An argument for toleration and indulgence in relation to differences in opinion, both as it is the interest of states, and as a common duty of all Christians one to another : by way of a letter / by a country gentleman.

Sir,

I Know not whether the Diſcourſe I held (the other day,) concerning Toleration and Liberty of Conſcience, will anſwer the expectations you conceive of it; but I well know the Obligations I am under, to give you all the ſatisfaction I am capable of giving, which if you do not find in the Matter, in the Method, and in the Stile and Expreſſions of the Relation I ſend, I am ſure you cannot chuſe but find ſome in the proof I give of my Obedience in ſending it. Be pleaſed therefore to receive the Narration (of what was then ſaid) in the very words, in which, for mine own remembrance, (at my return home) I noted it; not indeed in the Interlocutory way, in which it paſſed, (and that to avoid Repetitions,) but by way of one continued Diſcourſe, but ſo ordered, that you will certainly become informed (and perhaps with more advantage, than if a Notary had taken it,) in the ſubſtance of all that was offered on both ſides.

Being asked my Opinion concerning Liberty of Conſcience; without entring into a formal and ſcholaſtical State of the Matter, hoping ſo to expreſs my ſelf, that nothing neceſſary to illuſtrate it, ſhould be wanting in what I had to ſay; I preſently anſwered, That to underſtand it, we muſt diſtinguiſh points of Faith from points of Opinion. By Points of Faith (ſaid I) I mean all things clearly and plainly revealed in the Holy Scriptures, whether they be things to be believed only, or alſo to be done and practiſed: By Points of Opinion, I mean all things whatſeover, not plainly and clearly revealed. Which ſaid, I added, That we ought to bear with one another in reſpect of different Opinions, as God doth bear with us all; who, had he intended we ſhould be all of one Opinion, as he did we ſhould be all of one Faith, he could have made every thing as clear, and plain in the Holy Scripture, and as undoubted as any: But it is for the carrying on of his own moſt wiſe and righteous ends of Providence in the World, that he hath left ſome things leſs plain and clear, and leſs eaſie to be underſtood and determined, than others; as Matters both to exerciſe the reaſonable faculties of good and pious men, and to afford them Subjects of mutual Charity and Forbearance, in their different ſentiments and apprehenſions about them. And if it hath pleaſed God (as it hath either for the mentioned, or other Reaſons) to leave ſome matters in diſpute, and doubtful, and in ſuch a State, as we can only gueſs at them, and that they look with divers Aſpects and Countenances, according to the divers Lights in which they are ſeen, and the divers ſtands and poſitions from which: Why ſhould we preſume to be wiſer than God, and think to put (abſolutely and univerſally) out of doubt, that which he hath not? Theſe changeable Opinions may be as much for the Ornament of the Moral World, as changeable Colours are for the Ornament of the Natural. We muſt in them bear and indulge.

But inſtead of Bearing and Ingulging, to compel a Perſon to ſerve the Deity, in a Way againſt the light and apprehenſions he hath of what he ought to do, as to it, is the greateſt Tyranny that can be: For it is to compel him to the doing of a thing, which, on pain of Damnation, he holds himſelf obliged not to do; for no Perſon can hold himſelf obliged to worſhip God, but in the way he believes that God himſelf would have him, the which only he is to do on the pain of damnation: ſo that if by forcible courſes, he be induced to ſerve him otherwiſe, he is compelled to do a thing that on the pain of damnation he believes he ought not. And how Tirannical is this, to ſo Dilemma! and how dreadful to be ſo Dilemma'd! Either not to worſhip ſo, and be ruined now; or worſhip ſo, and be damned hereafter. A hard choice!

