Jonas Proast’s The Argument of the Letter Concerning Toleration, Briefly Consider’d and Answer’d (1690)

ARGUMENT
OF THE
LETTER
CONCERNING
TOLERATION,
Briefly Consider’d and Answer’d.

Oxford, Printed at the THEATRE, for George
West, and Henry Clements, Booksellers in
Oxford. A. D. 1690.

Imprimatur,
JONATHAN EDWARDS
Vice-Can. Oxon.

April. 9, 1690.

Mr.—

Sir,
SEeing you would not be deny`d; I have,
in compliance with your Request, consi-
der’d the Letter concerning Toleration:
but so, as to confine my self to what respects
the proper Subject and Design of it: not med-
ling with any incidental matters, though some
of that kind are liable enough to Animadver-
sion. You know I love no long work. And as
short as this is, it had been shorter, if I could
well have made it so. I should beg your par-
don for the backwardness I shew’d to comply
with your Request, but that I fear the mean-
ness of the performance will too much justi-
fie it.

Sir, I am
{March 27. 1690.}
Your much obliged, and
most faithful Servant.

ADVERTISEMENT.

The Edition of the Letter concerning Tole-
ration, here cited, is that in Quarto.

THE
ARGUMENT
OF THE
LETTER
CONCERNING
TOLERATION,
Briefly consider’d and Answer’d.

IN the beginning of this Letter, ^*Pag.1.
the Author speaks of the Mutu-
al Toleration of Christians in
their different Professions of Re-
ligion. But toward the end of it
he saith,^*Pag.54. If we may openly speak
the Truth, and as becomes one man to another,
neither Pagan, nor Mahumetan, nor Jew ought
to be excluded from the Civil Rights of the
Commonwealth, because of his Religion. And
all that he requires of any, to qualify them for
the benefit of the Toleration he endeavours to
promote,^*Pag.48. is onely, That they be not Atheists;
That they hold no Opinions contrary to Civil ^*Pag.45.

[2]

Society; and, That they own and teach the
Duty of tolerating all men in matters of meer
Religion.^*Pag. 47.

So that the Design of the Author is evi-
dently, to shew, That all the Religions and
Sects in the World, that are but consistent with
Civil Society, and ready to tolerate each other,
ought every where to be equally tolerated and
protected, or to enjoy an Equal and Impartial
Liberty, as the Preface calls it.

I do not believe this Author intends any
prejudice, either to Religion in general, or to
the Christian Religion. But yet it seems hard to
conceive how he should think to do any Ser-
vice to either, by recommending and perswa-
ding such a Toleration as he here proposeth.
For how much soever it may tend to the Ad-
vancement of Trade and Commerce (which
some seem to place above all other Conside-
rations;) I see no reason, from any Experi-
ment that has been made, to expect that True
Religion would be any way a gainer by it;
that it would be either the better preserved,
or the more widely propagated, or rendered
any whit the more fruitful in the Lives of its
Professours by it. I am sure the Fruits of a
Toleration not quite so large as our Author’s,

[3]

(some of which still remain with us,) give no
encouragement to hope for any such Advan-
tage from it.

But I do not design to argue against this
Toleration, but only to enquire, What our
Authour offers for the Proof of his Assertion,
and to examine, Whether there be Strength
enough in it, to bear the Weight he laies
upon it. And this I hope may be done in a
very little compass. For, if I understand this
Letter, the whole Strength of what it urgeth
for the Purpose of it, lies in this Argument:

There is but one Way of Salvation,^*Pag.9, 23, 24. or but
one True Religion.

No man can be saved by this Religion,^*Pag.7,8,13,26,27.
who does not believe it to be the True
Religion.

This Belief is to be wrought in men by
Reason and Argument,^*Pag.7,8,16,17. not by outward
Force and Compulsion.

Therefore all such Force is utterly of no
use for the promoting True Religion,^*Pag.8,27. and
the Salvation of Souls.

And therefore no body can have any Right
to use any Force or Compulsion,^*Pag.18.^*Pag.14,18. for the
bringing men to the True Religion:^*Pag.18. neither

[4]

any Private Person;^*Pag. 13, 18. nor any Ecclesiastical
Officer (Bishop, Priest, or other;) nor any
Church,^*Pag. 8, 18, 28. or Religious Society; nor the Civil
Magistrate.

