THE Catholics PLEA OR AN EXPLANATION OF THE Roman Catholic Belief. Concerning their 

Church,  
Manner of Worship.  
Justification.  
Civil government.   Together with a Catalogue of all the penal Statutes against Popish Recusants. All which is humbly submitted to serious Consideration.  
By a Catholic GENTLEMAN.  
London Printed for H. J.   

Persecution for Religion condemned, &c.  
WHen I consider how tenderly our Saviour Christ recommends the precept of mutual love to all that profess his Name, making it the Character of his followers, By this all men shall know that you are my Disciples, if you love one another, John 13. 35. And when I reflect how highly the great Apostle Paul exalts the same commandment, abridging into this one precious syllable, the whole duty of a Christian, All the Law is fulfilled in one word, Thou shalt love thy neighbour as thyself, Gal. 5. I cannot sufficiently wonder, to see most Christians in this present age with fire and sword persecute each other, only upon the account of Religion: how are we degenerated from the primitive Believers, who would rather have given their own lives, to persuade their Enemies to piety, than sought to take away the lives of their Brethren, to force them to hypocrisy?  
Yet hath it pleased the Lord Christ in our days, upon whom the ends of the World are come, to infuse the like tenderness into the breasts of many conscientious and godly-minded people of this Nation, who seeing the deformity and unreasonableness of those cruel Maxims, that preach ruin and destruction for the least difference in belief) cease not to pray unto the God of heaven, and solicit the Governors of the earth, that an impartial freedom and absolute incoercency in matters of Religion may be firmly and irrevocably established for all that profess the gospel of Christ.  
For encouragement of which holy design, woven out of the bowels of mercy, and for determent of those tempestuous spirits, that with thunder and lightning strive to storm men's consciences, I have endeavoured in this short Discourse to demonstrate, That Conscience-persecution amongst Christians is clearly repugnant to the Light of Nature the Law of God, and the Evidence of our own Principles.  

Demonstrative Reasons against forcing of Conscience.  
1 SInce we have so happily shaken off that intolerable yoke of Popish infallibility (which neither we nor our Fathers were able to bear) it is become to us not only tyrannical, but absurd, to compel others to a way, that ourselves confess may possibly be erroneous; we see one Parliament repeals those Articles of faith which a former enacted; that form of worship which the Laws of the last age introduced, is now generally exploded, nay, the very last reformation settled with so solemn a Covenant, and carried on with so furious a zeal▪ is already by better lights discovered to be merely human, and therefore deservedly laid aside: The late Synods Confession of faith (hatched by so many years sitting) is now learnedly examined and indeed for a great part solidly confuted, by Mr. W. Parker, and other learned persons, in print; how preposterous is it then to constrain a soul, not only to forsake his conscience, which may be truth, but drive him contrary to his own heart, to a way that may be error.  
2 Since the Word of God is the sole rule of Faith, and no human authority so highly empowered, as to bind up our assents to whatsoever interpretation it shall please propose; it clearly follows, that as all the children of God have equal interest in the Testament of their Father, so no one amongst them has any right to impose a force upon the judgement of his brother: One holds Baptism of children to be necessary, another esteems it unlawful, a third denies both these Opinions, admitting well that it may, but not that it must be done: they confer Texts, look into Original Tongues, pray incessantly to God, and profess solemnly the sincerity of their intentions; yet after all their diligences and devotions, steadfastly remain in their former persuasions; Truly for my part, he that should advise persecution in such a case (Unless his fire brought light too with it, to demonstrate the truth) would scarce satisfy my suspicion, that his coals were fetched from the infernal pit.  
3 If we reflect upon the difficulties that encounter us in the way to truth, for strait is the gate, and narrow is the path, and withal consider the shortness of our sight, for here we see but in part, and understand but in part, there will appear more reason to endeavour the mutual assistance and support, than malicious ruin and destruction one of another. However, since all have neither equal depth of natural judgement, nor the same measure of supernatural illumination, but the Spirit bloweth how and where it pleaseth; we ought not to attempt so high a presumption, as to despise or persecute our brother for his innocent and blameless mistakes, lest we be found to fight against God, who is the free disposer of his gifts; we know the way of man is not in himself, Ier. 10. 23. but his steps are ruled by the Lord, Pro. 20. 24. and therefore certainly, did we bear a due respect to God, we would be content to wait his leisure, who has engaged himself by his Apostle, Phil. 3. 15. If any man be otherwise minded, God shall in time reveal even this unto him; let us therefore entertain such an one, who proceeds in the simplicity of his heart, with Milk, till he grow stronger to digest strong meat.  
4 All compulsion upon the Conscience returns us flatly to our old slavery under the prelates, nay more, to the implicit faith of the Papists, with this only difference, that we are worse than either, because our consciences accuse us of doing that which we condemn in others; for whatsoever I am constrained to swear or profess more than I am convinced of, proceeds from as great a tyranny as the High-Commission, and is as blind an assent, as can be matched in the grossest Popery, and dare we think that doing the same thing we judge in others, we shall escape the judgement of God? Rom. 2. 3.  
5 Force is punishment, and consequently not just, unless the offence be voluntary: but he that believes according to the evidence of his own reason, is necessitated to that belief, and to compel him against it, were to drive him to renounce the essential part of man, his reason. Why should we be commanded to try the spirits, 1. John 4. 1. to prove all things, 1 Thes. 5. 21. If there be not a faculty in the Soul to judge for herself? why we are enjoined to hold fast that which we find to be best, if after our most serious and deliberate election we shall be whipped out of our Conscience by penalties? To what purpose do we preach poor souls into just so much liberty of Scripture, as may beget their torture, and not permit them to rest where they find satisfaction? either prohibit to search at all, or leave us sensible of some benefit by teaching: To believe what appears untrue, seems to me impossible; to profess 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 profess 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 them●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 them●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. Unanswerable 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 (James 4. 12.) There is one lawgiver, 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 another's 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 persuaded in his own mind; hast thou faith? have it to thyself 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 meekness to forbear one another, than so express 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 sovereignty over the Conscience, but only Commissions to assist the conscientious, not that we have (Says 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, go and teach, not compel; 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 meekness, 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 precedent of mildness towards the Samaritans, who refused to receive even Christ himself, whereupon the Disciples James & John 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 men's lives, but to save them, Luk. 9 54. which one example abundantly satisfies all objections drawn from the practice of Elias, Jehu, the sons of Levi, &c. in the Old Testament, for as they had an express command from God to warrant their Zeal, we have an express warrant from Christ to command us meekness. If any one shall shuffle in a suspicion, that this moderate temper was meant only for the times of persecution, when the Christians had no temporal Power; let him first confess that those were the best and purest times, and then show a Warrant dormant under our saviour's 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 owe this liberty of discoursing, the unparelleled Army, in all whose proceedings, and Declarations (especially since managed by the prodigiously successful hands of the two later Generals) their Motto has been Liberty to all tender and oppressed Consciences, the glory of which so dazzles 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 mindful 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 commonwealth, and thereupon offer their earnest desires, that all co●rcive power, and all civil penalties for nonconformity be wholly repealed, and some other provision made against such Papists as should disturb the public peace.  
Many and wonderful are the deliverances which our good God has dispensed to his servants, in reward of this their inclination to mercifulness, 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 counsel of our Saviour, to possess their Souls with patience, deservedly lost their lives by violence, a fatal argument, deciding manifestly this very controversy in favour of meekness, where the maintainers of compulsion were no less ingeniously than cruelly confuted, whilst 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 month enacted an abolishment of divers rigorous and penal Statutes, contrived on purpose by the haughty prelates, to break the hearts of those, whose consciences they ●ould not bend; which one Act has won more ●earts to acknowledge and love the authority of the Parliament, than all their stupendious victories have ●rced bodies to confess and fear their Power; and 〈◊〉 it be not checked by limitations and partiality in ●e execution, will render them absolute Masters of ●ll that understand their own felicity: for what can 〈◊〉 imagined more welc●me to a Christian people ●ewly delivered from an Antichristian bondage, than 〈◊〉 see themselves enfranchised into a holy Liberty of ●oceeding sincerely according to their conscien●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 universal observation thereof, without the least self-interest or respect of persons, being so conformable to the constant received maxims 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 ecclesiastical Censures, and all other punishments for matters of Religion are disclaimed, as grounded upon Popish and prelatical 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 judgement, that we have been more forward to set Christ a● 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 errors, than to use his authority for the suppressi●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 ye● more fully (if possible) in another Declaration in answer to the letters of the Scots Commissioners, 17 Febru● 1648. As for the truth and power of Religion, it being 〈◊〉 thing intrinsical between God and the Soul, and the matters of Faith in the Gospel being 〈◊〉 ●s no natural light doth reach unto, we conceive there is no human power of coercion thereunto, nor to restrain men from be●lieving what God suffers their judgements to be perswa●ded of. Words of that solid weight and precious value as deserve to be engraven with letters of gold, and religi●ously observed for ever by all tender consciences, as a● Oracle.  
Conformable to the aforesaid Principles, is that ex●cellent Doctrine and advise set down by Mr. Parker an● 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 men's judgements, and their present persuasion; for it is the office of him who is the Lord of conscience, to lighten and change men's minds, when and how he pleaseth, Phil. 3. 15. Let us therefore as many as be perfect be thu● 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, terrors, 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 men's Consciences, or make their hearts sad with our invectives, or menacing them causelessly with terrors 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 yourselves▪ 〈◊〉 attribute unto others, a Power to Lord it over men's 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 liable 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 judgement, to do any thing against Conscience, whereby he should ●ondemn himself, as the Apostle speaks, Rom. 14. How much more ought governors to be tender and abstemious in the use of violent and coercive means, to precipitate men into such perilous and destructive courses! All authority is given of God for men's welfare, and much more for the preservation, and not the destruction of the soul.  
By these considerations (I conceive) is clearly domonstrated the freedom of a Christian Soul in he● commerce for heaven, which since the merciful bounty of God holds forth indifferently to all, the cruel covetousness of man ought not to obstruct to any; surely it is the worst of Monopolies to lay impositions upon the way to Paradi●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 sheathe it in the bowels of a poor Pilgrim, who with a sincere heart travails to the same Country, only because he goes no● in our company? In my father's house are many Mansions, says 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, ●ertainly they that unblamably mistake the Law, shall be tried according to those Expositions which appeared unto them to be the meaning of the lawgiver, (for the sense is the Law, and not the letter) specially having so gracious a judge, 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 sudden violence break into pieces the consciences of our brethren, but mildly tha● them into a cordial and ingenuous unity, that righteousness and peace may flow together in the same channel, and not as broken Ice dash one against another: let us patiently expect, till the Lord be pleased to take off the veil from their hearts that are otherwise minded, and not by forcing their judgements, add to their veil of ignorance a worser of hypocrisy; it being now a common ●●eriment, that generally the issue of compulsionary and forced conformity closes in this, to make some few counterfeit Protestants, and a great many real Atheists; whence it is clearly concluded, that the only true means of winning souls to God, is the Gospellary way of meekness and persuasion: and indeed it may worthily be esteemed the prime miracle of Christianity, that a person so humble as our Saviour appeared, without the help of Kings and Princes, without the enchanting words of man's wisdom, without the affrighting threats of fines, imprisonments, and deaths, (though all these were absolutely subject to his pleasure) should conquer Powers, and Principalities, should out-charm the magic of human eloquence, and by the admirable success of his mildness, condemn all those politic Religions, that confess their own crazines, by using cruelty to support them: whereas to reduce the disobedient only with the spirit of gentleness and admonition, or at most desertion, argues indeed a Divinity in the Author, and a Purity in the Ordinance: and here we may fitly apply the words of our Lord, John 14. If it had been otherwise, I would have told you: If the way of planting my Faith had been by imposing penalties on the hearers, and not rather by exposing the Preachers thereof to dangers, I would have told you: If the means of preserving Religion had been by watering it with the blood of refusers to embrace it, rather than of those that sought to propagate it, I would have told you either by my example (all the world being in the power of my Deity) or by my doctrine, all justifiable proceedings concerning the government of my Flock, being derived from the warrant of my Word. Thus we see our gracious lawmaker, faithful and coustant in his own Principles, The Son of man came not to destroy men's lives but to save them. Thus we see our own duty to learn of him, for he is meek and humble of heart; let us not therefore judge one another any more, but use our judgement rather in this, that no man put an occasion to fall, or a stumbling block before his brother, Rom. 14. 13. Let us always remember the advertisement which the beloved Disciple gives to all his fellow-servants of the Lord Christ, John. 13. 10. The servant is not greater than his Lord; If you know these things, happy are you if you do them.   

