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 Perswasions, 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 mens Heats and Animosities so far, as that notwithstanding their several Perswasions, they might cement in a common Peace, so much conducing to the happiness and wel­fare [Page 2] of this Nation. Really, the satisfa­ction of all sober men in the matter of Re­ligion, hath layn 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 joyn in a chearful 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 onely what I cannot consent unto, without an irrepairable 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 then I have done?

Gentlemen, the distempers of Religion which have too much distur­bed the peace of this Kingdom, is a sad [Page 3] 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 onely 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 irrepairable reproach the Protestant Religion hath un­dergone from the Divisions and Distra­ctions [Page 4] 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 Perswasions, 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 condescention 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.

That you may see that I am not guided by any single mans counsel, fidelity and discretion in the management of the great matters of Religion; and that I comply not in my Government with parti­cular mens 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 [Page 5] a due temperament, to their own just con­tent, and mine.

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 Majesties Dominions. There are but three ways imaginable: The first way is to raise one Party by the fall and ruine 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 yeild­ing 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 Connivence and Christian In­dulgence may weaken, when as a tougher Opposition may fortifie it: a severe Im­position [Page 6] 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, &c. and States of Holland, in an admired Gran­deur, made up of Peace, Plenty and Pro­sperity; which we envy, but cannot at­tain to.

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 perswaded that in matter of Religion we must follow not so much what is most prudent, as what is most pious; not onely 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 forraign Policies, and Pro­sperity in this or that way; but you must [Page 7] faithfully inform me what I may do in Duty and Conscience: which by Gods assistance I will do, and leave the success to God.

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 Condescention, that the Ac­commodation begun by your gracious De­claration, may be entire and perfect, and fully settled to a perpetual unity.

It is the earnest expecta­tion and hope of the Religious and Well-affected to Publick 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 truely 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.

What do you advise me to do?

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 onely 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.

God forbid 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 [Page 9] walk in the ways of our own hearts, live after our own devices, be our own Law? Shall we live to our selves? Shall we die to our selves? Shall we, who, in our Religion, profess to deny our selves and our own ways, own nothing but our selves 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?

It's one of our greatest sins to be Self-movers, to be a Rule, to be a God to our selves. Life Christ, pag. 425. It's one of Gods extreamest Judge­ments to give us over to our selves, 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 non-plus 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 [Page 10] us be a Rule and a Way unto our selves. 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, Psalm 81.11, 12. Non ex arbitrio Deo serviendum est, sed Impe­rio.

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 yeild 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 my self in point of private Opinion, and pub­lick Profession. I know Religion is not to be forced, but perswaded, 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 finde out of them­selves [Page 11] 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 loose, 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 publick consent, upon most mature Deliberation, and impartial advice, in or­der to Gods 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 publick Doctrine, Wor­ship and Government. This in all upright­ness ought to be set before all people; and not onely propounded and commended to them, but so far commanded and enjoyned by Authority, as none should neglect it, or vary from it, without giving account: much less should any man publickly scorn or contemn it, or the Ministers and Di­spensers [Page 12] 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 sollicitous 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 publickly to oppose the univer­sal Constitution.

God forbid that faln man should be left to himself. If poor souls be left without controul to the errour of their own ways, they are undone for ever. If a bare connivence 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 then a good many, under the abused notion of Liberty of Conscience, pleaded for. For my own part, should this be once yeilded, (which I hope their eyes shall first fail who look for it) I should look upon it as the Passing-bell to the Churches peace and glory, if not to the true Religion of God in this Kingdom.

The chiefest apparent Cause, and most pregnant outward occasi­on of our Ecclesiastick 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 chuse and adhere to what Doctrine, Opinion, Party, Perswa­sion, Fancy or Faction they list. Are not the errours 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 publick Worship, and authorized Ministry; our much expected, and long promised Reformation?

There is no State in Christendome where there is one onely Religion established, that will admit the publick 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 [Page 14] to the Communion of Saints. We believe and profess one God, one Christ, one Lord, one Spirit, one Faith, one Ba­ptism, and one Body.

If every man shall not walk according to his own light, ac­cording to what light shall he walk?

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.

It were a mercy if it were possible tender Consciences were al­lowed to stand fast in that liberty wherein Christ hath made them free.