This, upon a careful perusal of this Letter,
I take to be the single Argument by which
the Author endeavours in it to establish his
Position. And if every Point of this were suf-
ficiently proved, I must confess I think he
would need no more for the accomplishing
his Design. But whether he has sufficiently
made out this Argument in all the Parts of it,
is that which I am now to examine.

As to the two first Propositions, I have no
Difference with our Authour, but do fully
agree with him in them.

And for the Third, I readily grant that Rea-
son and Arguments are the only proper Means,
whereby to induce the Mind to assent to any
Truth, which is not evident by its own Light:
and that Force is very improper to be used to
that end instead of Reason and Arguments.
For who knows not, That the nature of the
Understanding is such,^*Letter Pag. 7. that it cannot be Com-
pelled to the Belief of any thing by outward
Force?

[5]

But notwithstanding this, if Force be used,
not in stead of Reason and Arguments, i. e.
not to convince by its own proper Efficacy
(which it cannot do,) but onely to bring men
to consider those Reasons and Arguments
which are proper and sufficient to convince
them, but which, without being forced, they
would not consider: who can deny, but that
indirectly and at a distance, it does some ser-
vice toward the bringing men to embrace that
Truth, which otherwise, either through Care-
lesness and Negligence they would never ac-
quaint themselves with, or through Prejudice
they would reject and condemn unheard, under
the notion of Errour?

And by this we see how little of Truth
there is in the Fourth Proposition, which is
this, That all outward Force is utterly useless
for the promoting True Religion and the Sal-
vation of Souls. For if Force so applied as
is above mentioned, may, in such sort as has
been said, be serviceable to the bringing men
to receive and embrace Truth; there can be
no reason assigned, why this should not hold
with respect to the Truths of Religion, as well
as with respect to any other Truths whatsoe-
ver. For as the True Religion, embrac’d up-

[6]

on such Consideration as Force drives a man
to, is not the less True, for being so embraced;
so neither does it upon that account lose its
Acceptableness with God, any more then that
Obedience does, which God himself drives men
to by chastening and afflicting them.

All therefore that is here requisite to be
considered for the clearing this matter, is,
Whether there be any need of outward Force,
for the bringing men to the True Religion,
and so to Salvation. For as I acknowledge
such Force to be no fit means to be used for
this end, (nor indeed for any other) where it
is not needful or necessary; so if it shall ap-
pear to be ordinarily needful for this end, I
suppose what has been already said, may be
thought sufficient to shew the usefulness of it
in order to the same.

Now here I grant, that if all men were but
so faithful to their own Souls, as to seek the
way of Saving them, with such Care and Di-
ligence as the Importance of the matter de-
serves, and with Minds free from Prejudice
and Passion; there could be no need of Force
to compell any man to do, what in that case
every man would be sure to do voluntarily, and
of his own accord.

[7]

But then it must be granted withal, That if
this were the case; as there is indeed but one
true Religion, so there could be no other Re-
ligion but that in the world.^*John 7. 17. Because (if we
believe the Scriptures) no Man can fail of
finding the way of Salvation,^*Psal. 25. 9,12,14. who seeks it as
he ought; ^*Prov. 2. 1, —– 5. and in this case all Men are supposed
so to seeek it. And yet there is nothing more
notorious, than that Men have sought out many,
Inventions, and contrived a great variety of
of Religions to themselves: so that there is
nothing about which the World is more divi-
ded, then it is about the way that leads to
Eternal Blessedness. Which is an evident de-
monstration, that all Men have not sought the
Truth in this matter, with that application of
mind, and that freedom of Judgment, which
was requisite to assure their finding it.

And as all the false Religions now on foot
in the World, may reasonably be thought to
have taken their rise from the slight and par-
tial Consideration, which the Inventers of them
contented themselves with in searching after
the True; whilest they suffer’d their Lusts and
Passions to sit in Judgement, and to manage the
Enquiry: So it is obvious to observe, that
notwithstanding that there are so many Re-

[8]

ligions in the World, and that only one of
them can be true; yet there is nothing in
which Men are more generally wanting to
themselves, than they are in the Considerati-
on which they ought to use in making their
choice among them. ‘Tis strange indeed: but
yet whoever looks abroad into the world must
see, that in this affair, the Impressions of Edu-
cation, the Reverence and Admiration of Per-
sons, Worldly respects, and the like incom-
petent Motives determine far greater num-
bers, than Reason, or such Considerations as
are apt and proper to manifest the Truth of
things.

