which certainly likes him best. As if he that compels me by laws and penalties to enter into this or the other church, did not interpose his own judgment in the matter. What difference is there whether he lead me himself or deliver me over to be led by others? I depend both ways upon his will, and it is he that determines both ways of my eternal state. Would an Israelite, that had worshipped Baal upon the command of his king, have been in any better condition, because somebody had told him that the king ordered nothing in religion upon his own head, nor commanded any thing to be done by his subjects in divine worship, but what was approved by the counsel of priests, and declared to be of divine right by the doctors of the church? If the religion of any church become therefore true and saving, because the head of that sect, the prelates and priests, and those of that tribe, do all of them, with all their might, extol and praise it; what religion can ever be accounted erroneous, false and destructive? I am doubtful concerning the doctrine of the socinians, I am suspicious of the way of worship practised by the papists or lutherans; will it be ever a jot the safer for me to join either unto the one or the other of those churches, upon the magistrate's command, because he commands nothing in religion but by the authority and counsel of the doctors of that church?

But to speak the truth, we must acknowledge that the church, if a convention of clergymen, making canons, must be called by that name, is for the most part more apt to be influenced by the court, than the court by the church. How the church was under the vicissitude of orthodox and arian emperors is very well known. Or if those things be too remote, our modern English history affords us fresher examples, in the reigns of Henry VIII. Edward VI. Mary, and Elizabeth, how easily and smoothly the clergy changed their decrees, their articles of faith, their form of worship, every thing, according to the inclination of those kings and queens. Yet were those kings and queens of such different minds, in points of religion, and enjoined thereupon such different things, that no man in his wits, I

had almost said none but an atheist, will presume to say that any sincere and upright worshipper of God could, with a safe conscience, obey their several decrees. To conclude, It is the same thing whether a king that prescribes laws to another man's religion pretend to do it by his own judgment, or by the ecclesiastical authority and advice of others. The decisions of church-men, whose differences and disputes are sufficiently known, cannot be any sounder, or safer than his: nor can all their suffrages joined together add any new strength unto the civil power. Though this also must be taken notice of that princes seldom have any regard to the suffrages of ecclesiastics that are not favourers of their own faith and way of worship.

But after all, the principal consideration, and which absolutely determines this controversy, is this: Although the magistrate's opinion in religion be sound, and the way that he appoints be truly evangelical, yet if I be not thoroughly persuaded thereof in my own mind, there will be no safety for me in following it. No way whatsoever that I shall walk in against the dictates of my conscience, will ever bring me to the mansions of the blessed. I may grow rich by an art that I take not delight in; I may be cured of some disease by remedies that I have not faith in; but I cannot be saved by a religion that I distrust, and by a worship that I abhor. It is in vain for an unbeliever to take up the outward show of another man's profession. Faith only, and inward sincerity, are the things that procure acceptance with God. The most likely and most approved remedy can have no effect upon the patient, if his stomach reject it as soon as taken; and you will in vain cram a medicine down a sick man's throat, which his particular constitution will be sure to turn into poison. In a word; Whatsoever may be doubtful in religion, yet this at least is certain, that no religion, which I believe not to be true, can be either true or profitable unto me. In vain therefore do princes compel their subjects to come into their church-communion, under pretence of sav ing their souls. If they believe, they will come of their own accord; if they believe not, their coming will

nothing avail them. How great soever, in fine, may be the pretence of good-will and charity, and concern for the salvation of men's souls, men cannot be forced to be saved whether they will or no; and therefore when all is done, they must be left to their own consciences.

Having thus at length freed men from all dominion over one another in matters of religion, let us now consider what they are to do. All men know and acknowledge that God ought to be publicly worshipped. Why otherwise do they compel one another unto the public assemblies? Men therefore constituted in this liberty are to enter into some religious society, that they may meet together, not only for mutual edification, but to own to the world that they worship God, and offer unto his divine majesty such service as they themselves are not ashamed of, and such as they think not unworthy of him, nor unacceptable to him; and finally, that by the purity of doctrine, holiness of life, and decent form of worship, they may draw others unto the love of the true religion, and perform such other things in religion as cannot be done by each private man apart.

