A LETTER FROM A GENTLEMAN in the CITY TO A GENTLEMAN in the COUNTRY, ABOUT THE Odiousness of Persecution, Occasioned by the late Rigorous Proceedings against Sober Dissenters, by certain Angry Justices in the COUNTRY  It is the part of the Christian-Religion to Suffer, and not to make People Suffer for Religion, Tertul. Apol. 
Printed in the Year 1677.   

SIR,  
THE News of a Persecution merely for a matter of Religion, at this time a day, when the whole Nation appears professedly to dislike it; and the giving countenance to Informers( who are the Pest of every Nation, and the common Enemies of Property) to the Prejudice of peaceable People, and those owned to be Protestants, and known to have had no hand in the late National Quarrels, makes your Friends, who have had notice of your late Troubles, suspect that there is something in your case more then ordinary.  
Had this fallen out in some remote Country, where no Informer had ever yet appeared, we might have conceived, that through Ignorance that sort of Devil 〈…〉 might have been mistaken for an Angel of Light; and that upon his bare averment, some well-meaning Persons, even against their own Experience, might have been induced to mistake their peaceable Neighbours for Dangerous Incendiaries, and unworthy to enjoy their own proper Goods. Or had this happened in a place more near, where the Name of an Informer had been heard, and his Malignity understood in the general; but where, through want of conversing with Westminsterhall and Guildhall, they might have taken the Fiend to have had more power, and more skill in fencing then in truth he hath; it would not have been esteemed a very strange thing, that a Magistrate should have been found out, who taking it to be an impossible thing to secure himself against the Devil without some sacrifice, should rather choose to make an Offering to him of his Neighbours Goods, then to run the hazard of losing his own. But to hear of a Persecution for Religion in a Country which lies so near France, where Protestants are allowed their public Temples, under a Government zealously Popish: To see an Informer, the spy and Scout against property, encouraged in the great Country of property, and that for peaceable Conscience; and in a Country of so much good Nature and Hospitallity. But to see that sort of Creature concerned in a County so near London and Westmin●●er, as not to be capable of not knowing what Informers are, how detestable their Trade, how inconsiderable their Power, how generally indigent and dissolute, how mean their Skill, how little they know more then to subborn Witnesses to commit Perjuries, which are discovered to their Confusion, is that which raiseth Wonder in some of your Friends to so great an height, that they generally request from your own hand the true state of your Cas● in all its Circumstances, to the end they may know, whether there be any thing which can differ it from the common Cases of Persecution merely for Religion; from which the generality of the Country Gentlemen of England( and particularly those of the Country where you live) do commonly profess to have as great an abhorrency, as they have from Depopulating of Countries, which is the Effect that such Persecutions must of necessity produce. In the mean time, do not( I pray take me to be one, who think it strange to hear of Troubles; what hath been formerly may happen again without Astonishment;& you are too well known to be thought to be surprised or afraid.  
Well did that Person consider the Creature Man, who distinguished him into two parts, viz. the Man, and the Beast: But it were happy for Mankind, if the Beast were less imperious and cruel: In truth it is hard to find where the Man is allowed to have any power in Acting; every thing seems so totally and absolutely to be governed by the Beast, and by the Tyranny of its inordinate Passions and Senses.  
Where shall one find yet a single Person in the World, who calls himself a Christian, or that Party of Men who desire to be esteemed Christians, but he and they will readily grant that Principle, Mat. 7.12. All things whatsoever ye would that men should do to you, do you even so to them; for this is the Law and the Prophets: and that other Principle, Rom. 3.8. Let us not do Evil that Good may come, to be Gospel-Principles, and obliging to all Mankind.  
There is not a Politition or States-Man, nor a Government any where, that owns Christianity to be the true Religion, but confesseth, That in the Council of the Jews, which was assembled in order to the Persecuting of the Apostles for Matters of mere Religion, Gamaliel advised prudently, and according to the Principles of true Religion, Acts 5. Let them alone, for if this counsel, or this work be of men, it will come to nought; but if it be of God, we cannot overthrow it, least happily we be found even to sight against God: They will all confess readily, when pressed with these charitable and peaceable Principles; that the Spirit of persecuting for mere Religion, is a Spirit of Injustice, as not doing to others as ourselves would be done unto; and a Spirit of disfiance and incredulity, refusing to trust God, and his providence, with the defence and justification of what is professed to be of God: and yet it is hard to find that single Person, and much more to Name, that Community or Government amongst Christians, now in being, whose practise, when they have opportunity, and power, are not contrary to their Principles: And not only so, but they will take upon them to justify such practices to be consistant with, nay, even duties unto which they are obliged by that pure Religion which they take upon them to prosess to the whole World.  
But to the end I may not be esteemed presumptuous, or uncharitable in what I here assert, and in regard it is impossible to produce evident proofs for what I say, as touching single persons, let us a little examine the matter, as to Parties and Governments, taking this for granted, that every particular party calls itself a true Church, or the true Church of Christ: If what is here urged of differing Churches shall be proved true, the presumption will stand very strong as to single persons; there being no single person, who would be esteemed a Christian, but he is in communion or fellowship with some Church, which he owns to be the true Church of Christ, and by whose judgement he is willing to be concluded, as being a professed Member of it, and as taking it for his Principle; that every Member of the true Church of Christ ought to be of her judgement, because the Scripture says, She is the Pillar and Ground of Truth; and though some boggle at this, yet nothing is truer then that every Christian Society daily practiseth it.  
Now, the better to prepare the way for this intended trial, we will crave the Liberty first, to consider Christianity in the World in general, in its first Ages, when it was under Persecution for mere matter of Religion, and before it gained any civil Power and Dominion, from them we shall know what the true Christianity did teach; we will then consider Christianity in England, when divided only into two distinct Parties, viz. The Protestants and the Papists; and in the last place, we will consider Christianity in England, when the Protestants were subdivided into several Parties, viz. The Episcopal, or Church of England Protestants, the Presbyterians, the Independents, the Anabaptists and the Quakers: and when the Papists were become fo small, that they were upon the matter inconsiderable, and I suppose from these differing times, we may hope for a reasonable Information.  
First, Then suppose the question put to the Christians of the first and Primitive Times, under those first and greatest Persecutions, under which Christianity then suffered. Is it lawful to persecute, and to make and execute Laws for the Inflicting of Pains and Penalties upon quiet and peaceable People for matters, merely of Religion; and in particular, for meeting together merely for matter of Religion? Doubtless, their answer would have been given with one general Voice: That it was not lawful; and that it was against the rule of Christ, and the Law of Nature, Quod Tibi non vis Alteri no feceris, Do not unto another, what thou wouldst not have done unto thyself. And that True it is, the Jews, who persecuted the Lord of Life, and put him to Death for matter of mere Religion, did allege for their Justification, that they had a Law, and that by their Law he ought to die: But that, that Law, and all Laws of that Nature, were against the Law of God; and that the Christians had no such custom, nor the Churches of Christ, is, I think, a most undeniable thing.  
