AMSTERDAM: Toleration, or no Toleration; In a DISCOURSE BETWEEN CONFORMISTS, NON-CONFORMISTS', PAPISTS, ANABAPTISTS, QUAKERS, etc. In their own Words, before a Gracious King, about the extent of a Christian Indulgence to all Dissenters. By J. V C. O. A Friend to Men of all Religions. Rom. 4.19. Let us follow the things that make for peace. LONDON: Printed in the year MDCLXIII. TO All that are SPIRITED FOR An Universal Accommodation. THat good people may know what Indulgence they are to look for, here is the Judgement of the ablest of all Professions, in there own words, concerning as much Favour as can be allowed men of different Persuasions. Here you see what wise men have thought about Toleration: here you see what wise men may look for; and withal, what all Parties will be contented with, in order to that Peace and Settlement that may bless us and our Posterity. AMSTERDAM: Toleration, or no Toleration. King. I Have sent for you, my loving Subjects of all Professions, to bear witness to the tenderness and compassion I have for all my good People of different Persuasions, who live soberly and peaceably, according to their several Apprehensions; and to the care I have taken to compose Differences and Offences that I have found in this Kingdom, by Impartiality: or at least to allay men's Heats and Animosities so far, as that notwithstanding their several Persuasions, they might cement in a common Peace, so much conducing to the happiness and welfare of this Nation. Really, the satisfaction of all sober men in the matter of Religion, hath lain so much upon my Spirit, that I have spared no time, refused no pains to take in the Advice and Apprehensions of the most knowing in all Ways; whereby a course might have been taken that would oblige all persons to join in a cheerful Obedience to our Government, and in an universal Endeavour for common Good. It's not unknown to the world with what patience I have heard the sentiments of all Parties since I came to England: I have offered all that in Reason, Honour and Conscience I can; reserving only what I cannot consent unto, without an irreparable injury to my own Soul, the Church, and my People. And at last I put all difference in Church-Affairs and Religion to the free Consultation of a Convocation legally chosen: the Results of whose Counsels, as they include the Votes of all, so I hoped they would have given satisfaction unto all. What would you have me do more than I have done? Chancellor. Gentlemen, the distempers of Religion which have too much disturbed the peace of this Kingdom, is a sad Argument indeed: it is a Consideration that would make every religious heart to bleed, to see Religion, which should be the strongest Obligation, and cement of Affection and brotherly Love, Kindness and Compassion, made now by the perverseness of passionate and froward men, the ground of all Animosity, Hatred and Malice. It was not so of old, when one of the most ancient Fathers of the Church tells us, That Love and Charity was so signal and eminent in the Primitive Christians, that it even drew Admiration and Envy from their greatest Adversaries. Vide (inquiunt) ut invicem se diligunt. How would they look upon our sharp and virulent Contentions in the Debates of Christian Religion, and the bloody Wars that have proceeded from those Contentions, whilst every one pretended to all the marks which are to attend upon the true Church, except only that which is inseparable from it, Charity to one another! Really, this Disquisition hath cost the King many a sigh, many a sad hour, when he hath considered the most irreparable reproach the Protestant Religion hath undergone from the Divisions and Distractions which have been so notorious in this Kingdom. What pains he hath taken to compose them, after several Discourses with learned and pious Men of several Persuasions, you may see by a Declaration he hath published upon that occasion; by which you see his willingness to indulge all tender Consciences as far as lieth in his power. We all hope that God will so bless the candour of his Majesty in the condescension he makes, that all good people will return to that Unity and Unanimity, which will make both King and People as happy as they can be in this world. King. That you may see that I am not guided by any single man's counsel, fidelity and discretion in the management of the great matters of Religion; and that I comply not in my Government with particular men's passions, humours, and private opinions, I here meet you, whom I look upon as the most knowing, sober, and moderate of the several Professions under my Government; by whose discretion I hope I may be advised so, as that I may be able to give all just satisfaction to all sober desires, and allay and fix my good People to a due temperament, to their own just content, and mine. Politician. May it please your Majesty to reduce the various disagreeing Parties within this Kingdom, which seem to render it an indigested mass of people, to such a temperature as may compose all Affairs, both Religious and Civil, within your Majesty's Dominions. There are but three ways imaginable: The first way is to raise one Party by the fall and ruin of all other Parties; which, if possible, cannot be accomplished but by violent ways and means. The second way, is, to think of such an Accommodation, as by the mutual yielding of the several Parties, former differences may be abolished, and all reconcilable Professors may be reconciled; and such a comprehensive Coalition of all Interests be endeavoured, as may take in, and carry along the whole stream and strength of the three Kingdoms. The third way, is, to indulge a Toleration to the weaker side, whose strength a Charitable Connivance and Christian Indulgence may weaken, when as a tougher Opposition may fortify it: a severe Imposition putting the despised and oppressed Party into such Combinations, as may most enable them to get a full Revenge on those they count their Persecutors; they being commonly assisted and encouraged with that vulgar pity and compassion which is allowed all that are said to suffer for their Conscience and Religion. A course very agreeable in my opinion to that exact Policy which supports the most flourishing Kingdom of France, etc. and States of Holland, in an admired Grandeur, made up of Peace, Plenty and Prosperity; which we envy, but cannot attain to. King. I must needs interrupt you; and though I approve the faithfulness, I cannot allow the prudence of your advice: for you must all know, that I am persuaded that in matter of Religion we must follow not so much what is most prudent, as what is most pious; not only what is expedient, but what is lawful; not what seems best in reason of State, but what seems best in the counsel of God: and therefore before you proceed, I must let you know, that you must not insist