AMongst the weighty Affairs of this Nation, which your Lordship like another Atlas, hath hitherto so happily set your Shoulder to; the indulgent care you have always had, to favour tender consciences, hath always been most Glorious and Remarkable. From thence, My Lord, I have taken confidence, amidst the Crowd of those many other cares that oppresse you, to offer to your Lordship something, though it be but the poor oblation of Virgils Shepheard, Mitia Poma & Castaneas Nuces, in the behalf of that poor, distress'd, and almost deplor'd Party amongst us, who have for these last hundred years, layn under a more bloody and inhumane persecution, than ever before was heard of amongst Christians. And because that buil­ding is perpetual, where the Lord layeth the Foundation, your Lord­ship cannot do a more Charitable and Heroical Act, then to be in some sort, a Mecaenas to that Religion, and to Sollicit his Sacred Majesty, and the present Parliament, for a fair Liberty at least, if not privi­ledge for it; and that His Majesty like another Cyrus, may be pleased to procure that Israel may return, and build up their Temple; so shall they be obliged to pray for the Life of our Cyrus, aad to write His [Page 2]Majesties name, upon their Altars and Church Dores, and that Deus illis haec Otia fecit.

It is not a more common than true Rule, I'm sure it seldome fails, that Malus Custos diuturnitatis Metus, and therefore Tacitus could not describe the Tyranny of Tiberius, but he must declare the Marks and properties thereof, Ʋbi Delatorum Autoritas magna, laesae Majestatis crimen frequens objicitur, ac boni cujusque viri invadendi ac tollendi praetextus est; and he addeth, frequens accusatio, & in quovis crimine adjuncta de laesa Majestate Principis. Nothing shews more evidently when Authority inclines towards Tyranny, then the multitude of Promoters, Pursuivants, Catchpoles, continual infor­mations, and the name of Treason made as a Livery to put upon all offences, and tot esse delatores in Repub. he makes as a certain Sym­ptome, of a diseased and a decaying State. In former ages, I am sure, those were ever held to be the best, and most Godly Laws, that were least Sanguinary, and yet maintained order, all others were accounted but meer Phalarismes, and to be le ges Draconis. Seneca who liv'd under a Terrible Tyrant, found by experience, that frequens Vindicta paucorum odium reprimit, omnium irritat, often punish­ments provoke more ill blood then they suppress: which may be an Error, so as a general Rule, to which there may be too much excep­tion; but this I am sure is notorious, and an undoubted Solecisme in State, to punish most crimes with the penalty of Treason. Ʋltima supplicia suppliciis ultimis ponat, ut nemo pereat, nisi quem perire etiam pereuntis intersit, in a good Government indeed, none should be put to death,2 Sam. 2.26. but such whose own very interest it is, so to be put to death. The Speech of Abner to Joab is hugely remarkable to this purpose; Num usque ad internecionem hujus Mucro desaeviet? an ignoras quod periculosa est desperatio? usꝑ quo non dicis populo ut omittat persequi fratres suos? Shall the Sword devour for ever? Know'st thou not, that it is not a little dangerous to force a despe­ration? How long shall it be then ere thou bid the people return from persecuting of their Brethren? It is both good counsel and good example. Germanicus is noted to have wept when he saw the slaughter of the Souldiers of the Legions that mutiny'd, non Medicinam illam, sed Cladem appellavit, and call'd it not a Me­dicine but a Massacre. Nor can I think that all pity dy'd with Germanicus, or that there are not many, nay most in England mov'd with the Butchery of some persons here meerly for their Faith, and Profession, though barbarously couch'd under the name of Treason. I know it is the property of Commiseration, to be touch'd rather [Page 3]with the Calamity it seeth, than to examine the Cause which it seeth not. Yet my only comfort is, that your Lordship will offer the consi­deration of these things, to a far greater Emperour than Germanicus, and a Prince of much more eminently tender bowels of compas­sion. So I shall be bold to urge one argument more for commi­seration, from the example of a Pagan Prince Marcus Aurelius; though the old Law was still in force, and strictly observ'd at Rome, Deos peregrinos we colunto, that no strange Gods should be wor­shipped, yet he permitted alwayes Toleration to Christians, as Tertullian assures us. Then Theodosius and Gratian, Tertull. in Apol. cap. 5. the most Chri­stian Emperours, were content to tolerate the Arrians, known to be the most real Enemies of Christ. And Josephus a Jew noteth of Omias Megalita, the same Permission,Joseph. Antiq. l. 14. c. 13. to continue Bro­therhood, for the Peace of the State. The Venetians suffer the Jews to live amongst them, as the King of Spain did the Moors, till necessity forced him to expel them. How much more reasona­ble will it appear, to Tolerate our Brethren of the Roman Catholick Religion, who are undeniably Filii Christi, Sons of Christ by the Mother Church, which we in England use to call the surer side. For it is a verity undoubtable, so far as ever I could find, that that Church was formerly the Reverend Mother of all Christianisme, and the most ancient Law-maker, and Judge heretofore of all Reli­gions.

