The argument of the Letter concerning toleration, briefly consider'd and answer'd Proast, Jonas. 1690 Approx. 37 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55925 Wing P3538 ESTC R5631 11893462 ocm 11893462 50474 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55925) Transcribed from: (Early English Books Online ; image set 50474) Images scanned from microfilm: (Early English books, 1641-1700 ; 507:7) The argument of the Letter concerning toleration, briefly consider'd and answer'd Proast, Jonas. [5], 28 p. Printed at the Theatre for George West and Henry Clements..., London : 1690. Advertisement on prelim. p. [5]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Locke, John, 1632-1704. -- Epistola de tolerantia. -- English. Religious tolerance -- England. Great Britain -- History -- William and Mary, 1689-1702. 2002-07 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE 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 , IONATHAN EDWARDS Vice-Can . Oxon. April , 9 , 1690. To my very Worthy Friend Mr. — Sir , SEeing you would not be deny'd ; I have in compliance with your Request , consider'd the Letter concerning Toleration : but so , as to confine my self to what respects the proper Subject and Design of it : not medling with any incidental matters , though some of that kind are liable enough to Animadversion . 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 pardon for the backwardness I shew'd to comply with your Request , but that I fear the meanness of the performance will too much justifie it . Sir , I am Your much obliged , and most faithful Servant . March 27. 1690. ADVERTISEMENT . The Edition of the Letter concerning Toleration , 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 , the Author speaks of the Mutual Toleration of Christians in their different Professions of Religion . But toward the end of it he saith , 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 , is onely , That they be not Atheists ; That they hold no Opinions contrary to Civil Society ; and , That they own and teach the Duty of tolerating all men in matters of meer Religion . So that the Design of the Author is evidently , 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 Service to either , by recommending and perswading such a Toleration as he here proposeth . For how much soever it may tend to the Advancement of Trade and Commerce ( which some seem to place above all other Considerations ; ) I see no reason , from any Experiment 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 , ( some of which still remain with us , ) give no encouragement to hope for any such Advantage 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 , or but one True Religion . No man can be saved by this Religion , who does not believe it to be the True Religion . This Belief is to be wrought in men by Reason and Argument , not by outward Force and Compulsion . Therefore all such Force is utterly of no use for the promoting True Religion , and the Salvation of Souls . And therefore no body can have any Right to use any Force or Compulsion , for the bringing men to the True Religion : neither any Private Person ; nor any Ecclesiastical Officer ( Bishop , Priest , or other ; ) nor any Church , 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 sufficiently 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 Reason 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 , that it cannot be Compelled to the Belief of any thing by outward Force ? 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 service toward the bringing men to embrace that Truth , which otherwise , either through Carelesness and Negligence they would never acquaint 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 Salvation 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 whatsoever . For as the True Religion , embrac'd upon 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 appear 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 Diligence as the Importance of the matter deserves , 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 . 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 Religion but that in the world . Because ( if we believe the Scriptures ) no Man can fail of finding the way of Salvation , who seeks it as he ought ; and in this case all Men are supposed so to see●k 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 divided , then it is about the way that leads to Eternal Blessedness . Which is an evident demonstration , 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 partial 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 Religions 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 Consideration which they ought to use in making their choice among them . 'T is strange indeed : but yet whoever looks abroad into the world must see , that in this affair , the Impressions of Education , the Reverence and Admiration of Persons , Worldly respects , and the like incompetent Motives determine far greater numbers , 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 power 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 that can be said to the disparagement of their Choice , and possesses them with an opinion that nothing of that nature can deserve their consideration . 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 consideration of any thing that may be offered against their Religion , or in behalf of any other . But though it be so ordinary a thing for Men both to choose and to persist in their Religigion 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 Champions 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 that they have Reason on their side . And when it is come to this ; when such an appearance of Reason strikes in with their Affections 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 cannot 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 earnest Intreaties shall ever prevail with them afterwards 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 , 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 Religion , which they embraced upon such Inducements as ought to have no sway at all in the matter , and therefore with little or no examination 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 before the True , and recover them to so much Sobriety and Reflexion , as seriously to put the question to themselves , Wheth●r it be really worth the while to undergo su●h Inconveniences , for adhering to a Religion , which , for any thing they know , may be false , or for rejecting 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 Perswasions 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 confess , this seems to be the onely Point concerning which there is any ground for Controversy , in this whole matter . Now here I must profess my self perfectly agreed with this Author , That to prosecute 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 : 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 alive , 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 takeing 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 commonly look't upon as so just a Prejudice against any 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 , without 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 Motives ; they will be much tempted likewise , not onely to entertain the same opinion of such a Religion , but withall to judge much more favourably of that of the Sufferers ; who , they will be apt to think , would not expose themselves to such Extremities , which they might avoid by compliance , if they were not throughly 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 extends 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 desperately perverse and obstinate , to weigh matters 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 Religion 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 : neither 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 Uselessness 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 Compulsion be utterly useless and unserviceble to 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 necessary Use for the advancing these Ends , ( as , taking 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 , 1. That no private Person ( if by private Persons he means such as have no Coactive Power over others ) has any Right , in any manner , to prejudice another Person in his Civil 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 account whatsoever ? 