ENGLAND'S SETTLEMENT, UPON THE Two solid foundations OF The People's Civil and Religious LIBERTIES.  
COLLECTED Out of divers Petitions, Declarations, and Remonstrances; wherein is discovered the General Genius of the NATION.  
By a Wellwisher of the Peace and Happiness of the Three Nations.  
LONDON, Printed in the Year MDCLIX.   

ENGLAND'S SETTLEMENT.  
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 fruits of their Victories, after long expectation of greater happiness, but increase of their afflictions. For they experience, that their so much talked of, and so often promised liberty, has proved nothing but Real and almost intolerable Slavery: their plenty has been turned into Miserable poverty; and their Peace into endless Troubles.  
They find also that there has been a Curse upon the Government these 10 years; for it has been all that time a rolling, like Sisyphus 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 lie heay upon these Nations. For his chastisements or judgements have been very terrible and Universal, 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, 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 chastisement. For their own hired Servants have oftener than once lifted their heels against them, and without any lawful Authority, but according to their pleasures or interests, have dissolved, called, annihilated, and revived them. Only the Soldiers, 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 judgements upon some of their principal Heads and first Movers. For though their late General Oliver was by God's 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 God's judgements, lest they fall heavily upon them, either here, or hereafter.  
As these judgements and Visitations of God over those Nations, which make us a spectacle to the World, are very evident, so it's certain some very heinous sin or sins have provoked them. But what these sins are in particular, is not so easy to determine, especially to every man's satisfaction. Yet it may be probably affirmed, if not averred for a certain Truth, that soul Tyranny or Coercive power over men's Consciences, is the principal sin that has drawn down these judgements from Heaven. For 1. it's a most heinous sin in itself (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 principal ground of the late wars between King and Parliament. For the Papists do allege, that the afore said judgements have fallen upon these Nations for their schism from the Roman Church, and for persecuting those of their profession, merely 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 King's 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 restless spirits, which will not suffer their own Consciences to be touched, and yet will tear other men's Consciences in pieces, by fearful Oaths and Combinations. Then Lastly, the Independents do accuse both Royalists, and Presbyterians, as well of Temporal as of Spiritual Tyranny; and upon this pretence they have outed and mastered them both. But yet the judgements 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 brethren's eyes, but could not see the beam in their own. When any party was under the lash, than they cried for compassion on tender Consciences, and inveighed against all Coercive power as a most heinous sin, and cruel Tyranny: but they no sooner snatched the whip into their own hands, than they presently 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  men, that this State, especially as matters now stand in such a variety of Religions, shall never be firmly settled under any form of Government, either Monarchical, Democratical, etc. unless it be built upon such a solid Foundation, as may assert and secure the People's 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 pleased to vouchsafe an impartial look; and it cannot be much doubted, but that they as good Patriots and Christians will yield to Reason and Justice; and prefer their countries' 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 people's Civil Liberty we shall speak but a little, in regard there can be no question, but that it's requisite for the settling 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 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 yoke of Slavery and Misery. And consequently that Government can never be well settled, which is not founded upon, and does not constantly secure the people's Civil liberty, as they are Men. Experience shows this to be true in the late Troubles, for Arbitrary Government and Encroaching upon the people's Civil liberty, was one of the alleged grounds of the war 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 , 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 King's Death, than they were before in the King's time.  
For first, The people's 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 mere force and the power of the sword, which the people's servants turned against themselves.  
Again the people's Liberty was generally infringed by the change of Government, and by election of a new Supreme Magistrate, without the suffrages of the people, to whom only that Right and privilege does belong, even in their principles who made all those alterations. And besides 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 people's Liberties were more particularly violated, when divers freeborn 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 extremely 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. Alban, 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 increased. Now if we shall join 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 Tax of Ship-money was thought so heavy and intolerable a burden in the King's time, when Gold was almost as plentiful as Silver is now, 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 King's death? May it not be justly concluded, that these Taxes being compared with the ship money, etc. To which they have so Vast a disproportion, have been and are a burden to the people more than Intolerable? And therefore it's no wonder that the people rests so much unsatisfyed, and the State unsettled.  
