〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE BISHOP BUSIED BESIDE THE BUSINESS: OR That Eminent OVERSEER, Dr. john Gauden, Bishop of Exeter so Eminently OVERSEEN, as to wound his Own Cause well nigh to Death with his Own Weapon, in his late so Super-eminently-applauded Appearance  
For the Liberty of Tender Consciences.  
For the Legitimacy of Solemn Swear.  
Entitled, A Discourse concerning Public Oaths, and the Lawfulness of Swearing in judicial Proceedings, in order to answer the Scruples of the QUAKERS. Which singularly double Discourse is, in the Two Parts of this following Animadversion of it, both seriously, and singly Discoursed with, and Discovered to be Not more (Pretendedly) AGAINST Persecution for Conscience, Than (Really) FOR it; Nor more (Intentionally) FOR Solemn Swearing among Christians, Than (Effectually) AGAINST it.  
By Samuel Fisher, Prisoner in Newgate, for the Truth of jesus.  Quis non Ridet? Qui non Videt. Suo Se jugulavit Gladio. Evangelica Veritas non recipit juramentum. Hieron. Non Oportet ut Vir, qui Evangelicè Vivit, juret Omnino. Chrisost. 
Printed in the Month, called August, in the Year, 1662.   

TO THE READER.  
READER,  
TO say nothing here how far the Bishop's Book (which this relates to as an Answer) falls short of that Beauty and Strength of true Religion, spiritual Sense, and sound Reason it pretends to, which it scarcely seems in some parts of it to have so much as the ordinary Lineaments, and Symmetry of; at least in our Apprehensions, who are wholly stranger's (save that we see it in sundry of those Polemical Pieces, that by the Parochial P. P. Priest's of all the three Postures; viz. Papal, Prelatical, and Presbyterial, have been put forth against us, and that Eternal Truth of God still testified to by us) to any such Self-subverting Sermons, and unsaid Sayings, as the said Book consists of; Had we discerned in it any considerable weight of Argument, or Sufficient Evidence to Evince the main point undertaken (i. e. the Lawfulness of Swearing) to the Conviction of our Consciences, we should very likely either in Print have signified our Subscription to it, or else have sat down in silence, and thereby at least signified our Satisfaction.  
And (even as nothing as it is to its propounded Purpose) we could (but that we must say for Truth's sake, with him of old, who of a Priest, was made a Prophetical Reprover of the Priests, jerem. 15. 10. Woe is me my Mother, fon thou hast born me a man of Strife and Contention to the whole Earth,) be very well contented to be silent, rather than to be found o'er and o'er again contending with every new Opposer of those Old Truths, the Old Encounterers, and their most Critical Encounters of which have been profligated by us long ago.  
Moreover (to let pass those other disadvantages we adventure upon, of [Caeteris imparibus] our present Low, Straightened, Imprisoned, and in a manner Condemned Con●…ition, by reason whereof, as Damnati Lingua vocem habet, vim non habet, so we may expect our Words, how true soever, should gain but small Credit against the Bishops) we have so much the smaller Encouragement to reply at this time, sith, by so doing we expose ourselves to the Lash and Severity of a sharp Law, some of the Executioners of which are (in their blind Zeal and malicious Minds) far more Rigid, Sharp, and Severe in their Hyperbolical 
* Though juditium paenale [de jure] nunquam excedit casum.  Prosecution of it, than we are yet apt to believe the most Supreme Enactors of it ●…ere, at their Enacting it, in their Intentions.  
All which notwithstanding, for as much as the Internal, Eternal Truth of our God, which we have known, received and belived, is very precious, honourable and of great esteem with us, yea, far more than either Life, Liberty, Estate, or any External Treasure, or Enjoyment whatsoever, and considering how it lies at stake so in this Case, that our Total Silence might not unlikely be mistaken for consent, and how apt some are to deem all their Aspersions of us, Assertions and Arguments against us to be owned and assented to by us, if they be not answered (though else it might have been more Prudential, as to the expedience of our Liberties, and Estates, to have forborn in such a Juncture) we could do n●… less (in order to the clearing of ourselves from the c●…lumnies, which continue to be oast upon us by both Priests and People of different Principles and Persuasions, and the clearing of that Truth we hold forth both more generally (as concerning the Light) and more particularly (as to the Case of Oaths, about which we are so angrily contested with) than enter our dissent in public in such wise, as in the Book ensuing.  
Which Book in both the Parts thereof, into which it stands divided (respectively to the two sorts of matter, which is handled in the Bishops (viz.) that about Liberty, and compulsion of Conscience, and that of Swearing before Courts of Judicature) is devoted (Reader) to thy most serious, and impartial Perusal, that thou mayest see how the Bishop in the self same Work wherein he labours earnestly to bring all men to (be Conformitants to him, is found a most egregious Non-couformitant to himself: For in his Epistle, and in the former part of his Undertake, which is more positive, this Bishop seems in very many passages of it to be much what of the temper of his (quondam) Predecessor in the same See, 
* 
Viz. Joseph Hall, once Bishop of Exeter, who allowed of Variety in outward Forms of Worship, saying, in pag. 58. of his Susur●…ium thus,  
It is a great and i●…solent wrong in those who shall think to reduce all Dispositions, and Forms of Devotion and Usages into their own, since in all these there may be much Variety, and all those different Fashions may receive a gracious acceptation in Heaven. One thinks it best to hold himself to a set Form of Invocation, another deems it far better to be 〈◊〉 to his Arbitrary and Un-premoditated Expressions, etc. and pag. 60. O God, let my main care be to look to the Sincerity of my Soul; and to the sure Ground of warrant for my Actions; for other circumstantial Appertenances, where thou art pleased to be liberal, let not me be strait-handed.  
And pag. 184. It is a true Word of the Apostle, God is greater than our Conscience, and surely none but he, under that great God the Supreme Power on Earth is the Conscience; every man is a little World within himself, and in this little world there is a Court of Judicature erected, wherein next under God the Conscience sits as the Supreme Judge, from whom there is no appeal, that passeth sentence upon all our Actions; upon all our Intentions, for our Persons absolving one condemning another, for our Actions allowing one forbidding another; if that condemn in vain, shall all the World besides acquic us, if that clear us, the doom which the World passeth upon us is frivoulous and ineffectual. I grant this judge is sometimes corrupted with the bribes of hope, with the weak fears of loss, with an undue respect of Persons, with powerful Importunities, with false Witnesses, with forged Evidences to pass a wrong Sentence upon the Person, or cause for which he shall be answerable to him that is higher than the Highest; but yet this doom (though reversible by the Tribunal of heaven) is still obligatory here on Earth: So as it's my fault that my Conscience is misled, but it's not my fault to follow my Conscience.   and Reasons much against the Inhumanity, Anti-christianity, Uneffectualness, Unsafeness, Unlawfulness, Tyrannousness, Irreligiousness, Unrighteousness, Unreasonableness of mere Plagiary Counsels, Punitive Courses, Sharp Penalties, Flagellant Methods, the Cudgel, Sword, Prisons, Banishments, Plunderings, Sequestrations and such like, as if he had indeed so much Native Candour, and true Christian Charity, as did constrain him, after the Genius of Primitive Christians, (who were never exercised in the Inflictions of any such (as Carnal, as Cruel) censures on the outward Man, whereby to convince the Conscience) he did utterly abhor and detest all such doings upon the score of Region only:  
Nevertheless, considering not only various Passages intermingled among the above said matter, standing as it were diametrically opposite thereunto, wherein he pleads the Destructiveness and Injuriousness of lenity, and no less than even a necessity of the use of such Severities more or less to the most modest and moderate Dissenters, to the Peace, Safety and happiness of the Community, but more especially considering his confessed consent to that acknowledged unseasonable issuing out of that Act for the Non-toleration, Coercion, Compulsion of the Quakers themselves, whom he deems to be the Innocentest of modern Dissenters, together with such other concurrent Circumstances, as are only thus hinted at here; seeing they are more largely handled in the Book itself, to which the Reader is hereby referred; saving all his fair and formal Shows of so much Favour and Facility to tender Consciences, as he would fain seem to be found in, his charitable Endeavours (as he calls them) do more truly tend (what ever they pretend to) to the Re-establishing, than to the total Removing of that Antichristian Yoke of Persecution for Conscience (complained on and cried out against by the Bishops themselves, as well as others, when they felt the weight of it) from off the necks of Christ's truest Disciples; whom (for as much as their Possessors slay them, and hold themselves not guilty, yea, count, and sell them all the day long, as Sheep for the Slaughter, and then say, Blessed be the Lord, for I am Rich, yea, their own Shepherds pity them not) Christ Jesus therefore, the great Shepherd and Overseer of their Souls, to whom they are now returned, from whom they once meant astray after the other, who fed them in the barren places of the Forest, and drove them from Mountain to Hill in their dark and gloomy Day, will most assuredly feed and gather, and destroy that Yoke from off their Necks, and that heavy Burden from off their Shoulders by means of the Anointing: And as to those Shepherds among whom the Poor of his Flock are as the Flock of the Slaughter: I will eat the Flesh of the Fat (saith the Lord) and tear their Claws in Pieces, yea I will destroy the Fat and the Strong, and feed them with Judgement so that that which dieth let it die, and that which is to be cut off, let it be cut off; yet those three S. S. Shepherds, whose Soul hath abhorred me saith the Lord, and my Soul loatheth them, I will cut off in one Month; They have been as a swift Dromedary traversing her way as a wild Ass, used to the Wilderness, snuffing up the Wind, so that in her occasion none can reverss her, yet in her month she shall be found; They have dealt treacherously with the Lord, they have begotten strange Children, now shall a month destroy them with their Portions, Ezek. 34. 16. Host 5. 7. Zach. 11. 8, 9, 16. Yea this we say in the Lord, their Feet, which stand on slippery places in the Dark, shall slide in due time, and the things that come upon them make haste; and by how much the more in their Subtlety, by giving goodly Words, they deceive the hearts of the Simple, and seek to seem more fair and favourable than in truth they are, to implead all Persecution whatever (even Doctrinally) and yet practise it, by so much the sooner will Wrath and Ruin be upon them suddenly from the Lord, and so much the sorer and Sharper will the Stroke be, when the Lord once shall arise to smite them with the Rod of his mouth, and to rebuke with Equity for all the meek of the Earth.  
Indeed it cannot be denied, but many of their words are soft as Butter, and smooth as Oil; yea Speciem Agninam, pellem Ovinam pre se ferunt, yet Intus & in cute Mordent; Even while they cry peace, if men please them not so as to conform to whatever constitutions, are according to their own covetous Conceptions, they by't with their teeth, and prepare War against them by speaking out the proud things, that are in their hearts, proudly, contemptuously, and disdainfully against the Righteous: thus, under a show of serving them, secretly shooting at the sincere Servants of God; so as we may say truly, they are for a toleration in all cases (excepting wherein they are against it) and against all Persecution of tender Consciences (those cases only excepted, wherein they are for it) In a word they bait us with now a bit, and then a by't, kill us with a kind of cruel kindness, call d Christian Charity; and as he of old, who in more spite then Real pity, with a Compliment commended Christ to Condemnation, so do they at this day, who under a feigned face of friendship in the persons of his People betray him into the hands of his open Adversaries with a Kiss: But such Linsey Wolsey webs as these, will never become Garments wherewith to hide their inward Enmity against the Truth.  
As for the last Part of the Doings of this Bishop, with whom we have here to do, wherein he is more Argumentative for that Solemn Swearing now used in Judicature, what little strength he is likely to appear in for it, who himself says so much against it as Bishop Gauden does, let the Reader judge by his own, and other Author's sayings, by him cited and here recited to that purpose, Viz. Evangelica veritas non recipit Juramentum. Hieron. The Gospel verity doth not admit of an Oath, Non Oportet, ut vir qui Evangelice Vivit, Juret Omnino, Chrisost. It is not meet, that a man who lives according to the Gospel should swear at all. Rarus apud veteres jurandi usus in Judiciis, sed crescen●…e perfidia Crevit Juris jurandi usus. In the better and simpler ages of the World, Oaths were seldom used in Judicatures, but after that perfidy and lying increased, the use of Oaths increased. Bishop Gauden out of Polybius. There was no need of an Oath among Primitive Christians, it was security enough in all cases to say Christianus sum, I am a Christian, Bishop Gaud. p. 4. Christians (truly such) need no Oaths in public or private, Bishop Gaud. p. 23. Nor can credit be given any more than to a liar, 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, Bishop Gaud. p. 17. Certainly the affairs of Christians, both public and private, would be no less to their honour and ease, if there were in no case any need, or use of Oaths or swearing, but only such an Authentic veracity and just credulity on all sides, as might well spare even the most true, sincere and lawful Oaths, keeping on all sides as great a distance from Lying, as from false swearing, Bish. Gaud. p. 22.  
Quis legit Haec, & c? He that can read all this, need not go further than Bishop Gauden to find matter wherewith to Answer Bishop Gauden concerning the unlawfulness, at least the needlessness of any swearing.  
To conclude then (for I am in an Epistle only here, and not in the Book itself) as it's an ill Bird (as the Proverb speaks) that betrays his own nest, so it's an ill Wind that blows no body no profit: and so though the whirlwind of the Bishop's Doctrine (wherein he whiffles to and fro, in and out, and sometimes round about) cannot well serve his own ill turn against the Truth testified to by the Quakers, yet 'tis one good turn at least, that it doth very well serve the Quakers wherewith to serve the Truth's good turn against himself.  
SAM. FISHER.   

The First PART.  
THere being a Book lately put forth, Entitled, A Discourse concerning public Oaths, and the Lawfulness of Swearing in judicial Proceedings, by Doctor Gawden, Bishop of Exeter; Written (as he saith) to answer the Scruples of the Quakers; we having seriously perused the said Book with an upright Heart, and impartial Eye, to the end that we might own what is good in it, and refute, or at least refuse what is Evil; not being espoused to any Opinion or judgement, but what carries Demonstration of Truth with it unto and upon our Consciences (it being our Principle to keep them always void of offence towards God and towards Man) do here profess in the sight of God and all men, that, notwithstanding what ever is therein written to the contrary, our belief is, that Christ's and the Apostles words, Mat. 5. james 5. who say, Swear not at all, by Heaven, nor by Earth, nor any other Oath, etc. are still to be understood, as formerly upon occasion we have declared, and do now again declare in this our return and reply to the Book aforesaid, not out of Obstinacy and Wilfulness, but Duty and Conscience to God and his Truth, which is dearer to us than all we have to lose for the sake of it; for as we had no scruples in ourselves before his Book came forth (as the Bishop supposeth we had) about Swearing, in order to the resolution of which he pretends to write, being sufficiently clear in our judgements against it: So we have met with nothing in our serious perusal of this Bishop's Book, but what hath rather contributed to the strengthening of us in our former belief and persuasion, than in the least either to the shaking of our Confidence, or the convincing us of Error in this our Way and Practice, of denying to Swear at all.  
The Insufficiency of the Book aforesaid, & of the Matter therein contained to convi●…ce us, or any, that sincerely seek the truth in this particular, appears to us, and may appear unto any, who are impartial, both by the sundry Confusions, and Contradictions, that are to be found in it, to itself, in more points than one, and also by the weakness of the Arguments thereof, to evince the thing pretended to; both of which we have here with as much brevity and plainness, as might well be, presented to public view, in such-wise as hereafter followeth.  
I. Whereas the Bishop promises very many things in order (as he supposes) to the better understanding of these two T●…ts, after his way of 〈◊〉, it may not be amis●… for us to take some notice, and make some useful observations of sundry of those precedent passages, both in his Book, and his Epistle to it; which (for order's sake) we shall consider of, under those three general Heads, into which he seem●… to have moulded all that matter of his Book, which is ante●…dent to his Discourse concerning Swearing, viz.  

First, his Christian Charity to— the Quakers.  
Secondly, his Pity to— the Quakers.  
Thirdly, his Commendations of— the Quakers.   
In each of which, it's not uneasy both to discern and to discover him to be more Pretended, then Real, yea, more Uncharitable, Abusive, Ironical, and Condemnatory, than either truly Charitable, or Compassionate, or Commendatory towards the Quakers: Yea, we cannot but see (unless we will close our Eyes) how a vein of Scorn, Reproach, Defamation and Contempt, Persecution and Spoil, ●…ns along throughout both his Epistle, and all the forepart of his Book notwithstanding the most fair and specious Pretences of it to Pity, Compassion, Mercy, Moderation, Commiseration and Commendation; and howbeit, it guilds and plasters itself over in many places, with some seeming shows of Love, Bowels to, and applauses of the Quakers, and those tender terms of Lenity, Facility, Gentleness, Humanity, Cand●…r, Christian Charity, etc. superficially sprinkled up and down here and there (as a vail) upon the face of it, yet it goes no●… so disguised, but that there are Eyes, which through all those thin Tiffany Pretexts, see clearly such a frowni●…g Face, and course Complexion, such a sour visage of Severity, Rigour, yea, and Cruelty itself, as in case of (Immedicabile vulnus) the Quakers non-conviction of that for truth, which they have tried the truthlesness of already, by a surer Touchstone than that of the Bishop's Traditional talk, or in ca●…e of Non-submission (even against Conviction, which himself confesseth would not be pleasing to God) to the Bishop's bare Conceptions upon a Text or two (when once held forth to them by him so, or so interpreted) as to some un●…rring Cano●… (por quem cuncta prius tendand a) could heartily wish (notwithstanding the 〈◊〉 voice of jacob) that the ●…ough hands of Esa●… might be laid on to no less than very Amputation and Abscision.  
For first, as to that point of Liberty of Conscience, which in his Epistle, and the first part of his Book also he treats much about, though he would be thought to be in his Pity and Christian Charity, ●… pleader for it, at least on the behalf of those Poor Silly Quakers (as he 〈◊〉 terms them) as if he were indeed some Compassionate Moderator of men's ●…rathful and hasty Spirits towards them, Yet considering how (like the Lizard, which what ever good prints he makes with his Feet on the Sand, when he runs, dashes them all out again with his bushy Tail that comes behind) this Charitable and Pitiful Bishop interlines his Pity and Christian Charity, with so much Unchristian, Antichristian Cruelty, so many Corrosives among his Cordials, flings so many Firebrands after his favourable Fomentations, and seconds his lenitives with so many sharp and supercilious lance, all he utters to the mollyfiing of men's Minds and Manners towards us, amounts to as much, as if he had said just nothing.  
His Charity and his Pity also, for the expression of which, and his pains therein, though he expect it not (as he says) because of out Ingratitude, yet he seems to himself to have deserved thanks, was expressed (as the Bishop himself intimates) in that his Intercession for us to the House of Lords (not obliged, but unspoken to by the Quakers) before the Exhibition of the Edict against us●…, that it might be forborn, till some course might be taken for our Information.  
Secondly, In this present course of putting forth this his Book, in order to such an Information of the Quakers, as aforesaid: Which first way of the expression of his Charity, is by himself testified to, pag. 1, 2, 3. in these Words.  
Bish. Finding lately in the most honourable House of Peers, that a 〈◊〉 was likely to pass in order to punish with great Penalties those English Subjects, who under the name of Quakers, shall refuse to take, as other legal Oaths, so those which are usually required in Judicial Proceedings, etc. I was hereupon bold thus far to intercede with that honourable House, in the behalf of those poor People, who are likely to fall under the Penalties of the Law, that I craved so far a respite for some time, as to the Execution of those Penalties upon any of them as Offenders, until some such Rational and Religious Course were taken, 〈◊〉 might best inform those men of the Lawfulness, by God's aswel as Man's Law, of imposing and taking such public Oaths, that so answering first their Scruples, and fairly removing their Difficulties, either they might be brought to a cheerful Obedience in that particular, or else be left without Excuse before God and man, while the Truth of the Law was justified against their Errors, and the Severity of it only imputable to their own Obstinacy.  
I further recommended this previous Method of Christian Charity, or meekness of Wisdom, as best becoming the Piety, Humanity, and Honour of that House.  
Secondly, As most agreeable to the wont. Clemency of his Majesty to all his good Subjects.  
Thirdly, As the aptest means to reclaim such as were gone astray from their Duty, by the error of their Fancy.  
Fourthly, to stop for the future the spreading of this and other dangerous Opinions, which are usually known under the name of Quakerism, etc.  
Fifthly, As very suitable to my Profession as a Minister of the Gospel, as the special care of the Bishops and Fathers of the Church, Relations which carry in them great Obligations to Humanity, Charity, Ministerial Duties, Episcopal Vigilancy and Paternal Compassion to any men, especially Christians, who are weak or ignorant, erroneous in their judgement, or dangerous in their Actions.  
Lastly, I urged the Pattern of divine Justice, whose usual fore-runn●…r is Mercy; Vengeance rarely following, but where Patience hath gone before, instructing men of their Duty, warning them of the danger of their Sins, bearing with their manners for a time, and calling them to Repentance before ●…he Decree come forth to Execution: To this purpose I am sure I spoke, etc.  
Answ. It is confessed the Bishop uses here many good Arguments, in which we cannot but agree with him, that they are Cogent; not only so far as he makes use of them (viz.) for the procuring of Respite for a time only, but for the putting of a stop also for ever to such an altogether Unchristian, and Antichristian Course as it is; for Christians by outward Penalties to Persecute any men, merely for their Consciences about Religion, specially Christians, who, how they can be dangerous in their Actions (as he supposes they may) and yet be truly Christians (since he who is owned by Christ to be so indeed, must depart from all Iniquity) we are yet to learn: Yea undoubtedly, if we were in any dangerous Opinions (which yet is more than all the Bishops, were they as willing as they are averse to it; will ever be able to make proof of to our faces) it had been an apt means to reclaim us from them, and to stop the growth of what he in his wont Emphatical way scorns at under the name of Quakerism, and more suitable to the Profession of Gospel Ministers, Bishops and Fathers of the Church, more answerable to Divine justice, more becoming the professed Piety, Humanity, and Honour of that House, and the other also, more agreeable to the King's wont Clemency, if not to have quitted those more riged Inflictions by Penalties altogether, yet at least to have used first those Rational and Religious Courses, which the Bishop calls softer Applications, for our Information of the lawfulness by God's, aswel as Man's Law, of both those things, which by the said Act, on pain of Spoil and Banishment, are strictly imposed on us, which are not only that of Swearing, which the Bishop would fain seem to have said something (though hoc aliquid nihil est) more than was ever said before in proof of the lawfulness of, but also that Sin of forbearing to meet together to Worship God publicly, according to our Consciences, and his own Will concerning us.  
Yea and last, to add one thing more, which (whether the Bishop forgot to urge it or no, I know not, but sure I am) had as great weight of a reason in it as any of the rest, to have biased and swa●…ed both Houses another way, whereupon the King himself in his Wisdom saw fit, as in reference to himself and them, to urge it so often in his Speeches to them, aswel as the Chancellor in one of his, May the 8th, 1661. more evidently and eminently consistent with that signal Credit and Affection, that high repute and honourable esteem in the hearts of his truest Subjects, which the first making of such Promises, Crowned the King withal, aswell as with his Truth and Faithfulness in the performance of all those Promises he hath so fully and freely made, and so frequently reiterated concerning such a continued Liberty, to the tender Consciences of such as should not disturb the Kingdom's Peace (as on our parts we have not) that no such should be disquieted, or so much questioned for their differences of Opinions in matters of Religion; and that he should be ready to consent to such an Act of Parliament, as upon mature deliberation should be offered to him for the full granting of such Indulgence. 
* 
Witness the King's Letter from Breda, sent to the House of P●…eres; and read in the House, May the 1st▪ 1661. and ordered to be printed for the service of the House, and satisfaction of the Kingdom, and now to be seen in the 89. page of the Book of Collections of his Speeches; whose Words are these, viz. We do declare a Liberty to tender Consciences, that no Man shall be disquieted or called in question for differences in ●…pinions, or in matters of Religion, which do not disturb the Peace of the Kingdom; and that we shall be ready to Consent to such an Act of Parliament, as upon ma●…ine deliberation, shall be offered to us for the full granting of that Indulgence.  
Also in the King's Declaration concerning Ecclesiastical Affairs, dated October the 20th. 1660. it is said thi●…▪  
In a word, we do again renew what we have formerly said in our Declaration from 〈◊〉; for the Liberty of tender Consciences: No Man shall be disqui●…red or called in question for Differences of Opinion in matters of Religion, which do not distrub the Peace of the Kingdom: And if any have been disturbed in that kind since our arrival here, it hath not proceeded from any directions of ours. And page 91. We do in the first place declare our purpose and resolution; is and shall be, to promote the Power of Godliness, and to encourage the exercises of Religion, both in public and private.  
And page the 102. We do in the second Place take into Consideration; and our present work is to gratify the private Consciences of those that are grieved with the use of 〈◊〉 Ceremonies, by indulging to, and di●…pensing with their omitting those Ceremonies.  
And in the King's Speech to both Houses, july the 8th. 166●…. It is to put myself in mind as well as you, that I so often (I think as of●…en as I come to you) mention to you my Declaration from Breda; and let me put you in mind of another Declaration published by yourselves about the same time, which I am persuaded made mi●…e the more effectual. An honest Generous and Christian Declaration signed by the most Eminent Persons, who had been the most Eminent Sufferers, in which you renounced all former Animosities, and memory of former Unkindness: My Lords and Gentlemen, let it be in no man's power to charge me or you with breach of our Words or Promises, which can never be a good ingredient to our future Security.  
And in the Chancellor's Speech to both Houses, May the 8th. 1661. page 17. He told you but now, that he values himself much upon keeping his Words, and upon performing all his Promises to his people.    
We say the urging of all these Promises had been an Argument of as much force in itself, and as much likely to have prevailed with the House, as any of the rest, had it been in the mind of the Bishop to have made use of it (as it seems it was not) for this is enough to render the Word of the King less Creditable among all (save such as are yet unwilling to believe any otherwise of him, than that he once truly intended what was then by him so solemnly Avouched) that instead of an Act for the full granting of the Liberty so often promised, there is an Act now out for the final taking away of the same.  
Nevertheless, though the Bishop made no mention of these matters in his speech, (whether for fear least in so doing his intercession should take more effect than he truly desired it should, or no, God knows, I will not say so, but by some other passages of the Bishop's book, many a one may be apt to think so for all that) yet his own Arguments might have moved (if not the House) yet at least himself, not at all to have consented to so sudden a passing of that Bill, the forbearance of which (for a far longer time than was allotted, to so great a work as our Information) himself seemed so sincerely, and seriously to plead for.  
But behold, how, notwithstanding that favourable acceptance, which (he saith) his motion had in the House from many Lords Temporal, and some of his brethren the Bishops also, yet, contrarily thereunto the Decree is both passed and come forth against us, even before any of the aforesaid rational or religious courses, which he judges aught to have been used, were at all used towards us for our Conviction of our Error and mistake.  
Insomuch that howbeit his Chartible Intercession, and his Pitiful motion in the House, who (as he saith of himself, pag. 3.) is thought to be no barren nor diffident Speaker, is rather to be accepted of, and Commended, than either Condemned, or despised (if it were indeed as he relates it, and also made in the Integrity, and sincerity of his heart) albeit it hath not accomplished its pretended End, yet we appeal to his own Conscience whether he hath not manifested, not only some Pittilesness and want of Charity (saving all his fair pretences of so much love and Compassion) but also much falseness and faithlesness to the Quakers, aswell as unsutableness to his Episcopal Capacity, and that in these three respects.  

* The first respect.  (1.) In not putting forth himself in that Interval of time between the Da●…e of the Bill, and the Publication of it, to use the means aforesaid for our Information, which himself confesseth had been suitable to their Profession, as Ministers of the Gospel, and as Bishops and Fathers of the Church (Relations, which he also sai●…h carry in them great Obligations to Humanity, Charity, Ministerial duty, Episcopal Vigliancy, and Paternal Comp●…ssion to any men, especially Christians, who are weak or ignorant, erroneous in their judgement, or dangerous in ●…heir actions) for ●…o this very day we know of no such rational and religious Courses taken by him, or his Brethren to inform us of the lawfulness by Gods, as well as by man's Law, of imposing and taking of Public Oaths; Yea himself confesseth, pag. 4. he hath never had so much as one hours' Conversation with any of that way: neither can the writing of this his Book with a private and single hand, or any thing that is found written therein, be truly said (as pag. 3. he deems it may) to make good such an undertaking, for these three reasons. (1) Because if there had been any thing it of force to our Conviction, yet it is born out of due time, for the Act Commencing (and that not without his own Consent, if the Bishop will believe himself) from the 24th. of March last passed, was in i●…s force against us, a long time before his Book was Extant in order to our Instruction. (2) Because in his whole book he brings no proof at all, to justify the Imposing of Oaths upon any, under Penalty: All that he pretends to prove (any other way then by some few men's Examples, which cannot be all men's Rule) being only the lawfulness of taking Oaths: And no marvel why he meddles so little with the former, since in all the Law of God, there is not so much as one Command or Example for the Imposing of any Oath, under pains or Penalties to the refusers. (3) Because even in that part of his Book, where he pretends to prove the lawfulness of taking Oaths, in order to the taking away of our soruples (as he calls them) he hath not meddled with any of those Arguments Extant to the contrary, in sundry books heretofore written by us, but only gives us his own thoughts on those Texts, which we have disproved the lawfulness of Swearing from long ago, and would have us take those thoughts of his for truth, more from the Authority (for aught we see) of his Prelatical, Paternal Dignity, than any weight of right, or solid reason that is found in them; Now until the said course be taken, and that respite the Bishop hath craved from all outward inflictions, till the said course hath been taken, be granted, we appeal to all wise men, whether the Bishop hath by his Practice, faithfully answered his own pretended desires to the House, and whether (while he is altogether inexcusable therein himself) we remain not as yet excusable in our sufferings? Sith the very thing which the Bishop saith, must leave us without excuse, is the taking of the aforesaid course, until which we are excusable by his own Intimation; and when the said course shall be taken with the Quakers by the Bishops, who have never yet so much as given way to discourses with them, than the men, who (as the Case now stands) are deeply and doubly guilty in running violently upon them, will at least be more excusable, and less guilty than now they are, in their proceedings with them according to the rigour of the Act.  

* The Second respect.  In this respect (in which also the Bishop cannot but stand Condemned within himself) viz. in that quite contrary to the Confessed Constitution of his own judgement and Conscience, by which he stood by so many Arguments convinced clearly to the contrary; Even that the way which was beyond all controversy the best way, at least to let the Quakers alone some time, as to the Execution of those Penalties upon any of them, as offenders, till some rational and Religious Courses were taken with them, he hath condescended so far below the Call of God in his Conscience, as (all Evidence and Counsel to the contrary therein notwithstanding) to give his own Personal and Ep●…scopal Consent to the passing of the Bill, and consequently to the Execution of all those Penalties upon them all as offenders (unless he will rather say he consents to have them suffer that Imprisonment, Impoverishment, Banishment the Act inflicts, not at all as offenders, but as Innocent, (as elsewhere in effect he does) and so mends his matter as much, as one that makes it much worse than it was before) before it was possible for such means to be used, as himself affirms aught to be the first, and judges every way to be the best and fittest for Information; Here the Bishop is far from teaching facienda faciendo, from Justifying the Real Truth and soundness, which was in a great part of his Doctrine to the House, by his own Example; no marvel then (though it found some acceptance among many) that it was seconded with so little Success as it was among the most, who acted contrary to it, whilst himself was found so easily drawn aside, to side in such a Practice, as was utterly contrary to his own Professed Principles: For what wise men will give heed to follow the wind of that man's words and wisdom, in whom they see (while he yet speaks) so little stability, he is ready to row one way whilst he looks another, and willingly to assent to act against his own Opinion and assertions, for thus the Bishop doth in the Case in hand; he sets himself in at least a seeming Zeal of Moderation towards the Quakers to stir up others to Compassion and Patience to them, yet is himself so Incompassionate and Impatient, as to consent to the ruin of them in all haste, before the means of his own prescribing, and that Previous Method of Christian Charity, and Meekness of Wisdom (recommended by himself to be used first, under so many weighty reasons and Considerations, and such as are of force not with himself only, but many Lords Temporal, and some of his Brethren also) were used to them; And here (we say) how ever he covers himself over with the Figg-leaves of many fair Forms of speech, about his Pity and Christian Charity, he discovers in very deed, not only a Spirit of uncharibleness, Cruelty, Malignity and Enmity, but also of deceit, falsehood and unfaithfulness to God and Men; Sith by his own Confession of his previous intimation thereof to the House, we understand his consent was given to the passing of the Bill against us: 
* For (saith he) However I might consent to the passing of the Bill.  For if the Bishop had judged it either reasonable or seasonable for the Bill to pass against us when it did, he might more excusably have acted according to his judgement, and forborn to have urged so much against it: But if it were against the Conviction of his Conscience, that it should pass till such a time, he hath the more inexcusably before the time of using softer Courses, so easily and earnestly consented against his Conscience to the passing of it, and must go Condemned in himself of such unfaithfulness, as is a shame that it should be found in one of his Profession; For as, Qui statuit aliquid parte inaudita altera, aequumlicet statuerit haud Aequus fuerit, he must needs pass sentence against himself, as unequal in his ways, who (though the thing determined should be an equal thing) determines it before he hath had a fair and full hearing of all Parties, much more may such a one as assents to the Acting of that severity against which, but just before himself very Eagerly argued, say with shame enough of himself, Video meliora proboque, deteriora sequor; I see the best way, but choose the worst; and whether this Bishop may not say of himself the same (as to the Case in hand) we appeal to the Light of God in his own and all men's Consciences, since he confesseth, that fo●… many reasons we ought to have had respite for a time, as to the Execution of the Penalties of the Act upon us, and yet confesseth his consent to the Act for our Suppression before we had it.  
Object. But the Bishop says, pag. 2. He might consent to the passing of the Bill, out of the justice and Charity, which he owes to the Public Peace, to which all private Parties, Interests, and Charities, must submit.  
Ans. If that be justice and Charity to the Public▪ Peace, for any to suppress all Interests and Private Parties but their own, we are yet to learn what justice and Charity is; For the justice and Charity, which we who are called Quakers do even owe and exercise towards the Public Peace, is (as to the point of Liberty of Conscience) to plead the Civil Interest of all Private Parties (they behaving themselves Peaceably in their Respective Religions) in the same Equality with our own; Though the Bishops we see (might they be their own Carvers) would prove such Impropriators, as to Engross all Public Countenance and Encouragements, by the Injunction and Protection of the Law, all Favour of Princes, all Public Maintenance and Honour, and use of Public Oratories, Public Offices, and Employments of Authority, foreign and Domestic, yea all advantages of what sort soever (as their proper Honoraries) appropriated to one Interest, that is their own: yea to it (and it only) as Bishop Gauden expresseth it, in pag. 5. of his Epistle; yet as (Universalia nec existant, nec apparent nisi in singularibus suis) he cannot appear to be a well wisher to the Public Peace and welfare, who denies it to any Particular, much more to all Particular Parties and Interests, but his own; so if all Private Parties, Charities and Interests must submit to the Public Peace, and welfare, we shall then believe the Bishops to have that justice and Charity, they owe to the Public Peace and welfare, when we see them submit theirs, so at least as to let others live quietly in the Land besides them, but not before: That being (whatever largeness of Love and Liberality it may pretend to) a Private, Narrow, Selfish, Pinching, Churlish Spirit, and not that truly Charitable, Public, Peaceable, Universal, Liberal Soul, that deviseth Liberal things, and by Liberal things shall stand, that cannot bear all other Professions of the same Religion with itself, to stand quietly, and live Peaceably by itself in the same Land or Nation; Nor are they any more true seekers of the Public Peace, who to preserve it, destroy the Private Peace of those many thousands that seek it more seriously than themselves, and with no small denial of their own, than those are true seekers of the Public safety of the whole Ship; who would fain sink all other men's Cabins, dreaming by so doing, to save their own.  

* The third Respect.  In this respect, in that after the softer applications and Rational and Religious Courses, used for our Information about Oaths, it's taken for granted by him, that it is no less than obstinancy in us, if we be not (Ipso facto) brought into a Cheerful Obedience in that particular, and that we are left without excuse before God and man, and both the Truth of the Law justified against our Error, and the severity of it only imputable to our obstinancy; so that after some small respite, in Case of non-conviction concerning the Lawfulness of that Swearing they impose; or in Case of our non-submission, even against Conviction (which Conviction is the Work of God, and not of man, and never likely to be effected whilst the World stands, so clearly are many thousands from God himself convinced to the contrary, by all that slender Evidence this Bishop can for Swearing hold forth from Scripture) than the Vengeance decreed, is to fall without Remedy, without Mercy, Pity or Commiseration, with a heavier stroke upon the Quakers then before, not now as offenders only, but as obstinate offenders, as wilful refusers and resecters of the Truth, and of the Patience exercised and Mercy tendered, and all this without any Colour of excuse or ground of Plea for themselves, under all their Tribulations in the sight of God, as well as men; Thus such as are not unwilling to see it, may easily see, that though the Bishop's book viewed only by some running Reader, that eyes it not very wa●…ily, may seem by some passages of it to have the fair face of nothing else but Charity, and of nothing less than such a thing as Cruelty; nevertheless being well viewed in other passages of it, and in that most Ultimate End, which it most strenuously aims at, which is primus in intention, though ultimus in Executione, first in his intention, though last in Execution; than it may appear very easily to any one that lat●…t anguis in herba, it carries the sting of Severity in the Tail of, it, at least not so much Zeal, Charity, and Pity by far, as it pretends to. Though then the Bishop would fain seem to be very slow and backward to have rigidity used towards the poor, silly, harmless, unwary Quakers (as he calls them) whom he much Puties as a People possibly of no Evil minds, and such like, yet his desire of forbearance towards them mainly is, that they (for all the leaden heels he moves on with) might at last be the more Cruelly handled with Iron hands; let them alone for a while, let them be vo●…chsafed, so much honour and favour in order to their reducement, as to have some Rational and Religious Course exercised to them, by those that are so high above them, as the Bishops and Fathers of the Church, and then, for not seeing with their eyes, alias not believing (as they do at Rome) as the Church believes, whose Spiritual Fathers are the Representatives of it) be turned over to be destroyed, as wilfully and obstinately rebellious against God: The sum then of this Bishop's Christian Charity, and pious Pity to the Quakers, amounts to as much, as If he should have said, tolerate them yet a little, that they may be taken away totally at the last; In altum tollantur, protempore tolerentur, ut laps●… craviore cadant.  
But that which is more observable yet in the passage above spoken to, is the Bishop's contradiction herein to himself, and to what he himself holds forth for truth in other passages; for howbeit here he condemns and objects it against us as matter of obstinate offending, if after some respite given, as to execution of Penalties, and rational Courses taken (though succeslesly) for our Information, we be found (though unconvinced) not conforming cheerfully to what is imposed; yet elsewhere (as namely, page 10, 11.) he commends and praises it as good in the Quakers, in that they choose, where they remain unconvinced, rather to Suffer, than Sin against their Consciences; which to do, he himself saith, were to Sin against God, whose holy Will (saith he there) Shining on the Soul in reason and religion, either seeming or real, is indeed the present rule of Conscience: Nor may any Man (saith he) Act contrary to these dictates, which he judges to be God's, though he err as to the Truth of the Rule, yet his judgement binds so far as it represents (though in a false Glass) the supposed Light of God's Will; for he that will venture to Act against Conscience, though Erroneous, will also Act against it, though it be never so clear and perspicuous; if Conscience Act according to its Error, it Sins materially against the Truth of God; if it act contrary to its appearing Principles, it Sins formally, and maliciously, as wilfully rebelling against the supposed Will of God.  
