THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 FREDERIC THOMAS BLANCHARD 
 ENDOWMENT FUND 

 

 
 A N 
 
 ENQUIRY 
 
 INTO THE 
 
 NATURAL RIGHT 
 
 O F 
 
 MANKIND 
 
 T O 
 
 DEBATE FREELY 
 
 CONCERN ING 
 
 RELIGION. 
 
 WHEREIN 
 
 The MAXIMS advanced by feveral late 
 Writers upon this SUBJECT, are examined. 
 
 B Y A 
 GENTLEMAN of LINCOLN 'S-!NN. 
 
 Maxima quceque dubia funt. Corn. Tacit. 
 
 LONDON, 
 
 Printed for C. DAV i s in Pater-wfler-Row^ 
 and G. HAWKINS at Milton's-Head be- 
 tween the Temple Gates, Fleet-ftreet. 
 
 MDCCXXXVII,
 
 iii 
 
 To the RIGHT HONOURABLE 
 
 CHARLES' 
 
 Lord TALBOT, 
 
 BARON HENSOLL, 
 LORD HIGH CHANCELLOR 
 
 O F 
 
 GREAT 1 BRITAIN. 
 
 My LORD, 
 
 HT 1 H E high Station in which 
 -**- you are placed, naturally in- 
 duced me to commit the follow- 
 ing Sheets to your Protection. 
 
 A NOTHING
 
 iv The D E D i c A V i o N. 
 
 NOTHING can more conduce 
 to Juftice than Certainty in Religi- 
 on : For if once we are convinced, 
 that there is no FUTURE STATE, we 
 fhall then at bed adt a juft and mo- 
 ral part, out of Honour only, and 
 an Endeavour to make this our 
 prefent, and our laft PLACE OF 
 EXISTENCE, as happy as poffible. 
 A Principle (if I may call it one) 
 that will fail us in Time of Danger, 
 and make our Duty give Place to 
 our Convenience, whenever thefe 
 two happen to interfere. But on 
 the other hand, when we are allu- 
 red of another World after this, 
 we are furnifh'd with a Refledion, 
 that will fupport us under every 
 Trial, and preferve our Integrity 
 againft the ftrongeft Temptation. 
 
 We
 
 The DEDICATION. V 
 
 WE have at prefent, Thanks to 
 the Goodnefs of his Majefty, the 
 moft compleat Set of Judges, both 
 in Ability and Candour, that ever 
 a free People could boaft of; but 
 notwithftanding that, while the Po- 
 pulace entertain Doubts with re- 
 gard to Futurity^ Corruption and 
 Perjury will be fo frequent/ that 
 thofe Reverend and Honourable 
 Sages, appointed to protect the in- 
 jured and punifh the guilty, will 
 be obliged fometimes to act the 
 reverfe, as not being able to difcera 
 from the Evidence given, the 
 Truth of the Cafe. Whatever 
 therefore tends to eftablifh Religi- 
 on, lays the beft Foundation for 
 the Execution of the Law.
 
 vi The DEDICATION. 
 
 MY LORD, I arn far from af- 
 fuming the Honour of being the 
 Author of this Performance, fhould 
 it meet with Approbation ; nor am 
 I to anfwer for it if exploded, fur- 
 ther than having judged Well or 
 111 of what I found wrote. The 
 Author might poflibly not in- 
 tend it fhould fee the Light ,- but 
 I think there will be nooccafion to 
 blufh at the Publication, as it feems 
 to me a Work calculated for Uni- 
 verfal Benefit the Style clear, the 
 Senfe plain, and the Thoughts new. 
 
 I AM a Stranger, I own, to Spe- 
 culative Religion, or School Theo- 
 logy ; but this Piece is in my Opini- 
 on founded upon an eafy, tho' ftrong 
 way of Reafoning, free from too 
 
 nice
 
 ^DEDICATION, vii 
 nice Speculations and Diftin&ions ; 
 and as I have my felf been intirely 
 convinced by it, fo I have ventured 
 to publifh it. If it has the fame Ef- 
 fect upon any of my doubting 
 Countrymen, my End is intirely 
 anfwered. 
 
 As every Book is hoped to be 
 perufed by Pofterity, the only Ex- 
 cufe Dedicators have for wounding 
 the Modefty of their Patrons with 
 an Account of their fuperlative Vir- 
 tues, is that the fubfequent Age may 
 copy them. If this mould be fo 
 happy as to furvive the prefent Age, 
 yet I am under no neceffity to paint 
 Your Virtues. Pofterity will better 
 read your Lordmip in the Records 
 of Chancery, than in the moft mi- 
 ning
 
 viii 7%e DEDICATION. 
 ning Panegyric. I fliall only beg 
 leave therefore to fubfcribe my 
 felf, 
 
 Tour LORDSHIPY 
 
 Moft Obedient, and 
 Mofl Humble Servant*
 
 CONTENTS. 
 
 INTRODUCTION. p. 1 
 
 SECT. I. 
 
 tfTRODUCT 
 
 SECT, II. 
 
 How far it is every Man's Duty to judge for 
 bimfelf in Matters of Religion p. 10 
 
 SECT, III. 
 
 *fhe Necejfity of a Man's knowing whether he 
 is afelffovereign independent Being p. 23 
 
 SECT. IV. 
 
 The Advantage vf having religious Princi- 
 ples jixt upon the mojlfolid Grounds, p. 33 
 
 SECT. V. 
 
 Human Authority how far to be trufted in 
 Matters of Opinion p. 47 
 
 SECT. VI, 
 Objeftiom anfwered p. 66 
 
 SECT.
 
 CONTENT S. 
 
 SEC T. VII. 
 
 *rhe Danger of intellectual Pride p. 74, 
 
 SECT. VIII. 
 
 Freedom from the Influence of LvJ}s and 
 Pajfions recommended p. 82 
 
 SECT. IX 
 
 And from the Influence of the real or fup~ 
 fofed Importance oftheSubjeft p. 97 
 
 SECT. X. 
 
 Rules laid down for our Behaviour while our 
 Doubts keep us in jufpenfe p. 106 
 
 SECT. XL 
 Remarks on a late Apology for free Debate 
 
 an<J Liberty of Writing p. 130 
 
 And on Dr. S y K E s 's Sentiments on this 
 
 Subject p. 324 
 
 ;ASECT. XII. 
 
 A fiort View of the Merits of the Caufe 
 betwixt Religion and Atheifm ; witbfome 
 Remarks on the Nature of Argument and 
 Eyidtncc in general P- 3 3 9
 
 A N 
 
 ENQUIRY 
 
 INTO THE 
 
 NATURAL RIGHT 
 
 OF 
 
 MANKIND, Qc.' 
 
 SIR, 
 
 YOUR Requeft to be refolved of 
 jour Doubts about Religion, I find 
 fo reafonable, that I believe it 
 Were the greateft Inhumanity not to com- 
 ply with it. You exprefs your felf with 
 fo much Serioufnefs and Concern as fuffi- 
 ciently perfuades me, that it is not to put 
 me out of Conceit with my own Thoughts, 
 but to fee you right in yours, concerning 
 our great Duty and Intereft as we are rea- 
 B fonable
 
 2 Natural Right of Mankind 
 fonable Beings, that you put it upon me 
 to anfwer what you fay and what I believe 
 to be important Queftions. 
 
 DID! know any Remedy or Antidote 
 againft the common and prevailing Diftem- 
 pers of a Country you was to live in, or 
 but to travel through, to neglect giving 
 you feafonable Information muft be an un- 
 pardonable Crime. But as you are of O- 
 pinion, as well as I, that the Care of our 
 felves, as we are reafonable Beings, ought 
 to be greater than our Concern for our 
 felves, as we are animal Beings , it were 
 likewife a greater Crime not to communi- 
 cate to you what I think, what I wifh, 
 what I hope will be of far greater Service 
 to you than the bell Remedies that ever 
 yet were found againft the Diftempers of 
 the Body. 
 
 I HAVE often heard Men, tho' no Phy- 
 ficians by Profefiion, tell their Friends, that 
 fuch and fuch Remedies have cured them, 
 and have feen them very forward and 
 earneft in recommending thofe Cures, in 
 Preference to the Prefcriptions of the moft 
 renown'd Artifts: Which muft proceed 
 from a Confidence of their own Experi- 
 ence
 
 to Freedom of DEBATE. 3 
 
 ence and a Concern for the Relief of their 
 Friends. Thus from a parallel Confidence 
 of my own Experience, and from a pa- 
 rallel Concern for your good, and the 
 Peace, and Quiet, and Eafe of your Mind, 
 I freely communicate to you my rnoft fe- 
 cret Thoughts of Religion, and heartily 
 recommend them to your Perufal, tho* 
 confidering my Opportunities and manner 
 of Life, it may be look'd upon by fome, 
 as an Incroachment upon the Province of 
 the Clergy, and a meddling with Matters 
 that lie out of my Way. But you are 
 obliged to excufe me, becaufe you have 
 called upon me for my Advice and Opi- 
 nion, which, according to all the Rules of 
 Friendship, I am bound to give you with 
 all manner of Candour and Sincerity. It 
 is the Reafons and Evidences of my Re- 
 ligion that I am to impart to you j the 
 Grounds and Motives that induce me to 
 believe there is a GOD, and to wormip 
 and adore him ; it is the fovereign and 
 commanding Principle which overaws and 
 rules me, and whereunto I ftrive and en- 
 deavour to fubjecl: all my Views, Defigns 
 and Interefts that I prefent you with. 
 
 B 2 As
 
 4 Natural Right of Mankind 
 
 As he who gives fuch Advice to o- 
 thers he hath followed himfelf or would 
 follow in the fame Circurnftances, de- 
 ferves Thanks, whatever the Confequences 
 may be; fo he that gives you the very 
 fame Reafons which fatisfy himfelf, de- 
 ferves your Excufe whether thefe Reafons 
 in themfelves be good or bad. 
 
 You will eafily obferve that I have not 
 had the Helps and Advantages of feveral 
 Things that have been made publick up- 
 on the Parts of the Subjedl I am to write 
 to you about; and for that Caufe my 
 Thoughts are not fo perfed: and full as o- 
 therways they might have been. A Right 
 Reverend Author fays, I have fuffered my 
 fclf to be very ignorant of ishat is ivrit- 
 tcn upon this Subjetf [the Man CHRIST 
 from Heaven] being refohed to deliver my 
 own free/} thought s^ not In the haft byaf- 
 fed one Way cr other by the Deference I 
 or&e to the 'Judgment of any Mortal, and 
 much Icfs influenced by the bare Refutati- 
 on and great Names which any t>ave ac- 
 quired in the World, I can plead Igno- 
 rance too of what hath been written up- 
 on my Subjedt ; and tho' in this I cannot 
 
 pretend
 
 to Freedom of DEBATE. 5 
 
 pretend Virtue and Choice, as his Lord- 
 mip did, yet I may plead my Ignorance 
 is more owing to Chance than to Negli- 
 gence. If I am not therefore altogether 
 to be excufed for my Attempt, you may 
 thereby be convinced, that if you have 
 not the compleateft, you have at leaft my 
 freeft Thoughts upon the matter, which 
 is what you chiefly delire. 
 
 A GRAVE Author in the Preface to his 
 Continuation of Moral EJjays, to juftify 
 his publifhing them, pleads a twofold 
 Worth in Books, the one intrinjick and 
 the other relative. " The Objection, fays 
 he, " that it is unjuft to weary and vex 
 " the World with new Books, no ways 
 " better than the old written already on 
 " the fame Subject, to me appears fo fo- 
 " lid and reafonable, that were it necefla- 
 " ry I muft be perfuaded that this Work is 
 " better than any others of the fame Nature 
 <c which have already appeared, inftead 
 " of publifhing, I mould moil certainly 
 <c fupprefs it. But it may, and frequently 
 " doth happen, that the beft Books are 
 " not always the mod ufeful, for Want 
 <* of a general and common Proportion 
 8 "to
 
 6 Natural Right of Mankind 
 " to the Generality of Minds (which macle 
 t{ St. Auguflin wifh for many Books upon 
 c the fame Subject) becaufe fome read and 
 " relifh fome, and others read and relim 
 <f others, and that it is not to be expected 
 " that the fame Books can pleafe every 
 tf Body. There is a vaft Variety of Lights 
 " and Openings, r reventions and Taftes 
 " among Men; and this produces fuch a 
 <c Diveriity of Judgments, that the very 
 " fame Arguments which convince one 
 <c fhall refute another; and this Diveriity 
 " of Humours and Inclinations even in- 
 <c fluences their Choice of Authors : For 
 cc as fome read only old Books, others 
 c read none but new. , .~ 
 
 " IT is therefore no Objection at all 
 <{ againft a Book, that the fame Matter 
 " hath been elfewhere and perhaps more 
 " folidly handled. For all that notwith- 
 <c (landing, it may be ufeful to a great 
 <c many Readers, that are not fo well dif- 
 <c pofed for reading others. And fuppo- 
 " (ing there is in this more Humour than 
 <c Rcafon, yet it is both reafonable and 
 <c charitable to accommodate our felves to 
 s the Humours and Fancies of Men, and 
 
 when
 
 to Freedom of DEBATE. 7 
 
 <e when we cannot cure them, to bear 
 " them an ufeful Refpect, or to allow 
 " them a profitable Indulgence. 
 
 " THE greater Part of Phyiicians are 
 " perfuaded it would tend to the Health 
 tc of Men to retrench that Variety of 
 " Meats which they now allow them- 
 " felves, efpecially fuch as are moft pala- 
 " table j but there being no Appearance 
 " that fuch a Prefcription will ever be 
 " followed, they are not to be blamed 
 " who allow of many Sorts, providing 
 " they have no evil or malignant Quali- 
 " ties in them. 
 
 " AND perhaps it were better too, to 
 <f reduce the great Number of Books that 
 " are now in the Hands of every one, to 
 " a few, to ferve the World for common 
 " Food of the Mind, by frequent Reading 
 " and Meditation : But as there is no Ap- 
 " pearance of reforming the World on 
 " that Head, and hindering them to fol- 
 " low their different Inclinations in Read- 
 " ing as in Eating, it is fit and expedient 
 *< to mew them Truth in as many difFe- 
 < f rent Forms and DrefTes as their Minds 
 11 are capable to behold it. 
 
 B 4 IT
 
 8 Natural Right of Mankind 
 
 " IT is, by no means, then neceiTary 
 " that an Author believe that his own 
 <f Performance is the beft and moil ufeful 
 ' of all that have appeared on the Sub- 
 ." jed, which certainly were great Pre- 
 " fiimption ; on the contrary he may 
 " have no very advantagious Opinion of 
 <e it, and even be fenfible of a great ma- 
 ." ny Defects in it. It is fufficient that 
 * c it may bear Proportion to fome Under- 
 c< landings, and by reafon of that Pro- 
 " portion, be ferviceable to them. " Thus 
 he. 
 
 WHAT this Author pleads for publifh- 
 ing in different Books, may juftify me in 
 digefting my own and other Mens 
 Thoughts upon Religion in my own Me- 
 thod, in order to render my felf more 
 Mailer of my SubjecT:, and for impart- 
 ing them to you. But without the Va- 
 nity of fancying that what I have done 
 is equal to what I have read, or to what 
 J have not feen, tho' already publimed on 
 the fame Subject; I find my felf more fet- 
 tledly and more thoroughly perfuaded in 
 my own Mind, by my own Way of 
 Thinking and Arguing than ever I was, or 
 
 perhaps
 
 to Freedom of DEBATE. 9 
 
 perhaps could have been, by perufing 
 the more profound and exacter Treatifes 
 of others ; and that perhaps for no other 
 Reafon, but only becaufe my own Method 
 bears the jufteft Proportion to my own 
 Capacity, and Difpofition of Mind, and 
 Judgment. 
 
 THEREFORE, that I may not forget it 
 in a more proper Place, take this as a pre^- 
 liminary Advice from a lincere Friend ; 
 to difpofe your Thoughts about Religion, 
 in the Method which to you appears the 
 moft natural, and purfue them with as 
 much Earneftnefs and Application as if 
 you were not only to impart them to your 
 beft Friend, but likewife to all the World : 
 By which Method you will become Ma- 
 fter of your Subject, and not only con- 
 vince your felf, but be able to convince o- 
 thers that may have the fame Difpofition 
 of Judgment. This is what many have 
 practifed with great Succefs in the Study 
 of Philofophy, Law and Phyjick y and what 
 I hope and believe you will practife to 
 the beft of all Purpofes, in the moft im- 
 portant of Inquiries. 
 
 SECT,
 
 io Natural Right of Mankind 
 
 SECT. II. 
 
 SINCE Religion by the Law of Rea- 
 fon doth not pafs from Father to Son, 
 as Eftates do by the Law of the Realm, 
 your Queftion, Whether my Religion be my 
 own or not ? is not fo fuperfluous as at firfl 
 View it appears odd and out of the Rules 
 of Civility. For you have good Reafon 
 to infift upon my producing a better Ti- 
 tle than Defcent, to my Religion^ before 
 you deal with me about it. 
 
