A peace-offering in an apology and humble plea for indulgence and liberty of conscience

And when they further understand, that those whom they see to suffer such things as they account grievous, and are really ruinous to them and their families, do it for their conscience sake, it strongly induceth them to believe that it must needs be something good and honest that men choose so to suffer for them, rather than to forego. For all suffering for Religion, they know to be in the power and will of them that suffer; and not of those that inflict penalties upon them: for their Religion is their choice, which they ⟨p. 36⟩may part withal, if they esteem it not worth the hazard wherewith it is attended.

Thus the Roman Historian tells us, in the first sufferings of the Christians at Rome. Quanquam adversus sontes, & Novissima exempla meritos (for so he thought) Miseratio Oriebatur, tanquam non utilitate publica, sed in sevitiam aliquorum absumerentur.

Nor is it a probable way of dealing with the consciences of men, especially of Multitudes who are able to give mutual testimony, and encouragement to one another, yea in such a state of things, dangers of times delight men, and they find a satisfaction, if not an honour in their miseries; as having sufficient assurance, that it is a glorious and a blessed thing to suffer things hard and dreadful in the world, when they are conscious to themselves of no guilt or evil. And therefore as severity hath hitherto got no ground on the minds of men in this matter, no more is it like to do for the future. And if it be proceeded in, it cannot be avoided but that it must be perpetuated from one generation to another, and a sad experiment be made, who will first be wearied, those that inflict penalties, or those that undergo them. And what in the mean time will become of that composure of the spirits of men, that mutual trust, confidence and assurance between all sorts of persons, which is the abiding foundation of public peace and prosperity.