in England he said Well of this you may be assured That you shall none of you suffer for your Opinions or Religion so long as you live peaceably and you have the Word of a King for it and I also have given forth a Declaration to the same purpose That none shall Wrong you or Abuse you And further in the Kings Declaration dated December 26. 1662. wherein he declares first his wonderful Restoration without the least blood shed by the Military Sword And he expresseth his Clemency or the Clemency of his Nature And he vindicates himself from divers suggestions of disaffccted Persons particularly from that of intending to subject Persons and Estates to revenge or spoil c. and from intending to introduce a Military or Arbitrary way of Government Also he expresses these words as a malicius Scandal viz. That having made use of such solemn Promises from Bredah and in several Declarations since of ease and liberty to tender Consciences instead of performing any part of them we have added streighter Fetters then ever And further adds viz. We find it as artificially as maliciously divulged throughout the whole Kingdom that at the same time we deny a fitting Liberty to those other Sects of our Subjects whose Consciences will not allow them to conform to the Religion established we are highly indulgent to Papists even to such a degree of countenance as may even endanger the Protestants Religion These and such like in the said Declaration are related as venomous Insinuations most false and malicious Scandals wicked and malicious Suggestions and the Fomenters of them as the most dangerous Enemies of his Crown and of the Peace Happâ—ness of the Nation And these words are further added viz. It having been always a constant profession of ours That we do and shall ever think our royal dignity and greatness much more happily and securely founded on our own Clemency and our Subjects Loves then in their Fears and our Power To give our People a Testimony of our founding all our security rather in their affections then in any Military Power the sole strength and security we shall ever confide in shall be the hearts and affections of our Subjects indeared and confirmed to us by our Gratious and Steady manner of Government according to the antient known Laws of the Land there being not any one of our Subjects who doth more from his heart abhor then we our selves all sorts of Military and Arbitrary Rule As concerning the non-performance of our Promises we remember well the very words of those from Bredah viz. We do declare a liberty to tender Consciences and that no man shall be disquieted or called in question for differences of Opinion in matters of Religion which do not disturb the Peace of the Kingdom and that we shall be ready to consent to such an Act of Parliament as upon Mature deliberation shall be offered to us for the full granting that Indulgence We remember well the Confirmations we have made of them since upon several occasions in Parliament and as all there things are still fresh in our memory so are we still firm in the Resolution of performing them to the full We do conceive our selves so far engaged both in honour and in what we owe to the Peace of our Dominions which we profess we can never think secure whilst there shall be a colour left to the disaffected to inflame the minds of so many Multitudes upon the scores of Consciences with dispair of ever obtaining any effect of our Promises for their ease Such an Act as in pursuance of our promises the wisdom of our Parliament shall think fit to offer unto us for the ease of tender Consciences We profess it would be grievous unto us to consent to the putting any of our Subjects to death for their Opinions in matter of Religion only Our expressing according to Christian Charity Our dislike of Blood-shed for Religion only Our Parliament is an Assembly so eminent in their Loyalty and their Zeal for the Peace and Prosperity of our Kingdoms can no wayes be doubted in the performance of all our Promises and to the effecting all those gracious intentions which God knows our heart is full of for the PLENTY PROSPERITY and UNIVERSAL SATISFACTION of the NATION We think to give them the most important Marks of our care First In punishing by severe Laws that Licentiousness and Impiety which we find to our great grief hath overspread the Nation And lastly so to improve the good consequence to the advancement of trade that all our Subjects finding the advantage in that Prime foundation of plenty they may all with minds happily composed by our clemency and indulgence instead of taking up thoughts of deserting their professions apply themselves comfortably and with redoubled industry to their several vocations c. Also in the Votes and Advice of the House of Commons Febr. 5. 1662. Upon reading the Kings Declaration and Speech are these words viz. And our hearts are further enlarged in these returns of Thanks-giving when we consider your Majesties most Princely and Heroick professions of relying upon the affections of your People AND ABHORING ALL SORTS OF MILITARY AND ARBITRARY RULE c. And in the Kings Declaration March 15th 1671. Pag. 4. But it being Evident by the sad Experience of twelve years that there is very little fruit of all those forceable courses And in Pag. 8. It s said we do in the next place declare our will and pleasure to be that the Execution of all and all manner of penal Laws in matters Ecclesiastical against whatsoever sort of Non-conformists or Recusants be immediately suspended and they are hereby suspended c. THE END
proper instruments of their suppression by Preaching and Disputation by Charity and Sweetness by Holiness of Life Assiduity of Exhortation by the Word of God and Prayer For these wayes are most natural most prudent most peaceable and effectual only let not men be hasty in calling every disliked Opinion by the name of Heresie and when they have resolved that they will call it so let them use the erring person like a Brother not beat him like a Dog or convince him with a Gibbit or vex him out of his understanding or perswasion Thus far Jer. Tayler these Passages being truly collected out of his Epistle where are many more to the same purpose to which the Reader is referred for further satisfaction if he desire it And further in his Sixteenth Section for the lawlulness of Princes giving Toleration to several Religions he hath these Passages For it may be safe in diversity of perswasions and it is also a part of Christian Religion that the Liberty of mens Consciences should be preserved in all things where God hath not set a limit That the Soul of man should be free and acknowledge no Master but Jesus Christ That matters Spiritual should not be restrained by punishments corporal That the same mockness and Charity should be preserved in the promotion of Christianity that gave it foundation and increment and firmness in its first publication And that Persons should not more certainly be condemned then their Opinions confuted And lastly That the Infirmities of men and difficulties of things should be both put in ballance to make abatement in the diffinitive sentence against mens persons As Christian Princes must look to the interest of their Goverment so especially must they consider the interests of Christianity and not call every redargution or modesty discovery of an established Error by the name of the disturbance of the Peace For It is very likely that the peevishness and impatience of contradiction in the Governors may break the peace Let them but remember the Gentleness of Christianity the Liberty of Consciences which ought to be preserved and let them do justice to the persons whoever they are that are peevish provided no mans personbe over-born with prejudice For If it be necessary for all men to subscribe to the present established Religion by the same reason at another time a man may be bound to subscribe to the contradictory and so to all Religions in the World Uncharitableness is much prevented when no person is on either side engaged upon revenge or troubled with disgrace or vexed with punishments by any decretory sentence against him It was the saying of a wise States-man I mean Thuanus Haretici qui pace data factiouibus sciuduntur persecutione uniuntur contra Remp. If you persecute Hereticks or Discrepants they unite themselves as to a common defence if you permit them they divide themselves upon private interest and the rather if this interest was an ingredient of the Opinion SECT VII Instances out of divers Authors treating on the same Subject Collected by W. C. deceased CHrisostomus said ' It is not the manner of the Children of God to Persecute others to death about their Religion but it hath been and is their condition to be put to death themselves for the Testimony of the Truth Moreover said he the shedding of Blood about Religion is an evident token of Antichrist Relig. Uris pag. 192. Haywardus said That the best Writers of that time did agree in one opinion and with Tertulliano Lactaâ—tiâ— Cassidoro and Josephus c. That People must inform men to imbrace Religion with Reason and not compel them by violence I have for long season determined said one of the Kings of France to reform the Church which without Peace said he I cannot do and it is impossible to reform or convert people by violence I am King as a Shepherd said he and will not shed the Blood of my Sheep but will gather them through the mildness and goodness of a King and not through the power of Tyranny And I will give them that are of the reformed Religion right Liberty to live and dwell free without being examined perplexed molested or compelled to any thing contrary to their Consciences for they shall have the free exercise of their Religion c. vide Chron. Vande Underg 2. deel page 1514. Luther said That the Hypocrites Church was to be known by its Manners whose Image and Sign was Esau yet she boasted of God and would be accounted his Church but lived wholly according to the World Further said he the true Church is not defended by a Fleshly Arm which wicked Bishops especially use and cry unto Thesau pag. 622. Calvin said That the Apostle gave to understand that to exercise authority over ones Faith was in no wise just nor tolerable yea said he It is Tyranny in the Church for FAITH ought to be free from all Subjection of men When several of the Priests in the low Countries requested of the Prince and States that they would introduce Ordinances and Discipline according to their Opinions but the Prince and the States rejected their requests esteeming them prejudicial both to Religion and Pollicy when they observed the diverse Opinions that were among the People concluding It was the best way to perserve unity among the People to give Liberty to all and to Compel none Anno 1608. Edict Fol. 27. Areneus affirmed That all forcing of Conscience though it was but a forbiding of the Exercise which is esteemed by one or another to be necessary to Salvation is in no wise right nor fitting He also affir med That through diversities of Religions the Kingdom should not be brought into any disturbance The Anrient Reformed Protestants termed that forcing of Conscience when they were constrained to leave off the exercise of their Religion saying Car nous privant de nostre Religion on nous tiendroit en une continuele mors corporelle spirituelle that is For to deprive us of our Religion is to keep us in a perpetual corporal and spiritual death adding thereunto How that they would rather be put to death then be bereaved of the exercise of their Religion c. And also they testified how that the Religion which was defended with Cruelty was not grounded upon the Word of God Lactantius said If you will with blood with evil and with torments defend the Worship it shall not thereby be defended but polluted Lib. 5. Chap. 20. Constantius the Emperor said That it was enough that he perserved the unity of the FAITH that he might be excusable before the Judgment Seat of God and that he would leave every one to his own understanding according to the account he will give before the Judgment Seat of Christ Hereto may we stir up People said he not compel them beseech them to come into the unity of the Christians but to do VIOLENCE to them we will not in no wise Sabast Frank. Cron. Fol. 127.