These are the great evils that must be removed, before the Government can be settled, upon the solid basis of the people's just and civil 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 Civil and supreme power of the Nations: and that the Soldiers 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 practices of the Praetorian bands among the Romans, and of the Janissaries 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 burdens, 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 Soldiers being paid their Arrears and some of the best deserving among them rewarded according to their merits, may be easily encouraged to return to their former Trades; and not remain any longer a burden and scourge to their distressed Country, which may be sufficiently secured without them by settling 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 means the people's just and Civil liberty will be secured, and the State in a part settled; but with out them this Commonwealth will be quickly transformed 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 Civil Liberty and property, as they enjoyed under the King, against which they did so much repine: which comes fare 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 fabric of this State, to make it stand firm and sure, is the spiritual 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 judgement in matters of religion, or in things merely relating to the worship and service of God. This appears to be the sense of the Parliament itself, this is the desire of the most peaceable and Godly people of the Nation, and this is the common judgement 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 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 God's 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 Commonwealth, 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 aught to be centred the wisdom of the whole Nation, that the Government of these Nations, as the case now stands, cannot be firmly settled without taking away of all restraint over men's 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 men's souls are so racked. Whence it clearly follows that that State which puts a restraint upon men's Consciences, especially when variety of Religions has got a footing in it, can never be well & solidly settled, but is exposed to unavoidable Troubles and jealousies, and to manifest danger of ruin and subversion.  
Experience the Mistress of fools 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 Civil wars for Religion, but also how that great Monarchy by keeping a restraint upon the protestants, was exposed at the rising about Amboys, and divers other times, to the manifest danger of ruin and subversion? and how their State never settled, 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-countrieses, 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 fearful Tragedies and Revolutions did the same quarrel of Religion produce in Scotland, in the reign of Queen Mary Stuart. Was not also this State of England for the same reason, twice exposed to manifest danger of ruin and subversion. 1. by a mighty foreign invasion in the year 88, and again by a detestable Gunpowder-plot, of some few desperate Papists, whom others of that profession, do allege to have been stirred up, 
The Politicians Catechism.  and Trepanned, by old Cecil the great State Machivilian of his time, to render them all odious and incapable of some intended favours. And though by God's 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, 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 settled, unless all restraint over men's Consciences be removed, and an innocent Toleration granted, and the former Reason alone joined with such sad and fresh experiences is sufficient to evince it. For the Safety of the people and the preservation of the State (in which is also included the Conservation of the Magistrate) ought to be the supreme 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 men's Consciences. Whereas upon the contrary an innocent in-offensive Toleration in matters of Religion, secures all, and cements the people's greatest interest to preserve and defend the Commonwealth whereof we see a near and clear example in the Commonwealth of Holland,  
But let us hear some other Reasons against this Coercive power over men's Consciences. Mr. Colier a Minister proves learnedly in his new book presented to the Parliament, entitled The Decision of the great point now in Controversy, about the Interest of Christ, and the Civil Magistrate, in the Rule of Government in this World that it's unlawful for the Civil Magistrate to pretend any right of Coercive power over 〈◊〉 Consciences; and that it's a most heinous sin in the Magistrate to exercise any such power: for which Mr. Colier brings divers grounds, whereof we shall touch some few. 1. The Civil 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 Ecclesiastical, i.e. in things relating to Faith and Worship. From which he infers 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 committed that Authority to the Magistrate. For the Magistrate may, and that probably too, (as it's too frequently seen) contradict Christ's commands. 3. If Authority in Divine things were committed to the Civil 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 judgement of Heathen and profane Magistrates: Or 2ly. Has subjected his people to their Wills in point of Worship. If only to Christian Magistrates, than 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 throws the whole world into confusion, which shows that it does not proceed from Heaven. 4ly. We find clearly in Scripture that Christ has committed his Authority in matters relating to worship to his Church, and not to the Civil Magistrate. Hence he promiseth his presence with the Church unto the end of the world, Math. 28. v. 20. And therefore in case of offence directs his to tell it to the Church, Math, 18.17. there being no higher Appeal 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 infers that the Civil 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 men's 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 spiritual good of the Magistrate, making him guilty of the most heinous sin of high Treason against the Lord Jesus. Now the third Reason, which we draw out of that prudent and moderate book, entitled The Vindication of Sir Henry Vane, against the lies and calumnies of Mr. Baxter, Minister, etc. shall show, that coercive power is against the spiritual good of the people.  
