Truth and Innocence Vindicated, Part 6
A Survey of the Fifth Chapter.
THe fifth Chapter is at such variance with it self, and what is elsewhere dictated in the Treatise, that it would require no small labour, to make any tollerable composition of things between them. This I shall not engage in, as not being of my present concernment. What seems to tend unto the carrying on of the design of the whole, may be called unto some account. In the beginning of it, he tells us that a belief of the indifferency or rather imposture of all Religions; is made the most effectual, not to say the most fashionable argument for liberty of Conscience. For my part, I never read, I never heard of this pretence or Argument, to be used to that purpose. It wants no such defence. Nay the principle it self, seems to me, to be suited directly to oppose and overthrow it. For if there be no such thing in reality as Religion in the World, it is certainly a very foolish thing, to have differences perpetuated amongst men upon the account of Conscience, which without a supposition of Religion, is nothing but a vain and empty name: But hence our Author takes occasion, to discourse of the use of Religion and Conscience in the Government of Affairs in the World; and proves in many words, that Conscience unto God, with a regard to future eternal rewards or punishments, is the great ligament of humane Society, the security of Government, the strongest bond of Laws, and only support of Rule, without which every man would first and last, be guided by mere self Interest, which would reduce all power and Authority to meer force and violence. To this purpose doth he discourse at large in one section of this Chapter; And in another, with no less earnestness and Elegancy of Words, and Repetition of various Expressions of the same signification, that the use and exercise of conscience, will certainly overthrow all Government, and fill the world with confusion. In like manner, whereas we have been hither… throughly instructed, as I thought, tha… men may think what they will in the matters of Religion, and be of what perswai… they please, no man can or ought to control… them therein; here we are told, that … power, nor policy, can keep men peaceable, untill some perswasions are rooted out of thei… minds by severity of Laws and Penalties, pag… 145. And whereas heretofore, we wer… informed, that men might believe what the… would, Princes were concerned only i… their outward practice; now are we assured, that above all things, it concerns Princes to look to the Doctrines and Articles of men… belief, p. 147. But these things, as was before intimated, are not of our concern.
Nor can I find much of that Importance… in the third and fourth paragraphs of this Declamatory Invective. It is evident whom he regards and reflects upon, and with what false, unmanly, unchristian revilings, he indeavours to traduce them. He would have the world believe, that there is a Generation of men, whose principles of Religion teach them to be proud, peevish, malicious, spightful, envious, turbulent, boysterous, seditious, and what ever is evil in the world; when others are all for candour, moderation and ingenuity; amongst whom no doubt he reckons himself for one, and gives in this Discourse in evidence thereof. But what are these Doctrines and Articles of mens belief, which dispose them inevitably to all the villanies that our Author could find names for. A catalogue of them he gives us, pag. 147, 148. Saith he, what if they believe that Princes are but the Executioners of the decrces of the presbitery; and that in case of disobedience to their Spiritual Governours, they may be excommunicated, and by consequence deposed? What if they believe that dominion is founded in Grace, and therefore all wicked Kings forfeit their Crowns, and that it is in the power of the People of God to bestow them where they please? And what if others believe that to pursue their successes in Villany and Rebellion is to follow Providence? All the World knows what it is, that hath given him the Advantage of providing a covering, for these monstrous fictions; and an account thereof hath been given elsewhere. And what now if those intended do not believe these things, nor any one of them? What if they do openly disavow every one of them, as for ought I ever heard or know they do, and as I do my self? What if some of them, are ridiculously framed into Articles of faith, from the supposed practices of some individual Persons? And what if men be of never so vile… opinions about the pursuit of their successes, so they have none to countenance them i… any unlawful Enterprises, which I think must go before successes? What if only the Papists be concerned in these Articles of faith; and they only in one of them about the Excommunication and Deposition of Princes, and that only some of them; and not one of those have any concern in them, whom he intends to reproach? I say if these things are so, we need look no farther for the principles of that Religion, which hath furnished him with all this candor, moderation and ingenuity, and hath wrought him to such a quiet and peaceable temper, by teaching him that Humility, Charity and Meekness, which here bewray themselves
Let it be granted, as it must and ought to be, that all Principles of the minds of men, pretended to be from Apprehensions of Religion, that are in themselves inconsistent with any Lawful Government, in any place what ever, ought to be coerced, and restrained. For our Lord Jesus Christ, sending his Gospel to be preached and published in all Nations and Kingdoms of the World, then, and at all times, under various sorts of Governments, all for the same end of publick Tranquility and Prosperity, did propose nothing in it, but what a Submission and Obedience unto, might be consistent with the Government it self, of what sort soever it were. He came, as they used to sing of old, to give men an Heavenly Kingdom, and not to deprive them, or take from them their earthly temporal dominions. There is therefore nothing more certain, than that there is no principle of the Religion taught by Jesus Christ, which either in it self, or in the practice of it, is inconsistent with any Righteous Government on the Earth. And if any opinions can truly and really be manifested so to be, I will be no Advocate for them, nor their Abettors. But such as these, our Author shall never be able justly to affix on them whom he opposeth; nor the least umbrage of them; if he do but allow the Gospel, and the power of Christ to institute those Spiritual Ordinances, and requiring their Administration, which do not, which cannot extend unto any thing wherein a Magistrate as such, hath the least concernment in point of prejudice. For if on a false, or undue practice of them, any thing should be done, that is not purely spiritual, or that being done, should be esteemed to operate upon any of outward Concerns, Relations, Interest… Occasions of men, they may be restrain by the power of him who presides o… publick good.
