Words and Godly Phrases in them I found very little of Rational on Scriptrual Demonstration many passages so far from beauty and strength of Religion that they had not the ordinary Symmetry of Reason or the lineaments of common Sense in them at least in mâ—… apprehension who am wholly a stranger to any Canting or Chimical Divinity which bubbles forth many specious Notions sine Fancies and short liv'd Conceptions floating a little in aâ—… airy empty Brain but not enduring the firm touch or breath of any serious Iudgement And pag. 7. There appears to me so nothing of an excellent Spirit in them that there is much silliness and never well catechised Ignorance set off with great Confidence an odd way of Folly dressed up with some Scripture Phrases like Sepulchers painted with sweet Flowers and fair Colours but void of any true Life within as convincing of Sin and Error or as vindicating any Truth or necessary point of Duty and Morallity They seem a Busie Petulant Pragmatick sort of People c. a kind of Dreamers Deceiving and Deceived Dâ—…ting in their Rude and Contemptuous Carriage in which is Pride and Ambition c. And pag. 6. Nor is it a smal insolence in them to endeavour in an Age of so muâ—…h Light and Learning to Obtrude yea oppose the Rudeness and Silliness of their covetous and crude Fancies against the Prudence Iustice and Piety of this Church and Kingdom Answ. There is a Generation that are pure in their own eyes and yet is not washed from their Filthiness and that is the Generation of such as call themselves Saints in this World yet neither believe they can be nor mean to be so till the World to come There is a Generation Oh! how lofty are their eyes and their eye-lids are lifted up And of this sort were of old those lofty Laodicean Lord Beggars who seemed to themselves to be Rich and increas'd with Goods and to have need of nothing whilst for want of standing in Christ's own Counsel and not buying of him Gold that they might be rich and Rayment that they might be cloathed and not anointing their eyes with that Eye-Salve of his own Spirit of Grace they were indeed however outwardly accomplished inwardly Poor Wretched Miserable Blind and Naked And how far forth the Church of England so called that calleth her self a Queen and her Self-boasting Angel are found in that same loachsome luke-warm temper we leave to her self impartially to examine in the sight of God who seeth all her Works and will unless she be yet more zealous and Repent and open unto Christ while he stands at the Door and Knocks most
will turn wise men backward and make their knowledge foolish and carry away Counsellors spoiled and send his Son a new as a Light into the world that those that see not may see and that those that see as the Seers seem to themselves to do may be made blind Does he any more then was wont to be done of old Is there any new thing thereby done under the Sun Is it any more then what hath said he will do And must he cease to do as he ever hath done and hath said he ever will do because the wise men in their own eyes cannot trace him in his footsteps which are in the great deep Alas poor foolish men that are glorying in your own wisdom and strong men in your strength while Gods People glory in the Lord alone and rejoyce in his highness who is the God of their Salvation Little do you think how he that sits in Heaven hath them that oppose his Image in derision how the Virgin Daughter of Zion shakes her head as she did of old against the Insolent Assyrian at the Arogant Antichristian which Reproaches and Blasphems and Exhalts himself and lifts up his haughty Eyes on high for so the Eminent Ecclesiasticks now do against the Light of Israel that is as a Fire and his Holy One that is as a Flame that shall kindle upon Thickets of the Forrest even all that vast wast Wilderness of External Tâ—…tionary Religion that is sprung up out of the bottomless Pit of â—…er mans Invention and Imagination which knows no bounds of adding Ceremony to Ceremony till the Substance and Power of Godliness is eaten out of doors as Pharoahs seven thin ears of Corn and lean Kine did devour the Fat and and Well-liking Yea verily a little of that Honesty Simplicity and Truth in the inward Parts which is the Sacrifice God delights in and of that harmless Simplicity which with the Bishop goes for Silliness and never well Catechised Ignorance Plain Breeding Unpollished Manners and suck like of that Wisdom that makes Poor men and Women Wise to the Salvation of their Souls from their Sin will in the day that 's coming weigh down in the Ballance of the Sanstuary all that Subtilty Pollicy Prudential Piety and Wisdom of Words wherein the greatest Doctors and Dictators who are out of the Spirit are found Teaching and Dictating by which they never obtain or bring others to obtain the Conquest over their own hearts Lusts and Corruptions nor bring themselves or others forth of all Iniquity into God's Righteousness nor as that Primitive Bishop Timothy was bid to do ever save either themselves or those that hear them witness their belief of a necessity of Sinning and non-belief of any possible attainment by the gift of Gods Grace to live without Sin while there is any Being in the Body So that however the Bishop Jeers at the Quakers Writings and Undertakings as some odd Way of Folly drest up with some Scripture Phrases void of any true Life and Beauty within yet so much more efficacious are the meanest of their Testimonies to the Light not only to the Convincing but Converting men from Sin and Errour and to the vindicating of Truth and omiting the impertinencies of outward Ceremonies which are not so much as accessary to Salvation the necessary Points of Duty and Morallity then all the Life-less Preachings of those Painted Sepulchers which flourish their Sermons as with Sweet Flowers and fair Colours with Phrases of Iunior Fathers and Sententious Sayings of more modern Authors that in the Name of the whole Body of that People we say to the Bishop of that strange hidden Divinity of the Quakers which he scoffs