The Christian moderator: the second part; or, Persecution for religion condemned by the light of nature. Law of God. Evidence of our own principles. With an explanation of the Roman Catholick belief, concerning these four points: their church, worship, justification and civill government. Whereunto there are new additions since the octavo was printed. — Christian moderator. Part 2

The Christian moderator: the second part; or, Persecution for religion condemned by the light of nature. Law of God. Evidence of our own principles. With an explanation of the Roman Catholick belief, concerning these four points: their church, worship, justification and civill government. Whereunto there are new additions since the octavo was printed. — Christian moderator. Part 2

Table of contents

Title page

Perſecution for Religion condemned, &c.

Paſſages obſerved upon Caſes depending at Haberdaſhers Hall.

POST-SCRIPT.

§

[Page]

[Page]

The Chriſtian Moderator: The Second Part; OR, PERSECVTION FOR RELIGION CONDEMNED; By the

Light of Nature.

Law of God.

Evidence of our own Principles.

WITH An Explanation of the Roman Catholick Belief, concerning theſe four points: Their Church, Worſhip, Juſtification and Civill Government.

JAMES 2. 12.

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 ſhewed no mercy.

Mille hominum ſpecies, & rerum diſcolor uſus, per me equidem ſint omnia protinus alba.

Whereunto there are new Additions ſince the Octavo was Printed.

Printed for H. J. 1652.

Perſecution for Religion condemned, &c.

[Page]

[...]

[Page]

IN the precedent part of this diſcourſe, I have demonſtrated (according to that light which the Lord Chriſt hath infuſed into my Soul) how much Coercency in Religion is repugnant to the Law of Nature, and, by many evident and unanſwerable Texts of Scripture, ſhewed, how diſpleaſing it is to God, how improper to advance the power of godlineſſe, and how extremly diſaggreeable to the ſweet Spirit, which guided our Lord Jeſus in the propagation of his Goſpel. And after in the ſame little Treatiſe I proceed to prove (by the expreſſe words of the Parliaments and Armies Declarations) that the great Principle wherein we glory, and which we have ſo long fought to eſtabliſh, is a perfect Goſpel-freedom, and abſolute deliverance of the Conſcience from all Tyranny and oppreſſion.

Which diſcourſe as I compoſed in all humbleneſs of ſpirit, and afterwards offered to the gracious Redeemer of our Souls, who gave me ſtrength and power to finiſh it to his glory: So I finde not onely my ſelf (for which I humbly thank the bounty of my God) confirmed in my former judgement, but others in ſome meaſure convinced in theirs, of the unreaſonablenes and ſin of Conſcience-Perſecution.

Concerning which pious and modeſt temper of mutuall forbearance, I ſhall only add to what I have mentioned in the former part, this plain and familiar Obſervation, That as the ſureſt mark of a tender conſcience in our ſelves, is a tender ſpirit to others, ſo the moſt infallible ſign of a hard and ſtony heart in our breſts, is when we ſlit in pieces and ſhipwrack the Conſciences of all that touch upon us: But praiſed for ever be the Name of our God, who ſtill proceeds to guide and illuminate his choſen, graciouſly diſpoſing them neither to preſume upon themſelves for their knowledge, nor be cruell againſt others for their ignorance, but humbly adore and wait upon the Divine Providence in the diſpoſure of all things: which fils my ſoul with exceeding joy, when I conſider it to be the general ſenſe of all the truly godly and well-affected in this Nation, that no quiet and peaceable Chriſtian be deprived of the chief content and comfort of this life, which certainly conſiſts in a real & impartial, yet unoffenſive liberty, to ſerve his God according to his conſcience. Many Petitions I could here cite in affirmance of this Truth, from ſeverall Provinces of this Land; but I ſhall trouble the Reader only with theſe two, the firſt was preſented to the Parliament upon the ſix and twentieth of March 1649. from the county of Leiceſter, wherein, though I were none of the Subſcribers; yet I did, both by my ſelf and friends, promote it what I could, as conceiving the requeſts of it, both juſt and reaſonable; it bore this Title,

The humble Petition of divers well affected of the County of Leiceſter, in behalf of themſelves and the Nation,

ANd the ſeventh. Article or branch of the Petition was this. 7. That every one may enjoy the juſt freedoms to worſhip God according to his word, without any Coercive or restrictive courſes to the contrary.

The Petition being read, the Gentlemen that preſented it were called in, and Maſter Speaker, by Order of the Houſe, gave them hearty thanks, &c.

And on the 2 of April following, a like Petition was preſented, entituled, The humble Petition and Repreſentation of ſeverall Churches of God in London, commonly, though falſly, called Anabaptists, which was alſo graciouſly accepted by the Houſe, according to the Merit of ſo conſcientious a ſuit, and the juſtice of ſo glorious a Parliament.

[Page] At which time we happily began to ſhake off that intollerable burthen of Iſachar, the Presbyterian government, which has bin ſince in a good meaſure effected, through the bleſſing of the Lord Chriſt, and pious care of his inſtruments, the Governours of this Common-wealth.

In ſo much as no perſons of what ſociety or perſwaſion ſoever in this Nation, are at preſent perſecuted for their Conſcience onely; or difference in outward worſhip, but the Papiſt, whom I am therefore (according to that Principle of charity which abſolutely commands my ſpirit,) obliged to make the chief ſubject of this diſcourſe.

In order to which performance, I have ſince the writing my former ſheets) often waited upon God in humility of ſpirit, and endeavour to inform my ſelf, as much as I could of the truth, and particular manner of their ſufferings, and to that end have ſomtimes purpoſely attended at Haberdaſhers hall, to hear their Caſes pleaded, where though I ſuffered ſome perſecution from the croud and noiſe of that place, yet far more was the grief of my minde to behold ſo many diſtreſſed ſuiters, whoſe countenances were made ſad by the fear of a fatall Order for their impoveriſhment. But before I proceed to any of thoſe particulars, I muſt (at leaſt in my own judgement) clear the Papiſts obſtinacy and non ſubmiſſion to the preſent government, wherewith they were by ſome accus'd, as a ſufficient ground of all their puniſhment; from which imputation I ſhall eaſily deliver them by tranſcribing a copy of their Petition, which they have with much diligence and humble importunity, addreſſed to very many Members of Parliament, profeſſing to wait onely the happines of an opportunity to preſent it to the Houſe, and being a Paper at leaſt 5 or 6 moneths old, and delivered to ſo many perſons, with whom I have the honour to be acquainted, it fell by chance into my hands, having I confeſſe of late entertained a particular delight and recreation to paſſe ſome part of my time in ſuch curioſities.

To the ſupreme Authority of this Nation, the Parliament of the Common-wealth of England. The humble Petition of the Roman Catholikes.

Sheweth,

THat your Petitioners have long waited ſome happy leaſure, when there might be a hearing allowed them of their many ſad preſſures, the weight whereof hath ſunk them ſo ruinouſly low, that they are utterly disabled to diſcharge their many debts, make the leaſt proviſion for their Children, or relieve themſelves, reduced to extreme neceſſities.

That even ſuch of your Petitioners, as are ſequeſtred for Delinquency, have ſtill comforted their ſorrows with this hope, that at the last they ſhould certainly be received to mercy; ſince the generall VOTES for Compoſition of the 17. of March 1648. ſeem cleerly to imply them capable thereof, when the Rules concerning them ſhould be agreed upon.

That now the wiſdom of the Parliament applying it ſelf to eſtabliſh the people of this Common-wealth in a quiet and ſetled condition, your Petitioners take up an humble confidence, that they alone ſhall not be excluded from ſo univerſall a benefit.

And therefore humbly pray, that the Laws and proceedings concerning them may be taken into conſideration, and ſuch clemency and compaſſion uſed towards them by Compoſition or otherwiſe, as in the judgement of this honourable Houſe may conſiſt with the publike peace, and your Petitioners comfortable lie ving in their native Country.

[Page] And they further humbly pray, that it would pleaſe the Parliament to vouchſafe them the permiſſion of clearing their Religion from whatſoever may be inconſiſtent with Government, which will aſſuredly be done to full ſatisfaction, if there may be a Committee appointed by this honourable Houſe, on whom they may have the priviledge to attend.

And your Petitioners ſhall ever pray, &c.

THis to my ſenſe bears it ſelf with ſo much reſpect and ſubmiſſiveneſs in the ſtile, that it can no wayes be interpreted misbecoming the duty of good and peaceable ſubjects; and for the matter of the Petition, it ſeems to my eye ſo reaſonable, that I cannot believe, but after a little patience, till other more generall affairs afford the Parliament leiſure, it will certainly receive a ſatisfactory and relieving Anſwer; Eſpecially ſince not onely ſuch Papiſts, whoſe moderate delinquency leaves them ſome hope of mercy, nor ſuch who for preſervation of their lives, were forced to flye into the late kings Garriſons, without ever acting any thing againſt the State, but even the moſt innocent, who all this while have ſate ſtill under ſo many preſſures, and never were charged with other accuſation, than their Religion, yet all freely and humbly ſubmit in this Petition to the abſolute pleaſure of the Parliament for Rules of Compoſition, and this (as to the ſingle Papiſt) for an offence, which in no other ſociety of Chriſtians in this Nation is accounted any crime at all, being meerly their different judgement in Religion; a proceeding, wherein certainly we ſhall uſe too much ſeverity, and partiality, if we make it not onely unpardonable, but unredeemable.

In the cloſe of their Petition they humbly beg the favour of an opportunity to ſatisfy the Parliament in the point of conſiſtency with Civil Government, which being the chief Objection that (without paſſion) can be made againſt them, ſurely we ſhould not take offence, at their moſt diligent applications, and utmoſt endeavours, to deliver themſelves from ſo deſtructive a charge, laid upon their Religion.

In order to which performance, (it ſeems) divers Papiſts of conſiderable quality, unanimouſly agreed upon this following Explanation, to declare and witnes to the world, the perfect conſiſtency of their Religion, both with civill ſociety, joyning alſo in the ſame paper, the like expreſſions of their Belief concerning ſome few other points, which they were informed to be more obnoxious to exception, than the reſt; As the under-valuing of holy Scripture, and over-valuing the authority of the Church: Invocation of Saints and Angels, and worſhip of Images; and above all, the proud opinion of Merits: This paper they drew up as a preparatory to a more full and perfect clearing of their Faith from thoſe prejudices and miſunderſtandings, which ordinarily men of different perſwaſions entertain, eſpecially, in Controverſies about matters of Religion.

The Paper, containing certain Doctrins of the Papiſts, and by them delivered to divers perſons of quality for their particular ſatisfaction.

WE believe the holy Scriptures to be of divine inſpiration and infallible Authority; and whatſoever is therein contained we firmly aſſent unto, as to the word of God, the Author of all Truth.

1.I. 2 Pet. 3. 16. But ſince in the holy Scriptures there are ſome things hard to be understood, which the ignorant and unſtable wrest to their own deſtruction; we therefore profeſſe (for the ending of controverſies in our Religion, and ſetling of peace in our Conſciences) to ſubmit our private judgments to the judgement of the Church, repreſented in a free Generall Council.

[Page] 2.II. 1 Tim. 1. We humbly believe the ſacred Myſterie of the Bleſſed Trinity, one Eternal, Almighty, and incomprehenſible God, whom onely we adore and worſhip, as alone having Soveraign dominion over all things, to whom onely we acknowledge as due from men and Angels, all glory, ſervice and obedience, abhorring from our hearts, as a most detestabbe ſacriledge, to give our Creators honor to any creature whatſoever.

And therefore we ſolemnly proteſt, that by the prayers we addreſſe to Angels, and Saints, we intend no other then humbly to ſollicit their aſſiſtance before the throne of God, as we deſire the prayers of one another here upon earth, not that we hope any thing from them, as originall authors thereof, but from God the fountain of all goodneſſe, through Jeſus Chriſt our onely Mediator and Redeemer.

Neither do we believe any divinity or vertue to be in images, for which they ought to be worſhipped as the Gentiles did their Idols, but we retain them with due and decent reſpect in our Churches, as inſtruments, which we find by experience, do often aſſiſt our memories, and excite our affections.

3.III. Rom. 3. 24 We firmly believe, that no force of nature, nor dignity of our best works can merit our Juſtification, but we are juſtified freely by grace, through the Redemption that is in Jeſus Chriſt.

And although we ſhould by the grace of God perſevere unto the end in a godly life and holy obedience to the Commandements, yet are our hopes of eternall glory still built upon the mercy of God, and the merits of Chriſt Jeſus.

