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gation of following their princes in the ways that lead to destruction: and that which heightens the absurdity, and very ill suits the notion of a deity, men would owe their eternal happiness or misery to the places of their nativity.

These considerations, to omit many others that might have been urged to the same purpose, seem unto me sufficient to conclude, that all the power of civil government relates only to men's civil interests, is confined to the care of the things of this world, and hath nothing to do with the world to come.

Let us now consider what a church is. A church then I take to be a voluntary society of men, joining themselves together of their own accord, in order to the public worshipping of God, in such a manner as they judge acceptable to him, and effectual to the salvation of their souls.

I say, it is a free and voluntary society. Nobody is 7 born a member of any church; otherwise the religion.

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of parents would descend unto children, by the same right of inheritance as their temporal estates, and every one would hold his faith by the same tenure he does his lands; than which nothing can be imagined more absurd. Thus therefore that matter stands. No man by nature is bound unto any particular church or sect, but every one joins himself voluntarily to that society in 3 which he believes he has found that profession and worship which is truly acceptable to God. The hopes of salvation, as it was the only cause of his entrance into that communion, so it can be the only reason of his stay there. there. For if afterwards he discover any thing either erroneous in the doctrine, or incongruous in the worship of that society to which he has joined himself, why should it not be as free for him to go out as it was to enter? No member of a religious society can be tried with any other bonds but what proceed from the certain expectation of eternal life. A church then is a society of members voluntarily uniting to this end.

It follows now that we consider what is the power of this church, and unto what laws it is subject. Forasmuch

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Forasmuch as no society, how free soever, or upon whatsoever slight occasion instituted (whether of philosophers for learning, of merchants for commerce, or of men of leisure for mutual conversation and discourse), no church or company, I say, can in the least subsist and hold together, but will presently dissolve and break to pieces, unless it be regulated by some laws, and the members all consent to observe some order. Place and time of meeting must be agreed on; rules for admitting and excluding members must be established; distinction of officers, and putting things into a regular course, and such like, cannot be omitted. But since the joining together of several members into this church-society, as has already been demonstrated, is absolutely free and spontaneous, it necessarily follows, that the right of making its laws can belong to none 3 but the society itself, or at least, which is the same thing, to those whom the society by common consent has authorised thereunto.

Some perhaps may object, that no such society can be said to be a true church, unless it have in it a bishop, or presbyter, with ruling authority derived from the very apostles, and continued down unto the present time by an uninterrupted succession.

To these I answer. In the first place, Let them show me the edict by which Christ has imposed that law upon his church. And let not any man think me impertinent, if, in a thing of this consequence, I require that the terms of that edict be very express and positive.— For the promise he has made us, that "wheresoever "two or three are gathered together in his name, he "will be in the midst of them," Matth. xviii. 20. seems to imply the contrary. Whether such an assembly want any thing necessary to a true church, pray do you consider. Certain I am, that nothing can be there wanting unto the salvation of souls, which is sufficient for our purpose.

Next, pray observe how great have always been the divisions amongst even those who lay so much stress upon the divine institution, and continued succession of

a certain

a certain order of rulers in the church. Now their very dissension unavoidably puts us upon a necessity of deliberating, and consequently allows a liberty of choosing that, which upon consideration we prefer.

And, in the last place, I consent that these men have a ruler of their church, established by such a long series of succession as they judge necessary, provided I may have liberty at the same time to join myself to that Society, in which I am persuaded those things are to be found which are necessary to the salvation of my soul. In this manner ecclesiastical liberty will be preserved on all sides, and no man will have a legislator imposed upon him, but whom himself has chosen.