Mark well the Confusion of this Man, we do not deny, but that (to his own great disadvantage, aswell as the perpetual Shame of himself, and all such of his Brethren as go about by outward Penalties to fright and force men to act against their Consciences) in these last Words of his, he utters a most undeniable Truth; but how grievously he interfeers and thwarts himself and his own Sayings in the place above spoken to, he that is not s●…ark blind cannot choose but see.  
One while if the Quakers do not Cheerfully obey after the Bishop's rational Applications to them for their Conviction (which, in reality, rather are Irrational, if they all have no more, than Bishop Gauden hath yet said, to say for Swearing) the Laws of men imposing Oaths upon them against their Consciences, they are to be Condemned and Punished as Evil Deers, that sin wilfully and obstinately against God, and so are under the rigid Inflictions, and severe Penalties of men's Laws most justly, as wilfully rebellious against both, and inexcusably before both God and man.  
Otherwiles again, to sin against their Consciences, 
The Bishop contradicting himself.  though 〈◊〉 is to be condemned as Evildoing, is to sin against God, yea to act contrary to its appearing Principles, or against the holy Will of God no more than s●…ming ●…o shine on the Soul, which (saith he) is indeed the present rule of Conscience, though they Err as to the truth of the Rule, and to act contrary, to those dictates, which (though falsely) they judge to be Gods, or contrary to what his Judgement represents (though but in a false Glass) the supposed Light of God's Will, is that which n●… man 〈◊〉 do, is to act contrary to what every man stands bound to, and aught to act, is a sign of an unconscionable Man, or one that makes no Conscienie at all in things that are never so true, plain, clear and prospicuous, is a sign of one that hath not so much as integrity of Intention, without which, there is no mitigation of any Fault; yea, is to sin formally, yea maliciously, yea a wilful or obstinate rebelling against God: which sort of sinning formally, wickedly or wilfully, by how much it is worse than to sin no more than materially (as he speaks) or weakly, for want only of Knowledge of what is good; by so much the greater (say we) is the Gild and Punishment that is by right to be inflicted for the Sin (as to take away a man's Life materially only, unawares, and with no ill mind, is not so bad as to do it formally, maliciously and wilfully against the known Will of God to the contrary) and by so much the more are they Good, Praiseworthy and Commendable, (saith the Bishop himself) who will rather choose to Suffer, than so to Sin; upon which ground it is that the Bishop, who condemns it as Evil with a witness, and as Sin in the highest degree, for any men to sin against their Consciences, expresses himself in way of Praise and Commendation of the Quakers, and in way of Friendship and high Approbation of this, as a good thing in them, in as much as they choose by their Profession thereof, in those Papers given in one day to some of the Lords, rather to Suffer than to Sin against their Consciences, and so against God, page 10. which choice of Suffering under the presecuting Hands of Men, rather than to violate the Conscience before God, if it be so highly to be commended, ●…o good and praise worthy a matter, as the Bishop (truly enough?) owner it to be; then how little they are to be commended, who f●… fear of the Wrath of men, choose to save themselves from it, by Sinning against God, and their own Consciences, much more how greatly and justly they stand Condemned at the Tribunal of God himself, who without any Just Cause (unless Innocency be a Cause) ministered to them so to do, by Threats and Penalties, seek to cause honest men so to Sin, we leave to the Bishop himself to judge, who hath given his Consent to such Transactions.  
Howbeit, we desire him to judge it by the Light of God, which in his own heart shows which is Good and Commendable, and which is Evil; for want of attendance unto which, he hath in the blin●…ness and darkness of his Understanding, run himself hitherto into such a mist of Confusion, and self Contradiction, as not only to commend the Quakers as a generation of Just Ones, for choosing, rather than to Sin against Conviction, to undergo the Penalties, which man's Law, for God and Conscience sake, inflicts upon them; but also to commend these as a generation of Just Over that do afflict them: For so he doth, page 19 whilst he commends those Penalties, as just Penalties, which, for doing no other thing then what himself before commended in them, a●…e by men's Laws ins●…icted on them; which two things (to wit) the Quakers choosing to suffer the Penalties inflicted on them for their Consciences, and their Adversaries choosing to inflict Penalties on them for their Consciences, that they should be both good, both praiseworthy, both commendable, both justifiable and just in the sight of God, is as impossible, as 'tis for good to be evil, and evil good; for if it be good in the Quakers, to choose to Suffer, rather than Sin against it, than it cannot be good in others by Penalties to seek to prevail with them to Sin against Conscience, rather than to Suffer.  
Object. But if Bishop Gauden shall say he would not have men Sin formally against Conscience, nor Suffer for their not so Sinning, but for their Sinning materially through the Error of their Conscience; against the (yet unknown) rectitude itself, against the Truth of the Rule, as he says, page 11. Men do when the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] judgement is not according to Truth, whose Sin of the Action (however the integrity of Intention may be commendable, and so mitigate the Fault) may be great, as it is an enormity, or aberration from the rule of Eternal Truth and justice; this being (as Bishop Gauden says) the Snare or dilemma of the Devil, which a Conscience thus erring falls into, viz. that it cannot (whilst so) but sin one way or other, either materially against the intrinsical justice and Truth of God, and his holy Will, or else formally and wilfully against the supposed Will of God.  
Answer. We reply, This will in no wise relieve him from the just confute of Absurdity, Falsehood and Confusion, which he still falls under, as he pleads that principle of any Persecution, or Infliction of outward Penalties for Cause of Conscience, though yet erring, as to its knowledge of what is Truth; for as much as he commends it as good in the Quakers▪ for choosing rather to Suffer, then to Sin, against even an erring Conscience; and yet justifies that also as good in those, who cause them to suffer for nothing but for Nonconforming, and makes it the greater: Evil of the two to Conform against Conviction, than not to Conform (merely for want of Conviction of it) to the very Truth, for hereby he still evinces the Quakers Suffering, to be a Suffering for Good, and consequently their work to be Evil, who for that good only, do make them Suffer.  
Ob●…. And if he say it is good and commendable comparatively only, or in respect to a greater evil●…, as it is from such an Integrity of the Intention as mitiga●…es the fault, but in itself it is an Evil, as here's Error in the judgement; albeit a lesser Evil, than to act against the judgement, and so justly punishable with Penalties by outward Powers.  
Answ. We reply (and he that hath an Ear, let him hear, what B. G. confesseth to be the just Cause of the Quakers Sufferings) at least it amounts to no less than this however, that the Bishop would have Quakers suffer for choosing of two Evils, whereof he says one of necessity must be taken) that which is the lesser, and consequently for doing that which is comparatively better, and for their declaring that, which without all controversy is the worse, which is as just, good and true a thing in the Quakers (were their judgements as erroneous, as the Bishop would make them, and as it's most certain they are clear) as that maxim is true, viz. Ex duobus malis minimum est Eligendum.  
See then, and behold the sum and Substance of Bishop Gaude●…s Divinity, and of his Pity and Christian Charity to the Quakers; though he praises, approves, and commends it as good in the Quakers, for choosing to Suffer for acting and sinning materially only (which in reference to that other sort of Sinning formally, he calls good and commendable) Rather then to Sin formally, maliciously, and wilfully against their Consciences; yet chose he condemns it, not only as erroneous, but also such obstinacy and wilfulness in their Errors, as justly deserves the severity of the Law, and its rigid Inflictions and Penalties to be executed on them, if after a little respite (though they never be convinced) they Conform not contrary to their Consciences.  
Bish. And whereas he says, this is the Snare and Dilemma of the Devil, that an Erring Conscience falls under, viz. that it must Sin either the one way or the other; instancing in the Case of Paul, when he Persecuted and Blasphemed the Christian Religion, being verily persuaded that he ought so to do against that way; and of others, who should think they did God good Service while they killed Christ's Disciples.  
Answ. We grant that an Erring Conscience is indeed in such a snare: But this is that very Snare and Dilemma of the Devil, that (not the Conscience of the Quakers, which are truly Enlightened, and so escaped out of the Snare of that old Fowler, but) the erring Consciences of their Adversaries, who Persecute them in their blind Zeal, are fallen into at this day; as Paul (while he was yet Saul, breathing out threatenings and Slaughter against the Saints) was before the time of his Conversion to the Light, in which principle of persecution of men for Conscience, while they own it, it's impossible for them to escape without being judged one way or other, let them do what they will, or to escape so, but that they must fall into Condemnation and the Snare of the Devil; for if they Persecute the Lord's Servants, and take Crafty Counsel against his hidden Ones, to destroy and root them out, then Wrath is upon them from the Lord, who also will give Kingdoms for their Ransom, and Nations for their Life, rather than let their Causeless Sufferings go unrequired; but if they cease to Persecute the Saints, of whom the World is not worthy, whom in their be-nighted minds, they think to be such mischievous Misoreants as are not worthy to move, and have their ●…eing in it, than they are afraid they are too negligent in doing God that good service, which (according to their Consciences thus crookedly constituted, and erroneously opinionated) they, for want of ●…eeding the Light, verily think they ought to do: Thus, as error 〈◊〉 in principio fit semper major in medio, maximus in fi●…; and as posit●…●…no absurdo sequuntur millia; so the Powers and Professo●…rs of the Christian World, both Temporal and Spiritual; Princes, Priests and People being gone off, and degenerated from that pure, Primitive tender temper of Liberty of Conscience, or Toleration of all Religions in Civil States (men behaving themselves (respectively) no otherwise then Peaceably and honestly therein) into that, as blin●…t, as bloody Principle of Persecution of honest men, merely for a mere Conscientious nonconformity to the Priests needless Superfluous Ceremonies, and endless Impositions and Inventions, have involved themselves in such inex●…ricable Snares, and deep Dilemmas of the Devil, that we may truly say of some of them, but most especially of some of the Clergy, who are the stirrers up of the strife (as Christ said of old of those Chief Priests, who were the Chief Persecutors of his Disciples, and of those Scribes and Pharisees, whom he called Serpents, and a Generation of Vipers) how can they escape the Condemnation of Hell? For if they 〈◊〉 not according to their Professed Principle, so as with outward Penalties to punish and Persecute the Saints, who to themselves, who are not of the Light and Day, but Night and Darkness, seem Sinners, than they are Condemned in themselves, as men not faithful, trusty or honest to their yet Erring Consciences about those Laws of men against Christ's Disciples, in the Execution of which they dinily Divine they do God service; but if they do act according to their own thoughts, whilst they think in their Conscience, as Paul once did, they do God good service, when they kill his Servants, than they can never flee from that Wrath, which is to come upon all the ungodly and Children of Disobedience, who are found Rebelling against the Light, and revelling in the ruins of its Children, which Wrath is no other than the Condemnation of Hell itself, the Lake of Fire, the due Portion of all the abominable ones, which is the Second Death, Rev. 21. Rev. 22.  
The best way to escape this Snare, is for all men to take heed (which must be by following the Light within, of that Spirit of Truth itself, which by degrees leadeth all that faithfully follow it into all Truth) that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgement of their Conscience be according to Truth first, and then (as B. G. says truly indeed) to act accordingly; for while men say they have fellowship with God, and do him service, & yet walk in Darkness, besides the Light of God in themselves, in which God himself is manifesting his own mind more or less in each man's Conscience, they lie, and do not the Truth, 1. john 1. howbeit there is the most hopes of them, that, when in the same Zeal, as Saul of old, they Persecute the true Church of God, do it yet ignorantly and in unbelief; that all such as have now any hand in Persecuting and spoiling us, who (excepting that▪ new-nick name of Quakers, by reason of which we are not yet known so to be) are in truth the self same Church and sort of Christians, as were of old Persecuted by Saul and others, and in Imprisoning and Impoverishing us, through simple ignorance, may obtain the same Mercy that Paul did, is the hearty wish, and true desire of our Souls, who can say of such, as Christ also did, Father forgive them for they know not what they do; and with Stephen, while they were stoning him, Lord lay not this their sin to their Charge: But if there be any that believe we are the People of God, and yet Persecute us out of mere malice against his Image, which they hate, having by long Custom, and exercise of themselves, in murderous and bloody ways contracted so completely to themselves that Image of their Father the Devil, who hath begotten them from God and Goodness to the doing of his own will, who was a Murderer and a Liar from the beginning; so that now they cannot but contradict the known Truth, and blaspheme against the Holy Spirit of it, through what Vessel soever it utters itself, the Sin of such being evidently unto Death, we are not bid to pray for that, it having forgiveness, neither in this World, nor in that to come; yet we leave them to stand or fall to their own Master.  
Having in part discovered the Pittifulness of some of those Pious and specious pretences of Pity, and Christian Charity to the Quakers, which Bish, Gauden makes, and under which, as under a Vizard, he seeks to hide the severity of his Visage, we shall proceed to unmask him further by some observation of some other Passages, much what to the same purpose, in both his Book and his Epistle.  
Bish. He saith in his Epistle, pag. 4. Thus the Cudgol, Sword Prisons, and Banishments, Plundering and Sequestrations, were the Late Cruel and Flagellant Methods, of our most Tyrannous Times, which had nothing of Reason, Law or Religion to support them: but these are not in my judgement, either the first or the fittest means to Confute the falsities of men's Private Opinions, or to rectify the obliquities of their inconform, but Innocent Actions flowing from them, upon the account of Conscience and Plea of Religion.  
Answ. By these words Bish. Gauden seems to give his Countrymen and fellow Christians to understand, that as the Times are changed, so in his Opinion, aught to be also the Method of proceeding against the Quakers, and other dissenters from themselves, and that as we were dealt with then (but very unjustly) by the Cudgel, Sword, Prison, Banishment, Plundring, and Sequestrations, proceeding from the Tyrannousness of those Times, from men void of Reason, Law and Religion; so now it ought to be only by good life and sound Doctrine, from such as have true Reason, Law and Religion, intimating also, that the Case is not so desperate as to need any such sharp inflictions, seeing it is but to Confute the falsities of men's Private Opinions, and to rectify the obliquities of their inconform yet Innocent Actions, unto (which saith he there must be more tender and softer applications) accounting it no less than even unreasonable and unchristian, to follow the Example of Tyrants in such proceedings; so that hereby one would think, there were some good ground to judge that this Bishop and Father of the Church (so called) would prove a Tender, Nursing Father indeed, that did with no small disdain decline all kinds of Cruelty and Persecution, yet notwithstanding, behold how in the very next words, he unsaith in effect all that again; in this wise, Viz.  
Bish. It may be as just, as necessary, to repress by Legal Coerci●…ns and Penalties, those Petulant obstinacies, which do resist all safter applications, and endanger the Public Tranquillity, by giving Affro●…ts to settled Religion, or obstructions to the proceeding of justice by Established Laws▪  
By which words, he not only gives us to discern (as Ex ped●… Herculem, ex unque Leonem) what is his rigid resolution, and harsh disposition towards tender Consciences (notwithstanding his desire to be counted of a Contrary Complexion) but also like an unskilful builder plueks down with one hand, what he built up newly with the other, for howbeit these words of his are not (the sure) applicable to us, who are called Quakers (we having never been found in any Petulant obstinacies, nor resisted in any sense all softer applications, nor ever yet endangered the Public Tranquillity by affronts) yet the Bishop writing the said words with reference to them, and falsely applying them (de facto) to the Quakers (whom throughout his Book, as well as here, he seeds with a Bit and a Knock) makes void, as well to the Contradicting of himself, as to the Interdicting of that Liberty he would ●…ain be believed to allow the Quakers, what he himself had said immediately before, & so ministereth to us just occasion of jealousy that by those words of his (viz.) resist, affronts, obstructions, etc. he intends no other than our denial of Obedience, the Bishop's mere minds and wills, and bare non-submission to such Laws of men, as without wounding and offending of a good Conscience we can in no wise submit to; so that (whatever he would seem to grant) yet all the Liberty to the utmost he is really willing should be granted us, is only his, and his brethren's intimating to us, what is their mind and judgement in Religious matters, and the Enacting of some outward Law, to require our Conformity, upon the not yielding of which we are to be suppressed by Coertions and Penalties, as resisters of softer applications, as affronters of settled Religion, as obstructers of the proceedings of justice by Established Laws: And this is that cuncta prius tentanda, which he is for, & all the appeal that he will allow, we being now in his judgement unexcusable, because we cannot see with his ey●…s; and this is his Quid amplius peteram? what could I have done more? and these are all the Lenitives he affords us, before Lance and Fomentations; before incisions, or amputations, and no other remedy before rigour and severity: so that now upon mere non-submission to his and his brethren's Counsel (which yet was never at all ministered to us any other way, then in this his book, thrust forth above a month after the Date of the late sharp Act against us) it is not to be reckoned any more the scratch of a Petty Opinion, but the Gangreen of an obstinate and rebellion's humour, which forceth the abscision, under pretence of preventing a deadly Contagion to the whole body; But (blessed be the Lord) they who are made partakers of his saving health (as we are through his goodness and mercy) need none of these Episcopal paternal Remedies, for such are under the Cure of the great Shepherd, Overseer or Bishop of their Souls, who will make the wrath of men turn to his praise, and the remainder of it will then restrain.  
Bish. Again it is yet further manifested, what the Bishop intends by Liberty and softer Applications unto dissenters, from the Religion established by outwara Laws, in the next page, wherein he declares, how he would have them, as no better than Layers of the Fou●…dations of Distractions, Division, Destruction and Confusion, to be deprived of all public Countenance and Encouragement, and of the protection of the Laws, of the Favour of Princes, and not only of public Maintenance and Honour, but also of the use of public Churches (as he calls them) and Oratories of public Offices and Employments of Honour, and Authority, foreign, and domestic, Eclesiastical, Civil and Military, and all such like advantages, which he would have appropriated only to themselves, as their proper Honoraries, who can Conform to whatsoever Religion by Law may be established.  
Answ. As for the Advantages of public Maintenance and Honour, and those Ecclesiastical Offices, Employments and Preferments, which pertain to those public Places, which they call Churches, we neither look nor seek after them, but leave them to those Ministers, who look more after the Eleece then the Flock, unto whom the Hon●…s is more desirable than the Onus, and the Benefice prized beyond the Office of the Ministry: Nevertheless, sith the Bishop would have Dissenters deprived not only of these Ecclesiastical, but of all other Civil Advantages also; we would have him take notice, that the Deprivations of all these Privileges, were the Flagellant methods of those most Tyrannous Times; which by the Bishops own Confession in his Words before cited to his own Shame, Confutation and Confusion, (for as much as he would have the same used, and yet would seem to be against them too) had nothing of Reason, Law or Religion to support them.  
Bish. The Bishop saith further in the next Words thus, With these outward Advantages added to that Internal Power of Truth and Holiness, which are in the established Religion, it may (as I think) not only be happily supported, but easily prevail against all Factions and feeble Opposition, unless the scandal, negligence, levity, and luxury of its Ministers, Bishops, Presbyters and Professors, overthrew it by casting such inmoral disgraces upon it as make People disbelieve and abhor both it and them; as was in the Case of Elies' Sons.  
Answ. That is a very weak and crazy Religion indeed, which hath not internal Power of Truth and Holiness, enough in it to support it, and that against but feeble Opposition, without the addition of outward Force, and the other External Helps, 〈◊〉 Advantages before mentioned: Whether the Bishop's Religion be such a feeble Form or no, we leave them to consider, and examine▪ but this we are sure of, that the true Religion, not only hath been, and ever will be supported, and will prevail without these Advantages and Privileges, but also in the midst of as deep Disadvantages and Deprivations. Witness, 2. Cor. 4. 8, 9 where the Apostle says, We are troubled on every side, yet not Distressed, Perplexed, but not in despair, Persecuted, but not forsaken, Cast down, but not destroyed. 2 Cor. 6. 4, ●…, etc. in all things approving ourselves as the Ministers of God, in much Patience, in Afflictions, in Necessities, in Distresses, in Stripes, in Imprisonments, in Tumults, etc. by Honour and Dishonour, by Evil Report, and Good Report, as Deceivers, yet True, as Unknown, yet well Known, as Dying, yet behold we Live, as Chastened, yet not Killed, as Sorrowful, yet always re●…oycing, as Poor, yet making many Rich, as having nothing, yet possessing all things.  
Secondly, We observe that the Bishop is very doubtful, jealous and fearful (and that not altogether surely without a Cause) lest the Scandal, Negligence, Levity, and Luxury of the Bishops themselves, and of the Ministers, Presbyters, and Professors of it, should overthrow their Religion now established: But if it had that Internal Power of Truth and Holiness in it, as he pretends it hath, he need not fear its being disgraced, disbelieved, abhorred, and overthrown by the Wickedness of its own Ministers (as he doubts theirs may) for the Truth will be honoured, believed, loved and established, ma●…gre not only the Contradictions of Sinners, and the Wickedness of all such Bishops, Ministers, Presbyters and Professors that oppose it; but also if all those that profess and promote it in its Power, and not in empty Forms only (as others do) should (as God Forbid, and as they are never likely at all to do) become as Wicked and Negligent, as any Prelatical Ministers are, and as themselves have once been Faithful and Diligent in the service of it: for the true and Pure Religion, which is undefiled before God, whereby its Children (of whom alone its justified) are kept unspotted from the World, stands not upon the Sandy and Slippery Foundation of outward props, and advantages, but upon the inward Principle of God's Power, which is the Power of an endless life; But the Children of such Religions, as (how fair so ever they seem before men) stand not on that Rock of Ages, and are no better established then on the outside, frivolous Forms of men's Inventions, derived downward by Tradition from forefather's, without that inward Power of the endless Life, may labour in the Fire of their own fierce Wrath and Fury, to hold up all their own Forms (respectively) yet weary themselves for very Vanity, and to as little purpose as those, who have that endless task in hand, of striving to make a dead Carcase stand, which (howbeit, it hath all the outward Proportion, Shape, Parts, Limbs and Legs of a Living man) can never possibly stand longer, than it's held up on every side by some External Props or other, because (as one said) deest aliquid intus, there wants the main Wheel, the master Piece of all (viz.) the Spring of that powerful Principle of the Life within.  
Bish. But I confess (saith he) I would not have this Legal and avowed Religion of the Nation, so Rigorous, Sharp and Severe (as Sarah to Hagar) by the sudden overawing, or violent overlaying of all other different Persuasions in Peaceable men, as not to let them breath in the same common air, or not to enjoy their Lives, civil Liberties and Estates, with their dissenting Consciences in all modest Privacy and Safety; I abhor as much as I dread all Racks and Tortures of men's Souls, or those cruel, no less than curious Scrutinies of men's Consciences, which covet first (like God) to search men's hearts, and then (like the Devil) delight to torment them in their Estates and Liberties, only because they are not so wise as themselves, but as honest perhaps, and sincere in the sight of God.  
Answ. Hence we may take notice of sundry things.  
But first by the way, whereas the Bishop styles the avowed Religion of the Nation, Legal; how legal it is in one sense, we matter not much for enquiring, but we grant (how little Evangellical soever it is) it is Legal enough (if not too much) in another, for it seems to us by the Pomp, and Pay of its Priesthood, who talk for Tithes, and a number more of its Levitical Ceremonious Services, to smell much more of the Law, than of the Gospel,  
Secondly, It is very observable here, that the Bishop would seem to be against, not only the Killing, but also the Banishing of Tender, Consoientious Dissenters, in that he saith, he would have them have their lives, and to breath also in the same common air, and not only so, but also against both the Fining, and Imprisoning them for (saith he) I would have them have their civil Liberties and Estates: Notwithstanding, all which this Bishop (with whom Confusion is as frequent as contradiction to himself) intimateth, page 2. how he gives his consent to the passing of that very Bill, which inflicteth on them, both Fines, Imprisonments, and Banishments from their native Country, and so from breathing in the same common Air with other People. 
* Celum non animum mutant qui trans mare currunt.  But in very deed, what kind of Liberty and Enjoyment it is, that in his Pity and Christian Charity to the Quakers, he would have granted to them, we have showed somewhat of before, though himself (seeking of sweeten all his four sayings, and to sugar over all his bitter Pills, with the fair, Speeches of Love, and Lenity) is loath to speak it out plainly; however it here very plainly appears, either that this Bishop hath assent 〈◊〉 with all his heart, to what he says he would not have, but dissent●… from, and desires the contrary to with all his heart; or else that he heartily dissents (for so he seems to do by his wishes here) from that which he as heartily assented to, when he passed his yea to the late Bill, while it passed against us. Utrum horum mavis accipe.  
Thirdly, Whether the Bishops wish and woulding here to have it otherwise, be true or counterfeit, yea or nay, we shall not take▪ upon us to determine; but this we are well assured of, that, notwithstanding his express desires to the contrary, there is executed at this day (but it is from the Seed of Hagar, towards the Seed of Sarah) such a sudden overawing, and violent overlaying of the different Persuasions, from that more Legal, than Evangelical, yet avowed Religion of this Nation, in those most peaceable men, called Quakers, as not to let them breathe quietly in the same English common Air, nor scatcely to enjoy their Lives without hazard of losing them, not only by the Pistols, and naked Swords of rude Soldiers, from whom (though john the Bapist taught them to do violence to no man) no less than Violenoe is acted, but by the hands also of some, called justices of the Peace, who by Kicking and Smiting the Quakers with their own Feet and Fists, break the Peace more than the Quakers, who cannot strike, and as much (perhaps as the worst of men that are brought before them▪ much less to enjoy their Civil Liberty and Estates: Witness the present filling of the Prisons with them, throughout this City of London, in order to the Fining of them in their Estases, and all this extempore, without the praevious use of any of those rational and religious courses to them, or resistance (on their parts) of the softer Applications, the Bishop seems so much to plead for; unless by softer▪ Applications he means summoning to their spiritual Courts, spoiling of their Goods, Imprisoning of their Persons (under which also they have never yet resisted) for if by softer Applications, he intends any Gentle Christian addresses (excepting his own invective Book, which came out of due season) to convince them of any Error he believes they hold, of this sort they have received none as yet from the Bishops, though Discourses have been as often desired by them, and by others for them, as it's here once for all seriously again desired by themselves; who are always ready, as well publicly as privately, to render an account of what they believe and practise, and to prostrate themselves at the feet of right Reason and true Religion: Howbeit, the guilt of that sudden overawing, and violent overlaying aforesaid, cannot be in any common ingenuity by us made (immediately at least) imputable to this Bishop or his Brethren, who are supreme more directive than corrective, and for whom it's enough to determine what is Truth, and direct the civil Ministers of justice, what is to be inflicted on such as err against it, and too much to be the Executioners also of their own Conceptions and Appointments; but we rather impure it to the Haa●…nitish humour of some few haughty Spirits in subordinate Power, who (while all prudent and patient Men look well before they leap) having not that more expected, then deserved homage of the Hat (an Honour, the denial of which the King himself (so express is his humility in that particular) takes not so much notice of a●… some Subsubs do) from the Seed of the jews, run on on a sudden (with as great haste, as little speed) to the overawing of the Quakers, who stand more in awe of God, than in awe of them, and to such a violent overlaying of the different Persuasions of those peaceable honest men, as whereby they overcharge and overset themselves (through eagerness) so egregiously in their undertake, as to lose themselves in ipso limine (and it's ill stumbling at the threshold) and (as canis festinans coecos parit catulos) to bring forth such blind businesses in their haste, as when God and Man come to call them to account, they must assuredly repent of by leisure, their eyes (though too late) being enlightened then to see how they kept neither the pure Laws of God, nor those very Laws and Acts of men neither, which they pretend to act by.  
Fourthly, We observe that the Bishop likens them to the Devil, who first search men's hearts, and then torment them in their Estates and Liberties, only because they are not so wise, or of the same persuasion with themselves; little dreaming how far forth in so doing, he likens himself to the Devil unawares, as whether (consequentially) he doth not yea or nay, we appeal to himself, while in the next Words he says, That some little pecuniary mulct for every Lord's days absence from the public Church or Assembly, may be justly t●…ld (as a mark of public dislike) upon Dissenters and Seperaters from the established Religion: And if he deems, he sufficiently salves this sore by that di●…initive manner of Speech, in which he speaks concerning the 〈◊〉 or Fining of men in their Estares, ●…ith he would have but some little mulct or Fine of one or two shillings for every Lord's Day.  
Answ. Let him remember that as gradus non ●…riant 〈◊〉 〈◊〉 degrees do in no wise vary the Nature of any case, the spoiting a ma●… of a penny being contrary to his enjoyment of his Estate, and a Tormenting him therein as truly and really, though not so 〈◊〉, not so abundantly as the spoiling him of a pound; so secondly, two shillings a week as (if not p●…id) exposes a man to Prison, and so to be ●…mented as to his Liberty, so (if paid) amounts to more than five pound●… throughout the year, and that is more than many conscientious Persons have in all to live on.  
Object. Or if secondly, he shall say, we wrong him in his senc●… because it is not for their private difference in judgement (which possibly▪ (saith he) is not their fault) but for their public deformity in practice that I would have them so punished.  
Answ. We Reply, this will not at all relieve him from, but subject him more to the just censure of contradiction to himself; Sith, i●… private difference in judgement be not the dissenters own fault, than his open practising according thereunto, is so far from being his fault, that it is praised and commended as good in the Quakers by the Bishop himself, pag. 10. and so it were rather a fault in him to do otherwise, (all men yielding together with himself 
* Witness his words before, p. 10▪ cited and spoken to. Witness also Jos. Hall, once Bishop of Exeten, (the same See where I. Gauden is now Bishop) who saith that the doo●… of Conscience is obligatory here on Earth▪ so that though ●… man's conscience be misled, yet it's not a man's fault to follow his Conscience, Sus. pag. 184.  that (consotentia errans obligat) an Erring conscience binds to Act according to its Evidence, till it be further or more truly enlightened: And secondly, if it be not his own fault, then, if he be punished, it must be either for the f●…lt of some other which is not just, or, which is far more unjust, for that which is no fault at all.  
Fifthly, We observe by the Bishops own confession that the dissenters may be as honest and sincere in the sight of God, as the Imposors; and this we yield to be indeed as true as that way of imposing under outward penalties on men's Consciences about Religion, is a way Universally false; But this of the Bishop may serve however as a Caution to himself, and to all imposers, upon men's Consciences in Religions ●…ters, to beware lest they be found fighters against God, un●…wares to themselves, as assuredly they will be, if they be found Persecutors of the Innocent, and of such as are more sincere than themselves▪ ●…oreover it yet further appears, how little Liberty that is, which the Bishop (notwithstanding his fair pretences) is willing to have allowed; by these woeds of his (viz.)  
Bish. Only such an Arbitrary connivance and conditional indulgence, 〈◊〉 gives no trouble for their private and untrouble some Opinions, while they are kept within their Breasts and Closets, or in their private houses and families, without any convention of strangers to them, and so as to be kept within Parochial bounds, or to such a number of Persons, etc. But for dissenters to have multitudinous Conventicles, as it were mustering of their Forces, when, where, and as many as they please, cannot be safe, for thereby they not only affront the Religion established, but confirm each other in their Opinion, as char-coals in heaps, they more kindle and inflame each other by their numbers, etc.  
Answ. We never knew Truth yet untroublesome to a truthless, faithless and Hypocritical Generation, though it's justified and witnessed to be the most peaceable thing in all the World, by its own Children. But are not the Multitudinous Meetings, Conventions and Mustenings together of Rude, Wild, Wicked People, to Drinking, and Revellings, Wakes and Whitsun-ales, May-games and Morrice-dancing, Fencing, and Cudgel-playings, Cock-fighting and Bear-baitings, Bowling, and other Games, Carding, Dicing, Dancing, Vain-shewes, Sights and Stage▪ plays, in the Streets, Markets, and Fairs, jugglers, Puppets, jack Puddings, where they kindle and inflame one another in Lust, Want●…nness, and Wickedness, as char-coals in heaps by their numbers, and thrive in Swearing, Whoredom, Dissoluteness, and all manner of Debaue●…ery and Profaneness, much more inconsistent with the Nations Safety, disturbing its Peace (which if ever it be true, must be the effect and fruit of Righteousness) affronting your established Religion (unless it be a Religion that allows all Ir-religion) then for the People that fear the Lord to meet together to worship God in Spirit and Truth▪ and to Preach up the Power of Godliness, that would bring people out of all these ungodly courses to that Grace of God in themselves, that teaches to live Godly, Righteously and Soberly in this World: Yet where do we find the Bishops and the Fathers of the Church, so appearing in declamations against these things? and, though there are Laws and Statutes extant against them, yet where so●… we the justices so busy in Execution of them, as some are (even to rage and madness) in Execution of one Act to make the Quakers Swear against, and ●…ase to worship God according to God's Will and their own Consciences. 2. This is only such a Liberty as is not in the Bishops, nor in any man's Power to deprive men of, for thoughts are free, and opinion is no crime punishable by man's L●…r, being not declared by word or actions; so that this Learned Doctor, hath here unlearnedly expressed himself, in that he talks of Indulgence to Dissenters, where there is no Law of man at all broken (as in the case of Opinion and Thought unexpressed, or undeclared there is not) no Law of man being made against the Thoughts, and where there is no Law, there is no Transgression, and so no indulgence at all needed; The Bishop might better therefore have spared his pains than talked of Indulgence here, unless it had been to better purpose; for flourishing with windy words, cannot satisfy upright hearts, for they must have truth and substance to feed upon, and not mee●… ●…pty shows and pretences▪ 3. Whereas he would have them confined to private houses and Families, without any convention of stranger's t●… them; must not then so much as their friends and relations come in unrou●… this is so fat from allowing that Christian Liberty▪ which ●…he Biship in his Christian Charity would seem to plead for, and from 〈◊〉 Religion, and Divi●…ity, that it deprives men of common Liberty, destroys common Society and Humanity; yea this Private Confinement▪ would be worse than the Public Imprisonment of ●…ant by the Heathens, Acts 24. 2●…. who did not then forbid any of his ac●…int 〈◊〉 to 〈◊〉 〈◊〉 him. And Acts 28. 30▪ ●…t Rom●… itself, where he had Liberty under the Emperor (yet a Heathen) to receive all that came in 〈◊〉 him, during his confinement, in his own hired house for two whole years together, and to Preath the Kingdom of God to all that cam●… him, with all authority, no man forbidding him▪  
But that he may seem at least (cum ati●…e insa●…ire) not to be so fierce against Dissent 〈◊〉 Meetings without some cause, as a reason why he would have their multitudinous Conventioles (as he calls them) forcibly restrained, he urges thus (viz.)  
Bill●… It is the ambitious aim of all parties (except that which is wholly resolved into suffering Principle▪) to seek to set up their Factions a●… Supreme, not only in repu●…e of Religion, but in Civil Rowex) and this cannot be safe.  
Answ. Of that sort which the Bishop excepts from among all the rest (whether Papists, Presbyter●…s, Anabaptists or Independents, who all (saith he; leaving out the party that is now treading on the head of all, as if it never affected any such thing) affect (Summ●… Imp●…rii) as Di●…repties to have the Pre-eminence, as Lucifer and Antichrist to exa●…t themselves over all) of that sort (we say) are the Quakers; A People 1. Who Preach and Practise that Gospel of Peace, which in itself is not consistent with that bitter enveying and strife about those empty Forms of Worship, External Rites, worldly Elements, Beggarly Rudiments, Bodily Exercises, Carnal Ordinances, perishing words of man's wisdom, outward Observations, in which the Kingdom of (God, which is the inward Power of the endless life (as Christ and the Apostles said) neither stands nor comes; concerning which yet there is such ●…onfused noises among the Nations, and such a direful deal of da, & such destructive contentions th●…ughout the World; A People, 〈◊〉 Who much less mak●… such ●… prating, as others do, with m●…icious words against each other about earthly Prrheminences, Dominations, Advantages, Privileges, Enjoyments, Preferments, Dignities, Maintenances, and Advan●…ements. 3. A People (as the house of jacob) walking in the Light of the Lord, who though they are that Mountain of the Lords house, which is at last to be Established in the Top of all the Mountains, and Exalted above the Hills, so that all Nations shall flow unto it▪ yet at present, while all other People are walking every one in the Name of his God, walk quietly and Peaceably in the Name of the Lord their God; and till he himself alone arises for their help against the Mighty that oppr●…ss them, 〈◊〉 whally resolved un●…o suffering Principles, as knowing that it is only by the Blood of the 〈◊〉, and the Word of his Testimony that the overcoming must be, and by not loving their Lives unto the Death; And that the Quakers are o●… this fort, there needs no other Testimony to be used in proof hereof, then what the Bishop himself gives of them, pag. 10. where he not only Pitieth the Quakers, but praises them also, etc. for their choosing to suffer: Seeing than he excepts them from having any such ambitious aims, as he saith all other parties have had hitherto, he ought in Righteousness and Reason to except them from the foresaid forcible restraint; nevertheless instead of so doing, pag. 5. he says thus, even of them also as expresty, as of all the rest thus, (viz.)  
Bish. It will became the Public care and Wisdom, never to trust them, though never so soft and seemingly Innocent at the first: Har●…s (as in others Creat●…s) growing out of 〈◊〉 heads and hands too, as their 〈◊〉 and Sinne●… gr●…w stronger, 〈◊〉 their strength and 〈◊〉  
Answ. Which argues not only the truthlesness, but the mercilesness too of this man's mind (saying all his talk of Pittifulness towards the Quakers) in not regarding what becomes of the Wheat, nor how it's rooted out (contrarily to Christ's command, under that old Clerical, Ecclesiastical and Spiritual pre●…ence, of plucking up and r●…ing out the Tares.  
2. The unstableness and unsetledness of his mind, and gives us ground to conclude, that as he knows not yet what Spirit he is of, so he knows not well what it is he would have himself, whilst he reels to and fro in a certain mingle mangle of words, whereby he darkens his own Counsel, running along sometimes in such a vein of savour, forbearance, Pity, Connivance, Indulgence, Patience, Im●…ssion, recommendation of the Quakers, and of their conditions as good, in that they will not sin against God, though their condition be sad in that for their Conscience they are put to suffer; And after a while again in such a sharp, strict strain of Severity, Coercion, Penalties, Pecuniary Mulcts, Consinements, Suppressions, vilification, false accusation, disdain, derision, discommendation, for a long way together, as makes all that ever was said before in a way of more Moderation, void and of none effect.  