3. Nothing can be more against the spiritual good of the people then to make them Hypocrites, that is Dissemblers in matters of Religion, professing to believe what they do not believe, and so consequently damning their own souls, But coercive power over the Conscience in matters of Religion does make men the greater Hypocrites, and seven times more the Children of the Devil, than they were before, as the aforesaid book affirms, and experience shows. Therefore coercive power, or persecution for Religion is against the spiritual good of the people, and consequently ought not to be exercised, since it's certain with all Rational 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 book entitled, the Maxims and Principles of the Levellers, who are not such men, as their Enemies give them out to be.  
4. Coercive power, etc. 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 itself is an Assent of the Understanding to the said Truths: which Assent must proceed from inward illumination of God, and external instruction of men, according to those Scriptures, No man, saith our Saviour, can come unto me unless 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 mere force and compulsion. And therefore nothing can be more against the nature of faith and true Religion, and against the means ordained by Christ for propagation of them, then coercive power or persecution for Religion. Hence the Levellers do wisely infer, that Christ hath ordained the preaching of the Gospel to be the outward means for converting souls, and appointed spiritual Ordinances for the instruction and punishment of erroneous and heretical persons, the Scripture commanding the erroneous to be instructed with the spirit of meekness, and Christ never mentioned any penalty to be inflicted on the Bodies or Purses of Misbelievers, because of their misbeleef.  
5. Coercive power, etc. is against our Saviour's express 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 plucked up till the day of harvest, which is the end of the World, Math. 13. Now by wheat, is understood the true believers, and by Tares the erroneous believers, or heretics, as S. Augustin on this place shows. Therefore they who by persecution would pluck up all Misbelievers, go directly against our Saviour's 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 judgement of many of the Ancients, 
Lactant.  and against the practice 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 natural liberty that every man worship God uncompelled, and believe what he will; nor doth it beseem any Religion to compel another to be of their Religion, which willingly and freely should be embraced and not by constraint, forasmuch as God requires a freewill 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 Commonwealth of Israel, where it is said in the Anatomy of Mr. Prins good old cause, Primitive Christianity under Christian Emperors allowed and avowed an Universal 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 itself by the History of the Church, that the Christians becoming Masters, under Christian Emperors, 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 publicly professed for many Ages, and had taken deep roots in the people's hearts; and therefore it required a Toleration, till by the force of Truth, (which ever at length prevails) it should be rooted out. Yea this principle is so reasonable, that the Turks themselves though mighty Zealous in their own superstition, do grant permission and liberty to Christians, whose Countries they conquer, of the Religion they find there professed, though they will not grant the same liberty to new Sects that may arise. Whence may appear the unreasonableness 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 Supreme Head of the Church of England, did persecute most fiercely that Religion on which he himself had professed from his Infancy, and which had been the public 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 publicly professed in the Nation, aught 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 calm and Christian way, without any force or compulsion. Wherefore it may be well concluded against them, that these new Christians are not only irrational, but show much less charity and compassion to Christians, than the ancient Christians show to the Pagans: yea that they are more inhuman and cruel to their Countrymen, and Brothers, professing the name of Christ; then the Turks, professed enemies of the name of Christ, are to Christians their conquered enemies and strangers. And the Turks may rise up as witnesses against them in the day of judgement, 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 Virtue, and exceeding them in cruelty.  
7. Coercive power, etc. 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 nothing to them, which we would not wish to be done to ourselves. 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 sum of the law and the Prophets? And will we not come fart short of the perfection of the Saints, who according to our Saviour's precept ought to pray for their persecutors, when on the contrary, we persecute our Brothers, who would do us no harm, but would live peaceably, and serve God according to their Consciences.  
