be deprived of that specious pretext of releiving his distressed Flock the Princes and States of that Religion would for honour as well as Conscience upon all occasions expresse their satisfaction to see them mercifully used whom for their profession they account brethren and for their sufferings Martyrs The Protestants in other Countreys would be more assured of the freedome they enjoy and more hopefull of obtaining new encreases of their Liberty The Papists of England would be bound by their own interest the strongest obligation amongst wise men to live peaceably and thankfully in the private exercise of their consciences and becomming gainers by such compassion could not so reasonably be distruâ—ted as the Prelaticall or Presbyteriâ—n Party who must needs reckon them selves no small losers in that the reines of Authority are taken out of their hands which they had by turns abused into meer whips for their brethren Of the one we have had too long experience in their High-Commission especially since its power was overgrown by the conspiracy of the Star-chamber a Court where Fines were imposed not according to the quality of the offences but of the judges who thought it below their honour to punish under thousands of pounds for every Peccadillo Of the other though our tryal has been short yet it was very smart and lives still in the memory of England which is evry day refresht by the present practise of Scotland where the Kirk has condemn'd all that differ in the least title of her humor crying Anathema Maranathâ— upon all the Congregations of the Saints as appeaâ—eâ— by their Synodical Act set forth in Jan 1650. and sent to their brethren in Edenburgh where having first called our wayes abominations and our selves a perverse Generation and branded those few honest Scots who suffered themselves to be undeceived by the reasons and civility of our Army with the infamous name of Aâ—ostates they proceed to the most bitter malicious and scandalous words that an inraged Scot can utter speaking thus to their Party We exhort you and by all the power over you we have in the Lord require you carefully to avoid all familiar converse of every degree above all that you beware to joyne with them those that adhere to the Parliament of England in any publick or private exercise of Religion those who will adventure to touch pitch may be defiled before they be aware those who will not abstaine from the Harlots shall not be innocent Take heed dearly beloved of them that are led by the subtilty and depth of the Devil and among all his instruments we intreat you to avoid none more then these miserable Apostates of our own Nation for we conceive none more fitted to work mischeif among you then this sort of men And in their motives or grounds for a Fast in June 1651. their expressions against us are no lesse bitter see how their zeale boyls while they are but a kindling while we choake the fuell in its own smoake how will their fury run over when the fire shall by any successe be raised into a flame how will they drown the whole Countrey in an inundation of more then Antichristian slavery But because I perceived by a passage in the Recusants discourse that nothing lay more heavy upon them than the new Oath of Abjuration made by the Presbyterian Party in the beginning of the late troubles I shall adventure humbly to move some Quaeres thereupon transcribing first a true Copy of the Oath it self I A. B. Do abjure and renounce the Popes Supremacy and Authority over the Catholicke Church in generall and over my self in particular and I doe beleive that there is not any Transubstantion in the Sacrament of the Lords supper or in the Elements of Bread and Wine after Consecration thereof by any person whatsoever and I do beleive that there is no purgatory and that the Consecrated Host Crucifixes or Images ought not to be worshipped neither that any worship is due unto them and I also beleive that Salvation cannot be merited by workes and all Doctrines in affirmation of the said points I do abjure and renounce without any equivocation mentall reservation or secret evasion what soever taking the words by me spoken according to the common and usuall meaning of them So help me God 1. Whether this Oath do not flatly contradict the known Laws of the Land by enforcing a free-born English man to accuse himself with so strong and dangerous a temptation to perjury where the choice is only this either forswear your Religion or ruine your estate a severity that far exceeds the tyranny of the Prelates whose indignation stayed it self upon the exteriour non-conformity whereas this passes on to constrain the inward belief of the mind which God the searcher of all hearts hath reserved to himself and all this in Questions no waies concerning either Idolatry or the security of the State as Purgatory the Doctrine of merits for that conscience that is not wide enough to swallow all the Oath how great soever the part is that he can digest it will do him no good 2. This Oath being wholly Negative no positive Articles established by the Paâ—liament to be proposed to all as the touchstone of Faith whether it be conscientious to oblige the Papist to swear away his own Religion before we have provided another for him 3. Whether it be conscientious or reasonable for us to enforce this Oath on the Papists since we have many godly persons of our own party who will not take it and others who wils not swear at all Hear what is said in the Examination of the before-mentiond Synodical Confession pag. 238. There is a gâ—eater restraint laid upon us now than in the Old Testament Mat. 5. 34. James 5. 12. which hath made some to shun Oaths though called to swear by the Magistrate in matters lawfull And again that it is a sin in those who impose unnecessary subtil and ensâ—aring Oaths Zach. 5. 3 4. There is a curse gone out against swearers as well as against theeves bebecause-of needlesse swearing as well as false swearing a Land is made to mourn Jer 23. 10. 4. Since all these Negatives are not clearly set down in Scripture as Fundamental points of Christian Faith but deduced from passages to which the Answers are believed as probable by them as the arguments by us why should we so cruelly persecute one another for Doctrines that are either obscurely revealed or not necessarily enjoyned 5. How shall we defend the Oath against this Objection that any Iew Turk or Infidel may take it lawfully according to their principles nay will delight to swear against so many points of that Church which by reason of their confining Territories mainly opposes them nor have we any Law at all to my knowledge for which Jew Turk Heathen or the most grosse Heathenish Idolater is sequestrable nor any penal Oath against the most extravagant blasphemies that a loose wit can imagine
of tender Consciences Is this to hold forth the truth in love Is this to instruct in meeknesse as becomes the servants of the Lord let us take heed how we fall into the hands of the living God let us alwayes remember that voice speaking within us They shall be judged without mercy that have shewed no mercy Besides the sharpnesse of the sentence the very Trial as I am informed had many singular and unusuall passages as that nothing was proved against the Prisoner but that a great many years ago he had said Masse in Flanders and this only by one Witnesse and one who in open Sessions profest a particular pique and quarrel towards him alleging an old grudge as one of the reasons why he came up out of the Country to swear against him no disturbance of the publike repose nor so much as the least breach of peace laid to his charge but only his being a Priest and in England And that this was his only crime is unquestionably clear by the Ministers charitable offer at the Gallows That there was yet time enough for him to save his life if he would renounce his Religion and become a Protestant which he resolutely denying as against his conscience was first hanged amongst the Thieves and Murderers and then quartered as a Traitor and yet both Sheriff Jury Judge and every one that cooperated to the execution all seriously professe that nothing is so dear to them nothing so reasonable in it self as incoercencie in matters concerning the salvation of our souls I pray God we be not too guilty of having a form of godlinesse but derying the power thereof I pray God these severe ungosâ—ellary proceedings especially this last of bloud so displeasing to the Spectators and unprofitable to the Authors become not in time a prejudice to our Bretâ—ren beyond the Seas a discontenting 〈◊〉 our friends at home and a scandal to all the world for that very day of the Priests execution I ore-heard a nimble-witted man say these words Since we are come to this passe that we can fight against the Covenant for Reformation of the Kirk sequester men for Recusants and continue their Sequestrations whether they continue their Recusancy or no make a close peace with Spain and openly hang up Jesuites SIT ANIMA MEA CUM PHILOSOPHIS Surely it were far better to let the Papists for a while practise their kind of Christianity than upon a sudden deprive them of the only Relâ—gion to which they are accustomed and so indanger the driving of them to Atheism instead of reducing them to Protestancy Besides how easily may the like severity be exercised against our selves if any Power disaffected to godlinesse should gain authority over us It