Nor is it less easie to observe, that whatever
Religion men take up without Reason, they
usually adhere to it likewise without Reason.
That which hinders a due Consideration of
things at first, and prevails with men to choose
without Reason, has commonly the same pow-
er afterwards to keep them from considering,
and to hold them to what they so choose,
without Reason. Besides, men have generally an
overweening conceit of their own Judgements,
and are prone to value what themselves have
chosen, even because they thought fit to choose
it: And this prejudices their minds against all

[9]

that can be said to the disparagement of their
Choice, and possesses them with an opinion that
nothing of that nature can deserve their con-
sideration. To which I may add, that when
once Men have espoused a Religion, it is then
become their own: and that alone (such is the
power of Self-love) is enough to endear it to
them, and to make them grow fond of it: as
Men are apt to dote upon their Children,
because they are theirs, even when they have
little or nothing besides to recommend them.
And this also renders them averse to the con-
sideration of any thing that may be offered
against their Religion, or in behalf of any o-
ther.

But though it be so ordinary a thing for Men
both to choose and to persist in their Religi-
gion without Reason; yet it must be confess’d
that those who do so, are not willing to think
they do so, nor that others should think so of
them. But then this onely puts them upon
enquiring how their Leaders and the Cham-
pions of their Cause are wont to defend it,
and to attack their Adversaries: And so, studying
onely their own side of the Controversy, they
come to be the more confirm’d in the way
they have chosen, and to think they can shew

[10]

that they have Reason on their side. And
when it is come to this; when such an ap-
pearance of Reason strikes in with their Af-
fections and Prejudices, they are so much the
further from thinking it possible that they
may be in the wrong: And then they have
no patience any longer to hear of descending
to a severe and impartial examination of both
sides of the Questions in debate, but reject the
motion with scorn, and grow angry with
him that troubles them with it.

Now if this be the case, (as I think it can-
not be denied to be; being matter of common
observation;) If Men are generally so averse
to a due consideration of things, where they
are most concern’d to use it: If they usually
take up their Religion without examining it
as they ought, and then grow so opinionative,
and so stiff in their Prejudices, that neither
the gentlest Admonitions, nor the most ear-
nest Intreaties shall ever prevail with them af-
terwards to do it: What means is there left
(besides the Grace of God) to reduce those of
them that are got into a wrong Way, but to
lay Thorns and Briars in it? that since they
are deaf to all Perswasions, the uneasiness they
meet with may at least put them to a stand,

[11]

and encline them to lend an ear to those who
tell them they have mistaken their way, and
offer to shew them the right. When Men fly
from the means of a right Information, and
will not so much as consider how reasonable it
is, throughly and impartially to examine a Re-
ligion, which they embraced upon such In-
ducements as ought to have no sway at all in
the matter, and therefore with little or no ex-
amination of the proper Grounds of it: what
humane method can be used, to bring them to
act like Men, in an affair of such consequence,
and to make a wiser and more rational Choice,
but that of laying such Penalties upon them,
as may balance the weight of those Prejudices
which enclined them to prefer a false Way be-
fore the True, and recover them to so much
Sobriety and Reflexion, as seriously to put the
question to themselves, Whether it be really
worth the while to undergo such Inconveni-
ences, for adhering to a Religion, which, for
any thing they know, may be false, or for re-
jecting another (if that be the case) which, for
any thing they know, may be true, till they
have brought it to the Bar of Reason, and
given it a fair Tryal there. Where Instruction
is stifly refused, and all Admonitions and Per-

[12]

swasions prove vain and ineffectual, there is no
room for any other Method but this: And then
I am sure there is need enough of it: and it
is well if that will produce the desired effect.
But there is no reason to question the success
of this Method (if it be rightly used) upon
such as are not altogether incurable: and those
that are so, must be left to God.

I say, if it be rightly used; i. e. if the Force
applied, be duly proportioned to the Design of
it. For, though upon the Considerations here
offer’d, I take it to be clear in the general, that
outward Force is neither useless nor needless
for the bringing Men to do, what the saving of
their Souls may require of them: yet I do not
say, that all manner of Force, or all Degrees of
it are fit to be used for this purpose. But then
to determine precisely the just Measures of it,
and to say upon good grounds, Thus much may
fitly and reasonably be applied for the purpose
we speak of, and no more; This may perhaps
require some consideration. And to me, I con-
fess, this seems to be the onely Point concer-
ning which there is any ground for Controver-
sy, in this whole matter.