 To confider how fuccefsfully all Parents 
 train up their Children in the Belief of 
 their own religious Notions ; -fo that it is 
 equally uncommon for a Chriftian Father 
 to have a Mahometan Son, as it is for a 
 Mahometan Father to have a Chriftiaa 
 Son, I am not furprized that you are 
 tempted to pafs fo fevere a Cenfure upon 
 Mankind, that it is Humour rather than 
 Reafon that governs them mojl in what 
 they efteem mofl important. And as fuch 
 are not fatisfied themfelves upon good 
 
 Grounds,
 
 to Freedom of DEBATE. n 
 
 Grounds, neither are they able to fatisfy 
 others. 
 
 I CANNOT deny thatMen generally learn 
 the Principles and Maxims of Religion, 
 before they have Judgment fufficient to dif- 
 cern whether they are true or falfe, good 
 or bad. And as their Reafon ripens, die 
 Firft Fruits of it are beftowed in rinding 
 out by themfelves, or learning from o- 
 thers, Topicks and Arguments to juftify 
 and fupport their preconceived Principles. 
 And then many, if not moft,, when they 
 come to Maturity, inftead of correcting 
 their Infant Notions, allow them by the 
 Law of Prefcription to take Place of their 
 Judgment and Underflanding. 
 
 You needed not have told me that I 
 am of the fame common Make with o- 
 ther Men, and that I have no Privilege of 
 Exemption from Human Frailties. I 
 like wife well remember that I very ea^ly 
 learned a little Syftem of the Cbriftian 
 Religion. I had then, and have frill, a 
 high Efteem of the Sincerity and Difcre- 
 tion of my Parents, in whom Religion 
 and a regular Life were remarkable. I 
 know likewife, that fuch PrepoflefHons are 
 
 very
 
 1 2 Natural Righf of Mankind. 
 very ftrong, and that a Family Religion, 
 like a Family Eftate or Jewels, is not ea- 
 fily parted with, efpecially if we have 
 been for fome Time in PofTeffion of it. 
 
 FROM my tender Years I was under 
 Impreflions of the Religion I had learn- 
 ed j for the frequent and fervent Leflbns 
 of my honeft Parents, upon the Duty I 
 owed to GOD having foon formed in me 
 a delicate Conference, I trembled at eve- 
 ry Doubt that arofe in my Mind upon a- 
 ny Point of the little Syflem I had learn- 
 ed : But to think of the Nature, Attri- 
 butes and Being of* a GOD, and the Do- 
 ftrine of the TRINITY, was to me tre- 
 mendous, and all for Fear of thinking 
 wrong of my Creator and Redeemer. I 
 made no Diftinclion betwixt thinking and 
 fp caking Blafphemy. If any Objection a- 
 gainft my Creed, by Surgrize, arofe in 
 my Mind, I was far from encouraging 
 the Thought. If I committed what I 
 thought a Sin, I endured a very bitter 
 Repentance for it, efpecially if it was a 
 Sin againft what is called the firfl Table 
 of the Law. Hearing People fwear when 
 I went abroad, which I did not hear in 
 
 our
 
 to Freedom of DEBATE. 13 
 
 bur Family, I concluded there muft be 
 fome fecret Pleafure in that Way of talk- 
 ing, becaufe I could not imagine that o- 
 therways any would be guilty of what my 
 dear Father had aflured me was an hei- 
 nous Sin againft GOD. And once being 
 all alone, I refolved to try, and did try 
 the Experiment. But no fooner had I 
 pronounced a Sentence or two, but my 
 Confcience checked me, and in a Terror 
 I ran home to my Father's Houfe, as the 
 only Refuge I could think upon, to fhel- 
 ter me againft the Punifhment my Crime 
 .* had defer ved. 
 
 HOWEVER, all this Timoroufnefs and 
 Tendernefs of Confcience did not hinder 
 fuch Objections and Surmifes to come in- 
 to my Mind againft my Syftem, that all 
 the Deference I had to my Parents, and 
 the Authority^ of the Neighbourhood , 
 , could not anfwer nor filence. I endea- 
 voured therefore to fupprefs fuchThoughts, 
 but I endeavoured in vain ; for, do my 
 beft, they forced themfelves upon me as 
 often as I could turn them away, and 
 the longer I delayed my Anfwer, the 
 ftronger I found they grew. This per- 
 i plexed
 
 1 4 Natural Right of Mankind 
 plexed me extremely. I muft either lole 
 the Religion which I learned and which 
 I loved, or I mutt begin to examine my 
 Religion by my Reafon, which ilill I 
 doubted if it was lawful for me to do. 
 For if it was not right and religious to 
 reafon about Religion, I had little Hopes 
 of good Succefs that Way. And there- 
 fore the Lawfutoefs of inquiring into the 
 Grounds and Reaj'ons of Religion became 
 a preliminary Point to be confidered. 
 
 HERE I began, and thus I came by 
 my Religion, which I therefore may pre- 
 tend is my own. It is not a Religion of 
 Inheritance, but a Religion which I have 
 purchafed my felf at the Charges of feri- 
 ous Thoughts and of clofe Application. 
 
 THO' I wanted the Help of the Free- 
 thinker, a Book the World hath fmce 
 been favoured with, yet the Lawful nefs 
 of thinking and judging for my felf in 
 Matters which concerned me as a Rea- 
 fonable Being , did not coft me a long De- 
 bate. Human Authority could not fa- 
 tisfy me, and therefore in the Circum- 
 itances I then flood, I concluded it could 
 be oo Sin, no Fault, no Failing in me to 
 
 fearch 
 8
 
 to Freedom of DEBATE. 15 
 
 fcarch for better Grounds and Reafons. 
 Necefiity knew no Law. Neceflity had 
 made the Inquiry my Duty, and I was 
 fure it never could become Matter of Du- 
 ty to do an unlawful and a finful thing. 
 
 SINCE, I have found that in the Law- 
 fulnefs and Innocence of inquiring into 
 the Reafons of Religion, I have the con- 
 curring Approbation of all that ever dif- 
 puted or reafoned about it. Thofe of the 
 Church of Rome give Reafons why all 
 Chriftians ought to fubmit to the Autho- 
 rity of their Church -, and bring their 
 Proofs from the Bible and fuch other com- 
 mon Places as they judge mofl proper. If 
 they have to do with fuch as deny the Au- 
 thority of the Scriptures, they endeavour 
 to prove it from other Topicks than thofe 
 by which they ftrive to eftablifh the In- 
 fallibility of their own Society. And if 
 they deal with thofe that deny a G o D and 
 Natural Religion, they have their Argu- 
 ments likewife ready to make both appear. 
 Now it is impoffible to reafon on any 
 Subject, without making the Perfon with 
 whom we do reafon, judge of the Strength 
 and Weaknefs of all the Arguments we 
 
 make
 
 1 6 Natural Right of Mankind 
 make ufe of. Papifls therefore, the great- 
 eft Adverfaries of Free-thinking^ do on 
 many Occafions make particular Perfons 
 Judges, and allow them to think and judge 
 for themfelves, whether there is a GOD 
 or not, whether the Bible is GOD'S Word, 
 whether their Church is infallible, and 
 whether all Chriftians ought implicitly to 
 fubmit to their Decrees., Such is the 
 Force of tfruth, that thofe very People 
 that infift moft upon the Danger, the In- 
 fufficiency and the Unlawfulnefs of pri- 
 vate Judgment in Matters of Religion, 
 will yet allow private and particular Men 
 to judge of all the Doctrines of their in- 
 fallible Church, from the leaft Material 
 to the moft important Article thereof. 
 As fure then as it is lawful for one to 
 prove Religion, fo furely is it lawful for 
 another to judge whether the Arguments 
 propofed be ftrong or weak, bad or good. 
 Whatever Speculations are publickly or 
 privately maintained or oppofed, every 
 Man may lawfully and innocently think 
 freely of, whether thefe Speculations be 
 important or not. This I judge a fuffi- 
 cient Anfwer to your fecond Queftion, if 
 
 it
 
 to Freedom of DEBATE. 17 
 
 it is LAWFUL and INNOCENT to think and 
 judge for our felves of all Points of Reli- 
 gion. Your two Objections mall after- 
 wards be confidered. 
 
 BUT 'whether it be every Man's DUTY 
 to judge for himfelf of all Points of Re- 
 ligion, is another Queftion. For many 
 Things that are in themfelves innocent and 
 lawful, may be innocently omitted. 
 
 THE Duty I fpeak of is an Obligation 
 that we lie tinder as we are reafonable Be- 
 ings, and which we cannot difpenfe with, 
 without acting unreafonably, which there- 
 fore may be called a Natural Duty : And 
 what is a Natural Duty is every Man's 
 Duty. But moft Men, faith a late Au- 
 thor *, confcious of their own Weaknefs, 
 fee plainly that they are unable by any 
 Application to Inquiries to judge for them- 
 fehes in many Points. And therefore, 
 according to the grand Stickler for the 
 Liberty and Obligation of Thinking and 
 Debating, moft Men are not obliged to in- 
 quire into many 'Things, becaufe no Man 
 can be bound in Reafon to do more than 
 
 * Preface to the Grounds and Reafons of the Chriftian 
 Religion, p. xxxvi. 
 
 C he
 
 1 8 Natural Right of Mankind 
 he is able to perform. And what moft 
 Men are incapable of can be the Natural 
 Duty of no Man, becaufe a Natural Du- 
 ty is every Man's Duty. One Man may 
 have a more apt and happy Genius than 
 another, and may be capable to under- 
 ftand Phihfophy, Law, Phyfick and The- 
 ology, and yet it doth not appear that he 
 is therefore obliged to ftudy all or any of 
 thofe Sciences throughly. If he betakes 
 himfelf to any of thofe Studies as hisPro- 
 feffion, and the Part which he is to know 
 and act in Society, he brings himfelf un- 
 der an Obligation to underftand it; but 
 that is a voluntary and not a natural Ob' 
 ligation. All thofe Things then, which 
 moft Men are uncapable of underftanding, 
 are at once to be ftruck out of the Lift of 
 Speculations which we are naturally bound 
 to inquire into. Moft Men, I fuppofe, 
 are uncapable to underftand SPINOZA'S 
 Mathematical Ethicks, and no Man there- 
 fore is under a natural Obligation to ex- 
 amine them. Whatever we may be inno- 
 cently ignorant of, that no Man is bound 
 by natural Duty to inquire into. For 
 Jnftance, if I may be innocently igno- 
 i rant
 
 to Freedom of DEBATE, 19 
 
 rant of the Arguments which Mahome- 
 tans make ufe of, to prove the Alcoran a 
 Book divinely written, there is no Obli- 
 gation on me to go to Turkey to learn 
 them, or to hear a Mujfelman tho' he 
 came to London on purpofe to teach me. 
 
 THO', as Men, we are not obliged to 
 know every Thing, nor what this and the 
 other may efteem to belong to us as we 
 are Reafonable Beings, yet fomefbing we 
 are obliged to know, otherways our Un- 
 der/landing, which is the moft noble Fa- 
 culty belonging to our Beings, were a fu- 
 perfluous and needlefs Qualification of 
 our Minds. Our Reajbn in that Cafe 
 would be as ufelefs as real Eyes are to a 
 Picture or Statue. To be always learn- 
 ing, therefore, without being able to 
 come to the Knowledge of any one Truth, 
 is an unreafonable and an unnatural Em- 
 ployment. If he that hath Eyes is in 
 Reafon bound to make ufe of them, and 
 if it is unreafonable and unnatural to mut 
 them, and then to run his Head againfl 
 .a Poft or in his Neighbour's Face, it muft 
 be no lefs unnatural and unreafonable for 
 C 2 one
 
 2 o Nat ura I Right of Mankind 
 
 one endued with Reafon and Underftand- 
 
 ing not to know. 
 
 BUT as every thing is not of equal Im- 
 portance to our felves or others, Reafon is 
 firft and moft to be imployed about what 
 concerns us moft. As it would be great 
 Folly for a Man to gaze at the Stars, 
 while walking in a narrow and winding 
 Way, over Rocks and Mountains ; it is no 
 lefs foolifh and unreafonable for him to 
 imploy his Thoughts about what he is 
 little or not at all concerned with, when 
 what is of great Importance to him is neg- 
 lected. This is overlooking what lies in 
 the Way to flare at diftant Mountains. 
 Who fixes his Eyes to the Roof of a Room, 
 or to the moft beautiful Picture when he 
 counts Money? And yet it very often hap- 
 pens that Men fpend their Time upon tri- 
 fling Speculations, which they ought to 
 imploy upon Things of the moft mighty 
 Moment. I cannot take upon me to e- 
 numerate what Things are neceffary and 
 what unneceffary to be known by Men, 
 and where Ignorance is criminal and where 
 excii fable or innocent. That muft be jud- 
 ged of from the particular Relation which 
 
 thofe
 
 to Freedom of D B AT E. 21 
 thofe particular Things have to us as we 
 are Reafonable Beings. 
 
 BUT if any one Thing whatever is ne- 
 ceflary to be known by Mankind, and if 
 it is their natural Duty to make any In- 
 quiry (as certainly it is,) then it is abfo- 
 lutely necefTary for us to know, whether 
 <we are dependent or independent Beings, 
 whether we are our own, or whether we 
 belong to another : That is, whether Reli- 
 gion or Atheifm is the 'Truth. This I take 
 to be fuch a certain Truth, that it could 
 never have entred into my Thoughts that 
 either Atheift or Religionift would have 
 denied it. But how much are they mi- 
 ftaken that judge of other Mens Under- 
 ftandings by their own? For the Author 
 of the Grounds and Reafons, &c. is of an- 
 other Opinion, who tells us*, Tib at Opi- 
 nions, how erroneousfoever, when the Effect 
 of an impartial Examination, will never 
 hurt Men in the Sight of GOD, but will 
 recommend Men to his Favour. If Athe- 
 ifm is the Truth, certain it is that GOD 
 will not hurt Man for any Miftake he 
 
 * Preface, p. liv. Hobbs and Spinoza from P*jfeinl*ff t 
 
 r- ?/ 
 
 C 3 may
 
 22 Natural Right of Mankind 
 may commit: But even to miftake or to 
 be ignorant of that Truth, muft be hurt- 
 ful to himfelf : And if Religion be the 
 tfntth, to believe Atheifm is net only in 
 itfelf hurtful to a reasonable Being, but 
 likewife muft expofe him to the Difplea- 
 fure of GOD, and what may be the Ef- 
 fects of that, who can imagine or dread 
 too much? It is not therefore a vain and 
 idle Thing to mew of what mighty Con- 
 fequence it is to Man to know certainly 
 on which Side of this great Queftion the 
 Truth lies. If we are obliged in Reafon 
 to know any one thing, we are obliged 
 to know what concerns us mod; and if 
 the Knowledge of our own State and Con- 
 dition doth concern us, and that chiefly 
 and principally, then to know whether 
 Religion or Atbeifm be the Truth, if not 
 the one rfhing, muft be the chief Thing 
 neceflary. Therefore to be ignorant or 
 uncertain in this moft material Point, is 
 -unreajonable and unnatural 
 
 SECT.
 
 to Freedom of DEBATE. 23 
 
 SECT. III. 
 
 IF the Truth lies on the Side of 
 gtorZj and it we are dependent Beings 
 and belo' " *o mother, it is our greatefl 
 and chief intereft to live and to act for 
 that Being upon whom we do depend, 
 and to whom we do belofig ; that we may 
 be able to render a reasonable Account of 
 our feives, our Lives and our Doings to 
 our Lord and Mafter, whenever he mall 
 pleafe to call -us to account. And tho* 
 that mould never happen, yet having no 
 AfTurance that it mall not, Reafon re- 
 quires of us fiich a Conduct as in it felf 
 is accountable. And if we owe our Be- 
 ings, we muft likewife owe our Reafori 
 to another, and are therefore obliged to 
 make Ufe, and a right Ufe of it, or fuch 
 an Ufe of it as our Mafter and Maker 
 mall approve of; and being feniible that 
 we can never ufe it to better Purpofe than 
 to imploy it as our Guide and Director 
 in all Things that concern us moil, it is 
 againft the Good Will and contrary to the 
 C 4 Ends
 
 24 Natural Right of Mankind 
 Ends of our Maker, in giving us Reafon 
 either not to ufe or to abufe it And 
 what greater Abufe can we make of our 
 Judgment and Understanding than for 
 dependent Beings to fancy themfelves in- 
 dependent ? Or what Ufe can we make of 
 our Reafon if we remain intirely ignorant 
 or uncertain of our true State and Condi- 
 tion ? 
 