is but straining the word Recusant a little above the common note it is but making out holy Conferences Treason by Statute and then all the precious Saints and dearest servants of the Lord may be hang'd drawn and quarter'd by Law and yet at the same time our Executioners may professe as seriously as we now seem to doe Liberty of Conscience only they will think it reasonable to be their own interpreters and consâ—quently intend by this charming sound of Liberty an absolute and uncontrollable freedom indeed but to be enjoyed by none but themselves How do the Papists themselves in France outgoe us in their tender and moderate behaviour towards the Protestants of their Country notwithstanding former provocations to jealousie in the last Civil Wars nay notwithstanding present provocations by our severity against all of their profession in England they dispute openly and frequently together not only the Clergy but Tradesmen one with another at many of which conferences I have been present in Paris where every one freely defended his own Opinion so civilly and peaceably that I never returned from the place of those discourses without exceeding comfort and satisfaction thinking often with my self it were a fashion as worthy to be transported into England as any our Gallants bring from thence At the end of the Dispute which is not upon any solemn challenge but casuall though very often if either party seem unsatisfied his liberty is inviolably preserved without seizing upon a penny of his Estate which there is accounted but a politique covetousnesse or touching so much as a hair of his head not to speak of spilling his blood for a different opinion which they detest as a most abominable cruelty but with a courteous friendlinesse and mutual compassion part in as perfect charity as they met each hoping and praying for the others conversion in the mean while the King allowes a certain number of publike Churches to Protestants and as much liberty in private for the exercise of their Consciences as any disagreers from the common belief of the State can reasonably desire Nay even the Spanish Inquisition so universally abhorr'd practises all imaginable means towards the accused to reduce his judgement to theirs before they pronounce theirs against him and upon conformity immediately acquit him whereas our Conscience-sequestrations are laid on without any disputing and hardly taken off upon never so much conforming which very thing I have heard some Presbyterians object to us thought themselves made the Abjuring Oath on purpose to pinch the Papist yet they said it was intended only for times of War when all other wayes either of convincing by reasons or convicting by Law were obstructed And proceeding upon the same subject they alleged divers Papists by name who have not only gone to Church but taken both the Communion Oath of Abjuration and Engagement and all this undeniably proved by sufficient Testimony yet after solemn debate upon their Petitions in Haberdashers-Hall to be no longer punisht since they were no longer guilty the Commissioners declared that it was not exprest in any Act or Instructions from the present Parliament what should amount unto or be adjudged by them to be a Conformity and therefore they continue the sequestrations as formerly notstanding such conformity as aforesaid In particular on Wednesday the second of Iuly 1651. It was the case sayes my Presbyterian friend of one Smith a suspected Papist who had Lands in the Soke of Winchester sequestred upon his appeal at Haberdashers-Hall he produced sufficient proof that he had been several Lords dayes at Church and had twice taken the Oath of Abjuration but one of the Commissioners made answer that this was not enough he must also take the Communion otherwise must continue sequestred as a Papist whereto Smiths Councel replied That if it were a mark of Papists not to have received the Communion we are said he all Papists in our Parish for we have had no Communion in our Church those four years And 't is very probable that that very Commissioner who made this objection hath not of late and perhaps will not receive the Communion in manner as is prescribed by the Statute and certainly it is a very sad case for us to force others under
so great a penalty as the Sequestration of their Estates to do that which we will not do our selves all the relief and hopes that Smith and others in his condition who have both gone to Church and taken the Communion and Oath of Abjuration have received at the said Hall is that the said Commissioners have promised to move the Parliament to know what shall amount unto a Conformity and it might also be desired to know what Religion the Papists in case they be forced to leave their own shall conform unto since we have three severall Religions that at present seems to have an equall power or influence the Prelaticall or old Protestant as some call it is establisht by law the Presbyterian carries the vogue in the Pulpit but the Independent has the power and Countenance of the State Certainly the abovesaid strange proceedings must needs appear both to all reformed Churches abroad and to very many conscientious people at home as savouring of a design to make sure of the Papists estates whatsoever becomes of their souls And all this while we hold forth meeknesse and all this while we cry up Liberty of Conscience Is it possible we should so far forget our principles as to seize the estates of our neighbours and kindred for Religion and at the same time professe to venture all our own to purchase freedom of Religion is it possible we should expose our own lives in so long and dangerous a War to establish and secure Liberty of Conscience and at the same instant of time hang draw and quarter men for their Consciences how shall we answer at the day of Iudgment our shedding so much blood to deliver our Country from cocrcency imâ—matters of belief if as soon as the power is in our hands we imbrue them in the blood of our Countrymen meerly for their Religion have we so soon forgot those sharp reproofs of the Apostle Rom. 2. Behold you are called Iews and rest in the Law and make your boast of God you know his will and approve the things that are more excellent you are confident that your selves are guides of the blind and lights to them that are in darknesse instructers of the foolish and teachers of Babes who have the form of knowledge and of truth in the Law you therefore who teach another teach you not your selves you that preach a man should not steal do you steal you that abhor Idols do you commit sacrilege In the day when God shall judge the secreâ—s of men by Iesus Christ how can we answer that excellent and self-evident precept of nature Do as you would be done unto God is not mocked he promises indeed that the meek shall inherit the Land but surely means not such as seem meek only to inherit the Land Thus sharply went on my angry Presbyterian and I confesse I was extremely ashamed to hear him say so much reason that used to speak nothing but passion and to see my self so confounded by one that I have alwaies overcome with ease upon any other subject and should have liked far better his observations which with grief I acknowledge to be too true and open to all the World if they had come from an indifferent and unfactious spirit because I suspect they may perhaps proceed rather from envy towards the gainers than pity upon the losers for during the violent and therefore short dominion of the Presbyterians never were more cruel torturers of the Conscience than they never a more tyrannical Tribunal than their Iure divino Assembly and classical High-commission but the hand of the Lord stopt them in their full cariere and by wofull experience they now find the truth of Gods threatnings If you bite and devour one another take heed you be not consumed one of another Gal. 5. 15. Wherefore it shall be my dayly prayer to our great and good God that he would graciously inspire his servants who now sit at the Helm to prevent the like heavy judgments upon themselves and seriously considering that both their allegiance to Reason their duty to God their Engagement to their own Principles call so loudly upon them they would fulfill now our joy and compleat the good worke so happily begun by putting the tender-conscienced and peaceable-minded people of this Nation into a condition of perfect security for matters of Religion which cannot be effected without a generall Act of Conscience-indempnity firmly to be established as a fundamentall Law of the Land for all that professe the Gospell of Christ Postscript SInce there is scarce one whom something in these few sheets will not please nor very many whom something will not displease they therefore freely submit themselves not only to the Iudgment of the Civil Magistrate but of every civill man and I have according to the Order of Parliament hereunto subscribed my name William Birchley Persecution for Religion condemned c. IN the precedent part of this Discourse I have demonstrated according to that light which the Lord Christ hath infused into my Soul how much coercency in Religion is repugnant to the Law of Nature and by many evident and unanswerable Texts of Scripture shewed how displeasing it is to God how improper to advance the power of godlinesse and how extremely disagreeable to the sweet Spirit which guided our Lord Iesus in the propagation of his Gospel And