It is a most false Proposition, and proceeded doubtless from Gall and Spleen, that Roman Catholicks are altogether unsociable, and that they cannot live with us, nor any sort of Protestants, in one Kingdome or Common-wealth, without Jars and Tumults; and lastly, which is given out onely to breed an exulceration in the hearts of the people, against those of that Religion, they affirm, that to give the least connivance to them, is a sin no less than dam­nable. This I know is blown daily from the mad, turbulent, pre­sumptuous Pulpits of some Presbyterians; who indeed, if any Chri­stians are justly to fall under that censure, should not themselves have Toleration any where; whose Phrenetical, giddy zeal, will be confin'd within no circle of order, but ever contemning all Law and Law-givers, endevour to domineer, and rule as Transcendents over all Kings, States, Princes and People in the world. But I hope these few Considerations following, may qualifie a little, if not cool the extravagant heat of such indiscreet and hair-brain'd zelots, and confute their weak, and truly unchristian supposition of incompati­bility.

And first, if we look back to former ages, we shall find, that from the Saxons to King Edward the Sixth, to be a Roman Catholick was neve [...] any Bar to Loyalty, or Obedience to Civil Government. Nor can any man deny, but that France, Spain, Italy, the Empire and Poland, have ever accounted, and do still, him as the best affected Subject, and least dangerous to the Civil State, who is the best affected to that Religion; and certainly, if to be a Roman Catho­lick, did ever breed or engender any such ill blood in the Body Politick, or secret infection of Disloyalty, as these men would fain perswade the world it does; and so must be in regard of the State, malum aliquod in se, and naturally; then upon the general tryal of so many Nations, and in so many Ages, it would have been sure dis­cover'd, and detected of that noxious imperfection, which it never has before stood charged withal, neither in all those forraign Countreys, not as heretofore, so not at any time since, in England. Nay, to the eternal glory of that truly Noble and Honorable Party, and con­fusion of all their Adversaries, I dare say, that there is not one person of consideration amongst them all to be found out, that was at the same time a Roman Catholick, and in arms against His Majesty that now is, or His most glorious Father. But on the contrary, it is plain, that they did all expose themselves, their lives, fortunes, and families in His Majesties Service, to as much hazard as any whosoere they were in England; nay, for the preservation of those very Laws, by the force of which, they were to suffer a most savage per­secution.

But yet the Antagonists of this most Rational and Christian Liberty desired for those excellent persons, I fear will hardly yet rest satisfied; for they stand so high in their own consistories, and yet higher in their own opinions, that nothing but miracle can be thought capable to abate the Edge of their most phrenetick fury. However they may please to remember, chacun a son Tour, nor can they I am sure forget, how that from the Time of King Henry the Eighth, and since him, Religion has had its changes, and what God pleaseth to determine, man must obey: they that are now in Gloria Patri, may be hereafter sicut erat in Principio: they ought therefore to live, and to continue with all men in Christian charity and amity, and not for­get, that the bonds of religious Unity, are so to be strenghtned, as that the bonds of humane Society be not dissolved. At Hierusalem in the time of our Saviour Christ, there were two Sects much different in Religion, and yet did live sociably together, and without offence [Page 5]to Church or State, which were the Pharisaei and the Sadducaei: and they were not only, not men of one Religion, and so differing only in Rites and Orders, but they were men of very opposite per­swasions, and in main fundamentals too. No man I believe will doubt, but that the Saduces were notorious Hereticks, for they deny'd the Resurrection of the Dead, and the Immortality of the Soul (an Article of our Belief, and the Foundation of all our Hope and Faith:) that there was a fierce opposition between them and the Pharises, is evident by that in the Acts, Act. 5. Exurgens Pontifex & om­nes Saducaei qui cum eo erant, &c. Then the High Priest rose up, and all they that were with him, which is the Sect of the Saduces, &c. and again, Sciens Paulus quod una pars esset Saducaeorum, Act. 23. altera Phari­saeorum exclamavit, &c. But when Paul perceived that the one part were Saduces, and the other Pharisees, &c. Thus it is plain, that these parties were sufficiently opposite, and did often contradict one another; the Saduces maintained the Temple of Gerizim, and agreed with the Samaritans to sacrifice there, contrary to the Law, and to the prejudice of the Temple at Hierusalem. The people follow'd the Pharisees, the Scribes and Elders applauded the Saduces, Segon. de Republic. Hebraea. p. 538. Epiphan. l. 5. c. 11. Joseph. l. 18. Antiq. and both were Heresies, as Sigonius and Epiphanius do most clearly testify, and yet all