Newgate and from thence to the place of Execution but first the Sheriffs were commanded to have him into the Vestry and to bring him forth again in Anti-christs apparel to be degraded having been a Monk where the Bishop took his Crosier Staff and smote him on the Brest that he threw him down backwards and brake his head and he swounded but coming to himself again he thanked God that he was delivered from this Malignant Church of Anti-christ and being led to Newgate after one hours respite he was had to the Fire and burnt John Tewkesberry Martyr John Tewksberry Leather-seller of London he was converted by the reading of the Testament in English and the Book called The wicked Mammon in the moneth called April in the year 1529. he was brought before the Bishop of London in the open Consistory where he disputed with the Bishops and the Prelates concerning his Faith and was very expect and prompt in his answers to them being indued with heavenly Wisdom that they were not able to resist him insomuch that the Bishops were ashamed that a Leather-seller should so confound them he affirmed in his Doctrine that there was no Purgatory after this life but that the Souls of the faithful departing this life rest with Christ that prayers ought not to be made to Saints there being no other Advocate but Christ alone for which and other Principles he was condemned to die by the Bishop of London and by him dilivered to the Sheriffs of London and by them burnt in Smithfield Edward Freese Martyr Edward Freese Painter for painting upon clothes in an Inn certain Sentences of Scripture was noted to be a Heretick and was apprehended and brought to London and from thence had to the Bishops House at Fulham where he was imprisoned with several other men and their wives and there fed with Manchets part of which was made with Sawdust and there kept so strait in Prison that their Relations were not Suffered to come at them the Painters Wife being very desireous to see her Husband and pressing to go into the Prison notwithstanding she was big with Child the Bishops Porter kickt her on the Belly so that her Child died immediately and she died soon after After that the Prisoners were all put in the Stocks for a long time and after they were let loose some had Horse-locks put on their Legs and some other Irons the Painter would ever and anon be writing on the Walls with Chalk or Coal which so provoked his Adversaries that they Manackled his wrists so long till the Flesh of his Arms was grown higher then the Irons from that Prison he was brought to the Lollards Tower where they kept him there dayes without Meat and used him so heard that he lost his understanding and sence so that when he was brought before the Consistory at Pauls he could say nothing but look upon the People like a wild man and if they askt him a Question he could say nothing but my Lord is a good man my Lord is a good man and in this unsensible condition he continued to his dying day Valentine Freese Brother of the said Edward Freese and the said Valentine's wife were both burned at one Stake in York for the Testimony of Jesus Christ James Bainham Martyr James Bainham Son to a Knight in Gloâ—cestershire the said James was a man of a virtuous disposition and a Godly Conversation much addicted to Prayer and Reading of the Scriptures a great maintainer of the Godly a visiter of the Prisoners liberal and merciful delighting in doing equity and Justice to the Poor very dilligent in giving counsel to all Widdows Fatherless and Aâ—â—ucted without Money or Reward being a man bred in Knowledge in the Law this Bainham for his Religion was apprehended by the instigation of Thomas Moor Chancellor of England who kept him Prisoner in his own house and there whipt him at a Tree in his Garden which he called The Tree of Troth from thence he sent him to the Tower to be Racked being himself present to see it effectually done till in a manner he had lamed him to make him confess where his Books lay and because his wife denyed them to be at his House she was sent to the Fleet and their goods were Confiscated these Tortures making him confess nothing the Chanceller sent him to the Bishop of London in the year 1531 who examined him upon certain Interrogatories concerning his Religion asked Whether he believed there was any Purgatory of Souls hence departed to which he answered If we walk in the Light even as he is in the Light we have Society together with him and the Blood of Jesus Christ his Son hath clensed us from all Sin if we say we have no Sin we deceive our selves and the Truth in not is us if we confess our Sins he is faithful and just and will forgive us our Sins and will purge us from all our Imquiâ—â—es Several other things they objected against him and often had him to and again before them threatening him with the danger that would ensue if he did not abjure his Religion whereupon he being overtaken with fear he consented unto them after he had abjured the Chancellor fined him twenty pound to the King and enjâ—yned him Pennance which was to go before the Cross in profession at Pauls and to stand before the Preacher during the Sermon at Pauls Cross with a Fagger upon his Shoulder and then to return with the Sumner to Prison again but soon after he was discharged of his Imprisonment and before he had been at Liberty a month he bewailed his Fact and Abjuration and was never quieâ— in his Mind and Conscience until before a Congregation of the People of God who in those dayes met in a Ware-house in â—ow-Lanâ— he uttered his Condemnation of the Fact asking God and that Assembly forgiveness and the next Sunday so called afterwards went to a place called St. Austins and stood up in a Pew with a Testament in English in his Hand and with Tears declared to the People that he had denied God and desired the People to forgive him and to beware of his weakness and rather to choose to die then to do as he did for he would not for all the World to feel again such a Hell as he had done to this purpose he also wrote to the Bishop whereupon he was shortly after apprehended and committed to the Tower of London from thence he was removed to the Bishops Coale-house where he lay two weeks in the Stocks with Irons upon his Legs then he was carried to the Chancellors and there Chained to a post two nights from thence he was had to Fullham where he was cruely handled for the space of a week from thence he was committed to the Tower where he lay a fortnight and there scourged with Whips to make him revoke his Opinions from thence he was carried to Barkin and from thence to Cheâ—sey and
Right hand of God the Father and therefore I do not believe him to be in the Sacrament of the Altar but he is in the worthy Receiver and your Sacrament as you use it is an abominable Idol George Brâ—dbridge said as for your holy Bread and holy Water and your Mass I utterly defie them They were all five condemned and burnt at Canterbury the sixth day of the 7th Moneth 1555. Two burnt at Lichfield About the middle of the same Moneth Thomas Hayward and John â—oreway were both burnt at Lichfield The Persecutions and Sufferings of Robert Glover About the Moneth called September 1555. there was a privy Commission sent down to the Mayor of Coventry to apprehend John Glover Brother of the said Robert Rob. Clover Martyr but John having some notice of the Officers coming escaped but they searching in an upper Room found Robert Glover lying sick in Bed and had him away before the Sheriff who being detained till the Bishop came and was then examined a Relation of his Troubles and Conflicts he had with the Bishop He sent his Wife in a Letter some Passages most material of which are as followeth To my intirely beloved Wife Mary Glover The peace of Conscience which passeth all understanding the Sweet Consolation Comfort Strength and Boldness of the holy Ghost be continually increased in our hearts through a servant earnest and stedfast faith in our most dear and only Saviour Jesus Christ Amen I thank you heartily most loving Wife for your Letters sent unto me in my imprisonment I read them with tears more then once or twice for Joy and Gladness that God had wrote in you so merciful a work These your Letters and the hearing of your most godly proceedings and constant doing from time to time have much relieved and comforted me at all times and shall be a goodly Testimony with you at the great Day If I would have given place to worldly reasons these might have moved me first the foregoing of you and my Children the consideration of the state of my Children being yet tender of Age and young apt and inclineable to virtue and learning and so having the more need of my Assistance being not altogether destitute of gifts to help them withal possessions above the common sort of men because I was never called to be a preacher or minister because of my sickness fear of death in imprisonment before I should come to my answer and so my death to be unprofitable But these and such like I thank my heavenly Father who of his infinite mercy inspired me with his holy Ghost for his Sons sake prevailed not in me but when I had by the wonderfull permission of God fallen into their hands at the first sight of the Sheriff Nature a little abashed yet ere ever I came to the Prison by the working of God and through his goodness fear departed I said to the Sheriff at his coming unto me what matter have you to charge me withal He answered you shall know when you come before the Masters I lookt to have been brought before the Masters and to have heard what they could have burthened me withal but contrary to my expectation I was committed forthwith to the Goal not being called to my answer little Justice being shewed therein but the less Justice a man findeth at their hands the more Consolation in Conscience shall he find from God for whosoever is of the World the World will love him After I came into Prison and had reposed my self there a while I wept for Joy and Gladness my belly full musing much of the great mercies of God and as it were saying to my self after this sort Oh Lord who am I on whom thou shouldest bestow this great mercy to be numbered among the Saints that suffer for the Gospel sake And so beholding and considering on the one side my imperfection unableness sinfull misery and unworthiness and on the other side the greatness of Gods mercy to be called to so high promotion