But besides these pretences, our A…thor I know not how, chargeth also the …mours, inclinations and passions of some me… as inconsistent with Government, and a…wayes disposing men to Phanaticisme and …dition; and on occasion thereof falls out to an excess of intemperance in reproa…ing them whom he opposet…, such as … have not above once or twice before … with the like. And in particular he ra… about that Zeal, as he calls it, for the G…ry of God, which hath turned whole Natio… into Shambles, filled the World with Bute…ries and Massacres, and fleshed it self wi… slaughters of miriads of mankind. No… omitting all other Controversies, I sha… undertake to maintain this against any m… in the World, that the effects here so tr…gically expressed, have been produced … the Leal our Author pleads for, in co…pelling all unto the same sentiments and pr…ctices in Religion, incomparably abo… what hath ensued upon any other pretenc… in or about Religion, what ever. This neel require, I shall evince with such In…stances, from the entring of Christianity into the World to this very day, as will admit of no Competition with all those together, which on any account or pretence have produced the like effects. This it was, and is, that hath soaked the Earth with blood, depopulated Nations, ruined Families, Countrys, Kingdoms, and at length made innumerable Christians rejoyce in the yoke of Turkish Tyranny, to free themselves from their perpetual persecutions, on the account of their dissent from the Worship publickly established in the places of their Nativity. And as for the Humours, Inclinations, and passions of men, when our Author will give such Rules and directions, as whereby the Magistrate may know how to make a true and legal judgement, of who are fit on their account, to live in his Territories, and who are not, I suppose there will not be any contest about them; until then, we may leave them as here displayed and set up by our Author, for every one to cast a cudgel at them, that hath a mind thereunto.
For to what purpose is it to consider the frequent Occasions he takes, to diseourse about the ill tempers and humours of men, or of enveighing against them for being morose, and ungentile, unsociable, peevish, censorious, with many other terms of reproach, that do not at present occur to my memory, nor are doubtless worth the searching after. Suppose he hath the Advantage of a better natural temper, have more sedate affections, a more complyant humour, be more remote from giving or receiving provocations, and have learned the wayes of Courtly deportment, only was pleased to vail them all and every one, in the writing of this Discourse; is it meet that they should be persecuted and destroyed, be esteemed Seditious and I know not what, because they are of a natural temper not so disposed to Affability and sweetness of Conversation as some others are? For my part, I dislike the humour and temper of mind characterised by our Author, it may be as much as he; I am sure, I think, as much as I ought. But to make it a matter of such huge importance, as solemnly to introduce it into a Discourse about Religion, and publick Tranquility, will not it may be, on second thoughts, be esteemed over considerately done. And it is not unlikely, but that our Author seems of as untoward a Composition, and peevish an Humour to them whom he reflects upon, as they do to him, and that they satisfie themselves as much in their disposition and deportment, as he doth himself in his.