Bish. And howbeit in a sound of words he says again, his native temper and candour, may perhaps contribute something toward that Christian Charity of his toward sober dissenters, which abhors, after the Genius of Primitive Christians, all Severity and Rigours only upon the score of Religion, which he says may seem to some too great facility and gentleness in him, an error on the right hand, and nearest the medium both of Humanity as a man, and of Charity as a Christian, measuring all Policies by Christ's golden Rule, to do as he would be done unto; as if nothing but Jacob's smoothness, and nothing of Esau's roughness, from either Education or Complextion, had influence upon his Opinion or Conversation. Yet,  
Answ. As most men love to bruit abr●…d every one his own praise, but a faithful man who can find? So this Bishop (who should have ●…et another praised him, and not himself, a Stranger and not his own mouth, as the Wise man says) Egregiously mistakes (as Egregiously as he magnifies himself) as touching his own Genius, Temper and Candour, inclining him to too great Facility and Gentleness, which he calls his Error on the right hand, for if he did Err a great deal more than he does after the Genius of the Primitive Christians, he would not in words only, but in deed and truth, abhor all Severity or Rigours only upon the score of Religion, without such an exceptions clause as he intermingles among this his most merciful and pitiful matter, whereby he snatches back again all his Christian Charity and Pity, and engrosseth it only to himself and his own Party (viz. farther than is necessary for the cure of offenders, and the Conservation of the public Peace) under which clause of curing offenders, and preserving the Public Peace, the very Pope himself, who pretends to Pity and Christian Charity, as much in words as the Prelates does, not only Ushers in, but secures itself amongst his own Children, from the censure of that bloody Tenet of Persecution for cause of Conscience, under all that Severity Wrath, and Rigour that he hath ever exercised towards those Dissenters from his See and Counsel Chair, that have at any time fallen under his Clerical Cruelties: Then he would not err on the right hand (as he seems to do to himself, though in reality he is far from it, his Error being yet very much rather on the left) but walk uprightly by that right golden Rule of Chaste, which he commends, but comes not near the Practice of, which only hath in it the true Humanity of a man, and the Charity of a Christian; viz. to do as he would be done unto; for the Primitive Christians did so indeed: and as they would not have had the jews their own Countrymen Persecute them as they did; so they never did Persecute any (nor would they, had they had the outward Power so to do) no not jews that denied Christ, upon the score of that both then and still blasphemous Religion of theirs, in order to such an end as the cure of Offenders, and preservation of the Public Peace; for they knew 'twas the public preservation of Truth, which was the only thing that would break that Nations public peace, and that nothing was so safe for the Civil Powers, and so clearly consistent with their Peace, as to let the Truth and its Children alone, for the sufferings of which by persecution among them, when they had filled up the measure of their fathers, who slew the Prophets, Wrath at last came upon them to the uttermost; But this Bishop, who I am sure would have his own way have perfect Liberty, would have It, and It, only, to have not only all Liberty, but all outward Emoluments and Advantages also, in a way exclusive of all others, to whom he would indeed have Facility and Gontleness exercised, with abhorency of all Severity and Rigours upon the score of Religion only; yet with this bit in their mouth, whereby he can pull in all he gives and grants, viz. So far only, but no further than is necessary to the curing of Offenders (as he counts all dissenters are in one sense, though (to go round again) some not offending, but obeying God in another) and than is for the conservation of the public Peace: Neither is he less unrighteous in condemning the Innocent with the guilty, and giving Sentence against a People, whom he confesses to be (as elsewhere he doth) possibly of no evil minds at present, for what they may be in future time, before they are so; He would think it unjust if we should say, he and his Brethren (let them say what they will, and speak in never so much simplicity, and appear never so harmless, yet) are not to be trusted in their most innocent smiles on us, because, as some called Bishops have formerly, so these in present being, though Facile and Gentle, yet may hereafter prove Bloody and Deceitful: And thus he manifests himself, though called a Father, to be not only without Compassion, but without the Spirit of judgement, and a sound Mind also; and if we were indeed ignorant, and out of the way of Truth (as we are not) we find him not such a Highpriest, as is truly touched with the feeling of our Infirmities, as knows how to have compassion on the Ignorant, and on such as are out of the Way: Nevertheless that he may seem the more excusa●…ble (after he hath pleaded seemingly for indulgence) in his counterplea for non-indulgence again, he covers and colors himself over very frequently, with such pretences as this that follows.  
Bish. The insolent and seditious Expressions, that bring 〈◊〉 〈◊〉 and violent Actions, especially in Pulpits and Presses, aught with great Penalties to be suppressed, there being nothing more unreasonable than for any man rudely to Blaspheme and Reproach that Religion, which his Prince and Country profess.  
Answ To blaspheme and reproach that Religion which the Scripture doth profess to be the true one, as james 1. and which Christ the King of all Princes of the Earth, and his People profess, which is to keep unspotted of the World, is more unreasonable than to blaspheme that, which (at a venture) a man's Prince and Country Professes; for That most assuredly is the true and pure Religion, undefiled before God, while 'tis more than possible that This last may be a false one, and by so much the more unreasonable, by how much more it's unreasonable to speak evil of Good, than of Evil itself.  
Secondly, As to this passage, let every other dissenting party, as far as they are found Innocent, vindicate themselves; but if this be spoken with reference to the Quakers, to whom the Bishop's Book mainly doth relate, the thing is sooner said than proved, that any such insolent or seditious Expressions, from whence, as from the Cause thereof, any Tumultiousness or Violence hath proceeded, have been yet found among the Quakers, or that we are found such rude Blasphemers or Reproachers; which things we justify not in any where they are found; yet are able to justify our selves, as not guilty of aught that can justly come under such a notion on a true account; but since we, who look better both to our Spirits, and to our Speeches, than to give way by either to the sowing of Sedition, Tumults, Rudeness, Blasphemy, Reproach, or Violence against any men for their Religion, are falsely counted as sowers of such things, as Blasphemers, and Reproachers of that Religion which our Prince and Country do profess, for no other 'Cause then our testifying to the Truth, and our publishing that Gospel of Peace, that brings out of all War and Strife, and for declaring against the mere Traditions and Inventions of men; We would know the Bishop's mind, if he be able to resolve us.  
First, Whether his meaning be, as his Words here import, of every Prince and Country (as a Prince and Country) as well as of any one, without respect to this or that Form of Religion in it? If yea,  
Then Secondly, Whether will not this Shift serve the chief Priests of the Turk, Pope, Tartar, Pagan, and all other Ethnic Princes, to their several sorts of Religious People, as well as the Bishops of England, to say, Nothing is more unreasonable than for men to reproach that Religion, which their Prince and Country do profess?  
And so Thirdly, Whether by consequence this doth not block up the way for ever (unless unreasonableness itself must make the way) against Turks and Heathens ever rejecting their own false Religions, for the true one? Sith every man who shall come to be any further enlightened in the Truth, than the dark Body of the whole Nation he belongs to, must stop his mouth from ever declaring it in order to the Illumination of others, and say as that Divine Heathen, or Prophetical Poet of old, who rebuked the rude manners of his Generation at Rome,  
Me mutire nefas, nec clam, nec cum serobe nusquam.  
Fourthly, Whether the Apostles, who very roughly reproved the religious Superstition of the jews, which their then King and Country also did profess (calling them stiff necked, and uncircumcised resistters of the holy Spirit, calling the High Priest (now out of date, though supposing himself to stand then by divine Institution, as those did before Christ crucified) whited wall, styling the circumcision the concision, preaching against the Prohibitions of the High Priests, and their threatenings of them for speaking in the name of jesus (from whence often tumultuousness was occasioned, though caused only by the Malice of the Priests themselves, still stirring up their People to strife and wrath against them) were truly to be counted what by the Priests they then were counted, and as we are now by the same Generation (viz.) so insolent and seditious in their Expressions, as to be the Causers of Tumultuous and violent Actions; whether they were truly counted Unreasonable, ru●…e Blasphemers, and Reproachers of the Religion of their Prince and Country? And,  
Fifthly, Whether this Bishop himself, and such of his Brethren, who count us as such, for doing no other than the very same in the same Spirit and Power, would not have counted the Apostles so then, as the High Priests than did, had these happened to have lived in their times, and in the Religion of their Prince and Country: But no marvel if great Penalties be called for against men as seditious and tumultuous, who (but that they are so nicknamed) are more peaceable People than their Accusers, where only Self-interest, Self-safety, and outward Security in Prosperity are sought after: But why had we not this man's mind herein before? it may be thought surely that either this, that n●…w is so, was not his mind in the late times he speaks of, or else that, those times not favouring the Episcopal Religion so much as these do, he had not then so much Zeal for it as now he hath, being made a Bishop himself, nor so much courage as to bear witness to it, and appear so eager against Dissenters from it as now he doth, in the juncture of these late times of his own exaltation: And no marvel there is such a loud cry for the suppressing under penalties to Dissenters, of both their Pulpits and their Presses, 
* 
This was the very self same counsel that the Papists themselves gave to the Emperor, Princes and States, that they should obstruct the Writing and Printing of Books, and also Disputing or Preaching otherwise than according to the Interpretation and Approba●…on of the Church, and that the 〈◊〉 of such Books should be punished; see the Hist▪ of the Council of Trent, page 42, 48. This the Protestants liked not when 〈◊〉 under Papists, yet approve of, promote, and give out as good Counsel, when they have got others under themselves.  
This course of commanding their Ordinaries to search for earnestly, and after to burn the Books of john Husse, as heritical; was used by the Popish Prelates at the Council of Constance, when and where the said hus himself also was (as we are) 〈◊〉 of O●…stinacy (the old Phrase) and condemned to be burnt as an obstinate Heretic. See Fox. Acts and Monum. Pag. 810.   for then all that is either Preached or Printed by the Clergy alone, may pass for truth without reply, control or examination, and so that People, whose principle it is (aut solus, aut ●…ullus) to stand alone, or not at all, may (all others that pretend to it being removed out of the way) have alone that title of Christ's and the Gospel's Ministers, for they usually win all in the dispute, who have none to contradict them, but themselves: Nevertheless how suspicious the truth of that Religion, and its Ministry is, that fears reproof, and is loath to stand the Trial, by whatever in preaching or printing may never so openly appear against it, all such may easily discern who know that 
* Veritas non querit Angulos.  Truth seeks not to creep in corners: And how far from the true one that Religion is that by violence oppresseth others, the Bishops own forecited Words tells us, in which he saith, It was the genius of primitive Christians to abhor all Severity and Rigours, only upon the Score of Religion, etc. out of whose practice they must needs be found, who seek (contrary unto that which he calls Christ's golden Rule, of doing to others as they would by others be done unto) to cause men to become Christians by compulsion, and to our such as are made Offenders (only for not being so) by cutting th●…s off from their common Privileges as men, and to conserve the public Peace by that common succes●…ess conserve of public Persecution.  
Bish. There are but those four ways of treating any party, that dissents from the public Establishment of Religion and its Laws, in any Church and Kingdom. First, either to Impoverish, Imprisan, Banish and Destroy all Dissenters, as the King of Castille did the Moors of Granada, which is a very rough, barbarous, unwelcome and unchristian way, disallowed by all Wise Men of all persuasions.  
Answ. Turpe est Doctori cum culpa rederguit ipsum.  
That there hath been no other way of treating us, as Dissenters, but this first way of the four, which is as yet also likely to continue, is evident enough by the Act's commencement against the Quakers, on the 24th. of March (so called) long before the Bishop's Book, which he may possibly call a more gentle way of treating, came forth in public; which Book had it been the f●…test, yet therefore was not the first, sith it comes (and so to little purpose) so long a time after the other: Which way of proceeding, by Impoverishment, Imprisonment, ●…anishment, which is the very way of the Bill, to the passing of which he hath consented, 'tis so much the more shame to him that he did consent, seeing he here also passes so severe a Sentence on it, as to compare it, to the King of Castile's destroying the Moors of Granada, which himself condemneth, as a very rough, Barbarous, unwelcome and Unchristian way, disallowed by all wise men of all persuasions. And we also appeal to himself and all wise men of all persuasions, whether, as he consented to that very thing he here so much Condemneth, so he hath not greatly Condemned himself, as one Acting, and so sinning against his own Conscience, and so against God the very contrary to which he commendeth the Quakers for) in his so consenting, and whether he doth not in his Sentencing the Quakers to destruction, by Fines, Prisons, Banishments, Sentence himself also to be both Cruel, Rough, Barbarous, Unwelcome, and Unchristian, and unlike to all wise men of all persuasions, and also contrary to that Charitable Method and Temper (as he calls it) of those Ancient Fathers of the Church, Irenaeus, Turtullian, Cyprian, Austin, Prosper, Cyrill, Hillary, Optatus, jerom, and others, guided by the Word and Spirit of God, who (as he saith) never used any other means but the Sword of the Spirit, the Word of Truth, in Meekness of Wisdom, and did not call the severity of the Secular Sword to their assistance (as many now do) before, or until they found that depraved Opinions, put men upon desperate Actions, which as yet neither hath, nor can be justly charged upon the Quakers; so that here is a Cloud of Witnesses, all added by himself, against his own and his brethren's present Practice, who before they have used all those rational and Religious means, which they then used in Meekness of Wisdom to convince them of any Error or mistake, have given their consent by Bill to the ruining of the Quakers, and also, before the passing of the said Bill, have permitted their Apparitors and other Officers, who have hunted Poor Innocents' from place to place, as it were on purpose to weary them out like Tormentors, by summoning them to Courts far remote from each other, and that only for either not coming to the Public Place of Worship, or for not paying of Mortuaries, Smoak-Pennies, Peterpences, Easter Reckonings, with other such like spiritual Impositions, which seeing we find them not mentioned at all in the Scriptures, nor practised among Primitive Christians, whether they are not merely men's Traditions and Inventions, yea and Relics of the Church of Rome, we desire to be informed by the Bishop, in all plainness, if he judges they are not.  
Bish. Or secondly, by rational convincing them of their Error, which is a work of time and dexterity, not to be done on the sudden, though very worthy to bear a part in the Discipline of the Church, which should require of every one a Reason why they differ from, and forsake the established Religion.  
Answ. We appeal to the Bishop himself, where ever there hath been as yet any such rational proceedings of the Bishops with us, in order to the convincing us of Error, with such time and dexterity as he speaks of? Yea, rather have they not run upon us on the sudden without using any of there own prescribed remedies, without exercising that, which he calls a part of the Discipline of the Church, without requiring (as they say they ought to do) of every one a reason why we differ from them in Religion? Although we have been always ready to render, not only to them, but to every one that asketh us, a reason of our Faith and Practice, but that the Deficiency hath been ever on their part; witness the Bishops own words, Pag. 7. where he saith, of himself at least, who hath had as much to do with the Quakers as any one of them all hath had, I never conversed with any of their Persons: and pag. 4. With the Quakers I have so little Correspondency, that I have not any acquaintance, not knowing any of that way by face or name, or so much as one hours' conversation. But the Bishop who hath a Plaster ready at hand to apply to every wound, that he gives himself unawares, by his unwary conflicts with the Quakers, hath one Pitiful Put-off for this oversight also; for saith he (in the same place) of the Quakers.  
Bish. They are a Generation of People so Supercilious, or so shy, that they are scarce Sociable or accessible; speaking much in their Conventicles, behind men's backs, but seldom arguing any thing in presence, of those that are best able to answer or satisfy them.  
Answ. To which we reply, that it is very well known that they are a People not so Supercilious, or so shy as he would make them, for Shieness, Superciliousness, Unsociableness, Unaccessibleness, is the usual Deportment of the Bishops themselves towards the Quakers, whom, while they seem to themselves to be some sons of Anak, they look upon as Grasshoppers with disdain, whose Greatness will scarce stoop to entertain any conference with the Poor silly Quakers (as he terms them) in order to their Conviction of the Errors they deem them to be in, although the Holy Men and Ancient Fathers of the Church above named (as this Bishop himself testifies of them) did not at any time so despise the meanest of any Christians outward Condition, or the Fatuity of their Opinions, as not to set a great value on their Souls for whom Christ died: Neither do the Quakers seek Corners, to speak in behind men's backs (as he falsely charges them with the doing of in their Conventicles, which are places open to all comers) but appear as publicly as possibly they can in their Testimony to the Truth, of which they are not ashamed, neither do they refuse to argue any thing, but rather offer often to argue every thing, in presence of those, even the Bishops themselves, who judge themselves best able to answer, or satisfy them, & who are indeed so wise in their own eyes, and prudent in their own sight, as to take upon them to impose things, to be believed and done, on seventy-times seven men, that are able (were the Bishops as willing to condescend by word of mouth to render their reasons for them) to render a sufficient reason to the contrary.  
By the Bishops own prescription then of this second Remedy, as well as of the first; Sith in this second, which he commends, he is found defective, while he Condemns the first, which alone he is found active in, he stands altogether Condemned by himself, not only in what he Condemns, but in what he ●…wes.  
Bish. Or thirdly, by changing the Established Laws for their sake, which is not for the Piety, Prudence, Honour and safety of a Nation, and Church, when it judgeth its Constitutions to be Religious, Righteous, and convenient.  
Answ. This were an effectual way to end and mend all indeed, to change the Laws Established, which are for the Establishing of Persecution, for the sake of the Persecuted sufferers, that descent out of Tenderness of Conscience, and to Establish in their stead such as allow a Liberty to all Religions (while they keep Righteousness and Peace amongst each other in outward matters) whether Ethnics, Turks, jews, Papists or Protestants of what Form or Profession soever; The Civil Power interposing between them all, to no other end, than the bare preserving of the Civil Peace, and of equity, innocency, honesty and truth in their dealings each with other in mere external affairs: Yea doubless no Nation will ever stand firm in the time that is now to come, till their Foundation be that Love, that allows to all men the same Liberty of their Consciences, which each man desires to enjoy himself, till all People be permitted to walk in the Name of his God, and the Lords own People, to walk in the Name of the Lord their God, without any molestation or prohibition, for Conscience being that truly tender part, in which (those only excepted by the Bishop himself, which being wholly resolved into suffering Principles cannot make resistance) all others (though never so Conformable through fear for a timè) being trod upon will turn again, and (when they can) relieve themselves from the heavy hands of their Oppressors: And, besides all those mischievous and ill consequences of War, which ariseth mostly about Religion, 'tis the express command of Christ, (which what Nation soever violates will first or last dearly rue their violation of it) Mat. 13. that the Tares, viz. false worshippers should stand and be let alone, though not in the Garden, or true Church, yet at least in the Field, which is the World, and the Civil States, and several Nations thereof, which (howbeit the Bishop takes Nations for Churches by wholesale here, as if the words Church, and Nation were Synonima's, yet (qua Nations) are not Churches) to grow together with the Wheat until the harvest, or end of the World; and that with this Caveat, least men, in the midst of their Bussling and busy minds mistaking, should under a pretence of plucking up the Tares, root out the Wheat itself also, which what Kingdom or People soever doth (Bishop Gaudens Counsel and Caveat to the contrary notwithstanding, who says he is not for such a ●…ame permission of Tares to be among the Wheat, lest that good seed of Religion, which is sown by the Public Ministry (by which he means no other than their own) and fenced by Legal Authority should be ●…hoaked) had better busy itself wholly about other and mere secular matters of wrong and wicked Lewdness, which reason wills they should be Totally taken up with in the exercise of their Civil Power, those being the things, which not only properly, but indeed alone appertain to them to be exercised in, or take Cognisance of: For if the Wheat, which are indeed those true worshippers only, who worship the Father of Spirits (who is a Spirit and seeketh such only to worship him) in Spirit and in Truth, in reference unto whom all other outside worshippers are as nothing (for what is the Chaff to the wheat, saith the Lord) and which only must go into the garner, when all chaffy Formalists must (in this day wherein the Lord is sifting out the house of Israel from among the Nations, or several Sorts of Professions, as Corn is sifted in a Sieve) fall to the ground, be driven away with the Wind, and burnt up with the unquenchable Fire, of that great day of the Lord, which now burns as a Oven against all Flesh and fleshly Christianity's; if (we say) the foresaid true worshippers be of God, than they cannot be withstood in a way of Safety to itself by any Nation; Sith to withstand●… them, is not only to resist that People, which are the Chariots and Horsemen thereof, but also to be found fighters against God himself, against whom and his People, it is as impossible finally to prevail, as it was for Egypt to prevail against Israel, which, when God▪ arose to Redeem them from their bondage, increased upon them so much the more, by how much the more they were oppressed, and intended to be for ever suppressed 
* Premi ha●…d supprimi potest.  by them, God himself taking part with his own chosen against the other, who hath said he will give Kingdoms for their ransom, and Nations for their Life, rather than his own Seed shall go unredeemed.  
We say that this were the way to settle all in Peace, to change all settled Laws that are for Persecution, into a Law for the Toleration of all Religions, much more of that one, which though it be struck at both by and before all the rest, will be found at last to be the only true one, which yet must unavoidably suffer Violence in some place or other, while that Principle of Persecution hath place in People's hearts, for as all Nations are not of one and the same, but of many (respectively) so all men are not of one and the same Religion, in any one Nation; whereupon in case it happen that any Nation by Law Establish that Religion, which is not Truth, that Nation suppressing by outward Violence all Religions besides its own (whether that be Heathenish, Turkish, jewish, Popish, Prelatical, Presby erian, or any other) must necessarily (ex officio) in point of duty Persecute and tread down the Truth itself; for if the Civil Magistracy (as such) ought the jure to root out all Religions, but that which it judges to be Righteous, and convenient, then even those that are heathen Magistrates, (who would be no more, as to that capacity of Magistrates then now they are, if they should turn Christians) must root out (quoad posse) all that's Christian, and every Magistrate being a Magistrate as well as any one (the notion of Christian adding nothing to men's Power as Civil Governors) according to that rule of quatenus ipsum, which includes de omni, what ever belongs to any thing (as so) belongs also to every thing that is so, not only those Nations, which happen to be of the true Religion must Persecute all those that are found in false ones, but each Nation that is found in any false Religion, must seek the utter ruin not only of all the rest, but even of those also which are Established in the Truth; But this is the way which the Bishop in no wise approves of, for any Nation (or at least for this) to renounce the unsound Principle of forcing (under Penalties) all Dissenters to conformity in Religion unto itself, because (saith he) it is not consistent with the Piety, Prudence, Honour, or Safety of a Nation and Church, when it judgeth its Constitutions to be Religious, Righteous and Convenient: But what a contrary conclusion is this, not only to all Scripture Reason (as is showed above) but also to all common Experience in this our Nation? in which it hath been seen in the days both of Edward the sixth, Elizabeth, and james his times (neither can it be denied by the Bishops themselves, unless they will deny themselves to be conscientious Dissenters from that Popery which stood here of old) how much it was for the piety, prudence, honour and Safety of the Nation, which did before generally judge those Popish constitutions, it was then established in to be Religious, Righteous and Convenient, and yet upon further and more mature deliberation, saw good ground, for the sake of that small (yet more enlightened) Protestant Party that dissented, to change the then and long before established Laws concerning their Mass, and many other matters, as the Statutes themselves declare at large: The Bishop therefore by this reasonless Reason, both condemns that course of all the Protestant Princes of England that changed the Popish Laws before established, for the sake of tender, Protestant Dissenters, as not savouring of piety, prudence, nor yet either safe, honourable, or convenient for the Nation; but also secondly, justifies the Pope himself, and all Popish Princes in Persecuting such Protestants against him, as are found within these Precincts and Dominions, and in not changing their established Laws against the Truth for their sakes; sith (as the Bishops judge the English Constitutions so to be, whereby they stand:) So other Nations judge their own Constitutions to be Religious, Righteous and Convenient; and thirdly, makes a fence against the spreading of all sorts of Protestanism, not that only which is so at large, but of that which is Christianity, so truly called.  
Moreover, where ever the alteration of any suppressive Laws for the sake of a few Dissenters, tends to the increase of Love and Amity, Peace and Unity, which is a better thing than Uniformity in a Nation, the preservation of which is the main end of all civil Government, it cannot truly be supposed to be prejudicious to either the Piety, Honour and Safety of that Nation, to alter its established Laws for the sake of those few, which (for Conscience merely) cannot conform in mere 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 always, 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 Pity, 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 generality 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 ruin, if they bowed not to it, eccepting three that did descent, for whose sake they found good cause soon after to change the Edict) can conform quietly to and fro without scruple or control (as they did in Edward's, mary's, and Elizabeth's Days) 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 wove the Spiders Webb, which catches and hampers the small harmless Gnats and Flies, while Hornets and venomous Creatures that have strong stings and great strength, that know how to foot it thorough every form, and suit 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, recompense 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 justice, nor any pleadeth for truth, they trust in Vanity and speak Lies, they conceive Mischief and bring forth Iniquity; they hatch Cockatrice Eggs, and wove the Spiders Webb: He th●… eateth of their Eggs dieth, and that which is crushed breaketh out into a Viper. Their Webs shall not become Garments, neither shall they cover themselves with their Works; Their Works are Works of Iniquity, and the Act of Violence is in their hands. Their Feet run to evil, and hay make haste to shed Innocent Blood: their thoughts are the thoughts of iniquity, wasting and destruction are in their paths. The way of peace they know not, and there is no judgement in their goings: they have made them crooked paths; 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 Lawgiver, who hath not put it into her power to make her own Laws, much less to impose her Laws under outward penalties, with carnal weapons on the consciences of other people; and by his Law allows a latitude, as to outward observations, in whicih his Kingdom stands not to do as every one is by him persuaded and required in his own mind; so be that he, who observes, or observes not days, or outward things, does, and does it not unto the Lord; neither need the ●…asse-Church change her Orders for the sakes of such as descent 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 Priest's 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 established Laws for the sake of Dissenters from its Error, sith in not changing them, God himself is rebelled against in such a case; whether those laws 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 Bishop's consent to it) man's Law now commands, pag. 23. are as follows,  
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 laws 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 Bishop's 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 lead Truth and Reason captive, or to deprive ourselves 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 men's jealousies, Lives, Liberties, Estates and good Names, even in private, much more in the dispensations of justice, to the public 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 subjoin concerning our meeting together to Worship God in Spirit and in Truth, which (with the Bishop's consent thereunto) man's 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 Chapels, as are of man's, and for the most part of the Pope's 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 Supreme, or those that are sent by him, and aught to be a praise to them that do well, and for the punishment only of Evil D●…ers, against whom only God's Law is, rather than violate not only the King's Command, but Christ's also, to whom we Christians owe the highest Love, Loyalty and Obedience. But if it shall appear (as it ●…asily may in any one that is of the true Religion james 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 forbidding 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) than we must not be so much Slaves to men's 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 ourselves 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 public Dispensations of the Word of Truth; which is of most moment and concernment to the public 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 established 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 established so long ago, that they were well nigh worn out and forgotten and ready to die out of date of themselves) but a rev●…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 than the Clergies, yet their claws 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 john Gauden, who says, he is thought to be no barren nor diffident Speaker, pag. 3. when he speaks 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) sigh Damnati lingua vocem habet, vim non habet. Besides it is the manner of all those parties in these latter days, 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 subtle pretence, some nice distinction between Persecution and Preservation of public Peace, or some kind of odd Secundum quid or other: And how tightly soever they exclaim of others Sharpness and Cruelty, while they feel the blows, yet to lay on themselves with less compassion than those they complain on, when the backs of others are to bear them, Witness, not only 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 Cries of the Prelatic Party, both against Smectimnuus, and against the Pope, according as they have at any time (respectively) suffered under either, who yet give no small Symptoms by this Bishop's Book (as smooth as 'tis) 
See Dr. Gauden. pag. 6.  that how soft and silently soever they went in the late days of their Humiliation (which 'twere not amiss for them yet to beware they do not forget) as Cats and Lions do on their Paws, yet they have sharp fangs, and reserved 
Quid rides? mutato nomine de te Fabula narratur.  talons, as the others have, who never do show till they find a fit prey and Opportunity, wherein to show their cruel claws.  
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 sense 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 firstborn 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 jesus must do) to suffer Persecution, and not to persecute, and after that divine Nature, of which we are made par●…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 abhor (without such reserves and exceptions, as Bishop Gauden makes, when he says so of himself (All such Sever●…ty and Rigon, as i●… pleaded for by the fame Bishop, that pleads against it, upon the score of Religion only, and as King james said in one of his Speeches to his Parliament. It is a pure rule in divinity, that God never loves to plant his Church with Violence and Blood, and that it was usually the condition of Christians to be Persecuted, and not to Persecut●…; And King Charles the first in his Eikon Basilike, pag. 67. in his complaint to God, Thou seest how much cruelty amongst Christians is acted under the colour of Religion, as if we could not be Christians unless we crucify one another: and pag. 28. Make them at length seriously to consider, that nothing violent or injurious can be religious. So is it (God knows what ever mistrustful minds may think, who measure others corn by their own Bushel) a pure Rule, Principle and Resolution in our Church (as knowing nothing else but patience toward all, even ill men, will prosper finally and overcome, and that we are not to be overcome of Evil, but to overcome Evil with Good) to make no violent resistance (if we could) against those under whom we suffer singly for our Consciences, much less to exercise Violence, in order to the forcing of any against their Consciences to be of us: Nor do we build up the City Zion by Blood, nor jerusalem by any Iniquity and Deceit; and who ever are otherwise minded (how Apostolic so ever they may pretend to be) have relinquished, aposta●…ized, and degenerated from, not that which is ours alone, but from that pure Principle of the primitive Pastors (who had no dominion over the Faith of any that were within, much less any that were without the pale of their Church, whom they left to God to judge) which said Principle can possibly stand no more with Persecution, than God himself can stand in Union with the Devil.  
Bish. Or fourthly, By way of discreet connivance, and charitable indulgence, so far as the civil peace of the Nation will bear, until reason and religion (of whose prevalency wise and good men never despair) have by ealme and charitable methods recovered People from the error of their ways by the Sacred doctrine, and good examples of those who conform to the established Laws in Church and State.  
Ans. It is remarkable, that all of those four ways of treating any party that dissen●…s from themselves, which this Bishop hath prescribed, three whereof are discreet, good and justifiable, and two of them justified by himself, and but one very bad and condemned by him, as barbarous, and unchristian, he himself is found (witness his assent to the Act) following and assenting to no other than the very worst, (viz.) to Impoverish, Imprison, Banish, and so destroy dissenters, a course dissallowed (as he confesses) by all wise men of all persuasions: for I appeal to all wise men to judge, whether so much discreet connivance and charitable indulgence, hath been used as yet to the Quakers, until reason and religion (of whose prevalent eye wise and good men (we confess) never despair (though evil men despair of overcoming by their evil manners, and so betake themselves to sharper courses,) have by calm and charitable methods, recovered the People from that, which he calls the error of their way, by any either Sacred doctrines or good examples of such as conform so freely to that religion that is now established? What such sound doctrine have we seen delivered by any of the Bishops, or by this Bishop either, in these his pretended undertake thereof, sufficient to convince any rational man of the Legality of that sort of swearing, he so pleads for? 2. What good examples have we from the lives and conversations of the Conformists, to gain us to the belief of it, that their most solemn swearing is the will of God; concerning whom (though they speak much against the Quakers) the Bishop himself by way of discommendation saith, pag. 17. that the Quakers shall rise in judgement at the last day, against many of those their accusers, for this very thing, in that whilst others are common swearers against Gods own Command, and so such as are disposed to false swearing, and gross perjury, sins of the first magnitude; yea such as to whom when they swear never so solemnly in judicature, no more credit is to be given then to Liars, the Quakers (for which no good men can blame them as he saith) have a just abhorrency of the sin of profane, easy, trivial, familiar, false and inconsiderate swearing, for which the Land mourneth; and whilst the others have no reverence of the Majesty of God, nor the sacredness of an Oath, the Quakers have so great a fear of an Oath, that out of a jealousy of swearing amiss, they will not swear at all? Do we not see Iniquity abounding beyond all bounds of modesty, and common honesty? People wallowing in the mire of Lust, Voluptuousness, Uncleanness, Drunkenness, Excess of Riot, Pride, Profane and Predigious Swearing, by new coined, new invented, and before unheard of Oaths, in a way of Bravado, as if they would dare God to Damn them, and engage him to do it before their time; Lying, Consening, Chea●…ing, Defrauding, countenancing all manner of Lewdness and Debauchery among that People who are found the most forward and Zealous Conformitants to what ever Image the Bishops shall set up in the Church? 2. Will the ill and beas●…ly manners of brutish minded men, ever win the Quakers, from that good conversation which they have in Christ jesus, which is the end of all that Religion that lies in outwards, yea (as Christ says) the very Law and the Prophets, will it ever gain them back to the old forms, upon which God hath stretched forth the line of confusion, and the stones of emptiness, to live there with the old mere Formalists, their old, wretched and unprofitable lives over gain? Doth not that sound doctrine, and good example the Bishop speaks of remain yet invisible to the eyes of any, save such as call evil good, and good evil, put darkness for light, and light for darkness? hath it ever yet been seen among the generality of Parish People, whereby to render dissenters from them inexcusable, and justify that severity, which is now by Law to be inflicted on the Opinions and Actions of those which are true, just, honest, and in no wise so extravagant to the prejudice of the Kingdom, as the Bishop makes them? But the Bishop who is so wise, as to insert in the midst of every of them, some odd clause or other, whereby to make himself a creephole out of the censure of that absurdity, which otherwise would fall upon his sayings, hath one here also, whereby to escape.  
Ob●…. For (saith he) discreet connivance, and charitable indulgence is to be used, so far only, as the Civil peace of the Nation will bear, but the permission of the Quakers Opinions and Actions (unless they be reduced to obedience) do many ways perturb the public peace▪ affront the established Religion, threaten to subvert our Laws by their disobedience thereunto, and to obstruct all judicial proceedings.  
Ans. The Civil Peace hath been ever, and is at this day a thousand fold more disturbed, and that true Religion, that was long since established by Christ himself and his Apostles, upon the true Foundation, which the Quakers stand on at this day, more palpably affronted, and Equity itself which is the End * of 
Finis legis est le●….  all Law subverted, and so truly, all right judicial proceedings obstructed, and even man's Laws, as well as Gods, more apparently disobeyed, by hunting them up and down, and haling them out of their own private houses, as well as out of open meeting-places, without Warrants into Prisons (as the experience of those Hurliburlies, that are seen in this City at this day, do evidently declare) then ever they would have been or could possibly be if the Quakers were let alone to declare the Truth, and to worship God in Spirit and Truth, and to live a peaceable and quiet life (as they would do) under the King in all godliness and honesty: Neither is it possible that the Quakers should be otherwise Opinioned or acted than they are, or the Nation in Peace settled, or your own (if it were as truly as ye suppose it to be, right) Religion Established, till these rigid inflictions have an end; And to this the Bishop himself witnesseth in the very next words, which are thus, (viz.) in this particular Case of the Quakers who refuse all Legal Oaths upon scruples of Conscience, no sober man can think by mere Penalties to reduce them to the Conformity with our Laws, or to stop the spreading of their Opinions, until it be plainly showed (and that, say we still, never will, be unless more be done, than ever yet hath been done by the Bishop's Book in order to it) that it is not true Religion, but only S●…perstition in them, a fear where no fear is, a being Righteous over much, a mistake of Christ's meaning, a wresting of Scripture by their own unlearnedness and unstableness to their own Dectruction, as well as to the Public parturbation: Yea sad experience (saith another Author) hath clearly and plainly shown us, that forcing of Conscience, and persecuting about Religion is not only in vain, but a direct contrary means, and a cause of Sects, and disturbances, and of many evils, as the Chronicles of Germany, France, and the Low Countries do abundautly testify; The States of Holland also affirmed that it was not possible to find out means of any good and certain Peace, otherwise then by Tollerating more Religions than one; Some say indeed that People of different Opinions cannot live together in a Kingdom without continual contention, and therefore say they, must that be prevented with Fire and Sword: But what though there be Virtue and filthiness in a Kingdom, good and bad men, which are one contrary to the other? one must not therefore (saith a wise man) to prevent it, bring a whole Kingdom or Land into confusion by stirring up the People one against another; Moreover it is evident, that in Dutchland, Poland, and in the Low Countries more Religions than one are suffered, and yet there are not continual uproars, and Tumults, as some imagine such Toleration would occasion in a Kingdom: Therefore may we conclude, that it is not the Toleration of more Religons then one, which produceth uproar in a Kingdom, but rather the untowardness, and perverseness of them that seek to obstruct this Toleration.  
Moreover it was the saying of Calvin in his Justice: If any one reprove or rebuke men's evils, and teach any thing contrary to what they teach, than they account that to be the cause of uproars, when they themselves are the tumultuous, and if they themselves did not stir up the mighty to shed blood, there would never arise so many uproars among the People. And it was Luther's mind also (however both the Luth●…rans and Calvinists so called, growing numerous and Potent, have since Degenerated from the first professed Principles of those, after whom they are respectively denominated) that those, who stirred up the Princes to persecute about Religion, they still raised the uproars. Neither is it such a means, as Bishop Gauden accounts it, to preserve the Religion Established from affronts by the Quakers, for as for them they do not so affront it, or endeavour to unsettle it, but that it may stand long enough for them, among such as can own it to be true, if it can stand on its own legs, without the Interposition of any Extrinsical or Foraneous force to uphold it; but if like Dagon it fall of itself before the Ark of God's Testament, what reason is there to the contrary, but that it should lie there, as not the true one (as Dagon did as no true God) unless it can help itself up again by its own Intrinsical Power, without the outward Heterogeneous assistance or help of men, making Laws and Penalties to impose it.  
Furthermore, how ineffectual utterly and of dangerous Consequence to any Nation, the Practice of Violence and Persecution is, is to be seen not only by the Testimony of well nigh innumerable famous men of all Sorts and Capacities in their Several Generations (whose unanimous persuasion in this particular is to be understood, by their respective sayings, comprised together in one Book Entitled, The Testimony of a Cloud of Witnesses, 
* Collected by William Caton, which is, or is to be Printed.  etc.) but also by sundry more of the Prudential sayings of King Charles the first, besides those forecited out of his Book called, EIKON BASILIKE▪ as namely pag. 70. Nor is it so proper to hew out Religious Reformations by the Sword, as to polish them by fair and equal disputations among those that are most concerned in the differences, whom not force but reason ought to convince; sure in matters of Religion, those truth's gain most upon men's judgements, which are least urged by secular Violence, which weakens Truth with prejudices, p. 115. It being an office not only of Humanity, rather to use, reason then force, but also of Christianity to seek Peace and ensue it, pag. 92. In point of true Conscientiousness and Tenderness, I have often declared, how little I desire my Laws and Sceptre should intre●…ch on God's Sovereignty, which is the only King of men's Consciences. And pag. 123. Nor do I desire any man, should be further subject unto me, than all of us may be subject unto God. Pag. 76. The enjoining Oaths upon People must needs in things doubtful be dangerous, as in things unlawful damnable. And in pag. 105. In his advice to his Son Charles the second, now Reigning; My Counsel and charge to you is, that you seriously consider the real and objected miscarriages, which might occasion my trouble, that you might avoid them, beware of exasperating any Faction by the rashness and asperity of some men's passions, humours and private opinions, employed by them, grounded only upon Religion, where a Charitable Conn●…vance and Christian Toleration often dissipates their strength, where rougher opposition fortifies, and puts the despised and oppressed party into such a combination, as may most enable them to get a full revenge on those they count their Persecutors. And p. 164. Your Prerogative is best showed and exercised in remitting, rather than exacting the rigour of the Laws, there being nothing worse than Legal Tyranny.  
