own course, by the light of God's word, and not by the regulations of an Act of Parliament. Meanwhile, we may ask our evangelical friends, why it is THEY ALONE who seek a reform of the Prayer Book? The Puseyites are well enough satisfied with it, simply because it is in favour of the Puseyites; whilst the evangelicals would like an alteration of this or that sentence, Rubrie, office, &c., because they know that the Prayer Book as it exists, though signed ex animo by every one of them, is a standing protest against the evangelical clergy. III. STATESMEN'S RELIGION. "EVERY PLANT WHICH MY HEAVENLY FATHER HATH NOT PLANTED, SHALL BE ROOTED UP."-(Matt. xv. 13.) In those who think a National Church right, Dissent is a sin; in those who think it wrong, silence is a shame. THE THEORY OF INTOLERANCE, AS INVOLVED IN THE NAMES AND WORDS APPLIED TO RELIGIOUS PARTIES AND DOCTRINES. THERE is a sort of persecution, which does not reach to life or limb, but proceeds in the more refined method, of lowering persons in the social scale;-sending them marked and proscribed through the world. This is the sanctuary to which bigotry has retired for her last stronghold; and many persons who are too liberal to defend this principle in its grosser forms; are deluded by this milder personification. But when they find that it is the old enemy, dressed up in more modern equipments, they will be prepared to renounce the alliance altogether, and extend to others, the privileges they claim for themselves. It is for the serious consideration of such parties (more especially) that we propose to examine the theory of intolerance, as implied in opprobrious names. It is sometimes too confidently assumed, that heat and bigotry are confined to religious men. But wherever there is a disregard for the sacredness of private convictions, there is intolerance. There is, in the first place, the Infidel and pseudo-philosophic intolerance, on the part of those who undervaluing all religion, sneer at religious men. These have one apt name, "fanatic," by which they compress all logic into three syllables, and readily set aside all earnest principle. Such philosophers are quick in discerning the uncharitableness displayed in religious contests; and therefore, very charitably and consistently vilify all opinions on these subjects, except that one opinion, which votes religion a cheat, and religious men hypocrites ;-which modestly assumes that sense and ungodliness are never divorced. Yet some persons naturally fall into the opinion, that the indifference of the irreligious often leads them to persecute: that such philosophers regard all earnestness on points of faith, as mere folly,-one superstition being as good as another: that Atheists and Infidels are often tories in politics, and persecuting in principle: that having no conscience, they believe in none that philosophers, who see no good in any religion, often see no harm in keeping up the State trick and popular delusion: that they abet superstition, out of contempt for religion: that being so far advanced themselves, they have no patience for the slowness of others,-(who still thinking one form of religion better than another, are not willing to wear any livery with philosophic indifference :)—that many of these philosophers, being too profound to be disturbed with religious scruples, are apt to force others into the same pliancy; or, if this fail, to punish and revile them for being fools, and making themselves singular. There is another sort of intolerance-namely, that of political men; who often use religion for political purposes; persecute men for religious opinions, because they believe certain political principles are connected with them and so throw the odium of oppression, on the dishonoured cause of religion. But these parties, not only persecute politically under the mask of religion; they shew undisguised political intolerance. Orthodox Christians, have the names heterodox, schismatic, &c., to hurl at dissentients; and political powers have the name of "sedition" ready condemnation of those who advocate the rights of the weak, against the wrongs of the powerful. as a Heretical books have been burnt, and their authors punished: Rome has her index expurgatorius, and indexes of forbidden books; and so also Statesmen can defend the State. The real Napoleon decreed (and is imitated by the sham Napoleon) that the Paris newspapers should insert nothing "derogatory of the respect due to the institutions of the country, the sovereignty of the people, and the glory of the French armies.*" The exact amount that was really due to these things, he did not state: but of course he would be the sole judge of this. The same kind of ambiguity belongs to the English law of libel. "On the trial in the cause, entitled, the King against Cobbett; 24th May, 1804, Lord Ellenborough said, 'it is no new doctrine, that if a publication be calculated to alienate the affections of the people, by bringing the Government into dis-esteem, whether the expression be ridicule or obloquy, the person so conducting himself, is exposed to the inflictions of the law; it is a crime.'"+ All Government persecutions for libel, and many personal cases (which involve party interests) indicate the same thing namely, that political intolerance, sometimes in its own name, sometimes under the garb of religion, is as common as religious bigotry. : "Constructive treason," is a political net of the same sort; and those who aim after freedom, should examine what is the real germ of it:the native right of men to entertain and disseminate opinions, without any other hindrance than that of better opinions and counter arguments. This is the great question of the day; the "rights of man," freedom in its very flower and quintessence;-unshackled thoughts, and unrestrained expression. This is at the foundation of all such movements as "the League;" for had freedom of thought been repressed; freedom of commerce could not have been obtained. *Knight's Political Dictionary; article-"Censorship of the Press." It is the combination of individual judgments, against the chains of prescription and authority; the united efforts of private individuals in hastening the advance of intelligence ;-it is the true" universal suffrage," which gives every man the right, and teaches every man the duty, of giving his vote on every