the breast to error: and accordingly, whenever they speak on this subject, their words are words of peace and truth. But no sooner was the sword of power wrested out of the hands of their adversaries, than those who professed Christianity began to use it in a most unjustifiable way, and too plainly showed that the doctrine of religious liberty was one which they but very imperfectly understood. The spirit of intolerance gradually increased till the established form of religion became impatient of contradiction, and would not bear a rival, nor even allow a harmless dissident to live in peace3. In this mournful state of intolerance things continued near a thousand years. Even after the reformation from popery, whatever alteration for the better there might be in other points, there was but little here, and so thoroughly contaminated was the blood which flowed in the veins of the reformers, with the poison of an unchristian intolerance, that none of them, or even of their successors, could learn the doctrine of Christian liberty, or feel the obligations of the Gospel to cease from persecuting those who could not assent to the established creed. Holland had certainly the advantage here, and displayed unspeakably more of a tolerant disposition than any other country in Europe. But at last in England, one thousand six hundred and eighty-nine years after the birth of Christ, it is recognised as a principle by the legislative body of the nation, that Christians living peaceably under the government of their country, and holding no principle contrary to its welfare, ought to

Jortin's Remarks on Ecclesiastical History, 3 vols. 8vo. illustrate the subject with peculiar force, and may be read in that view with considerable improvement.

be allowed to worship God in a manner agreeable to the dictates of their conscience.

What a deadly blow does this representation give to the system of those who are always looking back with wonder and veneration to the wisdom and goodness of their ancestors'; and who conceive, that the farther they look back the wiser and better their ancestors were. Surely the church is but in leadingstrings, and has scarcely escaped from infancy to childhood, when its members have not learnt that their neighbour has as good a right to worship God according to the dictates of his conscience as they have themselves; and that it is the most inhuman cruelty to hinder him from rendering his homage publicly to God, merely because he thinks proper to do it in a way different from them.

It may excite surprise, that the general principle of the rights of conscience should be so late a subject of investigation. To search after it for a thousand years before the reformation would be vain. That distinguished age, though so fruitful of good to all succeeding ones, and though so powerful in its reasonings against the pretensions of Rome to lord it over the consciences of men, presents us with no specimens of note in favour of the general principle, that conscience is accountable to God alone. In the following generation we may turn over the writings of Lutheran and Calvinist, of episcopalian and presbyterian divines for this doctrine in vain. Among the independents, in the earlier part of the seventeenth century, it is more than probable the doctrine of religious liberty, and of the rights of conscience will first be found. But as is usually the case in first discoveries, we may expect that it will be found blended

with prejudices and mistakes. In the time of the long parliament, Dr. Owen wrote an essay on toleration, which embraces the grand principles with as much precision as could be looked for from an orthodox divine of that contending age": and his work may be considered as a successful step towards a full view of the truth. About the same time the doctrine was agitated by several very able laymen, and stated in still greater fulness, as well as confirmed by reasoning of a still more general and philosophical nature. Among these Milton is entitled to the most honourable mention, as the enlightened asserter of every man's right to worship God according to his conscience, whatever his sentiments may be'. When a nation is agitated with internal commotions, especially if liberty be the object in dispute, the minds of men are roused to extraordinary exertions. If there be a soul which has a spark of energy in it, that energy is called forth, and frequently gives birth to great ideas on subjects of the first importance to the happiness, both of individuals, and of society, which would not have been produced in a season of Cromwell's army was an army of reasoners. They disputed about religion, every man with his bible in his hand and as they had all been formerly constrained to appear to think alike, they now broke their bonds asunder, threw them indignantly away, and began to argue, that every man has a right to think for himself without constraint from either priest or king. Mr. Baxter, who was, for a time, with the army, as chaplain to Whalley's dragoons, mentions that the soldiers of Cromwell's regi

repose.

See Owen's Sermons and Tracts, folio.

Treatise of the Civil Power in Ecclesiastical Causes.

ment argued in behalf of the rights of conscience and private judgment in matters of religion; and that it was not the province of the magistrate to restrain them by his controul. The Remonsrants in Holland said many things well on the subject: their situation sharpened their wits, and gave soundness to their judgment. And the ingenious Bayle, in his commentary on Luke ii. 14. 23. treats the doctrine of religious liberty with singular ability.

But our own country has the honour of producing the ablest writer on this important doctrine. It is to the justly celebrated philosopher John Locke, that the world is indebted for the best treatise on religious liberty, which has ever appeared since the day that the chief priests and captain of the temple, and the Sadducees committed Peter and John to prison for preaching Christ.

By this great man, the subject of religious liberty

* Being obnoxious to the English court, which was aiming to introduce popery, (for to wicked rulers the best men will always be the most obnoxious,) he retired into Holland, in the year one thousand six hundred and eighty-three, and there wrote his first letter on toleration, which he dedicated to the celebrated Limborch. It was published in the year one thousand six hundred and eightynine in the Latin tongue, and translated into English the same year. Happily for the world, it was answered in the year one thousand six hundred and ninety by Mr. Jonas Proast, M. A. of Queen'scollege, Oxford, who was afterwards an archdeacon. In reply to this gentleman, Mr. Locke, the same year, published his second letter on toleration. An answer to this from the same pen appearing in the year one thousand six hundred and ninety-one, the public was honoured with Mr. Locke's third letter" for toleration," in the year one thousand six hundred and ninety-two. After twelve years' silence, an answer appeared to this likewise Mr. Locke had begun a fourth letter in reply, but death called him away from the work; which is to be found in its imperfect state among his posthumous pieces.

is so well treated, the foundation is laid so strongly, and so deeply, the statement is so luminous, the reasoning so convincing, and the matter so applicable to all denominations of professors of religion, to all countries and times, and so remote from every thing of local prejudices or party spirit, that for any one to bring forward a confutation, is to prove that the sun does not give light at noon day. The youth, who wishes to improve his mind by just ideas of what he owes to rulers in respect to the exercise of his religion, and what rulers owe to him, does not render justice to himself, till he has made himself master of Locke's letters on toleration. What obligations do men owe to these superior minds, which, by their labour, dig truth out of the mine, or finding it already dug, but rough, unpolished and obscure, rub off excrescences, smooth its surface, and present the diamond before the eyes of the world in all its excellence, and in all its lustre. To such men a niche is due in the most conspicuous part of the temple of fame.

A third benefit, which king William wished to secure for the dissenters, was a comprehension. This name was given to a plan for making such alterations in the liturgy of the church as it was conceived would bring a considerable number of dissenters, especially of the presbyterians, within her pale, and to her altars. This measure was not now thought of for the first time. It was promised to the presbyterians, then the most powerful party in the country, by Charles the second before he left the continent to ascend the British throne, but was set aside by the act of uniformity. When the bad consequences arising from the want of it were felt, it was proposed to the non-con