BY this ensuing discourse, you will see my judgment. It's true, I do it currente calamo, in more haste, then the gravity of your question merited; but that is to the manner. I am very positive, even in my most examinate reflexions, as to the matter, to assert liberty of Religion to all Christians, which therefore I call, as you see in the Title.

I see it much ventilated amongst our wisest modelers of the Oeconomicall part of our purchased liberty in Religion, whether it consistts with a conscientious and well regulated Common-wealth, to give restraint in order to any parties pro­fessing Christianity? Whence, upon your commands, I take pen and put to paper, dipt in inke, without the too too ordi­nary contemperature of gall, as the subject requires; religion, if true, being alwayes animated with charity.

I profess in the first place, that as to those whome we call Papists and Prelatists, my education has so prevented all for­raine tinctures, that I am not capable of any further affection, then what the purity of Christian religion avoweth and obli­geth. And therefore prescribing to my self those narrow, yet sanctified bounds, I presume to offer these motives of liber­ty, as they relate to all, not seeing, how we can exclude any, by the principles of Christianity and reason.

First, I consider that Religion is a habit or vertue, which [Page 2] hath God for its immediate object, by which we are inclined to perform our duties in Divine worship, being a species of justice whose formall reason, or essentiall consideration (acording to Logicians language) consists in rendring to each one valewa­bly as the commutative, or at least proportionably, as the distri­butive, what is due. Whence to very many of our learned men, it seemes to follow, that Religion is not within the vierge of humane cognizance, since both parties concernd (God being above all laws) are not liable to our Tribunals.

Secondly, neither doth the restrictive, or rather declarative term Christian added to religion, enlarge the bounds of hu­mane cognizance, as to this particular, except some Divine delegation may be produced by an authenticall Instrument, which hitherto I do not hear is pretended to, by our modern rigid Censurers out of holy Scriptures, which only can secure the attempt from high presumption, acording to our Princi­ples.

The great Cleark Erasmus, though a Papist (whom I wil­lingly name in this business, not only for the eminency of his learning, but for the great esteem our Countrey had of his judgment, as Sr. Thomas More witnesseth in his Defence against Dorpius) surviving til these fires began to kindle, took an ea­sy occasion to shew the barrennes of holy Writ, as to this particular: and withall, how much he recounts a great Pulpit­mans applying S. Pauls heretioum hominem devita, shun an here­tick to take them off their lifes, that is, to put them to death. Thus zeal not regulated, turns to folly: For the Apostle gives not the least hint for it, as the text speakes, and he shewes.

Thirdly, our blessed Lord himself gave his great Commission, to the Apostles in this form Mat. 28. 19. Go teach all nations &c. And the Apostle 2. Tim. 2. 24. as it were commenting upon it, saith: The Servant of the Lord must not strive, but be gen­tle to all men, apt to teach, forbearing in meekness, instructing those that are contrary minded, if God peradventure will giae them [Page 3] repentance to the acknowledgment of the truth. Where both texts directs all Christian procedure in Religion, to be by teaching, not domineering, or lording over Consciences. Whence surely in order to us, who justly pretend highest reverence to holy Scripture, this plea will stop all unlawfull invasions, and unjust usurpations of Gods prerogative in punishing for Con­science.

Fourthly, upon this Divine and Apostolicall sanction, it is evident, (as our learned men observe) that the primitive times (by which we have alwayes desired to modelize our forms of Government, as to matter of Religion) did not at all use violence to Consciences. Insomuch that Cyprian Ep. 62. puts the difference betwixt the Synagogue, and the Christian Church in this, that then by a corporeall, now only by a spi­rituall sword, contumacy is punishable. And hence 380. Yeares after Christ, Idacius Clarus a Spanish Bishop, was se­ver'd from Christian communion, for having incited the Ma­gistrates against Priscillian, though an Arch-heretick. It is also observable, that the Arians, who were indeed Anti-Christian, under Constantius, are known to be the first intro­ducers of sanguinary, and other compulsive Decrees upon Consciences in order to belief. With all which is consistent, that if any under colour of Religion shall disturbe the peace, they just­ly loose this immunity, as reason demonstrates and all antiquity confirmes.

