A visitation and presentation of love unto the King, and those call'd Royallists

A visitation and presentation of love unto the King, and those call'd Royallists

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Title page

AN ANSVVER To divers QUERIES

An OBjECTION Answered, concerning the KINGS SUPREMACY.

TO CHARLES STUART, Who is PROCLAIMED KING, And to all You that are called and known by the Name of ROYAL PARTY & CAVALEIRS, and who have Suffered in your Cause, & for your Principle.

A few QUERIES I do return to you, for you to Consider and Answer, relating to the present Affairs and Proceedings in this Nation, even to all you, that are called and known by the Name of ROYALLISTS and CAVALIERS, that are really so, and have Suffered for that Cause.

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[Page] A VISITATION AND PRESENTATION OF LOVE UNTO THE KING And Those call'd ROYALLISTS;

Consisting

I. Of an ANSWER to several QUERIES proposed to the People (called QUAKERS) from a (supposed) ROYALLIST.

II. Of an OBjECTION Answered, concerning the KINGS SUPREMACY.

III. Of an EPISTLE directed to the KING, & those that go under the name of ROYALLISTS.

IV. Of certain QUERIES returned to them (called ROYALLISTS) to Answer.

LONDON, Printed and are to be fold by Robert Wilson, 1660.

AN ANSVVER To divers QUERIES

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Superscribed thus, To the Quakers some Queries is sent to be Answered, that all People may know your Spirit, and the temper of it, and your Judgment concerning the Times and Seasons; and Subscribed, let your Answer be directed, Tradite banc Amico Regis.

AS concerning the Quakers, that are scornfully so called, We are at this day, and have been ever since we were a People, a poor despised and contemptible People, in the eye of this world, and deep Sufferers under the Injustice, and Cruelties, and Oppressions both of Rulers Teachers and People, and we have been a prey to the wicked, and troden down under the feet of Ambitious men, that have been in Power in this Nation, and have Ruled in force and cruelty over us, and this hath been ever since the Lord raised us up to be a People, though we have not been offensive to any just Law, or Government, or to any sort of People, otherwise then that we have given our Witness against Sin and wickedness in all People; but we have not been Oppressors of others, neither have we envied the persons of any, but in all good Conscience have we walked towards all men, doing no otherwise to any, than we would be done unto; and this is the very Law we walk by towards all men, desiring the good of all, and that all may come to Repentance and be Saved; and what we are as unto the Lord, if I should declare, it could not be believed by many: But we are his People, and he [Page] hath Chosen us, and he is our God, and we have Believed in him, and walked with him in the uprightness of heare, and we have this Testimony in our own hearts, if we die it is for him, and if we live it is to him; and though we have been and may be clouded with the Reproaches and Persecutions of an Uncircumcised Generation, yet in the Lords season it shall be manifest, even to the world, and to our very enemies, that we are his People and Chosen of him, and he in the midst of us, whom we Serve and Worship in Spirit, in Truth, and in Righteousness, and this shall be manifest in the day of the Lord, and in the mean time we are willing to bear, and to suffer all things that is put upon us, for the Name of the Lords sake.

Query 1. Whether you, or any of you, that pretend to Inspiration and Revelation, did foresee, or was it revealed to you, that ever Charles Stuart should be Proclaimed King to Reign in England, ever any more? Or, whether or no any of you did believe it, or could have believed it by your great Faith which you profess, if it had been told you long ago?

Answ. As for the Proclaiming of Charles Stuart King, to Reign in England, it was not improbable unto our Faith, neither is it contrary unto that which some of us hath seen; for we know that God respecteth neither persons nor names, but doth See G. Fox his Paper directed to the Parliament and Army so called. give the Kingdoms of this World to whomsoever he will: And thus much was said as may be seen in a Book, called, GOOD COUNSEL AND ADVICE, REIECTED, (and divers other Papers) &c. p. 17. In a Letter to Oliver Cromwell, it is said concerning you that are commonly called Cavaliers; But what and if, for and because of thy wickedness in the sight of God, he should raise them up, and make them Instruments in his hand to accomplish his wrath upon thee, even like as he made thee once his Instrument to overthrow them, &c. And here the thing was believed to be possible, that the Lord might raise you up again for his pleasure, to fulfil his will, because of the wickedness of the Army and Nation; and it is now come to pass even as was seen and believed. And also it was expressed in a Letter, written in the tenth Month, 1659. concerning them that were your Enemies, and that were at first raised against you, The very same spirit of Pride, and Oppression, and Idolatry, is entred into them, (meaning your Enemies) and now lives in them in [Page]as high a measure as ever it lived amongst you; and their Iniquities are well nigh finished, and the Lord will one way or other correct and reproue them, and they shall be dealt with in like manner as they have dealt with you; for they were no more than a Rod in the hand of the Lord for a season, and they must also be broken and cast into the fire, and whether the Lord may ever make use of you to reprove them, as he did of them to reprove you, this I determine not; but leaves it to him who can do whatsoever he will by what Instruments he pleaseth: It is true you have made many Attempts to be revenged upon them, but you have not hitherto prospered; but could you be humbled and come into the meek Spirit of the Lord, then might you prosper, but hitherto the Lord hath alwayes defeated you, and bowed you down under a People as unworthy at others, but their time will come to an end: And submit unto the will of the Lord in what is come to pass, and seek not vengeance to your selves, and then the Lord will avenge your cause for the Iniquities of your Adversaries are ripe, &c. And Charles Stuart must either be Converted to God, and ruled by him, or else he can never rightly Rule for God in this Nation; though this I believe it is not impossible but that he may be a Rod upon them that once smote him, and their Oppressions and Ambitions may receive a check through him, &c.

These things were written in a Letter to all the people of your part, long before there was any visible appearance, of that which is now come to pass: whereby it doth appear that these things in a great measure were foreseen and Prophesied of, and it was believed as a thing very possible, that thus it might be as is already come to pass: And as for visions, they are for an appointed time, there is a time to see, and a time to speak what is seen; and revealed things belongs to us, and when we declare them then you may take notice of it; But it was verily believed as a thing possible, that such a thing would be, and also by the proceedings and transactions as they have fallen out, for your very enemies have so acted and proceeded as to destroy themselves, & to bring you in over their Heads, though they little intended the thing, yet the effect of their proceedings could hardly prove otherwise than to destroy themselves, and make room for you, and these things I observed; And also thus far we did fore see and it was revealed to us, and believed by many of us fully, and we did often [Page]Prophesie it, that the Lord God of Heaven & Earth would destroy and bring down the Government, & Authority as they have stood in this Nation for divers years, and that he would bring Iudgment upon the Rulers, and upon many of the Teachers, & People of this Nation, because of their Oppressions and Unfaithfulness, and Treachery, & Hypocrisie, & Wickedness, which abounded amongst them, which we have felt and seen, and been sensible of; and we have often given our witness against them, because of their guiltiness in their sinful waies; Oh it hath been loathsome unto the Lord, even the Oppressions & Treacheries of the Rulers! Oh how hath Cruelty and Injustice abounded in their Government! & their hypocrisie hath been evident in our sight in many Particulars, & even in that they have cryed against and overthrown King and Kingly Government, charging them with oppression and cruelty, and pretended to ease the People in a better way of Government, when as though Governors and Names, & Titles of Government, were changed and altered, yet oppression ceased not, neither was injustice forsaken, nor was the heavy yoakes of great bondage removed: but the rather these things were increased upon many good People in these Nations, and herein was the unfaithfulness, and treachery of the Rulers very great in the sight of God, and their Government unjust and unequal, wherefore the Lord hath been provoked against them to confound them, and overturn them, and we have often told it them, and also the Hypocrisie and deceits, and sinfulness of Teachers, we have seen & testified against, & our witness to them both is and will be found true, and Gods justice will be fulfilled upon them both, & these things we have observed, even the heinous guilt of sin against God in both Rulers and Teachers, & the abominations that have been committed both in Civil, and Church Government (so called) also, and many People have loved to have these things so, and we have been sensible how the Lord hath been provoked to overthrow the Governors of this Nation, because hereof; and this we have foreseen and Prophesied of, even that Iudgement and Confusion would come upon the Government, the Rulers, and the Teachers; but particularly when and after what manner, judgment & overthrow should come upon them, was left to the Lord, who hath brought to pass his own will according to Justice, and it may prove to be a just Jugdment from the Lord, upon the Unfaithful and Treacherous, and Unjust [Page]Rulers, and Teachers, and People which I have mentioned, and the Lord may justly avenge himself upon them who have abused his Mercies, and not improved his Deliverance to his glory, but perverted the end wherefore they were at first raised up, I say the Lord may justly be avenged of them by this means, of this mans comingin, and he may be in the hand of the Lord a very smiting Rod to correct and rebuke, and may be a heavy Judgment upon many in this Nation, even from that cause, and for that end as before I have expressed.

