Christian Religious Meetings Allowed by the Liturgy, Are no Seditious Conventicles, nor punishable by the late Act. OR, What Persons and Meetings are Owned and Allowed by the Liturgy of the Church of ENGLAND. And also, What makes a Religious Meeting to pass and Suffer under the Name of a Seditious Conventicle. And likewise, what is a Conventicle, and what is not a Conventicle. And concerning the Church and its Government. And the Difference between obstinately and Conscientiously refusing to take Judicial Oaths. And concerning the Jurors and Judges, who may be concerned to hear and determine the Causes and Matters aforesaid. Written the beginning of the fourth Month, in the Year 1664. By R. F. Christian Religious Meetings allowed by the Liturgy, are no Seditious Conventicles, nor punishable by the Late Act, etc. WHereas by the Act, Entitled, An Act to prevent and suppress Seditious Conventicles, It is Enacted and Declared, That if any Person of the Age of sixteen years, or upwards, being a Subject of this Realm, at any time after the first day of July, which shall be in the Year of our Lord God 1664. shall be present at any Assembly, Conventicle, or Meeting, under colour or pretence of any Exercise of Religion, in other manner than is allowed by the Liturgy, or practise of the Church of England, at which Meeting or Assembly, there shall be five persons, or more, assembled together, over and above those of the same Household; Then it shall and may be lawful for two Justices of Peace to commit them to Prison, etc. for the first and second Offence, in Order to Transportation. Is not this a matter very disputable, and doth it not belong to spiritual men to judge, what Meetings upon the account of Religion do agree with, or are contrary to the Liturgy or practice of the Church of England, before the penalties of the Act be put in execution against them? For if to assemble and meet together upon the account of Religion, according to Scripture, be to assemble and meet together according to the Liturgy and practice of the Church of England; then they who assemble and meet together upon the account of Religion and Worship of God according to the Scripture (to the number of five or upwards) they do not meet contrary to the allowance of the Liturgy, or practise of the Church of England, as aforesaid. If the Liturgy do allow of meeting together, according to the Scripture, than they who meet together according to the Scriptures, are no seditious Sectaries, neither is their Religious meetings seditious Conventicles, or punishable by the said Act, being according to Scripture, and allowed of by the Liturgy of the Church, as aforesaid. The Liturgy allows of the Scripture as its foundation, The Scripture is owned as the ●ound●●●●● of the Liturgy, etc. and the Scriptures are acknowledged by the Liturgy to be the moving cause of people's Confession and Acknowledgement unto God of their manifold sins and transgressions, with an humble, lowly, penitent and obedient heart, to the end that they may receive forgiveness of the same by his infinite goodness and mercy; for proof thereof see the beginning of the Liturgy. What the Liturgy alloweth at Meetings. To assemble and meet together before the Lord to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which be requisite and necessary, as well for the Body as the Soul, and to accompany one another in prayer, with a pure heart and an humble voice, to the Throne of God's heavenly Grace, is that which the Liturgy owns and allows of, as its own and the Church's Practice; see for pro of thereof that part of the Liturgy at the beginning, where it is said, Dear Beloved Brethren, the Scripture moveth us in sundry places, to acknowledge and confess our manifold sins and transgressions. To meet according to the Liturgy. Seeing it is so; Then for us and the People of God to assemble and meet together (to the number of five and above) before the Lord, upon the account of Religion, as Worshippers of him, to render thanks for the great benefit we have received at his hands, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which be requisite and necessary, as well for the Body, as the Soul, and to accompany one another in prayer, with a pure heart and an humble voice, to the Throne of God's heavenly Grace, is allowed by the Liturgy, Meetings not punishable by the late Act; but freed from the penalties, being allowed by the Liturgy, etc. and according to the practice of the Church of England: And therefore such ought not to be punished, but acquitted and tolerated, who assemble and meet according to the Liturgy, or practise of the Church, as aforesaid; because such their godly religious meetings are allowed by the Liturgy of the Church, and such meetings are not prohibited but allowed by the Act, as are allowed by the Liturgy or practice of the Church of England. By what hath been said, it may and doth appear what the Liturgy of the Church of England is, How can evidence or Judgement be safely given without danger in such cases, etc. and what it doth allow, and that our godly and religious Meetings are not contrary to the allowance of the Liturgy or practice of the Church of England, as aforesaid: How can they then that come to swear against us, swear with a safe Conscience, that we meet and assemble together on the behalf of the Lord as his Worshippers, contrary to the allowance of the Liturgy, or practise of the Church of England: And if our Jurors or Judges be not spiritual men, and understanding in Divine matters, how will they judge aright in this case? that they may not destroy, but preserve us in our Liberties, Principles, and Practices. Seeing that in this Case much ambiguity or doubt may arise, and if this be a Spiritual cause, and divine matter, which is to be heard and determined, that is to say, Whether we meet and assemble together on the