at as nothing but Canting and Chymical in the Words of the Poet Hoc ego opertum Hoc ridere meum tam nil nulla tibi vendo Iliade Bish. My design is not to ravel into all the petty Opinions Enthusiastick raptures and odd practises of the Qâ—…ers nor will I severely perstringe them c. Answ. We would have the Bishop to understand that there is not any no not the most petty Opinion nor odd practice that is owned by the Body of that People called Quakers though every thing that 's done by every one that may possibly bear that Name may not be owned by them which however Jeer'd at by him under that old Scholastick scoffing term of Enthusiastick rapture will not be made good against the whole Body of those Bishops that believe they have so much ground to except against it were they once made as willing to condescend from their high-mindednesse as the Scriptures require they should Rom. 12. in all plainnesse of speech which most becomes the weighty matters of the Gospel to be discussed in to confer with men of no evill minds though of such low Estates plain breading and unpollished manners as the Quakers for the most part seem to him to be and whom he perstringes much more severely by his condemning of their Opinions and practises by whole-sale and in the Lump as odd heriticall and erroneous which yet is the wonted way of all the Clergy with those they Quarrel with then if he took account of us concerning them in particular Bish. I have a great pitty for them First because I perceive them to be very unlearned and unstable People ever Learning but never coming to any solid knowledge of the Truth or any great improvements in Christian gifts men of low parts and small capacities as to any point of true Wisdome and Understanding in things Humane or Divine tossed to and fro with every Wind of Doctrine easily seduced with specious pretentions and strange notions even to Raptures and Enthusiasms which are presented to them as novellies by some that are Masters of that Art and Agitators for that Party for what designe Private or Publick Forreign or Domestick God knowes some suspect Iesuitick Arts to be amongst them Answ. If these and such like Contemptuous Disdainfull and Iâ—…onicall terms as he uses here as well as before and after were at all seemly from a Bishop yet are they so much the lesse savâ—…ry and seemly from him in sundry Respects First because these expressions which savour of nothing lesse then such a thing proceed from him under a Pious pretence of his great pitty towards the Quakers Secondly because himself hath declared this his own practice to be contrary to that of the Holy men and Fathers of Old whom he commends as men guided by the Word and Spirit and so worthy to be imitated by him for those holy men saith he did not at any time despise the meannes of any Christians outward Condition or the fatuity of their Opinions Thirdly For as much as himself elsewhere brands it as a prophant and Atheisticall Carriage to disdain the plainnesse of the way which the Wisdome of God sees fit to hold forth the Gospel of Salvation in witnesse his own words then which we scarce need any other in most Cases
seduced back again nor ever will be from that true Primitive Doctrine and Principle of the Light of Iesus nor from that foundation of God on which their Faith is built by all those various winds of Priestly Doctrine about the Forms of their several Woiships for which they contend with one another more than for the Power of Godliness which winds have blown now this way now that way of latter years in this Nation nor by any of that cunning Craftiness whereby the Clergy hath lain in wait to deceive them nor by any of those above said or any other specious Pretensions whatsoever And as for those Transactions of the Quakers which like some Great Master of that Art of Taunting and Agitators for his Party against the Quakers he flouts at under the wonted Ironical Terms of Raptures and Enthusiasms by which what he intends God knowes but if thereby he quips at the Quakers Petty Opinions and odd Practises as he speaks above of blindly Censuring boldly Dictating in their abrupt and obscure Way their good Words and godly Phrases bâ—…bbling forth many specious Notions short-liv'd Conceptions obtruding their Rudeness Silliness and crude Fancies in an Agâ—… of so much Learning against their Ecclesiastical Prudence We give the Bishop to understand that though it grieve him that it is not yet the Spirit of the Lord which blows where and on whom it lists will be never the more straitned for his forbidding it though he knows not the way of it nor which way it goes from himself who smites the Lords Prophets to speak unto those Prophets of his who are smitten by him Nay verily as little as the Bishop's Eyes are open to see and their Hearts to believe what is so palbâ—…bly declared to them of these last Dayes in the very Scripture of which they deem themselves to be such Divine Interpreters yet upon Young men who shall see Visions as well as Old men who shall dream Dreams will the Lord pour out of his Spirit even the fulness of that in these latter Ages which the primitive Churches had but the first Fruits of so that the Glory of this second house that is crected after the long treading down of the holy City and true Worship by the Nations that have got into the outer Court viz. the meer name of Christians and external Forms of Christian Worship shall exceed the Glory of the former that was before the Romish ruinations of it yea upon his Daughters and Hand-maids as well as on his Sons and Servants though the Mockers shall say as of old they did Acts 2. they are Drunk and Mad and they shall Prophefie and grand Gamaliels and great High Priests that have pass'd for Prophets shall cover their Lips because they have no answer of God and either Learn or mâ—…urn in silence while Doctorem et Dictraorem induit â—…xor not only young and mean Men as Timothy and Titus shall be old in sober-mindedness Examples of Gravity Paterns of Purity honourable for their Honesty regenerated into Primitive Innocency