A Christian plea against persecution for the cause of conscience grounded upon Scripture, reason, experience and testimonies of princes & learned authors. Impartially collected by Ellis Hookes. Published for the service of truth.

A Chriſtian Plea Againſt PERSECUTION For the Cauſe of CONSCIENCE; Grounded upon Scripture, Reaſon, Experience and Teſtimonies Of Princes & learned Authors.

Impartially Collected by Ellis Hookes.

Now, I ſay unto you, Refrain from theſe Men, a let them alone; for if this Counſel, or this Wond he of Men, it will come to nought; but if it brk, God, you cannot overthrow it, leſt happily yo e of found Fighters againſt God.

Acts 5.38, 39. u be

Publiſhed for the Service of Truth.

The Contents. I. REaſon againſt Perſecution is, becauſe it is Contrary to the Scriptures. II. Reaſon againſt Perſecution for the cauſe of Conſcience, is, becauſe it is againſt the Profeſſion and Practice of Famous Princes. III. Reaſon againſt Perſecution, is, becauſe it is condemned by the antient and the later Writers. IV. Reaſon, Its no prejudice to a Kingdom or Common-wealth, if Libery, of Conſcience be ſuffered to ſuch as fear God, as is or will be manifeſted in ſuch mens Lives and Converſations, as Scripture-Examples Teſtifie. V. Several Teſtimonies, ſhewing, that Conſcience ought to be free, and not to be impoſed upon, and no perſon ought to be Compelled to accuſe himſelf, or purge himſelf by Oath. VI. Some remarkable Collections out of Doctor Taylors Book, entituled, OEOAOTIA EKAEKTIKH, A Diſcourſe of the Liberty of Propheſying; ſhewing the unreaſonableneſs of preſcribing to other mens Faith, and the Iniquity of perſecuting different Opinions. VII. Inſtances out of divers Authors treating on the ſame ſubject, by W. C. deceaſed. VIII. Several Reaſons rendred (why no outward force nor impoſition ought to be uſed in matters of Faith and Religion) by R. H. S. F. and F. H. deceaſed. IX. Several Sayings Collected from the Speeches and writings of King Charles the firſt. X. Several Promiſes and Declarations for the Liberty of tender Conſciences taken out of the Speeches of King Charles the ſecond.

SECT. I. Perſecution for the cauſe of Conſcience is againſt the Doctrine of Jeſus Chriſt, the King of Kings, as theſe Scriptures and Reaſons following do demonſtrate. The firſt Reaſon againſt Perſecution is, becauſe it is contrary to Scripture.

FOr Chriſt commanded, that the Tares and Wheat ſhould be let alone in the World, and not pluckt up until the Harveſt, which is the End of the World. Matth. 13.30, 38, &c.

Chriſt alſo commandeth, that they that are blind ſhould be let alone referring their puniſhment unto the falling into the Ditch, Matth. 15.14.

Again, he reproved his Diſciples, who would have had Fire come down from Heaven, and devour thoſe Samaritans, who would not receive him, in theſe Words, Ye know not of what Spirit ye are; the Son of man is not come to deſtroy mens Lives, but to ſave them, Luke 9.54, 55.

Paul the Apoſtle taught, that the Servant of the Lord muſt not ſtrive, but muſt be gentle towards all men, ſuffering the evil men, inſtructing them with meekneſs that are contrary-minded, proving if God at any time will give them Repentance, that they may acknowledge the Truth, and come to amendment out of the Snare of the Devil. 2 Tim. 2.24, 25, 26.

According to theſe bleſſed Commandments the Prophets foretold, that when the Law of Moſes (concerning Worſhip) ſhould ceaſe, and Chriſts Kingdom be eſtabliſhed,Eſa. 2.4. Mica. 4.3, 4. Eſa. 11.9. they ſhould break their Swords into Ploughſhares and their Spears into Pruning-hooks. Then ſhall none hurt or deſtroy in all the Mountains of my holineſs: And when he came, the ſame he taught and practiſed as before, ſo did his Diſciples after him, for the Weapons of his Warfare are nor carnal, ſaith the Apoſtle, 2 Cor. 10.4.

But he chargeth ſtraitly (that his Diſciples ſhould be ſo far from perſecuting thoſe that would not be of their Religion) that when they were perſecuted, they ſhould pray; when they were Curſed, they ſhould Bleſs, &c. (Matth. 5. And the reaſon ſeems to be, becauſe they who now are Tares, may hereafter become Wheat; they who are now Blind, may hereafter ſee; they that now reſiſt, him, may hereafter receive him; they that are now in the Devils ſnare, in adverſneſs to the Truth, may hereafter come to Repentance; they that are now Blaſphemers and Perſecutors, (as Paul was) may in time become faithful as he; they that are now Idolatrous, as the Corinthians once were, 1 Cor. 6.9. may hereafter become true Worſhippers as they; they that are now no people of God, nor under Mercy (as the Saints ſometimes were, 1 Pet. 2.20.) may hereafter become the People of God, and obtain Mercy as they.

Some come not till the eleventh hour: (Matthew 20.6.) If thoſe that come not till the laſt hour ſhould be deſtroyed, becauſe they come not at the firſt, then ſhould they never come but be prevented.

SECT. II. The ſecond Reaſon againſt Perſecution for cauſe of Conſcience, is, becauſe it is againſt the Profeſſion and Practice of famous Princes.

FIrſt, Conſider the ſpeech of King James to the Parliament 1609. he ſaith, It is 〈…〉 R • le in Divinity, that God never ſerves to plant his Church by Violence and Bloodſhed; and that it was uſually the Condition of Chriſtians to be perſecuted, but not to perſecute.

Again, he ſaith page four, ſpeaking of the Papiſts; I gave good proof, that I intended no Perſecution againſt them for Conſcience Cauſe.

And in the ſame Kings Expoſition of the Revelation the twentieth, printed 1588, he writes thus; Compaſſing of the Saints, and beſeiging of the beloved City, declareth unto us a certain Note of a falſe Church to be Perſecution; for they come to ſeek the Faithful; the Faithful are them, that are ſought; the Wicked are the Beſiegers, the Faithful are the Beſieged.

And the King of Bohemia hath thus written, And notwithſtanding the ſucceſs of the later Times (wherein Sundry Opinions have been hatched about the ſubject of Religion) may make one clearly diſcern with his Eye, and as it were to touch with his Finger, that according to the Truth of the Scripture, and a Maxime heretofore maintained by the antient Doctors of the Church, that mens Conſciences ought in no ſort to be violated, urged, or conſtrained; and whenſoever men have attempted any thing, by this violent courſe, whether openly, or by ſecret means, the iſſue hath been Pernitious, and the cauſe of great and wonderful Innovations in the Principaleſt and Mightieſt Kingdoms and Countries of all Chriſtendom.

And further he ſaith: So that once more we do profeſs, before God, and the whole World, that from this time forward we are firmly reſolved, not to perſecute or moleſt, or ſuffer to be perſecuted or moleſted, any perſon whoſoever, for matter of Religion, no not thoſe who profeſs themſelves to be of the Romiſh Church, neither to trouble nor diſturb them in the Exerciſe of their Religion, ſo they live conformable to the Laws of the States, &c.

SECT. III. The Third Reaſon, becauſe Perſecution for Cauſe of Conſcience, is condemned by the antient and later Writers.

HIlary againſt Auxentius, ſaith thus, The Chriſtian Church doth not perſecute, but is perſecuted. And Lamentable it is to ſee the folly of theſe Times, and the fooliſh Opinion of this World, in that men think by humane Aid to help God, and with Worldly Pomp and Power to undertake to defend the Chriſtian Church: I ask the Biſhops, what help uſed the Apoſtles, in the publiſhing the Goſpel? with the Aid of what power did they Preach Chriſt, and converted the Heathen from their Idolatry to God? When they were in Priſons, and lay in Chaines, did they praiſe and give thanks to God for any dignities or favours received from the Court, or do you think that Paul went about with regal Mandates, or kingly Authority, to gather and eſtabliſh the Church of Chriſt? Sought he Protection from Nero Veſpatian?