8. Coercive power, etc. Is against our own principles and pretences, and therefore it's a greater sin (as being more irrational) in us then in others, who do not hold the same principles. For first we profess ourselves to be fallible in judging and determining universally in matters of Religion, and object as a heinous crime to the Papal Church, that she pretends to infallibility, which the Reformed Churches esteem only proper to Jesus Christ. But by persecuting others for their Consciences, we proclaim ourselves 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 usurp upon the Prerogative of Jesus Christ. We show I say ourselves in effect to be infallible for persecuting others for their Religion. For we cannot rationally persecute any man for his conscience, unless we do not only know that he is in an error, but also be infallibly sure that we are bringing him to an undoubted truth: Otherwise as it would be a less sin in a man to follow an error according to his Conscience, then to be driven into an error against his Conscience, so it would be better for us, to let him alone in his error, then to force him to ours which we falsely 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 ourselves to be infallible; whereas God knows we may be oftentimes in actual errors, and by our persecution force others into them. As it cannot be denied by us but that the late Bishops, forced both the Papists and many Protestants into errors, 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 ourselves have abolished and condemned as errors. And thereby we justify before the world, that the Recusants were unjustly persecuted, seeing they were principally or rather only persecuted for not embracing these errors. But withal we leave a great blemish on ourselves, when we having renounced those errors, 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 irrational act. Yea we are more faulty in another respect then the late Bishops. For they at least proposed some positive points (though they were errors,) to be believed 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 spoil the Recusants of their own Religion, and as we have not one particular positve Religion, settled for undoubted truth among us, so we propose not any one Religion to the Recusants to be followed by them, but at the most, we hold them out a medley of all the Religions and new Sects professed among us, that they may put out their hands and blindly choose or draw out any of them. Which is indeed to spoil the Recusants of all Religion and make them flat Atheists.  
2. We have always pretended a general Toleration for all tender Consciences, But how are we sure there are no tender Consciences of the Popish and Prelatical 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 judge that a poor sueeking foolish fellow, who can scarce speak 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, merely 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 press them to search the Scriptures to find out the mind of God, etc. And when all is done, we will have them by our Coercive power, to believe as the Church believes, 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 compel to believe what another sees; doubtless it's not only an irreligious but an irrational thing to allow people to search and know, and yet will put out their eyes, and compel them to see with others. This Mr. Colier.  
9 Coercive power, etc. is against the judgement 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 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 civil 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 judgements in this matter of that famous Emperor 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 than the old were. For the old Magistrates did not persecute for Conscience sake, at least as themselves alleged, but merely to be secured for civil Obedience. But our New Governors if they persecute at all, must persecute merely 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 alleged, the Papists would have turned Kings out: and now again they must suffer as Traitors under Commonwealths 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 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 irrational, and against their own principles. For the Bishops and Divines to prove the lawfulness of their vocation against the Puritans whom they branded with want of lawful vocation, derived their Vocation and orders from the Roman Church; and yet they concurred with the State to make a law, declaring all their Countrymen 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 irrational and ridiculous then that the late Bishops and Divines would have themselves esteemed lawful 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 shows that the late Bishops and Divines and others who concurred with them in this business, have not been so innocent and rational, in the time of their prosperity, as they are reputed by many to have been.  