All other merits (according to our ſenſe of that word) ſignifie no more, then actions done by the aſsistance of Gods grace, to which it has pleaſed his gooodneſs to promiſe a reward; a Doctrine ſo far from being unſuitable to the ſenſe of the holy Scriptures, that it is their principal deſign to invite and provoke us to a diligent obſervance of the Commandements, by promiſing heaven as the reward of our obedience. 1 Tim. 4. 8. Godlineſs is profitable to all things, having the promiſe of this life, and of that which is to come, And, Rom, 2. 6. God will render to every man according to his deeds, to them who by patient confidence in well doing ſeek for glory and honor, and immortality, eternal life. And again, Rom. 8. 13. If you live after the fleſh you ſhall dye, but if through the Spirit you mortifie the deeds of the body, you ſhall live. And Heb. 6. 10. God is not unjuſt to forget your work and labour of love, which you have ſhewed for his name, &c. Nothing being ſo frequently repeated in the word of God, as his gracious promiſes to recompence with everlaſting glory the faith and obedience of his ſervants;Luk. 6. 38. Nor is the bounty of God barely according to our works, but high and plentifull, even beyond our capacities; giving full meaſure, heaped up, preſſed down, and running over into the boſoms of all that love him.

Thus we believe the merit or reward ableneſſe of holy living (both which ſignifie the ſame thing with us) ariſes not from the ſelf-value even of our beſt actions;Luk. 17. 1 [...] as they are ours, but from the grace and bounty of God; and for our ſelves we ſincerely profeſſe, when we have done all thoſe things which are commanded us, we are unprofitable ſervants,IV. Exod. 20. Mat. 19. Eccleſ. 12. 13. having done nothing but that which was our duty; ſo that our boaſting is not in our ſelves, but all our glorying is in Christ.

4. We firmly believe, and highly reverence the Morall Law, being ſo ſolemnly delivered to Moſes upon the Mount, ſo expreſly confirmed by our Savionr in the Goſpel, and containing in it ſo perfect an Abridgement of our whole duty both to God and man.

[Page] Which Morall Law we believe obliges all men to proceed with faithfulneſſe and ſincerity in their mutuall contracts one towards another, and therefore our conſtant Profeſſion is, that we are moſt ſtrictly and abſolutely bound to the exact and entire performance of our promiſes, made to any perſon of what Religion ſoever, much more to the Magiſtrates and Civil powers, under whoſe protection we live whom we are taught by the word of God to obey, not onely for fear, but for conſci [...]nce ſake; and to whom we will moſt faithfully obſerve our promiſes, of duty and obedience, notwithſtanding any diſpenſation, abſolution, or any other proceedings of any forraign power, or authority whatſoever.

Wherefore we utterly deny and renounce that falſe and ſcandalous Poſition, that Faith is not to be kept with Hereticks, as moſt uncharitably imputed to our practices, and moſt unjuſtly pinned upon our religion.

Theſe we ſincerely and ſolemnly profeſſe, as in the ſight of God, the ſearcher of all hearts, taking the words plainly and ſimply in their uſuall and familiar ſenſe, without any equivocation or mental reſervation whatſoever.

THeſe expreſſions concerning four of the moſt offenſive points, wherein the Papiſts differ from us, have I confeſſe given me a great and unexpected ſatisfaction; And though I remain in the ſame mind as to the erroniouſneſſe of many of their Tenets, yet I ſee we may eaſily be too paſſionate in the degree of deteſting any different opinion, ſince every error is not preſently to be cenſured, as an unſufferable abomination; and too ſevere in the degree of perſecuting the diſſenters from our own judgements, as if they were unworthy to breath the ſame air with our ſelves.

Certainly, many Proteſtants, who quietly enjoy a juſt and unmoleſted freedome, approach very near to the firſt aſſertion of the Papiſts, whilſt ſome both writers and diſcourſers, profeſſe to ſubmit their private judgements unappealably to a truly-free Generall Councell, that ſhe might once have an end of all ſtrife and contention about matters of Religion; others refer themſelves without further inſtance to a Provinciall Aſſembly of Divines, and very few but will prefer the judgement of the Supreme authority of this Nation, before their own particular ſenſe, readily conforming to that Declaration which the Parliament ſhall hold forth to be the true meaning of the Scripture: So that almoſt every one agrees in the acknowledgement of an external authority to decide ſuch Controverſies, as ariſe out of the different interpretation of their faith upon the Churches ſleeve, and yield a blind obedience (that is without appealing any further) to her determination.

And for the ſecond Branch, I am ſure many Proteſtants continue ſtill thoſe old cuſtomes of baring their heads when they come into a Church, nay of bowing at the name of Jeſus; Practices that ly open to the greateſt part of thoſe objections, which our more godly and conſcientious penns make againſt the Papiſts, in the queſtion of Pictures; yet I hope there will never be the leaſt thought entertained of impoſing penalties upon the private and unſcandalous uſe of any ſuch Ceremonies: Rather let us apply our endeavours to open their eys with a mild and gentle hand, than beat them out with the club-fiſt of the Law.

But when I reflect upon the third concluſion in the Recuſants Paper, I am, aſtoniſhed to conſider how Education with a little mixture of Paſſion or intereſt makes every ſlight diſtemper amongſt Chriſtians (which of it ſelf were eaſily curable) ſo deſperate, that it often becomes irrecoverable, and endangers both the health and life of Chriſtianity. Surely in many things we ſtrangely miſtake [Page] one another. I profeſſe ſincerely, I ſhould be ſo far from ſeiſing on the Eſtate of a Papiſt, for refuſing that part of the Oath of Abjuration, wherein he is compelled to renounce the Doctrine of merits, that I am reſolved to ſuffer a thouſand deaths, rather then abjure ſo great and manifeſt a truth, according to the ſenſe wherein they explain themſelves, or affirm ſo great and manifeſt an Errour, according to the ſenſe wherein we explain our ſelves. For when we cenſure the Doctrine of Merits, we underſtand by that word our deſerts, as they exclude the merits of Chriſt, and abſtracting from the Covenant God hath been pleaſed to make with us in his Son, and in that ſenſe we juſtly condemne all opinions of Merit, even of the beſt works, as preſumptuous and Luciferian; But I now ſee when the Papiſts affirm that good works are meritorious, they include both the promiſe of God and the merits of Chriſt Jeſus, and in effect when all is ſummed up, it amounts only to this, That God hath graciouſly promiſed, and will faithfully keep his word, to reward all thoſe with eternall life that believe in him, and obey his Commandements, In this ſenſe the Papiſts hold mercifulnes to be meritorious, or available to ſalvation, becauſe the Scripture ſayes, Bleſſed are the mercifull for they ſhall obtain mercy. Matth. 5. 7. In this ſenſe the Papiſts hold patience in affliction to be meritorious or available to Salvation, becauſe the Scripture ſayes, Bleſſed are they who are perſecuted for righteouſneſſe ſake, for theirs is the Kingdome of heaven, Mat. 5. 10. And this (as I am informed by very underſtanding men amongſt them) is the reall truth of their Doctrine concerning good works, which in my judgement differs nothing from ours, but onely in the unſavoury and proud-ſounding word merit.

The laſt Cauſe of the Papiſts Note, which I have tranſcribed, is ſo full and ſatisfactory, that if they will be as good as their words, I ſhall neither fear to have ſuch neighbours, nor need any Magiſtrate fear to have ſuch Subjects.

And to prove their truſtineſſe and fidelity, in the obſervance of their oaths, I cannot imagin a more evident demonſtration, then that they make a conſcience of what oaths they take. He that ſwears any thing without diſtinction, may juſtly be ſuſpected to be as falſe to men, as he is fearleſſe of God, whereas no clearer argument can be alledged in the behalf of any, that they intend to keep all the oaths they take, then this, that they will not take all the oaths you offer; ſurely if the Pope or their own conſciences could give them this extravagant priviledge, to be bound by no oath, they might without difficulty take any, and if they were allowed by their Religion to ſwear any thing, certainly they are all worſe then mad, if they do not immediately poſt away to Haberdaſhers hall, call for the oath of abjuration, ſwallow it down quickly without any chewing, and ſo ſave at leaſt 50000 l a year in a morning.

In the late Kings dayes, many Papiſts were ſmartly puniſhed for not taking the oath of allegeance, none for obſerving it, nay I have heard ſome Papiſt-Delinquents argue for themſelves, that the utter ruine, which now endangers their whole eſtates, proceeds ſolely from their performing to the late King that ſervice which he called alleagiance, and this is yet a higher proof of their fidelity in their promiſes, ſince they adventured with ſo much hazard to keep that oath in ſubgance, which they refuſed with almoſt as much hazard to take, becauſe againſt their conſcience in ſome circumſtance.

And now let any one judge indifferently, whether they that firmly believe all the holy Scriptures of the old and New Teſtament, worſhip and adore onely one God, rely upon Jeſus Christ for their ſole Mediator, and profeſſe it their duty to obſerve the commandements of the Morall Law, may not reaſonably be [Page] ſuffered to live in their native countrey with the peaceable enjoyment of their conſciences in their private houſes, eſpecially thoſe who will quietly ſubmit to cautions and reſtrictions, as the common-wealth ſhall require for prevention of ſcandall, or diſturbance of the publick peace.

Beſides I am perſwaded a far leſſe liberty will oblige the Papiſts than content any other, becauſe hitherto all liberty has been wholly denyed to them, and wholly allowed to every one elſe, ſo that they will gladly receive as a mercy and favour, what others challenge as a right, and their affections being once purchaſed at ſo cheap a price, as a little private exerciſe of their conſcience, free from the fright and ſmart of penalties, I am confident they will neither be ſuch fools as to forfeit their liberty, nor ſo ungratefull as to forget them that gave it; ſince out of all our hiſtories not one example can be aſſigned, that they ever offered to move the leaſt ſedition, in a time when they enjoyed but half the liberties of free-born Engliſh men.

Therefore I ſhall cloſe my thoughts upon this Paper, with a ſhort and free concluſion, which I conceive abridges in few words the whole difficulty betwixt ſubject and Superior; The Magiſtrate that protects any ſort of people in his Dominions, may juſtly require their ſervice, and ſafely rely upon their obedience but if he perſecute them, whether Proteſtants or Papiſts, he will ſoon find, that as he may violently force their complyance, he can never prudently reſt upon their affections.

But I muſt here beg leave to be diſpenſed with in my promiſe of ending this period, till I have added this obſervation, How many Modern Authors of good account amongſt us, have poſitively held forth to the people (as an unqueſtionable truth) that the Papiſts by their Principles, are not obliged to keep faith with Hereticks? and I muſt acknowledge I was once of the ſame opinion concerning them, principally relying upon the credit of Mr. Iames Howell, an ingenious traveller in moſt of the Popiſh countries, which makes me the more wonder, that he ſhould take ſuch an erroneous opinion upon truſt, and aſſert it in Print near the end of the firſt part of Dodona's Grove, where he ſayes, That one of the Canons of the laſt great Councell, (which muſt needs be the Councel of Trent) was that, Haereticis non eſt tenenda fides, The eſteem I had entertain'd of that Authors ingenuity permitted me not to acquieſſe to ſome Recuſants verball deniall of this, aſſertion; but (for more aſſured ſatisfaction in ſo important a point) I took the pains to peruſe ſome of their beſt writers, and found them unamimouſly agree, that faith is not onely to be kept with Hereticks, but even with Turks, Iews and Infidels, and that indiſpenſably: neither could I find one tittle to that purpoſe, in any Canon or Seſſion of that laſt great Councel, (as he calls it) but to the contrary; For both in the fifteenth and eighteenth Seſſion, the Councell ſaith expreſly, that whoſoever ſhall violate the leaſt point of the publick faith, given for the ſecurity of all Proteſtants, that ſhould repair to that Councell, ſhould be ſubject to thoſe penalties, quas jure divino & humano aut conſuetudine hujuſmodi ſalvorum conductuum violatores incurrere poſſunt, abſque omni excuſatione, aut quavis in hac parte contradictione. By which it evidently appears that the Councell ſuppoſed, as a thing known and certain, that whoſoever ſhould violate his faith promiſed to Hereticks, was not onely puniſhable by humane Laws, but even by the divine Law it ſelf.

And certainly if it had been my unhappineſſe to have done any ſort of Chriſtians ſo much wrong in publick, my conſcience (coming afterward to be better inform'd would oblige me to a publick reparation; for though we uſe no ſuch confeſſion, [Page] as the Papiſts practiſe, yet the Law of naturall reaſon binds us to as punctuall an obſervance of reſtitution, as any Papiſt whatſoever, and that even to Papiſts themſelves, when we do them any injury.

