A JUST and RIGHTEOUS PLEA, Presented unto the King of England, AND HIS COUNCIL, etc.  
BEING  
The true State of the present Case of the People, called QUAKERS, Truly demonstrated, and Justly pleaded on their behalf; For the True Information of the KING and his COUNCIL, That they may well understand the Truth and Verity of Doubtful Cases, and may show Just Judgement and Mercy.  
And this is laid down in Six Particulars.  

Viz  
1. Concerning Swearing at all, and particularly of the Oath of Allegiance.  
2. Concerning Meeting together to Worship God.  
3. Concerning Tithes among the Jews, and among the Christians, and why we Refuse to pay them at this day.  
4. Concerning giving Security by Bond, to live Peaceably, or, to Answer Accusations then and there, etc.  
5. Concerning Government itself, and particularly of this present Government.  
6. Concerning Persecution, what it is in itself, and how great an Enemy it is to the King and his Government; laid down in Ten Particulars.   
All which Cases are truly stated and pleaded, And the Cause of the Innocent vindicated: And this for the benefit of the King and his Government, that they may be Just and Righteous, and perfectly according to God.  
By a Friend to Just Authority, Edw. Borroughs.   

The Epistle to the King, and his Council.  
OH Friends! this is your Day, that God hath given you to try you, and to prove you what you will do, and whether you will rule and judge, and exercise your Power for God, or against him; and this is the hour of your trial, and the living God that made Heaven and Earth beholds you, and his Eye is upon you, and he waits for justice, true judgement, Mercy, Righteousness and Truth, to be brought forth by you in the Land, that he might bless you and prosper you; but and if the contrary be abounding, and brought forth and exercised thorough you, Blessings shall be turned into a Curse, and the Just God will deal with you after your deserts; for the Reward of the Almighty is Just and Equal unto all the sons of men, even according to their ways and works; and the judgement of you nor of any, is determined by Him, but accordingly as He is served, obeyed and feared, or the contrary.  
And seeing you have a day to do good, and to forsake all evil, to do justice, Mercy and Truth in the Earth, and to subdue the contrary; if that you do the things you ought not, and leave undone what God requires of you to do, and trifle away your time in matters of less value, and spend your days in Pleasures & Vanities, and neglect Mercy and judgement in the Earth, and have no regard to the Cry of the Poor and the Oppressed, to deliver them from their cruel Persecutions; if it be thus with you in this your day, Who shall stand in the Gap to prevent the Anger of the Lord from breaking out? or, who shall plead for you in the day of your reward, when God himself ariseth unto Just judgement, to judge all flesh, and to deliver the Innocent? Oh Friends! is this nothing to you? Is there no cause unto you of Consideration in this matter? Ought you not to lay these things to heart? Why, surely you are but men, and your breath is in your nostrils, and your substance but dissolvable clay, and the God of Heaven and Earth can do what he will with you, and concerning you; if ye please him, it might be well with you, but if the contrary, he can answer you doings with an equal reward, and none can prevent him.  
And here is a Cry, and a very great Cry of Persecution under your Authority, the Prisons filled with Upright and Innocent persons, to the ruin of Persons, Wives and Families, if the great Mercy of the Lord did not prevent more than the justice of men; Thousands within these few months have been cast into Goals and Dungeons and nasty holes; and divers have finished their lives, and died in Prisons; many being taken out of their houses, and from their lawful Callings; and many taken out of Meetings, where they have been waiting upon God, and cruel Sufferings inflicted upon them, and all this for Truth and Righteousness sake, and for their profession and Practice in Religion; when as no Plotting or evil-dealing towards the King nor any of his Subjects, could be justly charged and proved against them. And thus the Innocent have been made a Prey to Profane Persons, and their Sufferings have been woeful, and all this under and by your Authority; And, are these things nothing to you? or, do you judge this is well doing? Is this justice and true judgement? Is this for your Happiness and Prosperity? Let the God of Heaven and Earth judge in this matter between this People and You, for the Cry of their Sufferings are very Loud in the Ears of God, and they have been laid before you, and you ought to have relieved them, and eased their heavy burdens, and showed justice, Pity and Love, and this would have made for your Happiness; But if that you always neglect to hear the Cry of the Poor, and of the Oppressed, yet God hears, and takes notice; and though this People should have no Helper in the Earth, yet He is their Helper, and their Cause is committed unto Him.  
Can these things stand? and, can you be happy in these proceedings, while the Innocent suffer under you? Is it in your hearts to destroy the Heritage of God? do you think to extinguish an Innocent People from off the Earth? Must none wait upon God, and worship Him, and pray to Him, but after your Prescriptions and Limitations? And will you kill and destroy all such as do not? who cannot for good Conscience sake conform to every way of Worship and Religion imposed, but must wait upon God, and worship Him and pray to Him according as his Spirit teacheth and guideth; will you, I say, destroy all such? Is it in your hearts to effect it? if it be, the God of Heaven will not prosper you in such purposes; Will ye force men to forsake the Way of their God, wherein they have found his Presence? will ye persecute men for their Religion-sake, while yet they walk uprightly in their Conversations among men? Oh Friends! it is not justice and true judgement thus to do, it pleaseth not God, neither doth it unite the hearts of Subjects in true Love and Unity, but it hath contrary effects, and that you may find.  
Indeed, according to my judgement, such proceedings are not good Policy nor humane Wisdom, for you to seek to establish one particular Persuasion and kind of Religion, and impose that by force, and persecute and seek to destroy all the rest that are otherwise minded, if they will not deny their Principles and Consciences, and conform: this seems, I say, no good Policy among men; for if it doth gratify one sort of men in their desires, it discontenteth and dissatisfieth many more, and it breaketh Love and Unity amongst Subjects; and your safety is in the uniting of People's hearts to you, and one to another in Love and Liberty, and not in the Divisions and Distractions of people; surely this cannot be for your safety. When as if you did give Liberty to all, that were peaceable in their Lives and Conversations, in the exercise of their Religion in Faith and Worship to God-wards; this would cause all to love you, and none to be discontented with you in good reason: If one sort of People had as much Liberty as others (in the way of their Religion I mean) and none more than others, this doubtless would increase Content among Subjects, and be a blessing to you and your Authority; and to proceed in that way which may keep the people in Love and Unity one with another, and to you-wards, this were good Policy for your Establishment to perpetuity; and there seems to be no other way, than in showing justice, Mercy, and Liberty to all in all right ways, and in the exercise of their Consciences towards God. And this is my judgement, the way for you to prosper, is, to leave the prescribing the way of Worship unto God, as his Spirit shall teach and persuade the Conscience, and to leave the judgement in all Cases of Conscience about Spiritual things, unto Him, and not to meddle about imposing Religion, nor persecuting men for that cause, for it is not your place to do it; but you are to rule well over the outward man, and to judge in the Cases of wrong between man and man, but not at all in the Cases between God and men's Consciences.  
But you may say, Who art thou, inferior man, that seemest to advise us that are high and potent, and wise enough for ourselves? Well, though it be thus, though I am so, and not much acquainted with the State-affairs, nor do I profess Policy in the Governments of this World, yet this I say, What soever my Birth or quality be, and whether I live or die, yet these things you must find true one day; (for I speak not as a Politician, but as a Servant of God) that your Prosperity and Happiness in this World, and hereafter, standeth, in showing and executing true justice and judgement, and Mercy and equal Liberty towards all, without respect of their Title in the Profession and Practice of Religion, and in allowing Liberty of Conscience in the exercise of Faith and Worship and Duty to God-wards, to all Christian People, equally in your Dominions, and not to persecute or destroy any in their Persons and Estates, for the exercise of their Religion to God-wards: This is the way of your Prosperity, and the contrary is the way of your Destruction, if that ye persecute men for their Conscience sake, and exercise Lordship and Authority over men's Conscience in Spiritual things; and if ye prescribe a way of Worship, and seek to destroy all that cannot conform thereunto: if ye do thus, this is not good Policy to establish you. Well, I shall say little further, but that these things I write not as your Enemy, but as your Friend, who would have you saved both soul and body, and not as in any kind of harshness in my spirit towards you do I write, but in love and compassionateness to you and these Kingdoms.  
And I have here in brief stated and pleaded the Case of the Innocent People, called Quakers, who are at this time under great Afflictions and Tribulations by your Authority; and it hath been in my heart divers times to declare the substance of these things unto you, but at the last I have chosen to write my mind to present to you concerning the matters very needful for you to be informed in, and it is for your sakes as well as theirs, that I have done it, that you may not run on to act any thing against them upon Suspicions and Accusations of others, without hearing our Defence; And therefore it is for the avoiding and stopping of Persecution in the Land, for this cause have I taken in hand submissively, and not presumptuously, to state this Plea before you, and I must leave it to your Considerations; and cannot impose my Faith upon you, to believe as I believe, but having laid the Truth before you, I shall leave it to the Lord to work Faith and Love, and justice, Mercy, and all good things in your hearts, that you may bring them forth in the exercise of them in the World.  