on foreign Policies, and Prosperity in this or that way; but you must faithfully inform me what I may do in Duty and Conscience: which by God's assistance I will do, and leave the success to God. Politician. May it please your Majesty, I presumed not to inform or impose upon your Majesty; but according to the duty of my place, I humbly offer what I think may be subservient to your declared Moderation and Condescension, that the Accommodation begun by your gracious Declaration, may be entire and perfect, and fully settled to a perpetual unity. Moderate Men. It is the earnest expectation and hope of the Religious and Well-affected to Public Peace, that as your gracious Disposition doth not suffer you to cleave to any divided Party of your Subjects, to the discouragement of others that are alike truly Loyal: so, as a common Father, you will protect & cherish all those that are found capable and worthy, and be our great Moderator, by your Authority and Wisdom, to lessen Differences, to allay Animosities between dissenting Brethren, which already agree in the main points of Religion. King. What do you advise me to do? The Indifferent. Truly in these great varieties of Opinions that trouble the world, to maintain particular Opinions against others is in the experience of all Ages but to widen Differences, and to make Divisions more vehement, more lasting, and more spreading, whiles every one is so addicted to his own way, that he cannot allow a charitable thought for any Dissenter, nor let fall a good word for him, nor acknowledge a truth in him. Therefore I have always thought that the only way of composing the troubles of the world in the matters of Religion, were to allow every man his liberty to serve God according to his Light and Conscience; provided he live soberly and peaceably. B. Sanderson. God forbidden that every one should do what is good in his own eyes. Shall we now cast away the Law of Nature, which in all Ages was allowed to help us to judge of good and evil? 6 Serm. Shall we leave the Law of God, holy, just and good? Shall we reject the Laws of Order and Government, to which all men submit in Reason, and all Christians for Conscience sake? Shall we fear neither God nor man, but walk in the ways of our own hearts, live after our own devices, be our own Law? Shall we live to ourselves? Shall we die to ourselves? Shall we, who, in our Religion, profess to deny ourselves and our own ways, own nothing but ourselves and our own ways? Is it in man that walketh to direct his steps? Shall every man go his own way, when all flesh have corrupted their ways? B. Reynolds. It's one of our greatest sins to be Self-movers, to be a Rule, to be a God to ourselves. Life Christ, pag. 425. It's one of God's extremest Judgements to give us over to ourselves, and leave us to follow our own Rules. When he hath wooed us by his Spirit, and he is refused; he teacheth us by his Prophets, and they are reviled; governs us by his Magistrates, and they are disobeyed: when he offers to teach us, and we stop our ears; to lead us, and we pull away the shoulder; to restrain us, and we break out: when we nonplus and pose all the methods and ways appointed of God, and observed by men, to keep us within the bounds of sobriety, piety, peace and honesty; it's his last Judgement upon us, to let us be a Rule and a Way unto ourselves. My people would not hearken unto my voice, and Israel would have none of me: so I gave them up to their own hearts lusts, to walk after their own counsels, Psalms 81.11, 12. Non ex arbitrio Deo serviendum est, sed Imperio. B. Gauden, p. 143. I acknowledge and allow that just plea which is made by learned and godly men for Christians mutual bearing with, and forbearing one another in cases of private and modest Differences, either in Opinions or Practices: I would willingly yield to all men, much more to all Christians, that Liberty, Natural, Civil, and Religious, which may consist with Scripture, Precept, and Right Reason, with grounds of Morality and Society; which is as much as I desire to use or enjoy myself in point of private Opinion, and public Profession. I know Religion is not to be forced, but persuaded, as matter of choice, not of constraint; whereunto rational men are not to be compelled, but to be convinced with meekness of wisdom: yet because experience teacheth us, that such is the infirmity and weakness of some people, that they cannot find out of themselves the truths of God, which are the grounds of true Religion; such is the laziness and indifference of others, as to neglect all means that might help them; and such is the pride and peevishness of others, that they must needs be singular: For these, and other weighty Reasons, Christian Religion ought not to be left lose, without any limits or restraints upon their licentiousness, who cannot endure any thing solid, strict, or settled in Religion, as to themselves or others, whereby they may live in any godly order upon Principles established by public consent, upon most mature Deliberation, and impartial advice, in order to God's glory, and the common good of humane society. Therefore in all humility I offer that we may have some wise and grand Establishment, which should be the Rule of the public Doctrine, Worship and Government. This in all uprightness ought to be set before all people; and not only propounded and commended to them, but so far commanded and enjoined by Authority, as none should neglect it, or vary from it, without giving account: much less should any man publicly scorn or contemn it, or the Ministers and Dispenser's of it, by writing, speech or action, to the scandal of the whole Church and Nation: whose Constitutions ought to be received with all godly fear and reverence, entertained with solicitous diligence, maintained with honourable munificence; all containing themselves within the bounds of charitable union, and humble subjection: so as no private fancy upon any pretence whatsoever be permitted rudely and publicly to oppose the universal Constitution. Mr. Baxter and Mr. Brinsley. God forbidden that fallen man should be left to himself. If poor souls be left without control to the error of their own ways, they are undone for ever. If a bare connivance at these several Opinions hath bred so much misery, what do you think will a Toleration do? a Toleration of all sorts of Opinions, which is by some, and those more than a good many, under the abused notion of Liberty of Conscience, pleaded for. For my own part, should this be once yielded, (which I hope their eyes shall first fail who look for it) I should look upon it as the Passing-bell to the Church's peace and glory, if not to the true Religion of God in this Kingdom. Mr. Vines, p. 76. The chiefest apparent Cause, and most pregnant outward occasion of our Ecclesiastic mischief and miseries, arise from