OUr great Miseries and Distractions are known with amazement all the world over, but they are only sadly felt by the poor people of these Nations; to whom these miseries are the more grievous, that they have fought themselves into them, and have reaped no other fruites of their Victories, after long expectation of greater happiness, but increase of their afflictions. For they experience, that their so much talkt of, and so often promised liberty, has prov'd nothing but Reall and almost intolerable Slavery: their plenty has been turned into Miserable poverty; and their Peace into endlesse Troubles.

They find also that there has been a Curse upon the Go­verment these 10 years; for it has been all that time a rolling, like Sisiphus stone, and inconstant as the Moon. Insomuch, that there be few persons of any prudence or piety, who do not see the hand of God (who is much known in his works) to lye heay upon these Nations. For his chastisments or judgments have been very terrible and Universall, both over Church and State, and have gone round over all sorts of persons as well of high, as of low de­gree. For the late English Church has been quite over­turned, the King himself the Head thereof Tragically be­headed, [Page 2]and his Posterity rigorously excluded: The No­bility is in a manner degraded, the house of Peers abolish­ed, the ancient Gentry, slighted, the Merchants and Com­mons by decay of Trade, and by the unhappy conjuncture of extraordinary Taxes, impoverished and exhausted. Yea the Parliaments themselves (which are neither Infallible nor Impeccable,) have not gone without some chastis­ment. For their own hired Servants have oftner then once lifted their heels against them, and without any lawfull Au­thority, but according to their pleasures or interests, have dissolved, called, annihilated, and revived them. Only the Souldiers, whom God has used as instruments to pu­nish others, may seem to have gone hitherto unpunished.

But every thing must have its time to come to maturity; and God Almighty has already begun to manifest his judgments upon some of their principall Heads and first Movers. For though their late Generall Oliver was by Gods permission very fortunate during this Life, in his own Person; yet soon after his death he became very Misera­ble both in his Posterity, and in his Memory: and besides, some other Visitations and crosses have fallen upon some of his chief officers and instruments, which may serve as a warning for all the rest, to prevent Gods judgments, least they fall heavily upon them, either here, or hereafter.

As these judgments and Visitations of God over those Nations, which make us a spectacle to the World, are very evident, so it's certain some very hainous sin or sins have provoked them. But what these sins are in particu­lar, is not so easie to determine, especially to every mans satisfaction. Yet it may be probably affirm'd, if not aver­red for a certain Truth, that soul Tyranny or Coercive pow­er over Mens Consciences, is the principall sin that has drawn down these judgments from Heaven. For 1. it's a [Page 3]most hainous sin in it self (as we shall see shortly) and especially if it be exercised against the true Religion. 2 This Nation has been deeply guilty of it, above a hundred year. And 3. every party objects it to another, as the chief cause of all their Miseries, and it was indeed the principall ground of the late wars between King and Par­liament. For the Papists do alleadg, that the afore said judgments have fallen upon these Nations for their schisme from the Roman Church, and for persecuting those of their profession, meerly for their Consciences, as may be seen in Monsieur de la Militiers Remonstrance. Again, it's known how the Presbyterians do, or at least did impute all the Miseries of these Nations to the sins of the Kings house, and particularly for impowering the Bi­shops, to strain their tender Consciences, and for opposing, as they call it, the blessed Work of Reformation: Upon the other part, the Royalists and old Protestants lay all the blame upon the Presbyterians restlesse spirits, which will not suffer their own Consciences to be touch'd, and yet will tear other mens Consciences in pieces, by fear­full Oaths and Combinations. Then Lastly, the Indepen­dents do accuse both Royalists, and Presbyterians, as well of Temporall as of Spirituall Tyranny; and upon this pretence they have outed and mastered them both. But yet the judgments do not cease, which shows clearly enough, that the cause is not removed. For indeed it is very strange to consider, how each of these parties has practised what they blamed in others. They saw the Mote in their brethrens eys, but could not see the beam in their own. When any party was under the lash, then they cry'd for compassion on ten­der Consciences, and inveighed against all Coercive power as a most hainous sin, and cruell Tyranny: but they no soon­er snatcht the whip into their own hands, then they pre­sently [Page 4]laid about them without any compassion of their brethren, or any memory of their own former Condition, so much does prosperity blind men, making a vast distance between their Words and Actions.

But whatsoever the chief sin be that has drawn down the foresaid judgements upon these Nations, it is certain with almost all prudent and unbyassed men, that this State, especially as matters now stand in such a variety of Religi­ons, shall never be firmly setled under any form of Govern­ment, either Monarchical, Democratical, &c. unless it be built upon such a solid Foundation, as may assert and secure the Peoples Liberties, both Religious and Civil. This the Parliament wisely foresaw, and graciously promised in their Declaration 7 May 1659. The principal Reasons whereof are here briefly collected, for the most part out of divers Petitions, Declarations and Remonstrances, and now as it were in one view humbly presented to the Parlia­ments grave and serious Consideration: Whereon also the Officers of the Army may be pleas'd to vouchsase an im­partial look; and it cannot be much doubted, but that they as good Patriots and Christians will yeeld to Reason and Justice; and preferre their Countreys good, to their own private Interests and Passions.

The two chief Pillars then whereon this State must be founded, are the Spiritual and Civil Liberties of the Peo­ple, that is in the Parliaments Language, their Liberties both as Men, and as Christians. Of the peoples Civil Li­bertie we shall speak but a little, in regard there can be no question, but that it's requisite for the setling of any State or Government: For all Governments were at first ordain­ed to make the people live happily under just Laws, and free from Slavery in their persons, and Oppression in their goods. Now when these good ends of Government are not [Page 5]pursued, but inverted, the people cannot but rest discon­tented, and they ordinarily watch their opportunity to sub­vert that perverse Government, that they may so free their necks from the yoak of Slavery and Misery. And conse­quently that Government can never be well setled, which is not founded upon, and does not constantly secure the peo­ples Civill liberty, as they are Men. Experience shewes this to be true in the late Troubles, for Arbitrary Govern­ment and Encroaching upon the peoples Civill liberty, was one of the alleadged grounds of the warre between the late King and Parliament; whereby the former Government came to be subverted. Wherefore to settle this state and Government well, the evils of Slavery and oppression must be removed; and the good of just Civil Liberty must be secured.