I am a lover of Justice and Mercy, Truth and Righteousness. ●. B. London, the10 th' day of the second month, 1661.   


CHAP. I. The Case Stated and Pleaded concerning Swearing at all, and particularly concerning the Oath of Allegiance.  
I. WE do acknowledge ourselves to be Freeborn People of this Kingdom of England, the Land of our Nativity, and we do assert, that we have just and lawful Right and Title, as such, to possess and enjoy our Lives, Liberties and Estates, both by the Laws of God and Man; having never unto this day, since we were a People, Forfeited our Birthright as men, by any Rebellion, Sedition, Contempt, or otherwise; but have always been and are a People exercised in the Law of our God, by walking justly towards all Men, and doing to others as we would be done unto, & have been and are a peaceable People under every Government and Authority that hath been over us since the Lord raised us up; And I do hereby declare, that we now are, and shall be Faithful, Innocent, and Peaceable, in our several Stations and Conditions, under this present Government of King Charles the Second, whom we acknowledge Supreme Magistrate and Governor over this Kingdom, and for Conscience sake we are obedient and submissive to him, as such, in all his Commands, either by doing and performing of what he justly requireth, or by patient suffering under, whatsoever is inflicted upon us in the matters for which we cannot be obedient for Conscience sake, when any thing is required of us different from the just Law of God: And to this subjection, to the King and his Government, we are bound by the Law of Righteousness, and such hath ever been our Principle and Practice, and is unto this day, even to be quiet, and peaceable, and patient under every Authority that is set over us, and not in unrighteousness, to Plot, or Contrive, or Rebel against any Governors or Government, nor to seek our own Deliverance from Injustice and Oppression, in such a way. And we are persuaded to seek the preservation of the King's Person and Authority, by all just and lawful means, and not to Rebel against him with Carnal Weapons; and so far as his Government is in justice, Mercy, and Righteousness, we declare true and faithful subjection, and obedience thereunto, and wherein it is otherwise, we shall be subject by Patient suffering, what is unequally imposed upon us, and yet not Rebel in any Turbulent way of Conspiracies, and Insurrections; For our Principles are not for War, but for Peace with all men, so much as in us lies; neither may we render evil for evil to any, but are to be subject to the King and his Government actively or passively, upon the Conditions aforementioned. And we renounce all Foreign Authority, Power, and jurisdiction, of the Pope or any else, from having any Supremacy whatsoever over the King, or any the good Subjects of England: And this we Declare, Acknowledge, and Testify, in the Fear and Presence of God (to whom we and all mankind must give an account) and that without secret Equivocation, or any deceitful mental Reservation.  
TWO But as for all Oaths and Swearing, we utterly deny, for Conscience sake towards God, because Christ Jesus hath Commanded us not to Swear at all, Mat. 5. And the Apostle saith, Above all things, my brethren, Swear not, Jam. 5. and it was the Principle and Practice of divers Holy Martyrs, even some of the Protestant Church, since the Apostles days, in all Ages, not to Swear at all in any Case: So for Conscience sake, and according to the Example of Saints in former Ages, we do refuse to Swear, in this Case of Allegiance to the King, and in all other Cases whatsoever, and we cannot Swear at all; Though the truth and verity, of all Things in all Cases, so far as known to us, and as occasion requireth, we can acknowledge and testify, with Yea and Nay, as in the Fear and Presence of God, and with true intent and meaning, to discover the Truth, as is needful to be known; And in this manner we acknowledge just Allegiance to the King, and his Government; (that we shall live peaceably, and not Plot, nor Rebel against Him) according to the Law of God and a safe Conscience; But without any Oath or Swearing at all, for we may not break the Command of Christ, nor walk contrary to the Example of the Apostles and Saints by Swearing, though we suffer the loss of all because thereof; And it is our known Principle and Practice, ever since we were a People, that in no Case whatsoever, though of great dependency ofttimes to ourselves, both in respect of Advantage to us, and also in avoiding of Sufferings, we have not taken any Oath, nor Sworn at all; whereby it is manifest that our refusing chiefly to take the Oath of Allegiance, is not because it is that Oath, but because it is an Oath, and for Conscience sake we cannot Swear at all.  
III. And thus the state of our present Case about this Oath of Allegiance, is different from some others, from all such who can Swear and take Oaths in other Cases, to whom taking of an Oath in itself is not matter of Conscience; but as for us, we make Conscience of an Oath in itself, and that upon just ground, as we are able to demonstrate, and therefore our refusal of this Oath of Allegiance, gives no ground at all, of doubt or suspicion, concerning us, as if we would not live peaceably and quietly under this Government, or as if we would Rebel against, or plot to destroy the King's Person or Authority, and so deny to take this Oath, as if we would leave ourselves clear to proceed in such ways; this Judgement cannot justly be given of us, because we deny to Swear at all, in all Cases, which if it were not so, but that we could Swear in other Cases, and not in this, than we might be the more justly suspected that we had a reserve against the King's Person and Government, and our living Peaceable, might be the more doubted of; but being our known Principle and practice always, not to Swear at all in any Case whatsoever, this removes all ground of jealousy, or cause of Suspicion of us in this Case, and also we being ready to confess, all just Authority and Power to the King, to declare Obedience thereunto solemnly and sincerely, and that we shall live peaceable and quietly under his Government, and not to Plot or Rebel against him, and this to Confirm by Yea and Nay: Our Testimony of this kind, may as justly be taken, and stand as effectual, and be as faithfully performed, as the Oaths of any others; for we make Conscience to perform what we say in Yea and Nay, as much as any do to perform what they Swear, and this is known of us in the Consciences of our Enemies; So that in good Conscience and just Reason, and equal Justice, we are excusable from all Penalties and Forfeitures in that behalf, of denying the Oath of Allegiance.  
IU. And the King and his Government is not the less safe and secure, though we refuse to swear Obedience to them, nor could they be any safer or securer, if we, contrary to our Principles and Consciences were forced by Penalties to Swear Allegiance; for by the same Principle which keeps us from Swearing, and by which we deny it, we must be preserved to live peaceably, and not to Plot nor Rebel against the King; and if we renounce our Principle and our good Conscience, and be induced to Swear against our Consciences; what likelihood is there to perform such a forced Oath, taken contrary to our Consciences and Principles? For if we Swear to the King and his Government, because of the fear of men and to save our Estates, etc. and this contrary to our Conscience, it might well be suspected of us, that at opportunity we would break such Oaths, for fear of men or some self end: On the other hand, if we had already renounced our good Consciences, so that it more appears, we shall perform good Obedience to the King and his Government acknowledged by Yea, without an Oath, and in good Conscience; then by swearing forced on us, contrary to our Consciences; therefore our Yea may better be accepted in this Case, then Swearing can be demanded of us: And also if we should change with the Times, and renounce our Principles and Consciences, and Swear, we should make ourselves ridiculous and a scorn to all men, and bring ourselves into a capacity not ever to be trusted in any Case, if we should bow and bend to Times and Powers, and for terror of men, deny our Religion, as other Hypocrites, And I very well believe that the King would not trust us in our Albegiance any whit the better, but rather the worse, though we did swear, fawn and flatter with him, contrary to our Principles; neither could he reasonably judge himself the safer, not more happy, not that we would be truly subject the more to his Authority, if we swote and conformed in things by force, contrary to our Consciences and Principles; for himself knows, that Oaths and Engagements made and taken by force, and for fear, in straits, are seldom or never truly performed, but always broken. And of the like case there are large Testimonies in the Kingdom, of many that have sworn, promised, and engaged, and sometimes by force and fear, to this kind of Government and another; and yet at opportunities, and for their own self-ends, have broken all Oaths and Engagements, and rebelled against the very Persons and Authority to which they have sworn and engaged Fidelity and Allegiance; so that many are not the more to be trusted, though they swear Allegiance: for, the Proverb saith, He that will Swear, will Lie: and he that is forced to swear against his Conscience, will hardly perform his Oath: And we are no less to be trusted, though we swear not, for we never yet engaged ourselves by Oath, to any Governors or Government, and yet we never rebelled or plotted against any, but have lived peaceably, and in a patient suffering condition under all, that have sitten on the Throne since we were a People: And therefore out living peaceably under the King's Government cannot justly be doubted of, though we cannot engage the same by swearing: But yet if we do not live quietly and in good obedience, as peaceable People, but do rebel, plot, etc. then we refuse not to suffer the Pains, Penalties and Forfeitures, as such that Swear and do not perform their Oaths; I say, if we do not live peaceably, but plot and rebel against the King and his Government, then let us suffer the same in every particular, as if we had sworn; and not performed our Oath.  