I was as it were amazed and overcome for a while with joy and gladness concluding thus with my self in my heart Oh Lord thou shewest Power in Weakness Wisdom in Foolishness Mercy in Sinfulness who shall let thee to choose where and whom thou wilt as I have zealously loved the confession of thy Word so ever thought I my self to be most unworthy to be a partaker of the affliction for the same Not long after came unto me M. Brasbridge M. Phinees and M. Hopkins travelling with me to be dismissed upon bonds to whom my answer was to my rememberance after this sort for as much as the Masters have imprisoned me having nothing to burthen me withal If I should enter into bouds I should in so doing Accuse my self and seeing they have no matter to lay to my charge they may as well let me pass without boÌ„nds as with bonds And when they were somewhat importune I said to one of them that liberty of Conscience was a pretious thing and took as it were a pause lifting up my heart to God earnestly for his aide and help that I might do the thing that might please him and so when they had let their sure fall my heart me thought was wonderfully comforted Afterward debating the matter with my self these considerations came into my head I have from time to time with good Conscience God I take to record moved all such I had Conference withal to be no dalliers in Gods matters but to shew themselves after so great a light and knowledge hearty earnest constant and stable in so manifest a Truth and not to give place one jot contrary to the same now thought I if I shall withdraw my self and make any shifts to pull my own neck our of the Collar I shall give great offence to my weak Brethren in Christ and advantage to the Enemy to slander Gods Word it will be said he hath been a great boldner of others to be earnest and fervent to fear no worldly perrils or dangers but he himself will give no such example Wherefore I thought it my bounden duty both to God and man being as it were by the great goodness of God marvelously called and appointed hereunto to set aside all fear perril and dangers all worldly respects and considerations and like as I had hereto according to the measure of my small gift from the bottom of my heart unfeignedly moved exhorted and perswaded all that profess Gods Word manfully to persist in the defence of the same not with Sword and Voilence but with suffering and loss of life rather then to defile themselves again with the Whorish abominations of the Romish Anti-christ so the hour being come with my fact and Example to ratific and confirm the same to the hearts of all true Believers and to this end by the assistance of Gods holy Spirit I resolved my sâ—lf with much peace of Conscience willingly to sustain whatsoever the Romish Anti-christ should
that I hear no more complaint of thee and come to the Church when thou wilt and if thou be complained upon so far as I may I promise thee I will not hear of it VVilliam said in reply I was brought hither by a Law and by a Law I will be delivered at the Sessions the said VVilliam was committed to the Castle at VVisbidge Robert Pygot a Painter by Trade was at the same Sessions presentde for not going to Church and being called before Sr. Clement Higham Judge of the Sessions who said to Pygot Ah are you the holy Father the Painter How chance you come not to Church Robert Pygot I am not out of the Church I trust in God No Sr. said the Judge this is no Church this is a Hall Rob. Pygot I know very well it is a Hall but he that is in the true faith of Jesus Christ is never absent but present in the Church of God Ah Sirrah said the Judge you are too high learned for me to talk withal wherefore I will send you to them that be better learned and committed him to the Goal where VVoolsey lay and from thence they were both carried to Ely where they remained Prisoners till the day of their death About the nineteenth day of the same Month they were had to Judgment before Doctor Fullor then Chancellor and others who laid several Articles to their charge viz. that they denied the Sacrament of the Altar whereunto their answer was that the Sacrament of the Altar was an Idol One of the Commissioners drew up a Paper that he would have Robert Pygot sign No said Pygot that is your Faith and not mine When these two men were burnt there was a great Sheet knit full of Books burnt with them It is further testified concerning those two Martyrs by one William Fulk of Cambridge that they were burnt at Ely Pygot he said was milde humble and modest promising that he would be conformable to his Persecutors if they could perswade him by the Scriptures Wolsey he said was stout strong and vehement and detested all their doings as of whom he was sure to receive nothing but Cruelty and Tyranny he was wonderous jealous over his Companion fearing least his gentle Nature would have been overcome by the flatering inticements of the World and therefore the same day that they were burned when they would have talked with him alone he pulled him away from them almost by force Ridley and Latimer burnt at Oxford About the same time were burned at Oxford Nicholas Ridley and Hugh Latimer both Bishops when the Faggot was brought kindled and laid at Nicholas Ridley's feet Latimer spake to him in this manner Be of good comfort we shall this day light such a Candle by Gods Grace in England as I trust shall never be put out Three burnt at Canterbury About the thirtieth of the Month called November 1555. John Web George Roper and Gregory Porke were all burnt together in one Fire at Canterbury abiding most patiently the torment counting themselves happy and blessed of the Lord that they were made worthy to suffer for Christs Gospel sake William Wiseman a Clothworker of London the thirtieth of December following died a Prisoner for the Gospel in Lollards Tower after he was departed the Papists commanded that no man should bury him but he was cast out into the fields accounting him as a prophane person and worthy of no burial yet some faithful Brethren buried him in the evening as they did the rest thrown out in like sort whom they were wont privily by night to bury In the same Month James Gore died Prisoner in Colchester for the Truth of Gods Word John Philpot Martyr The next followeth the Martyrdom of John Philpot who suffered for the sake of the Gospel of Christ and a Witness against the Antichristian Sea of Rome He was a Knights son and was born in Hampshire and was brought up in learning he was of a pregnant wit of singular courage and zealous in Religion When Queen Mary came to the Crown she caused a Convocation to be held where this John Philpot was present where he vindicated the cause of the Gospel manfully against the adverse party for the which cause he was called to account by Bishop Gardner the Chancellor notwithstanding the Liberty of the House promised before after Gardner had examined him he sent him to Bonner and his Commissinors Q. Mary An. 5515 with whom he had sundry conflicts the most material passages in which examinations I have here inserted Doctor Story looking on him said He was well fed Philpot If I be fat it is no marvel since I have been staled up in Prison a year and a half in a close corner Roper We here say you are out of the Catholick Church and have been a disturber of the same wherefore if you will come into the same you shall be received and find favour Philpot I am come before you and I would know my Offence and if I have done nothing contrary to the Laws I desire I may have the benefit of a Subject and be delivered out of my wrong imprisonment Story Thou art an Heretick and holdest against the blessed Mass Philpot What I spoke in the Convocation House the Queen and Council gave Liberty to every man of the House to utter his Conscience and to speak his mind freely of such matters in Religion as were propounded by the Prolocutor for which I ought not to be molested nor compelled by you to answer for the same Story Thou shalt go to the Lollards Tower and there shalt thou be handled like a Heretick as thou art and be Judged by the Bishop of London Philpot I have been Examined and imprisoned by the Chancellor mine Ordinary and by the Law I may have exceptionem fori and it s against all equity that I should be twice vexed for one cause and that by such as by the Law have nothing to do with me Story Thou shalt be had to the Lollards Tower Philpot Since you will needs shew me this Extremity I desire to see your Commission that gives you Authority so to do Roper Let him see the Commission Story Shall we lit every vile person see our Commission Cholmly Let him go from whence he came and on Thursday he shall see our Commission Story No let him lie in the mean while in the Lollards Tower I will sweep the Kings-Beach and all the other Prisons of these Hereticks so that they shall not have that resort as they have had to scatter their Heresies Philpot You have power to transfer my Body from place to place at your pleasure but you have no power over my Soul and I pass not whither you commit me for I cannot be worse entreated then I am kept all day in a close Chamber Story Marshall Take him home with you again and bring him on Thursday and then we shall rid your fingers of him and afterwards of your other