The Apoſtles wrought with their hands for their own Maintenance, travelling by Land and Water, from Town to City; to preach Chriſt; yea, the more they were forbidden, the more they taught and preached Chriſt; but now, alas, humane help muſt aſſiſt and protect the Faith, and give the ſame Countenance too, and by vain and worldly Honours do men ſeek to defend the Church of Chriſt, as if he by his Power were unable to perform it,

The Church formerly by enduring Miſery and Impriſonment was known to be a true Church: The pretended Church now do terrifie others by Impriſonment, Baniſhment and Miſery, and boaſteth that ſhe is highly eſteemed of the World, when as the true Church cannot but be hated of the ſame.

Tertul ad ſcapulam It agreeth both with human Reaſon and natural Equity, that every man worſhip God uncompelled; neither beſeemeth it any Religion, to compel another to be of their Religion, which willingly and freely ſhould be imbraced, and not by conſtraint; foraſmuch as the Offerings were required of thoſe that freely and of good will offered, and not from the contrary.

Jerom in Proaem lib. 4. in Jeremiam, Hereſie muſt be cut off with the Sword of the Spirit, let us ſtrike through with the Arrows of the Spirit all Sons and Diſciples of miſ-led Hereticks, that is, with Teſtimonies of Scriptures; the ſlaughter of Hereticks is by the Word of God.

Brentius upon the firſt of the Corinthians, chap. 3. No man hath power to make, or give Laws to Chriſtians, whereby to bind their Conſciences; for willingly, freely and uncompelled, with a ready deſire, and cheerful mind, muſt thoſe that come, run unto Chriſt.

Luther in his Books of the Civil Magiſtrate, ſaith, The Laws of the Civil Magiſtrates Government extends no further then over the Body or Goods, and to that which is external, for over the Soul God will not ſuffer any man to rule, only he himſelf will Rule there, wherefore whoſoever doth undertake to give Laws unto the Souls and Conſciences of men; he uſurpeth that Government himſelf, which appertaineth unto God, &c.

Therefore upon 1 Kings 5. In the building of the Temple, there was no ſound of Iron heard, to ſignifie, that Chriſt will have in his Church a free and a willing People, 〈◊〉 compelled and conſtrained by Laws and Statutes.

Again his •… h upon Luke 22. It is not the true Catholick Church, which is defended by the ſecular Arm, or humane Power, but the falſe and feigned Church, which although it carries the name of a Church, yet it denies the power thereof.

And upon Pſal. 17. he ſaith, For the true Church of Chriſt, knoweth not Brachium ſaeculare, which the Biſhops now adayes chiefly uſe.

Again, in Poſtil Dom. 1 poſt Epipham, he ſaith, Let not Chriſtians be commanded, but exhorted; for he that willingly will not do that whereunto he is friendly exhorted, he is no Chriſtian; wherefore they that do compel thoſe that are not willing, ſhew thereby that they are not Chriſtian Preachers, but worldly Beadles.

Again upon 1 Peter 3. He ſaith If the Civil Magiſtrate ſhall command me to believe thus and thus, I ſhould anſwer him after this manner; look you to your civil or worldly Goverment, your Power extends not ſo far as to command any thing in Gods Kingdom; therefore herein I may not hear you; for if you cannot bear it, that any ſhould uſurp Authority, where you have to command; how do you think that God ſhould ſuffer you to thruſt him from his Seat, and to ſeat your ſelf therein.

SECT. IV. The Fourth Reaſon, Its no prejudice to a Kingdom or Common-wealth, if Liberty of Conſcience be ſuffered to ſuch as fear God; as is or will be manifeſted in ſuch mens lives and converſations, as Scripture Examples teſtifie.

ABraham abode among the Cananites a long time, yet contrary to them in Religion, Gen. 13.7. and 16.13.

Again, he Sojourned in Gerar and King Abimelech give him leave to abide in his Land, Gen. 20.21, 23, 24.

Iſaac, alſo dwelt in the ſame Land, yet contrary in Religion, Gen. 26.

Jacob lived Twenty years in one houſe with his unckle Laban, yet differed in Religion, Gen. 31.

The People of Iſrael were about Three hundred and thirty years in that infamous Land of Egypt, and afterwards ſeventy years in Babylon, all which time they differed in Religion from the State, Exod 12. and 2 Chron. 36.

Come to 〈◊〉 time of Chriſt, when Iſrael was under the Romans, where lived divers Sects of Religion, as Herodians, Scribes and Phariſees, Saduces and Libertines, Thudeans and Samaritans, beſides the common Religion of the Jews, Chriſt and his Apoſtles, all which differed from the common Religion of the State, which was like the worſhip of Diana, which almoſt the whole World then worſhipped Acts 19.20.

All theſe lived under the Goverment of Caeſar, being no thing hurtful to the Common-wealth,) giving unto Caeſar that which was his, and for their Religion and Conſciences towards God, he left them to themſelves, as having no dominion over their Souls and Conſciences; and when the Enemies of Truth raiſed up any Tumults, the wiſdom of the Magiſtrate moſt wiſely appeaſed them, Acts 18.14. and 19.35.

SECT. V. Several Teſtimonies ſhewing that Conſcience ought to he free, and not to be impoſed upon, and no perſon be compelled to accuſe himſelf, or purge himſelf by Oath, &c.

ACcuſare ſe nemo tenetur, ſaith Vaſquius, niſi coram deo: ſecundum illud Chriſoſtom non tibi dico ut te prodasNo man is bound to accuſe himſelf but before God, according to that of Chriſoſtome, I do not ſay that thou ſhouldſt betray thy ſelf. Val que Coniro illuſtres P. 124. num. 27.

Quis ſibi utrumque audeat aſſumere ut unquam ſit ipſe & accuſator & Judex? Who dares aſſume to himſelf to be both an Accuſer and a Judge, ſaith Auſtin?

That famous Lawyer Cooke ſaith, Juramentum in propria eſt inventio Diaboli ad detrudendum animas miſerorum in infernum. The Oath Ex officio, ſaith he, is an invention of the Devil, to caſt the Souls of miſerable people into Hell. Aug. hom. 50.

Let the Judges, ſaith Tindall, judge and condemn the Treſpaſſes under lawful Witneſſes, and not break up into the Conſciences of men after the Example of Antichriſts Diſciples, and compel them either to forſwear themſelves, or to teſtifie againſt themſelves, which abomination ſaith he, our Prelates learned of Caiphas, Matth. 26. ſaying to Chriſt, I adjure, or charge thee in the name of the Living God that thou tell us whether thou be Chriſt the Son of the Living God. ſee, Tindals Obed. of Chriſt page 22. Colloſ. 2.

SECT. VI. Some remarkable Obſervation, collected out of a Book, entituled, ΘΕΟΛΟΓΙΑ ΕΚΛΕΚΤΙΚΗ, A Diſcourſe of the Liberty of Propheſying; ſhewing the unreaſonableneſs of preſcribing to other mens Faith, and the Iniquity of perſecuting different Opinions; by Jer. Tayler D. D. (ſo ſtiled) Chaplin in Ordinary to his late Majeſty.

IN his Epiſtle Dedicatory are theſe words: viz. As contrary as Cruelty is to Mercy, as Tyranny to Charity; ſo is War and Bloodſhed to the Meekneſs and Gentleneſs of Chriſtian Religion.

And further ſpeaks, to diſpute men into Mercies, Compliances and Tolerations mutual; and further adds.

