A Plea for Toleration OF OPINIONS and PERSUASIONS IN Matters of Religion, Differing from the CHURCH of ENGLAND.  
Grounded upon good Authority of Scripture, and the Practice of the Primitive Times.  
Showing the unreasonableness of Prescribing to other men's Faith, and the evil of persecuting differing Opinions.  
Humbly Presented to the Kings most Excellent Majesty, by john Sturgeon, a Member of the Baptised People.  
Acts 5. 38,39. And now I say unto you, Refrain from these men, and let them alone; for if this Counsel (or this work) be of men, it will come to naught; but if it be of God, ye cannot overthrow it, lest haply ye be found, even to fight against God.  
LONDON, Printed by S. Dover, for Francis Smith, at the Elephant and Castle near Temple-Bar, 1661.   

A Plea for Toleration of Opinions and Persuasions in Matters of Religion, differing from the Church of England.  
May it please your Majesty,  
I Have had strong impulses upon my mind for some days, to present this Paper to your Majesty, and I humbly hope it will not be made to suffer much under an evil Resentment, upon its presentation to your hand, because it bears a Testimony about it, of the Author's good affections to your Royal Self; for my witness is on High, that I did not write this Paper because I love you not, because I honour you not, because I own you not, in your Royal capacity of Magistracy and Civil Power; God knoweth that you have not any Subject more Christianly real or cordial unto you; and I humbly beg that your Majesty would be pleased so far to deny yourself, as to read it with patience, and to judge of it as you shall see cause.  
I beseech your Majesty to Consider, That it is one of the Sovereign and high Concernments of your Soul, to understand, and to be acquainted with the Counsels and mind of God, and to find time to search throughly into those worthy Mysteries, which the blessed Angels (those great Princes of Heaven) judge it no ways beneath them to pry into; and when they, who are Gods by institution shall narrowly and with delight contemplate the Real Excellency of his Glory, 
1 Pet. 1. 12.  who is a God by nature, they must needs be transformed into his likeness, according to that most observable Passage of the great Apostle; But we all with open face beholding, as in a glass, the glory of the Lord, are changed into the same Image, 
2 Cor. 3. 18.  and when the gods on Earth, shall be changed into the same Image with the God of Heaven; not doubt but blessedness is coming on a pace upon the world.  
Now if your Majesty be pleased to look into the excellent proceedings of the King of Kings, and Lord of Lords, towards men; he doth not take away his favour, or withdraw his grace from all men, because some abuse it, & render themselves so fearfully wicked, as not only to sin against the Law of Commandments, but against that glorious Gospel of grace sealed and confirmed, by the blood of ever blessed Jesus; 
Eze. 18. 20.  nor will he punish the Innocent for the guilty: but the soul that sins shall die; the Father shall not answer for the Son, nor the Son for the Father, but every soul shall bear the burden of his own sin. O that your Princely Mind might be Eluminated or enlightened by this heavenly instance, that your Majesty's Actions to all your Subjects, (from the Peer to the poorest) may be guided by that Rule which God himself hath been pleased to lay before you.  
I shall humbly take leave to mind your Majesty of the Liberty of tender Consciences, which your Majesty declared to indulge in your Declaration from Breda, for which many thousands did in all humility bless the most High God, who put it into your Majesty's heart to declare your Resolution to provide in that particular, That such as did vot disturb the Peace of the Kingdom, might Worship God according to their Light; and that no man should be molested or disquieted for differing Opinions in matters of Religion, who could not join in the Public service of worship; Yet in regard of some Rebellious persons in the City of London, who pretended to the like Liberty of worshipping God apart from the Parochial Assembly; who made Insurrections and committed Murder, under groundless pretences, of fight for the Kingdom of Christ; whereupon your Majesty by Proclamation hath forbid all Meetings whatsoever, in private houses, or houses built, or purchased for the use of Prayer, and other Ordinances of God's Worship; whereby the Innocent suffer for the Guilty; and many of your Majesty's Loyal and obedient Subjects are questioned, and publicly suspected to their great prejudice in their reputations, the consequence whereof is very mischievous to them and their Families.  
I cannot imagine how your Majesty can be unsatisfied, as to the Innocency of the Baptised People and others, 

The Apology of the Baptised People of London.  
The Linconshire two addresses.  
