THE

SUBJECTS

OF EACH DAY'S CONVERSATION.

THE FIRST DAY.

Volusian objects to the worship of Jesus Christ, being called idolatrous.

THE SECOND DAY.

Volusian declares himself convinced, that Jesus Christ is not God, nor to be worshipped; but only the creature, and highly favoured servant of GOD.

THE THIRD DAY.

Volusian is satisfied that the worship of Jesus Christ is idolatrous.

THE FOURTH DAY.

Volusian perceives, that he cannot by any plea, reconcile himself to frequent the worship of the church of England, now that he looks upon it to be idolatrous.

THE FIFTH DAY.

Volusian sees, how easily, and with what honour and credit, the service of the church of England may be reformed, with respect to the object of divine worship, in which it is now sadly erroneous.

CON

CONVERSATIONS

ON

CHRISTIAN IDOLATRY.

PHOTINUS TO VICTORIN;

Relating the beginning of a conversation, among a select number of friends, in which Volusian objected to the worship of Jesus Christ, being called idolatrous.

YOU desire to be informed of what had passed lately at ******, where several of your acquaintance are wont sometimes to meet at the hospitable mansion of our common friend, whom I shall for the present call MARCELLINUS, not far from the banks of glassy, sober ***; and there, as in a college in a purer air, discuss together a variety of subjects, new and old.

I shall have a pleasure in obliging you. But as you also wish to have it in your power to gratify others, having heard that the subject was of some importance, you will not think the few short illustrations I have given unnecessary, and will excuse the disguise put upon names and places, which you will be at no loss to understand.

THE

THE FIRST DAY.

IT was one day during the late summer vacation, that the company being assembled in our friend's library, after talking over many indifferent matters, the conversation naturally turned on the recent riots at Birmingham, the eternal disgrace of our country, as well as of the age we live in: when Marcellinus, well versed, as you know, in things human and divine, and who loves his country and mankind, willing to make the best apology he could for such an infernal transaction, in burning the houses of peaceable citizens, and among them, of a christian and philosopher of the first rank, purely for a difference in religious opinions, laid the whole blame of it upon the laws of the state.

MARCELLINUS-These, proceeds he, encourage such dark and cruel bigotry, by making an unnatural distinction and difference between dissenters and churchmen, in not allowing the former to enjoy any civil employment, without conforming to the established religion in one of its most sacred ordinances. This makes them looked upon by all ranks with an evil eye, as dangerous persons, enemies to the church, who are not to be trusted in any office without giving such a solemn declaration of their regard for it; while at the samė time they hold them in contempt for such a mean compliance and submission against their known principles. But every wise government will exert itself to discourage such a narrow, intolerant spirit, and avoid putting snares in men's way, which tend to undermine their virtue and integrity.

Locke

Locke, in his noble Letter on Toleration, which seems now to be a book almost forgotten, and others since his time, may have written ever so plainly and divinely, and have proved, that religion is a concern only between each man and his Maker, in which the civil magistrate has no business to interfere; and that no man can lawfully be abridged * of his just civil rights for his religious sentiments and practice, whilst he demeans himself peaceably. But nothing will correct men's errors and inveterate prejudices to the contrary, which are as ancient as from the days of Constantine, the first christian emperor; and teach them what is reasonable and right, so long as the law of the state + teaches the contrary, and puts such a brand on

one

* "Those, whose doctrine is peaceable, and whose manners are pure and blameless, ought to be upon equal terms with their fellowsubjects. Thus if solemn assemblies, observations of festivals, and public worship, be permitted to any one sort of professors, all these things ought to be permitted to the PRESBYTERIANS, ANABAPTISTS, ARMINIANS, QUAKERS, and others, with the same liberty. Nay, if we may openly speak the truth, and as becomes one man to another, neither pagan, nor mahometan, nor jew, ought to be excluded from the civil rights of the commonwealth, because of his religion." Locke on Toleration. Mr. Hollis's Edition, p. 63.

"Take away the partiality that is used towards them in matters of common right, change the laws, take away the penalties unto which they are subjected, and all things will immédiately become safe and peaceable: nay, those that are averse from the religion of the magistrate, will think themselves so much more bound to maintain the peace of the commonwealth, as their condition is better in that place than elsewhere; and all the several separate congregations, like so many guardians of the public peace, will watch one another,

one class of subjects, as supposes them enemies to their country for their religious opinions.

Such discouragement of dissenters, and leaving them without hope of redress of so great an evil, is a very short-sighted policy, unknown to the first princes of the house of Hanover; and which our present sovereign' would be very far from encouraging, if properly signified to him. If these men, who have in trying times approved themselves to be the true friends of that family, continue to be stigmatized and aggrieved by unequal laws, they will naturally combine together, and use every lawful endeavour to procure the relief, to which they have an undeniable claim. Persuaded that they have truth and justice on their side, which cannot be confuted, nor extinguished, even by the fiery arguments lately used at Birmingham, and that the God and governor of the world is with them, they will never cease to solicit for their just rights, till obtained.

Minute politicians may be apt to make light of these remarks, as weak and superstitious. But we should all do well to take the moral governor of the world and his demands upon us, more into our plans, lest we be found, by leaving him out, only to embroil the public more in everlasting dissension and confusion.

The times are totally different from what they were fourscore or a hundred years ago. Although the experience of the present year has fhewn us how blind

that nothing may be innovated and changed in the form of the govern ment: because they can hope for nothing better than what they already enjoy; that is, an equal condition with their fellow-subjects, under a just and moderate government." Ibid. p. 61, 62.