Of tender Consciences.  
THese few unpolished lines, which I here present for encouragement of tenderness, I desire may not be strechd to draw in a wild and extravagant licentiousness, since they aim no farther than to hold up a Liberty to such only as profess Christ, and walk before the Lord in the integrity of their heart, who by the following marks are easily discernible from all those that for their blasphemies in Doctrines, and debauchery in manners, are worthily excluded from the benefit of this Indulgence.  
Supposing first, as confessed by all understanding men, that tenderness of conscience is not the same thing with truth of judgement, (else there could be but one only kind, because truth is but one) but it signifies a proceeding bona fide, without sinister respects, or dissimulation, seeking before all things to know God, and fearing above all things to offend him. And secondly, since in our enquiry, to whom belong● so honourable a title, we cannot pierce into the inward thoughts of men, we must give sentence as they appear to us, which rule in cases of this quality is in itself sufficiently certain; however, 'tis the only means God hath allowed our nature to guide her resolutions in the judging of others.  
The signs then of tender Consciences are these: If they lead regular, virtuous, and peaceable lives; If their Opinions be not justly accusable of self-interest or licentiousness, but rather require of them a prudent and religious severity against the inclinations of corrupted nature; If their judgements be steady, not fanned to a new sense with every breath of wind; If they continue in the same persuasions at their death, which is no time for dissembling, at least we ought to judge so; If they not only die in their Faith, but for it not only give away good part of their estates charitably, but suffer all to be taken away patiently, and all this for Christ's sake, or (to speak more closely) for that which they believe to be his will and commandment no higher testimony of a true and real sincerity can possibly be given, or easily imagined; and whosoever doubts after such evidence, (chiefly if many concur in the same way) deserves to be condemned, as the most passionate, malicious and uncharitable person in the world; for though one man may value his fancy above his life or estate, yet it is very near an absolute impossibility, that many (especially if they be discreet and rational in other negotiations) should agree to undo themselves for a mere conceit, did not they seriously believe it more imports them to keep their Faith, than ●ole their Fortunes.  
By these rules we may easily conclude the admission of those pious and religious persons, who were imprisoned and persecuted by the late Prelates, into the number of tender Consciences; as also those precious servants of the Lord, who by a voluntary banishment left their friends and country, to plant the liberty of the Gospel amongst the savage Heathens of America.  
Whilst I was finishing these lines aworthy friend of mine came to honour me with the civility of a visit; to whom reading these last two or three considerations, he told me, that as he believed the Characters I had given of a ●ender Conscience were most evidently true, and to all unbaised-minds perfectly satisfactory, yet they were appliable to a sort of people in this Nation, whose being discountenanced, is thought so profitable to the State, and so pleasing to a certain froward part of the ministry, that he feared my Reasons might encounter some opposition, unless they met with very ingenuous and disinteressed Readers; plainly telling me, that the measures I had cut out for tender Consciences, would fit the Papists as well as if they had been made for them: For who live more peaceably with their neighbours, (says he) who deal more justly with all men than they? who are more constant in their Religion, and more scrupulous in the observances of their Law, than they? who suffer for their Faith, more than they; nay, at this time, who besides them? They submit their understandings to the definitions of their Church, and their wills to the obedience of its Discipline, in Fasting, Confession, and many other burthenlom duties, all which are very disagreeable to the Dictates of flesh and blood, as containing the real practice of the highest self-denial that can be imagined: And for the serious hour of death, I must confess, I have known many of us turn Papists upon our deathbed, but never in all my life so much as once the contrary; and to speak ingenuously, I have often observed, that they who go 〈◊〉 us to them, seem (which you make the only judge) more spiritual, retired, and devout than before they left us; whereas of the Papists that become Protestants, (besides the worldly designs they may easily be thought to have) most commonly they grow more licentious, both in faith and manners, especially the Priests, who seldom or never are converted, if once passed the age of marrying.  
Ay, who had always believed the punishments laid upon them, were reducible to civil crimes, though defended by them as points of Religion, resolved to follow those so certain and evident Principles, which I had already framed (for discerning of tender consciences) whithersoever they should lead me; and therefore desired my friend to bring me to the knowledge of some moderate and discreet Papist, that I might examine their tenants, not doubting their easy exclusion from the privileges of tender Consciences: this my friend immediately did, recommending one to me, a morally honest and understanding man, though (Says he) a little abused in his Religion, and a great deal for it; After we had met, and agreed to discourse with all freedom, the Recusant began with a short story of the present sufferings of Papists; Whereof (he said) Some are sequestered for Delinquency, and those of all Cavaliers (caeteris paribus) the most severely, though of all the most excusable, beccause wholly depending upon the pleasure of the late King, and infinitely obliged to his royal Lenity; noting it as an unanswerable argument of their fidelity and gratitude toward such as deal with them in mercy, as also that their declining to receive the oaths of Supremacy and Allegiance, for which they have heretofore been so violently persecuted, proceeded not from any aversion to civil obedience, but because there were mingled in those oaths certain expressions of a pure spiritual nature, repugnant to their Consciences, and altogether unnecessary to the common security.  
Others are equally punished, that is, their whole estates sequestered, allowing only a fifth part for their wives and children, though in true reason they are altogether justifiable, having never been in any Engagement, but found only in some garrisons of the King, whither they were driven for refuge, being put out of the protection of the Parliament by public Proclamation, their houses everywhere rifled, their goods plundered, and lives endangered by the soldiers, whose condition seems clearly to be within the equity of that Article of the arms proposals, Aug. 1647. That the Kings menial servants, who never took up Arms, but only attended on his Person, according to their Offices, be freed from Composition; much more those who had both the civil reason of duty, and the unanswerable argument of necessity, to plead for their discharge: And (which is yet more hard) some Recusants of this class, who never bare Arms, but were only found in Garrisons, for their own personal security, as aforesaid, are now ranked among the highest Delinquents, and their Estates to be sold, such are Sir Henry Beddingfield, Mr. Bodenham, Mr. Gefford, &c.  
As for the single Recusants, two thirds of their estates are seized upon, only for the Cause of Religion, under which notion are included all such as were heretofore convict of not resorting to Common-Prayers, or do now refuse the Oath of Abjuration, a new Oath made by the two Houses, when the former kind of service was abolished, wherein the practice is strangely severe, for upon bare information, the estate of the suspected is secured, that is his rents, &c. suspended, before any trial, or legal proof, even in these times of peace, and being once thus half condemned, he has no other remedy to help himself, but by forswearing his religion, and so by an Oath a thousand times harsher than that Ex Officio, they draw out of his own mouth his condemnation.  
When the Sequestrators have thus seized into their hand two thirds of the most innocent Recusants lands and goods, then come the Excizemen, Tax-gatherers, and other Collectors, and pinch away no small part of the poor third penny that was left them; so that after th●● deductions I have known some estates of 300 pounds' year, reduced to less than threescore, a lean pittan● to maintain them and their Children, being persons for the most part of good quality, and civil education: and as for Priests, it is made as great a crime to have taken Orders after the rites of their Church, as to have committed the most heinous treason that can be imagined, and they are far more cruelly punished than those that murder their own Parents.  
Besides these extreme and fatal penalties that lie upon the Recusants merely for their conscience, there are many other afflictions whereof few take notice, which though of lesser weight, yet being added to the former, quite sink them down to the bottom of sorrow and perplexity; as their continnal fear of having their houses broke open and scarcht by Pursuivants, who enter at what hours they please, and do there what they list, taking away not only all the Instruments of their Religion, but oftentimes, Money, Plate, Watches, and other such popish Idols, especially is they be found in the same room with any Pictures, and so infected with a relative superstition.  
Another of their afflictions is, that they, I mean these single Recusants, have no power to sell or mortgage the least part of their Estates, either to pay their just debts, or defray their necessary expenses, whereby they are disabled of all commerce, and their credit being utterly lost, (upon which many of them now provide even their daily bread) they must needs in a short time be brought to a desperate necessity, if not absolute ruin; and if any, the most quiet and moderate amongst them, should to desire to transplant himself in a milder Climate, and endeavour to avoid the offence that is taken against him in his own Country, he cannot so dispose of his estate here, as by Bill of exchange, or any other way, to provide the least subsistence for himself and his Family: A severity far beyond the most rigid practice of the Scotch Kirk; for there (as I am informed) the persons of Recusants are only banished out of the Kingdom, and prohibited to reside at their own homes above forty days in a year, which time is allowed them for the managing of their estates, and their estates allowed them for their maintenance abroad: A proceeding which their Principles would clearly justify, if they could justify their Principles. But in England, where compulsion upon the Conscience is decried as the worst of slaveries; to punish men so sharply for matters of Religion, contrary to the principles publicly received, is a course that must needs beget over all the world a strong suspicion and prejudice against the honour and reputation of that State, which at the same time can practise such manifest contrad●ctions.  
To this deplorable condition (said he almost weeping) are the English Catholics now reduced, yet they hear all, not only with patience, but even silence; for amongst the printed complaints so frequent in these times, never any thing hath been seen to proceed from them, though always the chief, and now the sole sufferers for their Consciences, except (not to be altogether wanting to themselves) some modest Petitions humbly addressed to the Parliament, though such hath been their unhappiness, that more weighty affairs have still disappointed their being taken into consideration; else were they admitted to clear themselves of the mistakes and scandals unjustly imputed to them, they would not doubt fully to satisfy all ingenuous, and unpassionate men, nay even whomsoever, that were but moderately prejudiced against them.  
To this I answered, that as every one sees the severity of the Penalties which Papists suffer, so for myself, I believe the tenderness of their Consciences, because they suffer: and upon this ground we see our Judges and Committee-men allow Deeds, where they find clear proof of a valuable consideration. But Idolatry, and the destructive Principles concerning civil Government, seem to me the two points that are only and altogether intolerable in that Religion.   

Whether Papists be guilty of Idolatry in the Question of Angels, Saints, and Pictures.  
THe Papist here first took for granted, which indeed I could not deny, that if any Opinion be probably true, persecution in that case is certainly unlawful; because otherwise both sides, for both are probable, if one be, might justifiably persecute one another, to the utter destruction of all Society: and after returned this answer to my first objection.  
We reverence indeed (says he) the Angels and blessed Saints, with a respect far more than we use to men, because far above their Dignity, but infinitely below the adoration we give to GOD, because infinitely below his excellency. All the mistakes in this controversy arising from hence, that the language of men hath more distinctiveness and variety than the gestures of their bodies, and yet is far less copious than the thoughts of their minds; whence it is they so frequently apply to most different conceptions the selfsame words and postures of body, as the titles of sacred Majesty, most High, most Mighty, given to Kings and States, the stile of Grace to Dukes and Archbishops, of Lord to Noblemen, Generals, Ambassadors, &c. of Worship to Gentlemen of quality, and such as bear any considerable Office in the Commonwealth; so kneeliug to Parents, standing bare to the Parliament and other Courts, bowing to one another, &c. All these very expressions are the same we use towards God himself, and pass innocently, when rightly understood; but to a scrupulous and wilful spirit, how offensive would this one word worshipful be, if it be reflected with a little rigor and frowardness upon it? Now as every old woman has capacity enough to make a different apprehension betwixt going to speak with one at the Lion in Cheapside, and going to see the Lion in the Tower; so may any the most simple Catholic in the world, by a very little teaching, learn to distinguish the Crucifix which he sees in the Church, from Christ whom he believes to be in Heaven, and consequently in no more danger of committing Idolatry to that Picture, than the other of fearing to be torn in pieces by the Sign.  
Upon this Argument of the Papist, I called to mind what I had read myself in Scripture, how the Prophet Balaam fell flat upon the ground, and adored an Angel, Num. 22. 31. and Joshua gave the same honour to another, that styled himself Captain of the Lord's Host, and therefore could not be the Lord, Ios. 5. 13. nay, he was commanded yet further, to put off his shoes, because the ground was holy, by the presence of an Angel; these examples, I confess, being related in the Bible, without the least note of reproof, enforce us to admit several degrees of worship, infinitely differing in the intention of the mind, though very little in outward expressions; now by whatsoever names we Protestants shall agree to call this behaviour of Balaam, Joshua, and even all the Jews before the Ark and Cherubins, I see plainly will fully express, and shrewdly justify (at least from Idolatry) all the approved practices of the Papists, which truly cast up, as far as I can discern, amount to no more than a reverence towards Saints and Angels, suitable to the excellency of their State; and for Churches, Altars, Pictures, &c. only to an ecclesiastical kind of good manners. And by the Light of Nature thus for seems to me evident, that all honour or dishonour done to the Image reflects upon the principal, since not one amongst us but would condemn him for a Malignant, that should shoot at my Lord general's Picture without Temple-Bar, and if any should reprove him for his temerity, we would presently conclude such person well-affected to the present Government, and not at all sequestrable for Idolatry, unless we could prove that the abused and doting people superstitiously adored the painted cloth, which kind of worship, I am satisfied, no Recusant gives even to the Picture of our Saviour.  
Lastly, I think it probable, not certain, as the Papists do, that the second commandment intends not to forbid any such inferior spiritual civilities, because wise Governors contrive their Laws against those vices, to which they see their Subjects particularly inclined; and therefore downright Idolatry, by offering Sacrifice to Gods made with hands, and reposing confidence in their assistance, being the common sins of those times, 'tis probable we ought to interpret this Precept, as a provision against Heathenish Idolatry, not against such kind of reuerences as the Jews by God's own appointment used before the Ark and Cheruoins.  
Agreeable to this, is the Opinion of the learned Master Hobbs in his Leviathan, where fol. 360. he affirms, that to worship God in some peculiar place, or turning a man's face towards an Image, is not to worship the place or Image, but to acknowledge them holy, that is to say, set apart from common use; for that is the meaning of the word holy, which implies no new quality in the place or Image, but only a new relation by appropriation to God, and therefore is not Idolatry. But to worship God, as inanimating or inhabiting such place or Image, is Idolatry; as also to worship God, not as in animating or present in the place or Image but to the end to be put in mind of him or some of his works, in case the place or Image be dedicated or set up by private authority, and not by the Authority of them that are our sovereign Pastors, is Idolatry: For the commandment is, thou SHALT NOT MAKE TO thyself ANY GRAVEN IMAGE.  
Thus in my judgement doth that learned Protestant absolutely clear the Papists of Idolatry, though perhaps he had more precisely expressed this last way of transgressing the second commandment, if he had called it will-worship rather than Idolatry, because there is only a want of Commission, no excess in the degree of reverence: And though afterwards he condemn praying to Saints departed, as Idolatry, yet it is only upon a particular supposition of his own, that there is yet no such thing as Saints in Heaven.  
When I had read this passage of so famous an Author to the Recusant, he to requite my civility, immediately showed me the words of the Council of Trent, which he said differed nothing at all from Mr. Hobbs, and very little from me: For as I thought, that the exhibition of some inferior kind of reverence towards Churches, and other Instruments of piety, was probably unforbidden; so that Council decrees the absolute lawfulness thereof, in the 25. Session, where to the Canon concerning Images, are added these words of explanation: Not that there is believed any divinity or virtue in them, for which they ought to be worshipped, or that they are to be petitioned for any thing, or any confidence ought to be reposed in Images, as of old was done by the Gentiles, who placed their hope in Idols, but because the honour exhibited to them is referred to the Prototypes they represent, that so through the Images, which we kiss, and before which we bare our heads and kneel down, we may adore Christ and venerate his Saints.  
Upon occasion of which words, the Papist assured me, that in no Council is used the phrase of Religious worship, when they treat of these questions, nor any thing concerning them commanded as necessary, but only their lawfulness declared, that such as find benefit by their assisting the memory, or exciting the affections, may safely use them, the rest may let them alone, provided they censure not the practice of others, over whom they have no jurisdiction, nor condemn the judgement of the Church, who has jurisdiction over them.  
And hereupon we both agreed in this collateral observation, That if all modern Controvertists would restrain their disputes to positions generally received as of Faith in the Church, of which they are members, attending only to her expressions, and not to the terms of particular Writers, the differences amongst Christians, so fatal to the peace of Europe, would be both less numerous, and far more reconcilable.   