behalf of the Lord, as his Worshippers, or no; And whether such our godly and religious meetings, be contrary to, or agreeable to what the Liturgy or practice of the Church of England in such cases alloweth of; ought not we herein to be judged by Spiritual men? Because it is said in the Statute of the 24 Hen. 8. That the Body Spiritual having power, 2●. Hen. 8. Chap. 12. when any Cause of the Law Divine happens to come in question, or of Spiritual Learning, to declare and determine all such doubts, and to administer all such Offices and Duties, as to the●r Room Spiritual doth appertain; for the due administration whereof, and to keep them from corruption, and sinister affection, the Kings most noble Progenitors, and the Ancestors of the Nobles of this Realm, have sufficiently endowed them with honour and Possessions. And the Laws temporal are for Trial of Property of Lands and Goods and for the Conservation of the people of this Realm in unity and peace, without Ravine or Spoil, by the Temporal Judges, and the other by the Spiritual Judges, as aforesaid, or as by the said Statute may be seen, 24 Hen. 8.12. Seditious Conventicles. ANd as concerning seditious Conventicles, provided against by the Act, The reason given for preventing and suppressing seditious Conventicles, etc. and the Reason given for the preventing and suppressing of them, It is declared in the Preamble or Ground of the Act, the Reason for making the Act, which is, viz. For providing therefore of further and more speedy Remedies against the gro●ing and dangerous practices of seditious Sectaries, and other disloyal persons, who under pretence of tender Consciences, do at their Meetings contrive Insurrections, as late experience hath showed. Seditious Sectaries who at their meetings do contrive Insurrections, aught to be punished, & Remedies against such meetings to be provided. The innocent Quakers free from contriving Insurrections at their godly meetings, as experience hath showed. Are not those persons and that people only declared to be seditious Sectaries and disloyal persons, who under pretence of tender Consciences, do at their Meetings contrive Insurrections? as late experience hath showed: And may they not justly be declared to be so, who are so indeed? for there is good reason to provide Remedies against such persons and practices, who under pretence of tenderness of Conscience, do at their Meetings contrive Insurrections, as aforesaid. But as concerning the innocent people of God, reproachfully called Quakers, they are clear and free from such seditious and dangerous practices, and are not those seditious Sectaries and disloyal persons, because cause they neither have, nor do at their Meetings contrive Insurrections, neither hath former or present experience shown any such thing to be done, or intended by them; for it is against their Principles, practices, doctrines, and judgements, and they are utterly and absolutely against designing or contriving any such things; neither did their godly Religious Meetings ever produce any such bad effects, as experience hath showed for many years bypast. What is a Conventicle according to the Act, and punishable by the same accordingly? aught not this to be known and rightly considered by them that are to be Witnesses, Jurors, or Judges, that the innocent may not be condemned with the wicked, because it is forbidden by the Law of God, saying, The Innocent and Righteous slay thou not; therefore by the Law of God, the Innocent and Righteous are not to be destroyed, but preserved in their Principles and Practices, to God-wards, as well as in their Liberties, Persons, and Estates. To meet together in a private House, to the number of four, what is not a Conventicle. besides the Household or Family, is no seditious Conventicle, neither is such private Meetings either declared by the said Act to be such Conventicles, neither are they provided against by the said Act, or punishable thereby, but justified and tolerated, and not at all condemned. Therefore private Meetings, or to meet in private Houses, to the number of four beside the Household or Family, are no seditious Conventicles, though they may meet contrary to the Liturgy, or practise of the Church of England. And (it seems) according to the intent of the Act, to meet and assemble together to the number of five or upwards, besides them of the Household or Family where they do meet, under colour or pretence of any exercise of Religion, in other manner than is allowed by the Liturgy, or practise of the Church of England, is an offence. Then, it seems, to meet together in greater or lesser numbers, upon the account of Religion, so that they who assemble and meet together for the Exercise of Religion, do preach and pray, or perform Religious Exercise and Duty to God, allowed by the Liturgy or practice of the Church of England, is no offence. What godly & religious meetings are, according unto, or allowed by the Liturgy of the Church of England, etc. What is it then for a people to meet in greater Numbers (than four, besides the Household or Family) upon the Account of Religious Exercises, and not to be contrary unto, but allowed of by the Liturgy, or practise of the Church of England, so as such Religious Meetings may not suffer by the Late Act? To the which, something is said before, that to Assemble and Meet together (to the number of five, or above) before the Lord, upon the account of Religion, as Worshippers of him, to render thanks unto God for the great benefits that we have received of him, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which be requisite and necessary both for Soul and Body, and in the performance of that Duty to accompany one another in Prayer, with a pure Heart, and an humble Voice, to the Throne of God's Heavenly Grace, is allowed by the Liturgy and practice of the Church of