inordinate liberty, and immodest freedom; which of later years all sorts of people have challenged to themselves in matter of Religion, presuming on such a toleration and indulgence as encourageth them to choose and adhere to what Doctrine, Opinion, Party, Persuasion, Fancy or Faction they list. Are not the errors which are rife amongst us, either by infecting persons of quality, grown to that boldness; or by carrying away Barnabas also, grown into that credit; or by spreading far and wide, grown to that strength, that they seem to endanger our common Faith, our public Worship, and authorized Ministry; our much expected, and long promised Reformation? Assembly-Divines. There is no State in Christendom where there is one only Religion established, that will admit the public exercise of any other in a way of separation from it. And the Church of God before Christ granted no toleration of divers Religions or Disciplines, and of several Parties, so contrary to the Communion of Saints. We believe and profess one God, one Christ, one Lord, one Spirit, one Faith, one Baptism, and one Body. Mr. Burroughs, p. 62. If every man shall not walk according to his own light, according to what light shall he walk? B. Gauden, p. 139. According to the Scripture-light, that hath beamed out upon all Believers, in all Ages of the Church. He may indeed do what he will, but they that have power over him, must allow him to do nothing against the truth, but for the truth. Mr. Caryl, p. 36. It were a mercy if it were possible tender Consciences were allowed to stand fast in that liberty wherein Christ hath made them free. B. Gauden, p. 142. I do not doubt but the greatest Patrons for the people's liberty in matters of Religion, will in time (if they do not already) see how great a charity it is to put merciful restraints of religious Order and Government upon them, which are no less necessary than those sharper curbs and yokes of civil Coercion. No wise Statesman will think it fit in honesty or safety to permit the common people to do what is good in their own eyes, as if there were no King or supreme Magistrate in Israel: nor can any good Christian think it fit, that in Religion every man should be left to profess what he listeth, as if there were no Christ as King and chief Bishop of our souls; as if he had not left us clear and settled foundations of Faith, Worship, Order and Discipline, and whatsoever is necessary to make us wise unto salvation, perfect unto every good work, in wholesome forms of found words.— B. Hall, p. 28. O do not deceive yourselves: the liberty wherein Christ hath made you free, is from sin that beguiled you; from fear, that troubled you; from an evil Conscience, that disturbed you; from the wrath of God, that was bend against you; from the rigour of the Moral Law, that oppressed you; from Satan, that had dominion over you; from the Ceremonial Law, that enthralled you: and not from subjection to the wholesome Injunctions of lawful Authority; your obedience to whom, is perfect liberty. Mr. Manton, p. 137. Vain man would be free and yokeless; neither would he have his heart subject to God, nor his actions to man's censure. Some men will not have their consciences stand in the way of their lust, nor the Magistrate in the way of their sin; but every Christian desires to live under the Magistrate peaceable and quiet lives, in all godliness and honesty. King. Indeed, Mr. Caryl, if the divinest liberty be to will what men should, and to do what they so will according to Reason, Law and Religion; I envy not my Subjects that liberty, which is all I desire myself; so far am I from all desire of oppressing theirs. In point of true conscientious tenderness, challenged with humility and meekness, not with proud and arrogant activity, which seeks to hatch every egg of opinion to a faction or schism, I have often declared how little I desire my Laws should entrench on God's Sovereignty, who is the only King of all men's consciences: and yet he hath laid such restraints upon men, as commands them to be subject for conscience sake; giving no man liberty to break the Law established, further than with meekness and patience they are content to suffer the penalty annexed, rather than perturb the public peace. Have I any power, or have I not, to take care of matters of Religion, so that none may presume under my Government to own any Way different from what I conceive the ancient Catholic and Apostolic Way? I pray satisfy me in that. B. Reynolds, p. 18, 16. Not to engage in any controversy; only thus much: The good Kings of Israel and Judah, before Christ, were commanded of God, and were ready of themselves, to lay out their interest for the establishment of the Way of God, and the abolition of all other Ways. The Prophets prophesied, That good Kings after Christ's coming should be Nursing Fathers and Nursing Mothers to the Church: every soul is subject to them, as who are over us for good, Spiritual and Temporal; and we are to pray for them, that we may live under them peaceable and quiet lives, in all godliness and honesty. God hath given your Majesty power, God hath given your Majesty care; a power over his people, a care of his glory: you must not bear the sword in vain. If you must punish offences against men, you must much more punish offences against God: if you must take care that your Subjects live well, you must take care that they be well principled: you must take care that your people be so subject to you, as you and your people may be subject to God. The King, saith St. Augustine, serveth God as a man, and as a King; as a man, by godly life; as a King, by godly Laws: as Ezekias, by destroying the Groves and Temples of the Idols; and as Josias, by compelling the people to serve the Lord their God; and doing other things for the honour of God, which only Kings can do. And we may observe in the Laws and Histories of the Primitive times, what Socrates said, That ever since the Emperor turned Christian, the Affairs of the Church depended upon him: for the Church, as Optatus saith, is in the Commonwealth, not the Commonwealth in the Church. Besides the Primitive Church, the Reformed Church of Belgia holds, p. 18. That the Magistrate should hold fast the Word of God, and see that nothing be taught contrary to it. The Helvetian saith, this Office was enjoined the Heathen Magistrate, to take care that the Name of God be duly honoured: how much more doth it belong to the Christian Magistrate, as the true Deputy of God in his Dominion? The Basil-confession hath it thus, That we must in all things submit to God first, and next to the supreme Magistrate. That the Lord hath entrusted you with a care of Religion, is a truth that hath been maintained always by the Protestant against the Papist, who only for a great while appeared against your just power in that