I deſigned a Diſcourſe to this purpoſe, with as much greedineſs, as if I had thought it poſſible with my Arguments to have perſwaded the rough and hard handed Souldiers to have disbanded preſently; for I had often thought of the Propheſie, that in the Goſpel, our Swords ſhould be turned into Plow-ſhares, and our Spears into Pruning-hooks.

I thought it my duty to plead for Peace and Charity, and Forgiveneſs, and Permiſſions mutual.

Although we muſt contend earneſtly for the Faith, yet this contention muſt be with Arms ſit for the Chriſtian Warfare, the Sword of the Spirit, the Shield of Faith, &c. but not with other Arms; for a Church-man muſt not be a Striker, for the Weapons of our Warfare are not Carnal, but Spiritual.

I being moſt of all troubled, that men ſhould be perſecuted, and afflicted, for diſagreeing in ſuch opinions, which they cannot with ſufficient grounds obtrude upon others neceſſarily, becauſe they cannot propound them infalibly.

Conſiderations (are to be had) to the Perſons of men, and to the Laws of Charity more then to the triumphing in any Opinion, &c.

If the Perſons be Chriſtians in their life, and Chriſtians in their profeſſion; if they acknowledge the Eternal Son of God for their Maſter, and the Lord, and live in all relations as becomes Perſons making ſuch profeſſions, why then ſhould I hate ſuch Perſons whom God loves, and who love God, who are pertakers of Chriſt, and Chriſt hath a Title to them, who dwell in Chriſt, and Chriſt in them, becauſe their underſtandings have not been brought up like mine, have not had the ſame Maſters, they have not met with the ſame Books—have not the ſame Opinions that I have, and do not determine their School Queſtions to the ſame ſence of my Sect or Intereſt?

And whatſoever is againſt the Foundation of Faith or contrary to good Life—or deſtructive to humane ſociety—is out of the limits of my Queſtion, and doth not pretend to compliance or toleration.

The fault I find and ſeek to remedy is, That men are ſo dogmatical and reſolute in their Opinions, and impatient of others diſagreeing in thoſe things wherein is no ſufficient means of Union and D •… , but that men •… uld let Op •… 〈◊〉 Problems not be 〈◊〉 nor Queſtions 〈◊〉 vaſ •… ••• ction of the Syſtems of 〈…〉 adopted into the Family •… h.

Its hard to ſay, th •… e who would not have 〈◊〉 p •• 〈◊〉 death or puniſhed 〈…〉 for ſuch thing • , for which 〈◊〉〈◊〉 Authority is ſufficient 〈◊〉 Cognizance, or Det •… •… tion, 〈◊〉 competent for •… liction; that he perſwades to an 〈◊〉 differency when he refers to another Judicatory, which is competent, ſufficient, infallible, juſt, and highly ſevere— for God alone muſt 〈◊〉 Judge of theſe matters, who alone is Maſter of our Souls, and hath the Dominion over humane underſtanding —God alone is Judge of erring Perſons.

I earneſtly contend, that another mans Opinion ſhall be no Rule to mine, and that my Opinion ſhall be no Snare and Prejudice to my ſelf; that men uſe one another ſo charitably, that no error or violence tempt men to Hypocriſie; this very thing being one of the Arguments I uſed to perſwade Permiſſions, leſt Compulſion introduce Hypocriſie, and make Sincerity troubleſom, &c.

From the Dictates of holy Scriptures; it is obſervable, that this, with its appendant degrees, I mean, reſtraint of Propheſying, impoſing upon other mens underſtandings, being Maſters of their Conſciences, and lording it over their Faith, came in with the retinue and train of Antichrift, as other abuſes and corruptions of the Church did, by reaſon of the iniquity of the times, and the cooling of the firſt heats of Chriſtianity, and the increaſe of intereſt, and the abatements of Chriſtian ſimplicity, when the Churches fortune grew better, and her Sons grew worſe, and ſome of her Fathers three hundred Years there was no ſign of perſecuting any man for his Opinion, though at that time there were very horrid Opinions commenced—and they who uſed all means—Chriſtian and Spiritual, for their diſimprovement and conviction, thought not of uſing corporal force—and therefore I do not only urge their not doing it, as an Argument of the unlawfulneſs of ſuch proceeding, but their defying it, and ſpeaking againſt ſuch practiſes as unreaſonable, and deſtructive to Chriſtianity, for ſo Tertullian is expreſs, Humani juris & naturalis poteſtatis uni cuique quod putaverit colere, ſed nec religionis eſt cogere religionem quae ſuſcipi debet ſponte non vi: its of humane right and natural power for every one to worſhip what he thinks; but neither is it the part of Religion to compel Religion, which ought to be under •… of its own accord.

The ſame 〈◊◊〉 Doctrine of Cyprian, Lactentius, Hillary, Minutius Faelix, Sulpitius, Severus, Chriſoſtom. H • erova Auſtin, Damaſcen, Theophilact, S • cra •• , Scholaſticus, and Bernard.

All wiſe Princes till they were over-born with Faction, and ſolicited by peeviſh perſons, gave Toleration to differing Sects — But at firſt there were ſome heretical perſons, that were ſo impatient, they were the men that firſt intreated the Emperor to perſecute the Catholicks: but till four hundred years after Chriſt, no Catholick perſons, or very few, did provoke the ſecular Arm, or implore its aid againſt the Hereticks; ſave only that Arrius behaved himſelf ſo ſeditiouſly and tumultuarily that the Nicene Fathers procured a temporary Decree for his relegation; but it was ſoon taken off, and God leſt to be his Judge.

But as the Ages grew worſe, ſo men grew more cruel and unchriſtian; and in the Greek Church Atticus and Neſtorius of Conſtantinople, Theodocius of Synoda, and ſome few others, who had forgotten the mercies of their great Maſter, and their own duty, grew implacable, and ſurious, and impatient of contradiction.

It was a bold and arrogant Speech which Neſtorius made in his Sermon before Theedotius the younger; Da mihi, O Emperator, terram ab Haereticis repurgatam & ege tibi viciſſim coelum dabo; diſperde mecum Haereticos, & ego tecum diſperdam Perſas; which is in Engliſh, O Emperor, give to me the Land purged from Hereticks; and I, inſtead thereof, will give thee Heaven: deſtroy me the Hereticks, and I will deſtroy with thee the Perſians: It was as groundleſs, as unwarrantable, as it was bloody and inhumane. And we ſee the contrary events prove truer; for Theodoſius and Valentinian were proſperous Princes, and have the reputation of great piety; but they were ſo far from doing what Neſtorius had ſuggeſted, that they reſtrained him from his violence and immanity; and Theodoſius did highly commend B. Proclus, for his ſweetneſs of deportment towards erring perſons, far above the cruelty of his Predeceſſor Atticus.

And the experience which Chriſtendom hath had in this laſt age, is Argument enough, That Toleration of differing opinions is ſo far from diſturbing the publick peace, or deſtroying the Intereſt of Princes, and Commonwealths, that it doth advantage the Publick, it ſecures the Peace, becauſe there is not ſo much as the Pretence of Religion left to ſuch perſons to contend for, it being already indulged to them.

When France fought againſt the Hugonots, the ſpilling of their own Blood was Arguments enough of the imprudence of that way of promoting Religion; but ſince ſhe hath given permiſſion to them, &c.

The great inſtance is in the differing Temper, Government, and Succeſs which Margaret of Parma, and the Duke of Alva had; the clemency of the firſt had almoſt extinguiſhed the Flame; but when ſhe was removed, D. Alva ſucceeded, and mannaged the matter of Religion with Fire and Sword, he made the Flame ſo great, that his Religion, and his Prince too, had both been almoſt turned out of the Countrey; Pellie medio ſapientiam quoties vires agitur, ſaid, Ennius, [Wiſdom is driven out, when the matter is acted by force.]

[And therefore the beſt of men, and moſt glorious of Princes, were alwayes ready to give Toleration.]