Now it is well known to all unbyassed, and uninterested men, and to the whole people, that their Civil Liberties both in their persons and estates, have been much more vio­lated since the Kings Death, then they were before in the Kings time.

For first, The peoples Civil Liberty has been generally and highly violated in their Representatives: when the major part of the Parliament Members were violently thrust out of the House, and divers of them imprisoned: and much more when whole Parliaments were dissolved, without any lawful Authority, but by meer force and the power of the sword, which the peoples servants turned against themselves.

Again the peoples Liberty was generally infringed by the change of Government, and by election of a new Su­pream Magistrate, without the suffrages of the people, to whom only that Right and priviledge does belong, even in their principles who made all those alterations. And besides [Page 6]the people was generally abused, when they were kept in great subjection and slavery under that new Magistrate by the power of the Sword.

But the peoples Liberties were more particularly vio­lated, when divers free-born persons among them were imprisoned by arbitrary power, without any known Law, and unchristianly and inhumanely used in prison. And when some very simple and innocent persons were drawn into Traps by Trepanning Plots; and then were cruelly execu­ted, as Traitors, under the colour of Justice. The Instru­ments of which mischiefs did imitate their Father the De­vil, who first tempteth man to sin, then accuseth him of it, and punisheth him for it.

Lactly, the people suffered extreamly in their goods, by exorbitant and continual Taxes, and that under pretence of necessity to maintain an Army: whereas the Army-Offi­cers in that fatal Remonstrance from St. Albans, anno 1648. did pretend that the Removal of the King was necessary for disbanding of the Army, and casing the people of their heavy burdens and taxes; but we see neither the one nor the other has followed on it, but that rather our mise­ries have encreased. Now if we shall joyn to those intole­rable taxes, the great decay of Trade, occasioned princi­pally by making an unnecessary war with Spain, upon the score of private interest, against the general good, and to the great damage of the three Nations, as may be seen at large in that excellent Remonstrance of the Merchants, presented to the late Protector and Parliament, it may be clearly seen, that nothing has been wanting to make the people of these Nations perfectly miserable, both in their persons and estates. If the farthing Taxe of Ship-money was thought so heavy and intolerable a burthen in the Kings time, when Gold was almost as plentiful as Silver is now, [Page 7]and when our Trading admirably flourished all the world over; What may be justly thought of all the Taxes, that have been raised since the beginning of these Trou­bles, or particularly since the Kings death? May it not be justly concluded, that these Taxes being compared with the ship money, &c. To which they have so Vast a dispro­portion, have been and are a burthen to the people more then Intolerable? And therefore its no wonder that the people rests so much unsatisfyed, and the State unsetled.

These are the great evills that must be removed, before the Government can be setled, upon the solid basis of the peoples just and civill liberty. Ex malis moribus bonae leges oriuntur. Wherefore to attain this good end of settle­ment, it's necessary,

1. That some solid course be taken to make the power of the sword subordinate to the Civill and supream power of the Nations: and that the Souldiers be not suffered any more to domineer over their Masters: otherwise our Mise­ries and Confusions will never end, but still increase; as may be known by the practises of the Pretorian bands a­mong the Romans, and of the Janisaries among the Turks.

2ly. That no person be imprisoned nor his goods touched, without the breach of a known law.

3ly. That now at length the people may be freed from their long and exorbitant Taxes, and eased of their other heavy burthens, which they may justly expect as a reward of their long Patience, if they cannot reap it as a fruit of their Victories. And for this end, it will be necessary to reduce the Army to as small a competent number as can be conveniently; which in reason ought not to breed any great difficulty. For the Officers, who have got good e­states, maybe well contented to enjoy them, and live up­on them: and the Souldiers being pay'd their Arrears and [Page 8]some of the best deserving among them rewarded according to their merits, may be easily encouraged to returne to their former Trades; and not remain any longer a burthen and scourge to their distressed Countrey, which may be sufficiently secured without them by setling a good Coun­try Militia.

Lastly, all possible means must be used to quicken and advance Trade and Commerce, which are the Golden Mines of England, and are now so much decayed. By all which meanes the peoples just and Civill liberty will be secured, and the State in a part setled; but with out them this Common-wealth will be quickly transform'd into Com­mon-poverty.

Hence it may appear by the way, that though all the a­foresaid evils be remedied, yet the people of these Nati­ons shall hardly be in so good a condition, in reference to their Civill Liberty and property, as they enjoyed under the King, against which they did so much repine: which comes farre short of the great happiness and freedom they proposed to themselves, and that were held out to them in many Declarations.

The other main Basis or pillar, that must uphold the great fabrick of this State, to make it stand firm and sure, is the spirituall liberty of the people as they are Christians; which consists in this, that no person professing faith in Christ be molested or oppressed in his Conscience for his judgment in matters of religion, or in things meerly relating to the worship and service of God. This appears to be the sense of the Parliament it self, this is the desire of the most peaceable and Godly people of the Nation, and this is the common judgment of almost all men, who have a grain of Solid prudence. The Parliament has shown sufficiently their sense of the business, in two Declarations, in the first [Page 9]whereof. 17. March 1648. Bringing their reasons for changing the Government from Monarchy into a Common­wealth, they say Art. 4. That it is to procure a just liberty for the Consciences, Persons and Estates of all Men conformable to Gods glory and their own peace. And in their last Declarati­on of the 7th. May 1659. They promise, by the assistance of Almighty God to endeavour the settlement of this Common-wealth, upon such a Foundation, as may Assert, establish, and secure the property and liberties of the people, both as Men and Christians. The peaceable and Godly people have manifested their de­sires, by many petitions, Remonstrances and printed books to this purpose. And all men, whose inconsiderate Zeal does not weigh down their wits, do see with the Par­liament wherein ought to be centred the wisdome of the whole Nation, that the Government of these Nations, as the case now stands, cannot be firmly setled without ta­king away of all restraint over mens Consciences, and granting an innocent Toleration, which may be evinced by these following Reasons.

