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 Hooks.  
Now, I say unto you, Refrain from these Men, a let them alone; for if this Counsel, or this Word 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 ancient and the later Writers.  
iv Reason, It's no prejudice to a Kingdom or Commonwealth, if Libery, of Conscience be suffered to such as fear God, as is or will be manifested in such men's Lives and Conversations, as Scripture-Examples Testify.  
V Several Testimonies, showing, 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 Tailor's Book, entitled, OEOAOTIA EKAEKTIKH, A Discourse of the Liberty of Prophesying; showing the unreasonableness of prescribing to other men's 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 rendered (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 plucked up until the Harvest, which is the End of the World. Matth. 13.30, 38, etc.  
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 men's 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 Christ's 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 straight (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, etc. (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 Devil's 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, than 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 King's 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 Maxim heretofore maintained by the ancient Doctors of the Church, that men's 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 Pernicious, 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, etc.   

SECT. III. The Third Reason, because Persecution for Cause of Conscience, is condemned by the ancient 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 Chains, 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 Vespasian?  
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 terrify 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 embraced, 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, Heresy 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 misled Heretics, that is, with Testimonies of Scriptures; the slaughter of Heretics 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 than 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, etc.  
Therefore upon 1 Kings 5. In the building of the Temple, there was no sound of Iron heard, to signify, 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 Catholic 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 adays chief 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, show 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 Government, your Power extends not so far as to command any thing in God's 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 yourself therein.   

SECT. iv The Fourth Reason, It's no prejudice to a Kingdom or Commonwealth, if Liberty of Conscience be suffered to such as fear God; as is or will be manifested in such men's lives and conversations, as Scripture Examples testify.  
ABraham abode among the Canaanites 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 dwelled in the same Land, yet contrary in Religion, Gen. 26.  
Jacob lived Twenty years in one house with his uncle 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, Saducees 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 Government of Caesar, being no thing hurtful to the Commonwealth,) 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 showing 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, etc.  
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 thyself. Valque 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 Cook 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 tindal, 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 testify 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, tindal's Obed. of Christ page 22. Collos. 2.   

SECT. VI Some remarkable Observation, collected out of a Book, entitled, ΘΕΟΛΟΓΙΑ ΕΚΛΕΚΤΙΚΗ, A Discourse of the Liberty of Prophesying; showing the unreasonableness of prescribing to other men's Faith, and the Iniquity of persecuting different Opinions; by Jer. Tayler D. D. (so styled) 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 persuaded the rough and hard handed Soldiers to have disbanded presently; for I had often thought of the Prophecy, that in the Gospel, our Swords should be turned into Ploughshares, 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, etc. but not with other Arms; for a Churchman 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 infallibly.  
Considerations (are to be had) to the Persons of men, and to the Laws of Charity more than to the triumphing in any Opinion, etc.  
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 partakers 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 sense 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.  
It's hard to say, th●…e who would not have 〈◊〉 p●● 〈◊〉 death or punished 〈…〉 for such things, for which 〈◊〉 〈◊〉 Authority is sufficient 〈◊〉 Cognizance, or Det●…●…tion, 〈◊〉 competent for ●…liction; that he persuades to an 〈◊〉 difference 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 man's Opinion shall be no Rule to mine, and that my Opinion shall be no Snare and Prejudice to myself; that men use one another so charitably, that no error or violence tempt men to Hypocrisy; this very thing being one of the Arguments I used to persuade Permissions, lest Compulsion introduce Hypocrisy, and make Sincerity troublesome, etc.  
From the Dictates of holy Scriptures; it is observable, that this, with its appendent degrees, I mean, restraint of Prophesying, imposing upon other men's 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 Church's 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 practices 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: it's 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 overborn 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 entreated the Emperor to persecute the Catholics: but till four hundred years after Christ, no Catholic persons, or very few, did provoke the secular Arm, or implore its aid against the Heretics; 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 & egg tibi vicissim coelum dabo; disperde mecum Haereticos, & ego tecum disperdam Persas; which is in English, O Emperor, give to me the Land purged from Heretics; and I, instead thereof, will give thee Heaven: destroy me the Heretics, and I will destroy with thee the Persians: It was as groundless, as unwarrantable, as it was bloody and inhuman. 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 public peace, or destroying the Interest of Princes, and Commonwealths, that it doth advantage the Public, 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, etc.  
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 managed 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 Country; 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 always 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, sigh 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 persuasions; and if they be publicly prohibited, they will privately convene, and then all those inconveniences and mischiefs, which are Arguments against the permission of Conventicles, are Arguments for the public permissions of differing Religions, etc.— 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 wrote— 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 Judgements.  
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 unblessed, 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, etc.) And among the Greeks it became a public and authorized practice, 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 Coals 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 Catholics and Novatians had Churches indifferently permitted even in Rome itself, 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, etc.  
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 endure that they should be given over to the secular 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 suffered himself to be imprisoned, and handled roughly by the Emperor Justinian, rather than he would consent to the restitution and peace of certain disagreeing persons, etc.  
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 entrusted only to the Friars of his order; and if there be any force in Dreams, or truth in Legends, etc.— This very thing might be signified by his mother's Dream, who the night before Dominick was born, dreamt she was brought to bed of a huge Dog, with a Firebrand 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 sinned 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 shown 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 suppressed 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 ways are most natural, most prudent, most peaceable and effectual, only let not men be hasty, in calling every disliked Opinion by the name of Heresy; 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 persuasion.  
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 persuasions, and it is also a part of Christian Religion, that the Liberty of men's 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 balance, to make abatement in the diffinitive sentence against men's persons.  
As Christian Princes must look to the interest of their Government; 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 man's person be overborn 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 Statesman, (I mean Thuanus) Haeretici qui pace data factionibus scinduntur, persecutione uniuntur contra. Remp.— If you persecute Heretics, 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, etc. That People must inform men to embrace 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 impossible 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, etc. 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 Policy; when they observed the divers 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 forbidding 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 Ancient 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 bereft of the exercise of their Religion, etc. 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 Judgement Seat of God; and that he would leave every one to his own understanding, according to the account he will give before the Judgement 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, than a Preacher, or a Defender of the Christian Religion.  
The State of Holland testified, Dat waer vervolginghen Zijndatter daer all in rocre is, maer waer geen en sijdor verscheijden Religion dat dare alle saelren stilder sijn so o●lr in onse i den is devon 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 days, 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 presumptuously, strive against the Lord, then must they not be regarded, said he, to the end that God with his Authority may retain the pre-eminence.  
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, always 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, than 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 yourselves 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 always 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 until 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 Persuading 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 days (said Menno) in the Writings of the Apostles, that Christ or the Apostles ever cried 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, Ind 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 rendered, why no outward Force, nor Imposition, aught 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 days 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 aught to ALLOW it to another.  
2. Because no man can persuade 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 men's 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 men's 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 persuaded to willing obedience.  
7. Because, that Persecution for Conscience contradicteth Christ's 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 inconsistent with the belief of the Jews Conversion (and other false Worshippers) which is prayed for by the public Teachers, and cannot be attained, if Persecution for Conscience be prosecuted.  
10. Because they that impose upon men's Consciences, exercise Dominion over men's Faith, which the Apostles denied, saying, They had not Dominion over any man's Faith.  
11. Because, Imposition upon men's Consciences necessitates them to sin, in yielding a Conformity contrary to their own Faith; for whatsoever is not of a man's 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 Prerogative of Christ, Isa. 33.22. James 4.12.  
14. Because, it is prophesied in Isa. 11. The wolf 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 men's Consciences.  
15. Because, to impose upon men's Consciences for differences in Faith, is contrary to the Advice of the Apostle, who directs People to wait upon God 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 men's Consciences, and to lay Yokes 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 Yoke of bondage, Gal. 5.6.  
17. Because, in all Nations the different Professions and Persuasions of Religion, are either Friends or Enemies to the Governors; if Friends then obliged by that bond; if Enemies than 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 Persuasions in Religion was allowed in the Jewish State, as not inconsistent 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 ARMS, and the primitive Christians detested that Form of Proceed.  
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 men's 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 men's 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 men's 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 seest 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 hue 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 Truth's gain most upon men's Judgements and Consciences which are least urged 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 Sceptre should entrench on God's Sovereignty, which is the only King of men's Consciences. Pag. 123. Nor do I desire any man should be further subject unto me, than all of us may be subject unto God. 