Eſebeus in his ſecond Book of the life of Conſtantine, reports theſe words of the Emperor, Parem cum fidelibus ij qui errant pacis, & quietis fruitionem gaudentes accipiant: ipſa ſi quidem communicationis & ſocietatis reſtitutio ad rectam etiam veritatis viam perducere poteſt; nemo cuiquam moleſtis ſit, quiſque quod animo deſtinat hoc etiam faciat; Let them which err with joy receive the like fruition of Peace and quietneſs with the Faithful, ſith the reſtoring of communication, and ſociety may bring them into the right Way of Truth: Let none give moleſtation to any; let every one do as he determines in his mind.

And indeed there is great reaſon for Princes to give Toleration to diſagreeing perſons, whoſe Opinions cannot by fair means be altered; for if the perſons be confident, they will ſerve God according to their perſwaſions; and if they be publickly prohibited, they will privately convene, and then all thoſe inconveniences and miſchiefs, which are Arguments againſt the permiſſion of Conventicles, are Arguments for the publick permiſſions of differing Religions, &c. — they being reſtrained, and made miſerable, indears the diſcontented perſons mutual, and makes more hearty and dangerous confederations.

King James in his Letters to the States of the United-Provinces, dated March 6. 1613. thus wrot— Ita ut prohibeatis Miniſtros veſtr • s ne eas diſputationes in ſuggeſtum aut ad plebem ferant, ac diſtricte imperetis ut pacem colant ſe in vicem tolerando in iſta opinionum ac ſententia-rum diſcrepantia—So that you may forbid your Miniſters, that they bring not thoſe Diſputations into the Pulpit, or to the People, and ſtrictly command, that they embrace peace among themſelves, by Tolerating in that difference of Opinions, and Judgments.

The like Counſel in the diviſions of Germany, at the firſt Reformation, was thought reaſonable by the Emperor Ferdinand, and his excellent Son Maximilian; for they had obſerved, That Violence did exaſperate was unbleſt, unſuccesful, and unreaſonable; and therefore they made Decrees of Toleration.

And the Duke of Savoy repenting of his War, undertaken for Religion againſt the Piedm • ntans, promiſed them Toleration; and was as good as his word — As much is done by the nobility of Polonia: ſo that the beſt Princes and the beſt Biſhops gave Toleration and Impunities (but it is known, that the firſt Perſecution of diſagreeing Perſons was by the Arrians, by Circumcellians, and Donatiſts, and from them they of the Church took Example, &c.) And among the Greeks it became a publick and authorized practiſe, till the queſtion of Images grew hot and high; for then the Worſhippers of Images, having taken their example from the Empreſs Irene, who put her ſon's eyes out for making an Edict againſt Images, began to be as cruel, as they were deceived, eſpecially, being encouraged by the Pope of Rome, who then blew the Coales to ſome purpoſe.

I may upon this occaſion give account of this affair in the Church of Rome, it is remarkable that till the time of Juſtinian the Emperor, A. D. 525. the Catholicks and Novatians had Churches indifferently permitted even in Rome it ſelf, but the Biſhops of Rome, whoſe intereſt was much concerned in it, ſpoke much againſt it, and laboured the eradication of the Novatians; and at laſt when they got power into their hands they ſerved them accordingly; but it is obſerved by Socrates that when the firſt perſecution was made againſt them at Rome by Pope Innocent the firſt, at the ſame inſtant the Goths invaded Itally, and became Lords of all, it being juſt in God, &c.

And I have heard it obſerved as a bleſſing upon S. Auſtin (who was ſo merciful to erring Perſons) as the greateſt part of his life—to tolerate them, and never to indure that they ſhould be given over to the ſeculer power to be killed) that the very night the Vandals ſet down before his City of Hippo, to beſiege it, he died, and went to God; being taken from the miſeries to come.

But in the Church of Rome, the Popes were the firſt Preachers of Force and Violence in matters of Opinion, and that ſo zealouſly that Pope Vigilius ſuffer'd himſelf to be impriſoned, and handled roughly by the Emperor Juſtinian, rather then he would conſent to the reſtitution and peace of certain diſagreeing perſons, &c.

The firſt that preached that Doctrine was Dominick, the Founder of the Begging Order of Friars: The Friars Preachers, in memory of which the Inquiſion is intruſted only to the Fryars of his order; and if there be any force in Dreams, or truth in Legends, &c. — This very thing might be ſignified by his mothers Dream, who the night before Dominick was born, dreamed ſhe was brought to bed of a huge Dog, with a Fire-brand in his mouth; ſure enough however his Diſciples expound the Dream, it was a better ſign that he ſhould prove a Rabid furious incendiary then any thing elſe, what ever he might be in the other parts of this life; in this Doctrine he was not much better, as appears in his deportment towards the Abligences, againſt whom he ſo preached — Adeo quidem ut centum hereticorum millia ab octo millibus catholicorum fuſe & interfecta fuiſſe probiantur, ſaith one of him, and of thoſe who were taken, one hundred and eighty were burned to death, becauſe they w •… 〈◊〉 abjure their Doctrine; this was the firſt Example of putting erring Perſons to death, that I ſind in the Romiſh Church.

By this time I hope it will not be thought unreaſonable to ſay, He that teaches mercy to erring Perſons teaches indifferency in Religion, unleſs ſo many Fathers, and ſo many Churches, and the beſt of Emperors, and all the World (till they were abuſed by Tyranny, Popery and faction) did teach indifferency: For;

I have ſhewn that Chriſtianity doth not puniſh corporally, perſons erring Spiritually, but indeed Popery doth.

The Donatiſts, and Circumcelians, and Arrians, and Itaciani, they of old did in the middle Ages: the Patrons of Images did, and the Papiſts at this day do, and have done ever ſince they were taught it by their St Dominick.

Let all Errors be as much, and as zealouſly ſuppreſt as may be, but let it be done by ſuch means as are proper inſtruments of their ſuppreſſion, by Preaching and Diſputation, by Charity and Sweetneſs, by Holineſs of Life, Aſſiduity of Exhortation, by the Word of God, and Prayer.

For theſe wayes are moſt natural, moſt prudent, moſt peaceable and effectual, only let not men be haſty, in calling every diſliked Opinion by the name of Hereſie; and when they have reſolved that they will call it ſo, let them uſe the erring perſon like a Brother, not beat him like a Dog, or convince him with a Gibbit, or vex him out of his underſtanding or perſwaſion.

Thus far Jer. Talyer; theſe Paſſages being truly collected out of his Epiſtle, where are many more to the ſame purpoſe; to which the Reader is referred for further ſatisfaction, if he deſire it: And further in his Sixteenth Section, for the lawlulneſs of Princes giving Toleration to ſeveral Religions, he hath theſe Paſſages.

For it may be ſafe in diverſity of perſwaſions, and it is alſo a part of Chriſtian Religion, that the Liberty of mens Conſciences ſhould be preſerved in all things, where God hath not ſet a limit —

That the Soul of man ſhould be free and acknowledge no Maſter but Jeſus Chriſt.

That matters Spiritual ſhould not be reſtrained by puniſhments corporal.

That the ſame meekneſs and Charity ſhould be preſerved in the promotion of Chriſtianity, that gave it foundation, and increment, and firmneſs in its firſt publication.

And that Perſons ſhould not more certainly be condemned then their Opinions confuted.

And laſtly, That the Infirmities of men, and difficulties of things, ſhould be both put in ballance, to make abatement in the diffinitive ſentence againſt mens perſons.

As Chriſtian Princes muſt look to the intereſt of their Goverment; ſo eſpecially muſt they conſider the intereſts of Chriſtianity, and not call every redargution, or modeſty, diſcovery of an eſtabliſhed Error, by the name of the diſturbance of the Peace; For,

It is very likely that the peeviſhneſs, and impatience of contradiction in the Governors may break the peace.