V. All these things rightly considered, it doth fully appear, 1. That we are not Enemies, neither in present Action, nor future Intent, to the King's Person or Authority. 2. Nor that we refuse to acknowledge Just Authority to King Charles the Second, as Supreme Magistrate over these Kingdoms. 3. Nor doth it appear, that we are otherwise than Peaceable and Quiet People under the King's Government. 4. Nor is it manifest, but that we are ready to acknowledge so to continue, in all good Conscience and Righteousness: And therefore we do appeal to the God of Heaven, and to King Charles, and to all People whatsoever, That our present Sufferings by Imprisonment, and whatsoever else we may suffer in this Case, for Refusing to take the Oath of Allegiance, it is not for Plotting against the King, nor for refusing to acknowledge Just Authority to the King, nor for denying Just Obedience to him and the Good Laws of the Land, nor for denying to live peaceably in the Kingdom under the King's Authority; Because to all this we acknowledge solemnly in Yea and Nay: Neither are our Sufferings in this case, for any Evil-doing towards God nor Men; but our Sufferings are for keeping the Commands of Christ, which to us is matter of Conscience to perform, more than to save our own Lives or Estates; and our Sufferings are, because we cannot Swear at all, and not because we are Rebellious, or that we deny Just Allegiance to the King: and such our Sufferings are not as Evil-doers, nor justly and righteously as Offenders; because we are not guilty of Evil in this case, towards God nor Man, and our Sufferings are Cruel Persecution for our Tender Conscience sake, and for the Name of Christ jesus: And we call God and Just Men to witness between Us and our Prosecutors, that as Saints and Servants of God we suffer in this Case, and for our Faithfulness and Obedience to the King of Heaven, and not for Evil-doing or Disobedience to King Charles and his Authority: And if any be persecuted in this case, for Refusing to take the Oath of Allegiance, to the Ruin of Persons, Wives and Families in this World; then we shall have cause to say, Occasion is wrongfully taken against us, to destroy us, and we are proceeded against, contrary to the End of Just Government, which is, to preserve the Peaceable, and not to destroy them; and contrary to the King's former Promises, who hath said, We should not suffer for matters of our Religion and Conscience, living peaceably in the Land; And if we suffer, because we cannot swear at all, such our Suffering is for our Conscience sake, and we are therein persecuted unrighteously, as Innocent People, and without just cause; And we must commit this our Cause to God, who regardeth the Oppressions of his People, and will avenge their Cause in his season. And for the present this is all I have to say, and present, concerning this Case of Swearing, and concerning the Oath of Allegiance.   

CHAP. II. The Case stated and pleaded, concerning our Meeting together to Worship God.  
I. WE do meet together in the Name of jesus Christ, and in his Power and Spirit; and we do Come together in the Fear of God, to wait upon Him, and to receive the Teachings of his Holy Spirit, and his Counsel to direct us in all our ways, how to walk righteously towards God and Men; and in our Meetings we practise our hearts and minds in Godliness, and speak of the things of the Kingdom of God, in Preaching the Word of God, and in Prayer to Him, according as His holy Spirit guideth us, which is given us of God, to lead us into all Truth, according to his Promise, joh. 16. 13. and that we may edify one another in the ways of Holiness and Truth, for the benefit of our Souls: and this is according to the Scriptures: For they that feared the Lord met often together, and spoke one to another, and edified one another: And this is our Principle, That it is our Duty to Godwards, to meet together, and that he requires it of us, and for the exercise of our Consciences to Him, it hath been always and is our practice, to meet together in the exercise of the Worship of God, as aforesaid, and not for any other end; as in Contempt of Authority, or to plot, or contrive, or to meditate Evil towards the King or his Government, or any of his Subjects; We have no such e●●l (I say) in meeting together; but our alone, only, and absolute End in our Meeting, is to worship the Lord our God, and to serve Him, and to wait upon Him, in Obedience to his Will, and for good Conscience sake, as our Duty towards Him.  
II. And this our practice of Meeting together, for the End and Cause mentioned, if it be in Public Houses, or more private in Upper Chambers, or in the Open Fields on what day soever, is lawful and just in the sight of God, and is according to the Example of the Primitive Saints, and provable by the Scriptures, As in Acts 1. 13, 14. And when the Disciples and Saints returned from Jerusalem, they went up into an Upper Chamber, both Men and Women, and waited upon the Lord, and continued with one accord, in Prayer and in Supplication. And in Acts 20. 7, 8. The first day of the week the Saints met together, and Paul preached unto them, and continued his Sermon till midnight; holding forth the matters of the Kingdom of God; and they were met an an Upper. Chamber, from whence Eutychus fell down. And Acts 28. 30, 31. And Paul remained two fall years, preaching the Gospel of the Kingdom of God, in his own hired house in Rome; and he exhorted the Saints, not to neglect meeting together, as the manner of some was, whom he reproved, Heb. 10. 25. By which Testimonies, with divers others that might be given, it is manifest, that the Saints of God in former Ages, did meet together to worship God, and to wait upon Him in Prayer & Preaching, as the Spirit of the Father taught them, that dwelled in them: And sometime they met publicly, and sometime more private; and sometime on the daytime, and sometime in the night-season, (and they met separate from the Synagogues and ways of public Worship of the jews) according to the Will of God, and as it was ordered among them: And thus it is manifest, that our Meetings for the Worship of God at this day (though they are separate from the way of public Worship of the Kingdom, and are in more private houses) are justifiable, being after the Example of the Saints, and according to the Scriptures of Truth; and therefore out Meetings are according to the Law of God, just and lawful.  
III. And forasmuch as by reason of the late Insurrection of some few persons in London, our lawful Assembling of ourselves together in the Worship of God, is under present restraint and prohibition, and by Proclamation forbidden, under the denomination of Seditious and Unlawful Meetings, and our Friends Imprisoned and Persecuted for that cause of Assembling themselves to wait upon God. Now in this Case, this I plead unto the King, That we are no manner of way guilty of that Insurrection, upon which the Proclamatian of forbidding our Meetings was grounded; and therefore ought not to suffer with the guilty, being innocent from the very occasion of that Proclamation; and for the King to prohibit our Meetings, for and because of the ill use that others made of theirs, this seems a Condemning of the Innocent with the Guilty, which is no way just in the sight of God nor Men, but altogether unequal that we should suffer for other ments faults; though such did abuse their Liberty, and pervert the end of their Meetings into rising up with Carnal Weapons against the King; so did not we, neither in intent nor action; and therefore our Meetings ought not to be prohibited, for the cause of other men's faults and miscarriages in that case; And also we have the King's Promise, divers times, That we should not suffer for our Religion, while we aded nothing against the Peace of the Kingdom and Government; which yet we never have done, nor made any ill use of our Meetings, nor of the King's Promises, nor forfeited them, and therefore, according to his own Promises, we ought to have our Meetings, and enjoy them without restraint, because we have not farfeited the benefit of his former Promises in that behalf, nor ever made use of our Meetings, to plot or conspire against the Government, to its harm or detriment; and because of our innocency herein, the benefit of his former Promises, are yet in force unto us, to protect our lawful Meetings, and not to prohibit them; and though upon suspicion only out Meetings have been Restrained, and our Friends Imprisoned by the late Proclamation; yet we being proved innocent, and without guilt of that which occasioned it, the King and Council may and aught in Justice and good Reason, to Reverse and Revoke that part of the Proclamation related to us, as being innocent, that we may enjoy our lawful Meetings, according to the Scriptures and Example of Saints, and according to the King's own former Promises.  
IU. All these things considered and rightly understood by the King and his Council, it will appear unto them, in good reason, 1. That our Meetings are just and lawful in themselves, because they are for the Worship of the Lord God, and to wait upon Him. 2. They are according to the Example of the Apostles, because the Scriptures prove the like Meetings. 3. And they are not contrary to his own Promises, and Toleration that he gave for six Months after his coming in, Because he said, We should not suffer for our Religion, if we lived peaceably; and we were not disturbed by Authority from him (that we know of) in our Meetings, till this occasion. 4. It will appear, That we ought in justice and Equity to have our lawful Meetings protected and preserved by the King's Authority, and not prohibited; because we are not guilty of that which occasioned this present Restraint: but what we have suffered in this case, it hath been upon suspicion, and without any just cause on our part: And for these Ends and Causes I plead on the behalf of the Innocent, that we may enjoy peaceably our Meetings for the exercise of God's Worship, and not be prohibited in the King's Dominions under his Authority.  
