A religion which admits not of toleration cannot be safely tolerated, if there is any chance of its obtaining a political ascendancy.
When Priscillian and six of his followers were condemned to torture and execution for asserting that the three persons of the Trinity were to be considered as three different acceptions of the same being, Saint Ambrose and Saint Martin asserted the cause of offended humanity, and refused to communicate with the bishops who had called out for the blood of the Priscillianists; but Cardinal Baronius, the annalist of the church, was greatly embarrassed to explain how men of real purity could abstain from applauding the ardent zeal of the persecution: he preferred to give up the saints rather than to allow of toleration—for he acknowledges that the toleration which these saints would have allowed was not exempt from sin.[176]
In the preceding article, “Political Religionism,” we have shown how to provide against the possible evil of the tolerated becoming the tolerators! Toleration has been suspected of indifference to religion itself; but with sound minds, it is only an indifference to the logomachies of theology—things “not of God, but of man,” that have perished, and that are perishing around us!
[161] Bishop Barlow’s “Several Miscellaneous and Weighty Cases of Conscience Resolved,” 1692. His “Case of a Toleration in Matters of Religion,” addressed to Robert Boyle, p. 39. This volume was not intended to have been given to the world, a circumstance which does not make it the less curious.
[162] In the article Sancterius. Note F.
[163] Recent writers among our sectarists assert that Dr. Owen was the first who wrote in favour of toleration, in 1648! Another claims the honour for John Goodwin, the chaplain of Oliver Cromwell, who published one of his obscure polemical tracts in 1644, among a number of other persons who, at that crisis, did not venture to prefix their names to pleas in favour of toleration, so delicate and so obscure did this subject then appear! In 1651, they translated the liberal treatise of Grotius, De Imperio Summarum Potestatum circa Sacra, under the title of “The Authority of the Highest Powers about Sacred Things.” London, 8vo, 1651. To the honour of Grotius, the first of philosophical reformers, be it recorded, that he displeased both parties!
[164] J. P. Rabaut, “sur la Revolution Française,” p. 27.
[165] “Life of James the Second, from his own Papers,” ii 114.
[166] This was a Baron Wallop. From Dr. H. Sampson’s Manuscript Diary.