These Ages( by the agreement of all) were esteemed the purest Ages of Christianity; Religion being then most pure, when the Professors of it weremost poor. And if any one shall conceive, that the Christians of those Ages, would have given any other answer, contrary to what I have here framed for them, and shall give a convincing Reason for such his apprehension, I shall confess my mistake. In the mean time I must say, that I cannot see what other answer they could have given, but what must have justified the Persecutions against themselves to have been innocent, on the part of the Persecutors, who believed those first Christians to Err in Religion, and to be disturbers of the Peace, and Government of their Countries; and their Meetings to be unlawful Assemblies: And much more Innocent on the part of the inferior Magistrates, who took care to put those Laws in Execution; they being as much obliged in all civil Respects, to put in Execution the Laws of their superiors, as our inferior Magistrates are obliged to the Execution of our Laws; and they gave the same Reasons: And the same is to be said in the Case of the Persecution of our Lord Christ, as seems very clear from that Prayer, which he offered for his Persecutors: Father, forgive them, they know not what they do; here then is a Principle of Christianity undivided.  
In the next place, we are to consider Christianity in England, when divided only into two distinct Parties, viz. Protestants and Papists, and when the Protestants had made no Subdivision amongst themselves here. This I take to be in the times of K. Hen. 8. K. Edw. 6. Q. Mary, and part of the Reign of Q. Elizabeth, for though there were diversities of Opinions amongst Protestants, as well here as in other Countries, even in their first beginnings; yet they were not divided into parties, being every where upon the Defensive. In the time of K. Hen. 8. which I intend to instance in, both parties were Persecuted.  
The Case stands thus, that King at his coming to the Crown, found the whole Nation in a quiet possession of Popery,& holding it as an Article of their Faith, and the Principle whereon they believed the unity of their Faith depended, that The Pope was the supreme Pastor and visible Head of Government next under Christ, of that which they then called the catholic Church of Christ, of which the then National Church of England was a Member: The King had defended this Article by Writing so vigorously, that the Pope had for that very work conferred upon him the Title of Defender of the Faith, to be enjoyed and used by him, and his Successors forever. The Parliament of England after this threw off this supreme pastor, this visible Head, and put this King into his place; so far as concerned the Church of England, by the Title of supreme Head of the Church of England, annexed to the Crown; and this by a Law, 26 Hen. 8. C. 1. And then by another Law, 26 Hen. 8. C. 13. It was Enacted, That if any by Word or Writing, should attempt to deprive the King of the Title of his Royal Estate, he should be adjudged a traitor: This change of the Headship of the Church, was, and is truly( at least in England) a Protestant Doctrine; and undoubtedly there is no Protestant whatsoever, but approves the casting off the Popes Headship, as conformable with the Doctrine of Protestants. And upon the latter of these two Laws, divers suffered death for their denying the Kings Supremacy; this was the first step made in England, from Popery towards Protestancy. And the Vigorous Execution of this latter Law, encouraged several Protestants from foreign parts to come into England, not doubting but to have a Liberty to exercise their Religion here; and it gave confidence to many of the Subjects of England to receive, and to others, to entertain good thoughts of Protestancy; being persuaded, that after the shedding of so much Blood, as had been  shed here upon that Occasion, England would never any more admit of the Article of the Popes Supremacy; and Consequently, would every day make greater steps from that Church, of which the Pope was owned to be the supreme pastor. And certain it is, that Protestancy upon this Occasion also made its entrance into England, and gained Ground here, and such( if not by open application to the King for that purpose yet) at least in their Hearts desired a Toleration, and to be admitted to Preach, and Exercise their Religion here, without being Persecuted for their so doing; so that their Principle was at that time( at least) against Persecution for mere Religion. But Protestancy being now taken notice of to grow, another Law was made, 31 Hen. 8. for settling unity of Opinion in the six Articles therein name, by which the denial of Tansubstantiation, and several other Doctrines therein name, are Enacted to be punished with Death.  
And now Persecution in England, for matters of mere Religion grew sharp and high; so that it is observed by our Historians, that upon one& the same day, some who were professed Papists, were put to death for denying the Kings Supremacy, which was a Protestant Article; and some who were professed Protestants, were put to death for denying Transubstantiation, which was an Article of the Papists; so that at this time, the Government could neither be said to be Popish, nor Protestant, but both parties were persecuted most severely for matters of mere Religion: and he who should then have said to either party, in justification of the Proceedings of the Magistrate in the Execution of either of those Laws, that that party did not then suffer for any matter of mere Religion, but for breaking of the Peace, in breaking of the Kings Laws, would certainly have been taken not to have understood those Laws, or the cause of their then Suffering. And now, suppose each of these parties separately interrogated, when thus under Persecution( for Afflictio dat Intellectum) Is it lawful to Persecute, and to make and Execute Laws, for the Inflicting of Pains& Penalties upon quiet& peaceable People, for matters of mere Religion? most certainly each party in their then present Circumstances, would have answered in the Negative; that it was not lawful: They would not have fallen into the debate to consider what Religion their Persecutors were of, whether of the Popish or Protestant, to the end, to have fixed the Cruelty and Injustice of persecuting for a matter of mere Religion, upon that party, as a Principle of that Religion, which their Fancies should have persuaded them to have been the Religion of their Persecutors; the Papists would not have then stood formalizing that, because the first Persecution was occasioned upon the denial of the Kings Headship over the Church of England, which was a Protestant Doctrine, in opposition to the Popes Headship, which was the Popish Doctrine; therefore the Protestants were the Agressors in the Persecution; and therefore the Principle of Persecution was a Protestant Principle; And therefore, the Persecution of the Protestants afterwards was no other then a just judgement of God drawn upon the Protestants by themselves, as a Consequence of that Principle of Persecution, which gave them the first occasion or opportunity of introducing their Religion into England; nor would the Protestants by way of Recrimination have charged the Papists then, that because that King and the then Government were of the Popish Religion in every point, save only in the Article touching the Supremacy; therefore the Principle of Persecution must necessary be a Popish Principle: No, they would most certainly each party have disclaimed the Principle, as unwarranted by the Principles of true Christianity, which each of them claimed to be theirs, and each of them would have agreed, tha● it was their common Principle to do unto others as they desired ot●ers should do unto them; here we see the Principle of Christianity in England when divided.  