V. But and if we are persecuted and imprisoned, and made to suffer for this Cause of Meeting together, to worship God and wait upon Him, in Conscience and Duty towards Him; and for following the Scriptures Example, as the Saints of old, as aforementioned; we must only commit our Cause to the God of Heaven, and in patience suffer under whatsoever is unequally inflicted upon us for this matter, if men show the height of Oppression towards us; and we must put on the spirit of Long-suffering and Forbearance, and leave Vengeance to the Lord, who will in his season redress our Cause, if that we are persecuted for meeting together, and for worshipping of the Lord, according as his Spirit persuades our Consciences; and such our Sufferings are, not for evil-doing, not as Transgressor's against God nor the King, but as Servants of God we suffer, and for holding the Testimony of JESUS, and a good Conscience. And thus I have brought the state of our Case, as concerning our Meetings, unto the King's knowledge, and must leave it to his serious view; and happy will he be if he hath regard to the Afflicted; but if he stop his Ear from the Cry of the Poor, and suffer them to be destroyed, who shall plead for him, or excuse him in the Day of the Lord, when He comes to Judgement, to reward every man according to his deeds.   

CHAP. III. The Case stated and pleaded concerning Tithes, as paid among the Jews, and also among the Christians; and the Cause why we refuse to pay them at this day.  
I. WE do acknowledge that Tithes, as instituted, given, and received in the Law of Moses, amongst the jews, and according to the Commandment of God, were of Heavenly Ordination, and were for that Holy Use and End, of maintaining the Levitical Priesthood, and the Poor, the Widows, and the Strangers in Israel: and we know that whilst that Livitical Priesthood of Signs, and Types, and Figures was yet unfinished and unfulfilled by Christ Jesus the Everlasting Priest, That Law that gave and received Tithes was in force, and it was sinful against God, and contrary to his Law, in any of Israel to withhold their Tithes, and not to pay them, and such as did, robbed God and the Poor, and the Prophet complained against them; for then the Ordination of Tithes was of God, and the Practice and End of them was good and blessed; But that Law and Priesthood, that gave and received them, is finished and ended, with all the Types and Shadows of the first Covenant, Heb. 7. 12. and Christ jesus the everlasting Priest of God, is come, in whom is ended the first Priesthood that took Tithes, and that Law that gave them, and he hath put an end to Tithes, Temple, Priests-Office, under the Law among the jews, and all outward Types and Figures, and first Covenant, and is an High Priest for ever, and the everlasting Substance of all Shadows pertaining to the first Covenant, and hath finished them, and ended them; even that Law and Ordinance that gave and received Tithes, and that Priesthood to whom Tithes pertained, so that though it was unlawful in the first Covenant to withhold the payment of Tithes, yet that Covenant being ended, and that Law and Priesthood, and another Covenant and Priesthood established, to whom the Law of God allows not the Tithes of men's estates, it seems now to be unlawful to pay, receive, or demand Tithes, and for good Conscience sake we cannot do it.  
II. We cannot now pay Tithes according to the first Covenant, nor uphold any part of the first Priesthood, that stood in Types and Shadows, nor submit to that Law, by any obedience to it, which one gave and received Tithes; Seeing jesus Christ is come in the flesh, who hath ended all that Covenant, with every thing that pertained thereunto; and we believe in jesus Christ as the everlasting substance, and receive the Law, by which we walk, in all things from him, and not from Abraham, nor Moses: For he is with us, who is greater than they, whose Law and Example we must follow, in the Administration of the Gospel, and not the Law and Example of Abraham and Moses, in the first Covenant, who did but prophesy of Christ, and did not witness him fully come, but died in the Faith; Now if we should pay Tithes according to the first Covenant, and so uphold any part of that Priesthood which took Tithes, which was but a Type of Christ the everlasting Priest, than we should deny jesus Christ to be come in the flesh, and turn back again to the Law, and to the jews Ordinances, and prove ourselves Unbelievers and Antichristian; for he that denies Christ to be come in the Flesh, is of Antichrist, 1 john 4. 3. and we may as well turn back to Circumcision, Sacrifices, and Burnt-offerings, as to pay Tithes, being all pertaining to the first Covenant, and Priesthood, which whomsoever doth uphold, denieth jesus Christ to be come in the Flesh, and so are of Antichrist; but we believe Christ is come, and we have received him, as the end and finishing of the first Priesthood, and we believe in him, as the everlasting Sustance, who hath put an end to Tithes, Temples, Burnt-offerings, etc. And we confess unto him as our judge and Lawgiver, and have renounced all shadows pertaining to the first Covenant, whereof one was Tithes, and for Conscience sake, and that we may continue in the Faith of Christ, the Substance, and not deny him, therefore it is that we refuse, and cannot pay Tithes, for we are Christians and Believers, and not jews, nor Children of the first Covenant.  
III. And there is no Example by any of the Apostles or Saints, in all the new Testament, that ever any of the Christians that believed in jesus Christ, gave, paid, or received Tithes; I say, there is no Example at all, by either Precept or Practice, left us on record, that any of the Ministers of the Gospel, in the Apostles days, did pay or receive Tithes, for any Ministerial Office nor otherwise; But we do believe, that none of the Christians in the first nor second Age after Christ, since his Resurrection, did Institute, Pay, or Receive Tithes as Maintenance of Gospel Ministry; but we believe that the Ministers of Christ whom he sent forth to preach the Gospel after his Ascension, did bear witness to the new Covenant, and to jesus Christ the Substance, and against Temple, Sacrifices, Tithes, and first Priesthood, and the worship of the first Covenant, and said, that Covenant was found faulty and none could attain perfection, as pertaining to the Conscience, in it, and therefore God took that Covenant away, that he might establish a better, Heb. 8. 6, 7. Heb. 6. 19 And also divers of the Holy Martyrs since the Apostles days, as William Thorpe, and others, did Preach down Tithes, and denied the Payment of them, and for Conscience sake to God, could neither give nor receive Tithes, but fully witnessed against them, though they suffered for it in their days; So that,  
1. We have no Example from the Apostles nor Christians in their days, to pay Tithes, but rather the Contrary; for we have Testimony from them, that the first Covenant and Priesthood, with all Shadows and Ordinances thereunto belonging (whereof Tithes was one) were disannulled, finished, and ended by the coming of Christ; and a new Covenant established, in which nothing is signified of paying Tithes: From whence it may appear to all, that Tithes are ended, and not to be paid in the new Covenant.  
2. We have clear Example from the Martyrs since the Apostles days, not to pay Tithes; for divers of the Protestant Martyrs, (called the Fathers of their Church) did witness against Tithes, and refused to pay any.  
3. We believe in our own Consciences, That Tithes, as received, and paid in these days, are not of any Institution of God, nor exercised to any good use and end, but that they are of Antichrist, and Oppression, and unjust Exactions, and Impositions upon the poor People of these Kingdoms; and therefore we do refuse to pay Tithes, and we cannot for good Conscience sake; and the exercise of our Consciences herein in denying to pay Tithes, is well and lawfully grounded upon the Coming of Christ, and upon the Example of the Apostles and Martyrs. And thus in brief I have showed concerning Tithes, and why we refuse to pay them, and the matter of our Consciences in that Case.  
IV. As for Tithes, as now demanded, paid, and received, in these Kingdoms, we know they are not of heavenly Institution, nor for a good use and end ordained and practised, but as they are now paid, both in these Kingdoms, and through Christendom, they are of Popish Institution, and were first ordained, paid, and received by the Authority of the Church of Rome, and were unequally imposed upon the Nations through her Authority, for the use and end to maintain her Priests, and Clergy, and Church; and the Instituiion, and payment of Tithes among Christians, was not till near 400 Years after Christ, as Historians say; and for divers Ages after that, there were no Laws enjoining and forcing the payment of them, not till about the Year 786. that Pope Adrian the first, sent two Legates into England, to make a Decree, that the People of two Kingdoms (to wit) Merc-land and Northumberland, should pay Tithes. By these and other Testimonies it is manifest, that the Payment of Tithes amongst Christians, had their first Original from the Church of Rome and by Succession from thence, and not from the Apostles are Tithes paid, given, and received at this day in these Kingdoms; and the Institution, payment, and use, and end of them is not according to the Law of Moses at all: for Tithes, as then amongst the jews, ordained, and paid, were for the happy use, to feed the Poor, the Widows and the Fatherless in Israel, that there should not be a Beggar amongst them: But the use and end of the payment of them now in these days, is for the maintaining a company of Priests, in their pride and fullness, and the poor and the strangers may starve, and lie begging up and down at the corners of the streets; So that we cannot for conscience sake at this day pay Tithes.  
1. Because the first Institution of them among Christians, was not from Heaven, nor from Christ jesus, nor his Apostles, but from the Pope and Church of Rome.  