Again, for any to comply with a way of Worſhip impoſed on him by man, which he believeth not the true, required by God; It is not to obey and ſerve God, but man: For (by way of Illuſtration) let us make a ſuppoſal, That a Maſter biddeth three or four of his ſervants do ſuch or ſuch a thing, and that the ſervants differ about the ſenſe and meaning of the Command, one underſtanding it one way, another another way, a third in this way, the fourth in that; all are ſervants, and conſequently, equal in reſpect of the Maſters command, and therefore none hath any right of impoſing (a ſenſe on the others.) In this caſe, ſhould all the reſt of the Servants act as one of them would have, who undertakes to tell them his private ſetiments, and what, in his thoughts, the Maſter doth mean, if the ſenſe and meaning which he gives them (of the Maſters Command) be all the while againſt the Judgment of their own diſcretion (about it;) for them to act ſo, is not to obey and ſerve their Maſter, but a fellow Servant. And this is our caſe; we all are equally ſervants, and obliged to no other rule of Obedience, but the Maſters word of Command. Indeed ſome Servants are to bring that Word to others, but thoſe to whom they bring it, are not bound to their ſenſe of it, further than they are perſuaded it is the Maſters. Search the Sciptures; and Try the Spirits; We have but one Maſter, who is God.

And God is ſo good a Maſter, that if a Servant do ſincerely intend Obedience to him, and uſe his beſt endeavour to underſtand his Command, as he would have him, and yet after all miſtake; I ſay God is ſo good a Maſter, that he will not accept according to what a Servant hath not, but according to what he hath; He will graciouſly conſider the prompt, and ready Obedience, and good Intention of his Servant, and not ſeverely reflect on the error or miſtake of which he is guilty; which, being not willed, is benignly taken, and underſtood as more his Unhappineſs and infelicity, than Sin and Fault: For, If our hearts condemn us not, we have confidence towards God. He principally regards the Heart, My Son give me thy Heart; ſo that if the Heart be upright, and the aim ſingle, though the Hand miſcarry, and the Foot ſlip, yet, in Divine Interpretation, the whole Body is full of Light: It Pleaſing God in Infinite Goodneſs, to reſpect the Will, the Intention, the ſincere Endeavour of his Servants; and for the reſt, to put it upon humane Weakneſs and Infirmity, that Weakneſs and Infirmity which he will pardon. And if God himſelf have ſo much tenderneſs and Compaſſion for humane Weakneſs and Imperfection, ſhall men themſelves have none for one anothers?

Further, to be rigid and ſevere to others in matters of Opinion, is not to comport with the Golden Rule of all our Actions preſcribed by our bleſſed Saviour, which is to do as we would be done unto; would'ſt thou be compelled thy ſelf, that doſt compel others? Nor is it to uſe ſuch proper and convenient Methods as are neceſſary for the working of belief; the underſtanding being a faculty that cannot be forced, or conſtrained any more than the Will. Belief may be perſuaded, but cannot be compelled. Arguments and Reaſons (and not Capiaſes and Impriſonments, Fire and Fagot,) are proper means to effect it; thus the Antient Fathers in all their Apologies to the Heathen, in defence of themſelves, and the Chriſtian Religion, ever pleaded. Beſides, Forceable courſes never anſwered their Ends; Perſecution of a Doctrine doth but ſpread it: The Chriſtian Religion had never extended ſo far in ſo ſhort time as it did, but for the violence uſed toward it. The Blood of the Martyrs was the Seed of the Church.

Nor is that a thing of ſmall Moment (neither) which is inſiſted on by ſome, that where the underſtanding is not led by the light it hath to the Approbation of a Worſhip, all Conformity thereto is but Hypocriſie; that to compel the outward man unto a compliance againſt the Dictates of the inward, (which may be done, and is all that can be done by violent, and forcible courſes) is but to make as many Hypocrites as Worſhipers; and ſo inſtead of honouring God (which is the end of Worſhip,) to give him the greateſt diſtaſte, and to do him the greateſt affront that can be. Such Differences! what man would lke them? and how ſhall God?