affair. B. Gauden. Nay, it is your interest to take care of Religion so, for that the happiness of your Kingdom doth depend upon the purity of Religion, and the peace of the Church; in which they are so bound up, as jacob's soul was in Benjamin, that they live and die together: and therefore all wise Governors have still countenanced the public exercise of that Religion, which they owned and established as best. King. How may I exercise this power, to restrain those who maintain some Opinions contrary to the established way? B. Gauden. You may restrain all that are heterodox, 1. By Ecclesiastical Discipline, Admonitions, Reproofs, and Censures: and, 2. where that is despised, you may restrain them by the power of the Sword in your own hand, as one that not only regards the civil peace of your subjects, but also that trust which lieth on you to take care of their religious interests, and their souls welfare, that they may be taught and preserved in the right way of knowing and serving God. Libertine. I hope you will not force our consciences. King. I cannot force your consciences. Libertine. You do it when you impose upon us such things as we cannot in conscience admit of. King. When I impose any thing you cannot submit to, you may choose whether you obey me in doing it: only if your consciences cannot do it, you are to suffer for your conscience. Anabaptist. How can you punish us for our consciences? King. I punish you not for your consciences, but for what I think in my conscience is such an error, as I dare not tolerate in my Dominions. Quaker, p. 38. How wilt thou answer before the Lord for oppressing his servants, that hold the Word of God's patience, under pretence of error? when thou thinkest thou punishest error and erroneous persons, the truth and children of God may lie a bleeding. King. As you, so I, must do my duty according to my conscience: in conscience I am bound to suppress what I really think is an error; and if I mistake, I hope it will please God that I have followed my conscience, and that he will pardon my miscarriage, insomuch as I did it ignorantly: as St. Paul, who saith of himself, I verily thought with myself, that I ought to do many things contrary to the Name of Jesus: which thing I also did in Jerusalem, and many of the Saints did I shut up in prison, and I punished them oft in every Synagogue or Assembly; and being exceedingly mad against them, I persecuted them even unto strange cities. Sir H. Vane, p. 113. O the Lord Jesus hath purchased an universal freedom for all men to walk according to the light of their own consciences: Who art thou, O man, that judgest another man's servant? Mr. Finch, p. 14. It is not likely that the Lord Jesus, who came into the world to bring all men to the pure Religion, and undefiled before God, should purchase an universal freedom for men to be of what Religion they pleased. It is not likely that he who prayed that all his Disciples might be one, should purchase them an universal liberty, to be so many men, so many minds. Dr. Hammond, p. 317. It's true, one private man cannot judge another, but a Magistrate may. All men are Gods servants to be judged by him, and he hath committed all judgement to the Son, who hath committed all judgement in any Nation to those supreme Magistrates whom he hath appointed over that Nation; who are to execute the judgements of righteousness and truth, as those who judge not for man, but for the Lord. Papist. How is it possible for you to judge another's opinion, seeing you are not infallible? you are assured no more that it is a truth, than I am. King. What I venture my salvation upon, I may venture my Government upon: what I am so far assured of, that I throw mine own soul upon it; I am so far assured of, as to lay my whole duty upon it. I am not infallible, sure, that I have the truth; yet I am infallible, sure, that I ought to own that which I apprehend to be a truth. I judge not your opinion, but mine own, which I think so much a truth of God, that though you have liberty of conscience to think what you please of my opinion, yet I must not allow a liberty of practice, to do what you please against it; as in my Dominions I ought not to suffer you to do any thing which I think against that God that hath restored me to my Dominions. Certainly all humane judgement is subject unto error; and unless you will take away all humane judgement out of the world, you must acquiesce in the highest, whose errors are to be reserved to the judgement of God. Anabaptist. Are not you worms of the earth as well as we? why should you be Lords over our Faith? Chancellor. If you have Faith, have it to yourself; we are not Lords over your Faith, but over our own; we wish you all had the true Faith: but you may notwithstanding believe what you please, according to the Faith you have; but you must not practise what you please against the Faith we have, and aught to maintain. L.B.C. You are Worms appointed of God to obey, and the Magistrates are Worms appointed of God to command. Libertine. Alas, we cannot follow this or that Way of yours if we would, until the Lord hath revealed it unto us. King. And I cannot allow this or that Way of yours, unless God hath revealed it unto me. Seeker. Paul, who never judged amiss, had so much meekness in him, as to conceit if any one in this or that particular thought otherwise then himself, that God either had or would reveal it to him; and so abstained from censuring; when as you condemn all that think not as you do. Mr. Baxter, p. 118. Paul, who wished them to wait until God revealed to them what they knew not, never allowed them a liberty to practise contrary to what they knew not. B. Ferne, p. 17. Yes, the Apostle there wisheth them to live according to what they professed in common with others; and if any was otherwise minded, he should not presently follow his own mind, and walk in his own way, but wait until the Lord reveals it. Libertine. By forcing us, you may make us Hypocrites; but not real Converts to your way. Secretary, p. 18. Indeed we hope so well of you, that we think you would not dissemble a Religion for any hardships in the world: and we must assure you, that we do not use force to convert you to our way, but to clear ourselves from any allowance of your way: we use Reason to convert you, we use Force only to clear ourselves. The Indifferent. If it be in mine own power to be in the right, you cannot tell but that I am so; if it be Gods work, you cannot blame me if I am not: his gifts are free, and dispenseth as himself pleaseth; and my error is my misery, and not my fault. L.O.J. p. 16. The Church doth not punish you for being in the wrong, which you cannot (it may be) help, (although I could wish you would hearty endeavour all the means to come to the right;) but for doing what is contrary to that which is established as