England, as aforesaid. To Assemble and Meet together before the Lord upon the account of Religion and Worship, to Preach and Pray, or perform Duty to God, is not contrary unto, but allowed of by the Liturgy, and is according to the practice of the Church of England; because they either do, or aught so to do, as aforesaid; and we meet together before the Lord, as Worshippers of him, to Preach and Pray, or perform Duty to God, therefore our Meetings are according to the practice of the Church, and allowed of by the Liturgy, as aforesaid. Again, The Liturgy of the Church of England saith, See Communion upon the Feast of Trinity so called. It is very meet, right, and our bounden Duty, that we should at all times, and in all places, perform Duty to God: And if it be very meet, right, and the bounden Duty of a professing people, that they should at all times, and in all places, meet together to Worship God, or perform Duty unto him, as aforesaid, then for us, and the people of the Lord to meet together at any time, and in any place, to Worship God, or perform Duty unto him as his people, or true Worshippers of him, is not contrary unto, but according to the manner that is allowed of by the Liturgy of the Church of England, as aforesaid. See Good Friday, the Collects so called. The Church is declared by the Liturgy to be the Household and Family of God; then they who are of God's Household and Family, may meet and assemble together to wait upon God in the way of his worship: and not go under the name of seditious Conventicles, because the Liturgy declareth the Church to be the Household and Family of God, and Parish Meeting places are not that Household and Family, neither are wicked unsanctified people the Household and Family of God: Therefore wicked unsanctified people are not allowed of by the Liturgy, or declared to be the Church of God; and to refuse to meet in point of Religion and Worship with such as are not of God's Household and Family, is not to refuse to come to the Church and Service of God; but to assemble and meet together in point of Religion and Worship of God, with the Household and Family of God, to perform Duty unto him at any time, and in any place, is to come to the Church and Service of God, according to the allowance of the Liturgy of the Church, as aforesaid. What is owned by the Liturgy to be a Church, what is not. That the Church is not owned or declared by the Liturgy to be either the Parish Meeting places, or wicked unsanctified persons, though they may assemble and meet there, is very plain; because the Liturgy declareth and saith, the Church either are, or should be Regenerated and Born of God; and they who are not Regenerate and Born of God, are not owned or declared by the Liturgy to be any Members of the Church of England. And again, the Church is declared by the Liturgy, not only to be Regenerate and Born of Water and the Spirit, but it is also Declared by the Liturgy, that the whole Body of the Church is governed and sanctified by the Spirit of God; for proof thereof, Order of Baptism. Good Friday Col. see that called the Order of Baptism, and on Good Friday the Collects. Admittance into Church-Fellowship and becoming Church members, according to the Liturgy. Seeing then it remains true, according to the Liturgy, that none are admitted into Church Fellowship, nor accounted Church-Members, but such as are Regenerate and Born of God, and they who are Governed and Sanctified by the Spirit of God: Then to assemble and meet together with such as are born of God, and Governed and Sanctified by the Spirit of God, is not contrary unto, but according to the manner allowed of by the Liturgy of the Church of England. The Government of the Church is Spiritual according to the Liturgy. If the whole Body of the Church be Governed and Sanctified by the Spirit of God, than every particular Member thereof is under the Government and Sanctification of the Spirit of God, as aforesaid; and it seems such are the only Church Members allowed by the Liturgy of the Church of England: then they who have the sense and knowledge of the Work of God's Spirit upon their hearts, 1 Cor. 6.11 Gal. 4.6, 7. Heb. 8.10, 11, 12. Rom. 8.14, 15, 16, 17. and working within them, both for Regeneration, Government of heart, and Sanctification, and also testifying unto their spirits, that they are the children of God, as the Saints and Believers in Christ aforetime had, according to the Scripture Record, those are the true Church, and they and their Meetings are allowed of by the Liturgy aforesaid. Then they who are not governed and sanctified by the Spirit of God, Who are owned to be Mi●isters and Members of the Church, and who are not, both according to the Liturgy and Scripture. are no Ministers, nor Members of the Church, neither according to the Liturgy, nor the Scriptures. For the Liturgy saith, the whole Body of the Church is governed and sanctified by the Spirit of God; then they who are not governed and sanctified by the Spirit of God, are not owned either as Ministers or Members of the Church; and the Scripture saith, If any man have not the Spirit of Christ, he is none of his: Christ doth not own any, either as his Ministers, or Members of his Church, if they have not his Spirit, as aforesaid. See Rom. 8.9. Seeing that the whole Body of the Church is declared by the Liturgy to be Governed and Sanctified by the Spirit of God, is not the body of the Church a sanctified Body, and under a spiritual Government? And ought not Spiritual men to hear and determine spiritual matters? And seeing that it is a spiritual matter that is like to come in question, about meeting according to the allowance of the Liturgy, or no, may not those that are to be tried in such cases, justly appeal to the spiritual Judges, to judge of spiritual Causes, and not to the Temporal Judges; for is there