Whether Papists be guilty of Idolatry in the Eucharist.  
BEfore we could proceed to the second part of this Question, the Recusant upon some occasions was obliged to go into the country, whence he sent me this following paper:  
Since it is concluded between us, that Probability exempts from persecution, I shall endeavour to prove that the Real presence of our Saviour in the Eucharist, is at least a probable opinion; and in order thereunto, cite the most express and direct terms of the holy Scripture, as first the promise of our saviour, Joh. 6. 5. The bread that I will give is my Flesh, which I will give for the life of the world; and ver. 55. My Flesh is meat indeed, and my blood is drink indeed. Secondly, The performance of that promise, in the words of Institution, Take, eat, this is my Body; punctually repeated by the other three Evangelists, Mat. 26. 26. Mar. 14. 22. Luk. 22. 19 And thirdly, the places declaring the use of this Sacrament in the Apostles time, 1 Cor. 10. 16. The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? and the bread which we break, is it not the participation of the Body of the Lord? 1 Cor. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body. Thus the great Apostle S. Paul, and all the four Evangelists unanimously teach the Doctrine of the Real Presence, & not one single place produceable that in direct terms calls the Eucharist a sign or figure of Christ's Body, notwithstanding maintainers thereof, admit no proof as authentical but the precise text of Scripture, yet in this so important controversy they fly to Logical inferences, and Philosophical discourses, & so make their own reason the judge, and not the Word of God, rendering by their new and private iuterpretations this great Sacrament inferior in dignity, not only to the Paschal Lamb, a type of Christ, but even to Manna, which was but a figure of this very mystery.  
Surely, if we shall add to so many and evident texts of Scripture, the constant judgement of the Fathers, and the universal practice of the whole Christian world for above a thousand years (since so long is acknowledged the absolute Reign of our Religion) we may safely conclude the Doctrine of our saviour's presence in the Eucharist to be at least probable, and consequently Catholics in no wise accusable of rashness or obstinacy, in believing a Position so efficaciously recommended unto them.  
But admitting the Doctrine of non-reality to be true, (said the Letter of the Recusant) yet ought not Catholics to be judged guilty of the sin of Idolatry, because their adoration is not intentionally directed to any creature, but to the Person of Christ our Lord: and if He be not there, their worship is mistaken in the place, not in the object, and therefore a● most an error of fact, and no formal Idolatry which no temperate Judge will impute unto sin, much less our merciful Redeemer, who came to save, not to destroy, who accepts of the good meaning of his servants though mingled with human infirmities, as when Abimelech mistake Sara from her husband, being informed by Abraham that she was his Sister; the sincere and conscientious King received absolution from God himself, upon this account, that he did it (saith the text) in the simplicity of his heart, Gen 20. 6. which seems an express and infallible decision of this Controve●sie, that men may be unhappy by being deceived, but are not guil●y, unless they deceive themselves.  
This kind of reasoning prevailed somewhat the more with me, because the Apology of the reformed Chu●ches of France, expressly approves it, saying, if an Apostle had by mistake adored some other man res●mbling Christ, when he lived on earth, his error would have excused him. Daille chap. 11. As on the other side Mary Magdalen's not adoring Christ, when he appeared to her in the habit of a Gardener, John 20. 15. was never accused as a defect of devotion; wherefore since the Papists all profess not to terminate their adoration in the species of Bread and Wine, nor any other creature, but in the blessed person of our Lord, I conclude them erroneous in their Doct●ine, but not Idolatrous in their practice, to be pitied as souls misled, not persecuted as malicious.  
Nor can I satisfy my conscience, since to this point the Opinion of the Papists is no more opposite to us, than that of the Lutherans, why we should freely allow communion to these even of spiritual things, and in the mean while not afford them so much as the liberty to possess their own temporal goods. The Lutherans believe our SAVIOUR to be as really in the Eucharist, as he was upon the cross, but do not adore him; the Papists both believe and adore; for my part, I should clearly, either do 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 candour in his relation of the Catholic 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 (says he) the main Question into two points, as it relates either to our equals, or superiors: for the first touching Commerce and Conversation, we absolutely disclaim that scandalous opinion, That no Faith is to be kept with heretics; and flatly deny, that our engagement, promise, or contract, may lawfully be broken by ourselves, or dispensed with by any Power on earth, to the prejudice of a third person, of what Religion soever; and for equivocation, mental reservation, &c. I am confident, though I have not here any opportunity to look into Books, that no general Council mentions either any such word, or any such thing; Schoolmen indeed dispute frequently such subtleties, which by men of different principles and affections in Religion are easily misunderstood, and often perverted, but amongst Catholics 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 niceness, they rather become an innocent curiosity, than profitable employment; and in such an infinity of opinions, as Catholic Writers have leisure to publish, it is impossible, but that through passion, unwariness, or human frailty, some mistakes must escape, and then the unhappiness is, that prejudice● and captious Readers applying their Whole study to find faults, forget the good and wholesome notions they meet, and remember nothing but the errors.  
As to the second branch concerning our duty to Magistrates, we deny, says the letter, any earthly power can dispense with our civil obedience, and acknowledge ourselves bound, not only to the Law of Nature, but by the express word of God, to render unto Caesar the things that are Caesar's, 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 Catholic 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 Catholics, 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 immemorial possession, the one drives others out of possession, the other maintains himself in, the one invades his neighbour's rights, the other defends his own.  
How many modern experiences (the easiest argument to be understood, and surest to be relied on) clearly resolve this question; if we but consider the union of hearts, and common interests of State, between the Protestant and Catholic 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 interfering or offending one another.  
To this so pregnant example (sufficient of itself 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 remarkable is their friendly and peaceable living together in Holland, even during so long and dangerous wars with Spain; Spain the chief protector of the Catholic faith; Spain the most zealous propagator of the pontifical authority; to whose dominion if the united-provinces should again return, certainly the Catholics there might prudently promise to themselves all possible advantages; yet notwithstanding so great occasion of jealousy, the States (than whom none are more vigilant over their true interest) have not only with security, but exceeding henefit to their commonwealth, tolerated the Catholics of quiet conversation, to live freely amongst them. And on the other side the Catholics, ingratitude for so favourable a treating, have exactly corresponded to the mercy of their Magistrates, with a most constant, sincere, and faithful 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 laws (made upon far different motives which are now no ways pressing) were qualified to a temper of mercy, that the Catholics might enjoy but half the Liberties to which they were born, they would be the most quiet and useful Subjects of England, since their Religion obliges to obey the lawful commands of their superiors, 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 half the common rights of Englishmen, nor were they many that ever attempted their own relief by enlarging their country's peace, all the rest sitting quietly and patiently under the burdens which the heavy hand of those times continually heaped upon them.  
Now that the crimes (though never so heinous) of a few discontented & desperate spirits should be imputed to their Religion, whose principles expressly condemn such conspiracies, seems extremely rigorous; but when to those dishonourable imputations are joined intolerable penalties both upon our lives and estates, and not only against the then living Catholics, but all their posterity to this very day, surely it must needs appear the most harsh and severe proceeding that ever was practised in the world. Wherefore I shall close this second Letter with my humble prayers to the gracious Redeemer of our souls, that you would cease to impute all our faults to our Religion▪ and we begin to commit no other faults but our Religion, so should we happily overcome our own infirmities, and fully satisfy your jealousies.  
When I had well perused this gentleman's discourse, and attentively read his Letters, I must freely confess I could not have believed that either the Papists had suffered so much from us, or been able to say so much for themselves, I do not mean in order to prove the truth of their Religion, but the unreasonableness of our persecution; since really to my understanding, our jealousies of their obedience seem as unecessary unto us, as prejudicial to them; for I am confident there is no Religion in the world, but by good Laws against breach of peace, and due execution of them, may be made consistent with any kingdom or commonwealth whatsoever. Who more opposite in belief than Christians, Jews, and Turks, yet we see by experience that Jews are not inconsistent with the Government of Christians, nor Christians with that of the Turks, no not such Christians, as are here in Question, Papists.  
As concerning the Doctrine we charge upon them, of the Pope's power over Supreme Magistrates, I had the fortune some few years since to meet with a paper that clearly answered all my difficulties, wherein were written the Negative subscriptions of many English Recusants against these three following Propositions, as no part of their Faith or Religion, the Subscribers being both in number and quality sufficient to represent the whole body of them in this Nation.  
1. That the Pope or Church hath Power to absolve any person or persons from their obedience to the civil and political Government established, or to be established in this Nation in civil and political affairs.  
2. That by the command or dispensation of Pope or Church, it is lawful to kill, destroy, or ●o any injury to person or persons living within the King's dominions, because that such a person or persons are accused, condemned, censured, or excommunicated for Error, schism; or heresy.  
3. That it is lawful in itself, or by dispensation from the Pope, to break promise or oath made to any of the foresaid persons, under pretence that they are heretics.  
These they utterly disclaim and renounce as no part of their belief, professing under their hands their readiness to abjure (if the State should so require) the prac●ise and execution of them all: which gave me so much the more satisfaction, by how much it was besides my expectation, nor have I now any thing to say against them upon that account.  
And indeed, if we consider these differences between us impartially, our suspicions are not only confuted, ●ut shamed by own daily experience; for we trust Pa●ists in all Negotiations, as indifferently as Protestants, ●ay even our Travellers and Merchants beyond Seas (where the Papists are Masters) converse and traffic ●ecurely with them, and yet I never heard the least complaint of any one single Protestants being cheated ●y them, upon pretence of exemption or dispensation and therefore since they practise not that part, which may sometimes be profitable, i cannot think they hold to no purpose, that which is always prejudicial.  
For my small experience in the world, all the objection that ever I heard of against the credit of our Papists was their being disabled by sequestrations to pay their debts, not taught by their Religion to deceive their Creditors.  
If their Doctrines were so destructive to civil Society, as our accusations pretend; how comes it to pass that our fundamental Laws were enacted by them, who invested the supreme Authority of this Nation with so Honourable privileges, and yet provided so prudently for the just security of the people, against the unjust encroachments of Prerogative? from whom have all those excellent customs and Statutes of this Nation descended upon us? is it possible we should derive all the ancient privileges of Parliament, and Liberties of the Subject, contained in Magna Charta, &c. from the times their Religion governed the Land, and yet say now their Religion is inconsistent with the Government of the Land? as it is very true, that sometimes the Pope's power here was abused to support a temporal interest, so it is evident to those that know History, that his mediation hath been avaliable, both for the preventing and reconciling of our differences, as well with ou● neighbouring kingdoms, as amongst ourselves.  
Nor is it possible that any Model of Government should be absolutely proof against all exceptions, but 〈◊〉 the experience of five or six hundred years some abuse● will certainly happen; whence it is easy for a severe observer to gather objections enough to puzzle the mos● able & politic Statist in the world to answer, especially if they be managed with dexterity and eloquence a●mongst a half witted and stubborn people, who neithe● can guide themselves, nor will be led by others, nor blind enough to be ignorant, where they are, and yet too short sighted to see whether they go; unhappy chiefly in this, that they are tender in the sense of any present evil, and wholly incapable of foreseeing the destruction that follows their impatience.  
Hear what is said charitably of the Papists in the foresaid Examination of the late Synods confession of Faith (p. 266.) The Papists believe in the same God with the Protestants, even in the Father, the Son, and the Holy Ghost, though they differ in some Articles, or branches of Articles of their belief, and in their way of worship; yea some of the Papists are regenerate, conscientious, and virtuous persons.  
Wherefore (I humbly conceive) our Magistrates and Ministers ought sincerely to inquire into the truth of things, and make a conscience of judging or preaching otherwise then secundum probato, and not upon bare jealousies, or the blind opinion of the Vulgar, condemn any freeborn member of this Nation, farther than he shall be proved to be guilty: Nor do I helieve it reasonable, to charge every unjustifiable action of particular Papists, or extravagant opinion of any private writer amongst them, upon the whole body of their Religion; The Decrees of their counsels, they profess to be the only absolute declarers of their Faith, amongst whose determinations there are faults enough which they strive to defend, no need of imposing upon them errors, which they flatly deny; Let us lay our hands upon our own heats, we ourselves want not our caprices and exorbitant conceits, which ought ●ot to be imputed to the whole reformed Religion, but to the imperfection of human Nature, easily deceived with the Colour of truth, and passionately in love with its own invention.  
Besides, instead of jealousies and dangers, I cannot see but great security and advantages would accrue to this Nation, by treating in mercy all peaceable Papists; the Pope would be deprived of that specious pretext of relieving his distressed Flock; the Princes and States of that Religion, would for honour as well as Conscience, upon all occasions, express their satisfaction to see them mercifully used, whom for their profession they account brethren▪ and for their sufferings, Martyrs, The Protestants in other countries would be more assured of the freedom they enjoy, and more hopeful of obtaining new increases 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, becoming gainers by such compassion, could not so reasonably be distru●ted, as the prelatical or Presbyteri●n Party, who must needs reckon themselves no small losers, in that the reins of Authority are taken out of their hands, which they had by turns abused into mere 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 trial has been short, yet it was very smart, and lives still in the memory of England which is every day refreshed by the present practice of Scotland, where the Kirk has condemned all that differ in the least title of her humour, crying Anathema Maranath● upon all the Congregations of the Saints, as appea●e● by their Synodical Act set forth in Jan 1650. and sent to their brethren in Edinburgh, where, having first called our ways abominations, and ourselves 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 A●ostates they proceed to the most bitter, malicious and scandalous words that an enraged 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 join with them (those that adhere to the Parliament of England) in any public or private exercise of Religion, those who will adventure to touch pitch, may be defiled before they be aware: those who will not abstain from the Harlots, shall not be innocent: Take heed (dearly beloved) of them that are led by the subtlety and depth of the Devil, and among all his instruments, we entreat you to avoid none more than these miserable Apostates of our own Nation, for we conceive none more fitted to work mischief 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 less bitter; see how their zeal boils, while they are but a kindling, while we choke the fuel in its own smoke; how will their fury run over, when the fire shall by any success be raised into a flame! how will they drown the whole country in an inundation of more than 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 itself.  
I A. B. Do abjure and renounce the Pope's Supremacy and Authority over the Catholic Church in general, and over myself in particular; and I do believe that there is not any Transubstantion in the Sacrament of the Lord's supper, or in the Elements: of Bread and Wine; after Consecration thereof by any person whatsoever; and I do believe 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 believe that Salvation cannot be merited by works, and all Doctrines in affirmation of the said points, I do abjure and renounce without any equivocation, mental reservation, or secret evasion what soever, taking the words by me spoken, according to the common and usual meaning of them. So help me God.  
1. Whether this Oath do not flatly contradict the known Laws of the Land, by enforcing a freeborn 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 ruin your estate; a severity that far exceeds the tyranny of the Prelates, whose indignation stayed itself upon the exterior nonconformity, 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 ways 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 Pa●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 g●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 lawful. And again, that it is a sin in those, who impose unnecessary, subtle and ens●aring Oaths, Zach. 5. 3, 4. There is a curse gone out against swearers, as well as against thieves: bebecause-of needless 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 enjoined.  
5. How shall we defend the Oath against this Objection, that any Jew, 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 gross Heathenish Idolater is sequestrable, nor any penal Oath against the most extravagant blasphemies, that a loose wit can imagine, and a profane tongue utter, as Ranters, Anti●rinitarians, and the like? What can be more destructive to the very foundation of Christianity, than the profane and scandalous blasphemies of Mr. Fry, a late Member of Parliament, who publicly in print not only denies, but derides that Supreme Mystery of Christian Religio, the sacred Trinity, calling it a chaffy and absurd Opinion, &c. yet the mercy of the Parliament contented itself with a moderate and favourable punishment, excluding him only from sitting amongst them; and if his Dignity and public Character had not rendered him obnoxious to the crime of scandal, he might perhaps have remained as free from trouble, as all the rest of his Opinion do, who never yet have suffered the least molestation for the greatest exorbitances that can be devised.  
In particular at the Quarter-Sessions at Westminster, on the 24 of June 1651. there were five Ranters convented before Colonel Baxter and other Justices, and sufficient proof, that they had maintained that one Robins a glazier was a Prophet, and that his wife was with child of the Messiah, with such other blasphemous stuff: but four of these, not then absolutely asserting these Opinions, nor yet denying them, but evading the several questions demanded of them by the Bench, were discharged, the fifth was committed (as he well deserved) not for his Opinions, but for calling the justice's Traitors, &c. On the same day a Gentlewoman great with child, and some others, were also convented for a supposed hearing of mass, on the day commonly called Christmas-day, 1650. at the than French-Agents in Long-Acre; and though there was no direct proof that they were at mass, but at matins or Prayers before mass, yet Colonel Baxter did maintain against some other of the Justices, that matins and mass was all one, and so the Gentlemen and the rest were fined one hundred marks apiece, and sent to prison, according to the rigor of the Statute in that behalf formerly made: The severity of which last proceeding, and the partiality of the first, needs no Comment.  
Why must the Papist be thus singled out from all the rest, and peremptorily forced to this hard choice, of either forfeiting his estate, or forsaking his conscience? If we fear their increase, we overvalue their Religion; If we doubt their disturbing us, we undervalue our own strength; abundantly sufficient are the means which God hath put into our hands, to secure ourselves from a few disarmed Papists; abundantly sufficient were this only provision, to exclude them from Offices of importance, and execute severe punishment upon such as should actually attempt any thing to the discomposure of the State.  
Nor can such gentleness and moderation towards quiet Recusants, be justly accounted a toleration of them, because (I conceive) that word signifies an absolute equality in all civil respects betwixt Subjects of different judgements in Religion, else the present sufferings of Papists, paying their two thirds, might by the same frowardness be accused as a toleration, whereas the penalties indeed are altogether intolerable. Not to inflict the utmost severity of punishment, is not presently to be reputed an allowance of the crime: God himself suffers all the sins we commit, but approves none of them; we ourselves daily permit mischifs to avoid inconveniences, and for that reason we prohibit not mass in the houses of Ambassadors, nor punish Usury, though the Statute itself, 13. Eliz. 8. brands it with the name of Vice, and most Divines hold it a detestable sin, expressly forbidden by the Law of God.   