But for a finall diſpatch of this point concerning the Papiſts indiſpenſable obligation of performing their promiſes, it was my fortune to light upon a book of one Paul Layman a German Jeſuit, and an Author of great eſteem amongſt the Caſuiſts (who treating of diſpenſations lib. 2. tract. 3. cap. 12.) ſets down theſe words, Dico quartò, Si Catholici cum Haereticis publicum faedus ineant, non poteſt per authoritatem Pontificiam ſ [...]lvi aut relaxari. If Catholicks enter into any publick contract with Hereticks, it cannot be diſſolv'd or diſpenſed with by the Popes power. And ſome few lines after proceeding upon the ſame queſtion, he pronounces down-right, Abſolutè negari debet id (viz remiſſionem foederis) à ſummo Pontifice fieri poſſe; it ought abſolutely to be denyed, that it is in the power of the Pope to abſolve from ſuch contracts. And again, Fides publica haereticis data inviolabiliter & ſine ullo diſpenſationis remedio ſervanda eſt, quamdiu ipſi ſervare parati ſunt: Publick ſaith given to Hereticks ought inviolably and without diſpenſation to be obſerved, ſo long as they are ready to perform their part. And concludes that even Ieſuites as well as other Doctors hold the Popes power to be limitable, and not ſo almighty as the world uſually believes concerning them. The ſame doctrine is repeated in the abridgement of Laymans book entituled Compendium Moralis Theologiae Pauli Layman folio 265.

The Papiſts have given ſo much ſatisfaction by their Petition and other Papers, but much more by their ſubmiſſion to, and peaceable demeanour in this Common-wealth, as it is now eſtabliſht; I muſt appeal not onely to the Parliament, and that great inſtrument of our freedome my Lord Generall Cromwell, but to all conſcientious men, whether theſe Papiſts may not reaſonably hope ſo much mercy, as not to be by penalties debard the private exerciſe of their conſciences, with their doors ſhut, and ſuch other cautions and circumſtances as the State ſhall be pleaſed to ordain for regulation of Soul freedome; ſince it is evident that Chriſtian liberty may be lawfully governed, though it be alſo as evident that it cannot lawfully be taken away, ſo that every peaceable ſpirit have liberty enough, and yet the licentious Liver not have too much.

Such moderate & orderly freedom might charitably be allowed to the quiet Papiſts from perſons that afford far more advantages to far more dangerous enemies the Scotch or rigid kirkiſts, who have ſeverall times engaged againſt us in open field, & by many plots and ſecret contrivements endeavoured as much as in them lay) to ſubvert the preſent government, yet after ſo many victories obtained againſt them, & the reducing of the greateſt part of their country to the obedience of this State; The Miniſters (as ſayes a Letter of the 21 of Febr. 1651. from an officer of our army at Edinborough) are violenly bent their own way, and preach damnation to all complyers with us in any thing.

And let any indifferent perſon read the ſtrange proceedings of the Presbytery of Aberdeen againſt Sir Alexander Irving, Lord of Drum publiſhed in the Diurnall 26 Ian. 1651. he will (I am confident) highly applaud that ingenious letter from an eminent Officer of our Army, and dated at Edenborough the 21 of the ſame moneth, and publiſhed in the next weeks Politicus, which hath theſe very words. You would wonder to obſerve the ſtrange pride and proceedings of the kirk Clergy, the ingredi [...]nts of whoſe conſtitution admit of many more grains of gun-powder, then you ſhall find in any Ieſuites in Chriſtendome; ſo that if they be not cloſely look'd unto they will ſet all on fire again.

[Page] And in another letter dated 12th of April 1652. from Dalkeith in Scotland and printed in the next weeks Diurnall, is this excellent obſervation; Believe it, all our other Enemies are tame beasts to the high Presbyter, and yet with the winding and turning of a religious pretence, and an artificiall zeal against Hereſie; he will like a tame Snake (if not warily avoided) get into your boſom, &c.

Continually every week come freſh and loud complaints from our friends and Officers in Scotland of the ſtubborneſſe of a certain froward and reſty party in that Nation.

Yet notwithſtanding the pertinacy and malice of theſe kirkiſts, ſuch of them as have not appeared in actuall arms againſt us, are ſo far from being ſequeſtred, that many of them enjoy great places of honour and benefit under our government. And ſuch is the States mercy towards them) that the Commiſſioners for ſetling the affairs of Scotland by their Declaration of the 21 Feb, 1651, grounded upon the Declaration of the Parliament of the Common-wealth of England, have expreſt a particular regard and indulgence to the whole Nation, in theſe words, That ſuch Miniſters whoſe Conſciences oblige them to wait upon God in the Adminiſtration of ſpirituall Ordinances, according to the order of the Scottiſh Churches, with any that ſhall voluntarily joyn in the practice thereof, ſhall receive protection and encouragement from all in authority, in their peaceable and unoffenſive exerciſe of the ſame: as alſo others, who not being ſatisfied in Conſcience to uſe that form, ſhall ſerve and worſhip God in other Goſpel way, and behave themſelves peaceably and unoffenſively therein.

And we do laſtly declare, That all Merchants, tradesmen, and handicrafts men, not having in Lands or goods above the value of 500 l. sterling, and all other perſons not having in Lands and goods above the clear value of 200 l. ſterling (not being priſoners of war or ſouldiers of fortune in Commiſſion) who ſhall in purſuance of the ſaid Declaration live peaceably, and yield obedience to the Parliament of the Common-wealth of England exerciſed in Scotland, ſhall not onely be freed and diſcharged from all forfeitures and confiſcations of their Estates for any thing formerly done by them in reference to the wars, but he received into the protection of the Parliament, and enjoy ſuch Liberties and immunities, as alſo ſuch Leaſes and grants of confiſcated and forfeited Lands, as upon conſideration of their reſpective qualities and deſerts ſhall be thought fit, &c.

In the firſt Branch of this Declaration ſuch a Conſcience ſecurity is held forth as (according to my ſoul) ought not by the Lawes of Chriſt be denyed to any peaceable Chriſtian, and I extremely rejoyce in the Spirit of our Governors for ſo noble and charitable a proceeding, yet I plainly ſee, that they to whom this favour is allowed, are both different from us in the Principles of their Religion and oppoſite to us in their Nationall affection; whereas a far leſſer mercy is denied to our own kindred and allies, to our own conntrey men born to the ſam freedome with our ſelves, who have in a much leſſe meaſure offended in matters of hoſtility, nay divers of them not at all, who yet would be content and thankfull for a ſmall part of that favour which the Parliament ſo bountifully beſtowes upon ſtrangers.

By the ſecond Branch very many of that Nation, who have been in actuall arms againſt us, and perhaps wounded or flain our friends in open battells, will receive an immunity (for 500 l. Sterling is a great eſtate in Scotland;) Whereas many of our own Countrey, who never lifted up hand againſt us, have two parts of their eſtates with rigor ſequeſtred, and that without ſo charitable a diſtinction, as to free the poorer ſort, whoſe eſtates are of leſſe value then 500 l. For [Page] our mercileſſe Sequeſtrators have tripartited even the day labourers goods and very houſe-holdſtuff, and taken away two Cowes, where the whole ſtock was but three.

Paſſages obſerved upon Caſes depending at Haberdaſhers Hall.

I Muſt confeſſe, I had not ſo much time to ſpare, as I could have wiſh'd, yet for ſome weeks I attended at Haberdaſhers Hall for better ſatisfaction: but to make a full diſcovery of all the proceedings there, is beyond the level of my diſcourſe: I will only promiſe in what I ſay, not to exceed the bounds of truth and modeſty. The preſent Commiſſioners, who are ſeven in number, for ought I could diſcern are civil perſons, and moſt of them apprehenſive of others ſufferings, but ſeem to ſay in many hard caſes, that either their Inſtructions or Commiſſion binds them up from being able to give relief, or the obligation to the Oath they take will not permit them. To ſhew the tenderneſſe and compaſſion, which otherwiſe (I am perſwaded) their conſciences would carry them forth to practiſe, ſince moſt of the Suitors that come before them appear ſo miſerably ruined, that the very diſtreſſednes of their condition is motive enough to incite the mercy of their Judges, eſpecially, their crime being only the refuſall of an Oath, which they ſolemnly profeſſe is againſt their conſciences, and I am ſure is againſt our Laws; And truly as often as I reflect upon the ſtrange ſeverity of that Oath, my ſoul goes forth in pitty towards them that are concern'd in it; ſince even their thoughts are not free, but an abſolute force laid upon the moſt inward cogitations of their hearts, and themſelves compelled to condemn themſelves by accuſations wreſted out of their own mouthes.

Upon the ceaſing of the former Committees authority, theſe 7. (which now ſit Judges of Delinquency and ſequeſtrations) were impowered about 25. Jan. 1649, ſince which time they & their ſubcommiſſioners in the ſeveral Counties have made many diſcoveries both of delinquents and Papiſts eſtates, either not before ſequeſtred, or not compounded for at the full value, but I obſerved that they who were ſequeſtred or had their rents or goods unduly taken from them, in the time of the former Committees for Sequeſtrations, how unjuſtly ſoever, could not be relieved by theſe Commiſſioners, nor any other power, but by the Parliament it ſelf.

It was the Caſe of Mr. Robert Knightley a Recuſant only, a great part of whoſe Manſion houſe in Eſſex was puld down to repair the Fort at Tilbury, for which he petitioned at Haberdaſh [...]rs hall in Decemb. 1651, to have ſatisfaction out of the 2 ſequeſtred parts of his own lands there. But in regard it appeared to be done before Ian. 1649, the preſent Commiſſioners anſwer was, they had no power to relieve him.

And in all other Caſes upon Appeals, where it appears, that rents have been unduly received to the States uſe for 7 or 8 years laſt paſt, in wrong to the true owner of the lands; Theſe Commiſſioners in ſuch caſe make reſtitution onely from Jan. 1649; And for money, goods, or perſonall eſtate unduely ſeized or ſequeſtred before that time, they make no reſtitution at all.

This ſeemed ſtrange to me; for by the ſame rule, if the preſent Commiſſioners ſhould ſequeſter half the lands and goods in England right or wrong, and then be diſplaced and new Commiſſioners eſtabliſhed, who have no power to review and conſider the acts of their predeceſſors, in time we may all come to be ſequeſtred, and yet be without appeal, except to the Parliament, who have too many publique obligations to ſpend their thoughts in particular buſineſſes.

On the 11th of Feb. 1651, there was heard the caſe of one Mr. Parker, the Lord Morleys only ſon, about 14 years of age, he petitioned for maintenance out of his fathers ſequeſtred eſtate, but becauſe it was ſuſpected the childe might encline to his fathers Religion, who is a Papiſt, it was denyed him, unleſſe he might be taken [Page] both from Father and Mother, and committed to the government of a meer ſtranger, which was ordered accordingly, and the poor pittance of 100 l. per ann. only allowed him, out of his own and fathers eſtate.

In Feb. 1651. Mr. James Hanham of the Weſt Petitions the Commiſſioners at Haberdaſhers Hall to this effect, that he had never acted any thing againſt the Parliament yet two parts of his eſtate were ſequeſtered with ſuch rigor for his Recuſancy, that he could not poſſibly ſubſiſt with neceſſaries by the remaining thirds, when Taxes and other charges were deducted: That he was therefore conſtrained to borrow 50 l. upon Bond, and having disburſed 15 l. of the money, it ſeems the Sequeſtrators got notice that the Petitioner had ſomewhat in his houſe worth a new Sequeſtration or review, as they call it, thereupon they ſearch his trunks, finding the remaining 35 l. pull out the guilty bag, and two parts of it they ſequeſter into their own pockets, to the uſe of the Common-wealth, and for relief therein Mr. Hanham appealed, but found no redreſs at preſent, more then Order for the ſub-Commiſſioners in the Countrey to examine the buſineſſe and certifie, &c. At the return of whoſe Certificate, I leave the Petitioner to expect his doom.

On the 31 of March, 1652. the Petition of one Hamond or Ammot was read, to this effect, That the Petitioner did never bear Arms nor aſſiſt the Enemies of the Parliament, yet his eſtate had lyen under ſequeſtration ever ſince the year 1645. and not one penny allowed him for his maintenance. That the Petitioner, being a Recuſant, did in the time of the late war continue at his own houſe, as long as he could without apparent danger of his life, but conſidering how obnoxious even the moſt peaceable of his religion were to be affronted and ruined, by the daily miſchiefs they received from ſome diſorderly Souldiers, and eſpecially ſeeing one of his neighbours (a Recuſant) ſlain at his own door, the Petitioner did then and not before, fly for protection to a Gariſon of the late Kings, without acting any thing in the leaſt kind againſt the Parliament. And therefore humbly prayed he might have a fifth of his eſtate and the arrears allowed him to buy bread. But it not appearing to the Commiſſioners that he had wife or children, their anſwer was, they had not power to grant him any relief.