I do not doubt but the greatest Patrons for the peoples 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 then those shar­per curbs and yokes of civil Coercion. No wise States-man will think it fit in honesty or safety to permit the common people to [Page 15] 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 setled 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.—

O do not deceive your selves: 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 bent 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.

Vain man would be free and yokeless; neither would he have his heart subject to God, nor his actions to mans censure.

[Page 16]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.

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 my self; 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 egge of opini­on to a faction or schism, I have often de­clared how little I desire my Laws should entrench on Gods Soveraignty, who is the onely King of all mens 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 then with meekness and patience they are con­tent to suffer the penalty annexed, rather then perturb the publick peace. Have I [Page 17] 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 Catholick and Apostolick Way? I pray satisfie me in that.

Not to engage in any controversie; onely 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 Christs 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 [Page 18] 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 onely Kings can do. And we may observe in the Laws and Hi­stories of the Primitive times, what Socrates said, That ever since the Emperour 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 enjoy­ned 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 [Page 19] hath it thus, That we must in all things submit to God first, and next to the supreme Ma­gistrate. That the Lord hath intrusted you with a care of Religion, is a truth that hath been maintained always by the Pro­testant against the Papist, who onely for a great while appeared against your just power in that affair.

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 Jacobs soul was in Benjamin, that they live and die together: and therefore all wise Governours have still countenanced the publick exercise of that Religion, which they owned and established as best.

How may I exercise this power, to restrain those who maintain some Opi­nions contrary to the established way?

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 onely regards the civil peace of your sub­jects, [Page 20] 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.

I hope you will not force our consciences.

I cannot force your consciences.

You do it when you impose upon us such things as we cannot in consci­ence admit of.

When I impose any thing you cannot submit to, you may chuse whether you obey me in doing it: onely if your con­sciences cannot do it, you are to suffer for your conscience.

How can you punish us for our consciences?

I punish you not for your consci­ences, but for what I think in my consci­ence is such an errour, as I dare not tole­rate in my Dominions.

How wilt thou answer before the Lord for oppressing his servants, that hold the Word of Gods patience, un­der pretence of errour? when thou think­est thou punishest errour and erroneous persons, the truth and children of God may lie a bleeding.

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 errour; 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 my self, 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.

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 mans servant?

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, [Page 22] to be so many men, so many minds.

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.

How is it possible for you to judge anothers opinion, seeing you are not infal­lible? you are assured no more that it is a truth, then I am.

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 [Page 23] 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 errour; and unless you will take away all humane judgement out of the world, you must acquiesce in the highest, whose errours are to be reserved to the judgement of God.

Are not you worms of the earth as well as we? why should you be Lords over our Faith?

If you have Faith, have it to your self; 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 ought to maintain.

You are Worms appointed of God to obey, and the Magistrates are Worms appointed of God to command.

Alas, we cannot follow this or that Way of yours if we would, until the Lord hath revealed it unto us.

And I cannot allow this or that Way of yours, unless God hath revealed it unto me.

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.

Paul, who wished them to wait until God revealed to them what they knew not, never allowed them a liberty to practice contrary to what they knew not.

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.

By forcing us, you may make us Hypocrites; but not real Converts to your way.

Indeed we hope so well of you, that we think you would not dis­semble a Religion for any hardships in the [Page 25] world: and we must assure you, that we do not use force to convert you to our way, but to clear our selves from any allowance of your way: we use Reason to convert you, we use Force onely to clear our selves.

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 errour is my misery, and not my fault.

The Church doth not pu­nish you for being in the wrong, which you cannot (it may be) help, (although I could wish you would heartily 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 chuse whether you think as we think, and you may chuse whether you should do or teach as you do, what is so scandalous to the Church, and so repug­nant to publick Authority.

For you to suppress what­ever is done or taught against the received Way, is to hold the truth in unrighteous­ness.

Because it is possible that some truths of Religion may be unseen, and so omitted by the most publick 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 publickly owned and established; also to avoid the foolish obtruding whatever No­velty any mans fancie listeth to set up, up­on his own private account, contrary to the publick establishment: nothing were more necessary and happy then to have in every National Church which hath agreed with one heart, one minde, one spirit, and one mouth, to serve the Lord Jesus, accor­ding to the pattern of primitive Piety and Wisdome, persons of eminent Learning, Wisdome and Integrity, publickly chosen, and appointed, to try and examine all new Opinions publickly propounded; no man being to print or publish any thing diffe­rent [Page 27] from the publick 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 publick profession. Let the prophets prophesie 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 onely for his own satis­faction, but in no way to publicate it, to the scandal or perturbation of what is set­led 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.