Quer. 2. Whether you, or any of you, do adjudge it Reasonable and Equitable, that he should come & inherit the Nations of which he is born the right Heir? Or whether or no it is just or unjust to God and men, that he should Reign King over these Nations? If you walk & judg by the Law of God which is Equal, then judge of this whether he hath been kept out this many Years, & now is brought in again Reasonably & Iustly, or Unjustly & contrary to Reason▪

Answ. That he should come in, is Reasonable and Equitable, because through the purpose of the Lord, his coming in is accomplished, who effecteth nothing but what is Equal & Reasonable, & there is cause in God sufficient wherefore it should thus be, & there is Sufficient cause & Reason appearing to us in this matter; & upon the very account as laid down in my Answer to the first Query, it is Equal as in the Lord, that he should be restored who hath been removed & cast out by such as have pretended to Govern & Rule better than he, but have ruled in Oppression & Injustice, & not answered the cause wherefore he was cast out; & that he should come in to be a Scourge upon these, this is just, and in this particular doth lie the Reason & Equity of his coming in to inherit this Nation. And as for Reigning justly over this Nation, that may better be answered when we have had experience of his Reign, for if he Reign & Rule in Truth & Righteousness, in Mercy and in Iustice, and by and according to the Iust Law of God, if thus he Reign, then he Reigneth justly, & it is just to God and men that he should Reign, and this the Law of God which is Equal, judgeth, by which we walk in all things, & do judge of all things: And as for his being kept out this many years, we do judge that the hand of the Lord is in these matters, & they were done & suffered to be done by him, in which he will be glorified, yet, thus far I say, they that have kept him out, in pretence that they would Rule better than he, & yet have ruled in Oppression & Injustice, as [Page] much more (may be) then he would have done, they have dealed unjustly and contrary to reason, both to him, and much more to the People of these Nations, while they have made and had new Names and Titles of Government and Governors, but have continued the old oppressions, and not releived the oppressed according to their own vows and promises, which they have broken, and it is but just they should be punished for it; but if he render not evil for evil, he doth well.

Quer. 3. Whether or no ye can judge that his Reign and Government shall be blessed to himself, and these Nations, or the contrary? Or whether shall Peace or Trouble be in the Land in his dayes? And shall his dayes be many, or shall his time be short; if this be revealed to you let us know?

Answ. We do judge that his Reign and Government may be blessed to himself and these Nations, or not blessed; and peace may be in the Land, or trouble in his dayes; and his time may be long, or it may be short; according as he walketh in the fear of the Lord, or as he walketh wickedly, and according as his Reign and Government is in Righteousness, Mercy, and Truth, or in Oppression and Injustice, accordingly do I judge may he be blessed & may have Peace, and long dayes, or the contrary, if he walk in the way which brings contrary effects: and we take not upon us to judge any thing before the time, but as thorow time he discovers himself, so we may judge of him, (for we desire well for him and all men) that he may so Reign and Govern as to be a blessing to himself and these Nations, that Peace may be in his dayes, and his Time may be happy: And this we certainly know that there is an Eternal God, who is over all, and that can do whatsoever he will, even set up and pull down whomsoever he will, and though his strength now be great, and his number very many, yet there is an Eternal God above all, who is mighty to save, and mighty to destroy, and if he please no God in his wayes, and in his Reign, but be an Oppressor, and walk in evil wayes, we certainly believe he cannot be blessed, nor have Peace, nor long time, but the Lord may bring to pass the contrary; for as the Scriptures say, it is by him that Kings Reign, and he makes Kings blessed or miserable, the Scriptures gives much evidence concerning the good and the bad Kings of Israel, they that were good men and Ruled well, they were blessed and had long dayes, and people were happy under them; and to the Kings that were [Page] Idolaters and Oppressors, and walked in wickedness, and vexed the Lord, it was contrary, for the Lord cut them off and destroyed them, and delivered the oppressed; and God is the same now as he was then, as powerful to save the Righteous, & as mighty to destroy the wicked, & we rather desire that he may follow the example of the good Kings of Israel, that the good effects may follow, & that he may not follow the evil example of Tyrants & Oppressors: But & if he do, the effect and reward will certainly be upon him, and the Lord will rebuke him, and this we know by the Spirit of the Lord.

Quer. 4. Whither may he justly forgive, or avenge himself, of his and his Fathers Enemies, and if he do avenge, whether or no can that be called persecution? and if any or many suffer death, or otherwise on that account because they destroyed his Father, & sought to destroy him also; do such suffer for righteousness & good conscience or no? If some of you suffer, for that cause shall you have Peace with God in it, or is it for the name of Christ, as ye often say?

Answ. He may justly in the sight of God forgive his, and his Fathers Enemies, and he will be the more blessed if he do it, for it is a happy thing to forgive Enemies, and it is Christs Doctrine also to forgive Enemies, and it would be a good report unto him among his Friends, and it would win his Enemies, or be a good means towards it, if he do forgive all Enemies, and it will be a good beginning of his Government to remit offences; though yet in his heart he may be perswaded, that he and his Father have been much injured, yet I say, justly he may forgive all in the sight of God, and also in the sight of men, as many wayes may appear; even in as much as his Father and he, did flie to the Sword to determine their Controversie in this Nation, and the Sword went against them, and did determine the Controversie even against them; and that whereby they thought to stand, they did fall, and that which they chused for their defence, did destroy them, and who then shall they blame for that which befel them, seeing the Sword destroyed them, But this is not meant of the Kings's Death. which themselves did chuse & thought thereby to stand, but it determined the Controversie against them: and if you cannot own it, as that the Hand of the Lord went against you in Battel, yet you must confess that the fortune of War (as some call it) went against you; and must such now suffer because hereof? nay they ought not, but may rather be spared by the King; & in as much as he is restored again without blood or loss of lives, it may be very just for him not to take away [Page] any mens lives, but it will be more just to pass by all old things; and if he have a deliverance, let him turn it into the praise of the Lord in holiness, and not into the shedding of blood in the way of a fierce revenge; and let him leave it to the Lord to avenge himself upon such as have been his Enemies, and upon such as have cast out King and Kingly Government, and pretended to a better Government, and to Govern more Righteously, and yet have been Oppressors, and not answered their own pretences and engagements, but broken them and acted contrary, by their Unfaithfulness and Hypocrisie; and in that doth lie the justness of punishment if it come upon them, and if they be punished with death, or otherwise if they suffer on that account; I say, because they destroyed Kingly Government in Name and Title, and pretended better things, & to Govern better, and did not make Reformation, but were Oppressors, as I have said, Suffering for that cause cannot be called Persecution, nor is it for good Conscience, nor Righteousness sake that such do Suffer: But none of us can Suffer for that cause, as not being guilty thereof, as in the Answer to the next Querie, I shall have full occasion to shew you; but and if we Suffer in your Government, it is for the Name of Christ, and we shall have Peace with God in it; because nothing can be charged against us in this Capacity as we now stand, and in this State into which we are now gathered and changed; not in any matter of Action or Rebellion against him nor his Father, nor any thing but concerning the Law and Worship of our God, and the matters of his Kingdome, and our pure Consciences; and if upon this account we are made to suffer by him and for this cause, the reward will be Sad and Heavy upon him, in the day of the Lord: And if any that are now amongst us, were any way engaged in the Parliament Service in the Wars, it was not in Rebellion against him or his Father, as that we sought their destruction as men, but upon Sober & Reasonable Principles, & not for corrup, ted ends, nor to get Honour & Riches to our selves, as some others might do, who went in the War for self ends, & continued in action after the cause (which was once engaged for) was utterly lost, as we have long seen it; and that Principle which some time led some in action to oppose Oppression & seek after Reformation, we never have nor shall deny, but that Principle is still justified; though we are now better informed than once we were, for though we do now more than ever oppose Oppression, and seek after [Page]Reformation, yet we do it not in that way of outward Warring, & Fighting with Carnal Weapons, & Swords; & YOU, and the KING ought to put a difference (both in their guilt & suffering) between such as some time acted in the Wars against you, in and upon Sober & Reasonable Principles, & that did not make themselves Rich and High in this World thorow your Sufferings; and between such as have acted against you for self ends, and have insulted over you, and have made themselves Great and Rich in this world, thorow your Afflictions and Sufferings; for they who have walked in that way, & are hereof guilty, they havenot acted Righteously, nor walked in good Conscience; & if such Suffer by you for that cause, it cannot be called Persecution, nor is it for the Name of Christ, nor can such have Peace with God: But we being clear from the sin of such, we cannot suffer as such, but if we suffer by you it is Persecution, and our sufferings will be upon you.

Quer. 5. Whether the great Afflictions and Sufferings sustain'd by him this divers years, from the Subjects if his own Nation, and the guilt thereof, do lie upon all the Subjects in general? Or whether upon any, or some pa [...]icular Sects and Sorts of people? (many which now are arisen) and if upon any particular Sect and Sort, who are such more than others? distinguish them from others, and clear your selves if you can from the guilt of his Sufferings.