that City was divided into these two Sects, in the time of Herodes Antippus, as Josephus assures us, and yet did they live very quietly together as to the Civil Government, without Discord, Riots, or Tumults. To come home to our later Times, we may begin with Swisserland; and though Zuinglius was a rough, violent, and seditious fellow, and by arms sought to compel the five Pages to the Religion of Bern and Zurich, yet by agreement all was pacifi'd, and to this day they have their particular Churches in their several Towns, and maintain their mutual Liberties, the Common-wealth of the Cantons, all Contributions, Confederations, Traffick, and So­ciety together, and sometime preach, nay communicate like good fellows, in the same Churches and Pulpits. To pass over Suevia, and the Lower Provinces of Germany (where though Lutheranisme before and Calvinisme since hath very much prevailed) those Roman Catholicks yet that are, remain undisturb'd. The famous Kingdome of Poland, and the Empire of Musco, have thought it necessary to suffer the Religious Vried in their Dominions and Countreys, both to take away all Domestical quarrels, and by a general unity (as a brazen wall) to fortifie themselves against the common Enemy of Christendome, the Turk. And shall England now so far degenerate from its ancient glory & vertue, as to go to school for civility to a rude [Page 8] Swiss, or Swinish debauch'd Dutchman? Shew more Barbarisme than a Muscovite, or more unnaturalness than a Polonian? who reserve the blood of their Neighbours, to be shed with Honour in the Field against their common Enemies, rather then by Tyranny at home, to weaken their own body; Germany also may be a sufficient example, that such a toleration is most expedient, and that it is both possible and faisible, that two, or more different religions, may live together in peace. Let these Consistorians call to mind, how quietly the Roman Catholicks have suffered, and converst with the Lutherans, and them­selves lately sprung up there (for above a hundred years together) till they with the Swedes were pleas'd to disturb their own peace, and the Tranquillity of that most beautiful Empire. And sure Charls the Fifth, and Ferdinand who indulg'd so much liberty to those Religions, as they were great and wise Princes, so were they as provident like­wise, and merciful. Their ground too was the same with ours, Salus Populi supremae lex esto, the peoples Safety ought to be the Supream Law, and therefore they ordered, that Caveret utraque pars, ne in suis dominiis quemquam ad suae religionis professionem cogat, aut revocet, aut depellat contra ipsius conscientiam, à religione quam profitetur. Dresserus. So saith Dresserus, that both sides should beware of for­cing any man to his Religion, of recalling, or driving any man against his conscience from the Religion that he professeth: and afterwards confidently adds against those that are so precisely scrupu­lous, Nec hic metuo eorum reprehensionem, qui putant non nisi unam Religionem tolerandam, Nor fear I at all their displeasure, who will think that there ought to be but one Religion tolerated, for conscience cannot be compell'd, it may be perswaded. But that I may not be tedious, I shall conclude all my Instances with the fair and flourishing Kingdom of France. How often and how mercifully did the French Kings grant their Edicts of Pacification? and to what conditions were they contented to descend, only to preserve Life and avoid Bloodshed of their people? Witnesse the old Articles of Peace granted for the Liberty of conscience,La Val. l. 3. fol. 141. Pig. l. 6. c. 7. Poploneir l. 18. set down by La Vall and divers others, wherein they have a general freedome to preach in all parts of France, &c. and yet these were Huguenots; men of the Consistorian Religion, Factious, Boutefeus, and in truth, the very shame of Protestant Religion. Yet would the poor Roman Catholicks of England, be right glad to participate a share of such Graces, as they enjoy there, though there is no wise man sure, but must think that they deserve them much better. They poor Souls, with prayers and tears do sup­plicate [Page 7]daily to His Majesty and the Parliament for such a Liberty: Those in France were always striving to wrest it by Force, and the bloody violence of a Presbyterian Spirit. They again had a Rochel, a Montanban, or a Montpelier for their refuge; these in England, had no other retreat but the Gatehouse, the Fleet, or Newgate. For these in England, all Princes and States have long interceded, and do still; They in France had never any other Intercessour, but their own Arms for them. Now to conclude all, seeing the great Turk permitteth Christians to live freely in his Dominions, seeing the Pre­sident and Example of the greatest Princes and States in Europe doth set it forward, the poor Roman Catholicks in England, hope they shall not far, the worse, for their patience and obedience, which deserveth more. Their only ambition is to be accounted good Servants to God, and Loyal Subjects to His Majesty, and their only humble Suit to His Majesty now is, Hanc animam concede mihi, tua caetera sunto. Give them their Souls, great Sir, take you the rest.

