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This the best Heathens, as well as Jews and Christians, "have highly venerated, and many are the testimonies they have left upon record, to the divine original, and excellent use of it, both to know God, and ourselves : and truly it was this holy principle in all ages that hath attended mankind with those checks, réproofs, and directions, by which he hath had any discerning of what should, from what should not, be done. This is that which hath given him the certain sound and true relish of what God has ever required at his hand, as said the prophet Micah, « God hath “ shewed thee, O man, what is good, and what he “ requires from thee; to do justice, love mercy, and “ walk humbly with thy God,” Mich. vi. 8. In the Psalms thus, “ Thou giveft thy mouth to evil, and “ thy tongue frameth deceit: thou sittest and speakest

against thy brother : these things hast thou done, " and I kept silence: thou thoughtest I was altogether “ such an one as thyself; but I will reprove thee, and " set them in order before thine eyes, faith the Lord.” And the apostle Paul tells us, “ Whatever may be « known of God is manifested within.” And what can that be by which God so manifesteth himself, buc what Moses called “the Word nigh, in the heart,” that the children of Israel were to obey; that Job calls

Light,” which the wicked rebel against, not loving the ways thereof: the like doth Christ, in John, when he complained, that men would not bring their deeds to be examined by it. In all ages hath the Almighty, more or less, pleaded his own cause in the consciences of all people by this divine principle of light, however variously denominated: and whatever faith or hope man has, not grounded upon the discoveries, convictions, and directions of this, it is a by-rote faith, hope, and religion.

Therefore I beseech you, to whom this discourse is more particularly dedicated, to consider of us, not by tradition, education, religions established by human laws, or imperial decrees; but by that understanding which this * Immortal law and everlasting foundation you do of these men; nay, you shew the Papists what to do in their dominions to your own brethren. Do as you would be done by. If you would have liberty, give it; you know that God's witness in your hearts dictates this to you, as an immutable law.

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Could you give faith, it were more excufable for you to punish such as should resist. But since that is impossible, the other is unreasonable; for it is to afflict men for not being what they cannot be, unless they turn hypocrites: that is the highest pitch your coercive power can arrive at; for never did it convert or preserve one soul to God: instead thereof it offers violence unto conscience, and puts a man either upon the denial of his faith and reason, or being destroyed for acting according to them: but what greater dirproportion can there be, than what lieth between the intellect of man, and prisons, fines, and banishments ? They inform no man's judgment, resolve no doubts, convince no understandings: the power

of persuasion is not to be found in any such barbarous actions, no more than the doctrine of Christianity. This course destroys the bodies and estates of men, instead of saving their souls: were they in the wrong, it would become you to use God's weapons, his sword of the spirit, that saveth the creature, and Nayeth the evil in him. This course tends to heart-burnings and destručtion; I am sure it is no gospel argument.

I beseech you, for the sake of that Lord Jesus Christ that suffered fo patiently for his own religion, and so sharply prohibited making other men to suffer for theirs, that you would have a care how you exercise power over mens consciences. My friends, conscience is God's throne in man, and the power of it his prerogative: it is to usurp his authority, and boldly afcend his throne, to set lords over it. Were their conversation scandalous, and destructive to the good of your state, you were to be held excusable : but

» And property, which they repute themselves guardians of, is hereby loft,

verily, verily, no man' of mercy and conscience can defend your practice upon poor men so peaceable and inoffenlive. Gamaliel will rise up in judgment against you, if you, persevere in this course. Do not you help to fill the catalogue of perfecutors, in much love I entreat you; but as becomes Christian men and true Proteftants, leave men to their particular persuasions of affairs relative of the other world, which have no ill aspect on the affairs of this; but vice hath an evil consequence as to both: therefore punish vice, and affect truth and righteousness, and bend not your civil power to torment religious Diflenters; but to retrieve good life, lamentably lost amidst the great pretences that are made to religion. Doubtless magistracy was both ordained of God, and elected by men, to be “a Śc terror to evil-doers,” and not to them that do well, though of different judgments. You oppugn the Roman church for assuming infallibility to herself, and yet your own practice maketh you guilty of the same presumption, or worse: for either you do exercise that severity upon an infallible knowledge, or you do not ; if you do, you take that to yourselves your principles deny to any church whatever, which is a contradiction; if

you do not, you punish people for not conforming to what you yourselves deny any certainty about: and how do you know but you compel them to that which is false, as well as that which is true ? Verily, this dilemma is not easily avoided, as well as that this inhuman practice will stain your profession, infame your government, and bring a blot upon your posterity.

Remember that they are men, as well as yourselves, born free, and have equal plea to natural and civil common privileges with yourselves: the different persuasion of their consciences about things relating to another life, can no ways render them unfit for this; it neither unmans nor uncivilizes them. They have the same right to their liberty and property as ever, having by no practice of theirs in the least forfeited any of those human advantages, the great charters of

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nature -and scripture have conferred upon them: and the opulency of your neighbours, and prosperity of their affairs, prove to you that indulgence is not inconsistent with policy; howbeit, you have now tried the sincerity of their procedure, by what you have already in Aicted, and they sustained: let the time past fuffice, and make them not sacrifices for their conscientious constancy. If they are in the wrong, it is more than they know: will you persecute men for being what they must be, if they will be true to themselves? This were great violence; rather commiserate, than thus violently compel them. I beseech you, seek some cheaper way to accommodate yourselves, than by their destruction, who are fo very remote from seeking yours. 'O! the day will come, wherein one " act of tenderness about matters of conscience, shall « find a better reward, than all the severity by which • men use to propagate their persuasions in the world:' and there is great reason for it, since the one Aows from the Saviour, the other from the Destroyer, of men. In fine, « let your moderation be known unto « all men; for the Lord is at hand, whose reward is « with him; and he will recompense every man, fa“ mily, state, kingdom, and empire, according to " the nature of their works committed in this mortal

body:" at whose bar it shall never be laid to your charge, that out of fear of taking God's office out of his hands, and of being unmerciful to tender consciences, you admitted men of differing judgments to dwell quietly among you. Truly, you cannot be too tender in this point.

Imitate the God of nature and grace, by being propitious to all; “his sun shineth on all, his rain

falls on all, he gives life and being to all; his

grace visits all, and in times of ignorance he wink« eth ;” and though such you may repute ours, I hope you cannot think you wink at it, who make such broad tokens of your displeasure. O! how forbearing and merciful is he towards you? Have you so lately escaped the wrath of enemies, and can you

already

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already thus sharply treat your friends ? Had he en. tered into judgment with you, what had become of you? Let his goodness to you prevail with you to express clemency to others, that so the great God of the whole earth, even the God of the spirits of all “Pesh, who respects not the persons of the rich, poor, or powerful in judgment,' may thew you mercy in the day of his righteous judgments. Amen.

Your friend, with the greatest integrity, in the

universal principle of love and truth.

W. PENN.

London, December the

14th, 1674.

Wisdom

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