2. Because the use and end of Tithes is not according to God, nor Righteousness, but for the maintaining the Priests in pride, and fullness, and their Families; and in the mean time the Poor want.  
3. Because the continued payment of them, is exaction and imposition, contrary to the Gospel of liberty and peace, upon the persons, estates, and consciences, of many good People in these Kingdoms.  
V. All these things rightly and justly considered, it is manifest, and plainly apparent to all good men, that this matter of denying to pay Tithes, is a clear case of Conscience with us, and that we have sufficient ground to make conscience hereof, and for good conscience sake we may justly refuse and deny to pay Tithes; and the exercise of our Consciences herein, is bottomed upon a right foundation, as I have made appear, and it is not for Covetousness to ourselves, nor in contempt of Authority, nor in wilfulness to wrong any man of his Just right, nor for any other evil end, that we do refuse to pay Tithes; but it is for Conscience sake, only & alone for that end, that we may keep our Consciences clear in the sight of God, by our Faithfulness in denying of what we are convinced of to be evil and not of God, as I have showed, we are in this case of Tithes; and we dare not sin against God by disobedience to him, nor uphold the payment of Tithes in these Kingdoms, which are so evil, both in their Ordination, and in their Use and End, as paid in these days, as I have showed; for if we should, we might offend his Spirit, and our own Consciences, and bring anguish upon our Souls, and be guilty of denying of Christ and his Coming, and of making void the New Covenant; and of walking contrary to the Examples of the Apostles and holy Martyrs, and of upholding Antichrist and his Kingdom: These, with many other Evils, we run ourselves into, if we should pay Tithes in these days, and after the Romish Institution; and therefore it is for Conscience sake that we do refuse to pay Tithes; And whatsoever we do suffer because thereof, it is Persecution, and for, and because we cannot sin against our God: and it is not for Evil doing, for Rebellion, nor for Transgression against the Law of God, nor the Just Laws of Men; but it is for holding the Testimony of jesus and a Good Conscience; and in such our Sufferings, we commit our Cause to the God of Heaven, patiently bearing what is unequally inflicted upon us for this matter; and our Cause is Just and Innocent for which we suffer, and we have more respect to keep our Faith and Conscience towards God, than to save our Estates or Liberties; for could we transgress against God, and pay Tithes, we might preserve our Liberties and Estates, which we have endangered and lost often, because we could not; which may show that it is not for Covetousness nor self-ends, that we refuse to do it; And this our Case about Tithes, and the reason why we cannot pay them, is in brief stated and pleaded, before the King and his Council, and I leave it to their Considerations in the sight of God, only to warm them, that they persecute not any for the Cases of Conscience, neither in this nor in any other thing, lest the effect of it be sad upon them, in a day when God visits them with Judgements.   

CHAP. IU. The Case stated and pleaded, concerning giving Security by Bond, to live peaceably, or to answer Cases then and there, etc. as is often required of us.  
I. FOrasmuch as we are often demanded, to give Bond of One or two hundred Pounds (or the like) for Security (so called) That we will live peaceably; or, that we will appear and answer such Cases objected against us, or supposed of us. Now we cannot give such kind of formal Engagements out of the Counsel of God, to be or do, or to appear, or answer, this, or the other Case, when as we are no Transgressor's in the things objected against us, and supposed of us; and when we are suspected by prejudiced minds, of such and such matters, of which we are no ways guilty in the sight of God nor men; and than it is demanded of us, to bind ourselves, to find Sureties, and to answer this and the other Objection and Supposition, only falsely supposed and suspected against us, by men that seek occasion against us. This Demand we cannot fulfil for Conscience-sake; because we are clear, and not guilty of such Suspicions; nor can we bind ourselves (out of the Counsel of God) upon Penalties and Forfeitures, to appear and answer such and such groundless Objections; for if we should in that manner bind and engage ourselves not to do so, or answer this and the other Objection against us, when we know ourselves innocent of that Accusation, to which we are to answer, and that it is not in our hearts to do the thing whereof we are doubted, but contrary to our Faith and Principles; then this were a betraying of our own Innocency in that behalf, and a rendering of us guilty to all men, when as we are clear; and by binding ourselves, as aforementioned, we should be reputed Transgressor's: for Bonds and Engagements by Forfeitures and Sums of Money, are for the Guilty, and not for the Innocent; and we may not betray our guiltless Cause, and bring it under false reputation amongst men, by giving such binding Engagements. And again, when as we are clear of any such Suspicions as are made against us, if we should bind ourselves, as aforesaid; it many times doth appear, that occasion is more taken against us, in answering or appearing, and we made to be greater Offenders than before; and there again our Innocency is betrayed, when as innocent of the fact supposed against us, yet made Offenders in answering through formalities and tricks in the course of Law practised at the time of Answering; and therefore we do in good Reason and Equity, deny to bind ourselves in that manner, and to give such Security (so called) lest we should betray our own Innocency, and render our Cause to false Reputations in that behalf; and lest we should fall into a Remedy, to clear us of false Suspicions, worse than the Suspicions themselves, by laying ourselves liable to greater suffering in answering to our Accusations, falsely objected, than our suffering can be by the Accusations themselves; and evil-minded men, do often take greater occasion against us in answering false Charges and groundless Suppositions laid against us, than they can take by the false Charges and Suspicions themselves; and so we cannot bind ourselves, as aforesaid, to fulfil the Wills of men, and thereby expose ourselves to a far greater suffering (to be taken in it) for to escape a less.  
II. But as for living peaceably in the Land, and being subject in all just and good things to the King and his Government; and not to plot against them, nor to harm any person whatsoever, but to be in love with all, and in good behaviour towards all, and to answer to any thing justly required of us: This is our Principle to do, and hath ever been our Practice, and we are bound by the Law of God to perform this in every particular; and we can fully make Confession hereof, and testify it in Yea and Nay, according to the New Covenant and Christ's Command, who hath said, Let your Yea, be Yea,, and your Nay, Nay, but not by an Oath, nor binding ourselves upon such Penalties and Forfeitures in Engagements by sums of Money, out of the Counsel of God; and our Yea and Nay, in this and all other cases, is more binding to us, than all the formal Engagements of others; and we make as much Conscience to perform our Yea and Nay, as any others do their Oaths or Bonds; and if we do not, but do plot and rebel, and be of evil behaviour towards any, then let us suffer the same, as if we had bound ourselves in Forfeitures of great sums of Money, and broken such our Engagements: and no man need in any case bind himself upon such Pains and Forfeitures, not to break the Laws of the Land; when as the Justice of the Law will be executed upon him if he transgress it, whether he bind himself, or not, beforehand, not to break it; and this is the thing we always offer: here we are, if we have broken any Law, let us suffer according to the Law; and if at any time we are found guilty of transgressing the Law, let us then suffer accordingly, whether Death or Bonds we crave no favour, but the Execution of just Law:; And in the mean time, being we are clear of Rebellion and other Transgression; Who shall accuse us? or, who can reasonably require such or such Engagements of us to do, or not to do, or answer so or so; seeing we must in Justice suffer the punishment of the Law when we transgress it; which we must do, if we are at any time guilty, whether we beforehand bind ourselves to the contrary or not? And also, if we should bind ourselves, by the Engagements of such and such Sums of Money, to live quietly and not to rebel: yet we should be no better trusted because thereof, for that would not slay the principle of Strife and Wars in us, but rather cause us to murmur because of our bondage, and strive for liberty; and also if we were men of dispositions to war and plot, etc. it cannot be supposed by reasonable men, that any Engagement by any sum of Money, would bind us from it, upon occasion, seeing we might hope in such attempts to save our Sums of Money, and to gain far more advantage, or else we hazarded to lose all; and to gain a greater advantage (if we were men of strife) we would not doubt to attempt to lose a less; and we being men not of strife, we cannot bind ourselves as aforesaid, in this or any case; neither can any in good reason desire the same of us, if they rightly consider the case.  
III. These things considered, it is fully manifest, That upon good Reason and a clear Conscience, we do refuse and deny to give Bond, and make such and such Engagements by Forfeitures of Sums of Money; It is, I say, in good Reason and Conscience, and not in any wilfulness, or stubornness, or contempt of Authority that we do it, nor as though we were guilty in such mater suspected, and durst not answer the Law; but we do it to keep our Innocency clear, and not to betray it into real cause of doubt that we are guilty. 2. That we may not lay ourselves liable to a greater suffering, by answering false Suspicions and Accusations, as it often happeneth in the proceedings in course of Law.  