Fifthly, Peradventure some would urge the Papists just for­feiture of these Christian Rights of religious immunity by their particular demerits in the Gun-powder-treason. As to this, Christianity compells me, to vindicate the body of them from the least guilt init; since K. James himself (who was very pri­vy to the intriegues of that State-prodigie) in his Proclamati­on presently declared them innocent. And indeed Aristotles, and much more Christian Schools, would condemn it as a great Solaecisme, if they should conclude all of us guilty of every hor­rid [Page 4] crime, which some few Protestants, to their perpetuall ignominy, are known to have perpetrated, or upon such too too remote Titles should deprive us of our Christian rights, and conscientious liberties, since as each one carries the guilt of his own crime, so the punishment according to all Law.

Sixthly, whereas further may be objected, the cruelty of the modern Spanish inquisition, and of the Prelatique High-Commission. It is easily retorted by them both: why should we embrace, what we dislike in them? except we will hear from the Prophet, Videbas furem, & currebas cum eo: you saw a thief and did run with him; that is, to steal with him. Shall we erect again pecuniary and coercive courts of Conscience, which we pul'd down, as being against the nature of Consci­ence which is only subject to Gods Court of Justice, as we just­ly alleadged, when it related to our own liberties of Consci­ence? As for the Inquisition, we all know, it was introduced to rid the countrey of Moors and Jewes, which only by the fa­got could be consumed: we are not also ignorant that it is not introduced as matter of faith amongst them, neither is it uni­versally received. France abhors all violence in this kind, Ger­many, Flanders, Poland, and many other parts do not admit it. Must Spain onely, and onely in this, direct us? Gregory Na­zianzen in his fourth oration, when Orthodox Christians had by Julians death obtained the worlds Soveraignty (which is our case) very piously perswades the Magistrates, not to turn the points of their swords against even Infidels, which they had cruelly sheathed in our hearts. He gives the reason, Ostenda­mus quod illos Doemones doceant, quod rursum Christus nos erudiat: Let us shew them that the Devill taught them those cruelties, and Christ our meekness. Hence in Q. Maries dayes, the learnedst person of that age Alphonsus a Castro, though a Pa­pist, preacht at White-hall in presence of K. Philip against our home severities, as our famous Mr. Fox assures us: and the [Page 5] late Archbishop learned Doctour Laud after S. Augustine, did not hold a gallowes to be a fit argument for conversion of mis­understanding Souls, as he perswaded the King, who was therefore wholly against it, as he declared upon all occasions. And he who was, and is celebrated as the wisest of our Pro­testant Princes, hath in print disowned all co [...]rcion in this kind, as K. James in his Apology to Christian Princes. And in­deed though by suggestion of some intemper [...]te spirits, there hath been too too much severity used, such as was old Cecil, who made marginall notes upon Julians Gests (the Grand A­postate and subdolous persecutor of Christians) as his Directory for proceeding in matter of religion against Papists: yet in all times the most eminent and conscientious persons of Church and Common-wealth amongst us, have disclaimed and blushed at our severe lawes against religion: which have made us an obloquy to all our n [...]ig [...]bours, even to our brethren the Hol­landers, whose Christian policy even beyond envy flourisheth at Amsterdam, and other places, with exemplar piety and freedom. And in the combustion, betwixt the Arminians and Gomarists they experienced a happy effect of this universal im­munity. For even the Papists, who were very numerous, (and surely are so here, if we involve all of that judgment, more then is easily conceived) assured the Magistrates, that their Religion obliged them, to be faithfull to the Superiours, and that accordingly they would stand by them against whomsoe­ver. Upon which ground the wisest people in the World the old Romans offered to the Jewes, though a conquered Nation, their liberties of religion, as their own historians, to their ho­nour, declare, and they had answerable effects, as also now we see in France, where our Religion is happily tolerated, with what fidelity the King of France serveth himself in places of chiefest trust in the wars, of the most eminent professours of our Religion, and in like manner the King of Pole and others. Whence we must confess that in the judgment of all parties, [Page 6] Soul-immunity connaturally inferrs a conscientious fidelity; and therefore it cannot produce less effects here of loyalty in all who shall by abolishment of compulsive lawes as to conscience finde the comfort of the freedom, where gratitude in all inge­nious natures freed from bondage, will imprint indelible cha­racters of duty to be transmitted even to posterity.