I add, that Conſcience as it is taken for the Principle that bindeth us to act in the things of God, and with immediate reference to him, is not under the Government and Power of the Magiſtrate; this inward man is of the Kingdom of Chriſt, and under his direction and conduct, by the Word and Spirit; The Kingdom of Heaven is within you. God hath not by his Son, our bleſſed Saviour, the only Prophet we are bid to hear, obliged Magiſtrates to ſuperintend in Matters of his Worſhip, and to give directions about them, (except perhaps in ſome Circumſances) or to uſe their Magiſtratical, and coercive Power over their Subjects in relation to them: he would not truſt any in matters ſo immediately concerning himſelf, and of ſuch Importance; but hath reſerved the regulating and directing of his Worſhip, and of all things properly pertaining to it, unto himſelf by his word; which all, both Magiſtrates and People are obliged to obey. And indeed this was the great Principle, on which the firſt Reformers proceeded (in the Reformation,) that nothing ought to be impoſed upon Chriſtians in matters of Faith, or of Practiſe in Life, or Worſhip, but what is plainly intimated in the Scriptures; or, that the Scrptures are the only Rule of Faith, Worſhip and Manners; a Principle that reſtored the Chriſtian Liberty, long oppreſſed with the Tyranny of humane and Antichriſtian Impoſitions; and a Principle that duly ſettled and conformed to, will likely prove a remedy (and haply is the only true one) to all the Diſtractions, Schiſms and Ruptures now among Chriſtians. A Toleration, or Indulgence, according to this Principle, is the moſt hopeful Baſis and Foundation of Settlement.

But here it was urged on the contrary, That the Magiſtrates and Kings of Judah, were inveſted in a Power to coerce Blaſphemers and Idolaters: They broke down the Images, deſtroyed the Groves, and put to death the Prieſts that miniſtred; and the Chriſtian Magiſtrate ſhould ſeem inveſted in the ſame Powers, in order to preſerve the true Chriſtian Religion, that the Jewiſh had for theirs; and conſequently, that he hath a Power of coercing too.

But as for the Powers of the Kings of Judah, though it be admitted, that they had a Power, in ſome caſes, of coercing even to death in mattes of Religion; yet it will not follow, that Chriſtian Governours have (the ſame;) for the diſpenſation under which the former were, was a terrible diſpenſation, and went on other Maxims than the new doth, in which Chriſtians are; that was the Diſpenſation of a Servant, this of a Son; that more accommodated to the Rules of Humane Wiſdom, this of Divine; they had a worldly Sanctuary, and conſequently uſed worldly Methods; but the Kingdom of Chriſt is not of this world, and the Weapons in it are not Carnal, but Spiritual.

Beſides, it may be ſaid, That even then it was mainly in relation to Idolatry and Blaſphemy, that the Jewiſh Magiſtrates were veſted in that ſanguinary Power; and Idolatry ſets up a falſe God, and Blaſphemy is ſo highly againſt the true, that This as well as That is treaſonable: and therefore in a Kingdom which recognized God for Soveraign King, and in whoſe very Civils (may I ſo expreſs it) their Religion was inlay'd, (their Religion being the Baſis and Foundation of their State, and their Civil and Religious Laws being all of one Sanction, and in one volume;) for them to puniſh in the Inſtances alledged, was but to puniſh High-Treaſon.

And let it be obſerved, that I never did intend that Atheiſts, Blaſphemers of the true God, and Enemies to natural Religion, (without which no Government or Common-Wealth can ſtand) ſhould be exempted from puniſhment; for not to puniſh theſe, is to be falſe and treacherous to Government itſelf; It as much importing that Atheiſts, Blaſphemers, and Enemies to natural Religion, ſhould be puniſhed Capitally, as Enemies to all Government, (ſeeing without Religion there can be none) as that Treaſons againſt this or that particular STate ſhould be ſo.

But I think the Magiſtrate is not inveſted by the Lord Chriſt, in any Powers of Coercion with relation to the Chriſtian Religion, as it is Chriſtian Religion, becauſe, (as I ſaid before) it is the Kingdom of Heaven, and not of this World, and therefore not to be ſet up or maintained in a worldly way; but as it was ſet up at firſt, ſo it muſt be continued ſtill in heavenly Methods, by the Word of God, and by the holy Spirit accompanying it; the ſame being the only proper means of Continuation, and Preſervation, that were of Inchoation, and Production; and let theſe (means) be uſed.

Only, where the Chriſtian Religion is inlayed with the State, and become a matter of civil Sanction, and Eſtabliſhment by Law, there it ought to be maintained and preſerved by the Magiſtrate, and that with the power of the Sword, and ſuch Coercion as the State inveſts him in; but this is not ſimply as it is the Chriſtian Religion, but on a civil account, and with reſpect to the State, as it is become a Stone in that Building, and hath a place in the Laws of it; and it is proper for Chriſtian People to ſettle Chriſtian Religion by Law.