1. All men of Conscience do know that freedom of Conscience in matters of Religion, is the last and highest interest of man, Valued by him above all earthly things; and therefore nothing can be more earnestly desired by him. And upon the contrary, nothing is more repugnant to man then a restraint or Coercive power over his Con­science, as being against his last and highest interest: and therefore it cannot but raise a deep discontent in him, with an earnest desire to be free of that soul-Tyranny; and not only to wish, but also if it be in their power, even to work and make a change of that Government, by which mens souls are so racked. Whence it clearly follows that that State which puts a restraint upon mens Consciences, espe­cially when variety of Religions has got a footing in it, [Page 10]can never be well & solidly setled, but is exposed to unavoy­dable Troubles and jealousies, and to manifest danger of ruine and subversion.

Experience the Mistrisse of fooles may teach them this truth, who will not suffer themselves to be convinced by reason. For is it not well known, not only what an Oce­an of blood did overflow France, during the Civill wars for Religion, but also how that great Monarchy by keeping a restraint upon the protestants, was exposed at the rising a­bout Amboys, and diverse other times, to the manifest dan­ger of ruine and subversion? and how their State never set­led, not their evils ended, till all restraint was taken away, after which time that State wonderfully flourished. Lid not the same restraint of Conscience, cause the long and bloody wars of the Low-Countreys, yea and make such a Rent in that famous State, with a change of Government, that it cannot be pieced up to this day? What fearfull Tragedies and Revolutions did the same quarrell of Religi­on produce in Scotland, in the raign of Queen Mary Stuart. Was not also this State of England for the same reason, twice exposed to manifest danger of ruine and subversion. 1. by a mighty forrain invasion in the year 88, and again by a detestable Gunpowder-plot, of some few desperate Papists, whom others of that profession, do alleadg to have been stirred up, The Politi­cians Cate­chisme. and Trepann'd, by old Cecil the great State Machivilian of his time, to render them all odious and incapable of some intended favours. And though by Gods mercy, this State was preserved from both those dangers, yet did it not still continue in fears and jealousies of the Pa­pists? And has it not lately in our own time been strangely overturned without the Papists, by those who were little suspected or much slighted, to wit by some more precise sort of Protestants, who past all before under the name of Puri­tans, [Page 11]and that upon the same score of Religion, to be free of all restraint of their Consciences, & enjoy a greater freedom.

Hence it may appear to all sober peaceable and judicious men that this State (especially as the case now stands) can­not be peaceably and solidly setled, unlesse all restraint o­ver mens Consciences be removed, and an innocent Tolera­tion granted, and the former Reason alone joyned with such sad and fresh experiences is sufficient to evince it. For the Safety of the people and the perservation of the State (in which is also included the Con [...]ervation of the Magistrate) ought to be the supream Law. All which we have seen by many experiences of Protestants against Papists, and of Papists against Protestants, and of Protestants against one another, to be in manifest danger by keeping a Restraint over Mens Consciences. Whereas upon the contrary an innocent in-offensive Toleration in matters of Religion, secures all, and cements the peoples greatest interest to preserve and defend the Common-wealth whereof we see a near and clear example in the Common-wealth of Holland,

But let us hear some other Reasons against this Coercive power over mens Consciences. Mr. Colier a Minister proves learnedly in his new book presented to the Parlia­ment, entitled The Decision of the great point now in Contro­versie, about the Interest of Christ, and the Civill Magistrate, in the Rule of Government in this World that it's unlawfull for the Civill Magistrate to pretend any right of Coercive pow­er over [...] Consciences; and that it's a most hainous sin in the Magistrate to exercise any such power: for which Mr. Colier brings divers grounds, whereof we shall touch some few. 1. The Civill Magistrate has received no such power from Christ, for no place of the New Testament presents us with the Lords giving up of Authority to world­ly Magistrates in matters Ecclesiasticall, i.e. in things re­lating [Page 12]to Faith and Worship. From which he inferrs that Christ hath reserved the power over the Conscience to him­self, as being the only Lord of the Conscience. 2. Christ has left in Scripture clear and absolute Rules for his people to walk by in point of Faith and Worship; in which they are obliged to obey him. Therefore he has not commited that Authority to the Magistrate. For the Magistrate may, and that probably too, (as it's too frequently seen) contradict Christs commands. 3. If Authority in Divine things were committed to the Civill Magistrate, it must be necessary to know, to what Magistrate, whither to all Ma­gistrates alike, or only to some, to wit to Christian Ma­gistrates. If to all: then two impieties will follow. 1. That the Lord has subjected his Word and Will to the judgment of Heathen and profane Magistrates: Or 2ly. Has sub­jected his people to their Wills in point of Worship. If only to Christian Magistrates, then the doubt will be to whom of them it is, there being many of them supposing themselves to be Christian Magistrates, though they be of very different or contrary beliefs: and yet all think them­selves to be in the truth, and most of them think them­selves concerned to make provision in worship, and to ex­ercise their power in these things. And so upon this ground which is common to all, every one that has the power will persecute another, the Papists may persecute the Protestants, the Protestants the Papists, and the Pro­testants one another. And consequently [...] principle throwes the whole world into confusion, which shewes that it does not proceed from Heaven. 4ly. We finde clearly in Scripture that Christ has committed his Authori­ty in matters relating to worship to his Church, and not to the Civill Magistrate. Hence he promiseth his presence with the Church unto the end of the world, Math. 28. v. 20. [Page 13]And therefore in case of offence directs his to tell it to the Church, Math, 18.17. there being no higher Appeall on earth for believers in divine things. And as the Church, so is its Government distinct, from the world and the worldly Government: and the Government Christ has left in his Church is spiritually to be exercised; all Church censures reaching in the highest extent to reject and cast out to the world and Satan, not to inflict bodily punish­ments, but to endeavour in all the saving of the Soul. Hence Mr. Colier inferrs that the Civill Magistrate who usurps to himself Authority in Divine things, robs the Church of that Authority the Lord hath given her; and who exerciseth Coercivo power over mens Consciences, treacherously invades the Dominion and Kingdom of Je­sus Christ, the only Lord of the Conscience, and so be­comes guilty of highest Treason against the King of Kings and Lord of Heaven. Thus Mr. Colier.