question, in which he is concerned: instead of the old heroic "shepherd of the people," who drove his sheep to the pasture or to the slaughter, according to his royal will and pleasure. It teaches men no longer (after this blind fashion) to "follow the leader;" but by public opinion, (which is the united voice of private persons) to guide the leaders themselves. Upon such tendencies however, it is natural for those in authority to look with suspicion; and hence arises that political intolerance, which is not less fierce than misdirected religious zeal. State trials and State jealousies, under all forms of Government, and for whatever immediate object,-whether to repress agitation for the extension of popular freedom; or to build up priestcraft as a buttress to king-craft; these all shew that intolerance is not confined to the "fanatics." But does this make intolerance any better-to shew that Infidels and pseudo-philosophers, that tyrants and political parties, have their share in this spirit? no but it proves that those men who charge intolerance on to religion alone, have need to sharpen their wits, as well as to mend their temper. There has been-not only the odium theologicum, but the odium, logicum; as displayed between the followers of Aristotle and deserters or improvers: the odium philosophicum; as displayed in many contests: the odium literarium, (perhaps the most acid;) as exhibited in the "battles of books;" the quarrels about "long and shorts" and various readings: indeed in everything we have had the "big endians, and little endians," and the greatest heats, about the smallest trifles. It is not therefore religion which is intolerant; nor religious men alone, who have been exclusive and bigoted: but it is human nature which is vain and selfish; and which has exhibited its tendencies on every subject, and in every society. It is our natural pride, by which every man becomes the god of his own idolatry; and whoever does not fall down to worship, is thereby convicted of heresy and schism. This is the grand "idol of the tribe," the arch heresy of mankind;pride or self-worship; and this is at the foundation of all attempts after a monopoly of reverence and power. But whatever arguments elevate us in our own estimation, may in the estimation of others, equally elevate them; and so leave us all upon a level:-the dignity of any man, so far as it based on human nature, belongs to all; and to shew how much we respect ourselves, we should respect others, to whom the common Creator has been equally bountiful. If, therefore, we reverence conscience and principle, in ourselves; we have the same reason to reverence the convictions of all men; and if as is both natural and right, we wish to lead others into our views, we should Two fierce Liliputian sects, differing as to the best method, (not of roasting eggs, in which there would be some reason, but) of commencing the repast:-whether to begin at the large or small end of the egg. do it, by leading them through our own line of experience and thought; -exhibiting to them those lights which have so happily guided us. 66 but Hitherto unfortunately, the contrary method has been adopted ;-not to convince others by argument, but to bind them by power, or refute them by calumny. To seize at once upon the whole territory of truth as our own; and proclaim as outlaws, all who are out of our own boundaries. The most effective means hitherto employed for this purpose, have been the use of opprobrious names for others, and the application of a flattering title to ourselves; which at once sums up the argument and settles the controversy. And thus it will be found, that most parties have a name ready for their opponents, which implies condemnation: and one for themselves which concedes the palm without controversy. One set of politicians, is called "tory" by enemies; but assumes the name of conservative:" another is called, democratic, radical, innovating; assumes the name of reformer. We have not however to adjust these matters, but to shew that the influence of bigotry and assumption, is seen in names generally; whilst our immediate object is to shew the principle of intolerance discoverable in religious names. There is a whole quiver full of objurgatory words, which form the missile weapons of party controversialists, who often refute a doctrine, by shooting at it a nickname. "None of the modes of assuming what should be proved, are in more frequent use than what are termed by Bentham 'question-begging appellatives;' names which beg the question, under the guise of stating it. The most potent of these are such as have a laudatory or vituperative character. For instance in politics, the word innovation. The dictionary meaning of this term, being merely a 'change to something new,' it is difficult for the defenders of even the most salutary improvement to deny that it is an 'innovation;' yet the word having acquired in common usage a vituperative connotation in addition to its dictionary meaning, the admission is always construed as a large concession to the disadvantage of the thing proposed."* Nicknames are of three sorts; (1) personal epithets of opprobrium or insult; which are now generally abandoned to the ignoble vulgar: and therefore, leaving this inferior section of Billingsgate (for these things as much involve bad manners, as bad morals and false logic:) leaving these, we may notice the second sort of names which are uttered by lips fastidious, and approved by ears polite; namely, (2) epithets of a more general application; party stigmas, wholesale slanders; and "compressed calumnies" affixed to an entire community. These are by no means vulgar for the grossness is redeemed by the boldness, just as wars eclipse private assassinations, and become glorious from excess of infamy; light from excessive darkness, (like polished ebony): so to murder a single reputation, is mean: to nickname one man, is a low sort of vulga rity; but to slander a body of men, by the application of some fit epithet, is to become chivalrously eloquent. : (3) The third sort of ill-names includes the miscalling ourselves, to the disparagement of others: assuming a banner which floats all rivals, and claims the entire honour for our own paltry regiment. It is obvious that this third method, includes the second; for to assume * Mill's Logic, vol. ii. p. 462. |