right, which you may help. You may choose whether you think as we think, and you may choose whether you should do or teach as you do, what is so scandalous to the Church, and so repugnant to public Authority. Anabaptist. For you to suppress whatever is done or taught against the received Way, is to hold the truth in unrighteousness. B. Gauden. Because it is possible that some truths of Religion may be unseen, and so omitted by the most public Diligence; and some may afterwards be discovered by private industry and devotion, which ought not to be smothered or concealed, if they have the Character of Gods Will revealed in his written Word, whose true meaning is the fixed measure, and unalterable Rule of all true Religion: to prevent the suppressing or detaining any Truth which may be really offered unto any Church or Christians beyond what is publicly owned and established; also to avoid the foolish obtruding whatever Novelty any man's fancy listeth to set up, upon his own private account, contrary to the public establishment: nothing were more necessary and happy then to have in every National Church which hath agreed with one heart, one mind, one spirit, and one mouth, to serve the Lord Jesus, according to the pattern of primitive Piety and Wisdom, persons of eminent Learning, Wisdom and Integrity, publicly chosen, and appointed, to try and examine all new Opinions publicly propounded; no man being to print or publish any thing different from the public establishment of Religion, until he hath first humbly propounded to the Church, or to reverend men appointed by the Church, his Opinion in writing; together with his Reasons, why he adds or differs from the public profession. Let the prophets prophesy one by one, and let the others judge. If the Church allows his Opinion and Reasons propounded, he may then publish his judgement by preaching, disputing, writing or printing: if it doth not, he shall then keep his Opinion to himself, in the bounds of private conference only for his own satisfaction, but in no way to publicate it, to the scandal or perturbation of what is settled in Religion. Here every man may enjoy his ingenuous liberty as to private dissenting, without any blame or penalty; which he shall incur or undergo, in case he doth so broach any thing without leave, as a rude Innovator, and proud Disturber. B. Usher, p. 118. Private and modest dissentings among brethren, safely may, and charitably aught to be born, with all Christian meekness and wisdom; no private Christian being forced to any explicit Conformity or Subscription, under penalty of any mulct or prison, much less with the terror of fire and faggot, which was the violence of Papal Tyranny: only they should take care that people be duly taught that Religion which is settled; that none be a public Preacher that is a declared Dissenter or Upholder of it; that no man doth broach any Novelty without their approbation; that no man oppose, scorn, or perturb that constitution of Religion which is publicly settled, as supposed to be the best; that no man abuse the name of Christian liberty to the Publicks injury, making it a cloak of maliciousness; and that we be not ever learning, and never coming to the knowledge of saving and necessary truth; that we be not still tossed to and fro, with every wind of doctrine, and never cast anchor upon the sure and safe grounds of an wholesome form of sound words. Poor souls are undone and perish for ever, if they be betrayed to themselves; if God and good men be not better to them then they desire or design to themselves, either in things sacred or civil; if there be not in just and honest ways such holy restraints and wholesome severities laid upon them, as may keep them within the bounds of sobriety and piety. The Lord may dispense the beams of his Spirit in the light of truth, as well as in the heat of love, how, where, and when he will; yea, and oft doth reveal his secret and hidden things not to the wise and learned, but to the babes and foolish: therefore a public liberty at least, and a fair toleration ought to be granted to any men to opine, to teach, and accordingly to act as they are inwardly persuaded or moved, without any restraint upon their spirits, or quenching of the Spirit of God. B. Gauden: We desire not to quench the work of God's Spirit in any man, but to restrain the workings of a man's own errors, according to the will of God; to which to subject ourselves, is our most perfect freedom. Perfect freedom is to be able without sinful impediments to understand, to speak, and to do such things as we ought to God or man, in such a way as charity, sobriety, order and gravity, allow. Papists. We hope your Majesty, out of the sense of our Loyalty in these disturbed times, will be pleased to allow us such indulgence, as they may deserve who dissent from the public Way peaceably and soberly. King. What you have done, was but your duty: for your Loyalty to me in civil things, you shall have protection from me in those things too: for an indulgence to your Religion, I must consult my Divines. What say you, my Lord of Canterbury? Archb. Abbot. I fear I have offended by my too long silence. I must needs say, that your Majesty is undone if you tolerate a Religion so displeasing to God, so dangerous to all humane states and societies. Now I have delivered mine own soul, you may do with me what you please. Papists. Why is it that we are so severely censured? B. Usher, p. 67. Because your Religion is idolatrous, your Doctrine heretical, and your Church in respect of both Apostatical. To give you therefore a toleration, or to consent that you may freely exercise your Religion, and profess your Faith and Doctrine, is a grievous sin, whereby we are Accessories to your Delusions, and like to be partakers of your plagues: and therefore we beseech the zealous God of truth, to make you who are in Authority zealous of God's glory, and of the advancement of true Religion; zealous, resolute, and courageous against all Popery, Superstition and Idolatry. Papists. We hope you will deal as favourably with us, as you would be dealt withal in those Countries where our Religion prevails. Protestants. Our greatest rigours reach not your persecutions in foreign parts: we would yet be merciful unto you, if we could without being cruel to our own souls. Papists. Your favour here to us, may oblige other Princes to oblige your friends abroad. Protestants: We must not do evil that good may come; therefore we must discountenance your errors: you may if you will discountenance our truths. Papists. It's true, some practices against the State deserved this severity formerly; but our peaceable behaviour may deserve an indulgence now. Protestants. Your behaviour may deserve an indulgence, but not your principles: you are so tied to the Supremacy at Rome, that you cannot be true (if you will be true to your own Profession) to our Government. Papists. The Hugonots have an indulgence in France. Protestants. They have no more than they fought for, though they have more than (as appears by your several attempts to undermine their liberties) you are willing they should have. Papists. It were no harm to indulge us: if your Religion were true, your truth would triumph over our falsehood. Protestants. No people ever suffered an Enemy to settle in their Country, that they might triumph over them. An illaffected person. They have already what amounts to a toleration. Protestants. No: the King indeed doth not force them to come over to our Religion, (because he thinks Religion must be persuaded, and not forced) yet he doth not allow the practice of their Religion: he doth not compel them to come to us, and he doth not suffer us to be seduced to come over to them. The Indifferent. Alas, the Popish Religion is so ridiculous, that to tolerate it publicly were to expose it. Protestants. Alas, what is ridiculous to the wise, is very pleasing to the vulgar, who are the most part of mankind; and where they have one Proselyte to their Devotion, they have ten to their pomp, glory.— Papists. The more danger of our Priests, the more care should be taken by your Ministers. Protestants. But we must not let in the Wolves, that the Shepherd may be careful. Papists. May it please your Majesty that we may live peaceably as your other Subjects, and not be compelled to your profession, though we enjoy not the liberty of our own? King. In the multitude of Counselors there is safety. We shall advise with our Nobility, Clergy and Commons what may be done in your favour: for to deal truly with you, it is not my intention to exclude you from all share in the benefit of such an Act as the wisdom of our Parliament shall think fit to offer unto us for the ease of tender consciences. We intent to abate the rigour of some Laws, as not being able to endure that any of our Subjects should be put to death for their opinions in matter of Religion only: and indeed as we cannot in conscience own or indulge your way, so we shall not punish your dissent from us any otherwise then with some marks of our displeasure for not closing with the established Religion. Papists. So, pray God bless your Majesty. Illaffected persons. If Popery be naught, why are Papists suffered? if not, why are they punished? Honest Protestants. Though his Majesty suffers Papists as his liege people, yet he suffers not Popery; and yet he suffers not Papists without some marks of his displeasure. Whisperer. Why doth the King punish men for what is their conscience? The Loyal. He punisheth them not for their consciences, which he knows not, but for their outward actions, which he knows: he measureth their practice by the Law, by which he is to judge and govern; he referreth their consciences to God. Non-conformists. We humbly beseech your most excellent Majesty to allow us to enjoy our consciences and judgements in serving our God. State. We could grant your liberty as to your own practice, but we must deny you the liberty of seducing others. I will not punish you for being misled into error, but I must restrain you from spreading your errors: I shall wink at your weakness, but I shall punish wilfulness. Their followers. May our eyes but see our Teachers, and we enjoy their faithful Labours. Ch. Though his Majesty hath compassion on this seduced Age, he intends not that the next Age should be seduced too. Do you think in your Conscience that his Majesty may suffer that to be taught which he thinks is an error? E. Man. How shall the poor men live? L. P. No Church or State must allow maintenance to such persons as oppose the Order and Government of that Church or State. P. M. Alas, that such eminent men should be laid aside for indifferent things! E. B. They are not laid aside for indifferent things, but for that great fault of disobeying Authority, which enjoins those indifferent things. The things commanded are indifferent; Obedience to the Command about things indifferent, is necessary: what I wear, what gestures I use, is indifferent; that I wear such , and use such gestures as are commanded, is necessary. Non-conformists. May it please your Majesty that we have liberty to join with our people in pure Worship and Ordinances, giving good security that we neither speak nor do any thing publicly against the established order of the Kingdom. S. O. As for those of you who (living peaceably) cannot conform through scruple and tenderness of misguided Conscience, care may be taken that they modestly and without scandal perform their own devotion in their own way. Anabaptists. We are under a scandal of disobedience to Governors, and turbulence; but as we resolve in the fear of God to submit to your Government as far as lawfully we may, so we desire your favour and indulgence. Conformists and Non-conformists. Your Principles have been so dangerous, your practice so infamous here and in Germany, (your judgement and practice being so void of meekness, modesty, charity, humanity and innocency) that your error is not thought venial, nor your difference tolerable, as arising by degrees to tumults, seditions, and contempt of all Christian Magistrates and Ministers. King. Nay, but I hope there are some of my subjects of that Way who have sincerity to God-ward, and charity to those Christians who in this differ from them: for whom (as long as they behave themselves soberly) I have an equal kindness with the rest of my subjects, without any respect of persons. Quakers. O King, live for ever! We do in love advise thee to remove the yoke from the servants of the Lord, who desire nothing but to walk humbly with him, and to tremble at his Word. P. O. If you can agree upon a way to serve God, and offer it to the State, you may have protection from the King as far as your way is judged agreeable to truth: as yet the world hath not seen what you desire, and so know not what to grant you. Seekers. We desire to try all things, and to hold fast that which is good, and that nothing be imposed upon us. Orthodox. Nevertheless whereunto we have already attained, let us walk by the same Rule, let us mind the same things: if in any thing ye be otherwise minded, God shall reveal even this unto you. Fifth Monarchy-men. Why do you wait here on men, while you should pray unto the Lord that he would hasten his Kingdom, that the Saints may inherit the earth? Orthodox. We wait upon men whom the Lord hath appointed over his Kingdom in this world; we wait upon the Lord for his Kingdom which is not of this world. Roaring Boys, Ranters, and Dammers. Here's such a deal of do, come, let us eat and drink, for to morrow we shall die: the world hath been too long Priestridden. King. No more of that: I'll assure you that at the next Session