Answ. As for the Afflictions and Sufferings sustained by him, so far as they were Iust and Righteous Iudgment from God, because of iniquity, can no man be charged with, but that is on Gods account, who was pleased to chastise with Afflictions and Sufferings, and no man can be blamed with Injustice for that Affliction which cometh from the Hand of God, upon whom Injustice may not be charged by any one whatsoever; and so far as his Sufferings were unjust, the guilt thereof doth not lie upon all the Subjects in general, nor upon every particular sort of people alike, but upon some more than others, and such are easie to be distinguished from others, if it be considered who they are that first raised the War in this Nation against the King, And who was it that first Preached and Prayed up the War, and prosecuted it against his Father? And who is it that cast out the Bishops and Prelates from their places, and took their Revenues and Benefices, and are become men as Corrupted, as Covetous, and Self-seeking, as Proud and Ambitious, as Unjust Persecutors as ever [Page] the men were which they cast out? And the guilt is partly upon such who cast out others in pretence of Refarmation but did it not: And who is it that hath gotten great Estates in this Nation, and Worldly Honour, and raised themselves from nothing by the Wars, and by your Suffering, and became ambitious and insulting over others, though they first began the War in this Nation, and pretended great Reformation in the Civil State, as well as the other had done in Church State? And who get the Estates & Titles of their Enemies, & pretended to free this Nation from all Oppressions, but have not done it, but have continued the old Oppressions, and have been striving among themselves who should Rule, and who should be great, but have not Ruled for God, nor in Iustice and Equity, though they first Warred against the King, and carryed it on, and removed the King and Lords, and that Government, and all this in pretence of Ruling better, and in a better Government, and yet kept not Engagements, nor Promises made in that case? Upon such is the guilt of the Suffering of the King, so far as his Sufferings are unjust, even upon Hypocrites, who have [...]alked in these steps, who as I have said, first made war against the King, and got great Estates, and quite forgotten the cause once pretended by them, and now in flattery, Cries up King and Kingly Government again, though this many years they have seemed to be opposite against it; upon such as these may the guilt aforesaid in measure be charged: And though there are risen many Sects and Sorts of People since the beginning of the Wars, yet in the beginning there was but one sort that were in a capacity to raise and prosecute War against the King; and upon such there is guilt to be charged in the sight of God, who have foregone their Principles, and been deceitful both to God and men: And as for Us who are called Quakers, we are clear from the guilt of all his Sufferings, and in the present Capacity wherein we now stand, and under the actings of that Spirit which now we are of, we have no part in the guilt of these Iniquities; we have not cast out others, and taken their places of great Benefices, neither have we made war with carnal weapons against any, never since we were a People, (mark) neither have we broken Oaths and Engagements, nor promised freedome and deliverance, and for self ends, and Earthly Riches betrayed, as others have done, what we pretended to; and in many particulars it doth appear, that we are clear from his [Page]Sufferings, for we have been a Suffering People as well as they, by the same Spirit which caused them to suffer, which hath been much more Cruel, Wicked, and Unjust towards us, than it hath been towards them, though our Persecution hath been in another manner; but what they have done against us we can freely forgive them, and we would have you to follow the same example; and if you could accuse them in many things, so could we; but this is not a time to accuse one another, but to forgive one another, and so to overcome your Enemies, or else you will appear in the same Spirit, that so he that condemns them cannot justifie you, though we do condemn as well as you, them that have pretended Reformation, and Warred against you upon that account: And when they had gotten victory did not reform, but became Oppressors themselves, as well as others, and became Cruel towards others, that would not say and do as they; and for this Cause the Lord hath brought them down, and may justly suffer others to deal with them as they have dealt with others; yet notwithstanding I must still say, and it is my judgment, that there was very great Oppressions and Vexations under the Government of the late King, and Bishops under his power, which the Lord was offended with, and many good People Oppressed by, for which cause the Lord might and did justly raise up some to oppose, and strive against Oppressions and Injustice, and to intend and press after Reformation in all things, and that principle of Sincerity which God did raise in many in the beginning of the Wars, which in some things acted them forth, and carryed them on in opposing Oppressions, and pressing after Reformation, this Principle I can never deny, but acknowledge to it, though many soon lost it, and became Self-seekers, forgetting and foregoing the Cause pretended to, having lost Sincerity, and became corrupted in their way, and Injustice and Oppression abounded by them, and because hereof are they condemned in the sight of the Lord, and not by me Iustified, because they have lost Sincerity, and turned the War, and all the Proceedings into Self-seeking; and therefore is God provoked against them, though had they continued in their Integrity, and had really performed what some time they pretended, and had forsaken all Sin, it had not been thus with them, neither had this guilt been upon them, which now they are like to be accountable for: And this is my Judgment concerning these things.

[Page] Quer. 6. Whether or no he may justly (think ye) and with more safety to himself, and happiness to the Kingdoms, Tollerate and Allow LIBERTY of CONSCIENCE, (so called) to all the many Sects and sorts of People, and Worshippers that are now in being in these Nations? Or whether he may Tollerate some and not all? Or whether he may Tollerate none, but reduce the Government of the Church into the way of Bishops and Prelates, as it was in his Fathers dayes? Which of these may he do justly, and with more safety to himself, and happiness to his Government and Kingdoms?

Answ. We do believe he may and ought justly, and with most safety to himself, and happiness to the Kingdoms, Tollerate and Allow free LIBERTY of CONSCIENCE in all the Matters of Faith and Worship towards God; for LIBERTY in exercise of CONSCIENCE, in the Matters of Gods Kingdom, is a very precious thing to the Lord, and very dear in his sight, and he is tender of it; and I do stedfastly believe, he will not bless the Rulers of this Nation, that shall deny (to the People of this Nation) and oppose LIBERTY of CONSCIENCE in the exercise of Faith and Worship towards God; for I do know it is not given of God to any Earthly King or Ruler whatsoever, to exercise Lordship over the Consciences of People in the Matters of Faith and Worship, and the things pertaining to Gods Kingdom; for Kings and Rulers, are but to Rule over men in a Nation, in the Matters between one man and another, in outward things and worldly affairs; and therein only men ought to Rule in Equity over a Nation, or City, or Country; and Magistracy in this state, and for such an end is Gods Ordinance appointed of him, for the preserving of Peace and good order among men in outward things; and it is a priviledge of the Crown of Christs Spiritual Kingdom, to be Lord and Ruler over and in mens Consciences, in Faith and Worship, and all the Matters of his Kingdom, even as and according to his pleasure, and as his Spirit leads and guids; for, and if any man shall assume to prescribe God a way how he must be Worshipped, and shall limit his Spirit from this, or to the other way of Religion, and think to be Lord in mens Consciences in religious Matters, such are but Usurpers, and are not wellpleasing to the Lord (in such their way and Government) if they oppress mens Consciences, by limiting from, or compelling to [Page] any such way of Worship or kind of Religion; neither are they Ordained to Rule among men for that end, not to be King and Iudge, and Law giver in Heavenly and Spiritual Matters; and this ought not CHARLES (the King) to do: but and if he do it, and will not let Christ alone be the Head over his Church, it cannot be with safety to himself, nor happiness to the Kingdoms, nor justly in the sight of God, but it will work contrary effects: And he may and ought to Tollerate and Allow LIBERTY of CONSCIENCE in the matters of Gods Kingdome, to all sorts of People, and Worshippers, that are in this Nation; and let him mind Gods Wisdom, how to keep the Nations in peace and good order, in all outward and civil Affairs, between man and man, and between one sort of People and another, that none destroy each others persons or estates, nor be Oppressors one of another in outward and earthly Matters; and that is the place and priviledge of a just King and Ruler upon Earth; and to leave Faith and Worship, and Duty towards God, as every one is perswaded in their own Consciences is the right Way; whether they will read the Common-Prayer, or Preach and Pray after the order of the Directory, or otherwise; Or whether they will meet in silence without words; and let all these enjoy their way of Religion and Worship in outward peace, and not kill one another about their Religion, Worship, Church and Ministry, nor imprison and persecute one another about these things; but let them all be preserved as men, living in peace one with another in all outward relations, and yielding Subjection to good Laws which concerns their outward man, and their peace and well-being as Subjects of a Nation; but there ought to be no Law of Bondage and Force, nor violent Impositions by any man concerning Religion, for the Lord alone is sufficient to give Prescriptions and Laws to his Peop [...] how he may be served and worshipped; and this is the way of good Government in this Nation, that only the outward man in outward things be Governed, and all Matters of Conscience in Spiritual things be left unto God, that his Spirit may therein only rule and have the preheminence; and if the King do Rule thus, he may be more blessed, and in that this Nation hath his word, for LIBERTY of CONSCIENCE, it is expected; for because this hath been wanting, (to wit) the allowance of LIBERTY of CONSCIENCE in Spiritual Matters, [Page] because of this, have been much strife and contention, and heart-burnings in the Nation, while some Sects of People have been tollerated and upheld, and others persecuted for their Religion-sake by Law; and this was one of the chief causes wherefore the Presbyterians (so called) first raised War against the Bishops, even because they could not be tollerated, but were persecuted, while the other were guarded and defended by Law; and this was a great cause of enmity, which if the Presbyterians (so called) could have had Liberty and Tolleration at that day, for their Worship and Faith, it is possible the War against the Bishops had not so far proceeded; though when they had gotten Victory, they were no less furious towards the Bishops to destroy them, than the other had been once against them; and this arose by reason of persecuting for Conscience sake, because all had not Liberty in the exercise of Spiritual things, which if the King had declared at that day Equal Liberty to both, in Matters of their Faith and Religion, and yet ruled over both in outward affairs, and had Authority over the Persons and Estates in Matters not related to Spiritual Worship, but left them therein free, and in their Religion; by such means the War might have been stopped, and not proceeded so far as it did, and into such destruction; and this being now well considered, may be an Example to prevent the like hereafter: So that I say, it cannot be for his safety, nor for the good of the Kingdoms, to Tollerate some sorts of People, and Religions, and Persecute others, for that will be the very Cause of strife among men, it will provoke one sort to destroy another, and it will provoke the Lord God against the King and his Government, to destroy them both; Therefore to reduce the Government of the Church into the State, as it stood under the Bishops in his Fathers dayes, and to prohibit all others that may differ in Judgment from that, this is not th [...] way for Peace and happiness in these Nations, nor the way that will be blessed to the Government; neither can the Bishops and Prelates justly themselves desire it, that only they and their Church-Government, should be Imposed and Tollerated, and all besides Prohibited; for this is not doing to others as they would be done unto; and I may hope that their Suffering this divers years, may have taught them the worth of Liberty to themselves, and so, that they will allow to others (if it be in their power) the same which they [Page]have desired themselves, in their time of Suffering; and they having tasted of some Subjection in Adversity, they know the better how to behave themselves in time of prosperity; and they may compare others with their own states, and may judge that others will as much desire Liberty, and from as good Principles, in their Worship and Faith, as themselves would have enjoyned it in times past; and they may have learned to be good to others in that case, for which themselves have Suffered, and not cause others to suffer for that thing about wch themselves have suffered: And I do conclude, that he may justly & with more safty & happiness to his Government, Tollerate and Allow LIBERTY of CONSCIENCE in the Exercise of Faith and Worship towards God, in all Spiritual Matters, even to al sorts of People in this Nation, and let him defend their Persons & Estates, from the wrong one of another, by wholsome Laws; and let each sort defend themselves in their Faith and Worship, in their Church and Ministry, by their soundest Arguments, and the best Spiritual weapons they have; and thus should it be blessed to the Government: And whatsoever sort or Sect of People are not contented with this, that is to say, to Allow the same Liberty to others in Faith and Worship, which they do desire themselves, are not worthy themselves to be allowed Liberty unto; and this every reasonable man may judge.