not belonging unto the Imperial Crown of the Realm, a Body Politic, compact of all sorts and degrees of people, divided in Terms and by Names of Spirituality and Temporality, to render and yield Justice and final determination to all manner of people, resiants or subjects within the King's Realm, in all Causes, Matters, Debates, and contentions happening to occur, insurge, or begin with the limits thereof? And hath not the Body Spiritual power, when any Cause of the Law Divine happeneth to come in question, or of Spiritual Learning, to declare and determine all such doubts? and are not the Laws Temporal for Trial of Property of Lands and Goods, 24 Hen. 8. Chap. 12. and for the Conservation of the people of this Realm in unity and peace, without Ravine or spoil. And are not those Temporal Laws to be administered and executed by sundry Judges and Ministers of the other part of the said Body Politic, called the Temporality? If the Body Politic be divided into, and consist of two Parts, the one part called by the name of Spirituality, and the other part called the Temporality; the one to hear and determine spiritual matters and causes and the other to hear and determine Temporal causes and matters: For as much as ours is a spiritual matter or cause, being concerning the Worship of God, ought not the Temporal Judges to leave it to the spiritual Judges to hear and determine? The whole stress of the matter lieth in this thing, that is to say, whether Meetings upon the account of Religion be allowed by the Liturgy or practice of the Church of England, or no? For those Meetings that are not contrary to the allowance of the Liturgy or practice of the Church of England, are not (it seems) neither prohibited, nor punishable by the Act, as aforesaid. It is declared by the Liturgy of the Church of England, 2 Coll. for Peace. that the Service of God is perfect freedom; and seeing that by the Liturgy of the Church of England the service of God is owned, allowed of, and declared to be perfect freedom, whether ought any person or persons whatsoever, to be forced either to it or from it by outward compulsion, but rather left to their liberty and freedom concerning the same. Concerning Oaths, and Jurors, or Judges, etc. WHereas it is said in the late Act, That there are some persons that do obstruct the proceeding of Justice by their obstinate refusal to take Oaths lawfully tendered unto them in the ordinary course of Law; It is enacted, That if any persons do refuse to take a judicial Oath in any Court of Record, except Court Leets, being duly and legally summoned, or served with process to appear in such Courts, as aforesaid, as a witness, or returned to serve of any Jury, or ordered to be examined upon Interrogatories, having no Legal Plea, to justify or excuse the refusal of the same Oath; or if any persons be duly served with a Process, to answer any Bill exhibited against them, in any Court of Equity, or any suit in any Court Ecclesiastical▪ shall refuse to answer such Bill or Suit upon Oath, in cases where the Law requires such answer to be upon Oath, or be summoned to be a Witness in any such Court, or ordered to be examined upon Interrogatories, shall for any Cause or Reason not allowed by Law, refuse to take such Oath, that then for every such offence, as aforesaid, they shall incur the Judgement and punishment of Transportation, as is appointed by the said Act. Obstinate refusing of Oaths. If those who obstinately do refuse to take Judicial Oaths, be the only persons that obstruct the proceeding of Justice by their obstinate refusal so to do, without showing any good reason for their refusal, be the only persons intended, and against whom the penalties of the Act in such cases are to be extended. Then they who out of Conscience to God-wards do refuse to take Oaths, and by giving a reason wherefore they cannot swear or take Oaths, as aforesaid, do make it appear (to the witness of God in the Consciences of men) that their so refusing to swear, is not out of obstinacy, but out of Conscience to Godward, as aforesaid; ought not they to be tenderly dealt with, and freed from the severity of the said Act in those Cases of Conscience? Difference between obstinately lie and conscientiously refusing to swear. For there is a great difference between obstinately refusing to swear, and conscientiously to refuse to take Oaths; and if they who obstinately, without showing any reason, refuse to take Judicial Oaths, as aforesaid, be the only Obstructers of Justice by their obstinacy, and the persons punishable by the said Act in such cases; then they who do not obstinately, but conscientiously refuse, who out of Conscience to Godward dare not take an Oath, they are not concerned therein, but aught to be clear and free from the same. Is it not well known after many years' experience & trial, that God hath an innocent people reproachfully called Quakers in this Kingdom, who do not obstinately, but out of Conscience, refuse to take Oaths? It is matter of Conscience to them not to swear at all, because Christ Jesus the Prince of the Kings of the Earth doth forbid it, Rev. 1.5. Mat. 5.34. saying to his friends & subjects Swear not at all. But if any whose principle, judgement, and faith, is to swear and take Oaths, should obstinately, without showing a lawful reason, refuse to take Judicial Oaths, to obstruct the proceeding of Justice by their obstinacy, it is good to provide against such, and to distinguish between them who obstinately refuse to swear, and they who conscientiously refuse to take Oaths; that they who out of Conscience to Godwards dare not swear and take Oaths, may go unpunished for such a refusal: And would it not be a good thing to provide Remedies for tender Consciences, how to take their Testimonies without Oath, whose word and promise is as obligatory and binding to them, as