Nor do I believe this mans Caſe to be ſingular; for I am well ſatisfied, that a great part of thoſe Papiſts, who are ſequeſtred as abſolute Delinquents, were never in actuall arms againſt the Parliament, but onely fled to the Enemies Gariſons for ſhelter, yet no qualification or difference in puniſhment is hitherto allowed them, which would be to my underſtanding very juſt and reaſonable; ſince who ever did obſerve the fury and rage of moſt of our Common Souldiers (at the beginning of the late troubles) againſt many of that party, will eaſily conclude the Papiſts had reaſon to diſtruſt their own perſonall ſecurity amongſt them. And for inſtance I remember an Officer of my acquaintance under the Earl of Mancheſter told me, that at their taking of Lincola from the Cavaliers, in the year 1644. he was an eye witneſſe of this Tragedy. The next day after the Town was taken, ſome of our common Souldiers in cold blood (meeting with Mr. Price of Waſhingley in Huntington ſhire a Papiſt) asked him, Art thou Price the Papiſt? I am (ſaid he) Price the Roman Catholick, whereupon one of them immediately ſhot him dead.

In the ſame moneth of March there happened at this Hall a very hard caſe, which was of a maid ſervant (whoſe name I do not remember) but her Petition was to this effect. That her Father and mother both died when ſhe was but ſixteen years of age, and being very poor, they left the Petitioner only ſome old [Page] clothes and a little houſhold-ſtuff, in all not worth above five or ſix pounds, after whoſe death the Petitioner, being an Orphan betook her ſelf to ſervice, and having ſerved ſeventeen years for the annuall wages of ſeven nobles, the Petitioner had by her frugality increaſed her ſmall patrimony to twenty pounds, which being placed in the hands of A. B, and of late diſcovered to be the Petitioners money, and the Petitioner a Recuſant, ſhe pray'd that they would take the ſad and diſconſolate condition of a poor orphan into their charitable conſideration, whereby the extremity of the Law might be qualified to ſo mercifull a temper that ſhe might not be utterly ruined, by loſing in a moment for her conſcience, what ſhe had been ſo long in gathering by the ſweat of her brows. But the Commiſſioners (though perhaps otherwiſe willing) concluded they had not power to give her any relief more then the bare thirds, unleſſe ſhe would take the oath of Abjuration, a thing as far at leaſt above her underſtanding, as it can be againſt her Conſcience.

If it be unreaſonable, (as many well affected ſeem to urge) that the Miniſters who do or at leaſt ſhould perform ſome ſpirituall office for the good of the Soul) ſhould tithe a tenth part of the Husbandmans labour: How much more unreaſonable is it, that a poor ſilly maid ſervant ſhould thus meerly upon the account of Conſcience, be ſequeſtered of two thirds of that, which by many years labour, ſhe had gained and reſerved as a ſupport againſt the neceſſities of old age.

On the 16 of April 1652. The Caſe of Miſtris Church of Eſſex, a Recuſant, was heard, whoſe Petition ſpake to this effect, That her late husband in his life time ſetled a Leaſe of Muck-hall (or ſuch like name) in Eſſex of conſiderable value upon her in lieu of Joincture, for divers years yet in being, and was held of the late Dean and Chapter of Pauls that Alderman Andrews or Mr. Nathaniel his ſon, had bought the Reverſion of thoſe Lands at Gurney houſe, and ſince taken a Leaſe for ſeven years of the Commiſſioners for ſequeſtration in Eſſex of the whole preſent poſſeſſion, without the Petitioners conſent or knowledge, and without any regard to her thirds; and that the ſaid Mr. Andrews having now poſſeſſion of the whole eſtate, had demoliſhed the Petitioners Manſion houſe, and did refuſe to pay the Petitioner her thirds, whereby ſhe was driven to a neceſſity of wanting bread, being a diſtreſſed and friendleſſe widow of almoſt 80 years of age, ſhe therefore prayd her thirds, and the arrears, and that the ſaid Leaſe might be annulled, &c.

The firſt was charitably granted, but as to the Leaſe and what her thirds ſhould be, ſhe was left to the mercy of Mr. Andrews, who I fear does forget what the Father of mercies ſayes in Jeremy 22. 3. Execute judgement and righteouſneſſe, and deliver the ſpoiled out of the hands of the oppreſſor, and do no wrong, doe no violence to the ſtranger, and fatherleſſe, and widow, &c, And in Matth. 23. 14. Wo unto you Scribes, and Phariſees, Hypocrites, for ye devour widows houſes, and for a pretence make long prayer; therefore ye ſhall receive the greater damnation.

That which in this Caſe did moſt exact my obſervation, was, That Mr. Andrews (a perſon of quality) ſhould make uſe of his power againſt a poor widow, and ſhould be preſent, and openly avow the taking of her eſtate over her head; with ſo little regard to the thirds, which is allowed her by the Act of Parliament, and ſo much to his own benefit, without which, 'tis like he would not have taken it, and with which the Petitioner muſt needs ſuffer.

From Haberdaſhers Hall give me leave to make a ſtep into Moorefields where on the 19 of May 1650 being the Lords day, Rich. Ledſam and one Led bealer, two Purſivants apprehended Robert Segar, a poor old decrepit man, upon a ſupition, [Page] (and 'twas but a ſuſpition) that he had been at the Spaniſh Embaſſadors at Maſſe, upon this bare ſurmiſe the poor man was ſearched, and in his pockets they found an old prayer book, whereupon he was carried before a Juſtice of Peace, and committed to the Gatehouſe at Weſtminster, where he lay in the common Goale till the Quarter Seſſions in Jan. 1951. being full 20 moneths, without any charge or proceedings againſt him, and that Seſſions was acquitted by Proclamation, through the mercy of Juſtice Scobell, but he is ſtill detained priſoner, (this being now April 1652,) by Mr. weeks the keeper of the Priſon, for the rent of his lodging, for which the keeper demands 14 pence a week beſide Fees, and yet (as I am credibly inform'd) the old man lay on the boords in the common Goale, and had no other pillow for his head, but a hard ſtone, for which he muſt now pay more then he is worth, or continne in Priſon, being 86 years of age.

And now I am at the Gatehouſe I ſhall give you the ſupplement of a like ſad ſtory mentioned in the 21 page of the firſt part of this Moderator, concerning a great bellied Gentle-woman, committed to Priſon on the 24th of June 1651. her name upon enquiry I find was Delavall, an Engliſhwoman, but her Husband a Frenchman; ſhe was committed alſo to the Gatehouſe, and with much importunity got leave by Petition to go out upon bail till ſhe was brought to bed, but was an actuall Priſoner full 7 Moneths of the 12; which is preſcribed by the Statute, and a fine of 100 Marks ſtood charg'd upon her, till ſhe was relieved by the late gracious Act of Generall Pardon and Oblivion, (An Act that no leſſe obliges all the People of this Nation to forget their private injuries, then to remember the publick mercy of the Parliament) and all this poor womans ſufferings meerly grounded upon a bare ſuppoſition, that ſhe had been at the then French Agents in Long acre at Maſs, without ſo much as one witneſſe, that there was any Maſſe ſaid there at all, it being the truth of the Caſe (if I may believe their moſt ſerious Proteſtations) that they were onely at their other private devotions.

But to return to Haberdaſhers Hall. I perceived in my obſervations there, that beſides the caſes before recited, it was a familiar thing to ſee Papiſts I mean ſingle Papiſts, without the adjunct of Delinquency) outed of the poſſeſſion of the two ſequeſtered thirds of their eſtates, by any ſtranger, that would offer in the box but 12 pence more then the owner; which hath made divers owners ſtrain themſelves to give more rent to the State, than they could poſſibly make of the two parts, rather than be outed of the poſſeſſion of their ancient patrimonies, and ſome of them have aſſured me, that it happens very often, that neighbours either thorow covetouſneſſe or revenge (for who can live ſo innocently as to procure no enemy, at leaſt ſo happily as to have none,) ſet themſelves to outvy the owners, and then recompence the loſſe they have in the great rent they pay, by miſuſing the Lands they hire in deſpite of the owner. Beſides many times when the proprietors have with much charge and long attendance obtained Leaſes of the two parts for ſeven years in the Countrey in purſuance of the Act of Parliament, after improvement of their eſtates by good husbandry, they are again outted, and their Leaſes made void at this Hall, under pretence of the want of ſome formality of Surveyng, poſting, boxing or the like, which it ſeems the instructions from theſe Commiſſioners do hold forth to thoſe below, yet thoſe instructions are not made publick, whereby the parties intereſſed might be adviſed how to proceed regularly and certainly in a buſineſſe that ſo much concerns their ſubſiſtence.

Nor are the Recuſants permitted to ſell any of their Lands by Fining for the [Page] two parts, though for payment of their juſt debts, nay though they ſhould be willing to tranſport themſelves beyond the Seas; by which diſablement to ſell or Morgage the leaſt pile of graſſe they poſſeſſe, many well affected ſuffer much prejudice, by non-payment of their true and ancient Debts, but divers of the Papiſts are thereby driven to ſuch extreme neceſſities, that they have expos'd their bare Thirds to Sale; though I perceive few Purchaſers will meddle therewith, unleſſe upon very diſadvantagious terms to the Seller, becauſe the Purchaſers ſay, they are ſure to contract a charge and trouble to themſelves by their attendance at this Hall: For in ſuch Caſe, if the Papiſt can gain the favour to have his Thirds partitioned from the other two; yet (as I heard it argued) the State might, when he had ſold ſuch divided part, or by good husbandry improved it, evict it from him, and aſſign him another Thirds of the ſame Lands, that perhaps has been waſted by ill Tenants; For I found this much complained of among the Petitioners, that the Sequeſtrators or ſuch ſtrangers to whom the two parts are often demiſed, rarely or never beſtow any money on repair of the two thirds, but take the Rents as long as the houſe or Land will yield any; which is one reaſon why ſuch Cuſtomers many times out-bids the owners for the renting of thoſe two Thirds; the owners being alwayes carefull to keep up the houſes, and direct their Husbandry to the beſt advantage, and embetterment of the Lands.

Others I obſerved to complain much of the long attendance, and great charge they were at in gaining their Thirds, and an allowance of their Manſion houſes, and of the many and malicious falſe accuſations, that Informers were permitted to bring in againſt them: As (if I miſtake not) I over-heard ſome of the Solicitors ſay, that the Lady Saint Johns, or her Husband Mr. Arundell, had been accuſed for Delinquency five or ſix ſeverall times, and ſtill cleared it. Witneſſes have been often ſuborned to falſe accuſations, and yet when the Party injured (after long attendance and expence) has cleared himſelf of the calumny and conſequently proved the malice of the informer, no reparation would be allowed for ſo dangerous a ſlander; inſomuch that upon the whole matter I have heard a Recuſant (with tears in his eyes) profeſſe ſeriouſly, that ſo much attendance and charge was required in getting their Thirds, and ſuch continuall fears and vexations attended their condition, that if he could by manufacture or any other honeſt calling get a livelyhood, he ſhould eaſily reſolve to let his third part go after the other two.

The Commiſſioners themſelves (ſitting in a treble capacity, Firſt for compounding with Delinquents, Secondly for Advance of money upon the fifth and twentieth parts, and thirdly for Sequeſtrations) can onely ſpare Wedneſday mornings, for hearing Petitions upon Sequeſtrations, and commonly there is not a Committee which muſt be at leaſt four of the ſeven Commiſſioners) till after ten of the Clock, by which means they can ſcarce afford two hours in a week for the diſpatch of that employment. So that whenſoever a ſuitor delivers in his Petition, it is uſually a full moneth, if not ſix weeks before it comes to be heard in courſe, and a great part of this time he muſt attend, and perhaps retain Councel ſeverall dayes before his buſineſſe will be heard.

Theſe complaints, (for ought I could poſſibly be informed) are not onely true but far ſhort of what this ſort of people ſuffers; which ſo much the more afflicts my Soul, by how much I conſider the ſufferers to be Chriſtians and Natives of England, and the entire cauſe of all their ſufferings to be onely their unſatisfaction in certain points of Religion; a thing that is altogether out of their own power, and abſolutely depends upon the good pleaſure of Gods holy Spirit.

[Page] I omit to ſpeak of the ſub-Commiſſioners for Sequeſtrations in the ſeverall Counties of this Common-wealth, as having hitherto had little means to inform my ſelf of their ſeverall proceedings, and conſidering them obliged to purſue the Inſtructions they receive from thoſe above; onely this I can ſay of ſome of them, whom I have converſed with, that they ſeem to grant, that Sequeſtration of Papiſts Eſtates, upon the ſole account of Religion, is not in their opinion warranted by Gods Word, but rather the contrary; And yet theſe men continue their employments, which I fear will expoſe them to the cenſure of worldly-minded and avaritious ſelfe-ſeekers: And I pray God that whilſt they charge others with Idolatry, they be not found guilty of it themſelves,Epheſ. 5. 5. ſince the Scripture ſayes expreſly, That a Covetous man is an Idolater.