after in the same little treatise I proceed to prove by the expresse words of the Parliaments and Armies Declarations that the great Principle wherein we glory wch we have so long fought to establish is a perfect Gospel-freedom absolute deliverance of the Conscience from all Tyranny and Oppression Which Discourse as I composed in all humblenesse of spirit and afterwards offered to the gracious Redeemer of our Souls who gave me the strength and power to finish it to his glory So I find not only my self for which I humbly thank the bounty of my God confirmed in my former judgement but others in some measure convinced in theirs of the unreasonablenesse and sinne of Conscience-Persecution Concerning which pious and modest temper of mutuall forbearance I shall only add to what I have mentioned in the former part this plain and familiar Observation That as the surest marke of a tender conscience in our selves is a tender spirit to others so the most infallible sign of a hard stony heart in our own brests is when we slit in pieces and shipwracke the Consciences of all that touch upon us But praised for ever be the Name of our God who still proceeds to guide and illuminate his Chosen graciously disposing them neither to presume upon themselves for their knowledge nor be cruell against others for their ignorance but humbly adore and wait upon the Divine Providence in the disposure of all things which fills my soul with exceeding joy when I consider it to be the generall sense of all the truly Godly and well-affected in this Nation that no quiet and
benefit by teaching To believe what appears untrue seems to me impossible to professe what we believe untrue I am sure is damnable 6. As it is certain whosoever swerves from the dictate of his Conscience commits a grievous sin Rom. 14. So without question they that endeavour by force or artifice to draw any man to professe or act contrary to what his foul believes are as deeply guilty of the same crime When you wound the weak consciences of your brethren you sin against Christ 1 Cor. 8. 12. How dangerously then do they expose themâ—elves to the just indignation of God who by Oaths Imprisonments Forfeitures c. both drive others and fall themselves into eternal perdition How desperately do they attempt to extinguish the light of Nature which indispensably obliges all men to deal with others as they would be dealt with themâ—elves a light placed by God in clear and candid souls to shine and guide them but in black ones to condemn and burn them I shall close this discourse with the advice of the Apostle Rom. 14. 13. Let us therefore use our judgement rather in this that no man put a stumbling block before his Brother 2. Vnanswerable Texts of Scripture against coercency in Religion NOr are these so excellent and important truths built only upon the firm foundation of solid reason but also upon the infallible authority of evident Scripture 2 Tim. 2. 24. c. The servant of the Lord must not strive but be gentle unto all men apt to teach forbearing in meekness instructing those that are contrary-minded if God per adventure will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the Devil who are taken captive by him at his will And another Apostle forbidding us to condemn one another saith Iames 4. 12. There is one Law-giver who is able to save and to destroy who art thou that judgest another And in Paul to the Romans 14. 4. Who art thou that judgest anothers servant to his own Master he standeth or falleth yea he shall be holden up for God is able to make him stand one man esteemeth one day above another another esteemeth every day alike let every man be fully perswaded in his own mind hast thou faith have it to thy self before God happy is he that condemneth not himself in that which he alloweth that is whose conscience inwardly accuseth not his outward profession The same most zealous Preacher of the Gospel returns so condescending and moderate an answer to a case of a far harder sound than we undertake to maintain that it sufficiently proves he took his gentle pen from the soft wing of the Dove 1 Cor. 7. 12. c. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away and the woman that hath a husband that believeth not he be pleased to dwell with her let her not leave him but if the unbelieving depart let him depart a brother or a sister is not in bondage in such cases but God hath called us to peace for what knowest thou O wife whether thou shalt save thy husband and what knowest thou O man whether thou shalt save thy wife as God hath distributed to every man as the Lord hath called every one so let him walk and so ordain I in all Churches What can be said more efficaciously to oblige Christians in charity and meeknesse to forbear one another than so expresse an Injunction of so great an Apostle to live peaceably even with an Infidel And again 2 Cor. 1. 24. He denies that even the Apostles themselves have any soveraignty over the Conscience but only Commissions to assist the conscientious not that we have sayes he to the Corinthians Dominion over your faith but are helpers of your joy therein exactly observing the Orders which Christ gave to his Apostles Goe and teach not compell and if any one receive you not shake off the dust of your feet not trample upon them as dust under feet Mat. 10. 14. Constaut to which Doctrine of Meeknesse our Saviour thus instructs his Disciples Mat. 23. 9. Be not called Rabbi that is Masters in spiritual matters for one is your Master even Christ and all you are brethren To this belongs the patient forbearing the tares and letting them grow together with the wheat till the time of harvest as also that admirable president of mildnesse towards the Samaritans who refused to receive even Christ himself whereupon the Disciples Iames Iohn would immediately command fire from heaven to consume them as in the days of Elias but our merciful Lord rebuked their zeal with this sweet tender reply You know not what manner of spirit you are of the Son of man is not come to destroy mens lives but to save them Luk. 9. 54. which one example abundantly satisfies al objections drawn from the practice of Elias Iehu the sons of Levi c. in the Old Testament for as they had an expresse command from God to warrant their Zeal we have an expresse warrant from Christ to command us mecknesse If any one shall shuffle in a suspition that this moderate temper was meant only for the times of persecution when the Christians had no temporall Power let him first confesse that those were the best and purest times and then shew a Warrant dormant under our Saviours hand that is in his Gospel to Commissionate his Disciples as soon as they should get the sword into their hands to cut the throats of all disobeyers and I submit but if they can cite no such authority let them freely acknowledge that persecution for Conscience is an unwarrantable tyranny over the just privileges and liberty of a Christian 3. Our own Priuciples against constraint upon the Conscience COnsonant to these reasons and clear Texts of Scripture are the Principles of all the godly and well-affected of this Nation to begin with them to whom we ow this liberty of discoursing the unparellel'd Army in all whose proceedings and Declarations especially since managed by the prodigiously successefull hands of the two later Generals their Motto has been Liberty to all tender and oppressed Consciences the glory of which so dazles the eyes of our enemies and encourages the hearts of our friends that notwithstanding whatever other disadvantage we still find the Author of our Victory mindfull of the word which himself gave to our Army The meek shall inherit the Land of which short Texts written in our Ensigns we may read a clear and perfect Commentary in the Proposals of the same still-triumphing Army 1 Aug. 1647. when penetrating exactly into the true state of the Question they prudently distinguish between quiet exercisers of their Consciences and active prejudicers of the Common-wealth and thereupon offer their earnest desires that all coâ—rcive power and all civill penalties for non-conformity be wholly repealed and some other provision made against