Oath or Bond can be? They who in obedience to the Will of God, and Command of Christ Jesus, under the Covenant of Grace, do refuse to swear & take Oaths in one case or other, such do not obstinately, Mat 5.34. but conscientiously refuse to take Oaths, and they have a good reason in Law, or a lawful plea (in the sight of the Lord, Lam 5.12. and accepted of by him) to justify and excuse their refusal of Oaths, and such persons ought to be tenderly dealt withal; and ought they not also to be clearly acquitted or freed from the force of the penalties? For they who out of tenderness of Conscience cannot take any Oaths, they have the command of Christ Jesus under the Gospel (whereby he repealed Oaths under the Law) to plead for their excuse and justification; and what a better plea, Mat. 5.33, 34, 35, 36, 37. more lawful and reasonable, can in such a case be produced and brought forth, as a reason of a conscientious refusal of Oaths? It is accepted and taken by the great God of Heaven, and why should it be refused by men? It is accounted unlawful now in this age for christian's (Saints & Believers in Christ the Commander) to obey the Will of God, and Command of Christ Jesus? If not, Then is it not (now accounted) lawful and reasonable (in Law) to obey the Will of God and Command of Christ Jesus, the Prince of the Kings of the Earth, and to plead his command under the Gospel, as their justification for not swearing; because he saith, Swear not at all, neither by Heaven nor earth (and therefore not by things therein contained) so that it is the duty of Christians to be obedient unto Christ Jesus, who commands his Disciples and Followers to be true and faithful unto him, by denying all Swearing, and to speak Truth (which is the substance or end of an Oath) upon every occasion. And ought not this plea to be owned, accepted, and taken in Law, and by the Jurors, or Judges, as a sufficient reason in Law, to justify or excuse the conscientious refusal of Oaths, by them who do not obstinately, but out of Conscience refuse to take Oaths? And is it not the Duty of Jurors, or Judges (to God-wards) to accept and allow of the same to be good and sufficient (in Law) to all intents, constructions, and purposes, in the cases aforesaid? because the Law of God is said to be the ground of the Law of the Land, and that all Laws ought to be consonant to the Law of God: and therefore it is said (in the Book called Doct. and Student, Chap. 6.) The second Ground of the Law of England, is the Law of God: and also, If any general Custom were directly against the Law of God, or if any Statute were made directly against it, the Custom and Statute were void. Doct. and Stud. cap. 6. And again, though that be a good reason to plead against swearing, because Christ Jesus under the Gospel commands the contrary; and seeing that such a Plea God accepts, why should it not be accepted and allowed by men, who may be our Jurors and Judges? And moreover, because the Jurors and Judges, and both we and many other Protestants have covenanted with God by promise and vows, First, See that called the Order of Baptism. to forsake the Devil and all his works; and Secondly, to keep Gods holy Will and Commandments, and walk in the same all the days of our lives: and seeing that swearing is against the Will of God under the New Covenant and Gospel Dispensation, being contrary to the Command of Christ Jesus, who saith, Swear not at all; have not both Jurors and Judges, Mat. 5 34. Jam. 5 12. and we and many good Protestants covenanted with God by promise and vow, against Swearing, as aforesaid? Consider well of it. And likewise, if it be asked of us, why we refuse to swear and take Oaths, may it not be truly answered and pleaded, that we cannot swear & take Oaths, because the Bishops and Priests have bound us under a solemn Vow against Oaths, by causing us to covenant with God by promise and vow, in order to the obtaining that honourable Title of Christians, etc. to forsake the Devil and all his works, and to keep Gods holy Will and Commandments all the days of our lives; and doth it not plainly appear, that Swearing under the Gospel Dispensation is against the Will of God, being contrary to the command of Christ Jesus, as aforesaid. And we make Conscience of it, it is great matter of Conscience to us, both to keep Covenant with God, and also to keep the command of Christ Jesus; and if you or any can convince us, that we may lawfully break Covenant with God, and disobey the Command of Christ Jesus, without incurring the displeasure of God, and violating the Fundamentals of the Episcopal and Protestant Religion, we shall hearken to you, and take it into due consideration. And moreover, many of the friends of Christ Jesus are excommunicated (as Christ hath foretold in his Prophecy John 16.) and doth not that Act of Excommunication put them out of a Legal capacity of taking a Judicial Oath, John 16.1, 2, 3. or bearing an Office? And if so, may not that be pleaded and taken as a Legal plea, to justify or excuse such for refusing of Oaths? And if Swearing before a Magistrate be looked upon to be of Divine Institution, and according to the appointment of God, where doth or can it be made apparent by any plain Text of Scripture, that God ordained and appointed one Magistrate to administer an Oath to another, before he could be admitted into his Office; and that an Oath was ordained and appointed of God, to be administered to a third person by a Magistrate, for the decision of a Controversy? and if that can be proved by Scripture, it may be of great satisfaction: and if not, Ought not tender hearted people to be freed from the imposition of Oaths upon their Consciences in the cases aforesaid? And for that, and the causes and reasons aforesaid, Ought not the Jurors and Judges to be tender towards the people of God reproachfully called