But it being apparent that the Oath of Abjuration is the wrack which torments ſo many Conſciences, I did therefore in the former part of this Diſcourſe propound ſome Quaeries upon that Oath, And ſhall now humbly add, (as not improper for this ſubject) what the before mentioned Sir Alexander Irving lately ſaid, in anſwer to Maſter John Rue, Moderatour of the Presbytery of Aberdeen, concerning conſtraint of conſcience, and enforcing Oaths: his very words are theſe. I doe acknowledge that which you ſay concerning Oaths, that God is honoured by them; yet that must receive ſome limitations, or elſe it would prove very falſe, they muſt be taken in Judgment, in truth, and upon neceſſity: Now I appeal to your own Conſciences, whether ye have obſerved theſe Conditions in your urging ſo many dreadfull Oathes upon this miſerable Nation theſe years by-paſt, not onely in the Covenant, but in your ſolemn League with your Presbyterian brethren of England, whereby ye enforced all men to ſwear to eſtabliſh by Armes, that Tyranny there, as ye had done here: how many have ye enforced (by threatning and Execution of your Kirk cenſure, and the ſeverity of the Civill Law, following upon them, depriving men of their Eſtates) to ſwear and ſubſcribe to all ye injoyned or could invent, albeit ye know them to be of far contrary Judgments, wherein ye did imitate that feigned and falſe Mother, who before Solomon was contented to have the Child divided, whereby her Hypocriſie was found out by that brave Prince: by which means ye have made this Nation guilty of perjury, beſides many other heinous ſinnes: I wiſh to God you had remembred, or would yet remember, how much you cryed out againſt the Tyranny of Biſhops, (when they were urging ſome of your number, who were refractory to Epiſcopacy) that there ſhould be had ſome regard to tender Conſciences, which were of another Judgment, But ſo ſoon as ye had got the power into your hands, neither Miniſter nor Laird, Man, Woman, or Child, was spared, nor any regard had unto them, whatſoever quality or condition they were of, all were forced not onely to obey you, but (which is the greateſt tyranny over mens Conſciences) they were made to ſwear, that they thought, as ye would have them, albeit to your own knowledge many thought the contrary, &c. The whole Anſwer, which bears dare, 20 Jan. 1651. is worth the reading, and is Printed in the Diurnall, Numb. 118. I pray Chriſt a great part of the ſame arguments may not be turned againſt us, for enforcing this Oath of Abjuration ſo poſitively againſt mens Conſciences.

And ſince we all ſay, that we abhor to violence and force any ones Conſcience farther then to ſecure the publick peace, and that only as neceſſity ſhall really appear, and not upon any Voluntary or Counterfeit pretence, I cannot ſee how the taking of this Oath avails to make a man, either a better Neighbour, or [Page] a better Subject. I cannot ſee that the Parliament confides any more in thoſe whom they have frighted to take it, nor any places of truſt committed to them in reward of their conformity, and indeed there is leſſe reaſon, in my opinion to rely upon ſuch as are involuntarily drawn to an outward complyance, then even thoſe that ſtand out their Sequeſtrations, as being more exaſperated againſt us by our ſevere proceedings, ſince there can be no greater cauſe of reſentment and hatred then the remembrance to have been compelled by us publiquely to ſwear againſt their Conſciences, unleſſe their Judgements be really changed, and then all penalties to enforce them are ſuperfluous, which leads me the direct way to this clear concluſion that ſuch Oathes are alwayes either abſolutely pernicious or altogether unneceſſary, if againſt the inward Judgement, damnable; if according to it, uſeleſſe.

Since then the receiving ſuch an Oath againſt the Conſcience is the higheſt degree of perjury and ſpirituall murther of the ſoul, let us ſadly conſider, how diſadvantagious to the work of the Lord, and ſcandalous to the eyes of men it wil be, for us to fill up our Congregations with ſuch unſanctified Members: The ingenious Author of Mer. Poli [...]i [...]us, (Numb. 99. page 1554.) hath an admirable Diſcourſe upon this Subject. If we ſeriouſly reflect (ſayes he) upon the deſigne of God, in bringing Chriſt into the world, we ſhall find it was to ſet an end to that pompous administration of the Jewiſh form, that as his Church and people were formerly confined within the Narrow Pale of a particular Nation, ſo now the Pale ſhould be broken down, and all Nations taken into the Church. Not all Nations in a lump: nor any whole Nations, or Nationall Bodies to be formed into Churches: For his Church or people now under the Goſpel, are not to be a body Politicall, but Spirituall and Myſticall: not a promiſcuous confuſion of perſons taken in at adventure, but an orderly collection, a picking and chooſing of ſuch as are called and Sanctified, &c. Not a company of men forced in by commands and conſtitutions of worldly power and prudence, but of ſuch as are brought in by the power and efficacy of Chriſts Word and Spirit. For he himſelf hath ſaid, My Kingdome is not from hence; My Kingdome is not of this World, &c. And therefore that hand which hath hitherto preſumed in moſt Nations, to erect a power called Ecccleſiaſtick, in equipage to the Civill, to bear ſway, and bind mens Conſciences to certain Notions ordained for Orthodox upon civill penalties, under colour of prudence, good order, diſcipline preventing of hereſie, and advancing of Chriſts Kingdome; and to this end hath twisted the ſpirituall power (as they call it) with the worldly and ſecular Intereſt of State; this (I ſay) hath been the very right hand of Antichriſt, oppoſing Chriſt in his way, whoſe Kingdome, being not of this world, depends not upon the helps and deviſes of worldly wiſdom. Thus that excellent Pen. And a quick-ſighted & judicious member of Parliament, in my hearing, being made acquainted (as with a ſuppoſed gratefull news) that ſome indifferent Chriſtians, (who profeſſe amongſt their old acquaintance no reall ſatisfaction of Conſcience, but onely a deſigne to ſave their Eſtates) had taken the Oath of Abjuration and conformed, ſaid; Truly our purchaſe therein is very little, and the Papiſts loſſe, much leſſe.

In confirmation of this aſſertion, I may here cite the caſe of Mr. Anthony Roan, who was executed at Ʋsk in Monmouth ſheire on the 4th of April 1650, for poiſoning his Wife; This Gent the very hour be [...]ore his execution, made a publique confeſſion to this purpoſe; That he had been bred a Roman Catholick from his infancy, and continued in that Religion till ſome two or three years before his death, when, being overcome by an unhappy neceſſity of preſerving his family [Page] from beggery, he forſook the Belief of his own Soul, and went to Church to ſave his Eſtate; after which, (the Devil taking advantage upon him in this diſturbance and anxiety of Spirit) he confeſſed that he had faln into many great Sins, but denyed the guilt of that horrid crime of poiſoning his wife, for which he was condemned to die; delivering further with a kind of confidence, that if he had had the grace to have continued conſtant in his Religion, he believed he had never ſo highly tranſgreſſed the Commandments of his God, nor come to ſo unhappy an end. And openly declared (with much ſeeming repentance) that he dyed in his old Religion.

Certainly this is a ſad conſequence of wreſting the inward perſwaſion of poor Souls from that Belief, which their own Conſcience tells them is truth, thereby making them leſſe carefull of their ſalvation, and their honeſty and credit of leſſe repute, even with thoſe, who force them to this change, For the heart of man is ſo frail and deceitful, that it ſeldom is drawn by violence from thoſe principles, which it has long been uſed to eſteem and practiſe, but becomes ſlack and negligent in what concerns the other World, and by degrees very often wholly inſenſible of any thing, but ſenſuality.

UPon the news not long ſince, of ſome Papiſts taking the Oath of Abjuration, and frequenting the publique places of meeting, I conceived my ſelf ſufficiently furniſht to anſwer a certain old ſaying, which a Recuſant of my acquaintance uſed often to repeat in my hearing, that SANGUIS MARTYRUM EST SEMEN ECCLESIAE: This upon all occaſions he applyed the ſufferings of Papiſts, both here in England, and ten thouſand miles off in Japan, in which two Iſlands have of late been ſharper perſecutions, (ſaid he) for matter of Religion, then in any other place of the world; This he continually inſiſted upon, as a Soveraign remedy for all his ſorrows, nor could we ever beat him from his laſt hold, wherein he fortified himſelf, SANGUIS MARTYRUM, &c. nay more, he ſometimes ventured to affirm with ſtrange aſſurance, this aſſertion, that this Church encreaſed and proſpered ſtill, even whilſt it was actually under the greateſt preſſures, that his Church was, as the Palme tree, the heavier weights are laid on, the more it flouriſheth.

I having gotten this advantage by the late coming in of ſome Papiſts to our Religion, went preſently on purpoſe to my Recuſant to put him to the queſtion, and as it were a little triumphing, demanded what he thought now of his old Latine Proverb (in which he had formerly ſeemed to place ſo much confidence) and whither the Palm tree did not ſometimes break a twigg by laying on ſo many weights; To which he replyed with a little ſuddenneſſe and Choller, That ſome dead, or Canker-eaten Branches, as they can bear no weight, ſo they can bear no fruit, even whilſt united to the Stock and much leſſe after their diviſion: But ſoon recovering himſelf to his uſuall temper, he calmly, yet earneſtly undertook, that as there have been at leaſt twenty Prieſts put to death in England ſince the beginning of this Parliament, meerly upon the account of their Religion or function, ſo he could name a farre greater number of perſons of quality, who have in this ſame ſpace of time reconciled themſelves to the Catholique Union. When I urged him to the proof of this aſſertion, he immediately delivered me a liſt of twenty Prieſts, who during theſe late revolutions had been hang'd, drawn and quartered either for taking orders beyond Seas, or exerciſing them on this ſide the Seas, and with all promiſed (upon the allowance of a little time for recollection) to furniſh me with a Roll of ſome names, who have [Page] lately declared themſelves Catholiques, undertaking, if he was deceived in any name, to recompence ſuch Errour, with the intereſt of two for one, unleſſe he might be diſpenſed with upon the inconveniency of diſcovering thoſe, who can no longer live unruined for their Religion, then they are unknown to profeſſe it.

The PREISTS executed in ſeverall places ſince the Year 1641. were theſe;

Mr. William Ward.

Mr. Raynolds.

Mr. Roe.

Mr. Edward Morgan.

Mr. Bullaker.

Mr. Holland.

Mr. Heath.

Mr. Francis Bell.

Mr. Ducket.

Mr. Corbet.

Mr. Morſe.

Mr. Phillip Powell.

Mr. Peter Wright.

Executed at Tyburne.

Mr. Lockwood.

Mr. Caterick.

Executed at York.

Mr. Green, Executed at Dorcheſter.

Mr. Barlow.

Mr. Reading.

Mr. Whitaker.

Mr. Thompſon

Executed at Lancaster.

Beſides, Maſter Tho. Ʋaughan (after very hard uſage aboard Capt. Moltons Ship) ſoon after dyed at Cardiffe in South-Wales.

Mr. John Goodman.

Mr. Henry Myners.

Mr. Peter Wilsford.

Mr. John Hamond.

Mr. Colman.

Mr. Rivers, &c.

Dyed Priſoners in the Common-Goale at Newgate ſince the year 1641.

Beſides divers who are now continued in priſon.

Now I humbly thank the Lord Chriſt, there was onely one of theſe Prieſts whom I mentioned in the firſt part of this Diſcourſe put to death, ſince this Nation was eſtabliſhed in the preſent Government, and I wiſh from my Soul, that his life had alſo been ſpared; ſince my obligations to this Common-wealth and the preſent Governors thereof are ſuch, that I am bound every day to offer up my ſighs and prayers to the Lord, that no bloud of any peaceable Chriſtian be ſpilt for the only difference of judgement in Religion: for certainly whoſoever ſhall practice ſuch cruelty, will be called to a ſtrict and rigorous account at the judgment of the great Day.

But proceeding to require of my Recuſant the performance of his word con- [Page] certain the late Converts he ſo much gloried in, I merrily threatned him, that if he obſerved not his promiſe, I would preſently not only ſuſpect ſome ſecret evaſion in him, but cry out againſt all Papiſts as juglers and equivocaters, or elſe, I being an Heretique, no Faith was to be kept with me, and though the preſent matter be of a trivial conſequence, yet we know the Welſhman ſtole Ruſhes to to keep his hand in ure.

He firſt ſeriouſly redeemed his word by delivering me this following Catalogue, and then merrily anſwered by jeſting, with wonder at my hardineſſe, how I durſt ſtay in London, ſince the laſt letters from Amſterdam diſcover ſo dangerous a plot intended by the Papiſts and Cavaliers againſt this Town, they have theſe many Months held a ſecret intelligence with all Engineers and Mill-makers of Holland, and hired them forthwith to prepare a thouſand ſuch Engins as we uſe to quench ſcare-fires, and theſe Van Trump (who has been a long time Popiſhly affected, and a rank Cavalier ever ſince he was Knighted) undertakes to bring up ſo privately to the very Bridge, that in one night they may be planted all along the River, and drown even Pauls it ſelf, by ſquirting all the water in the Thames upon the City. Now if you ask a Papiſt whether he know of any ſuch conſpiracy, he will preſently caſt about in his thoughts to retrive ſome mentall reſervation, and then down right deny that ever he heard any ſuch thing. But to return from this feigned Story of the Recuſant to the reall Hiſtory of his new Proſelites, amongſt whom he reckon'd theſe following: But pretended prudentiall reaſons to excuſe his concealment of many others.