such Papists as should disturb the publike peace Many and wonderfull are the deliverances which our good God has dispensed to his servants in reward of this their inclination to mercifulnesse yet amongst all the glorious appearances of the Lord for his people none can be found more eminent than the renowned victory over that rigid and severe Kirk-army of the Scots Septemb. 1650. who declining the mild counsell of our Saviour to possesse their Souls with patience deservedly lost their lives by violence a fatal argument deciding manifestly this very controversie in favour of meeknesse where the maintainers of compulsion were no lesse ingeniously than cruelly confuted whilest assuming to themselves a Power to force our souls they could not so much as defend their own bodies In memory of which great Salvation from the pride and fury of the Presbyterian Priesthood the Parliament as a new Covenant of Thanksgiving for so seasonable a mercy in the same moneth enacted an abolishment of divers rigorous and penal Statutes contrived on purpose by the haughty Prelats to break the hearts of those whose consciences they â—ould not bend which one Act has won more â—earts to acknowledge and love the authority of the Parliament than all their stupendious victories have â—rced bodies to confesse and fear their Power and 〈◊〉 it be not checked by limitations and partiality in â—e execution will render them absolute Masters of â—ll that understand their own felicity for what can 〈◊〉 imagined more welcâ—me to a Christian people â—ewly delivered from an Antichristian bondage than 〈◊〉 see themselves infranchised into a holy Liberty of â—oceeding sincerely according to their conscienâ—s in the Worship of their God Wherefore as we are full of joy for so excellent an Act by which as the Apostle saith we are called unto Liberty so we are full of hopes to be perfectly happy by the free and universall observation therof without the least self-interest or respect of persons being so conformable to the constant received Maximes and solemn deliberate profession of the Parliament as appears by the Declaration of the Lords and Commons in answer to the Scotch Papers 4. Mar. 1647. where folio 43 the Discipline of Ecclesiasticall Censures and all other punishments for matters of Religion are disclaimed as grounded upon Popish and Prelaticall Principles not to be revived under any image or 〈◊〉 whatsoever and a little after folio 63. they proceed in the same sense we shall not be afraid at the day of Iudgment that we have been more forward to set Christ aâ— liberty than to cast him in prison it being better in our opinion where the case is not very clear to leave God to deal against many errours than to use his authority for the suppressiâ—g of one truth the weapons of fasting and prayer being both more Christian and more available in such cases than those of force and violence and yeâ— more fully if possible in another Declaration in answer to the letters of the Scots Commissioners 17 Februâ— 1648. As for the truth and power of Religion it being 〈◊〉 thing intrinsecall between God and the Soul and the matters of Faith in the Gospel being 〈◊〉 â—s no natural light doth reach unto we conceive there is no human power of coercion thereunto nor to restrain men from beâ—lieving what God suffers their judgements to be perswaâ—ded of Words of that solid weight and pretious value as deserve to be ingraven with letters of gold and religiâ—ously observed for ever by all tender consciences as aâ— Oracle Conformable to the aforesaid Principles is that exâ—cellent Doctrine and advise set down by Mr. Parker anâ— his Brethren in their Examen of the late Synods Confession of Faith in these words pag. 128. Liberty of Conscience may be infringed first by seeking violent means to alter conscientious mens judgements and their present perswasion for it is the office of him who is the Lord of conscience to lighten and change mens minds when and how he pleaseth Phil. 3. 15. Let us therefore as many as be perfect be thuâ— minded and if in any thing you be otherwise minded God shall reveal this unto you 2. By inciting another by like forcible means to will and to Act against his Conscience and much more by imprisonment mulcts terrours or threats Rom. 14. 15 20 21. For this is to make him destroy his Soul vers. 20. 23. 3. We may not disturb the peace of mens Consciences or make their hearts sad with our invectives or menacing them causlesly with terrours from the Lord Ezechiel 13. 32. Because with lies ye have made the hearts of the righteous sad whom I have not made sad c. And in page 230. thus But we would not have you assume to your selves 〈◊〉 attribute unto others a Power to Lord it over mens Faith and Consciences especially when men walk obediently towards those that are in places of Rule and Authority and live a godly sober honest peaceable and unblameable life If men will do wickedly and defend a liberty in Christ so to do let them be lyable to the Sword of Justice for so doing But far be it from us so much as by example to draw a weak Brother a Saint and fellow servant of the Lord whom no man can accuse but for his differing judgment to do any thing against Conscience whereby he should â—ondemn himself as the Apostle speaks Rom. 14. How much more ought Governours to be tender and abstemious in the use of violent and coercive means to precipitate men into such perillous and destructive courses All authority is given of God for mens welfare and much more for the preservation and not the destruction of the soul By these considerations I conceive is clearly domonstrated the freedome of a Christian Soul in heâ— commerce for heaven which since the mercifull bounty of God holds forth indifferently to all the cruell covetousnes of man ought not to obstruct to any surely it is the worst of Monopolies to lay impositions upon the way to Paradiâ—e Christ by his death removed the Angel that chased from thence our first parents and shall any of us take the Flaming Sword into our hands to sheath it in the bowels of a poor Pilgrim who with a sincere heart travailes to the same Country only because he goes noâ— in our company In my Fathers house are many Mansions saies Christ why may there not be as many paths that lead to them If they that have no Law shall be judged without the Law â—ertainly they that unblameably mistake the Law shall be tryed according to those Expositions which appeared unto them to be the meaning of the Law-giver for the sense is the Law and not the letter specially having so gratious a Iudge who hath already declared by his Apostle 2 Cor. 8. If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not Wherefore let us not by a suddain violence break into
communion to these even of spirituall things and in the mean while not afford them so much as the liberty to possesse their own temporall goods The Lutherans believe our SAVIOUR to be as really in the Eucharist as he was upon the Crosse but doe not adore him the Papists both believe and adore for my part I should clearly either doe both or neither at least I shall never be brought to this partiality to cherish the one as brethren and persecute the other as enemies especially when I consider the Christian proceedings of the Protestants in New-England Virginia and the other Plantations in the Indies where we abhor to destroy the Natives though confessedly Idolaters but rather strive to convert them by holding out the truth in love Whether Papists are inconsistent with Civil Government BY the next Post I received from the same hand another Letter concerning the common objection that Papists hold many principles destructive to civil Society wherein the Recusant protesting first solemnly as in the sight of God and his holy Angels to use all ingenuity and candor in his relation of the Catholike Doctrine earnestly entreated me to give credit to his report in the matters of Fact and for the right to judge freely as I saw cause We will divide sayes he the main Question into two points as it relates either to our equals or Superiours for the first touching Commerce and Conversation we absolutely disclaim that scandalous opinion That no Faith is to be kept with Heretikes and flatly deny that our engagement promise or contract may lawfully be broken by our selves or dispensed with by any Power on earth to the prejudice of a third person of what Religion soever and for equivocation mentall reservation c. I am confident though I have not here any opportunity to look into Books that no Generall Council mentions either any such word or any such thing Schoolmen indeed dispute frequently such subtilties which by men of different principles and affections in Religion are easily mis-understood and often perverted but amongst Catholiques every one has liberty to deny them as he pleases without any prejudice to Faith and though those speculations generally deserve encouragement yet when they arrive at a certain degree of nicenesse they rather become an innocent curiosity than profitable employment and in such an infinity of opinions as Catholike Writers have leisure to publish it is impossible but that through passion unwarinesse or humane frailty some mistakes must escape and then the unhappinesse is that prejudiceâ— and captious Readers applying their Whole study to find faults forget the good and wholsome notions they meet and remember nothing but the errours As to the second branch concerning our duty to Magistrates we deny sayes the letter any earthly power can dispence with our civill obedience and acknowledge our selves bound not only to the Law of Nature but by the expresse word of God to render unto Caesar the things that are Caesars to be subject not only for fear but conscience sake What Christian Prince or State is there in the world whom the subjects serve with more fidelity than the Spaniard French and Italian all Catholick Dominions and particularly in England where we are some of Paul and some of Apollo and some of Cephas what comparison is there betwixt the behaviour of Catholicks towards H. 8. Edw. 6. and Eliz. and the fury of Lutherans and Calvinists in Germany and indeed wheresoever they are discontented yet there is a vast difference as to Government between these two cases to oppose by force the introducement of innovations by which the peace must needs be endangered and to attempt by force the extinguishment of an ancient Religion whereof the people are universally in quiet and immemoriall possession the one drives others out of possession the other maintains himself in the one invades his neighbours rights the other defends his own How many modern experiences the easiest argument to be understood and surest to be