Quer. 7. Lastly, What is your Iudgement; (if ye dare declare it) concerning the Times and Seasons, and the present motions of them? And what are your Observations of the present proceedings? Are the present Times and Seasons, and the proceedings, and transfactions in Mercy, or in Iudgment to the King, and his Subjects? If in Mercy, to whom is it Mercy? And if in Iudgment who are they to whom these things are so? If ye be not fainthearted declare your minds, now in your last daies (as many think) for many say, that your ruin is nigh come, and if it be not so, many are deceived?

Answ. Yes we dare declare our Iudgment concerning the Times and Seasons, for we have received the Iudgment of Truth in our Spirits, and never have been, nor are we afraid to declare the Truth, so far as Truth is necessary to be declared; and we say the Times and Seasons are in the hand of the Lord, and the motions of them are very swift, and the Lord gives to whom, [Page] and takes from whom, (Times and Seasons) as he pleaseth, even as it were in an instant doth the Lord give, and change, and alter, Times, Authorities, and Things; and mortal man ought not to glory in Times or Seasons as if they were certain and unchangable to him; for behold the Motions of Times flyeth away, and Seasons removeth their course, and the most confident of men have no certainty thereof, and that because they are in the hand of the Lord that turneth them about, and often contrary to mens will and pleasure; and therefore let every man be good in his time, and fulfill the will of the Lord in his Season, before Time and Season be no more, but removed from them.

And as for our Observations, they are very many of the present proceedings and transactions; first, we do observe that there is not any thing of all these transactions that are come to pass, but there is a secret hand of the Lord God, through them, and in them; either doing of them, or suffering of them to be done; and either as the cause by secret purpose, or as the means of their accomplishment; it is not without him that these things cometh to pass, but his eye & his hand is over them, & that man is only blesed which hath respect unto him in all these things, that he may do or suffer for the Lord, and that he may not rebell against him, in what is brought to pass by him.

Secondly, we observe how that the Lord hath given unto many Men a Day and a Time, and tryed them what they would do for him, and whether they would rule in Righteousness, and in Equity, but many have proved deceitful, and not answered to the Lord what he expected from them; and therefore the Lord hath confounded them in their Counsels, and suffered them to Clash one against another, and made them overthrow one another; and one self-seeking man hath been the ruin of another (as bad as himself) and even many by their own proceedings have prepared a rod and judgment, even for themselves, and through their blindness of heart, which they have been given up to, because of their wickedness, they have destroyed themselves, and given their very enemies advantage over them to afflict them, and this we have observed of present proceedings.

Thirdly, We observe that there is a rude prophane spirit, highly abounding throughout this Nation, that brings forth much bad fruit, as drunkenness and wickedness in a great measure, [Page] which may justly provoke the Lord to wrath and indignation against the Land, if it be not forsaken, though it be lifted up in this wonderful rudeness in a pretence of glorying on the behalf of the King, and his Government; yet it vexeth the Lord and it works Sorrow in the hearts of many Sober People, who are pondering what the End of this Government may be, that is thus rude and prophane in its beginning, saying in their hearts, how shall the Lord blesse these proceedings, and make the end of them happy, which are thus void of the fear of God in the first part of them; and if a stop be not put and a limitation upon the Spirit, it will provoke the Lord to work sudden destruction, and overthrown the Nation.

Fourthly, We observe, that many Hypocrites and dubble minded men, are afraid, and terror hath Surprized them, who have taken the profession of such or such a Religion, on them for a Cloak, and hath been in the shew of Righteousness for earthly ends, such are afraid, and their ends are frustrated, and they are turned into confussion, and a prophane Spirit abounding over their Hypocrisie, and such will deny their Principles and their Faith, and will fawn & slatter to save themselves, & this is abominable; but men that have been and are upright and sincere towars God in their way, they are not afraid, but are confident in the Lord, and are given up in his will, whether to do or suffer for his Names-sake, and they have no terror upon them because of any guilt, because they have been upright, in that way which they were perswaded to be right, and such lives in a patient and quiet life, and are contented whatsoever comes to pass, because they have the witness, that they have not followed their Religion for self ends, nor taken the name of Righteousness for a Cloak as many others have, upon whom this overturning falls very heavy: And these things with many more the like, we do observe from the present transfactions, which are fallen out in Mercy to some, and in Iudgment to others, even a Iudgment upon all that do not fear the Lord, but walk in wickedness, and that have been Hypocrites, and hard-hearted, and cruel, and to all that doth not repent of their sins, these things, and the end of them, are, and shall be great Iudgments, and shall be turned into bitterness, even their joy, and rejoycing, into howling, and great Lamentation, this shall be the end unto all the ungodly: but unto all [Page]that fear the Lord and departs from Iniquity, even unto such the end of all these things shall be good, even Mercy, and Peace, and their sorrow shall be turned into joy.

And as for us, we are not faint-hearted, though it be supposed that we are in our last dayes, and as though our ruin were nigh to come, but we believe other wise, for we have clearness of Conscience towards God and all men, and walks in Faith and patience, and knowing this assuredly, that if we be persecuted and afflicted in Person or Estate by you that now are in Power, yet it is for Righteousness sake, and for the Lords sake, and not for the guilt of any Rebellion against you, that you have or ever can have to Charge upon us, for we cannot befound in these things for we can neither secretly flatter to make peace with you, neither can we openly rebell against you, or resist you; but as our right from God and you, we claime the LIBERTY of the Exercise OF OUR CONSCIENCES, in the Matters of Faith and a holy Life towards God, that we may mind the things of Gods Kingdome, and may so walk and worship, as to have peace with God in our Consciences, that no burden of Sin and Iniquity may lye upon us, but that we may live and dye in peace with God, this is all we Claime of you; But and if you will not allow it us, but will persecute us, and seek to destroy us only for our Conscience-sake, and because of our Faith and Religion, if you do make and execute Laws against us, in opposition to the Law of our God, that you may take an occasion against us to destroy us because thereof, then Innocent blood and cruel suffering will be upon you, and the weight of it will sink you into confussion, when your measure is full; and if you should destroy these vessels, yet our Principles you can never extinguish, but they will live for ever, and enter into other bodies to live, and speak, and act through other vessels, for our Principles are standing and unchangeable through Ages, and Generations, and may be clouded but can never be extinguished, for every man hath a Light in his Conscience which Christ hath inlightened them withal; which Light reproves Men for sin and with it they know they should not Lie, nor Swear, nor be Drunk, nor deal doubbly, nor walk in any sin: but and if they do these things, and live contrary to the Light in their own Consciences, then they deny Christ and are unbelievers, and they are condemned, and have trouble in their Consciences; [Page] but if men do own that Light in their Consciences which doth reprove them for sin, then it leads them to Repentance, and to the forsaking of all sin, and they cease from all Iniquity, and receive Iesus Christ and his blood to cleanse them. And the Light of the Spirit of God leads them into all Truth, to do, and speak the Truth in all things, and then he hath peace with God in his Conscience: And these are some of our Principles, which can never be Subdued by all the Powers of the Earth, though the vessels which now retain these were out off, yet these Principles are unchangeable in themselves, and can never be extinguished; so that this our Religion cannot come to ruin, but they that think so, they are indeed deceived, and whosoever shall seek to destroy that which Gods purpose is to exalt, woe shall be unto them; and as they purpose towards others so shall it come upon them, from the Lord in his Day and Season.