1. The Counteſſe of Denby.

2. The Lady Kelimekin.

3. The Lord Cottington.

4. Thomas Vane, Doctor of Divinity.

5. Hugh Paulin De Creſſy, one of the late prebends of Wyndſor.

6. Sir Marmaduke Langdale.

7. Sir Francis Doddington.

8. Sir Theophilus Gilby.

9. Miſtreſſe Bridget Feilding.

10. Doctor Baily.

11. Doctor Coſen onely Sonne.

12. Dr. Goff, entred into the Religious order of the Oratorians at Paris.

13. Maſter Peter Gule of Balliol Colledge in Oxford.

14. Mr. Richard Nicolls Batchelor of Divinity of Peter-houſe Cambridge.

15. Mr. Richard Craſhaw, Maſter of Arts of Peter-houſe Cambridge, well known for his excellent Poems.

16. Maſter William Rowlands of Exeter Colledge, in Oxford.

17. Captain Thomas Cook.

18. Maſter Edward Barker of Caius Colledge, Cambridge.

19. Maſter Temple.

20. Maſter Osborne, &c.

I muſt ingenuouſly confeſſe, I knew not well what anſwer to make the Papiſt in this point, but ſtill to expreſſe my diſlike of ſuch perſecution even of any ſort of Chriſtians: And am very confident, that were they treated more mercifully and invited to come to our ſpirituall conferences, (which my Recuſant told me he would not at any time refuſe, were it onely to diſcourſe in an amicable Chriſtian [Page] way the points in difference between us) we ſhould gain more of them to us or at leaſt hinder the growth of their Religion more, then any tortures of body or Sequestrations of their Eſtates are like to do.

Nor is it reaſonable to exact from ſuch as diſſent from us any other kind of preſence at our exerciſes, then to propoſe their difficulties in a modeſt and peaceable way, and pariently to hear our anſwers, without expecting they ſhould preſently joyn with the Congregation; for that were to oblige them, to profeſſe before they are ſatisfied, and practice before they know what it is they do; Whereas the Scripture commands us firſt to try all things, and then hold faſt that which is beſt.

Some, who have not onely the form but the power of Godlineſſe in this Nation, have of late in order to the advancement of Chriſts Kingdome) been induced to move and endeavour a re-admittance of the Iews amongſt us, in hope to be happy inſtruments in their converſion, which the Scripture holds forth in the II to the Romanes. And why ſhall we not alſo (upon like grounds of Chriſtian Charity) endevour the converſion of all other people of different perſwaſions in point of Chriſtianity, by being mercifull unto them, as our heavenly Father is mercifull. Luke 6. 36.

But nothing ſo afflicts my Spirit, as to conſider the cruell gripes we give the Papiſts, in reſpect of the light hand, which the Turk himſelf bears over his Chriſtians; To which purpoſe I ſhall here humbly offer an exact Parallel of the Papiſts ſufferings in England, to the condition of the Chriſtians in Turky. Firſt clearing one eaſie objection, whereat ſome godly people ſeem to ſcruple; They think the Papiſts here ſuffer for ſome other fault, and not onely for difference of judgement in Religion, which is an evident miſtake; for if their burthens be not laid on for their different judgements, why are they taken off, when they conform and become indifferent in their judgement? why ſhould their receiving the Oath of Abjuration deliver them from all penalties and Sequeſtrations, if thoſe penalties and Sequestrations be not inflicted upon them, meerly for holding ſome opinions, which that Oath obliges them to renounce. Others even of the beſt affected have often in my hearing affirmed, that certainly that Oath was onely intended as a means of diſcovery, for the Magiſtrate to know, in whom he may confide; But why then is it uſed ſo much beſide their ſuppoſed intention? or what need of annexing any penalty, which ſure is the greateſt hinderance of diſcovery; For were there no danger in being a known refuſer of that Oath, few would be ſo diligent in concealing themſelves, leſt they ſhould be known to refuſe it. Nor indeed is this Oath ever offered to any upon the ſingle ground of diffidence in their affections to the preſent Government, but onely to ſuch as are ſuſpected of Popery.

But to return to the compariſon I began to mention between the ſtate of Papiſts in England, and of Christians in the Turks Dominions, I find by the beſt information I can gather, the great Turks manner of bearing himſelf to his Chriſtian Subjects to be ſtrangely more temperate and leſſe accuſable of cruelty or covetouſneſſe, then we Chriſtians uſe to one another; for as our travellers unanimouſly relate the whole annuall fine that any Chriſtian payes the Grand Signiniour upon the ſcore of Religion, comes to no more then a Zecheen, which is leſſe then our Angell.

And yet what ever we can object againſt our Papiſts, the Turk may with at leaſt as much reaſon charge upon his Chriſtians; Some Anceſtors of the Chriſtians heretofore have taken up arms, and conſpired with Forraigners about the eſtabliſht [Page] Government of their Countrey; and yet the Mahometan (whom we ſo much abominate as tyrannicall and barbarous) can forgive the poſterity of ſuch undeſerving Parents, and let them live quietly under ſo ſmall an annuall tribute for their Religion. Whereas our ſelves (whom we ſo highly commend for Chriſtian meekneſſe and charity) can never forget the Crimes of a few Papiſts, never give over puniſhing the Children for the faults of the fathers.

The Chriſtians under the Turk, cannot certainly be free from ſuſpition of being diſaffected to their Magiſtrate, both upon former practices, and the Principles of their Religion; yet reſts he ſatisfied with diſarming them, and excluding them from all Offices of Truſt, and places of Importance, to the Intereſt of Government. Whereas we are ſo far from contenting our ſelves with ſuch prudentiall cautions for our ſecurity, that we proceed to ſeize upon the beſt part of their eſtates, which in a ſhort time muſt of neceſſity reduce them to abſolute ruine and deſperation: And yet there is one conſiderable ground of ſuſpicion altogether unapplyable to the Papists of England, which is, that the Turk came from a ſtrange Country, to invade at once both the Empire and Religion of the Grecians; whereas the Papiſts are all Natives of this Land, born with the ſame title to the common Liberties, that our ſelves have, and for Religion they onely ſtand peremptory in their old way, profeſſing to be altogether unſatisfied concerning the Reformation we hold forth unto them: In which Caſe it is certainly a more Chriſtian and pious method to ſettle a way of inſtruction for them to ſave their ſouls, then to labour ſo much in drawing up new inſtructions for our Sequeſtrators to ruine their eſtates.

Nor do the Turks inſiſt upon that common objection, That Chriſtians no where ſuffer Turks, and therefore no reaſon they ſhould tollerate the Chriſtians, as taſting more of womaniſh ſpite and revenge, then manly nobleneſſe and gallantry: How would theſe unhappy miſled ſouls exceed us Chriſtians in moderation towards ſuch as are otherwiſe minded, if they had read that Golden Rule of our Saviour; that we ſhould render good for evil.

But the inhumane practice of the Turk in taking away ſo many Children from the Chriſtian Parents is extremely cruel and deteſtable, though as Sir Henry Blount (a perſon both compleatly learned, and perfectly civill) obſerves in his voyage to the Levant, when that Cuſtome was firſt introduced, many politick reaſons might be alleged to excuſe (not juſtly) ſo wicked tyrannicall an inſtitution, if he could have ſo much as excuſed his wicked and tyrannicall uſurpation; The Chriſtians being very numerous, and by a barbarous ſtranger newly deprived of the Dominion of their Country; All which circumſtances naturally increaſe, and heighten the ſuſpition of an Uſurper, whoſe ſight was certainly far leſſe ſharp then his ſword, if he did not clearly ſee that his new conquered Subjects might perhaps for a time want an opportunity, but neither will, reaſon nor ſtrength to attempt, by his expulſion the juſt Recovery of their own liberties.

But ſince the affairs of Turky are ſo eſtabliſhed that the Muſſelman hath no longer any jealouſie of the Chriſtians thoſe unnaturall cruelties of plundering the Parent of his Child are altogether laid aſide, and the Chriſtians permitted to purchaſe with a ſmall Fine a diſpenſation, and every one now enjoys this comfortable liberty, as they give their Children birth, ſo to guide their education.

Not one of theſe conſiderations, but argues in favour of the preſent Papiſts amongſt us; Not one of theſe exceptions are they obnoxious to, their number being ſmall and inconſiderable, their poſture naked and diſarmed, and [Page] the door long ſince by other powers ſhut againſt them, to all advantages in the Nation: by which means they have neither ſo much diſobligation to the preſent Government, nor any poſſibility to work the leaſt diſturbance of its peace.

And therefore, however upon the firſt Reformation it was neceſſary to take a ſharp and reſolute courſe for diminution of the Papiſts power, yet ſince they are reduced to ſo low and weak a condition, that we cannot handſomely even feign a danger from them, it is become now unneceſſary, and conſequently (by our own maximes) unlawful to continue the ſame penalties upon them: No other cauſe being truly ſufficient to juſtifie our puniſhing others, but a true neceſſity of preſerving our ſelves.

And theſe I conceive may be by the reaſons, why the Papiſts have of late made their addreſſes to theſe Gentlemen, that are appointed by Parliament for regulation of the Lawes, building their hope upon this ground, that as the cauſes of ſo great ſeverity againſt them are ceaſed, the ſad and ruinous effects may no longer be continued; And certainly they could not have choſen a more proper way to obtain relief, than the applying of themſelves to the Committee, it being compounded of perſons, whoſe abilities bear an excellent proportion to the greatneſſe of the work they have undertaken, having in one half year ſeen further into the defects of our Law, and the exceſſes of its practice, than many ages formerly have been able to diſcover, and whoſe integrity is ſo remarkable, that in the ſhort ſpace of a few months, they have deſign'd a perfect reform of more Errours, than many Ages formerly have been willing to ſearch into. So that as their Charity hath already provided a favourable courſe of mercy for the poor, their extreme induſtry and ſincerity promiſes a ſpeedy ſettlement of an equall and impartiall courſe of juſtice for all others. To this Committee the Recuſants preſented theſe two following Papers, the firſt of which began with this Title.

The Honoura [...]le Committee for Regulating the Lawes is moſt humbly deſired by the Catholike Recuſants to take this Schedule of the Penall Lawes againſt them, into their juſt, ſerious and favourable conſideration.

1. THE ſecond refuſall of the Oath of Supremacy puniſht as high Treaſon, 5 Eliz. 1.

2. To maintain or extol Authority in the See of Rome, the ſecond time, high Treaſon. 5 Eliz. 1.

3. To obtain or put in ure any Bull from Rome, high Treaſon. 13 Eliz. 2.

4. To perſwade or reconcile, or to be reconciled to the Roman Religion, High Treaſon. 23 Eliz. 1 & 3. Jac. 4.

5. For Jeſuit or Prieſt made by authority from the Pope, to come to remain in the Kings Dominions, high Treaſon. 27 Eliz. 2.

6. So for remaining in a Seminary ſix months after Proclamation, and afterward returning, high Treaſon. 27 Eliz. 2.

1 For concealing of a Bull or other Inſtrument from Rome, or Reconciliation offered, puniſht as miſpriſion of Treaſon. 13 Eliz. 2.

[Page] 2 To maintain, or conceal thoſe who perſwade, or are reconciled to the Roman Religion, miſpriſion of Treaſon. 23 Eliz. 1.

1 To receive, relieve, or comfort Jeſuit or Prieſt, knowing him to be ſuch alone, puniſht as felony. 27 Eliz. 2.

2 To refuſe to abjure the Realm, being commanded, or to return without Licenſe, Felony. 35 Eliz. 1, 2.

3 To go and ſerve a Forrain Prince, having not before taken the Oath of Alegiance, and entred bond not to be reconciled to the Roman Religion, Felony. 3 Jac. 4.

1 The firſt refuſal of the Oath of Supremacy is puniſht as in caſe of a Premunire, which imports a forfeiture of all Lands and Goods, impriſonment for life, and a deprivement of the benefit of the Law. 5 Eliz. 1.

2. To ſet forth, or defend power ſpiritual in the See of Rome, Premunire. 5 Eli. 1.

3 To bring or receive any Agnus Dei, Croſſes, Pictures, or ſuch like from Rome, Premunire. 13 Eli 2. 2. 23 Eliz. 1.

4 To aid any perſon who hath put in ure any Bull from the See of Rome, Premunire. 13 Eliz. 2. 23 Eliz. 1.

5 To ſend, or give relief to any continuing in Colledges, or Seminaries beyond Premunire. 27 Eliz. 2.

6 Refuſal of the Oath of Alegeance upon the ſecond tender, Premunire. 3 Jac. 4. & 7 Jac. 6.

1 For not diſcovering of Prieſts made beyond the Seas, impriſonment. 27 Eliz. 2.

2 Upon inditement of Recuſancy by Proclamation, impriſonment. 29 Eliz. 6.

3 For refuſall to go to Church, or to be preſent at the reading of the Common-Prayer, impriſonment without bail. 35 Eliz. 1.