Now here I must profess my self perfectly
agreed with this Author, ^*Let. p. 2. 3. That to prosecute

[13]

men with Fire and Sword, or to deprive them
of their Estates, to maim them with corporal
Punishments, to sterve and torment them in
noisom Prisons, and in the end even to take
away their lives, to make them Christians, is
but an ill way of expressing men`s Desire of the
Salvation of those whom they treat in this
manner: ^*Pag. 21. And that it will be very difficult to
to perswade men of Sense, that he, who with
dry Eyes, and satisfaction of mind, can deliver
his Brother to the Executioner, to be burnt a-
live, does sincerely and heartily concern himself
to save that Brother from the Flames of Hell
in the World to come.

And (besides the manifest Absurdity of take-
ing away men’s lives to make them Christians,
&c.) I cannot but remark, that these Methods
are so very improper in respect to the Design
of them, that they usually produce the quite
contrary effect. For whereas all the use which
Force can have for the advancing true Religion,
and the Salvation of Souls, is (as has already
been shewed) by disposing men to submit to
Instruction, and to give a fair Hearing to the
Reasons which are offer’d, for the enlightning
their minds and discovering the Truth to them:
These Cruelties have the misfortune to be com-

[14]

monly look’t upon as so just a Prejudice against a-
ny Religion that uses them, as makes it needless
to look any further into it; and to tempt Men
to reject it, as both false and detestable, with-
out ever vouchsafing to consider the Rational
Grounds and Motives of it. This effect they
seldom fail to work upon the Sufferers of them.
And as to the Spectatours, if they be not before-
hand well instructed in those Grounds and Mo-
tives; they will be much tempted likewise, not
onely to entertain the same opinion of such a
Religion, but withall to judge much more fa-
vourably of that of the Sufferers; who, they
will be apt to think, would not expose them-
selves to such Extremities, which they might
avoid by compliance, if they were not through-
ly satisfied of the Justice of their Cause.

These Severities therefore I take to be utterly
unapt and improper for the bringing men to
embrace that Truth which must save them. But
how far, within these bounds, that Force ex-
tends it self, which is really serviceable to this
end, I shall not take upon me to determine. It
may suffice to say, That so much Force, or such
Penalties as are ordinarily sufficient to prevail
with men of common discretion, and not de-
sperately perverse and obstinate, to weigh mat-

[15]

ters of Religion carefully and impartially; and
without which ordinarily they will not do this;
so much Force, or such Penalties may fitly and
reasonably be used for the promoting true Re-
ligion in the World, and the Salvation of Souls.

If then this Fourth Proposition be not true,
(as perhaps by this time it appears it is not;)
then the Last Proposition, which is built upon
it, must fall with it. Which Last Proposition
is this, That no body can have any Right to use
any outward Force or Compulsion, to bring men
to the true Religion, and so to Salvation: nei-
ther any private Person; nor any Ecclesiastical
Officer; nor any Church, or Religious Society;
nor the civil Magistrate.

And certainly, if there be so great Use and
Necessity of outward Force (duly temper’d and
applied) for the promoting True Religion and
the Salvation of Souls, as I have endeavoured
to shew there is; this is as good an Argument,
to prove that there is somewhere a Right to use
such Force for that purpose, as the utter Use-
lessness of Force (if that could be made out)
would be, to prove that no body has any such
Right. For this is indeed the Point upon which
this Controversy turnes: If all Force and Com-
pulsion be utterly useless and unserviceble to

[16]

the promoting these Ends; then to use it for
that purpose, will be only to abuse it; which
no man can have a Right to do: But if, on the
contrary, such a degree of outward Force as has
been mentioned, be really of great and even ne-
cessary Use for the advancing these Ends, (as, ta-
king the World as we find it, I think it appears
to be;) then it must be acknowledged, that
there is a Right somewhere to use it for the
advancing those Ends; unless we will say (what
without Impiety cannot be said) that the Wise
and Benign Disposer and Governour of all things
has not furnish’d Mankind with competent
Means for the promoting his own Honour in
the World, and the Good of Souls.