Yea I add further that if our present Governors keep up Coercive power over any sort of Christians, that they will not only be greater Persecutors, than the late Bishops, but also greater than the Spanish Inquisition itself, 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 Protector and Parliament. The Inquisition of Spain does concern properly the King of Spain's own subjects and such as reside in his Kingdom and profess the Romish Religion, for both Moors and Jews that are of Barbary, and profess themselves to be such, are not at all questioned, much less any Protestant, that hath never professed 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 public scandal he gave, and not for being a Protestant, But if we keep up Coercive power, etc. As we have done, we must persecute Papists, who never were Protestants; and persecute Protestants, who never were Puritans, And that more than the Inquisition doth to any. For it questions no Protestant for being a Protestant, but only such Protestants as misbehave themselves, and give public scandal against the laws and custom of the Nation: and so consequently the Inquisition does not trouble any for their Conscience, but for their misbehaviour. Whereas we do persecute men merely for their Conscience, though they carry themselves never so inoffensively or without scandal. For we propose the oath of Abjuration (in place of the Oath of supremacy that was proposed in the King's times) to divers though they live never so peaceably and shut up within their own doors, giving scandal nor offence to no body: and so we drive them into that strait that they must either take that oath, against their Conscience, and so damn their own souls; or refuse it, and so lose their estates. Moreover the same Remonstrance showeth, that the Justice of Spain punisheth the Natives who affront Protestant's 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 heretic, others fined, whipped, etc. 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 heretic, idolater, or the like, if he had got 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 judgement 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 concur with them in the same judgement. For to speak no more of the Inclination of the Parliament (the people's great Representative) expressed above in their two Declarations; the good people's 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 profess faith in Christ Jesus, and live peaceably in Godliness 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, etc. 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. Colliers' 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 settling the State is, That there may be liberty of Constience, but not of sin, By the Principles and Maxims of the Levellers, etc. Where is showed that Persecution  Religion is against the Nature of Faith and true Religion, and destructive to humane Society. By the book entitled, The Commonwealth of Israel, where is showed that the ancient Christians under Christian Emperors, 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 Return to Monarchy, where the first fundamental laid down to settle this Commonwealth, is that no man be oppressed or troubled for his Conscience, and judgement in matters of Faith and worship. 
England's safety p. 11.  And lastly to pass by many oothers, by that excellent book entitled, England's safety in the Laws supremacy, where these remarkable words may be seen. It is a short and low Consideration to think to satisfy the people with giving them only liberty of Conscience; the whole (to wit, both Civil and Religion's 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, etc. with much more to this purpose. And hence may be clearly seen how much coercive power over the Conscience is against the judgement 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 desire of their own Consciences, unless they have power also to domineer and Tyrannize over other men's Consciences: and therefore these men's judgements and desires are not to be much heeded and regarded, but themselves rather are to be closely looked to, lest they 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 lawful 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 compel 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 carried ourselves 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 ourselves so Tyrannically over other men's Consciences, and particularly over those of their belief, will strive according to the Maxims 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 deterred from doing them that favour, for just fear, lest they coming to power and strength would by open force and Tumults take away all liberty from themselves and their subjects, and so Tyrannize over their Consciences; of which insolency there past a sad Precedent in Scotland. For the Lords of the Congregation (so are the chief heads of the Protestants termed in Knox's Chronicle) having obtained liberty of Conscience for themselves and for all those of their profession, were not contented therewith; but finding their power increase, by the instigation of the Ministers who had come well disciplined from Geneva, they fell immediately to pulling down of all Abbeys, Monasteries, Nunneries, yea and of Churches too, plundered all the plate, money, hang, 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 Sovereign 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 Tragical end. Whence all Princes and States have reason to beware of such Violent Reformations, which indeed tend to the prejudice of Protestants rendering their cause odious: whereas if we would be more moderate and compassionate, foreign Princes and States might be moved to show compassion and moderation to our brothers abroad.  
Thus have we briefly shown not only the principal evils that have so long obstructed the settling of this State, but also proposed the Remedies against them; which have been seen not to be private fancies, but the joint judgements 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 and sound policy, collected out of their writings, and confirmed by many fresh and undeniable 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 wisdoms will be confirmed and encouraged thereby to prosecute speedily their pious intentions, and now at length fulfil their gracious promises held out in their above mentioned Declarations; that so an end may be put to our long miseries and distractions and the State settled upon the two Solid foundations of the people's civil 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 people's spiritual liberty, and would still keep up Coercive power over men's 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 souls of their brethren, the Parliament and others may be pleased to mind the former Reasons as Antidotes against their poisons. For it has been demonstrated that Coercice power over men's Consciences, especially in these Countries, where there is such variety of Religions, is against the security of the State and Temporal peace of the people which ought to be the Supreme law. It's also against the spiritual 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 spiritual 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 souls raised in it by divine illumination and humane instruction, and not forced Constraints on the soul by humane Violence and compulsion. It's against the command of our Saviour, who ordered the Tares should not be plucked up till the harvest, lest the wheat should be plucked up with them. But our fiery Zelots will have them plucked up, though the world should be thereby brought into Confusion. It's against the judgement of many Ancient Divines, and against the practice of the primitive, Christians under Christian Emperors, to the very Pagans, and of the Turks to Christians their conquered enemies, who receive more favour and freedom of Conscience under the Turks, than Christians Countrymen and Brethren can enjoy under our new Saints. It's against the Rule of Righteousness 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 irrational. As first when we profess ourselves to be Fallible and yet will force people against their Consciences to be of our judgement as though we were infallible, and so we may drive men into actual errors, 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, etc. 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 believe what they cannot find. It's against the judgement of many famous Princes and particularly of King James, who professed it was unlawful to persecute any man for his Conscience. And therefore if our new Magistrates keep up coercive power, they will be greater persecutors than the old, yea they will be more irrational than the Spanish inquisition, which we have seen, questions no man but for their misbehaviour and scandal, and nor for their conscience or Religion. And lastly, it's against our own interest at home; for thereby we lay a foundation of persecution to ourselves, 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 rendered more odious and suspected to foreign Princes and States.  