Grace and Glory Beautiful for Holiness Eminent in Righteousness Fathers for Experience of Gods Power upon their Spirits but very Women also be as mothers in Gods Israel though they seem at least in the apprehensions of some that go for Fathers who are yet strangers to that Chimical Divinity that God is declaring forth the misteries of his Kingdom by to be no better than meer Canâ—…ens Bablers and bubblers forth of such fine Fancies and short liv'd Conceptions from an empty airy Brain as cannot endure the firm touch or breath of any serious Iudgement Finally as to that Insinuation and suspition of Iesuitick Acts to be among the Quakers in order to some designe but whether publick or private forreign or domestick God knowes We say God knows and it is well for us sith men are and yet will be willingly ignorant of it let them have never so much experience of our Integrity that he does know it who will also once clear our Innocency as the Light and our Righteousness as the noon Day to whom principally we appeal to judge between us and our Mis-representers We say God knowes we have no other designe at all but to promote the Truth and Power of Godliness Liberty of Tender Consciences and the Gospel of Peace in the flourishing of all which the Peace of this Nation is so eminently concerned that if ever it come to know perfect Peace if any one Ecclesiastical Power whether Papal Prelatical or Presbyterial shall be permitted by the civil Power which is supream de jure to exercise such a superintendency and supreamacy de facto as to suppress as well the Quakers as all others called Christians but it self then the Lord hath not spoken at all by us Mean while this is the Ioy and Rejoycing of our hearts whatever the Bishops count of us or can do to us the Testimony of our Consciences that in Simplicity and Godly Sincerity we have our Conversation both towards God and among all men being far from so much as seeming save that the Bishop looks upon us with an eye of groundless and needless jealousie to conspire with any crafty Loiolists or to bear an implacable Hatred to the Church of England the worst evil that we do as 't is the best good in Love we can wish to which is that it might once arise purely out of that grand Apostacy into the hundreds of pithless Forms of it up into the Life and Power of Truth it self and become as Apostolical as the Quakers are much less under any Religious Pretensions whatever do we seek to undermine the civil Peace amongst any Factions or factions Ones whatever Nevertheless if this Bishop had been such a Wise Man and Sober Christian as we perceive he accounts himself to be in comparison of the Quakers his Wisdom would certainly have justly restrained him here and have instructed him better than to seem so publickly as he does in his Book to be so much afraid of such a mean company of silly Fools or to suspect Iesuitick Acts among such sensless Simpletons un-catechized Ignoramus's such home spun plain-bred unpollisht Manner'd Petulant Incapacious shallow Brained Easie Unwary Blind People as he counts the Quakers seeing Iesuits are known and own'd to be Rabbies of no small Renown for Parts and Pollicy as well as their pretended Piety throughout the World Herein the Bishop hath utterly loosened his own Tackling so that he cannot well strengthen his Mast to bear him up in this battle against the Quakers but that he 'l sink before them as to one or other of his Assertions which can no more than two Contradictories be both true at once Ad Hominem What can such mean People as the Bishop represents the Quakers to be for Birth and Breeding for Reason and Understanding as well as Estates men so Unlearn'd and Unstable of such Rudenesse Sillinesse and Crudity of Fancy and possibly of no evil Minds People that have
Temptation under which the Quakers now Live as well as others one would think should make the Bishop have much compailion for them it being not onely easie and obvious but Venial and Commendable for them to be carryed to an utter aversation from all Swearing whatsoever when they see among men not onely such desperate abuses of themselves in vain needlesly multiplying of publick and solemn Oaths But also in their dayly multiplying every where as many aboâ—…inable Oaths almost as other Words in these dismal Dayes But Alas his pious 〈◊〉 to Pitty being but pittiful speers of the Quakers â—…ather than 〈◊〉 Expressions of any such real Pitty as he ought to beat toward them from a real ground To me it is no wonder that the Bishop does not so much as pretend to any Pitty to them in such Temptations of theirs as now most truly call for it And as the Bishop's pretended Compassions are but a certain sort of 〈◊〉 pouring out of Contempt and Exprobation upon us so as far almost as 't is possible â—…hao 〈◊〉 in uniâ—… fit vituperatio alterius all his more real Praises and Commendations of the Quakers do pull down no small Dispraise and Discommendation not to say Condemnation upon himself and all his sides-men against them since while he praiseâ—… them pag. 10. for Chusing rather to Suffer than to Sin against their Consciences and so against God the more sâ—…ame it is sor himself the while and for those whom he spurs on by othersome for all his seeming shewes of bridling them by some expressions of his Book to a foreing of them by Mulcts and Penalties to Swear and so what in him is to Sin against their Consciences and so against God for fear of the Threats of Men and to escape such Sufferings which practice of the Bishop and the Quakers Adversaries is in such a degree as condemnable in themselves as that which the Bishop commends in them is truly commendable in the Quakers And Secondly while he praises the Quakers pag. 10. for their declared esteem of the authority of the holy Scripture as the Rule of Faith and holy Life and their fearing to Sin against the Command there given by Christ against Swearing and however they are by many suspected to slight the Scriptures their strictness in doing what therein is required of them as to Truths to be believed and