inspired writings. If it be further asked, How is he to judge of this accordance? The answer is, precisely in the same way as every individual among the people. The word of God is the grand charter of the Christian faith; and to this unerring standard both prince and people must refer for directions as to their appropriate duties. Both are equally obligated to believe and obey the sacred truths revealed therein; and for obtaining a knowledge of them, the same means are equally incumbent upon both. It would be diverging too far to enter into an investigation of these means. Diligent study of the Scriptures, accompanied with devout prayer for the illumination of the Spirit; the voice of primitive antiquity; the aids of learning; the teaching of the ministry, and the testimony of the church: these are all so many helps for obtaining a knowledge of divine truth. The two latter are very important; for he who enters any religious society, ought to apply for information to those who are its appointed guardians and instructors. The magistrate must comply with the common terms of membership; and though, like other members, he enjoys the liberty of private judgment, he owes, in common with them, submission to the authority of the society, and to the instruction of its delegated teachers. His official character does not place him in a different condition: it is incumbent upon him, as upon all others, to con sult all the prescribed aids for the discovery of the truth. In this respect, all ranks are upon a level; all are bound to use the prescribed methods of instruction, and to make choice of that religion which approves itself to their understandings: and it is as much the duty of the governor to support the religion he believes to be true, as it is of the governed to profess that to which their judgment assents. The right of judging for oneself in religion belongs to every station: and it would be strange if the highest ranks in society were not entitled to a right which the lowest justly claim. Both may err: infallibility is not in man; and it is freely acknowledged that much harm may arise from an erroneous choice on the part of civil rulers'; but the primary duty of every human being is, in matters of religion, to follow the dictates of an enlightened conscience; and if the sovereign does this both in his personal profession, and public support of a religion, he so far fulfils the obligations of his Christian duty. 4. The magistrate's choice of a religion, then, must be influenced by his conviction of its truth; it is next to be observed, that it is only a civil protection and encouragement which are within the range of his power. As his office is 1 The objection to establishments on this ground is obviated, chap. II. § ii. 8. secular, all the sanctions which he can bestow must be also secular. The ministration of spiritual things belongs to spiritual persons, but “the jurisdiction of the magistrate, as Locke observes, reaches only to civil concernments, and neither can nor ought to be extended to the salvation of souls1;" and therefore civil privileges can alone be conferred by civil go vernment. Again, as the law never speaks but to compel, and as the magistrate never interferes but to command, all the measures he proposes for the advancement of religion must be such as he can enforce; consequently, they must be of an outward and visible kind. The provisions of human laws necessarily refer to outward acts, and those which are enacted for the promotion of spiritual objects must be of the same description. Internal piety is beyond the reach of the civil ruler; persuasion is not within his province; he wields only the secular power; and he has no other means at his disposal than such as are of a civil nature, and are confirmed by civil sanctions. His right is not hereby excluded of legalizing the decrees of the church touching spiritual questions. In supporting a particular religious society, he abridges not its privileges and immunities, among which is the power of managing Letters on Toleration. its own internal regulation, in regard to spiritual matters. Its rules and decisions on these points he is bound, like other members, to respect; for this is the condition of membership: and, as protector of such society, it is his duty to sanction obedience to them. His jurisdiction not extending to the salvation of souls, he cannot interfere in making them: that belongs to the church; but, being made, he can assume them, and declare them to be part and parcel of the law of the land; and is justified in endeavouring by the enactments of civil laws, and other exertions of his authority, to render them effectual for the end proposed, provided they in no way infringe upon the rights and liberties of others. 5. Not only is it by external and visible means alone that the state can establish a religion, but these means likewise must be consistent with the inspired records. They may be varied and modified, as we shall see by-andbye, according to the varied circumstances of the age and country; but both in their own nature, and in their application to the support and encouragement of a particular creed, they must be of a strictly scriptural character. The magistrate is not at liberty to employ whichever may suit his humour or fancy; in these, as in all other official measures, he should be guided by the principles of Christianity. The word of God, which prescribes the magistrate's duty, prescribes rules for its performance. Not only ought the religion he establishes to be scriptural, but the method of establishing it ought also to be scriptural. He can neither lawfully adopt a system, nor support it by means, contrary to the known laws of God. He is prohibited, for instance, from the use of force, or coercive measures in matters of religion; from prescribing any thing cruel, tyrannical, or unjust; for every thing of this kind is condemned by the sacred Scriptures. But without further enumerating particulars, suffice it to observe, that both the religion which he chooses, and the means which he proposes for extending its influence, must be wholly and strictly consistent with the revealed will of God. 6. Though revelation is the pure fountain, whence the chief directions must be drawn for the discharge of the sovereign's duty in this matter, yet he is to be guided in part by the dictates of political expediency. He is the constituted guardian of the civil peace and interests of the community; and in his official character must neither do aught, nor permit any thing to be done, inconsistent with them. Being "the minister of God for good," for secular as well as spiritual good, he must not violate the one on the plea of advancing the other. The act of establishing a national religion is a civil act, and must, of course be in some measure |