Thus far under your Lordships favour, I have been bold to pro­ceed in the behalf of the tender Consciences of those, who have suffered most in that kind of any Christians in the World; but now two Objections seem to obstruct all that has been hitherto spoken in the argument. And methinks at this Instant, I hear a wellmouth'd Presbyterian to open against the Romish and Spanish Inquisition, where only this liberty is denyed; and why should they have Liberty them­selves, who will give none to others? To this I shall be bold to ob­viate, that there are but two sorts of good Policy, in order to Reli­gion. The one is to keep firm and fast to one Religion, where there is but one, nor ever has been more; and with all care to keep out all others, be they good or bad, this I say in order to the Civil State, is a most necessary peice of Policy. For nothing embroyles a King­dome or State sooner, than the Diversities of Religions, especially if some particular ones be forbidden. For the Prohibition of some, creates faction in the hearts of the supprest, unlesse hindered by very extraordinary grace, and faction ever pretends zeal of Spirit, which if it become Conqueror shews no mercy, if subdued, no patience: however mutinous and a boutefeu, which join'd with the other two, called curiosity and singularity, are the three furyes, that torment the World at this instant, that Triceps Cerberus, that sets open Hell gates, to fill the World with Impostors, Seducers, and Calumniation. Now to Faction and her adherents, Sedition is an unseparable Com­panion, which streightways marryes it self to Schism, and thereupon it is, that all Magistrates and Laws are resisted, and that with violence, for there is no War so passionate, as the War of Conscience. The [Page 8] Inquisition therefore is politickly to be commended, for keeping strict Watch and Ward, yea with fire and Sword to keep out all other Religions from thence, where there never was any other, then what they still professe. The second good Policy in relation to Religion is, where by the negligence of Governours, or some other unhappiness, several Religions have got footing, to give an equal liberty to all, as at present in the Low Countries, France, Germany, &c. Now this equality of liberty takes away all heart-burning, which other­wise would burst forth into faction, and that into sedition, to the publick disturbance. So it is plain, that it is the prohibition and persecution of some one or two Religions, not the persecution of all but one; or a universal Toleration of all indifferently, that can offend a Kingdome; and such a Policy of a general liberty, were to be wished here amongst us, since we cannot have the other: For in very deed, it is altogether as impossible to root out any one Religion by a persecution, as to put out a fire by blowing of it.

The next and greatest objection, that I must be bold under your Lordships Conduct, to encounter, looks very big upon me indeed, that it is not for their Religion, that Priests and their Entertainers die, but plain matter of Treason. I must here beseech the Obje­ctors to let us know, how it comes to pass, that it should be Treason to be a Priest, or Capital for a Gentleman to entertain such a one in his house, to serve the necessities of his Conscience? or who made it ever to be so, either in this, or any other Countrey in the world, before the time of Queen Elizabeth? Whereby it is apparent that it is not malum in se, but quia prohibitum it must be so. And then to the amazement of the whole world, that Vocation must be made Treason, which was only wont here in England to sit in the Chair of Government, and by whose Oracles and Decrees, the people of this Land, were onely wont to be directed both in Chancery, Rolls, and all Ecclesiastical Courts. It would be thought, I am confident, a very strange thing, that any Parliament, should make it to be Treason, for any man to wear a Barre-gown, or to be known to be a Graduate in that Profession: Will it not be a more incredible thing to posterity, that so wise a Nation as this, should run counter to themselves, all Law and Reason, upon such a suddain, as to make that Treason by Act of Parliament, which so generally, so perpe­tually, and so anciently, hath been honour'd, and approved by all Laws. Was not Priesthood us'd and exercised by the Patriarchs under the Law of Nature? Establish'd by Moyses, and the Law of God? Continued yet in Christ, who was himself a Priest for ever, after [Page 9]the order of Melchizedek? and never apparently repeal'd by him, or any new Decree under his Grace and the Gospel. Was there ever any Nation that had a Worship of a Deity, and acknowledg'd a God, without their Priest? By the Wisdome of former Ages