Let them but remember the Gentleneſs of Chriſtianity; the Liberty of Conſciences which ought to be preſerved; and let them do juſtice to the perſons, whoever they are that are peeviſh; provided no mans perſon be over-born with prejudice: For,

If it be neceſſary for all men to ſubſcribe to the preſent eſtabliſhed Religion; by the ſame reaſon, at another time, a man may be bound to ſubſcribe the contradictory, and to all Religions in the World. Uncharitableneſs is much prevented when no perſon is on either ſide engaged upon revenge, or troubled with diſgrace, or vexed with puniſhments, by any decretory ſentence againſt him: It was the ſaying of a wiſe States-man, (I mean Thuanus) Haeretici qui pace data factionibus ſcinduntur, perſecutione uniuntur contra. Remp.—If you perſecute Hereticks, or Diſcrepants, they unite themſelves as to a common defence; if you permit them, they divide themſelves upon private intereſt, and the rather if this intereſt was an ingredient of the Opinion.

SECT. VII. Inſtances out of divers Authors treating on the ſame Subject, Collected by W. C. deceaſed.

CHriſoſtomus ſaid, It is not the manner, of the Children of God to Perſecute others to death about their Religion; but it hath been, and is their condition to be put to death themſelves for the Teſtimony of the Truth. Moreover, (ſaid he) the ſhedding of Blood about Religion, is an evident token of Antichriſt, Relig. Uriſ. pag. 192.

Haywardus ſaid,

That the beſt Writers of that time did agree in one opinion, and with Tertulliano, Lactantio, Caſſidoro, and Joſephus, &c. That People muſt inform men to imbrace Religion with Reaſon, and not compel them by violence.

I have for long ſeaſon determined, ſaid one of the Kings of France, • o reform the Church, which with out Peace (ſaid he) I cannot do, and it is unpoſſible to reform, or convert people by violence.

I am King as a Shepherd, (ſaid he) and will not ſhed the Blood of my Sheep; but will gather them through the mildneſs and goodneſs of a King, and not through the power of Tyranny: And I will give them that are of the reformed Religion right Liberty to live and dwell free, without being examined, perplexed, moleſted, or compelled to any thing contrary to their Conſciences; for they ſhall have the free exerciſe of their Religion, &c. vide Chron. Vande Underg 2. deel. page. 1514.

Luther ſaid, That the Hypocrites Church was to be known by its Manners, whoſe Image and Sign was Eſau, yet ſhe boaſted of God, and would be accounted his Church, but lived wholly according to the World. Further (ſaid he) the true Church is not defended by a •… ly Arm • which wicked Biſhops eſpecially uſe, and cry unto. Theſau. pag. 622.

Colvin ſaid, That the Apoſtle gave to underſtand, that to exerciſe authority over ones Faith, was in no wiſe juſt, nor tolerable: (yea, ſaid he) It is Tyranny in the Church; for FAITH ought to be free from all Subjection of men.

When ſeveral of the Prieſts in the low Countries requeſted of the Prince and States, that they would introduce Ordinances and Diſcipline, according to their Opinions; but the Prince, and the States, rejected their requeſts, eſteeming them prejudicial both to Religion and Pollicy; when they obſerved the diverſe Opinions that were among the People, concluding, It was the beſt way to perſerve unity among the People, to give Liberty to all, and to Compel none, Anno 1608. Edict. Fol. 27.

Areneus affirmed, That all forcing of Conſcience, though it was but a forbiding of the Exerciſe, which is eſteemed by one or another, to be neceſſary to Salvation, is in no wiſe right nor fitting: He alſo affirmed, That through diverſities of Religions the Kingdom ſhould not be brought into any diſturbance.

The Antient Reformed Proteſtants termed that forcing of Conſcience, when they were conſtrained to leave off the exerciſe of their Religion, ſaying, Car nous privant de noſtre Religion on nous tiendroit en une continuele mors corporelle & ſpirituelle that is) For to deprive us of our Religion, is to keep us in a perpetual corporal and ſpiritual death; adding thereunto, How that they would rather be put to death then be bereaved of the exerciſe of their Religion, &c. And alſo they teſtified, how that the Religion which was defended with Cruelty, was not grounded upon the Word of God.

Lactantius ſaid, If you will with blood, with evil, and with torments, defend the Worſhip, it ſhall not thereby be defended but polluted,Lib. 5. Chap. 20.

Conſtantius the Emperor ſaid, That it was enough that he perſerved the unity of the FAITH, that he might be excuſable before the Judgment Seat of God; and that he would leave every one to his own underſtanding, according to the account he will give before the Judgment Seat of Chriſt: Hereto may we ſtir up People (ſaid he) not compel them, beſeech them to come into the unity of the Chriſtians; but to do VIOLENCE to them, we will not in no wiſe. Sabaſt. Frank. Cron. Fol. 127.

Auguſtinus ſaid, Some diſturbed the Peace of the Church, while they went about to root out the TARES before the time; and through this Error of Blindneſs (ſaid he) are they themſelves ſeparated, ſo much the more from being united unto Chriſt.

Retnaldu • teſtified, That he who with Impriſoning and Perſecuting ſeeketh to ſpread the Goſpel, and greaſeth his Hands with Blood, ſhall much rather be looked upon for a wild Hunter, then a Preacher, or a Defender of the Chriſtian Religion.

The State of Holland teſtified, Dat waer vervolginghen Zijndatter daer al in rocre is, maer waer geen en ſijdor verſcheijden Religion dat dare alle ſaelren ſtilder ſijn ſo o • lr in onſe i den is • evon den: that is. Where there was Perſecution, there was all in diſtraction, but where there was none (though there were ſeveral Religions there all things were the quieter, as hath been evident in our dayes, ſaid they, Vide Urede Handel Van. Col. Fol. 53.

Calvin ſaid, That thoſe that are ſet over us muſt be obeyed, if that the Command of God be not thereby diſobeyed; but if they lead us from obedience to God, and preſumptiouſly, ſtrive againſt the Lord, then muſt they not be regarded, ſaid he, to the end that God with his Authority may retain the preheminence.

A Book written in French, by N. M. Anno 1576. hath this Sentence in it.

Thoſe Princes that have ruled by Gentleneſs and Clemency, added to juſtice; and have exerciſed Moderation and Meekneſs towards their Subjects, alwayes greatly Proſpered, and Reigned long.

But on the contrary, thoſe Princes that have been Cruel, Unjuſt, Perfidious, and Oppreſſors of their Subjects, have ſoon fallen, they and their Eſtate into danger, or total ruin.

Veritus ſaid, Seeing Chriſt is a LAMB, whom you profeſs to be your Head and Captain, then it behoveth you to be Sheep, and to uſe the ſame WEAPONS, which he made uſe of; for he will not be a Shepherd of Wolves, and wild Beaſts, but only of SHEEP; wherefore if you loſe the Nature of Sheep (ſaid he) and be changed into Wolves, and wild Beaſts, and uſe fleſhly Weapons, then will you exclude your ſelves out of his Calling; and forſake his Banner, and then will he not be your Captain.

Stephanus King of Poland ſaid, It belongeth not to me to reform the Conſcience, I have alwayes gladly given that over to God, which belongeth to him, and ſo ſhall I do now; and alſo for the future, I will ſuffer the WEEDS to grew untill the time of Harveſt; for I know that the number of Believers are but ſmall, therefore, ſaid he, when ſome were proceeding in perſecution, Ego ſum Rex Populorum non Conſcientiarum, that is, I am the King of the People, not of their Conſciences: he alſo affirmed, That Religion was not to be planted with FIRE and SWORD, Chron. Van. de Rel. Urijh. 2. deel.

Tindal ſaid, The New Teſtament of Chriſt ſuffered no Law of Compelling, but alone of Perſwading and Exhorting, Fox, Acts and Mon. page 1338.

The Prince of Orange teſtified, Anno 1579.