Private and modest dis­sentings among brethren, safely may, and charitably ought to be born, with all Chri­stian meekness and wisdome; no private Christian being forced to any explicite Conformity or Subscription, under penalty [Page 28] of any mulct or prison, much less with the terrour of fire and faggot, which was the violence of Papal Tyranny: onely they should take care that people be duly taught that Religion which is setled; that none be a publick 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 publickly setled, 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 designe 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.

[Page 29]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 publick 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 perswaded or moved, without any restraint upon their spirits, or quenching of the Spirit of God.

We desire not to quench the work of Gods Spirit in any man, but to re­strain the workings of a mans own errours, according to the will of God; to which to subject our selves, 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.

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 publick Way peaceably and so­berly.

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?

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.

Why is it that we are so severe­ly censured?

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 Gods glory, and of the advance­ment of true Religion; zealous, resolute, [Page 31] and couragious against all Popery, Super­stition and Idolatry.

We hope you will deal as fa­vourably with us, as you would be dealt withal in those Countries where our Reli­gion prevails.

Our greatest rigours reach not your persecutions in forreign parts: we would yet be merciful unto you, if we could without being cruel to our own souls.

Your favour here to us, may o­blige other Princes to oblige your friends abroad.

We must not do evil that good may come; therefore we must dis­countenance your errours: you may if you will discountenance our truths.

It's true, some practices against the State deserved this severity formerly; but our peaceable behaviour may deserve an indulgence now.

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.

The Hugonots have an indul­gence in France.

They have no more then they fought for, though they have more then (as appears by your several attempts to un­dermine their liberties) you are willing they should have.

It were no harm to indulge us: if your Religion were true, your truth would triumph over our falshood.

No people ever suffered an Enemy to settle in their Country, that they might triumph over them.

They have already what amounts to a toleration.

No: the King indeed doth not force them to come over to our Religi­on, (because he thinks Religion must be perswaded, 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.

Alas, the Popish Reli­gion is so ridiculous, that to tolerate it publickly were to expose it.

Alas, what is ridiculous to the wise, is very pleasing to the vulgar, who [Page 33] are the most part of mankinde; and where they have one Proselyte to their Devotion, they have ten to their pomp, glory.—

The more danger of our Priests, the more care should be taken by your Mi­nisters.

But we must not let in the Wolves, that the Shepherd may be care­ful.

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?

In the multitude of Counsellours there is safety. We shall advise with our Nobility, Clergy and Commons what may be done in your favour: for to deal truely with you, it is not my intention to exclude you from all share in the benefit of such an Act as the wisdome of our Parliament shall think fit to offer unto us for the ease of ten­der consciences. VVe intend 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 onely: and indeed as we cannot in conscience own or indulge your way, so [Page 34] we shall not punish your dissent from us a­ny otherwise then with some marks of our displeasure for not closing with the esta­blished Religion.

So, pray God bless your Maje­sty.

If Popery be naught, why are Papists suffered? if not, why are they punished?

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.

Why doth the King punish men for what is their conscience?

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.

We humbly beseech your most excellent Majesty to allow us to enjoy our consciences and judgements in serving our God.

We could grant your liberty as to your own practice, but we must deny you [Page 35] the liberty of seducing others. I will not punish you for being misled into errour, but I must restrain you from spreading your errours: I shall wink at your weak­ness, but I shall punish wilfulness.

May our eyes but see our Teachers, and we enjoy their faithful La­bours.

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 errour?

How shall the poor men live?

No Church or State must allow maintenance to such persons as oppose the Order and Government of that Church or State.

Alas, that such eminent men should be laid aside for indifferent things!

They are not laid aside for indif­ferent things, but for that great fault of disobeying Authority, which enjoyns those indifferent things. The things command­ed are indifferent; Obedience to the Com­mand about things indifferent, is necessa­ry: what cloaths I wear, what gestures I [Page 36] use, is indifferent; that I wear such cloaths, and use such gestures as are commanded, is necessary.