relyed on clearly resolve this question if we but consider the union of hearts and common interests of State between the Protestant and Catholick Cantons of Switzerland where very many Churches serve by turns upon the same day for the exercise of both Religions dividing every Sundny morning into 2 parts and assigning to each about 3 hours for their devotions wherein they are so punctual to maintain equality that if the Protestants have the first three hours one morning next week they are to have the last and this they continually practice without enterfering or offending one another To this so pregnant example sufficient of it self to clear the consistency of these two Religions I shall further add their fair comportment one towards another in many Provinces and Free-Towns in Germany but most remarkeable is their friendly and peaceable living together in Holland even during so long and dangerous wars with Spain Spain the chief protector of the Catholick faith Spain the most zealous propagator of the Pontificall authority to whose dominion if the Vnited-Provinces should again return certainly the Catholicks there might prudently promise to themselves all possible advantages yet notwithstanding so great occasion of jealousie the States than whom none are more vigilant over their true interest have not only with security but exceeding henefit to their Common-wealth tollerated the Catholikes of quiet conversation to live freely amongst them And on the other side the Catholikes ingratitude for so favourable a treating have exactly corresponded to the mercy of their Magistrates with a most constant sincere and faithfull obedience To none of these suspicions are the Recusants of England in the least measure obnoxious because whatever change of Government can happen they must expect but a milder degree of disaffection towards them at most a sufferance no encouragement or particular confidence and infallibly if the rigor of the Lawes made upon far different motives which are now no ways pressing were qualified to a temper of mercy that the Catholikes might enjoy but halfe the Liberties to which they were born they would be the most quiet and usefull Subjects of England since their Religion obliges to obey the lawfull commands of their Superiours not only for fear but conscience Nor did ever the very worst of them stir in any sedition at any time when they were admitted to but halfe the common rights of English-men nor were they many that ever attempted their own relief by enlarging their Countries peace all the rest sitting quietly and patiently under the burthens which the heavy hand of those times continually heapt upon them Now that the crimes though never so hainous of a few discontented desperate spirits should be imputed to their Religion whose principles expresly condemn such conspiracies seems extremely rigorous but when to those dishonorable imputations are joyned intollerable penalties both upon our lives and estates and not only against the then living Catholikes but all their posterity to this very day surely it must
their Country by treating them at least mercifully in it and then we shall have a fair try all of their fidelity I do not know one example where to a Prince or State that used them well they have shown themselves ungratefull And though it be the duty of every Christian to love his enemy and do good to those that persecute him yet surely it is a hard saying and the most sincere professors of any Religion whatsoever find difficulty enough to observe it even Protestants as well as Papists know how to fall out with those Magistrates that oppress them else how shall we excuse the civil Wars of France Germany Holland c. if we have not recourse to the harsh usage of their Superiours nor need we seek the reason of these disorders amongst the articles of any parties Religion when by the instinct of Nature not only man but even the most trivial creature that seems to have no interest in the world attends with diligence to the preservation of of it self who can blame the humble worm that whilst we walk fairly by it prostrates it selfe before us and lowly creeps upon the ground if when we tread upon it it lift his head and strive to wring it selfe from under our cruell feet Notably to this purpose is the old example of the Privernates an ancient people of Italy who having rebell'd against the Common-wealth of Rome and being almost quite reduced by force of Armes they dispatch their Embassadors for terms of peace the Senate sternly ask them What new peace they could expect who had so insolently infringed the old To which they stoutly answered we must now take such conditions as you please to give if they be moderate you shall find us faithfull fâ—too heavy we shall observe them only till we may safely break them Which free and generous expression induced that wise Senate to assign them their own demands This so full and pregnant instance I humbly offer as most worthy the imitation of our English Senate that even to Recusants who ingage to live innocently and quietly amongst us such reasonable conditions of subsistence may be allowed since they are equally with our selves born to the freedome of this Nation as their consciences be not violated their spirits inbittered nor humane infirmity tempted to despair let us rather encourage them to come to our meetings and freely propose their difficulties which now they dare not for fear of discovering their judgments to the ruine of their estates Let us use the same gentlenesse here in England that his Excellency the Lord Generall practises in Scotland towards those that are not only otherwise minded in Religion but contrary minded in civil concernments and actuall in arms to maintain their opposition he invites them to conferences and himselfe with admirable temper and moderation manages the discourse allowing free liberty of reply to the adverse party without passion bitternesse or threatning and though he find not the event answerable to his endeavours remains at least satisfied in his conscience by having given a reason of his actions and whom can we better imitate then so great an instrument of the liberty wee all enjoy or wherein can we follow him with so much praise both of God and man as in the mildnesse of his spirit by which he conquers more powerfully than by the sharpnesse of his Sword have not the Papists understandings as well as we which our arguments may rectifie have they not souls to save which our charity may gain to heaven why do we not erect a Committee to purchase Souls as we have contractors to sell lands why is there not established a Committee of Salvation as well as of Indempnity where the questions of Religion may be freely discust and the distresses of a tender and innocent Conscience impartially relieved if men dealt mildly and only by the Gospell way of perswasion surely there would in time grow society Commerce and mutuall confidence and so frequent opportunities of clearer information when once all jealousies and misunderstandings of one another shall be laid aside the differences amongst Christians will soon be reconciled if not to an absolute and precise unity of Faith and Doctrine yet at least to a blessed union of peace and love Oh how much better and more admirably divine is the gentle method of the Christian how to propagate it self in plain evidence of the spirit then the unnaturall Turkish cruelty of taking children from their parents or the unworthy Machiavilian policy of taking the inheritance from the children or lastly which is worse than either the barbarous Hethenish tyranny of shedding of bloud and tearing limb from limb meerly upon the account of Religion Nor can I find any satisfaction in that shuffling and hipocriticall distinction invented by the Lawyers to deceive the common people whose simplicity and innocency they easily beguile by pretending that none are executed for Religion but for offending against the Laws what can be more palpably false or devilishly malicious then this who does not see but by this rule those bloody tyrants Nero Dioclesian and the rest of the ten infamous persecutors must be canonized for good and conscientious justicers because they judged according to Law who does not see that by this rule those glorious Martyrs who watered the Christian Faith with their pretious blood must be accounted traytors because they suffered according to Law nay even the cursed Iews who crucified our blessed Saviour impiously alleged the selfsame reason for themselves We have a Law and by that Law he ought to dye Ioh. 19. 7. Nor can I forbear to confesse how extremely unwelcome that scurvy news was to me of one Wright a Jesuite being drawn to Tyburn as a Traytor upon a hurdle for his Religion on the 19 of May 1651. because I had so often commended the moderation of the present autority as having never spilt one drop of blood for Religion and though the Sequestrations of all peaceable Recusants were flatly against our Maximes yet the pressing necessities of the State their purpose which I alwaies believed of taking away all penalties upon the conscience after a short time when the Government should be a little better setled exceedingly qualified the harshnesse of those pecuniary severities but now with grief I must lay down my arms and with shame revoke all my arguments which I have hitherto used to lessen the injustice of our sequestring for conscience and pacifie the ruines of many welaffected and religious persons who highly disliked even that Soul-money as King Iames used to call it wherein as I have had no small successe so now I cannot with a safe conscience endeavour any more lest I should co-operate to deceive the people Sequestrations I confesse did shrewdly crack but this killing has broken quite in pieces all our Principles Against what have we principally fought all this while but coercencie in religion For what have we made so many tedious Marches and Declarations but Liberty