 THE very Thoughts of our having 
 done our Duty and acted a reafonable 
 Part, are enough to occafion Pleafure fuf- 
 ficient to overbalance many Troubles of 
 Life. The Slave that kill'd ASDRUBAL 
 the Carthaginian General, endured the 
 greateft Torments, not only with Pati- 
 ence, but with Pride and -Vanity, only 
 becaufe he imagined he had reafonably 
 revenged his Mailer's Death. But when 
 $o -the inward Approbation of a Man's 
 own Mind, he adds the AfTurance of his 
 pleafing his Sovereign Lord and Matter, 
 whom he believes powerful, wife, good, 
 and juft, and confequently the Affurance 
 of his Favour and Protection, he may 
 bravely perform the moft dangerous Du- 
 ty, and reafonably defpife the grearefl 
 
 Cala-
 
 to Freedom of DEBATE. 25 
 
 Calamities. The Thoughts of a glorious 
 recompenfe fill his Heart in Advance with 
 his future Felicity, and makes him ex- 
 ceeding joyful in all his 'Tribulations. 
 When his Heart condemns him not, he hath 
 Confidence towards GOD that he will not 
 condemn him neither. The Power of Re- 
 ligious Principles will make a Man do 
 and fuffer Things furpaffing the Imagina- 
 tions of thofe that look upon this as the 
 only Life, and at the fame Time he en- 
 joys Pleafuie, Peace and Tranquillity of 
 Mind, and a Happinefs that the Atheift 
 hath no Notion or Idea of. If Reli- 
 gion is the tfruth^ fure there cannot be a 
 more fatal, hurtful, and ruinous Miftake, 
 than that whereby one forfeits fo great 
 Pleafures here, and fuch Hopes and Ex- 
 pectations hereafter. Will not Opinions 
 when erroneous fometimes hurt Men, and 
 may not GOD juflly punifh them for their 
 Ignorance of what they ought to know ? 
 BUT fuppofe the Cafe is other wife, and 
 that Atfoeifm is true and Religion falfe, 
 it is likewife of very great Confequence 
 to know it. For if we are independent 
 and Self Sovereign Beings, it is our Wif-
 
 2 6 Natural Right of Mankind 
 dom to live and to act as fuch, and not 
 to fuffer any Miftake or ill-grounded Su- 
 picion or Suppofition to divert us from 
 purfuing what in that Cafe is our chief 
 Happinefs and higheft Intereft. If we 
 are our own Matters, 'tis to our felves on- 
 ly that we are accountable. Any Confe- 
 derations of another Being with whom we 
 have nothing to do, are intirely foreign 
 to our Affair, as we belong to our felves. 
 The Steward of another's Eftate hath Rea- 
 fon to be uneafy when he is confcious 
 that he hath not done his Duty in recei- 
 ving or difpofing. But the Mafter and 
 Lord is under no Apprehenfions of making 
 Account to any, and if he hath foolifhly 
 fquandred away any Part of his Subftance, 
 fo foon as he obtains his own Pardon, he 
 is eafy, as having to do with none befides. 
 If we are our own, and have no Account 
 to make to any other Being, when we 
 are pleafed with our felves, the imagina- 
 ry or real Difpleafure of thofe we have 
 nothing to do with, ought not to render 
 us uneafy. When w e are guilty of a fool- 
 i{h or unreafonable thing, and obtain the 
 Pardon of our own Minds for it, all is 
 
 over;
 
 to Freedom of DEBATE. 27 
 over ; our only Judge acquits or forgives : 
 and in that Cafe our Eafe and Happineis 
 is really equal to our own Imagination. 
 To miftake our true State and to think 
 or fancy that we muft or may be judged 
 by another Being who is not to be impo- 
 fed upon, muft certainly occafion Trouble 
 and Uneafmefs, efpecially when we are 
 confcious to our felves that our Affairs 
 are in Diforder, and that our Conduct 
 hath been unreafonable. If Complaints, 
 bitter Cres, and Floods of Tears are an 
 Evidence of Pain and Anguim, the in- 
 ward Sorrow of the Mind, and the Dread 
 of future Putsifliment muft far exceed all 
 the Agony, that bodily Torture can caufe 
 or occafion. To cut off a Leg or an Arm, 
 or to fcarify the moft ienfible Part of the 
 Body, doth net caufe fuch grievous and 
 piercing Complaints, as the Fears and 
 Apprehenfions of a future Judgment can 
 do. I have known Inftances of both, and 
 have had Occafion to make Comparifon. 
 Were thofe Terrors groundlefs, it were no 
 fmall aft of Humanity to undeceive the 
 fpirltual Sufferer. I think the Prieft who 
 told a Queen of Poland that there was no 
 
 Purga T
 
 2 8 Natural Right of Mankind 
 Purgatory, acted the Part of a tender- 
 hearted Man in endeavouring to relieve 
 her of her Anguifh, tho' his friendly Of- 
 fice had not the intended Effect ; for as 
 that Difcovery made her uncertain of a 
 future State, her Anguifh rather increafed 
 than diminifhed. When the Goths inva- 
 ded Italy, they carried along with them 
 all the Woes and Calamities of War which 
 happen to a conquered People ; and yet 
 we are told by a politick Author, that 
 the Uncertainty of Religion occafioned by 
 the Difputes about Arianifm was the 
 greater! Part of that miferable People's Un- 
 happinefs : And fpeaks of it with Pity and 
 Compamon. Men then, faith he-j-, living 
 furrounded 'with all Manner of Sorrows, 
 carried the 'Terror of their Minds ivrit- 
 ten in their Countenances: For bejldes the 
 innumerable Evils which they endured* a 
 
 f Vivendo adunqtie gli huomlni mtvA tante perfeeuthni per 
 invuru defcritto negli occhi lo fp&vento deW animo loro ; Per' 
 cbe oltre a gli infiniti mstli che fupportavano, maneava a buo- 
 n* parte di loro di paler rtfuggire all' etiuto di Dio nel qualg 
 tutti i miferi foglionofperare. Ferchefendo In maggior parje di 
 loro incerti al <{ua,l Dio doveffero ricorrere, mane And o d'egni 
 tiiuto & d'ogni fpereniM wiftramente morhanc. MACHIA-* 
 vEt. Hift. Lib. i. 
 
 great
 
 to Freedom of DEBATE. 29 
 great many of them wanted the Comfort 
 of applying to GOD, in whom the Mifera- 
 ble commonly hope; and as the greater 
 Part were uncertain of what GOD they 
 ought to addrefe themfehes to, being de- 
 flitute of both Help and Hope, they died 
 miferably. 
 
 IF a Man can fatisfy himfelf, that as 
 he hath nothing to hope from a Deity, 
 fo he hath nothing to fear, he hath the 
 lefs Reafon to be afraid of what Men can 
 do unto him. Death, as it puts an End 
 to all manner of Enjoyments, fo it like- 
 wife puts an End to all manner of Trou- 
 bles, and the laft Punimment that this 
 World can inflicl:, is an infallible Remedy 
 againft all Mifery and Calamity whatever. 
 It is a Wonder then, that an Atheifl tho- 
 roughly perfuaded of his Principles, when 
 he hath it in his Power to die, can fufFer 
 the Troubles and Sorrows, the Pains and 
 Agonies, the Reproach and Contempt 
 that often happen to Mankind. If the 
 Atheift is not, he ought not to be in Pain 
 as other Men. It is true, there is no Man 
 fo miferable, but, for what he knows, 
 may afterwards attain to what is called 
 
 worldly
 
 30 Natural Right of Mankind 
 worldly Happinefs. But conndering how 
 insignificant that Happinefs at beft is, 
 it is not worth an Atheift's 1 while to wait 
 long in Mifery, in the uncertain Hopes 
 and Expectations of it. The Philofopher 
 * HEGESIA knew to reprefent theMiferies 
 of human Life in fuch a fenfible Manner 
 that he made many of his Hearers in Love 
 with voluntary Death, and was therefore 
 forbid by PTOLEMY King of Egypt to dif- 
 courfe any more upon that Subject. The 
 moft beautiful Defcription of Calamity 
 that Words can make, fall as much fhort 
 of the real Evils themfelves, as a Picture 
 falls fhort of the Perfon whofe Picture it 
 is. And if the Shadow of human Mife- 
 ries could frighten People out of their 
 Lives, and reconcile them to Death, it is 
 no wonder that many choofe Death ra- 
 ther than Life, to get rid of real Afflicti- 
 ons, when they are fully convinc'd that 
 they are to be no more for ever. Among 
 the -f- Heruli there was a Petition prefent- 
 ed to the Magiflracy to deliver the aged 
 and incurable from the Bondage of Life : 
 
 * VALER. MAX. lib. viii. cap. 9. 
 'f- PROCOP. Hift. Goth. lib. ii. 
 
 And
 
 to Freedom of DEBATE." 31 
 
 And the T^hraciam put fuch a little Value 
 upon it * that they bemoaned the Day of 
 Mens Nativity and rejoiced at the Day of 
 their Death. A poor afflifted helplefs 
 and hopelefs Atheift is a defpicable Ani- 
 mal, and a Scandal to the Principles he 
 profefles. An Atheift, but particularly 
 fuch an Atheift, hath no Reafon to com- 
 plain of the Oppreffion and Bondage that 
 Religion brings Mankind under, when he 
 dares not make ufe of the Liberty which 
 Atheifm allows him. And yet they reckon 
 it a mighty Advantage to know one's true 
 State and Condition ; becaufe, if there is 
 no Life nor Judgment to come when this 
 Life is at an End, he needs not vainly vex 
 himfelf with the Thoughts and Appre- 
 henfions of what can never trouble him. 
 For this very Reafon LUCRETIUS highly 
 commends EPICURUS. 
 
 Humana ante oculos fade cum vita ja- 
 
 ceret 
 
 In t err is oppreffa gravi fub Relligione, 
 Primus Graius homo mortales tollere 
 
 contra 
 Eft oculos aufus, 
 
 *VAL. MAX. Lib. ii.c. 6. BuT
 
 3 2 Natural Right of Mankind 
 
 BUT, if upon Suppofhion, of our be- 
 ing dependent and belonging to another, 
 any Thing mould happen to be reafonable, 
 which upon the contrary Suppofition of 
 our being Self Sovereign, is unreafona- 
 ble ; or if what is necefTary in the one 
 Cafe mould be idle in the other, our Ig- 
 norance or Miftake of* the real Truth, 
 muft lead us into unavoidable Errors in 
 the Courfe of our Lives and Actions, of 
 hurtful Conlequence to our felves and o- 
 thers : The Belief of our Dependence or 
 Independence upon a Supreme Being runs 
 thro' all our inferior Notions, and either 
 hath, or ought to have, a Sovereign In- 
 fluence upon all our Actions. If there is 
 fuch a Supreme Being, Adoration is na- 
 turally due from us to him; and if 
 there is no fuch Being, we may fave our 
 felves all the Time, Pains, Trouble and 
 Charges which Men in that Cafe now 
 rnoft foolimly and idly beftow. If there 
 is no Life to come, our Intereft in this 
 World mould be confulted before an ima- 
 ginary Intereft in another, if ever they 
 mould happen to come into Competition ; 
 and that they often do, is the practical 
 
 Judgment
 
 to "Freedom ofDE B AT E. 33 
 Judgment of moft Men. A miflake then 
 on either fide of the Queftion, or our Ig- 
 norance, becomes an invincible Motive to 
 act an unreafonable part in every thing of 
 moment which concerns us. As fure then 
 as we are obliged to know Something, as 
 fure as we ought to confult the Peace and 
 Quiet and Eafe of our Minds, and as 
 fure as it is our Natural Duty to live and 
 act Reasonably i fo furely is it our Natural 
 Duty to be at a point to know whether 
 the Truth be for Atheifm or Religion. 
 
 SECT. IV. 
 
 AND if it is our natural Duty and 
 our chief Intereft to know on which 
 Side of this great Queftion the Truth lies, 
 we ought for that very Reafon to have 
 the fulleft Conviction of it upon the very 
 beft and molt folid grounds ; not be fhaken 
 with the Sophiftry and Railleries of witty 
 Men on the one hand, nor with the grave 
 and folemn fpeeches of flegmatick People, 
 on the other; nor with the Violence of 
 any Paflion, which is, beyond compari- 
 D fon,
 
 34 Natural Right of Mankind 
 fon, more powerful than the moft fpecious 
 parade of Reafon and Argument. It is not 
 enough that you are inclined to believe this 
 or the other Side of the Queftion, as what 
 appears to you probable or dcjtrabk; for as 
 the matter is of the moft mighty moment, 
 your Belief ought to be fuch as admits of 
 no Sufpicion of Miftake, or of any man- 
 ner of Uncertainty. 
 
 HERE Principles embraced purely upon 
 a Probability, Conjecture or Inclination, are 
 not like to do a Man much Service. He 
 that believes Atbelfm or Religion only be- 
 cau(e he hath a Mind to the one or to the 
 other, upon a Change of Circumftances 
 will be as ready to believe the contrary. 
 He that takes up with the Profeffion in 
 Vogue only becaufe it is the Fafhion, will 
 always lay down that, to take up another, 
 which prevailing Cuftom approves for the 
 better. And he that rejeds any Opinion 
 only becaufe it is common and vulgar, will 
 likewife rejcd the contrary Notion, if that 
 fliould become vulgar too. 
 
 WEAK and ill grounded principles may 
 pofTibly fupport a Man in the Practice of 
 tome confequent Duties, that are attended 
 
 with
 
 to Freedom ofDE BAT E. 35 
 
 with no great Difficulties ; but when he meets 
 with Oppofition either from outward 
 Temptations, or from inward Lufts and Paf- 
 {ions, they cannot ferve him as the Rule 
 and Motive of his Adions and Conduct, 
 nor anfwer the End of Principles any more. 
 His fuperficial Notions want Foundation 
 and Force fufficient to withftand the attacks 
 of the various Temptations that human Na- 
 ture is expofed to. We certainly have no 
 Reafon to think the worfe of this Doftrine, 
 becaufe the Author of the Cbriftian Religion 
 hath taught it. * Wbofoever, faith he, 
 hearetb tbefe Sayings of mine and doth them, 
 that is, whofoever believes them fo as to 
 aft in confequence of his Belief, / will 
 liken him to a wife Man that built his Houfe 
 upon a Rock, and the Rain defcended, and 
 the Floods came, and the Winds blew, and 
 beat upon that Houfe, and it fell not, for 
 it was founded upon a Rock , and every one 
 that heareth thefe fay ings of mine and doth 
 them not^ JJjall be likened unto a foolijb 
 Man that built his Houfe upon the Sand. 
 
 O F all the Bufinefs a man takes in hand, 
 there is none fo difficult, none fo much 
 
 * MATT. vii. 24. 
 
 D ^ traveifed
 
 36 N atural Right of Mankind 
 traverfed as the Condud and Management 
 of himfelf as zReafonable Being. The Go- 
 vernment of Kingdoms and Nations, the 
 Direction of War and the Command of Ar- 
 mies, are not: fo hard and difficult as the 
 Government and Command of ourfelves. 
 
 Fortior eft qui fe, quam qui fortiffima 
 vincit 
 
 Mania ; nee 'virtus alt i us ire pot eft. 
 
 Or, in the Words of SOLOMON, better 
 he that overcometb himjelf than he that 
 taketh a jlrong City. To ad the Reli- 
 gious Part to purpofe, and to be ftedfaft 
 and unmoveable > always abounding in his 
 Work^ he muft know and be fully perfuad- 
 ed that his Labour jball 'not be in vain. 
 Did one firmly believe himfelf under the all- 
 feeing Eye of G o D, who approves and re- 
 wards all virtuous and reafonable Aftions, 
 and who condemns and punifhes all vicious 
 and unreasonable Doings j there's nothing 
 but he would do, nothing but he would 
 endure to recommend himfelf to the Fa- 
 vour and Prote&ion of his Matter and So- 
 vereign. The Hopes of pleating an Earthly 
 Sovereign, or the Fear of offending him, 
 
 will
 
 to Freedom 0/* D E BAT E. 37 
 
 will make Men perfed Slaves, and ad ai- 
 med: in every Thing contrary to their mod 
 prevailing Inclinations. And the reafon of 
 all this Conftraint is, only their Belief that 
 they cannot fafely offend fuch a Prince, nor 
 pleafe him in vain. Our Principles with 
 refped to this Life do ftatedly influence and 
 dired our Condud; and no doubt fo would 
 our Principles with refped to GOD and a- 
 nother Life, influence our Condud too, 
 were thefe as firmly fettled and grounded 
 as thofe. What then can we think, when 
 we fee the Honours and Plcafures of this 
 Life, have a greater Influence upon pro- 
 fefled Chriftians, than the Glories and Joys 
 of Heaven, that they can take as much 
 Pains for a Shilling as for their Salvation; 
 that the Gallows is a more eflfedual In- 
 ducement to a fociable Life than is the 
 Gofpel? I fay, What can we think, but that 
 they do not believe the Principles they pro- 
 fefs ? As fome Atheifls are a Scandal to their 
 Principles ; fo fuch Religionifts are a Scandal 
 to theirs. They tempt Atheifts to think 
 there is nothing in Religion, but Cuftom 
 and Pretence, and that the World would 
 be nothing the worfe, if not better, for the 
 D 3 wane
 
 3 S Natural Right of Mankind 
 want of it. They mud not only reafon 
 well, but live better in order to convince 
 their Adverfaries. A Jefuite preaching up- 
 on Tranfubftantiation, after making the beft 
 pf his Subjed, to conclude his Sermon, told 
 his Hearers that he had once made Ufe 
 of the very fame Arguments which he had 
 the Honour of propofing to them, to con- 
 vince a Lady of the pretended reformed Re- 
 ligion-, who for anfwer, faid there was one 
 Thing that hindred her to be of his Opi- 
 nion. How earnefr, faid he, was I to know 
 that one Thing in hopes of becoming the 
 jbleiTed Inftrument of laving a Soul fromPerdi- 
 tion ! She, after declining it for fome time, 
 at laft told me, that (lie did not believe that 
 we believe it ourfelves, becaufe (he thought it 
 impoilible that Men of fuc'h an Opinion 
 could behave themfelves fo indecently with 
 fhcir GOD and SAVIOUR in their Hands. 
 Alas, (aid he, my deareft Brethren, the 
 Matter of Fact is too true, and the Reproach 
 too well grounded. But you fee it is not 
 the Dqfhine of the Church, but our Lives 
 which offend Hcreticks. Tis to no purpofe 
 to Reafon well, without Living better. On- 
 ly let us live as we believe, and they will 
 all believe as we do. A coop
 
 to Freedom of DEBAT E. 39 
 A GOOD Example is what every Man 
 owes to another, but efpecially what they 
 owe who pretend to teach, and are paid 
 for teaching others. Is it not then a (ad 
 Matter to have it told by the Moderator * 
 that if the Author of the Grounds andRea- 
 fons, &c, (whom he calls a more able infidel 
 than PORPHYRY) doth not receive the 
 euchariflical Elements with that Devotion 
 which fome Lay-Men do, yet he does with 
 as much as fome Priejh who confecrate 
 them , and have been forewdly fufpecfed 
 of Infidelity ? And that f The Author 
 of the Difcourfe , rc. upon an Occaji- 
 on y may appear as innocently and bonejlly 
 like a Chri/iian at Church, as the Clergy at 
 other times do like Infidels out of it. Such 
 Practice I do not like either in an Infidel* 
 or in a Chriflian whether Papiji or Pro- 
 teflant. I do not like it in an Infidel, becaufe 
 Sincerity is an Article of Natural Religion. 
 And I do not like it in a Chriftian, for the 
 fame Reafon : For it tends to provoke one 
 to judge that they are all Atheifts, and that 
 there is no Real Religion, but only Pretence 
 to it, among Men, But if Religion is the 
 
 *Pag. 114. fPag. i! 6. 
 