Duties to be done to God and Man the Bishop is so much the more liable to Discommendation himself who in the same page doth himself virtually and in effect deny the Scripture to be the perfect Rule of Faith and holy Life And whether the Bishop doth not so we appeal to all wise men to judge For that which is a perfect Rule of Faith and holy Life must be not only standing inalterable immutable and not liable to any depravation but also of such latitude as to stretch forth itself to the regulating of all men in all Truths to be believed and Duties to be done or left undone by each particular man as well but accessary as absolutely necessary or else it 's not so perfect a Rule but that it needs another to be added to it and so there must be two Rules of things to be believed and done viz. one to direct and guide men in Truths and Matters of lesser another in Truths and Matters of greater moment which is as absurd as that of the Papists who make Christ's Righteousness as the Bishop makes the Christians Rule like a Ladder that is not long enough to reach to Heaven of iâ—… self without another lesser Ladder at the top of it to reach it out with the main thing but their own Works and will Worships so concurrent with it that without them it cannot save them sor sayes the Bishop Scripture is indeed sufficient for the Substance of all necessary Truths to be believed and Duties to be done or left undone but it doth not stretch it self forth to the Instances of every particular circumstance or Ceremony which private Prudence or publick Laws may regulate according to order and decency to Edisication which is as much as to say Scripture is not a perfect Rule of Faith and Holy Life For what is so must be a Rule of all things that are to be Tryed Regula et regulatum mesura et mesuratum debent esse adaequata But the Scripture according to the Bishop is not adaequate to all things to be tryed stretches not out it self to every Circumstance or Ceremony and so not to direct in Swearing which is a Ceremony but the private Prudence and publick Laws of men must regulate them to edification to supply the Defects of the Scriptures Siccine Episcopi agnoscunt Scripturas esse regulam Thirdly Page 15. He adds this by way of Commendation to the Quakers viz. That they seem to have so great a fear of an Oath that out of a jealousie of Swearing amiss they will not Swear at all which Commendation as it tends to his own Condemnation sor as much as himself there says That in this respect they shall rise up in Iudgement against many of those among whom himself is not the least that speak much against them so much more to the Condemnation of that Generation of Swearers he so much sides with against the Quakers who seem to have so little feâ—…r of an Oath that out of a jealousie lest that evil custom of Swearing amiss should die out altogether in order to the upholding of it do accustom themselves to nothing so much as to a custom of Swearing who shall not stand in judgement at the last day wherein every idle Word must come to account How e're they may now scorn the reproofs of any of those Quakers or those reprovers thereof who speak much against them The Second Part. HAving hitherto noted some of those many Meandrous turnings and twinings of the Bishop's Book whereby not unlike to Leviathan that crooked Serpent iâ—… sometimes shrinks it self as it were out of the fighâ—… of such as are not wise as Serpents as well as innocent as Doves and so perspicacious enough to discern the design thereof in order to the more advantagious laying out of it self at length to a deeper and stronger stinging of those whom as a Friend to them it pretendâ—… to have most to do with as if it would wash its hands from having ought to do with any rigorous sharp and severe ways against different perswasions but specially of all men against the Quakers as a more innocent people and possibly not of such evil minds as others while yet under the disdainful terms of surly rude uncourteous rustical clownish silly ignorant uncatechized undisciplin'd ungovern'd rude unlearned impollish'd and such like yea under the vile Names of Vermin generated out of putrid matter and corruption extracted out of the Rabble and Dregs of people out of that spawn filth squalor mud and foedity of Times void of all fear of God he delivers them over so far as
p. 21. to prove them practised warrantably of old among the Iews or else if now then among evil men mainly if not onely who are in strife and envy among themselves which where they are there is lying swearing prophane oaths for swearing cozening cheating defaming defrauding confusion and every evil work and there we meddle little to perswade men to one thing or other about swearing unless the Light of God in their own hearts lead them out of their vain unchristian lives to the life and likeness of Christ some things among them may be better than some but all they do whether sâ—…aring in their Courts or serving in their Churches must all once come to judgement for the sins and sacrifices of such are both alike being both abomination to the Lord. Here the Bish. might have let the Quakers alone fi he had pleas'd to whom it's much at one what they see unchristian men doing in that particular of Oaths who lor ought we â—…ee by the Bishop's words whether swearing or not swearing are not counted worth being believed one by another But the Body of his business râ—…ns that way to evince the necessity of Oaths from the wickedness of mens hearts and manners who are call'd Christians in which câ—…se indeed tâ—…e Law condescended far in matter of Divorce and other points to indulge the Iews and how far sorth we will condescend to him in that case of the hardness of Christians hearts not truly such to let things be so as they scarce ought to be and were not from the beginning he shall see by and by But as for the proof of the lawfulness usefulness or necessity of them among true Christians indeed that not onely name Christ's Name but as every one ought to do that names it depart from iniquity and are found