And thus I have answered the Queries directed to the Quakers, and subscribed, Tradite hanc Amico Regis, and I do desire that the Friend of the King, and all his Friends, and he himself, may receive and road over these my Answers, and may consider them in coolness and moderation, for they may be to their Edification if they be Sober minded. I am a Friend unto all men as men and creatures, and a lover of all Souls, and am in Principles and Practises one of them scornfully called, a Quaker.

E. B.

An OBjECTION Answered, concerning the KINGS SUPREMACY.

ANd whereas it is Objected by some, Whether or not we will be obedient Subjects, accepting of him as our Lawful King, and own his Supremacy, and will obey him willingly or unwillingly, and be Subjects in Conscience, or against our Consciences?

Answ. It is our Principle, and hath ever been our Practise, to be obedient Subjects to whatsoever Power or Authority of man, or men, as have been in being over us, either by doing and fulfilling their just Commands, or by suffering under their Commands which have been unjust, and thus we are perswaded and resolved in the Lord to continue, even to be obedient to the Commands [Page] of Men in Authority, which are just and according to our Consciences; but and if any thing or matter be required of us, and Imposed upon us, which is contrary to the Law of God and our Consciences, that we must fulfill by Suffering whatsoever is put upon us by him; or any under him; and so we own him and accept him, as knowing and believing that he is set to Rule in this Nation, not without, but by, and according to the purpose of the Lord, and that he hath secretly purposed and Suffered the accomplishing of these things; and thus we account that he is CHEIF MAGISTRATE, because these things are Effected through the Lords Power, who doth whatsoever he will, and we do own that he is set and proclaimed to be the Head and Supream over this Nation, in Civil & Outward Affaires and Matters, and in those things that are related to the outward man; & all his Commands which are just we can willingly be subject unto, even in Conscience, and all his Commands which are otherwise, we are willingly and in our Consciences contented in patience to bear what men shall put upon us; and thus we do accept of the King and his Government, as he, & it, are according to God, and answerable unto him, if it be so, we are willingly and in Conscience accepting thereof, and shall be obedient Subjects thereunto; but if it be otherwise, that is to say, if he Rule in Tyranny and Oppression, and his Government be unjust and unrighteous, and contrary to God, then we must give our witness against him, and it; yet not so, as by outward opposition, and rebellion, to seek the overthrow of him or the Government by Carnal Weapons; but shall patiently bear, and that for Conscience sake, all that Cruelty or Injustice, and suffering, which can be Imposed upon us: And as for owning his Supremacy, if it be meant his Supremacy over the Church, as if he were Head of the Church, and were Supream Law-giver and Iudge, and King in Church-State, as to give and prescribe Laws for Worship and Faith, and to pass all Judgement in matters that are Spiritual, and appertaining to Conscience, & about the things of the Kingdome of God; if by his Supremacy this be meant, and intended thus, we cannot own his Supremacy but must deny it, and we do ascribe Supremacy only to IESUS CHRIST, in, and concerning all these things mentioned, and that he alone is Iudge, and King, and Law-giver in all the matters concerning his own [Page]Spiritual King dome, and he must prescribe for us Faith and Worship, and must be the only Iudge in all cases of Conscience and Spiritual matters, and not Charles Stuart King of England, &c. nor any other man upon the Earth; for let it not be understood that we deny his Supremacy in opposition to the Pope of Rome, as if we should own the Popes Supremacy over the Church, for that we do not, nor any man upon the Earth, as I have said, but only IESUS CHRIST is Principal in that relation, and to him we give the Dominion in all the cases of his own Kingdom; but if owning his Supremacy it be intended, whether we will own him to be Head and Ruler, as in the affairs of this Nation, pertaining to mens Persons and Estates, without any relation to the Worship of God, or matters of Conscience, so we own him as I have before mentioned, and must be Subject for Conscience-sake in fulfilling all his commands whatsoever, either by doing or suffering; and this is our principle which we are perswaded in, and resolved herein to continue and abide.

E. B.

TO CHARLES STUART, Who is PROCLAIMED KING, And to all You that are called and known by the Name of ROYAL PARTY & CAVALEIRS, and who have Suffered in your Cause, & for your Principle.

FRIENDS,

THE Lord God who is greater than all, that doth whatsoever he will, hath given you a Day, and you are raised up again out of your Suffering State; Oh that you would consider the end of it, and wherefore the Lord hath done, and suffered it to be done; and that you would make right use and improvement unto God and this Nation, of this your Deliverance and Promotion; for certainly there hath been an absolute purpose in the Counsel of the Lord, that these [Page] things should be thus, and his hand hath even suffered it to be accomplished, even in a strange and marvellous way, through the confounding of your Enemies, and giving of them up to the folly of their own hearts in their Councils, that they should destroy themselves, and bring in you over their heads, and make you a Mountain, and break down their Mountain, and make it as a low Valley; and certainly these things are in the Iustice of the Lords hand, and it will be well for you if you can consider it, and acknowledge it: You have been a suffering People it is true, for these divers years, and Orignally your Suffering was partly just as from the Lord, for there was a great measure of Iniquity and Oppression fulfilled in this Nation, on the part of Kings, and your Sins were great against God; wherefore the Lord was Iust in bringing Affliction and Tribulation upon you, to humble you, and he might Iustly raise up others to reprove you, and to subdue you before them for a season; and thus far even because of your Iniquities which were great in the sight of God, your Sufferings and Afflictions were Iust: But as for those that the Lord made use of in the Execution of your Afflictions; they are not justified in all what they did towards you, but they went beyond (in Violence and Cruelty upon you) what the Lord called them unto; and thereby they brought a great measure of guilt of Injustice and Cruelty upon their own Consciences, in proceeding towards you beyond Iustice and Equity: Though some of them might be more sincere and upright in the beginning of these things, when they began to War against you; yet it too well appears that many of them soon lost the Iust Cause, and began to have respect to your Estates and Titles of Honour, more than to free the Nation from Oppressions and Vexations, though they pretended much thereunto, yet so it was that they became fouly corrupted in their way; and though they Subdued you, yet did they not free the Nation, but became Oppressors themselves no less than others before them, and they possessed your Riches, and Titles, (yea and in great measure Unjustly) and then were exalted in Ambition and Vainglory, and began to strive amongst themselves who should be the greatest, and set up this, and the other, and some cryed one way of Government, and others another, and they pulled down and set up as they would, and cast down and exalted whom they would; and thus they continued for some years, rowling up and down in [Page] Confusion, and yet the Nation under very great Oppression and Vexations, each one crying his Burthen was the greatest, while they were exalted in their Pride and Riches, and lived at ease, notremembring the end wherefore they were first raised, nor keeping to sincere Principles, but caused them to suffer deeply that were faithful to the Lord, and walked with him in sincerity; and all this while you were as asleep, and not thought upon by them, as if ever you should call them to an Account; but they thought that their strength was great, and their number many, and therein they gloryed having no true respect unto the Lord; and because hereof the Lord justly confounded them in their Counsels, when their measure was full, and made them weak as water; and you are now justly raised up to reprove and correct them, even those, that have abused Gods Mercies to them, and that have forgotten God and sought to exalt themselves for ever, and had no respect unto the Lord and his People; though these things are not said of them, to upbraid them, nor to kindle your fury against them, to add Misory upon their Affliction, but they have already been told of their Treachery, and what would come to pass; And Oh that they could now humble themselves before the Lord, and confess to the Iustice of this their Affliction; they might yet partake of his Mercy, through great Iudgments.