 D 4 Truth,
 
 40 Natural Right of Mankind 
 Truth, Wo unto them by ivhomfuch Offences 
 come. 
 
 HOWEVER, as there is no judging of Men 
 from jfi&WgfJ, fo there is no judging of Things 
 from Men. Were an Atheijt ever fo mo- 
 ral a Man, yet it doth not follow that A- 
 theifm is true, and let Chriftians and Reli- 
 gionifts be ever fb wicked, Religion and 
 Chriflianity are not therefore falfe. It is 
 but a Weakness, tho* indeed too common, 
 to think the worfe of any Opinion, becaufe 
 of thofe who profcfs it. And as for fuch 
 Clergy and Chrijiians as appear like Infi- 
 deh either at Church or out of it, they 
 have no juft Title to the Charafter, ac- 
 cording to the Opinion of the fir ft Wri- 
 rcrs of Chriftianity. * He that -faith he 
 knoweth him (CHRIST) and keepeth not 
 his Commandments is a Lyar , and the 
 "Truth is not in him. f For as the Body 
 without the Spirit is dead, fo Faith with- 
 out Works is dead alfo. And as a dead Body 
 is no more a Man, fo a dead Belief is no 
 more Faith. Therefore the Apoftle PAUL 
 will not allow that wicked Men really know 
 G o D, but only that they profefs to know 
 
 * i JOHN iii. 9. -j- JAMES i. 16. 
 
 him.
 
 to Freedom of DEBATE. 41 
 
 him. * T'hey profefs to know GOD, but in 
 Works they deny him, being abominable 
 and dijobedient. Throughout the whole, 
 Holynejs or Virtue is afcribed to Know- 
 ledge, Underftanding, the opening and en- 
 lightning of the Eyes ; and Wickednefs to 
 the contary Qualifications of the Mind. 
 When the Coaler in the Anguifh of his 
 Soul, afked the Apoftle what he muft do 
 to be faved, the Apoftle anfwered -j- Believe 
 on the Lord JESUS CHPVIST, that is, be per- 
 fuaded of his Doftrine, and the Do&rine 
 will of courfe regulate your Condud. No- 
 thing is more juft and philofophical than 
 to afcribe the Holine(s and Happinefs of 
 Chrijiiam to Faith and Belief, and the 
 Wickednefs and Mifery of fome Pretenders 
 to Chriftianity to their Unbelief and want 
 of Faith. 
 
 HE therefore that firmly believes the 
 Chriftian Religion cannot live like an In- 
 fidel, and he that believes Religion cannot 
 live like an Atheift, and he that lives like 
 an Atheift does not believe Religion let 
 him pretend what he pleafes. \Men do 
 
 * TIT. i. 16. fAcx. xvi. 31. \ MATT. v'.i. 16. 
 
 not
 
 42 Natural Right of Mankind 
 not gather Grapes of 'Thorns, orFigsofThi- 
 ftles. A good Tree cannot bring forth evil 
 Fruit -, neither can a corrupt T'ree bring 
 forth good Fruit. Whatever their Profeflion 
 be, Mens true and real Principles and their 
 Pra&ice are much the fame in Religion as 
 in other Things. When they content them- 
 felves with a Religion a la Mcde^ and with 
 the Faith becaufe it is in Fajhion, they 
 content themfelves likewife with fuch a 
 Courfe of Life as the Cuftom and Fafliion 
 prefcribes. All they that believe with the 
 World, will live with the World, when 
 they believe for no other Reafon but only 
 becaufe the World believes as they do. 
 Their Practice follows indeed, as. far as 
 their Principles lead ; that is, to make Cu- 
 ftom and the World the Standard of both, 
 "Whereas, on the other hand, when Men 
 are convinced upon good and fatisfadory 
 Grounds, Religion flourishes in Pradice as 
 well as Profeflion. The Efficacy and Power 
 of Principles was very remarkable in the 
 primitive Chrijlians. For Chrifiianity be- 
 ing then new, could not have been im- 
 braced, becaufe it was the Fafhion, but be- 
 caufe the Evidences whether in themfelves 
 
 good
 
 to Freedom of D E BAT E. 43 
 or bad, were fuch as {atisfied thofe 
 Profelytes of the Truth of it. Therefore 
 many thoufands chofe rather to fuffer the 
 crueileft Deaths than to belye their Profef- 
 (lons. Something like this was obfervable 
 at the Time of what is called the Reform- 
 ation. It very probably was the fame with 
 the primitive Mahometans^ but I am not (b 
 well acquainted with their Hiftory in thofe 
 Times as to aflTert it. 
 
 FOR talking and difputing, any kind of 
 Principles will fervej but for living and 
 dying they muft be of the firmed and the 
 moft certain Sort. And the want of fettled 
 Principles is the true Caufe why both A- 
 theift and Thrift y Infidel and Chriftian con- 
 tradift their Principles by their Pradice, 
 and why both live at random. The Atheiji 
 endures as much trouble as the Religtonift y 
 and the Religionift abu(es Profperity as much 
 as the Atheift. The Atbetft hopes and 
 fears too much, and \hz'Religiomft fears an& 
 hopes too little. The one is neither a True 
 *fheift nor the other a True Atheiji. Both 
 miftake their own Principles and difbelieve 
 their Profeflions. It is abfolutely neceflary 
 that a Man be fettled in religious or />. 
 
 religions
 
 44 Natural Right of Mankind 
 religious Principles, and that he have a good 
 Conference or no Conference at all, in or- 
 der to his being eafy both living and dying. 
 For as a double minded Man, and a Man 
 of an uncertain Mind, is unftable in all 
 his Ways, while he lives, fo none die in 
 greater Diftrefs than he. It is not a little 
 to be wondred at, how any one can make 
 a jeft of his Uncertainty and Ignorance of 
 this main point. 
 
 FOR either they muft pafs their Time 
 in the moft brutal Stupidity, or they muft 
 live in continual Vexation and die in Ter- 
 ror. While they believe this Hour, that 
 there is a GOD, and difbelieve it the next; 
 and change their Suppofition as Lufts and 
 Pleafures, as Pain or Trouble, and as Gain 
 or Lois dired them, they are at perpetual 
 War and Variance with themfelves. The 
 cowardly Wretch CAIUS CALIGULA, who 
 in his angry Fits could threaten to fend 
 'JUPITER a packing from the Capital home 
 to Greece^ at a Clap of Thunder, fhame- 
 fully hid himfelf under a Bed, and foolifhly 
 hoped for Safety from Co weak a Shelter a- 
 gainft: the Difpleafure of an affronted Deity. 
 NERO, a Defpifer of all Religion except a 
 
 Syrian
 
 to Freedom <?/* D E B AT E . 45 
 
 Syrian Goddefs, whom at laft too he treated 
 with the utmoft Contempt, was, by turns, 
 as fuperftitious and fearful, as bold and im- 
 pious. And notwithftanding his good will 
 to defpife both Gods and Men, his own 
 Confcience punifhed him fo that he was 
 forced to confefs it and complain. Tho' the 
 Senate, the Army, and the People of Rome 
 congratulated him upon his Mother's Mur- 
 der, he owned her Ghoft haunted him, and 
 in vain endeavoured to appeafe it with ma- 
 gical Inchantments. They that defy Hea- 
 ven and boldly declare War againft a Su- 
 preme Being, and laugh at all that Men 
 imagine beyond Death, upon the leaft Di- 
 fafter become the moft dejected Animals in 
 the World. To Day they look upon pray- 
 ing to GOD as a ridiculous Weakness, and 
 to Morrow none more earneft in their Pe- 
 titions than they. They are afraid to con. 
 fete GOD for fear of fearing him, and the 
 Fear of the leaft Danger makes them con- 
 fefs him. To hear a young Beau, like a 
 Hero in Impiety, pretending compleat Vi- 
 ctory over, all the fordid fear of a Life to 
 come, next Day, for a fore Finger, grave- 
 ly preaching foture Rewards and Punifh- 
 
 ments,
 
 46 Natural Right of Mankind 
 ments, and upon Recovery laughing at his 
 own Weaknefs, and running into new Ex- 
 travagancies to {rifle his former Apprehen- 
 fions ; is diffident to convince us that the 
 Man was neither Theift nor Atheift, tho* 
 his Inclinations were to be the latter. It is 
 not brave enough with them to rebel againft 
 GOD, if they do not rebel againft their own 
 Confciences too. To ftifle their fecret Fears 
 and Apprehenfions, they run into the high- 
 eft pitch of Impiety, and that by Turns 
 makes them the more fearful and apprehen- 
 five ; and fo make ufe of Oil to put out the 
 Fire. We have many living but few dying 
 Atheifts. For when Calamity and their 
 own evil Spirits are upon them, their Con- 
 feflion and Dread of a GOD, are to be read 
 in their Countenances. * The Spirit of a 
 Man will fuftain his Infirmity , but a 
 wounded Spirit who can bear? 
 
 I THINK, Sir, I have given you Reafons 
 enough, why every Man ought to know and 
 to know certainly, whether we are indepen- 
 dent and felf Sovereign, or whether we de- 
 fend upon a fupreme Being ; which I fup- 
 
 *PROV. xviii. 14. 
 
 pofe
 
 to Freedom of D E B AT E . 47 
 
 pofe is an Anfwer likewife to your next 
 Queftion, If we may honeftly take this up- 
 on 'Truft^ and believe that there is a GOD 
 upon the Authority of moji Men? For tho* 
 you may honeftly, yet it is not advifable 
 for you to believe upon no better Evidence. 
 
 SECT. V. 
 
 AS fome People imagine that the beft 
 and ftrongeft Arguments are ve- 
 ry weak, fo others may imagine that the 
 weakeft are the ftrongeft, and therefore a 
 Man may honeftly and Jlncerely believe that 
 there is a GOD upon human Authority ', fup- 
 pofing fuch a Reafon in it felf amount to 
 no more than a meer Probability. But for 
 a Man, only to lave 'himfelf the Trouble 
 of making Inquiry, defignedly to content 
 himfelf with fuch an eafy Evidence, hath 
 nothing commendable or virtuous in it. I 
 own, we truft our Phyficians rather than 
 our felves, with what concerns our Life 
 and Health, becaufe having ftudied the 
 Hiftory and Nature of Difeafes, and having 
 made Obfervations upon feveral Sorts of Re- 
 medies,
 
 48 Natural Right of Mankind 
 medics, it is to be fuppofed that they know 
 better than we what is proper for us. Thus 
 we truft the learned in the Law with our 
 Eftates and Fortunes, and Merchants chufe 
 to truft their Accounts to able Book-Keepers. 
 WHEN an able Accomptant hath (rated 
 myAccompt, if I do not underftand Num- 
 bers my felf, I may honeftly take it upon 
 his Skill: But if I undcrftood the Rules 
 of Calculation, I fhould be the better {a- 
 tisfied my Accompt was juftly made up, 
 when upon Examination I found it fo. If 
 I am no Phyfician or Lawyer my felf, I 
 am under a NecefTity of trufting my Health 
 and Eftate to one or more as I judge mod 
 proper. But ftill I fliould think my Life 
 and Eftate the fafer, did I underftand that 
 the Advices given, were the moft proper 
 for my Cafe and Condition. When upon 
 Examination, I find my Lawyer's Advice 
 to be the beft, my Phyfician's Prefcription 
 to be the moft proper, and my Aecompt- 
 ant's Calculation to be juft and exad, it tends 
 to confirm me that we are all in the right, 
 and that I am fairly done by, with regard 
 to my Perfon and Eftate. If it is Honejiy 
 for a Man to pay his Debts, it is certainly 
 
 a pre-
 
 to Freedom of D E B AT E." 49 
 a preliminary honefty to take the moft ef- 
 fedual and fureft Method to inform him- 
 felf of what he owes, and to whom. And 
 as it is poflible the ableft Accomptant may 
 under-reckon as well as over-reckon him, 
 a Principle of drift Juftice will make him 
 examine for himfelf that he may fitisfy his 
 own Confcience he hath done unjuftice to 
 no Man; provided he is able by Appli- 
 cation and Induftry to make an exaft Cal- 
 culation. Thus a Principle of Equity and 
 Sincerity, will fet Men upon enquiring into 
 the Grounds of Religion, and judging for 
 themfelves, in cafe their Teachers by un- 
 der-reckoning their Debt and Duty fhould 
 make them do Unjuftice to GOD their 
 Creator and great Creditor. It is poffible 
 our Accomptants in Religion may be found 
 to have made us Debtors in feveral Articles 
 which we ought not to be charged with s 
 and it is poffible too that we may make 
 an unjufter Calculation for our (elves than 
 they have made for us ; but flill it is no- 
 ble, and candid, and fair to join our Inquiries 
 to theirs, and a furer, fafer, and a more 
 natural way to come to the certain Know- 
 ledge of the Truth, than is an intire and 
 E implicic
 
 jp Natural Right of Mankind 
 implicit Dependence upon the Knowlcgc, 
 and Skill, and Sincerity of others. 
 I THE Care you owe yourfelf as a Rta- 
 fonable Being fliould make you confult thofe 
 upon any Doubt, that have ftudied the 
 Controverfy betwixt Atheifm and Religion, 
 and were you uncapable to underftand the 
 Reafons of their Tenets and Opinions, you 
 might plead excufable in fubmitting impli- 
 citly to their Precepts in Cafes, where, of 
 Neceffity, you muft either ad the Religious' 
 or the Irreligious Part ; juft as we fubmit 
 to the Prefcriptions of our Phyficians. But ' 
 when you are capable to underftand what 
 Philofophers teach, and are able to receive 
 a Reafon for what they prcfcribe, when 
 the firft natural Obligation you lie under, 
 is to know why, and what it is you are 
 obliged to, you cannot without a manifeft 
 Breach of that Duty, without doing violence 
 to your Reafon and Confcience, without a- 
 tundoning your Intereft, and without ading 
 a Part inconfiftcnt with the make of your 
 Mind, blindly and without neceflity, furren- 
 der the Care of your felf as a reafonable Bejjig 
 to the moft knowing and the mod inlightned 
 of Mortals. Befides, an implicite Adoption of 
 
 the
 
 to Freedom of D E B AT E. 5 r 
 the Principles of other Men, being burdened 
 and clogged with their Pra&ice, which ge- 
 nerally is far from being good and in all re- 
 fpeds reafonable, could not ferve you to any 
 valuable Purpofes. And if you confider only 
 as a probable Proof the Authority of Men, 
 which indeed is the moft it can amount to, 
 you'll find it too weak to fupport you in the 
 Practice of dangerous and difficultDuties. For 
 the \\ignck probability admits of a poffibility 
 of Things being othcrwife than it appears 
 andfeems j and as People in Danger lay hold 
 of the greateft Shifts to evade it, fo when 
 you find your Intereft and Inclinations ham- 
 pered by fuch probable Maxims and Notions, 
 you will be apt to quit thofe Principles, and 
 to take your felf to a poffibility of a contrary 
 Hypothefis which fuits your Ea(e and Cir- 
 cumftances better. 
 
 S o far am I from advifing you to depend 
 upon buman Authority ', that I judge ic 
 highly advifable, that you think and reafou 
 for your felf about the moft important of 
 all Subjc&s, both becaufe it is important, 
 and becaufe your Belief or Difbelicf of Re- 
 ligion, ought to be eftablifhed upon the moft 
 folid Ground and Foundation, which bu- 
 E 2 man
 
 52 Natural Right of Mankind 
 man Authority (whatever it may be to o- 
 thers who miftake it for Demonftration) to 
 you is not, who fufpeft the Sufficiency of it. 
 