The Kentish Petition; and many more to that Purpose.   who have not only disclaimed the wicked Rebellion of the said persons, but they have pressed their Innocency from the very thought or Imagination of any such wickedness; If your Majesty please to consider that in case three or four of your Domestic servants should have committed, or done foam unworthy Act, whereby they had incurred your just displeasure, upon which your Majesty should have discharged all your servants from any further attendance in your Royal Court, although they never had any thing to do with the Offenders, or their ways; It may be supposed, that the Innocent would have thought this a very severe Act? I shall Humbly leave Your Majesty to make the Application.  
But if it be said, the Law is against that Indulgence formerly granted unto us, by your Majesty (as was hinted in the Answer to the Petition of the Congregations in London, given at your Majesty's most Honourable Privy Council, to the said Petitioners) and therefore no longer to be continued unto us, unless the next Parliament (to whom we are referred) provide for the same.  
Upon which Answer, some make this Observation; That seeing the discontinuance of Your Majesty's Gracious Indulgence, proceedeth from the Aspect of some Old Law, than we should have felt the influence thereof, although Venner and his disciples had never been born: Moreover, if there be any such Law, it was in being before Your Majesty sent that Dove, with the Olive-Branch of Liberty of Conscience, (viz.) Your Declaration that granted us Toleration; for no Law was made against our Meetings by that Parliament, which Your Majesty termed, the Healing and Blessed Parliament.  
Now if Your Majesty saw Reason to suspend the Execution of those Laws, they being hurtful and pernicious to men of Tender Consciences; then there is the same Reason for Your Majesty to suspend them still, out of Tenderness to all such as have in no wise abused Your Clemency and Grace, to them vouchsafed in that Particular.  
And whoever have, or shall move Your Majesty, to continue Your Proclamation against Meetings, to worship God, or to take occasion by those Laws, to Grieve and Afflict poor Men and Women, who have Opinions different from those of the Church of England (for such endeavours are not wanting, by them that know not what spirit they are of) and this is matter of Astonishment and Wonder, if Your Majesty consider it, how far such men are from improving Your Excellent Proclamation against Swearing, Debauchery and Drunkenness, or being in Taverns after nine of the clock at night. Oh! how little notice is taken of these Proclamations, or of the Laws to which they direct, either by the Swearing Debauched Persons themselves, or by Your Majesty's Subordinate Ministers? and how few (if any) have been prosecuted upon those two Proclamations, and what Multitudes upon the other? And this is much to be lamented, that men may with less danger, meet at Taverns, Alehouses, and other places of Debauchery, to Drink above measure, or Swear, Game, Rant and Tear, as if there were neither Heaven nor Hell, God nor Magistrates; but if a few poor Men and Women, meet together in the Fear of the Lord, having mutual Faith, and Oneness of Heart, to pray unto Almighty God; a part of whose Petition is, that God would Bless & Guide Your Majesty, and all that are in Authority, that we may lead a quiet and peaceable Life, in all Godliness and Honesty, 1 Tim. 2. 2. at such Meetings many are offended.  
And may it further please Your Majesty, to consider Your afflicted and innocent Subjects, how they have been haled from their Peaceable Habitations, and thrust into Prisons, almost in all Counties in England, and many are still detained, to the utter undoing of themselves and Families; and most of them are poor men, whose Livelihood (under God) depends upon the labour of their own hands; so that they lie under more than an ordinary Calamity, there being so many thrust into little rooms together, that they are an annoyance each to other; especially in the City of London, where the Lord-Mayor crowds them very close together; that it hath been observed, the Keepers have complained, they have had too many guests; and whilst they suffer there, some of their Wives and tender Babes want bread at home.  
And how long this will be the portion of some, I know not, unless Your Majesty extend the like Grace to other Prisoners, as Your Majesty did most Princely to them at Westminster, in giving Order to Discharge them, they acknowledging by Subscription, Your Majesty to be the Supreme Magistrate of this Kingdom, and of all others of Your Majesty's Kingdoms and Dominions, without pressing the Oath of Allegiance, which some are not free to take, by Reason Christ saith, Mat. 5. 34. Swear not at all, and in St. james 5.12. Above all things my Brethren, Swear not; they mistaking these two places, understand that Christians should not Swear in any Case; and therefore out of mere fear, lest they should offend against a Divine Law, have fallen under the Penalty of that Humane Law, which requireth us to Swear, our Allegiance to Your Majesty. O, that Your Majesty's Clemency might interpose, that their weakness on the one hand, and the Severity of the Law on the other, might not ruin many hundred Families.  