of Parliament we shall provide severe Laws against that licentiousness and impiety, which since the dissolution of Government we find to our great grief hath overspread the Nation. Ch. Gentlemen of all Persuasions, I pray hear what indulgence maybe allowed you. Secretary, to Papists. What if you of the Catholic Way were discharged of all penalty for recusancy to come to our Church, save your incapacity of having any trust in Church or State? provided that you were severely restrained both from speaking and publicly practising your Way. Papists. We'll all submit. As we do do not desire to be pressed to comply with your Ways, so we desire not to press you to tolerate our Ways. P. C. S. to Non-conformists. If his Majesty and his Parliament shall think fit that you who cannot conform to all things established, shall upon your peaceable behaviour enjoy Ordinances in your own Way, what will you be willing to do for their satisfaction? Non-conformists. Any thing that in Reason or Conscience we may do. Ch. Will you (now you cannot assent or consent to all things in the Common-prayer) yet use it as far as you can, or come yourselves with your followers to the place where it is used? Mr. Baxter, Dr. Bates, etc. It's well known that as we do not absent ourselves, so we are not willing others should absent themselves from Common-Prayer. L. B. L. Will you own the Ordination by Bishops in the way of the Church of England? London-Ministers. We have made it appear to the world in our Book called Jus divinum Ministerii, that the Ordination by Bishops is valid. Mr. Baxter, p. 4. So eminent in God's Graces and Gifts were the Bishops, that their names will be precious whilst Christ hath on earth a Reformed Church. Our Jewel, our Usher, our Davenant, hath done so much against the Roman Usurpers, that they will not be able to claw it off them to the last. Moreover, who knows not that most of the godly able Ministers of England since the Reformation, did judge Episcopacy, some of them lawful, and some of them most fit? and that before the late troubles, etc. the most through the Land did subscribe and conform to Episcopal Government, as a thing not contrary to the Word of God? So that it is evident that it is very consistent with a godly Life to judge Episcopacy lawful and just, or else we should not have had so many learned and godly men of that mind. L.B.W. Will you declare it unlawful upon any pretence whatsoever, for any persons, whether the Parliament or any other, to assist the King, or to endeavour any Reformation without his consent? Mr. Jenkins. First, it's a sin against God's Ordinance, Prov. 8.15. Secondly, it's a sin against the public welfare: they that are weary of Magistrates, are weary of all the comforts and blessings of peace. Thirdly, it's a sin against our own happiness, Eccles 10.8. to resist the lawful Magistrate. Good men will not be bad Subjects, neither can evil men be good Subjects. C. S. Will you be contented to teach the people the necessary and undoubted Verities of Christian Religion? declaring withal unto your people what influence such Doctrines ought to have upon their Lives and Conversations; and stirring them up effectually as well by your examples as Doctrines to the practice of such Religious and Moral Duties, as are the proper Results of the said Doctrines, as Self-denial, Contempt of the world, Temperance, Justice, Obedience, etc. with a detestation of whatsoever is contrary to sound Doctrine? Nonconf. If we may but upon these terms enjoy the liberty of God's Ordinance, we shall think ourselves obliged to bless God that we have seen your face. S. D. For your part, all ye the loser part of the people, we desire you may offer what you agree upon among yourselves, which his Majesty will consider of, in order to a public Peace. In the mean time, you are wished to attend the public Ordinances of God as far as you can in Conscience, until an expedient may be sound in due time. P. C. We shall enjoin that there be nothing taught publicly but the great Truths, wherein ye all agree; and therefore we pray you attend upon public Preaching: and though you own not the men, yet own the Word, not as the word of this or that man, but as it is indeed the Word of God. Jesse. Some may preach Christ out of envy, and some out of contention; but so Christ be preached, we shall rejoice, and attend upon it. Venning. It is to be feared that they who turn their backs upon the Ordinance of God, may turn their backs upon the God of Ordinances. Anabaptists, etc. There are so many things in your Ordinances that we cannot like. Orthodox. There are many things I dislike in all places, yet I frequent them; which because they do not concern me, I pass by peaceably, without any further noise or disquiet. We desire you only to be present at the Ordinances of God, and to submit to what is of God, and to think as you please of what you see of man there. All Moderate Men. We will be contented to attend the Ordinances of God in obedience to God and men; only we desire not to be urged to approve of what we cannot allow of. H. If your practice be sober, your judgements shall be at liberty.— Have you faith? i. e. any private Opinion, have it to yourself in the sight of God: only forsake not the assembling of yourselves together, as the manner of some is: but let me see you as ●he Primitive Christians meet with one accord in one place. Fan. We desire so to do, but only we avoid mixed Assemblies. L.B.C. If you will avoid mixed Assemblies, you must avoid all Assemblies in the world. Indeed, as the Apostle saith, we ought as far as it is possible to avoid all communion with unholy persons; yet not altogether with the unholy in this world, or with the covetous, or extortioners; for than must we needs go out of the world. Fan. The desire of our soul is to walk according to that Rule: wherefore, Come ye out from among them, and be ye separate, saith the Lord, and touch not any unclean thing, and I will receive you. L.B.W. What, because you are enjoined to come out from among Heathens, will you leave us Christians too, who own one God, one Christ, one Faith, one Hope with you, and look for one common salvation? K. Are you who go under those several names of separation, as Independents, Anabaptists, Quakers, etc. agreed upon one common way, which you would have me countenance, which I may advise upon, and try according to the great Rule of Scripture, and universal profession? All. We desire some time to debate our several differences, and to think upon such happy expedients as may be for general satisfaction. L. C. Supreme Magistrate is willing that you who are of a lose ways of Fanulisme, Rantisme, Adamites, Cathoriss, etc. should bring a plat form of your opinions to the Quakers: whom he empowers to reject what they think fit; and to offer what they approve of, together with their own way to the fift Monarchy men, who have the like liberty to suppress what they think fit, and to offer what they allow of, together with their own Faith to the moderate Anabaptists, who hath the like power to reform what he thinks amiss, and to propose what he assent, to the Independent who may rectify what is amiss, and carry what he allows of with his own judgement to the Presbyterian; who may bring what he finds agreed upon by others with his own confession of Faith to Supreme Authority, who may very well take equal liberty to judge of their way as they have to judge of others. L. B. Indeed that was Cardinal Richlieus way. K. In short, before you go, how far will you of the Independent, Anabaptists way, etc. allow that way we call Presbyterian? Fan. Not at all, for we look upon it as the great Tyranny that we can be subject to: their fingers are heavier than the Bishop's Loins. Anabaptist 1. Edw: Gang p: 54. We hope to see Heaven and Earth on fire before Presbyters be settled. 