the other congregation; this immediately causes an uproar, and the neighbourhood is filled with noise and clamour. Every one is ready to be the avenger of so great a crime. And the zealots hardly have patience to refrain from violence and rapine, so long till the cause be heard, and the poor man be, according to form, condemned to the loss of liberty, goods or life. Oh that our ecclesiastical orators, of every sect, would apply themselves, with all the strength of argument that they are able, to the confounding of men's errours! But let them spare their persons Let them not supply

their want of reasons with the instruments of force, which belong to another jurisdiction, and do ill become a churchman's hands. Let them not call in the magistrate's authority to the aid of their eloquence, or learning; lest perhaps, whilst they pretend only love for the truth, this their intemperate zeal, breathing nothing but fire and sword, betray their ambition, and show that what they desire is temporal dominion. For it will difficult to persuade men of sense, that he, who with dry eyes, and satisfaction of mind, can deliver his brother unto the executioner, to be burnt alive, does sincerely and heartily concern himself to save that brother from the flames of hell in the world to come.

be

very

In the last place. Let us now consider what is the magistrate's duty in the business of toleration which is certainly very considerable.

We have already proved that the care of souls does not belong to the magistrate: not a magisterial care, I mean, if I may so call it, which consists in prescribing by laws, and compelling by punishments. But a charitable care, which consists in teaching, admonishing, and persuading, cannot be denied unto any man. The care therefore of every man's soul belongs unto himself, and is to be left unto himself. But what if he neglect the care of his soul? I answer, what if he neglect the care of his health, or of his estate; which things are nearlier related to the government of the magistrate than the other? Will the magistrate provide by an express law, that such an one shall not become poor or sick? Laws provide, as much as is possible, that the

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goods and health of subjects be not injured by the fraud or violence of others; they do not guard them from the negligence or ill-husbandry of the possessors themselves, No man can be forced to be rich or healthful, whether he will or no. Nay God himself will not save men against their wills. Let us suppose, however, that some prince were desirous to force his subjects to accumulate riches, or to preserve the health and strength of their bodies. Shall it be provided by law, that they must consult none but roman physicians, and shall every one be bound to live according to their prescriptions? What shall no potion, no broth be taken, but what is prepared either in the Vatican, suppose, or in a geneva shop? Or, to make these subjects rich, shall they all be obliged by law to become merchants, or musicians? Or, shall every one turn victualler, or smith, because there are some that maintain their families plentifully, and grow rich in those professions? But it may be said, there are a thousand ways to wealth, but one only way to heaven. It is well said indeed, especially by those that plead for compelling men into this or the other way; for if there were several ways that lead thither, there would not be so much as a pretence left for compulsion. But now, if I be marching on with my utmost vigour, in that way which, according to the sacred geography, leads straight to Jerusalem, why am I beaten and ill-used by others, because, perhaps, I wear not buskins; because my hair is not of the right cut; because, perhaps, I have not been dipt in the right fashion; because I eat flesh upon the road, or some other food which agrees with my stomach; because I avoid certain by-ways, which seem unto me to lead into briars or precipices; because, amongst the several paths that are in the same road, I choose that to walk in which seems to be the straightest and cleanest; because I avoid to keep company with some travellers that are less grave, and others that are more sour than they ought to be; or in fine, because I follow a guide that either is, or is not, cloathed in white, and crowned with a mitre? Certainly, if we consider right, we shall find that for the most part they are such frivolous things as these, that,

without

without any prejudice to religion to the salvation of souls, if not accompanied with superstition or hypocrisy, might either be observed or omitted; I say, they are such like things as these, which breed implacable enmities among christian brethren, who are all agreed in the substantial and truly fundamental part of religion.

But let us grant unto these zealots, who condemn all things that are not of their mode, that from these circumstances arise different ends. What shall we conclude from thence? There is only one of these which is the true way to eternal happiness. But, in this great variety of ways that men follow, it is still doubted which is this right one. Now neither the care of the commonwealth, nor the right of enacting laws, does discover this way that leads to heaven more certainly to the magistrate than every private man's search and study discovers it unto himself. I have a weak body, sunk under a languishing disease, for which, I suppose, there is only one remedy, but that unknown. Does it therefore belong unto the magistrate to prescribe me a remedy, because there is but one, and because it is unknown? Because there is but one way for me to escape death, will it therefore be safe for me to do whatsoever the magistrate ordains? Those things that every man ought sincerely to inquire into himself, and by meditation, study, search, and his own endeavours, attain the knowledge of, cannot be looked upon as the peculiar profession of any one sort of men. Princes indeed are born superiour unto other men in power, but in nature equal. Neither the right, nor the art of ruling, does necessarily carry along with it the certain knowledge of other things; and least of all of the true religion; for if it were so, how could it come to pass that the lords of the earth should differ so vastly as they do in religious matters? But let us grant that it is probable way to eternal life may be better known by a prince than by his subjects; or at least, that in this incertitude of things, the safest and most commodious way for private persons is to follow his dictates. You will say, what then? If he should bid you follow merchandize your livelihood, would you decline that course for

the

for

fear

fear it should not succeed? I answer, I would turn merchant upon the prince's command, because in case I should have ill success in trade, he is abundantly able to make up my loss some other way. If it be true, as

he pretends, that he desires I should thrive and grow rich, he can set me up again when unsuccessful voyages have broke me. But this is not the case, in the things that regard the life to come. If there I take a wrong course, if in that respect I am once undone, it is not in the magistrate's power to repair my loss, to ease my suffering, or to restore me in any measure, much less entirely to a good estate. What security can be given for the kingdom of heaven?

Perhaps some will say, that they do not suppose this infallible judgment that all men are bound to follow in the affairs of religion, to be in the civil magistrate, but in the church. What the church has determined, that the civil magistrate orders to be observed; and he provides by his authority, that nobody shall either act or believe, in the business of religion, otherwise than the church teaches; so that the judgment of those things is in the church. The magistrate himself yields obedience thereunto, and requires the like obedience from others. I answer: Who sees not how frequently the name of the church, which was so venerable in the time of the apostles, has been made use of to throw dust in people's eyes, in following ages? But however, in the present case it helps us not. The one only narrow way which leads to heaven is not better known to the magistrate than to private persons, and therefore I cannot safely take him for my guide, who may probably be as ignorant of the way as myself, and who certainly is less concerned for my salvation than I myself am. Amongst so many kings of the jews, how many of them were there whom any Israelite, thus blindly following, had not fallen into idolatry, and thereby into destruction? Yet nevertheless, you bid me be of good courage, and tell me that all is now safe and secure, because the magistrate does not now enjoin the observance of his own decrees in matters of religion, but only the decrees of the church. Of what church, I beseech you? Of that

ter.

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 matWhat 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