Seventhly, It's true that the posterior Romans, the dregs of the old Heathens, who like the Jewes measured all things by the test of temporall blessings, objected the ill success of the Empire, to be from the liberty of Christianity; which moved Orosius by S. Augustines command to write his histories, as testimonies of Gods blessings: And it gave occasion to S. Au­gustin himself to enrich the World with his Books Of the City of God, upon the same design, and to shew ill successes to have come from themselves. In the same manner we know, that some ill natur'd and froward Persons have so far envyed their Neighbours freedom in matters of Conscience, that, like those old Heathens, they would injuriously impute our present miseries to this freedom; whereas unquestionably the want of universall immunity, or rather the violent restraint of ten­der consciences, stroke the first fire of all our combustions, as no English-man can be ignorant who hath been contemporary to them. The best remedy will be (since as nature teacheth contraria contrariis curautur,) by a contrary applycation of ten­derness, which will sincerely unite all affections, as amongst the old Philosophers, who though differing in their Tenets, concerning God and his worship, yet out of their severall Scholes, in mutuall civill offices obliged each other.

Eightly, if we further consider this business, as we are En­glish-men, that is, true Patriots, having an eye upon our rela­tions abroad, we cannot but take notice of both our powerfull neighbours interessed in it, who though out of present exigencies of State they may dissemble the sense they have of our perse­cuting their Religion: yet since William whom we call Conque­rour his triumphs, our countrey hath sadly experienced in [Page 7] each of them, when not joyned (as now they easily may be) their power and readiness to attaque and invade us, somtimes as Principalls, other times as Auxiliaries to our damage by Sea and Land upon far lesse pretences, especially when (as is customary amongst bordering enemies in military policies) they could work fit opportunities, by sementing, or fomenting our home-divisions, which a fraternall tenderness to each o­ther, in point of Religion, above all other ties, (and now in our Nation, then in any other, as experience shewes) would effectually prevent, and secure us far otherwise, then the old Roman walls against the Picts, or our dancing and daring bul­warks against Julius Cesar and others, which as we know, sometimes failed us.

Ninthly. Againe, if as prudent and provident persons we look upon the sequell of this business, as it relates even to a selfness, this little world of ours, for these last hundred years, having experienced almost incredible vertiginous revolutions in matter of Religion, prudent self-seeking will teach us, to provide for the like vicissitudes, by leaving lenitives to Poster­ity; that in case our own Issue shall differ in opinion, from the future prevailing Doctrines (for among so many Sects, none of us can tell, which shall last get and keep the Chair) they may serve as Preservatives of their estates and persons, e­ven in these religious epidemicall diseases.

Tenthly, as concerning our old weather-beaten exception against the Papists acknowledgment of a forrain power in spi­rituals; Besides that it carries the answear to it self, being in Spirituals, and therefore as we must confesse, not apt to dis­turbe our externall peace, it is also antiquated by publick con­sent of all parts, even where the Papall power is most predo­minant, the actuall coexistency of both swords by daily experi­ence being rendred clear to our senses. We must acknowledge publick truths: As for example even in Italy, as in the case of Parma and Modina, though little Princes, they had no diffi­culty with their popish subjects, to maintain their tempo­rall [Page 8] right, against the Popes pretences▪ Venice▪ with high opposition in the Magistrate, and signall allegiance in the subjects, Ecclesiasticall and civill, France Spain, and Germany give dayly instances of their security, in their subjects allegi­ance, against whatsoever specious titles. And even at home under Henry the 8th. in those too too high contests betwixt him and Pope Clement, and under Q. Elizabeth after Pope Pi­us his censures, and in 88. it is confest, that none gave greater satisfaction in point of allegiance to our Princes, then the Pa­pists. Particular Tenets are like opinions, which touch one­ly speculation, and are circumscribed to the Scholes, not al­lowed as to practise. So that all parties would now deride us, if we would seem to put weight on so stramineous a foundati­on, against so great a good, in order to the publick, as liberty of Conscience.

Lastly, All which considerations duely weighed, will en­force us to conclude, that they must justly be presumed to be e­nemies of our countreys happines, and of the supream govern­ment, who by perswading enforcement of conscience, would en­deavor foverely to kindle disaffections to Superiours, in all those whom they desire to be severely handled for religion, and in all forreigners who will be concerned in this common cause, which by all lawes (as themselves heretofore, when they were under the lash have pleaded) should be most free, and in which all men are justly most tender

You may please to accept this in complyancewith the respect I have to your command: The cause is common, and therefore I willingly obey you, soule-liberty being the highest interest of man­kinde, and hath the greatest influence on the prosperity of our own nation, and even of each particular person. Our bodies and fortunes are subject to higher powers upon just exigencies, the soule only to God; which, if free, we all meet in our most af­fectuous orizons for the publick concern: and therefore all good Patriots desire with you not to have it captivated, nor to see o­thers contristated for want of enjoyment of every ones due right in this their dearest interest, which is also the onely aime of