May it please your Ma­jesty that we have liberty to joyn with our people in pure Worship and Ordinances, giving good security that we neither speak nor do any thing publickly against the e­stablished order of the Kingdom.

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.

We are under a scandal of disobedience to Governours, and turbu­lency; 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.

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 errour is not thought venial, nor your difference [Page 37] tolerable, as arising by degrees to tumults, seditions, and contempt of all Christian Magistrates and Ministers.

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.

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.

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.

We desire to try all things, and to hold fast that which is good, and that nothing be imposed upon us.

Nevertheless whereunto we have already attained, let us walk by the same Rule, let us minde the same things: [Page 38] if in any thing ye be otherwise minded, God shall reveal even this unto you.

Why do you wait here on men, while you should pray unto the Lord that he would hasten his King­dome, that the Saints may inherit the earth?

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.

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 Priest-ridden.

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 finde to our great grief hath over-spread the Nation.

Gentlemen of all Perswasions, I pray hear what indulgence maybe allowed you.

What if you of the Catholick Way were discharged of all pe­nalty for Recusancie to come to our Church, save your incapacity of having [Page 39] any trust in Church or State? provided that you were severely restrained both from speaking and publickly practising your Way.

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.

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?

Any thing that in Rea­son or Conscience we may do.

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 your selves with your followers to the place where it is used?

It's well known that as we do not absent our selves, so we are not willing others should absent them­selve from Common-Prayer.

Will you own the Ordination by Bishops in the way of the Church of England?

We have made it ap­pear to the world in our Book called Jus divinum Ministerii, that the Ordination by Bishops is valid.

So eminent in Gods 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 Episcopacie, some of them lawful, and some of them most fit? and that before the late troubles, &c. 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 Episcopacie lawful and just, or else we should not have had so many learned and godly men of that minde.

Will you declare it unlawful up­on any pretence whatsoever, for any per­sons, whether the Parliament or any other, [Page 41] to assist the King, or to endeavour any Re­formation without his consent?

First, it's a sin against Gods Ordinance, Prov. 8.15. Secondly, it's a sin against the publick 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.

VVill 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, &c. with a detestati­on of whatsoever is contrary to sound Do­ctrine?

If we may but upon these terms enjoy the liberty of Gods Ordi­nance, [Page 42] we shall think our selves obliged to bless God that we have seen your face.

For your part, all ye the looser part of the people, we desire you may of­fer what you agree upon among your selves, which his Majesty will consider of, in order to a publick Peace. In the mean time, you are wished to attend the publick Ordinances of God as far as you can in Conscience, until an expedient may be sound in due time.

VVe shall enjoyn that there be no­thing taught publickly but the great Truths, wherein ye all agree; and there­fore we pray you attend upon publick Preaching: and though you own not the men, yet own the VVord, not as the word of this or that man, but as it is indeed the VVord of God.

Some may preach Christ out of envy, and some out of contention; but so Christ be preached, we shall rejoyce, and attend upon it.

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.

There are so many [Page 43] things in your Ordinances that we cannot like.

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. VVe desire you onely 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.

VVe will be conten­ted to attend the Ordinances of God in o­bedience to God and men; onely we de­sire not to be urged to approve of what we cannot allow of.

If your practice be sober, your judgements shall be at liberty.— Have you faith? i. e. any private Opinion, have it to your self in the sight of God: onely forsake not the assembling of your selves together, as the manner of some is: but let me see you as [...]he Primitive Christians meet with one ac­cord in one place.

VVe desire so to do, but onely we avoid mixt Assemblies.

If you will avoid mixt Assem­blies, you must avoid all Assemblies in the [Page 44] 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 then must we needs go out of the world.

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.

VVhat, because you are enjoyn­ed 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?

Are you who go under those several names of separation, as Independents, A­nabaptists, Quakers, &c. 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?

VVe desire some time to debate our several differences, and to think upon such happy expedients as may be for general satisfaction.

Supreame Magistrate is willing that you who are of a loose wayes of Fanulisme, Rantisme, Adamites, Catho­riss, &c. should bring a plat forme of your opinions to the Quakers: whom he impowers 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 suppresse 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 reforme what he thinks amisse, and to propose what he assent, to the Independent who may rectifie what is amisse, and carry what he allowes 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 Supream Autho­rity, who may very well take equal liberty to judge of their way as they have to judge of others.

