THE Christian Moderator: OR, PERSECUTION FOR RELIGION CONDEMNED, 

By the 

Light of Nature.  
Law of God.  
Evidence of our own Principles.      JAMES II. XII. So speak you and so do, as they that are judged by the law of liberty: for they shall be judged without mercy that have showed no mercy. Mille hominum species, & rerum discolor usus,— per me equidem sint omnia protinus alba. 
Printed for H. J. in the year 1651.   

Persecution for Religion condemned, &.  
WHen I consider how tenderly your 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 ●●●●…ble, 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, then 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, & 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 to 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 persuasion; 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, then 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 b●other 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, Jer. 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 things 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 most 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 are we 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 soul 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 themselves 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 themselves, 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, for bearing, in meekness instructing those that are contrary minded, if God peradventure 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 wise 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, and 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, whither thou shalt save thy husband? and what knowest thou O man whither 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, no● trample upon them, as dust under your feet, Mat. 10. 14. Constant 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 and 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 and 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, Luke 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 persecutition, 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 Principles 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 unparalleled 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 incourages 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 exercicers of their Consciences, and active prejudicers of the commonwealth, and thereupon offer their earnest desires, that all coercive 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, September 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 then 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 could not bend, which one Act has won more hearts to acknowledge and love the authority of the Parliament, than all their stupendious victories have forced bodies to confess and fear their Power▪ and if it be not checked by limitations and partiality in the execution, will render them absolute Masters of all that understand their own felicity: for what can be imagined more welcome to a Christian people newly delivered from an Antichristian bondage, then to see themselves enfranchised into a holy Liberty of proceeding sincerely, according to their consciences 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 punishmeuts for matters of Religion are disclaimed, as grounded upon Popish and prelatical Principles, not to be revived under any image or shape 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 at liberty, then 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, then to use his authority for the suppressing 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 yet more fully (if possible) in another Declaration in answer to the letters of the Scotch Commissioners, 17. Feb. 1648. 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 being such as no natural light doth reach unto, we conceive there is no human power of coercion thereunto, nor to restrain men from believing what God suffers their judgements to be persuaded of. Words of that solid weight and precious value, as deserve to be engraven with letters of gold, and religiously observed for ever by all tender consciences, as an Oracle.  
Conformable to the aforesaid Principles is that excellent Doctrine and advise set down by Mr. Parker and his Brethren, in their Examen of the late Synods Confession of Faith, in these words, page 128. Liberty of Conscience may be infringed, first by seeking by 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 thus 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 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, ver. 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, or 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 condemn 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 demonstrated the freedom of a Christian soul in her 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 Paradise; 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 not 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, certainly 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 has 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 thaw 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 experiment, 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 assistance 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 craziness, 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 constant to 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. 16. 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 stretched 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 bonâ 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 belongs 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 has 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 accuseable of self-interest or licentiousness, but rather require of them a prudent and religious severity against the inclinations of corrupted nature; if their judgemen●s 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 they not seriously believe, it more imports them to keep their Faith, then lose 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, a worthy 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 tender Conscience, were most evidently true, and to all unbiased-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 burdensome 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 from us to them, seem (which you make the only judge) more spiritual, retired, and devout, then 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 doubling 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, because 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 towards 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, whether 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 Armies 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 hands 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 these deductions I have known some estates of three hundred pound a year, reduced to less than threescore, a lean pittance to maint●in 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 continual fear of having their houses broken open, & searched 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 if 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 for 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 desire to transplant himself to a milder Climate, and to 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 contradictions.  
To this deplorable condition (said he almost weeping) are the English Catholics now reduced, yet they bear all, not only with patience, but even silence; for amongst the printed complaints so frequent in these times, never any thing has 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 has 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 Commi●…ee-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 has 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 kneeling to Parents, standing bare to the Parloament, 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 he reflected with a little rigour 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 he 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, Jos. 5. 13. nay he was commanded yet farther, 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 far 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 Cherubins.  
Agreeable to this, is the Opinion of the learned Mr. 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 inanimating or present in the place or Image, but to the end to be put in mind of him or of 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 then 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, John. 6. 5. The bread that I will give is my flesh, which I will give for the life of the world, and verse 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. Luke 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, and not one single place produceable that in direct terms calls the Eucharist, a sign or figure of Christ's Body, notwithstanding the 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, and so make their own reason the Judge, and not the Word of God, rendering by their now and private interpretations this great Sacrament inferior in dignity, not only to the Paschall 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 & 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 at 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 controversy, that men may be unhappy by being deceived, but are not guilty, unless they deceive themselves.  
This kind of reasoning prevailed somewhat the more with me, because the Apology of the reformed Churches of France, expressly approves it; saying, if an Apostle had by mistake adored some other man resembling Christ, when he lived on earth, his error would have excused him, Daillé 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 Doctrine, but not Idolatrous in their practice, to be pitied as souls misled, not persecuted as malicious.  