But to return to that for which I am in Travel (viz.) that we may worship God, according to our light and measure of understanding, unto which we have attained, without being restrained from the exercise thereof, by the Magistrate, or by having any thing imposed upon us, as Articles of Faith, or Rules of Worship; in the behalf of which, I humbly tender these six Reasons following;  
Reason 1. First, Be pleased, Royal Sir, to consider, that such imposing of the Magistrates, is contrary to the Nature of the Gospel; because it is one of the Glories of Christian Religion, that it was so Pious, Excellent, Powerful, and Persuasive, that it came in upon its own Piety and Wisdom; with no other force, but a Torrent of Arguments, and Demonstration of the Spirit, beating down all strong holds, and every high Thought and Imagination, 
2 Cor. 10. v. 5.  that exalted itself against the same; but towards the persons of men, it was always full of Meekness, and Charity, Compliance, and Toleration, and bearing one with another, restoring persons overtaken with an Error, 
Gal. 6. ●.  with the Spirit of Meekness; the Consideration is as Prudent, and the Proposition as Just, as the Precept is Charitable, and the Precedent most Pious and Holy; that Precept which it chiefly Preaches in order to all Blessedness, is, Meekness, Mercy and Charity, whereby it should preserve itself, and promote its own Interest: for indeed nothing will do it so well, nothing doth so excellently insinuate itself into the understanding and affections of men, as when the Principles, Actions, and Persuasions of a people, are in every part suitable; and it would be a mighty disparagement to so Glorious an Institution, that in its Principle it should be so Merciful and Humane, and in the Promotion and Propagation, of it, so inhuman and dishonourable to Christ; it may serve the Turk to support his Alkoron, but it will much dishonour Christianity, to offer to support it by that which good men believe to be a distinctive cognizance of the Mahometon Religion, from the Excellency and Piety of Christianity, whose sense and Spirit, is excellently described by S. Paul, 2 Tim. 2.24. The Servant of the Lord must not strive, but be gentle unto all men, in meekness Instructing those that oppose themselves; If then any man will smite those that are his Opposites in Opinion, he must quit the Title of being God's Servant for his pains; nor can a Distinction of Persons Ecclesiastical and Secular, give advantage for an escape; for even the Secular Power, if it be Christian, must not be strikers of others for the Matters of their Faith, for God alone is judge of erring Persons, as that Learned Doctor jeremiah Taylor, now Bishop of Down, saith in his thirteenth page of his Epistle Dedicatory, to that famous Book, entitled, The Liberty of Prophecy.  
Reason 2. The second Reason against restraining or using force in Matters of Religion; is, Because Christ, who is the Only Lawgiver to his Church, gives this Precept for the Regulation of the Conversation of his Disciples; 
Mat. 7.12  Whatsoever you would have men do unto you, do ye even so unto them; than which there is no Law more reasonable, nor more just: It cannot be supposed that Kings sitting in the Throne of Government, or place of Trust and Rule, are exempted from the observation of this Commandment; which if so, then if the Magistrates be of this Persuasion, that Christ died for all men, and the people believe as Calvin did, that he died for the Elect only; What can the Magistrates do in this case? for if they make a Law in favour of the People's Judgement, than they wrong themselves, which I suppose they will not do, if a Law be made in favour of their own Opinion against the People's, then besides the injury which is done to the people, they break that Royal Law before mentioned, and thereby become guilty before God.  