4 Thoſe that are not able, or fail to pay their forfeitures, are to be impriſoned; untill payment, or conformity. 23 Eliz. 1.

5 Women Covert impriſoned for refuſal of the Oath of Alegeance. 3 Jac. 4.

6 For non-payment of twelve-pence for every Sunday, impriſonment. 3 Jac. 4.

7 Woman Covert convicted for Recuſancy impriſoned till her husband pay tenne pounds a moneth, or a third part of his Lands. 7 Jac. 6.

8 Standing excommunicated for Recuſancy, Houſe may be broken up for his apprehenſion. 7 Jac. 6.

1 Thoſe who ſhall forbear to come to Church, by the ſpace of twelve months, bound to the good behaviour, with ſurety in the Kings Bench. 23 Eliz. 1.

1 Every Recuſant is confined to five miles compaſſe for life. 23 Eliz. 2.

2 To ten miles diſtant from London 3 Jac. 5.

3 Not to come into the houſe where the King, or his Heir apparent is. 3 Jac. 5.

1 For abſence from Church-Service every Sunday 12d forfeited. 1 Eliz. 2.

2 And for every Holiday, twelve-pence forfeited. 3 Jac. 4.

3 For abſence from Common-Prayer every month, twenty pounds forfeited. 23 Eliz. 1. & 3 Jac. 4.

4 For default of payment of twenty pounds a month, all Goods, two parts of Land, and Leaſes forfeited. 29 Eliz 6. & 3 Jac. 4.

5 At the Kings election to take or refuſe twenty pounds a moneth, or to take two parts of the Recuſants Estate. 3 Jac. 4.

6. All Coppy hold Lands of Recuſants forfeited. 25 Eliz. 2.

7 The forfeitures of the Ancestor charged upon his Heir being a Recuſant. 1 Jac. 4.

8 A conformed Recuſant forfeits for not receiving the Sacrament, according to the Service-book, the firſt year twenty pounds, the ſecond year forty pounds, the third year, and every year after, ſixty pounds. 3 Jac. 4.

[Page] 9. To the Preſenter out of the Recuſants goods forty ſhillings forfeited, 3 Jac. 4.

10. For every Recuſant ſojourner and ſervant, ten pounds for every moneth forfeited. 3. Jac. 4.

11. Two parts of Dower or Ioynture of a married woman forfeited, 3 Jac. 5.

12. Coming to Court, an hundred pounds forfeited. 3 Jac. 5.

13. For not baptiſing children according to the Service-Book publickly within a moneth after their birth, an hundred pounds forfeited. 3 Jac. 5.

14. For marrying otherwiſe then by a Miniſter, an hundred pounds forfeited 3 Jac. 5

15. For burying out of the Church or Church-yard 100 l. forfeited. 3 Jac. 5.

16. For ſending Children beyond the Seas without licence 100 l. forfeited. 1 Jac. 4.

17. For maintaining a Scoolmaſter not going to Church or allowed to teach, for every moneth ten pounds forfeited. 23 Eliz. 1. & 29 Eliz. 6.

18. And forty ſhillings per diem forfeited by the Schoolmaſter and Recuſant that keeps him. 1 Jac. 4.

19, All Goods and Lands during life, for breach of confinement forfeited 23 Eliz. 2. & 3. Jac. 5.

20. The like forfeiture for going or ſending Children beyond the Seas to be bred in Popery. 3 Car. 2.

21. For reſiding within ten miles of London, 100 l. forfeited. 3 Jac. 5.

22. For practiſing any Function expreſſed in the Statute of 3 Jac. 5. a hundred pounds forfeited. 3 Jac. 5.

1. Diſabled to reverſe indictment, for want of form or other defect. 3. Jac. 4.

2. Diſabled from the practice of ſeverall Functions whereby to gain their livings, viz. from practiſing Common Law, Civill Law, or being a Steward, Attorney Solicitor or Officer in any Court; From practiſing Phyſick or being an Apothecary; and from bearing any Office in camp, troop or band of Souldiers, or in any Ship, Caſtle or Fortreſſe. &c. 3 Jac. 5.

3. By the wifes Recuſancy, the husband diſabled from publick Office or charge in the Common-wealth. 3 Jac. 5.

4. By marrying otherwiſe then the Church of England alloweth, the husband diſabled to be tenant by Courteſie, the wife diſabled to have Dower, joyncture free, banks, or any part or portion of her husbands goods. 3 Jac. 5.

5, Diſabled to ſue or proſecute Actions, to preſent to a Benefice, to be Executor, Administrator, or Guardian. 3 Jac. 5.

6. Children ſent beyond the Seas without licence are diſabled to take benefit of gift, conveyance, deſcent, or deviſe. 1 Jac. 4 & 3. Jac. 5.

1. Notwithstanding theſe forfeitures, Recuſants are loſſe ſubject to Eccleſiaſticall Sentences. 23 Eliz. 1. & 3 Jac. 45.

By the greateſt part of pecuniary forfeitures, they are ſubject to grievous vexations of Informers. The Statutes of double Subſidies, conſidering their other payments are exceeding [...]eavy.

Beſides all theſe Lawes, the late Ordinances of Sequeſtration upon refuſall of the Oath of Abjuration, by which, two third parts of all their eſtates reall and perſonall are forfeited. 1 April 1643. & 19 Auguſt 1643.

An Oath made by the Presbyterians, and intended onely for the time of war. An Oath by which we are forced to accuſe and condemn our ſelves without any legall proceedings or witnes againſt us. An oath by which we are puniſht, not for publiſhing any opinion to the diſturbance of others, but onely for believing; which is to accuſe and condemn men for the thoughts of their hearts. An oath that contains in it matters of higheſt difficulty, yet are young and ignorant perſons, and even women [Page] without the leaſt preceding Instruction, equally forc'd to take it, or puniſhed for refuſing it.

And in the Instructions to the Sequeſtrators 22 Octob. 1643. they are charged to ſeize and ſecure the Estates of all ſuch perſons, whom they ſuſpect to be within the reach of the Ordinance, and ſo leave them to the after-Game of clearing themſelves as they can; which is to puniſh before the Triall, nay even before Anſwer of the accuſed.

In company of this long Roll of penall Statutes (made in former times upon particular occaſions) they preſented alſo certain Arguments to induce a mitigation of thoſe Lawes, ſo frightfull even in number, but far more harſh and churliſh in their Nature; upon the head of which ſecond paper was this Inſcription.

Some few Motives, why Roman-Catholiques ſhould not be forced out of their Conſciences by penalties impoſed upon them meerly for Religion.

ALL perſecution for Religion is cleerly repugnant to the principles of freedom,1. Principles of the pre [...]ent go [...]ernment. ſo often and ſolemaly declared by the Parliament and Army, and now univerſally received by all the Moderate and well-temper'd people of this Nation: Nor can it agree with the duty of any peaceable ſpirit, to diſtruſt the performance of ſo charitable a promiſe.

Many and evident texts of Holy Scripture (even according to the interpretation of the more conſcientious Protestants) expreſly condemn all compulſion upon the conſcience,2. Scripture. recommending mildneſſe and charity, as principall perfections to a Christian Magiſtrate.

Beſides theſe, Catholiques have many conſiderations to be reflected on of a more particular advantage to their Condition.

THe Crime imputed to them is only their continuance in that Religion,1. Ancient and quiet [...]oſſeſſion. which the whole Nation (till this laſt age) univerſally profeſt, ever ſince its converſion from Paganiſm; And though time preciſely conſidered, make not a Religion true, yet certainly it may pretend to a fair title of exempting it from perſecution.

The Principles of their Religion are under all Governments the ſame,2. [...]nchan [...]eable. and in their nature abſolutely uncapable of change; ſo that the Magiſtrate once rightly inform'd of their Doctrine, and ſatisfied by promiſe of their fidelity, may reſt ſecure, that no danger can ariſe from them by innovation.

Since the points in controverſie are generally thought not cleer,3. Education. but difficult, eſpecially by ſuch in whom education (if it were no more) has fixt a ſtrong apprehenſion of the reaſonableneſſe of their cauſe, it would appear ſevere (if not unreaſonable) to force them by penalties to any new way, or altogether restrain them from continuing in their old: Perſwaſions of that kind, as by degrees they ſink into the heart, ſo gently by degrees they are to be removed.

Since they ſeriouſly and conſtantly profeſs,4 [...]atisfacti [...]n in their Religion. that after all their prayers to God, and diligent reading of his Word, they cannot find the leaſt ſatisfaction in any other Religion, but that their ſouls enjoy a perfect peace and ſerenity in their own; it ſeems [Page] very unſuitable to Chriſtian charity, either to compel them to a Religion, where their Conſciences cannot live in repoſe, or reſtrain them from a Religion, wherein onely they find comfort here, and hope for ſalvation hereafter.

Since all the ſignes and makes of tender Conſciences are moſt apparently diſcernable in Roman Catholiques, 5 Tender Conſciences. they cannot but hope, the charity and indulgence univerſally held forth to tender Conſciences, will not univerſally be denyed to them; they all ſuffer for their Conſciences an impoveriſht and afflicted life, and many of them a cruel and ignominous death; and can any rational and unpaſſionate perſon ſee ſo much ſuffering for Conſcience, and ſay the Sufferers have no Conſcience?

As for Religion, it allowes no vice or licenciouſneſſe againſt the Moral Law (the proper ſubject of the Magiſtrates care) but ſtrictly requires a Religious ſeverity againſt the corrupt inclinations of nature, and a Conſcientious obſervance both of the Law of God and Man.

Not one of all the Nation,6 Even the moſt diſaffected have Liberty. how different ſoever in Religion, how diſ-affected ſoever to the quiet of this Common-wealth, but enjoyes (by its allowance and protection) a perfect quiet for his Conſcience, onely the Roman Catholiques, though they have generally taken, and punctually kept the Engagement, are ſingled out to miſery and ruine, meerly upon the account of Religion.

Yet cannot all the heavy preſſures they have ſo long endured make them lay down their hopes to be at laſt relieved, eſpecially from thoſe, who profeſſe themſelves not only bound by the light of Nature to deal with others, as they would be dealt with themſelves, but by the Law of Grace, even to render good for evil.

The cauſes of impoſing penalties upon Catholiques, 7 Cauſes of puniſhing ceaſed. being now wholly ceaſed, they humbly hope it cannot be thought too great a boldneſs in their duty to petition a re-admittance to the Common rights of free-born Engliſh men; ſince there is neither any Catholique Competitor for the Crown, nor any ſuch deteſtable conſpiracy, as ſome few of their Religion have been formerly guilty of: So that there remains no other charge, but that of Conſcience, to exclude them from the ful enjoyment of the priviledges of their Native Country.

No queſtion can be made of the fidelity of their Engagement,8 Their Fidelity. who eſteem the keeping of an Oath ſacred: and what ſtronger testimony can be given to the world, than that of Catholiques in freely offering up their Estates to ſeizure, and their perſons to all the inconveniencies of a perſecuted life, rather than againſt their conſciences diſſemblingly to ſwear one Oath; for could they with the Popes diſpenſation, or their own mentall reſervation (which they are charg'd to be still furniſht with their own advantage) abjure the doctrine they believe, there remains nothing now to distinguiſh them into that ſad and miſerable condition they are reduced to.

Were all burthens taken off from the Conſciences of ſuch as ſhall engage to live peaceably and unoffenſively in their Country,9 Advantage [...] at home & abroad. this Nation would rather improve its ſecurity at home, ſince coercence in matters of belief has alwayes been the chief cauſe of our troubles: And for abroad, the ſame reaſon that begets a conceit of danger from the Catholiques correſpondence with Forraign Princes, will convince a benefit, if by mercy they be obliged to employ their credit in the ſervice of their Benefactors.

Reaſons why Compoſition is preferrable before Sale.

[Page]

AND now we beg pardon humbly to offer up to the conſideration and Compaſſion of the iadifferent the moſt afflicted condition of many Catholiques, Compounding more beneficial to the State. whoſe lands are now deſigned to be ſold for their Delinquency. Moſt of which in the beginning of the late War (ſeeing themſelves unprotected by the Parl. and expos'd to the plunder of the then Souldiery) fled into the Kings Garriſons to ſave their own lives, without taking up Armes to offend others. And even they who actually engaged for the King (the ſole diſpoſal of all penall Laws being in his power) were owners both of their lives and fortunes meerly at his pleaſure, and yet notwithſtanding ſo great a Plea for their excuſe, as the Supreme Law of ſelf-preſervation, they are all ready humbly to ſubmit to Compoſition: A proceeding which they hope will be condiſcended unto, ſince it is as well apparently more beneficial to the State, as leſſe deſtructive to the Compounders: for,

After all just claims and true debts allowed, and the vaſt expences of Surveyours, and other Officers deducted, the clear profit that ariſes upon Sale, is, by experience, founded to come far ſhort of what was expected. And this after a tedious controverſie about the allowance of incumbrances, very chargeable to the Suitors and altogether unprofitable to the Common-wealth.