in his Nature and Image and that do not onely call him Lord Lord for he hath too many such Disciples unless they learnt of him but also do the things that he sayes the Bishop brings no proof of the usefulness but rather of the needlesness of Oaths amongst them yea some would scarce discern on a sudden whether his Arguments for the needfulness of Oaths among false Christians or his Arguments for the needlesness of them among such true Christians as will be found among the Quakers be of the two the most forcible but we having had good occasion to make serious perusal of his Book by several passages whereby he often trips up his own heels for hast as he runs and hacks one of his legs against the other do find more strength by far in what the Bish. himself sayes against a true Christians than in what he says for any false Christians most solemn swearing And to this end that it may be seen let it be considered what is the main bottom on which he builds the Medium from which he concludes a necessiey of swearing â—…mong men meerly call'd by the Name of Christians and we shall find it 's this to wiâ—… the abundance of wickedness that is among them Thus p. 23 the evils of mens hearts and manners the jealousies and distructs the dissimulations and fraud of many Christians their uncharitableness unsatisfactions and insecurities are such as by their Diseases do make these applications of solemn Oaths and Iudicial swearings necessary Not absolutely and morally or preceptively as the School-men note well but by way of consequence and remedy as good new Laws are for the curb and cure of new evils in Polities and Kingdoms as men weak and vnworthy we cannot well be without such Oaths to end the controversies and to secure as much as man can do the exact proceedings of Iustice. But when he speaks of no necessity but a needlesness of true Christians swearing the Medium he uses to prove that is no other than this to wit their being truly Christians in the self-same page and place Possibly saith he as Christians truly such we should need no swearing in publike or private So also p. 36. he sayes the foundation for swearing now is the wickedness of men Polybius saith he observes that in the better and simpler Ages of the World Oaths were seldom used in Iudicatures but after that perfidy and lying encreased Oaths encreased as the onely remedy to restrain those mischiefs c. So p. 41 42. speaking of true primitive Christians as before we have more at large trans-printed his words p. 11. whither we refer the Reader back again he saies they were so strict and exact c. that there was no need of an Oath among them yea they so kept up the sanctity and credit of their profession among unbelievers that it was security enough in all cases to say Christianus sum I am a Christian. If any urged them further to any Oath for matter or manner or Authority unlawful they repeated this as the onely satisfaction they could give There needed no more than the veracity of their bare word they thought it not lawful for them in such cases to swear And then naming many famous men for antiquity and sobriety of sundry sorts as the Essaeans wise Heathens and Christian Fathers and of their sayings he still drives on for a whole page together the same subject viz how dishonourable and needless a thing it was for good and holy men and true Christians to be so much as once required to swear seeing their Profession and Reputation was test enough to their words and 't was diminution to their reputation to be put to swear Indignum viro sanctimoniae sine Juramento non credere an unworthy thing not to believe an holy man without an Oath Flamini Doiali Jurare nefas no less than wickedness for one that was counted such a one to swear non opporter ut vir qui Evangelice vivit Juret omnino it 's not meet that a man who lives according to the Gospel should swear and the Fathers frequently inveighed without any limitation against Christians swearing some saying Evangelica veritas non recipit Juramentum the Gospel truth admits not of an Oath And p. 43. speaking of Basilides the Martyr who when Officers exacted an Oath of him replyed It is not lawful for me being a Christian to swear at all and if other Christians did swear in publike cases yet the Bishops of the Church were not put to swear whereupon Basilius a Bishop pleaded his priviledge of exemption from it from the sanctity of his life that being sufficient assurance for his truth All this the Bishop himself alledges so that what need we bring any further witness against good mens swearing sith all men may read so much out of his own Book in evidence of the unworthiness of that course of exacting Oaths of chief Priests The wickedness of their Swearing The indignity done to the reputation of a good man a man of integrity to be put to swear and of a man of honor which is a caution sufficient for his honesty so that
he will rather suffer a Mulct than save it by swearing the uselesness needlesness Yea plain unlawfulness for a Christian that's truly such to swear The strictness exactness holiness and sanctity of whose profession needs no Oath in either asserting or promising The frequent invectives of the chief antient Fathers Orig. Chrysost. Theophil Oecum Hila. Athan. Hier. Theod. Lactant. without any limitation or reserve against Christians swearing And lastly that security enough that is all cases wherein a man is mistrusted for him to be capable to say truly of himself I am a Christian Which all are Arguments of weight and sorce so sufficiently cogent and clearly convincing to our Consciences that if we had no more we should need no more to satisfie us of the warrantablenest of swearing or of exacting Oaths among such as are truly Christians But as for what the Bish. argues in evidence of a usefulness and necessity of swearing among such Christians the evils of whose hearts and manners jealousies distrusts dissimulations frauds uncharitableness as diseases do make solemn oaths necessary not absolutely morally or preceptively but by way of consequence and remedy for