Nimirum idem omnes fallimur, neque est quisquam
Quem non in aliqua re, videre Suffenum
Possis—
Sect. 5. pag. 155, 156. He inveighs against the Events that attend the permission of different Sects of Religion in a Commonwealth. And it is not denyed, but that some inconveniencies may ensue thereon. But as himself hath well observed in another place, we do not in these things enquire what is absolutely best, and what hath no inconvenience attending it; but what is the best which in our present condition we can attain unto; and what in that state answers the Duty that God requireth of us. Questionless, it were best that we should be all of one mind in these things of God; and it is no doubt also our Duty on all hands to endeavour so to be. But seeing de facto, this is not so, nor is it in the power of men, when and how they wil to depose those perswasions of their minds, and dictates of their Consciences, from whence it is not so, on the one part or the other; (although in some parts of our differences, some may do so and will not, namely in things acknowledged to be of no necessity antecedent to their imposition; and some would do so and cannot,) It is now enquired, what is the best way to be steer'd in, for the Accomplishment of the desired end of peace and Tranquility for the future; and maintaining love, quietness and mutual usefulness at present amongst men. Two ways are proposed to this purpose; the one is to exercise mutual forbearance to each other, whilst we are inevitably under the power of different perswasions in these things, producing no practices that are either injurious unto private men in their rights, or hurtful unto the State, as to publick Peace; endeavouring in the mean time, by the evidence of Truth, and a conversation suited unto it, to win upon each other to a consent and Agreement in the things wherein we differ. The other is, by Severe Laws, Penalties, outward force, as Imprisonments, Mulcts, Fines, Banishments, or Capital punishments, to compell all men out of hand, to an uniformity of practice, whatever their judgements be to the contrary. Now as the state of things is amongst us, which of these wayes is most suitable to the Law of our Being and Creation, the best Principles of the nature of man, and those which have the most evident Resemblance of Divine Perfections, the Gospel, the Spirit and Letter of it, with the mind of its Author our Lord Jesus Christ, which is most conducing to attain the end aimed at, in wayes of a natural and genuine complyance with the things themselves of Religion, Conscience, and Divine Worship, is left unto the judgement of God, and all good men.
In the mean time, if men will make Declamations upon their own surmises, jealousies, and suspitions of things which are either so indeed, that is really surmized, or pretended to be so for some private interests or advantages of their own, which no man can answer or remove; if they may fancy at their pleasure Ghosts, Goblins, Fiends, walking Sprights, Seditions, Drums, Trumpets, Armies, Bears, and Tigers; Every difference in Religion, be it never so small, be the agreement amongst them that differ, never so great, be it the visible, known, open interest of them that dissent from what is established, to live quietly and peaceably, and to promote the good of the Commonwealth wherein they live; do they profess that it is their duty, their Principle, their Faith, and Doctrine, to obey constantly their Rulers and Governours in all things, not contrary to the mind of God, and pretend no such commands of his, as should interfere in the least with their power in order to publick tranquility; do they offer all the security of their Adherence to such declared Principles, as mankind is necessitated to be contented and satisfied with, in things of their highest concernment; do they avow an especial sense of the Obligation that is put upon them by their Rulers, when they are protected in peace; have they no concernment in any such Political Societies, Combinations, Interests, as might alone give countenance unto any such disturbance; all is one, every different Opinion is Press-money, and every Sect is an Army, although they be all and every one of them Protestants, of whom alone we do discourse. Other answer therefore I shall not return unto this part of our Authors arguing, than what he gave of old.
Ne admittam culpam, ego meo sum promus pectori.
Suspicio est in pectore alieno sita.
Nam nunc ego te si surripuisse suspicer,
Jovi coronam de capite e capitolio,
Quod in culmine astat summo, st non id feceris;
Atque id tamen mihi lubeat suspicarier;
Qui tu id prohibere me potes, ne suspicer.
Only, I may add, that sundry of the Instances our Author makes use of, are false, and unduly alledged. For what is here charged on differences in and about Religion, in reference unto publick Tranquility, might have been, yea and was charged on Christian Religion for three hundred years, and is so by many still on Protestancy as such; and that it were a very easie and facile task, to set out the pernicious evills of a compelled Agreement in the practice of Religion, and those not fancied only or feigned, but such as do follow it, have followed it, and will follow it in the world.