Quakers, and to acquit them from the penalties provided by the Act against Meeting and Swearing? Consider well of it in Christian Moderation and the fear of the Lord, and the Lord guide you and them in the ways of right Justice, to give Judgement in the matters and causes aforesaid, who are or may therein be concerned. Concerning the people and worshippers of God, owned and allowed by the Liturgy of the Church of England. SEeing that meeting together upon the account of Religion and Worship of God, contrary to what is allowed by the Liturgy, or practise of the Church of England, to the number of five or above, is accounted an offence, punishable with Imprisonment, and Transportation, by the late Act; it is very good to take notice, and that all Jurors, Judges, and Ministers of the Law, as well as Witnesses, do consider who are the only persons and people owned and allowed of by the Liturgy, as the people and worshippers of him, that such may not be punished upon such an account, but clearly acquitted from the force of the Penalties concerning the same. 1. They who are owned and allowed by the Liturgy as the people of God, and worshippers of him, Public Baptism are such as God the Father, through the Son of his love, hath out of his bounteous mercy granted that thing unto, which by Nature they could not have, that is to say, Regeneration, the work of his Spirit. 2. They who are Regenerated, and by that Act of Regeneration are grafted into the Body of Christ's Congregation, which is holy, and declared so to be by the Liturgy. 3. They whom God, the Father of our Lord Jesus Christ, hath been pleased both to Regenerate with his holy Spirit, Publ. Bapt and to receive them for his own children by Adoption, and to incorporate into his holy Congregation, are the worshippers and people of God, owned and allowed by the Liturgy of the Church of England, and therefore they may meet and assemble together upon the account of Religion, according to the allowance of the Liturgy. 4. They who being buried with Christ in his death, Publ. Bapt are dead unto sin, and do live unto righteousness, and are made partakers of the Resurrection of Christ, they are the people of God, and allowed by the Liturgy, as aforesaid. 5. They in whom the old Adam is buried, and in whom the new Man is raised up, Publ. Bapt in whom all carnal affections do die, and all things belonging to the Spirit do live in them, and grow, are the people of God allowed by the Liturgy so to be, and may meet upon the account of Religion and Worship of God, to the number of five and above. 6. They who have spiritual power and strength from the Lord, and Victory to triumph against the Devil, the World, and the Flesh, Publ. Bapt and are endued with heavenly virtues, and are made Members of Christ, and Inheritors of the Kingdom of Heaven, those are the Worshippers and people of God allowed by the Liturgy, as aforesaid. 7. They who are (not viciously, but) virtuously brought up, to lead a godly and a Christian life, who following the example of Christ, and to be made like unto him, See the latter end of public Baptism, and that called the Communion feast of Trinity only. that as he died and risen again for them, so they should die from sin, and rise again unto righteousness, who do continually mortify in them all evil and corrupt Affections, and do daily proceed in all virtue and godliness of living, those are the people allowed and owned by the Liturgy, who may meet and assemble together to perform duty and service to God, at any time, and in any place, which is very meet, right, and their bounden duty, and that according to the Liturgy. See Public Baptism, and Communion upon the Feast of Trinity. 8. They who are the servants of the everliving God, who are regenerated by him, to whom he hath granted forgiuness of all their sins, See that called confirmation or laying on of hands. and doth strengthen them with the holy Ghost the Comforter, and doth also daily increase in them his manifold Gifts of Grace, the Spirit of wisdom & understanding, the Spirit of counsel and heavenly strength, the Spirit of knowledge and true godliness, and are filled with the Spirit of God's holy fear, those are the people and worshippers of God, owned and allowed by the Liturgy, as aforesaid; and they may meet and assemble together in the way of the Worship of God, and ought not for so doing to be imprisoned or banished, but acquitted and freed therefrom. Confirmation or laying on of hands. 9 They whom Almighty God doth make both to will and to do those things that be good and acceptable unto him, who are defended with God's heavenly Grace, that they may continue his children and people for ever: And do daily increase in his holy Spirit, to whom God doth certify (after the example of his holy Apostles) and assure them of his favour and goodness towards them, whose fatherly hand is over them, and his holy Spirit is ever with them, to lead them in the knowledge and obedience of his Word, those are the people and Worshippers of God, owned and allowed by the Liturgy, as aforesaid. 10. They to whom Almighty God giveth grace, to cast away the works of darkness, and put on the Armour of light in the time of this mortal life, First Sund. in Advent. the Collect & they who in obedience to, and by virtue of the grace of God given and received, do cast off the works of darkness, and put on the Armour of light in the time of this mortal life, are the people and worshippers of God, owned, and so to be allowed by the Liturgy of the Church of England: 11. They to whom God doth grant and give hearts to learn to love their enemies & have learned that Lesson, S. Stephen's day, the Collect. as his blessed Martyr Stephen did, who prayed for his persecutors, those are the people of God owned and allowed by the Liturgy, as aforesaid. 