That it was impoſſible that the Land ſhould be kept in Peace except there was a free Toleration in the Exerciſe of Religion.

Where haſt thou ever read in thy dayes (ſaid Menno) in the Writings of the Apoſtles, that Chriſt or the Apoſtles ever cryed out to the Magiſtrates, for their Power, againſt them that would not hear their Doctrine, not obey their Words? I know certainly, ſaid he, that where the Magiſtrate ſhall Baniſh with the SWORD, there is not the right Knowledge, ſpiritual Word, nor Church of Chriſt, it is Invocare Brachium Seculare.

It is not Chriſtian, like but Tyrannical, ſaid D. Philipſon, to Baniſh and Perſecute People about FAITH and Religion, and they that ſo do are certainly of the Phariſaical Generation, who reſiſted the Holy Ghoſt.

Eraſmus ſaid, That though they take our Moneys and Goods, they cannot therefore hurt our Salvation; they afflict us much with Priſons, but they do not thereby ſeparate us from God, In de Krijdges wrede, Fol. 63.

Lucernus ſaid, He that Commandeth any thing, wherewith he bindeth the Conſcience, this is an Antichriſt, Inde Benuſe diſp. Fol. 71.

It was Luther's Opinion, That thoſe that ſtirred up the Princes to perſecute about Religion, they raiſed the Uproar, Theſaur. pag. 679.

SECT. VIII. Several Reaſons rendred, why no outward Force, nor Impoſition, ought to be uſed in Matters of Faith and Religion, by R. H. S. F. and F. H.

LIBERTY of CONSCIENCE ought to be allowed in the dayes of the Goſpel, in the free Exerciſe of it to God-ward (without Compulſion) in all things relating to His Worſhip, for theſe REASONS following.

1. Becauſe the General and Univerſal Royal-Law of Chriſt commands it, Matthew 7.12. All things whatſoever ye would that men ſhould do to you, do yeven ſo to them: for this is the Law and Prophets— That which every man would have, and receive from another, he ought by Chriſt RULE to give and allow it to another. But every man is willing to have the LIBERTY of his OWN CONSCIENCE, therefore ought to ALLOW it to another. 2. Becauſe no man can perſwade the Conſcience of another, either what God is, or how he ſhould be worſhipped, but by the Spirit, which God hath given to inſtruct man in the Ways of Truth. 3. Becauſe, all Obedience or Service that is obtained by force, is for fear of Wrath, and not from Love, nor for Conſcience ſake; and therefore will but continue ſo long as that fear or force abides upon them. 4. Becauſe, that by forcing, no man can make a Hypocrite to be a true Believer; but on the contrary, many may be made Hypocrites. 5. Becauſe, that in all forced Impoſitions upon mens Conſciences, there is ſomething of the wrath of man exerciſed, which works not the Righteouſneſs of God, but rather begets enmity in the heart one towards another. 6. Becauſe, that by forcing any thing upon mens Conſciences, as to matters of Faith and Worſhip, many are hardened in their hearts againſt the things impoſed; when as otherwiſe, through Love and gentle Inſtructions their hearts might be perſwaded to willing obedience. 7. Becauſe, that Perſecution for Conſcience contradicteth Chriſts Charge, Matthew 13. who bids that the Tares (or falſe Worſhippers) be ſuffered to grow together in the Field (or World) till the Harveſt (or End of the World.) 8. Becauſe, Force is contrary to the end for which it is pretended to be uſed (viz.) The preſervation and ſafety of the Wheat, which End is not anſwered by Perſecution, becauſe the Wheat is in danger to be plucked up thereby, as Chriſt ſaith. 9. Becauſe to Force is inconſiſtant with the belief of the Jews Converſion (and other falſe Worſhippers) which is prayed for by the publick Teachers, and cannot be attained, if Perſecution for Conſcience be proſecuted. 10. Becauſe they that impoſe upon mens Conſciences, exerciſe Dominion over mens Faith, which the Apoſtles denied, ſaying, They had not Dominion over any mans Faith. 11. Becauſe, Impoſition upon mens Conſciences neceſſitates them to ſin, in yielding a Conformity contrary to their own Faith; for whatſoever is not of a mans own Faith, is ſin. 12. Becauſe that Impoſition and Force wreſtles with fleſh and blood, and carnal Weapons, which are contrary to the Apoſtles Doctrine, who ſaid, Our Weapons are not Carnal, but Spiritual, and Mighty through God; and we wreſtle not with Fleſh, and Blood. 13. Becauſe, there is but One Judge, Law giver, and King in and over the Conſcience, as the Saints have teſtified in the Scriptures of Truth; and whoſoever would intrude, ſo as to be Judge and Lawgiver over the Conſcience, intrencheth upon the Perogative of Chriſt, Iſa. 33.22. James 4.12. 14. Becauſe, it is propheſied in Iſa. 11. The woolf ſhall dwell with the Lamb, and the Leopard ſhlilllie down with the Kid, and there ſhall be no Deſtroyer in all the Holy Meunltain: And therefore no Impoſition upon mens Conſciences. 15. Becauſe, to impoſe upon mens Conſciences for differences in Faith, is contrary to the Advice of the Apoſtle, who directs People to wait upon Got to be ſatisfied, and not to the Magiſtrates, or others to be forced; who ſaith, where unto we have attained, let us walk; and wherein any man is otherwiſe minded, God ſhall reveal, even that unto him. 16. Becauſe, to force mens Conſciences, and to lay Yoaks upon them, is to make void the Bloodſhed and Sufferings of Chriſt, who ſits upon the Throne of the Conſcience, and gives liberty there; and commands us to ſtand faſt in that liberty, and not to be entangled though the Impoſitions of men, or Yoak of bondage, Gal. 5.6. 17. Becauſe, in all Nations the different Profeſſions and Perſwaſions of Religion, are either Friends or Enemies to the Governors; if Friends then obliged by that bond; if Enemies then Chriſt's Command is to take place, who ſaith, Love your Enemies, which if obſerved, Perſecution for Conſcience will be avoided. 18. Becauſe Toleration of different Perſwaſions in Religion was allowed in the Jewiſh State, as not inconſiſtant with their Safety, and that in things contrary each to other, as the Sadduces, Phariſees, Eſaeans, Herodians, with others. 19. Becauſe, the true Religion cannot be preached up by force of ARMES, and the primitive Chriſtians deteſted that Form of Proceedings. 20. Becauſe, no man hath ſuch power (by outward compulſion) over the Souls and Conſciences of other men, as to lay a neceſſity on them to believe that which they do not believe, or not to believe what they do believe; true Faith being the Gift of God. 21. Becauſe, If the Magiſtrate impoſeth upon the Conſcience, he muſt either do it as a Magiſtrate, or as a Chriſtian. Not as a Magiſtrate, for then Heathens (being Magiſtrates) have the ſame power to impoſe; and ſo, by Revolutions, and Conqueſts, may come to give Laws to Chriſtians, and compel them to Idolatry. 2. Not as Chriſtians, for that contradicts Chriſt's ſaying, The Kings of the Gentiles exerciſe Lordſhip over them but it ſhall not be ſo among you for all ye are Brethren. 22. Becauſe by the ſame Rule and Reaſon that the Magiſtrates of one Nation ought to impoſe upon, and perſecute for Conſcience, the Magiſtrates in all other Nations ought to do the ſame, and ſo the greateſt part of Mankind may come to be deſtroyed, there being more that Diſſent, than are at Unity in Matters of Faith and Religion. 23. Becauſe the ſtrength of Truth, and its Conqueſt over Falſity and Deceit is beſt diſcovered by letting both have their Liberty, from outward Compulſion; For no doubt, had outward Force been leſs uſed, the prevalency of Truth had been more manifeſt, and that wiſe Saying, truly experienced in the World, viz. That which is of God will ſtand, and that which is not will come to nothing. 24. Becauſe, the Diſciples of Chriſt are rebuked by him for deſiring the Deſtruction of thoſe that were contrary to him, and would not receive Him; which zeal is ſharply reproved in his Saying, They knew not what Spirit they were of. 25. Becauſe, to impoſe upon mens Comciences, and to deſtroy their Perſons for difference in Religion. is contrary to the end of Chriſt's coming, who, ſaith. He came not to Deſtroy mens Lives but to ſave them. 26. Becauſe, People of divers Religions in one Nation, it not tolerated, muſt ſome of them be deſtroyed or removed, by baniſhment? If deſtroyed, the Conſtancy and Patience of the Sufferers for their Faith, moving Pity and Commiſeration, makes men more ready to own, then to reject their Faith; and ſo rather mult plies, than leſſens the number of its Profeſſors; if baniſhed, this renders the Baniſhed us ſo many Enemies abroad, ready upon all occaſions to diſturb the Peace and Tranquillity of their own native Country. There is therefore in order to the outward welfare of all Nations, a kind of neceſſity for a Toleration in them of all Religions. 27. Becauſe, to impoſe upon mens Conſciences begets a hatred againſt the Impoſers in thoſe who are impoſed upon, and forced thereby to violate their Conſciences towards God, in matters of Worſhip. 28. Becauſe, men are commanded to be ſubject to the Powers that are, for Conſcience ſake, and therefore ſuch Powers ought not to perſecute men for Conſcience ſake, being that is preſcribed for the Rule of Obedience, the Scriptures ſaying, Be ye ſubject not only for Wrath, but for Conſcience ſake.