And as for you, Oh that you would consider these things, and by whose purpose you are restored, and from what cause, and for what end it is accomplished! Oh that you would mind what your work now is, and that you would not exceed your Permission! for you are raised up for an end, and there is a work for you to do, Oh that you could do it with respect unto the Lord, it should be the better for you; Oh those men that have long Sate as Princes in this Nation, and Pretended, and Vowed, and promised Reformation in Church and State, but they have not done it as they ought, but as great Oppressions and Injustice, as great Superstitions and Idolatries, both in Church and State, were continued and carried on in their dayes, as in dayes before them; Oh how abominable have these things been! (multitude of words might demonstrate) but now their reproof and Iudgment is come, and their fall is just upon them; Who should pitty them, or mourn for them, seeing they have deserved all this and much more which has yet happened unto them? as some of them may confess; and those things (their Treachery, Unfaithfulness, & Oppressions I mean) must needs be avenged one way [Page] or another: How often hath it been foretold them, yea it hath been often said unto them, that God would bring them down and destroy their Power? they have been told that these things were not right, neither could they escape unavenged, and it new appears as if the day were come; and if you must be their Executioners, and must execute the wrath upon them, who shall prevent you; or say unto you, stay your hand? Or rather who of them that sees these things, shall not be patient while you take vengeance for ths Lords sake, and for the sake of his People, whom they have long Vexed and Opppessed? Nay, who of the Lords People shall not say, let the Lords will be done, and his Iustice Executed upon his Enemies? If this be your work that you are called to, must it not go on till it be finished? They have been Hard-hearted, and Oppressors towards others; and by a Hard-hearted People, may not the Lord justly deal with them, and be a Plague unto them in that very manner, that they have sinned against him? for this is usual with the Lord, even to destroy Oppressors by the Wickedness of others, and often he Rebukes the sin of a People, by a People as bad as themselves; he may justly give unto men from the hands of others, what they love in their own hearts; and even as those men have loved Pride and Ambition over others, and Oppression and Hard-heartedness towards others; even so, and much more may justly be done unto them, and that according to the Will of the Lord; and if this be your work designed you by the eternal hand, who shall prevent you? But yet, Oh that you would consider, and that you would have some respect unto the Lord, lest you out-go the end of your Restoration: You would indeed be happy, if you could forgive your Enemies, if you could reward them good for their evil; and you would be happy if you could not exceed the measure of your permission; be not too Hard-hearted towards them but shew Mercy: And Oh you must take heed lest you cause the Righteous to suffer with the Wicked, and that you cause not the Innocent to groan and mourn in your execution of Gods purpose upon the ungodly, you must be a ware lest while you punish Offenders, you smite not them that are free; Oh that you had hearts this to understand, and that you could walk in the path of fulfilling Gods pleasure, and not go further, (I mean) though you may be raised to be a Plague upon Hypocrites, and Disobedient and Treacherous men, and to avenge Gods Cause and his Peoples; but you are not raised to be Oppressors of the Lords People, nor to destroy his Heritage, [Page] this is not your work; God hath not called you to Destroy and Persecute them that fear his Name, and tremble at his Word, though you have Power to be avenged on your Enemies: And Oh that your hearts could understand this, that you might distinguish in your proceedings, between executing of Iustice upon Transgressors, & Persecution for Conscience-sake; the one you have to do, but the other is forbidden you of the Lord, and you ought not to do it; for if you Persecute any for good Conscience-sake, or because they are of such and such an Assembly of People, and Worships in such a way; if you inflict Tribulation upon any because hereof, or because they are such or such in their Profession and Religion, then you persecute for Conscience-sake, and you go beyond the End, and by the Path for which you were raised; and if you turn your Hand and Power to persecute for good Conscience-sake, then you divert the End and Purpose of this your Restoration, and the Lord will require it of you, if that you go beyond his Permission and Assignment, and go beyond his Pleasure in Persecuting his People, and so turn your Power to a wrong Use and End; O then the Lord shall suddenly confound you, and he will find out instruments that shall fulfil his Wrath, and Iustice upon you, as he hath found you fit to execute Wrath upon others; and therefore do not, O do not persecute any for Conscience-sake, if you have nothing against them but concerning their Faith and Worship, and their Religion, do not lay your hand upon them, nor let them be touched; for if you do, the Lord will take it as a heinous offence against him, and in this life, or hereafter, he will Plague you for it, and you shall not escape unpunished: and therefore I say once more to you, as the advice of your Friend, let no man be persecuted for his Faith, and for his Religion-sake, but make a distinction between inflicting wrath upon offenders that have been hypocritical and deceitful, and that have made themselves rich through the ruins of others, and that will how to any thing, or any kind of Worship for their own ends; and between such who have a Principle and do stand by it, and are humble and acted in the principles of sincerity, and follows that way of Religion which they suppose and are perswaded is the best, and the rightest; all such ought to have their Liberty under you in their Profession, and Faith, and Worship, and ought not to be Persecuted while they live Peaceably as men with one another, and towards all men; and the God of Heaven requires it of you, and your Standing, or your Fall, the Blessing or [Page] the Curse unto you, depends hereupon; and this you shall find to be true unto you in the day of Gods Righteous Iudgments: O therefore be not stout against the Lord, but fear and tremble before him; let his Dread be upon your Spirits, and do not offend him, nor provoke him against you and this Nation, lest he tear you to pieces, and number you for destruction, lest he overturn you suddenly, and deface your glory in its morning: Oh how happy would you be if you would regard the Lord and reverence him, and take him before you, and not go beyond in any thing what his purpose and pleasure is, who hath given you this one day to try you, if so be that any of you shall learn his fear and turn from your Iniquities, that you may be blessed and not confounded; Oh therefore consider what the Will and Purpose of the Lord is towards you, and wherefore you are raised up, and may fulfil his purpose, and not your own: Oh then this day should be made happy unto you; but the contrary works, I mean, if you do Oppress, and Persecute, and seek to destroy his Heritage, and Rule in Oppression and Tyranny, then the God of Heaven shall cut your day short, and diliverance he will bring to this poor Nation without you, and even contrary to you, and his hand shall be turned upon you, and your Mountain though never so great, and high, shall be laid low, and an Infant of the heavenly birth shall leap over it, and shall say, Where is that lofty Babel that exalted it self ag [...] my God?

And as for us, we are a very poor, contemned and despised People, even since we were a People unto this very day, and have nothing at this present, nor heretofore to glory in from any Power that hath ruled; but the Power, Spirit, and Presence of God in our Tribulations, Afflictions, Persecutions and unjust Sufferings, these things have been our portion, even from all; all have troden upon us in Contempt and Scorn, and accounted us as Sheep for the slaughter, and we have not to glory in, any Government that hath been since we were a People; we cannot justifie one or another, but we say they have all been Oppressors, and we have groaned with deep sighs unto the Lord under the burden of their unrighteous dealing; and herein we assent with you, if you say they have been unjust men, we say the same; and if you say their Government hath been Oppression and Unequal, we say the same; if you say you have suffered cruelty and unrighteously by them, we say the same; if you lay they have Ruled by Will and Forci, more then by Law and Equity, we verifie the same; and if you can say you have suffered Afflictions and Tribulation by them, so have we in [Page] another manner, and far more unjustly: Wherefore we cannot justifie them, nor will not plead for them in opposition to you; but we partly beleive we may receive as much Equity and good Reason from some of you, as we did from some of them; and thus we have been a suffering People even without cause: And at this day we are threatned by the rage of men as if we should be cut off and destroyed; but we regard not those things, but do respect the Lord, whom we fear and Worship in our hearts; and if we outwardly perish among them that may perish, yet it is for Righteousness sake, and because of the matters of Gods Kingdom, which we hold; and if you do Destroy us for this cause we are clear, and Innocent blood will be upon you, and the guilt thereof will sink you into misery here, or hereafter. Oh take heed and desilenot your selves, nor load your Consciences with our guiltless sufferings as many others have done before you, even to their ruin and wofull destruction; you are yet in a great measure clear from our Oppressions; we have not much Iniquity yet to charge upon you in our Cause of Afflictions: Oh it will be well for you if you keep your selves clear, the less will be your Iudgement, and the better success will you have in your Cause; for Friends, the weight of Innocent Blood it hath a loud cry, and God will hear it; and if you burthen yourselves with it, it will soon overweigh you, therefore keep clear, and condemn them by your Practises, that have said they would not Persecute for good Conscience sake, but have done it, even contrary to all Pretences and Engagements; and if you who professe not so much in words towards that thing, would do it, how should your Practise condemn their Hypocrisie in the Sight of God, Men, and Angels? but however I warn you, and do leave it at your door; and do say unto you, Persecution for Conscience sake, is the crying Sin, which drawes down vengeance upon Kings and Governments, be you warned through the fall of others least confusion come upon you, as it hath come upon many others for that cause; and be not too confident in your way, nor too furious against your enemies, but remember your breath is in your nostrils, and he that gave it you, can soon take it away.

And as for you, we have no enmity towards any of you, nor do we sick the hurt of your Persons, nor can we rise up in Rebellion against you, or seek your Destruction by Craft or Policy, neither indeed can we seek Covenant or League with you by flattery; it is true you are yell in Authority over us outwardly, and as you are so, we shall [...]d subjection to you in any of your just Commands; and in all things [Page] it is our Principle to obey you, either by doing or suffering; yet we cannot bow, nor fawn nor flatter, nor deny our Principle, nor our Religion of which we are perswaded by the Spirit of God in our Consciences, that it is right and according to God; but I say, we cannot revoke our Principle, neither for advantage to our selves, nor yet to save our lives; you must find us constant, & not changeable as others are, who turn every way for their own advantage, and ery up this or the other, and pray and fight on the behalf of any thing which may make for their advantage, but God is grieved with such Spirits; yet we are otherwise minded, and must only own your Government and Authority as it is just and brings forth Righteousness, so we can own it, and bow before it; but as otherwise, if it be Unjust and Oppression, we must patiently suffer under it, whatsoever you have power to do; and this is all the peace we can make with you, or the Engagement that we can bind our selves in towards you, though we cannot but own that this Day is given you, either in mercy or in judgement to you, yea, and we cannot but own that you may be Gods Executioners; yea, what if we say, that you may be raised up to avenge our Cause upon our Oppressors, though still we must bear witness against that wicked, loose, prophane Spirit, that lives and abounds in some of you, and among you, and workes Unrighteousness even to the dishonour of God, throughout this Nation; this Spirit we bear witness against that it is evil, and brings forth bad effects in every City, and Town, throughout the Land, whereby the Lord is provoked against you, and this Nation in an high measure; Oh that you would consider of it while there is time to be corrected and amended! before it have brought forth unpardonable Iniquities, which it hastens to fulfill, and draws down wickedness as with cords; Oh the excessiveness in Drinking and other vanities! Oh what destroying of the good Creatures! it greives the hearts of the Righteous, and vexeth the Sober minded to consider it; and also their is a great deal of Hipocrisie and deceitfull-heartedness amongst many: I have considered this thing, and it is a vexation to the Lord, and cannot but be detestable to you; even in that many contrary to their Principles, Engagements, and Promises, Covenants, do now cry you up for to save themselves, their Lives and Estates, who have been deeply engaged against you publiquely and privately, and yet now in Hypocrisie are fallen in with you; such their proceedings are loathsome to God, and your present Cause is no better because of such; though as for some of you [Page] that have stood to your Principle, and suffered for it this long while, in your state, you are more honourable and rather justified.