12. They to whom God hath granted the true Circumcision of the Spirit, The Circumcision of Christ, the Coll. whose hearts and members are mortified from all worldly and carnal lusts, who do in all things obey God's blessed Will, through our Lord Jesus Christ, those are the people of God allowed by the Liturgy, to assemble and meet together to perform duty and service to God in the way of his Worship, as aforesaid. 5. Sunday after Epiphany, the Collect. 13. They who are the Church of God, are the Household of God, but wicked and unsanctified people are not so, because the whole Body of the Church is governed and sanctified by the Spirit of God: And it is the work of God to keep his household and family, the Church, Good Friday (so called) the Collects. so governed and sanctified continually in his true Religion, who are defended by his mighty power, and such may meet together in the way and Worship of God, being allowed by the Liturgy, as aforesaid. 14. They whom the Lord teacheth, that all their do without charity are nothing worth, Quinquage. Sund. Collect. into whose hearts God doth pour that most excellent gift of Charity, the very bond of all peace and virtues, without which whosoever liveth is counted dead before the Lord, those are the people also who are owned & allowed by the Liturgy of the Church of England. Quinquagessima Sunday Collect. 15. They who put away the Leven of malice and wickedness, See Tuesday in Easter week. the Coll. 3. Sunday after Easter, the Col. that they may always serve the Lord in pureness of living and truth, and being admitted into Christ's Religion, do eschew those things that be contrary to their profession (as the Quakers do) and follow all such things as be agreeable to the same, through our Lord Jesus Christ, those people are owned and allowed by the Liturgy, as aforesaid. Third Sunday after Easter Collect. 16. They who own, 〈◊〉 Sunday after Easter, the Col. and have received and are led by that pure spiritual soulsaving justifying light which God is the Author of, by whom it's discovered and made manifest to all men, whilst they are in error, to lead them out of errors and the way of unrighteousness, into the way of righteousness, which is the way of the Lord, they are the people owned and allowed by the Liturgy, as aforesaid. 17. They who by the holy inspiration and operation of God's holy Spirit are made to think and perform that which is good, The 4 & 5 Sundays after Easter, the Col. acceptable and wellpleasing to the Lord, who makes the minds of all faithful men to be of one Will, those people, and their godly religious Meetings are owned and allowed by the Liturgy, as aforesaid. 18. They whose hearts God hath taught by the light of his holy Spirit, Whitsund. the Coli. to whom by his Spirit he doth give and grant a right Judgement in all things, and evermore to rejoice in his holy Comfort, those people, and their godly meetings are owned and allowed by the Liturgy of the Church of England. 19 They who are protected, 4 Sunday after Trin. Coll. 1 Sunday after Trin. Coll. 5 Sunday after Trin. Coll. ruled, and guided by the Lord, who is the strength of all them that trust in him, under whose government the course of this world may be peaceably ordered, that his Congregations may joyfully serve him in all godly quietness, are owned and allowed by the Liturgy, as aforesaid. 20. They who give, grant and allow of liberty of Conscience (to the people of God) in point of Religion and Worship of God, are owned and allowed by the Liturgy; because the Liturgy allows of the same, saying, that the service of God is perfect freedom, 2 Coll. for peace. and because the service of God is perfect freedom, none ought to be forced either to it or from it (contrary to the principle of God) by outward compulsion. 21. They who have received the grace and gift of God, whereby their flesh is subdued to the Spirit, 1 Sunday in Lent, the Coll. by virtue whereof they may ever, and always obey the godly motions of the Spirit of God in righteousness and true holiness, And 2. Sunday in Lent, the Coll. to the honour and glory of God, who have no power of themselves to help themselves, but are kept and defended both outwardly in body, and inwardly in soul, from all adversities which may happen to the body, & from all evil thoughts which may assault and hurt the soul; and that by the Spirit and power of the Almighty God, through Christ Jesus the Son of his Love, those are the people and worshippers of God, and both they, and their godly religious Meetings are owned by the Lord, and allowed by the Liturgy of the Church of England, are not therefore punishable by the late Act on that account, as aforesaid. 22. They who have obtained of the God of all mercy perfect remission and forgiveness of sins, First day of Lent. the Coll. through Christ Jesus, in whom God hath by his spirit and power made new and contrite hearts, who by the goodness of Almighty God, are, or may be preserved evermore, both in body and soul, through Christ Jesus the Son of his Love, those are the people and worshippers of God, 5 Sunday in Lent Coll. and both they and their godly religious Meetings are owned by the Lord, and allowed by the Liturgy, as aforesaid. 23. They who through the tender love and mercy of the Lord do follow the example of Christ, in his great humility and patience, and are made partakers of his resurrection, Sunday next before Easter the Coll. who are governed and sanctified by the Spirit of God, of whom the Lord receives supplications and prayers, which they offer before him, for all estates of men, Good Frid Collects. in his holy Congregation, which is so governed and sanctified by the Spirit of God, as aforesaid, those are the people which God doth own as his worshippers, and both they and their godly Meetings are owned and allowed by the Liturgy of the Church of England: and therefore they ought neither to be imprisoned nor banished for so doing, but rather to be freed and clearly acquitted from all Ecclesiastical censures, and temporal punishments concerning the same. 24. They unto whom God hath granted, and doth or may grant his holy Spirit, always to think and do such things as be right and good in the sight of God, so that they which cannot be without him, 9 Sunday after Trin. Collect. may by him be able to live according to his Will in all things, are the people owned and allowed by the Liturgy, so that the people of God are enabled by the Spirit given unto them of God, to do and perform that always which is acceptable and according to the Will of God, as aforesaid. 