And if there be such a Right somewhere;
Where should it be, but where the Power of
Compelling resides? That is principally, and in
reference to the publick, in the Civil Sovereign
(whom this Author calls the Civil Magistrate,)
and in those who derive Authority from him:
But also, in a lower degree, in Parents, Masters
of Families, Tutors, &c. For I agree with this
Authour, ^*Pag. 14. 1. That no private Person (if by pri-
vate Persons he means such as have no Co-
active Power over others) has any Right, in any
manner, to prejudice another Person in his Ci-

[17]

vil Employments, because he is of another Church
or Religion. For how should he that has no
Coactive Power, have any Right to use such
Power, either upon that, or upon any other ac-
count whatsoever? 2. That no Ecclesiastical
Officer, as such, nor yet, 3. Any Church or Re-
ligious Society, as such, has any externally Co-
active Power: and that therefore neither the
one, nor the other, can, as such, have any
Right to use or exercise any such Power, upon
any pretence whatsoever. (Though I confess
I do not yet understand why Ecclesiasticks, or
Clergy-men, are not as capable of such Power,
as other men.)

But in reference to the Civil Magistrate, our
Author tells us, ^*Pag. 6. That the Commonwealth seems
to him be a Society of men constituted onely for
the procuring, preserving, and advancing of their
own Civil Interests. By which Interests he tells
us he means Life,^*Ibid. Liberty, Health and Indo-
lency of Body; aud the Possession of outward
things, such as Money, Lands, Houses, Furni-
ture, and the like. And agreeably to this Hypo-
thesis, he would perswade us, That the whole
Jurisdiction of the Magistrate reaches onely to
these Civil Concernments:^*Ibid. and that all Civil
Power, Right, and Dominion, is bounded and

[18]

confined to the onely care of promoting these
things: and that it neither can nor ought in any
manner to be extended to the Salvation of Souls.

But in answer to this, 1. I acknowledge (as
this Authour here seems to do) that the extent
of the Magistrat’s Jurisdiction is to be measured
by the End for which the Commonwealth is in-
stituted. For in vain are men conbined in such
Societies as we call Commonwealths, if the Go-
vernours of them are not invested with suffici-
ent Power to procure the End for which such
Societies are intended. But then, 2. I must say,
that our Authour does but beg the Question,
when he affirms that the Commonwealth is
constituted onely for the procuring, preserving,
and advancing of the Civil Interests of the
Members of it. That Commonwealths are in-
stituted for these Ends, no man will deny. But
if there be any other Ends besides these, attain-
able by Civil Society and Government; there is
no reason to affirm that these are the onely Ends
for which they are designed. Doubtless Com-
monwealths are instituted for the attaining of
all the Benefits which Political Government can
yield. And therefore if the Spiritual and Eter-
nal Interests of men may any way be procured
or advanced by Political Government; the pro-

[19]

curing and advancing those Interests must in all
reason be reckon’d among the Ends of Civil So-
cieties, and so, consequently, fall within the
compass of the Magistrate’s Jurisdiction.

But our Author offers three Considerations,^*Pag. 7.
which seem to him abundantly to demonstrate
that the Civil Power neither can nor ought in
any manner to be extended to the Salvation of
Souls. ^*Ibid. And the First of them is, Because the
Care of Souls is not committed to the Civil Ma-
gistrate any more then to other men. But this
seems to be no Consideration at all; but onely
the proving the thing by it self, in other words.
For to extend the Civil Power to the Salvation
of Souls, is nothing else but to say, That the
Care of Souls is committed to the Magistrate,
more than to other men. And therefore to say,
That the Civil Power neither can nor ought to
be extended to the Salvation of Souls, because
the Care of Souls is not committed to the Magi-
strate, any more then to other men; is in effect
no more than to say, That the Civil Power nei-
ther can nor ought to be extended to the Salva-
tion of Souls, because it neither can nor ought to
be extended to the Salvation of Souls.

But (to let this pass) if what I said but now, be
true; it appears from thence, That besides that

[20]

Care which Charity obliges all men, especially
Christians, to take of each others souls; and be-
sides that Care of Souls also which is commit-
ted to the proper Ministers of Religion, who by
special designation are appointed, not onely to
exhort, admonish, reprove, and correct by
Spiritual Censures those, who having embraced
the Truth, do find themselves obliged by it to
submit to their Spiritual Authority; but like-
wise to seek that which was lost, and to endea-
vour by wholsom Instruction and due Informa-
tion, to bring to the right Way those who never
knew it, and to reduce such as have gone astray
from it: I say, besides that Fraternal Care of
Souls, which is common to all, and this Pasto-
ral Care, which is purely Spiritual, and ope-
rates immediately upon the Consciences of men;
there is an External and more remote Care of
Souls, which is exercised, not only by obliging
under temporal Sanctions both the Spiritual Pa-
stours to perform their Duties, and those who
own their Authority, to pay them Reverence
and due Submission; but also by laying such Pe-
nalties upon those who refuse to embrace their
Doctrine, and to submit to their Spiritual Go-
vernment, as may make them bethink them-
selves, and put it out of the power of any foolish

[21]

Humour, or unreasonable Prejudice, to alienate
them from the Truth and their own Happiness.
Which Care of Souls, as it can only belong to the
Civil Magistrate, so I think it appears from what
has been said, that it is indeed committed to him.