Indeed that was Cardinal Rich­lieus way.

In short, before you go, how far will you of the Independant, Anabaptists way, &c. allow that way we call Pres­byterian?

Not at all, for we look upon it as the great Tyranny that we can be subject to: their fingers are heavier then the Bi­shops Loyns.

1. Edw: Gang p: 54. We hope to see Heaven and Earth on fire before Presbyters be setled.

2 We hope to see Presbyters as much troden under feet as the Bishops were: Gans P. 73.

3 The Presbyterian Government is Anti-christian, a limb of Anti-christ Ty­rannicall, Lordly, cruell, a bondage under Taske-masters as the Israelites in Aegypt. ibid 221.

Forbear your passion, I hope that upon a mutuall correspondence you will grow to a better temper.

The seed of God in this Nation hath had two capitall enemies, the Romish Papacy and the Scots Presbytery.

I pray, do you of the Presby­terian Perswasion satisfie his Majesty how far the Independents, and those who are called Sectaries may be tolerated.

The toleration of these men hath not been established in any Christian State by the Civil Majestrate, [Page 47] and if one way should be tolerated, then all wayes must be tolerated; and such a toleration is utterly repugnant, and it con­sistent with the Solemn League and Cove­nant for Reformation.

I pray let me hear what my good Subjects of Scotland think of a Tole­ration.

Liberty of con­science, Disswasive 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.

In thee England, in thee London, in thee associated Counties, in thee Armies, and that after a Solemn Covenant to extirpate Heresies and Schisme, are there found such errors, such opinions, such strange practices, such liberty.

If after you have all met with free­dome, offer your several thoughts with modesty, debate your differences with reason, and manage your controversies with moderation in the feare of God and love of truth, so as becomes men of learn­ing, gravity and good conscience, in so [Page 48] grand concernments as import the peace of the Church, the satisfaction and salva­tion of Mens soules 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 doe, when you condemn the In­dependant, Anabaptist, as Sectaries, and they you as Antichristian, what shall I doe but have an eye upon the warrant of holy writ, the primitive institutions and practises, the universall way of ordering externalls in Religion: The establishment of particulars here by the consent of the people; The regular injunction of law­full 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 Kingdome in Parlia­ment, to whose grand establishment I hope you will submit: In the meane time if you can agree upon a modest offer for a general accomodation comprehensive of all sober parties, It shall be very accep­table to Me, and with all advantage of­fered to the Parliament.

But if any of you in the mean [Page 49] time by Pride or Faction, Schisme 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.

You see his Majesty's graci­ous inclinations to all lawfull condescen­tion, compliance and forbearance: in the meane time it may be expected that you prudently suspendent your practices a­gainst the established Law, as wise men that can discerne time and judgement: If meate saith the Apostle make my bro­ther offend; I—I (for I lay no other burden upon you then I would bear my self: who know and am perswaded in the Lord Jesus that nothing is uncleane in its self) yet I will abstaine not only from [Page 50] flesh offered to Idols but from all flesh; and that not a little while while the world stands, if it prove but a bare scandall or offence justly or unjustly, not for any by-end, but least my brother should offend at me; for I would say I will never meet privately, never forsake the assemblying my selfe with good men, never refuse in­nocent things to offend a whole Church, yea a whole Kingdome. The recon­ciling of the real inter­ests of Epis­copacy Pres­bytery and Independ­ency:

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 soundnesse of Faith the holynesse 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 maine things which are necessary, rational [Page 51] wise and truly religious, which we aime at designe, endeavour and are principled for; goe along with us in sound and di­ligent preaching, spiritual and discreet praying, in holy and solemne communi­ons, the serious dispensation of ministe­rial power, and usefull execution of Church Discipline, which are the sub­stance of Religion; and for some Cere­monies I shall entreat you to see how far they are lawfull and what you really think not forbid in the Scripture you would submite in obedience to Authority; and if you really think between God and your own soules that some circumstances en­joyned are unlawfull, 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 Gods worship, which we all own to some Rites or gestures, let every one be fully perswaded in his own mind.