of the Christian Community is thus summed up by himself:

CHILLING WORTH'S CREED.

I am fully assured that God does not, and therefore that man ought not, to require any more of any man than this-To believe the Scripture to be God's word, to endeavor to find the true sense of it, and to live according to it.

Directly after the publication of The Religion of Protestants, Chillingworth received several valuable ecclesiastical preferments. In the quarrel which arose between King Charles I. and the Parliament he took the extreme royalist side. He held that" even the unjust and tyrannous violence of princes may not be resisted, although it may be avoided in the terms of our Saviour's direction, When they persecute you in one city, flee into another.'" Chillingworth died when the civil war had just fairly begun. His last days were spent in a heated controversy with a redoubtable preacher, Francis Cheynell, concerning the dispute between the King and the Parliament. An edition of Chillingworth's works was printed at Oxford in 1838, in three octavo volumes; one volume of which is taken up mainly by a series of sermons preached on various occasions. In respect to his double change of faith, he thus writes:

CHILLING WORTH ON HIS CHANGES IN FAITH.

I know a man, that of a moderate Protestant, turned a Papist; and the day that he did so was convicted in conscience that his yesterday's opinion was an error. The same man afterward, upon better consideration, became a doubting Papist, and of a doubting Papist a

confirmed Protestant. And yet this man thinks himself no more to blame for all these changes than a traveller, who, using all diligence to find the right way to some remote city, did yet mistake it, and after find his error and amend it. Nay, he stands upon his justification so far as to maintain that his alterations not only to you, but also from you, by God's mercy, were the most satisfactory actions to himself that ever he did, and the greatest victories that ever he obtained over himself and his affections in those things which in this world are most precious.-Letter to a Catholic Friend.

THE USE OF FORCE IN RELIGIOUS MATTERS.

I have learned from the ancient Fathers of the Church that nothing is more against religion than to force religion; and of Saint Paul that the weapons of the Christian warfare are not carnal. And great reason; for human violence may make men counterfeit, but cannot make them believe; and is therefore fit for nothing but to breed form without and atheism within. Besides, if this means of bringing men to embrace any religion were generally used-as, if it may be justly used in any place by those that have power and think they have truth, certainly they cannot with reason deny but that it may be used in every place by those that have power as well as they, and think they have truth as well as they-what could follow but the maintenance, perhaps, of truth, but perhaps only the profession of it in one place and the oppression of it in a hundred? What will follow from it but the preservation, peradventure, of unity, but, peradventure only of uniformity, in particular States and Churches; but the immortalizing of the greater and more lamentable divisions of Christendom and the world? And therefore what can follow from it but, perhaps, in the judgment of carnal policy, the temporal benefit and tranquillity of temporal states and kingdoms, but the infinite prejudice, if not the desolation, of the Kingdom of Christ?

But they that know there is a King of kings and Lord of lords, by whose will and pleasure kings and kingdoms stand and fall, they know that to no King or State any

thing can be profitable which is unjust; and that nothing can be more evidently unjust than to force weak men, by the profession of a religion which they believe not, to lose their own eternal happiness out of a vain and needless fear lest they may possibly disturb their temporal quietness. There is no danger to any State from any man's opinion, unless it be such an opinion by which disobedience to authority, or impiety, is taught or licensed-which sort, I confess, may be justly punished, as well as other faults; or unless this sanguinary doctrine be joined with it, that it is lawful for him by human violence to enforce others to it. Therefore, if Protestants did offer violence to other men's consciences, and compel them to embrace their Reformation, I excuse them not.-The Religion of the Protestants.

UPON DUELLING.

But how is this doctrine [of the forgiveness of injuries] received in the world? what counsel would men -and those none of the worst sort-give thee in such a case? How would the soberest, discreetest, well-bred Christian advise thee?-Why, thus: "If thy brother or thy neighbor have offered thee an injury or an affront, forgive him!" By no means. "Thou art utterly undone and lost in reputation with the world, if thou dost forgive him. What is to be done, then? Why, let not thy heart take rest; let all other business and employment be laid aside till thou hast his blood." How! A man's blood for an injurious, passionate speech-for a disdainful look? Nay, that is not all: that thou mayest gain among men the reputation of a discreet, well-tempered murderer, be sure thou killest him not in passion, when thy blood is hot and boiling with provocation; but proceed with as great temper and settledness of reason, with as much discretion and preparedness as thou wouldst to the Communion; after several days' respite, that it may appear it is thy reason guides thee, and not thy passion, invite him kindly and courteously into some retired place, and there let it be determined whether his blood or thine shall satisfy the injury.

O thou holy Christian religion! Whence is it that thy children have sucked this inhuman poisonous blood, these raging fiery spirits? . . . Blessed God! that it should become a most sure and settled course for a man to run into danger and disgrace with the world, if he shall dare to perform a commandment of Christ, which it is as necessary for him to do, if he have any hopes of attaining heaven, as meat and drink is for the maintaining of life! That it should ever enter into Christian hearts to walk so curiously and exactly contrary unto the ways of God. . . . Thou, for a distempered, passionate speech, or less, would take upon thee to send thy neighbor's soul, or thine own-or likely both-clogged and oppressed with all your sins unrepented of (for how can repentance possibly consist with such a resolution ?) before the tribunal seat of God to expect your final sentence; utterly depriving yourself of all the blessed means which God has contrived for thy salvation, and putting thyself in such an estate that it shall not be in God's power almost to do thee any good.

Pardon, I beseech you, my earnestness, almost intemperateness, seeing that it has proceeded from so just, so warrantable a ground. And since it is in your power to give rules of honor and reputation to the whole kingdom, do not you teach others to be ashamed of this inseparable badge of your religion-charity and forgiving of offences. Give men leave to be Christians, without danger or dishonor; or, if religion will not work with you, yet let the laws of that State wherein you live, the earnest desires and care of your righteous Prince, prevail with you.-Sermon, preached before Charles I. and the Court.

CHOATE, RUFUS, an American lawyer and orator, born at Ipswich, Mass., October 1, 1799; died at Halifax, Nova Scotia, July 13, 1859. At fifteen he entered Dartmouth College, and from the first took place at the head of his class. After graduating he studied at the Law School in Cambridge, and afterward entered the office of William Wirt, then United States Attorney-General, in Washington. He began the practice of his profession at Danvers, Mass., but soon removed to Salem, and subsequently to Boston. While a resident at Salem he was elected to Congress. In 1841 he was appointed United States Senator, taking the place of Daniel Webster, who had accepted the position of Secretary of State in the Cabinet of President Harrison. In the Senate he made several important speeches upon the leading questions of the day. On leaving the Senate, in 1845, he returned to Boston, and devoted himself to the practice of his profession, declining all invitations to accept official positions, though he took a deep interest in public affairs, and delivered many addresses before literary societies. His health began to fail in 1858, and he was compelled to withdraw from active life. In the summer of 1859 he set out upon a voyage to Europe, but upon reaching Halifax, Nova Scotia, he found that he could proceed no further. He took