The Persecutions before mentioned, being quieted by the Death of K. Henry the Eight, and the Crown descending unto K. Edward the Sixth, an Infant of such tender Years, as made him uncapable of Exercising the Government in his own Person, not being com● to the use of right Reason; the Duke of Somerset took upon him the Administraction of all things, under the Title of Protector, and with him the Protestant party had their sole Interest. Several Penal Laws were made in this Kings Reign, for the Inflicting Pains and Penalties for matters of mere Religion, which gave occasion to the Papists to charge upon Protestants the Principle of Persecution for matters of mere Religion as their Principle: It is true, the Papists were at that time Sufferers, and were actually Persecuted by the then Government for matters of mere Religion; but true Charity might easily have found other Reasons, unto which those Persecutions might warrantably have been Asigned, and there was certainly no necessity of Assigning them to any Principle of the Protestants; the first Law which was made, relating to these matters, was 1● Edw. 6. C. 1. touching the Lords Supper, entitled, The Penalties for speaking against the Sacrament of the Body and Blood of Christ, or against the receiving thereof in both kinds: This seems to have no other tendency then barely to keep both Parties from falling together by the Ears, and the Protestants were more likely to fall under the Punishment of this Law then the Papists: none could say that it was the effect of Intemperate Spirits; for though it directed Communion in both kinds, to such as desired to communicate; yet it compelled not any person to communicate: And it had a Clause of great Temperance in the very close of it in these words, Not condemning hereby the acknowledge of any Church out of the Kings Majesties Dominions. The next Law of this Nature, was made in the same Parliament, viz. 1 Edward 6. C. 12. It is entitled thus, viz. Statutes concerning Treasons, &c. repealed; and this cannot be denied to be sharp against the Papists. It makes it highly Penal to affirm, That the King is not, or ought not to be supreme Head on Earth of the Church of England and Ireland, or any of them immediately under God; or that the Bishop of Rome, or any other Person or Persons, other then the King of England for the time being, is, or ought to be by the Laws of God supreme Head of the same Churches, or any of them: But there is no necessity or reason of ass ribing this to any Protestant Principle, though it is supposed to be made in affirmance of a Protestant Principle. Another penal Law was made 2● and 3●. Edw. 6. entitled, The Penalty for not using Uniformity of Service and Administration of Sacraments. And in 3● and 4● Edw. 6. C. 10. was made an Act, For the abolishing and putting away of divers Books and Images: Both which were severe against the Papists in matters of mere Religion; yet do I not find any necessity why the Persecutions, which these Statutes occasioned, should be imputed to any Protestant Principle. During the whole Reign of this Infant King, it is clear, that the Papists suffered Persecution from the Hands of the Protestants for matters of mere Religion; and without doubt, had it been then demanded of the Papists, whether such Persecutions and such Laws Enacting such Persecutions were lawful, and agreeable with the Principles of true Christianity, which they pretended to maintain; their Answer would have been in the Negative: And they would then with one accord have readily agreed, that Persecution for matters of mere Religion, was no more consistant with the Rule of Christ, requiring us, To do unto others, as we would that others should do unto us, then Murder and Robbery.  
But the Persecutions Inflicted upon the Papists, by the Law made in the time of King Edward the Sixth, did not last long, they ended with his Life; and by the descending of the Crown to Queen Mary, the Papists were rescued from all their Sufferings. All the Laws made against them in the times of Hen. 8. and Edw. the 6. were Reprealed; but the case was altered with the poor Protestants, whose Sufferings were so great, and are so sharply& justly reflected on, even to this day, that I, who love not to aggravate any thing, especially that carries its own aggravation with it, will say no more of them, but beg of our good God to blot them out of our remembrance. Sure I am, had any Protestant been asked his judgement in that Age, touching the Principle of Persecuting for matters of mere Religion, he would have disclaimed it, as absolutely contrary to the Principles of his Religion, which is the point that I am labouring to Evince. And after all this, shall any one take it ill, if upon a Principle of Charity I shall profess, that I could never as yet see any thing offered, which in my poor apprehension did necessary Evince; That Persecution for mere Religion, was even an avowed Principle of either side.  
The bloody Fury of Persecution, under which the Protestants suffered so miserable in Q. Maries time, did end with her Reign, which was but short; and after that, the Protestants never suffered more from the Papists. But upon the death of Q. Mary, the Crown coming to Q. Elizabeth; and she thereupon declaring her self a firm, a zealous, and to all intents, religiously a Potestant, the edge came strong against the Papists, before any differences were discerned to be among the Protestants. Several of the Popish Clergy suffered Persecution some even unto Death in several parts of the Kingdom: And new Laws were from time to time, framed and multiplied for those purposes. And if now we ask the Opinion of the Papists as to Penal Laws, either Sanguinary or others, and Persecution, for mere matter of Religion; they will tell you( and they continue in that protestation even unto this day) That all such Laws and Persecutions are unlawful, and against the Principles of the Gospel: And though the Protestants under several changes, have been in the possession of those Laws, and have at times more or less Executed them; yet( so far as I can find) they do not own Persecution for matters merely of Religion to be their Principle, or lawful.  
After the Papists had some time continued the alone Persecuted Party for Matters merely of Religion, several Differences, in Matters merely of Religion, happened to divide the Protestants into distinct and separate Parties during some part of the Reign of Queen Elizabeth, and also during the several and successive Reigns of King James and King Charles the first; and about the beginning of the Reign of King James, some particular desperate malcontents, professedly of the Popish Religion, being found guilty of a most hellish Plot, whereby they had designed the Destruction both of that King and of his Parliament by Gun-powder( for which they were deservedly Executed) several new and more severe Laws were then, and at several times after, made against the Papists in general, by which several Punishments were inflicted on them for Matters of mere Religion; and several penal Laws were also made, by which the then Governing Protestant Party, then, and still distinguished by the Name of the Church of England, or the Episcopal Party persecuted them.  
The Dissenting Protestants of all sorts were prosecuted under the general Name of Non-conformists, who cried aloud to have a Toleration granted, that is, to themselves;& declared it absolutely Unlawful to punish any for Matters of mere Religion; and when this( by them so much desired Toleration) could not be obtained otherwise, they took up Arms, and we all know what followed.  
During the continuance of this before-mentioned War, and after King Charles the first was not able to make head against the Non-conformists, the Non-conformistt retaliated the Church of England, and not a little crushed the Popish Party, both having engaged on t'other side, and being of other Religions, esteemed themselves persecuted for matter of Religion.  