But we need not go so far abroad, to fetch in Testimonies of others to the truth of this, seeing we have the Bishops own Testimony herein siding with us nearer home, whose words in that 7. & 8. pages of his Epistle are these, In point of State Policy or Methods of true Government, I do conceive that mere Plagiary Counsels and Punitive courses, are never likely to obtain the main end, which is to stop the contagion of Errors, and to extirpate those depraved opinions which are justly thought to be the spawn of dangerous Actions; for unless the generality of credulous people, who are Spectators of those that differ, and suffer for their Opinions and Consciences, do also see so much Light of Reason and cl●…er Religion, as may justify the severity of the Laws Executed upon those offenders, who profess Conscience for their disobedience, and Scripture for their Consciences, it is most certain, that the Spectators of their sufferings will very much soften to a compassion for them, and by Sympathising with their persons in affliction, they will by degrees Symbolise with their Opinions, easily running as metal that is melted, into the fame mould: At length the Popu●…acy, if not fortified by Pregnant Demonstrations of Truth, against those spreading Errors, and their Pseudo-Martyrs, will mightily cry up their Piety, admire their courage, and magnify their constancy: At last they will conclude, those sufferers to have some special support or Diviner Spirit above ordinary men, because they seem to be so much above the ordinary passions of fear and hope, self-love and preservation, which prospect of Patience Justine Martyr tells us, was the first occasion of his examining the Doctrine of Christians, that he might see on what ground so fixed a constancy grew, which showed a Divine security midst humane infirmity: By such popular pity and applause not only sufferers will be confirmed in their pertinacy, but their Spectators also will daily increase and multiply, as the shoots of Trees do by the lopping of their Branches, especially i●… the lives and actions of such dissenters and sufferers be morrally just, and civilly honest. And pag. 9 where harmlesness of life sets a gloss on Opinions, and Errors thereby grow more lusty and rank, there mere robust Power, or punitive severity, can no more pull them up, than a strong arm doth Thorns and Bushes, when they are deeply rooted, breaking of the stem or top of them, but leaving the roots still in the ground, which will spring again and spread farther.  
All this the Bishop writes in pursuit of the proof of that truth we affirm, in justification of the above said Indulgence and Toleration, and in condemnation of the rashness of them who hastily run into Rigour, Severity and Persecution, as such as make more haste then good speed to the end they aim at, and are more mischievous and Injurious then successful to themselves in their own undertake; Only with this difference from us, which we may not pass by without some notice (viz.) that whereas we look upon such conscientious dissenters (as are morally Righteous, civilly innocent, and of harmless lives, and are also sufferers merely for their Consciences, under what dark Form soever because, for want of conviction only, they cannot conform to another Form, that is false and darker) as true Martyrs, whether Papists suffering for not turning Turks and jews, or Protestants not turning Papists (as in the Marian days those that owned not the real presence) or any People more reform in matter of Form, for non-conformity●…o ●…o those that remain behind more Superstitious & unreformed; The Bp. mean while looks on all such kind of suffering dissenters, though never so morally honest, just civilly innocent and harmles●… in their lives, 
* Which things (say we) are not consistent with any dangerous Errors, or damnable Opinions (and so will the Bishop say too, when he considers well that morality, i. e. Quod tibi nevis fieri alteri ne feceris, to do, as one would be done to, is purer and more substantial Christianity, than that outward Ceremony, which the Papists and Protestants Christianity is mostly made up of, and that a blameloss life is the end of all External Profession and Religion, in which who ere is found, can never Err nor lead others to Err after his example to damnation.  as contagious, dangerous, disobedient offenders, spreaders of Errors, and Pseudo-Martyrs.  
In confutation of which Episcopal Error and mistake, in that particular, we need go no further than this self same Section of the Bishops sayings, in which he is found confounding himself, while he says, that same prospect of Patience which is found among mere modern Sufferers, and is at this day (and thereby many like Lions are become as Lambs to them) seen among the Quakers of all others, whom yet with others the Bishop seems to conclude as disobedient Offenders, Spreaders of Errors, and Pseudo-Martyrs, was seen among the Primitive Christians, and was the first occasion of Iust. Mart. examining the Christian Doctrine that he might see on what ground, so fixed a constancy grew, and which showed a Divine Security midst of humane Infirmity: For if it be the same Patience, Piety, Courage, and Constancy, as was in the primitive Christians, that now appears in the Quakers, by which they are kept above the ordinary passions of Fear, Self-Love, and Preservation (as himself saith it was) then Bishop Gauden must either prove, that all those virtues in those Christians, by which Iust. Mart. (as by the occasion of it) was convinced, was no true ground, whereupon to conclude them to be true Christians, but (that all those things notwithstanding) they might be Erroneous, Contagious, Dangerous, Depraved, Disobedient Offenders, Spreaders of Errors, and Pseudo-Martyrs, or else upon the same gro●…nd and Prospect of their Patient Sufferings, must he conclude and acknowledge that the Quakers are proved to be true Christians, and neither contagious, nor dangerous, ●…or deproved in their opinions or actions, nor Offenders, nor Spreaders of errors, nor Pseudo-martyrs. And in prosecution of the proof of the point afore spoken to, (viz.) how not only ineffectual, but also dangerous, and disturbing it is to Nations, to Persecute and not tolerate Dissenters from the Religion established, The Bishop saith moreover in the 13th. page of his Epistle, thus. I am not for heavy Mulcts, and rigorous E●…actions, which shall Imprison, Banish, Impoverish, or Destroy modest Dissenters and their Families, only for the variety of their judgement, when their Civil Actions are otherwise moral, just and inoffensive, this Severity would in some Countries, and possibly now in England, be not only destructive to many thousands, but very disadvantageous to the King and Kingdom, to the Trade and commerce of the Nation, by opening a little Wicket of Royal Clemency only to some, and shuting the Great Gate to many, whose tender and unsatisfied or Scrupulous Consciences, do as much need and deserve it, as those that have it in petty matters, while all other Scruples are driven to discontent and despair, by denial of all indulgence to them in greater Scruples.  
Thus far the Bishop goes along hand in hand with the Quakers in his pleas for Liberty of scrupulous Consciences, impleading tooth and nail the Principle of Non-toleration and Persecution, as if he were most earnestly desirous to impede the parctice of it from the consideration of its dangerousness to the King and Kingdom, as well as its succeslesness to its own end, and likeliness much rather to increase and support, then either to diminish, or suppress the modest dissenters from the established Religion, and to gender to tumultuousness and commotions; yea, he even fears destruction, if they be not let alone, and others also, and if there be not only the opening of a little Wicket of Clemency to indulge some, but of the great Gate also, to let in many other dissenting Parties, into a participation of the same Indulgence and Toleration.  
Yet behold by and by again, as if he were Magor-Misabib, Fear round about, and a kind of Terror to himself, and one that between two, what's not well which is best and most desirable, he seems to side with another sort against the Quakers, even with those Some men (as he calls them) whereof no doubt himself is one, that fear the toleration of the Quakers (whom he seems elsewhere to recommend as the modestest among the Dissenters) may be unsafe, and so insinuates somewhat ●…taeitly towards the exasperation again of the Powers against them as followeth.  
Bish. Some men I find look upon these Quakers with an eye of public fear and jealousy, lest the leaven of their Opinions and Practices spreading far among the meaner sort of People, to whose humour that Rude and Confident way is very agreeable, while in a moment all their defects of Reason, Learning, Education, Religion, Loyalty, Civility, are made up by a presumed Spirit and Light within them, should after the manner of other Sects both later and elder, give occasion and confidence to common People, to run to Tumults and Commotions, under pr●…tence of setting up God and Christ and the Spirit, by way of new Powers, new Lights, and new Models in Church and State; of which rare Fancies we have had of late so many Tragical Experiments in England under other names, Notions, and Pretensions. Certainly, it will become the public care and Wisdom, as not easily to permit the rise and spreading of any novel humours, and ways contrary to the good constitutions and well tried Laws of this Church and Kingdom; so never to trust them, though never so soft and seemingly innocent at the first. And pag. 6. speaking of the Quakers, as a people that may be pitied (as wrapped up in a kind of Clownish Garb, and Ignorant Plainness●…y but not trusted. I should forfeit my prudence (saith he) much to trust their hands, etc.  
Answ. Some men are more afraid than hurt in some Cases, whilst they are more hurt than they are either afraid, or well aware of in some others; and so is the Bishop here and those (some men) he speaks of, who look upon the Quakers with his, that is, with an evil and jealous Eye: And this, as was said before, is that dangerous Dilemma and Snare of the Devil, which the Children of Darkness fall into, who hate the Light: He who is the Light of the World, and the Door of Salvation to the Sons of men, hath set before his People within their own hearts, where his Light shineth, an open Door, whereby to enter into his heavenly Kingdom; which Door no man can shut against them, which Light no man can blow out (though many seek to do it) any more than he can forbid the Sun from Rising, and shining forth in its Season: Nay it seems so dangerous and destructive to some men, as to their (at least) Ecclesiastical Interests to attempt it, that they are afraid on the one hand to be found too forward to shut that door, or suppress the shining of that Light, which opens and makes manifest the Dens and Deeds of Darkness; whereupon they some times plead (at least seemingly) an allowance of it. And yet on the other hand, if they let it alone to shine forth, to open and display itself, without seeking to put a slop to it, and Eclipse it; then they see the day dawns out, which darkens the Glory of their life-less Forms and invented Worships, and that morning appearing, which to the Adulterer, that's gone a Whoring from God's Counsel, and Christ's own Commands, into man's vain Institutions and Traditions, is as the Shadow of Death, in which they cannot walk without dread and terror at they scarce know well what themselves; in which they are surprised with many dangerless Fears, as well as with many fearless Dangers. What Tragical Experiments have been of late from the Fancies of other men in England, under other Names, Notions, and Pretensions, we have as nothing to do with, as we were as little accessary to them as the Bishop himself, who would if not father, yet fain fasten some of the fault of them on the Quakers: Some men looked upon Christ himself, and his Apostles with an eye of public fear and jealousy, lest the Leaven of their Opinions and Practices, spreading far among the meaner sort of people, who were they that commonly received Truth, when High Priests, Scribes, and Pharisees mostly rejected it, should after the pattern of other Sects (as Theudas and judas of Gallilee) occasion Tumults and Commotions under pretence of setting up God, Christ, the Spirit, etc. And on such an account as this, when Christ's Birth was enquired after by Wise Men from the East, that came to inquire after him, Herod himself was troubled and all jerusalem with him; and when Christ came into jerusalem, all the City was in an uproar, and so was it at the Preachings of Peter, john, Stephen, etc. and also the Cities of Corinth, Ephesus and others, at Paul's Preaching the Gospel of Peace, which never caused, but ever occasioned, and was ever accompanied with the tumultuousness of Rude people that attended it; but what then? Was Christ therefore not the Christ? his Gospel no Gospel of Peace, because tumults (as Paul speaks, 2 Cor. 6.) attended the Ministers of it? Was the Truth ever the less the Truth, or ever the less to be testified to, because its Testimony troubled the deceitful and truthless Nations? if so, how had Truth been propagated downward through all times of turbulent Oppositions against it to this day? And were they therefore ever the more excusable, who with threatenings charged Christ's Ministers to Preach no more in the Name of jesus? And had Christ's Ministers done well, had they (as they did the contrary) forborn it, and obeyed man forbidding, rather than God commanding them, to Preach yet more in that Name? And did they do well who took crafty Counsel to suppress them and their Meetings, by Pains and Penalties; or those rather who counselled (as Gamaliel did, Acts 4.) to let them alone, lest haply they should be found fighters against God, and would not meddle with them at their judgements Seats (as Gallio the Governor of Achaia would not, Acts 18.) Seeing no matter of wrong or wicked lewdness was charged upon them, but only matters about Religion, and God's Law, which he confessed himself to be no competent judge of? we appeal to God and all sober minded Christians to Judge between the Bishop and ourselves in this matter; And further, whereas the Bishop supposes such a sutableness to be between the Quakers Rude and confident way (as he calls it) and the humour of the meaner sort of people. If by meaner sort he means such of the Ruder and Base sort, as made insurrection against Paul at Ephesus, by the Instigation of the Silversmiths, who by that craft of making Shrines for Diana's Temple, got their Wealth; he egregiously mistakes himself, and it's not for want of Ignorance in the Bishop, both of the Quakers and their Way, that he is so jealous and suspicious of them; for verily our way (as confident as it is, yea, and more than confident, for we are infallibly assured it is the Truth, and are able in the Power of God, as infallibly to make it good so to be to such as do not wink against the Light) is so far from any real Rudeness, and so from all agreeableness to the Humours of the Rude ones, that however those who are meanly accounted of, and dis●…ain'd by the supercilious Shoolmen, because they are Poor and Illiterate (as to secular Sciences) though of honest hearts, embrace and own it, yet such is the guise and humour of the rude and ignorant Rabble aforesaid, of the base Sort, that if their mouths be not held with Bit and Bridle (yea and though they are bridled by those Laws that are extant, as a Curb to Routs and Riots) they tumultuously fall upon us, with Stones and Brickbats, Swords and Staves, in so much, that as there is no haste to hang true Men, nor need to bid Mad-folks run, so there's little need by penal Laws to subject us more to their Wrath and Malice, who could never yet with Patience wait for the Word of Command, nor tarry for a Law, whereby with leave to vent and execute it: How much more may we now expect (but that God is able to stop the Lion's Mouths) to be spoilt by them? Seeing that as the Christians of old were clothed with wild Beasts Skins, and covered with Draff, and then thrown to Dogs and Hogs to be Baited and Devoured: So we are now stigmatised with those (as false, as foul, and ignominious) Terms, of a People defective in Reason, Learning, Education, Religion, Loyalty and Civility, in all which the Quakers will at last upon a serious reveiw, and true account, be found far beyond their Accusers] and then also left by Law to the Lusts of lawless, lewd lived Ones, to be made a Prey of.  
Bish. Nothing but truly Christian and Evangellical Principles, (which are in the good old Way) do secure Kings or bind Subjects to their good behaviour.  
Answ. As the Bishop hath commended the Quakers in some respects; So we shall freely justify him so far as he confesses to the Truth; and that he doth plainly, and sufficiently enough in this place, but that (as elsewhere, where Tollite, is his Tone af●…er Tolerate) he starts aside again from his own Position, and stands not steadfastly to it when he has done▪ for if he did, the Quakers should hear no more from him such Words concerning them as he uses in the same page a little before, pag. 6. viz.) Never trust the most innocent Smiles, and harmless Simplicities of Innovators, Dissenrers, Novellizing Humourists, 
* By which the Bishop seems to intend, not only the greater Hornets of rigid Presbyterians, and the lesser Wasps of Independants, and the Gadflies and Musketoes of Anabaptists (as he calls them) but the Quakers also, whom we may well judge he jerks at, under that term of other Infects.  though at first like Serpents in Winter, they seem very tame and meek, as to their Principles and Practices. But whatever he means, for the Truth's sake we shall take him here however at his Word; for in very deed no other but those truly Christian and Evangelical Principles, which are in the good old Way, can either secure King's o●… bind Subjects to their good behaviour; nevertheless, that either that furious way which some Priests would persuade their Princes to drive on in (jehu-like) or the practice of such justices, as before the Quakers have any way mis-behaved themselves, demand Sureties of them for their good behaviour, or else send them to Prison, is that good old Way, or the Principles of such as persuade, or practise Persecution, are these truly Christian and Evangelical Principles, whereby either Kings are best secured, or Subjects best bound to their good behaviour, this we altogether do deny, affirming first, that good old Way, which in worth, and time, was before all other ways, is that of the Spirit and Light of Christ within men, which we in as much clearness and plainness bear our Testimony unto, as its dark Opponents do, in their ignorant plainness, appear against it in one Taunting Term or other, in which our more beloved, than in this point believed friend, Bishop Gauden himself, is not found wanting; who pag. 5. derides it, as a presumed Spirit and Light within them, new Powers, new Lights, pretended Inspirations, or inward Lights of which they vapour; As if [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] whatsoever is to be known of God were not (though Paul saith it is in the very Heathens, Rom. 1. 19) manifest in them; As if there were no Spirit of God in man that giveth Wisdom, and no Inspiration of the Almighty (though job says there is, Job 32. 7, 8, 9) that giveth understanding; As if God did not now speak to man himself at all (though it's said he doth once, yea twice, Job 33. 14) because man in whom he speaks, perceiveth him not; As if there were no such Light come into the whole World (as Christ says there is, John 3.) which is, in itself, sufficient to save those that perish, because the world, mostly loves the Darkness, more than that Light that Lusts against it in their Hearts, and so resists it to their Condemnation; And as if because every Individual takes not heed to the workings, and shinings of it, therefore there were no true Power, nor true Light (as it's said there is) that enlightens every man that comes into the World, but only some certain fictitious new Power, and new Light, promoted by the Quakers, some nonentity, which is (as the Bishop sancies it to be) nothing else but some mee●… new nothing: But this we say, (what ere he thinks) is that gold old Way, yea, that truly Christian and Evangelical inward Principle, from which all truly Christian Doctrine, Gospel Principles, and Practices do proceed; This is that internal good Principle, by which (as by Ministers without to many, ad extra, so ad intra, the Gospel of Love▪ and Pity, Peace, and Mercy, Gentleness and Innocency, Truth and Equity, Purity and Piety, is (as Paul saith, Col. 1. 23.) Preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every Creature under Heaven, This is that new and novel way (as the Bishop counts it) which if we prove it not to be of All ways, as well the Ancientest as the Truest, when ever called to it by the Bishops (as we never yet were) we shall be as ready to recant it, as retain it: This Light was that way from the beginning, in which Ab●…l, Enoch, and Noah walked with God▪ and were found perfect, which was 2000 years before the Letter, which came from it, had its being, which the Scripture is a Testimony to, as those, who wrote it, did testify to it by word of mouth, as well as by it, and were sent to turn all men from Darkness to, jer. 6. Acts 22. 1 john 1. Tthat way which was before Always, that say they are before it, and style it upstar●…, of which each other Way that seems to itself to be elder than it, and is now scuffling against the rest about its pedigree from Peter, and other kind of Antiquity, may say as truly in reference to itself, as john did (john 1.) in reference to himself, of Christ (who is that true Light, whose Light this is we speak of, and from whom it comes, This is it, which though it cometh after me, yet it is preferred before me, for it was before me: And as this of the Light and Spirit of God is that old Way, in which all holy men ever walked, and we are bid now to walk in, Gal. 5. so, whoever walked in it, and according to those truly Christian, and Evangelical Principles, Paths, and Practices it leads into (which were those bowels of Love, Pity, Meckness, Mercy, Tenderness, and Compassion, as could admit of no consent to the violent Persecution of any others, either for not professing their Religion, or for open professing from mere Principles of Conscience] the very contrary) were led, as to do no injury to others, which they would not have done to themselves (and sure we are, no men would willingly be f●…rc't against their Faith) so whatever they would that others should do unto them, to do even so unto others, which (saith Christ is [i. e. as to the sum and substance thereof] the Law and the Prophets, Mat. 7.) which golden Rule (as Bishop Gauden himself calls it, and also intimates of it) is the best measure of all policy, and this is it whereby all Persons of what sort soever, even all Kings and their People, that follow it, are bound to such a good behaving of themselves according to it, as in which they shall assuredly be secured and preserved, when those Princes, Priests, and People, that walk beside it in that Darkness that comprehends it not, in those dark ways and places of the earth, which it condemns, which are full of the habitations of Cruelty, Psal. 74. 12. as Simeon and Levi did of old, who Sl●…w Men in their anger, and had the Instruments of Cruelty in their Habitations, will at last be divided in their Counsels, and scattered in the imaginations of their own Hearts, however they may seek to secure themselves for a time by such outward ways, as seeking to divide and scatter God's truly tenderhearted Israel, for keeping their Conscience pure, and without Offence in the sight of God and Men. For Kings, not when the Righteous, but when the Wicked are taken away from before them, their Thrones shall be established in Righteousness, Prov. 25. 5▪ yea the King that faithfully judgeth the Poor, his Throne shall be established for ever, Prov. 29. 14. Yea, this we dare determine for a truth, which we find the Bishop himself not denying, but confirming, 
* Page 41. Primitive Christians were so exact and cautious of their words; in asserting; or promising, that there was no need of an Oath amongst them, it was security enough in all Cases to say Christianus sum; I am a Christian.  that as such Christians as by God's Grace are taught to be truly honest, need no Imposition of Oaths, nor outward Sureties, nor outward Securities, nor outward Severities, nor outward Penalties, whereby to bind them to their good behaviour; for such are bound by a strictèr tie then an humane Law, to behave themselves as becometh the Gospel, in all Righteousness, Peaceableness, Truth, and Innocency towards all men; so such as are not bound by that of God within themselves to that Peace, Truth and Equity, which it strictly calls to, may Swear, and swallow Oaths as fast as they can be imposed upon them, yet will (as occasion serves them to help themselves) be of little the better good behaviour toward the King, or any else for that Obligation; 
* As Bishop Gauden himself also very well observes, to the weakening of his own proof of a necessity of imposing Oaths upon all men, in order to the doing of Justice according to Truth, sith as good men need not be forced to Swear (as he says) in order to the awing of them to speak the Truth; so ill men's Swearing is of little credit. Whose Word's, page 17. are these, Nor can much credit he given any more than to a Liar, 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.  and least of all, then when they are not obliged also by that bond of love (which is begotten among Subjects, when without violence, or being forced to a violation of them, they may enjoy the true Liberty of their Consciences) but rather are touched in that most tender part, which such as are free to Fight had rather resist and kill, and such as are not free to resist, had rather be killed and die, than suffer Rape in. So that as its truth itself that ties such as attend to it, while it talks to them within themselves, to their good behaviour to God, the King, and to one another, so That alone, whereby Kings and Kingdoms can be kept in safety, without Subjection to change, or shake, is that same truth which calls for Mercy, taken heed to by Kings themselves, as 'tis said, Prov. 20. 28. Mercy and Truth preserve the King, and his Throne is upholden by Mercy, which is indeed that truly Christian, and Evangellical Principle, and good old Way of God, which was before any of that Cruelty (which, at the will of the Devil, was ever acted by Cain, Ishmael, Esau, and their Envious, Malicious, Wild and Wicked, Rough and Rigid Race, against the Righteous Race of Abel, Isaac, and jacob, had any Being at all in the World.  
Nevertheless, though the Bishop is sometimes a very great Pretender to this Principle, and seems in sundry places (above spoken to) to be for Respite, Lenity, and Mercy, and to be a very pitiful Pleader for it; yet contrarily, not only to God's Wisdom, but to his Own Plead for it in other Passages, he is found, Pag. 3, 4. [though Styling his Addresses to the King in his Book His Charitable endeavours, on behalf of the Quakers, yet (to go round again) under a pretence of exposing himself and his Kingdoms to those great troubles and dangers, which in his own words above cited, he had said would accrue to both King, and Kingdom, through their sufferings, if the Quakers should pass unpunished and permitted] stirring up the King to those Severities against the Quakers, which himself says are not Suitable to his Royal Clemency, nor Native Gentleness, in such like words.  
Bish. The public necessity will Require those severities of a Wise and Just King, whose Lenity to any Party of his Subjects contrary to Law, will soon become an injury to the Community, which cannot be fafe, or happy, but by an Uniform Obedience to the same Laws, which must be the Rules, and Measures to all men's Public Actions, the Tryers of their failings, and Inflicters of their punishments.  
Answ. We say, we appeal to all honest men to judge, whether the Bishop is not here found in oppossition to himself, and to those many places of his Book before mentioned, where he would be thought to advise to Lenity, Forbearance, and Indulgence to Dissenters: For above he Intimates it to us a●… his judgement, that flagellant Methods have nothing of Reason, or Religion in them, neither are the fittest means to Rectify the Obliquities of inconforme, but innocent actions; also that to force Dissenters into Conformity, by Impoverishing, Imprisoning, Banishing, etc. is a very Rough, Barbarous, Unwelcome, Unchristian Way, disallowed by all wise Men of all Persuasions; that mear Plagiary Counsels, and Punitive Courses, are never likely to obtain, etc. That he is against heavy Mulcts, Rigorous Exactions, etc. And that such Severity possibly now in England, would be not only destructive to many thousands, but very disadvantageous to the King and his Kingdoms, to the Trade and Commerce of the Nation; and much more on this Part to the Same Tune: Yet chose, here (to go round again) he intimates it to be no less than Folly, and Injustice, necessarily injurious to the Community, utterly Inconsistent with the safety and happiness of it, for any King not to use such like Severities, but to Exercise the same Lenity to any Party of his Dissenting Subjects; Moreover, as if he were wedded to his Wont way of Walking the Rounds, whereas before he gave us to understand, that Actions, though inconform to the Laws Established, may be innocent Actions; Yet here he gives us to understand the clean Contrary, (viz.) that Nonconformity of all Parties to the same Laws about Religion, cannot possibly be Innocent, or in a Community consistent without injury, thus (Diruit, aedisicat, mutat quadrata Rotundis) what he calls Innocency in one place, that he calls injury in another; and what he holds out to be Wisdom and justice in one Page, that he holds out to be Irreligion, Unreasonableness, Folly, and Unrighteousness in another.  
To conclude, whereas he says, the Laws must be the Rules and Measures of all men's Public Actions; if by Laws he means those that men in their own wills and wisdoms make, as touching Religion; we deny his Assertion for these Reasons; First, because the Light of the Spirit of God, according to the Scriptures of Truth, is and aught to be the only Rule, and Measure of all men's Public Actions, in all Spiritual and Religious Matters. Secondly, Because by daily experience, it appears that the Laws of men are liable to Mutations, Alteratio●…s, and Repea●…s, according to the prevalency, and constitution (Respectively) of those that make them, and yet (though such) may lawfully be the Rules, and Measures of men's Manners in mere Outward, Mutable, and Civil Matters, when altered not for the worse, but for the better; But that which is to be the Standard, and Measure in matters merely Spiritual, as Faith and Worship are, must be something that is ●…xt, ●…irm, immutable, (as no outward Letter, Writing, or Scripture is, without liableness to misinterpretation) not subject to be Rep●…aled by man: For the Foundation of God stands sure, and all his requirings must, and aught to be answered, notwithstanding any of man's Laws and Edicts to the Contrary.  
By this time it is sufficiently apparent, how the Bishop's Rabbinicab rigidity to the Quakers (as well as others) to whom he would be thought a greater Friend, and far more favourable then to other Dissenters, hath bewrayed itself, and so much the more shamefully, First, by how much he slyly betrays them beforehand (by his Consent to the Act) into a tasting of the same Cup of Excommunication from the comfortable Enjoyment of their Native Countries; and from the Commerce with the Community of English subjects, From Participating of that Native Gentleness, and Royal Clemency, which the King hath seemed always ready to Express to all, of what Procession of Religion soever, that live Peaceably in his Dominions (as the Quakers do, save only that they cannot sin against their Consciences, and so against God; for which the Bishop praises them) And Secondly, by how much he would shroud all his doings and sayings, under that shelterlesse Shrub of such Empty Expressions, and Non-enticall Notions, as his Charitable endeavours, Humanity, Facility, Gentleness, Lenity, Paternal Compassion, etc. For all the courses he consents (at least) and sometimes incites to of Fines, Prisons, Banishment (like those of the King of Castille, which himself calls Barbarous, and Unchristian, which yet himself Diminishes, when he is found Inciting to them, and will admit to be styled by no harsher or stricter Name (being as blind at home, as Eagle-eyed abroad) then those Severities which the King's Native Gentleness may be Compelled to use at last (and it may be too late, 
* Mark how hasty the Bishop is in some places to quicken to the use of Severity, lest it be too late; notwithstanding his paternal compassionate pleas elsewhere for forbearance, and respite, at least for some longer time.  and which (not the King's benignity) but Public necessity doth require of a Wise and Just King, whose Lenity to any Nonconforming Party of his Subjects, will soon be injury to the safety and happiness of the Community. Pag. 3, 4.) We say all this his Unchristian Cruelty comes Marching in under a Mask of Christian Charity, to which his Native Temper, and Candour (which abhors after the genius of Primitive Christians all severity, or rigours only upon the sco●…e of Religion) doth incline him. And Thirdly, By how much he deems he hath deserved so well from that People, as that (saving only their Morosness, in respect of which he does not) he might very justly expect thanks from them for his pains, as appears by his words that follow.  
Bish. Nor do I expect any thanks for my pains, from any of that faction, while they continue in their morose opinions, in their surly, rude, and uncourteous manners; I do not hear that they are generally a people of so soft and ingenious tempers, as to take any thing kindly, or thankfully from those that are not of their own Persuasion: many of them seem to affect a reserved, and Rustical way of Clownish, yea, of Scornful Demeanour, prone to censure, despise, and reproach not only their betters, but even their Benefactors, and Instructors.  
Answ. This course of thanking Clergymen for their pains, that won●…ed Gratulation, they have long had from the Great Ones, when they have done any thing that is counted by themselves a piece of Service to God or men (in which, if they did all that they ought to do, and that's more too then they believe in this World they shall be ever enabled to do) they ought of right, rather to say we are but unprofitable servants, we have done what we ought) that it is now become a matter well-nigh of custom among such of them, as love the praise of men, more than the praise of God, to expect, yea to exact it as their Right, and that so ridgidly, that it's counted a surly, rude, uncourteous, rustical way, of Clownish, yea scornful Demeanour, not to use it: Yea, with such a strictness, as in the Case of Tithes (and other of their Privileges and proper Honoraries) which being once of Old given, and received on no other account, then as the Alms to all the Churches Poor, out of which the poor Priests and Curates had their Part, that gratuity and benevolence of the People is now laid claim to, with such eagerness, and earnestness, as their own (not only, jure humano, but divino) that they condemn it as no less than Injustice in People that deny to pay it, as that which is as due to them as any man's estate is due to him, and as not only allowed but ordained of the Lord himself, 1 Cor. 9 13. 
* 
Merely mistaking that text, in which that clause, even so (which bears the stress of the whole City of Babylon, as to this point) relates to the matter, not the manner of a true Ministers Maintenance, to the portion, not the proportion of a Gospel  
Preachers Pay▪ Which, First if it had been Tithe according to the Law of Levies Tribe, had been for the Poor Widows, Fatherless and Strangers, Doorkeepers and other Temple-servitors, as well as Priests; who had but the Tenth or Tithe of the Tithe▪  
Secondly, was not Tithe, for then the Apostle could not have dispensed (as he did) with the nonpaymen●… of it to himself and others, had that set sum of Tyths been the Ordinance of God; but it's evident, he says they used not such Power, nor wrote that it should be so done to him or them.  
Thirdly, Was by way of Free Gift.  
Fourthly, From that Flock they fed, and stood Pastors to, not another's Shepherd's Sheep, that are fed by others.  
Fifthly, much less from the People not yet converted by them, for they went forth freely for his name's sake, taking nothing of the Nations.  
Sixthly, So far as to supply necessities only, and not always that (for Paul's own hands oft ministered to his Necessities, yet Preached more Gospel in a year, than many Bishops or Priests in all their lives) not to the setting up of such boundless Superfluity, as many thousands per annum, which some have here, while their yearly Hirelings, who take all that little Pains that is taken for poor People's Souls, have not the tenth Part of the tenth of those large Crops, which are reaped by them▪   as the set proportion to be paid them by all People, whether owning them as their Ministers, yea or nay, in way of justice, as well as Gratitude; as due wages and hire, as well as homage to them for their service in holy Ministrations. For much to this tune the Bishop talks, Pag. 7. taxing the Q●…akers, who are not at all of their Church and Flock, not wholly void of the evil Principles of covetousness, and Injustice, for not maintaining the Parish Priests by Tyths.  
But for our parts as in this last Case of Tyths (what ●…ver Laws any Lands may have made for the Payment of them, since the Pope having an I●…ch given him, hath got an Ell in the Christian Nations) if any Man list to be contentious▪ we have no such custom as to pay them, nor had the Churches of Christ in the Primitive Times; if they had, we will learn it of the Bishop, if he can prove it; So as to that Case of Thanks from the Quakers, which half an Eye may see he deems to be his due from them, for his charitable endeavours (though indeed all his hard Sp●…eches against them, and male Representations of them to the Powers and People in his Book, as unsafe and dangerous to pass unpunished, and such like, well considered, he much more disserves, Calumniates, and Abuses, than either helps, or r●…lieves them) We are not so Surly Rude, Clownish, and Uncourteous, but that we can, and do take any thing kindly and thankfully from such as are not, as well as from such as are of our ow●… persuasions▪ And how be it, we are come out of, not only ●…ny others, but out of that superfluo●…s Formality of those, who (for custom's sake) say they thank men and God often when they think not of them; yet the Bishop's Charge, which we perceive he makes upon hear-say, (which makes many call that Truth Heresy, which they never heard themselves) will prove to overreach his proof of it, while he taxes us so heavily (for Ingracum dixeris et omnia dixer●…s) as a People pro●…e to Co●…sure, despise, and Reproach, not only our Be●…ters, but Ben●…factors and Instructors▪ But to speak the 〈◊〉 in the Plainness and Simplicity of heart, without Flattering, which we are far from▪ as we groundlessly censure him not of such a thing, but leave him to the Light of God in his own Conscience, which only is able to show him how far forth he hath hovered, halted, and claudicared between the Quakers, and those who are downright for their Destruction, and whether he would not please, so as to have Praise from them both, if he could tell how; much less ●…are we reproach him, or despise his Doings, but rather accept them, so far forth as we see aught in them of Integrity and good Intention towards God, and us; so we find little that is much thankworthy, and not so much as Satisdiction to our Satisfaction there (be it where it will be) where Malefaction Malediction, and Destruction●…shers ●…shers itself in upon us, so that it may the more ●…lausibly, and undiscernably surprise us, under the fair and specious colours of Benefaction and Instruction, Prov. 27. 6, Faithful are the Wounds of a Friend, but the Kisses of an Enemy are Deceitful; And whether as his Condemnations are more than his Commendations can make up; So the Bishop's pious Pit●…y, of which he speaks so much; saying, I have a great Pity for the Quakers, pag. 8. Much Compassion for them, pag. 10. be not made up as much of matter of false Calumniation, as of true Commiseration, let it be judged by much more of that kind of ●…alk of his here talked with.  
Bish. Their Rude and levelling humour denies to show common Courtesy and wont tokens of Civil Respect to their Superiors, contrary to the Reverend, gentle and humble behaviour of all God's People in all Ages, Jews and Gentiles, than whom none were more full of inward humility, or of outward Respect, and Civility, according to the Custom of their Countries,  
Answ. If by this rude and levelling humour, the Bishop intends the not putting off the hat, not Cringing to the ground, nor using such flattering ●…les as are according to the vain Custom of this and other Countries, as, Your Servant Sir, If it like your honour my Lord, may it please your Grac●…, and such like flattering Congees, and me●… Complemental, Pedantic postures, as People ●… yea sometimes such as hate one another at their hearts, and are even ready to cut each others throats) use now a-days one to another, as if their bodi●…s, wherewith▪ they are to serve, glorify, and worship the Lord alone, were made for men m●…rly to worship each other withal; for th●…se things we have no co●…and in Scripture, nor Practice of any man therein proposed to 〈◊〉 〈◊〉 our Rule; but examples rather of the People of God, both jews and Gentiles, to the contrary; witness job 32. 21, 22. where young El●…hu▪ taxing the Ignorance of those three Friends of job, who in years were elder than himself, saying, vers. 7. Day's should speak, and multitude of years teach Wisdom▪ but vers. 8. Great men are not always wise, neither do the Aged understand judgement. Adds also vers. 10. Therefore I also will show mine Opinion. And vers. 20. I will open my Lips and answer; yet vers. 21. 22. Let me not I pray you accept any man's Person, neither let me give flattering Titles unto man; for I know not to give flattering Titles, in so doing, my maker w●…nld soon take me away. Witness Mordecai also, one of the jews, who could not give that Honour, Homage, Civil respect, and revereuce (as they then counted it, and now also do) which Haman the second man in the Kingdom, as angrily as eagerly expected from him, Hester 3. 5, 6. though his refusal endangered the cutting off the whole race of the jews; yet was it not his R●…e and Levelling humour, that moved h●…m to deny to show that common Courtesy, and those wont tokens of Civil Respect; but on the contrary, it was the haughty humour, Pride, and ambition of Haman himself, which at length wrought the King's wrath, and his own ruin on his own head, that moved him to be offended thereat, and so to Stomach it, as by his false accusations, and heavy charge against the whole People of the same (as he counted it) odd and unwonted strain, to seek their Extirpation, in these words; there is a certain People scattered abroad, and dispersed among the People in all the Provinces of thy Kingdom; and their Laws are divers from all People, neither keep they the King's Laws; therefore it is not for the King's profit to suffer them. And to desire their ●…nine, in these words, vers. 9 If it please the King; Let it be written that they may be destroyed, and I will pay ten thousand Tal●…nts of Silver, to the hands of those that have the charge of the business, to bring it into the King's Treasury: And as concerning God's People among the Gentiles, as well as the jews, we find no such command to them, not such example of the Primitive Christian Gentiles practising such respect, as the Bishop quarrels with the Quakers for want of, mentioned in the Scripture; we find Christ and his Apostles so far from exhorting others to respecting man's Person, that they Practised no such thing themselves, yea the very Enemies of Christ confessed thus of him, Mat. 22. 16. We know that thou art true, and Teachest the way of God in Truth, neither carest thou for any man, for thou regardest not the Persons of men; the Apostle james also is so far from pleading (as this Bishop doth) against our Practice in this particular, that he declares it as inconsistent (de jure) with the Faith of our Lord jesus Christ to have respect to the Persons of men, because of gold rings, goodly apparel, and gay clothing, riches, high places, and such other accomplishments; when the Poor because of vile raiment are slighted and despised; and that it is contrary to the Royal Law of the Scripture, and that it is Commission of Sin, and Transgression. jude also declares it to be the guise of the ungodly Scoffers, and complainers of the last times, that should walk after their own Lusts, while their mouth speaketh great swelling words, to have men's Persons in admiration because of advantage. Judas 15, 16. Moreover Christ's Disciples were commanded by him in their Itinerary Ministry to the truth, to salute no man by the way, Luke 10. 4. So that here is instance enough of God's People, both among the jews and others (as in the Case of Elihu) refusing themselves, and reproving in others the showing of the said outward respect to Superiors, whose Just Power yet they obeyed and were subject to, as Children to Parents, hired Sorvanes to Masters in their business, in which they were faithful, or Subjects to Kings and Princes, under whom they had Protection, to whom they paid Tribute also to that end and purpose, & whom in so doing they honoured. See Rom. 13. 7. 1 Pet. 2. 13. to the 18. Eph. 6. 12. 1 Tim. 6. 1. 2. Howbeit they neither did, nor durst adore their Persons, according to all the frivolous fashions of their Countries: Herein therefore is the Bishop found speaking contrary to the Truth (and 'tis too bad for a Bishop to be found besides it) when he says the Quakers denial of Civil Respect, is contrary to the Reverend and humble behaviour of all God's People in all Ag●…s jews and Gentiles, than whom none were more full of outward 〈◊〉, according to the Custom of their Countries: Moreover we appeal to the Bishop himself, whether i●… would nor have been grossly ridiculous and absurd, for Paul who was a good Gospel Minister, in those days to have said with his Hat in his hand, and his body bowing to the ground▪ to Timothy or Titu●…▪ who were Bishops as well worthy of Honour as any in these days, May it please your Grace Right Reverend Father, or if it like your honour my Lord.  