Oh, let the King fear and reverence the eternal God, knowing he is but mortal man, and his breath in his Nostrils, and let him keep himself clear from Persecution for Conscience-sake, for that will destroy Kings and Governments who are guilty thereof; and let him be Meek and Sober, and take the Lord before him in all his proceedings, or else he cannot prosper; his Day, and Time is now present, that Gods purpose is to try him, if he Rule in Righteousness and Truth, in Equity and Iustice, he may be blessed; But if otherwise he Govern, and walk not in reverence to the Lord and spare his People; the God of Heaven shall rebuke him, and deliver his People another way.

Consider of these things in a sober mind, Read them over in meekness.

This was written about the middle of the 3d. month called May.

From a Lover of your Souls, Edw. Burrough.

A few QUERIES I do return to you, for you to Consider and Answer, relating to the present Affairs and Proceedings in this Nation, even to all you, that are called and known by the Name of ROYALLISTS and CAVALIERS, that are really so, and have Suffered for that Cause.

Query 1. TO what do you Attribute the first Cause of the Advancement of this present Government? And whether or no ye believe, that there was any thing of the purpose and hand of the Lord, by intending and bringing these things about, without expectation by you, and contrary to the great strength of your Enemies, who are suddenly of a great and high Mountain, made a low Valley; and you of a low and troden down Valley, suddenly raised up into a great Mountain? And to what do you Attribute this Changing and Overturning of Power, and Authority, and Rulers, even them [Page] that have been as Princes and Potentates, to be Rebels; and them that have been accounted as Rebels and Traitors, to be Rulers and Governours; I say, to what do you Attribute these things, on their first Cause, whether to the Pollicy of some, or to Accident. or to good Fortune (as some call it?) Or whether you believe in your Consciences, that the Lord God by his secret Power hath purposed and suffered the effecting and accomplishing of these things?

Quer. 2. And if you believe that there is any thing of the band and purpose of the Lord, in doing, or suffering these Transactions; Then wherefore, and for what Cause do you believe hath he done these things? Is it because you are more Righteous in the sight of God than they who are cast out before you; and because he loveth you, and hateth them? Or whether it is not because they have proved Treacherous and Deceitful, and not answered unto the Lord what he requireth of them, but sought themselves, and forgot the Lord, and took your Estates and Titles of Honour upon them, and pretended a better Government, and to Govern better than that way of Monarchical Government, but did not, but were Oppressors even as others before them? And is not this the Iust Cause, wherefore the Lord hath suffered these Overturnings? May not we justly (that are neither of you) Attribute this to be the very Cause, wherefore the Lord hath brought them down, and raised up you over them; whereas if they had repented of their Sins, and been faithful to what the Lord required of them, and what themselves pretended to, and had indeed Governed Iustly and Righteously, and freed the Oppressed, and answered unto the Lord in an Equal Government according to his Law? Whether may it not be believed, that these things had never thus been brought to pass?

Quer. 3. Whether or no you believe that there is a GOD so mighty in Power, and so wise in Counsel and Purpose, that can Turn, and Overturn you and your Power, and lay you low even as others; and raise up others who are now as low as you hàve been for divers years, Whether you believe that there is a GOD, that by his Power can effect such a thing, and accomplish it in his wisdom? And whether do you not believe in your Consciences, that he will do it, if you do not please him and fear his Name, and forsake allwickedness; and if you be Oppressors and cruel-heated as [Page] others have been, and do not Rule in Righteousuoss and Equity? And whether you believe not, that the Lord doth watch over you, with his eye that sees you, and marks all your wayes? Whether do you consider, that the Lord looks for good fruit from you, and that you should free the Land from Oppression? which if you answer not the Will of the Lord in what he requires, Whether do not you believe, that he is so Wise in Counsel, and Mighty in Power, that he can and will, whether by Means, or without Means, Overturn and Confound YOU and your Government?

Quer. 4. Whether you believe in your Consciences, and do acknowledge unto God, that there was any thing of his IUSTICE in your late Sufferings for these divers years? Or whether all of them, or no part of that Suffering, which hath been upon you, were any whit Iust as from the Lord? And whether there was not a great Measure of Iniquity filled up in Monarchical Government; and a great Measure of Oppression upon the poor people of this Nation, by their Lords and great men? And whether this Rebuke and Reproof that you have had in this measure of Suffering that hath been upon you, was not in some measure Iust as from the Lord; that you might be humbled before him; though it is by me acknowledged that your Enemies (these I mean) who are now cast out before you; brought great guilt upon themselves, in executing Wrath upon you, in that, and because they proceeded further, and into more Bitterness, and Cruelty towards you, then they had either Commission or Authority from God; But whether there was not a Iustice as from the Lord in that which partly befel you? And was not his hand many times against you in Battel, though Number nor Valour was not wanting on your part, yet are not you sensible how by a Secret hand you were often Defeated, and Victory given to your Enemies, though the less in Number? And were not these things in the Iustice of the Lords Hand? Whether do you not believe it, and acknowledge it?

Quer. 5. Whether or no you do intend any Reformation from OLD Oppressions? Or whether you intend to tread in the very steps and to walk in the very path in every Particular of Government, as it stood & was carryed on in the beginning of CHARLES the First his dayes? And whether you ought not in the sight of [Page] God and before him, to consider how to relieve the Oppressed, and break off all Cruel Bonds of Injustice, & how a Government may be set up, which may be answerable to the Lord, & not unto your own and other Corrupted mens ends? but if you shall do so, Whether do you Answer the End or Deny the End, wherefore the Lord hath thus dealt with you, in giving of you this Day unexpected, and contrary to all your Enemies? And whether do you not believe, that God hath set you between good and evil, between Right and Wrong, between doing of his Will and the Will of the Devil, in the doing and fullfilling one or the other by you, whether doth not Depend Happiness and Blessedness upon you; or the Woe and the Curse, your Standing or your Fall, your Renown or your Dishonour perpetually?

Quer. 6. Whether or no you do not believe in your Consciences, that the Prosperity, and Continuance, and Happiness of this your Government to your selves, the King, and Kingdomes; or the Unhappiness, Overthrow, Misery, and Confusion of the Government it self, the King and these Nations, doth not stand and wholly depend upon the Government and Authority, as it proceedeth in Iustice, Righteousness and Equity, or as it is, and proceedeth contrary, and is Injustice, Oppression, and Unrighteousness? And if therein it stand, whether do you believe in your Consciences that God shall Bless it, and Prosper it; or he shall Destroy it, and Confound it? for is not the hand of the Lord Stretched forth in Mercy, or in Iudgment accordigly as men walketh in his Fear, or without his Fear? And whether if your CAUSE be Iust in it self, yet if-you walk in Unrighteousness, and Ungodliness, and Oppression, and Cruelty, Whether may not you thereby destroy your Cause and Loose it, and provoke the Lord to anger against you, and your Cause, to Confound you, and Destroy you? And whether you do seriously Consider of this? And is it not your Duty so to do? And ought you not to endeavour to stop this Flood of Wickedness that is broken out? which if it it be not stopped may provoke God against you, to overthrow your proceedings.

Quer. 7. What is the very End of Rule and Government outward in this World? And for what Cause did God at the first ordain it? whether upon this, or not, really consider; Was it not that Evil Doers might be Punished; And them that did well, [Page] might be Praised? And was not the outward Law added because of Transgrssion, and to Punish Transgressors; But for the Preserving of the Peaceable and Meek, who walked in the Law of God; and when the People had forgotten God, and his Law in their hearts, and his Power that executed Iudgment and Meroy; Was it not then that the Law outward was added, and committed into the Hands of Men to execute upon such as regarded not the Law of God in their hearts? And is not this the very End of Rule and Government, and Magistracy, at this very day? Whether ought it to be extended further than only over and concerning the Affairs of the outward Man, to keep that in good order, not to be a Load and Burthen, and Vexation, and Bondage upon a Nation and People; but to Suppress that which would Load and Burthen, and Oppress the Creation and People, that all men may be preserved in their just Right, and not Vex and Oppress one anothers Persons and Estates? And if your Government be not from this Ground and for this very End, shall it ever be blessed and happy, either to the Governors or Governed?