An enquiry in this Invective, tending to evince its reasonableness is offered, in pag. 158. namely, Where there are divided Interests in Religion in the same Kingdom, it is asked how shall the Prince behave himself towards them. The answer thereunto is not I confess easie, because it is not easie to be understood, what is intended by divided Interests in Religion. We will therefore lay that aside, and consider what really is amongst us, or may be according to what we understand by these expressions. Suppose then, that in the same profession of Protestant Religion, some different way and Observances in the outward Worship of God should be allowed, and the Persons concerned herein have no other, cannot be proved to have any other interest with respect unto Religion, but to fear God and honour the King; it is a very easie thing to return an Answer to this enquiry. For not entring into the profound Political Speculation of our Author, about ballancing of Parties, or siding with this or that Party, where the differences themselves constitute no distinct Parties, in reference to Civil Government and publick Tranquility; let the Prince openly avow by the declaration of his judgement, his constant practice, his establishing of Legal Rights, disposing of publick favours in places and preferments, that way of Religion which himself owns and approves; and let him indulge and protect others of the same Religion, for the substance of it with what himself professeth, in the quiet and peaceable exercise of their Consciences in the Worship of God, keeping all Dissenters within the bounds allotted to them, that none transgress them to the invasion of the Rights of others; and he may have both the Reality, and Glory of Religion, Righteousness, Justice, and all other Royal Vertues which will render him like to him whose Vice-gerent he is; and will undoubtedly reap the blessed fruits of them, in the industry, peaceableness, and Loyalty of all his Subjects whatever.
There are sundry things in the close of this Chapter objected against such a course of proceedure; but those such, as are all of them resolved into a supposition, that they who in any place or part of the world, desire Liberty of Conscience for the Worship of God, have indeed no Conscience at all. For it is thereon supposed without further evidence, that they will thence fall into all wicked and unconscientious practices. I shall make, as I said, no reply to such surmises. Christianity suffered under them for many Ages. Protestancy hath done so in sundry places for many years. And those who now may do so, must as they did, bear the effects of them as well as they are able. Only I shall say, First, Whatever is of real inconvenience in this pretension, on the supposition of Liberty of Conscience, is no way removed by taking away all different practices, unless ye could also obliterate all different perswasions out of the minds of men; which although in one place, tells us ought to be done by severe pe… ties, yet in another, he acknowledgeth th… the Magistrate hath no cognizance of … such things; who yet alone is the inflicts… of all penalties. Nay where different A… prehensions are, the absolute prohibition of different answerable practices, doth thousand times more dispose the minds … men to unquietness, than where they … allowed both together, as hath been before declared. And he that can oblitera… out of, and take away all different Apprehensions and Perswasions about the Worship of God, from the minds and Consciences of men, bringing them to center … the same thoughts and judgements absolutely, in all particulars about them,
Dicendum est—Deus ille fuit, Deus incly… Mem…
Qui Princeps vitae rationem invenit eam;—
He is God and not Man.
Secondly, It is granted, that the Magistrate may, and ought to restrain all Principles and outward practices, that have any natural tendency unto the disturbance of the peace; which being granted, and all obligations upon dissenting Parties being alone put upon them, by the Supream Legislative and Executive power of the Kingdoms and Nations of the world, publick Tranquility is, and will be as well secured on that respect, as such things are capable of security in this world. All the longsome Discourse therefore which here ensues, wherein all the evils that have been in this Nation, are charged on Liberty of Conscie…ce, from whence not one of them did proceed, seeing there was no such thing granted, until upon other Civil and Political accounts, the Flood-Gates were set open unto the following Calamities and Confusions, is of no use, nor unto any purpose at all. For until it can be demonstratively proved, that those who do actually suffer, and are freely willing so to do, (as far as the foregoing, otherwise lawful advantages, open unto them as well as others, may be so called) and resolved to undergo what may farther to their detriment, yea to their ruine be inflicted on them, to preserve their Consciences entire unto some commands of God, have no respect unto others of as great evidence and light to be his, (as are those which concern their Obedience unto Magistrates, compared with those which they avow about the Worship of God;) and that private men, uninterested in, … uncapable of any pretence unto Publi… Authority of any sort, do alwayes this themselves warranted to do such things… others have done, pleading Right and Authority for their warranty; and … be made manifest also, that they have … other or greater Interest, than to enjoy the particular conditions and Estates in peace and to exercise themselves in the Worship of God according as they apprehend … mind to be, these Declamations are altogether vain, and as to any solid wor… lighter than a Feather.
And I could desire that if these Controversies must be farther debated, that … Author would omit the pursuit of the things, which are really foreign and according to the antient custom …tend foreign, without Rhetori… Prefaces, or unreasonable Passions, unto the merit of the Cause. To this purpose, … suppose it might not be amiss for him, consider a few Sheets of Paper lately published, under the Title of A Case stated, & wherein he will find the main Controversy reduced to its proper heads, and a mode Provocation unto an Answer to what proposed about it.
—illum aspice contra
Qui vocat.