Obj. But the Bishop perhaps may tell us (according to the usual strain, when ever called to give any account of that excessive, eminent Earthly Glory, Reverence, and Preferments, which are their proper Honoraries in these times, in compatison of what was either enjoyed, o●… expected by the pure Gospel Ministers of the Primitive Times) that then the Church was as yet but in her Infancy, Nonage, Childhood, and weak Estate, and had not yet obtained to that perfection of Glory, strength of Beauty, height of Dignity, etc. as it hath since grown to and attained.  
Answ. When we talk to have all things according to the Primitive Pattern indeed in matter of true Beauty, Holiness, Righteousness, Innocency, Patience, Long-suffering, Truth, Humility, Love; and talk concerning growth in Grace to the measure of those first, best, and purest People of God in former times, that were his blessed ones, in whose hearts was no guile, who were undefiled in the way, and walked in God's Law,, and did no Iniquity, as we read Psal. 119. 1, 2, 3. and concerning the perfection of Holiness so far as to dominion over Sin, and living by the more inward Revelation of God's mind to men out of his own mouth; then we are told that we must not presume to expect in these days, such high attainments in the knowledge of God's Mind, and Will, such immediate manifestations of it to us, such a powerful presence of God amongst us, such a full measure of his Spirit Poured out upon us, such eminent gifts as the Corinthians and other Churches than had, nor growth to such a measure of Grace, Wisdom and Understanding, such clear Illuminations, and intimate Asquaintance with God's Counsel, and those internal Dictates of his Spirit, so as to discern them from Delusions, nor such perfect Ability to walk so exactly with God as they then did; And why? namely because the Church in the Apostles times was eminently shining forth in its prime, lustre, and full vigour, perfect glory and beauty, and the Saints than were Fathers, strong Men, and well grown Christians, in comparison of whom those in afer Ages, especially we of these latter Ages, are but as Children, Weaklings, Infants, that must suck what Knowledge, and attainment in Christianity we have, as it were from their Breasts, so that in the Respects fore mentioned, the Church with them, which now is grown young again, and back into its Childhood, into a state and stature of Infancy, was then as it were in a state of Manhood: But when we query, and expostulate with that Clergy that is but falsely so called, as in contradistinction to them they call the Laity, 
* For the Scri●…e calls the Flock the Clergy, ●…ritage, a●… in contradistinction ●…o the Presbytery, Pastoraly or Episcopacy, 1 Pet. 5. 1, 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  concerning that Pomp and Lordliness they now appear in, that high Pre-eminence, honourable Titles, of Popes, Cardinals, Arch-Bishops, Arch-Deacons, The Deans, Worship, my Lord's Grace, etc. Superabundant Maintenance, as innumerable, as unprofitable Traditions, as supersluous, as superstitious Ceremonies, Orders, Offices, and Officials, Parsons, Vicars, Curates, Chapters, prebend's, Canons, Registers, Apparitors, Proctors, Organists, Singers, Choristers, and outward Observations concerning Meats, Drinks, Days, Times, Postures, Gestures, Hats, Habits, and other not more multitudinous than Immomentary formalities in their Worships, of mere legal Concernment and Consideration, never known, not heard of in the pure Days of the Apostles; Then, in order to our resolution in this, we are by them given to un●…stand that, which can never stand under the animadversion of an impartial observer of their Absurdities, without a just censure of Confusion and Contradiction to themselves, to this purpose, (viz.) That in the Apostles times the Church was then but in her non ●…age, weakness infancy, immature, unpollished condition, and could not be seded in that completeness, as to all those outward decencies, orders, and accomplishments, which now it hath; That was but the day of the Christian Churches Nativity, wherein her Navel was not cut, neither was she washed in Water to supple her, nor salted at all, nor swaddled at all, she was under Persecution, no eye pitying her, to do any of those great things for her, which have since been done by Christian Emperors, Kings, and Princes, who have bestowed great Revenues on her, But since she hath multiplied, as the bud of the Field, is increased and ●…axen great, and come to excellent Ornaments, her Breasts are fashioned▪ her Hair grown, whereas she was naked and bare, she is cloa●…hed with broid●…red Work girded about with fine Linen, decked with Gold and Silver, eats fine Flower, Honey and Oil, 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. Illiterate Men, or mere mean Mechanics) into silver Chalices, and golden Cups, Academically educated Preachers, Scholastic Rabbis, 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, etc.  
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 feared, or flattered, they had not Suffered what they have hitherto undergone, but might have had as many Privileges, 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 men's Persons in Admiration, merely for their own Advantage) the Persons of such as are in Power; so that the Bishop hath under a pretence of Pity to us, not a little wronged us herein also, for we believe that if we could eith●… fear or flatter this Bishop and his Bre●…hren, we should be better thought of by them then we are: And as he hath injured u●…, so is he not altogether free in this place, of comradiction to himself, if experience itself may serve in proof hereof, for if Fear and Flattery be (as we well know it is) that outward respect and Civility, 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 clothes, 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 Civility of the Country which stands well nigh universally in fear and flattery; but if they cannot be proved to fear and flatter (as in truth they cannot) then the Bishop must needs be guilty of either ●…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 n●…n; This he styles a Rude, Rustical, Clownish, Levelling Humour in us, and denial of common Courtesy, and civil Respects to Superiors, contrary (but falsely as is showed above) to the reverend behaviour of all God's People in all ages; But when he supposes (as he doth, but falsely) 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 myself, 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 m●… apprehension, who am wholly a stranger to any Canting, or Chemical▪ Divinity, which bubbles forth many specious Notions, sine Fancies, and short lived Conceptions, floating a little in a●… airy empty Brain, but not enduring the firm touch, or breath of any serious judgement; 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 Morality; They seem a Busy, Petulant, Pragmatic sort of People, etc. a kind of Dreamers, Deceiving and Deceived, D●…ting in their Rude and Contemptuous Carriage, in which is Pride and Ambition, etc. And pag. 6. Nor is it a small insolence in them, to endeavour, in an Age of so mu●…h Light and Learning, to Obtrude, yea, oppose the Rudeness and Silliness of their covetous and crude Fancies, against the Prudence, justice, 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 eyelids are lifted up? And of this sort were of old those lofty Laodicean Lord Beggars, who seemed to themselves to be Rich, and increased 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 Raiment that they might be clothed, and not anointing their eyes with that Eyesalve 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 herself a Queen, and her Self-boasting Angel, are found in that same loachsome, lukewarm temper, we leave to herself 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 assuredly spew her out of his mouth; But if we were to take a true cognizance of her State, by those Lof●…y, Scornful Strains of Derogation and deep Defiance, into which this Bishop launcheth forth at large against the Quakers, in these, and some other of his Words that follow, we might (without censuring beyond what is meet) conclude her to be of such a vaunting and self-glory strain.  
The Bishop seems (and that scarce without some indignation at the Quakers insolency) to wonder (our hearty desire for him is, that he may not be found among them that despise, and wonder, and perish) at that work that God is working in these days, which (it seems) he does not believe yet (as obvious as it is to any eye over which the vail does not remain in the very Letter of the Scripture, which he accounts himself, in comparison of the Quakers, to be not a little skilled in) (viz.) that men so mean as the Quakers, so abrupt and obscure, so far from that Beauty and strength of Religion, which he Dreams is among themselves, because (perhaps) of some outward Eloquence of Speech, in respect of which he is counted (as he says of himself, at least) not a barren, or difident Speaker, so far below the ordinary Symmetry of reason, Lineam●…nts of common sense in their writings, so Rude, Silly, Ignorant, Uncatechised, and Crude in their 〈◊〉; should with so great Confidence, in an age of so much Light and Learning, take upon them to be (as he at least supposes they are) so blindly Censorious, such bold Dictator's of things for Truth, which he deems to be but their own Dreams, deceptions, and dotages, to men of such renown as himself, for Beauty and strength of Religion, Sense, and Reason; but surely if he did not Read the Scriptures by wholesale, more than by retail, or did but heed the inside of that Book which he is so busy about the backside of, unless he be one of those Learned ones to whom that Book is sealed, he might easily understand that it is those low, silly, mean ways, whereby God ever delights to do the greatest matters, that no flesh might glory in his presence, nor any man, nor man's parts, strength, Learning Education, or Wisdom be accounted of: Have you never Read, O (obtuse Acuti Academici, ye profound, prudential, Renowned Rabbis) how great Goliath of Gath, that defied the Armies of Israel and the Living God, was of old brought down by a sling and stone, in the hands of a Stripling, that came not to him with Sword nor Spear, but in the Name of the God of that People whom he defied? have ye never 〈◊〉 in the last days of the deliverance of his People, he will do 〈◊〉 like, and make his weaklings as David, to go forth and subdue wi●… aling-stones? Zach. 9 15. How he will draw out that Crooked Serpent, Lev●… with a hook? yea how the least of that little stock of his Shee●… 〈◊〉 hear his voice, which the learned Scribes had not heard at a●…ime, though they pretended to great skill in searching the Scriptures, should draw him out? how, out of the mouths of Babes and sucklings he will perfect his own praise, and ordain strength against the Persecutors, to still the Enemy and the Avenger? Psal. 8. Although the Chief Priests and Scribes, Mat. 21. 15, 16. Luke. 19 39 were sore displeased at it, and would fain have had them been Rebuked, and Commanded to hold their Peace? how he will speak to the Drunkards of Epbraim, that, through the wine of their own wisedom, and through strong drink, are out of the way, even the Priest and the Prophet that are out of the way, through the strong drink of their own vain divinations, and Err in Vision, and stumble in judgement, how he will speak to them with stammering lips, and another tongue than they look for? And how the Word of the Lord out of the mouths of his weaned Children, shall be Precept upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little, and there a little, that they may go and fall backward, and be broken▪ and snared and taken? Isai. 28. How it seems good in his fight to hide the Glorious Mysteries of his Gospel and Kingdom, from the Wise and Prudent, while he reveals them unto Babes, Mat. 11. How Christ himself, and that Excellent Glory of his, which was the fullness of that Grace and Truth, that came and comes to his Saints in the Light by him (the shadow only of which Substantial Image of the Father, came by Moses, and is found among all that are Learned, no higher than the Letter) was hid under that mean outward appearance, and Occupation of the Carpenter, Mark 6. 3. And did any of the Rulers of the Pharisees believe in him, but only that People of whom they said, according as they also thought, they knew not the Law, and were accursed? how, by the foolishness of Preaching, sith in the Wisdom of God, the World by Wisdom knows not God, it pleased him to save them that believe? how he will save the Tents of judah, Rude Rustics, honest poor plainhearted Country men first, that the Glory of the house of David, and of the Inhabitants of jerusalem, Kings and Princes, chief Priests, Renowned Doctors, wise Counsellors, deep Studied Scholars, noble, rich, proud, self-conceited Citizens, and such like, may not magnify themselves against Judah? How, he makes foolish the Wisd●… of the Wise, and Prudent●…ow ●…ow he sends his Treasure which is the vessels●…hen ●…hen the Babylonish Trash of Abomination and filthiness, 〈◊〉 Whores Spiritual Fornications is exhibited in the golden Cup 〈◊〉 〈◊〉 her hand, Rev. 17. How he delights to provoke a Nation that ha●… ●…rovoked him to anger by their own inventions, to jealousy by a foolish Nation, and to weary them by a People that are not a People in their eyes, Deut. 32. 21. Rom. 10. 19 How he made use of Aquila a Tentmaker, and Priscilla his Wife, to take to them Apollo (than a more Eminent Preacher of Christ then any Parish Priest is in these days, though he knew him yet but as it were after the flesh) and to instruct him in the way of God more perfectly? And what if God, who (as to the substance of it) is Eternal, and unchangeable in his way, will go the same way now as ever he has done, and befool the Learned Grecian, the Scholastical Scribe, and disputer ●…f this world, by his foolishness, which is wiser than man, and by his weakness which is stronger than man, and put out the eyes of those men, that are so wise in their own eyes, and prudent in their own sight, as the whole Fraternity of the Clergy are, that seem to themselves as So●…s of Anack, whilst the Quakers are looked upon by them with disdain, as no other than mere Grasshoppers in their eyes, so that they shall call good evil, and evil good, put darkness for Light, and Light for darkness, bitter for sweet, and sweet for bitter? what if he 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 than was wont to be done of old? Is there any new thing thereby done under the Sun? Is it any more than 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 God's People glory in the Lord alone, and rejoice 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 ecclesiastics 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 Forest, even all that vast▪ wast Wilderness of External, T●…tionary Religion, that is sprung up out of the bottomless Pit of ●…er man's 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 Balance of the Sanstuary all that Subtlety, Policy, Prudential Piety, and Wisdom of Words, wherein the greatest Doctors and Dictator's, 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 God's Grace) to live without Sin, while there is any Being in the Body: So that however the Bishop Jeers at the Quakers Writings and Undertake, as some odd Way of Folly, dressed 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 Error, and to the vindicating of Truth, and (omitting the impertinencies of outward Ceremonies, which are not so much as accessary to Salvation) the necessary Points of Duty, and Morality; then all the Life-less Preachings of those Painted Sepulchers, which flourish their Sermons (as with Sweet Flowers, and fair Colours) with Phrases of junior 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 Chemical, in the Words of the Poet,  

Hoc ego opertum.  
Hoc ridere meum (tam nil) nulla tibi vendo Iliad.   
Bish. My design is not to ravel into all the petty Opinions, Enthusiastic raptures, and odd practices of the Q●…ers, nor will I severely perstringe them, etc.  
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 Jeered at by him under that old Scholastic scoffing term of Enthusiastic 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-mindedness (as the Scriptures require they should, Rom. 12.) in all plainness of speech, which most becomes the weighty matters of the Gospel to be discussed in, to confer with men of no evil 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 practices by wholesale, and in the Lump, as odd, heretical, and erroneous, which yet is the wont 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 pity 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 Wisdom and Understanding in things Humane, or Divine, tossed to and fro with every Wind of Doctrine, easily seduced with specious pretensions, 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 design Private, or Public, Foreign, or Domestic, God knows, some suspect jesuitick Arts to be amongst them.  
Answ. If these, and such like Contemptuous, Disdainful, and I●…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 less sav●…ry and seemly from him in sundry Respects: First, because these expressions, which savour of nothing less than such a thing, proceed from him under a Pious pretence of his great pity 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 Atheistical Carriage, to disdain the plainness of the way, which the Wisdom of God sees fit to hold forth the Gospel of Salvation in; witness his own words, than which we scarce need any other in most Cases against himself, in the 3d. page of his Epistle, where by way of Commendation of Robert Boyl, to whom he Dedicates his Book, for vindicating that homely stile, and mean way of speech, wherein the Spirit of God hath chosen to hold forth the holy Mysteries of the Gospel in the Scriptures, he speaks thus, Yourself lately Cleared the fountains of Divinity, in vindicating the Sacred, Yet unaffected Style of the Scriptures, against some men's profane and Atheistical Cavils, who are so ●…ittily wicked, as to disdain, even Salvation itself in that plain, but sure way, which the Wisdom of God sees fittest for humane Capacities, whereas few I believe of those curious Gallants, would be so foolishly morose, as to Refuse a fair Estate, which were settled upon them in the ordinary Legal way of deeds, because it is not conveyed to them in such oratorious Harangues, and flourishes of Speech as they most fancy: Exore tuo, etc.  
Who would think the man that Writes these words in reproof, and condemnation against such as despise God's speakings forth of Truth, through the stammering lips of such as are (as to secular Sciences) unlearned, and ignorant (as Peter and john were, Act. 4.) and Rude in speech (as Paul confesses he was) though not in knowledge, 2 Cor. and in such a Rustical way of Clownish demeanour, wherein Amos the Herdsman, in an age, place and presence so promising as the King's Chapel, obiruded and opposed the Rudeness, and Silliness of his Crude fancy (as it seemed to Amaziah the Priest) against the Prudence, justice, and Piety of the Church and Kingdom; We say, who would think that he who condemns it as profane, Atheistical Cavillation in others, to slight the lowness of those earthen vessels whom God chooses, by word or writing, to bear his Name to the Nations; should so far forget himself, as in the self same Book, to fly out so far as the Bishop does, into the self same fault of scorning of good men, under colour of pitying them, for their low parts, and small capacities, and so fall of himself into the self same condemnation? So let every tongue that riseth up in Judgement against thine Israel, O God, and every lip that is opened to speak proud things, Proudly, Contemptuously, and disdainfully against the Righteous, and despiseth not men but Thee, who to the poorest and meanest of men hast given thy holy Spirit, be left of thee (till it learn to know how desperate it is to despise thy day of small things) to be Cut off, and Confuted, Contradicted, and Condemned of itself.  
Howbeit, saving all this Bishop's high deifying of themselves (as he doth implicitly whilst he defies the Quakers as persons unlearned, unstab●…e, never coming to any solid knowledge of Truth, or any great improvements in Christian gifts, of low parts, and small capacities, as to any point of true wisdom or understanding in things humane or divine, tossed to and fro with every wind of Doctrine, easily seduced with specious pretensions, etc.) We do not see any such solidity of knowledge in the saving Truth among the deepest of men called Divines, but rather that they are deeply lost from it in the thick woods of their own thoughts, Forefathers Traditions, and certain outside bodily exercises, and beggarly Rudiments (as Paul calls them) about which they busy themselves, feeding only on the Theory of the things of God, which yet they have but a slender, superficial sight of, on the mere rind or shell of the Letter, and gnawing the Bone of the bare words, never coming at the Kernel, Marrow, or inward Substance, nor witnessing the Power of God opperating to the bringing forth, and perfecting of his Image in themselves; When as (in Aperto & facili posita est salus) the Salvation of God, which is of the Soul from its sins, lies in a little compass, and is seen and found in an easy, plain, honest-hearted attendance to the teachings of God's Grace nigh in the heart, and not so much in an Ability of disputing and Preaching over this or that particular unprofitable point, and imp●…rtinent Proposition: Neither do we discern such an eminent improvement among them in Christian gifts, of either preaching (without Notes) or Praying (without Book) with the help of which, men of very low Parts, and mean Capacities (as to any point of true Wisdom or understanding in things Humane or Divine (if they have but Ability enough to steal good words from their Neighbours, or to compose the Godly sentences, and formal supplications of others, into the Accustomed order, and to Read them over when they have done, and can al●…o be so far befriended, as to procure a Parchment for it) may serve to make sufficient Pastors for Country Parishes, though perhaps they be scarce able so much as to Read the Scripture, in both those Original Languages, wherein it was given forth, if that were the Learning so absolutely necessary, as our Clergy (so called) to the utter unministring thereby of most Ministers of their own making, do solemnly assert it is: And as to the kind of Learning, which is ●…o necessary, that no man can be a Gospel Minister without it, which Ignorant and unlearned Peter (as the Priests truly enough as to any University improvement accounted him, Act. 4.) said such as wanted were unstable, and wrested the Scriptures to their own Ruin, (viz.) the infallible guidance of the infallible Spirit of God, who hath no fallible Spirit, nor any fallible guidance of his Church by that infallible Spirit, that we know of▪ which spirit the Quakers confess with Paul, that if they have not, they are none of Christ's: This our modern Divines, and Scripture searching Scribes, are so far from being skilled in, that as they deny, and do not so much as pretend to it themselves, so they little less than damn the Quakers as Heriticks, for pretending to it: Neither do we see so much Stability and Steadfastness to their Principles among the Priests, as may justify them in their judging of the Quakers as unstable People, tossed to and fro with every wind of Doctrine, easily seduced, etc.  
For whereas the generality of the national Priesthood have been easily drawn aside with the specious Pretensions, and strange Notions of Self-preservation, Provision for their Families, escaping Imprisonments, possibility of Preferments, and such like fleshly Dreams, worldly Raptures, and earthly Ethusiasms, presented to them upon condition of their closing with the rare Novelties, that are countenanced under every new Catastrophe that comes into their native Countries, to turn to and fro like a Reed shaken with the wind, and leaning along with the Tide, which way ere the one blows, and the other runs, and to yield forth and back, to this and that and t'other Form of imposed Worship, rather than be plucked up from the fruitful Soil of their Ecclesiastical Patrimonies wherein they have taken Root, unstable as Water, conforming itself to the round or square Figure of all Vessels it is respectively put into; yet the Quakers could never yet be seduced back again, nor ever will be, from that true Primitive Doctrine, and Principle of the Light of jesus, 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 wont Ironical Terms of Raptures and Enthusiasms, by which what he intends God knows, but if thereby he quips at the Quakers Petty Opinions, and odd Practices (as he speaks above) of blindly Censuring, boldly Dictating in their abrupt, and obscure Way, their good Words and godly Phrases, b●…bbling forth many specious Notions, short-lived Conceptions, obtruding their Rudeness, Silliness, and crude Fancies in an Ag●… 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 straitened 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 palb●…bly declared to them of these last Days 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 fullness 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 erected after the long treading down of the holy City and true Worship, by the Nations that have got into the outer Court, (viz.) the mere 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 Handmaids, 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 prophesy, and grand Gamaliels, and great High Priests that have passed for Prophets, shall cover their Lips, because they have no answer of God, and either Learn or m●…urn in silence, while (Doctorem et Dictraorem induit ●…xor) not only young and mean Men (as Timothy and Titus) shall be old in sober-mindedness, Examples of Gravity, Patterns of Purity, honourable for their Honesty, regenerated into Primitive Innocency, Grace and Glory, Beautiful for Holiness, Eminent in Righteousness, Fathers for Experience of God's 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 Chemical Divinity, that God is declaring forth the mysteries of his Kingdom by) to be no better than mere Can●…ens, Babblers, and bubblers forth of such fine Fancies, and short lived Conceptions from an empty airy Brain, as cannot endure the firm touch or breath of any serious judgement.  
Finally, as to that Insinuation, and suspicion of jesuitick Acts to be among the Quakers, in order to some design, but whether public or private, foreign or domestic, God knows; 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 Misrepresenters: We say, God knows we have no other design 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 supreme (de jure) to exercise such a superintendency and supreamacy (de facto) as to suppress as well the Quakers, as all others called Christians, but itself, than the Lord hath not spoken at all by us: Mean while this is the joy and Rejoicing 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 jealousy) to conspire with any crafty Loiolists, or to bear an implacable Hatred to the Church of England; the worst evil that we do (as 'tis the best good in Love we can wish to which is that it might once arise purely out of that grand Apostasy into the hundreds of pithless Forms of it, up into the Life and Power of Truth itself, 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 publicly (as he does in his Book) to be so much afraid of such a mean company of silly Fools, or to suspect jesuitick Acts among such senseless Simpletons, un-catechized Ignoramus's, such home spun, plain-bred, unpolished Mannered, Petulant, Incapacious, shallow Brained, Easie, Unwary, Blind People, as he counts the Quakers, seeing jesuits are known and owned to be Rabbis of no small Renown for Parts and Policy, 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'll 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 Unlearned and Unstable, of such Rudeness, Silliness, and Crudity of Fancy, and possibly of no evil Minds, People that have neither Wealth nor Wit to Agita●…e with, be such Deep, Dreadful Agitaters of such grand jesuitick Arts and Designs, as the Undermining of the Peace of Kingdoms; Herein the Bishop must quit the Quakers of one or other, or of both these his false charges, if he will quit himself as a man of Reason, and Understanding: Either let him say we are Crude, Foolish, Silly, Ignorant, Abrupt, Unlearned, Plain, Unpolisht, Unwary, and so no Jesuits; or else falsely as he does, that we smell of jesuits, and so are no such Nonsensical Novices as he holds us out to be; for his matter is no better than Untempered Mortar here, and let him Dawbney which way he will to make it good, and to stand sound, yet will it hang together as well, but no better than Butter and an hot Oven.  
Bish. As for the Bishop's next squeamish Piece of Delineation of the Quakers, which he makes the second ground of his Pity towards them, viz. In that they are a Sect lately bred as Vermin out of the putrid Matter, and Corruptions of former Times, out of that Spawn and Filth which other Factions cast forth to the Deformity and Confusion of all things, and had their Beginning from the very Rabble and Dregs of Unchatechized, Undiciplined, Ungovern'd People in England, had their Original, and Extraction out of that Squalor, Mud, and Fedity of Times, which destroyed all Fear of God, etc.  
Answ. This is such a deformed mess of mere medley and confusion, such a pitriful piece of putrid matter, Spawn, Filth, Squalor, Mudd, Fedity, Foul, and False Aspersion, as we have no mind to Ravel into, if we should, how easy were it for us to convict it not only First of much falsehood; for our first Original, and beginning, is not (as is showed above) from so low and loathsome a Dunghill, and Dungeon of dirt and darkness as that rabble, and dregs of People, of which he says we were hatched, (if we were of that world, that world would love her own, but because we are not of that sort of men, but chosen out from among them, therefore that rabble, and dregs of People hate us,) but we are a People born of God from above, of the Immortal Seed of his Word, and Spirit, who hath begotten us back to himself, from the Devil's Image, which once we bore with others, that are still in the Degeneration; not by an Equivocal Generation, but a true Regeneration, and renewing of his holy Spirit; and our beginning is from him who is the beginning and ●…nd of all things; but secondly of much 〈◊〉 also, while he makes all that loathsomeness which in his Christian Charity, and little Love he Loads us withal, a ground of his pure pity to the Quakers, for howbeit it manifested the falsehood and wickedness of their Adversaries plain enough, when the Apostl●…s were despised, reviled, and defamed by them, and made as the filth of the world, and the s●…um and offscouring of all things; yet it would have savoured of Hypocrisy, De●…it, and Dissimulation in the abstract, should they have pretended to have rendered them thus vile to men, in pity to them; so it's bad enough in the Bishop to bespatter Gods holy People, but deceit of a deeper die, and guile in grain, to pretend in all this he acts in Pity to them; yet behold all this last most putrid part of his Discourse against the Quakers (as mulier formosa superne desinit in turpem pisc●…) fronts itself under the fair Face, specious Form, and pre●…ence of Pity, of which pretended Pity of the Bishop to Quakers his last pretended ground is as followeth.  
Bish. Lastly, I pity them, because to me 'tis no wonder if they were soared from all Swearing by the frequent forfeited Oaths, and repeated Perjuries of those times, in which the cruel, ambitious, and disorderly Spirits of some men, like the Demonaicks in the Gospel, broke all Bonds of lawful Oaths, by which they were bound to God and the King, daily imposing the Superfoetations of new and illegal Oaths, monstrous Vows, factious Covenants, desperate Engagements, and damnable Abjurations. Poor men, the Quakers as well as others, had cause to fear, lest if they took an Oath to day, they should to morrow be forced to renounce and abjure it; yea, to renounce, and abjure the undoubted Rights of others, to attest even by oath, the Usurpation of those as lawful, which were most Diametrically contrary to the Laws of God and Man. This great Temptation, under which the Quakers then lived, makes me have much Compassion for them, it being not only easy, and obvious, but venial, and almost commendable for them to be carried to an utter aversation from all swearing whatsoever, when they saw such desperate abuse, and breaking of public, and solemn Oaths, in those dismal Days.  
Answ. We muse why the Bishop does not as well pity the Quakers, if they be scared from all Swearing, by the frequent, prop●…am, and repeated Prodigious Swearing of these times, in which all places are full of Vomit, so that there's no place clean, in which the c●…el, ●…alitious, and disorderly Spirits of many men, like the Demo●… in the Gospel, break all bonds of those good and wholsomes Laws against unlawful Oaths, from which they are bound (but that they obey not) by the express Prohibitions both of God, and of the King; not only frequently imposing o'er and o'er again a Superfluity of that Oath of Allegiance, which according to the Law of man by which it is pretended to be imposed, is as Illegally Imposed upon the Quakers, in Reference to whom it was never made, as it is Universally omitted, and neglected to be imposed on Popish Recusants (palpably known so to be) in Reference to whom only, and not for the other, the said Oath was at first instituted and appointed; But also daily using on all occasions, and for the most part without any occasion the Supersoesations of new invented, Monstrous, Desperate, and Damnable kinds of Oaths, jurations, Cursings, and Execrations.  
Poor-men, the Quakers as well as others, have cause to fear, Lest if they take the Oath of Allegiance before some Magistrates in one place, for fear of men, to day, they shall be forced, before other Magistrates to reiterate it to Morrow in another, since, though men can prove they have ●…worn it oft heretofore, (as some Quakers can) and once taking it is as much as by Law, can be required of one man, 
* As the judges said in the Case of John Crook, on the Bench in the Old Bailie, 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.  yet it shall be required of them again anew, as oft as any Magistrate out of malice hath a mind (as a snare) to make tender thereof unto them; And so they must come under the guilt of vain, needness, common and frequent Swearing: and so not only encourage men by their example to Swear more Consaiently in Courts, where they both Swear and for swear themselves already, but strengthen the hands of those thousands of wicked, Profane Swearers, that they cannot return from that course of wickedness, which is Diamerrically contrary to the Laws of God and man. This great 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 only easy and obvious, but Venial and Commendable, for them to be carried to an utter aversation from all Swearing whatsoever; when they see among men not only such desperate abuses of themselves, in vain needlessly multiplying of public and solemn Oaths: But also in their daily multiplying every where, as many abo●…inable Oaths, almost, as other Words, in these dismal Days.  
But Alas, his pious 〈◊〉 to Pity, being but pitiful speers of the Quakers, ●…ather than 〈◊〉 Expressions of any such real Pity 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 Pity 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 Exprobration upon us, so (as far almost as 'tis possible ●…hao 〈◊〉 in uni●… 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 praise●… them, pag. 10. for Choosing rather to Suffer than to Sin against their Consciences, and so against God the more s●…ame it is sor himself the while, and for those whom he spurs on by othersome (for all his seeming shows of bridling them by some) expressions of his Book, to a forcing 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 i●… 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 says 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 itself forth to the Instances of every particular circumstance or Ceremony, which private Prudence, or public 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 Tried, Regula et regulatum mesura et mesuratum debent esse adaequata: But the Scripture according to the Bishop is not adequate to all things to be tried, stretches not out itself to every Circumstance or Ceremony (and so not to direct in Swearing which is a Ceremony) but the private Prudence, and public 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 jealousy 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 judgement 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 fe●…r of an Oath, that out of a jealousy 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'er 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 twine of the Bishop's Book, whereby (not unlike to Leviathan that crooked Serpent) i●… sometimes shrinks itself (as it were) out of the figh●… 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 advantageous laying out of itself at length, to a deeper and stronger stinging of those whom (as a Friend to them) it pretend●… to have most to do with, as if it would wash its hands from having aught to do with any rigorous, sharp and severe ways against different persuasions, 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, undisciplined, ungoverned, rude, unlearned, impollished, 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 his consent to a Bill for that purpose, and concurrence of, his Book can contribute thereunto) as undeservedly, as 'tis undesired by thousands of sober people that are not of them, to be sold as a prey to the Rabble and Dregs of people, to be destroyed; We come now (omitting several things for brevity sake, which otherwise we might make some useful observations of, ●…bout his further pity to us, praises of us, and other pro●…ix and previous passages) to the Point itself propounded by him to be proved, and to an examination of that little part of the Book, wherein its Author (having pretended before to act the part of a Benefactor) interposeth himself on behalf of the Bishops (whose Piety and Charity so far as to their joint suffrages and consent with him in his Work, he presuming of pag. 3. We may presume it is all their sense, and the sum of what may be expected to be said by the whole Body of the Bishops in that point) by his own privat●… and single hand, to act the part (as to the lawfulness of Swearing) of a Convincer, or infallible Instructor to the Quakers.  
And having already razed his Outworks, and subdued his Suburbs, passing at present through the Gates, which are as large, as of little force to afford any aid or assistance to the City they lead to; We enter upon the City itself, and come directly to a brief, honest, pla●…n Animadversion of what the Bishop utters upon that Subject, and of the utmost which he urges in proof of the la●…fulness of Swearing: Which part of whose Discourse in that point, howbeit (consideratis considerandis) it looks big, and bears a direful Frontispiece enough, at first sight, to fright all feeble-minded folk into the Faith and sudden following of all that for truth, which is therein attested, being a Birth brought forth by no less than an applauded Doctor, and much admired Bishop, backed also by no less now than a Law, that Subpoena's any that shall in any wise appear against it, under the Patronage of which Law the Controversy between him and the Quakers is by the Bishop himself as boldly determined against them, as disputed; yet, how formidable a face soever it seems to have amongst mere Formalists, who (their Faith standing not purely in the Power of God, but in the Wisdom of g●…eat men, whose persons, wonds and works (tam nil) they have in admiration because of outward advantage) are easily frowned or flattered into at least a seeming to see strength, truth and reason there where in truth they see none, it hath (as brief as it is) more Bulk than Bulwark in it, to bear the brunt of those Discourses to the contrary (had he been minded to have answered them) whereby the Quakers in their Books extant against swearing, before his own was extant for it, may be truly said by way of Praeoccupation, or Anticipation, to have confuted the Bishop's Book, and enervated the strongest of his Arguments before he uttered them; and such as are under the Power and Teachings of him, who is the Truth itself, and cannot dote upon any Ipse dixit, so as implicitly jurare in ipsius sententiam, to take Truth more upon trust, than trial from naked talk or conjectural Discourses, that discuss things at uncertainty, and can pretend no higher than probability, but neither to any plain ●…tunal, or truly Scientifical demonstration, cannot but be●…old (though parturiunt montes) how little or nothing at all of weight (comparatively to what was by some, and well might by all be expected, when 'twas noised that the Mountains were in travel, and about to bring forth somewhat that way) is indeed brought forth to so weighty and mighty a purpose as his Book pretends to, viz. the proof of the lawfulness of Swearing in judicial proceedings, in answer to the scruples of the Quakers, of whom there are many thousands (besides the many thousands that are not of them, yet assenting herein with them) that are upon more sufficient grounds than the Bishop's slender reasonings against them can remove, well satisfied how contrary it is to Christ's command, and far short of that Evangelical Perfection, which his Gospel calls to, for his Disciples to Swear at all, not only in trivials, in usual Discourses, but also in judicial proceedings.  
In order to a manifestation of it, how meanly he manages the matter towards that, which is the main end of his undertaking, we shall first take notice of what was (by right) the whole of the Bishop's business (since he hath taken the Transaction of that affair upon him) as in reference to the Quakers in all the several particulars of it. 2. How weakly and imperfectly he hath answered it, not in some only but even in every one of those said several particular●…, under the consideration of which (as of so many particular heads to which it is all respect vely reducible) we shall find occasion, one where or other, to take cognizance of the whole train of the Bishop's talk, so ●…ar as it seems to be of any true tendency to the point in question.  
As then to the main ●…uestion itself, the proof of which in the affirmative, to the satisfaction of the Quakers in all the particulars wherein they except against it, and that so, as either to convince them, or else to convict them as justly deserving to suffer the severity of the late Act for the requiring of it, as wilful and obstinate offenders, if not so convinced thereof, as pract●…vally to submit to it.  
First, It is not whether profane or trivial Swearing,  
2dly, Nor whether Swearing by any Creature (as such) not relating by it, and through it unto God be lawful or no? for these the Bishop confesses for himself and his Brethren, p. 14. they all agree with the Quakers to be unlawful.  
Nor 3dly, Whether an Oath by any creature as in relation to, depend●…g on, & derived from God be lawful? For howbeit the Bishop would ●…ain (if 'twere possible) find out such a far fetched sense, and screw the Quakers into a closing with him in his con●…ectural conceit, p. 27, 28. 29 30. (which conceit of his i●… indeed the very Basis which the weight of his whole discourse so leans upon, that if it prove a misconceit (as sure enough it will do) his Cornerstone fails, and his whole Castle, which he build●… in the Air upon it, comes down to the ground) viz. That the jews either upon a seeming to themselves to have some Divine Indulgence and connivance, or temporary Disponsation heretofore granted them for it, or by the hardness of their own hearts, or the customary depravedness of those times and, manners, presuming to take to themselves such a Dispensation, and to indulge themselves in that kind of Creature-swearing, as a thing then lawful; and that that was the sort of swearing which Christ and James both do aim at in their Prohibitions of Swearing, which fancy we shall show the ●…rivolously of by and by; yet the Bishop agrees fully with us in this however, and whatever the jews than thought of them, that those irregular forms of Oaths, as he terms them, both were then (saving the jews conceit to the contrary) as well as they are at this day unlawful:  
Nor 4 hly, is the question whether such Oaths by any Creature being once rashly taken, be obliging to performance in a lawful matter or no? For howbeit the Bishop says, that all agree they bind, that in this case Q●…od fieri non debuit factum valet, and that like Bastards they should not have been begot, but must be kept, and th●…e the jews though they ought not so to have sworn, yet having so sworn, were obliged thereby, and were not excused from perjury in non-performance; Which saying of the Bishop that all agree to this, confutes that saying of the same Bishop, wherein he confesses, p. 29, 30. (quoting that of August. in proof of it) 
* 
P. 29. ●…urabant ●…udaei per Creaturas obvias; nec se istis teneri credebant, etc.  
Et 30. Non putabant Iud●…i se teneri jure ju●…do si per ista jurassent, nec redden▪ dum Domino tale Iuram●…ntum   That all the jews disagreed from this, and fancied such Oaths were not binding vyon their souls either as to truth or right; yet that is neither here nor there to the Question.  
Nor is the Question (as it lies in its full latitude between the Bishop and the Quakers) to be coop●…d ●…p into this narrow Room, as the Bishop says it will come into▪ p. 24, 25. viz. Whether those words of Christ and the Apostle, Mat. ●…, I●… 5 d●… ●…terly f●…bid all Swearing in any case whatsoever, to all Christians; so that by the Law of Christ it is a sin to swear, as in privates, so in public Transactions or Courts of judicature, etc. The Cishop states the question too straight, while he ties it up to the interpretation of those two Texts only; for though it must needs be granted that the whole stress of the Controversy stands so strictly upon the right or wrong understanding and rendition of those Scriptures, that they are very well worthy to have the preheminin●…e, as to the final determination of the point; and we are willing to refer it wholly thither▪ and to stand or fall in our Conflict, by a candid, sober, clear, Christian, unprejudicate, impartial Animadversion of those Texts, with the several circumstances attending them, and as they stand in relation to their Contexts and other Scriptures, (and very well we may, seeing the Bishop himself gives ground to us so far, as to confess, p. 20. that we have of them two such notable Texts in our way, which see●… to stand as the Angel of the Lord against Balaam, with a Sword in their hand, to stop the way of any Swearing whatsoever; All agreeing that the words are a Divine and strict prohibition against the sin of Swearing; and therefore the fears and scruples of the Quakers in point of Swearing, are not to be wholly despised, but in all Charity the words ought to be cleared, and their scruples removed) yet whereas the Bishop says p. 25. that the Quakers do not argue any thing further by way of rational deduction, moral grounds, or Religious Principles, either from the nature of an Oath, or consent of other Scriptures, or from the Divine Attributes, or glory; but barely insist upon the words, and urge the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Letter as an absolute or universal Negative; We do him, to wit, that as We own and know indeed the Words to be an absolute universal Negative, without any limitation or dispensation, so We are not under such an absolute limitation of ourselves to the bare Letter of those two Texts, but that if any thing of a rational Consideration be offered, whereby to divert us from ou●… sense of them▪ or ou●… judgement in that case of Swearing▪ We are ready to receive it, or to return our reasons why We cannot; And as our Books already extant are not without much of rational deduction, both from those Texts, and other Topics, so We may find somewhat more to offer, than our sense on those two Scriptures.  