A conscientious way of settling Religion proposed.  
IN the same place where God commands children to obey their parents, he forbids parents to provoke their children. Ephes. 6. And where he exacts fidelity in servants, he likewise requires moderation in Masters, nay more, the Text includes even bondmen and slaves, enjoining the Masters to forbear threatening, knowing that their Master also is in Heaven, neither is there respect of persons with him: thus clearly doth the word of God condemn as well harshness and cruelty in governors, as stubbornness and treachery in Subjects: so that there is also a tenderness of conscience requifite on the Magistrates part, to proceed sincerely and purely for the good of the people, that he may truly say with the Apostle, I seek not yours, but you, 2 Cor. 12. 1. And again vers. 17. Did I make a gain of you, by any of them whom I sent unto you? in which two lines we are plainly advertised of the chief danger which superiors ought carefully to avoid, that neither themselves, nor their under Officers make a profit of men's consciences concerning matters of Religion.  
Since therefore the only tolerable design of the Corrector in such cases is the benefit of the sufferer, it necessarily follows, that before we can with the least colour of justice inflict a penalty upon any different profession, we ought to use all means possible to recover them to truth, and therefore our first work should be to collect a body of positive Articles, evidently contained in God's Word, and absolutely necessary to man's salvation, it being very improper, to pen the public form of Faith in the Negative, because my believing Christian truths makes me a Christian, and not my disbelieving the errors that oppose it, else he that believes nothing at all would be the best Christian.  
In order to which collection, the most religious way is, that every one that will modestly, may safely propose and discuss those difficulties he meets with in God's Word, and if after all possible diligences of study, meditation and prayer, no satisfaction or union follow in any point, it is an evident sign the question is either obscure or unnecessary, and then provide for the peace of the commonwealth, and submit the rest to the pleasure of God.  
When we have agreed upon a summary of belief, according to these three conditions, Positive, evident, and fundamental, (with which the Creed, commonly called the Apostles, suits best of any I ever saw) then ought the Magistrates hold forth in the spirit of love and meekness, those so clear, and important verities, and if any shall be found dissenting (which I am confident will be very few) let us follow the Apostles rule in punishing, a gentle one it is indeed, but powerful, to Thes. 3. 6. Witbdraw from such a one, that he may be ashamed, and verse 15. Esteem him not an enemy, but corr●ct him as a Brother, at worst, rebuke him sharply. Tit 1. 13. and after the first and second admonition reject him, Tit. 3. 10. that is, leave him to the hardness of heart: if his Conscience grow tender, it will check; if obdurate he will soon break out into lewdness, and then be justly pun●shable by the law, as other criminal Malefactors, only we must be careful not to anticipate his condemnation before he be legally convinced of some actual offence against the public repose  
If we suspect the disaffection of any Party, as the Papists, let us first make it their interest to love 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 ungrateful.  
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 superiors; nor need we seek the reason of these disorders amongst the articles of any party's 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 itself; who can blame the humble worm that whilst we walk fairly by, it prostrates itself before us, and lowly creeps upon the ground, if when we tread upon it, it lift his head, and strive to wring itself from under our cruel feet? Notably to this purpose is the old example of the Privernates an ancient people of Italy, who having rebelled against the commonwealth of Rome, and being almost quite reduced by force of arms they dispatch their ambassadors 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 faithful; f●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 engage to live innocently and quietly amongst us, such reasonable conditions of subsistence may be allowed (since they are equally with ourselves born to the freedom of this Nation) as their consciences be not violated, their spirits inbittered, nor human 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 judgements, to the ruin of their estates. Let us use the same gentleness here in England, that his Excellency the Lord general practices in Scotland, towards those that are not only otherwise minded in Religion, but contrary minded in civil concernments, and actual in arms to maintain their opposition; he invites them to conferences, and himself with admirable temper and moderation manages, the discourse, allowing free liberty of reply to the adverse party, without passion, bitterness, or threatening, 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, than so great an instrument of the liberty we all enjoy? or wherein can we follow him with so much praise both of God and man, as in the mildness of his spirit, by which he conquers more powerfully, than by the sharpness of his Sword? have not the Papists understandings as well as we, which our arguments may rectify? 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 indemnity, where the questions of Religion may be freely discussed, and the distresses of a tender and innocent Conscience impartially relieved? if men dealt mildly, and only by the gospel way of persuasion, surely there would in time grow society, Commerce, and mutual 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 itself in plain evidence of the spirit, than the unnatural 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 heathenish tyranny of shedding of blood, and tearing limb from limb merely upon the account of Religion.  
Nor can I find any satisfaction in that shuffling and hypocritical 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 than this? who does not see, but by this rule those bloody tyrants, Nero, Dioclesian, and the rest of the ten infamous persecutors, must be canonised 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 precious blood, must be accounted traitors because they suffered according to Law? nay even the cursed Jews, who crucified our blessed Saviour, impiously alleged the selfsame reason for themselves, We have a Law, and by that Law he ought to die, Ioh. 19 7.  
Nor can I forbear to confess how extremely unwelcome that scurvy news was to me, of one Wright a Jesuit, being drawn to Tyburn as a traitor upon a hurdle for his Religion, on the 19 of May 1651. because I had so often commended the moderation of the present authority, as having never spilled one drop of blood for Religion: and though the Sequestrations of all peaceable Recusants were flatly against our maxims, yet the pressing necessities of the State, & their purpose (which I always believed) of taking away all penalties upon the conscience, after a short time, when the Government should be a little better settled, exceedingly qualified the harshness 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 sequestering for conscience, and pacify the ruins of many welaffected and religious persons, who highly disliked even that Soul-money, as King James used to call it, wherein as I have had no small success, so now I cannot with a safe conscience endeavour any more, lest I should cooperate to deceive the people; Sequestrations I confess did shrewdly crack, but this killing has broken quite in pieces all our Principles. Against what have we principally fought all this while, but coercency in religion? For what have we made so many tedious Marches, and Declarations, but Liberty of tender Consciences? Is this to hold forth the truth in love? Is this to instruct in meekness, as becomes the servants of the Lord? let us take heed how we fall into the hands of the living God, let us always remember that voice speaking within us, They shall be judged without mercy, that have showed no mercy.  
Besides the sharpness of the sentence, the very Trial (as I am informed) had many singular and unusual passages, as that nothing was proved against the Prisoner, but that a great many years ago he had said mass in Flanders, and this only by one witness, and one who in open Sessions professed 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 public 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 profess, that nothing is so dear to them, nothing so reasonable in itself, as incoercency in matters concerning the salvation of our souls. I pray God we be not too guilty of having a form of godliness, but derying the power thereof. I pray God these severe & ungos●ellary proceedings (especially this last of blood so displeasing to the Spectators, and unprofitable to the Authors) become not in time a prejudice to our Bret●ren beyond the Seas, a discontenting 〈◊〉 our friends at home, and a scandal to all the world; for that very day of the priest's execution I o'erheard a nimble-witted man say these words, Since we are come to this pass, 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 Jesuits, 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 Rel●gion to which they are accustomed, and so endanger the driving of them to Atheism, instead of reducing them to Protestancy.  
Besides, how easily may the like severity be exercised against ourselves, if any Power disaffected to godliness 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 hanged, drawn and quartered by Law, and yet at the same time our Executioners may profess (as seriously as we now seem to do) Liberty of Conscience; only they will think it reasonable to be their own interpreters, and cons●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 outgo us in their tender and moderate behaviour towards the Protestants of their Country, notwithstanding former provocations to jealousy 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 myself, 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 casual, 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 politic covetousness) 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 friendliness 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 allows a certain number of public 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 abhorred) 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 ways, 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 punished, since they were no longer guilty, the Commissioners declared that it was not expressed 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 July, 1651. It was the case (Says my Presbyterian friend) of one Smith a suspected Papist, who had Lands in the soak of Winchester sequestered; upon his appeal at Haberdashers-Hall, he produced sufficient proof that he had been several Lord's days 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 sequestered as a Papist; whereto smith's council 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 'tis 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 ourselves: 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 several Religions, that at present seems to have an equal power or influence; the prelatical or old Protestant (as some call it) is established 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 meekness, 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 profess 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 judgement, our shedding so much blood to deliver our Country from cocrcency im●matters of belief, if as soon as the power is in our hands, we imbrue them in the blood of our Countrymen merely for their Religion? have we so soon forgot those sharp reproofs of the Apostle, Rom. 2. Behold you are called Jews, 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 yourselves are guides of the blind, and lights to them that are in darkness, instructors 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 yourselves? 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 secre●s of men by Jesus 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 confess I was extremely ashamed to hear him say so much reason, that used to speak nothing but passion, and to see myself so confounded by one, that I have always 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 stopped them in their full career, and by woeful experience they now find the truth of God's threatenings, If you bite and devour one another, take heed you be not consumed one of another, Gal. 5. 15.  
Wherefore it shall be my daily 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 judgements 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 fulfil now our joy, and complete the good work 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 general Act of Conscience-indempnity, firmly to be established as a fundamental Law of the Land, for all that profess the gospel 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 judgement of the Civil Magistrate, but of every civil 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, showed, how displeasing it is to God, how improper to advance the power of godliness, and how extremely disagreeable to the sweet Spirit, which guided our Lord Jesus in the propagation of his Gospel. And after in the same little treatise I proceed to prove (by the express words of the Parliaments and Armies Declarations) that the great Principle wherein we glory, & which▪ 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 humbleness 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 myself (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 unreasonableness and sin of Conscience-Persecution.  
Concerning which pious and modest temper of mutual forbearance, I shall only add to what I have mentioned in the former part, this plain and familiar Observation, That as the surest mark of a tender conscience in ourselves, is a tender spirit to others, so the most infallible sign of a hard & stony heart in our own breasts is, when we slit in pieces and shipwreck 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 cruel 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 general sense of all the truly Godly and well-affected in this Nation, that no quiet and peaceable Christian be deprived of the chief content and comfort of this life, which certainly consists in a real and impartial, yet unoffensive, liberty to serve his God according to his conscience. Many Petitions I could here cite in affirmance of this Truth, from several Provinces of this Land: but I shall trouble the Reader only 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 myself 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 well-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 freedoms 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, entitled, The humble Petition and Representation of several Churches of God in London, commonly, though f●lsly, called Anabaptists, which was also graciously accepted by the House, according to the Merit of so conscientious a suit, and the justice of so glorious a Parliament.  
At which time we happily began to shake off that intolerable burden of Isachar, the Presbyterian government, which has been since in a good measure effected, through the blessing of the Lord Christ, and pious care of his instruments, the governors of this commonwealth.  
Insomuch as no persons of what society or persuasion soever in this Nation, are at present persecuted for their Conscience only, 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 endeavoured to inform myself, as much as I could of the truth, and particular manner of their sufferings and to that end have sometimes purposely attended at haberdasher's hall to hear their Cases pleaded, where though I suffered some persecution from the crowd & noise of that place, yet far more was the grief of my mind to behold so many distressed suitors, whose Countenances were made sad by the fear of a fatal Order for their impoverishment.  
But before I proceed to any of those particulars, I must (at least in my own judgement) clear 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 only the happiness of an opportunity to present it to the House, and being a Paper at least 5 or 6 months 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 confess of late entertai●ed a particular delight and recreation to pass some part of my time in such curiosities.  

To the Supreme Authority of this Nation, the Parliament of the commonwealth of ENGLAND.  
The humble Petition of the Roman Catholics,  
Showeth,  
THat your Petitioners have long waited some happy leisure, when there might be a hearing allowed them of their many sad pressures, the weight whereof hath sunk them so ruinous●● 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 sequestered for delinquency, have still comforted their sorrows with this hope▪ that at last they should certainly be received to mercy; since the general 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 wisdom of the Parliament applying it sel●eto establish the people of this commonwealth in a quiet and settled condition, your Petitioners take up an humble confidence that they alone shall not be excluded from so universal 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 judgement of 〈◊〉 honourable House may consist with the public peace, and your Petitioners comfortable living in their native Country.  
And they further humbly pray, that it would please the Parliament to vo●chsafe them the permission of clearing 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 honourable House on whom they may have the Privilege 〈◊〉 attend,  
And your Petitioners shall ever pray, & ●●   
THis to my sense bears itself with so much respect and submissiveness in the style, that it can no ways be interpreted misbecoming 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 general 〈◊〉 a●●ord the Parliament leisure, it will certainly receive a satisfactory and relieving 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 〈◊〉 King's Garrisons without ever acting any thing against the State, but even the most innocent, who all this while have sat still under so many pre●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 merely their different judgement in Religion; a proceeding wherein cer●●inly we shall use too much severity, and partiality, 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 readiness and earnest desires to perform that which their Petition offers, I am informed divers of considerable quality amongst them were then in town unanimously agreed upon this following Explanation, to declare and witness to the world the perfect consistency of their Religion, both with civil Government, and civil society, joining also in the same Paper, the like expressions of their Belief concerning some few other points which they were informed to be more obnoxious to exception, than the rest; As the undervaluing of holy Scripture, and overvaluing the authority of the Church: Invocation of Saints and Angels, and worship of Images; and above all, the proud opinion of Merits: This Paper they drew up as a preparatory to a more full and perfect clearing of their Faith from those prejudices and misunderstandings, which ordinarily men of different persuasion entertain, especially in Controversies about matters of Religion.  