Hereticks Philpot God hath appointed a day shortly to come in the which he will surely Judge us with righteousness howsoever you judge of us now After some further discourse with him he was with four others had to the Keepers House in Paster-noster-row where the Arch Deacon of Londons Servant Q. Mary An. 1555 in his Masters name offered John Philpot a Bed for that night To whom he gave thanks but said it would be a grief to him to lie well one night and the next night worse wherefore said he I will begin as I am like to continue and take such as my Fellows do whereupon they were brought to the Bishops Cole-house unto which is joyned a little blind house with a pair of Stocks where they found one person sitting with his hand and foot in At his fifth Examination as he was going to the Cole-house he met with Bonner who said to him Philpot If there be any pleasure I can shew you in my house I pray you require it and you shall have it Philpot The pleasure that I require of you is to hasten my Judgment which is committed unto you and to dispatch me forth of this miserable World unto my Eternal rest Note for all this fair Speech I could never attain hitherto this fortnight space neither Fire nor Candle nor good Lodging Another time being sent for before Bonner Bonner said I charge you to answer to such Articles as my Chaplain and my Register have from me to object against you Philpot Omnia Judicia debet esse publica All Judgment ought to be publick therefore if you have any thing to charge me lawfully withal let me be in Judgment lawful and openly called and I will answer otherwise in Corners I will not At which the Bishop was angry and called him foolish Knave and bid them put him in the Stocks Philpot Indeed you handle me with others like Fools and we must be content to be made Fools at your hands Stocks and Violence is your Bishop like Almes so he was put in the Stocks alone in the house seperate from his Fellows for which he praised God that he thought him worthy to suffer any thing for his Names sake Not long after the Bishop coming to view the Cole-house saying he was never there before and his coming then was for no good for he thought the place too good for John Philpot and called for the Keeper and caused him to put the said John Philpot in another place by himself where the Keeper pluckt off his Gown and searched him and took away his Pen and Ink and Papers At another Examination the fourth of December Chadsey said You shall be constrained to come to us at length whether you will or no. Philpot said Hold that Argument fast for it is the best you have for you have nothing but violence Soon after Bonner pronounced the Sentence against him and then delivered him to the Sheriffs whose Officers had him to Newgate in his way he said Ah good People Blessed be God for this day At Newgate he was cruelly handled by the Keeper having Irons put on because he had not wherewithal to satisfie the unreasonable Goalers demand for Fees Upon the 17th day of December the Sheriff sent a Messenger to him to bid him make ready for the next day he should suffer and be burnt at a Stake He answered I am ready God grant me strength so he went into his Chamber and poured out his Spirit unto the Lord God giving him thanks that he of his mercy had made him worthy to suffer for his Truth and when he came into Smithfield he kneeled down saying these words I will pay my Vows in thee O Smithfield and so died a constant Martyr The death of the Persecuting Bishop of Winchester About this time died one of the great Persecutors viz. Stephen Gardner Bishop of Winchester at his House in Southwark of whose death its memorable that the same day in which Ridley and Latimer suffered at Oxford he would not go to Dinner till four a Clock in the after-noon though the old Duke of Norfolk was come to Dine with him the reason was because he would first hear of their being burnt and as soon as word of that was brought him he presently said now let us go to Dinner where sitting down and eating merrily upon a suddain he fell into such an Extreamity that he was fain to be taken from the Table and carried to his Bed where he continued fifteen dayes without voiding any thing either by urine or otherwise which caused his Tongue to swell in his Mouth and so he died â—556 Seven Martyrs burnt in Smithfield About the 27th of January were burned in Smithlfield London these seven persons hereafter following viz. Thomas VVhittle Bartelet Green John Tudson John VVent Thomas Browne Isabel Foster Joane VVarren alias Lashford At which seven as they were burned together in one Fire so were they likewise upon one sort and form of Articles condemned in one day This Thomas VVhittle one of these Sufferers was the person that Jo. Philpot found in the Stocks when he was put into the Bishops Cole-house Thomas Whittle was sorely beaten and heardly used by the Bishop for two nights he lay on a Table without Bed or Straw the Bishop telling him he should be fed with Bread and Water the Bishop sometimes giving him fair words and sometimes threatning him and Doctor Harpsfield perswaded him very much to forsake his Opinions Thomas answered he held nothing but the Truth but he had made a Bill for Thomas to subscribe to this effect that he should detest all Errours and Heresie against the Sacrament of the Altar and other Sacraments and to believe the Faith of the Catholike Church and live accordingly Now after he had signed it he was under great condemnation as appears by this Testimony under his hand the Substance of which is as followeth To the Bill I did indeed set my hand being much desired and counselled so to do and the Flesh being alwayes desirous to have liberty I considered not throughly the inconveniences that might come thereupon and respite I desired to have had but earnestly they desired me to subcribe Now when I had so done I had little joy thereof for by and by my Mind and Conscience told me I had done evil by such a slighty means to shake of the sweet Cross of Christ and yet it was not my seeking as God he knoweth but altogether came of them O the crafty Subtilty of Sathan in his Members let every man that God shall deliver into their hands take good heed and cleave fast to Christ for they will leave no corner of his Conscience unsought but will attempt and guilefull and subtil means to corrupt him to fall both from God and his Truth The night after I had subscribed I was sore grieved and for sorrow of Conscience could not sleep for in the deliverance of my Body out of Bonds which
am in the true Faith and will never forsake it and I do wish I were more stronger in it and the second time being called before the Bishop she said I will not depart from my sayings till I be burned Agnes Stanley said I had rather every hair of my head were burned if it were never so much worth then that I should forsake my faith which is the true Faith After they had been twice called and Examined they were condemned and about the 12th day of the Moneth called April were all burnt in one Fire in Smithfield After these in the Moneth called May three others suffered in Georges-fields in Southwark viz. William Morrant Stephen Gratwick and one King This St. Gratwick in his Examination was very hardly and illegally deal with for first he was condemned by the Bishops of Winchester and Rocester to whose Diocess he did not belong Secondly when he made his appeal from these incompetent Judges to the Bishop of the Diocess he lived in his appeal would not be allowed when they had no other shift to colour their inordinate proceedings withall they procured a Priest to counterfeit himself to be Bishop of Chester and brought him to sit as Judge over him When he was before the Bishop of Winchester in Mary-Overs Steeple-house because the People cryed out God strengthen thee the Bishop threatned saying Now let me see him here that dare open his Mouth to bid God strengthen thee he shall die the death that thou shalt die Gratwick answered I know your cruelty doth extend more largly then your pity They further shewed their injustice against him in that they brought in Articles against him which were not grounded upon his own Examinations and Confessions and because he refused to answer to them though they had no other just matters against him but only for saying these words viz. That which I have said I have said they proceeded to read the Sentence of Death against him When he was asked whether he would recant he said My Faith is grounded more stedfastly then to change in a moment it s no process of time can alter me unless my faith were as the Waves of the Sea When the Sentence was read the Bishop delivered him into the hands of the Sheriff to be carried Prisoner to the Marshalsea whereupon the Prisoner with a loud voice desired God that he would not lay his blood to their charge if it were his will and as he was passing away because he spake to the People his Persecutors cryed out Cut his Tongue out Stop his Mouth and so he was had to to the Marshalsea and put in Irons and shortly after was burnt in Georges-Fields with one Morrant and one King about the later end of the Moneth called May. Seven persons burnt at Maidstone in Kent By reason of a Proclamation published in the Moneth called February the Storm of Persecution grew rather greater in many places then before but especally in the Diocess of Canterbury whereupon the 18th day of the Moneth called June seven Persons were burnt at Maidstone the Relation of whose Apprehension Examination and Execution is not registed excepting something concerning Edmund Allen of Frytenden in Kent Miller who for reading the Scriptures and expounding upon them was complained of by John Taylor Parson of the Parish to the Justice who sending for him committed both him and his Wife to Prison but not long after they were set at liberty and went over to Callice where his Conscience being troubled after some time the Lord discovered to him that he had work for him to do in England and thereupon he and his Wife shortly after returned home to Kent Parson Taylor hearing of their return although he was in the midst of his Mass when the News was brought him he turned to the people and commanded some with all speed to go and apprehend them when his Mass was over he went and apprehended the said Allen and had him before one called Sr. John Baker a Justice who sent him to Prison and caused an Inventory to be made of his Goods and they took thirteen pounds in Money away from him when he was brought before Baker the Justice The Justice said Who gave thee Authority to Preach Allen Give me leave to answer I am perswaded that God hath given me this Authority as he hath given to all other Christians Why are we called Christians if we do not follow Christ nor read his Laws Is not Christ our Father shall not the Son follow the Fathers steps Is not Christ our Master and shall the Scholler be hindered from Learning and Preaching his Precepts Is not Christ our Redeemer and shall we not praise his Name and serve him that hath Redeemed us from Sin and Damnation did not Christ being but of twelve years of Age dispute with the Doctors and interpret the Prophet Isaiah although he was not of the Tribe of Levi which were Priests but of the Royal Tribe of Judah neither had taken any outward Priesthood wherefore if we be Christians we must do the same One Collins standing by said to the Justice What a Knave is this that compareth himself with Christ Justice Baker Let him alone he will pump out an infinite heap of Heresies hast thee any more to say