2. That no Ecclesiastical Officer , as such , nor yet , 3. Any Church or Religious Society , as such , has any externally Coactive 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 , 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 , Liberty , Health and Indolency of Body ; aud the Possession of outward things , such as Money , Lands , Houses , Furniture , and the like . And agreeably to this Hypothesis , he would perswade us , That the whole Iurisdiction of the Magistrate reaches onely to these Civil Concernments : and that all Civil Power , Right , and Dominion , is bounded and 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 instituted . For in vain are men conbined in such Societies as we call Commonwealths , if the Governours of them are not invested with sufficient 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 instituted for these Ends , no man will deny . But if there be any other Ends besides these , attainable by Civil Society and Government ; there is no reason to affirm that these are the onely Ends for which they are designed . Doubtless Commonwealths are instituted for the attaining of all the Benefits which Political Government can yield . And therefore if the Spiritual and Eternal Interests of men may any way be procured or advanced by Political Government ; the procuring and advancing those Interests must in all reason be reckon'd among the Ends of Civil Societies , and so , consequently , fall within the compass of the Magistrate's Jurisdiction . But our Author offers three Considerations , 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 . And the First of them is , Because the Care of Souls is not committed to the Civil Magistrate 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 Magistrate , any more then to other men ; is in effect no more than to say , That the Civil Power neither can nor ought to be extended to the Salvation 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 Care which Charity obliges all men , especially Christians , to take of each others souls ; and besides that Care of Souls also which is committed 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 likewise to seek that which was lost , and to endeavour by wholsom Instruction and due Information , 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 Pastoral Care , which is purely Spiritual , and operates 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 Pastours to perform their Duties , and those who own their Authority , to pay them Reverence and due Submission ; but also by laying such Penalties upon those who refuse to embrace their Doctrine , and to submit to their Spiritual Government , as may make them bethink themselves , and put it out of the power of any foolish 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 contrary . It is not , 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 procure all his Subjects the means of Discovering the Way of Salvation ; and to procure withal , as much as in him lies , that none remain ignorant 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 committed to the Magistrate by God , though he has given no man Authority to compel another to his Religion . Our Authour adds , 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 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 Religion , 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 , neither 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 import their abandoning the care of their Salvation , but rather the contrary . For if men , in choosing their Religion ; are so generally subject , 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 sufficiently 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 wholly to himself in this matter , but that care should be taken , that in an affair of so vast Concernment to him , he may be brought even against his own inclination , if it cannot be done otherwise ( which is ordinarily the case ) to act according to Reason and sound Judgment . And then what better course can men take to provide for this , then by vesting the Power I have described , 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 because 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 , saith our Authour , The Care of souls cannot belong to the Civil Magistrate , because his Power consists onely in outward force ; but true and saving Religion consists 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 Magistrate , 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 procuring the Salvation of Souls . And that outward Force may be so applyed as to procure the Salvation of Souls , notwithstanding that true and saving Religion consists in the inward Perswasion of the Mind , and that the Understanding cannot be compelled to the Belief of any thing by outward Force , appears , I hope , sufficiently from the foregoing discourse . 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 convince 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 procuring 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 , 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 blindly to resign up themselves to the Will of their Governours , and to the Religion , which either Ignorance , Ambition , or Superstition has chanced to establish in the Countries where they were born ? In the variety and contradiction of opinions 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 Eternal 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 blindly resign up themselves to the Will of their Governers , & c. ? No man certainly , who thinks Religion worthy of his serious Thoughts . The 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 ; 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 consider'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 between 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 misapplying 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 , 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 himself alone , ( as this Authour demands it should be : ) That is , that every man should be suffered , quietly , and without the least molestation , either 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 Humour , 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 afford 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 bringing men to seek the Truth with that Care and Diligence , and that freedom of Judgement which they ought to use , that so they may find and embrace it , and attain Salvation by it : which would have been a good Foundation for his Conclusion : instead of attempting that , he has contented himself with making a good Declamation upon the Impossibility of doing that by outward Force , which can onely be done by Reason and Argument , of using Fire and Sword and Capital Punishments , to convince mens minds of Errour , and inform them of the Truth . 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 . Notes, typically marginal, from the original text Notes for div A55925-e330 Pag. 1. Pag. 54. Pag. 48. Pag. 45. Pag. 47. Pag. 9 , 23 , 24. Pag. 7 , 8 , 13 , 26 , 27. Pag. 7 , 8 , 16 , 17. Pag. 8 , 27. Pag. 18. Pag. 14 , 18. Pag. 18. Pag. 13 , 18. Pag. 8 , 18 , 28. Letter Pag. 7. Iohn 7.17 . Psal. 25.9 , 12 , 14. Prov. 2.1 , — 5. Let. p. 2.3 . Pag. 21. Pag. 14. Pag. 6. Ibid. Ibid. Pag. 7. Ibid. Ibid. Ibid. Ibid. Pag. 8. Pag. 9. Pag. 34. Pag. 21 , 41. Pag. 16.