the curb and cure of their evils and who are so rude and ignorant as Horse and Mule that their mouths must be held with Oaths as with bit and bridle lest they fall upon one another with lyes false witnesses injuries thefts rapes murders â—…heating and all manner of unrighteousnesses there is so much seeming shew of reason in that as satisfies himself and many morâ—… it 's like at least and as for us if so be that we Quakers who speak the truth from our hearts and dare not lye as all God's People also will not whose Saviour he is and desires to live a peaceable and quiet life under all Governments and among all men in all godliness and honesty and to give our Testimony in all cases as we be call'd to bear witness to the truth in all truth sincerity and integrity as in the sight of God without those evil diseases oâ—… dissimulations and frauds in our hearts we say if we may not be impos'd upon under penalties to swear against them who cannot so much as speak against our Consciences we shall not so much trouble our selves as to entertain much entercourse much less dispute about the other But we are willing so to divide the business between the Quakers and other Christians so call'd as to meet the Bish. half way in the Controversie in order to an agreement with him upon his own terms and we are content to agree with him in his consequence out of Polybius for the use of oaths to curb evil-minded and evil-manner'd men from lying and false-witness-bearing the necessary use of which among such he concludes from the excess of sin iniquity and deceit that is among them whilst he agrees with us as in his words above-cited he doth in our consequence which is not ours onely but also that of the ancient Fathers wisest of Heathens and primitive Christians and even his own also for the uselesness needlesness and unlawfulness of exacting and taking oaths among true just honest good faithful righteous holy men drawn from the diminution and destruction of that iniquity and deceit which dwells in others and once dwelt in them and they in it And so as he agrees with us when we argue from Polybius thus Among the good honest â—…ust righteous faithful holy Saints of God and true Chaistians if there be any such in the world as such there are and they are well known though unknown Oaths need nâ—…t be used yea are unworthy wicked injurious vain superfluous unlawful to be used it being security enough in all cases for a man truly such to say I am a Christian for Rarus apnd veteres jurandi usus in Judiciis absente perfidia absit jurisjurandi usus In the better and simpler ages of the world Oaths were seldom used in Iudicatures where no perfidionsness is found there 's no place found for the use of Oaths So we agree with him in his consequence from Polybius Crescente perfidia crevit jurisjurandi usus where there 's increase of treachery sin iniquity deceit c. there that cumbersom use of Oaths increaseth where Christian mens hearts and manners are evil full of dissimulation there not absolutely morally nor preceptively as the Bish. with the Schoolmen against himself well notes but by way of consequence and remedy to curb and cure that disease of dissimulation and deceit when otherwise possibly if they were Christians truly such they should need none in publick or private the application of solemn Oaths is necessary and so as contrariorum tum similis tum contraria est ratio so decrescente perfidiâ decrescit but crescente perfidia crescit jurandi asus Where ther 's a decrease and dying out of sin as there is among the Quakers there 's de jure a due decrease and dying out of the use of Oaths but where sin perfidiousness and deceit abound and increase there possibly might be some place for the use of Oaths to make men that are not true that have not the fear of God and would else be lyars speak the truth We could afford to yield thus far to the Bishops plea for an usefulness of Oaths then were it not for one Rub which the Bish lays in his own way and ours too which stumbles us and is a Gnat at which we cannot but strein though such as can swallow Camels and can connive at their own contradictions strein little at it and that is the Cross-whet which he gives to this consequence of his for the necessity of Oaths among false Christians from the consideration of their prophaneness dissimulations frauds evil hearts by his representation of the uncreditableness and invalidity of their most solemn Oaths who are common swearers and prophane persons that fear not God witness his own words again p. 17. Nor can much credit be given any more then to a lyar to any man that swears never so solemnly and in Judicature who is a common swearer and hath no reverence of the Majesty of God For by this he so absolutely break the neck of his own consequence that we cannot so cordially close with it as else we could do Nevertheless that we be not further troublesom to the Bish. then needs must nor seem so pragmatick as he would represent us to be nor to be such Busie-bodies in other mens matters manners conversations and consciences but purely and singly to mind the keeping clear before God of our own lest medling with a strife that concerns us not as the case of others being impos'd upon in the point of Oaths does not half so much as the exaction of them from our selves we be found as Wisdom sayes such one is like to him that taketh a dog by the ears nor to remove the heavy stones of such long standing as those Impositions of Oaths are from off the Consciences of any