Reason 3. The third Reason against restraining, or using force in matters of Religion, is taken from the unreasonableness of such proceedings; for what is more unreasonable, then to deny men the use of their Reason, in choice of their Religion? for if Scripture Tradition, Councils and Fathers, be the evidence in a question; yet Reason is the judge; that is, we being the Persons that are to be persuaded, we must see that we be persuaded reasonably, and it is against Reason to assent to a lesser evidence, when a greater is propounded, but every man for himself is to take cognizance, if he be able to judge, but if he be not, than he is not bound under the tye of necessity to know it, nor will God punish him for not knowing it; and not only the unreasonableness, but the impiety of using force in this case, may be further seen, if it be considered, that there is nothing under God hath power over the understanding of a man, God commanding us to believe his Revelations, persuades and satisfies the understanding, by his commanding and revealing it; for there is no greater probation in the World, that a Proposition is true, then because God hath commanded it to be believed; but than it must certainly be made appear to us, that God hath so commanded it; but no man hath any Efficacy or Authority on the understanding of another, but by Proposal & Persuasion, and then a man is bound to assent according to the operation of the Argument, and strength of the Persuasion; neither indeed can he assent sooner, or other ways though he would never so fain; he therefore that in this case useth force or punishment, punisheth a man for keeping a good Conscience, or forceth him into a bad; he both punisheth sincerity, and persuades hypocrisy, he presecutes a truth, and drives into an error; he teacheth a man to dissemble, to be safe, but never to be honest nor acceptable to God. Learned Doctor Tailor's Argument for Toleration is very Excellent, in his Epistle to his Liberty of Prophecy, in page 14. This very thing (saith he) being one of the Arguments I use to persuade permissions, left compulsion introduce hypocrisy, and make sincerity troublesome and unsafe.  
Reason 4. The fourth Reason which I humbly offer to consideration, That persecution for Conscience, or the Civil Magistrate using force in the matters of Religion; is, because it came in through corruptions of the times, so that it is so far from being of Divine Sanction, that it is earthly and sensual; for the proof of this I shall only transcribe a passage out of that worthy Author, Doctor Taylor, in his aforesaid Epistle to his Liberty of Prophecy, Page the 18, 19 Which is as followeth; That against this I have laid prejudice enough from the Dictates of holy Scripture, it is observable that this with its Appendent degrees, I mean restraint of Prophesying, imposing upon other men's understandings, being masters of their Consciences, and Lording it over their Faith, came in with the retinue and train of Antichrist; that is, they came as other abuses and corruption of the Church did, by reason of the Iniquity of times, and the cooling of the first heats of Christianity, and the increase of Interest, and the abatement of Christian simplicity, when the Church's fortune grew better, and her sons grew worse, and some of her Father's worst of all; For in the first three hundred years there was no sign of persecuting any man for his opinion, though at that time there were very horrid opinions commenced, and such which were Exemplary and parallel enough to determine this question; for they then were assaulted by new Sects which destroyed the common Principles of Nature, of Christianity, of Innocency and public Society, and they who used all the means Christian and spiritual, for their disimprovement and conviction, thought not of using corporal force, other ways than by blaming such proceedings; and therefore I do not urge their not doing it, as an Argument of the unlawfulness of such proceedings, but their defying it, and speaking against such Practices, as unreasonable and destructive to Christianty; for which the Learned Doctor citys all these Fathers, Tertullian, St. Cyprian, Lactantius, St. Hilary, Minuitius, Felix Sulpitius, Severus, Saint chrysostom, St. Hierom, St. Austin, Damascon, Theophylact, Socrates, Scholasticus, and St. Bernard; and he further saith, that all wise Princes till they were overborne with Faction or solicited by Peevish Persons, gave Toleration to differing Sects, whose Opinions did not disturb the public Interest; and in page 20. till 400. years after Christ, no Catholic Person, or very few did provoke the secular arm, or implore its aid. So far he. From which it is evident, that the Magistrates imposing in matters of Religion, is an Evil, from which I pray God deliver your Majesty.  
Reason. 5. The fifth Reason is taken from the Principles and Practices of some great Princes, who did both give and persuade Toleration; King james your Majesty's Royal Grandfather, in his Letter to the States of the united Provinces dated the sixth of March, 1613. amongst other things thus wrote, Etdistrictè imperetis ut Pacem Colant seinvicem tolerando in ista opinionum ac sententiaram, discere pacitià Eoque justius videmur vobìs hoc ipsum suadere, debere quod Neutrum Comperimus adeo deviam, ut non possint cum Fidei Christiana veritate, & cum Animarum Salute consistore: (Englished for common Benefit) That you charge them to maintain peace by bearing one with another in such difference of Opinions and judgements; 
There were very sharp contentions about Religion amongst the Holland Ministers; at that time King james adviseth the Magistrate to moderate them, not to kill or punish them, for they may both be saved.  Therefore it seemeth more Right, that you should be thus persuaded, seeing neither of the Judgements is found so dangerous, but that it may stand with the true Faith of a Christian, and the Salvation of Souls.  