3. That we may not come under men of evil prejudiced minds, that seek more occasion against us than they have; and we may not fulfil their wills, and to give them occasion against us, when as in the Accusations they have justly none. 4. That we may not expose ourselves to be entrapted and ensnared into greater Sufferings, to avoid a less. 5. That we may walk in the Doctrine and Command of Christ jesus, who hath commanded to let our Yea be Yea, and our Nay be Nay; and whatsoever Oath or Engagement (out of the Counsel of God) is more, comes of the Evil, which we may not do.  
These, with some others, are Reasons and Causes why we cannot for Conscience sake bind ourselves in such kind of formal Engagements (out of the Will of God) to do, or not to do; to answer this false Suspicion or the other; but we do deny it out of good Reason and Conscience. And also there is no Example for it, that we know, among the Saints in former Ages, that any of them ever bound themselves to any Kings or Rulers in any such kind of Engagements, neither can we at this day; but as I said, If we transgress the Law, let us suffer by it; if we are already, or hereafter be found guilty, we desire nothing but the just execution of just Laws, and in patience we shall bear it; but beforehand we may not bind ourselves in formal Engagements out of the Will of God, to promise upon Forfeitures and Penalties what we will do or say, or what we will not do or say; for at the Will and Disposure of the Almighty we are, in all things and cases; and it is our Principle and Belief, That we abiding in the Fear and Counsel of God, can be no other than peaceable, just, righteous and innocent in the Land; So that whatsoever we may or do suffer for this case, of denying to give Bond, or engage ourselves so and so, as aforesaid, it is for Truth's sake, and such our Sufferings are Persecution and unequal; and we must commit our Cause to God, who will plead it in his season, if that we are persecuted for the cause of groundless Suspicion, and because we cannot engage to answer causeless Objections. And thus I have sought out this matter, and laid it before the King, and I leave it to him to consider; and to show justice, Equity, Mercy and Long-suffering, and in so doing he will be blessed; but if the contrary be brought forth, the effect thereof will be more miserable.   

CHAP. V. The Case stated and pleaded, concerning Government itself, and particularly of this present Authority, and our Obedience to it.  
I. WE do acknowledge Government, and Rule, and Magistracy to be an Ordinance of God, ordained and instituted of him, to be exercised among the Children of Men, for to be a Praise and a Defence to all that do well, and to be a Terror and Correction to all that do evil. And we believe there aught to be Rule, and Government and Authority exercised and executed in every Kingdom, Nation, City and Country, for the end aforesaid (to wit) That Evil-doers may be made afraid and corrected, limited, restrained and subdued; and that Sin and Transgression may be suppressed; and Truth and Righteousness promoted; and them that do well, praised and strengthened: And this is the very end of outward Government of Kings, Princes, or others, amongst Men upon the Earth, Even that the Outward man may be kept in good order and subjection in his conversation in the World; and may be limited and restrained from all wrong doing or speaking against his Neighbour's Person or Estate; and if he do, he is punishable by such Just Authority. This is the very end of outward Government in the Kingdoms of the World; but it extends not over the Inward Man, to rule, govern, or exercise Authority over the Consciences of any in Spiritual matters and cases between God and a man's Conscience; This Dominion and Authority only pertains to the Inward Government and Rule of jesus Christ by his Eternal Spirit, but not to any Outward Government of Kings, Princes, Parliaments, or any others; They, I say, ought only to exercise Authority over the Persons and Estates of People in all just and lawful things and matters, but not over the Consciences of any in the exercise of Duty towards God, or in the Cases and Matters of Worship and Religion.  
II. The Exercise and Execution of this Just Government over the Outward Man, as afore described, aught to be committed into the hands of faithful, just and upright men, such as fear the Lord, and hate Covetousness, and every evil way, in all Kingdoms of the World; The Execution of the Government in all Just Laws, ought (I say) to be committed to such men, and not to Drunkards, Liars, Covetous or Evil-minded persons, Ambitious or Vainglorious persons in any Nation; such as these ought not to be entrusted with the Execution of the Government, and the good Laws of any Kingdom; for such will not be a Blessing unto the Land, nor unto any People, but a Curse, and the cause of provoking God to Vengeance and Wrath against themselves, the People and the Governments, if such men, whom God chooseth not, be chosen to make Laws and execute them, and to exercise Government in any Kingdoms of this World; But men that fear God, and delight in justice, Mercy and Truth, that are humble and meek and lowly persons, aught to be called to the place of Government, and only such are fit to exercise Rule and Authority, and to make and execute Laws in these Kingdoms, and in all the Kingdoms of the World; and such would be a Blessing in the Earth, and the Governments under such, and in the execution of their hands, would be blessed and prosperous; and all good men would have cause to rejoice therein, and all evil doers and transgressors would be limited and made afraid, if so be the Laws be just, holy and righteous, and according to Equity and the holy Law of God in all things, and the due Execution of such Laws committed to just and righteous and meek men, that love judgement, Mercy and Truth, and would execute them in the Earth; Then the happy and blessed Government will be exalted, and Truth and Righteousness would reign as Judge on the Throne; and in this shall all Nations and Kingdoms be prosperous and blessed when in cometh to pass.  
III. And as for this present Authority and Government now in being, under the name of King Charles the Second, we do believe and acknowledge, That according to the Purpose and Will of God, and of his bringing to pass, this present Government and Authority is set up, and into its present being, established; The Lord, I say, hath suffered it to be effected, for the Cause, and End, and Time, and Purpose, known to Himself, and not to mortal man: And thus this Government and Authority is of God, being brought in and set up, in opposition to, and for the reproof and correction of, such as went before, who had neglected Mercy, Truth, judgement and Righteousness in the Earth, till it was time for the Lord to cast them out, and reprove them, and make them a Desolation before their Enemies; and this Authority was judged of the Lord fit for that use and end, and reserved to be brought in, as a Rod of God in his hand, to correct and smite many people; And it is right in the sight of the Lord, that this Authority should have this time and season to be exercised in these Kingdoms, to try and prove, both itself, and all under it, if so be that Truth, Justice and Righteousness, Mercy and Peace, may be brought forth in these Kingdoms through it, that God may establish it for long continuance; and it is now a trying and proving, to make itself happy and blessed, or otherwise to bring itself into contempt and dishonour; and accordingly, as Truth, justice, Mercy, judgement and Peace is brought forth by it, or the contrary brought forth by it; so must the just and equal effects and reward of it be from the Hand of God; and it is only Just judgement, Mercy and Truth, Righteousness, Relieving the Oppressed, and the doing thereof, that can alone make the Person and Government of the King Happy, Blessed and Honourable in this World, and hereafter; and the contrary, if it be brought forth, must needs bring Confusion, Discontents, and all miserable judgements; and, to say no more of it, this is my present Judgement of the King and his Authority, both in respect of their Coming in, and the Cause thereof, and the Fruits and Effects that must follow, which is not otherwise determined of God, but according to desert and merit, of walking in Truth, Justice, and Righteousness, or in walking otherwise.  
IV. Our Obedience to this Authority, must be according, as before declared, in the Plea of the first Case concerning Allegiance (to wit) for Conscience sake to God, we are bound by his Just Law in our hearts to yield Obedience to it, in all matters and cases actively or passively; that is to say, in all just and good Commands of the King, and the good Laws of the Land, relating to our outward man, we must be obedient by doing, and not withhold our Just Obedience; but in the Cases of Conscience (to wit) in the matters of Duty to God, and of Worship, Faith and Religion towards him, we must only be obedient to God; for it is he that teacheth and requireth obedience in all those things: and if any thing be commanded of us by the present Authority, which is not according to Equity, justice, and a good Conscience towards God, to be done by us, we must in such Cases, obey God only, and deny active Obedience for Conscience sake, and patiently suffer what is inflicted upon us for such our disobedience to men; and we must choose Obedience to God rather than man, though we suffer because thereof: And this is our Principle, and hath ever been our Practice, to obey Authority, by doing, or suffering, not disputing whether the Authority in itself be absolute of God, or not; yet being an Authority over us, we are to obey it, either by doing, or suffering, because it is an Authority; and not to plot, rebel, or rise up with carnal weapons against it: and thus must our Obedience be to the King and his Government. And if that in any thing of the Commands of the King, we cannot be obedient for Conscience sake, in the Cases of Conscience, and when aught is required different or contrary to the Law of God, we have Example hereof in the Scriptures, of many of the Servants of God that could not in all things, yield Obedience to the Laws of Nations and Commandments of Kings, when they required aught to be obeyed, contrary to their pure Consciences; as in the Case of the Three Children, Dan. 3. they could not obey the Law and Command of the King, though it was absolute, but refused Obedience, and suffered for it; and Daniel also himself disobeyed the King's Law and Commands, Dan. 6. and the Apostles the same, when they were commanded by the Authority of that City and Country, To preach no more in the Name of JESUS, Act. 4. 17, 18. They did not obey the Command of the Rulers in that case, but went on and preached jesus, in disobedience and contrary to the Command of the Rulers. And by these, and many other Exumples, it is apparent, that it is justifiable in the sight of God, and that it was practised by the Servants of God in former Ages, even Disobedience to Kings and Authorities, in the Matters and Cases commanded contrary to the Law of God and a good Conscience; and their Example may justify such now in the same Practice, in the same Case, if they walk therein by the same Principle.  