That War being ended with the Death of King Charles the first, and the expelling of our present King out of his Dominions, and the total Ruin of Episcopacy, and the Supression of the Papists, and the total change of the Government, the Non-conformists under the several Forms took upon them and kept the Government, until our present King was by the Divine Hand of Providence restored to his Crown; during all which time the Episcopal Party and the Papists suffered, more or less, for matters( at least in their apprehension) merely of Religion. But these two Parties were not alone in their sufferings, for during those bloody contests there appeared another party which from its very first appearing in this Kingdom hath been severely Persecuted, and that only for matters of Religion, this party was the people called Quakers; they did at their first showing themselves in the World, go under the name of the Children of Light, because they assert as their main and first Principle, that every man and woman is enlightened with a saving Light from God, which all ought to obey on pain of Damnation; but by one Bennit a Justi●e, in 1650. were nick-named Quakers, they professed themselves to adhere to the plain Principles of the first Christians, and particularly to hold it as their Principle, that all Persecution whatsoever, against any Party, People, or Person whatsoever, for matters merely of Religion is absolutely Unlawfull, Unrighteous, and against the Spirit and Will of God, and destructive of the true Christianity; and to give them their due, they have been true Contenders for their Principle, both by their frequent Apologies and Remonstrances on the one hand, and invincible patience in Suffering on the other hand.  
Upon the Restauration of our present King, the Episcopal party was also restored. The Presbyterians, Independents and Anabaptists expected a general toleration in matters of Religion according to some of the Kings gracious Letters, as a Reward for their not opposing the Restauration of the King: The Papists also expected the same thing, as a reward for their Loyalty in adhering to the Crown; the Quakers, now a great People, grew confident of the like freedom, because of their Innofensiveness to Government. But instead of this expected liberty; all the former Penal Laws made in the respective times of Q. Elizabeth. K. James. and K. Charles the first were revived and ordered to be put in Execution as well against all Non-conformists, who were Protestants, as against the Papists. And new and more severe Laws were made against them all: And by these respective practices we see what all these parties have done when they had Power.  
I think such as understand the Transactions of our Country will clear me from having made any mistake as to matters of fact, in any thing that I have here said, touching past Persecutions, though I believe there will not want some who will either think me mistaken in the point of C●arity, when I profess to believe that I do not think there is any one party now in England who holds it as a Principle of their Religion, that it is lawful to persecute, or to make or Execute Laws for the inflicting of pains or Penalties for any matters of mere Religion, or else they will suspect I do not in Truth bel●eve what I here profess to believe in this point, since even by my own showing in the several matters of fact before Urged by myself, it plainly appears, that there is not one party now in England( the People called Quakers only excepted) who profess themselves Christians; but have been notoriously guilty( more or less) of the very Fact, or( at least) of a public allowing, if not abetting of it: And every party will be apt to censure me of Singularity( at least) since each party thinks that they have Arguments drawn from Facts, sufficient to fix this ugly Doctrine as a Principle upon that Religion which they hate most. O that the Man could prevail against the Beast! and that we would permit our Passions to give way to our Reason, to consider things nakedly, and as they truly are, Si Satis est accusasse Quis erit Innocens? If to accuse be a sufficient Conviction, what party shall be able to clear itself, and who knows not that 'tis a Christians part to suffer, but never to Persecute.  
I very well know, that the Protestants in general, who look upon the Papists as their common Enemies, do in their Pulpits, in their Writings, and in all their Addresses to the People, charge them with those Rivers of Blood which streamed in the times of Q. Mary, and with the bloody Intentions which those miscreants had in their Hearts, who were engaged in the hellish Powder-plot; that the first was done by authority, and chiefly by the Popish Bishops, that the other, though the Fact; but of private persons, were never condemned by authority; and silence is an implyed consent and approbation. Do we well consider what the Papists offer by way of extenuation in answer to these Charages? they justify none of these Facts: But as to the first, they recommend to us to be considered, the Circumstances that Q. Mary was in when she came to the Crown, all the chief Heads of the Protestant party, had set up and Proclaimed the Lady Jane duly Queen, in opposition to Q. Mary, their lawful sovereign; they had raised an Army against her; she was compelled to gain her Right by force; she was a conqueror: And if we will believe them, she had not given any Articles which might have obliged her to pardon any who were guilty of this Usurpation, and Treason; she was  told it was a Confederacy of the whole party of the Protestants, which gave her a ground to suspect, that the Protestants held it for a Principle, that it was lawful for them to take up Arms against, and depose their lawful sovereign, if of a Religion contrary to them. She might by the Laws then in being( the same which we have to this day in force amongst us) have taken away the Lives of all who were any ways Guilty of endeavouring to depose her; she did not make any one new per●ecuting Law( which is considerable) by which any of those were taken off who were put to Death: But being put into fears by her Council; that without making great Examples of Justice in all parts of the kingdom, she would be in danger of having new Insurrections made by the Protestants against her, she was persuaded that the only way to prevent the shedding of more Blood for the future, was to punish considerable numbers of those who had then actually broken the old Laws of her Kingdom. Her Bishops( and that is the chief and just ground of the charge) had their fears and revenge also, in particular, they were newly restord to their bishoprics, and Religion, of which they had been dispossessed in the time of King Edward the Sixth, they were afraid of being again disturbed; and these fears and passions made them take wrong measures. They persuaded the Queen, that she might as well make Examples of Justice, and prevent future Insurrections, by punishing those for their Religion, who had been Guilty of Treason, as if she had punished them for Treason: and they urged, that by this way she should do her self the greater right, and give a proof to the World, that she was more offended with Treason committed against Heaven,( for so they esteemed Protestant Religion) then with Treason committed against her self, which might be interpnted Revenge; they had forgotten the true Principles of the true Christian Religion, which required to leave unto God to Revenge whatsoever Injuries are done to him, and to leave it to God to judge what Injuries were done to him, They did not now think of doing unto others as they would that others should do unto them; they did not remember the wise advice of Gamaliel, before mentioned, but giving Ear only to their own Fears, and preferring Human policies before Gospel-Rules, they misled the Queen, and took away the Lives of vast numbers of such against whom nothing could be c●arged, but what was matter of mere Religion, thereby giving a Just occasion to charge upon their own Religion the Principle of Persecution for mere Religion, which those who now profess that Religion, do pretend to disown and abominate. And as to the business of the Powder-plot, they pray us to observe, that it was the Treason, not of the Papists of England, but of a few particular persons of Dseperate fortunes and worse Consciences, and not without suspicion of being drawn into the Snare by their Enemies, that upon the most severe Scrutiny which could be made into that business, it clearly appeared, that the number of the offenders was not greater then what happens sometimes to be engaged in a particular Burglary, and not so many as to make up the fourth part of a foot Company of Souldiers, that the villainy of that design hath been as fully and generally, yea, and as publicly decried, condemned and reprobated by the whole party of the English Papists of that Age, and of all succeeding Ages, as any thing can be by a party in Persecution who have not ever had any opportunities or allowances to act in any case otherwise then each person of the party as a private person, and only in his private capacity: And they appeal to the Justice of those who profess to have the greatest Aversion of all others against the Religion of the Papists, whether they will admit it as a rule that the villainies of some private persons, who profess themselves to be in fellowship or communion with any Church or people, calling themselves Christians, may in Justice and ought in reason to be charged as proceeding from the Principles, Doctrines, or Religion of that Church or people with which private persons profess to be in communion or fellowship? they cry out, God forbid any such rule should have credit in the World.  