The like Counsel in the divisions of Germany at the first Reformation, was thought reasonable by the Emperor Fardinand, and his Excellent son Maximilian, they had observed that violence did Exasperate, was unblessed, unsuccessful, and unreasonable; and therefore they made Decrees of Toleration, and appointed Tempors and Expediences to be drawn up by discreet Persons; and George Cassander was designed to this great work, and did some thing towards it; and Immanuel Phillibert Duke of Savoy, repenting of his War undertaken for Religion against the Pedimontans, promised then Toleration, and was as good as his word; as much is done by the Nobility of Polonia; and Theodoricus the Sage, King of the Goths, assuaging the vemency of the Arians against the Orthodox, No belief (saith he) is carried on by blows; nor is that Excellent saying of King Edward the sixth to be forgotten, he being solicited to put a Heretic to death, made this wise answer, Will you have me to send her to Hell in her sins? But to conclude this, the French King (although he be the second son of the Church of Room) gives Toleration to different persuasions in matters of Religion; for the Huguenots have their Churches and Places of meeting for to worship God in according as they are persuaded by order from their King; and the world is witness how prosperous they have been, since they have left fight for Religion among themselves.  
Reas. 6. The sixth and last Reason, I have taken from the ill success, that always attends such proceedings; for whoever used force upon the body to change the mind, or to make men believe something they are not persuaded of, or to disbelieve something they have received for truth, or to leave off worshipping God, in that way which they think is most agreeable to his will; they will have no better success than that man had, that clapped his shoulder to the ground to stop the earthquake: and the experiences which Christendom hath had in this last Age, are sufficient instances; when France fought amongst themselves, the Catholics against the Huguenots, the spilling of their own blood was Argument enough, of the imprudence of that way of promoting Religion, and that all the blood shed in open Arms, and private Massacres could not prevent their further growth, nor extinguish that light that sprung up amongst that People; and the name of the Huguenots is not only still in France, but they and their Religion Tolerated.  
But the great instance is in the differing temper, Government, and success, which Margaret of Parma, and the Duke of Alva had; the clemency of the first, had almost extinguished the Flame, but when she was removed and Duke Alva succeeded, and Managed the matter of Religion with fire and sword 〈◊〉 made the flame so great, that his Religion and his Prince too, have been quite turned out of a great part of the Country.  
And we are not without example nearer home, in Queen Mary's days, what Force and Violence was there used, to make the People believe, as the Queen and her Bishops believed, some was burnt to death, some destroyed in Persons, and many that scaped with life, were undone in their estates and livelihood; and all this was so unsuccesful, as to the suppressing their further growth, that it did the quite contrary, for the more they were oppressed, the more they grew.  
I shall only add a passage out of Learned Bishop Taylor, in his Epistle to his Liberty of Prophecy, page 25. But it is (saith he) observed by Socrates, that when the first Persecution was made against them (that is) such as differed in Opinion from the Bishop at Rome, by Pope Innocent the first; at the same instant, the Goths invaded Italy, and become Lords of all; it being just in God, to bring a persecution upon them, for true belief, who with an incompetent Authority, and insufficient Grounds, do persecute an error less material, in persons agreeing with them, in the profession of the same common Faith.  
The next thing I humbly offer to Your Princely consideration, is the Divine Bond upon our Hearts, to worship God according to our Light; and the crying sin, we must commit, if we shall resist our own understanding, and refuse to obey the Command of God upon our Conscience, to assemble ourselves together for his Worship, 
Heb. 10. 25.  and that we ought to esteem our duty to God, much dearer than our Estates, Liberty or Lives.  
And our Souls are fully persuaded, that it is our duty to meet together, and speak often one to another, to exhort each other daily, to take heed of sin, and to follow after virtue, and to press after the Mark of our High Calling of God, in Christ jesus our Lord; and to provoke to love and good works, and if any be overtaken in a fault, to restore them in the Spirit of meekness; and to relieve the poor, and to support the weak, that by bearing one another's burdens we may fulfil the Law of Christ; and to walk so inoffensively in our conversation, as to give no Just occasion neither to your Majesty as Supreme Magistrate, nor to any of your Ministers under you; nor to any of the People or Neighbours about us; but to observe that excellent Law of Christ, 
Mat. 7. 12.  Whatsoever ye would that men should do to you, do ye even so to them; and if any shall persecute us for our Profession-sake, to bear it with patience and not to return evil for evil, nor reviling for reviling; but contrariwise to do them good for evil, and to pray for them, 
Mat. 5. 44.  that their eyes may be opened, and that God may not lay their sin (in this case) to their charge.  