SECT. IX. Several Sayings collected from the Speeches, and Writings of King Charles the Firſt.

ANd we find aſſerted by King Charles the Firſt, in his Book known by the Name of ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ, as followeth.

Pag. 67. In his Prayer to God, he ſaid, Thou feeſt how much Cruelty among Chriſtians is acted, under the colour of Religion; as if we could not be Chriſtians, unleſs we crucific one another. Pag. 28. Make them at length ſeriouſly to conſider, that nothing violent and injurious can be religious. Pag. 70. Nor is it ſo proper to hew out religious Reformations by the Sword, as to pollith them by fair and equal Diſputations, among thoſe that are moſt co corned in the Differences, whom, not Force, but Reaſon ought to convince. Sure in Matters of Religion, thoſe Truths gain moſt upon mens Judgments and Conſciences which are leaſt urg'd with Secular Violence, which weakens Truth with Perjudices. Pag. 115. It being an Office, not only of Humanity, rather to uſe Reaſon then Force, but alſo of Chriſtianity to ſeek Peace, and enſue it. Pag. 91, 92, In point of true conſcientious tenderneſs, I have often declared, how little I deſire my Laws and Scepter ſhould intrench on God's Soveraignty, which is the only King of mens Conſciences. Pag. 123. Nor do I deſire any man ſhould be further ſubject unto me, then all of us may be ſubject unto God.

Concerning Oaths. Pag. 76. The injoyning of Oaths, upon People, muſt needs in things doubtful be Dangerous, as in things unlawful Damnable.

Some words of Advice from CHARLES the Firſt, to the then Prince of Wales, now King of England, &c.

Pag. 165. My Counſel and Charge to you is, That you ſeriouſly conſider the former real or objected Miſeariages, which might occaſion my Troubles, that you may avoid them, &c. Beware of Exaſperating any Factions, by the Croſneſs and Aſperity, of ſome mens Paſſions, Humors, and private Opinions imployed by you, grounded only upon differences in leſſer matters, which are but the Skirts and Subburbs of Religion, wherein a Charitable Connivance, and Chriſtian Toleration often Diſipates their ſtrength, when rougher Oppoſition Fortifies, and puts the deſpiſed and oppreſſed party into ſuch Combinations, as may moſt enable them to get a full revenge on thoſe they count their Perſecutors, who are commonly aſſiſted by that vulgar commiſſeration, which attends all that are ſaid to ſuffer under the notion of Religion. Pag. 166. Take heed that outward Circumſtances and Formalities of Religion devour not all. Pag. 164. Your Prerogative is beſt ſhewed and exerciſed in remitting, rather then exacting the rigour of the Laws, there being nothing worſe then Legal Tyranny.

To theſe Sayings we add more, as Collected out of the ſame Book in Duodecimo. IN his Prayer, Pag. 1. O never ſuffer me for any reaſon of State to go againſt the Reaſon of Conſcience, which is highly to fight againſt thee, the God of Reaſon, and Judge of our Conſciences. Page 121. Break in ſunder, Oh Lord, all violent Confederations to do wickedly and injuriouſly. Pag. 136. Thou, Oh Lord, ſhalt deſtroy them that ſpeak Lyes; the Lord will abhor both the Bloodthirſty and Deceitful men. Pag. 164. Church Affairs ſhould be mannaged neither with Tyranny, Parity, nor Popularity — neither people oppreſſed. P. 168. He declares his willingneſs for fair ſatisfaction unto all, and againſt Coverouſneſs, and Superſtition. Pag. 171. Oh thou that art the God of Reaſon and Peace, ſoften our hearts — and perſwade us to accept of Pe • ce with thy ſelf, and both to ſecure and preſerve Peace among our ſelves as men and Chriſtians—Condemn us not to our paſſions, which are deſtructive both of our ſelves and others; Clear up our Underſtandings to ſee thy Truth, both in Reaſon as men, and in Religion as Chriſtians. P. 180. Stir up all parties Pious Ambitions to overcome each other with Reaſon, Moderation, and ſuch Self-denial as becomes, &c. Pag. 200. O thou Soveraign of our Souls, the only Commander of our Conſciences.

And further, in his Advice to the Prince of Wales now KING, &c. Page 234. The beſt Government and higheſt Soveraignity you can attain unto, is, To be ſubject to God, that the Scepter of his Word, and Spirit may rule in your heart. Page 239. He pleads for better Arguments for Convincement, then Tumults, Armies, and Priſons. Pag. 241. Alwayes keep up ſollid Piety, and thoſe Fundamental Truths, which mend both hearts and lives of men with impartial Favour and Juſtice. Pag. 242. My Charge and Counſel to you is, that as you need • o palliations for any deſign, ſo that you ſtuddy really to exceed in true and conſtant Demonſtrations of Goodneſs, Piety and Vertue (towards the people) even all theſe men that make the greateſt noiſe and oſtentations of Religion, ſo you ſhall neither fear any detection, (as they do who have but the Mask of Goodneſs) nor ſhall you fruſtrate the juſt Expectations of your people. Pag. 243. Uſe all Princely Arts and Clemency to heal the Wounds, that the Smart of the Cure may not equal the Anguiſh of the hurt. Pag. 244. As your quality ſets you beyond any Duel with any Subject, ſo the nobleneſs of your mind muſt raiſe you above the meditating any revenge, or executing your Anger upon the many. Pag. 248. Keep you to true Principles of Piety, Vertue, and Honour; you ſhall never want a Kingdom. In his Meditations on his Death; page 346. It is indeed a ſad fate for any man to have his Enemies to be Accuſer, Parties and Judge.

SECT. X. Several Promiſes and Declarations for the Liberty of tender Conſciences, taken out of the Speeches of King Charles the Second.

IN the Kings Letter from Bredah, that was ſent to the Houſe of Peers, and read in the Houſe, May the firſt. 1660, and which Letter was ordered by the Lords in Parliament aſſembled, that it ſhould be forthwith printed and publiſhed for the ſervice of the Houſe, and ſatisfaction of the Kingdoms; it is ſaid in the Book of Collections of the Kings Speeches Page 8, and 9. And becau • e p • ſſion an • uncharitableneſs of the times have produced ſeveral Opinions in Religion, by which men are engaged in Parties and Animoſities againſt each other; which when they ſhall hereafter unite in a freedom of Converſation, will be compoſed, or better underſtood. We do declare a liberty to tender Conſciences, and that no man ſhall be diſquieted or called in queſtion for differences in Opinion in matters of Religion, which do not diſturb the Feace of the Kingdom, and that we ſhall be ready to conſent to ſuch an Act of Parliament, as upon Mature deliberation, ſhall be offered to us for the fud granting that Indulgence.

