Notes to Chapter 1sponsored newsbooks published several petitions, e.g. from Northampton, Southamp-
ton, Cumberland, and Stamford: The Publick Intelligencer, no. 154 (London, December
6–13, 1658), 62; no. 157 (December 27, 1658–January 3, 1659), 134; no. 158 (January
3–10, 1659), 134; no. 160 (January 17–24, 1659), 162.
10 [Savoy] Declaration of the Faith and Order owned and practised in the Congregational Churches
in England (London, 1658). Presenting this document to Richard as proof that Inde-
pendency is not “the sink of all Heresies and Schisms,” Thomas Goodwin claimed that
it demonstrated their harmony with the orthodox at home and abroad: Mercurius Politicus
438 (October 7–14), 924. The Westminster Assembly’s Confession of Faith, together
with its Longer and Shorter Catechisms, had been reissued earlier in 1658. See chapter
6, p. 161.
11 Savoy Declaration, 42.
12 Two letters in late January, 1659 concerned private matters. One (January 27) to the
governors of West Friesland asks their assistance in securing justice for an English widow
unable to collect a large debt from a soldier of that state. Another (January 28) to the
King of Sweden asks his help in freeing Samuel Piggott’s two ships, impounded by the
Swedish fleet (CPW V.2, 857–9).
13 J. M., A Treatise of Civil Power in Ecclesiastical Causes: Shewing that it is not lawfull for any
power on earth to compell in matters of Religion (London, 1659). It was advertised in The
Publick Intelligencer 163 (February 7–14), and in Mercurius Politicus 554 (February 10–17).
Thomason does not seem to have obtained a copy.
14 See above, chapter 6, pp. 178–9. A Leveller pamphlet of February 16, 1659, The Level-
ler: Or the Principles and Maxims Concerning Government and Religion, Which are asserted by
those commonly called Levellers (London, 1659), specifies as examples of the magistrates’
sphere, “Injustice, Faith-breaking, Cruelty, Oppression.”
15 Cf. Thomas Collier, The Decision & Clearing of the Great Point Now in Controversie about
the Interest of Christ and the Civill Magistrate in the Rule of Government in this World (Lon-
don, 1659), sig. A2, published in May though written earlier; and Henry Stubbe, An
Essay in the Defense of the Good Old Cause (London, 1659), published in September,
though the “Premonition to the Reader” is dated July 4. Stubbe was Under-Keeper of
the Bodleian and a friend of Vane. Like Milton, both men restrict the magistrate to the
natural order but also assume that blasphemy and idolatry can be recognized as evil by
the light of reason alone.
16 See, for example, R. Fitz-Brian, The Good Old Cause Dress’d in Its Primitive Lustre
(London, 1659, c. February 16), 5, which recalled nostalgically “those virgin daies”
when there was “a mutuall, strict, and lovely harmony and agreement... between the
Parliament, and the honest unbiass’d people of the Nation.”
17 The Cause of God and of These Nations (London, 1659, c. March 2), 7, 23–8, denounced
the backsliding of the Protectorate in reviving the pomp and vanity of a court; and A
Call to the Officers of the Army and all Good Hearts, signed S.R., H.W. and R. P. (London,
1659, c. February 26), 5, exhorted the English in a species of jeremiad, to awake and
repent and “to stand in the good old way, and to return into that path, where the Lord
met you and owned you.” See Laura L. Knoppers, “Milton’s Readie and Easie Way
and the English Jeremiad,” in Loewenstein and Turner, eds. Politics, Poetics, and
Hermeneutics, 213–17.
18 See chapter 9, pp. 301–2.
Notes to Chapter 11