for thy self Allen Yea that I have Adam was Licensed of God and Abraham was commanded to teach his Children and Posterity and David teacheth in divers Psalms and Soloman also preached to the People as the Book of the Preacher proveth where he teacheth that there is no immortal felicity in this Life and Noah taught them that were disobedient in his days and therefore is called the eighth Preacher of Righteousness Moses chose seventy Elders to help him to teach and Rule the People Eldad and Medad preached in their Tents wherefore Josuah being Offended complained to Moses that Eldad and Medad did preach without License to whom Moses answered I would all the People could do the like Justice Baker Thou saidst thou didst feed the People both Bodily and Spiritually Allen We are all Kings to rule our Affections Priests to Preach out the virtues of God and lively Stones to give light to others for as out of Flint-Stones cometh forth that that is able to set all the World on fire so out of Christians should spring the Beams of the Gospel which should inflame all the World what availeth it a man that hath Meat and will eat none and Apparel and will ware none Is not every Christian a Follower of Christ And doth not Paul forbid quenching the Spirit Doth he prohibit any man that hath gifts that they shall not exercise the same The Justice askt him Why he refused to Worship the Sacrament of the Altar Allen Because it is an Idol Baker Away with him and then was he carried to Prison and shortly after burnt at Maidstone The 30th day of the Moneth called June there were four men and three Women more burnt at Canterbury Alice
about the Moneth called July in the Year aforesaid came to Rome and having found the English Colledge Knockt at the Door to whom divers of the Students there came forth to welcome him hearing he was an English man amongst other talk had with him they wisht him to go to the Hospital and there to receive his Meat and Lodging according as the order was appointed whereunto he answered I came not my Country-men to any such intent as you judge but I came lovingly to rebuke the great disorder of your lives which I grieve to hear and pity to behold I come likewise to let your proud Anti-christ understand that he doth Offend the heavenly Majesty Rob God of his Honour and Poison the whole World with his Abominable Blasphemies making them do Homage to Stocks and Stones and that filthy Sacrament which is nothing else but a foolish Idol when they heard these words one Hugh Griffen a Welch-man and Student of the Colledge caused him to be put in the Inquisition what he answered there to their Examinations is not recorded but after some dayes he was set at Liberty again And one day going in the Street he met a Priest carrying the Sacrament which so offended his Conscience to see the People crouch and bow dâ—wn to it that he catched at it to have thrown it down but missing of his purpose and it being judged by the People that he did catch at the holiness that they say cometh from the Sacrament upon meer devotion he was let pass and nothing said to him a few dayes after he came to the place called Saint Peters Church where divers being hearing Mass and the Priest at the Elevation without shewing any reverence he stept amongst the People to the Altar and threw down the Chalice with the Wine striving likewise to pull the Cake out of the Priests hands for which divers rose up and beat him with their fists and one drew his Rapyer and would have slain him and away he was carried to Prison where he was Examined wherefore he had committed so hainous an offence he answered that he came purposely for that intent to rebuke the Popes Wickedness and their Idolary upon this he was condemned to be burnt which Sentence he said he was right willing to suffer and the rather because the sum of his offence pertained to the Glory of God during the time he remained in Prison sundry English-men came to him wishing him to be sorry for what he had done and to recant of his Damnable Opinion but all the means they used were in vain he confuted their dealings by divers places of Scripture and willed them to be sorry for their Wickedness while God did permit them time else they were in danger of Everlasting Damnation these words made the Englishmen depart for they could not abide to hear them Within a while after he was set upon an Ass without any Sadle being from the midle upward naked having some English-Priests with him to talk with him but he regarded them not but spake to the people in as good Language as he could and told them they were in a wrong way and therefore wished them to have regard to the saving of their Souls All the way as he went there were four that did nothing else but thrust at his body with burning torches whereat he never moved nor shrunk one jot but with a cheerful Countenance laboured to perswade the People to good at which the People not a little wondered thus he continued almost the space of half a mile until he came to the Place of Execution which was before the Mass-house called Saint Peters where they had made a device not to make a Fire about him but to burn his legs first which they did at which he was no whit dismayed but suffered all cheerfully at which the People much admired Then they offered him a Cross to embrace in token that he died a Christian but he put it away with his hand calling them evil men to trouble him with such poltery stuff when he was preparing himself to God whom he beheld in majesty and mercy ready to receive him into the Eternal rest they seeing him in this mind departed saying Come let us go and leave him to the Devil whom he serves Thus ended this faithful Souldier and Martyr of Christ his life a Witness against the Pope and his Followers wickedness Persecuted by the Papists in Forreign Parts c. A brief Relation concerning the Horrible Massacree in France Ann. 1571. When the Admiral was wounded in both his Arms he Immediately thereupon said to Maure O my Brother I do now perceive that I am beloved of my God seeing that for his Name sake I do Suffer these Wounds at this time were many great persons cruelly murthered two thousand were murthered in one day At Meldis Two hundred were cast into Prison and being brought out as sheep to the slaughter were cruelly murthered At Orleans a Thousand Men Women and Children were Murthered The Citizens of Augustobona when they heard of the Massacree at Paris shut the Gates of their Town that no Protestant might escape and cast all that they suspected into Prison which afterward were brought forth and Murthered At Avericome in like manner the suspected for religion were cast into Prison At Roan five hundred were put to death Thuanus who writeth the History of these things writeth thus this Example saith he passed into other Cities and from Cities to Towns and Villages so that it is by many Published that in all the Kingdom above thirty thousand were in these tumults divers wayes destroyed by the Papists There was wonderful joy in Rome for this Massacree and the Pope with his Cardinals went a Procession to give thanks unto God for this great benefit bestowed upon the See of Rome and the Christian World a Jubily also was published and in the Evening the great Ordinance was shot off at the Castle Thus did this unholy Father delight to hear of the destruction of so many Innocent People well might Christ say You are of your Father the Devil and the Lusts of your Father you will do he hath been a Murtherer from the beginning and abode not in the Truth because there is no Truth in him An Account of four Martyrs burnt at Lile in Flanders Q. Mary An. 1559. in the year 1556. whose names were Robert Ogvier and Jane his wife Baudicon and Martin his two Sons Few places can be named where the Truth was more freely and with greater zeal received then in this City of Lile where Antichrists Tyranny was great For three years together it was secretly preached amongst them sometimes in Houses in Woods in Feilds and in Caves of the Earth not without hazarding of their Lives if they had been discovered yet could not these apparent dangers under such Tyranny cool or abate the burning Zeal which almost consumed the hearts of his People hungering and thursting after the spiritual food of
contrary to the holy Scriptures of the Old and New Testimament and by that means ye shall guide your People in the true and pure Service of God not regarding in the mean time the cavelling pretences of the Papists which say that such Questions have been already answer'd at General Councils for it is known well enough that no Council hath been lawful since the Popes have usurped the Principallity and Tyranny upon mens Souls but they have made them serve to their Covetousness Ambition and Cruelty and the contrariety which is among those Councils maketh enough for their disproof beside a hundred thousand other absurdities against the Word of God which be in them the true proof for such matters is in the true and holy Scriptures to the which no times nor Age hath any prescription to be alledged against them for by them we receive the Councils founded upon the Word of God and also by the same we reject that Doctrine which is repugnant And if ye do thus Sir God will bless your enterprise he will encrease and confirm your Reign and Empire and your Posterity if otherwise Destruction is at your Gate and unhappy are the People which shall dwell under your Obedience there is no doubt but God will harden your heart as he did Pharaohs and take of the Crown from your head as he did to Jeroboam Nadah Baza Ahab and to many other Kings and give it your Enemies to triumph over you and your Children And if the Emperor Antonyne the meek although he was a Pagan and Idolator seeing himself bewrapt with so many wars ceased the Persecutions which were in his time against the Christians and determined in the end to hear their Cause and Reasons how much more ought you that bear the name of most Christian King to be careful and diligent to cease the Persecutions against the poor Christians seeing they have not troubled nor do trouble in any wise the Sate of your Kingdom and your Affairs Considering also that the Jews are suffered throughout all Christendom although they be mortal Enemies of our Lord Jesus Christ which we hold by common accord and consent for our God Redeemer and Saviour and that until you have heard lawfully debated and