But our Author attempts to prove the contra-
ry. It is not,^*Ibid. saith he, committed to him by God;
because it appears not that God has ever given
any such Authority to one man over another, as to
compel any one to his Religion. But this is quite
beside the business. For the Authority of the
Magistrate is not an Authority to compel any one
to his Religion, but onely an Authority to pro-
cure all his Subjects the means of Discovering
the Way of Salvation, and to procure withal,
as much as in him lies, that none remain igno-
rant of it, or refuse to embrace it, either for
want of using those means, or by reason of any
such Prejudices as may render them ineffectual.
And certainly this Authority may be com-
mitted to the Magistrate by God, though he
has given no man Authority to compel another
to his Religion.

Our Authour adds,^*Ibid. Nor can any such Power
be vested in the Magistrate by the consent of the
People; because no man can so far abandon his
own Salvation, as blindly to leave it to the

[22]

choice of any other, whether Prince or Subject,
to prescribe to him what Faith or Worship he
shall embrace. To which I answer: As the
Power of the Magistrate in reference to Religi-
on, is ordained for the bringing men to take
such care as they ought of their Salvation, that
they may not blindly leave it to the choice, nei-
ther of any other Person, nor yet of their own
Lusts and Passions, to prescribe to them what
Faith or Worship they shall embrace: so if we
suppose this power to be vested in the Magistrate
by the consent of the People; this will not im-
port their abandoning the care of their Salvati-
on, but rather the contrary. For if men, in
choosing their Religion; are so generally sub-
ject, as has been shewed, when left wholly to
themselves, to be so much swayed by Prejudice
and Passion, as either not at all, or not sufficient-
ly to regard the Reasons and Motives which
ought alone to determine their Choice: then it
is every man’s true Interest, not to be left whol-
ly to himself in this matter, but that care should
be taken, that in an affair of so vast Concern-
ment to him, he may be brought even against
his own inclination, if it cannot be done other-
wise (which is ordinarily the case) to act accor-
ding to Reason and sound Judgment. And then

[23]

what better course can men take to provide for
this, then by vesting the Power I have describ-
ed, in him who bears the Sword? Not that I
think the Sword is to be used in this business,
(as I have sufficiently declared already,) but be-
cause all coactive Power resolves at last into the
Sword; since all (I do not say, that will not be
reformed in this matter by lesser Penalties, but)
that refuse to submit to lesser Penalties, must
at last fall under the stroke of it.

In the Second place, ^*Ibid. saith our Authour, The
Care of souls cannot belong to the Civil Magi-
strate, because his Power consists onely in out-
ward force; but true and saving Religion con-
sists in the inward Perswasion of the Mind,
without which nothing can be acceptable to God.
And such is the nature of the Understanding,
that it cannot be compelled to the Belief of any
thing by outward Force. But that Care of
Souls which I affirm to belong to the Magi-
strate, does therefore belong to him, because
his Power consists in outward Force. For it
consists altogether in applying outward Force,
in such manner as has been said, for the procu-
ring the Salvation of Souls. And that outward
Force may be so applyed as to procure the Sal-
vation of Souls, notwithstanding that true and

[24]

saving Religion consists in the inward Perswasion
of the Mind, and that the Understanding can-
not be compelled to the Belief of any thing by
outward Force, appears, I hope, sufficiently
from the foregoing discourse.