But ſtill (as I ſaid at firſt) Diſtinction muſt be made between Chriſtian Religion, or points of Faith (contained, as to the things to be believed only, in the Creed, commonly called the Apoſtles, & ſtiled by Ireneus the Catholick Faith) between that & matters of Opinion; it being unſafe for any Government to inlay in its Foundation any Opinion that is diſputable, and doubtful. To build a Government upon an Opinion that is diſputable and doubtful, is to build a Houſe on the Sand, and to lay a weak Foundation; and a weak Foundation will deceive the Structure: whereas to build to on the true Religion, or that Chriſtian and Catholick Faith, which is eſtabliſhed & confirmed with uncontroulable reaſons, and from Heaven with the Authority of Miracles, is to build on a Rock. To build on Opinion, is to weaken the State; for if the Opinion be ſhaken, the State totters. But the Chriſtian Religion is a Foundation, that ſettles and keeps it ſteady, being as Mount Zion, not to be removed.

But to return, lt is obſervable, and very much to purpoſe, That Jeſus Chriſt, although in his time, there were diverſities of Opinions, and ſome of very ill nature and aſpect, even on all Religion; for beſides the Phariſees, the Eſſenes, and the Herodians, there were the Saduces, that denied Angels, and Spirits, and a Reſurrection; yet he never took occaſion to intimate any Duty, as incumbent on the Magiſtrate, to take cognizance of them, and penally to animadvert upon them; nor doth he once reprove the Magiſtrate for not doing it, nor is there any intimation of ſuch a duty in all the writings of the Apoſtles; which evidenceth what I ſaid before, that the Magiſtrate (as ſo) is concerned but in Natural Religion, and not in the Chriſtian, except as it becomes a Law of the State.

The only Method that Jeſus Chriſt and his apoſtles have obliged to even in caſe of Hereſies, and have recommended both by their Examples and their Precepts, is to combate them with the Sword of the Spirit, that is, to reaſon againſt them from the Word of God; and, in caſe of obſtinacy, to withdraw from the Communion of the Heretick. Indeed, in caſe of ill manners and of Blaſphemy, (of the former the inceſtuous perſon, of the latter Hymeneus is an Exmaple;) I find them giving up to Satan, which, according to the ſentiments of ſome, being an act of punitive and coercive Power, veſted but in the Apoſtles, whileſt there was no Chriſtian Magiſtrate, doth ſeem to intimate, that where there is, he may (yes he muſt) in ſuch caſes, (caſes of ill manners, and of Blaſphemy) take Cognizance, and uſe coercive and penal Animadverſions, and indeed this is the proper work of Magiſtrates.

But for Matters of Opinion, not clearly and infallibly decidable from the word of God, in which men of good and upright Conſcience may have different lights; Matters of no malignant Influence upon the State, (ſuch as Popery hath) or on the Societies of Chriſtians, in theſe (matters) I cannot find the Magiſtrate hath any thing to do, no, nor Miniſters neither, but to endeavour to convince and perſuade, and to rectifie miſtakes (if any be) in ſuch a manner as may manifeſt the due regard & value, they have for upright and well meaning, though erring and miſtaking Conſcience. Let us walk together in things in which we agree; and for others, refer them to the day that will declare. We are all to ſtand before the Maſter, and he muſt Judge.

And certainly it would much import to the healing of our Breaches, and to allay the Heats and Animoſities that reign amongſt us, if we more regarded the Conſcience, they, who do diſſent from us, do make, and the good deſigns and ends they aim at, than the very Opinions and Practices themſelves in which they diſſent; for in the former all good Chriſtians agree, and in the latter will ever differ; we ought highly to value and honour tenderneſs of Conſcience, and Intentions directed to the Glory of God, and the common good of the Church, and of the World, wherever we find them, though we never ſo much differ in the ſubject matters of that Conſcience, and of thoſe good Intentions.