understand our Reasons taken out of the Holy Scriptures and that your Majesty have judged if we be worthy of such punishments for if we be not overcome by the Word of God the Fire the Sword nor the cruel Torments shall not make us afraid these are Exercises that God has promised his the which he fortold should come in the last times that they should not be troubled when such things came upon them Translated out of the French Book intituled Commentaries of the State of the Church and Publique Weale page 7. Notwithstanding the Letter and warning the King no whit abated his cruel Persecution against the Lords People but rather was the more hardened in heart and inflamed against them pouring out great Threatning against them But the Lord in whose hand the hearts of Kings are caused him to stoop for shortly after in a publick Triumph or Jusling Mountgomery and the King met together so stoutly that in breaking their Spears the King was stricken with a counter blow right in one of his Eyes and the shivers entered into his Head so that his Brains festered and perished and no remedy could be found but he dyed having reigned twelve years three moneths and ten dayes Amongst others it is not to be forgoten the Example of Gods just Scourge upon Sigismundus the Emperor A just Judgment upon Sigismundus the Emperour who after his wrongful condemnation of John Husse and Hierome of Prage nothing afterwards went prosperous with him but all contrary so that he died without issue and in his wars he ever had the worst and not long after Ladis Laus his Daughters son King of Hungary fighting against the Turk was slain in the Field so that in the time of one Generation all the Posterity and Off-spring of this Emperor perished besides this Barbara his Wife came to such ruin by her wicked Lewdness that she became a shame and slander to the name and state of all Queens whereby all Christian Princes may be warned how they defile themselves with the blood of Saints an Martyrs And thus the Reader may see all along throughout the Scriptures and by the record of Antient Histories The Conclusion how God hath avenged the the Cause of his People against all Persecutors for Conscience sake of every Age almost from the beginning unto these Times and now these Examples may be a Warning to the Persecutors of this Age who have made Spoil of the People of God and have the Spoil in their Houses and though such Oppressors may be lifted up because Judgment is not speedily executed yet let such consider their wayes and repent before it be too late for the Lord is at the Door and beholds the Actions of such as grind the face of his People and though he hath long forbearance yet his Judgments will come if there be not repentance in time Return therefore whilst ye have time O ye Persecutors and wicked Men for the day of the Lord is at hand It shall come as a Destruction from the Almighty therefore shall all hands be faint and every mans heart shall melt and they shall be afraid Pangs and Sorrows shall take hold upon them they shall be in Pain as a Woman that travelleth they shall be amazed one at an other their faces shall be as Flames Behold the day of the Lord cometh cruel both with Wrath and fierce Anger to lay the Land desolate and he shall destroy the Sinners thereof out of it and will punish the World for their Evil and the wicked for their Iniquity and will cause the arrogancy of the Proud to cease and will lay low the haughtiness of the Terrible A Christian Plea AGAINST PERSECUTION For the Cause of CONSCIENCE Grounded Upon Scripture Reason Experience and Testimonies OF Princes and learned Authors Acts 5.38 39. Now I say unto you Refrain from these Men and let them alone for if this Counsel or this Work be of Men it will come to nought but if it be of God you cannot overthrow it lest happily you be found Fighters against God Printed and Published for the Service of Truth The Contents I. REason against Persecution is because it is Contrary to the Scriptures II. Reason against Persecution for the cause of Conscience is because it is against the Profession and Practice of Famous Princes III. Reason against Persecution is because it is condemned by the antient and the later Writers IV. Reason It s no prejudice to a Kingdom or Common-wealth if Liberty of Conscience be suffered to such as fear God as is or will be manifested iâ— such mens Lives and Conversations as Scripture-Examples Testifie V. Several Testimonies shewing that Conscience ought to be free and not to be imposed upon and no person
ought to be Compelled to accuse himself or purge himself by Oath VI. Some remarkable Collections out of Doctor Taylors Book entituled OEOAOTIA EKAEKTIKH A Discourse of the Liberty of Prophesying shewing the unreasonableness of prescribing to other mens Faith and the Iniquity of persecuting different Opinions VII Instances out of divers Authors treating on the same subject by W. C. deceased VIII Several Reasons rendred why no outward force nor imposition ought to be used in matters of Faith and Religion by R. H. S. F. and F. H. deceased IX Several Sayings Collected from the Speeches and writings of King Charles the first X. Several Promises and Declarations for the Liberty of tender Consciences taken out of the Speeches of King Charles the second SECT I. Persecution for the cause of Conscience is against the Doctrine of Jesus Christ the King of Kings as these Scriptures and Reasons following do demonstrate The first Reason against Persecution is because it is contrary to Scripture FOr Christ commanded that the Tares and Wheat should be let alone in the World Matth. 13.30.38 c and not pluckt up until the Harvest which is the End of the World Christ also commandeth Matth. 15.14 that they that are blind should be let alone referring their punishment unto the falling into the Ditch Again he reproved his Disciples who would have had Fire come down from Heaven Luke 9.54 59. and devour those Samaritans who would not receive him in these Words Ye know not of what Spirit ye are the Son of man is not come to destroy mens Lives but to save them Paul the Apostle taught 2 Tim. 24.2 that the Servant of the Lord must not strive but must be gentle towards all men suffering the evil men instructing them with meekness that are contrary-minded proving if God at any time will give them Repentance that they may acknowledge the Truth and come to amendment out of that Snare of the Devil According to these blessed Commandments the Prophets foretold Esa 2.4 Mica 4.3.4 that when the Law of Moses concerning Worship should cease and Christs Kingdom be established they should break their Swords into Plough-shares and their Spears into Pruning-hooks Then shall none hurt or destroy in all the Mountains of my holiness And when he came the same he taught and practised as before Esa 11.9 so did his Disciples afterâ—him for the Weapons of his Warfare are nor carnal saith the Apostle 2 Cor. 10.4 But he chargeth straitly that his Disciples should be so far from persecuting those that would not be of their Religion that when they were persecuted they should pray when they were Cursed Matth. 5. they should Bless c. And the reason seems to be because they who now are Tares may hereafter become Wheat they who are now Blind may hereafter see they that now resist him may hereafter receive him they that are now in the Devils snare in adversness to the Truth may hereafter come to Repentance they that are now Blasphemers and Persecutors as Paul was may in time become faithful as he they that are now Idolatrous as the Corinthians once were 1 Cor. 6.9 may hereafter become true Worshippers as they they that are now no people of God nor under Mercy as the Saints sometimes were 1 Pet. 2 20. may hereafter become the People of God and obtain Mercy as they Some come not till the eleventh hour Matt. 20. 〈◊〉 If those that come not till the last hour should be destroyed because they come not at the first then should they never come but be prevented SECT II. The second Reason against Persecution for cause of Conscience is because it is against the Profession and Practice of famous Princes FIrst Consider the speech of King James to the Parliament 1609. he saith It is a sure Rule in Divinity that God never loves to plant his Church by Violence and Bloodshed and that it was usually the Condition of Christians to be persecuted but not to persecute Again he saith page four speaking of the Papists I gave good proof that I intended no Persecution against them for Conscience Cause And in the same Kings Exposition of the Revelation the twentith printed 1588. he writes thus Compassing of the Saints and beseiging of the beloved City declareth unto us a certain Note of a false Church to be Persecution for they come to seek the faithful the Faithful are them that are sought the Wicked are the Besiegers the Faithful are the Besieged And the King of Bohemia hath thus written And notwithstanding the success of the latter Times wherein Sundry Opinions have been hatched about the subject of Religion may make one clearly discern with his Eye and as it were to touch with his Finger that according to the Truth of the Scripture and a Maxime heretofore maintained by the antient Doctors of the Church that mens Consciences ought in no fort to be violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret means the issue hath been Pernitious and the cause of great and wonderful Innovations in the Principalest and Mightiest Kingdoms and Countries of all Christendom And further he saith So that once more we do profess before God and the whole World that from this time forward we are firmly resolved not to persecute or molest or suffer to be persecuted or molested any person whosoever for matter of Religion no not those who profess themselves to be of the Romish Church neither to trouble nor disturb them in the Exercise of their Religion so they live conformable to the Laws of the States c. SECT III. The Third Reason because Persecution for Cause of Conscience is condemned by the antient and later Writers HIlary against Auxentius saith thus The Christian Church doth not persecute but is persecuted And Lamentable it is to see the folly of these Times and the foolish Opinion of this World in that men think by humane Aid to help God and with Wordly Pomp and Power to undertake to defend the Christian Church I ask the Bishops what help used the Apostles in the publishing the Gospel with the Aid of what power did they Preach Christ and converted the Heathen from their Idolatry to God When they were in Prisons and lay in Chaines did they praise and give thanks to God for any dignities or favours received from the Court or do you think that Paul went about with regal Mandates or kingly Authority to gather and establish the Church of Christ Sought he Protection from Nero Vespatian The Apostles wrought with their hands for their own Maintenance travelling by Land and Water from Town to City to preach Christ yea the more they were forbidden the more they taught and preached Christ but now alas humane help must assist and protect the Faith and give the same Countenance too and by vain and worldly Honours do men seek to defend the Church of Christ