These religious societies I call churches: and these I say the magistrate ought to tolerate. For the business of these assemblies of the people is nothing but what is lawful for every man in particular to take care of; I mean the salvation of their souls: nor in this case is there any difference between the national church, and other separated congregations.

But as in every church there are two things especially to be considered; the outward form and rites of worship, and the doctrines and articles of faith; these things must be handled each distinctly, that so the whole matter of toleration may the more clearly be understood.

Concerning outward worship, I say, in the first place, that the magistrate has no power to enforce by law either in his own church, or much less in another, the use of any rites or ceremonies whatsoever in the worship of God. And this, not only because these churches are free societies, but because whatsoever is practised in the worship of God, is only so far justifiable as it is

believed by those that practise it to be acceptable unto him.-Whatsoever is not done with that assurance of faith, is neither well in itself, nor can it be acceptable to God. To impose such things therefore upon any people, contrary to their own judgment, is in effect to command them to offend God; which, considering that the end of all religion is to please him, and that liberty is essentially necessary to that end, appears to be absurd beyond expression.

But perhaps it may be concluded from hence, that I deny unto the magistrate all manner of power about indifferent things; which, if it be not granted, the whole subject matter of law-making is taken away. No, I readily grant that indifferent things, and perhaps none but such, are subjected to the legislative power. But it does not therefore follow, that the magistrate may ordain whatsoever hepl eases concerning any thing that is indifferent. The public good is the rule and measure of all law-making. If a thing be not useful to the commonwealth, though it be ever so indifferent, it may not presently be established by law.

But further: Things ever so indifferent in their own nature, when they are brought into the church and worship of God, are removed out of the reach of the magistrate's jurisdiction, because in that use they have no connection at all with civil affairs. The only business of the church is the salvation of souls: and it no ways concerns the commonwealth, or any member of it, that this or the other ceremony be there made use of. Neither the use, nor the omission of any ceremonies in those religious assemblies, does either advantage or prejudice the life, liberty, or estate of any man. For example: Let it be granted, that the washing of an infant with water is in itself an indifferent thing. Let it be granted also, that if the magistrate understand such washing to be profitable to the curing or preventing of any disease that children are subject unto, and esteem the matter weighty enough to be taken care of by a law, in that case he may order it to be done. But will any one therefore say, that the magistrate has the same right to ordain by law, that all children shall be baptised by

priests in the sacred font, in order to the purification of their souls? The extreme difference of these two cases is visible to every one at first sight. Or let us apply the last case to the child of a jew, and the thing will speak itself. For what hinders but a christian magistrate may have subjects that are jews? Now if we acknowledge that such an injury may not be done unto a jew, as to compel him, against his own opinion, to practise in his religion a thing that is in its nature indifferent, how can we maintain that any thing of this kind may be done to a christian?

Again: Things in their own nature indifferent, cannot, by any human authority, be made any part of the worship of God, for this very reason, because they are indifferent. For since indifferent things are not capable, by any virtue of their own, to propitiate the Deity; no human power or authority can confer on them so much dignity and excellency as to enable them to do it. In the common affairs of life, that use of indifferent things which God has not forbidden, is free and lawful and therefore in those things human authority has place. But it is not so in matters of religion. Things indifferent are not otherwise lawful in the worship of God than as they are instituted by God himself; and as he, by some positive command, has ordained them to be made a part of that worship which he will vouchsafe to accept of at the hands of poor sinful men. Nor when an incensed Deity shall ask us, "Who has re

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quired these or such like things at your hands?" will it be enough to answer him, that the magistrate commanded them. If civil jurisdiction extended thus far, what might not lawfully be introduced into religion? What hodge-podge of ceremonies, what superstitious inventions, built upon the magistrate's authority, might not, against conscience, be imposed upon the worshippers of God? For the greatest part of these ceremonies and superstitions consists in the religious use of such things as are in their own nature indifferent: nor are they sinful upon any other account, than because God is not the author of them. The sprinkling of water, and use of bread and wine, are both in their own na