Now if Your Majesty will but consider what it is which the Baptised People and divers others, have made such earnest suit to your Majesty for, it is not for Titles of Honours, nor for places of great profit, either in a Civil or Ecclesiastical Capacity, but only this is their request, and humble desire, that we may serve the Lord without molestation in that Faith and order which we have Learned in the Holy Scripture; giving Honour to our King to whom Honour belongs, fear to whom fear, Tribute to whom Tribute belong, 
1 Pet. 2● 17.  in every thing as far as we have abilities, to render to God the things that are Gods, and to the Magistrate the things that are His. Rom. 13.7.  
We likewise judge it our duty, to be always willing and ready to give an Answer, to every man that shall ask us a Reason of our Hope that is in us, with meekness and fear, Now if any who judge themselves to be spiritual Guides, will but take the pains to endeavour our conviction (if they think we err) or at least to hear what we have to say, why we descent from the Public worship, we doubt not but through the Grace of God, we shall be able to give such an account of our Faith and Practice, that we do not deserve those Epithets some are please do give us.  
I shall only transcribe one passage out of that Ingenious Doctor, Dr. jeremiah Tailor which I find in Sect. 18. number 34. of his Liberty of Prophecy, he speaking of the Anabaptists, saith, That since there is no direct impiety in the Opinion, nor any that is apparently consequent to it, and they with so much probability do or may pretend to true persuasion, they are with all means Christian fair and humane to be Redargued or instructed; but if they cannot be persuaded, they must be left to God, who knoweth every degree of every man's understanding, all his weaknesses and strengths, what impress each Argument maketh upon his spirit, and how unresistable every Reason is; and he alone judges his Innocency and sincerity: And for the question, I think there is so much to be pretended, against that which I believe to be the truth, that there is much more truth than evidence on our side; and therefore we may be confident, as for our own particulars, but not too forward peremptorily to prescribe to others, much less, to damn, or to kill, or to persecute them, that only in this Particular disagree. So far he.  
I shall conclude with this Humble Petition, that seeing Your Majesty hath been most earnestly supplicated (by many Petitions, Addresses, and Papers) to continue Your former Indulgence: Oh, that Your Majesty would be Graciously Pleased to do something in it, that may recommend Your Name to be embalmed by them for perpetuity, through the remembrance of Your Just, Righteous, and Merciful Actions, in breaking every Yoke of Oppression, and to the easing of the Conscience of every man, professing Jesus Christ, from all Unrighteous Impositions; And as this will administer Peace, Joy, and Comfort to many of Your Suffering Subjects; so it will bring most excellent Consolation unto Your Majesty's Soul, when the Heavens shall be no more: And as Your Majesty desires to be found on the right hand of the great Judge, in that his day; so in this Your day, to remember and consider, that Magistracy and Power of Government, are no Institutions of God, either to fill the Purses, or to furnish the Tables, or to lift up the Minds, or in any kind, to gratify the flesh of those in whom they are invested; but rather, to serve to accommodate and bless the Societies and Communities of men on earth (unto which they relate respectively) according to that worthy Item, which the Queen of Sheba gave unto Solomon, Because the Lord loved Israel for ever; therefore made he thee King to do judgement & justice.. 1 Kin. 10.9.  
The same Lord and Mighty God, so overshadow Your Majesty with his Power and Good Spirit, that the conceptions of Your Heart, may be Holiness to him, Wealth and Peace, and gladness of Heart to the People of these Great and Famous Kingdoms (the Government whereof God hath been pleased to intrust with You) to Your Royal Self, Honour and Safety, and length of Days, with the Peace and Joy of a good Conscience on earth, and a far more exceeding Eternal weight of Glory in the Heavens;  
So Prayeth, Your Humble and Dutiful Subject, JOHN STURGEON.  
THE END.