Here we may observe that as the first Reason proves Coercive power over the Conscience to be against the secu­rity of the state, and temporal peace both of the Magistrates and People; so this second Reason evinceth that it is a­gainst the spirituall good of the Magistrate, making him guilty of the most haynous sin of high Treason against the Lord Jesus. Now the third Reason, which we draw out of that prudent and moderate booke, entitled The Vindica­tion of Sir Henry Vane, against the lies and calumnies of Mr. Baxter, Minister, &c. shall shew, that coercive power is a­gainst the spirituall good of the people.

3. Nothing can be more against the spirituall good of the people then to make them Hypocrites, that is Dissem­blers in matters of Religion, professing to beleeve what they do not beleeve, and so consequently damning their own souls, But coercive power over the Conscience in mat­ters [Page 14]of Religion does make men the greater Hypocrites, and seven times more the Children of the Devil, then they were before, as the aforesaid booke affirms, and expe­rience shews. Therefore coercive power, or persecution for Religion is against the spirituall good of the people, and consequently ought not to be exercised, since it's certain with all Rationall men, that all power is ordained by God and Nature, for the good of the people, and not for their prejudice. But this Reason will be more illustrated by the fourth, which we collect out of the booke entitled, the Maximes and Principles of the Levellers, who are not such men, as their Enemies give them out to be.

4. Coercive power, &c. Is against the nature of Faith and true Religion. For all true Religion in men is founded upon the inward consent of their Understandings to the truths revealed; and Faith it self is an Assent of the Un­derstanding to the said Truths: which Assent must proceed from inward illumination of God, and externall instruction of men, according to those Scriptures, No man, saith our Saviour, can come unto me unlesse my Father draw him, John. 6.44. and S. Paul saith, Faith comes by hearing. Now what can be more against an inward consent or Assent of the Under­standing, proceeding from divine illumination and humane instruction; then a violent constraint and rape on the soul, to extort an Assent of the Understanding, by meer force and compulsion. And therefore nothing can be more against the nature of faith and true Religion, and against the meanes ordain'd by Christ for propagation of them, then coercive power or persecution for Religion. Hence the Levellers do wisely inferr, that Christ hath ordained the preaching of the Gospell to be the outward means for con­verting souls, and appointed spirituall Ordinances for the instruction and punishment of erronious and hereticall per­sons, [Page 15]the Scripture commanding the erronious to be in­structed with the spirit of meekness, and Christ never men­tioned any penaltie to be inflicted on the Bodies or Purses of Misbeleevers, because of their misbeleef.

5. Coercive power, &c. is against our Saviours expresse command in the parable of the Tares, as the Author of Sir Henry Vanes Vindication does observe, where our Savi­our commands that both the Tares and the wheat should re­main together in the World, Aug. lib. quest evang. in Math. c. 13. num. 4. and not be pluckt up till the day of harvest, which is the end of the World, Math. 13. Now by wheat, is understood the true beleevers, and by Tares the erronious beleevers, or hereticks, as S. Augustin on this place showes. Therefore they who by persecution would pluck up all Misbeleevers, goe di­rectly against our Saviours command, and may pluck up the wheat with the tares, whereof our Saviour forewarn­eth them. They go also against the Apostle, who would not have the Servant of God to strive, but to be gentle to­wards all men, in meekness, instructing those that are contrary minded, if peradventure God will give them Re­pentance to the acknowledging of the truth. 2 Timoth. 2.24.25.

6. Coercive is against the judgment of many of the An­cients, Lactant. and against the practise of the primi­tive Christians. Lanctantius saith, no man is forced by the Christians against his Will, seeing he that wants faith and devotion is unserviceable to God; and God not being contentious would not be worshipped of the unwil­ling. Tertullian saith, Tertull. ad Scapulam. It's of humane right and naturall liberty that every man worship God un­compelled, and beleeve what he will; nor doth it beseem any Re­ligion to compell another to be of their Religion, which willingly and freely should be embraced and not by constraint, forasmuch [Page 16]as God requires a free-will offering. See more Testimonies cited in the Vindication of Sir Henry Vane. Vindicat. of S. H. V. p. 16. 17. And that it was the practice of the ancient Christians, when they became Masters, to persecute none for their Religion, is acknow­ledged in a little book lately printed, entitled The Com­mon-wealth of Israel, where it is said in the Anatomy of Mr. Prins good old cause, Primitive Christianity under Christian Emperours allowed and avowed an Vniversall Tole­ration with a capacity for each not differing in opinions, but Re­ligions, to be preferred to the highest dignities. Ergo, this is the Good old cause. The same practice of the ancient Christians is acknowledged also in that New book, entitled, Light shining out of darkness, and it's certain in it self by the Hi­story of the Church, that the Christians becoming Masters, under Christian Emperours, did not persecute the Hea­thens, by whom themselves had been so cruelly persecuted, but gave them a Toleration. And this was very conso­nant to Reason, laying aside all Divinity, in regard the Heathen Religion, was the Religion that had been before publickly profest for many Ages, and had taken deep roots in the peoples hearts; and therefore it required a Toleration, till by the force of Truth, (which ever at length prevailes) it should be rooted out. Yea this princi­ple is so reasonable, that the Turkes themselves though mighty Zealous in their own superstition, do grant per­mission and liberty to Christians, whose Countries they conquer, of the Religion they finde there profest, though they will not grant the same liberty to new Sects that may arise. Whence may appear the unreasonablenesse of King Harry the 8, who quitting the Popish Religion though upon no religious pretence (as is well known) and usur­ping to himself that fatal Title of Supream Head of the Church of England, did persecute most fiercely that Religi­on [Page 71]on which he himself had profest from his Infancy, and which had been the publick Religion of the Nation for many Ages; intending presently and unseasonably to ex­tirpate it by force and violence, and putting many brave men to death, who would not take the oath of his Supre­macy against their Consciences. Hence also may be seen the unseasonable designs of some new fiery Zelots, who would have Toleration granted to all Religions, though never so new and ridiculous, but would have a restraint put upon Popery and Prelacy; which being the two Religions formerly and publickly profest in the Nation, ought above all new Religions, to enjoy some Toleration. Neither can that exception of Popery and Prelacy proceed from a­ny other root, but from cruelty and desire of revenge, or from Diffidence of their own cause: for if these Zelots were sure of the truth on their side, as the ancient Christi­ans were, they would be also confident of the victory in a calme and Christian way, without any force or com­pulsion. Wherefore it may be well concluded against them, that these new Christians are not only irrationall, but shew much lesse charity and compassion to Christians, then the ancient Christians shew to the Pagans: yea that they are more inhumane and cruell to their Country-men, and Bretheren, professing the name of Christ; then the Turks, profest enemies of the name of Christ, are to Chri­stians their conquer'd enemies and strangers. And the Turks may rise up as witnesses against them in the day of judgment, manifesting to the World, that though these Zelots pretended to be Saints, yet they were nothing but masked Furies, coming short of them in Moral Vertue, and exceeding them in cruelty.