The Paper, containing certain Doctrines of the Papists, and by them delivered to divers persons of quality for their particular satisfaction.  
WE believe the holy Scriptures to be of divine 
I 2 Pet. 3. 16.  inspiration and infallible Authority; and whatsoever is therein contained we firmly assent unto, as to the word of God, the Author of all Truth.  
But since in the holy Scriptures there are some things hard to be understood, which the ignorant and unstable wrest to their own destruction; we therefore profess (for the ending of controversies in our Religion, and settling of peace in our Consciences) to submit our private judgements to the judgement of the Church, represented in a free general Council.  
2. 
II ● Tim. 1. 17.  We humbly believe the sacred Mystery of the the Blessed Trinity, one Eternal, Almighty, and Incomprehensible God, whom only, we adore and worship, as alone having Sovereign Dominion over all things, to whom only we acknowledge as due from men and Angles, all glory, service, and obedience, abhorring from our hearts, as a most detestable Sacrilege, to give our creator's honour to any creature whatsoever.  
And therefore we solemnly protest, that by the prayers we address to Angels and Saints, we intend no other than humbly to sollici●e their assistance before the Throne of God, as we desire the prayers of one another here upon earth, not that we hope any thing from them, as original Authors thereof, but from God the Fountain of all goodness, through Jesus Christ, our only Mediator and Redeemer.  
Neither do we believe any divinity or virtue to be in Images, for which they ought to be worshipped, as the Gentiles did their Idols, but we retain them with due and decent respect in our Churches, as instruments, which we find by experience, do often assist our memories, and excite our affections.  
3. 
III Rom. 3. 24  We firmly believe, that no force of nature, nor dignity of our best works, can merit our Justification, but we are justified freely by grace, through the Redemption that is in Jesus Christ.  
And although we should by the grace of God persevere unto the end in a godly life, and holy obedience to the commandments, yet are our hopes of eternal glory still built upon the mercy of God, and the merits of Christ Jesus.  
All other merits, (according to our sense of that word) signify no more, than Actions done by the assistance of God's grace, to which it has pleased his goodness to promise a reward; a Doctrine so far from being unsuitable to the sense of the holy Scriptures, that it is their principal design to invite and provoke us to a diligent observance of the commandments, by promising heaven as the reward of our obedience, 1 Tim. 4. 8. Godliness is profitable to all things, having the promise of this life, and of that which is to come. And, Rom. 2. 6. God will render to every man according to his deeds, to them, who by patient confidence in well-doing seek for glory, and honour, and immortality, eternal life. And again, Rom. 8. 13. If you live after the flesh, you shall die, but if through the spirit you mortify the deeds of the body, you shall live. And Heb. 6. 10. God is not unjust to forget your work and labour of love, which you have showed for his name, &c. Nothing being so frequently repeated in the Word of God, as his gracious promises to recompense with everlasting glory the saith and obedience of his servants; Nor is the bounty of God barely according to our works, but high and plentiful, 
Luk. 6. 38.  even beyond our capacities, giving full measure, heaped up, pressed down, and running over into the bosoms of all that love him.  
Thus we believe the merit or rewardableness of holy living (both which signify the same thing with us) arises not from the self-valu● even of our best actions, as they are ours, but from the Grace and Bounty of God; 
Luk. 17. 10.  and for ourselves, we sincerely profess, when we have done all those things which are commanded us, we are unprofi●able servants, having done nothing but that which was our duty; So that our ●oasting is not in ourselves, but all our glorying is in Christ.  
4. 
IV Exod. 20. Mat. 19 Eccles. 12. 13.  We firmly believe, and highly reverence the Moral Law, being so solemnly delivered to Moses upon the Mount, so expressly confirmed by our Saviour in the Gospel, and containing in itself so perfect an Abridgement of our whole duty both to God and man.  
Which Moral Law we believe obliges all men to proceed with faithfulness and sincerity in their mutual contracts one towards another; and therefore our constant profession is, that we are most strictly and absolutely bound to the exact & entire performance of our promises, made to any person of what Religion soever; much more to the Magistrates and Civil Powers, under whose protection we live, whom we are taught by the Word of God, to obey, not only for fear, but conscience sake; and to whom we will most faithfully observe our promises of duty and obedience, notwithstanding any dispensation, absolution, or other proceedings of any foreign Power or Authority whatsoever.  
Wherefore we utterly deny and renounce that false and scandalous Position, that Faith is not to be kept with heretics, as most uncharitaly imputed to our practices, and most unjustly pinned upon our Religion.  
These we sincerely and solemnly profess, as in the sight of God, the searcher of all hearts, taking the words plainly and simply, in their usual and familiar sense, without any Equivocation or mental Reservation whatsoever   
THese expressions, concerning four of the most offensive points wherein the Papists differ from us, have I confess given me a great and unexpected satisfaction; And though I remain in the same mind as to the erroneousness of many of their Tenets, yet I see we may easily be too passionate in the degree of detesting any different opinion, since every error is not presently to be censured as an unsufferable abomination; and too severe in the degree of persecuting the dissenters from our own judgements, as if they were unworthy to breathe the same air with ourselves.  
Certainly, many Protestants, who quietly enjoy a just and unmolested freedom, approach very near to the first assertion of the Papists, whilst some both Writers and Discoursers, profess to submit their private judgements unappealably to a truly-free general 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 provincial Assembly of Divines, and very few but will prefer the judgement 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 acknowledgement of an external Authority to decide such Controversies as arise out of the different interpretation of God's word, which is the main exception against the Papists, in that they pin their Faith upon the church's 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 bearing their heads when they come into a Church, nay of bowing at the name of Jesus; Practices that lie open to the greatest part of those objections, whichour more godly and conscientious pens 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 astonished 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 profess 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 error, according to the sense wherein we explain ourselves. For when we censure the doctrine 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 Jesus, 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 eternal life that believe in him, and obey his commandments. In this sense the Papists hold mercifulness to be meritorious, or available to salvation, because the Scripture says, Blessed are the merciful, for they shall obtain mercy. Mat. 5. 7. In this sense the Papists hold patience in affliction to be meritorious or available to salvation, because the Scripture says, Blessed are they who are persecuted for righteousness 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 real truth of their Doctrine, concerning Good works, which in my judgement differs nothing from ours, but only in the unsavoury & proud sounding word Merit.  
The last Clause of the Papists note, 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 neighbours, or need any magistrate fear to have such subjects.  
And to prove their trustiness and fidelity, in the observance of their oaths, I cannot imagine a more evident demonstration, than that they make a conscience of what oaths they take; he that swears any thing without distinction, may justly be suspected to be as false to men, as he is fearless of God, whereas no clearer argument can be alleged in the behalf of any, that they intend to keep all the oaths 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 Haberd●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 King's days, many Papists were smartly punished for not taking the Oath of Allegiance, none for observing it, nay I have heard some Papist D●linquents argue for themselves, that the utter ruin, 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 Jesus Christ for their sole Mediator, and profess it their duty to observe the commandments of the moral 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 commonwealth shall require for prevention of scandal, or disturbance of the public peace.  
Besides I am persuaded a far less liberty will oblige the Papists, than content any other, because hitherto all liberty has been wholly denied 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 ungrateful 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 freeborn Englishmen.  
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 superior; 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 persecute them, whether Protestants or Papists, he will soon find, that, as he may violently force their compliance, he can never prudently rest upon their affections.  
But I must here beg leave to be dispensed with in my promise of ending this period, till I have added this observation, how many Modern Authors of good account amongst us, have positively held forth to the people (as an unquestionable truth) that the Papists by their principles, are not obliged to keep faith with heretics; and I must acknowledge I was once of the same opinion concerning them, principally relying upon the credit of Mr. James Howell, an ingenious traveller in most of the Popish Countries, which makes me the more wonder, that he should take such an erroneous opinion upon trust, and assert it in print near the end of his first part of Dodona's Grove; where he says, That one of the Canons of the last great Council (which must needs be the Council of Trent) was, that HAERETICIS NON EST TENENDA FIDES; The esteem I had entertained of that author's ingenuity permitted me not to acquiesce to some Recusants verbal denial of this assertion; but (for more ample satisfaction in this so important a point) I took the pains to peruse some of their best writers, and found them unanimously agree, that Faith is not only to be kept with heretics, but even with Turks, Jews, and infidels, & that indispensably: neither could I find one tittle to that purpose in any Canon or Session of that last great Council, (as he calls it) but to the contrary; For both in the 15 and 18 Session, the Council says expressly, that whosoever shall violate the least point of the public Faith, given for the security of all Protestants, that should repair to that Council, should be subject to those penalties, QUAS IURE DIVINO ET HUMANO AUT CONSUETUDINE HUJUSMODI SALVORUM CONDUCTUUM VIOLATORES INCURRERE POSSUNT, ABSQUE OMNI EXCUSATIONE AUT QUAVIS IN HAC PARTE CONTRADICTIONE. By which it evidently appears, that the council supposed, as a thing known and certain, that whosoever should violate his faith promised to heretics, was not only punishable by human Laws, but even by the Divin● Law itself.  
And certainly if it had been my unhappiness to have done any sort of Christians so much wrong in public, my conscience (Coming afterwards to be better informed) would oblige me to a public reparation; for though we use no such confession, as the Papists practise, yet the Law of natural reason binds us to as punctual an observance of restitution, as any Papists whatsoever, and that even to Papists themselves, when we do them any injury.  
But for a final dispatch of this point concerning the Papists indispensable obligation of performing their promises, it was my fortune to light upon a book of one Paul Layman a German Jesuit, and an Author of great esteem amongst the Casuists (who treating of dispensations lib. 2. tract. 3. cap. 12) sets down these very words, DICO QUARTO, SI CATHOLICI CUM HAERETICIS PUBLICUM FOEDUS INEANT, NON POTEST PER AUTHORITATEM PONTIFICIAM SOLVI AUT RELAXARI; If Catholics enter into any public contract with heretics, it cannot be dissolved or dispensed with by the Pope's power. And some few lines after, proceeding upon the same question, h● pronounces downright, ABSOLUTE NEGARI DEBET ID (viz. REMISSIONEM FOEDERIS,) A SUMMO PONTIFICE FIERI POSSE; It ought absolutely to be denied, that it is in the Power of the Pope to absolve from such contracts. And again, FIDES PUBLICA HAERETICIS DATA INVIOLABILITER ET SINE ULLO DISPENSATIONIS REMEDIO SERVANDA EST QUAMDIU IPSI SERVARE PARATI SUNT: public Faith given to heretics ought inviolably and indispensably to be observed so long as they are ready to perform their part. And concludes, that even Jesuits, as well as other Doctors, hold the Pope's power to be limitable, and not so Almighty as the World usually believes concerning them. The same Doctrine is repeated in the abridgement of layman's book entitled Compendium Moralis Theologiae Pauli Layman, folio 265.  
The Papists having given so much satisfaction by their Petition and other Paper, but much more by their submission to, and peaceable demeanour in this commonwealth, as it stands now established; I must appeal not only to the Parliament, and that great Instrument of our freedom my L. G. Cromwell, but to all conscientious men whether these Papists may not reasonably hope so much mercy, as not to be by penalties debarred the private exercise of their Consciences, with their doors shut, and such other cautions and circumstances, as the State shall be pleased to ordain for Regulation of soul-freedom; since it is evident that Christian liberty may be lawfully governed, though it be also as evident that it cannot lawfully be taken away, so that every peaceable spirit have liberty enough, and yet the licentions Liver not have too much.  
Such moderate and orderly freedom might charitably be allowed to the quiet Papist from persons that afford far more advantages to far more dangerous enemies, the Scotch or rigid K●rki●●s, who have several times engaged against us in open field, and by many plots and secret contrivements endeavoured (as much as in them lay) to subvert the present Government; yet after so many victories obtained against them & the reducing of the greatest part of their Country to the obedience of this State; The Ministers (as says a letter the 21th of Febr. 1651, from an Officer of our Army at Edinburgh) are violently bent their own way, and preach damnation to all compliers with us in any thing.  
And let any indifferent person read the strange proceedings of the Presbytery of Aberden against Sir Alexander Irvin, Lord of Drum, published in the diurnal, 26 Ian. 1651, he will (I am confident) highly applaud that ingenious letter from an eminent Officer of our Army dated at Edinburgh, the 21th of the same month, and published in the next weeks Politicus, which hath these very words. You would wonder to observe the strange Pride and proceedings of the kirk-Clergy, the ingredients of whose constitution admit of many more grains of gunpowder, than you shall find in any Jesuits in Christendom: so that if they be not closely looked unto, they will set all on fire again.  
And in an other letter dated 12th of April, 1652, from Dalkeith in Scotland, and printed in the next weeks diurnal, is this excellent observation; Believe it, all our other Enemies are tame beasts to the high Presbyter, and yet with the winding and turning of a religious pretence and an artificial zeal against heresy, he will like a tame snake (if not warily avoided) get into your bosom, &c.  
Continually every week come still fresh and loud complaints from our friends and Officers in Scotland of the stubborness of a certain froward and resty party in that Nation.  
Yet notwithstanding the pertinacy and malice of these Kirkists, such of them as have not appeared in actual arms against us are so far from being sequestered, that many of them enjoy great places of honour and benefit under our Government. And (such is the state's mercy towards them) that the Commissioners for settling the affairs of Scotland by their declaration of the 21 February, 1651, grounded upon the Declaration of the Parliament of the Common wealth of England have expressed a particular regard and indulgence to the whole Nation; in these words. That such Ministers whose Consciences oblige them to wait upon God, in the Administration of spiritual ordinances, according to the Order of the Scotish Churches, with any that shall voluntarily join in the practice thereof, shall receive protection and encouragements from all in authority, in their peaceable and unoffensive exercise of the same: as also others, who not being satisfied in Conscience to use that form, shall serve and worship God in other gospel-way, and behave themselves peaceably and unoffensivel therein.  
And we do lastly declare, That all Merchants, tradesmen and handicrafts men, not having in lands and goods above the clear value of 500l. sterling, and all other persons not having in lands and goods above the clear value of 200l. sterling (not being prisoners of war, or soldiers of fortune in Commission) who shall in pursuance of the said Declaration live peaceably, and yield obedience to the Parliament of the commonwealth of England exercised in Scotland, shall not only be freed and discharged from all forfeitures and confiscations of their Estates, for any thing formerly done by them, in reference to the wars, but be received into the protection of the Parliament, and enjoy such liberties and immunities, as also such leases and grants of confiscated and forfeited lands, as upon consideration of their respective qualities and deserts shall be thought fit, &c.  
In the first branch of this Declaration such a Conscience-security is held forth, as (according to my soul) ought not by the Laws of Christ be denied to any peaceable Christian, and I extremely rejoice in the spirit of our governors, for so noble and charitable a proceeding; yet I plainly see, that they to whom this favour is allowed, are both different from us in the Principles of their Religion, and opposite to us in their national affection; whereas a far lesser mercy is denied to our own kindred and allies, to our own countrymen, born to the same freedom with ourselves, who have in a much less measure offended in matters of hostility, nay divers of them not at all, who yet would be content, and thankful for a small part of that favour, which the Parliament so bountifully bestows upon strangers.  
By the second Branch very many of that Nation, who have been in actual arms against us, and perhaps wounded or slain our friends in open Batells, will receive an immunity (for 500l. Sterling is a great estate in Scotland;) Whereas many of our own Country, who never lifted up hand against us, have two parts of their estates with rigor sequ●stred, and that without so charitable a distinction, as to free the poorer sort, whose estates are of less value than 500l. For our merciless Sequestrators have tripar●ited even the day labourers goods and very household-stuff, and taken away two cows, where the whole stock was but three.  