we find that Religion and Priesthood were ever taken to be like Hippocrates Twins, born and bred, laughing and weeping, beginning and ending together, &c. And must this sacred Function now, that is acknow­ledged and reverenced over all the world, by our Laws, that are unknown to all the World besides, be made a peice of Treason, here? It is no wonder indeed, if such new made Treasons, as has been afore cited out of Tacitus, did presage a fall, or diminu­tion of that Power, which made them to be so: and it is to be con­ceiv'd, that the Auspicious repealing of such, will forespeak aswell the growing up of a most flourishing Empire. Over and above all this, it h [...]s been ever held against the Wisdome and Policy of this Nation, to fetter themselves with too many shackles of Treason; and therefore as 25. Edw. 3. at the petition of the Subjects, the King did declare and determine what should be taken and judged for Treason, by the Common Laws of the Realm, so 1. Hen. 4. c. 10. it was confirm'd and established, that nothing hereafter should be judg'd Treason, otherwise than was express'd by that of Edw. 3. and though divers Actions were strain'd up to Treason for a time, which indeed were not so, nor within the list of the 15. of Edw. 3. as that of Hen. 6. the taking and surprizing of persons and goods in Wales, so to stand for the spae of seven yeras only, and 8. of H. 6. burning of houses, and 22. of Hen. 8. poysoning, &c. which of their own nature, and simply were not Treason, and therefore had a limitation of time annexed to them: Yet prudently all such former Acts were repea­led and made voyd, 1. Edw. 6. for a more merciful and indifferent proceeding with Subjects, that the Remedy might not prove more dangerous than the Disease. And now must an eternal Treason be branded upon the sacred'st of Functions? and no less than the most infamous and dismal word invented, like a Medusa's face to terrifie poor Christians from their Consciences, Faith and Profession? Sed satius est pertransire Calamitatem publicam. And yet the great and Christian magnmimity, that all the noble persons of this perswasion, have always express'd, especially in these late most calamitous times of fiery tryal indeed, is not a little remarkable: when no day pre­sented them less then most dismal horrors, destructions of themselves, wives, children and families, and on every side, most terrible images of death, yet they always stood stedfast to, and unmovable from their [Page 10]Principles of Religion; a very inconsiderable number of them starting aside like a broken bow; in lieu of every one of whom too, they got into their Church, then in the midst of all their miseries, more than a thousand; so mightily does the barbarous and inhumane persecution of any one party, encrease its number. Nor was their integrity to God, and loyalty to Religion more observable, than their fidelity to His Majesty, amidst all the artifices, as well as menaces, of the most subtil and mischievous Tyrants, that ever the earth bore. And why then should not these most honorable Persons receive some Acts of Grace and favour now, and with as much reason, as those penalties were exercis'd upon them then in those times, or impos'd upon them at first? For it is plain, that there was nothing but fears and jelousies that were the occasions of their first infliction: Queen Elizabeth having been declared, by three Popes successively, and our own Acts of Parli­ament to be illegitimate; and that great and most incomparable per­son, His Majesties great Grandmother, Mary Queen of Scots, and Dowager of France, standing at that time in competition with her in the eye of the world, as the just Heir of the Crown, who (by the way, was entirely a Roman Catholick, and so all that party then in England, fell into suspicion of an adherence too much to her interest; which to avoyd, was the grand reason, why this persecution of Roman Catholicks here in England was first invented, and the suppression of the whole party endevoured by the Cecilian policy of those times, and yet we never find that the Roman Catholicks did then, or since knit themselves upon any account of disturbance here; but on the con­trary we know that they have been always ready to assert His Majesties Interest, not only against Rebels and Traitors at home (though to the support of those Laws, as aforesaid, which have hitherto prov'd their particular ruin) but all enemies whatsoever abroad, even against the Pope himself or King of Spain, when His Majesty shall so please to command them, and so much Loyalty they have been always ready to swear to likewise, and still are, and that the Pope himself shall never be able to withdraw them from their Allegiance to His sacred Ma­jesty.

