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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 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 churchmen, 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 saving 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 he pleases 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 connexion 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 baptized 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

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