 BUT after all, I cannot join with fome 
 free Writers and rejed human Authority as 
 hurtful or fupgrfluous in our Inquiries afrer 
 Truth : And particularly, I am not of Mr. 
 To LAND'S Opinion, T'hat all Probabilities 
 in ftritfnefs of Rea/oning are to be reckon- 
 ed for nothing, nor can I banim all Hy- 
 potkefis from my Philofophy: For tho' all 
 Probabilities when complexly taken, do not 
 amount to one fingle Demonftration, yet 
 even feparately taken they are more than 
 NOTHING. That Probability hath fome 
 Sort or Degree of Evidence in it, every 
 Mans Mind doth witnefs ; becaufe it necef- 
 farily inclines the Judgment to think favour- 
 ably of that Point or Cafe for which it is 
 pleaded, provided there arc no Evidences 
 of a higher or equal Nature on the other 
 Side. Nor can this be a Weaknefs in any 
 one, becaute it is natural to yield to fuch 
 Evidences; nor can we totally refill them, 
 let us do what we can, to withftand their 
 Force. Probabilities have their Ufe in all 
 civilized Nations, and Things of the greatefl 
 
 Importance
 
 to Freedom ofD E BAT E. 53 
 
 Importance are determined by them. Tho' 
 nothing is more horrid in a Magiftrate, and 
 efpecially in .a Chriftian Magiftrate than to 
 (bed innocent Blood ; which as Chriftians 
 fay is one of the four Sins that cry for Ven- 
 geance; and tho' contrary to the political 
 Maxims of China and Japan, Chriftians 
 believe it better to let ten guilty efcape than 
 to punifli one innocent Perfbn ; yet Proba- 
 bilities and Preemptions have determined 
 Chriftian Magiftrates fo far, that many 
 have fuftered not only Imprifonment and 
 Banifliment, but even Death itfelf upon no 
 other Evidence. And indeed the Teftimo- 
 ny of two or more Witnefles in a Coun- 
 try where Religion is ridiculed, and the 
 Name of God is commonly and even ju- 
 dicially prophaned, and where Perjury is 
 gently and tenderly puniflicd, is but a Pro- 
 bability and none of the ftrongcft neither, 
 and yet upon this our Lives and Fortunes 
 do depend. And Mr. TOLAND who would 
 have all Probabilities accounted for nothing, 
 doth, when it makes for his Purpofe, al- 
 low them more Force in Debate than any 
 other Author, that I know of, ever did:. 
 He tells us ^That a SEEMING Contradict. 
 
 *Chriftianity not myfterious. Scdt. 2. Chap. I. 
 
 E 3 on
 
 4 Natural Right of Mankind 
 on is to us as much as a REAL one. For 
 it is certain that a thing may SEEM to be 
 what it R E A L L Y is not, and therefore to 
 make feeming Cent ra dictions to be real Con- 
 traditions is to carry Probability fo high 
 as to make it equal to Demonftration. 
 
 Human Authority is a kind of Proof in 
 many Cafes, not as to Matters of Fad only 
 whereof Men have been Witnefles, but e- 
 ven in matters of Opinion and Speculati- 
 on. What Phyficians agree in as the Caufes 
 and Cures of Diftempers, what Lawyers 
 determine and judge to be Law, and what 
 Mathematicians agree in as the juft Calcu- 
 lation of Numbers and Quantity, is believed 
 upon their bare Authority, by multitudes 
 that never examine further into the Matter. 
 The Jews had fuch a refpeft to the Rules 
 of their Church, that they concluded, with- 
 out ballancing, that fuch as differed from 
 themmuft be miftakcn, * Are ye alfo deceiv- 
 ed? fold they, have any of the Rulers or 
 Pbanfees believed in him ? But this Peo- 
 ple ivbo knoiveth not the Law is accurfed. 
 To have had a Rcfpcd for their Teachers, 
 was not blamcable in them, but to have 
 
 * JOH.N vii. 49. 
 
 (cc
 
 to Freedom of DEBATE. 55 
 fet up the Authority of their Rulers in op- 
 pofition to Evidence of a higher Nature, 
 was their Fault, provided the Evidence was 
 truly higher, as Chriftians pretend 4 Autho- 
 rity in Philofophy, Religion &n&Atheifm y In- 
 fidelity zn&Chriftianity, is made ufe of by o- 
 ther People befidcs Jews and Papifts. Evcii 
 in pleading for Freedom of Thinking and 
 debating independently of all human Autbo-. 
 rity, the Advocates of this Liberty can- 
 not forbear making u(e of as much Autho- 
 rity as they can find, and .rather than want 
 Vouchers for their Tenets and Opinions, 
 they would willingly make the Worl4 be- 
 lieve that fuch as differ from them in their' 
 Profeflion, in their Hearts agree with them 
 in Sentiment; and that had HOOKER, 
 HALES, CHILL ING WORTH, andfomc 
 of the greateft Men that England hath pro- 
 duced, fpoken their Minds as freely as Mr. 
 W H i s T o N, they would have told other 
 Tales than what they have left behind them 
 recorded as their true Principles and Opini- 
 ons. Such Authors muft put a mighty Va- 
 lue upon human Authority , that take fuch 
 an unfair and ftanderous Method to conic 
 ac it. I compare them to modem Phy'fici- 
 E 4 ans
 
 5& NaturalTtykt of Mankind 
 
 aris who are extreamly fond of new Theories, 
 
 while they continue the old Pra&ice. 
 
 V 
 
 IF in every Cafe of Importance one 
 ought to pake ufe of all forts of Argu- 
 meats that, tend to confirm his Mind in 
 the Belief of the Truth, there can be no 
 Reafon why "we in our Inquiries into the 
 Grounds of Religion or Ir religion^ may not 
 make a good Ufe of human Authority. 
 There are fome People that are pleafed 
 with no Notions or Arguments but what 
 are entirely their own, but I dp own, fup. 
 pofe it fhould be look'd upon as a Weakness, 
 that I am better pleafed .to find my Thoughts 
 have had the Approbation of judicious and 
 under (landing Men, than of being the firft 
 that ever thought that way. .When an Au- 
 thor publifhes a new and odd Hypothefis, 
 it is a mighty Disappointment to him to 
 find none that approve it ; and an. univer- 
 al Difapprobation will make himfclf fu/ped 
 what he molt confidently took for Truth. 
 Which is a Proof that all Men believe that 
 our Reafonings want to be .collated and 
 compared with thofe of others, in order 
 to their palling for fure and authentick. 
 In long Diflertations the Mind wearies and 
 
 .the
 
 to Freedom of D E B AT E. 57 
 
 the Attention ' flags ; and by rcafon of the 
 Train of Confequences to be examined, it 
 is common and almoft unavoidable to com- 
 mie Miftakes. Thus Mathematicians rni- 
 ftake their Demonftrations. I may be fare 
 of the Sum total of two added Numbers, 
 and at firft pronounce with Confidence 
 that three and four make feven, but had I 
 a thoufand Numbers to add , I could not 
 without trying the Calculation oftner than 
 once, and in different Ways, be fure that 
 I was not miftaken. But when other Ac- 
 countants make the Total the fame that I 
 do, I am then fo fure, that I either pay 
 or receive any Money upon it. The Rea- 
 fons and Arguments and Notions and Con- 
 clufions of others that have inquired into 
 Religion or Athelfm^ are, in eflfed, a Re- 
 view of our Reafons and Notions upon the 
 fame Subjed, and an agreeing together adds 
 to the Weight and Credit of the whole Ar- 
 gument. Without an intire Dependence 
 upon human Authority^ I (hall always think 
 the better of my own Arguments and No- 
 tions, for their being conform to thofc of 
 mod other Men, and fliall imploy fecond 
 Thoughts upon any fubjed of Importance, 
 
 whenever
 
 $3 Natural Right of Mankind 
 whenever I find my firft Thoughts and 
 theirs do differ. Your Approbation of what 
 I write to you will add to my Certainty 
 and Aflurance, as your diflike will make me 
 re-examine what at present I do no ways 
 fufped. So far human Authority is to be 
 regarded in our Reafomngs about Reli- 
 gion y as well as about other Things ; and 
 fo far do all forts of Reafoners make ufe 
 of it. We may afk the Way from a fel- 
 low-Traveller without putting out our own 
 Eyes, and if a Number of us agree that the 1 
 Place we intend for, lyeth Eaji or Wejt^ 
 we all travel on with the greater AfTurance, 
 and with the le(s Fear of wandring out of 
 the Way. If to account human Authority 
 to be Demonftration is to give it too much 
 Value, on the one hand, then to account 
 it for nothing or to account it for hurtful 
 in itfelf, is to give it too little Value, on 
 the other. It is a common Fault in modem 
 Reafoners to carry their Arguments too far; 
 and as the Schoolmen generally diftinguiflied 
 too much, fo our Moderns from an Aver- 
 fion to their way of Reafoning diftinguifh 
 none at all, but carry their Arguments a 
 toute Outrance, and never think they have 
 
 done
 
 to Freedom of D E BAT E. 59 
 
 done enough'till by overdoing, they have un- 
 done all according to a School-Saying to the 
 purpofe, Quodnimiumprobat, nihil probat. 
 
 Now whatever Arguments there are 
 whether probable or demonftrative that have 
 any Influence upon our felves either to be- 
 get, or confirm our Belief and Perfuafion, 
 I do think may juftly and fairly be propoG. 
 ed to others to convince them of what we 
 ourfelves believe to be the 'Truth. 
 
 I KNOW, fome People do think that 
 thofe who propofe an Argument to con- 
 vince another Man, which they themfelves 
 do not look upon as ftrong and concluding, 
 ad unfairly, and are in a manner guilty of 
 lying for the fake of the Truth; and be- 
 caule no probable Arguments can conclude 
 demonftratively, they imagine that it is a 
 Piece of Knavery to propofc them. 
 
 UPON the religious Hy pot be/is, I do 
 take it, that Orthodoxy and Sincerity , is 
 all that a Man wants to recommend him 
 to the Favour and the Protedion of G o D. 
 J will not fay with fome, and particularly 
 the Author of the Grounds and Reafons &c. 
 that Sincerity alone, is iufficient, bccaufc 
 Ignorance or Error may poflibly be his 
 
 Fault :
 
 6a Natural Right of Mankind 
 Fault : And upon the Atheijlical Hypothe- 
 fis, the Belief and Perfuafion of the real 
 Truth, is all that is attainable by Study and 
 Inquiry in order to make Men happy. To 
 make a Man Orthodox, it cannot be ne- 
 cefTary, that he be an exaft and curious 
 Reafoner, a Philofopher and a Scholar, be- 
 caufe that cannot be every Man's Duty. If 
 unable to judge of the true Force of the Pre- 
 miffes which infer the Conclujion, he thinks 
 them ftronger than really they are, and af- 
 fents to the Conclufion as a Truth thence 
 certainly demonftrated ; he believes and is 
 convinced of the Truth honeftly and rati- 
 onally, and not in an arbitrary, fanciful and 
 enthufiafticalWay. And what more Virtue 
 and Honefty and Knowledge of the Truth, 
 hath the mod exaft and fcrupulous Philo- 
 fopher than he ? He may be a better Judge 
 of Arguments, but he is neither an honefter, 
 or in fo far, a more knowing Perfon, or a 
 firmer Believer of the Truth. Thus a Pa- 
 pift who believes natural Religion upon the 
 Authority and Infallibility of the Church 
 of Rome, may be as honeftly zndjirmly Re- 
 ligious, as he that believes it upon better 
 Grounds. He miftakes indeed the Premifles 
 
 and
 
 to Freedom of D E B AT E. 6 1 
 
 and thinks them ftronger than really they 
 are, but for the Conclufion he believes it as 
 firmly as any other. If it fliould be my 
 Lot to have to do with (bme Papifts that 
 miftook fome Articles of Natural Religion, 
 while they believed the Infallibility of the 
 Church of Rome, do you think that I was 
 to blame to (hew them that their Church 
 underftood thofe Articles otherways, in or- 
 der to rectify the Miftake? Put the Cafe 
 that a Chriftian fhould find fomething in 
 the Alcoran which Mahometans take to be 
 an infallible Book, and which the Chriftian 
 thought a good Argument to convince a 
 Muflelman to embrace Chriftianity, or a 
 Mahometan finding fuch a Paflage in the 
 Bible, in his Opinion a fufficient Argument 
 to convince a Chriftian of the Truth of 
 the Mahometan Religion ; would either the 
 one or the other reafon like Knaves in mak- 
 ing Ufe of them, tho' the Chriftian believes 
 the Alcoran and the Mahometan believes 
 the Bible are not infallible Books? Their 
 refpedive Defignes are to make one another 
 believe what they themfelves take to be the 
 Truth. And which of the two ways muft 
 I take, in order to convince you of fome
 
 62 Naturall&gU of Mankind 
 ufeful and advantageous Truth ? To pro- 
 pofe the ftrongeft Arguments in them- 
 (elves, tho' to you not concluding, or weak- 
 er Arguments which, notwithftanding I ap- 
 prehend will convince you ? If I take the 
 former Method I neceflarily mifcarry ih my 
 Dcfign of doing you the greateft Aft of 
 Charity and Humanity ? and by following 
 the latter I certainly fuccced in doing you 
 the greateft Service. Should I give you 
 the Meat which is beft and ftrongeft in it 
 fclf, or that which will do you the moft 
 good ? Here there can be no Choice, nor 
 there neither j becaufe it is my Duty rather 
 to make you happy and eafy, than to make 
 you a good Logician. If it is a Fault in 
 you to believe the Truth upon the Credit 
 of weak PremiiTes, which you miftake for 
 ilrong and demonflrative , it is a Logical 
 Slip, but not a Moral or Ethical Fault. 
 If fuch a Miftake can do-^you no Harm, 
 it can be no Fault, no Unfairness, nor 
 Knavery or Diftionefty in me to propofe 
 the weak and convincing Argument, inftead 
 of the ftrongeft Proof, which I know can 
 do you no manner of Service. I never 
 thought it a Weakncfs but rather Wifdom
 
 to Freedom ofDt BAT E . 63 
 in the Clergy to make ufe of popular and 
 probable Arguments either to convince their 
 Hearers of a Truth, or to inforce the Pra- 
 ftice of a Duty: And I am perfuaded they 
 have better Succefs that way than if they 
 held forth Morality in mathematical Di- 
 menfions. Our infidel Authors are guilty 
 of miftaking the common Frame of hu- 
 man Minds, when they pretend to prefcribe 
 the Arguments whereby the primitive Chri- 
 ftians ought to have convinced the Jews 
 and Gentiles of the truth of the Chriftian 
 Religion, and when they now cry out a- 
 gainft making ufe of any other Proofs for 
 that purpofe, but fuch as they believe are 
 very weak. In this they are guilty of Injuftice 
 as well as Folly. For they have got a fin- 
 gular Knack of making Ufe of Proofs which 
 are,call'd Argument a adHominem^ and make 
 ufe of Authorities to difparage the Chrifti- 
 an Faith, which they believe eicher falfe or 
 ridiculous : And if they find that one De- 
 fender of that Religion contradids another, 
 they triumph, as if all thofe Authors pretend- 
 ed Infallibility. Thus all Parties upon an 
 Occafion plead Probabilities, and to con- 
 vince others all Parties make ufe of them, 
 
 and
 
 64 Natural Right of Mankind 
 and fo all juftify one another in doing it. 
 Every one is willing to be believed, and he 
 that fincerely and earneftly defigns the In- 
 formation and Inftru&ion of others, will be 
 glad they believe the Ibefis whatever the 
 Arguments are that fupport it. 
 
 You fee, Sir, that I am fo far from tak- 
 ing Principles upon Truft, that I do not 
 think it advifeable to truft thofe Matters 
 intirely to others or to ourfelves. The 
 fureft and bed fort of Convi&ion and Per- 
 fuafion, is the Agreement of our own No- 
 tions and Reafons with thofe of moft wife 
 and underftanding Men. And the Author 
 of 'The Grounds and Reafons, &c. notwith- 
 ftanding his Averfion to human Authority, 
 for another purpofe can tell the World, 
 'That the beji means of Information as we are 
 Men and Chrijtians is to confult Reafon and 
 Scripture and to call in the Aid of others. 
 Pref. pag. 14. For fmce another Man's 
 being of my Mind adds to my Certainty and 
 Aflfurance, then the Opinions and Reafons 
 of others ought not to be negleded in efta- 
 blifhing Principles by which our Lives and 
 Adions are to be regulated and governed. 
 There is no Contradiction betwixt examin- 
 ing
 
 to Freedom of DEBATE.. 65 
 
 ing for our fclves and making ufe of hu- 
 man Authority. It is adding probable Proofs 
 to better Evidence, and a collating our own 
 Reafonings with thole of other Men, to 
 convince and perfwade our felves the niore 
 ftrongly. And thus we are out of the Cafe ? 
 which an * Englifo Poet finds fault with. 
 
 Some blind the mfetoe J, 'caufepoflibly they may 
 
 Be led by others a right way, 
 T'hey build on Sands, which if unmoved they 
 find 
 
 "Tts but becaufe there was no fflind. 
 Left hard 'tis not to err ourfehes than know 
 
 If our Pore fathers errd or no. 
 When we trujl Men concerning GOD, we then 
 
 Truft not GOD concerning Men. 
 
 To make this Matter clear, I have no 
 more to do but to anfwer your two Ob- 
 jections againft making our felves Judges of 
 the Sovereignty of GOD and of our Sub- 
 jedion ; and the Danger of fo doing* 
 
 * COWLKY. 
 
 F SECT.
 
 66 Natural Right of Mankind 
 
 SECT. VI. 
 