^*Pag. 8. The Third Consideration is this: the care of
the Salvation of Souls cannot belong to the
Magistrate; because, though the rigour of Laws
and the force of Penalties, were capable to con-
vince and change Men’s minds, yet would not
that help at all to the Salvation of their Souls.
I believe no more then this Author does, that
the rigour of Laws, and the force of Penalties, are
capable to convince and change Men`s minds.
(Though I hope I have shewed that moderate
Penalties may do good service toward the pro-
curing the Conviction and change of Men’s
minds.) But if they were capable to work these
effects; I confess I do not see why it should be
be said, that that would not help at all to the
Salvation of their Souls. But our Author’s
meaning appears by what followes: For there
being but one Truth, one way to Heaven; what
hope is there that more men would be led into
it, ^*Pag. 9. if they had no Rule but the Religion of the
Court, and were put under a necessity to quit
the Light of their own Reason, and oppose the

Dictates of their own Consciences, and blind-
ly to resign up themselves to the Will of their
Governours, and to the Religion, which either
Ignorance, Ambition, or Superstition has chan-
ced to establish in the Countries where they were
born? In the variety and contradiction of opini-
ons in Religion, wherein the Princes of the
World are as much divided as in their Secular
Interests, the narrow way would be much
straitned; one Countrey alone would be in the
right, and all the rest of the World put under
an obligation of following their Princes in the
ways that lead to Destruction, and that which
heightens the absurdity, and very ill suits the
Notion of a Deity, Men would owe their Eter-
nal Happiness or Misery the places of their
Nativity.

Now all this I acknowledge to be very true.
But to what purpose it is here alledged, I do not
understand. For who requires that Men should
have no Rule but the Religion of the Court? or
that they should be put under a necessity to quit
the Light of their own Reason, and oppose the
Dictates of their own Consciences, and blind-
ly resign up themselves to the Will of their Go-
verners, &c.? No man certainly, who thinks
Religion worthy of his serious Thoughts. The

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Power I asscribe to the Magistrate, is given
him, to bring men, not to his own, but to the
true Religion: And though (as our Author
puts us in mind) the Religion of every Prince is
Orthodox to himself; ^*Pag. 34 yet if this Power keep
within its bounds, it can serve the Interest of no
other Religion but the true, among such as have
any concern for their Eternal Salvation; (and
those that have none, deserve not to be consi-
der’d:) Because the Penalties it enables him
that has it to inflict, are not such as may tempt
such Persons either to renounce a Religion
which they believe to be true, or to profess one
which they do not believe to be so; but only
such as are apt to put them upon a serious and
impartial examination of the Controversy be-
tween the Magistrate and them: which is the way
for them to come to the knowledge of the Truth.
And if, upon such examination of the matter,
they chance to find that the Truth does not lie
on the Magistrate’s side; they have gained thus
much however, even by the Magistrate’s misap-
plying his Power, that they know better than
they did before, where the Truth does lie: And
all the hurt that comes to them by it, is onely
the suffering some tolerable Inconveniences for
their following, the Light of their own Reason,

[27]

and the Dictates of their own Consciences:
which certainly is no such Mischief to Mankind,
as to make it more eligible that there should be
no such Power vested in the Magistrate, but the
Care of every man’s Soul should be left to him-
self alone, ^*Pag. 21, 41. (as this Authour demands it should
be:) That is, that every man should be suffered,
quietly, and without the least molestation, ei-
ther to take no care at all of his Soul, if he be so
pleased; or in doing it, to follow his own
groundless Prejudices, or unaccountable Hu-
mour, or any crafty Seducer whom he may
think fit to take for his Guid.

By what has been said to these Considerations,
I hope it sufficiently appears, that as they af-
ford us no new Argument, so they are far
enough from demonstrating what they are
brought to prove.

Thus I have, as briefly as I could, examined
the Argument which this Author makes use of,
to prove what he so much desires to make the
World believe: not omitting any thing of his
Letter, wherein he seems to place any part of his
Strength. And I hope by this time an ordinary
Reader may discern, that whereas his Design
obliged him to shew, That all manner of outward
Force is utterly useless to the purpose of bring-

[28]

ing men to seek the Truth with that Care and Di-
ligence, and that freedom of Judgement which
they ought to use, that so they may find and em-
brace it, and attain Salvation by it: which would
have been a good Foundation for his Conclusion:
instead of attempting that, he has contented him-
self with making a good Declamation upon the
Impossibility of doing that by outward Force,
which can onely be done by Reason and Argu-
ment; and upon the Inhumanity, as well as
Absurdity, of using Fire and Sword and Capi-
tal Punishments, to convince mens minds of Er-
rour, and inform them of the Truth. ^*Pag. 16. Which
was much more easie to be done, and might
serve as well among weak and unwary people,
though it was not really to his purpose.

FINIS.