any discontented heads, upon the plausible pretexts of advancing true religion, and opposing errour, superstition, or idolatry. For this reason Plato lays it down as a maxim, that men ought to worship the gods according to the laws of the country; and he introduces Socrates, in his last discourse, utterly disowning the crime laid to his charge, of teaching new divinities or methods of worship. Thus, the poor Hugonots of France, were engaged in a civil war, by the specious pretences of some, who, under the guise of religion, sacrificed so many thousand lives to their own ambition and revenge. Thus, was the whole body of puritans in England, drawn to be instruments, or abettors of all manner of villany, by the artifices of a few men, whose designs from the first, were levelled to destroy the constitution both of religion and government. And thus, even in Holland itself, where it is pretended that the variety of sects live so amicably together, and in such perfect obedience to the magistrate, it is notorious how a turbulent party, joining with the arminians, did, in the memory of our fathers, attempt to destroy the liberty of that republick. So that upon the whole, where sects are tolerated in a state, it is fit they should enjoy a full liberty of conscience, and every other privilege of freeborn subjects; to which no power is annexed. And to preserve their obedience upon all emergencies, a government cannot give them too much ease, nor trust them with too little power.
The clergy are usually charged with a persecuting spirit, which they are said to discover by an implacable hatred to all dissenters: and this appears to be more unreasonable, because they suffer less in their