On the other side, I am not ignorant, that the Papists who Esteem the Protestants in general as their mortal enemies, by whom they apprehended themselves to have been deprived of what is most dear unto them, from the time that the Protestant Religion first gained a pre-eminency in England, are as highly Uncharitable towards the Protestants, as these are severe in their censures towards them. They look upon the Protestants as the Israelites did upon the Egyptians, they charged upon them the guilt of all the Blood that hath been  shed, of all the Persecutions which have happened for matters of mere Religion, since the first Act of Parliament of that Nature, made by King Hen. 8. unto this hour; insinuating, that what was so cruelly acted by Q. Maries Bishops, was occasioned by the Provocations given in the time of King Edw. the 6th and warranted( as far as ill Acts can be warranted) first, by the Non-conformists retaliations towards the Church of England, when subdued by them upon the Death of King Charles the first, and then by the present Retaliation made to the Non-conformists by those of the Church of England, since the Restauration of our present sovereign. In short, as the Protestants in general, to excuse and justify themselves, labour to cast Persecution for matters of mere Religion upon the Papists, as a principle of Popery; so the Papists are as Industrious to persuade the World that it is a principle of Protestancy. I might here by way of Apology and Extenuation refer the Papists, as they do the Protestants, to consider of Circumstances of times and things which occasioned their Severities against them, as the unruliness which might probably be amongst the people in the time of King Edw. the 6th to see their Religion altered as they conceived, by the Protector. And in Q. Elizabeth's time, besides the resentment which the Protestants had of the Cruelties which were exercised against them in Q. Maries time, It is certain, the Papists did not look upon Q. Elizabeth to have any Right to the Crown; she having been declared by the Judicial Sentence, and judgement of Arch-Bishop Cranmer to be Illigitimate; and the Marriage between King Hen. 8. and Anne of Bullen her Mother, being by the same Sentence declared absolutely voided ab Initio, and that Sentence confirmed by Act of Parliament, 28. Hen. 8. C. 7. So that the Papists took Q. Mary of Scotland to be the Rightful Heir to the Crown, and Rightful Queen, and Q. Elizabeth was constarined by great necessity to keep them under; but Apologies are not proper to be made on the behalf of those, who have the Authority towards those who are subjected.  
And as the Protestants in general, and the Papists, reproached each other, reciprocally charging upon each other that Persecution for matters of mere Religion was a principle of each others Religion; so did the Episcopal Protestants, and the Non-conformists: The Episcopal party, who first persecuted the Non-conformists under the general Name of Puritans, or Presbyterians, affirmed, that their first beginners in Scotland, from whence they derived themselves, did more then any Party upon Earth Persecute others for matters of mere Religion, and had gained a Power by their Usurpation, Oppression and Persecution, being a sort of People who wanted the very essentials( as they said) of Religion, viz. a right Ordination, without which( as they allege) there could be no true Church, no true Ministry or true Sacraments: And that, therefore they ought by Penal Laws, timely made, to be prevented from making Disturbances in England. The Puritans to justify themselves, denying Persecution for matters of mere Religion to be their Principle, or to be lawful, laboured to fix it upon the Church of England as their Principle, and as taken up by them from the Papists. And as to the particulars charged upon those of Scotland, they said, That whatsoever those of the Reformation had done in Scotland, was approved and abetted by Q. Elizabeth, and the Protestants of England, without whose advice nothing in Scotland had been Transacted, and without whose assistance things had not been so Effected; they further said as to the point of Ordination, that the Church of England ought not in reason, to account Episcopal Ordination to be such an essential of Religion as they charged, for that if no Ordination could be valid but by Bishops, that then it would follow, that no Ordination could be valid but from true and rightful Bishops of the true Church of Christ; and then the Ordination of the Church of England would be as invalid as the Ordination of those of Scotland; for the Church of England could make out no Succession of Bishops, but through the Popish Church, which bot● partie●( as well those of the Church of England, a● tho●e o● Scotlan●●) had con●emned and agreed to be a false Church, and no true Church of Christ, but an Harlot and Anti-Christian.  
Thus the Episcopal Protestants and the Puritans charged and recriminated each other, the Episcopal party nevertheless making good their ground, so long as they had the Civil Power to support them; but when upon the Death of K. Charles the first, the Non-conformists gained the civil Power into their Hands, the Church of Englands party( like all parties oppressed) being under Persecution together with the Papists for matters of mere Religion, Did absolutely condemn all such persecutions as unlawful; and then the Non-conformists( who were at that time sub-divided, and branched out into several other parties) gave occasion to charge them with the Principle of Persecution for mere Religion, and put them to use the same Arguments to clear themselves, as the Episcopal Party and Papists had respectively before made use of, when the Government was in them, to prevail with the World, to believe that they abhorred the principle of Persecution for mere Religion; and that the Persecutions used by them, were not for any matters of mere Religion, nor in Truth Persecutions, but purely acts of prudence, and doing right to themselves by a just care to keep the Episcopal party and the Papists out of all possibility of persecuting them any more for the future. But none of them could find any reason of that Nature to excuse the Persecutions, which they used towards the people called Quakers, they could not charge them with ever having persecuted any Party or Person: yet in Fact, both the Non-conformists and the Episcopal party did Persecute them in their turns; and therefore to prevent being charged for persecuting a quiet People for matters of mere Religion: They pretended sometime that the Quakers were all Mad-men, and that they Imprisoned them only to keep them out of the way, and to preserve them in peace; and those who had gotten the Government, would upon that very Title claim the right of judging what persons were Mad, as they did always of judging what was Truth and what Error; At other times they pretended to punish the Quakers as Blasphemers, and the Persecutors being the only Judges of what was Blasphemy under their Government, they might make what they plea●ed Blasphemy. When they gr●w ashamed of this charge, t●ey then pretended that the Qu●kers were concealed Papists, and that every ●●e wh● spoken or uttered any thing in their Meetings( whether Man or Woman) was a Jesuit disguized, it was clear that the Quakers suffered highly, and it was as clear there could not with ●ny show of Truth be any thing charged against them, but what was matter of mere Religion.  