25. They are the people of God, and allowed by the Liturgy of the Church of England, 7 Sunday after Trin. Coll. in whose hearts the Lord God of all power and might, who is the Author and giver of all good things, doth engraff the love of his name, and doth increase in their hearts his true Religion, and doth also nourish them with all goodness, who of his great mercy doth keep them in the same, through Christ Jesus our Lord: so that the people of God have the love of God engrafted in them, and true religion is planted within them, and doth increase in their hearts, who are nourished with the virtue and goodness of God, and by his power preserved and kept in the same; and who more in that than the Quakers, so called? Consider well of it, and do not unworthily punish them, for being so owned and allowed of both in principle, practice, and judgement or doctrine, by the Liturgy, as aforesaid. 26. They are the people allowed by the Liturgy, 12 Sunday after Trin. Coll. whom God almighty and everlasting is always ready to hear, and on whom he poureth down abundance of mercy, forgiving them those things whereof Conscience is afraid, so that Conscience is afraid, until God out of his mercy forgive sins and transgressions, and do restore Conscience into a capacity again of becoming the servant of God; 13 Sunday after Trin. Coll. therefore it is by the only gift of God, that his true and faithful people do perform him true and laudable service, and they are the true and faithful people and worshippers of God, who by the only gift of God do perform him true and laudable service, as aforesaid; and such people, and their godly religious Meetings and Exercises, On S Peter's day the Coll. are owned by the Lord, and allowed by the Liturgy of the Church, therefore such ought not to be punished by Imprisonment or banishment for serving God according to the gift of God. 27. They to whom God the Father, by his Son Jesus Christ, hath given, or doth give many excellent gifts, and commandeth them to feed his Flock, are to be diligent in preaching Gods holy Word, and the people to whom it is so preached, who do obediently follow the same, are Ministers and people of God; and the people of God are to serve God according to the gift of God (allowed by the Liturgy) and they are the true & faithful people of God, in whose hearts his love is engrafted, true Religion planted, and doth increase in their hearts, who are nourished with the virtue and goodness of God, and by his power are preserved and kept in the same, who by the gift of God do perform true and laudable service unto God, as aforesaid; and as that is owned and allowed by the Liturgy, so likewise by the Scripture; and doth not therefore both Liturgy and Scripture own and allow of the Doctrines, Principles and practices of the people of God, reproachfully called Quakers, and others? 28. For the Scripture saith, As every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold grace of God; If any man speak, let him speak as the Oracles of God; If any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ; as it is written 1 Pet. 4.11. 29. Whereby it may be observed, that none are enjoined, commanded, or required of God to minister from him to the souls of the people, but them to whom the gift of Ministration is given; and also, that all are commanded, enjoined, and required by the Lord to Minister from him to the people, to whom the gift of Ministration is given, so that the Gospel is to be preached with the Holy Ghost sent down from Heaven, 1 Pet. 1.11, 12. 30. And as it is evident, and remains true, that the Ministers of the Gospel of Christ, are by a spiritual power and Gospel authority, 1 Pet. 4.10, 11. 1 Pet. 1.11, 12. 2 Cor. 3.1, 2 2 Cor. 4.1, 2 Act. whereby they are to be commended in the sight of God to the Consciences of those that receives them, as Ministers of the Gospel of Christ, to whom the gift of Ministration is given of God for that end and purpose, to convert people from the evil of their ways and do, unto God, by turning them from darkness unto light, and so from the power of Satan unto God, they are to preach in the Spirit, and to the spirits in prison, with the Holy Ghost sent down from Heaven. 31. So are both Ministers and people to pray unto God, and praise him in the Spirit, and that according to the Apostolic doctrine, as it is written Rom. 8.14. Rom. 8.26, 27. 1 Cor. 14.15. Lastly, By what hath been said, it is evident, and doth appear what persons and Meetings are owned and allowed both by the Liturgy and Scripture, and that by the allowance of both, the service and worship of God is to be performed by the Spirit and gift of God: And that they who meet, preach, and pray, or perform duty and service to God in the Spirit, and by the gift of God, they are the only people owned by the Lord, as his people, and worshippers of him, and also allowed by the Liturgy, as aforesaid. Therefore the people of God called Quakers, and others, who perform service unto God by the gift of God, are owned and allowed by the Liturgy and Scripture, as aforesaid, and aught to be acquitted from all Ecclesiastical Censures and Temporal punishments concerning the same. THE END.