2 We hope to see Presbyters as much trodden under feet as the Bishops were: Gans P. 73. 3 The Presbyterian Government is Anti-christian, a limb of Anti-christ Tyrannical, Lordly, cruel, a bondage under Taskmasters as the Israelites in Egypt. ibid. 221. K. Forbear your passion, I hope that upon a mutual correspondence you will grow to a better temper. Mr. Sterry. The seed of God in this Nation hath had two capital enemies, the Romish Papacy and the Scots Presbytery. L. Ch. I pray, do you of the Presbyterian Persuasion satisfy his Majesty how far the Independents, and those who are called Sectaries may be tolerated. Zion house Ministers. The toleration of these men hath not been established in any Christian State by the Civil Magistrate, and if one way should be tolerated, than all ways must be tolerated; and such a toleration is utterly repugnant, and it consistent with the Solemn League and Covenant for Reformation. K. I pray let me hear what my good Subjects of Scotland think of a Toleration. Mr. Bayly. Liberty of conscience, Dissuasive from the Errors of times: Ep: ded: or toleration of all or any Religion, is so prodigious an impiety, that this religious Parliament cannot but abhor the very naming of it. Mr. Ruth. In thee England, in thee London, in thee associated Counties, in thee Armies, and that after a Solemn Covenant to extirpate Heresies and Schism, are there found such errors, such opinions, such strange practices, such liberty. K. If after you have all met with freedom, offer your several thoughts with modesty, debate your differences with reason, and manage your controversies with moderation in the fear of God and love of truth, so as becomes men of learning, gravity and good conscience, in so grand concernments as import the peace of the Church, the satisfaction and salvation of men's souls you should return condemning each other, and you would not allow them their way, and they will not allow you yours, what would you have me do, when you condemn the Independent, Anabaptist, as Sectaries, and they you as Antichristian, what shall I do but have an eye upon the warrant of holy writ, the primitive institutions and practices, the universal way of ordering externals in Religion: The establishment of particulars here by the consent of the people; The regular injunction of lawful Authority; and if you in your own consciences shall not think one another tolerable, And I in my conscience cannot allow you, I must leave you to the conscience of the whole Kingdom in Parliament, to whose grand establishment I hope you will submit: In the mean time if you can agree upon a modest offer for a general accommodation comprehensive of all sober parties, It shall be very acceptable to Me, and with all advantage offered to the Parliament. L. Ch. But if any of you in the mean time by Pride or Faction, Schism or Ambition, novel fancies, or arrogance, or ignorance, or sedition, or popularity, or vain glory, or envy, or discontent, or correspondence shall cause divisions and offences, contrary to the doctrine we have received, troubling themselves and others with ungrounded scruples, uncharitable prejudices, and unquiet singularities: I shall need love him with no other guilt then the Apostle doth, that he is not the servant of Christ, for how can he who is without peace and love serve that God who is the God of love, whose Law is love. L. B. ch. You see his Majesty's gracious inclinations to all lawful condescension, compliance and forbearance: in the mean time it may be expected that you prudently suspendent your practices against the established Law, as wise men that can discern time and judgement: If meat saith the Apostle make my brother offend; I— I (for I lay no other burden upon you then I would bear myself: who know and am persuaded in the Lord Jesus that nothing is unclean in its self) yet I will abstain not only from flesh offered to Idols but from all flesh; and that not a little while while the world stands, if it prove but a bare scandal or offence justly or unjustly, not for any by-end, but lest my brother should offend at me; for I would say I will never meet privately, never forsake the assemblying myself with good men, never refuse innocent things to offend a whole Church, yea a whole Kingdom. The reconciling of the real interests of Episcopacy Presbytery and Independency: Bp. Gauden. In order to that happy accommodation which you are advised to, you are all to know that how ever in lesser things you differ one from another, yet you seem to agree as in the Canon of the Scripture, so in the soundness of Faith the holiness of divine Mysteries, in the celebration of them by such as are some way ordained for that holy service, also in the participation of them by such only as are in the judgement of charity worthy or meet to be partakers of them; all agree in the main Christ in graces, virtues, and morally required in a good Christian; go along with us in these main things which are necessary, rational wise and truly religious, which we aim at design, endeavour and are principled for; go along with us in sound and diligent preaching, spiritual and discreet praying, in holy and solemn communions, the serious dispensation of ministerial power, and useful execution of Church Discipline, which are the substance of Religion; and for some Ceremonies I shall entreat you to see how far they are lawful and what you really think not forbid in the Scripture you would submit in obedience to Authority; and if you really think between God and your own souls that some circumstances enjoined are unlawful, as they that use them shall not despise you that cannot use them, so you that use them nor must judge them that use them, good people let us meet together in God's worship, which we all own to some Rites or gestures, let every one be fully persuaded in his own mind. FINIS.