Quer. 8. What do you believe of, and concerning LIBERTY of CONSCIENCE, in all Matters appertaining to the Kingdome of God? Whether ought not you to give that LIBERTY in your Government, that every man and all sorts of People may believe in God, and Worship God according as he or they shall suppose and be perswaded in his or their Consciences; provided still, that he and they annoy not, or Oppress his or their neighbors Person or Estate? for if he or they do that, then he and they go out of the true Faith, and breaks the Law of God; and the outward Law is to take hold of him and them: But whether it is not a just Right, and may justly be allowed from you, to all the People of this Nation, to live under what Ministry, and under what Worship, and to go to what Assemblies, as they shall suppose or be perswaded in their Consciences is the Best and Rightest? And whether or no it be not GODS Proper Right alone to be Ruler and Lord over mens Consciences, and that he alone should Prescribe, Instruct, and Teach Faith, Worship, and Duty, in all things in the matters of his own Kingdome? And whether God hath committed that Power and Authority, ever since the dayes of Christ, to any Emperor, [Page]King, or other Ruler whatsoever, to be Lord, and to exercise Lordship, in, and over mens Consciences in the matters appertaining to Gods Kingdome? And whether it is not Gods only and alone Peculiar Priviledge to be Lord there; and not any man to impose one upon another in Spiritual Matters? And whether you your selves would be Imposed upon in such case? (that is) Whether you would have such a Church-Government and Ministry, Imposed upon you, upon such or such a Penalty, which you Know, or Believe, or Suppose is not Right, nor according to God, nor Suiting with your own Consciences? And then how can you with good Conscience in the sight of God, Impose upon others, whenas your selves would not be Imposed upon in such a Case?

Quer. 9. Whether or no, if that you cause any to Suffer Loss, or be Afflicted in Person, or Estate, for and because of their Conscience sake (that is) because they are of such a Faith, and of such a Worship, and of such a Principle in Religious matters, though different from others and from you; yet if they walk Honestly, and Soberly, and Peaceably as men, and not Plotting and Contriving any Mischief in the Nation: I say, if you Cause any Such to Suffer upon that account, while you can charge nothing against them, but matters of Faith and Iudgment, and Opinion in Spiritual things; Again I say, Whether or no such Suffering is not absolute Persecution, (and Innocent on his or their part that so Suffereth any Injustice, Cruelty, Tyranny, and Oppression) on your part that doth Inflict? And will not the Lord require it of you, if you bring Innocent blood, and Cruel Sufferings upon your selves? And is not that Innocent blood which is Spilt, and Unjust, and Cruel Sufferings which is Inflicted upon a man or a People, for his and their Conscience, and Religions-sake, when no matter of wrong or evil dealing amongst men, And in that Relation, is, or can be Charged upon them? And whether do you not believe, that God will Avenge such a Suffering, which is for Conscience sake, upon the Heads of the Causers and Inflictors of it in his Day and Season?

Quer. 10. Whether or no you have not so much Reason and Conscience in you, as will give you to descern, and cause you to put a difference between such, who have Acted and been [Page]Zealous against you, from corrupt Principles of Self-seeking, and have raised themselves into Worldly Honour, and great Estates through your Suffering and Losses, and have Lorded it over you in Ambition; though now such may Bow under you, and Fawn upon you? I say; Whether will you not, or Whether ought you not, to put a difference both in respect of Guiltiness in your Cause of Suffering, and in respect of your dealing towards them in Reward, and between such as have formerly Acted against you, upon Sober, Reasonable Principles, and have not raised themselves to Honour and Great Riches, not by your Afflictions, but ceased to act against you, when they perceived the Wickedness, and Injustice, and evil Proceedings of your Enemies? (and many such there are) And whether or no you have not so much Reason and Equity in your Consciences, as to put a difference between such in your Proceedings towards them?

Quer. 11. What is the truest Honour that can be given to the King, and his Government; and wherein, and in what kind of Words, and Actions, and Practises, doth true Honour consist? And whether or no you do believe in your Consciences, that these kind of Practises, as Drinking Healths, and Bonfires, and this exceeding Lewdness, and Wickedness brought forth in the Nation, by way of rejoycing for the King, and his Government, be true Honour, and Rightly Honourable proceedings, and practises, to him and his Government? Or whether these things and wayes be not wofully dishonourable unto you and him, and this whole Nation: And the Cause wherefore the wrath of God may justly come upon the whole Nation it self; if these things be not speedily Repented of, and forsaken? And whether the Life and Practise, and Subjection of an Upright QVAKER (so called) whose Principle is to obey all just Commands, and patiently to suffer under all that which is unjust, and that lives in Meekness, and Fear, and Soberness, and love towards all men; Whether or no such men, and such Practises, are not more Honourable, and Blessed in the sight of God and Men, Than this kind of Rudeness and Wickedness, Singning, and Drunkenness, Ringing, and Swearing, and [...] Ribbins and Feathers about themselves, and their Horses, and many other things which are said to be done in Honour to the [Page]King and his Government? But whether there be not a Principle in your Consciences, which dothrather Condemn your selves, [...]han Iustifie you for these things, and rather Iustifies a Sober Life, and is not that more blessed?

Quer. 12. Whether or no all that cry you up, and your Government, do it really, and out of good Conscience, and from Principles of Sincerity? Or whether they are turned to you in Feignedness, and Hypocrisie, and to save their Heads and Estates, which some of them have gotten, even such as have been your Enemies, and Preached, and Prayed, and Fought against you, and now cryes you up, and Prayes for you; but whether can you trust that these will be faithful to you, that thus denies their former wayes, and Religion, and Worship? And whether thus to deny their Principles, their Faith, their Religion, their former Oaths, and Engagements, is Commendable, and Iustifiable in the sight of God and you? Or whether a Quaker (so called) that will stand to his Principles, and not deny his Faith, nor Religion, though he suffer for it, nor will bow and bend in Hypocrisie under every sort of men, is not more Iustifiable and commendable in the sight of God and your Consciences also? I say, do they not condemn these Hypocrites, that have Fought against you, and Prayed against you, and yet now bowes under you with deceitful hearts in the time of their danger?

Quer. 13. Whether or no you do not believe, and know in your Consciences, that the QUAKERS (so called) are a Sober, Innocent, and harmless People, and of an upright Conversation, dealing justly towards all, and such as doth not Envy the Persons of any, not Plot and Project Mischeif towards you or any? And whether if you should proceed to persecute, and seek to destroy such a People, concerning whom you have such a witness in your Consciences, Iustifying them as aforesaid, would not be greatly unjust in the sight of God, and the very Cause, to provoke God to destroy you, and your proceedings, if so be that you persecutethem for their Conscience sake, while they live Soberly and Uprightly as men, and injureth no mans Person or Estate by their Religion?

Quer. 14. Whether or no you do not believe, or may not have just Cause to believe, that your present Proceedings are not, and may not prove to be the very natural Cause of Outward, Visible,[Page]external Iudgements upon you and the Nation, even Iudgments of Pestilence and Famine? And do not you proceed in the very path hereof? Is not your spending the Creation in such Excessive manner, in Eating and Drinking, and wasting the good Creation after this manner as you do; Whether is not this a natural Cause to bring want and Poverty, and also oppressing your very bodies with Excessiveness in Drunkenness, Inflaming your selves through Excessiveness of Wine and Beer, and through the abounding of Lust, and uncleanness, through excesse; and as well Defiling, and Oppressing your very Persons, as wasting the Creation by so doing; Whether this is not a very Natural Cause to bring and beget Pestilence and Famine (besides your provoking the Lord through this means) as being works in themselves hateful and abominable in his sight, and for which Cause he may justly bring Wrath and Iudgements, even Plague and Famine, if there were no other Cause for it? And whether you ought not seriously to Consider of this thing, and to Turn from these Transgressions, which are Natural Causes of great Iudgements, and also provokes the Lord to hasten and inflict Iudgement: Oh that the Sober minded among you would lay this to heart.

Consider these Queries in the Spirit of Soberness, for they are worth your regarding, & be not high-minded, nor wicked in your way, least the Lord who hath all Power in his hand meet you, and bring you down and destroy your Cause, which he can do, if you provoke him.

This was written in the middle of the 3d. month called May. 1660.

E. B.

THE END.

Information about this book

Title statement

A visitation and presentation of love unto the King, and those call'd Royallists

Burrough, Edward, 1634-1662.

Edition statement

1660

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Text Creation Partnership,

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Date

2004-08 (EEBO-TCP Phase 1).

ID [DLPS]

A30561

ID [STC]

Wing B6054

ID [STC]

ESTC R14966

ID [EEBO-CITATION]

12035084

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ocm 12035084

ID [VID]

52872

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(EEBO-TCP ; phase 1, no. A30561)

Transcribed from: (Early English Books Online ; image set 52872)

Images scanned from microfilm: (Early English books, 1641-1700 ; 861:29)

Source

— A visitation and presentation of love unto the King, and those call'd Royallists, Burrough, Edward, 1634-1662..

Extent

39 p.

Printed and are to be sold by Robert Wilson,. London :: 1660.. (Reproduction of original in Huntington Library.) (Signed at end: E.B.) (Attributed to Edward Burrough. cf. BM.) (Of an answer to several queries proposed to the people (called Quakers) from a (supposed) Royallist -- Of an objection answered, concerning the Kings supremacy -- Of an epistle directed to the King, & those that go under the name of Royallists -- Of certain queries returned to them (called Royallists) to answer.)

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