7. Coercive power, &c. is against that golden Rule of righteousness known by the light of Nature, That we should do unto others, as we would have them do to us; and do [Page 18]nothing to them, which we would not wish to be done to our selves. Now who amongst us would be content that others should persecute us for our Religion and Conscience? If then we persecute others for their Religion and Conscience; do we not oppose that great light, that God has implanted in our hearts, and violate that law of Righteousness which our Saviour recommended to us in his Heavenly Sermon on the Mount, as the summe of the law and the Prophets? And will we not come fart short of the perfection of the Saints, who according to our Saviours precept ought to pray for their persecutors, when on the contrary, we per­secute our Bretheren, who would do us no harme, but would live peaceably, and serve God according to their Consciences.

8. Coercive power, &c. Is against our own principles and pretences, and therefore it's a greater sin (as being more irrationall) in us then in others, who do not hold the same principles. For first we profess our selves to be falli­ble in judging and determining Vniversally in matters of Religion, and object as a haynous crime to the Papall Church, that she pretends to infallibility, which the Re­formed Churches esteem onely proper to Jesus Christ. But by persecuting others for their Consciences, we pro­claim our selves in effect to be infallible, as Mr. Colier wisely observes, and so we become guilty of the same crime in deeds, which we deny in words, and which we lay to the charge of others. And consequently according to our other principles we usurpe upon the Prerogative of Je­sus Christ. We show I say our selves in effect to be infalli­ble for persecuting others for their Religion. For we can­not rationally persecute any man for his conscience, un­lesse we do not only know that he is in an errour, but also be infallibly sure that we are bringing him to an undoubted truth: Otherwise as it would be a lesse sin in a man to [Page 19]follow an errour according to his Conscience, then to be driven into an errour against his Conscience, so it would be better for us, to let him alone in his errour, then to force him to ours which we falsly ecteem Truth. And there­fore if we force men to be of our Religion, we ought to be infallibly sure of the truth of it, and so in effect we pro­claim our selves to be infallible; whereas God knowes we may be oftentim [...]s in actuall errors, and by our persecution force others into them. As it cannot be denyed by us but that the late Bishops, forced both the Papists and many Protestants into errours, when they persecuted them ac­cording to the strict Laws made by Harry the 8. Queen Elizabeth, and their Successors, to take the Oath of supre­macy, and to hear the book of Common Prayer, both which we our selves have abolished and condemned as er­rours. And thereby we justifie before the world, that the Recusants were unjustly persecuted, seeing they were princi­pally or rather only persecuted for not embraceing these errours. But withall we leave a great blemish on our selves, when we having renounced those errours, which were the grounds of the laws made thereupon, and having laid aside the Kings, by whom and for whom those laws were made, which indeed is to abolish those laws; yet we still keep up the penalties of the same laws in vigour a­gainst the Recusants; which seems to be a very irrationall act. Yea we are more faulty in another respect then the late Bishops. For they at least proposed some positive points (though they were errours,) to be beleeved by the Recusants, that these being put from their own, might not be without all Religion: whereas we by our new oath of Abjuration, strive only to spoile the Recusants of their own Religion, and as we have not one particular positve Religion, setled for undoubted truth among us, so we pro­pose not any one Religion to the Recusants to be followed [Page 20]by them, but at the most, we hold them out a medley of all the Religions and new Sects profest among us, that they may put out their hands and blindly choose or draw out a­ny of them. Which is indeed to spoile the Recusants of all Religion and make them flat Atheists.

2. We have always pretended a generall Toleration for all tender Consciences, But how are we sure there are no tender Consciences of the Popish and Prelaticall party among us? Or rather is it not most certain that there be tender Consciences among them. For what can be more ridiculous then to judg that a poor sueeking foolish fellow, who can scarce speake sense, and has hardly a groat to lose for his Conscience, has forsooth a Tender Conscience; and that Men of Honour, Prudence, and Estates, who have suffered in their persons, and Estates, meerly for their Con­sciences, have no Tender Consciences: And what more ridiculous then to grant, upon the score of Tender Conscien­ces, Toleration to the first and not to the last? Therefore if we persecute these for their Consciences, we do very ir­rationally and go against our own pretences.

3. We allow people to have the Bible in their vulgar language, and presse them to search the Scriptures to find out the minde of God, &c. And when all is done, we will have them by our Coercive power, to beleeve as the Church beleeves, i.e. as the Minister and Magistrate shall conclude, which is, as Mr. Colier saith, to invite to search and see with their own eyes, and yet compell to beleeve what ano­ther sees; doubtlesse it's not only an irreligious but an irrationall thing to allow people to search and know, and yet will put out their eyes, and compell them to see with others. This Mr. Colier.