Passages observed upon Cases depending at Haberdashers-Hall.  
I Must confess I had not so much time to spare as I could have wished, yet for some weeks I attended at haberdasher's Hall for better satisfaction: but to make a full discovery of all the proceedings there, is beyond the level of my discourse: I will only promise in what I say, not to exceed the bounds of truth and modesty. The present Commissioners, for aught I could discern, are civil persons, and most of them apprehensive of others sufferings, but seem to say in many hard cases, that either their Instructions or Commission binds them up from being able to give relief, or the obligation to the Oath they take will not permit them to show that tenderness and compassion, which otherwise (I am persuaded) their Consciences would carry them forth to practise, since most of the suitors that come before them appear so miserably ruined, that the very distressedness of their condition is motive enough to incite the Mercy of their Judges, especially, their crime being only the refusal of an Oath 〈◊〉 which they solemnly profess is against their Consciences, and I am sure is against o●● Laws; And truly, as often as I reflect upon the strange severity of that Oath, my So●● goes forth in pity towards them that are concerned in it; since even their thoughts a●● not free, but an absolute force laid upon the most inward cogitations of their hearts, and themselves compelled to condemn themselves by accusations wrested out of their own mouths.  
Upon the ceasing of the former Committees Authority, these seven (who now 〈◊〉 Judges of Delinquency and Sequestrations) were impowered about 25 January, 164● since which time they and their subcommissioners in the several Counties have made many new discoveries both of Delinquents and Papists estates, either not before sequestered, or not compounded for at the full value, but I observed that they who were ●equestred or had their rents or goods unduly taken from them, in the time of the former Committees for Sequestrations, how unjustly soever, could not be relieved by these Commissioners nor any other power but by the Parliament itself.  
It was the Case of Mr. Robert Knightley a Recusant only, a great part of whose Mansion house in Essex was pulled down to repair the Fort at Tilburie, for which he petitioned pittance of 100 l. per an. only allowed, out of his own and father's estate.  
In February 1651, Mr. James Hanham of the West petitions the Commissioners at Haberdashe●s hall to this effect, That he had never acted any thing against the Parliament, yet two parts of his estate were sequestered with such rigour for his Recusancy, that he could not possibly subsist with necessaries by the remaining thirds, when taxes and other charges were deducted: That he was therefore constrained to borrow 50 l. upon Bond, and having disbursed 15 l. of the money, it seems the Sequestrators got notice that the Petitioner had somewhat in his house worth a new sequestration or review, as they call it, thereupon they search his trunks, find the remaining 35 l. pull out the guilty bag, and two parts of it they sequester into their own pockets, to the use of the commonwealth, and for relief therein Mr Hanham appealed, but found no redress at present, more than an Order for the subcommissioners in the Country to examine the business and certify, &c. At the return of whose Certificate, I leave the Petitioner to expect his doom.  
On the 31 of March 1652, the Petition of one Hamond or Ammot was read, to this effect, That the Petitioner never did bear Arms or assist the Enemies of the Parliament, yet his estate had lain under sequestration ever since the year 1645, and not one penny allowed him for his maintenance. That the Petitioner, being a Recusant, did in the time of the late war continue at his own house, as long as he could without apparent danger of his life, but considering how obnoxious even the most peaceable of his Religion were to be affronted and ruined, by the daily mischiefs they received from some disorderly soldiers, and especially seeing one of his neighbours (a Recusant) slain at his own door, the Petitioner did then, and not before, fly for protection to a garrison of the late Kings, without acting any thing in the least kind against the Parliament. And therefore humbly prayed he might have a fifth of his estate & the arrears allowed him to buy bread. But it not appearing to the Commissioners that he had wife or Children, their answer was, they had not power to grant him any relief.  
Nor do I believe this man's case to be singular: For I am well satisfied, that a great part of those Papists, who are sequestered as absolute delinquents, were never in actual arms against the Parliament, but only fled to the enemy's Garrisons for shelter, yet no qualification or difference in punishment is hitherto allowed them, which would be to my understanding very just and reasonable; Since whoever did observe the fury and rage of most of our common soldiers (at the beginning of the late troubles) against many of that party, will easily conclude the Papists had reason to distrust their own personal security amongst them. And for instance, I remember an officer of my acquaintance under the Earl of Manchester told me, that at their taking of Lincoln from the cavaliers in the year 1644, he was an eye witness of this Tragedy. The next day after the Town was taken, some of our common soldiers in cold blood (meeting with Mr. Price of Washingley in Huntington●hire a Papist) asked him, Art thou Price the Papist? I am (said he) Price the Roman Catholic; whereupon one of them immediately shot him dead.  
In the same month of March there happened at this Hall a very hard case, which was of a maid-servant (whose name I do not remember) but her Petition was to this effect; That her Father and Mother both died, when she was but 16 years of age, and being very poor, they left the Petitioner only some old clothes and a little household-stuff, in all not above 5. or 6. pounds, after whose death of Petitioner, being an Orphan, betook herself to service, and having served seventeen years, for the annual wages of 7 Nobles, the Petitioner had by her frugaliy increased her small patrimony to 20 l. which being placed in the hands of A. B. and of late discovered to be the Petitioners money, and the Petitioner a Recusant; She humbly prayed that they would please to take the sad and disconsolate condition of a poor Orphan into their charitable consideration, whereby the extremity of the Law might be qualified to so merciful a temper, that she might not be utterly ruined, by losing in a moment for her Conscience what she had been so long in gathering by the sweat of her brows. But the Commissioners, (though perhaps other wise willing) concluded they had not power to give her any relief, more than the bare thirds, unless she would take the Oath of Abjuration; A thing as far at least above her understanding, as it can be against her Conscience,  
If it be unreasonable (as many well-affected seem to urge) that the Priests and Ministers (who do or at least should perform some spiritual offices for the good of the Soul should tithe a tenth part of the husbandman's labour: How much more unreasonable is it, that a poor silly maid-servant should thus, merely upon the account of Conscience, be sequestered of two thirds of that, which by many years labour she had gained and reserved, as a support against the necessities of old age.  
On the 16th of April 1652. The Case of Mistress Church of Essex, a Recusant, was heard, whose Petition spoke to this effect; That her late husband in his life time settled a lease of Muck-hall (or such like name) in Essex of considerable value upon her in lieu of jointure, for divers years yet in being, and was held of the late Dean and Chapter of Paul's; That Alderman Andrews or Mr. Nathaniel his son had bought the reversion of those lands at Gurney house, and had since taken a lease for 7 years of the Commissioners for Sequestration in Essex of the whole present possession, without the Petitioners consent or knowledge, and without any regard to her thirds; And that the said Mr. Andrew's having now possession of the whole estate, had demolished the Petitioners Mansion house, and did refuse to pay the Petitioner her Thirds, whereby she was driven to a necessity of wanting bread, being a distressed and friendless widow of almost 80 years of Age; She therefore prayed her thirds and the arrears, and that the said lease might be annulled, &c.  
The first was charitably granted, but as to the Lease, and what her thirds should be, she was left to the Mercy of Mr. Andrews, who I fear does forget what the Father of mercies says in Jeremy 22. 3. Execute judgement and righteousness, and deliver the spoiled out of the hands of the oppressor, and do no wrong, 〈◊〉 no violence to the stranger, and fatherless and widow, &c. And in Matt. 23. 14. Woe unto you Scribes and Pharisees, Hypocrites, For ye devour widows houses, and for a pretence make long prayer; Therefore ye shall receive the greater damnation.  
That which in this case did most exact my observation, was, That Mr. Andrews (a person of quality) should make use of his power against a poor widow, and should be present, and openly avow the taking of her estate over her head, with so little regard to the thirds, which is allowed her by the Act of Parl. and so much to his own benefit; without which, 'tis like he would not have taken it, and with which the Petitioner must needs suffer.  
From haberdasher's hall give me leave to make a step into morefield's, where on the 19 of May 1650 being the Lord's day, Rich. Ledsam and one Lea●●eater, two Pursuivants, apprehended Robert Segar, a poor old decrepit man, upon a suspicion (and 'twas but a suspicion) that he had been at the Spanish ambassadors at mass; upon this bare surmise the poor man was searched, and in his pockets they found an old Prayer Book, whereupon he was carried before a justice of peace, and committed to the Galehouse at Westminster, where he lay in the Common Gaol, till the quarter Sessions in January 1651, beign full 20 months, without any discharge or proceedings against him, and at that Sessions was acquitted by proclamation, through the mercy of Justice Scobell, but was detained Prisoner (Until April 1652) by Mr. Weeks the keeper of the prison for the rent of his lodging, for which the said keeper demanded 14 pence a week, besides fees, and yet (as I am credibly informed) the old man lay on the boards in the Common Gaol, and had no other pillow for his head, but a hard Stone, for which he must now pay more than he is worth, or continue till he perish in prison, being above 86 years of age.  
And now I am at the Gatehouse I shall give you the supplement of a like sad story, mentioned in the 21 page of the first part of this Moderator, concerning a great-bellied gentlewoman, committed to prison on the 24 of June, 1651, her name upon enquiry I find was Delavall, an English woman, but her husband a Frenchman; she was committed also to the Gatehouse, and with much importunity got leave by Petition to go out upon bail, till she was brought to bed, but was an actual Prisoner full 7 months of the 12, which is prescribed by the Statute, and the Fine of 100 Marks stood charged upon her, till she was relieved by the late gracious Act of general Pardon and Oblivion, (an Act that no less obliges all the People of this Nation, to forget their private injuries, than to remember the public mercy of the Parliament:) and all this poor woman's sufferings merely grounded upon a bare supposition, that she had been at the than French Agents in Long Acre at Mass, without so much as one witness that there was any mass said there at all, It being the truth of the case (if I may believe their most serious Protestations that they were only at their other private devotions.  
But to return to haberdasher's hall. I perceived in my observations there, that besides the cases before recited, it was a familiar thing to see Papists (I mean single Papists, without the adjunct of Delinquency) outed of the possession of the two sequestered thirds of their estates, by any stranger that would offer in the box but 12 pence more than the owner; which hath made divers owners strain themselves to give more rent to the State, than they could possibly make of the two parts, rather than be outed of the possession of their ancient patrimonies; And some of them have assured me, that it happens very often, that neighbours, either through covetousness of revenge (for who can live so innocently as to procure no Enemy, at least so happily as to have none,) set themselves to outvie the owners, and then recompense the loss they have in the great rent they pay, by mi●using the lands they hire in despite of the owner.  
Besides many times when the proprietors have with much charge and long attendance obtained Leases of the two parts for 7 years in the Country, in pursuance of the Act of Parliament; after improvement of their estates by good husbandry, they are again outed, and their Leases made void at this Hall, under pretence of the want of some formality of Surveying, posting, boxing, or the like, which it seems the Instructions from these Commissioners do hold forth to those below, yet those Instructions are not made public, whereby the parties interessed might be advised how to proceed regularly and certainly in a business, that so much concerns their subsistence.  
Nor are the Recusants permitted to sell any of their Lands, by Fining for the two parts, though for payment of their just Debts, nay though they should be willing to transport themselves beyond the Seas; By which disablement to sell or mortgage the least pile of grass they possess, many well-affected suffer much prejudice, by nonpayment of their true and ancient debts, but divers of the Papists are thereby driven to such extreme necessities, that they have exposed their bare Thirds to sale; though I perceive few purchasers will meddle therewith, unless upon very disadvantageous terms to the Seller, because the Purchasers say, they are sure to contract a charge and trouble to themselves by their attendance at this Hall: For in such case, if the Papist can gain the favour to have his Thirds partitioned from the other two; yet (as I heard it argued) the State might, when he had sold such divided part, or by good husbandry improved it, evict it from him, and assign him another Thirds of the same Lands, that perhaps has been wasted by ill Tenants; For I found this also much complained of among the Petitioners, that the Sequestrators or such Strangers to whom the Two parts are often demised, rarely or never bestow any Money on repairs of the two Thirds, but take the Rents, as long as the Houses or Lands will yield any; which is one reason, why such Customers many times outbid the owners for the renting those two Thirds; the owners being always careful to keep up the Houses, and direct their Husbandry to the best advantage and embetterment of the Lands.  
Others I observed to complain much of the long attendance, and great charge they were at in gaining their Thirds, and an allowance of their Mansion Houses, and of the many malicious and false accusations that Informers were permitted to bring in against them: As (if I mistake not) I overheard some of the Solicitors say, that the Lady Saint John's, or her Husband Mr. Arundel, had been accused for Delinquency five or six several times, and still cleared it. Witnesses have been often suborned to false accusations, and yet when the party injured (after long attendance and expense) has cleared himself of the Calumny, and consequently proved the malice of the Informer, no reparation would be allowed for so dangerous a slander; Insomuch that upon the whole matter I have heard a Recusant (with tears in his Eyes) profess seriously, that so much attendance and charge was required in getting their Thirds, and such continual fears and vexations attended their condition, that if he could by manufacture or any other honest calling get a livelihood, he should easily resolve to let his Third part go after the other two.  
The Commissioners themselves (sitting in a treble capacity; First for Compounding with Delinquents, Secondly, for Advance of Money upon the fifth and twentyeth parts, and Thirdly, for Sequestrations) can only spare Wednesday Mornings, for hearing Petitions upon Sequestrations, and commonly there is not a Committee (which must be at least four of the seven Commissioners) till after ten of the clock, by which means they can scarce afford two hours in a week for the dispatch of that employment. So that whensoever a Suitou● delivers in his Petition, it is usually a full month, if not six Weeks before its comes to be heard in course, and a great part of this time he must attend, and perhaps retain council several days before his business will be heard.  
These complaints (for aught I could possibly be informed) are not only true, but far short of what this sort of people suffers; which so much the more afflicts my soul, by how much I consider the sufferers to be Christians and Natives of England.  
I omit to speak of the subcommissioners for Sequestrations in the several Counties of this commonwealth, as having hitherto had little means to inform myself of their several proceedings, and considering them obliged to pursue the Instructions they receive from those above; only this I can say of some of them, whom I have conversed with, that they seem to grant, that Sequestration of Papists Estates, upon the sole account of Religion, is not in their opinion warranted by God's word, but rather the contrary; And yet these men continue their employments, which I fear will expose them to the censure of worldly minded and avaricious self-seekers: And I pray God that whilst they charge others with Idolatry, they be not found guilty of it themselves, 
Ephes. 55.  since the Scripture says expressly, that a Covetous man is an Idolater.  
But it being apparent that the Oath of Abjuration is the wrack which torments so many Consciences, I did therefore in the former part of this Discourse propound some queries upon that Oath, and shall now humbly add, (as not improper for this subject) what the before mentioned Sir Alexander Irving lately said, in answer to Master John ●ut, moderator of the Presbytery of Aberdeen, concerning constraint of conscience and enforcing oaths: his very words are these. I do acknowledge 〈◊〉 which you say concerning oaths, that God is honoured by them, yet that must receive some limitations, or else it would prove very false, they must be taken in judgement, in truth and upon necessity: Now I appeal to your own Consciences, whether ye have observed these Conditions in your urging so many dreadful oaths upon this miserable Nation these years by-past, not only in the Covenant, but in your solemn League with your Presbyterian brethren of England, whereby you enforced all men to swear to establish by arms, that Tyranny there, as ye had done here: how many have ye enforced (by threatening and Execution of your Kirk censure and the severity of the civil Law, following upon them, depriving men of their Estates) to swear and subscribe to all ye enjoined or could invent, albeit ye knew them to be of far contrary judgements, wherein ye did imitate that feigned and false Mother, who before Solomon was contented to have the Child divided, whereby her hypocrisy was found out by that bre●e Prince: By which means ye have made this Nation guilty of perjury, besides many other heinous sins: I wish to God you had remembered or would yet remember, how much you cried out against the Tyranny of Bishops, (when they were urging some of your number, who were refractory to Episcopacy) that there should be had some regard to tender Consciences, which were of another judgement: But so soon as ye had got the power into your hands, neither Minister nor Laird, Man, Woman or Child, was spared, nor any regard had unto them, whatsoever quality or condition they were of, all were forced not only to obey you, but (which is the greatest tyranny over men's Consciences) they were made to swear, that they thought, as ye would have them, albeit to your own knowledge many thought the contrary &c. The whole Answer, which bears date, 20. January 1651. is worth the reading, and is Printed in the diurnal, Numb. 118. I pray God a great part of the same arguments may not be turned against us, for enforcing this Oath of Abjuration so positively against men's Consciences.  
And since we all say, that we abhor to violence and force any one's Conscience farther than to secure the public peace, and that only as necessity shall really appear, and not upon any Voluntary or Counterfeit pretence, I cannot see how the taking of this Oath avails to make a man, either a better Neighbour or a better Subject, and should be glad to know, whether the Parliament will trust honest Sir Richard Minshew, Dr. John friar, &c. any more now, then before they took that Oath, and became outward Conformists: Since 'tis but too probable, they do it not upon any Conviction of Conscience, but rather against Conscience, merely to save their Estates from Sequestration; And if so, none can deny, but that it is the highest degree of perjury, and a spiritual murder of the soul; Then let us sadly consider, how disadvantageous to the work of the Lord, and scandalous to the eyes of men it will be, for us to fill up our Congregations with such unsanctified Members: The ingenious Author of Mercurius Politicus, (Numb. 99 page 1554.) hath an admirable Discourse upon this Subject. If we seriously reflect (Says he) upon the design of God, in bringing Christ into the World, we shall find it was to set an end to that pompous administration of the Jewish form; that as his Church & people were formerly confined within the Narrow Pale of a particular Nation, so now the Pale should be broken down, and all Nations taken into the Church. Not all Nations in a lump: nor any whole Nations, or national Bodies to be formed into Churches: For his Church or people now under the gospel, are not to be a body political, but spiritual and mystical: not a promiscuous confusion of Persons taken in at adventure, but an orderly collection, a picking and choosing of such as are called and Sanctified, &c. Not a company of men forced in by commands and constitutions of worldly power and prudence, but of such as are brought in by the power and officary of Christ's Word and Spirit. For, he himself hath said, My kingdom is not from hence; My kingdom is not of this World, &c. And therefore that hand, which hath hitherto presumed in most Nations, to create a power called ecclesiastic, in equipage to the civil, to ●ear sway, and bind men's Consciences to certain, Nations ordained for Orthodox upon civil penalties, under colour of prudence, good order, discipline, preventing of heresy, and advancing of Christ's kingdom; and to this end hath twisted the spiritual power (as the call it) with the worldly and secular Interest of State; this (I say) hath been the very right hand of Antichrist, opposing Christ in his way, whose kingdom, being not of this world, depends not upon the helps, and devices of worldly wisdom. Thus that excellent Pen. And a quick sighted and judicious member of Parliament, in my hearing, being made acquainted (as with a supposed grateful news) that some such indiferent Christians, as Sir Richard and the doctor, had taken the Oath of Abjuration and conformed, said; Truly our purchase therein is very little, and the Baptists less, much less.  
And it may be worth the observation, whether these persons do amend their lives or grow wor●e after such change: I am sure I have heard some discreet and precious people say, they would much less trust them now, then when they were constant to their professions; Upon a belief, that those who will not (according to the inward dictates of their Conscience) keep faith with God, will much less do it with men.  
In confirmation of this assertion, I may here ci●e the case of Mr. Anthony, Roan, who was executed at Usk in Monmouth shire on the 4th. of April 1650, for poisoning his Wife; This Gent. the very home before his execution, made a public confession to this purpose; That he had been bred a Roman Catholic from his infancy, and continued in that Religion till some two or three years before his death, when, being overcome by an unhappy necessity of preserving his family from beggary, he forsook the Belief of his own soul, and went to Church to save his Estate; after which, the (Devil taking advanage upon him in this disturbance and anxiety of Spirit) he confessed that he had fall'n into many great sins, but denied the guilt of that horrid crime of poisoning his wife, for which he was condemned to die; delivering further with a kind of confidence, that if he had had the grace to have continued constant in his Religion, he believed ●e had never so highly transgressed the commandments of his God, nor come to so unhappy amend. And openly declared (with much seeming repentance) that he died in his old Religion.  
And it is a general observation among the Papists themselves, that many of them, who strain their Consciences to such compliance, do come to untimely ends; as I confess we have lately had an unhappy instance, 
slain in a duel by the Lord Shandois, 11 May 1652.  in the unfortunate death of Mr. Henry Compton.  
Certainly this is a sad consequence of wresting the inward persuasion of poor souls from that Belief, which their own Conscience tells them is true, thereby making them less careful of their own salvation, and their honesty and credit of less reputation, even with those, who force them to this change. For the heart of man is so frail and deceitful, that it seldom is drawn by violence from those principles, which it has long been used to esteem and practise, but becomes slack and negligent in what concerns the other World, and by degrees grows very often wholly insensible of any thing, but sensuality.  
Upon the news not long since, of some Papists taking the Oath of Abjuration and frequenting the public places of meeting, I conceived myself sufficiently furnished to answer a certain old saying, which a Recusant of my acquaintance used often to repeat in my hearing, that SANGUIS MARTYRUM EST SEMEN ECCLESIAE: This upon all occasions he applied to the sufferings of Papists, both here in England and ten thousand miles off in Japan, in which two Islands have of late been sharper persecutions, (said he) for matter of Religion, then in any other place of the World; This he continually insisted upon, as a sovereign remedy for all his sorrows, nor could we ever beat him from this last hold, wherein he fortified himself, SANGUIS MARTYRUM; &c. nay more, he sometimes ventured to affirm with strange assurance, this assertion, that his Church increased and prospered still, even whilst it was actually under the greatest pressures, that his Church was, as the palm tree, the heavier weights are laid on, the more it flourisheth. I having gotten this advantage by the late coming in of some Papists to our Religion, went presently on purpose to my Recusant to put him to the question, and as it were a little triumphing, demanded what he thought now of his old Latin Proverb (in which he had formerly seemed to place so much confidence) and whether the palm tree did not sometimes break a twig by laying on so many weights; To which he replied with a little suddenness and choler, That some dead or Canker-eaten Branches, as they can bear no weight, so they can bear no fruit, even whilst united to the Stock, and much less after their division: But soon recovering himself to his usual temper, he calmly, yet earnestly undertook, that as there have been at least twenty priests put to death in England●ince the beginning of this Parliament merely upon the account of their Religion or function, so he could name a far greater number of persons of quality, who have in the same space of time reconciled themselves to the Catholic Union. When I urged him to the proof of this assertion, he immediately delivered me a list of twenty priests, who during these late revolutions have been hanged, drawn and quartered either for taking orders beyond Seas or exercising them on this side the Seas, and withal promised (upon the allowance of a little time for recollection) to furnish me with a Roll of some names, who have lately declared themselves Catholics, undertaking, if he was deceived in any name, to recompense such error, with the interest of two for one, unless he might be dispensed with upon the inconveniency of discovering those, who can no longer live unruined for their Religion, than they are unknown to profess it.  

