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 that religious opinions rest between man and his Maker, and not between man and the magistrate, and that the domain of conscience is sacred, was almost unknown to the statesmen and schoolmen of the seventeenth century. Milton—ultra liberal as he was—excepted the Catholics from his plan of toleration. Locke, yielding to the prejudices of the time, took the same ground. The enlightened latitudinarian ministers of the Established Church—men whose talents and Christian charity redeem in some measure the character of that Church in the day of its greatest power and basest apostasy—stopped short of universal toleration. The Presbyterians excluded Quakers, Baptists, and Papists from the pale of their charity. With the single exception of the sect of which William Penn was a conspicuous member, the idea of complete and impartial toleration was novel and unwelcome to all sects and classes of the English people. Hence it was that the very men whose liberties and estates had been secured by the declaration, and who were thereby permitted to hold their meetings in peace and quietness, used their newly acquired freedom in denouncing the king, because the same key which had opened their prison doors had also liberated the Papists and the Quakers. Baxter's severe and painful spirit could not rejoice in an act which had, indeed, restored him to personal freedom, but which had, in his view, also offended Heaven, and strengthened the powers of Antichrist by extending the same favor to Jesuits and Ranters. Bunyan disliked the Quakers next to the Papists; and it greatly
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