And in the Kings Declaration, concerning Eceleſiaſtical Affairs, which was dated October the 25th, 1660. it is ſaid, In a word we do again renew what we have formerly ſaid in our Declaration from Bredah, for the liberty of tender Conſciences. That no man ſhall be diſquieted, or called in queſtion for differences of Opinion in matters of Religion, which do not diſturb the Peace of the Kingdom; and if any have been diſturbed in that kind, ſince our arival here, it hath not proceeded from any direction of ours. And it is ſaid, we do in the firſt place declare, Our Purpoſe and Reſolution is, and ſhall be, to promote the Power of Godlineſs, and to encourage the Exerciſe of Religion, both in publique and private. And in the ſame Declaration it is ſaid, Our preſent Conſideration and work is. To gratifie the private Conſciences of thoſe who are grieved with the uſe of ſome Ceremonies, by indulging to, and diſpenſing with the omitting theſe Ceremonies.

In the Kings Speech to both houſes of Parliament, the 8th of July, 1661. It is to put my ſelf in mind, as well as you, That I ſo often (I think ſo often as I come to you) mention to you my Declaration from Bredah; And let me put you in mind of another Declaration, publiſhed by your ſelves about the ſame time, and which I am perſwaded made mine the more effectual; An Honeſt, Generous, and Chriſtian Declaration, ſigned by the moſt eminent Perſons, who had been the moſt eminent Sufferers; in which you renounced all former Animoſities, and memory of former Unkindneſſes. And my Lords and Gentlemen, let it be in no mans power to charge me, or you, with the breach of our words or Promiſes, which can never be a good Ingredient to our future ſecurity.

And in the Chancellors Speech to both Houſes, May the 8th, 1661. It is ſaid, He told you, but now (meaning the King) that he vallued himſelf much, upon keeping his word, upon performing all that he promiſeth to his People.

And alſo in the Kings diſcourſe with Richard Hubberthorn, ſoon after he arrived in England, he ſaid, Well, of this you may be aſſured, That you ſhall none of you ſuffer for your Opinions or Religion, ſo long as you live peaceably, and you have the Word of a King for it; and I alſo have given forth a Declaration to the ſame purpoſe. That none ſhall Wrong you, or Abuſe you.

And further in the Kings Doclaration, dated December 26. 1662, wherein he declares, firſt, his wonderful Reſtoration without the leaſt blood-ſhed by the Military Sword.

And he expreſſeth his Clemency, or the Clemency of his Nature.

And he vindicates himſelf from divers ſuggeſtions, of diſaffected Perſons, particularly from that, of intending to ſubject Perſons and Eſtates to revenge or ſpoil, &c. and from intending to introduce a Military or Arbitrary way of Government.

Alſo he expreſſeth theſe words, as a malicius Scandal, viz.) That having made uſe of ſuch ſolemn Promiſes from Bredah, and in ſeveral Declarations ſince, of eaſe and liberty to tender Conſciences, inſtead of performing any part of them, we have added ſtreighter Fetters then ever.

And further adds, viz. We find it as artificially, as maliciouſly divulged throughout the whole Kingdom, that at the ſame time we deny a ſitting Liberty to thoſe other Sects of our Subjects, whoſe Conſciences will not allow them to conform to the Religion eſtabliſhed, we are highly indulgent to Papiſts, even to ſuch a degree of countenance as may even endanger the Proteſtants Religion.

Theſe, and ſuch like, in the ſaid Declaration are related as venomous Inſinuations, moſt falſe and malicious Scandals, wicked and malicious Suggeſtions, and the Fomenters of them, as the moſt dangerous Enemies of his Crown and of the Peace and Happineſs of the Nation.

And theſe words are further added, (viz.)

It having been always a conſtant profeſſion of ours, That we do, and ſhall ever think our royal dignity and greatneſs much more happily and ſecurely founded on our own Clemency, and our Subjects Loves, then in their Fears and our Power.

To give our People a Teſtimony of our founding all our ſecurity, rather in their affections, then in any Military Power; the ſole ſtrength and ſecurity, we ſhall ever confide in, ſhall be the hearts and affections of our Subjects indeared and confirmed to us by our Gra • ious and Steady manner of Government, according to the antient known Laws of the Land, there being not any one of our Subjects, who doth more from his heart abhor (then we our ſelves) all ſorts of Military and Arbitrary Rule.

As concerning the non-performance of our Promiſes; we remember well the very words of thoſe from Bredah, (viz.) We do declare a liberty to tender Conſciences, and that no man ſhall be diſquieted, or called in queſtion for differences of Opinion in matters of Religion, which do not diſturb the Peace of the Kingdom; and that we ſhall be ready to conſent to ſuch an Act of Parliament, as upon Mature deliberation ſhall be offered to us, for the full granting that Indulgence. We remember well the Confirmations, we have made of them ſince upon ſeveral occaſions in Parliament; and as all theſe things are ſtill freſh in our memory, ſo are we ſtill firm in the Reſolution of performing them to the full.

We do conceive our ſelves ſo far engaged, both in honour, and in what we owe to the Peace of our Dominions, which we profeſs we can never think ſecure, whilſt there ſhall be a colour left to the diſaffected, to inflame the minds of ſo many Multitudes, upon the ſcores of Conſciences, with diſpair of ever obtaining any effect of our Promiſes for their eaſe.

Such an Act, as in purſuance of our Promiſes the wiſdom of our Parliament ſhall think fit to offer unto us for the eaſe of tender Conſciences.

We profeſs it would be grievous unto us to conſent to the putting any of our Subjects to death for their Opinions in matter of Religion only.

Our expreſſing according to Chriſtian Charity, Our diſlike of Blood-ſhed for Religion only.

Our Parliament is an Aſſembly ſo eminent in their Loyalty and their Zeal, for the Peace and Proſperity of our Kingdoms — can no wayes be doubted in the performance of all our Promiſes, and to the affecting all thoſe gracious intentions, which God knows our heart is full of, for the PLENTY, PROSPERITY, and UNIVERSAL SATISFACTION of the NATION.

We think to give them the moſt important Marks of our care: Firſt, In puniſhing by ſevere Laws that Licentiouſneſs and Impiety, which we find to our great grief, hath overſpread the Nation.

And laſtly ſo to improve the good conſequence — to the advancement of trade, that all our Subjects finding the advantage— in that Prime foundation of plenty, they may all, with minds happily compoſed by our clemency and indulgence (inſtead of taking up thoughts of deſerting their profeſſions) apply themſelves comfortably, and with redoubled induſtry to their ſeveral vocations, &c.

Alſo in the Votes and Advice of the Houſe of Commons, Febr. 5. 1662. Upon reading the Kings, Declaration and Speech, are theſe words, (viz.) And our hearts are further enlarged in theſe returns of Thanks-giving when we conſider your Majeſties moſt Princely; and Heroick profeſſions of relying upon the affections of your People, AND ABHORING ALL SORTS OF MILITARY AND ARBITRARY RULE, &c.

And in the Kings Declaration, March 15th 1671. Pag. 4. But it being Evident by the ſad Experience of twelve years, that there is very little fruit of all thoſe forceable courſes.

And in Pag. 8. Its ſaid, we do in the next place declare our will and pleaſure to be, that the Execution of all, and all manner of penal Laws in matters Eccleſiaſtical, againſt whatſoever ſort of Non-conformiſts or Recuſants, be immediately ſuſpended, and they are hereby ſuſpended, &c.

THE END