peaceable Christian be deprived of the cheif content and comfort of this life which certainly consists in a reall and impartiall yet unoffensive liberty to serve his God according to his conscience Many Petitions I could here cite in affirmance of this Truth from severall Provinces of this Land but I shall trouble the Reader onely with these two the first was presented to the Parliament upon the six and twentieth of March 1649. from the County of Leicester wherein though I were none of the subscribers yet I did both by my self and friends promote is what I could as conceiving the requests of it both just and reasonable it bore this Title The humble Petition of divers wel-affected of the County of Leicester in behalf of themselves and the Nation ANd the seventh Article or Branch of the Petition was this 7. That every one may enjoy the just freedomes to worship God according to his word without any Coercive or Restrictive courses to the contrary The Petition being read the Gentlemen that presented it were called in and Master Speaker by Order of the House gave them hearty thanks c. And on the 2 of April following a like Petition was presented entituled The humble Petition and Representation of severall Churches of God in London commonly though fâ—lsly called Anabaptists which was also graciously accepted by the House according to the Merit of so consciencious a sute and the justice of so glorious a Parliament At which time we happily began to shake off that intollerable burthen of Isachar the Presbyterian government which has bin since in a good measure effected through the blessing of the Lord Christ and pious care of his instruments the Governours of this Common-wealth Insomuch as no persons of what society or perswasion soever in this Nation are at present persecuted for their Conscience onely or difference in outward worship but the Papists whom I am therefore according to that Principle 〈◊〉 charity which absolutely commands my spirit obliged to make the chief subject of this discourse In order to which performance I have since the writing of my former sheets often waited upon God in humility of spirit and endeavored to inform my self as much as I could of the truth and particular manner of their sufferings and to that end have sometimes purposely attended at Haberdashers hall to hear their Cases pleaded where though I suffered some persecution from the croud noyse of that place yet far more was the greif of my mind to behold so many distressed suters whose Countenances were made sad by the fear of a fatall Order for their impoverishment But before I proceed to any of those particulars I must at least in my own judgement cleer the Papists of obstinacy and non-submission to the present government wherewith they were by some accused as a sufficient ground of all their punishment from which imputation I shall easily deliver them by transcribing a Copy of their Petition which they have with much diligence and humble importunity addressed to very many members of Parliament professing to wait onely the happines of an opportunity to present it to the House and being a Paper at least 5 or 6 moneths old and delivered to so many persons with whom I have the honour to be acquainted it fell by chance into my hands having I confesse of late entertaiâ—ed a particular delight and recreation to passe some part of my time in such curiosities To the Supreme Authority of this Nation the Parliament of the Common-wealth of ENGLAND The humble Petition of the Roman Catholikes Sheweth THat your Petitioners have long waited some happy leisure when there might be a hearing alowed them of their many sad pressures the weight whereof hath sunk them so ruinousâ—â— low that they are utterly disabled to discharge their many debts make the least provision for their Children or relieve themselves reduced to extreme necessities That even such of your petitioners as are sequestred for delinquency have still comforted their sorrowes with this hope that at last they should certainly be received to mercy since the generall VOTES for composition of the 17. of MARCH 1648. seem clearly to imply them capable thereof when the Rules concerning them should be agreed upon That now the wisedome of the Parliament applying it selâ—eto establish the people of this Common-wealth in a quiet and setled condition your Petitioners take up an humble confidence that they alone shall not be excluded from so universall a benefit And therefore humbly pray that the Laws proceedings concerning them may be taken into consideration and such clemency and compassion used towards them by composition or otherwise as in the judgment of 〈◊〉 honourable House may consist with the publike peace and your Petitioners comfortable living in their native Country And they further humbly pray that it would please the Parliament to voâ—chsafe them the permission of cleering their Religion from whatsoever may be inconsistent with Government which will assuredly be done to full satisfaction if there may be a Committee appointed by this honorable House on whom they may have the Privilege 〈◊〉 attend And your Petitioners shall ever pray â—â— THis to my sense beares it self with so much respect and submissivenesse in the style that it can no ways be interpreted mis-becomming the duty of good and peaceable subjects and for the matter of the Petition it seems to my eye so reasonable that I cannot believe but after a little patience till other more generall 〈◊〉 aâ—â—ord the Parliament leisure it wil certainly receive a satisfactory and releeving Answer Especially since not only such Papists whose moderate delinquency leaves them some hope of mercy nor such who for preservation of their lives were forced to fly into the 〈◊〉 Kings Garrisons without ever acting any thing against the State but even the most innocent who all this while have sate still under so many preâ—lures and never were charged with other accusation than their Religion yet all freely and humbly submit in this Petition to the absolute pleasure of the Parliament for rules of Composition and this as to the single Papist for an offence which in no other Society of Christians in this Nation is accounted any crime at all being meerly their different judgment in Religion a proceeding wherein cerâ—â—inly wee shall use too much severity and partiallity if we make it not only unpardonable but unredeemable In the close of their Petition they humbly beg the favour of an opportunity to satisfy the Parliament in the point of consistency with Civil Government which being the chief Objection that without passion can be made against them surely we should not take offence at their most diligent applications and utmost endeavours to deliver themselves from so destructive a charge laid upon their Religion And as a further evidence of their readinesse and earnest desires to perform that which their Petition offers I am informed divers of considerable quality amongst them were then in town
Council that we might once have an end of all strife and contention about matters of Religion others refer themselves without further instance to a Provinciall Assembly of Divines and very few but will prefer the judgment of the supreme Authority of this Nation before their own particular sense readily conforming to that Declaration which the Parliament shall hold forth to be the true meaning of the Scripture So that almost every one agrees in the acknowledgment of an external Authority to decide such Controversies as arise out of the different interpretation of Gods word which is the main exception against the Papists in that they pin their Faith upon the Churches sleeve and yield a blind obedience that is without appealing any further to her determinations And for the second branch I am sure many Protestants continue still those old customs of baring their heads when they come into a Church nay of bowing at the name of Iesus Practices that ly open to the greatest part of those objections whichour more godly and conscientious penns make against the Papists in the question of Pictures yet I hope there will never be the least thought entertained of imposing penalties upon the private and unscandalous use of any such Ceremonies rather let us apply our endeavours to open their eyes with a mild and gentle hand than beat them out with the club-fist of the Law But when I reflect upon the third conclusion in the Recusants paper I am astonisht to consider how education with a little mixture of Passion or interest makes every slight distemper amongst Christians so desperate that it often becomes irrecoverable and endangers both the health and life of Christianity Surely in many things we strangely mistake one another I professe sincerely I should be so far from seizing on the Estate of a Papist for refusing that part of the Oath of Abjuration wherein he is compelled to renounce the Doctrine of Merits that I am resolved to suffer a thousand deaths rather than abjure so great and manifest a truth according to the sense wherein they explain themselves or affirm so great and manifest an Errour according to the sense wherein we explain our selves For when we censure the doctrin of Merits we understand by that word our Deserts as they exclude the merits of Christ and abstracting from the Covenant God hath been pleased to make with us in his Son and in that sense we justly condemn all opinions of Merit even of the best works as presumptuous and Luciferian but I now see when the Papists affirm that good works are meritorious they include both the promise of God and the merits of Christ Iesus and in effect when all is summed up it amounts only to this that God hath graciously promised and will faithfully keep his word to reward all those with eternall life that believe in him and obey his commandements In this sense the Papists hold mercifullnesse to be meritorious or avaylable to salvation because the Scripture sayes Blessed are the mercifull for they shall obtain mercy Mat. 5. 