or of any part of his worldly goods upon the account of that difference between them in religion. For whatsoever is not lawful to the whole Church cannot by any ecclesiastical right become lawful to any of its members.

But this is not all. It is not enough that ecclesiastical men abstain from violence and rapine and all manner of persecution. He that pretends to be a successor of the Apostles, and takes upon him the office of teaching, is obliged also to admonish his hearers of the duties of peace and good-will towards all men, as well towards the erroneous as the orthodox; towards those that differ from them in faith and worship as well as towards those that agree with them therein. And he ought industriously to exhort all men, whether private persons or magistrates (if any such there be in his church), to charity, meekness, and toleration, and diligently endeavor to allay and temper all that heat and unreasonable averseness of mind which either any man's fiery zeal for his own sect or the craft of others has kindled against dissenters. I will not undertake to represent how happy and how great would be the fruit, both in Church and State, if the pulpits everywhere sounded with this doctrine of peace and toleration, lest I should seem to reflect too severely upon those men whose dignity I desire not to detract from, nor would have it diminished either by others or themselves. But this I say, that thus it ought to be. And if any one that professes himself to be a minister of the Word of God, a preacher of the Gospel of Peace, teach otherwise, he either understands not or neglects the business of his calling, and shall one day give account thereof unto the Prince of Peace. If Christians are to be admonished that they abstain from all manner of revenge, even after repeated provocations and multiplied injuries, how much more ought they who suffer nothing, who have had no harm done them, forbear violence and abstain from all manner of ill usage towards those from whom they have received none! This caution and temper

they ought certainly to use towards those who mind only their own business, and are solicitous for nothing but that (whatever men think of them) they may worship God in that manner which they are persuaded is acceptable to him, and in which they have the strongest hopes of eternal salvation. In private domestic affairs, in the management of estates, in the conservation of bodily health, every man may consider what suits his own convenience, and follow what course he likes best. No man com

plains of the ill management of his neighbor's affairs. No man is angry with another for an error committed in sowing his land or in marrying his daughter. Nobody corrects a spendthrift for consuming his substance in taverns. Let any man pull down, or buil, or make whatsoever expenses he pleases, nobody murmurs, nobody controls him; he has his liberty. But if any man do not frequent the church, if he do not there conform his behavior exactly to the accustomed ceremonies, or if he brings not his children to be initiated in the sacred mysteries of this or the other congregation, this immediately causes an uproar. The neighborhood is filled with noise and clamor. Every one is ready to be the avenger of so great a crime, and the zealots hardly have the patience to refrain from violence and rapine so long till the cause Le heard, and the poor man be, according to form, condemned to the loss of liberty, goods, or life. Oh, that our ec 1 5a tical orators of every sect would apply themselves with all the strength of arguments that they are able to the confouling of men's errors! 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 chireman's hands. Let them not call in the magistrate's autody to the d of their eloquence or learning, lest perhaps, whilst they pretend only love for the truth, this their intemperate zoal, breathing nothing but fire and sword, betray their ambition and show that what they desire is temporal dominion. From the "Letter concerning Toleration."

E

OF IDEAS IN GENERAL, AND THEIR ORIGINAL

VERY man being conscious to himself that he thinks, and that which his mind is applied about whilst thinking being the ideas that are there, it is past doubt that men have in their minds several ideas, such as are those expressed by the words: Whiteness, hardness, sweetness, thinking, motion, man, elephant, army, drunkenness, and others. It is in the first place, then, to be inquired how he comes by them. I know it is a received doctrine that men have native ideas and original characters stamped upon their minds in their very first being. This opinion I have, at large, examined already; and I suppose what I have said in the foregoing book will be much more easily

admitted, when I have shown whence the understanding may get all the ideas it has, and by what ways and degrees they may come into the mind; for which I shall appeal to every one's own observation and experience.

Let us then suppose the mind to be, as we say, white paper void of all characters, without any ideas; how comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it, with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer in one word, from experience; in that all our knowledge is founded, and from that it ultimately derives itself. Our observation employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves, is that which supplies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.

Firstly, our senses, conversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them: and thus we come by those ideas we have of yellow, white, heat, cold, soft, hard, bitter, sweet, and all those which we call sensible qualities; which, when I say the senses convey into the mind, I mean, they, from external objects, convey into the mind what produces there those perceptions. This great

source of most of the ideas we have, depending wholly upon our senses, and derived by them to the understanding, I call Sensa

tion.

Secondly, the other fountain from which experience furnisheth the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it has got, which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are perception, thinking, doubting, believing, reasoning, knowing, willing, and all the different actings of our own minds; which we, being conscious of and observing in ourselves, do from these receive into our understandings as distinct ideas, as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might prop. VII-163

HIS is one of several pictures of its class by which Faed is chiefly remembered. Next to Scott, who sits on the extreme left foreground, is Mackenzie. The others in their order from the spectator's left are Wilson, Crabbe, Lockhart, Wordsworth, Jeffrey (all in the rear of the table), Ferguson and Campbell (in front), Moore, Allen, Wilkie and Constable.