Nor can I satisfy my Conscience, since as to this point the Opinion of the Papists is no more opposite to us, then 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 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 frequently dispute 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, then profitable euployment, and in such an infinity of Opinions, as Catholic writers have leisure to publish, it is impossible, but that thorough passion, unwariness, or human frailty, some mistakes must escape, and then the unhappiness is, that prejudiced 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 by 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 introduce men 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 Sunday morning into two parts, and assigning to each about three 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 practise, without interfering or offending one another.  
To this so pregnant example (sufficient of itself to clear the consistency of those 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 pontificial 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 benefit to their commonwealth, tolerated the Catholics of quiet Conversation, to live freely amongst them. And on the other side the Catholics, in gratitude 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 rigour 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 them 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 a time when they were admitted to but half the common rights of Englishmen, nor were they many that ever attempted their own relief by endangering 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 and 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 fault 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 unnecessary 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 the Pope or Church, it is lawful to kill, destroy, or do any injury to any 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 practice 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, but shamed by our own daily experience, for we trust Papists in all Negotiations, as indifferently as Protestants, nay even our Travellers and Merchants beyond Seas (where the Papists are Masters) converse and traffic securely with them, and yet I never heard the least complaint of any one single Protestant's being cheated by 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 the Creditors.  
If their Doctrines were so destructive to civil Society, as our accusations pretend, how comes it to pass that all 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 inc●oachments 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 has been often available, both for the preventing and reconciling of our differences, as well with our neighbouring kingdoms, as amongst ourselves.  
Nor is it possible that any model of Government should be absolutely proof against all exceptions, but in the experience of five or six hundred years some abuses will certainly happen; whence it is easy for a severe observer to gather objections enough to puzzle the most able and politic Statist in the world to answer, especially if they be managed with dexterity and eloquence amongst a half-witted and stubborn people, who neither can guide themselves, nor will be led by others, not blind enough to be ignorant, where they are, and yet too shortsighted 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 charitably said of Papists in the foresaid Examination of the late Synods Confession of Faith (page 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 probata, 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 believe 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 hearts, we ourselves want not our caprices and exorbitant conceits, which ough● not 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 wisemen) to live peaceably and thankfully in the private exercise of their consciences, and, becoming gainers by such compassion, could not so reasonably be disinherited, as the prelatical or Presbyterian 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 Starchamber; 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 but 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 tittle from her humour, crying Anathema Maranatha upon all the Congregations of the Saints, as appears 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 Apostates, 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 harlot's house, 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 boyles, 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 inuadation 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 Queres thereupon, transcribing first a true Copy of the Oath itself.  
J. 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 Transubstantiation 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 not any 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 whatsoever, 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 Englishman 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, and 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, and no Positive Articles established by the Parliament, 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 will not swear at all: Hear what is said in the Examination of the before mentioned synodical Confession, page 238. There is a greater restraint laid upon us now then 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 ensnaring oaths, Zach. 5. 3. 4. There is a curse gone out against swearers, as well as against thieves, because 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 paints 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, Antitrinitarians, 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 decides that Supreme Mystery of Christian Religion, 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 wered 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 gentlewoman and the rest were fined one hundred marks a piece, and sent to prison, according to the rigour 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 has 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 mischiefs to avoid in conveniences, and for that reason we prohibit not mass in the houses of Ambassadors, nor pnnish 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 requisite 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 verse 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, 2 Thes. 3. 6. Withdraw from such a one, that he may be ashamed, and verse 15. esteem him not an enemy, but correct 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 his heart: if his conscience grow tender, it will check; if obdutate, he will soon break out into lewdness; and than be justly punishable 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 trial 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 Parties Religion, when by the instinct of nature, not only man, but even the most trivial creature that seems to have no interest in the world, attends with diligence to the preservation of itself: who can blame the humble worm, that whil●st we walk fairly by, it prostrates itself before us, and lowly creeps upon the ground, if when we tread upon it, it lift its head, and strive to wring itself from under our cruel feet? Notable 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, if 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 embittered, 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 actually 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 threatning, and though he find not the event answerable to his endeavours, remains at least satisfied in his conscience, by having given a reason of his actions; and whom can we better imitate, 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, then 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 tender and innocent consciences 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 Machiavillian policy of taking the inheritance from the children! or lastly, which is, worse than either, the barbarous Heathenish tyranny of shedding 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 self same reason for themselves, We have a Law, and by our Law he ought to die, John 19 7.  
Nor can I forbear to profess 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, and 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 well-affected 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 denying the power thereof. I pray God these severe and ungospellary proceedings (especially this last of blood, so displeasing to the Spectators, and unprofitable to the Authors) become not in time a prejudice to our Brethren beyond the Seas, a discontenting of 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 very 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, then upon a sudden deprive them of the only Religion 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 our 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 their own interpreters, and consequently 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 transpoorted 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, though 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 haberdasher's 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, notwithstanding such conformity as aforesaid; In particular, on Wednesday the second of July 16●1. 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 haberdasher's 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 these 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 seem 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 the 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 coercency in matters of belief, if as soon as the power is in our hands we emb●…e 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 which 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 secrets 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 sharly 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, then 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 Jure divine 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-indemnity, firmly to be established as a fundamental and unalterable Law of the Land, for all that profess the gospel of Christ.  
FINIS.    

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.