 
 T 
 
 HE firft Objcdion is, To call the Be- 
 ing of GOD into Quejlion, and to 
 dijpute or doubt our Dependence upon htm, 
 is to make ourfehes Judges of the Allege- 
 ance due from us to our fovereign LORD, 
 which of ttfelf is a Breach of the Duty we 
 owe him. Our Ignorance of our natural 
 Duty is either a Contempt or a Negleft of 
 our Duty : And what we cannot be inno- 
 cently ignorant of, we cannot innocently call 
 into Quejlion and take into Examination. 
 And therefore inquiring and judging for 
 ourfehes of this Matter , which includes all 
 this, cannot be lawful or innocent. 
 
 THE fecond Objection is, Freedom of 
 Enquiring and Examining is dangerous and 
 may lead Men into pernicious Errors. This 
 Objedion feems to be the Language of thofe 
 who would willingly believe at any rate, 
 and the other appears to be the Language 
 of fuch as have believed already. 
 
 THE firft Obje&ion muft likewife be the 
 Language of one in whom this Belief is 
 natural and innate. For if this Belief is 
 
 attained
 
 to Freedom of D E bAT E. 67 
 attained by thinking and reafoning, it can- 
 not be alledged that to think or rcafon on 
 
 o 
 
 the Head is unlawful or criminal; becaufe 
 what is the only Means of neceilary Know- 
 ledge, muft be as neceflary like wife, as 
 the Knowledge it felf. If he infills upon 
 his Knowledge and Belief of a GOD being 
 natural and innate, and that in him it is 
 previous to Education and Inquiry, and that 
 of all this his own Memory ferves him as 
 3 fufficient Witnefs, I know no way to di(- 
 prove it; but perhaps to me and to others 
 as little can he make it out. It hath indeed 
 been roundly aHerted by Heathens that we 
 have naturally a preconceived Knowledge 
 and Belief of a Deity, and Chriflians at- 
 tempt to bring Proofs of this from the Bi- 
 ble. To examine Proofs brought out of 
 thofe Writings, were but prepofterous La- 
 bour, becaule their Authority is a Point yet 
 unfcttled betwixt us. And to make oat 
 our innate Knowledge of GOD again (I one 
 that either denies or pretends to be uncer- 
 tain of the Divine Being, is inapofllblc. 
 For my own part, I have intirely forgot, if 
 I had any Notion of a G D previous to 
 Inflru&ion and Education: For I was in- 
 F -L ftrufted
 
 68 Natural Right of Mankind 
 ftructed fo foon that my Memory doth not 
 ferve me to diftinguifh betwixt my natural 
 and acquired Knowledge in that great Point. 
 When we begin to talk to Children of thofe 
 Things, they do not difcover any fuch na- 
 tural and innate Knowledge ; on the con-*" 
 trary by their Queftions and little Remarks, 
 they would make one believe they knew 
 nothing of the matter before. 
 
 AND as for the Inftances of Uneafi- 
 ne(s and Trouble of Confcience in adult 
 Perfons, under fecret Crimes and even in 
 thofe who are above apprehending Puniih- 
 ment from Men, who often commend what 
 the Criminal's Confcience condemns, as in 
 the cafe of NERO : It may be alledged by 
 thofe that deny fuch innate Knowledge, 
 that all of them were prepoflefled with an 
 early Education, and confirmed by the Au- 
 thority of the Multitude in a fuperftitious 
 Fear, which notwithstanding their good 
 Will and hearty Endeavours, they were 
 not able to make off. Befides, Uncertainty 
 in this Point, is fufficient to occafion dread- 
 ful Apprehenfions, as I obfervcd already, 
 becaufe they may then imagine a Poffibility, 
 
 of
 
 to Freedom of D E BAT E. 69 
 
 of their Conduct's being offenfive to a fu~ 
 preme Being , who is juft and powerful 
 enough to puntfli them firft, here or here- 
 after. And if fuch Uneafmefs and Trouble 
 of Mind, can proceed from Ignorance and 
 Uncertainty , it can be no Proof of a na- 
 tural and innate Knowledge. 
 
 HOWEVER upon Suppofition that the 
 Belief and Knowledge of a Jtipreme foroe- 
 reign Cauje of all Things is what all Men 
 are born with, or what grows up with their 
 Reafon and Underftanding in fuch a diftinft 
 and fenfible manner, that they never once 
 doubted of it, I do not think it a Duty 
 necefTarily incumbent upon them to re-ex- 
 amine the matter, nor, I am fure, can ever 
 fuch a Duty be demon ftrated: Nor do I think ' 
 it advifeable to raife fo much as an artificial 
 Doubt of what one fees no Reafon to call 
 into QuefKon. The Belief of a GOD 
 may be very early; -and when Children are 
 above believing that they grew in the Gar- 
 den among the Cabbages or Afparagus, 
 they are capable likewife of believing upon 
 convincing Reafonings, that GOD made all 
 Things. Ic is therefore certain that many 
 F 3 tako
 
 70 N atttral Right of Mankind 
 take more time in attaining this Knowledge 
 than they can well account for. To per- 
 fwade thofe People who already believe a 
 GOD to doubt of their Belief and Perfua* 
 &>n, fo far as to conclude a Re-examina* 
 ticm neeaffary, is to perfuade them to dif-. 
 truft P.eafon and Agument, in order to 
 reap Benefit by them. And if this may 
 he done in any one Cafe, they may with 
 equal Reafon perfuade a Man to diftruft all 
 Reafon and Argument for ever. 
 
 I F we are obliged to know and to believe 
 there is a GOD, then certainly our Dif- 
 belief) our Ignorance, our Doubts and Un- 
 certainty are all criminal* But how foon 
 we are bound and obliged to know, is a 
 Queftion hitherto undetermined. It is a na-f 
 rural Duty to jee and to make ufe of our 
 Eyes, but were our Eyes unable to diftin^ 
 guifh one Objed from another, until we 
 arrived, for Inftance, at the Age of ten 
 Years, there could be no Obligation on 
 us to jee fooner. We are obliged to make 
 ufe of our Reafon too, but not before we 
 have the Exercife of it : And therefore by 
 our Duty as. w are Reafonable' Beings, I 
 underftand our Duty as we are able to 
 
 reafon.
 
 to Freedom ofDz BAT E. 71 
 
 reafon. We can never aflent to the Con- 
 clulion, until we undertone! the Premiffes. 
 To do otherwife is to prevent our Reafon 
 and to deceive our felves. If it is our Duty 
 to believe, it is our Duty to believe for fome 
 Reafon, or to believe without a Reafon. 
 To have no Reafon to believe, is not te 
 believe, and if we are bound to believe 
 for Reafons, then we mud hrft be capable 
 to underftand what thofe Reafons are. 
 
 IF we are bound to judge of our State 
 and Condition, and if in judging for our 
 felves, we make our felves Judges of our 
 Allegiance and Dependence upon GOD, 
 we are not, nor can we be criminal in 
 (b doing. It is our natural Duty^ and 
 therefore there can be no Crime in perform- 
 ing it, It is no Incroachment upon the di- 
 vine Sovereignty y but a Privilege chat our 
 Sovereign hath granted all Men by Nature, 
 or rather an Obligation, which GOD, Na- 
 ture and Reafon lay us under. This is a 
 Proof that GOD doth not care for the Obe- 
 dience of unwilling Subjects, nor for their 
 ignorant Service and Wormip, but leaves 
 to us to chufe, that there may be Virtue 
 
 F 4 or
 
 72 Natural Right of Mankind 
 
 or Merit in our Devotion whether we will 
 
 ierve him or not. 
 
 AND to conclude my Anfwer to the 
 Objection againft the Innocence and Duty 
 pf inquiring into our natural State and Con- 
 dition, I fay, whether our' Ignorance and 
 Doubting be lawful or unlawful, criminal 
 or innocent, it is certainly neceflary for him 
 that once doubts to examine. The Evil is 
 done and the Remedy muft be applied. 
 For if it is a Fault to doubt once, it is a 
 greater Fault to continue to doubt of what 
 we are bound to know : And Doubts can 
 never be removed without Inquiry and 
 Examination. 
 
 THE fecond Objection, tfhat fret Inqui- 
 ries are dangerous and may lead Men into 
 pernicious Errors may well admit of this 
 fliort Anfwer, That Danger muft always 
 give place to Duty. 
 
 BUT fuch as make this Objection feri- 
 cu fly? or tbemfeheS) cannot be fully per- 
 fwaded that there is a GOD. Some Doubt, 
 fome Sufpicion ftill remains that they pof- 
 fibly may be miftaken, or they could not 
 Fear that Confideraticn and Examination 
 would lead them mtoAthcijm and Imfietv.
 
 to Freedom of D E BAT E. 73 
 
 if any Sufpicion then remains, it is their 
 Duty to have that removed ; but to re- 
 folve not to make ufe of the only Means 
 for that purpofe is to refolve never to be bet* 
 ter informed, and to live and die uncertain 
 of their true State and Condition. To avoid 
 a poflible Miftake they commit a real Error, 
 and for Fear of doing ill they do the very 
 worft. 
 
 In Vitium duclt culpce fuga. 
 
 HORAT. Ars Poetica. 
 
 I have heard it maintained that it is pbih- 
 fopbically fafe, but theologically dangerous to 
 examine for ourfelves into the Grounds and 
 Rcafons of Religion. But they who make 
 this Diftindion are not duly aware into 
 how much Difrcfpeft they bring Religion, 
 For to fuppofe the proper, the neceflary 
 and only Method of finding out the Truth 
 in all other Cafes, is not to be made ufe 
 o r , to find out the Truth of Religion, is 
 cp make Religion and Trutb to b.e two 
 different Things. It is as lawful as expedi- 
 ent , and as natural and fafe to examine 
 Religion as to examine any other Thing, 
 
 even
 
 74 Natural Right of Mankind 
 even of the very fmalleft Importance. It is 
 certain that what bears the Tryal of Exami- 
 nation, is true, and what cannot bear 
 that Teft, mutt be falfe. 
 
 AFTER what I have (aid, I cannot ad- 
 vife you with any Reafon, to admit any O- 
 pinions for T'rutb implicitly and absolutely 
 upon the bare Credit of fallible Beings. 
 I allow you Freedom of Confcience to think 
 and judge for your felf, and I likewife allow 
 you Freedom, if not entirely from all man- 
 ner of Influence, yet from the DOMINION 
 of human Authority in thinking and judg- 
 ing for yourfelf. I am Co much for Liberty 
 in thofe Matters which concern us as Rea- 
 Jbnable Beings, that I muft recommend to 
 you on the other hand, a third Sort of 
 Freedom, that is, Freedom from Pride, Sin- 
 gularity, and a Spirit of Contradiction. 
 
 SECT. VII. 
 
 IT is fo common, that one would think 
 it almoft natural to human Minds, to 
 rim from one Extream to another. When 
 they have once efcaped from under the Ty- 
 
 ranny
 
 to Freedom cf D E B AT E . 75 
 
 y finny of human Authority, they imagine the 
 only Proof they can give of thinking freely 
 is to ihmkjittgidar/y. It is certain that no 
 Error is a Truth, becaufe all the World 
 hath been deceived with it : But it is no 
 Jefs certain, that no Truth is an Error, only 
 becaufc all the World hath believed it. 
 And which of the two, do you think the 
 molt candid and genuine: 1 to judge favou- 
 rably of that which is univeufally believed, 
 or to think well of what is univerfally con- 
 cradi&ed ? I fiiould certainly think the for- 
 mer. We do fo in mod things wherein 
 our Perfora and E dates are concerned, and 
 in fo doing, we have the Approbation of 
 our own Minds and of wife Men. Men 
 are naturally, or at lead generally, better 
 Lawyers than Divides. If it were noc 
 common, it would be wonderful, to hear 
 an illiterate Labourer argue his own Pre- 
 tences with fo much Art: The very Hot- 
 tentots could give a very good Rcafon for 
 once making War upon the Holland's Set- 
 tlement at the Cape of Good Hope. And 
 yet as natural -as it is for one co pretend to 
 be judge of the fudice and Equity of his own 
 Cawfe, he ve*y tamely yields up, when he 
 
 finds
 
 76 Natural Right of Mankind 
 finds the Current of Opinions againft him } 
 efpecially if he apprehends his Obftinacy 
 will be to his Charges. In matter of Cal- 
 culation, tell one that he hath wronged 
 himfelf ten Pounds in an Account of fome 
 Thou(ands, inftead of being afhamcd to 
 own that he was not fo exad as the Per- 
 fon who made the Difcovery, he thank- 
 fully acknowledges himfelf in the wrong. 
 BUT in all Debates about Religion, every 
 one is afhamed to be outdone in point of 
 Reafon, and Argument; and will argue to 
 death rather than yield any one thing. Both 
 contending Parties make ufe of the mean- 
 eft Shifts to evade the Force of one ano- 
 thcrs Arguments j and feldom do they con- 
 vince themfelves of any thing, but that both 
 are Blockheads or worfe. Oftner than once, 
 when the Difpute was over, firft one and 
 then the other hath made me judge, if c- 
 ver I heard fuch Nonfenfc. So far doth 
 intelleftual Pride prevail, that it commonly 
 leads Men to differ from one another only 
 for the fake of diftinguifhing themfelves from 
 a Neighbour. And fometimes the more 
 fingular a Man is, the more glorious he 
 appears in his own Eyes, As thole that
 
 to Freedom of D E B AT . 77 
 are proud of their Perfons, drefs thcmfelves 
 whimfically to be lookt at, and to be taken 
 Notice of; fo fuch as are intellectually 
 vain, endeavour to fet off their Judgements 
 and Underftandings with bizarre Senti- 
 ments and Opinions. None made fuch a 
 Figure at Athens as he that appeared mod 
 paradoxical. * For all the Athenians and 
 Strangers 'which were there, J'pent their 
 Time in nothing elfe, but either to tell, or 
 to hearfome new thing. Nothing fo abfurd, 
 but fome Philofopher maintained for a Truth ; 
 and at laft it became a famous Dif- 
 pute whether or not there was any fuch 
 Thing as certain Truth and Reafon. Thefe 
 Men muft have had Underftandings of a 
 different Sort and different Nature, to have 
 differed fo much in the plaineft Matters, 
 or they muft have been entirely under the 
 Dominion of a Spirit of Pride, Singularity 
 and Contradiction. For thofe very Men 
 could Reafon very well, and agree too, a- 
 bout OEconomy of Families, and the Go- 
 vernment of Cities, about Building a Fifher 
 Boat, or making a Pair of Sandals. 
 
 * ACT. xvii. ai. 
 
 MEN
 
 y8 Natural Right vf Mankind 
 
 MEN are much the fame now that they 
 were then, ftill prattling and Wrangling for 
 Honour and vain Glory, more than for In- 
 formation, for Truth, and the Good and 
 Advantage of Mankind. When they have 
 any Bufinefs of worldly Confcquence to do, 
 with what Attention and Calrhnefs, and 
 with what a teachable Difpofifion do they 
 hear the Advices of others ? No fhifts then 
 made to evade good Reafons. Who re- 
 je&s his Lawyer's Advice and lofes his Pro- 
 cefs for the fake of a Jeft ? Then Intereft 
 difpofes them to learn rather than to teach ; 
 and Vanity gives Place to fubftantial Wif- 
 dom. Were it not for Pride> would they 
 not reafon as candidly and in as .docile a 
 manner upon what concerns them as they 
 are Rea finable Beings? Religion is of as 
 much Confequence as temporal Affairs , or 
 at lean: muft be foconfidered by every one, 
 chat doth not look upon it as a Matter 
 ofmeer Speculation, whereby, as is humbly 
 propofed by a late Author, * Men JJjould 
 neither get nor lofe. They that are of that 
 Author's Opinion, may well allow their 
 Vanity fcope, and if they are Men of great 
 
 * Preface to the Groxnds and Rea r cns. Pae;. 22. 
 
 Learning
 
 to Freedom of D E B AT E, 79 
 
 Learning and Leifure, as his Opinion of 
 the Clergy is, they may divert themfelves 
 and their Admirers with publifhing new, 
 and reviving exploded Opinions, in Oppofr- 
 tion to Mankind and to Truth. 
 