These Reasons, we hope, will counterbalance with all judicious and sober men, all Mr. Clarks threadbare 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 abhor such violent courses, which produce so many bad effects both on the souls and bodies of men, and are so prejudicial both to their Temporal and spiritual 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, than Persecution for Religion. However, it is expedient or rather necessary, that all Christians in these Nations, whatever persuasion they be of, should join 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 grasp the supreme Authority; All Christians of other professions, may expect to be forced to pin their Religion to those men's sleeves, and to swear all their fancies against their Consciences.  
If the Founders of the Commonwealth of Holland had suffered themselves to be directed by such wile Counsel, as Mr. Clark suggests to the State here, that Republic had never been fettled, nor arrived to that prosperity and plenty it now enjoys: but upon the contrary their United provinces had been distracted provinces, and their Commonwealth, 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 men's Consciences, and by granting an innocent Toleration, they settled their State firmly, and ever since upheld it constantly: for thereby all the people's interest were cemented and United to concur for defence of that Commonwealth, under which they enjoyed so great soul-freedom and happiness. Yea the Papists themselves, who, though equal in number to any one Religion in the United provinces, yet do not enjoy the public exercise of their Religion, (which is granted to divers other professions,) but rather a connivance of private exercise, than a Toleration, though without any restraint upon their Consciences, have been so tied by that favour to the State, that they have been most faithful to it, contributed and concurred for the defence of it, and that against a Prince, who both by Nature and Religion might seem to have a great interest in them, and an influence on them. Which shows sufficiently that the Papists, if they be not pressed in their Consciences, (and what Protestant does not kick, if he be pricked there) are not such Enemies to Government, and depend not so much upon any external power in Temporal matters as we have been made believe a long while.  
Wherefore to Conclude, it's no small shame for this Noble Nation, wherein there are so many refined wits, to be overwitted by the Hollanders, whom yet we esteem inferior to us. For they by a prudent moderation in matters of Religion have settled and maintained their Republic, 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 always a rolling. The only means then to settle this State besides the security of the people's civil liberty, which we have laid above as the first foundation of this Fabric, is to grant the people, the just and spiritual liberty of their souls, that they may be free of all restraint upon their Consciences, by Oaths, Abjurations, imprisonments, Sequestrations, and the like old paltry courses, unfit for Christians. And as this freedom from all restraint of conscience, aught to be common to all Christians of these Nations, so the liberty of exercising their respective Religions, may be diversely dispensed according to the Rules of prudence, and conveniency of the State: for to some Religions public exercise may be granted, and to others only private. But to prevent all Disorders that may arise, it will be necessary to prescribe strict laws 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 spoil 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 happiness. 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 burden. And so by this moderate and just procedure, which is chief necessary in a Commonwealth, it's humbly conceived that our long distractions and Miseries would soon cease; our former rancours would be quickly buried in oblivion, Christian Charity and Moderation would spring up among us, Peace and plenty would reflourish, the desires of the people's hearts would be satisfied. God's judgements might be removed, and the State firmly settled. The performance of all which goods, would bring no less Honour to the Parliament than it would create joy and comfort in the hearts of all the Godly and peaceable people of these so long afflicted Nations.  
FINIS.