9. Coercive power, &c. is against the judgment of King James, and some of the most learned and famous Princes of Christendom, and is disavowed by all the more Godly and peaceable people of these times. King James in his speech [Page 21]to the Parliament saith that it's a most sure Rule in Divinity, that God never loves to plant his Church by violence and blood­shed. And in his Apology, p. 4. and 60. he professeth that he never intended any persecution against the Papists, for Con­science sake, but only desired to be secured for civill Obedience, which in Conscience they cannot deny. See in the Vindication of S. H. V. p. 18. the Testimonies of Steven that wise King of Poland, and of the King of Bohemia to the same purpose with the concurrence of judgments in this matter of that famous Emperour Charles the fift, and of Henry the third, and Henry the fourth Kings of France. Whence we may ob­serve by the way, that if coercive power over the Conscience be still kept up, our new Magistrates will be greater Perse­cutors then the old were. For the old Magistrates did not persecute for Conscience sake, at least as themselves al­leadged, but meerly to be secured for civill Obedience. But our New Governours if they persecute at all, must persecute meerly for Conscience, by reason that cloak and pretence of the old Protestants is now taken away, and can serve the turn no longer. For it cannot be pretended now with the least colour of Truth, that the Papists for example, (and the like may be said of all other Christians demeaning themselves peaceably and obediently, to the Government, as they do and have done for many years in Holland) must suffer now as Traitors, and not as Christians, or which is all one, for Treason and not for Religion. Or else it must be said that the Papists suffered as Traitors under Monarchy, when Kings were in, because it was alleadged, the Papists would have turn'd Kings out: and now again they must suffer as Traitors under Common-wealths when Kings are out, as though they would bring Kings in: that they suffe­red before as being Enemies to Kings, and now they must suffer as friends to Kings: which is so clear a contradiction and so perfect a cheat to rob some men of their lives, and o­thers [Page 22]of their goods, that it would be manifest to all men. And as this pretence, if it were now used by us would be very ridiculous, if not impious, (supposing the Papists did live peaceably and obediently under the Government) so that cloak of the old Protestants against the Papists was more ridiculous, as being more irrationall, and against their own principles. For the Bishops and Divines to prove the lawfulnesse of their vocation against the Puritanes whom they branded with want of lawfull vocation, derived their Vocation and orders from the Roman Church; and yet they concurred with the State to make a law, decla­ring all their Country-men who received any orders from the Roman Church, to be Traitors, and put divers to cruel deaths upon the same score. Now what could be more irrationall and ridiculous then that the late Bishops and Divines would have themselves esteem'd lawfull Pastors, for deriving their Vocation and orders from the Roman Church; and yet the same man would have o­thers for receiving orders from the same Church, to be esteemed and condemned as Traitors and punished accor­dingly. This shewes that the late Bishops and Divines and others who concurred with them in this businesse, have not been so innocent and rationall, in the time of their prosperity, as they are reputed by many to have been.

Yea I add further that if our present Governours keep up Coercive power over any sort of Christians, that they will not only be greater Persecutours, then the late Bishops, but also greater then the Spanish Inquisition it self, which we esteem so odious. For the English Merchants who re­sided and traded many years in Spain writ thus in their a­bove mentioned Remonstrance to the late Protectour and Parliament. The Inquisition of Spain does concern properly the King of Spaines own subjects and such as reside in his Kingdome and professe the Romish Religion, for both Mores and Jews that [Page 23]are of Barbary, and professe themselves to be such, are not at all questioned, much lesse any Protestant, that hath never profest himself to be of their religion. And if any English or Protestant hath been molested or troubled by the Inquisition, it has been for his misbehaviour, and for the publick scandal he gave, and not for being a Protestant, But if we keep up Coercive power, &c. As we have done, we must persecute Papists, who never were Protestants; and persecute Protestants, who never were Puritans, And that more then the Inquisition doth to any. For it questions no Protestant for being a Protestant, but only such Protestants as misbehave them­selves, and give publick scandall against the laws and custome of the Nation: and so consequently the Inquisition does not trouble any for their Conscience, but for their misbehaviour. Whereas we do persecute men meerly for their Conscience, though they carry themselves never so inoffensively or without scandall. For we propose the oath of Abjuration (in place of the Oath of supremacy that was proposed in the Kings times) to divers though they live never so peaceably and shut up within their own doores, giving scandall nor offence to no body: and so we drive them into that straite that they must either take that oath, against their Conscience, and so damne their own souls; or refuse it, and so lose their estates. Moreover the same Remonstrance sheweth, that the Justice of Spain punisheth the Natives who affront Protestants carrying themselves in offensively, for thus it speaketh. As the In­quisition bounds us; so the Common Justice punisheth the Na­tives that affront us; whereof many examples may be produced. For many Spanjards have been banished for calling an English­man heretick, others fined, whipt, &c. But it may be much doubted, if a Merchant of the Spanish Nation and Religi­on, had been affronted by any Protestant here in England, and called an heretick, idolater, or the like, if he had got [Page 24]such justice in England against a Protestant; as the Pro­testants found in Spain against the Papists. And hence may be seen that both the former persecution under the Bishops, and that which has been since under others, which some fiery Zelots would still keep up, or augment, do ex­ceed the Spanish Inquisition in diverss respects, even by the Confession of Protestants.

Having now shown the judgment of King Jamos and of other famous and learned Princes against all perfecution for Religion; let's now see how the good people of this Nati­on does concurre with them in the same judgment. For to speak no more of the Inclination of the Parliament (the peoples great Representative) exprest above in their two Declarations; the good peoples Genius may be known more particularly, by their many Petitions presented to the Parliament, where ever that is one of their main de­sires, that all who professe faith in Christ Jesus, and live peaceably in Godlinesse and honesty, may be equally pro­tected and encouraged: as may be seen in the Petition of many inhabitants in and about the City of London, presented to the Parliament by Mr. Samuel Major and others 12. May. 1659 for which they received the thanks of the House: as also in the Petition of many Thousand Gentle­men, Freeholders, &c. Of the County of Kent and City of Canterbury, and in innumerable others. The same Genius also of the people is much seen by the many Remonstran­ces and Declarations lately printed and particularly by Mr. Coliers book entitled the Decision, Sic. So often above cited and praised: by the book entitled The Vindication of Sr. H. Vane, out of which we have drawn some arguments: By the Proclamation or Declaration of the Army of God, where the first article proposed for the setling the State is, That there may be liberty of Constience, but not of sin, By the Princi­ples and Maximes of the Levellers, &c. Where is shewed [Page 25]that Persecution sor Religion is against the Nature of Faith and true Religion, and destructive to humane Society. By the book entitled, The Common-wealth of Israel, where is shewed that the ancient Christians under Christian Empe­rours, gave toleration to pagans, and did not persecute them for their Religion: And that such Toleration is the Good old Cause, and not Persecution for Religion, which is a Bad new Cause. By the book entitled, No Returne to Mo­narchy, where the first fundamentall layed down to settle this Common-wealth, is that no man be opprest or trou­bled for his Conscience, and judgment in matters of Faith and worship. Englands safety p. 11. And lastly to passe by many o­others, by that excellent booke entitled, En­glands safety in the Laws supremacy, where these remarkable words may be seen. It is a short and low Con­sideration to think to satisfie the people with giving them only liberty of Conscience; the whole (to wit, both Civill and Re­ligions liberty) is their Right, and freedom in matters of Religi­on is but a branch thereof: which is therefore not to be avowed or accepted as a favour or indulgence to some persons, but the due right of all; not granted as a policy to oblige a party, but published as a particular; not subject to trust no man in Religion being a capable Judge for another, &c. with much more to this pur­pose. And hence may be clearly seen how much coercive power over the Conscience is against the judgment and de­sire of the good people of the Nation, and how satisfactory an innocent in-offensive Toleration would be to them: which could not displease any but some very dangerous persons, who cannot be content, to enjoy all the possible liberty they can defire of their own Consciences, unlesse they have power also to domineer and Tyrannize over o­ther mens Consciences: and therefore these mens judg­ments and desires are not to be much heeded and regarded, but themselves rather are to be closely lookt to, least they [Page 26]set all on fire again.