V. And thus it is manifest, That if we at any time be found not in full obedience by doing, in all Cases and Things, to the Laws and Authority of this Kingdom; it is not out of Contempt unto, or Rebellion against the King's Person or Government; It is not, I say, on that account, but for good Conscience sake, and because we must obey God rather than man, when and where their Commands stand in opposition the one to the other; and this is, that we may keep our Consciences clear in the sight of God, from disobedience against him, which is our care and endeavour by all means: and when any thing is required of us to be done, which we cannot do with a clear Conscience in the sight of God, such Commands we cannot yield Obedience unto; and yet it is not out of Wilfulness, Stubornness, Contempt, or Rebellion against the Authority; but it is for this End and Cause, that we may not sin against God, nor against our own Consciences, by doing any thing which is contrary thereunto, lest we should bring the Wrath of God upon our own Consciences: So that all these things rightly considered, it doth appear, 1. That we acknowledge Magistracy and Authority to be the Ordinance of God, to be exercised and executed in the Kingdoms of the World among men. 2. That Just and Righteous men, are the only persons fit to execute Just Laws and Authorities in the Earth. 3. That we acknowledge this present Government of King Charles; and that according to the Purpose of God it is now set up. 4. That we are to be obedient by doing, or suffering in all things, to the Authority of the King, as the Supreme Authority. 5. That if in any case we are disobedient thereunto, and cannot wholly perform every Command, by doing, yet it is for Conscience sake to God, and that we may not sin against him, and not out of Rebellion or Contempt of the King or his Power. And all these things truly considered, if we do suffer Tribulations, Afflictions and Imprisonments, under and by this present Authority, for and because of our Profession and Practice of Religion, without evil or wrong doing to our Neighbour's Persons or Estates, though we do not in the things contrary to our Consciences obey actively this present Authority, yet we are persecuted for the Name of Christ; and as so, we receive our Sufferings, and not as for Contempt or Denial of Authority, or as Rebellious against it; but for Conscience sake to God, our Sufferings are, and our unjust Persecution will be upon our Enemies in the effect and reward thereof, with great Indignation and Wrath from the Lord God, that rewards all according to their works. Thus much about Government.  
And now I shall show what Persecution is in itself.   

CHAP. VI Concerning Persecution, what it is in itself, and how great an Enemy it is to the King's Person and Authority.  
1. PErsecution is, when a Person, or a People, do suffer Tribulation, Affliction, Imprisonment, Bonds, or Death, whether by a Law or without the Law, for, and because of his or their Principle and Practice in Religion; As when a Person or a People are reproached, falsely accused, imprisoned or put to death, only for and because of their Religion sake; when as no evil-dealing in the things between man and man, can be justly, charged and proved against them, but only because they are righteous, and walk in the ways of the Lord, and cannot conform to the ways and vanities of this world, but are separated from it in its Profaneness, and in its formal Profession also of Religion; and because thereof Sufferings are imposed upon them, while yet they walk justly, innocently and harmlessly towards all men: This is Persecution for Conscience sake, and such are persecuted, if so be they suffer for and because of Righteonsness sake, and because they will not deny their Principles nor Profession of Religion, nor conform to Times, nor Laws, contrary to a good Conscience, and yet suffer because hereof; this is Persecution.  
2. Persecution is, when a Person or a People is afflicted, and any kind of Sufferings imposed upon them, whether by any Authority, or without Authority, and only because they are of such a Profession and Practice in Religion; though yet their Profession and Practice in their Religion is not perfectly according to God, nor by the exercise of that Spirit of God ruling in their Consciences in such their Religion, yet if they suffer only for their Religion sake, while yet they walk uprightly as men, in all outward affairs relating to the outward man, This also is Persecution, and such are persecuted for their Religion sake, though not wholly for Righteousness sake; and none ought to suffer as such, under the Authority of any King, Prince, or Power; but if such do suffer, as I have said, and that for their Religion sake only so, though yet their Religion is not perfectly according to God, yet they are persecuted, and this is Persecution. And thus I have in short described and defined what Persecution is in itself, and who it is that are persecuted, and I shall now show how great an Enemy Persecution for Conscience and Religion sake is unto the King's Person and Authority.  
Persecution for Conscience sake, and for difference in Matters of Religion, is a great Enemy to the Person and Government of the King; it is, I say, a destroying and devouring Enemy, and the fruits and effects thereof may work terrible destruction, yea, this Enemy [Persecution] hath often wrought overthrow in Kingdoms: Let the King strive to be delivered speedily from this great Enemy, which is fierce and cruel, and may work woeful effects in this Kingdom also, and the King may be more blessed in his Person and Government if he remove far from him this Enemy, Persecution.  
I. It is his Enemy, because its effect is, to eat out the Affections of many good and sober people from the King, and may make their Love and Affections die to the King's Government, when they behold and consider the Persecution of many good and peaceable People for Righteousness and good Conscience sake, when as no evil doing between man and man can justly be laid to their charge, but only for the matter of their Religion and the exercise of their Consciences towards God; and if such suffer cruel Imprisonment, unjust Fines, and grievous Vexations for such cause, it may weaken and eat out the Affections of good People, and divert their Love and good Desires from the King and his Government, in which such Persecution is brought forth: and that which diverts the People's Love from the King, is his great Enemy, and such is Persecution.  
II. Persecution is the King's great Enemy; because it may kindle Heart-burnings, Envyings, Strifes, and Murmurings among his Subjects, while some are tolerated in the Profession and Practice of their Religion, and others persecuted and imprisoned for the same cause; and this kind of dealing exerciseth the King's Subjects in harsh dealing one towards another, and gives great occasions for Quarrelling, Envies, Debate and Malice one against another, even when some execute Persecution upon others, haling them to Prison, spoiling their Goods, and the like; and this kind of dealing, I say, whilst the Authority of the Land persecutes one sort of the King's Subjects by the hands of others, it tendeth much to great Division and Distractions amongst the People; and it is not for the King's safety, but for his great dishonour and disadvantage every way, to have the People divided into heart-burnings and quarrelings against one another; and therefore Persecution is the King's great Enemy, because it worketh such evil effects.  
III. It is his great Enemy, because it is contrary to the Trust which God hath reposed in him, in promoting him to be King over these People; for God hath not committed Power to him, to judge in the Cases of men's Consciences, and to persecute any because of the exercise thereof, whether they be of this Profession and Practice in Religion, or the other, yet living peaceably and uprightly as Men, he ought not to persecute any, nor to suffer them to be persecuted by, nor under his Authority; but he ought to defend and preserve all men's Persons and Estates in their Just Rights, from the violence each of others, without respect to what their Profession and Practice of Religion is; but if the contrary be brought forth, it is contrary, and not answerable to the end of God's Restoring Him to these Kingdoms; and if He do not what God hath justly called him unto, but otherwise, this is his Enemy; and such is Persecution for Conscience sake, it is contrary to the end of Just Government, and wherefore God hath Restored him; and therefore this Persecution is an utter Enemy both to the King's Person and Authority.  
IV. It is his Enemy, because it provokes the God of Heaven and Earth over all, to be offended with him; for He is provoked and vexed because of the Persecution of his People in this Age, as ever He was in all Ages; and if the King be guilty thereof, it incurreth God's great Displeasure against him: for God was ever offended with Kings, Rulers, and whomsoever that were Persecuters, and he is the same at this day; and whatsoever it is that provokes God to Anger against the King, that is his Enemy: And such is Persecution of People for the Profession and Practice of their Religion, when as no Evil can be charged upon them in things between Man and Man: and therefore let the King beware of this woeful Enemy that waits to wound him; for if the God of Heaven be provoked against him, How great is that Enemy which brings it to pass?  
V. It is the King's Enemy, because it not only provokes the Lord to Anger, but to judgement; Persecution is the cause wherefore God brings grievous judgements and Vengeance upon whomsoever are guilty thereof; and the effect of Persecution is Plagues and Misery; and it incenseth God to Anger, and also to Destroy: and therefore let the King beware of such a deadly Enemy, as should cause God to destroy him: and such an Enemy is Persecution of God's People for Conscience sake, it draweth down the Wrath of God upon Kings and Kingdoms, upon Rich and Poor, upon High and Low, that are guilty of it, for it is the fulfilling of all other sins, and it hastens to bring destruction upon all that are guilty; and this effect it will work upon the King, even this his Enemy Persecution, if he turn not from it, and overcome it, and banish it from him; for it is the cause of both inward and outward, of both internal and external Plagues and Judgements of God.  