This was the Healing Principle, on which the Apoſtle proceeded, when he ſaid, he that keepeth a day, keepeth it to the Lord, and he that keepeth not a day, keepeth it not to the Lord; thus, with a grain of Chriſtian Moderation and good Temper, He, at that time, reconciled the moſt diſtant and contradictory Practices and Opinions; 'tis as if he had ſaid, the former he believeth the Law of God given by Moſes, that commandeth the obſervation of Days to be ſtill in force, and therefore keepeth a day, becauſe he believeth the Lord will have him: the latter better underſtanding the nature of the Goſpel, and the true extent of Chriſtian Liberty, that we are not under the Law, but under Grace, and redeemed hereunto by the precious Blood of the Lord Chriſt, he doth not keep the legal days; & it is in honour to the Lord Chriſt, & to the Redemption purchaſed by his Blood, that he doth not.

And here, let us be think how far a Principle of this kind would go towards healing, in our preſent differences; They, who do Baptiſe Infants, do it to the Lord, they, who do it not, do it not to the Lord; the former believing that the Convenant of Abraham is the Convenant of Grace, are perſuaded, that the Lord will have them do it; the latter believing that all things are become new, and that we ſtand not on the old Baſis, are perſuaded that he will not. So he that kneeleth in the Sacrament, doth it to the Lord, and he that kneeleth not, kneeleth not to the Lord; the one believeth that in the act of receiving, when Jeſus Chriſt doth give himſelf, he cannot take that unſpeakable Gift, from ſuch a Hand, too reverently, too humbly, and therefore (He) expreſſes that Humility and Reverence with his Knee: the other believeth, that the Lord Chriſt inviting him unto his Table, obliges to the uſe of that geſture, which may intimate the friendſhip and familiarity (that) by ſuch an Invitation he is taken into, and therefore he ſits or uſes a Table geſture, as Chriſt and his Diſciples did. In a word, men of good and upright Conſciences, think they may conform to the Worſhip as it is by Law eſtabliſhed, becauſe they think the Rites and Ceremonies in it, are no other than what are decent, and alſo think the Officers of the Church impowered by our Lord Chriſt, to inſtitute and order in points of decency, and thoſe that do ſo conform, conform to the Lord: But on the contrary, others perſuaded that the Lord Chriſt, as being faithful in all his Houſe, hath himſelf inſtituted all the neceſſary Officers, and made all the neceſſary Orders, and there being Officers and Orders in the Church, that they cannot find Example, or command for in the Scriptures, therefore they conform not; and as the former in conforming, do conform to the Lord, ſo the latter in not conforming, do not conform in regard to the Lord.

As for Separations into ſeveral, and diſtinct conventions, which on the former Principles will unavoidably follow; for thoſe of the ſame Opinion will unite and convene together, and ſo divide from others; Birds of one Feather will be flocking and aſſociating: I ſee no cauſe of fearing any greater Inconvenience in them, to the Church, or to the State, if mutual Toleration and Indulgence be the received Principle, than is in ſo many ſeveral Clubs of friendſhip, or Companies of Trade; for however different, they may be from one another in other reſpects, in this they will all agree, to love one another, for that of God they ſee, & to maintain the publick Liberty, the common Intereſt of all; and ſo, though they are as many Conventions, as you can imagine, (and the more the leſs dangerous, one will ballance another) yet they are not factions.

It is the belief of Infallibility, and the damning Principle of the ſeveral Opiniators (therefore to be condemned itſelf) that is the cauſe of all the hatred, heat, and animoſity among them, and of the Deſigns they all nouriſh to exterminate one another; this turns Opinions into Factions, dangerous to Church and State; Miſchiefs not to be avoided, even under State-Toleration, and Indulgence, as long as one Opinionator damns all others, which every one, who impropriates Salvation (a fault, yet too general) to his own Opinion and Method, doth by Implication do. Elſe, different Opinions would not create Trouble in a State, any more than different Garbs and Faſhions; 'tis damning ſpoils all: But who art thou that judgeſt and condemneſt another mans Servant? Judge not that ye be not judged. Yet on the other hand, there is, I think, no other way of preventing the inconveniences and dangers, that threaten a State, which ſettles on any one particular Opinion, without Indulging and Tolerating of others. but what is equally Hazardous and Tirannical, viz. To mop the Eyes of the Subject, and keep them in perpetual Darkneſs; either by obliging them to a blind ſubmiſſion to ſome (External or Internal) Authority, or by forbidding all Schools and Learning, all Preaching and Diſputing, &c. It being Ignorance only that can be the Mother of ſuch Devotion. A truth evinced both in the Tirannical Method of Turkey, and in that of the Papacy; and few but will think ſuch Methods unſafe, becauſe uneaſie, and the darkneſs muſt be thick darkneſs too; for a Liberty but in Philoſophy, will in the conſequence draw on a Liberty of thinking in Divinity.