as if he by his Power were unable to perform it The Church formerly by enduring Misery and Imprisonment was known to be a true Church The pretended Church now do terrifie others by Imprisonment Banishment and Misery and boasteth that she is highly esteemed of the World when as the true Church cannot but be hated of the same Tertul. ad scapulam It agreeth both with human Reason and natural Equity that every man worship God uncompelled neither beseemeth it any Religion to compel another to be of their Religion which willingly and freely should be imbraced and not by constraint forasmuch as the Offerings were required of those that freely and of good will offered and not from the contrary Jerom in Proaem lib. 4. in Jeremiam Heresie must be cut off with the Sword of the Spirit let us strike through with the Arrows of the Spirit all Sons and Disciples of mis-led Hereticks that is with Testimonies of Scriptures the slaughter of Hereticks is by the Word of God Brentius upon the first of the Corinthians chap. 3. No man hath power to make or give Laws to Christians whereby to bind their Consciences for willingly freely and uncompelled with a ready desire and cheerful mind must those that come run unto Christ Luther in his Books of the Civil Magistrate saith The Laws of the Civil Magistrates Government extends no further then over the Body or Goods and to that which is external for over the Soul God will not suffer any man to rule only he himself will Rule there wherefore whosoever doth under take to give Laws unto the Souls and Consciences of men he usurpeth that Government himself which appertaineth unto God c. Therefore upon 1 Kings 5. In the building of the Temple there was no sound of Iron heard to signifie that Christ will have in his Church a free and a willing People not compelled and constrained by Laws and Statutes Again he faith upon Luke 22. It is not the true Catholick Church which is defended by the secular Arm or humane Power but the false and feigned Church which although it carries the name of a Church yet it denies the power thereof And upon Psal 17. he saith For the true Church of Christ knoweth not Brachium seculare which the Bishops now adayes chiefly use Again in Postil Dom. 1 post Epipham he saith Let not Christians be commanded but exhorted for he that willingly will not do that whereunto he is friendly exhorted he is no Christian wherefore they that do compel those that are not willing shew thereby that they are not Christian Preachers but worldly Beadles Again upon 1 Peter 3. He saith If the Civil Magistrate shall command me to believe thus and thus I should answer him after this manner look you to your civil or worldly Government your Power extends not so far as to command any thing in Gods Kingdom therefore herein I may not hear you for if you cannot bear it that any should usurp Authority where you have to command how do you think that God should suffer you to thrust him from his Seat and to seat your self therein SECT IV. The Fourth Reason It s no prejudice to a Kingdom or Common-wealth if Liberty of Conscience be suffered to such as fear God as is or will be manifested in such mens lives and conversations as Scripture Examples testifie AEraham abode among the Cananites a long time yet contrary to them in Religion Gen. 13.7 and 16.13 Again he sojourned in Gerar and King Abimelech gave him leave to abide is his Land Gen. 20.21 23 24. Isaac also dwelt in the same Land yet contrary in Religion Gen. 26. Jacoh lived Twenty years in one house with his Unckle Laban yet differed in Religion Gen. 31. The People of Israel were about Four hundred and thirty years in that infamous Land of Egypt and afterwards seventy years in Babylon all which time they differed in Religion from the State Exod 12. and 2 Chron. 36. Come to the time of Christ when Israel was under the Romans where lived divers Sects of Religion as Herodians Scribes and Pharisees Saduces and Libertines Thudeans and Samaritans besides the common Religion of the Jews Christ and his Apostles all which differed from the common Religion of the State which was like the worship of Diana which almost the whole World then worshipped Acts 19.20 All these lived under the Government of Caesur being no thing hurtful to the Common-wealth giving unto Caesar that which was his and for their Religion and Consciences towards God he left them to themselves as having no dominion over their Souls and Consciences and when the Enemies of Truth raised up any Tumults the wisdom of the Magistrate most wisely appeased them Acts 18.14 and 19.35 SECT V. Several Testimonies shewing that Conscience ought to be free and not to be imposed upon and no person be compelled to accuse himself or purge himself by Oath c. ACcusare se nemo tenetur saith Vasquius nisi coram deâ— secundum illud Chrysostomi non tibi dico ut teprodas Valque Coâ—irs illustraes p. 124. num 27. No man is bound to accuse himself but before God according to that of Chrisostome I do not say that thou shouldst betray thy self Quis sibi utrumque audeat assumere ut unquam sit ipse accusator Judex Aug. hom 50. Who dares assume to himself to be both an Accuser and a Judge saith Austin That famous Lawyer Cooke saith Juramentum in propria est inventio Diaboli ad detrudendum anim as miserorum in infernum The Oath Ex officio saith he is an invention of the Devil to cast the Souls of miserable people into Hell Let the Judges saith Tindall judge and condemn the Trespasses under lawful Witnesses Tindals Obed. of Christ p. 22. Col. 2. and not break up into the Consciences of men after the Example of Antichrists Disciples and compel them either to forswear themselves or to testifie against themselves which abomination saith he our Prelates learned of Caiphas Matth. 26. saying to Christ I adjure or charge thee in the name of the Living God that thou tell us whether thou be Christ the Son of the Living God SECT VI. Some remarkable Observation collected out of a Book entituled ΘΕΟΛΟΓΙΑ ΕΚΛΕΚΤΙΚΗ A Discourse of the Liberty of Prophesying shewing the unreasonableness of prescribing to othermens Faith and the Iniquity of persecuting different Opinions by Jer. Tayler D. D. so stiled Chaplin in Ordinary to his late Majesty IN his Epistle Dedicatory are these words viz. As contrary as Cruelty is to Mercy as Tyranny to Charity so is War and Bloodshed to the Meekness and Gentleness of Christian Religion And further speaks to dispute men into Mercies Compliances and Tolerations mutual and further adds I designed a Discourse to this purpose with as much greediness as if I had thought it possible with my Arguments to have perswaded the rough and hard handed Souldiers to have disbanded
Augastinus said Some disturbed the Peace of the Church while they went about to root out the TARES before the time and through this Error of Blindness said he are they themselves separated so much the more from being united unto Christ Retnaldus testified That he who with Imprisoning and Persecuting seeketh to spread the Gospel and greaseth his Hands with Blood shall much rather be looked upon for a wild Hunter then a Preacher or a Defender of the Christian Religion The State of Holland testified Dat waer vervolginghen Zijndatter daer al in roere is maer waer geen en sijdor verscheijden Religion dat dare alle saclren stilder sijn so oâ—lr in onse ijden is levon den that is Where there was Persecution there was all in distraction but where there was none though there were several Religions there all things were the quieter as hath been evident in our dayes said they Vide Urede Handel Van. Col. Fol. 53. Calvin said That those that are set over us must be obeyed if that the Command of God be not thereby disobeyed but if they lead us from obedience to God and presumptionsly strive against the Lord then must they not be regarded said he to the end that God with his Authority may retain the preheminence A Book written in French by N. M. Anno 1576. hath this Sentence in it Those Princes that have ruled by Gentleness and Clemency added to justice and have exercised Moderation and Meekness towards their Subjects alwayes greatly Prospered and Reigned long But on the contrary those Princes that have been Cruel Unjust Perfidious and Oppressors of their Subjects have soon fallen they and their Estate into danger or total ruin Veritus said Seeing Christ is a LAMB whom you profess to be your Head and Captain then it behoveth you to be Sheep and to use the same WEAPONS which he made use of for he will not be a Shepherd of Wolves and wild Beasts but only of SHEEP wherefore if you lose the Nature of Sheep said he and be changed into Wolves and wild Beasts and use fleshly Weapons then will you exclude your selves out of his Calling and forsake his Banner and then will he not be your Captain Stephanus King of Poland said It belongeth not to me to reform the Conscience I have alwayes gladly given that over to God which belongeth to him and so shall I do now and also for the future I will suffer the WEEDS to grew untill the time of Harvest for I know that the number of Believers are but small therefore said he when some were proceeding in persecution ' Ego sum Rex Populorum non Conscientiarum that is I am the King of the People not of their Consciences he also affirmed That Religion was not to be planted with FIRE and SWORD Chron. Van. de Rel. Urijh 2. deel Tindal said The New Testament of Christ suffered no Law of Compelling but alone of Perswading and Exhorting Fox Acts and Mon. page 1338. The Prince of Orange testified Anno 1579. That it was impossible that the Land should be kept in Peace except there was a