Concerning Oaths.  Pag. 76. The enjoining 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, etc.  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, etc. Beware of Exasperating any Factions, by the Crossness and Asperity, of some men's Passions, Humours, and private Opinions employed by you, grounded only upon differences in lesser matters, which are but the Skirts and Suburbs 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 showed and exercised in remitting, rather than exacting the rigour of the Laws, there being nothing worse than Legal Tyranny.  

To these Say 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 Lies; the Lord will abhor both the Bloodthirsty and Deceitful men. Pag. 164. Church Affairs should be managed 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 persuade us to accept of Pe●ce with thyself, and both to secure and preserve Peace among ourselves as men and Christians— Condemn us not to our passions, which are destructive both of ourselves 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, etc. Pag. 200. O thou Sovereign of our Souls, the only Commander of our Consciences.  

And further, in his Advice to the Prince of Wales now KING, etc.  Page 234. The best Government and highest Sovereignty you can attain unto, is, To be subject to God, that the Sceptre of his Word, and Spirit may rule in your heart. Page 239. He pleads for better Arguments for Convincement, than Tumults, Armies, and Prisons. Pag. 241. Always keep up solid 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 study really to exceed in true and constant Demonstrations of Goodness, Piety and Virtue (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, Virtue, 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 King's 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 King's Speeches Page 8, and 9 And because passion 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 King's 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 arrival 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 public and private. And in the same Declaration it is said, Our present Consideration and work is. To gratify 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 King's Speech to both houses of Parliament, the 8th of July, 1661. It is to put myself 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 yourselves about the same time, and which I am persuaded 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 man's 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 Chancellor's Speech to both Houses, May the 8th, 1661. It is said, He told you, but now (meaning the King) that he valued himself much, upon keeping his word, upon performing all that he promiseth to his People.  
And also in the King's 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 King's Doclaration, dated December 26. 1662., wherein he declares, first, his wonderful Restoration without the least bloodshed 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, etc. 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 straighter Fetters than 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 endeared and confirmed to us by our Gracious and Steady manner of Government, according to the ancient known Laws of the Land, there being not any one of our Subjects, who doth more from his heart abhor (than we ourselves) 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 ourselves so far engaged, both in honour, and in what we own 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 despair 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 Bloodshed 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 not ways 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, etc.  
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  when we consider your Majesty's most Princely; and Heroic professions of relying upon the affections of your People, AND ABHORING ALL SORTS OF MILITARY AND ARBITRARY RULE, etc.  
And in the King's 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. It's 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, etc.  
THE END