that are not burden'd with them but onely from our own that are We are pretty well content to part stakes with the Bish. in the Controversie and as he sayes of himself and his sort of Christians viz. As Christians of evil hearts manners full of dissimulation and fraud abounding in iniquity encreasing in persidiousness uncharitableness distrusts jealousies unsatisfactions insecurities As weak and unworthy to be trusted they cannot be without Oaths but Oaths are necessary not absolutely nor morally or preceptively but as a remedy against those Diseases when yet possibly were they Christians truly such they would need no swearing in publike or private So we say of our selves and those true Christians call'd Quakers as Christians truly such in whom is no iniquity guile fraud dissimulation deceit who walk in truth out of strife who can say in truth We are Christians indeed non nomine tantum tenus sed reapse which is security enough in all cases we need no Oaths to be us'd among or impos'd upon us But this being that snare and dilemma that hypocritical Formalists and Christians not truly such but so in Name onely not in Nature fall into that one sin that they are fallen into begets a necessity of another one inconvenience and mischief subjects inavoidably to another as posito uno absurdo sequntur millia Such being yet under the bondage of their own corruptions and lying dead in their trespasses and sins pull thereby upon themselves a number of cumbersome remedies which are oft as bad as the diseases but at best needless if the diseases were not And thus God's Law is added as a lash to the lawless liver or transgressor and as a School-Master to bring to Christ the life and to his life who is the Truth it self And such Christians living in all dishonesty â—…righteousness â—…ying falseness theft cozening cheating enmity hatred malice envy and strife the heavy yoke bondage and charge of mans Laws and Lawyers hireling Priests and covetous Preachers are put upon them to keep them in peace and honesty â—…ill they come to know and â—…e led by that Light of him in themselves who onely guides their feet in the way of Truth and true peace which they yet yet know not there we say with the Bish. Oaths as de facto they are so de jure might be used at least if credit could be given any more than to lyars to such Christians solemn swearing for posita causa ponitur effectus And so if the Church of England be not a Church of Christians truly such as the Bish. seems to intimate by his own words it is not we have the less to say to them as concerning their swearing they have a liberty for us and they would have so much the less to answer for in the day when God takes a final account of them if they would let us have the same liberty from them to decline it rather than force men to sin against their Consciences to swear as they do and as much as they will and that not onely solemnly but prophanely since none of their own Laws against that can reclaim nor restrain them from it for while men are yet the servants of sin as Christians not truly such are as much if not more then Heathens so called they are free from that righteousness that Christ requires of his which is that of the Gospel which far exceeds that of the Law and all legal chief Priests Scribes and Pharisees But such Christians as are by Christ made free from sin as the Quakers are though once as well as others under the power and dominion of it these are bound as servants to that perfect righteousness of the Gospel which as that of the Law to the natural deceitful contentious Iew was forswear not but perform thy Oaths to God if thou make Oaths to end strife and controversies is to the true spiritual Iew or Israelite in whose heart is no guile even to Christs Disciples neither go to law one with another nor swear at all And if England ever come to be a Church constituted of such Christians as are truly such as the primitive Christians were and as the Quakers are who by the Light are led out of strife into the love that casts out all feaâ—…s and jealousies and workâ—… no ill to the Neighbour we shall expect as God does another matter and other fruits than that of swearing and forcing each other to swear on pain of Ruine and we shall not need to clear our selves of that which they call our crime of not swearing for the Light of Christ will lead all that follow it into the same and so as posita causa ponitur so sublata causa tolliâ—…r effectus Sin and Deceit standing Oaths stand though to little purpose where solemn swearers being prophane swearers also are no more to be believed than Lyars but where sin deceit and strife cease there swearing hath no use nor place and so the Bish. doth confess while he says p. 23. The Eutopian desire and aim of these Quakers is not to be found fault with if it were feisable And feisable we say it is if perfection so far as to freedom from sin deceit hatred malice and strife is attainable And that that is attainable in the body even in this very humane nature if the Light of Christ which is that of the Gospel be attended to what need we prove it against our Adversaries in that point when the Bishop confessâ—…s it to our hands And that he so does let him take his own words at large as they lye p. 27 28. where speaking of the design of Christs Sermon Matth. 5. and how the righteousness he calls to must exceed that of Scribes and Pharisees He says Our Saviour gives many singular Lessons or Precepts of more eminent diligence patience charity mortification self-denial sincerity conspicuity perseverance and perfection of obedience required now under the Gospel above mark what either the Letter of the Mosaical Law seemed to exact or by the Pharisaical interpretations nere taught to the Jews and however by Divine Indulgence and connivance or by the hardness and uncharitableness of their own hearts and the customary depravedness of times and manners they might seem to have some temporary dispensation heretofore granted to them or at least to take it to themselves yet now under the Evangelical strictness to which Christ came to restore or raise the Church they might not fancy to themselves any such liberty but were to keep themselves in thought look desire word and deed to that sanctity and severity that was required by the Law and most conform to the holy Will Attributes and Nature of that God whom they ought to imitate as their heavenly Father in all sacred perfections which humane Nature assisted by the Light of the Gospel the Grace of Gods Spirit and the visible example of Christ was capable to attain at least sincerely to aim at and endeavour Which whoever doth