free Toleration in the Exercise of Religion Where hast thou ever read in thy dayes said Menno in the Writings of the Apostles that Christ or the Apostles ever cryed out to the Magistrates for their Power against them that would not hear their Doctrine not obey their Words I know certainly said he that where the Magistrate shall Banish with the SWORD there is not the right Knowledge spiritual Word nor Church of Christ it is Invocare Brachium Seculare It is not Christian like but Tyrannical said D. Philipson to Banish and Persecute People about FAITH and Religion and they that so do are certainly of the Pharisaical Generation who resisted the Holy Ghost Erasmus said That though they take our Moneys and Goods they cannot therefore hurt our Salvation they afflict us much with Prisons but they do not thereby separate us from God In de Krijdges wrede Fol. 63. Lucernus said He that commandeth any thing wherewith he bindeth the Conscience this is an Antichrist Inde Benuse disp Fol. 71. It was Lather's Opinion That those that stirred up the Princes to persecure about Religion they raised the Uproar Thesaur pag. 679. SECT VIII Several Reasons rendred why no outward Force nor Imposition ought to he used in Matters of Faith and Religion by R. H. S. F. and F. H. LIBERTY of CONSCIENCE ought to be allowed in the dayes of the Gospel in the free Exercise of it to God-ward without Compulsion in all things relating to His Worship for these REASONS following 1. Because the General and Universal Royal-Law of Christ commands it Matthew 7.12 All things whatsoever ye would that men should do to you do ye even so to them for this is the Law and Prophets That which every man would have and receive from another he ought by Christ RULE to give and allow it to another But every man is willing to have the LIBERTY of his OWN CONSCIENCE therefore ought to ALLOW it to another 2. Because no man can perswade the Conscience of another either what God is or how he should be worshipped but by the Spirit which God hath given to instruct man in the Ways of Truth 3. Because all Obedience or Service that is obtained by force is for fear of Wrath and not from Love nor for Conscience sake and therefore will but continue so long as that fear or force abides upon them 4. Because that by forcing no man can make a Hypocrite to be a true Believer but on the contrary many may be made Hypocrites 5. Because that in all forced Impositions upon mens Consciences there is something of the wrath of man exercised which works not the Righteousness of God but rather begets enmity in the heart one towards another 6. Because that by forcing any thing upon mens Consciences as to matters of Faith and Worship many are hardened in their hearts against the things imposed when as otherwise through Love and gentle Instructions their hearts might be perswaded to willing obedience 7. Because that Persecution for Conscience contradicteth Christs Charge Matthew 13. who bids that the Tares or false Worshippers be suffered to grow together in the Field or World till the Harvest or End of the World 8. Because Force is contrary to the end for which it is pretended to be used viz. The preservation and safety of the Wheat which End is not answered by Persecution because the Wheat is in danger to be plucked up thereby as Christ saith 9. Because to Force is inconsistant with the belief of the Jews Conversion and other false Worshippers which is prayed for by the publick Teachers and cannot be attained if Persecution for Conscience be prosecuted 10. Because they that impose upon mens Consciences exercise Dominion over mens Faith which the Apostles denied saying They had not Dominion over any mans Faith 11. Because Imposition upon mens Consciences necessitates them
consider the former real or objected Miscariages which might occasion my Troubles that you may avoid them c. Beware of Exasperating any Factions by the Crosness and Asperity of some mens Passions Humors and private Opinions imployed by you grounded only upon differences in lesser matters which are but the Skirts and Subburbs of Religion wherein a Charitable Connivance and Christian Toleration often Dissipates their strength when rougher Opposition Fortifies and puts the despised and oppressed party into such Combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commisseration which attends all that are said to suffer under the notion of Religion Pag. 166. Take heed that outward Circumstances and Formalities of Religion devour not all Pag. 164. Your Prerogative is best shewed and exercised in remitting rather then exacting the rigour of the Laws there being nothing worse then Legal Tyranny To these Sayings we add more as Collected out of the same Book in Duodecimo IN his Prayer Pag. 1. O never suffer me for any reason of State to go against the Reason of Conscience which is highly to sight against thee the God of Reason and Judge of our Consciences Page 121. Break in sunder Oh Lord all violent Confederations to do wickedly and injuriously Pag. 136. Thou Oh Lord shalt destroy them that speak Lyes the Lord will abhor both the Blood thirsty and Deceitful men P. 164. Church Affairs should be mannaged neither with Tyranny Parity nor Popularity neither people oppressed P. 168. He declares his willingness for fair satisfaction unto all and against Covetousness and Superstition Pag. 171. Oh thou that art the God of Reason and Peace soften our hearts and perswade us to accept of Peace with thy self and both to secure and preserve Peace among our selves as men and Christians Condemn us not to our passions which are destructive both of our selves and others Clear up our Understandings to see thy Truth both in Reason as men and in Religion as Christians Page 180. Stir up all parties Pious Ambitions to overcome each other with Reason Moderation and such Self-denial as becomes c. P. 200. O thou Soveraign of our Souls the only Commander of our Consciences And further in his Advice to the Prince of Wales now KING c. Pag. 234. The best Government and highest Soveraignity you can attain unto is To be subject to God that the Scepter of his Word and Spirit may rule in your heart P. 239. He pleads for better Arguments for Convincement then Tumults Armies and Prisons Pag. 241. Alwayes keep up sollid Piety and those Fundamental Truths which mend both hearts and lives of men with impartial Favour and Justice Pag. 242. My Charge and Counsel to you is that as you need no palliations for any design so that you studdy really to exceed in true and constant Demonstrations of Goodness Piety and Vertue towards the people even all these men that make the greatest noise and ostentations of Religion so you shall neither fear any detection as they do who have but the Mask of Goodness nor shall you frustrate the just Expectations of your people Pag. 243. Use all Princely Arts and Clemency to heal the Wounds that the Smart of the Cure may not equal the Anguish of the hurt Pag. 244. As your quality sets you beyond any Duel with any Subject so the nobleness of your mind must raise you above the meditating any revenge or executing your Anger upon the many Pag. 248. Keep you to true Principles of Piety Vertue and Honour you shall never want a Kingdom In his Meditations on his Death p. 346. It is indeed a sad fate for any man to have his Enemies to be Accuser Parties and Judge SECT X. Several Promises and Declarations for the Liberty of tender Consciences taken out of the Speeches of King Charles the Second IN the Kings Letter from Bredah that was sent to the House of Peers and read in the House May the first 1660. and which Letter was ordered by the Lords in Parliament assembled that it should be forthwith printed and published for the service of the House and satisfaction of the Kingdoms it is said in the Book of Collections of the Kings Speeches Page 8 and 9. And because the passion and uncharitableness of the times have produced several Opinions in Religion by which men are engaged in Parties and Animosities against each other which when they shall hereafter unite in a freedom of Conversation will be composed or better understood We do declare a liberty to tender Consciences and that no man shall be disquieted or called in question for differences in Opinion in matters of Religion which do not disturb the Peace of the Kingdom and that we shall be ready to consent to such an Act of Parliament as upon Mature deliveration shall be offered to us for the full granting that Indulgence And in the Kings Declaration concerning Ecclesiastical Affairs which was dated October the 25th 1660. it is said In a word we do again renew what we have formerly said in our Declaration from Bredah for the liberty of tender Consciences That no man shall be disquieted or called in question for differences of Opinion in matters of Religion which do not disturb the Peace of the Kingdom and if any have been disturbed in that kind since our arival here it hath not proceeded from any direction of ours And it is said We do in the first place declare Our Purpose and Resolution is and shall be to promote the Power of Godliness and to encourage the Exercise of Religion both in publique and private And in the same Declaration it is said Our present Consideration work is To gratifie the private Consciences of those who are grieved with the use of some Ceremonies by indulging to and dispensing with the omitting these Ceremonies In the Kings Speech to both houses of Parliament the 8th of July 1661. It is to put my self in mind as well as you That I so often I think so often as I come to you mention to you my Declaration from Bredah And let me put you in mind of another Declaration published by your selves about the same time and which I am perswaded made mine the more effectual An Honest Generous and Christian Declaration signed by the most eminent Persons who had been the most eminent Sufferers in which you remounced all former Animosities memory of former Unkindnesses And my Lords Gentlemen let it be in no mans power to charge me or you with the breach of our Words or Promises which can never be a good Ingredient to our future security And in the Chancellors Speech to both Houses May 8. 1661. It is said He told you but now meaning the King that he valued himself much upon keeping his word upon performing all that he promiseth to his People And also in the Kings discourse with Richard Hubberthorn soon after he arrived