7. In this sense the Papists hold patience in affliction to be meritorious or avaylable to salvation because the Scripture sayes Blessed are they who are persecuted for Righteousnesse sake for theirs is the Kingdom of Heaven Mat. 5. 10. And this as I am informed by very understanding men amongst them is the reall truth of their Doctrine concerning Good works which in my judgment differs nothing from ours but only in the unsavory proud sounding word Merit The last Clause of the Papists Noat which I have transcribed is so full and satisfactory that if they will be as good as their words I shall neither fear to have such neighbors or need any Magistrat fear to have such subjects And to prove their trustinesse and fidelity in the observance of their Oathes I cannot imagin a more evident demonstration than that they make a conscience of what Oathes they take he that swears any thing without distinction may justly be suspected to be as false to men as he is fearlesse of God whereas no cleerer argument can be alleged in the behalf of any that they intend to keep all the Oathes they take than this that they will not take all the Oaths you offer surely if either the Pope or their own Consciences could give them this extravagant privilege to be bound by no Oath they might without difficulty take any and if they were allowed by their Religion to swear any thing certainly they are all worse than mad if they do not immediately post away to Haberdâ—shers-hall call for the Oath of Abjuration swallow it down quickly without any chewing and so save at least 50000 l. a year in a morning In the late Kings dayes many Papists were smartly punished for not taking the Oath of Allegiance none for observing it nay I have heard some Papist Dâ—linquents argue for themselves that the utter ruine which now endangers their whole estates proceeds solely from their performing to the late King that service which he called Allegiance and this is yet a higher proof of their fidelity in their promises since they adventured with so much hazard to keep that Oath in substance which they refused with almost as much hazard to take because against their Conscience in some circumstance And now let any one judge indifferently whether they that firmly believe all the holy Scriptures of the old and new Testament worship and adore only one God rely upon Iesus Christ for their sole Mediator and professe it their duty to observe the Commandements of the Morall Law may not reasonably be suffered to live in their native Country with the peaceable enjoyment of their Consciences in their private houses especially those who will quietly submit to such cautions and restrictions as the Common-wealth shall require for prevention of scandall or disturbance of the publick peace Besides I am perswaded a farre lesse liberty will oblige the Papists than content any other because hitherto all liberty has been wholly denyed to them and wholly allowed to every one else So that they will gladly receive as a mercy and favour what others challenge as a right and their affections being once purchased at so cheap a price as a little private exercise of their Conscience free from the fright and smart of penalties I am confident they will neither be such fools as to forfeit their liberty nor so ungratefull as to forget them that gave it since out of all our Histories not one example can be assigned that they ever offered to move the least sedition in a time when they enjoyed but half the liberties of free-born English-men Therefore I shall close my thoughts upon this paper with a short and free conclusion which I conceive abridges in few words the whole difficulty betwixt subject and superiour The Magistrate that protects any sort of people in his dominions may justly require their service and safely rely upon their obedience but if he
education if it were no more has fixt a strong apprehension of the reasonablenesse of their cause it would appeare severe if not unreasonable to force them by penalties to any new way or altogether restraine them from continuing in their old Perswasions of that kinde as by degrees they sinke into the Heart so gently by degrees they are to be removed Since they seriously and constantly professe that after all their Prayers to God and diligent reading of his Word they cannot finde the least satisfaction in any other Religion but that their Soules enjoy a perfect peace and serenity in their owne it seemes very unsuitable to Christian Charity either to compell them to a Religion Where their Consciences cannot live in repose or restrain them from a Religion wherein onely they finde comfort here and hope salvation hereafter Since all the signes and Markes of tender Consciences are most apparently discernable in Roman Catholiques they cannot but hope the Charity and indulgence universally held forth to tender Consciences will not universally bee denied to them they all suffer for their Consciences an impoverisht and afflicted Life and many of them a cruell and ignominious death and can any rationall and unpassionate person see so much suffering for Conscience and say the Sufferers have no Conscience As for the Religion it allowes no voyce or licenciousnesse against the Morall Law the proper subject of the Magistrates care but strictly requires a Religious severity against the corrupt inclinations of Nature and a Conscientious observance both of the Law of God and Man Not one of all the Nation how different soever in Religion how disaffected soever to the quiet of this Common-wealth but enjoyes by ' its allowance and protection a perfect quiet for his Conscience onely the Roman Catholiques though they have generally taken and punctually kept the Engagement are singled out to misery and ruin meerly upon the account of Religion Yet cannot all the heavy pressures they have so long endured make them lay down their hopes to be at last relieved especially from those who professe themselves not onely bound by the light of Nature to deale with others as they would be dealt with themselves but by the Law of Grace even to render good for evill The causes of imposing penalties upon Catholiques being now wholly ceased they humbly hope it cannot be thought too great a boldnesse in their duty to Petition a readmittance to the Common Rights of free borne English men since there is neither any Catholique Competitour for the Crown nor any such detestable Conspiracy as some few of their Religion have beene formerly guilty of So that there remaines no other charge but that of Conscience to exclude them from the full enjoyment of their privileges of their Native Country No question can bee made of the fidelity of their Engagement who esteeme the keeping of an Oath sacred and what stronger testimony can be given to the World than that of Catholiques in freely offering up their Estates to seizure and their persons to all the inconveniencies of a persecuted Life rather than against their Consciences dissemblingly to sweare one Oath for could they with the Popes dispensation or their owne mentall reservation which they are charg'd to bee still furnisht with for their own advantage abjure the doctrin they believe there remaines nothing now to distinguish them into that sad and miserable condition they are reduced to Were all burthens taken off from the Consciences of such as shall engage to live peaceably and unoffensively in their Country this Nation would rather improve its security at home since coercency in matter of beliefe has alwayes beene the chiefe cause of our troubles And for abroad the same reason that begets a conceipt of danger from the Catholiques correspondence with Forraign Princes will convince a benefit if by mercy they be obliged to employ their credit in the service of their Benefactors Reasons why Composition is preferrable before Sale AND now wee beg pardon humbly to offer up to the consideration and Compassion of the indifferent the most afflicted condition of many Catholiques whose Lands are now designed to bee sold for their Delinquency Most of which in the beginning of the late Warre seeing themselves unprotected by the Parliament and expos'd to the plunder of the then Souldiery fled into the Kings Garrisons to save their owne lives without taking up Armes to offend others And even they who actually engaged for the King the sole disposall of all penall Lawes being