Lastly Coercive power is against our own interest at home, and against the Common interest of the Protestant cause abroad. 1. It's against our own interest: For as Mr. Colier wisely observes, by Coercive power, the Magistrates and others lay a foundation of persecution to themselves and their Posterity. For if it be lawfull for them to exer­cise a Coercive power in Religious things towards others; then by the same Rule of Reason, it is lawsul for another power, if it should arise, whose apprehensions may be dif­ferent from theirs, to compell them and theirs contrary to their Conscience, to that Religion be what it will, so they suppose it to be Truth. Thus Mr. Colier. And so it will be just with God to suffer us to be punished, in what we have sinned, and to make us receive that same measure of Rigour and Tyranny, that we have met out unto others. Whereas if we carryed our selves with Christian Modera­tion, and Compassion on tender Consciences, other powers arising, if they had any reason or Conscience, would be moved to have compassion on us. 2ly. Coercive power is against the good of the Protestant cause abroad. For Prin­ces and States of another profession, (under whom many Protestants live and enjoy the liberty of their Consciences and Religion) seeing we carry our selves so Tyrannically over other mens Consciences, and particularly over those of their beleef, will strive according to the Maximes both of Policy and Prudence, to keep their Protestant subjects in great subjection, and it may be, use them as rigorously as we use others. And other Princes and States, which have not as yet granted Protestants that full permission and freedom in their Dominions will be deterr'd from doing them that favour, for just fear, least they coming to power and strength would by open force and Tumults take away all liberty from themselves and their subjects, and so Tyran­nize [Page 27]over their Consciences; of which insolency there past a sad President in Scotland. For the Lords of the Congre­gation (so are the chief heads of the Protestants tearmed in Knoxes Chronicle) having obtain'd liberty of Consci­ence for themselves and for all those of their profession, were not contented therewith; but finding their power encrease, by the instigation of the Ministers who had come well disciplin'd from Geneva, they fell immediately to pulling down of all Abbeys, Monasteries, Nunries, yea and of Churches too, plundred all the plate, money, hangings, and other furniture belonging to them, and then began not only to take away all liberty of Conscience from their fel­low subjects, divers whereof were the chief nobility of the Nation, but also from their Soveraign Queen, Mary Stuart, to whom after she came from France they would not grant so much as the private exercise of her Religion, till at length by intercession of some more moderate Pro­testant Lords it was not without difficulty extorted from the rest: against which notwithstanding the Ministers and other Zelots did not cease to cry: till by such means that Noble Lady was cast into great misery, and brought to a Tragicall end. Whence all Princes and States have reason to beware of such Violent Reformations, which indeed tend to the prejudice of Protestants rendring their cause o­dious: whereas if we would be more moderate and com­passionate, forraign Princes and States might be moved to shew compassion and moderation to our bretheren abroad.

Thus have we briefly shown not only the principall evils that have so long obstructed the setling of this State, but also proposed the Remedies against them; which have been seen not to be private fancies, but the joynt judg­ments of the most prudent and peaceable persons of these times, not averred upon weak and idle conjectures, but asserted and proved by Solid Reasons, both of Divinity [Page 28]and sound policy, collected out of their writings, and con­firmed by many fresh and undenyable experiences. And therefore as they are with all humility proposed to the Parliaments grave and serious consideration; so it is con­fidently expected that their grave wisdomes will be con­firmed and encouraged thereby to prosecute speedily their pious intentions, and now at length fulfill their gratious promises held out in their above mentioned Declarations; that so an end may be put to our long miseries and distracti­ons and the State setled upon the two Solid foundations of the peoples civill and Religious Liberties. And because Mr. Clark of Threed-needle Street and some other hot­spur Zelots his complices do strive by all means to oppose the peoples spirituall liberty, and would still keep up Coer­cive power over mens Consciences, which they do not so much out of Reason, as out of passion, and out of an itching thing desire to domineer over the soules of their brethren, the Parliament and others may be pleased to minde the former Reasons as Antidotes against their poysons. For it has been demonstrated that Coercice power over mens Consciences, especially in these Countrys, where there is such variety of Religions, is against the security of the State and Temporall peace of the people which ought to be the Supream law. It's also against the spirituall good of the Magistrate, who never receiving any such power neither from the people, who never had it, nor from Christ, who as only Lord of the Conscience, has received all power o­ver it to himself, by exercising it, renders himself guilty of high Treason against the Lord Jesus. It's against the spiri­tuall good of the people, who are thereby not made better Christians, but greater Hypocrites. It's against the Na­ture of Faith and true Religion, which are voluntary con­sent or Assents of the soules raised in it by divine illumina­tion and humane instruction, and not forced Constraints on [Page 29]the soul by humane Violence and compulsion. It's against the command of our Saviour, who ordered the Tares should not be pluckt up till the harvest, least the wheat should be pluckt up with them. But our fiery Zelots will have them pluckt up, though the world should be thereby brought into Confusion. It's against the judgment of many Ancient Divines, and against the practice of the primitive, Christi­ans under Christian Emperours, to the very Pagans, and of the Turks to Christians their conquer'd enemies, who re­ceive more favour and freedom of Conscience under the Turks, then Christians Countrey-men and Brethren can en­joy under our new Saints. It's against the Rule of Righte­ousnesse known by the light of nature and recommended to us by our Saviour. That we should do unto others, what we would have them do to us. It's against our own prin­ciples, and therefore most irrationall. As first when we professe our selves to be Fallible and yet will force people a­gainst their Consciences to be of our judgment as though we were infallible, and so we may drive men into actuall errours, in stead of Truths, as the old Protestants did to the Papists and the Presbyterians did not only to the Papists but also to protestants, Independents, &c. It's against our pretence of Toleration for Tender Consciences, many of which may be found in all professions, It's against our prin­ciple of exhorting the people to search the Scriptures to find out the mind of God, and yet we will force them to be­leeve what they cannot find. It's against the judgment of many famous Princes and particularly of King James, who profest it was unlawfull to persecute any man for his Con­science. And therefore if our new Magistrates keep up co­ercive power, they will be greater persecutours then the old, yea they will be more irrationall then the Spanish in­quisition, which we have seen, questions no man but for their misbehaviour and scandall, and nor for their consci­ence [Page 30]or Religion. And lastly, it's against our own interest at home; for thereby we lay a foundation of persecution to our selves, whereof the Bishops and their adherents found some experience, when the Presbyterians arose: and it's a­gainst the good of the Protestant cause abroad, which by our severity and cruelty is rendred more odious and su­spected to forraign Princes and States.