But since men are so solicitous about the true church. I would only ask them here by the way, if it be not more agreeable to the church of Christ to make the conditions of her communion consist in such things, and such things only, as the Holy Spirit has in the Holy Scriptures declared, in express words, to be necessary to salvation? I ask, I say, whether this be not more agreeable to the church of Christ, than for men to impose their own inventions and interpretations upon others, as if they were of divine authority; and to establish by ecclesiastical laws, as absolutely necessary to the profession of Christianity, such things as the Holy Scriptures do either not mention, or at least not expressly command? Whosoever requires those things in order to ecclesiastical communion, which Christ does not require in order to life eternal, he may perhaps indeed constitute a society accommodated to his own opinion, and his own advantage; but how that can be called the church of Christ, which is established upon laws that are not his, and which excludes such persons from its communion, as he will one day receive into the kingdom of heaven, I understand not. But this being not a proper place to inquire into the marks of the true church, I will only mind those that contend so earnestly for the decrees of their own society, and that cry out continually the CHURCH, the CHURCH, with as much noise, and perhaps upon the same prin

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ciple, as the Ephesian silversmiths did for their Diana; this, I say, I desire to mind them of, that the Gospel frequently declares, that the true disciples of Christ must suffer persecution; but that the church of Christ should persecute others, and force others by fire and sword to embrace her faith and doctrine, I could never yet find in any of the books of the New Testament.

The end of a religious society, as has already been said, is the public worship of God, and by means thereof the acquisition of eternal life All discipline ought therefore to tend to that end, and all ecclesiastical laws to be thereunto confined. Nothing ought, nor can be transacted in this society, relating to the possession of civil and worldly goods. No force is here to be made use of, upon any occasion whatsoever: for force belongs wholly to the civil magistrate, and the possession of all outward goods is subject to his jurisdiction.

But it may be asked, by what means then shall ecclesiastical laws be established, if they must be thus destitute of all compulsive power? I answer, they must be established by means suitable to the nature of such things, whereof the external profession and observation, if not proceeding from a thorough conviction and approbation of the mind, is altogether useless and unprofitable. The arms by which the members of this society are to be kept within their duty, are exhortations, admonitions, and advice. If by these means the of fenders will not be reclaimed, and the erroneous convinced, there remains nothing farther to be done, but that such stubborn and obstinate persons, who give no ground to hope for their reformation, should be cast out and separated from the society. This is the last and utmost force of ecclesiastical authority: no other punishment can thereby be inflicted, than that the relation ceasing between the body and the member which is cut off, the person so condemned ceases to be a part of that church.

These things being thus determined, let us inquire in the next place, how far the duty of Toleration extends, and what is required from every one by it.

And

And first, I hold, that no church is bound by the 1 duty of Toleration to retain any such person in her bosom, as after admonition continues obstinately to offend against the laws of the society. For these being the 1 condition of communion, and the bond of society, if 2 the breach of them were permitted without any animadversion, the society would immediately be thereby dissolved. But nevertheless in all such cases care is to 7 be taken that the sentence of excommunication, and 3 the execution thereof, carry with it no rough usage, of word or action, whereby the ejected person may any ways be damnified in body or estate. For all force, as has often been said, belongs only to the magistrate, nor ought any private persons, at any time, to use force; 4 unless it be in self-defence against unjust violence. Excommunication neither does nor can deprive the excommunicated person of any of those civil goods that > he formerly possessed. All those things belong to the civil government, and are under the magistrate's protection. The whole force of excommunication consists only in this, that the resolution of the society in that respect being declared, the union that was between the body and some member, comes thereby to be dissolved; and that relation ceasing, the participation of some certain things, which the society communicated to its members, and unto which no man has any civil right, comes also to cease. For there is no civil injury done unto the excommunicated person by the church minister's refusing him that bread and wine, in the celebration of the Lord's supper, which was not bought with his, but other men's money.

Secondly: No private person has any right in any manner to prejudice another person in his civil enjoyments, because he is of another church or religion. All the rights and franchises that belong to him as a man, or as a denison, are inviolably to be preserved to him These are not the business of religion. No violence nor injury is to be offered him, whether he be christian or pagan. Nay, we must not content ourselves with the narrow measures of bare justice: charity, bounty, and liberality must be added to it. This the Gospel enjoins,

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