The priests executed inseverall places Since the Year. 1641. were these.  
Executed at Tyburn. 

Mr William Ward.  
Mr Raynolds.  
Mr Roe.  
Mr Edward Morgan.  
Mr Bullaker.  
Mr Holland.  
Mr Heath.  
Mr Francis Bell.  
Mr Dueket.  
Mr Corbet.  
Mr Mouse.  
Mr Philip Powell.  
Mr Peter Wright.    
Executed at York. 

Mr Lockwood.  
Mr Caterick.    
Executed at Lancaster. 

Mr Green, Executed at Dorchester.  
Mr. Barlow.  
Mr. Reading.  
Mr. Whitaker.  
M. Thompson.     
Besides Master Thomas Vaughan (after very hard usage aboard captain Mo●●o●s Ship) soon after died at Cardiff in South Wales.  

Died Prisoners in the Common-Gaole at Newgate since the year 1641.  
Mr John Goodman.  
Mr Henry miners.  
Mr Peter Wilsford.  
Mr John Hamond.  
Mr Colman.  
Mr Rivers, &c.   
Besides diverse who are now continued in prison.  
Now I humbly thank the Lord Christ, there was only one of these Priests (whom I mentioned in the first part of this Discourse) put to death, since this Nation was established in the present Government, and I wish from my Soul, that his life had also been spared; since my obligations to this commonwealth and the present governors thereof are such, that I am bound every day to offer up my sighs and prayers to the Lord, that no blood of any peaceable Christian be split for the only difference of judgement in Religion: For certainly whosoever shall practise such cruelty, will be called to a strict and rigorous account at the judgement of the great Day. 
Jude 6.   
But proceeding to require of my Recusant the performance of his word concerning the late Converts he so much gloried in, I merrily t●●●atned him, that if he observed not his promise, I would presently not on●ly suspect some secret evasion in him, but cry out against all Papists as jugglers and equivocaters, or else, I being an heretic, no Faith was to be kept with me, and though the present matter be of a trivial Consequence, yet we knew the Welshman stole Rushes to keep his hand in ure.  
He first seriously redeemed his word by delivering me this following Catalogue, and then merrily answered my jesting, with wonder at my hardiness, how I durst stay in London, since the last letters from Amsterdam discover so dangerous a plot intended by the Papists and Cavaliers against this town, they have these many Months held a secret intelligence with all the Engineers and Mill-makers of Holland, and hired them forthwith to prepare a thousand such engines as we use to quench scare-fires, and these Van-Trump (who has been a long time Popishly affected and a rank Cavalier ever since he was Knighted) undertakes to bring up so privately to the very Bridge, that in one night they may be planted all along the River, and drown even Paul's itself, by squirting all the water in the Thames upon the City. Now if you ask a Papist whether he know of any such conspiracy, he will presently cast about in his thoughts to retrieve some mental reservation, and then down right deny that ever he heard any such thing. But to return from this feigned Story of the Recusant to the real History of his new proselytes, amongst whom he reckoned these following: But pretended prudential reasons to excuse his concealment of many others.  

1. The Countess of Denby.  
2. The Lady Kelimekin.  
3. The Lord Cottington.  
4. Thomas Vane, Doctor of Divinity.  
5. Hugh Paulin De Cressy, one of the late prebends of Wyndsor.  
6. Sir Marmaduke Langdale.  
7. Sir Francis Doddington.  
8. Sir Theophilus Gilby.  
9 Mistress Bridget Fielding.  
10. Doctor Bailie.  
11. Doctor Cose●s only son.  
12. Dr. Goff, entered into the Religious order of the Oratorians at Paris.  
13. Master Peter Glue of Balliol college in Oxford.  
14. Mr. Richard Nicolls bachelor of Divinity of Peter-house Cambridge.  
15. Master Richard Crashaw, Master of Arts of Peter-house Cambridge, well known for his excellent Poems.  
16. Master William rowland's of Exeter college, in Oxford.  
17. captain Thomas Cook.  
18. Master Edward Barker of Caius college, Cambridge.  
19 Master Temple.  
20. Master Osborn●, &c.   
I must ingenuously confess, I knew not well what answer to make the Papist in this point, but still to express my dislike of such persecution even of any sort of Christians: And am very confident, that were they treated more mercifully and invited to come to our spiritual conferences, (which my Recusant told me he would not at any time refuse, were it only to discourse in an amicable Christian way the points in difference between us) we should gain more of them to us, or at least hinder the growth of their Religion more, than any tortures of body, or Sequestration of their Estates are like to do.  
Nor is it reasonable to exact of such as dissent from us any other kind of presence at our Exercises, then to propose their difficulties in a modest and peaceable way, and patiently to hear our Answers; without expecting they should presently join with the Congregation; for that were to oblige them, to profess before they are satisfied, and practice, before they know what it is they do; Whereas the Scripture commands us first to try all things, and then hold fast that which is best.  
Some, who have not only the form but the power of godliness in this Nation, have of late (in order to the advancement of Christ's kingdom) been induced to move and endeavour a readmittance of the Jews amongst us, in hope to be happy instruments in their conversion, which the Scripture holds forth in the 11. to the Romans. And why shall we not also (upon like grounds of Christian Charity) endeavour the conversion of all other people of different persuasions in point of Christianity, by being merciful unto them, as our Heavenly Father is merciful Luke 6. 36.  
But nothing so afflicts my spirit, as to consider the cruel gripes we give the Papists, in respect of the light hand, which the Turk himself bears over his Christians; To which purpose I shall here humbly offer an exact Parallel of the Papists suffering in England, to the Condition of the Christians 〈◊〉. First clearing one easy objection, whereat some Godly people seem to scruple; They think the Papists here suffer for some other fault, and not only for difference of Judgement in Religion, which is an evident mistake; For if their burdens be not laid on for their different Judgement, why are they taken off, when they conform in their judgement? why should their receiving the Oath of Abjuration diliver them from all penalties and Sequestrations, if those penalties and Sequestrations be not inflicted upon them nearly for holding some opinions, which that Oath obliges them to ●●ounces. Others even of the best affected have ●ften in my hearing affirmed, that certainly that Oath was only intended, as a means of discovery, or the Magistrate to know, in whom he may con●●der; But why then is it used so much beside their opposed intention? or what need of annexing any ●●nalty, which surely is the greatest hindrance of discovery; For were there no danger in being a ●nowne refuser of that Oath, few would be so diligent in concealing themselves, sest they should be ●nowne to refuse it. Nor indeed, in this Oath ever offered to any upon the single ground of diffidence in their affections to the present Government, but only to such as are suspected of Popery.  
But to return to the Comparison I began to mention between the state of Papists in England and of Christians in the Turks Dominions, I find by the best information I can gather, the Great Turks manner of bearing himself to his Christian Subjects to be strangely more temperate and less accusable of cruelty or covetousness, than we Christians use to one another; for as our travellers unanimously relate, the whole annual Fine that any Christian pays the Grand Signior upon the score of Religion, comes to no more than a Zeccheen, which is less than our angel.  
And yet what ever we can object against our Papists, the Turk may with at least as much reason charge upon his Christians; Some Ancestors of the Christians have heretofore taken up Arms, and conspired with foreigners against the established Government of their country; and yet the Mahometan (whom we so much abominate as tyrannical and barbarous) can forgive the posterity of such undeserving Parents, and let them live quietly under so small an annual tribute for their Religion: Whereas ourselves (whom we so highly commend for Christian meekness and charity) can never forget the Crimes of a few Papists, never give over punishing the Children for the faults of their Fathers. The Christians under the Turk, cannot certainly be free from suspicion of being disaffected to their Magistrate, both upon former practices, and the Principles of their Religion; yet rests he satisfied with disarming them, and excluding them from all Offices of Trust, and Places of Importance, to the interest of Government. Whereas we are so far from contenting ourselves with such prudential cautions for our security, that we proceed to seize upon the best part of their estates, which in a short time must of necessity reduce them to absolute ruin and desperation: And yet there is one considerable ground of suspicion altogether unapplyable to the Papists of England, which is, that the Turk came from a strange Country, to invade at once both the Empire and Religion of the Grecians; whereas the Papists are all Natives of this Land, borne with the same title to the Common liberties, that ourselves have, and for Religion they only stand peremptory in their old way, professing to be altogether unsatisfied concerning the Reformation we hold forth unto them: Nor do the Turks insist upon that common Objection, That Christians nowhere suffer Turks; and therefore no reason they should tolerate Christians, as tasting more of Womanish spite and revenge, than manly Nobleness and Gallantry: How would these unhappy misled souls exceed us Christians in moderation towards such as are otherwise minded, if they had read that Golden Rule of our Saviour, that we should render good for evil?  
But the inhuman practice of the Turk in taking away so many Children from the Christian Parents is extremely cruel and detestable, though as Sir Henry Blount (a person both completely learned, and perfectly civil,) observ●s in his Voyage to the Levant, when that custom was first introduced, many politic reasons might be alleged to excuse (not justly) so wicked and tyrannical an institution, if he could have so much as excused his wicked and tyrannical usurpation; The Christians being then very numerous, and by a barbarous stranger newly deprived of the Dominion of their Country; All which circumstances naturally increase and heighten the suspicion of an Usurper, whose sight was certainly far less sharp than his Sword, if he did not clearly see, that his new conquered subjects might perhaps for a time want an opportunity, but neither will, reason, nor strength to attempt, by his expulsion, the just recovery of their own liberties.  
But since the affairs of Turkey are so established, that the Musselman hath no longer any jealousy of the Christians, those unnatural cruelties of Plundering the Parent of his Child, are altogether laid aside, and the Christians permitted to purchase with ● small fine a dispensation, and every one now enjoys this comfortable Liberty, as they give their Children Birth, so to guide their Education.  
Not one of these considerations, but argues in ●avour of the present Papists amongst us; Not one of ●hese exceptions are they obnoxious to, their number being small and inconsiderable, their posture naked ●nd disarmed, and the door long since by other powers shut against them, to all advantages in the Nation; By which means they have neither so much disobligation to the present Government, nor any possibility to work the least disturbance of its Peace.  
And therefore, however upon the first Reformation it was necessary to take a sharp and resolute course for diminution of the Papists power, yet since they are reduced to so low and weak a condition, that we cannot handsomely even feign a danger from them, it is become now unnecessary, and consequently (by our own maxims) unlawful to continue the same penalties upon them; No other cause being truly sufficient to justify our punishing others, but a true necessity of preserving ourselves.  
And these I conceive may by the reasons, why the Papists have of late made their addresses to the Gentlemen, that are appointed by Parliament for Regulation of the Laws, building their hope upon this ground, that as the causes of so great severity against them are ceased, the sad and ruinous effects may no longer be continued; And certainly they could not have chosen a more proper way to obtain relief, than the applying of themselves to that Committee, it being compounded of persons, whose abilities bear an excellent proportion to the greatness of the work they have undertaken, having in one half year seen further into the defects of our Law, and the excesses of its practice, than many Ages formerly have been able to discover, and whose integrity is so remarkable, that in the short space of a few months, they have designed a perfect reform, of more errors, than many Ages formerly have been willing to search into. So that as their Charity hath already provided a favourable course of mercy for the poor, their extreme industry and sincerity promises a speedy settlement of an equal and impartial course of justice for all others. To this Committee the Recusants presented these two following Papers, the first of which began with this Title.  