Case of John Crook on the Bench in the Old Bayly telling him once taking the Oath was sufficient yet Sentencing him to a Pruminire for not taking it there again though he offered to prove he had taken it once before * P. 29. â—…urabant â—…udaei per Creaturas obvias nec se istis teneri credebant c. Et 30. Non putabant Iudâ—…i se teneri Iure juâ—…do si per ista jurassent nec redden dum Domino tale Iuramâ—…ntum * VVe see the Bishop however loves to speak safely though he speaks little less then sophistically concluding not contradictorily to us as he ought to do but aliud a negato another thing thaâ—… what we deny and no other than what we may yeild to and do our Cause no harm for who deniâ—…s but that swearing in a lawful way â—… lawful and not forbidden by Christ but that any swearing is lawful is the Question which he would sain beg before we see cause to give it him * So the Bish p. 35. 36 All the Nations have used some form of swearing by their respective Deiâ—…ies as a special honor and appeal to their Soveraignty as the only means in cases dubious to give satisfaction gain credit and make men assured of the verity and honesty of the speaker in their promises and testimonies in their leagues and contracts And p 38. An Oath is only the Attestation of God who is witness of all we say and do * Bishop Gauden himself confessing the needlesness of swearing among Christians Iust. Mart. Assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Iuris jurandi fidem nec promittas nec exigas Fiâ—…icus ad Lollianums Flamini Diali Iurare nesas Pluâ—… Ea esto probitate ut nec Iurato tibi credant * See how all along the Clergy crâ—…ep their necks out of the collar for if this be by the Bishop propounded as a patterâ—… since the old Roman Empire became Christian for the Clergy or Christian Priests its wickedness not to credit the chief of them it seems without Oath when it 's made a punishable piece of wickedness for others though it 's â—…onfest above that the Dissenterâ—… and 〈◊〉 may be as â—…incere as the Imâ—…oser to refuse an Oath when they impose it For so P. 43 also the Bishop â—…ays when other Christians did in publikâ—… swear required by Authority yet the Bishops of the Church were not put to swear Basilius a Bishop pleaded his priviledge when in the Councel of Calcedâ—…nâ—…e â—…e was required to â—…ive Oâ—…th the sanctity of his life and â—…onor of his 〈◊〉 being assurance â—…ufficient for his truth But whether the Bishop by citing this pleads the pâ—…iviledge of the 〈◊〉 Spiâ—…itual so called above the Lords Temporal or no I know not However â—…il ultra quaeâ—… Plebeâ—…us * As that of Origen It beâ—… not a man who lives according to the Gospel to swear at all That of Chrysost. He forbids not onely forswearing but to swear at all That of Ierom. The Gospel Truth admits 〈◊〉 of an Oâ—…th * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See how the Mysterie of Iniquity began to work in those dayes of the Empires turning Christianâ—…y â—…y the lump and by whole-sale to the corrupting of Christianity and and Christians so â—…ar as to cause thâ—…m to call the holy 〈◊〉 of the Gospel after the Names of the old Heaâ—…henish customs whence at first came that Name Sacrament which is never found in all the Scriptures nor was in use among the Apostles * Though the Lord himself 〈◊〉 more then once by himself yet that his own example as the Bishop calls it of swearing was no example for us now to imitate and was in â—…owise a confiâ—…ming of that old Legal ceremony of Oâ—…ths as a practice legitiâ—… to his saints for ever as the Bishop woâ—…ld make 〈◊〉 believe it was and that his Oath which ended in Christ in whâ—…m all his promises confirm'd by Oath were yea and in him Amen was also to end all strife between him and men and to put an end to all strife and Oathâ—… also that are among men 〈◊〉 â—…nd strife is â—…vinced in our Books see one Antidote more c which till the Bishop more punctuaâ—…ly then be 〈◊〉 done disproves the Truth of stands still on our â—…arts unshaken by him * Apud 〈◊〉 iâ—… Iudiciis omnia jurisjurando Religione fâ—…mata Dei 〈◊〉 interpâ—…sito Buxt * Iuramentum non aliter quam medicamenium urgente necessitate usurpandum non adhibetur Iusjurandum nisi ad subveniendum desictui levitas hominum incoaconstantia dissidentiam genuit cui remedium quaesitum est jure jurando * Rarus apud veteres Jurandi usus in Iudiciis sed crescente persidiâ—…crevit Iurandi usus * If yet there be any such â—…ue Christians in the world as we do not know that there are yea absit absuidum let it never be said now that those are Christians that name Christs Name and name themselves after it and yet depart not from such iniquities as those * The perfection of Moses Law in the letter was swear not vainly nor by any creature but by God onely forswear not whatever the Pharisees false glosses allowed Therefore either Christ must in the point of swearing call them not to swear at all or else in that point he calls to no higher perfection of obedience than the Letter of the Mosaick Law did * Compare Acts 4. with 2 Pet. 3. sor Peter was unlearned as to that the Bishop now calls learning * Seâ—… the Antid p. 57 58 59. * For according to the Gospel though the Law it self expresly allowed it the Lord sayes by the Prophet Mal. 2. 16. he hates putting away * For Moses of himself the servant that knows not what his Master does could not give dispensation against any command of God for then he had not been faithful as he was in all his house according to the pattern of Gods Precepts shewed him in the holy Mount The more shame therefore to Christians so call'd that have no such great reverenes of the Name of God 〈◊〉 the Iews had whom they should exceed in strictness but that they can swear in every ioy and trifle by Gods Name â—… thousand times when they never think on him * Viz. 〈◊〉 ne jurabit ne vel 〈◊〉 in perjurium cadat Lact Nâ—… facilitate jurandi in perjurium prolabamur Aust. * And so sayes the Bishop himself p. 11. No Laws of men contrary to Gods Word are to be actively obeyed