And thereupon We propound the Q●…stion somewhat larger than it stands stated in the Bishop's Book, that he may have the more Field-room against us; it he can find aught of solid Reason, wherewith to fight us.  
6. The question then i●… (the other, as he states it, not excluded, but included) Whether it be lawful for Christians to impose Swearing under penalties, o●… to swear either by God himself, or any Creature in any case whatsoever, in private or in public Transactions, or any Courts of judicature, be the matter of the Oath ever so just and true, and the manner or form of it (as ordained by man) ever so solemn, and the Authority (Humane) requiring them, ever so lawful in civil respects, any thing in those two Texts, or any thing any otherwise whatsoever to the contrary notwithstanding. This the Bishop affirms on behalf of his own Conscience, and the consentient sense of this Church and Kingdom, yea of all Christian and Reformed Churches of any renown, that the use of Swearing in judicial Proceedings is lawful for Christians, and that Christ's words are to be understood with such a limited sense, and strict interpretation, as not to forbid the use of Swearing in a Religious and lawful way 
* We 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 tha●… what we deny, and no other than what we may yield to▪ and do our Cause no harm; for who deni●…s but that swearing in a lawful way ●… lawful, and not forbidden by Christ; but that any swearing is lawful, is the Question, which he would said beg, before we see cause to give it him.   
On the other side professing, that we are led thereto no otherwise then by the Conscience of that obedience we owe to Christ▪ We have denied that either imposing Oaths under penalties, or that Swearing even in Iudicial●… Proceedings i●… lawful for Christ's Disciples, and that absolutely and universally Christ's Will is declared to the contrary to all his Disciples in those two Scriptures.  
This being the question, the negative part of which is held by the Quakers, it was the Ministerial duty of the Bishops, who are sound in the affirmative, very suitable to their Profession and Paternal Compassion (by Bish. Gaudens own confession, p. 2, 3. in his motion to the House ●…or some respite, till it were discharged) in order to the Quakers Information, and such sufficient Instruction as might answer their Arguments, remove their difficulties, 〈◊〉 their C●…sciences, and either bring them into a cheerful obedience in that particular, or else leave them without excuse before God and man, so as to justify the truth of the Law against the Quaker, Error, and render them justly suffering the severity of it for obstinate offending, We say it was the Bishop's duty in prosecution of the e●…s aforesaid, either per se, or per alios, before their assenting to the Edition of the Law against us (at least of B. Gauden himself, whose own motion and confession that was) to have discharged it in every one of these subsequent particulars.  

1. He ought to have performed that business of instruction, in order to the Quakers Information concerning the lawfulness of imposing under penalty, as well as of taking Oaths in Courts of judicature.  
2. Of both these in such wise and manner, cases and places as they are at this day in England imposed and taken.  
3. Now in the days of the Gospel since the ending or fulfilling of the Law in Christ.  
4. Among true Saints, Christians, Christ's own Disciples, or in his true Church.  
5. By way of proof, and not by mere affirmation only, or bare position.  
6. This proof not by way of mere probable Argumentation only, but by way of plain Scriptural evidence, and Scientifical demonstration, that is able to give an infallible eviction.  
7. This Scriptural demonstration from the Scriptures of the New Testament, not of the old only.  
8. Any thing in any Books put out out by the Quakers, or in those two Texts Matth. 5 jam. 5. to the contrary notwithstanding.  
9 Such as must succeed so as effectually to produce its immediate end, viz removing all difficulties, such clear conviction and infallible satisfaction to their Consciences, as actually leaves them without any doubt, cloud or exception in themselves against the truth of the thing imposed, and to be practised.  
10. Or else in case of non-conviction, or of non-submission against conviction, after the Bishop's so full and effectual endeavo●… of their information, denominate them undoubtedly such wilful resisters, and obstinate offenders against the Law, as fall, and that so 〈◊〉 〈◊〉 the severe penalties thereof, as to he left in their sufferings without Plea for themselves, and without any just Excuse before God and Man.   
These being the particulars of the Bishop's professed Work, it remains now that we only take some account of the residue of his Book, how accordingly he hath accomplished it, which if it appear to right reason that he hath, God forbid that we should wilfully deprive ourselves of that Religious Liberty is left us, and obstinately refuse that which is not only lawful for Christians to use, but (as the case stands) prudentially necessary, 〈◊〉 the expedienc●… of our Lives, outward Liberties, Estates, gond 〈◊〉 and enjoyments; but if otherwise it be so that our Bow, like Ioseph's, at least abides in the same strength it did before, however the Arch-Archers of all have shot sorely at us, to the wounding of our reputation among such as are apt to be more ●…way'd by the Bishop's proofless positions, than by the Quakers evident demonstrations, and that our Testimony heretofore given, stands extant in the for●…●…d ●…d vigour as before, then (what ever others do, and what ever the contrary cost us) God forbid that we should turn aside from following the Lord, so, as to lead Truth and Reason captive after men's 〈◊〉 conjectures and conceits, and not suffer violence quietly, without violent resistance, under the Laws of men, rather than do that which the Bishop says p. 10, 11. no man may do, i. e. act contrary to those dictates we judge, or but suppose to be Gods, and sin formally and maliciously against but appearing principles of Truth, and so wilfully rebel against the Truth, or but supposed Will of God, whose ●…ly Will shining on the soul in Reason or Religion, seeming or real, is indeed the present Rule of Conscience, which binds so far a●… it represents (though in a false glass, and though it err, as to the truth of the Rule) and so violate both our own Consciences, and his Commands, to whom we Christians owe the highest love, Loyalty and obedience.  
First then as to the lawfulness of imposition of public Oaths under penalties in judicial Proceedings, he professes its fit, p. 2. we should be informed thereof (before we suffer as offenders) by the Law of God as well as Man: But we profess we cannot find throughout his Book any proof at all for imposing Oaths under penalties, unless he should count upon his instancing in Abraham, jacob, joshua, David and others, requiring or desiring an Oath of 〈◊〉 they entrusted, but not under penalties, which is not demonstrative neither, being drawn but (ab exemplo) from the example of 〈◊〉▪ and that under the Law too, whose practice in many things, or indeed in any thing (though they were good men) is not our Rule, but God's own Precept under the Gospel, whose permission of sundry things then, is no commission●…or ●…or the doing of the same things now; whereupon if there were any ground from which to prove it lawful for Christians now to swear in some cases with a good Conscience, that's far from justifying it as lawful in Christians by penalties to force other Christians to swear against their Consciences in Courts of judicature; so that therein he hath done his work but by the halves.  
2. As for that kind, form or manner of penal imposing, and taking Oaths in such cases and places as 'tis now used in, and so strictly pleaded for by our English Professors, there's not one inch o●… evidence about the warrantableness of that, although it's not only possible, but exceeding probable, that thousands of people (if they were well satisfied as to the thing, in some form or other of it, which the Powers, Priests and People of this Nation call Swearing, though the Qu. do not so call it) who can never with good Conscience to God, conform to those many cumbersome, customary, superfl●…ous, fiddling formalities of handling, fingering, kissing of a Book, with so help me God, and the Contents of this Book, and suck like, by which mere ceremonious, accidental, odd, petty practices, postures and gestures, as by the substantial and essential form thereof, they (at least) must be supposed to define an Oath, who confine men so to them, as that they will punish them as not swearing to their satisfaction (though offering that which is ten times more Evangelical and Substantial, as I call God to record upon my soul; or I speak as in the presence, or in the sight of God; or I speak truth before God, and lie not, my Conscience bearing me witness d●… in the sight of God; or God is my Witness, or some such solemn form of Words as may be suggested to the person at the time of his Attestation) unless the other adventitious, inventious forms aforesaid, of touching, or talking by road after some Clerk or Cryer, be conformed to; yea, which makes the matter the more (either renownedly or ridiculously) remarkable on the part of those Rabbis, by whose Opinions some subordinate Rulers are in this point irregularly ruled, though they almost in all their Boo●… tell us, that an Oath is no more than a calling God to witness, as a special honour, or appeal to him 
* 
So the Bish p. 35. 36 All the Nations have used some form of swearing by their respective Dei●…ies, as a special honour and appeal to their Sovereignty, 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.  ; yet if we (who do not count it swearing by God, to call God to witness, any more than it is swearing by a man, to call a man to witness, unless there be such a form of speech used, as to say, By God, and then that's an Oath, whether by God, by man, or by any other creature, as by Heaven, by Earth, etc.) if we say, God is my Witness, I speak before God, I appeal to God, I call God to record, or such like (not stinting nor limiting ourselves syllabically to those very monosyllables only▪ of Yea, Yea, Nay, Nay; which words the Bishop says p. 31. (but on his own head, or by hear say only, for it's not so) the Quakers so much affect to use, as if they would fancy themselves literally or verbally tied to these monosyllables, and those to be repeated in all their assertions or prom●…ses, nor scrupling to use such Paraphrases or Enlargements of speech as the matter, or the party's understanding or diffidence may require) unless there be a punctual observation of well-nigh every tittle of those other trifling impertinencies, we are not excused, ●… swearing, but punished, as not swearing satisfactorily to them, even by them, who yet tell us that to say, I call God to witness, or such a thing, is Swearing; Which is enough to make any sober men think that the Acts for imposing and taking of Oaths (though perhaps not so intended to be by such as made them, are yet (being once m●…de) made use of sometimes by many of those that pretend to execute them on the Quakers, more as an Engine to ●…nsnare and entra●… such innocent, honest and tenderhearted p●…rsons, as envious-minded men have a mind to be avenged on, than out of any such honest and good intents, as either to secure the King, or remove the obstructions from judicial Proceedings, which, for aught we ye●… s●…e, might go on better than they do without that needless use of 〈◊〉▪ unless there were care taken by those that requir●… Oaths, to 〈◊〉 less Profane Swearing than there is, notwithstanding all the good Acts and Proclamations that are out against it; since the Bishop himself confesses with us at large the utter uselessness of Oaths▪ whilst he intimates, that honest men's Oaths are as needless, as wicked 〈◊〉 Oaths are creditless; And we would that all should take notice how he little less than gives us the whole Cause thereby, while he ●…yes concerning the Testimony of good men, or true Primitive Christians, thus, p. 23. 
* Bishop Gauden himself confessing the needlesness of swearing among Christians.  Possibly as Christians (truly such) we should need no Swearing in public or private. And p. 41. In private conversation (primitive) Christians were then esteemed so strict, exact and cautious of their words in asserting or promising 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. 

Iust. Mart. Assert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  
juris jurandi fidem nec promittas nec exigas▪ Fi●…icus ad Lollianums Flamini Diali jurare nesas. Plu●…. Ea esto probitate ut nec Iurato tibi credant.   If they urged them further to any Oath for matter or manner, or Authority unlawful, they repeated this as the only satisfaction they could give, there needed no more than the veracity of their bare record: They thought it not lawful for them in such cases to swear, being in this case Emulators of the Esseni among the Jews, of whom Josephus tells us, that their word was as sure as an Oath; and that they avoided not only all forswearing, but all swearing, as that which brought their fidelity in question, and lessened the Reputation of their sect.  
Thus Christians, that they might not come short of the Esseni among the Jews, who would not swear but in judicature, or of any men in this pious severity, especially▪ in abstaining from all unlawful swearing, did keep themselves from all kind of swearing, especially Heathenish and Idolatrous, their Profession and Reputation being Test enough to their words. Nor did they think any men under Heaven were so worthy as Christians, to make good some of the ancient and sober: Heathens dictates 
* See how all along the Clergy cr●…ep their necks out of the collar; for if this be by the Bishop propounded as a patter●… (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 ●…onfest, above that the Dissenter●… and 〈◊〉 may be as ●…incere as the Im●…oser) to refuse an Oath when they impose it. For so P. 43 also, the Bishop ●…ays, when other Christians did in publik●… swear, required by Authority, yet the Bishops of the Church were not put to swear. Basilius a Bishop, pleaded his privilege, when in the Council of▪ Calced●…n●…e ●…e was required to ●…ive O●…th, the sanctity of his life, and ●…onor of his 〈◊〉 being assurance ●…ufficient for his truth. But whether the Bishop by citing this. pleads the p●…iviledge of the 〈◊〉 Spi●…itual (so called) above the Lords. Temporal, or no, I know not: However ●…il ultra quae●… Plebe●…us▪  in this kind, ●…oh as were that of Menander, so 〈◊〉 〈◊〉 evil swearing, as not to swear in things just and true: And that of Solon, A good man should have that credit, that no man should believe him any more for his swearing, it being some diminution to his Reputation to be put to swear, or to need an Oath to gain credit. Diogenes Lacrt. tells ●…, that the Athenians would not suffer Xenocrate●…, a man of great integrity 〈◊〉 honour, to take an Oath at the 〈◊〉, as a thing unworthy of his Reputation. Nor did the Romans exact Oaths of their Chief Priests, Indignum credentes viro tantae Sanctimoniae sine J●…ramento non credere.  
Hence we find some of the ancient Fathers, as Origen, Chrysostom, Theophilact, O●…cumenius, Hillary, Athanasius, St. J●…rom, Theodoret, Lactantius, and others frequently inveighing, without any Limitation or Re●…erve against Christians swearing as to private conversation: St. Basil commends Clymas a famous Greek, that he rather suffered a Mulct of three Talents, than he would save it by swearing, to the loss of his Honour▪ which he thought caution sufficient for his honesty.  
And as concerning the testimony of wicked men, and p●…ophane Swe●…rers, the Bishop says thus, p. 17. the sin of profane, easy, trivial, familiar, inconsiderate swearing, for which the Land mourns, 〈◊〉. 23. 10. disposeth men, as St. A●…yar ●…yar, to any man that swears never so solemnly, and in Judicature, who is a common Swearer, & hath no reverence of the Majesty of God.  
All which words of the Bishop are here recited at large, with a rendition of two or three of his Greek and Latin Marginal quotation●…▪ into English 
* 
As that of Origen▪ It be●… not a man, who lives according to the Gospel, to swear at all.  
That of Chrysost. He forbids not only forswearing, but to swear at all.  
That of jerom. The Gospel Truth admits 〈◊〉 of an O●…th.  , (which the Bishop might as well have Englished himself, for the Quakers sakes, whom he relates to be strangers to all Learning, but that possibly he feared they had too much plain Truth in them to be uttered in plain▪ English to plainhearted people) that all may see how the Bishop hath here, 〈◊〉 well as in more places, turned the mouth of his own Canôn against himself, wounded his Cause well-nigh to death with his own weapon; and in confirmation of the necessity of Swearing, confirmed rather, first the needlesness thereof among good men, their word being tantamount to ●…n Oath without it; and the invalidity of it among propha●…e ones, forasmuch as their testimony is of no credit with it; and consequently the utter uselessness of it among any men whatever.  
Obj. But perhaps the Bishop thinks he makes up that gap sufficiently with this bush, viz. This testimony of theirs against swearing, extended only so far as to private conversation, not so far as to swearing in Iudica●…ure; for thus he expresses himself in two o●… three clauses of that parcel of his matter above ci●…ed, saying, In private conversation no need of an Oath, p. 41▪ Father's inveighing against Christian swearing in private conve●…sation, p. 42. and the Esseni would not swear but in judicature.  
Ans. We reply, These are but ●…earms of his own shuffling in among Those Testimonies of the Fathers, and the other Wise men whom he mentions, in repeating of whose words, he hath but made his own Rod, wherewith he would also as roundly have lash'●… himself, had he but exhibited their witness in their own words, without mangling them by mingling them, for his own ends, with his own; for there's no such distinction made by them, as he makes between swearing in private converse a●…d public judicature: For it's plain their judgement and witness was against all swearing▪ whatever▪ And 〈◊〉 for the Esseni, of whom he says they would not swear but in judicature, it's evident enough by what we have witnessed of them out of josephus in our Books, (see the Antidote▪ against swearing, p 39) that they would not swear in judicature, any more than out of judicature; for josephus says of them, That whatsoever they say, is firmer than an Oath, and to swear, is among them counted as a thing superfluous: This the Bishop might have noted in that Book called the Antidote (as well as many more matters, which by sundry passages of his Book it seems to us ●…e hath▪ read there) save only that he is loath to seem to cite any thing▪ out of our Books, lest thereby his weakness in not answering▪ them, should the more bewray itself. And perhaps, what we▪ quote out of josephus in English, he (to hide both himself and it, quotes in Greek▪ both in the 22, and 24. pages of his ●…ook, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. josephus de Essenis. And now it comes under consideration, since the Bishop states the case upon those Terms of Swearing in judicial proceedings, as if he were (〈◊〉 really so he seems to be sometimes, and sometimes not again 〈◊〉▪ against all swearing whatever, whether rash or serious, profane or solemn, private or public, save only in public judicature, or judicial proceedings; We have often marvelled in ourselves to see the Bishop state his Question so narrow concerning that (by which he entitles his Book on the top of every page, from one end thereof to the other●…) viz. the Lawfulness of Swearing in judicial Proceedings▪ and yet wanders so wide off from it, a●… he does in his Disputation for it: For he comes not (whatever the matter is) so much as near any proof of the warra●…tableness of such kind of Swearing; but all that p●…tty proof he puts forth at all for the lawfulness of present Swearing, if it were of weight to warrant any swearing at all, is more pertinent to prove the lawfulness of Oaths in private, ordinary conversation, and common communication, than of Oaths in public Courts and Consistories, in order to judicial proceedings there: Indeed, if by Courts of judicature, he should mean (as we see not how he can) the Synodical Councils of Clergymen in inferior Ages; 'Tis true, he tells us of Oaths imposed and taken, as in the 〈◊〉, the Ephesine Council 'twas so and so ordered; and in the sixth Synod of Constantinople: Yea, nor did any Canons of the Church (saith he, p. 44.) forbid such swearing: Yea, we read of old, (saith he p. 45.) some condemned by the Orthodox part of the Church for this error, that they denied all swearing to be lawful: And we know th●… Bishops, that were so backward (as Basilius was at Calceden) to be done to as they did to others, and (looking on themselves to be privileged to the contrary) unwilling to take and be imposed upon in the point of Oaths, were ever (or else were not like their wont selves) free and forward to impose Oaths on others, and to bind that heavy burd●…n upon other men's backs, which they were not willing to touc●… with the least of their own fingers: But what's all this to us, as to convince us of the warrantableness so to do, because those men who called themselves the Orthodox still, as they sa●…e at the 〈◊〉, condemned of old all others as Heterodox, that did not dance after their Pipe, and sing to the same Tune with them in swearing, and every thing else, when they had once got up into a 〈◊〉, Lordly Dominion over men's Faith? And what is that consonant judgement of those mordern, Eminent Divines, (as he Calls them) of the Romanists, as well as Reformists, agreeing against P●…rjury, and Pr●…phane Oa●…hes, and yet assenting to the lawfulness of judicious and Solemn Swearing, and not thinking them by any positive Law of Christ, become unlawful, what's this in respect of the Quakers satisfaction? who know hundreds of things wherein (as much as they fall out and fight, even to blood, with each other about their fan●…ied Formalities) they all agree against the Light of God, the Power of Godliness, and the very appearance o●… the ●…mage of him in his holiness, who is the substantial Truth itself: We say, what is that 〈◊〉 rather Tri- 〈◊〉 Ecclesiastical Authority & agreement of the Clergy to the Quakers, whose Faith standing higher than the wisdom and thoughts of men, cannot (as the Bishop both thinks and says truly enough, p. 41. 45.) value them, not much be moved by any such Engine, so as to lead their Faith and Reason captives after them, 〈◊〉 any Lydium Lapidem, or infallible Touch stone, whereby to try this or any other Truth. But if by swearing in Iudic●…ture, in Judicial proceedings, he intends that sort of Swearing that is now imposed and used, by and before justices, men in Authority, or Magistrates in their civil Courts (saving that its one) of those many customs of the Nations, which the Scripture says, jer. 10. 3. are vain) Where does the Bishop produce any evidence, or so much as an Inch of Inst●…nce, out of the Scriptures of either Testament, of such a thing, in order to the Quakers satisfaction? 'Tis true, he tells us, as others tell him, p. 43. Certain stories, which make more against, than for him, that other Christians were imposed upon, and had Oaths by Officers Civil and Military exacted of them; Some whereof ▪ 〈◊〉 swear (as he says) being required by Authority; and some did not, as 〈◊〉, who when promised dismission by the Perfect if he would swear by the Fortune of Caesar, refused, saying, Christianus sum, I am a Christian. And 〈◊〉 the Martyr, who replied to the Officers 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not lawful for me to swear at all, being a Christian; And he tells us (as 〈◊〉 tell●… him) that the Christian 〈◊〉 took Oaths in the Name of the Father, Son and Holy Spirit to obey their Commanders, not to dissert their colours, and die for the common welfare, which was called Sacramentum Militare, before, and so after Christianity prevailed in the Empir●… Whence that name Sacrament came to be applied to Christian Mysteries 
* See how the Mystery of Iniquity began to work in those▪ days of the Empires turning Christian●…y ●…y the lump and by wholesale, to the corrupting of Christianity and and Christians, so ●…ar as to cause th●…m to call the holy 〈◊〉 of the Gospel after the Names of the old Hea●…henish customs, whence (at first) came that Name Sacrament, which is never found in all the Scriptures, nor was in use among the Apostles.  But where's his proof of the warrantableness of such exactions of Oaths by Officers, and of such swear of those Christians from whom they were exacted in Courts of Judicature, from either old or new Testament, or in order to judicial proceedings? among all the texts, which he ●…russes together, and thwacks one upon another, out of the Old-Testament, p. 36, 37. in proof of what we deny not, (viz.) that swearing by God himself was then lawful, not one of them speaks out the legallty of that solemn swearing by God's Name any more in judicial proceedings, than in private communication and conversation. And as for what he alleges out of the New, p. 37, 38, 39 from the example of Gods 
* Though the Lord himself 〈◊〉 more than 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 ●…owise a confi●…ming of that old Legal ceremony of O●…ths as a practice legiti●… to his saints for ever (as the Bishop wo●…ld make 〈◊〉 believe it was, and that his Oath, which ended in Christ, in wh●…m all his promises confirmed 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 Oath●… also, that are among men 〈◊〉 ●…nd strife, is ●…vinced in our Books, (see one Antidote more, &c) which till the Bishop, more punctua●…ly then be 〈◊〉 done, disproves the Truth of, stands still on our ●…arts unshaken by him.  Christ's, Paul's, Angels Swearing▪ if any o●… all that would prove any swearing lawful for us now, as we have showed heretofore in our Books at 〈◊〉 it possibly cannot for the reasons therein sufficiently rendered; or if those words of Christ▪ Amen, Amen, Verily, Verily, were an Oath (as the Bishop would said r●…ad them (if possibly he could) under that a●…nomination by his Marginal citation of Capellus his words out of Rabbi jonah [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] In veritate forma 〈◊〉 ap●…d 〈◊〉; though he says no more on his own head, but that its next degree to swearing:) And if that of Paul charging Timothy, and calling God to witness, saying, Before God I lie not, and the rest, if any of them were either ●…on or adjuration, swearing, or exacting Oaths, (as by reasons that remain as unanswerable, as they are as yet unanswered by the Bishop, rendered by us in the Books above said, it's proved they cannot be) yet those that shall say, those examples than would either not prove the lawfulness of swearing ordinarily, frequently, needlessly, and so vainly, in Letters, as well as by word of mouth, in that common communication, and private conversation, which Christians have each with other, in which kind of familiar intercourse Paul uses those oaths▪ and adjurations (as the Bish▪ call them) and not in Courts, and that without need, and so in vain, since unrequired by Magistrates, and also among such as would take his word without swearing, and do what he required without adjuring; or those that shall say they prove ab exemplo the lawfulness of swearing in Courts of judicature before Magistrates in judicial proceedings, will be found disputing and 〈◊〉 so far besides all sense and reason, that Nescio an Antyciram Ratio illis destinet omnem. And as much strangers to all learning, as the Bish says the Quakers are (and truly 'tis not much of that perishing thing he call●… Learning (what e'er we have had) that we now pretend to, or care much for, a little honesty, integrity and uprightness, being of more weigh●…, worth, and validity to salvation in the day of God, than all that inferior Literature of those, who drink to drunkenness, and divine to do●…age from the Golden Cup of their own carnal counsels and conceptions) yet the Quakers would be so deeply besotted, as not to se●… wo●…d for trees▪ if they were not able to see the nonsensical absurdities that demonstrate themselves from such an inconsequen●…▪ piece of disputation and demonstration as that above said▪ Yea, this would not only demonstrate Paul to have been a common, ord●…nary, needless swearer in his familiar communication with the Saints he wrote to, utterly uncalled, to it by any Magistrates, but also demonstrate the Magistrates of these days, whom our Ecclesiastical 〈◊〉 (called Ministers) justify therein, to be rather Monsters of men, than Ministers of true civil justice, that will take the ●…uakers words in their Courts neither with, nor without an Oath, so but that they shall be punish●… by them for not swearing, not only when they do not swear, but when they do swear also: For (ad hominem) though all these phrases of Christ and Paul, are (as the Bishop says) Oaths, and none of them, which (as occasion is) they are not as free to use (not as imposed by men, tying them at their wills to any one of them, but as moved to any one of them, as the Lord gives utter●…nce▪ as they a●…e to use yea and nay it ●…elf: Yet though 〈◊〉 say, God is 〈◊〉 Witness, or any of the rest, they will not take 〈◊〉 〈◊〉 an Oath before their Courts; bu●… fi●…e and prison, without 〈◊〉 〈◊〉 a using of the forementioned outward Rites: Thus (O how ●…giously do absurdities, confusions and self-contradictions multiply among a people that by a predominant Priesthood are peg'd●…p ●…p 〈◊〉 that narrow Principle of persecution of all those, that are more ●…ender of keeping truth, than themselves) among the Ministers at their Churches, and in their Books, Verily, Verily, God is my witness, I call God to record, I speak the truth before God, and lie not, I 〈◊〉 as in the presence of God, and such like, are Oaths, and forms of swearing; but among the Magistrates in their Courts, and at their Benches (why else are the Quakers fined, imprisoned, and con●…iscated for not swearing, though they can use them) those, and 〈◊〉 like forms of speech are not a swearing.  
3dly, As to the time wherein the Bish▪ is to prove swearing by the Name of God to be lawful, it is now in these days of the Gospel, since ●…hrist crucified, for otherwise the Bish▪ ●…ights without an adversary, the Quakors themselves granting both oaths of several sorts, and and many more formalities and ceremonious 〈◊〉, 〈◊〉 Sacrifices, Circumeision, etc. to have been in force, and to have been done in the Name of God, and by command from him 〈◊〉 the Law before Christ, which are not warrantable and justifiable●…ince ●…ince; for the Law said many things by way of precep●… and commission (at least permission from God) during the time thereof, which are ended and abolished by Christ, and would be irregularities grossly reprovable in men's manners in mo●…al matters, 〈◊〉, civil transactions and communications should they be used among them who profess the Gospel. The Law said, an eye for 〈◊〉 〈◊〉, a tooth for a to●…th; the Gospel, Avenge not your ●…elves, resist 〈◊〉 〈◊〉, put up, forgive, forbear. The Law, Thou shalt love thy Neighbour, and 〈◊〉 thy Enemy, (yea it was lawful under the Law, and according to it▪ for the jews to spoil their Enemies, the Aegyptians●…nd ●…nd the 〈◊〉) the Gospel says only, Love thy 〈◊〉, if he hunger, 〈◊〉 him; if he thirst, give him drink.  
But the Bish▪ beats the air for a great way together, and 〈◊〉 not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…s he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busying himself (and more than he need to have done, if he had read, or been willing to seem to have re●…d those Books of ours, wherein we have 〈◊〉 enough to have saved him that labour) very much besides his 〈◊〉▪ to prove that which we know no Quakers denying, viz▪ That swearing by the Name of God was commanded under the Law, to which end he piles one Text upon another, out of Moses and the Prophets, p. 36, 37.  
Bish. Exod, 20. 7. Deut. 19 12. Deut. 6. 13. Deut. 10. 20. Numb. 30. 2. Deut. 23. 21. Isa. 65. 16. Jer. 4, 2. adding, Nor doth the Lord 〈◊〉 by his Prophets condemn the Jews for swearing simply and sincerely, but only for vain, false, perfidious and perjurious swearing. Answerably we read the unblamed practice of many holy men, Abraham, Jacob, Joshua, David, that swore without sin and offence in such serious and mighty cases, which the Law of God did permit or require. Among the sons all public Testimonies were ratified by Oath, as Buxtorf, Drusius 
* Apud 〈◊〉 i●… judiciis omnia jurisjurando Religione f●…mata, Dei 〈◊〉 interp●…sito Buxt.  and others, who write of the civil Administrations of justice among them.  
Ans. As if that were any part of the Question between him and the Quakers, whether the jews had any command to swear by God's Name when occasion was to end their strifes▪ which thing we deny 〈◊〉, any more than himself; but this we say, though the Lord by 〈◊〉 Moses nor the Prophets that lived under the Law, and were Ministers of it, while they lived under it as well as throw it of the Gospel, condemned not the Jews for swearing simply; but for swearing vainly, and for for swearing yet by his Son, who was made under the Law, and a minister to reform it for a time, and after a time put an end to it, and to the transgression and sin, variance, strife, etc. because of which it was added, by bringing in the everlasting righteousness, he condemns somewhat more th●…n was condemned by Moses, and the Prophets, who yet by the Bishops own confession, have condemned both vain swearing, and forswearing, therefore that could be no other than the very thing called swearing itself, even by Gods own Name, as well as by any creature, altogether, as is seen hereafter.  
But if the Bishop say he uses those Old-Testament Texts and examples, as Mediums only, and premises, by which ultimately to prove the lawfulness of swearing under the Gospel, as one of the moral, and so perpetual precepts of the Law which end not in Christ, nor are abolished, but established by his coming; for thus indeed (that we may do him no wrong, ●…ut right to the utmost, so far as 〈◊〉 words can help themselves) he comes to speak in the passage following, p. 37, 38.  
Bp. If from all these premises it be clear, that some swearing 〈◊〉 morally lawful▪ agreeable to the express Law of God, even in the third Commandment▪ in which we are not only forbidden to propha●… the Name of God, but the affirmative also is included, of sanctisying his Name by all ways, of praying, praising, vowing and swearing; if in doing thus upon just occasion, private or public, we sin not against any Moral Law, etc. it must under●…ably follow, that Christ did not forbid or annul the old Law, as to the sanctity and morality of an Oath, but only take away the corruption and abuse, it being no desigh of Christ to destroy or diminish, but to fulfil the Law (Moral) However he came in the way of fulfilling, to abrogate the Ceremonial, yea and the Politic Laws too, so far as they were peculiar▪ to the Jewish Policy in Church and State, etc.— Swearing was a part of that Moral Law, which Christ signally tells them he did not come, nor ever intended to abolish, but to maintain, so far as the love of God and our neighbour are great accomplishments of all Laws; to both which Religious Swearing is most conform; it being to God's glory, and our Neighbo●…s good. There is no danger then of doing hurt to our▪ own Consciences, any more than in serio●…s Affirmation and Negati●…us 〈◊〉 Oath having nothing but the attestation of God in it, who is ●…iness ●…f all we say and do.  
Ans▪ Of what the Bishop speaks, this i●… the sum, the 〈◊〉 for Swearing was Moral, as those for praying, praising, these standing under the Gospel in force, as well as under the Law. To which we return, Let the Bishop take away the shadow, and plead nothing but the substance of things, and leave nothing but the morality of the whole Law, and we will grant him that it may, and must be used at this day; But that 〈◊〉 not done in all things, if it be in anything, by the Popish, nor yet by the Protestant Bishops, to this very day. The Law, which had the shadow of the good things to come, but not the very Image or substance itself, that came by Moses, but the 〈◊〉 things themselves, 〈◊〉, the Grace, and the Truth, is that which 〈◊〉 Gospel hath, and that came by jesus Christ. Moses and the 〈◊〉 prescribed, and enjoined the ceremony of all service to God, and the figures of the true, but as the day breaks, the shadow vanishes, the figures flee away, and the maked truth itself of them stands only (the ju●…e) under Christ now. How beit I undervalue not the Law, so as to liken it thereto, as being in worth infinitely above them; yet as all Aesop's Fables, which were but fancies, had some moral or other after them, the showing of which they pointed at; so much more had all Moses his outward forms and figures, some moral▪ substantial, more Evangelical, spiritual, and eternal Truth, and true things, which they were but the shadows, shows and figures of▪ and as the ceremoniality of the service of praying and praising, was the offering of Incense, and Sacrifice, singing, etc. and other formal supersluities, which then attended those services, but the substance itself is the lifting up of the heart to the Lord, in sighs and groans, from the movings of his own pure Spirit, and singing, and making melody in the heart to the Lord under the Gospel, in which time the offering up of sweep incense, and other Sacrifices, would be but the offering of Swine's blood; And the substance of circumcision is that of the heart, Rom. 2. which being come by in Christ, the other is but the concision, Phil. ●…. And Christ the Passeover in the substance, in respect of whom the other killing of a Lamb, once in force, is but the cutting off a Dog's neck; So the substance of that ceremovy of Swearing that now abides (as the Bishop himself confesses) is no other than what we are free to, viz. the testifying the known truth from the heart, with an addition of no more than (as occasion may require it) some kind of attcstation of God, who is Witness of all we say or do; and that no more than confession or denial by yea and nay, with only some attestation, or calling ●…o witness, to strengthen the asseveration (which is no Oath, as is showed above) is that stauding substance that answers to that shadowy, ceremonious way of Swearing in use under the law, is most evident by the Apostle Paul's rendering of that term Swearing, as it's spoken of in way of prophecy concerning its continuance then, as Isa. 45. 23. To me every tongue shall swear, under that term of confessing only under the Gospel, Rom. 14. 11. Every knee shall bow, and every tongue shall confess to God: confession under the Gospel, is made equivalent with an oath under the Law.  
And because the Bishop mentions the third Commandment in proof of the morality and perpetuity of all that Swearing that was commanded under the Law, without annulling any tittle of it, as if he judged every Letter and Tittle of the ten Commandments were moral, and so in all respects unchangeable, and uncapable of any unihilation by Christ's coming; He much forget●… himself in that vain imagivation; for all things in those ten words (in the first Table of them) are not so moral or perpetual, without some cer●…nrality and subjection to alteration by Christ's coming, as he imagi●… and if he had but remembered the very fourth commandment that is next to it, he would have remembered that, Remember to keep holy the Sabbath-day, which then was the very seventh day of the week, which God had sanctified, was but a sign, type, shadow, figure and ceremony of the seventh day of the World's rest from its labour, and of keeping after it under Christ an everlasting Sabbath to the Lord, by man's cessation from his own works, as God did from his, Isa▪ 58. ult. Heb. 4. which jewish observation of the seventh day, as a Sabbath now, who so attends to, never so solemnly, (though once sanctified and commanded to be kept) will have as much acceptation with God (that is none at all) as he that never so solemnly swears by the Name of God in such ceremonious ways, as the Jews did of old, or goes beyond the bounds of bare asseveration, with attestation, which to do, we not only think, (as the Bishop says of us, p. 22.) but know to be an old judaic superfluity, now circumcised, and by Christ precisely cut off from the lips of Christians.  
Besides, how that third commandment can be so immediately and peculiarly made use of, as by the Bishop and the Priests it is in proof of the morality of Oaths, or in proof of the legitimacy of them, upon any, whether Moral, Political, or Ceremonial account either, more than other places, which more directly and expressly (as Deut. 6. 13.) by way of precept command to swear by God's Name, as if that were the most capital and Cardinal Text, we do not see, (save only that the Priests have insinuated that notion of Moral into people's minds concerning all those ten words wrote with God's finger merely as a figure of what he writes by his Spirit in men's hearts, 1 Cor. 3. as if those were only Moral, and all Moses Writings by Gods own appointment, had nothing in them but Ceremoniality, or Politycism beside them; and as if there were no morality in all Moses Law, but in them) for its clear to all but the blind, and their blind leaders, that there's Morality elsewhere, and Ceremonials, and Politicals, or judiclals commanded there, as well as in other parts of Moses Law, among which ceremonials and politicals, that of Oaths to end controversies, while that Nature was standing (as it was yet among the jews that affected strife) being a part, however Christ came to fulfil the Law (Moral) yet he coming in the way of fulfilling that (as the Bishop says) to abrogate the Ceremonial. yea and Politic laws too, it must necessarily follow he hath abrogated all laws for swearing, which the Bishop cannot deny to be pertaining (whether peculiarly or no, that's nothing to true Christians) to the jewish Polity in Church and State.  
And as for those words, Thou shalt not take the Name of the Lord thy God in vain, they rather forbid all, than command any swearing, if the Bishop words be true (as they are) who says, A true Christians Oath is needless, his word being as firm as it, p. 41. and an evil man's Oath worthy of no more credit than a Liar, p. 17. Since upon that account, whoever swears by the Name of God, swears in vain, and to no purpose, whether he be a true man, or one deceitful, his word amounting to as much as his Oath; for frustra fit per plura quod potest sieri per pauciora. And so whereas the Bishop says, there is no danger of doing hurt to our own consciences, any more in Oaths, than in serious affirmations and negations, We say there is, if swearing needlessly by God's Name be (as it is) a taking Gods Name in vain, sith the Lord will not hold him guiltless who taketh his Name in vain.  
Moreover, whether the Bishop who insists so much upon the morality of the command for swearing under the Law, and so consequently for the perpetnity of it under the Gospel, doth not in effect quit and desist from that kind of Plea for judicial Swearing, of his own accord, we appeal to discerning men, whilst p. 23. he pleads the necessity of such solemn Swearing, upon no other account than as in order to cure many Christians (good Christians the whilst) of ill diseases, jealousies, distrusts, dissimulations, frauds, uncharitableness, unsatisfactions, insecurities; for (saith he, quoting Grotius in his Margin) 
* juramentum non aliter quam medicamenium urgente necessitate usurpandum, non adhibetur jusjurandum nisi ad subveniendum desictui levitas hominum & incoaconstantia dissidentiam genuit cui remedium quaesitum est jure jurando.  judicial Swearing's necessary; not absolutely and morally, or preceptively (as the Shoolmen note well) but by way of consequence and remedy, as good new Laws are necessary for the curb or cure of new Evils in in Polities and Kingdoms. Possibly as Christians (truly such) we should need no Swear in public or private, but as men weak and unworthy, we cannot 〈◊〉 without such Oaths to end controversies, and to secure as much as man can do, the exact proceedings of Justice; seeing then he says Oaths stands non ex necessitate precepti, but medii only: See whether the Bishop do not here with his own hands take that course of swearing off from the file of the Gospel, which he could not do if it were a moral precept (for than secundum se, what is Moral being Evangelical, it must abide unabolisht under the Gospel) and put it upon the score of the Law only, which being added only because of transgression, must end in Christ, and under the Gospel, by whom the strife and all transgression is ended; as is to be showed more at large by and by.  