in his power were owners both of their Lives and Fortunes meerly at his pleasure and yet notwithstanding so great a Plea for their excuse as the supreme Law of self-preservation they are all ready humbly to submit to Composition A proceeding which they hope will be condiscended unto since it is as well apparently more beneficiall to the State as less destructive to the compounders For After all just Claimes and true Debts allowed and the vast expences of Surveyours and other Officers deducted the cleere profit that arises upon Sale is by experience found to come farre short of what was expected And this after a tedious controversy about the allowance of incumbrances very chargeable to the Suitors and altogether unprofitable to the Commonwealth Besides Catholiques are generally Tenants onely for Life and as generally subject before the late troubles to very many Engagements really and unavoidably charged upon their Estates and unlesse such incumbrances be allowed thousands of well affected People will be disappointed of their justs debts Whereas by seting Rules for Composion a greater summe may bee raised and every one immediately bring his Money into the publique Treasury without any further Charges Delay or Trouble either to the Common-Wealth or Compounders The Compounders will have a stronger Obligation to live quietly hereafter both by the fine they part with and the Estate they retaine advancing so much to purchase their Peace and having still something to lose if they breake it The State will by this shew to all the World that they seek onely the security of the Government establisht and not the ruin or utter extirpation of any private Family These Motives and Reasons I have both seriously thought upon in my owne spirit and often conferred about with others and after all my endeavours I finde them so reasonable and satisfactory that I confesse they have not onely moved my Bowells to a compassion of such sufferers but truly even to a zeal of their reliefe so far I mean as that they who neither disturbe the publick Peace of the Commonwealth nor refuse their Contributions to maintaine it should no longer be compelled by Oathes and Sequestrations to act against their consciences Besides these diligences of late used by the Papists in order to the obtainment of reliefe from the Committee for Regulation of the Lawes they prepared also certaine Proposalls with intent as I understand to present them to the Committee for
propagation of the Gospell but being called into the Country by an urgent and importunate occasion I am disabled to give any farther account concerning their Proposalls not knowing either how they were accepted or indeed whether they were actually offered and therefore can onely furnish you with a faithfull Copy of the Paper it selfe To the Honourable the Committee for Propagation of the Gospell The humble Proposals of the Roman Catholicks 1. SInce all compulsion upon the Conscience is clearly against the Principles both of Parliament and Army as appearâ—â— by the Parliamentâ—Declaration in Answer to the Scotch Commissioners 17. Feb. 1648. in these words As for the truth and power of Religion it being a thing intrinsecall betweene God and the Soule and the matters of Faith in the Gospell such as no naturall light can reach wee conceive there is no humane Power of coercion thereunto nor to restraine men from believing what God suffers their judgement to bee perswaded of Among the Proposals of the Army 1. Aug. 1647. This was one That all coercive power and all civill penalties for non-formity be wholly repealed and some other provision made against such Papists as should disturb the publick Peace And since by the Experience of Germany Poland Switzerland Holland France c. The Consistency of diverse Religions under one Government is evidently proved aswell where the Protestant commands the Roman Catholick as where the Roman Catholick commands the Protestant It is humbly offered That no penalty be imposed upon any professing the Gospell of CHRIST meerly for dâ—fference of judgement in matters of Religion 2. The publike use of all Churches and the entire benefit of Church-endowments being wholly submitted to the disposure of the State It is humbly offered That no person believing in Christ Jesus and living peaceably and unoffensively be by any penalty restrained from the quiet exercise of his Conscience in his private House observing therein such Rules as the State shall think fit to appoint for preservation of the publike Peace A practice which by long experience in Holland is found both satisfactory to the people and secure to the Governours of the Common wealth 3. Since the Law of God is so far from allowing any penall sentence to be grounded upon the enforced Oath of the party that it expresly forbids any offence whatsoever to be tryed by the single testimony of one witness Deut. 19. 15. Mat. 18. 16. It is humbly proposed That an Oath be exacted of any person compelling him under forfeiture of Life Liberty or Estate to swear against his Conscience or to accuse and condemn himself especially in matters that concrn his inward belief 4. Since in all Religions there are still found some scandalous livers and that our Saviour pronounces the Woe against him only by whom the scandall comes Mat. 18. 7. Luke 17. 1. It is humbly proposed That whoever shall offend against the Order of so mild and Christian a settlement may be severely censured but that others though of the same judgement in Religion be no farther made subject to the punishment than proved guilty of the crime In stead of my opinion concerning these foure Proposalls of the Papists because to my sense they carry in themselves both their owne evidence and justification I shall beg the Readers permission to set down a particular conceit which I have often observed to be very well relisht by all that have examined it That doubtles there is no way more suitable to the first Principles of all Reformed Churches no way so probable to satisfie all Consciences as not to impose any other Obligation for proof of conformity than this profession to believe the holy Scriptures of the Old and New Testament to be the Word of God and to live according to the Precepts plainly contained therein this acknowledgement to bee exprest in generall tearms without descending minutely to particular questions which have certainly been the chiefe cause of so many Controversies and Divisions in the World And now I humbly appeale to the honorable and religious Committee for propagation of the Gospell Whether the sweet Spirit of the Lord Christ who gave his Apostles no further power than to relinquish such as refused to heare them be reconcilable to the former practices of the high Commissioners or the present practices of our Sequestrators Whether when the great Apostle Paul prescribes the Servants of the Lord to forbear and in meeknesse instruct those that are contrary minded hee should bee thus cros-interpreted that the Estates of those who are contrary minded be first secured or forborne and then after a time quite taken away to instruct them in meeknesse or how to bear patiently the losse of the vain and transitory riches of this World And now I humbly appeale to the honorable and learned Committee for regulation of the Law whether since all those penalties which the rigorous humours of former Ages have under pretence of zeal imposed upon the Conscience are either by disuse forgotten or by express Act of Parliament revoked the Papists alone should still be continued under the same severities nay their burthens encreased by the strange method of the new proceedings towards them their Consciences being now not onely punishable in the Common way of indictment but compellable even to accuse themselves by the new Presbyterian Oath of Abjuration against the known Principles of the ancient and reverend Laws of this Land And now with an humble confidence I appeale to the renowned Parliament of the Common-wealth of England whether in this generall Goal-delivery of the Conscience from the tyranny and oppression of the Prelates the consciences of Papists alone ought still to be kept in prison Whether when all the fetters which the Rigid Kirkesmen had bought up in Scotland are broken in pieces just as they were locking them fast about our Consciences in England the Consciences of Papists alone ought still to bee continued in chains Whether when all the Societies professing Christ Iesus and living obediently to the Magistrate and peaceably one with another are protected in the quiet and unoffensive exercise of their Consciences the Papists alone should be forced under the penalty of so great a ruine not only to professe but swear against their Consciences A course that in a short time will unavoidably bring them either to absolute beggery or which is worse to hypocrisie or which is worst of all to perjury All the people of this Nation look upon you as their common Father all promise themselves liberty and protection under your Government though some may justly be excluded from sharing in the Government Were there in my Family one child that profest to finde satisfaction in the way of the Papists and lived dutifully to mee and lovingly with his Brethren I should account it a great unnaturalnes to deprive him altogether of his portion much more of that which hee has received from the bounty of any collaterall Kinsman or acquired by his own particular