Dr. Ralph Cudworth and Dr. Henry More, though they did not propound any theory of toleration, advocated principles and breathed a spirit in their teaching such as could not fail to promote the interests of religious liberty. There is a beautiful sermon by the former of these Divines preached before the House of Commons, in 1647, in which the following characteristic passage occurs:--"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 temptations and stormy passions. True zeal is a sweet, heavenly, and gentle flame, which makes us active for God, but always within the sphere of love. It never calls for fire from heaven to consume those that differ a little from us in their apprehensions. It is like that kind of lightning (which the philosophers speak of) which melts the sword within, but singeth not the scabbard. It strives to save the soul, but hurteth not the body."[425] More, who went beyond Cudworth in decided attachment to Episcopacy; sharing in the spirit of his great contemporary, strongly condemned rancour and persecution. "He thought," observes his biographer, "that all persons making conscience of their ways, and that were themselves peaceable and for granting a liberty unto others, ought not to be severely used or persecuted, but borne with as befits weak members till God shall give them greater light."[426] [Sidenote: _Toleration._] The groundwork of toleration selected by the Independents differed from that of the Episcopalians. The Independents had ideas of Christian faith, Christian worship, and Christian discipline far more definite and fixed than those of Chillingworth or Hales, or even Taylor; and could not join in any acts or associations inconsistent with their deeply-formed and devout opinions. Arianism, for example, might be deemed simply an intellectual error by men like Hales; but no Athanasian could be stronger in his maintenance of the doctrine of the Trinity, and the importance attached to it, than were these dissenting brethren. They were as remote as possible from anything like latitudinarian theology. Christian dogmas, so called, were held by them with an intense tenacity. Toleration is sometimes reckoned a daughter of indifference, but most certainly in their case toleration can be ascribed to no such parentage. Moreover, the very general kind of devotion in the house of God which would have satisfied Chillingworth, would have starved the spiritual cravings of Jeremiah Burroughs and his companions. [Sidenote: 1643.]