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of the same Church, has very lately told us, that Arianism and Unitarianism [and a fortiori we presume Trinitarianism and Unitarianism] can no more unite than fire and water; than light and darkness; than Christ and Belial.' And we all know the dreadful sentence denounced by a great College of Unitarian Divines, against every denomination of Antitrinitarians. But while the different sects are connected by the bonds of affection, or even simply by the offices of good neighbourhood, or by esteem and confidence in the transactions of business, the Laity learn to appreciate very justly the angry anathemas and rhetorical flourishes of their teachers; and will not be induced by them, so easily as in times past, to disturb either the public peace or the cordialities of social life.

One instance of the amicable intercourse of all the different sects deserves to be particularly remarked, we mean the Bible Society, with its various branches extending through the whole empire, and comprehending not only all the Protestant sects, but the Catholics also. Such an association, we believe, to be unexampled in history; and its magnitude naturally excites some degree of apprehension. But whatever opinion may be entertained of this Society in other respects; and however, in the uncertain fluctuation of human affairs, it may eventually be turned by subtle politicians, or bold agitators, to purposes different from that which it is now pursuing; yet, in the first instance at least, the cause of religious freedom must be promoted by this union of the Established Church with the Dissenters, and of Catholics with Protestants, in one great work of piety and benevolence.

While civilization goes far to mitigate the spirit of intolerance, much also is effected by the general diffusion of knowledge. The time is long past, when learning was almost exclusively confined to the clergy, when consequently the clergy had the principal share in the direction of the civil government, and when of course the civil government restrained the propagation of opinions, which had any appearance of inconsistency with the established faith. The laity are now as learned, and as inquisitive as the clergy; and in religion, they are evidently more impartial judges. Hence it has come to pass, that their habits of implicit submission to their spiritual guides have been much relaxed, by discovering how often, and how cruelly, the public peace has been disturbed by controversies the most frivolous and nonsensical;-how often the world has been set on fire, in the attempts to enforce uniformity of opinion, where it

Mr T. Belsham's Letter in the Monthly Repository of Theology and General Literature for July 1815, p. 418.

3

was perfectly indifferent to good morals, whichever way the question were decided, or whether it were ever decided at all;-how often the foundations, on which the weightiest conclusions have been supported, are found, upon nearer inspection, to be extremely frail,―reasonings of doubtful, or worse than doubtful solidity,-texts of doubtful interpretation, and sometimes even of doubtful authenticity.

But, in order to discover the folly of intolerance, it is not necessary to be proficients in theology. This accomplishment is incompatible with the leisure, the abilities, and the scholarship of ordinary men. There is one thing, however, which every body knows, that our teachers are divided against themselves; and hence, from the acknowledged virtues and talents and learning of our teachers, the laity of every sect very naturally deduce an obvious apology for tolerating the errors of their heterodox friends. The apology we know to be very familiar to the laity; and, on that account at least, it may deserve the consideration of divines, more especially as the violence so usual in theological discussions renders the apology more obvious and more impressive. The matter stands thus. There are some doctrines about which there never has been any dispute among Christians. But there are several others, and some of them relating to subjects of the highest nature, which have given rise to bitter controversies and cruel persecutions. In this country, all the sects are now allowed to speak and write with equal freedom; and hence it cannot be concealed, that the greatest theologians, good and learned and able men, after spending their lives in laborious investigations, came at last to conclusions, all of them perfectly positive and indubitable, but yet contradictory to each other. Now, whatever may be the case with the individuals who have soured their temper, or compromised their credit, by taking an active part in these never-ending controversies, it is natural for every other person to feel, that he ought neither to despise the understanding of his neighbours, nor to suspect their virtue; nor to abate one jot of good will or kindness for them, although they happen to differ from him upon subjects where the greatest doctors themselves disagree.

Another beneficial effect produced by the diffusion of knowledge, is the gradual conviction of Government, that it has no interest in any degree of persecution or intolerance. The importance of the clergy in society, rises in proportion to the number of those who adhere to their ministry; and something is always wanting to their dignity, so long as any heresy or schism remains. The clergy of every sect have a palpable interest in the suppression of every sect but their own: But, with the na

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of the same Church, has very lately told us, that Arianism and Unitarianism [and a fortiori we presume Trinitarianism and Unitarianism] can no more unite than fire and water; than light and darkness; than Christ and Belial.' And we all know the dreadful sentence denounced by a great College of Unitarian Divines, against every denomination of Antitrinitarians. But while the different sects are connected by the bonds of affection, or even simply by the offices of good neighbourhood, or by esteem and confidence in the transactions of business, the Laity learn to appreciate very justly the angry anathemas and rhetorical flourishes of their teachers; and will not be induced by them, so easily as in times past, to disturb either the public peace or the cordialities of social life.

One instance of the amicable intercourse of all the different sects deserves to be particularly remarked, we mean the Bible Society, with its various branches extending through the whole empire, and comprehending not only all the Protestant sects, but the Catholics also. Such an association, we believe, to be unexampled in history; and its magnitude naturally excites some degree of apprehension. But whatever opinion may be entertained of this Society in other respects; and however, in the uncertain fluctuation of human affairs, it may eventually be turned by subtle politicians, or bold agitators, to purposes different from that which it is now pursuing; yet, in the first instance at least, the cause of religious freedom must be promoted by this union of the Established Church with the Dissenters, and of Catholics with Protestants, in one great work of piety and benevolence.