 BUT for their own Sakes they ought to 
 know, that they take the wrong Method 
 to be univerfally admired. For no Man hath 
 another Meafure for another's Underffond- 
 ing, but his own. And he that will fan- 
 cifully and conceitedly differ from others in 
 Opinions and Notions, muft be look'd upon 
 by them as a Perfon of a fickly Intellect. 
 But to pafs for a Man of a monftrous Judg- 
 ment, is a mod unaccountable Affedation. 
 Tho* I can fee as far and as fmall Objefts as 
 moft Men, yet my Eyes are fo made that 
 I cannot diftinguifh Colours as others do : 
 But I have not therefore the Vanity to think, 
 that my optick Organs are better than theirs. 
 On the contrary for that very Reafon, I 
 am convinc'd they are not fo good. If a 
 Man is born with a fuptrnumerary, or with 
 an exceflive or defective Member, or with 
 ibme oftenfive Difproportion, he is far from 
 being proud of mewing his diftinguiming 
 Mark to others. On the contrary, any thing 
 
 fingular
 
 So Natural Right of Mankind 
 
 fingular in that kind is very humbling. Ic 
 
 was a faying of JULIAN called the Apoftate^ 
 
 that It 'was a Shame for a Man that he 
 
 had a Soul to be proud of his Body ; but 
 
 fome Gentlemen, inftead of taking Care of 
 
 the Reputation of their Underftandings, in- 
 
 dufh'ionfly expofe it to the general Contempt 
 
 of Mankind, by an affedect Singularity in 
 
 Opinion. And as SENECA fays, Nolunt 
 
 folita peccare, quibus peccandi premium in- 
 
 famia eft: So when they have a mind to 
 
 be fingular, it is not in Trifles but in the 
 
 moft important Notions that they differ 
 
 from the reft of Mankind. That againfl: an 
 
 Opinion unwcrfally received, is with them a 
 
 noble and gallant Argument, to nurfe up a 
 
 contradictory Thought into a Volume. Tho* 
 
 in other Things they'll beg pardon for their 
 
 Misfortune of differing from a Neighbour ; 
 
 in this Cafe of Religion, they are proud of 
 
 having the whole World for their Adver- 
 
 (aries, like the Roman of whom TACITUS 
 
 writes, magnas qiitefmit Inimicitias. What 
 
 thofe People contend for in meer Defpite 
 
 of the Multitude, they would be ready to 
 
 rejed' ihonkl the Multitude approve it. Did 
 
 their Arguments take effed and convince 
 
 the
 
 to Freedom ofDE BAT E. 8 1 
 the World, they would for that very Rea- 
 fon, lofe their Force with the Authors, who 
 will be (ingular in Error, rather than agree 
 with the World in Truth; like thofe 
 who vain of their Shape and Features, 
 throw away theDrefs that once made them 
 remarkable whenever it begins to grow 
 common. 
 
 THAT I am not expofing a Prejudice of 
 my own making and which I groundlefly 
 impute to others, this one Inftance is enough 
 to affaire: me. A certain Politician who 
 was fcarce ever pleafed with any Notions 
 of civil Government, which were not pe- 
 culiarly his own , ufed however to (hew 
 his Schemes to a Friend for his Examination ; 
 his Friend finding the Author fondeft of 
 whatever he found fault with, refolved to 
 try another Method, and approved the next 
 Scheme he prefented to him. The Author 
 inftead of being content with his own Per- 
 formance, faid, he was fure it muft be wrong 
 becaufe it had his Friend's Approbation. 
 If the Spirit of Singularity and Contra- 
 didtion can carry one fuch a Length, a$ 
 to make another's Opinion and Judgment 
 the Criterion of Falfliood, and his own 
 G the
 
 8 2 Natural Right of Mankind 
 the diftinguifhing Mark of Truth, it ought 
 to be very carefully guarded againft at firft, 
 for fear at laft it become common and in- 
 Curable. They that fee this Fault in others, 
 do not fee it in themfelves, like thofe who 
 difclaim againft human Authority and on 
 all Occafions make ufe of it to fupport and 
 ftrengthen their Notions. A Man who 
 from an Averfion to Singularity in others, 
 cannot hinder himfelf from looking upon 
 an odd Cock in another's Hat, as the 
 fign of an empty Head, will in another 
 refpeft be guilty of the fame Folly. Pride 
 is fuch a fubtil Weaknefs of Mind that 
 moral Authors, the Anatomifts of human 
 Nature, do affirm that being ingrafted on 
 Humility, it may thrive as well as upon 
 any other Stock. 
 
 SECT. VIII. ."V:-. 
 
 BESIDES Freedom of Conference to 
 think and judge for ourfelves, Free- 
 dom from the Dominion of human Author ity, 
 and Freedom from Singularity and a Spirit 
 of Contradictor I recommend you to a 
 
 fourtk
 
 to Freedom of t) E BAT E. 83 
 fourth Freedom ; Freedom both from the 
 DOM IN i ON and Influence of Lufts and PaP 
 fions, in thinking and judging for your 
 felf. 
 
 THAT this is a Freedom in fudging that 
 every one ought to allow himfelf, both 
 Parties are agreed; for each finds Fault with 
 others for wanting it. Athcifts complain 
 that the Paflion of Fear, is the Mother of 
 Superftition and Religion, and that (at lead 
 as to Profeffion) Temporal Intercft hath 
 the fameEffed. The Affertors of Religion, 
 complain no lefs on their parr, that Paifions 
 and Lufts give Rife to Atbeifm, and that 
 it is always firft in the Hearts, before it 
 reaches the Heads of thofe that maintain 
 it. 
 
 MONSIEUR BAYL infifts upon it as 
 a Truth generally miftakcn, that Men are 
 guided more by their PaflSons than by 
 their Principles ; which Maxim, as I do de* 
 fign to (hew you, he makes a wrong Ufe 
 of, to prove the Innocence of Atheifm. 
 This he gives for a Reafon, why the Ma- 
 hometan Religion is more eafily propagated 
 than Chriftianity, as allowing the Lufts of 
 Men more Liberty-, and therefore if Men 
 G 2 are
 
 84 Natural Right of Mankind 
 are more guided and governed by their Lufls 
 and Pailions than by their Principles, they 
 are as much influenced by their Lufts in 
 forming to themfelves Principles, and ge- 
 nerally much more than by their Reafon. 
 
 AN avaridous Man hath another Notion 
 of Right and Wrong^ Equity and Iniquity, 
 than one whofe Mind is above fordid and 
 unreafonable Gain. Hear the former talk 
 upon the Cheats and Tricks of others, and 
 you'll think he fpeaks like an Oracle; but 
 when he is to get or lofe by deciding aQue- 
 ftion, you'll perceive that he hath other 
 Maxims and Principles for himfelf than what 
 he hath for the reft of the World. Then 
 he believes that every thing is fair and ho- 
 neft that he can legally dq, and knows no 
 other Regula Morum than the Laws to 
 which he is forced to yield Obedience. 
 And all this while, he believes himfelf re- 
 ligious enough, and perhaps thinks, that he 
 is a good Chriftian, and is as pundual in 
 his Attendance upon Sermons and Sacra- 
 ments as a Perfon of far greater Integrity. 
 His Paflion and Thirft after Wealth, is the 
 Reafon and Occafion of his Miftake. 
 
 AN ambitious Man will Scramble over 
 
 hie
 
 to Freedom of D E B AT E. 8 $ 
 
 his Neighbour's Head at any rate, and as 
 the Methods he is forced to ufe for that 
 pnrpofe, are not juftifiable, he fuppofes him- 
 felf and fuch as ftand in his Way of Advance- 
 ment, in a State of War, and then calls 
 his Violence, his Injuftice, his Tricks and 
 Deceit, neceff'ary Self-Defence. His Am- 
 bition is the Cau(e and Occafion of his 
 Principles. 
 
 A LASCIVIOUS Chriftian will argue 
 the Lawfulnefs of Whoredom and Adultery 
 from the New T^eflament^ and will put fuch 
 Glofles upon the Laws of Chriftianity that 
 he would be afliamed of, but that his Lufts 
 are too ftrong and he too guilty, to fup- 
 pofe they bear another Meaning. It was 
 once a Pradice common enough, to renew 
 the Baptifmal Covenant, and to draw it up 
 in Writing, placing the Promifes of the 
 Gofpel on the one Hand, and their own 
 Ingagemcnts on the other, by way of Con- 
 tract. One of thofe Contracts fell into my 
 Hands conceived in very grave and folemn 
 Words, wherein the Perfon promifed and 
 fubfcribed, never to be guilty of Adultery 
 but with this Exception, " provided he 
 was in one Kingdom with his Wife. " I 
 Q 3 fuppofc
 
 86 Natural Right of Mankind 
 fuppofe he lived near the Borders before 
 the Union of the two Kingdoms. How- 
 ever fuch an Exception made fo deliberately 
 and folemnly in the Face and Prcfence of 
 GOD, and in Contradiction to the Laws 
 which he believed divine, fhew what a 
 powerful Influence Mens Lufts have upon 
 their Opinions and Principles. 
 
 THO' nothing in itfelf is more ridiculous 
 and filly than common and prophane fwcar- 
 ing, and nothing more impertinent in Athe- 
 ifts, and nothing more inexcufable in Religi- 
 onifts, yet even that too, fome have pretended 
 to account for and to juftify. I was prefent 
 when a military Officer maintained to death } 
 that it was not only lawful but neccflary 
 for him to curfe and fwear in the way of 
 his Bu fineis. He really did believe himfelf 
 a ChrifHan, for he earneftly requefted the 
 Minifter's Prayers, but ftiil flood to it, that 
 his Cafe as an Officer was exccpred out 
 of all the natural and revealed Laws againft 
 prophaning the Name of his GOD; and 
 for what appeared, the Minifter could nei- 
 ther reafon nor pray him out of his Opi- 
 nion. His Principle however fo ill ground- 
 ed, ferved himfelf both living and dying. 
 
 To
 
 to Freedom qfDz BAT E. 87 
 To know what poor Shifts are taken to re- 
 concile Religion and Lufts, only read the Life 
 of LEWIS XI. of France, who in all refpeds 
 reduced his Principles to his Inclinations. 
 
 OF all Condemnations that of one's own 
 Confcience is the fevered:, and as it is natu- 
 ral for every one to love Eafe and Quiet, 
 none can long endure the chidings of their 
 own Hearts. They are therefore under a 
 Neceflity of parting with their Lufts, or 
 parting with their Principles, or of reconcil- 
 ing them together. And in all thofe Con- 
 flids Mens Lufts generally get an intire Vi- 
 dory, or the Advantage of the Agreement 
 and Compofition. For when they cannot 
 bring up their Pradice to their Principles, 
 they either abandon their Principles, or 
 bring them down to their Pradice. No 
 other Reafon can be imagined why there 
 are fo many ill and eafy Men who believe 
 either natural or revealed Religion. 
 
 EXCEPT it be occafionally and by Sur- 
 prize, all reafonable Men ading as fuch arc 
 guided by fome Principle or other ; (for t o 
 ad without Principle is to ad animally or 
 brutally) I therefore diftinguifli and allow 
 that moil: Men are guided by their Lufts 
 G 4 mediate!* ,
 
 88 Natural Right of Mankind 
 mediately, but affirm that all Men arc guided 
 by their Principles immediately. To favour 
 their Pailions, they form to themfelves fe- 
 cundary Sentiments, which intirely defeat 
 their primary and genera I PerCuaCion, which 
 they fancy they hold in common with o- 
 thers One believes, forlnftance, that there 
 is a GOD, but then he believes this general 
 Proportion, with fuch Referves and Excep- 
 tions, with fuch Modifications and Explica- 
 tions that his moft irregular Defires and In- 
 clinations are no ways hampered or retrain- 
 ed by his Opinion. Thus it is written in 
 an old Book, * Wherefore do the Wicked 
 contemn GOD ? He hath faid in his Heart 
 thou wilt not require it, His Ways are al- 
 ways grievous, thy Judgments are far above 
 out of his Sight. He hath faid in his Heart 
 GOD hath forgotten, he bideth his Face^ be 
 'will never fee it. 
 
 IT is a natural Story, and applicable e- 
 nough to this purpofe which we have con- 
 cerning a certain Lawyer, who afked the 
 Author of the Cbriftian Religion what he 
 fliould do to be faved. He knew the Law, 
 and he knew that he was thereby bound 
 to love his Neighbour as himfelf, f but 
 
 * PSALM x. 13, 5, n. -f-Li/KEx. 29. 
 
 fc,
 
 to Freedom ofDt BAT E. 89 
 
 he, 'willing to juftify bimfelffot loving none 
 but rhofc of his own Nation , faid unto 
 JESUS, and who is my Neighbour ? Mean- 
 ing that the Neighbours whom the Law 
 bound him to love were only Jews. Men 
 will juftify themfelves at any rate, and if 
 they cannot fatisfy others, they will fatisfy 
 themfelves that they are innocent and fafe 
 in following their own Inclinations. 
 
 THE Strength of Mens Lufts and PaiTi- 
 ons, and their Influence upon their Opini- 
 ons are beft tmderftood by the Extravagancy 
 and Abfurdity of fome religious Notions- 
 For it mud be ^ very powerful Prejudice 
 which makes a Man believe no lefs than 
 Contradictions. For Inftance, he is firft 
 afraid of the Juftice of GOD, and to get 
 rid of any troublefome Apprehen(ions on 
 that Account, he endeavours to rcprefent 
 GOD, as altogether good and merciful, and 
 fo makes ufe of thofe very Arguments and 
 Motives, that naturally ought to work in 
 him Love and Obedience, to beger a Freedom 
 and Boldnefs to commit Sin and Wickednefs ; 
 and thus treats the GOD whom he pretends 
 to adore, as the fillieft and mod contempti- 
 ble of all Beings. Tho' he believes that 
 
 GOD
 
 po Natural Right of Mankind 
 G o D is good and merciful, yet he knows 
 that he doth not extend his Pardons to 
 the Impenitent ; and here again he finds 
 this moft extravagant of all Incouragements, 
 to commit Crimes, His Hopes tbat be ft all 
 one T^ime or other heartily repent of them. 
 In other Things this is the beft, and an in- 
 fallible Reafon of Forbearance. If he is fure 
 he will repent making a Bargain, there needs 
 no Rhetorick to diflliade him : But to make 
 a Bargain for no other Reafon but the Hopes 
 of repenting it, in a worldly Senfe, is mecr 
 Madnefs and Diftraftion. And indeed it is 
 no better in a religious Senfe j and if thofe 
 Men are mad, it is their Lufts and Paflions 
 that make them fo. 
 
 S o various and different are the Notions 
 that proceed from the Paflions of Men, 
 that inftead of one common Religion among 
 them, there's fcarce one Perfon but hath a 
 private and particular Religion for himfelf. 
 There are now many more Religions in 
 London than ever was publickly allowed 
 and profefled in old Rome. And this very va- 
 riety is a Demonftration of their Abfurdity. 
 
 AND as Paflions and Lufts lead Mul- 
 titudes into the wildeft Notions and Opi- 
 nions
 
 to Freedom of DEBATE. 91 
 
 nions about Religion^ it is not at all out 
 of the Cafe to fuppofe, that tho(e Lufts 
 and Paftions may lead Men into Atbeifm 
 too, unlefs it can be made appear and be main- 
 tained that Atbeifm is a Notion infinitely 
 more abfurd and unnatural than any par- 
 ticular fet of Religious Notions huddled to- 
 gether for the Peace and Satis fadion of wick* 
 ed Believers, which I believe no Atheijl will 
 allow. But &ppoCm$j&fciJm the very laft Re- 
 fuge of Wickednefs and the Violence of Paf- 
 (ion, which Men flee into for Peace of Mind, 
 yet ftill the Opinion may be owing to an 
 unreafonable and luftful Life. For Maho- 
 metanifm is more eafily propagated than 
 Cbriflianity y becaufe it allows the Lufts of 
 Men the greater Liberty. But if Atbeifm al- 
 lows the greaccft Liberty of all, and makes 
 every thing innocent and lawful that is fafe } 
 why may not the Lufts of all wicked Men 
 cany them to Atbeifm as likely as to any 
 ridiculous and inconfiftent religious Hypothe- 
 Jts. No doubt every wicked Man would 
 become a fpeculatroe Atheijl , if Atbeifm 
 was not a more unnatural Opinion than 
 any kind of Religion that Men patch up 
 to themfelves to (erve their own irregular^ 
 
 unrea-
 
 O.2 Natural Right of Mankind 
 unreafbnable and luflful Puroofes. I am 
 therefore tempted to think that Irreligion 
 in all, is meerly the effcft of Lufts and Paf- 
 fions ; and I am fure it is fo in moft : For 
 they commence Atheiits before they have 
 once ferioufly examined the Matter. They 
 abandon Religion upon the Fame of an ir- 
 religious Book, I have heard the Authority 
 of fome irreligious Authors, made ufe of as 
 an invincible Argument by. thofe that never 
 read a Leaf of their Works. They may 
 indeed pretend to be Free-Speakers and Free- 
 Aclrors, but no Man alive is more unrea- 
 fonably inflaved to Authority than they. It 
 hath been remarked long before now, * that 
 Men embraced Atheifm not upon account of 
 its being the Truch, or upon account of 
 the Reafonings whereby it is fupported, but 
 only that they might not want Shelter and 
 Patronage for their luflful Inclinations. 
 
 WICKEDNESS is the greateft Prejudice 
 againft true and genuin Religion, and there- 
 
 * Non nb Epicuro imptdftluxurifintur, fed Vitlh ded'itl, Lux- 
 uriam fuxtn in Phiiofophu jinu abfcondunt, & eo concurrunt 
 ubi autliunt laudari Voltytatem. Nee sftimatur Volufta,s ilia 
 fpicuri, cum fobrla & fa c * ft '> i* a enim mehercule fentio, 
 qudrentfs Lioidlnlbus fuu Tairocinmm aliijuod & Vehmentum. 
 Sen. vit; beat. Cap. II. 
 
 fore
 
 
 to "Freedom ofDv BAT E. 93 
 
 fore the greateft Inducement to Impiety and 
 Atheifm. If a reafonabie and innocent and 
 ufeful Life tends to reconcile a Man to 
 the Belief of Religion, by the Rule of 
 Contraries, an unreafonable and hurtful 
 Life, difpofes to the Belief of Atheifm. 
 A wicked Man can no more hinder him- 
 felf from wifhing in his Heart there was no 
 GOD, than a Criminal can hinder himfelf 
 from wifliing, that there was no Judge to 
 condemn him and no Executioner to pu- 
 nifli him. And fuch an earned and paffio- 
 nate Wifti, as a Senfe of Guilt and the 
 Dread of Divine Vengeance doth occafion, 
 is enough to make one enthujiaftically A- 
 theifl. Nothing fills the Heads of Men 
 more eafily with flrong and extravagant 
 Fancies, than ardent Defires, efpeciaily if 
 any other Diforder happens while thofe 
 Defires remain lively and vigorous. He thac 
 is always wifliing for immenfe Treafures, up- 
 on Diforder of Body or Mind, is apt to 
 imagine he hath Mountains of Gold; juft 
 as Men dream in the Night time, upon 
 what hath been moft in their Minds during 
 the Day. 
 