These Reasons, we hope, will counterballance with all judicious and sober men, all Mr. Clarks thread-bare Argu­ments, which he heaps together by wresting the Scriptures and by perverting Reason. And as it cannot be doubted but there be many, more moderate Presbyterians, who ab­horre such violent courses, which produce so many bad ef­fects both on the soules and bodies of men, and are so pre­judiciall both to their Temporall and spirituall peace, as we have seen: So it were just, that those boutefeus, who are so much for persecuting of others, did only suffer the brunt of persecution in themselves, till they came to their right wits, as being enemies not only to true Divinity and right Reason, but also to humane Society, of which nothing is more destructive, as the Levellers do well remark, then Persecution for Religion. However, it is expedient or ra­ther necessary, that all Christians in these Nations, whate­ver perswasion they be of, should joyn their heads, and bend their forces, to keep under those enemies of their Christian liberty, and of humane Society, that they may ne­ver rise to such power as may ennable them to exercise their Tyranny: for if they once get up again, and graspe the supream Authority; All Christians of other professions, may expect to be forced to pinne their Religion to those mens sleeves, and to swear all their fancies against their Consciences.

If the Founders of the Common-wealth of Holland had suffered themselves to be directed by such wile Counsel, as [Page 31]Mr. Clark suggests to the State here, that Republick had ne­ver been fetled, nor arrived to that prosperity and plenty it now enjoys: but upon the contrary their United provinces had been distracted provinces, and their Common-wealth, had been Common-poverty: for by their own intestive divisions and persecutions for Religion they had ruined one another; as may be known by the great danger of subversion they in­curred, through the factions and tumults that arose among them between the Arminians and the Gomarists. Where­as by putting no Restraint upon mens Consciences, and by granting an innocent Toleration, they setled their State firmly, and ever since upheld it constantly: for thereby all the peoples interest were cemented and United to concurre for defence of that Common-wealth, under which they enjoyed so great soul-freedom and happinesse. Yea the Pa­pists themselves, who, though equall in number to any one Religion in the United provinces, yet do not enjoy the pub­lick exercise of their Religion, (which is granted to diverse other professions,) but rather a connivance of private ex­ercise, then a Toleration, though without any restraint up­on their Consciences, have been so tyed by that favour to the State, that they have been most faithfull to it, contri­buted and concurred for the defence of it, and that against a Prince, who both by Nature and Religion might seeme to have a great interest in them, and an influence on them. Which showes sufficiently that the Papists, if they be not prest in their Consciences, (and what Protestant does not kick, if he be prickt there) are not such Enemies to Go­vernment, and depend not so much upon any externall power in Temporall matters as we have been made be­leeve a long while.

Wherefore to Conclude, it's no small shame for this Noble Nation, wherein there are so many refin'd wits, to be overwitted by the Hollanders, whom yet we esteem in­feriour [Page 32]to us. For they by a prudent moderation in matters of Religion have setled and maintained their Republick, raising it almost from nothing to a great height and per­fection: Whereas we by our imprudent, if not un-Christi­an persecuting one another for Religion can settle nothing, but put the State alwayes a rolling. The only means then to settle this State besides the security of the peoples civill liberty, which we have laid above as the first foundation of this Fabrick, is to grant the people, the just and spiritu­all liberty of their soules, that they may be free of all re­straint upon their Consciences, by Oaths, Abjurations, im­prisonments, Sequestrations, and the like old paltrie courses, unfit for Christians. And as this freedom from all re­straint of conscience, ought to be common to all Christians of these Nations, so the liberty of exercising their respective Religions, may be diversly dispenced according to the Rules of prudence, and conveniency of the State: for to some Religions publick exercise may be granted, and to others only private. But to prevent all Disorders that may arise, it will be necessary to prescribe strict lawes a­gainst all those who shall presume to disturb others in the peaceable and warrantable exercise of their Religion; or who by violent courses shall endeavour to spoile others of the just liberty of their Consciences; and to execute those laws severely and exemplarly upon all such offenders: as also it will be just to punish rigoronsly all others, who shall be found to act any thing against the State, under which they enjoy so great happinesse. Provided always, that the innocent persons of any profession may not suffer with or for the guilty, but every one may only carry his own bur­then. And so by this moderate and just procedure, which is chiefly necessary in a Common-wealth, it's humbly con­ceived that our long distractions and Miseries would soon cease; our former rancours would be quickly buried in ob­livion, [Page 33]Christian Charity and Moderation would spring up among us, Peace and plenty would reflourish, the desires of the peoples hearts would be satisfyed. Gods judgments might be removed, and the State firmly setled. The perfor­mance of all which goods, would bring no lesse Honour to the Parliament then it would create joy and comfort in the hearts of all the Godly and peaceable people of these so long afflicted Nations.