VI Persecution it is an Enemy to the King, because it will work to weaken the hands of Just and Sober and Righteous Men, it will weaken their Love and Affections, and it makes their hearts sad; and Woe is unto them that make sad their hearts, whom God doth not make sad: and this doth Persecution; and it doth not only weaken the hearts and the hands of the Righteous and Sober Persons, but it strengthens the hands of the Rude, Ungodly, and Profane through the Land, and that which strengthens the Wicked and the Rude Multitude in Wantonness, Scorning and Profaneness, that is the King's Enemy; but such is Persecution for a good Conscience sake; and because it weakens the Righteous in their good and upright ways, and strengthens the Wicked in their evil ways, therefore it is an Enemy unto the King.  
VII. Persecution is an Enemy unto him, because it tends to render him dishonourable both in the sight of God, and all good Men through the World; for it will show, that he is cruel and bitter, and perverse, and that he wants Humility, Meekness, Forbearance and Patience, if he be guilty; and this is dishonourable, to have and profess evil qualities and properties, and to be without the good; and by Persecution this will be made manifest to all the World, and ever was in all Ages, that the Persecutors of good Conscience gained unto themselves, Dishonour and Reproach of all good men in all Ages after them: for they were men full of Rage and Malice and Passionatness, and wanted Patience and Humility, and this made them Dishonourable: And the case will be the same with the King, if he be a Persecutor for Conscience sake, and he will be dishonourable both in this present time, and in Ages to come, and this by Persecution, and therefore it is his Enemy, that will work many Mischiefs and Evils upon him, if he be not wholly delivered from it.  
VIII. Persecution is an Enemy to the King's Person and Authority, because Persecution for Conscience sake is of the Devil, it is of his spirit, and not of the Spirit of God, to persecute, imprison, kill and destroy men's Persons and Estates, because of their Religion-sake, when as no unjust dealing, nor unrighteous conversation can be justly laid to their charge, but only for, and because of such Profession and Practice in Religion, to persecute any, because hereof, this is of the Devil; and that which is of the Devil, is the King's Enemy, and an Enemy to all Mankind, and such is Persecution; and therefore it is a deadly mortal Enemy, which wounds Kings, Princes and Rulers that ever have had friendship with it; and therefore let the King avoid this great Enemy, lest its effects prove miserable.  
IX. It is the King's Enemy, because it is according to the Example of all the wicked Kings and Rulers that ever have been through Ages and Generations, as of Pharaoh, Ahab, Herod, Nero, and many more, who were Persecutors of People for Conscience sake, who gained unto themselves thereby Reproach, Infamy and Misery from God and men; and to follow their Example, is the King's Enemy, and such is Persecution, if he should persecute for Conscience sake, and about Religion and the Worship of God; then he follows the Example of wicked Kings, and this will be his Enemy, and will work woeful effects, if so be he walk in the steps of the Persecutors of old, and love that which is his Enemy.  
X. Persecution is the King's Enemy, because the end and effects of it is Misery and Destruction upon all that persecute the Heritage of God: What was Pharaaoh's end, and Herod's end, and Nero's end? was not their end woeful and miserable to God and shameful to men? And Persecution for Conscience sake will bring the same effects at this day; the end of all Persecutors will be Misery and Shame even in the Day of the Lord, when He comes with judgement and Vengeance, and to reward every man according to his deeds, then will He reward Persecution and Persecutors with his fierce Wrath, and they shall know the Justice of God's Judgements executed upon them: And therefore happy will the King be if he keep himself clear, and put far from him this Enemy Persecution.    

Three CONSIDERATIONS I have to present unto the KING for Conclusion.  
I. THe Strength, and Safety and Prosperity of the King and his Government, stands in the Union, good Affection and Love of his Subjects, and the People of these Kingdoms, one to another, and to the King; and the more that the People of the Kingdoms are in Love and Union and good Affection, one with another and to the King, the more strong and safe, and prosperous thereby is the King and his Government, and the more like for a long and happy Continuance and Establishment: And it is the Love and Union and Affection of the sober and grave, and just and upright People, and of the Meek of the Land, that is the King's Strength and Safety, and will much tend to his Prosperity, and to the establishment of his Government and Authority; and the King's Safety and Strength and Prosperity, doth not depend upon the Affection and Acclamations of the Ruder sort, and of the Wild Multitude, though such profess great subjection, and cry up the King and his Government, and drink his Healths, and swear the Destruction of all his Enemies; and have much love and great Union for the King, and are for him to serve him, and swear Fidelity, and engage themselves very highly in words and gestures for the King; yet the King and his Government is no whit the safer, nor more strong nor prosperous, because hereof, for his Prosperity and Establishment depends upon the Love and good Affection of the Just and Upright, and Temperate and Meek Men of the Kingdoms, and not upon the love of the Rude Multitude; such cannot be a blessing to him in their Vaunting and Boasting, and Rudeness; nor can be stand by them, but must stand in the Establishment of his Government, by the Love of such as fear the Lord, and depart from all Iniquity; by the good Affection of such, and their Faithfulness and Love may the King be happy and blessed: Therefore let him strive to please such, and to gain their good Affections to be united to him; and this may add to his long Continuance.  
II. It is the doing of Justice and Truth, and allowing all just and equal Liberty to all People under his Authority, that will gain upon the hearts of all just and good People; and as Righteousness, Mercy, true Judgement and Truth is brought forth in the Land, and all the contrary limited in the King's Government; this will gain much upon the Hearts and Affections of all good People, to be united in Love one to another, and to the King; And this is the way of the King's Prosperity, and to make his Government established, if so be that he exercise his Rule and Authority in Love and Meekness and equal justice and Mercy, and love Righteousness and Truth, and hate and deny all the contrary, and limit it; then the spirits of all People in the Kingdoms would be subjected and subdued under his Power, and he should rule over them, and his Kingdoms be established prosperously; and this is the way of an happy Government: But if so be the King put on Rigour, and be fierce and cruel, and think to subdue all under him by Will and Force, without showing Justice and Reason, to answer the Consciences of his Subjects in all his proceedings: This way can never be prosperous, nor establish him in his Authority; but it will work the contrary effect: For, if Oppression be brought forth, and heavy Yokes laid upon the back of the Poor; then will the Wrath of God and of men, be kindled against him, and Murmurings, Strifes and Contentions will arise in the minds of men against him; and the Oppressions of the Poor will reach unto Heaven, and God will hear and revenge their Cause: So that it is ruling and exercising Authority in these Kingdoms in Justice, Righteousness, Love and good Reason that must gain the hearts of People unto right Subjection, to make the King and his Government happy and established; and Rigour, Force and Cruelty will never make the King happy, but will work contrary: For the People are wise, and Understanding will not long bear any degree of the yoke of slavery.  
III. In as much as the People of these Kingdoms are divers and divided, and contrary in Judgement one to another in many things, and so are disunited into several Opinions and Parties; the King ought to rate in Wisdom and Love over them all, and to show equal justice and Liberty, and to exercise Righteousness towards them all alike, notwithstanding their Difference in Religion and Judgements; for if he shall give Liberty to some, and oppress others; if he do join with one way, and promote that, and the men of one Judgement be tolerated, and all other ways, and all others that are different in Judgement, be persecuted and oppressed, and sought to be destroyed; this is not the way for the King to prosper, nor to be established to perpetuity; for there seems to be no one way so strong, or any one sort of People so many for the King to cleave to and allow, and seek to destroy all the rest; because there is of other sorts of people that balance that sort in opposition; and so the King and his Government seems not secure, if he take hold of any one sort of People, only to stand thereby, in opposition to all the rest, persecuting of them; because there are many of other Sects that will be discontented and murmur, if not more: So that the King's Safety is, and the Prosperity of his Government, and the Establishment of it seems to be, by giving Equal Liberty and justice, and showing Love and Tenderness to all of all judgements; and then he may stand by all, and none will oppose him, but all will be ready to defend and preserve him: for he may stand established, and be happy in his Government, by engaging all Sorts to him through Love and Righteousness, and Liberty towards all; but he cannot (according to my Judgement) be established nor prosperous, if he choose only the men of one Judgement to stand by, and cleave only to that, and persecute and seek to destroy all the rest that are different, and so only make one Party his Friends, and disengage all others in Love and Affection; This seems, I say, not the way of Prosperity. Let the King consider it; and the Lord give him a right understanding.  
FINIS.   

London, Printed for Robert Wilson, at the sign of the Black-spread-Eagle and Windmill, in martin's l' Grand, 1661.