So that whereas he says thus; Swearing is a part of that Moral Law, which Christ signally tells, he came not, nor ever intended to abolish, but maintain; he may as well say, Christ came not, nor ever intended by his coming to abolish strife and transgression, which is the end of Oaths; for if he came to finish transgression, and make an end of sin among his people, and to bring in everlasting righteousness, then to end Oaths also among his disciples, which stand for no other end then to end strife, while and where it stands; for, absent aliquo sine, (de jure) cessat medium tendens ad istum sinem.  
Finally, in that he says, Christ maintains Oaths, so far as the love of God, and our neighbour are great accomplishments of all Laws, to both which religious swearing is most conform; Herein he palpably contradicts not only the Truth, but himself also, who says, Swearing is to be no where, but where strife is, which is a work of the flesh, inconsistent with true love to the neighbour, and not most conform to it; for love fulfils the Law, works no ill to the neighbour, ends all strife, and so puts swearing (the means to end strife) out of place and date.  
4. The Bishops said Information according to the state of the Question, aught to be of the legality of judicial swearing in the Church of Christ among true Christians, and Christ's Disciples (truly so called) who are not under the Law, that came by Moses, but under the grace and truth of the Gospel, that came by jesus Christ; otherwise he reaches not at all ad rem substratam, comes not close to the case in question, between himself and the Quakers, whom he would convince; who grant the lawfulness of Oaths of old among the jews: What the Bishop says p. 21. he supposes is true enough; viz. That it is so clear even to the sylliest and most scrupulous among the Quakers, that they do not doubt of the lawfulness of swearing lawfully among the Jews; not only as permitted, but commanded; but Quid hoc ad Rhombum? we have this at least to say (which all men have not) against himself, and al●… those that are impositive of Oaths upon them which himself says the primitive Christians and Disciples of had; viz. Christiani sumus, We are Christians, to the silencing of them from exaction, and himself, without any more ado, from further troubling himself toward their conviction; for the Question is not concerning the use, legulity, or necessity of Oaths to end strife among in●…urious, contentious people, that love, and yet live in strife, and other works of the flesh, and so not under the teachings and power of that Gospel of the grace of God that leads out of strife, and all other ungodliness and worldly lusts, but under the power of that evil spirit in them that lusts to envy. strife, hatred, variance, deceit, and every other evil, and so under the law, which hath dominion over a man so long as the old man with his deeds liveth in him, and he lies yet in his trespasses and sins, how far forth judicial swearing may be of a legal, necessary use among evil, unconscionable men, that make no conscience of any thing, swallow every thing, and strain at nothing, to tie them to speak the truth, is not our business to contest with any about; we are willing to let that alone to men; nor need we dispute against the thing (if we be against it) since the Bishop, to the confuting of himself, who pleads for it, says thus much against it, to the invalidating his own plea for (at least) that asserted necessity of it; viz. That no more credit can be given, then to a Liar, to a Profane purson that fears not God, though he swear never so solemnly in judicial proceedings; which if so, then, what use, need or necessity there is of those men's Oaeths in judicial proceedings, whose most solemn swearing, even there, is of no credit, and nothing worth, we see not, nor any else whose eyes are open, let the Bishop seem to himself to see what he pleases: Yet for quietness sake, to avoid all jangling about jurations, so be they let us alone to live peaceably out of strife, in truth itself, and so beyond that so necessary medium (as they count it) of Oaths, and from whom men need no more, when we are called to give our witness, than the very veracity of our bare words, since Christiani sumus; we can freely leave them to swear, and exact, and take Oaths, as much as they will, who can't believe one another out of a mutual jealousy that they are all liars, and yet can give credit one to another, no more than to a liar neither, though swearing never so solemnly in judicial proceedings, An Oath being (as the Bishop urges out of Heb. 6.) among (not Saints, not Christians, but among) men a means to end strife, (whether they judge one another worthy to be believed by each other, when they swear yea or nay, that's little to us) let those men who are in strife, make use of Oaths to end them, if they will, or can▪ we should be glad to see all men to agree, and to live in peace, as 'tis our desire to do with all, and in that love that works no ill to the Neighbour, but believes all things, and bears all things, and so carries beyond Strife and Oaths also.  
But if they cannot, they may swear on for us, in Courts and judicatures; as they ought not to exact swearing of us, so we should not (were it in our power) force them to a forbearance of it in Courts, in order to end their strifes, against their (though yet clouded and erring) Consciences.  
Nay rather, how best we own Oaths to be of no other than of a jewish and Legal, and not of any immediate, Christian, or Evangelical consideration; yet as to the whole world which lies in wickedness, and stands, though under some form or other of Religion, still in strife, under the dominion of sin, and not of Grace, as the jews did; they may stand if they will for us, as they did under those legal institutions, which were added because of their transgressions, and in order to end their strifes; for if the Law in any of the Ordinances of it, be yet remaining in any force, power or dominion, it is among those that are not yet come out of sin and deceit, to that everlasting righteousness and truth of the Gospel, which Christ, who puts an end to sin▪ brings in among his Disciples, who seek his Kingdom, and the Righteousness of it, but not among the Saints that obtain by participation of Christ's power, Spirit and righteousness, to a dominion over sin, and so over the Law; for where sin hath not dominion over men (as it had before) there men are no more under the law, but under Grace, Rom. 6. 14. such over whom the Law had dominion while they lived, and were in the flesh, and under the prevalent workings of the motions of sin in their members, to bring forth the evil fruits of strife, variance, etc. unto death and bondage, are then delivered from the Law, being deatd to that in which they were once held, they bring forth fruits of the Spirit unto God, love, peace, meckness, without envy, hatr●…d, strife, and serve in the ●…wness of the Spirit, and not in that legal oldness of the Letter, Rom. 7. wherein those walk, who notwithstanding all their profession of Religion and Christianity in words, yet by't and devour one another, till at last they be consumed one of another with their lying, deceit, bitter envying and strife, for all their Oaths; yea Gal. 5. 18. 23. if men be led of the Spirit, they are not under the law; and those that bring forth the fruits of the Spirit, against such there is no law. So though the Law is good, if men could tell how to use it lawfully, yet we know (as Paul did, 1. Tim. 1. 8, 9, 10.) that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and prophave, for murderers of fathers and mothers, men-slayers, whoremongers, them that defile themselves, for men-stealers, for liars, for persured persons and any other thing that is contrary to the sound Doctrine of the glorious Gospel of the blessed God, which is witnessed among the Quakers to be the power of God, to the salvation of them from those unrighteousnesses; for whom therefore, neither the Law, nor the curbs and cures provided in it (as remedies against men's diseases) 〈◊〉 justly applicable, or to be imposed.  
But now the Bishop beats all besides the Iron upon the Anvil, disputes besides the Question, and makes it his main drift to prove the necessary use of Oaths, either among the jews, among whom the Quakers deny it not to have been lawful; to which purpose he troubles himself to no purpose (because without need) p. 21. to prove them practised warrantably of old among the jews, or else, if now, then among evil men mainly, if not only, who are in strife and envy among themselves, which where they are, there is lying, swearing, profane oaths, for swearing, cozening, cheating, defaming, defrauding, confusion, and every evil work▪ and there we meddle little to persuade 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 s●…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 Bishop might have let the Quakers alone fi (he had pleased) to whom its much at one what they see unchristian men doing in that particular of Oaths; who (lor aught we ●…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 r●…ns that way, to evince the necessity of Oaths from the wickedness of men's hearts and manners who are called Christians, in which c●…se indeed t●…e Law condescended far in matter of Divorce, and other points, to indulge the jews; and how far forth 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 only 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 only call him Lord, Lord, (for he hath too many such Disciples, unless they learned of him) but also do the things that he says; 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 haste as he runs, and hacks one of his legs against the other, do find more strength by far in what the Bishop himself says 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 ●…mong men, merely called by the Name of Christians, and we shall find it's this, to wi●… the abundance of wickedness that is among them; Thus p. 23▪ the evils of men's 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 judicial swear necessary; Not absolutely and morally, or preceptively (as the Schoolmen 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 unworthy, we cannot well be without such Oaths to end the controversies, and to secure (as much as man can do) the exact proceedings of justice..  
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 selfsame page and place, Possibly (saith he) as christian's (truly such) we should need no swearing in public or private.  
So also p. 36. he says the foundation for swearing now, is the wickedness of men: Polybius (saith he) observes that 
* Rarus apud veteres Jurandi usus in judiciis sed crescente persidi●…crevit jurandi usus.  in the better and simpler Ages of the World, Oaths were seldom used in judicatures, but after that perfidy and lying increased, Oaths increased, as the only remedy to restrain those mischiefs, etc.  
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 says they were so strict and exact, etc. 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 only 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 'twas 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, replied, It is not lawful for me being a Christian, to swear at all; and if other Christians did swear in public cases, yet the Bishops of the Church were not put to swear; whereupon Basilius a Bishop pleaded his privilege of exemption from it, from the sanctity of his life, that being sufficient assurance for his truth.  
All this the Bishop himself alleges (so that what need we bring any further witness against good men's 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 honour, which is a caution sufficient for his honesty, so that he will rather suffer a Mulct, than save it by swearing; the uselessness, needlesness, Yea plain unlawfulness for a Christian thats (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 ancient 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 source, so sufficiently cogent, and clearly convincing to our Consciences, that if we had no more, we should need no more to satisfy us of the warrantablenest of swearing, or of exacting Oaths among such as are truly Christians.  
But as for what the Bishop argues in evidence of a usefulness and necessity of swearing among such Christians 
* If yet there be any such ●…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 Christ's Name, and name themselves after it, and yet depart not from such iniquities as those. , 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 lies, false witnesses, injuries, thefts, rapes, murders, ●…heating, and all manner of unrighteousnesses, there is so much seeming show of reason in that, as satisfies himself, and many mor●… 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 lie (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 called to bear witness to the truth, in all truth, sincerity and integrity, as in the sight of God, without those evil diseases o●… dissimulations and frauds in our hearts; we say, if we may not be imposed upon under penalties to swear against them, who cannot so much as speak against our Consciences, we shall not so much trouble ourselves as to entertain much intercourse, much less dispute about the other: But we are willing so to divide the business between the Quakers and other Christians (so called) as to meet the Bishop half way in the Controversy, 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-mannered 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 only, but also that of the ancient Fathers, wisest of Heathens, and primitive Christians, and even his own also) for the uselessness, 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 dwelled in them, and they in it.  
And so as he agrees with us when we argue from Polybius thus: Among the good, honest, ●…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 n●…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; absent perfidia, absit jurisjurandi usus: In the better and simpler ages of the world Oaths were seldom used in judicatures, 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, etc. there that cumbersome use of Oaths increaseth, where Christian men's hearts and manners are evil, full of dissimulation, there (not absolutely, morally, nor preceptively (as the Bishop 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 public 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 there'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 liars, speak the truth; We could afford to yield thus far to the Bishop's 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 strain; though such as can swallow Camels, and can connive at their own contradictions, strain 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 profaneness, dissimulations frauds, evil hearts, by his representation of the uncreditableness and invalidity of their most solemn Oaths, who are common swearers, and profane persons that fear not God; witness his own words again, p. 17. Nor can much credit be given (any more than to a liar) 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 troublesome to the Bishop then needs must, nor seem so pragmatic as he would represent us to be; nor to be such Busybodies in other men's matters, manners, conversations and consciences, but purely and singly to mind the keeping clear before God of our own, lest meddling with a strife that concerns us not (as the case of others being imposed upon in the point of Oaths does not half so much, as the exaction of them from our selves) we be found (as Wisdom says 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 burdened with them, but only from our own, that are; We are pretty well content to part stakes with the Bishop in the Controversy; and as he says of himself and his sort of Christians, viz. As Christians of evil hearts & manners, full of dissimulation and fraud, abounding in iniquity, increasing 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 public or private: So we say of ourselves, and those true Christians called 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 used among, or imposed upon us: But this being that snare and dilemma that hypocritical Formalists and Christians (not truly such) but so in Name only, 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 Schoolmaster to bring to Christ the life, and to his life who is the Truth itself: And such Christians living in all dishonesty, ●…righteousness, ●…ying, falseness, theft, cozening, cheating, enmity, hatred, malice, envy and strife, the heavy yoke, bondage and charge of man's Laws and Lawyers, hireling Priests, and covetous Preachers are put upon them, to keep them in peace and honesty, ●…ill they come to know and ●…e led by that Light of him in themselves, who only guides their feet in the way of Truth and true peace, which they yet yet know not, there we say with the Bishop Oaths (as, de facto, they are) so, de jure, might be used at least, if credit could be given any more than to liars, 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 Bishop 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 only solemnly, but profanely, 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 than 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 jew, was forswear not, but perform thy Oaths to God, if thou make Oaths to end strife and controversies, is, to the true spiritual jew or Israelite, in whose heart is no guile, even to Christ's 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 fea●…s and jealousies, and work●… 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 Ruin; and we shall not need to clear ourselves 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 tolli●…r effectus, Sin and Deceit standing, Oaths stand (though to little purpose, where solemn swearers, being profane swearers also, are no more to be believed than Liars.) but where sin, deceit and strife cease; there swearing hath no use nor place: and so the Bishop 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 confess●…s it to our hands? And that he so does, let him take his own words at large as they lie, p. 27, 28. where speaking of the design of Christ's 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 
* The perfection of Moses Law in the letter, was, swear not vainly, nor by any creature, but by God only, 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 Mosaic Law did. , or by the Pharisaical interpretations ne'er 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 God's Spirit, and the visible example of Christ was capable to attain, at least sincerely to aim at, and endeavour: Which whoever doth (say we) shall attain; for God, whose Grace is sufficient to save from sin such as submit to be taught by the gift of it in their own hearts, 2 Tit. 11. 12. is in no wise wanting to any, but willing to have all men saved that are willing sincerely so to be, and are not wanting to themselves.  
5thly, The Bishops undertaken work of Instruction and Information of the Quakers, aught to be by way of confirmation and probation of what he speaks, as to the main point, not by way of position and affirmation only, nor by way of a Magisterial imposing, or insolent obtruding upon a numerous enlightened people, in an age of so much light and learning in those Mysteries of God, Christ; Godliness and the Gospel, that are hid from the Scholastic, and revealed to the rude Rustic, or Russet Rabbis, (as they speak) the flashy conceptions, incogitancies, mere crude, we will not say (as he says of us, p. 8. what ere we think) but rather uncertain conjectures of his own fancy; the Mint of Humane Fancies, not only melancholy and timorous, (saith the Bish. p. 11.) but pragmatic and adventurous, is but an adulteration of Religion, and a kind of stuprating of Conscience: Both are injurious usurpations upon the Sovereignty of God, whose Sceptre is infallible Truth. This the Bishop himself yields is not cogent enough (though he be a Bish▪) to conviction, p. 25. thus:  
It is not sufficient in order to my design (which is to justify the legal proceeding of this Kingdom's justice by Oaths, and to satisfy the scruples of the Quakers) to oppose my Nay to their Yea, or to offer the husk and chaff of words, void of such Rsasons' as either ●…low from the nature of all things, and all actions, as good or evil morally, or from the Will of God revealed in the Scriptures, which is a Treasury of right Reason, as well as a Rule of true Religion.  
But now considering how much (as is showed above by his own words and others, whom he quotes concerning the needlesness of true Christians, and the worthlesness of false Christians Oaths) the Bish▪ weakens his own words, and sides with us against himself, to the ●…saying in a manner of all that little that he doth say, for the most solemn swearing, we see not upon the most solemn, serious, sincere and single-eyed perusal of his most Polemical matter, how he os●…ers any more than the mere husk and chaff of changeable words, void of real proof. or any right-drawn Reason from the nature of that action of swearing, or from the Scripture either, and renders his Nay, which (coeteris paribu●… at least) were tant amount thereunto, of far less credit (as inferior to him as we else are) to our Yea, which is always Yea, while his is (as ours are not, and the Apostles words never were, 2 Cor. 1.) about one and the same thing, at o●…t and the same time, both Yea and Nay.  
6thly, That proof the Bishop (de jure) should bring in order to the information of the Quakers, (if erring) and to the satisfaction of their tender Consciences, aught to be no less than clearly and infallibly, in itself at least, demonstrative of the lawfulness of Oaths now among Christians▪ without any palbably apparent just ground of exception, and such only as is capable to put th●… case to a clear, as well as tender Conscience, out of question, and not to yield no more to the utmost, than some probable evidence to the Enquirer▪ against which there may be, and is brought by him as clear, or clearer evidence to the contrary; for this leaves conscientious men liable like children, even in the things of God, which are of such grand concernment, that he that doubteth is damned if he do them (because they are not of Faith, of which whatever is not, is sin) to be whissled up and down, and tossed to and fro with every wind of Doctrine, after the cunning craftiness of self-seeking men, who for their own interests lie in wait to deceive, and ministers nothing but occasion of endless jaugling about questions and strifes of words, whereof come the perverse dispute of the men of corrupt minds, that know not godliness itself to be great gain, but suppose it godliness enough to get great gain by their profession of it.  
But now whereas we are along time beforehand with him in this matter of account, concerning our gainsaying to swear at all, having not only in a plain, positive way proved the warrant ableness thereof from right Reason, and Scriptural demonstration in our Books (which for aught we find he is more pleased to pass by, than to take so much notice of, as to reply thereto) the By▪ under a most specious and preheminent pretence of answering the scruples of the Quakers, and such a fair removing their difficulties, and justifying of Oaths to be now lawful, as in case of not yielding their cheerful obedience, shall leave them in sufferings without excuse before God and man, p. 2. comes forth at last p. 26. with no more than I will endeavour to give those Reasons which induce me to believe that the Quakers do err, not knowing, or not right understanding the mind of Christ in those Scriptures, viz. Mat. 5. Jam. 5. which is not to forbid all swearing, nor such as the just and Religious Laws of England do require. Which promised endeavour (not for want of outward prudence we believe, for he hath so much of that, as whereby he stands not a little in his own light, and hinders himself from the plain sight of the plain simple truth, as it is in jesus; but for want of furniture from the Scripture, such a barren cause as he pleads, not furnishing the most capacious brain from thence sufficiently towards its own maintenance) the Bishop performs as well as one, that, when his proof should be no less than demonstration, and that his demonstration à notioribus & certioribus conclusione, proves Ignotum per aeque ignotum, dubium per magis dubium; or, incertum per incertius.  
7ly. This scriptural demonstration must be out of the Scriptures of the New Testament, it being confessed by the Quakers, to the saving of all men that wont labour of tumbling o'er their Concordances to find and heap up testimonies out of the other, that in the Scriptures of Moses and the Prophets there are texts enough, no less than commanding the jews to swear by the Name of God only, as much as prohibiting them to swear by both it and Malcham, or aught else.  
8ly. Any thing in the Books of the Quakers, or in those two Texts, Matth. 5. Jam. 5. to the contrary notwithstanding.  
But the Bishop not seeming so much as to take cognizance of any of the Quakers books in particular, or of those particulars in them, that are of most moment in order to his end to be throughly replied to, though from other places hereof which give light to Mat. 5. & jam. 5. he promises p. 26 such weighty, pregnant, and plain reasons as shall carry the Cause, and brings no more out of the New Testament (not because he was not capable to have found them, had they been there, but because they were not there to be found) no more in demonstration of the lawful use of Oaths among Christians in judicial proceedings, but the forenamed places that speak of Christ's saying, Verily, verily; and of Panl's charging, protesting, and calling God to witness, which we have o'er, and o'er, and o'er again (being anew put to it) proved to be no oaths, nor adjuarations: and the Angels swearing, Rev. 10. whose example the Bishop says indeed p. 39 justifies the lawfulness of some swearing; which we have showed also, if it could be to any men, yet could not be to us any Precedent, who are under the Gospel of the Son that is greater than the Angels, by the dispensation of whom the Law for Oaths, Tithes, and many other legal Rites and Rudiments was given; which Son also all the Angels of God are bid to worship. And lastly, that of Heb. 6. where the Apostle speaking of an Oath among men (not meddling there to show (de jure) that it should be so among Saints▪ who as concerning strife, the occasion of swearing, and consequentially concerning swearing, should not walk as men, 1 Cor. 2. 1, 2, 3.) says (de facto only) that it is an end of strife, not heeding that when men once in strife come once into Christ, and to be in him, new Creatures, Christians, and to walk no more as carnal, nor as men, but as spiritual, and as true saints and Christians, they come both out of strife, and out of swearing.  
And as for those two Texts, Mat. 5. jam. 5. to which the Bishop says, he would allege other Texts that should give light; he might as well have said, he would light a Candle to see the Sun by; for they of themselves give such clear, undeniable evidence to the Truth that's maintained by us, and against the lawfulness of swearing among Christians; that as the bright shining of the Sun gives light to all the Stars, and causes them to shine out, and be seen in their proper lustre; so these two, to all other Texts in the New-Testament, which may be truly said from these, as from two Cardinal and Capital ones, to borrow all that evidence they have, whether one way or other, as to this point: And the Bish is so far from darkening the Testimony against all swearing, which in answer to others we have already held forth therefrom, that (save that p. 7. he passes in gross a gross censure upon our writing●… private or public, as savouring of much silliness, never well catechised ignorance and folly) one would think he had never so much as seen any such matter, as any public appearances of ours in that Cause, as from these two Scriptures; insomuch that as the Bishop makes such quick dispatch in in his business, that for hast he hath well-nigh left it all behind him, So we might without much prejudice to the Cause in controversy among some wise men, referring him to what's written; take as little notice of that little or nothing which is done by the Bishop in disproof thereof, as he seems to take of our proofs from thence, about the unlawfulness of swearing; Nevertheless, because some are apt to judge that nothing can be said, if nothing be said, Something (and no more than needs) may be said to what notions the Bishop offers in proof of his conjectures and conceptions, why Christ and his Apostles words, Matth. 5. jam. 5. are not intended as an absolute▪ universal prohibition of all swearing, and so draw on to our Conclusion.  
1. At preparative to the delivery of his sense upon the places, the Bishop, who makes a long Harvest of a little Corn, before he comes plainly and positively to speak out his mind in the Negative, as in opposition to us (as he does briefly in p. 35.) spends about, or above thirty pages in Preambles, long popular passages, and plausible pretences of sundry prudentials (as he calls them, p. 13.) that we must observe in searching the mind, and taking the true meaning of the Scripture; many things in some Scriptures being expressed darkly, metaphorically, figuratively, parabolically, comparatively, by way of allusions in metonymies, synechdoches, Ironies, hyperboles, extraordinary commands, in universalities, which are limited to the subject intended, etc. Lest erroneous minds, like glasses of refraction or false mediums, pervert them from the simplicity, to their own destruction (as St. Peter speaks) it being endless (saith he) to enumerate those places of Scripture, which have something or other in their meaning and design, more than the Letter seems to hold forth in the bare words of it. Which swelling sayings of the Bishop may have a show of Wisdom among an implicit-faithed people; but alas, ●…ll that sound is but like a cask full of emptiness, with the great noise whereof▪ many that are ever learning, never knowing Truth, may be s●…un'd from, more than established in the Truth; neither hath it more plenty of words, than little pertinency of matter, to the purpose; for if it should be so, (as the Bishop says it is) that innumerable Scriptures should speak one thing, and mean another, (which yet is little less than to make the Spirit in the Penman, who used all plainness of speech, like to such deceivers and seducers as those unlearned and unstable ones, which unlearned 
* Compare Acts 4. with 2 Pet. 3. for Peter was unlearned, as to that the Bishop now calls learning.  Peter speaks of, that with the abundance of their Ambages and circumlocutions, lead people about, to the losing of them from the simplicity of Truth, in the Wilderness of their own Wisdom) must those Texts therefore be a mockery of men, and needs mean some other thing than they express? And what if some Texts have so? must therefore these two have in them dark sayings, metaphors, figures, parables, comparisons, allusions, metonymies, synechdoches, hyperboles, extaordinary commands, limited universalities, etc. Which both are so plain, that he must be either no●… able, or not willing to see the Sun when it shines in his face, that fee●… any such thing in them. Though then the Bishop to the amazing of their minds, leads men about in a Wood of Wonderments for so many leaves together, that had his Discourse been a Sermon preached on either of those Verses, by word of mouth, and stinted by a Glass, it would have run out before he had come at his Text; yet (taking the counsel of him, who said, Ne immittas pecus tuuns in pratum ubi no●… est sepes, passing by the boundless preambulations and superfluity of superstitious fears of this and that danger of perverting them to our destruction) we shall come to the Texts, which have enough in them to clear themselves, and Christ's meaning in them, without such a deal of do, as we see Divines make about Christ's Doctrine, which hath not so much difficulty in it, but that his Disciples, who learn of him, and are willing to be led by him in a cross to their own wills, into the doing of the whole will and counsel of God, may easily know it. And when we shall have sifted off that overgrown husk and chaff of words, and left behind us all that heap of light grain that lies about it, we shall see that what he urges immediately, as in proof of his conclusion, will not be forced to amount in worth to the weight of one grain of such Corn as is fit to go into the Garner.  
Bish. Indeed the Bishop says p. 17. If the Quakers will admit such cautions and limitations as they do to other places, in the interpreting of these Scriptures, which they chiefly allege to justify their denial of all swearing whatever, I shall not doabt to reconcile them to my sense of them.  
Ans. Which is as much as to say, if the Quakers will grant those Scriptures to have such limitations in them, are an exceptive of that swearing I plead for against them, (for that is my sense thereof, viz. that they forbid not all swearing, but some only) then, per Petitione in Principij by a begging the question, and desiring them to grant that my (wrong) sense is right, and their (right) sense wrong▪ I have guned the Cause. But for all his taking it of us, before we give him the cause, which is God's, and not ours to give away, we must tell the Bishop much what in his own words following, that whether we ever yield to his sense or no, and whether he ever commend us for it or no, we have such due regard to the Scriptures, that we are willing, as by a Rule of Christians actions in this cale of Oaths, to stand to a trial of it by the Scriptures; but then those Scriptures which the Bishop beats so much about in a circumference of cautions and conceptions, but scarce comes near, as if he were afraid too critically to examine them▪ or to enter within the bark or rind of the context, to sinned out Christ's true intent in the Texts themselves, must be duly examined, exactly weighed, & aptly reduced to that Standard of Truth, which is the Scriptures themselves, and not any men's false glosses on them, in both Morals and Fiducials; which Standard of Truth admits of no strife among those that stand and walk uprightly according to it, and consequently of no Oaths in order to the ending of it. In order to a true examination of them, and a clear discovery how the Bishop falls short of the utmost of Christ's purpose in them; let them first be seriously read, as they stand (rightly enough) translated, for any thing the Bish, puts in to the contrary: The words of Christ, Matth. 5. 33, 34, 35, 36 37. are these, Ye have heard it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine Oaths: But I say unto you, swear not at all, neither by Heaven, for it is God's Tbrone, nor by Earth, for it is his footstool, neither by jerusalem, for it is the City of the great King, neither shalt thou swear by thy head, because thou canst not make one hair white or black; But let your communication be yea, yea, nay, nay, for whatsoever is more than these, cometh of evil. And Jam. 5. thus: But above all things my Brethren, swear not, neither by Heaven, neither by Earth, neither by any other Oath, but let your yea be yea, and your nay nay, lest ye fall into condemnation.  
In these Texts the Quakers say, All sweuring is forbidden; the Bishop says, No, but some Oaths only: in evidence of the first, which is ours, we say several things, which the Bishop doth not deny, but confess to as fully well-nigh as we would desire him; and some which we judge he neither will, nor can deny. First, That the words are truly enough translated. 2ly. That the words are expressly, as to the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or Letter of them, an absolute universal negative; without any limitation, dispensation, or exception, pag. 25. 3ly. That at the first view they have a shrewd show of our sense, or (to speak in no other than the Bishops own words, pag. 20.) both places seem at first sight point blank (as some Commentators observe) to forbid all manner of swearing among Christians; both have emphatical, or vehement words. 4ly. The first hath Christ's authority, reforming not only the Pharisaic corruptions of the times; but even the Mosaic indulgences, in some things, for the hardness of the jews hearts. 5ly. That they are notable Texts, which seem to stand as the Angel of the Lord against Balaam, with a sword in their hand to stop the way of all swearing whatsoever. 6ly. They are agreed by all to be a divine and strict prohibition of that sin of swearing. 7ly. Places not so clear on the Bishop's part, but like the Pillar of fire that gave Light to Israel (as clear to the contrary as they are to us, and cogent to our consciences) they are (as the same Pillar, that was as a cloud to the Egyptians) by the Bishop's own confession, both dark and dubious. All which grants of the Bishop (were there no more at all to be said) are of weight enough upon the bare reading thereof at random, to cast the scales for the Quaker's-Cause against the Bishop; how much more (if all he says be pre cisely and strictly weighed in the balance of the sanctuary, and truly tried by the rule of right reason) will it be found too light to serve his purpose against the Quakers.  
1. We say the Texts are truly enough translated, as they are above transcribed; nor doth the Bishop put in any exception against it. Indeed H. Den with whom we have had very much to do already, as to Matth. 5. makes an unjust exception against that true translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by [at all]; but the ground of his exception being long since removed; we have no more to do with him here, then with the Bishop in that particular.  
2. As to jam. 5. some except against that last clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as not rightly translated nor Englished by [lest ye fall into condemnation] affirming the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify only ipsissimam judicandi actionem, the very act of judging, or determining of a thing, and not the punishment, or execution of the sentence, as to the suffering of it; 2. That that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies not always [ne] [jest] but sometimes [●…isi] i. e. [except] and so they would have the Apostles meaning to be thus, Swear notby heaven, earth, nor by any other Oath, etc. except it be when ye come before a judgement-seat, or except it be in order to the determination of a matter in some Court of judicature; so making the words exclusive only of swearing by creatures in ordinary discourse, but not prohibitive of all swearing by the Name of God in cases of weight before Magistrates.  
Which sense hath indeed a fairer show in it of some allowance of solemn Oaths in judicial proceedings, and (could it be cleared to be the Spirit's meaning) would serve the Bishop's turn (though it is but of a learned Lay-man's starting, that is of some present considerable sway in this City) than all that the Bishop hath served it by himself.  
But this cannot possibly be the mind of the Apostle, nor the true interpretation, as it is not the true translation of the words, for the divers Reasons hereunder ensuing.  
1. Howbeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●… that very action of judging of things in order to the passing of a verdict or sentence, yet not exclusively, but conclusively of the judgement, Verdict and Sentence itself, given or passed against one to such or such punishment; yea also sometimes it is used, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the very execution of the sentence of condemnation passed against a man, or his suffering of the punishment to which he is adjudged according to the said sentence so passing against him; witness those places joh. 3 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And this is the condemnation, that Light is come, etc. And Matth. 23. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be understood so restrictively, as to signify no more than the single action of judging, by way of Animadversion or debate upon a matter, but also both the sentencing of a man to the suffering, and the suffering of the vengeance of 〈◊〉, according to the sentence. So here in james, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, as that forenamed friend would have it, unless, or except ye come under the examination of a Court of judicature, but (as it's rendered) lest ye fall under judgement, or into condemnation.  
Again, that they are rightly rendered as we read them, is evident by that conjunction which is copulative of this sentence with those foregoing, which if it were [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which properly signifie●… [nisi] [unless] or [except] it would have so much the more show however of possibility to be translated that way; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which howbeit it may possibly perhaps in some cases (but improperly ever) be used (as it is in Hower's ●…iads, for the Verses sake, in which cases Poets oft take liberty to launch out from the native sense of the words) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is nisi; or except; yet most properly and primarily, as well as most commonly, ordinarily, usually, and almost universally, signies ne, lest that; for these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non, are two conjunctions, which when they are together in conjunction or composition, do naturally sound forth as much as ne, or ut non, lest that ye fall, or that ye may not fall into condemnation: And we are not (without such a palbable necessity, as is not here found, to depart from the prime, proper, genuine and native signification of any words, into that which is improper and foreign.  
Moreover (whatever any Poet might do) yet if we consult the sense, wherein the Apostle throughout the New Testament uses these phrases, we shall never find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as to signify nisi, except, but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used all along, and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to express unless, or except, as Mat. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. unless, or except your righteousness exceeds that of the Pharise●…▪ 19 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. except for Fornication, john 3. 3, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. [except] a man be born from above. Luk. 13. 3, 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. [except] ye repent, ye shall all likewise perish. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherever it is used, is truly translated (as here) ne, ut non, lest, lest that, but never Englisht by unless, or except, as Matt. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judge not, lest ye be judged; Will any knowing man read that thus, viz. Judge not, unless, or except ye be judged?  
So 1 Cor. 7. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Lest Satan tempt you for your incontinency, etc. So Heb. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Lest any of you be hardened, etc.  
Moreover, that that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not in any wise an exception from the foregoing prohibition not to swear, but rather a caution not to swear on pain of judgement or condemnation, is yet more evident by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cado, prosternor, incido, etc. signifies properly a falling into some kind of mischief or danger, which attends the doing of some matter prohibited, and not a coming as a Witness before a Court▪ of judicature, and 'tis nonsensical to express such an appearance by a verb of such signification: For what sense were it to say, Never swear except you fall into, alias incur the danger of a judgment-seat? But it's good sense to say, lest ye fall under judgement, or into condemnation:  
In full and final evidence of this yet further, that it's a caution not to swear on pain of condemnation, and not an exception from the command not to swear; we have one place much like to this in phrase and sense, viz. 1 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest being puffed up with pride, he fall into the condemnation of the Devil. And ver. 7. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lest he fall into reproach and the snare of the De▪ vil.  
Again, if it were to be rendered so, except ye come before a judgement-seat, it would argue it to be permitted as lawful to swear in all manners, kinds and cases before specified, in a Court; but that cannot possibly be, for then these two absurdities would follow:  
1. Whereas james says, Swear not by Heaven, nor by Earth, nor by any other Oath, except before a Court of judicature, it would follow, that in case men do come before a Court of Iudicat●…re, than they may lawfully swear either by Heaven, or by Earth, or by any other Oath, as well as by God alone; which were most gross and absurd to imagine.  
2. Whereas james says, Let your Yea be Yea, and your Nay, Nay; and Bish. Gauden's interpretation of those clauses, Let your yea be yea, and your nay, nay, is this, p. 32. viz. That they import that plainness and simplicity of Christians meaning and doing as may be consonant to their words in truth and honesty, without fraud or falsity; 'Twould follow thus, viz. use all simplicity and plainness, and let your meaning and doing be consonant to your words, except ye come before a judgement-seat, and then ye need not let your yea be yea, or your nay, nay, that is, need not let your meaning be consonant to your words in truth and honesty, without fraud or falslty, which were an absurdity more exceedingly gross than the former.  
Seeing then they are an universal negative, expressly exclusive of all swearing, without limitation or exception, what hinders why they may not punctually be taken in that plain way wherein they are expressed, we see not.  
But the Bish. who rather darkens than opens the clear counsel of God, by words without knowledge, enters his dissent, and puts in his exception to the contrary here in such wise as others, who are already confuted, have done before; for as jer. Ives says, those general terms, Swear not at all, admit of an exception, sometimes universal Propositions are taken with restrictions; so says the Bish. p. 13. many things in some Scriptures are expressed in universalities, which are limited to the subject intended. And p. 32, 33. As for that absolute and universal Negative of not swearing at all, noching is more clear and usual in Scripture, than to confine the meaning of such generals, to the particular subject and scope intended: Negatives and affirmatives in Scripture, are limited in the sense, though seeming universal in the Letter or Words.  
Ans. 1. What if it be so sometimes, and in some places, will it follow infallibly (as it must do if the Bishop reach his end in reference to the Quakers, which is undeniable demonstration in order to their infallible convinction) that it is so ever? so every where? so here at this time, or in this place? Divines use to tell us, that the literal sense of the words must not be departed from for a figurative or foreign, without an evident necessity forcing thereunto; but here is as little evident necessity of such a thing, as there is of any swearing at all, which the Bishop himself confessing that it is neither needed among true Christians, nor to be heeded among false ones, concludes the nonnecessity or uselessness of altogether,  
2. Whereas he says, nothing is more clear and usual in Scripture, than to confine general terms to particular meanings, that's utterly untrue, for if there be any, as there are many Parables and Proverbs, (which ways of Wisdom are all plain to him that understands, though dark sayings to him that knows not the mystery of God's Kingdom) and if some general Rules do admit of some exception & some universal terms limited in their sense, yet something is more clear and usual then that; for it's far more clear when things are intended literally, as they are expressed, for that's a more cloudy and dark saying in which one thing is spoken, and another intended. 2. More usual also for the Spirit of God to mean plainly, as he speaks, and to intend as universally as he talks, and not (as some Divines, whom we have had to do with, tell us) that in terminis he offers salvation unto all, but intends it only to a few; for than who can tell ordinarily what he means in any thing?  
3. If 'twere never so usual elsewhere, yet it's of all places the least likely to be so here in these two Texts, in both which the Bishop out of Commentators obserus, that there seems at first sight to be such divine, strict, point-blank prohibition of all manner of swearing among Christians, and that by Christ's own authority, who calls his Discipels so strictly in the following words out of strife●…t ●…t self, the ending of which is the end of Oaths, that he would have no resisting evil, nor striving at Law in his Church, 1 Cor. 6. 1, 2. and consequently out of Oaths, that were for the ending of strife under the Law where it stood, and so out of, over and above that Law of the servant Moses, that indu●…g'd and allowed both Oaths and strife, into that Gospel of love, which works no ill to the neighbour, and so fulfils the Law, is the most excellent way, yea the price of the high call of God in Christ jesus, whose call is not to such uncleaness, as evil hearts and manners, dissimulations, defraudings, over-reacings, thefts, injurious●…ess, unrighteousness, distrusts, insecurities, and janglings, but unto holiness before him, and peace one with another: And lastly with such emphatical and vehement words (as 'tis also confessed) as make the two Texts not only to seem by the words to be universal in their sense, nor only to seem strict and point-blank against all swearing on pain of evil and condemnation, nor only to seem to stand as the Angel of the Lord against Balaam, with a sword in their hand to stop the way of all swearing whatever; (and we have little reason to believe those two Texts to be such a pair of Apochryptal (much less Hypocritical) pieces, as to seem to be what they are not, or speak another matter than they intent.) but also in reality are (ex confesso) both dark and dubious to the discourser himself, that discourses for that unchristian course of Christians swearing: All which considerations, though many false Prophets who (Balaam-like) love the wages of unrighteousness, more than either to bless, or to be blessed with God's Israel, as unconscionably as inconsiderately pos●… on▪ may possibly cause not only the Civil Powers, whom they ●…awn on, to wax weary of them, but also to force the poor spur galled people, whom the said false Prophets so unmercifully ride, like so many dull and dumb Asses to fall down at last under the burden of their spiritual Tyranny, and being smitten by them, because they can go no farther for fear of the Angel of the Lord, to open their mouths, and with man's voice rebuke the madness of the Prophets.  
