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 lest 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 CHUROH, the CHURCH, with as much noise, and perhaps upon the same prin

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 subborn 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 first, I hold, that no church is bound by the 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 condition of communion, and the bond of society, if 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 be taken that the sentence of excommunication, and 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; unless it be in self-defence against unjust violence. Excommuni

cation 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, this reason directs, and this that natural fellowship we are born into requires of us. If any man err from the right way, it is his own misfortune, no injury to thee: nor therefore art thou to punish him in the things of this life, because thou supposest he will be miserable in that which is to come.

What I say concerning the mutual toleration of private persons differing from one another in religion, I understand also of particular churches; which stand as it were in the same relation to each other as private persons among themselves; nor has any one of them any manner of jurisdiction over any other, no not even when the civil magistrate, as it sometimes happens, comes to be of this or the other communion. For the civil government can give no new right to the church, nor the church to the civil government. So that whether the magistrate join himself to any church, or separate from it, the church remains always as it was before, a free and voluntary society. It neither acquires the power of the sword by the magistrate's coming to it, nor does it lose the right of instruction and excommunication by his going from it. This is the fundamental and immutable right of a spontaneous society, that it has to remove any of its members who transgress the rules of its institution: but it cannot, by the accession of any new members, acquire any right of jurisdiction over those that are not joined with it. And therefore peace, equity, and friendship, are always mutually to be observed by particular churches, in the same manner as by private persons, without any pretence of superiority or jurisdiction over one another.

That the thing may be made yet clearer by an example; let us suppose two churches, the one of arminians, the other of calvinists, residing in the city of Constantinople. Will any one say, that either of these churches has right to deprive the members of the other of their estates and liberty, as we see practised elsewhere, because of their differing from it in some doctrines or ceremonies; whilst the Turks in the mean while silently stand by, and laugh to see with what inhuman cruelty christians thus rage against christians?

But if one of these churches hath this power of treating the other ill, I ask which of them it is to whom that power belongs, and by what right? It will be answered, undoubtedly, that it is the orthodox church which has the right of authority over the erroneous or heretical. This is, in great and specious words, to say just nothing at all. For every church is orthodox to itself; to others, erroneous or heretical. Whatsoever any church believes, it believes to be true; and the contrary thereunto it pronounces to be errour. So that the controversy between these churches about the truth of their doctrines, and the purity of their worship, is on both sides equal; nor Is there any judge, either at Constantinople, or elsewhere upon earth, by whose sentence it can be determined. The decision of that question belongs only to the Supreme Judge of all men, to whom also alone belongs the punishment of the erroneous. In the mean

while, let those men consider how heinously they sin, who, adding injustice, if not their errour, yet certainly to their pride, do rashly and arrogantly take upon them to misuse the servants of another master, who are not at all accountable to them.

Nay, further: if it could be manifest which of these two dissenting churches were in the right way, there would not accrue thereby unto the orthodox any right of destroying the other. For churches have neither any jurisdiction in worldly matters, nor are fire and sword any proper instruments wherewith to convince men's minds of errour, and inform them of the truth. Let us suppose, nevertheless, that the civil magistrate is inclined to favour one of them, and to put his sword into their hands, that, by his consent, they might chastise the dissenters as they pleased. Will any man say, that any right can be derived unto a christian church, over its brethren, from a Turkish emperor? An infidel, who has himself no authority to punish christians for the articles of their faith, cannot confer such an authority upon any society of christians, nor give unto them a right which he has not himself. This would be the case at Constantinople. And the reason of the thing is the same in any christian kingdom. The civil power