Now upon the whole matter, what shall such a person judge of these matters, who esteem himself in danger of being judged by God, if he shall make any rash judgement? Shall we take for a sufficient solid proof, the charge of an exasperated Enemy against an Enemy who hath provoked him, and this in a matter of so great a concernment, a● to render not a single Person but a whole Party unworthy to live? this were to judge against the Rules of common Justice and Righteousness, as well as to Sin against Charity; and this way of judging would render each Party( the Quakers only excepted) to be Guilty, and to give a just Title to each Party, where it hath the possession of Power and Government to put to Death all of the other parties: For though we in England should refuse to admit the charge of the Papists here to be a sufficient proof against the Protestants in so great a matter; yet let u● not deceive ourselves so far, as to suppose that in Popish Countries, the charge of Papists against Protestants would not be taken to be at the least as valid, as the charge of Protestants will be taken to be against Papists here. Shall we go another way, and say, that in regard every Party takes itself to be the only go●d and true Christian, and in regard we see every Party, when in Power, practising this thing, and persecuting the other( when in their power) for matters of mere Religion, that therefore every Party agrees in this? That it is lawful for those who are the true Christians, to make and execute penal Laws against such as are erroneous Christians, and to Inflict pains and penalties upon them for matters of mere Religion, that is, for Errors held by them as Doctrines of Religion: But neither will this be reasonable or convenient, for this will also give Title to those who have the actual Power, and are in the possession of each respective Government in the Christian World, to put to death, and destroy all within their respective Jurisdictions, whom they judge to be erroneous Christians: And this will be also to Entitle the civil Magistrate in every Christian Country, to the absolute and uncontroleable right of judging between Truth and Error, so as to have no appeal from his definitive judgement, and to entail against common sense, an Infallibility in the civil Magistrate of every Country of determining in matters of Faith and Religion; I say against common sense, for Christianity teacheth us that there can be but one true Faith; and if this power of judging should be allowed to the civil Magistrate, there would be as many Faiths as there are Governments amongst Christians; that would be true Faith in one Country, and the denial of it punishable with death; which in another Country would be an Error and a false Faith, and the affirming of it punishable with death, it would also be to justify not only what the Papists in England, but what both the Papists▪ and Protestants in all other parts cast as a charge upon our Nation, that the only Rule of Faith in England, is the Parliament of England, that nothing is true Christian Doctrine in England, nor any Translation or sense, or Interpretation of Scripture, a true Translation or sense, or Interpretation of Scripture in England, but what is judged so to be by the Parliament of England, whereas, albeit in the Statute made 2, 3 Edw. 6. C. 1. entitled, An Act for the uniformity of Service and Administration of the Sacraments throughout the Realm, it was affirmed by the then Parliament, that the then Book of Common-prayer enjoined by that Statute to be used was made by the aid of the Holy Ghost, yet that very Book was by that very Parliament altered and amended as appears by the Statute 5 Edw. 6. C. 1. And it hath received several Reformations and Amendments since, and was in and by a Parliament in Q. Maries days, judged to be Heretical.  
As to my own judgement in this particular affair, it leads me to another way of reasoning and discoursing, I do, and I think I am bound in Charity to believe that every person and party who prosesseth Christiantity, do at least intend to be what they profess, and that they do all in their hearts fully give consent unto all those common Doctrines of Christianity, which, as standing Principles of that pure Religion, were never questioned or denied by any sort of Christians, such as are those which I have before observed, of doing unto others, as we would have others do unto us, and of not doing evil, that good may come of it, and those others of loving our Neighbours as ourselves, yea, and of loving our very Enemies, and doing good to them who hate us and use us dispightfully; all which, when soberly considered, without passion or human interests are as expressly against all Persecutions for matters of mere Religion, and do not only tie up Protestants from destroying of Protestants but also even from Persecuting of any sort for any matters of mere Religion, as those commands, Thou shalt do no murder, thou shalt not Steal, thou shalt not commit Adultery, are against and tie up all Christians from shedding of blood Unlawfully, and maliciously, and against Rapine and Uncleanness. And do also in their hearts believe that whatever counsel or work is of man, will fall of itself; and that what is of God will stand Maugre all the Persecutions and oppositions of man, and that there is none of them do intend to fight against God or would willingly be found so doing. All this being taken by me in my own thoughts, to be most certainly true, when ever I come to inquire, How then can these things be? How can all these parties( among which there are great numbers of good, sober, Judicious and Sincere persons) offend against these common Principles of the common faith of all Christians, by making and executing Penal Laws for matters of mere Religion, Immediately adjoin to this another Question, which is, And how can so many persons, professing to be Christians, take revenge by Blood, usurp the goods of their Neighbours, and commit the Sin of Uncleanness; yet all these were done by that great and good King, and Prophet, who was a man after Gods own Heart. That which to me answers this latter Question, seems clearly to solve the former, that the Beast gets Dominion over the Man, the passions commit a force upon reason; and Human frailty, being too weak, brings the best of men sometimes( though but for a time) and careless men oftentimes to contradict their faith by their practise, until by afflictions they gain understanding, and come to repentance for the saving of their Souls. This to me seems so evident a Truth, that until, something more evident shall convince me of my being mistaken in this, I should think it as great a sin against Charity, for me to charge it as a Principle of the Religion of any party( professing to be Christians) That Persecution for mere Religion is Lawfully, because I see it practised by those who have power amongst that party, as to charge the same party, to hold it as a Principle of their Religion, that murder, Theft and Adultery are Lawful, because great numbers of that party, are two often guilty of the practise of those sins.  
If this way of considering things be not found unreasonable, but upon due reflection, shall appear to be conformable to the true Principles of Christianity, and the holy Rules and Doctrines of Christ, I hope those who are public persons will forgive me when I wish they would lay it to their hearts, and think well whether it would not be of use to preserve this poor Nation, from the further guilt of those additional Injustices, and Cruelties which the contrary way of rash Judging must involve and daily do involve us in.  