Now seeing that by His Majesties, and the Parliaments great care and prudence, there is a debate admitted for the regulation of those scandalous Laws, and since it is manifestly necessary, that as Sails, so Laws are to be turn'd, and as occasion, time, circumstance, and reason of State shall direct, either to be altered or revoked, and for­asmuch as it is plain, that upon worldly respects, those Acts have pass'd in former Parliaments, to try what operation and cure they [Page 11]would work in the State, and if they prove fruitlesse Medicines, or as most emperical purgations, too violent (and fitter to kill then to cure) then to be repealed; for as they were made for the fears and jealousies of those times, so by the grace and mercy of these times, (when they are both prov'd to have been causelesse) they may with honour be cancell'd, if His Majesty and the Parliament shall so please; to whose gracious consideration, I most humbly beseech Your Lord­ship, to offer these few Lines, and as Petitions rather then reasons, nor so much to arrogate justice, as to implore mercy, and seeing also that the Case of Q. Eliz. and His Majesty that now is, is far different, your Lordship would be pleased to Petition His Majesty for these poor trouble Souls, and procure a grace for them, that was never denyed by any Christian Kings or States to their Subjects, for occasions of State, and to stop that unnatural issue of blood, flow­ing from those cruel Laws, and stay a little those passionate humors, and malicious oppositions of such, as are adversaries to that Grace, and the Lord Almighty, who hath raised you, to enable you for so great a work. Your Lordship and the Parliament, cannot but out of your great Wisdomes have observ'd, that too severe a persecution makes men desperate, non coercet sed provocat Violentia, and too heavy a hand upon those whom the Law casts down, shews a will rather to oppresse the offender, then to cure the offence. It is the greatest Honour to Kings, that their mercy like that of the Almighty, is more eminent then their justice, and that their Benches and Courts, can witnesse more compassion then Severity. For he that sets open the Prison Dores, in so wise and gracious a manner, meaneth not to conquer the hearts and consciences of his people by torments, but to win them by mercy and sweetnesse. If the ancient Aphorisme of State be to be respected, it hath been ever in such cases, the Wisdom of the greatest Princes, Punire raro to punish but seldome, it was ascribed as a Title of Honour to Augustus Caesar, nunquam civilem sanguinem fudisse, never to have shed his peoples blood. Clemency is a Vertue, sometimes of as great policy as piety, because it begets Love, and Love breeds Loyalty, commands the very Soul, and lays the body at the Feet of the obliger; Mercy kindles Fire and Zeal in the hearts of Subjects. Pity and Toleration as they make the Obli­gation of the offenders greater, so it makes them repent to have offended him, who hath so obliged them, the reason is infallible in all noble Spirits, Fidelem si putaveris, facies, believe and you make a faithful friend, for the true Gallant Soul ever accounts it the greatest injury to be distrusted.

The poor Roman Catholicks upon these grounds, hope that their ancient and tryed patience and fidelity, shall so move His Majesty, and those that he has set at the Stern to govern affairs, that they shall be now refresht and eas'd, as they may with a breath, and that they may find at last the warmth and comfort of the Sun-shine again in England, and that their humble supplications shall be granted, sub­scrib'd with the services of so many honorable persons, and sign'd with the blood of so many of their Martyrs: That though we meet them not in Churches, we may yet meet them cheerfully in our Mar­kets; for though they differ from us in Religion, they will agree well with us in Obedience; their bodies will be ever at His Majesties com­mand, if we do but leave their souls of God: and all this happiness both to them and us, I can no way despair of, if your Lordship please to become their Intercessor, in whose great Breast, compassion ever kept the highest seat, as it became it best: and be confident my Lord, that the obtaining of this lawful favour and Tolleration for these poor afflicted Souls, will be a work equal in glory, to any of your Lordships most illustrious Actions, and will raise you up, by your Charity, so many degrees higher towards heaven, as erect eternal Trophies to your Honour upon earth, and those as great, as ever were, or can be written in the Records of Fame. And so as His Majesty came unto the Helm, and ascended the Throne of these Kingdoms with Triumph, Glory and Applause, He shall end the Catastrophe of his days, with the general Plaudite of the whole world: Nay, all this will follow besides, as the fruits and effects of His Majesties good­ness towards the poor Roman Catholicks, Peace within, and Honour without; Love at home, Respect abroad; and so shall be made a concord of discords, an union of divisions, and a religious contention on all sides, for devotion and a good life; for peaceable conversa­tion, obedience to Magistrates, excellency of Learning, who shall do most good in the State, and deserve the prize; and such an Eutopia can onely His Majesty make in England, who will deserve the Olive branches for Mercy, Peace and Goodness, as well as the Laurel, for Victory, Wisdome, Government and Constancy (the Crown of all:) so I beseech your Lordship to accept and pardon this presumption, and continue your favours to