but it never produced this effect. It were easy if needful to multiply instances: but it is sufficient to our purpose to instance in our own nation; where this method has been tried ever since the reformation, and as constantly found ineffectual for the accomplishing this uniformity, for the sake of which these legal establishments have been pretended to be made. So far is this method from bringing about an unity of faith, that this is not found even with them that submit to a legal establishment. It is notoriously known, that the clergy of the Church of England are bound to subscribe to the thirty nine articles, i.e. to the truth of Calvinistick principles: But has this subscription answer’d its end? Is it not known, that they subscribe those articles in as widely distant and contradictory senses as were ever put on the most dubious passage in the Bible. And the truth is, if we consider the almost infinite variety with respect to the understandings, tempers and advantages of men for improvement in knowledge; it must be evident, that this uniformity of opinion and practice in religion (as it has not), so it never can be produced by the art and policy of man. A scheme for an artificial conformity in aspect, shape and stature of body, is not a whit more ridiculous, than an attempt to depress and contract the understandings of some, to stretch the capacities of others, to distort and torture all, ’till they are brought to one size, and one way of thinking and practice. So that if this unity of faith and uniformity of practice in religion is necessary to the peace of the state; then it follows, that the civil authority have a rightful power to put to death or banish all that cannot in conscience conform to their religious establishment. It will be to no purpose for the avoiding this consequence, to say; “the civil magistrate may not rise so high, or may affix some lower penalties for non-compliance with his establishment”: For if this conformity to his establishment be necessary to the peace of the state, then the civil magistrate has a right to prevent a non-compliance with such establishment; and if lesser penalties will not do it (as experience has perpetually shown they will not), then they must rise so high as death, or banishment: For a right to prevent such non-compliance, that does not amount to a right to prevent it effectually, is no right to prevent it at all. So that on this hypothesis, all non-conformists to the religious establishment of any state, are to be rooted out by death, or banishment as fast as they appear: Which both experience and the nature of things evidence will be continual; the cutting off all that appear to day will no ways hinder others from appearing so to-morrow. Whence it is but a genuine consequence, that civil government is one of the greatest plagues that can be sent upon the world; since it must, in order to keep peace in it, be perpetually destroying men for no other crime but judging for themselves and acting according to their consciences in matters of religion (and so perhaps very often the best men in the state); and all this in vain too, as to the proposed end, viz. uniformity of practice in religion, that being for ever out of their reach.
2. Such unity, or uniformity in religion is not necessary to the peace of a civil state. Since God has formed the understandings of men so different, with respect to clearness, strength, and compass, and placed them in such very different circumstances; a difference of sentiments in some things in religion, seems natural and unavoidable: and to suppose this does in its own nature tend to the public mischief of the state, seems little less than arraigning infinite wisdom. From thence will arise greater reason and scope for mutual forbearance and Christian charity. But it will certainly be found on reflection, that it has no ill aspect on the civil state. Have we not known persons of different sentiments and practices in religious matters, as Presbyterians, Congregationalists, Church-Men (as commonly called) Baptists and Quakers, all living in the same community in quiet and peace with one another? I mention not papists; because tho’ the principles of a consistent Protestant, naturally tend to make him a good subject in any civil state, even in a popish one, and therefore ought to be allowed in every state; yet that is not the case with the papist: for by his very principles he is an enemy or traytor to a Protestant state: and strictly speaking popery is so far from deserving the name of religion, that it is rather a conspiracy against it, against the reason, liberties, and peace of mankind; the visible head thereof the pope being in truth the vice-gerent of the Devil, Rev. 13. 2. To pretend that such as own the sacred scriptures to be the alone rule of faith and practice in religion, can’t live in peace and love as good neighbours and good subjects, tho’ their opinions and practices in religious matters be different, is both false in fact, and a vile reproach cast upon the gospel, which breaths nothing but benevolence and love among men: and while it plainly teaches the right of private judgment in every one, it most forcibly enjoins the duties of mutual forbearance and charity. That golden precept of our blessed LORD; Whatsoever ye would that Men should do unto you, do ye even so to them, Math. 7. 12, well taught and enforced by the teachers of the gospel, would (if I may use the word) infinitely more tend to make Christians of the several denominations in the state, good neighbours and good subjects, than this whimsical notion of uniformity. Which if it had always had its due force on the minds of men, we should never have heard of the necessity of uniformity in religion to the peace of the state, nor any such legal establishment of religion I have been impleading. That precept being a sacred guard to the unalienable rights of conscience, which are always invaded by such establishments.
But if you say, “that different sects in religion aiming at superiority, and endeavouring to suppress each other, form contrary factions in the state; which tends to distress and thwart the civil administration.” I answer; The civil authority’s protecting all in their just rights, and particularly this inestimable and unalienable one, the right of private judgment in matters of religion, is the best guard against the evil supposed in the objection. Besides, this is no more a natural consequence of men’s thinking differently in religion, than of different judgments about wit, or poetry, trade, or husbandry.
Or if you farther suppose, “that religion is a matter of much greater importance than these things, and demands therefore a more warm and active zeal.” Be it so; nothing farther follows from thence, than that we should endeavour to support its honour in a way suited to its excellency; to instruct one another in its grand principles and duties, and recommend it by calm and strong perswasion. It is by truth CHRIST’S kingdom is set up, as he himself has taught us, Luke 18. 37. And it is a most unnatural excess of zeal, for the pretended defence of religion, to renounce humanity, and that equitable regard and kind affection, which are unalterably due from one man to another.
If it be again said, “that tho’ these above-mentioned evils are directly contrary to the true genius and spirit of the Christian religion; yet they are the actual consequence of a variety of sects, exceeding fond of their particular schemes.” I answer; they are only accidental abuses to which the best things are liable: The same argument may be urged against reason, and every branch of natural and civil liberty. It is equally conclusive as the papists have used it against the laity’s having the Bible; viz. the consequence of people’s having the Bible in their hands to read, has been the rising up of a variety of sects in the Christian world, and therefore they ought not to be permitted the use of it. As no such conclusion can be drawn against every body’s having the Bible from such premises; so in the case before us, no conclusion against the right of private judgment for our selves in matters of religion, can be drawn from these inconveniencies; which do not spring directly from it, but arise entirely from different causes; from pride, or foolish bigotry, that either does not understand, or pays no regard to the unalienable rights of conscience.
3. Such legal establishments have a direct contrary tendency to the peace of a Christian state. As the exercise of private reason, and free enquiry in a strict and constant adherence to the sacred scriptures as the only rule of faith and practice, is the most likely means to produce uniformity in the essential principles of Christianity as well as practice; so this is certainly the most sure method of procuring peace in the state. No man having any reason to repine at his neighbour’s enjoyment of that right, which he is not willing to be without himself; and on the same grounds he challenges it for himself, he must be forced to own, that it is as reasonable his neighbour should enjoy it. But then on the other hand, every claim of power inconsistent with this right (as the making such a human establishment of religion of which we are speaking), is an encroachment on the Christian’s liberty; and so far therefore he is in a state of slavery: And so far as a man feels himself in a state of slavery, so far he feels himself unhappy, and has