In fine, it is worth the obſerving what befel Philip 2d. King of Spain, that rigid and inflexible aſſertor of Uniformity in Worſhip, who, to one of his Miniſters of State, that repreſented to him the danger of loſing all by ſevere, bloody Proceedings in Flanders, and therefore adviſed him to ſome connivence and temper, alledging the Example of the neighbouring Countries of France and Germany, anſwered, That he would rather be without Kingdoms, than enjoy them with Hereſie. And he was taken to his word; for this Inexorable, Lofty Prince, becauſe he would not enjoy with Hereſie, (as he called it) the Noble Provinces, now known by the name of United to all the World, became diveſted of them indeed; and he that would not keep them by Moderation and Temper, did deſervedly loſe them by (his) ſeverity and Obſtinacy.

This is the ſumm of what I ſaid in that Diſcourſe, to which, becauſe you have confined me. I will not offer now, what more I have to ſay concerning the Subject of it; Only you may pleaſe to take the Judgment of two of our wiſeſt, and moſt celebrated Princes: Iſt King James, in his Speech to the Lords and Commons at White-Hall, March 21. 1609. I never found that Blood and too much ſeverity did good in matters of Religion: For beſides that, it is a ſure Rule in Divinity, that God never loves to plant his Church by violence and bloodſhed. Natural Reaſon may oven perſuade us, and daily experience proves it true, That when men are ſeverely Perſecuted for Regligion, the Gallantneſs of many mens Spirits, and the Willfulneſs of their Humours, rather than the juſtneſs of their Cauſe, makes them to take a Pride, boldly to endure any torments, or death itſelf, to gain thereby the Reputation of Martyrdom, though but in a falſe ſhadow. 2d. King Charles 1. in his Declaration 1641. For differences amongſt our ſelves for matters indifferent in their own Nature concerning Religion, We ſhall in tenderneſs to any number of our loving Subjects, very willingly comply with the Advice of our Parliament, That ſome Law may be made for the Exemption of tender Conſciences from puniſhment or proſecution for ſuch ceremonies, and in ſuch caſes, which, by the Judgment of moſt men, are held to be matters indifferent, and of ſome to be abſolutely unlawful.

To which moſt illuſtrious ſuffrages I will add the Teſtimony of the learned Mr. Chillingworth, both in regard of the great Authority and Reputation he hath in the World, and alſo of the Reaſon and Moment of what he ſays. Require (ſaith he) of Chriſtians, only to believe Chriſt, and to call no man Maſter, but him only; let thoſe leave claiming of Infallibility, who have no right unto it, and let them that in their words diſclaim it, diſclaim it likewiſe in their actions. In a word, take away Tiranny, which is the Devil's Inſtrument to ſupport Errours, and Superſtitions, and Impiety in the ſeveral parts of the World, which could not otherwiſe withſtand the Power of Truth, I ſay, take away Tiranny, and reſtore Chriſtians to their juſt, and full Liberty of Captivating their underſtandings to the Scripture only. An univerſal Liberty thus moderated, may quickly reduce Chriſtendom to truth and Unity.

This is ſo ſmartly, ſo fully, ſo excellently penned by that great man, that I am perſuaded the delight and pleaſure you will take in reading this one Paragraph, in conjunction with what I have given you, as the ſenſe of thoſe great Princes, K.J. and K.C. will make ſufficient compenſation for the longſom exerciſe you had in all that preceded it; and therefore to leave you in the ſame good humour and pleaſantneſs in which I found you, and that you may go off with a Reliſh, I think it time to write my ſelf,

SIR, Your Humble Servant.