4. Though we own that sometimes general Rules and universal expressions admit of exceptions and limitations; yet than those limitations, exceptions and restrictions, are either expressed, or at least those manifestly and undeniably employed in the same Text, or in the same Testament, where those general expressions are, as is so abundantly showed already in our Answers to others 
* Se●… the Antid. p. 57, 58, 59 , that for the avoiding of tedious repetitions of what remains still unanswered, we shall say no more here in that particular.  
But as to the universal prohibition in this Text, Matt. 5. there is not only no expression of any such exception, nor yet in any other part of all the Scriptures of the New-Testament, but rather in the same Text a fuller explication of the same universal expression by sundry of such particulars of it, as are (if any can so be) as expressive●… so far more forcibly, and even utterly exclusive and exceptive of all sorts of swearing, as sin and evil, from the whole conversation and communication of Christians, which such transactions, as they may be conversant in in Courts of judicature, are surely a part of, as well as any other; Swear not at all, by Heaven, Earth, jerusalem, the Head, etc. but let your communication be Yea, Yea, Nay, Nay, what is more than these, cometh of evil. And 2. there is in the same Testament by the Apostle jam. 5. a re-inforcement of the same universal prohibition of that sin of swearing, in terms more universally and strictly exclusive of all Oaths (and then surely of Oaths by the Name of God, as well as aught else) on pain of condemnation, Swear not by Heaven, Earth, etc. nor any other Oath, but let your yea be yea, your nay, nay, lest ye fall into condemnation.  
5. And because the Bishop says, it's agreed on all all hands that both places are a strict prohibition against the sin of Swearing, but not against such swearing, as is no sin; taking it for granted before it be given him by us, that there is now (as under the Law there was) some swearing, which is no sin, but an act of duty, according to which conceit of his he states p. 20. a threefold Question about the interpretation, scope and meaning of the two Texts.  
1. Whether all swearing be utterly forbidden, because it is, and ever was in its nature a sin against Morality?  
Or 2. Whether all Swearing is therefore now a sin, because thus forbidden by a positive Law of Christ under the Gospel?  
〈◊〉 3. Whether only some sort of Swearing, which is a sin, is forbidden, but not such swearing as is no sin, but an act of veneration?  
To all this we reply, 1. That howbeit we affirm net all swearing is forbidden, because it is, and ever was in its nature a sin against Morality; (for swearing that now is sin, was one of those Ceremo●…ialities of the Law, which in their nature were not sin, but duty, for the time then being, being as all legal rites were, subservient to, but not against the morality of the Gospel, for the shadows were not against the substance, nor the Ceremonials against the Morals and Fiducials, nor of them so, as to be de esse to them, as Paul says the Law is not of Faith, yet not against it: For as Ministerial as the Law was to the Gospel then, yet the Gospel may be, and now is without it.)  
Yet 2dly, We own not any swearing to be now a duty, or act of justice, as some swearing once was under the Law, but affirm all swearing to be now a sin upon the second account, viz. because thus forbidden by a positive Law of Christ under the Gospel, who by his death ended the Iu●…, or Right of that, and many more Legal Rites and Rudiments, so that however they may de facto be continued, not more without the guilt and sin, at least, of superstition, then pompous High-Priests Sacrificing and Circumcising, New Moons, days, meats, drinks, and other holinesses of the Law, which though accessiry to the Gospel, yet so little pertinent to it, that whoso pleads the necessary practice and performance of them now among Christ's Disciples, made Christ of so little effect to himself, as that he shall profit them nothing.  
So then, even that sort of swearing, which was not sin (simpliciter, and ex suâ natura) in its nature under the Law, as a thing against the Morality of the Gospel, is now a sin upon the account of his universal prohibition of all swearing, who was of Authority to put an end (as he did also by his death) unto the Law.  
And as some things are prohibita qui●… mala (as they speak) forbidden because they are sin and evil in their very nature, as envy, hatred, deceit, injury, unrighteousness, being all not only not of the Gospel, Grace and Truth that came by Christ, but eternally against the morality of it; so some things are mala quia prohibita, sin and evil, because they are forbidden; and of this sort are these ceremonies, circumcising, sacrifices, swear, and other Ordinances of the Law, once commanded by Moses, since ended and forbidden under Christ, of an indifferent nature in themselves, having so much good in them, that they have no evil; and so much evil, that they 〈◊〉 no good, but merely according as they are (respectively) commanded by the Servant, or prohibited by the Son in their▪ respective Houses.  
Now against that universal acceptation of the Texts as a general prohibition of all swearing, seeing no exception can be found in all the Scripture; the Bishop puts in three things by way of exception: He presumes (p. 36.) those after-evidences in the Gospel, (as he calls them) of Christ's verily, verily, and Paul's calling God to witness, do sufficiently clear the limited meaning of our Saviour. But his presumption in that particular to be vain, is sufficiently proved ●…bove.  
He urges also against the said universal acceptation by way of ●…xception, the moral nature, end and use of an Oath, which saith he, p. 36▪ God hath instituted, without any repeal by Christ or his Apostles. In disproof of which morality of the nature of an Oath, we have said enough before, as also how, whatever Oaths God instituted of old by Moses the Servant, (who the novo gave out, and so was said to g●…ve or institute sundry things that were before him, and n●…t of him, but of the Fathers, as Circumcision, 1 John 19 22. Sabbath, Sacrifice as well as Swearing) those he ended in his Son, and hath repealed both by him, Matth. 5. and his Apostle, Jam. 5. which Texts, whether they be Repeals or not (sub judice lis est) is the main point in Question, in evidence of which that they are, we have said so much already for our Yea, in confutation of what the Bishop hath brought for his Nay.  
But whereas he urges by way of exception, against the universal sense of the prohibition. the occasion, scope and end of Christ's and the Apostles words, to which his own instance by way of explication of his meaning, do best direct us, as to what he forbids and enjoins.  
We say, those matters rightly weighed, do all plead the Cause of the Quakers, more than the Bishops, and that is evidently manifest by sundry passages, wherein the Bishop in his examination of the said matters, most manifestly manages his own business against himself.  
In order to the opening of the true occasion of Christ's words, the Bishop siyes thus of the whole Sermon, of which these words, swear not at all, etc. are a part, viz.  
Bish. Our Saviour gives many singular Precepts of more eminent diligence, patience, charity, mortification, self-denial, sincerity, conspicuity, perseverance, and perfection of obedience, required now under the Gospel, above what either the Letter of the Mosaic Law seemed to exact, or by the Pharisaical interpretations the●…ws ●…ws, etc. And p. 27, 28. However by Divine indulgence and connivance, they might seem to have some temporary Dispensation heretofore granted them; 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, [mark, not only] to that sanctity and severity, which was required by the Law, (but also) most conform to the holy Will, Attributes and Nature of 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 God's Spirit, and the visible example of Christ, was capable to attain.  
Ans. In which sayings, let all men that are of any spiritual understanding, see if the Bishop himself do not speak as one that interprets the words of Christ (in that point of swearing) as universally exclusive of all swearing, even that which by Divine indulgence was connived at under the Law, as well as that profane swearing, which was then forbidden, as well as now, whilst he says Christ requires greater perfection of patience, love, self-denial, strictness, sanctity, severity, than Moses Law, even such perfection of obedience as conforms to God's holy Will and Nature, to the Light of the Gospel, the Grace of God's Spirit, and the visible example of Christ, to the measure of the stature of the fullness of whom the Saints are capable by the true Ministry to be built up, Eph. 4. Whose example was not to strive, Matth. 12. 1 Pet. 2. whose humane nature attained to a state beyond strife, whose Light, Spirit and Grace, leads into the love that admits of doing no ill to the neighbour; Whose Gospel calls so far out of strife, the cause of Oaths, that it requires not to be overcome with, nor to resist evil, but overcome it with good, to love, and do good to enemies, when the Letter of the Law of Moses (which the Bishop says the Gospel must exceed) allowed to hate, to be avenged on Enemies, Egyptians, Amalekites, to take an eye for an eye, a tooth for a tooth; whose Gospel in othee points forbids and condemns rash anger, lust after women, polygamy, divorce (except for Fornication 
* For according to the Gospel, though the Law itself expressly allowed it, the Lord says by the Prophet, Mal. 2. 16. he hates putting away. ) rendering evil for evil, etc. (while the Letter no more than actual Murder, Adultery, indulging & conniving at polygamy, humorous divorces, stripe for stripe, wound for wound; and in that point of swearing, forbids and condemns not only for swearing, but all swearing) while the Law allowed of, indulged connived at, commanded, and gave dispensation (for the whole Law of Moses was given by the dispensation of Angels, in the hand of that Mediator) for a time to some swearing, and such swearing even by God, as was used in order to end strife, where it was yet standing, (so be they performed their Oaths to God, or one another, that they made by him) condemning no more than Creature-swearing, (as the Bish calls it) as by Malcam, (as well as God) by Heaven, Earth, etc. and forswearing, or not performing what Oaths by the Name of God, they had made to God, or to each other.  
It's most evident then by the Bishop's confession here, that Christ in every point condemns something, which not only the Pharisees by their false glosses, and abusive, loose interpretations of the Law allowed, but what the Law itself, even Divine indulgence dispensed with, connived at, and by Moses suffered, i. e. commanded, so to be 
* For Moses of himself (the servant that knows not what his Master does) could not give dispensation against any command of God, for than he had not been faithful, as he was in all his house, according to the pattern of God's Precepts showed him in the holy Mount. , because of the hardness of their hearts, which (as to the point of swearing) was swearing by his Name alone (if they must needs swear) as a way to end the strife and envying, which by reason of their distrusts and jealousies, and the hardness of their hearts, they were full of, and fallen into.  
Otherwise let the Bishop or any man living, show us wherein Christ commands a righteousness or perfection that exceeds that of the Law, (as it's confessed he does) for the Law said, Swear not by any creature, but by God only, and for swear not; and if the Gospel say no more, but swear not by any Creature, as Heaven, Earth, etc. but by God only, and for swear not, where's that higher state of perfection? that Love that excludes strife, (and consequently Oaths, which are but to end strife where it is) and that perfect conformity to Christ, who neither strove nor swore, and to his humane nature, Light, Spirit and Grace, that leads up out of strife, the occasion of Oaths? All which high attainments the Bishop confesses Christ come to bring men up to under the Gospel.  
Bish. But the Bi. hath yet one more strong string to his Bow (as he judges) which is indeed his ultimum refugium, which if it fail, all his tackling is loosened, and his whole talk about the limitation of the universal Negative in those Texts, must be take itself to its heels, for any help it can hope to have from himself or any other; and that is a strong conceit, begotten in his mind from some few Authors, testifying of a certain sort of vulgar familiar Oaths, or forms of common swearing by whatever came next to their hands and tongues, as by the Temply, holy City, their own and others heads, hands, lives, and souls, by heaven, earth, the light, waving the attestation of God, and swearing by his Name, and putting the character of Divinity upon the creature; and not only upon small and light occasions, but even in things of concern, as to that charity, justice, and equity, which they owed to others, of old in use among the jews, (as among many Christians now) which way of Creature-swearing they chose (saith he) because they sancied such Oaths, being not with the solemn invocating of God's Name, were not binding upon their souls, but such as they might play fast and loose with as their own interest, or pleasure swayed them; as they could not do with Oaths made according to the laws command by God's Name, for those they thought binding.  
●… On this occasion (saith the Bp. p. 29, 30.) and to reform these gross abuses, Christ gives that command, swear not at all: that is not after those usual, presumptuous, unlawful forms, by the names of Creatures, of which he gives so many instances to express his meaning, when he doth not instance in the lawful use of religious Oaths by the name of God: telling them there was in those Oaths by any Creature, Heaven, Earth, Jerusalem, the Temple, etc. a tacit, calling of God to witness, since every creature depends on God, and is in relation to him, as Heaven is his Throne, Earth his Footstool, jerusalem his City; and lastly, implying that however such Oaths were at to the manner unlawful, yet they obliged, if the matter of them were lawful; so that they were not excused from perjury in not performing, and p. 35. for these their new, and customary forms of swearing, it being the almost only swearing in fashion among them, Christ blaming in them, and aiming at, gives such a prohibition of sweat not at all, that is, (saith the Bish. p. 20.) not by those Oaths, in which you now make no scruple to swear and forswear: not at all for matter and manner as ye have accustomed yourselves to swear contrary or beyond what God allowed in his law:  
Answ. In this place we confess the Bishop though he strains hard for it, hath made as fair a flourish, and spread as broad sails, as in any part of all his book besides it, yet all will not help to carry him on to the accomplishment of that work at first undertaken by him against the Quakers, viz. the justification of the lawfulness of any swearing, or the defence of that limited sense, he would put upon the universal Terms in the two Texts, wherein Christ and his Apostle forbid all swearing; sith it's most evident to any but such as wrack their Inventions on the Tenter to find out, wherewith to draw them their own way for their own interest, that (as in the other points immediately next both before it, and behind it, viz. of divorce, and of loving deportment towards injurious ones and enemies) so in this of Oaths Christ prohibits and condemns not only those gross abuses of those things that by Divine indulgence they had a dispention for under the law, which abuses crept in by the Pharisaical false glosses, too much loosening the meaning of God's law by Moses, by their depraved examples, or popular custom, but prohibits and condemns also those very things which, in regard of their hardness of heart, distrusts and wicked cruelties, God himself in the very letter of the law itself then indulged them in, and gave them both a dispensation and a precept for at that time by the law: And so as the law of old time (before the false glosses and selfish senses of the Scribes and pharisees came in) whereby they wrested and perverted it to their own wills and lusts, said in somethings so as it was not said from the beginning, in the state of innocency, while man was merciful as his heavenly father is merciful: If a man like not his wife on a light occasion let him put her away: And in case of injury, as he hath done so shall it be done to him again, eye for eye, tooth for tooth, stripe for stripe, wound for wound: And in case of enmity, hate thine enemy (for the jew might spoil the Egyptian, and might not spare Amaleck) But the Gospel saith, God hates putting away (except for fornication) Love enemies, Resist not evil, Do good to them that hate you, Be like your Father that begets out of that old Image and nature of the Devil, into his own, Be perfect as he is perfect, etc. In case of strifes, and misbelief, dissatisfactions, jealousies, insecurities among themselves, in which case Oaths were then allowed, God said by Moses in the law, fear the Lord thy God and swear by his name, Deut. 6. 13. But swear not falsely by his name, Levit. 19 13. For swear not, but perform: So by Christ his Son, and his Apostle in the Gospel swear not at all, not only not by creatures, heaven, earth, etc. but also not by God himself; for whereas the Bishop says Christ's instancing of creatures, shows his meaning is to forbid only that kind of Creature-swearing, but not swearing by God, for he doth not instance in the use of Oaths by his name, We say james uses an exclusive expression equivalent to an instancing in that form of swearing by the name of God, while (for brevity's sake) he addeth neither by any other Oath. Therefore if swearing by the name of God be an Oath, he must of necessity intent the forbidding of that Oath, which is the most notable Oath of all, or else of necessity have some way or other plainly excepted it, otherwise he had much darkened that counsel of God in the Gospel, which his scope, aim, and end was to make more clear, whilst he then had left them in doubts about the thing, which though they practically erred in, yet, as to the Theory of it, was most manifest in the letter of their law before, for the law expressly condemned all profane irregular Creature-swearing, though they wickedly used it (as Christians (so called) now do) and all for swearing, but as expressly allowed and commanded swearing by God himself. But the Gospel, which is a clarer promulgation of Gods will (must upon the Bishop's principles) have been such an obscure declaration of it, as leaves it more dubious and difficult to be understood, as to the truth of it, than it was before, extending one thing (in words) and in sense intending another.  
2. Christ's own expressions, is well as James' in the affirmative part, show his meaning in the negative to be a prohihition of all swearing as well as any: And here we must take leave to leave seeing with the Bishop's eyes, and follow what we most clearly see with our own, and to use one of the Bishop's Argumentative Mediums to conclude the clean contrary to what he concludes from it, and to argue with it against himself.  
For whereas p. 31. the Bishop says, that his limited sense of Christ's words against some swearing only, not all, was Christ's meaning in the negative part of his words, appears and is proved by the affirmative part of them.  
Answ. We shall shoot his own Arrow wherewith he thinks he hath hit us, back again to him out of his own bow, and say quite contrary to him thus, viz. that the universal sense of Christ's words against all swearing, not some only, was Christ's meaning in the negative part of his words, appears and is proved by the affirmative part of them; which howbeit, he says, the Quakers themselves will (he supposes) confess, must not be taken in an exclusive latitude, or a broad universality of command; yet (ex fals●… supposuis) he much mistakes himself, for the Quakers affirm that the affirmative parts of both their speeches, which are, Let your communication be yea, yea; nay, nay; for what ever is more than that, is of evil: let your yea, be yea, and your nay, nay; lest ye fall into condemnation, must be taken in an exclusive latitute or broad way of command: howbeit not indeed such an odd conceited kind of universality of command, as the Bish. fancies as enjoins to use no other words in any communication, by way of affirming or denyiag, but barely and only those syllables of yea, and nay: for the Quakers (as very fools as the Bishop would make them) are not so silly as to affect to use (as he fancies they do) those very Monosyllables, as if they fancied themselves verbally tied to them, (any more than they fancy themselves, (as some others do) syllabically tied no to patter over their Pater noster in tot●…lem verbis without variation from that individual form of words, Mat. 6. 9, 10, 11, 12, 13. Luk. 11. 2, 3, 4. Our Father which art in heaven, etc. which if men pray after that manner, or to that same effect, they may so vary from, as to use different words; neither do the Quakers scruple to use such paraphrases or enlargements of speech, as the matter or the party's understanding, or diffidence may stand in need of, as God is witness, we speak as in his presence, or the like.  
But the Quakers affirm Christ's words must be taken (though not in such an exclusive latitude, as to forbid more ample expressions of their sense, than the bare syllables yea, and nay; or such an universality of command, as ties precisely thereunto) yet in such universality of command, as limits Christians to affirmations and negations, or solemn asseverations, without any Oath, and in such an exclusive latitude, a●… shuts out all swearing whatsoever, even that which once was, as well as that which never was lawful, on pain and perit of falling into sin and condemnation●… ●… for these words, But let your communication, that is, the whole of it not only private but public, be yea, and nay; do not only import, that plainness, and simplicity of Christians meaning and doing, as may be consenant to their words in truth and honesty, without fraud or falfity; but also that forbearance and freedom of their speech from all Oaths, by heaven, earth; or any other Oath, whether of old forbidden or required; and that appears undeniably to any by its being brought i●… in both Texts, by this adsative particle [But] by the emphasis of which it stands opposed (as an affirmative to its negative) not only to those words that are prohibitive of for swearing, viz. Thou shalt not for swear thyself; but to those sentences that are prohihitive of all Oaths; vi●…. Swear not at all, not by Heaven, nor Earth, nor any other Oath, but let your communication be yea, nay, i. e. be without all Oaths; for what's more than that, i. e. then solemn asseveration and negation, is of evil, which is as much as if he had said, for whatsoever Oaths or swear are used now, as well as for swearing, comes of evil. Otherwise; if the affirmative part be interpreted, as standing in opposition to that part of the negative only, that prohibits for swearing, it must be such Tautological nonsense as (absit) far be it from us to think Christ should ever speak: Since then this must be the sense, viz. of old'twas said, Thou shalt not for swear thyself; but let your yea be yea, nay, nay; that is, perform to God thy Oaths in truth and honesty, without fraud; but I (who say more than was said of old) say unto you, Swear not at all, but perform to God thy Oaths in truth and honesty, without fraud; which idem per idem whoever utters, is found more in insano sensu, than insano: But the other way 'tis sound sense, viz. I say unto you, swear not at all by any Oath, but let your communication be yea and nay.  
As then the affirmative part of Christ's words must be taken in such an universality and latitude of command, as confines to bare, solemn asseverations, assertions or denials exclusively of swearing by Heaven, Earth, or any other Oath, when he says, But let your communication be yea, yea, nay, nay.  
So the negative part of his words, swear not at all, must be understood in such an universally exclusive latitude, as admits of 〈◊〉 Oaths whatsoever among his Disciples.  
3. The adversative particle [But] which stands between those two prohibitions of Moses, saying, For swear not, but perform to God thine Oaths; and of Christ saying, [But] I say unto you, Swear not at all, do little less than infallibly manifest it. That Christ forbids all swearing, as much as any; and even such swearing as was not indulged to them by the Pharisees only, but by Moses and God himself, who by his servant dispensed with them in, and instituted even their swearing by God's own Name, who never indulged, connived at, nor dispensed with any of that Creature-swearing the Bishop talks of; but threatened woes to it ever under the Law, and by the Law.  
Otherwise again, if all Oaths be not forbidden by Christ, as well as any, wherein (as to the point of swearing) does he prescribe a righteousness and perfection above, or beyond that of his servant Moses, whom he was to exceed? by which Moses God in the Law itself so universally forbade all other Oaths, save solemn swearing by his own Name, that there was no more swearing left for Christ to forbid his Disciples, than what Moses had before forbidden to his own Disciples, if he might not forbid all that swearing by God himself which the Law allowed of.  
Besides the nonsense that he must be supposed to speak, if he forbid not some swearing which of old was commanded, appears in the particle [But] for thus it must run (according to the Bishop's supposition) Ye have heard of old from Moses in the Law, ye must not for swear yourselves; But I (who forbid more than Moses ever did) say thus unto you, Swear not at all by any of those Oaths which Moses forbade before me, but only by such as he allows you. We say on this account (as to swearing) Christ indulges and dispenses with as much as Moses, and God under the Gospel, as much as God under the Law; for neither God nor Moses in the Law, (howe'er the jews (de facto used it) ever (the sure) indulged, allowed or approved of any irregular, profane, or Creature-swearing; and God and Christ in the Gospel (at that rate the Bishop reckons) disallow no other: The opposition then which lies intimated in that adversative particle [But] being not between for swearing, and profane swearing, but between for swearing then, and no swearing now, shows Christ's intent to be to prohibit all swearing: For 'tis indeed as if he had said thus: God under the Law commanded you to swear by his Name; and when you had sworn by him in truth, to perform the Oaths ye made by him, whether to him, or any other.  
But I say now, God allows you not to swear at all, nor by Heaven, Earth, nor any other Oath, no not those Oaths which ye did, and might of old make unto the Lord your God in things lawful (but no Oath by a creature did God count as an Oath made to him any more than he counted their solemn Fast to be unto him, 〈◊〉 ●…. 5.) provided ye performed it when ye had done.  
4. Christ doth instance in the use of swearing by the Name of God virtually, though not formally, whilst he instances in the use of snearing by Heaven, Earth, etc. forasmuch as swearing by Heaven (as Christ says Matth. 23. 22. is a swearing by the Throne of God, and by him that sits thereon; therefore swearing by God is implicitly, if not expressly excluded: And this the Bishop himself also confesses, p. 30. viz. That even in those Oaths, which were a●…tested only by th●… naming of any c●…eature, as by Heaven, Earth, Jerusalem, the head, etc. There was a tacit calling God to witness, which if there be, than (according to the Bishop who says an Oath is no more than an attestation of God, who is witness to all we say and do, p. 38.) swearing by the Name of God, which was once allowed and required, is here excluded and prohibited.  
But however that the Bish▪ may not have occasion to say we deal sophistically with him, and not so sincerely and plainly a●… becomes the Truth, we will confess with him, that that was but a kind of profane creature-swearing, an irregular form of swearing by the Name of God, the jews i●…dulg'd themselves in, which he also confesses with us, is here forbidden; seeing it was but a kind of Tacit or implicit swearing by him, and not that plain express swearing by his Name, which the Law commanded, while it for●…ad the other. But what will the Bishop be advantaged in his cause by this our concession, so long as he asserts it is only this tacit swearing by God under the express attestation of some creature, which the jews were accustomed to, in the breach of which Oaths, they deemed they did not forswear themselves, that is by Christ and james here forbidden, for the reformation of which abuse only, and to reduce and restore them to that right legal form of swearing only and expressly by God's Name, Christ speaks thus, swear not at all? Nemp●… no more than the just censure of fastening such an absurd sense upon their words, a●… we judge no wise m●…n will own to be the true sense of either Christ or the Apostle; for at that rate the sense and sum of their words must be to this effect: Ye have heard it said to you by the Law of old time▪ Ye shall not forswear yourselves, but perform to the Lord your God those Oaths which you made tacitly by him while ye s●…are rashly, ordinarily, commonly and expressly by some creature●… which Oaths by the Creature, though they were a tacit▪ swearing by God, ye held yourselves not obliged to perform: But now I say unto you, swear not at all; I mean, swear no more so tacitly, so implicitly by the name of God, as ye were wont to do, but when ever ye 〈◊〉 (provided ye perform your Oaths) swear out aloud▪ more sound, more expressly, more plainly, more openly by God's Name than ye have done formerly.  
5. It's evident enough by the Bishops own words, that as well solemn Oaths by God himself, as those familiar Oaths by creatures (in which the Bish, says they tacitly swore by God, are forbidden by Christ; for swear not at all is (says the Bish. p. 20.) as much as to say, not by those Oaths in which you make now no scruple to swear and forswear.  
A●…s. Which if so, then solemn Oaths by the Name of God expressly; being such Oaths as in which the jews made no scruple to swear and forswear, those are forbidden as well as the other.  
And whereas the Bishop tells us (as Philo and josephus tell him) they pretended a great reverence of the Name of God, and seemed to make great conscience of swearing in leviculis, in small matters by the Name of the Lord, according to the Letter of the Scripture, and made scruple to swear at all by (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the▪ Lord liveth.  
We say, they might well be scrupulous of taking the Name of God in vain upon every trivial, frivolous matter, and so decline the mentioning of it, and fly to the nomination of some creature, what 
The more shame therefore to Christians (so called) that have no such great reverenes of the Name of God (〈◊〉 the jews had, whom they should exceed in strictness) but that they can swear in every joy and trifle, by God's Name, ●… thousand times, when they never▪ think on him.  came next to mind and tongue. But in solemn and we●…ghty cases of concern, and in judicaturs, as they need not, it being so expressly required according to the letter of the Law, so they did not scruple swearing by Gods own Name; The Name 〈◊〉 they might possibly scruple and strain at the naming of, 〈◊〉 they did, ●…nd do at the naming of the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah. But that Name Adonai they oft as superstitiously repeat that in their much babbling, as they superstitiously decline so much as the bare mentioning of the other.  
But that in serious cases and occasions of concern, a●… to that charity, justice and equity they awed to others, they should decline, scrupl●… and 〈◊〉, (at the Bishop says they did, p. 19) to swear by the Name of God, when their Scripture was so express for it, and choose that way of Creature swearing, there's not only no reason at all to believe it, but one grand Reason of the Bishops own (reasonless) rendering for it, but against himself, whereupon to believe the contrary, viz. because (as the Bishop says, p. 19) they fancied such Oaths, being not with that solemnity of invocating Gods Name, not to be binding upon their souls either as to truth or right, but they might play fast and loose with them, according as their own pleasure and interest did sway them; which if it have as much of truth in it, as it hath of weight and strength, hath reason enough to persuade any reasonable men, that the jews in their solemn swear in weighty matters, did not scruple nor wave swear by God's Name (which Oaths they All thought binding and wave that swearing by creatures in order to the satisfaction and security of each other, and by such Oaths as they judged not to be so obligatory, but that they might safely either break or keep them at their pleasure; for such Oaths instead of putting an end unto their jealousies, distrusts, unsatisfactions, insecuritie●… would have assuredly created them far more than before, forasmuch as no more credit is to be given than to a Liar, toone that swears never so solemnly and in Iud●…cature, whose most solemn Oaths are such as the Swearer believes himself to be no more bound by, than if he had not sworn at all, and such as by which the persons for whose satisfaction & security such a one swears, can have no more hold as to know what to trust to, than he hath who holds a wet Ecl●… by the Tail. Beside (not to use more words than need) the Bishop himself knocks the nail on the head for us here; and (though against himself, as in most other cases) proves it to our hands, that the jews did not scruple to swear by Gods own Name; yea, were so far from scrupling it, that in all cases they used it; Witness his own words, p. 37. cited out of Drusius  
Apud judaeos in judicils omnia Iuris-jurandi Religione 〈◊〉, Dei, nomine interposito▪ Drus. Among the Jews, all things in judicials were confirmed by the Religion of an Oath, wherein the Name of God was interposed.  
And that they made no more scruple of forswearing, and non-performing what they swore to by the Name of God, than of forswearing or non-performing when and what they rashly, profanely, irregularly, trivially, yet commonly swore to by the Name of some creatuces, is evident also by the Bishops own words last recited▪ for as much as a common swearer by other Oaths is commonly a false swearer, when swearing seriously by God himself, the wontedness of easy & ordinary swearing (as the Bi. observes out of Lactantius and Austin, p. 42. 
* Viz. 〈◊〉 ne jurabit, ne vel 〈◊〉 in perjurium cadat, Lactantio N●… facilitate jurandi in perjurium prolabamur, Aust.  in cases never so true & honest, begetting a proneness to swear falsely: Nor is there more credit to be given than to a liar, p. 17. to any that swears never so solemnly, and in judicature, who is a common swearer, etc.  
The Bishop then confessing, that Christ forbids Matth. 5. to swear by such Oaths in which they made no scruple to swear and forswear, therein confesses Oaths by the Name of God (which were commanded in the Law) to be by Christ forbidden there, as well as other Oaths, since the jews made not so much scruple as he imagines to swear by God, nor yet (being common swearers also, by any thing that came next to heart and tongue) to lie and break those their oaths by creatures when they had done.  
And finally, if Christ's words were exclusive and prohibitive of all irregular oaths by creatures, because those they scrupled not to make, but inclusive and exceptive of solemn Oaths, in solemn cases, by God's Name upon this score, because they scrupled to swear by them: Then (ecce mentem) the mind of Christ in those words must be this, viz. Ye have heard of old, ye should not forswear yourselves, but perform your oaths to God; but I say unto you, swear not at all by those oaths in which ye now make no scruple to swear; but swear only by such Oaths in which ye now do make scruple to swear; which sense he that can find any sound sense, seriousness, or solidity in▪  — Erit hic mihi Magnus Apollo. 
Having thus at last sawn ●…sunder, and broke to pieces that supposed strong, but really rotten Stilt which bore the stress of the Bishop's Cause against the Quakers in the case of swearing, viz. his mere conjectural, and more common than proper Commentations upon those 〈◊〉 scriptures, Matth▪ 5. Jam. 5. out of which from that universal prohibition of all swearing therein expressed, he would fain except some solemn swearing, at least in judicial proceedings: We leave them rightly rendered by us, to the review of all reasonable and understanding men, by whom they will be seen to stand against all the Canon-shot which the Bishop hath shattered out against them (some of which hath done most execution upon himself) as that strong hold out of which the Quakers cannot be stormed, so as to surrender that Interest they have therein, as to their Plea for no swearing among true Christians; and as jachin and Boaz, that stood as strength and stability itself, before the true spiritual Temple of the Lord, against the faces of all that would enter to defile it with their own inventions and impositions in point of Oaths.  
And as for that which he says (p. 26.) he adds to his Reasons (by way of f●…ll measure, heaped up, and running over) viz. the conc●…rrent judgement of other Christians and Churches:  
'Tis true, he fills up his measure, (for his Reasons are too short to hold out) by heaping up the sayings of many Christians, which are so far from such concurrence as he speaks of, that indeed they rather run against, and concur to the contradicting of one another, some (if not most of them, as is showed above) testifying more plainly and groundedly against all swearing, than the rest whom the Bishop sides with, do for any swear●…g.  
Seeing then there remains no more to make up his scanty measure with, but the empty husk and ●…haff of words of some Councils & Churches of Romanists and Reformists; and of Christians, (perhaps not truly such) whose saying●… are profligated by many wise man, ancient Fathers and Christians of the Bishops citing, perhaps more truly such, we shall save ourselves and the world the labour respectively of writing and reading what is of as little value with as, is it is of small importance to the purpose.  
And now at last seriously and solemnly again professing as at first that the Bishops undertake (not for want of willingness in 〈◊〉 to see it to be truth, if that were the truth indeed, which is pleaded by him against the Qudkers, but for want of true demonstration in ●…ll he says to show it so to be) hath not succeeded to either the removing of our difficulties, or satisfaction of our 〈◊〉, that any swearing at all is either needed, or aught to be used among us, or any that are christian's (truly such) under the Gospel, though under that dispens●…tion of the Law, some swearing was then 〈◊〉 with, which was the professed, immediate end of his Book, and the 〈◊〉 of those ten particulars of which his Work to us-ward (if ever effectually accomplished) doth consist.  
We 10thly and lastly, appeal to all wise and sober-minded men, who shall impartially peruse and weigh what is abovesaid, Whether in this case of our non-conviction by the Bishop's as defective as successess endeavours to inform us, or of our non-subscription to his conception, and non-submission to swear against conviction, according to the foresaid Impo●…ition, we are undoubtedly without more ado to be denominated such wilful resisters, and Obstinate offend●…rs against the Law, as worthily fall under the severe penalties of the late Act, whereby (though yet contrary to the te●…or and true intent thereof, in respect of their execution, who never heed that Maxim in Law, that judicium penale nunquam excedit casum) we now so sorely suffer; and also whether we suffer in so doing so justly as to be left without Plea for ourselves, and without any just excuse before both God and Man.  
Nevertheless however the second page of the Bishop's Book speaks out his ultimate design to be (in case our difficulties be not so re●…ov'd by this course of his discourse concerning public Oaths▪ that we can swallow such Swear without streining, as fast as they are imposed on us) that we may inexcusably suffer severity for our obstinacy; yet seeing in the close of his Book he says at least, he hath no design to us-ward, but to dispel our needless scruples and superstitious fears (as he calls them) to show us our safe liberty to obey, and how we may scape the penalties for disobeying the Laws, etc. In answer to which, he expects his pains and charity should be accepted.  
We declare, That his pains is full as Acceptable to us called Quakers, as that pity to us, and charity he pretends to, is True and Real, (which how far forth it is, we leave to God and his own Conscience to judge of) Though first it hath not obtained its professed end to us-ward, so far as to clear our understandings, any other than the clean contrary way to what he aims at, by the sight of how little Demonstration the Bishops are able to make for that swearing they consent and concur to have imposed: Nor 2dly, to remove our scruples, since (as was said) we we were before without scruple or doubt of it, that our denial of that swearing thats imposed on us, is lawful and right before God, howe'er it seems so or so in the sight of men: Nor 3dly, so as to reduce us to our due obedience, for we are not out of it, seeing as if swearing be not lawful before God, it's due obedience to him not to obey men actively, who impose it 
* And so says the Bishop himself, p. 11. No Laws of men contrary to God's Word, are to be actively obeyed. , so if Swearing were lawful, yet at least our Consciences being not convinced that it is, we obey God, to whom (as the Bishop says pag. 23.) we Christians owe the highest love, loyalty and obedience; our obedience to whom cannot be disobedience to those Laws of men that are just and agreeable to his Laws, and besides where we obey not Actively, we do it Passively, by suffering violence without making any violent resistance, which Passive obedience all wise men own to be true obedience, as well as Active. Nor 4thly, so as to rectify our judgements, which were once irregular, when we made no Conscience thereof, but returned to their rectitude, when we became so tender as to fear an Oath. Nor 5thly▪ so as to stop that, which he is pleased (not for want of mistake, error and superstition) to miscall the contagion of our error and superstition, to others in this point; for we are persuaded many will be convinced (as well as some are already confirmed) against all swearing, seeing how little the Bishops have to say, and show in confirmation of it. Nor 6thly, so as to the redeeming us from the penalties of the Law; for they are now with full measure heaped up, and running over, even beyond the bounds of the Law itself, executing and insticting upon several of us. Nor 7thly and lastly, so as to redeem us into safety and peace; for howbeit we seem in the eyes of the unrighteous, and of some Religious ones, to be in danger of perishing in our troubles; yet (come what evil can come to us for our Consciences) we ●…earkening still unto Christ dwell safely, and are at quiet from the fear of evil, being (as the same Seed and sort of Saints before us also were, 2 Cor 4.) though Troubled on every side, yet not distressed, Perplexed, yet not in despair, Persecuted, yet not forsaken, Cast down, yet not destroyed.  
Dated and Dedicated in service to the Truth, in the Month called July 1662. by Samuel Fisher, imprisoned for Conscience by the space of about Fifteen Months of the two years' last passed, First in the Counter, 2dly, In Newgate. 3dly, In the Gatehouse. 4thly, In Old-Bridewell. 5thly, Now in Newgate again; Where (without the least Crime proved against him, or so much as said to his charge) he stands (with many more so recorded in the very Calendar) discharged by the Kings late special favour, notwithstanding which he is not released, but retained.   
FINIS.  

ERRATA.  
IN the first part, in the Epistle, p 5 l 30, for yet r. yea, p 2 l 39 r. tentanda, p. 8 l. 7. r. in it, p. 9 l. 8. r was at least, ●…. 9 ●…. 30. r. that he is, p. 11. l. 37. & p. 12. l 2. r. obstinacy▪ p. 13. l. 4. r graviore, p. 14. l. 12. for his r. their, p. 16. l. 31. for 〈◊〉 r. declining, p. 20. l. 27. r. ungue, p. 21. l. 3. r to the Bishops, p. 24 l. 3●…. r. to sweeten, p. 32 l. 9 r. do, p. 34 l. 4 r. redarguit, p. 37 l. 9 r. what he hath, p. ●…▪ l. 29 r. Agitator, p. 85 l. 21 r Dictatorem, p. 89 l. 25 r. 〈◊〉.  
In the second part, p. 4 l. 9 r presumed, l 13 r. frivoulosity, p. 9 l. 29 r. inventitious, p. 13 l. 15 r. Christians, p. 16 l. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21, l. 19 for by in. r. in by, p. 21 l. 20 for in r. is, p 25 l. 4, for we, r. they, p. 25 l. 7 for of, r. of old, p. 27 l. 38 r. (is, p 2) l. 14 ●… Diali, p. 30 l. 20 for is all, r. is in all, p. 41 l. 33 ●…. Petitionem, p. 44 l. 39 r signifies, p. 45 l 11 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50 l. 13 r. yet not, l 16 r. yet are so, l. 18 r. makes. l. r 9▪ r. him, p. 55. l. 12 r. dispersation, p. 56. l, 23. r. as well as, p. 62. l. 13. for wave, r. use.  

READER,  
Find no fault with what faults thou findest with th' Press;  
Correct the greater thus, the rest lack less.