John Locke here sets a clear purpose: “to distinguish exactly the business of civil government from that of religion, and to settle the just bounds that lie between the one and the other”. Specifically, the concern of the state is the commonwealth, especially the protection of property, and the just use of force to that end. The concern of the church, on the other hand, is the care of souls, to which force is ill-suited. What is essential is toleration: the state’s toleration of the church, and each sect’s toleration of another. Indeed, Locke argues that the mark of any truly Christian church will be toleration; this, because of Christ’s “Gospel of peace” and of the impossibility of forced belief. “Whatever profession we make, to whatever outward worship we conform, if we are not fully satisfied in our own mind that the one is true, … such profession and such practice, far from being any furtherance, are indeed great obstacles to our salvation.” Whenever a church or minister reaches for powers of the state, the power to dispossess others of freedom or property, their true ambition is betrayed, “what they desire is temporal dominion”. State authority is also circumscribed, “The care of souls cannot belong to the civil magistrate, because his power consists only in outward force: but true and saving religion consists in the inward persuasion of the mind…” It is refreshing to see in Locke that the obvious incongruity of Christian coercion is not a recent realization. For example, Locke notes Jesus’ prediction that Christians will suffer persecution, but far be it that Christians become persecutors, to “force others by fire and sword, to embrace her faith and doctrine”. One could object to Locke’s claim that “the only business of the church is the salvation of souls”, if that in effect precludes the church working towards a just and civil society in the here and now. Nonetheless, Locke’s argument, rooted in Christian ideals and natural law, is rightly credited for the delineation of church and state authority that later emerged in America. ~ Nate
Let us endeavour to promote the Gospel of peace, the dovelike Gospel, with a dove-like spirit. This was the way by which the Gospel at first was propagated in the world; Christ did not cry, nor lift up His voice in the streets; a bruised reed He did not break, and the smoking flax He did not quench; and yet He brought forth judgment unto victory. He whispered the Gospel to us from Mount Zion in a still voice; and yet the sound thereof went out quickly throughout all the earth. The Gospel at first came down upon the world gently and softly, like the dew upon Gideon’s fleece; and yet it quickly soaked quite through it; and doubtless this is the most effectual way to promote it further. Sweetness and ingenuity will more command men’s minds than passion, sourness, and severity; as the soft pillow sooner breaks the flint than the hardest marble. Let us follow truth in love; and of the two, indeed, be contented rather to miss of the conveying of a speculative truth than to part with love. When we would convince men of any error by the strength of truth, let us withal pour the sweet balm of love upon their heads. Truth and love are the two most powerful things in the world; and when they both go together they cannot easily be withstood. The golden beams of truth and the silken cords of love twisted together will draw men on with a sweet violence, whether they will or no. Let us take heed we do not sometimes call that zeal for God and His Gospel which is nothing else but our own tempestuous and stormy passion. True zeal is a sweet, heavenly, and gentle flame, which maketh us active for God, but always within the sphere of love. It never calls for fire from heaven to consume those who differ a little from us in their apprehensions. It is like that kind of lightning (which the philosophers speak of) that melts the sword within, but singeth not the scabbard; it strives to save the soul, but hurteth not the body. True zeal is a loving thing, and makes us always active to edification, and not to destruction.
Lords and Commons of England, consider what nation it is whereof ye are, and whereof ye are the governors: a nation not slow and dull, but of a quick, ingenious and piercing spirit, acute to invent, subtle and sinewy to discourse, not beneath the reach of any point, the highest that human capacity can soar to. Therefore the studies of Learning in her deepest sciences have been so ancient and so eminent among us, that writers of good antiquity and ablest judgment have been persuaded that even the school of Pythagoras and the Persian wisdom took beginning from the old philosophy of this island. And that wise and civil Roman, Julius Agricola, who governed once here for Csesar, preferred the natural wits of Britain before the labored studies of the French. Nor is it for nothing that the grave and frugal Transylvanian sends out yearly from as far as the mountainous borders of Russia, and beyond the Hercynian wilderness, not their youth, but their staid men, to learn our language and our theologic arts.