The Honourable Committee for Regulating the laws, is most humbly desired by the Catholic Recusants to take this Schedule of the penal laws against them, into their just, serious and favourable Consideration.  
1. THE second refusal of the Oath of Supremacy punished as high Treason, 5 Eliz. 1.  
2. To maintain or extol Authority in the See of Rome, the second time, high Treason. 5 Eliz. 1.  
3. To obtain or put in ure any Bull from Rome, high Treason, 13 Eliz. 2.  
4. To persuade or recon●●le, or to be reconciled to the Roman Religion, high Treason. 23. Eliz. 1 &. 3. Jac. 4.  
5. For Jesuit or Priest made by Authority from the Pope, to come or remain in the King's Dominions, high Treason. 27. Eliz. 2.  
6. So for remaining in a Seminary six months, after Proclamation, and afterward returning, high Treason. 27. Eliz. 2.  
1. For concealing of a Bull or other Instrument from Rome, or Reconciliation offered, punished as misprision of Treason. 13. Eliz. 2.  
2. To maintain or conceal those who persuade or are Reconciled to the Roman Religion, misprision of treason. 23. Eliz. 1.  
1. To Receive, Relieve, or Comfort Jesuit or Priest, knowing him to be such a one, punished as felony. 27. Eliz. 2.  
2. To refuse to abjure the realm being commanded, or to return without licence, felony, 35. Eliz. 1, 2.  
3. To go and serve a foreign Prince, having not before taken the Oath of allegiance, and entered Bond not to be reconciled to the Roman Religion, felony. 3. Jac. 4.  
1. The first refusal of the Oath of Supremacy is punished as in case of a praemunire, which imports a forfeiture of all Lands and Goods, imprisonment for Life, and a Deprivement of the benefit of the Law. 5. Eliz. 1.  
2. To set forth or defend power spiritual in the Seco●Rome, praemunire. 5. Eliz. 1.  
3. To bring or receive any Agnus Dei, Crosses Pictures, or such like from Rome, praemunire. 13. Eliz. 2. 23. Eliz. 1.  
4. To aid any person who hath put in ure any Bul● from the See of Rome, praemunire. 13. Eliz. 2 23 Eliz. 1.  
5. To send, or give relief to any continuing in Colleges, or Seminaries beyond Seas, praemunire, 27. Eliz. 2.  
6. Refusal of the Oath of allegiance upon the second tender, praemunire. 3. Jac. 4 & 7 Jac. 6.  
1. For not discovering of Priests made beyond the Seas, imprisonment 27. Eliz. 2.  
2. Upon indictment for recusancy by Proclamation, Imprisonment. 29. Eliz. 6.  
3. For refusal to go to Church, or to be present at the reading of the commonprayer Imprisonment without bail 35. Eliz. 1.  
4. Those that are not able, or fail to pay their forfeitures, are to be Imprisoned, until payment or conformity 23. Eliz. 1.  
5. Women Covert Imprisoned for refusal of the Oath of allegiance. 3. Jac 4  
6▪ For nonpayment of twelvepence for every Sunday, Imprisonment. 3. Jac. 4.  
7 Woman Covert convicted for recusancy imprisoned till her Husband pay ten pounds a month, or a third part of his Lands. 7 Jac. 6  
8. Standing Excommunicated for recusancy, House may be broken up for his app●ehension. 7. Jac. 6.  
1. Those who shall forbear to come to Church, by the space of twelve months, bound to the good behaviour, with surety in the King's B●nch. 23. Eliz. 1.  
1. Every Recusant is confined to five miles' compass for Life. 23. Eliz. 2.  
2. To ten miles' distance from London. 3. Jac. 5.  
3. Not to come in the House, where the King and his ●heir apparent is. 3. Jac. 5.  
1. For absents from Church-Service every Sunday twelvepence forfeited. 1. Eliz. 2.  
2. And for every Holiday, twelvepence forfeited. 3. Jac. 4.  
3. For absence from commonprayer every month, twenty pounds forfeited. 23. Eliz. 1. & 3. Jac. 4.  
4. For default of payment of twenty pounds a month, all Goods, two parts of Land, and Leases forfeited. 29 Eliz. 6. & 3. Jac. 4.  
5. At the King's election to take or refuse twenty pounds a Month, or to take two parts of the Recusants Estate. 3. Jac. 4.  
6. All copyhold Lands of Recusants forfeited. 25. Eli. 2.  
7. The forfeitures of the Ancester charged upon his Heir being a Recusant. 1 Jac. 4.  
8. A conformed Recusant forfeits for not receiving the Sacrament, according to the Service-Book, the first year twenty pounds, the second year forty pounds, the third Year, and every Year after, sixty pounds. 3. Jac. 4.  
9 To the Presenter, out of the Recusants Goods, forty shillings forfeited. 3. Jac. 4.  
10. For every Recusant Sojournor and Servant ten powds for every month forfeited. 3. Iac. 4.  
11. Two parts of Dower or jointure of a married Woman forfeited. 3. Jac. 5.  
12. For coming to Court, a hundred pounds forfeited. 3. Iac. 5.  
13 For not Baptising of Children according to the Service-book publicly within a Month after their Birth, a hundred pounds forfeited. 3. Jac. 5.  
14. For Marrying otherwise than by a Minister, a hundred pounds forfeited. 3 Jac. 5.  
15. For Burying out of the Church or Church-yard● 100l. forfeited. 3. Jac. 5.  
16. For sending Children beyond the Seas without licence, 100l. forfeited. 1. Jac. 4.  
17. For maintaining a schoolmaster, not going to Church or allowed to teach, for every month, ten pounds forfeited. 23. Eliz 1. & 29. Eliz 6.  
18. And forty shillings per diem forfeited by the school master, and Recusant that keeps him. 1. Jac. 4.  
19 All Goods and Lands during Life, for breach of confinement, forfeited. 23 Eliz. 2. & 3. Jac. 5.  
20. The like Forfeiture for going, or sending Children beyond the Seas, to be bred in Popery. 3 Car. 2.  
21. For residing within ten miles of London, 100 l forfeited. 3 Jac. 5.  
22. For practising any Function expressed in the Statute of 3. Jac. 5. a hundred pounds forfeited. 3. Jac 5.  
1. Disabled to reverse indictment, for want of Form or other defect 3. Jac. 4.  
2. Disabled from the practice of several Functions whereby to gain their livings, viz. from practising Common Law, civil Law, or being a Steward, Attorney, Solicitor, or Officer in any Court; From practising physic, or being an Apothecary; and from bearing any Office in Camp, Troop, or Band of soldiers, or in any Ship, Castle, or Fortress, &c. 3. Jac. 5.  
3 By the wife's recusancy, the Husband disabled from public Office, or Charge in the commonwealth. 3 Jac. 5.  
4. By Marrying otherwise then as the Church of England alloweth, the Husband disabled to be Tenant by courtesy, the Wife disabled to have Dower, jointure, Freebanks, or any Part or Portion of her husband's Goods. 3 Jac. 5.  
5. Disabled to such or prosecute Actions, to present to a Benefice, to be Executor, Administrator, or Guardian. 3 Jac. 5.  
6. Children sent beyond the Seas without Licence, are disabled to take benefit of Gift, Conveyance, Descent, or Devise. 1 Jac. 4. & 3 Jac. 5.  
1. Notwithstanding these forfeitures, Recusants are left subject to ecclesiastical Sentences. 23. Eliz. 1. & 3 Jac. 45.  
By the greatest part of pecuniary forfeitures, they are subject to greiveous vexations of Informers. The Statutes of double Subsidies, considering their other payments, are exceeding heavy.  
Besides all these laws, the late Ordinances of Sequestration upon refusal of the Oath of Abjuration, by which, two third parts of all their Estates real and personal are forfe●ted. 1 April 1643. & 19 August 1643.  
An Oath made by the Presbyterians, and intended only for the time of War. An Oath by which we are forced to accuse and condemn ourselves without any legal proceedings or witness against us. An Oath by which we are punished, not for p●blishing any Opinion to the disturbance of others, but only for believing: which is to accuse and condemn men for the Thoughts of their Hearts. An Oath that contains in it matters of highest difficulty, yet are young and ignorant persons, and even Women, without the least preceding Instruction, equally forced to take it, or punished for refusing it.  
And in the Instructions to the Sequestrators 22. October 1643. they 〈◊〉 charged to seize and secure the Estates of all such persons, whom they suspect to be within the Reach of the Ordinance, and so leave them to the after Game of clearing themselves as well as they can; which is to punish before trial, nay even before Answer of the accused.   
In company of this long Roll of penal Statutes (made in former times upon particular occasions) they presented also certain Arguments to induce a mitigation of those laws, so frightful even in number, but far more ha●sh and churlish in their Nature; upon the head of which second Paper was this Inscription.  

Some few Motives, why Roman Catholics should not be forced out of their Consciences by Penalties imposed upon them merely for Religion.  
ALL Persecution for Religion is clearly repugnant to the Principles of freedom, 
1. Principles of the present Government.  so often and solemnly declared by the Parliament and Army, and now universally received by all the Moderate and well tempered People of this Nation: Nor can it agree with the duty of any peaceable spirit, to distrust the performance of so charitable a promise.  
Many and evident Texts of Holy Scripture 
2. Scripture  (even according to the interpretation of the more conscientious Protestants) expressly condemn all compulsion upon the Conscience, recomending mildness and charity, as principal perfections to a Christian Magistrate.  

Besides these, Catholics have many considerations to be reflected on of a more particular advantage to their condition.  
THe Crime imputed to them is only their continuance in that Religion, 
1. Ancient and quiet possession.  which the whole Nation (till this last age) universally professed, ever since its conversion from Paganism; And though time precisely considered, make not a Religion true, yet certainly it may pretend to a fair title of exempting it from persecution.  
The Principles of their Religion are under all Governments the same, 
2. Unchangeable.  and in their nature absolutely uncapable of change: so that the Magistrate once rightly informed of their Doctrine, and satisfied by promise of their fidelity, may rest secure, that no danger can arise from them by innovation.  
Since the points in controversy are generally thought not clear but difficult, 
3. Education.  especially by such in whom education (if it were no more) has fixed a strong apprehension of the reasonableness of their cause, it would appear severe (if not unreasonable) to force them by penalties to any new way, or, altogether restrain them from continuing in their old: persuasions of that kind, as by degrees they sink into the Heart, so gently by degrees they are to be removed.  
Since they seriously and constantly profess, 
4. Satisfaction in their Religion.  that after all their Prayers to God, and diligent reading of his Word, they cannot find the least satisfaction in any other Religion, but that their souls enjoy a perfect peace and serenity in their own; it seems very unsuitable to Christian Charity, either to compel them to a Religion, Where their Consciences cannot live in repose, or restrain them from a Religion, wherein only they find comfort here, and hope salvation hereafter.  
Since all the signs and marks of tender Consciences are most apparently discernible in Roman Catholics, 
5. Tender Consciences.  they cannot but hope, the Charity and indulgence universally held forth to tender Consciences, will not universally be denied to them; they all suffer for their Consciences an impoverished and afflicted Life, and many of them a cruel and ignominious death; and can any rational and unpassionate person see so much suffering for Conscience, and say the Sufferers have no Conscience?  
As for the Religion, it allows no voice or licentiousness against the moral 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, 
6. Even the most disaffected have Liberty.  how different soever in Religion, how disaffected soever to the quiet of this commonwealth, but enjoys (by' its allowance and protection) a perfect quiet for his Conscience, only the Roman Catholics, though they have generally taken, and punctually kept the Engagement, are singled out to misery and ruin, merely 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 profess themselves not only bound by the light of Nature to deal with others, as they would be dealt with themselves, but by the Law of Grace, even to render good for evil.  
The causes of imposing penalties upon Catholics being now wholly ceased, 
7. Causes of punishing ceased.  they humbly hope it cannot be thought too great a boldness in their duty to Petition a readmittance to the Common Rights of free borne English men; since there is neither any Catholic competitor for the Crown, nor any such detestable Conspiracy, as some few of their Religion have been formerly guilty of: So that there remains no other charge, but that of Conscience, to exclude them from the full enjoyment of their privileges of their Native Country.  
No question can be made of the fidelity of their Engagement, 
8. Their Fidelity.  who esteem the keeping of an Oath sacred: and what stronger testimony can be given to the World, than that of Catholics 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 swear one Oath: for could they with the Pope's dispensation, or their own mental reservation (which they are charged to be still furnished with for their own advantage) abjure the doctrine they believe, there remains nothing now to distinguish them into that sad and miserable condition they are reduced to.  
Were all burdens taken off from the Consciences 
9 Advantages at home and abroad.  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 belief has always been the chief cause of our troubles; And for abroad, the same reason that begets a conceit of danger from the Catholics correspondence with foreign 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 preferable before Sale.  
AND now we beg pardon humbly to 
Compounding more beneficial to the State.  offer up to the consideration and Compassion of the indifferent the most afflicted condition of many Catholics, whose Lands are now designed to be sold for their Delinquency. Most of which in the beginning of the late war (seeing themselves unprotected by the Parliament, and exposed to the plunder of the than soldiery) fled into the King's Garrisons to save their own lives, without taking up arms to offend others. And even they who actually engaged for the King (the sole disposal of all penal laws being in his power) were owners both of their Lives and Fortunes merely 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 condescended unto, since it is as well apparently more beneficial to the State, as less destructive to the compounders. For,  
After all just claims and true Debts allowed, and the vast expenses of surveyors and other Officers deducted, the clear profit that arises upon Sale, is, by experience, found to come far short of what was expected. And this after a tedious controversy about the allowance of encumbrances, very chargeable to the Suitors and altogether unprofitable to the Commonwealth.  
Besides Catholics are generally Tenants only for Life, and as generally subject (before the late troubles) to very many Engagements really and unavoidably charged upon their Estates, and unless such encumbrances be allowed, thousands of well affected People will be disappointed of their jousts debts.  
Whereas by setting Rules for Composion a greater sum may be raised, and every one immediately bring his Money into the public Treasury, without any further Charges, Delay, or Trouble, either to the commonwealth or Compounders.  
The Compounders will have a stronger Obligation to live quietly hereafter, both by the fine they part with, and the Estate they retain, advancing so much to purchase their Peace, and having still something to lose, if they break it.  
The State will by this show to all the World, that they seek only the security of the Government established, and not the ruin or utter extirpation of any private Family.    
These Motives and Reasons I have both seriously thought upon in my own spirit, and often conferred about with others, and after all my endeavours I find them so reasonable and satisfactory, that I confess they have not only moved my bowels to a compassion of such sufferers, but truly even to a zeal of their relief, so far I mean, as that they, who neither disturb the public Peace of the Commonwealth, nor refuse their Contributions to maintain it, should no longer be compelled by oaths and Sequestrations to act against their consciences.  
Besides these diligences of late used by the Papists, in order to the obtainment of relief from the Committee for Regulation of the laws; they prepared also certain proposals, with intent (as I understand) to present them to the Committee for propagation of the gospel, but being called into the Country by an urgent and importunate occasion, I am disabled to give any farther account concerning their proposals, not knowing either how they were accepted, or indeed whether they were actually offered, and therefore can only furnish you with a faithful Copy of the Paper itself.  

To the Honourable the Committee for Propagation of the gospel,  
The humble Proposals of the Roman Catholics.  
1. SInce all compulsion upon the Conscience is clearly against the Principles both of Parliament and Army, as appear●● by the Parliament●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 intrinsical between God and the soul, and the matters of Faith in the gospel such as no natural light can reach, we conceive there is no human Power of coercion thereunto, nor to restrain men from believing what God suffers their judgement to be persuaded of.  
Among the Proposals of the Army, 1. Aug. 1647. This was one, That all coercive power, and all civil penalties for non-formity, be wholly repealed, and some other provision made against such Papists as should disturb the public Peace:  
And since by the Experience of Germany, Poland, Switzerland, Holland, France, &c. The Consistency of diverse Religions under one Government is evidently proved, as well where the Protestant commands the Roman Catholic, as where the Roman Catholic commands the Protestant.  

It is humbly offered,  
That no penalty be imposed upon any, professing the gospel of CHRIST, merely for d●fference of judgement in matters of Religion.  
2. The public 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 public Peace; A practice which by long experience in Holland is found both satisfactory to the people, and secure to the governors of the Common wealth.  
3. Since the Law of God is so far from allowing any penal sentence to be grounded upon the enforced Oath of the party, that it expressly forbids any offence whatsoever to be tried 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 scandal 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 four proposals of the Papists (because to my sense they carry in themselves both their own evidence and justification) I shall beg the Readers permission to set down a particular conceit, which I have often observed to be very well relished by all that have examined it. That doubtless there is no way more suitable to the first Principles of all Reformed Churches, no way so probable to satisfy 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 be expressed in general terms without descending minutely to particular questions, which have certainly been the chief cause of so many Controversies and Divisions in the World.  
And now I humbly appeal to the honourable and religious Committee for propagation of the gospel, Whether the sweet Spirit of the Lord Christ (who gave his Apostles no further power, 
2 Tim. 4. 24.  than to relinquish such as refused to hear 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 meekness instruct those that are contrary minded, he should be thus cros-interpreted, that the Estates of those who are contrary minded, be first secured or forborn, and then after a time quite taken away, to instruct them in meekness, or how to bear patiently the loss of the vain and transitory riches of this World.  
And now I humbly appeal to the honourable 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 burdens increased by the strange method of the new proceedings towards them, their Consciences being now not only 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 appeal to the renowned Parliament of the commonwealth of England, whether in this general 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 be continued in chains? Whether, when all the Societies professing Christ Jesus, 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 ruin, not only to profess, but swear against their Consciences? A course that in a short time will unavoidably bring them either to absolute beggary, or, which is worse, to hypocrisy, 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 professed to find satisfaction in the way of the Papists, and lived dutifully to me and lovingly with his Brethren, I should account it a great unnaturalness to deprive him altogether of his portion, much more of that which he has received from the bounty of any collateral Kinsman, or acquired by his own particular diligence and improvement; And though some Papists have heretofore been truly chargeable with heinous crmes against their Country, yet why should our Justice overreach to condemn all, for the offences of a few? If they have formerly abetted competitors to the Crown, why should the punishments so long outlive the fault? certainly of offenders being dead, their trespasses should rather be buried in their Graves, and not like Ghosts walk to affright and pinch their Children.  
It is time we should now mix a little mercy to allay the fumes of so much justice, which otherwise will not ascend to the Almighty's Throne in the odour of sweetness.  
It is time we should begin to imitate the pattern▪ which our merciful God has set before us in his own practice, when he commanded the destroying angel to sheathe his Sword, with this compassionate Motto, It is enough.  
It is time we should begin to answer the bounty of our God, 
18. Mat. 23.  who has so freely given us the blessings of ten thousand Talents, by freely forgiving our Fellow-Servants the small sum of 100 pence. 
1 Kings. 19 11, 12.  Let us not invade or storm the Consciences of our brethren; for the Lord was not in the great and strong wind that rent the mountains and brake in pieces the rocks: Let us not shake the inward peace of any quiet and unoffensive Christian; For the Lord was not in the Earthquake: Let us not kindle in our Hearts a devouring flame of uncharitable zeal; For the Lord was not in the Fire: but let us compose our affections to the soft and gentle Key of Love and mutual forbearance; 
5. Mat. 44.  For the Lord was in the still small voice. Let us always attend to this still voice of the Lord, speaking within us, do as you would be done unto; Let us always attend to this small, but sweet voice of the Lord, calling upon us, Love your Enemies, bless them that Curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that you may be the Children of Your Father which is in Heaven; For he maketh his Sun to rise on the evil and one the Good, and sendeth rain on the just and on the Unjust; For if you love them which love you, what reward have you? do not even the publicans the same? and if you salute your Brethren only, what do you more than others? do not even the Publicans so? be you therefore perfect as your Father which is in Heaven, is perfect.    

Postscript.  
IT was the will not providence of the Lord (to whose dispensations as well of Justice as Mercy we must resign our little interests) to call me suddenly into the Country upon a sad and mournful Occasion, which utterly defeated my purpose of reviewing those few Lines: And therefore, after my humblest submission of them to the Judgement of the Supreme Authority, I am encouraged to presume the Courteous pardon of the Readers, especially if (since it is truly a kind of Death to me to Live out of London) he will please to consider this as a posthumous Pamphlet, containing the serious though indigested thoughts of  
Will. Birchly.