Beſides Catholiques are generally Tenants only for life, and as generally ſubject (before the late troubles) to very many engagements really and unavoidably charged upon their eſtates, unleſſe ſuch incumbrances be allowed, thouſands of well-affected people will be diſappointed of their juſt debts.

Whereas by ſetting Rules for Compoſition, a greater ſum may be raiſed, and every one immediately bring his money into the publique Treaſury, without any further charges, delay, or trouble, either to the Common-wealth or Compounders.

The Compounders will have a ſtronger Obligation to live quietly hereafter, both by the fine they part with, and the eſtate they retain, advancing ſo much to purchaſe their peace, and having ſtill ſomething to loſe, if they break it.

The State will by this ſhew to all the World, that they ſeek only the ſecurity of the Government eſtabliſh, and not the ruine or utter extirpation of any private family.

Theſe Motives and Reaſons I have both ſeriouſly thought upon in my own ſpirit, and often conferred about with others, and after all my endeavours I find them ſo reaſonable and ſatisfactory, that I confeſſe they have not only moved my Bowels to a compaſſion of ſuch ſufferers, but truly even to a zeal of their relief, ſo far I mean, as that they, who neither diſturb the publick Peace of the Common-wealth, nor refuſe their Contributions to maintain it, ſhould no longer be compelled by Oathes and ſequeſtrations to act againſt their conſciences.

Beſides, theſe diligences of late uſed by the Papiſts, in order to the obtainment of relief from the Committee for Regulation of the Lawes; they prepared alſo certain Propoſalls, with intent (as I underſtand) to preſent them to the Committee for Propagation of the Goſpel, but being called into the Country by an urgent and importunate occaſion, I am diſabled to give any farther account concerning their Propoſals, not knowing either how they were accepted, or indeed whether they were actually offered, and therefore can only furniſh you with a faithfull Copy of the Paper it ſelf.

To the Honourable the Committee for the Propagation of the GOSPEL: The humble Propoſals of the Roman Catholicks.

[Page]

1. SInce all compulſion upon the Conſcience is clearly againſt the principles both of Parliament and Army, as appears by the Parliaments Declaration in anſwer to the Scotch Commiſſioners, 17 Feb. 1648. in theſe words:

As for the truth and power of Religion, it being a thing intrinſecal between God and the Soul, and the matters of faith in the Goſpel, ſuch as no natural light can reach, we conceive there is no humane power of coercion thereunto, nor to reſtrain men from believing what God ſuffers their judgment to be perſwaded of.

Amongſt the Propoſals of the Army, 1 Aug. 1647. this was one, That all coercive power, and all civil penalties for non-formity, be wholly repealed, and ſome other proviſion made againſt ſuch Papiſts as ſhould diſturb the publique peace.

And ſince by the experience of Germany, Poland, Switzerland, Holland, France, &c. The Conſiſtency of divers Religions under one Government is evidently proved, as well where the Proteſtant commands the Roman Catholick, as where the Roman Catholick commands the Proteſtant.

It is humbly offered.

That no penalty be impoſed upon any, profeſſing the Goſpel of Chriſt, meerly for difference of judgement in matters of Religion.

2. The publick uſe of all Churches, and the entire benefit of Church-endowment, being wholly ſubmitted to the diſpoſure of the State.

It is humbly offered.

That no perſon, believing in Chriſt Jeſus, and living peaceably, and unoffenſively, be by any penalty reſtrained from the quiet exerciſe of his conſcience in his private houſe; obſerving therein ſuch rules as the State ſhall think fit to appoint for preſervation of the publick peace; A practice which by long experience in Holland is found both ſatisfactory to the people, and ſecure to the Governours of the Common-wealth.

3. Since the Law of God is ſo far from allowing any penal ſentence to [Page] be grounded upon the enforced Oath of the party, that it expreſly forbids any offence whatſoever to be tryed by the ſingle teſtimony of one witneſſe, Deut. 19. 15. Mat. 18. 16.

It is humbly propoſed.

That no Oath be exacted of any perſon, compelling him under forfeiture of life, liberty, or eſtate, to ſwear againſt his Conſcience, or to accuſe and condemn himſelf, eſpecially in matters that concern his inward belief.

4. Since in all Religions there are ſtill found ſome ſcandalous livers, and that our Saviour pronounces the Woe againſt him onely, by whom the ſcandal comes, Mat. 18. 7. Luke 17. 1.

It is humbly propoſed.

That who ever ſhall offend againſt the Orders of ſo milde and Chriſtian a ſettlement, may be ſeverely cenſured, but that others (though of the ſame judgment in Religion) be no farther made ſubject to the puniſhment, then proved guilty of the crime.

In ſtead of my opinion concerning theſe four propoſals of the Papiſts (becauſe to my ſenſe they carry in themſelves both their own evidence and juſtification) I ſhall beg the Readers permiſſion to ſet down a particular conceit, which I have often obſerved to be very well reliſht by all that have examined it. That doubtles there is no way more ſuitable to the firſt Principles of all Reformed Churches, no way ſo probable to ſatisfie all Conſciences, as not to impoſe any other obligation for proof of conformity, than this profeſſion to believe the holy Scriptures of the Old and New Teſtament to be the Word of God, and to live according to the precepts plainly contained therein, this acknowledgement to be expreſt in generall termes without deſcending minutely to particular queſtions, which hath certainly been the chief cauſe of ſo many Controverſies and Diviſions in the World.

And now I humbly appeal to the honourable and religious Committee for Propagation of the Goſpel, Whether the ſweet Spirit of the Lord Christ (who gave his Apoſtles no further power, than to relinquiſh ſuch as refuſed to hear them) be reconcileable to the former practices of the high Commiſſioners, or the preſent practices of our Sequeſtrators;2 Tim. 4. 24. Whether, when the great Apoſtle Paul preſcribes the ſervants of the Lord to forbear, and in meekneſſe inſtruct thoſe that are contrary minded, he ſhould be thus croſ-interpreted, that the Eſtates of thoſe who are contrary minded, be firſt ſecured or forborn, and then after a time quite taken away, to inſtruct them in meekneſſe, or how to bear patiently the loſſe of the vain and tranſitory riches of this world.

And now I humbly appeal to the honorable and learned Committee for Regulation of the Law, whether (ſince all thoſe penalties which the rigorous humours of former ages have, under pretence of zeal, impoſed upon the Conſcience, are either by diſuſe forgotten, or by expreſſe Act of Parliament revoked) the Papiſts alone ſhould ſtill be continued under the ſame ſeverities, nay their burthens encreaſed [Page] by the ſtrange method of the new proceedings towards them, their Conſciences being not only puniſhable to the Common way of indictment, but compellable even to accuſe themſelves by the new Presbyterian Oath of Abjuration, againſt the known Principles of the ancient and reverend Lawes of this Land.

And now with an humble confidence, I appeal to the renowned Parliament of the Common-wealth of England, whether in this generall Goal-delivery of the Conſcience from the tyranny and oppreſſion of the Prelates, the conſciences of Papiſts alone, ought ſtill to be kept in priſon? Whether, when all the fetters, which the Rigid Kirkeſmen had bought up in Scotland, are broken in pieces juſt as they were locking them faſt about our Conſciences in England, the Conſciences of Papiſts alone ought ſtill to be continued in chains? Whether, when all the Societies profeſſing Christ Jeſus, and living obediently to the Magiſtrate, and peaceably one with another, are protected in the quiet and unoffenſive exerciſe of their Conſciences, the Papiſts alone ſhould be forced under the penalty of ſo great a ruine, not only to profeſſe, but ſwear againſt their Conſciences? A courſe that in a ſhort time will unavoidably bring them either to abſolute beggery, or, which is worſe, to hypocriſie, or, which is worſt of all, to perjury.

All the people of this Nation look upon you as their common father, all promiſe themſelves liberty and protection under your government, (though ſome may juſtly be excluded from ſharing in the Government.) Were there in my family one child that profeſt to find ſatisfaction in the way of the Papiſts, and lived dutifully to me, and lovingly with with his brethren, I ſhould account it a great unnaturalneſſe to deprive him altogether of his portion, much more of that which he has received from the bounty of any collateral kinſman, or acquired by his own particular diligence and improvement; And though ſome Papiſts have heretofore been truly chargeable with heinous crimes againſt their Country, yet why ſhould our juſtice over-reach to condemn all, for the offences of a few? if they have formerly abetted competitors to the Crown, why ſhould the puniſhments ſo long out-live the fault? certainly the Offendours being dead, their treſpaſſes ſhould rather be buried in their graves, and not like Ghoſts walk to affright and pinch their children.

It is time we ſhould now mix a little mercy to allay the fumes of ſo much juſtice, which otherwiſe will not aſcend to the Almighty's Throne in the odour of ſweetneſſe.

It is time we ſhould begin to imitate the pattern, which our merciful God has ſet before us in his own practice, when he commanded the deſtroying Angel to ſheath his ſword, with this compaſſionate Motto, It is enough.

It is time we ſhould begin to anſwer the bounty of our God, who has ſo freely given us the bleſſings of 10 thouſand Talents, Mat. 18. 23. 1 Kings 19. 11, 12. by freely forgiving our Fellow-ſervants the ſmall ſum of 100 pence. Let us invade, or ſtorme the Conſciences of our brethren; For the Lord was not in the great and ſtrong wind that rent the Mountains, and brake in pieces the Rocks: Let us not ſhake the inward peace of any quiet and unoffenſive Chriſtian; For the Lord was not in the Earth-quake: Let us not kindle in our hearts a devouring flame of uncharitable zeal; for the Lord was not in the fire: but let us compoſe our affections to the ſoft and gentle key of love, and mutuall forbearance; for the Lord was in the ſtill ſmall voice. Let us alwayes attend to this ſtill voice of the Lord, ſpeaking with us, do as you as you would be done unto; let us alwayes attend to this ſmall, but ſweet voice of the Lord, Mat. 5. 44. calling upon us, love your enemies, bleſſe them that curſe you, doe good to them that hate you, and pray for them that despitefully uſe you, and perſecute you, [Page]that you may be the children of your father which is in Heaven; for he maketh his ſun to riſe on the evill, and on the good, and ſendeth rain on the juſt, and on the unjuſt; for if you love them which love you, what reward have you? do not even the Publicans the ſame? and if you ſalute your brethren onely, what do you more than others? do not even the Publicans ſo? be you therefore perfect, as your father which is in Heaven, is perfect.

POST-SCRIPT.

IT was the will and providence of the Lord (to whoſe diſpenſations as well of Iuſtice as Mercy we muſt reſigne our little interſts) to call me ſuddenly into the Country upon a ſad and mournful occaſion, which utterly defeated my purpoſe of reviewing theſe few lines: And therefore, after my humbleſt ſubmiſſion of them to the judgment of the Supreme Authority, I am encouraged to preſume the Courteous pardon of the Readers, eſpecially if (ſince it is truly a kind of death to me to live out of London) he will pleaſe to conſider this as a poſthumous Pamphlet, containing the ſerious though indigeſted thoughts of

Will. Birchley.

Information about this book

Title statement

The Christian moderator: the second part; or, Persecution for religion condemned by the light of nature. Law of God. Evidence of our own principles. With an explanation of the Roman Catholick belief, concerning these four points: their church, worship, justification and civill government. Whereunto there are new additions since the octavo was printed.Christian moderator. Part 2

Birchley, William, 1613-1669.

Edition statement

1652

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A75811

ID [STC]

Wing A4246

ID [STC]

ESTC R225799

ID [EEBO-CITATION]

99897425

ID [PROQUEST]

99897425

ID [VID]

135760

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A75811)

Transcribed from: (Early English Books Online ; image set 135760)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2487:13)

Source

— The Christian moderator: the second part; or, Persecution for religion condemned by the light of nature. Law of God. Evidence of our own principles. With an explanation of the Roman Catholick belief, concerning these four points: their church, worship, justification and civill government. Whereunto there are new additions since the octavo was printed., Christian moderator. Part 2, Birchley, William, 1613-1669..

Extent

32 p.

Printed for H.J.,. [London] :: 1652.. (Signed at end: Will. Birchley [the pseudonym of John Austin].) (The words "light .. principles." are gathered by a left brace on the title page.) (Place of publication from Wing (CD-ROM edition).) (Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.