While civilization goes far to mitigate the spirit of intolerance, much also is effected by the general diffusion of knowledge. The time is long past, when learning was almost exclusively confined to the clergy, when consequently the clergy had the principal share in the direction of the civil government, and when of course the civil government restrained the propagation of opinions, which had any appearance of inconsistency with the established faith. The laity are now as learned, and as inquisitive as the clergy; and in religion, they are evidently more impartial judges. Hence it has come to pass, that their habits of implicit submission to their spiritual guides have been much relaxed, by discovering how often, and how cruelly, the public peace has been disturbed by controversies the most frivolous and nonsensical;-how often the world has been set on fire, in the attempts to enforce uniformity of opinion, where it

Mr T. Belsham's Letter in the Monthly Repository of Theology and General Literature for July 1815, p. 418.

3

was perfectly indifferent to good morals, whichever way the question were decided, or whether it were ever decided at all;-how often the foundations, on which the weightiest conclusions have been supported, are found, upon nearer inspection, to be extremely frail,-reasonings of doubtful, or worse than doubtful solidity,-texts of doubtful interpretation, and sometimes even of doubtful authenticity.

But, in order to discover the folly of intolerance, it is not necessary to be proficients in theology. This accomplishment is incompatible with the leisure, the abilities, and the scholarship of ordinary men. There is one thing, however, which every body knows, that our teachers are divided against themselves; and hence, from the acknowledged virtues and talents and learning of our teachers, the laity of every sect very naturally deduce an obvious apology for tolerating the errors of their heterodox friends. The apology we know to be very familiar to the laity; and, on that account at least, it may deserve the consideration of divines, more especially as the violence so usual in theological discussions renders the apology more obvious and more impressive. The matter stands thus. There are some doctrines about which there never has been any dispute among Christians. But there are several others, and some of them relating to subjects of the highest nature, which have given rise to bitter controversies and cruel persecutions. In this country, all the sects are now allowed to speak and write with equal freedom; and hence it cannot be concealed, that the greatest theologians, good and learned and able men, after spending their lives in laborious investigations, came at last to conclusions, all of them perfectly positive and indubitable, but yet contradictory to each other. Now, whatever may be the case with the individuals who have soured their temper, or compromised their credit, by taking an active part in these never-ending controversies, it is natural for every other person to feel, that he ought neither to despise the understanding of his neighbours, nor to suspect their virtue; nor to abate one jot of good will or kindness for them, although they happen to differ from him upon subjects where the greatest doctors themselves disagree.

Another beneficial effect produced by the diffusion of knowledge, is the gradual conviction of Government, that it has no interest in any degree of persecution or intolerance. The importance of the clergy in society, rises in proportion to the number of those who adhere to their ministry; and something is always wanting to their dignity, so long as any heresy or schism remains. The clergy of every sect have a palpable interest in the suppression of every sect but their own: But, with the na

tion at large, and with Government also, the case is widely different. To a layman, the religion of his neighbours is of no consequence, if their moral conduct is good; to Government, the religion of its subjects is of no consequence, if they live like good subjects; and it is notorious, that good morals and good citizenship are not monopolized by any sect whatever. We grant, that it is proper for the Legislature, in its paternal care for the people, to provide for them the benefits of religious instruction and public worship, by the establishment of a national church; and that an ample provision ought to be made for the clergy who devote themselves to this important service. But, if any persons, after having contributed the share which the law requires from them for the support of the established clergy, choose to provide other ministers for themselves, Government has no interest to prevent them, or to molest them in the least on that account. It cannot be the interest of Government to exclude any of its subjects, on account of their religion, from those civil and military offices, to which men of every religion are equally competent. It cannot be the interest of Government to limit itself in the selection of those who are qualified by their station and talents før the service of the State. It cannot

be the interest of Government to narrow, to any of its subjects, the field of industry and ambition; or to degrade them below the level of their countrymen, in the same rank of life with themselves. It cannot be the interest of Government to make

its children its enemies.

All this will be more manifest, if we attend to a very important circumstance, namely, the great number of the Dissenters. The Dissenters are no longer an inconsiderable body, whose feelings may be disregarded or insulted with safety. They cannot fall much short of half the population. It cannot now be wise to retain the Corporation and Test acts, which may put it. into the power of a monarch, as bigotted as Charles the First, to exclude from the service of their country, all those who do not conform to the Church of England. It is acknowledged by Government itself, that these laws are unfit to be executed; and they are only retained to overawe the Dissenters. But of all things in the world, men hate to be overawed; so that if these statutes have any effect at all, it is to render a vast portion of the country dissatisfied both with Church and State, which cannot contribute much to the peace or safety of either. Our Catholic countrymen are nearly one-fifth of our population, and compose the half of our army and navy. Now, let the members of the Church of England consider for a moment what their own feelings would be, if they were treated in the same way in which they themselves treat the Catholics ;-if they were treated as the

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