It is not more calm judgement to say, that the Disordinate passions of K. Henry the eighth hurried him into those cruelties which he committed, then to impute them to the Principles of any Religion which he professed? Is it not more becoming us to say that an over-zealous passion of fears which our first Reformers had in the time of K. Edw. the sixth made them apprehended that they could not put Popery out of its possession otherwise then by force, and consequently lead them unwarily into practices, which were contrary to their true faith, then to admit the charge laid on them by the then Persecuted Papists, that Persecution for mere Religion, was the first Protestant Principle upon which Protestancy laid its first Foundation in England, were it not more ingenious to attribute the Cruelties, which were inflicted in Queen Mary's time to the passion of Fear in that Queen, and of Fear and Covetousness in her Bishops, that nothing could secure her against New Rebellions from the Protestants, nor fix the Bishops in their re-gained Possessions, but Examples of the utmost rigour, Then to labour to fix those Barbarous Cruelties as a Principle upon the Religion of that Queen. Is it not more Charitable to assign all the harsh Laws made and executed in the times of Queen Elizabeth, King James, and in the several succeeding times since by the Government avowedly Protestant, to the Fear, Ambition, Revenge, or other frail Passions, covered generally under the specious Titles of Reason of State, then to give the World a just Ground to charge those Cruelties upon a Principle of Protestancy. This we must do, or( which is as much to our Dishonour) we must give a just Ground to the most civillized Nations of the World, to charge those past Barbarities, exercised so long in England, upon the people of our Nation, to the Cruelties of our English Natures: For what other thing can foreign Nations impute it unto, when they shall observe the same persecution continued for near one hundred and forty years, under all the various Forms of Religion which we have had, each party renouncing the Cruelties to proceed from any Principle of the Religion owned by that party, yet exercising in practise what they profess to renounce to be their Faith.  
But my Charity doth not rest here, it compels me to make yet one step further; and since it is not to the Dishonour of our Nation, I hope none will be displeased with it: As I am verily persuaded, that all those penal Laws, which have been made in this our Nation for the inflicting of Pains and Penalties for matters of mere Religion, have not had their Original from any Principle of any of those Religions which have been professed by any of those Powers or Governments by which they were made, but ought to be imputed to the Passions of those who made and caused them to be put in execution: And that a false Reason of State gave those Passions leave to work even against the Religion which every Party persecuting, professed; so do I most confidently believe, that the true Principles of the common Christianity, which every Party owned, and true Reason of State grounded upon those true and commonly owned Principles, restrained all and every the respective partie● by whom those Laws were made, from all intentions of having all or any of those Laws rigidly executed; so that those who had from time to time, and who still have the executive and interpretative Power of those Laws vested in them, have always understood, and do still continue to understand those Laws not to have been intended by the Legislative Power to be strictly and rigidly or constantly executed; my Reason is, that had this been otherwise, All of All parties, except One, who at some time had been in power, must have been ere this totally butchered or destroyed, and our poor Country so far depopulated as to have become a prey to some of our potent Neighbours.  
I know some there are who have imputed the remiss execution of these unkind Laws to the generous good nature which is found in the generality of our Nation, which abhors cruelty, and hath always a compassion for those who are under Persecution; and which well appears to any who reflect upon the tenderness of our Courts of Justice, and of the generality both of our Magistrates, and our Juries in all the Countries of England, and how they have comported themselves under the several circomstances of past times when they have been called upon and provoked, yea threatened, and endeavoured to have been forced into a Spirit of Persecuting.  
Others there are who have taken the great unwillingness in all sorts of persons to be active in the execution of these Laws to proceed from the innate zeal that is in every English man to preserve the liberties and properties of their fellow Subjects, as well as their own; and that they have observed, that liberty and property were never any way so much entrenched upon violated and destroyed, as by these cruel Laws of Persecution for mere Religion; so that every man considering when he sees his Neighbour( though differing in judgement from himself) Persecuted and destroyed for what ought to be called, rather his mistake then his fault( for no man can believe against this judgement, or take an Oath against his Conscience without sin) that though this be his Neighbours turn this year, it may be his own turn the next year;& no mans Life, Liberty or Property can be secure in case of such Laws executed, but only such men who have a Conscience fitted for all changes of Government, and for every Religion that is uppermost, and who for that reason are as unfit to be trusted by their Neighbours as by the Government.  
But though I take it to be very true that this natural inclination to mercy and pity, and this real zeal which all men have for the preserving of liberty, and property may have been great helps to keep off or mitigate the severe Execution of these Laws of Persecution for mere Religion; yet when I well consider the great Power, and influence● which the supreme Authority always hath upon the Subjects; and particularly upon all the Magistrates in general, who are always persons nominated and appointed by the Suprem Authority; and must betherefore supposed to be such as in whom the Supreme Authority always confides, as to the due Execution of what the Supreme Authority intends to have Executed; I think it will Naturally follow, that a forbearance of the rigid Execution of these Laws, ought to be chiefly imputed to the Religion and true Christian policy of the supreme Authority; and we ought to believe, that though a false Reason of State did sometimes permit human frailty, to make such Laws as were contradictory to the true Laws and Principles of that very Religion which those persons professed, by whom those Laws were made; yet true Religion, and true reason of state always kept those persons from intending to have those Laws rigidly and severely Executed: I will confirm this by one single Instance of the highest Nature, and that not in the best of times. The last Popish Priest that was put to death in England for being a Priest of the Romish Church, was put to death in the time of cronwell; I suppose, we are not to doubt of the passionate heat which inflamed those who were then in Authority against the Papists and Popery; they looked on the Papists as mortal Enemies to their Government, and as fast Friends, and devoted Servants to the Crown and Royal Family: Notwithstanding which, when the said Priest came upon his trial at the Sessions-house in the Old bailie in London, and upon his Arraignment, pleaded that he was not Guilty of Treason, but acknowledged himself to be a Priest of the Roman Church; It clearly appeared that those who were his Judges, did their utmost to preserve his Life, and to prevent the Execution against him of those Laws upon which he stood Indicted: For they did for many hours suspend the recording of his Confession, making it their endeavour to prevail with him to pled not Guilty to the Indictment; they pressed him to this in the public Court, assuring him, that i● he would so pled, his Life should be safe; and that they had no evidence which could prove him to be a Priest. And when the Old Man( Aged about seventy two Years) would not be drawn to deny himself to be a Priest;( taking it to be a dying of his Religion) so that the Court was compelled to give judgement against him; The Magistrate who gave t●● Sentence, was so drowned in Tears upon that sad occasion, that it was long before he could pronounce the sentence, which the Law compelled him( as he professed) to give. Now I ask, can it be presumed that in those severe times against Popery, those who then sate upon the Seat of Justice, would, or durst have proceeded t●us in a public Court, and made it their business so openly, so avowedly to have saved the Life of a Priest of that party, if they had not well considered that the makers of those Laws, and even cronwell, who had then taken upon him the Government of these Nations, did not in Truth intend a rigid and severe Execution of those Laws, which were for Inflicting Pains and Penalties for matters of mere Religion?  
But I think, I need give no further Instances for the proof of this my Opinion: whosoever shall reflect upon the present genius of our whole Nation, and consider in what detestation all men have the Execution of persecuting Laws for matters of mere Religion; How publicly Informers are abhorred and discountenanced, when they labour to persecute any upon any such Law, will easily see that the whole Nation in general is Convinced, that those Laws were never any of them made, with intention to have them rigidly Executed. I have been  told,( and it seems to be grounded upon Reason) that it is a principle of our Laws, That even an Act of Parliament, which is against the Law of God, or against Reason, is voided in itself; if this be true( as me thinks it ought to be) I think we are very near the time, wherein all our present Laws of this Nature, by which any are subject to be in any measure persecuted for matters of mere Religion, will be repealed by the general Voice of the whole Nation, and that when the particular Persons, of which the great Body of this Nation is composed, shall have considered something more deliberately then their Passions have yet permitted all to do, that every Law of this nature is against the Liberty and Property of the Subjects of England; unjust and cruel, in punishing men for not proceeding against their Consciences; expressly against the very Principles and Rules of the Gospel of Christ, and the principles of that true Religion which every one of us pretends to own; destructive to the Trade and well being of our Nation, by oppressing and driving away the most industrious Working Hands of our Nation, and depopulating, and thereby impoverish our Country, which is capable of employing ten times the number of people which we now have; contradictory to the Rule of Justice, grounded upon common Reason, as well as Religion, which requires, That no man should do unto another, what he would not have done unto himself, and consequently voided in itself by the Rule of the Laws of our own Country: There will not be found a Magistrate, nay, a common Subject in England, who will not as positively renounce the putting in execution, or being accessary to the executing of any Law of this Nature, as he will renounce the becoming guilty of those detestable Sins of Murder or Theft. But until men are a little further convinced of these Truths, you( Sr.) ought not to be angry with, but rather pity those Magistrates from whose Hands you have lately suffered for a Matter merely of Religion: Peradventure they did not fully consider, that the Matter with which you were charged, was a Matter of mere Religion, but took the Meeting in an Assembly merely for the Worship of God, to be an Unlawful Assembly, because prohibited by a present Law, as the poor Magistrates in the Apostles times took their Meetings in their Assemblies merely for the Worship of God, to be Unlawful Assemblies,& Breaches of the Peace, because they were prohibited by their Laws: Or perhaps their Fear that they should themselves be subject to a Forfeiture, in case they should have denied their Warrant to the Informer, made them fall under that Human Frailty for the securing of themselves. However it was, I suppose you have no just Ground to believe the thing to be any Effect of Malice against you or your Friends; and if it be not, then the same Magistrates, now their Fear is over, may yet be instrumental to do you and themselves Right. It is Odds but upon a strict Reflection upon what the Informer hath sworn, the Devil may have prevailed with him to swear something which may be proved untrue; for Informers are not squeemish in swearing for their own profit, as it daily appears in Westminster-Hall and London, and one point of Po●jury proved will invalidate all his Testimony, and reverse all that is done: At which I am very confident no man( besides the Informer) will be displeased. And this is in plain Truth the great Reason why your Friends here desire to know all the Circumstances of your Case; the certifying of which may be an Advantage to yourself and your Friends there, and will be particularly very Welcome unto  
Sr. Your Old True Friend, A. N.   

Postscript  
I Have here omitted many of those great Arguments, both which others have used, and which may yet be advanced from the Nature of this Subject, partly because there are so many Discourses extant, and partly because English Mankind begins to be satisfied in the Matter. Yet this give me leave to add in general, That Force upon Conscience, and corporal Penalties about Matters of Religion, have not only no President or Example from Christ or his Apostles, but are expressly against both their Precepts and Examples. This coercion is the old Disturber of States, the Destroyer of Property, the Depopulator of Kingdoms, the Enemy of Human Nature, of Kind Neighbourhood, and of Conscientious Religion. At best it either maketh men Religious by root, which is no Religion; or conformable for Fear and Interest, which is Ir-religion and base hypocrisy. But besides all this, it corrupteth and distracteth the Nature of all Civil Government, by making the measure of Loyalty, not Love, Honour and Obedience to Caesar, but Conformity to the Clergy and Religion in Fashion; which destroys the true Dependence and Obligation in Government; and subjects the Lives, Liberties and Estates of the People to the frequent Revolutions of Religion; which ought to stand fixed and sacred upon the common and undeniable Principles of Civil and Just Government. I hope I shall be excused for this Conception, since of all others, this renders to Caesar the things that are Caesars: and I would to God, all the Caesars of the World saw the Truth of this Notion: They would not then suffer themselves to be grown upon, not only by another Power then Caesars, but by a Power contrary to Caesars, and which in the tendency of it leaves Caesar nothing but his Name. We might hope, he would not be less kind to his People, then Hens are to their Chickens; not expose them to the Tempest, nor the cruel talons of the Birds of Prey; but cover, defend and comfort them under his Wing of Just Power and Favour, endeavour their increase, encourage their Industry, and thereby enrich and replenish the Kingdom, not impoverish and depopulate them; For the Glory of a Prince is in the Multitude of his people, not Beggars, but men of Industry: But who dare be industrious now adays, that would not have his Labours made the Forfeit of his sober conscience? UNHAPPY AGE! Come, 'tis time for human Nature to remember from whence she came, for Man and to love, for Caesar to be kind to all his people, to let his Rain fall upon all, his Sun-shine upon all, that he may justly render himself Master of the Affections of all; and not interest nor embroil his Government with the opinionary Differences o● Religion, which doth not enlarge, but narrow his Empire: and those that put him upon such measures, they do Ill Offices in the great Family of the Kingdom: They set the Father against the Son, and excite him to disinherit his Children, and those virtuous too, merely for the sober exercise of a dissenting Conscience, about Matters relating to t'other World. This is practising Reprobation for Opinion, and sacrificing Nature and Morality to Modes of Religion: nay, this is to engross Caesar by a Party, and to monopolise him from the rest of his people; a Sin against the very Nature and end of Government. God grant us all more Wisdom, more Honesty and more Charity, and that we may yet live to see all industry encouraged, the Poor employed, the Kingdom in love with its own Growths, Virtue only rewarded, 'vice only punished, that Righteousness, Peace and Plenty may yet vouchsafe to dwell amongst us. So be it to Caesar and his people, while the Sun and Moon endares.   
THE END.