 To obtain Freedom from the Dominion 
 
 and
 
 94 Natural Right of Mankind 
 and Influence of Lufts and Paflfions, there? 
 is no way fo proper and natural, as to live 
 a reafonable, a juft, a good, an innocent 
 and ufeful Life. Then Truth will have free 
 access into your Mind. You will be un- 
 der no Temptation of wifliing this was true 
 and that was falfe. Let a Man have Pro- 
 bity, yet human Nature is frail, and ex- 
 treamly favourable to ourfelves. A Judgej 
 perhaps, tho' he doth not know it, feldom 
 fails to favour a Friend's Cau(e. He wifhes 
 he may have Juftice on his fide, and this 
 very Wifli may make him find more Juftice 
 than the caufe can bear. A good Man 
 hath no Occafion, no Temptation to wifli 
 there was no GOD, and wants that un- 
 reafonable Bya(s of Defire that influences 
 the wicked and unreafonable Man to think 
 and judge wrong. The Author of the 
 Chriftian Religion, fays that Obedience to 
 the Will of GOD, would enable Men to 
 judge and know, whether his Doctrine was 
 of G o D or not. * If any Man doth his 
 (heavenly Father's) willy he Jhall know of 
 the Doftrine whether it be of GOD, or wbe- 
 
 * JOHN vii. 17. 
 
 ther
 
 to freedom ofDz BAT . g$ 
 
 fber I fpeak of my felf. If you obey the 
 Dictates of Reafon, you (hall be thereby in- 
 abled to know whether natural Religion 
 is true or falfe. 
 
 ABSTRACTING from the Attributes of 
 Goodnefs and Mercy \ which are common- 
 ly afcribed to the SUPREME BEING, to 
 confider him only as dnsjuft Governour of 
 the World) none but he that knows himfeif 
 to be a Criminal, can wilh there was no 
 fuch Being. Nay, the very Wifti is crimi- 
 nal, and he that wifhes, for what he knows, 
 wiflies at his higheft Peril. His Wifli is at 
 leaft a Proof of his Uncertainty and a De- 
 monftration of his Folly, Madnefc and Di- 
 ftradion. If by faying in f be Heart, we are 
 to underftand wijbing, the Pfalmift's Maxim, 
 * The Fool bath faid in bjs Heart there h 
 no GOD, is an eternal Truth: And that 
 Wickednefs is the Occafion of the Folly, 
 is no lefs certain, tfbey are corrupt^ they 
 have done abominable Works -^ and the 
 Thoughts of their having done abominably, 
 makes them guilty of the moft criminat, 
 the moft fooliCh and the moft dangerous Dc- 
 
 * PlAL. Xlv. I. 
 
 fire.
 
 96 Natural Right of Mankind 
 fire. And what good then is there to be ex- 
 peded from fuch an unaccountable Wifh and 
 Defoe? if it leads into any Opinions, they 
 muft be criminal, abfurd and dangerous. 
 
 ATHEISM in it felf is but a difmal No- 
 tion. If it confines our Fears, it likewife 
 confines our Hopes to this Life. To know 
 that this World hath no Mafter or Sove- 
 reign, that all Things go as Chance or Fate 
 dire&s, that Men are all their own Matters, 
 and may juftly do whatever they can fafe- 
 ly do, that an Atheift can truft no Mar' 
 and that no Man can truft him, and that 
 every Man's Hand is againft every Man ? 
 affords no great Comfort. That fuch are 
 the Confequences of Atheifm, I intend to 
 (hew you. I cannot therefore imagine what 
 fhould make thofe Gentlemen fo merry with 
 their Difcoveries, and fo well pleafed to find 
 themfelves a fuperior kind of Beafts of prey, 
 unlefs it be that they know very well that 
 they had better be any thing, or nothing, 
 than to be the Subjefts of a juft Sovereign I 
 They, when they think it makes for their 
 Purpofe, exclaim againft isoijhing as the moft 
 effectual way in the World to lead Men 
 into Error, and laugh till their Sides ake,
 
 to Freedom of D E B AT B. 97 
 with thofe that perfuade Men to believe 
 there is a G 6 D, becaufe it is their Intereft 
 to believe it. Of which more hereafter. 
 If Truth always followed our Wifhes, and 
 our Intereft followed our Belief, it would be 
 niorc the Intereft of wicked Men to believe 
 there is no Go D, than it is the Intereft 
 of good Men to believe that there is a GOD. 
 I only obferve here, that Wifhes occafioned 
 by a Confcioufnefs of a reafonable, good 
 andjuftCondud, are better, jufter and more 
 reafonable than thofe occafioned by a Senfe 
 and Confcioufnefs of an unreafonable and 
 Wicked Life. If Wifhing tends to make 
 Men believe what they wifh, is true, whe- 
 ther Opinions that proceed from reafond- 
 ble or fuch as proceed from unreafonabU 
 Wijhes bid faireft for Truth, is a Queftiofi 
 I intend to decide in a more proper Place, 
 
 B 
 
 SECT. IX. 
 
 E s i D E s thefe four Sorts ofFreeaom, 
 
 I have a fifth to recommend to you; 
 
 H Freedom
 
 98 Natural Right of Mankind 
 Freedom from the Influence of the real or 
 fuppofed Importance of the Subject. 
 
 WHEN I examined fkft for my felf, I 
 was much furprized to find the moft ma- 
 terial Points more debated and more warm- 
 ly argued and with more Trick or Chi- 
 cane, than Points of the lead Moment; 
 but I had not then made the Remark 
 maxima qugque dubia funt. When the 
 Property of a great Eftate is controverted 
 in any of the King's Courts of Wejlminfier^ 
 Counfel learned in the Law by their drain- 
 ing every Point, would make one believe 
 the Cafe fo intricate that there was no de- 
 termining it. But when the Thing in Que- 
 ftion is of no great Value, the Pleadings arc 
 commonly fo plain that any one may un- 
 derftand them and be able to judge of the 
 Merits of the Caufe. It is very feldom the 
 real Difficulty, but the Importance of the 
 Affair difputed that gives the Judges great- 
 eft Trouble. TheReafonis, that one thinks 
 the weakeft Reafons very good when they 
 fupport his own Caufe, and the beft Rea- 
 fons he thinks weak when they make 
 againft it. And if this holds as to matter 
 ef Law and Hiftory, it holds likewife as to 
 
 matter*
 
 to Freedom eft) E BAT E; 99 
 matters of Opinion and Speculation. When 
 Fame hath rendred a Notion confiderable, 
 wonderful Pains are taken to fupport and 
 maintain it, by thofe that love to follow a 
 Multitude and comply with a prevailing 
 Cuftom ; and no lefs Labour is beftowed by 
 others, who, from a vain Conceit of diftin- 
 guifhing themfelves, fcorn to believe any 
 thing in common with others. In all Di 
 putes of Confequence the weakeft Argu- 
 ments are advanced with the greateft Af- 
 furance, and the bed Arguments are eon 
 tradided upon the flighted Grounds, As 
 bafe Money is more eafily paft ifi great than 
 in fmall Payments, fo a Difputant (lands hard, 
 and hopes to put off a bad Argument up- 
 on a capital Tenet, that he would not offer; 
 for an Opinion of little or no moment. 
 Thus, generally fpeaking where Men ought 
 to reafon beft, they actually reafon worft> 
 and where they might reafon worft, they do 
 in effeft reafon beft. 
 
 I WAS once prefent at a Difpute about 
 the divine Authority of the Bible y and iC 
 being afked by way of Preliminary, if fuch 
 and fuch Reafons were not fufficient to prove 
 that the Poems faid to be V i RG i L 's and 
 H 2 thf
 
 Natural Right of Mankind 
 the Hiftory faid to be LIVY'S> were re* 
 ally wrote by thefe Authors, the Defen- 
 dant acknowledged them good and fuffici-* 
 ent ; but when the Opponent made ufe of 
 thofe very Reafons and added others, to 
 prove that the Scriptures were wrote by 
 fuch and fuch Men, the Defendant refufed 
 them, and very ingenuouOy gave this Rea- 
 fon for doing it. That it was no matter 
 to him whether thofe Poems were wrote 
 by VIRGIL or that Hiftory was wrote by 
 LIVY or not, and that therefore he had 
 allowed the Reafons good enough to prove 
 thole two Books to be genuine : But whether 
 the Writings contained in the Bible were 
 genuine or not, being a Matter of very 
 great Moment, and what concerned him 
 very much, he could not allow of the fame 
 Reafons in the one Cafe which he allow- 
 ed in the other. I need not tell you how 
 the Conference ended. For you may ea- 
 fily judge, that a Man who would reafon 
 well and fairly when it did not, and was 
 refolved to reafon partially when it did con- 
 cern him, was not to be entertained upon 
 any Subjed of Importance. 
 
 THIS Paflage confirmed me in the O- 
 
 pinion,
 
 to Freedom 0f D E B AT E . ror 
 pinion, that all the tirefome Weaknefs 
 which we meet with in capital Queftions, 
 is occafioned by an Humour of maintain- 
 ing and oppofing Things with a Stifmefs 
 and Obftinacy proportioned to the fuppofed 
 Importance of them. Thus among Chrifti- 
 ans, the Queftion about Juftification which 
 is reputed Articulus ft a nth aut cadentls EC- 
 clefa, has, for that very Reafon only, oc- 
 eafioned more metaphyficalFuftain than ens 
 Rationis and umverfale a parte ret, tho' 
 there is nothing more plainly and intelligi- 
 bly taught in the whole Bible. 
 
 IF ever we judge of the Plainnefs and 
 Intricacy of any Subjed, from the Plainnete 
 or Obfcurity of the common Reafonings 
 about it, the moft important will be efteem- 
 ed the moft problematical Queftion : For 
 the Importance, and not any intrinfick Dif- 
 ficulty, makes Men argue the Negative and 
 Affirmative with an invincible Obftinacy. 
 They darken Counfel with Words without 
 Knowledge, and by making life of them 
 fometimes in one Senfe and fometimes in an- 
 other, and fometimes making ufe of the 
 Sound inftead of the Senfe, they obfcure and 
 darken the moft fplendid Truth j and, as 
 H 3 Pa
 
 I 2 Natural Right of Mankind 
 my Lord COKE faith, nimia altercations 
 Verltas amittitur. The fame learned Lawyer 
 obferves, * hat many Queftiom are ralfed 
 rather about theW eight of the Matter, than 
 the Difficulty of the Cafe) for, faith he, I 
 never faw any Cafe of great Value proceed 
 quietly 'without many Exceptions in Arreft 
 of Judgment. By this it happens, that as 
 f hey will not, fo neither do they underftand 
 one another, and fo Debates are made e- 
 ternal. Whereas Men eafily underftand com. 
 tnon Senfe in Things of ordinary and com- 
 mon Moment. 
 
 FOR this Caufe, tho' Things oflmpor- 
 ?ance deferve the moft exaft and impartial 
 Examination, yet becaufe they are therefore 
 liable to be maintained and oppofed with 
 more Chicane than Things of fmall and lefs 
 Cpnfequence ; as 1 have done, I adviie you 
 to abftraft from the Importance of the Sub- 
 ject and reafon about Religion, as if it were 
 a Matter you are not at all concerned with. 
 And thus taking your Precaution againft 
 fhe Prejudice, which either the real or fup. 
 pofed Greatnefs of the Queftion may infpirc 
 
 * Preface to i oth Report?.
 
 to Freedom of D E BAT E. 103 
 you with, you'll be able to judge the more 
 readily, freely and fairly of it. 
 
 WHEN one is under a great Concern, 
 and exceflively afraid of mifcarrying, he's 
 apt to blunder. He that can play a Game 
 very well for a fmall Stake, very often plays 
 ill for a great one. Tho' Soldiers never 
 have fuch Reafon to be regular and exa6t 
 as when they are ingaged with an Enemy, 
 yet they do not prefent and level their Amis 
 (b well in Battle, as when they do their 
 Exercife. Prince WALD ic K, a Commander 
 of no fmall Reputation, own'd that after 
 the firft Cannon-mot he was no more Gene- 
 ral. Thus he that is inclined to Atbeifm^ 
 having his Lufts and Paflions, his Liberty, 
 his Eafe and Quiet at ftake, is in (uch Fear 
 and Perplexity that he lofes his tramonta* 
 no\ his Mind trembles and his Reafoa 
 mifgives. It may perhaps be fo on the o- 
 ther Side of the Queftion, and therefore 
 to abftraft from the Importance of it, is a 
 reafonable Precaution, by which Arguments 
 will not be allowed more or le(s Weight* 
 becaufe of the Subjeft for which they arc 
 brought. 
 
 THAT you may not miftake me I dcfire 
 H 4 you'll
 
 104 Natural Right of Mankind 
 you'll obferve that there is a very great 
 Difference betwixt confidering a Thing ak- 
 jtracily^ and determining and affirming that 
 the Thing really wants that Attribute which 
 we in our Idea prefcind or abftrad from it. 
 I may confider a Triangle abfti'ading at the 
 fame Time from its being made in Brafs, but 
 by this abflraded Consideration I do not fuffer 
 my Judgment to pronounce that it is not 
 made in Brafs, becaufe that were indeed to 
 confider the Thing wrong in order to confi- 
 der it right. So when I abftrad from the Im- 
 portance of the Subjed, I do not affirm 
 chat it is really and in itfelf indifferent, but 
 I only hinder the Importance to enter in- 
 fo my prefent Idea of it. That Religion or 
 no Religion is a moft important Subjed of 
 Inquiry, and that our great Bufinefs, as we 
 are reafonable Beings, is to confult our Rea- 
 fbn on the Head, is what I have already 
 proved. Every wife Man ought to judge 
 firft of what concerns him moft, and by 
 confequence, we mould judge firft of the 
 Importance of the Queftion before we be- 
 gin to inquire into the Truth of it. H Y- 
 POCRATES'S firft Aphorifin An longa, Fi- 
 fliould hinder us from throwing 
 away
 
 to Freedom ofDE BAT E. 
 away our Time and Thoughts upon what 
 we have no occafion to know. I am there- 
 fore for perfwading my felf and you of 
 the important Difference betwixt Religion 
 and Atheijm, but when we once begin to 
 inquire into the Truth of the Matter, I 
 know no fairer and lefs fufpicious Method, 
 than juft to confider the Reafons and Argu- 
 ments pro and c on, as they are in themfelves, 
 and fo to allow them neither more nor le(s 
 Force for the fake of the Subjeft; which 
 is to lay afide all foreign Views, which do 
 not belong to the prefent Qucftion, and 
 which, by fuffering them to enter into the 
 Difpute, might poffibly give a wrong Turn 
 to the whole Affair. 
 
 You fee, SIR, how much I am for 
 free thinking. I declare not only for free 
 thinking in one refped, that is, from the 
 Dominion of human Authority > but in all re- 
 fpeds and againft every thing that may in- 
 duce one to think or judge wrong ; which, 
 I am fure, is fair and equitable thinking: 
 And whoever thinks after fuch a Rate, hath 
 no Reafon to doubt of Succefs in his Inqui- 
 ries into Truth. I own however that there 
 is a great Difference betwixt laying down a 
 
 Rule
 
 io6 Natural Right of Mankind 
 Rule and following it , for with the moft 
 of Men Theory and Praftice are far from 
 being the fame Things. We muft not there- 
 fore excufe or think our Miftakes innocent, 
 becaufe we have a Notion of thinking freely, 
 unlefs we are as fure that we have afted free- 
 ly and candidly in our Inquiries. And ivto 
 can under/land his Errors which he com- 
 mits, becaufe he may commit unawares? 
 It therefore highly becomes us to watch 
 carefully over our own Minds, that nei- 
 ther Paflion nor Prejudice influence us 
 to give wrong Judgment. And if we are 
 to happy as to obtain full Freedom from 
 them, it is impoffible we can mifcarry in 
 judging of what neceflarily concerns us to 
 know as we are Reafonable Beings. 
 
 SECT. X. 
 
 YO U rightly obferve that a Man can. 
 not live by Inquiry alone, becaufe the 
 Study and Examination of any Truth, can- 
 not direft our Pradice until we have dif- 
 covered and known it. Mean time we are 
 under a Neccflity of a&ing Things that 
 
 become
 
 to Freedom of D E B AT E. 107 
 become reafonable or unreasonable upon the 
 two oppofite Hypothefes of Atheifm and .fo- 
 ///0ff. You would therefore know how 
 one fliould behave himfelf while the Dif- 
 pute depends, and until, by finiming the 
 Inquiry, he finds himfelf in Condition to 
 give Judgment for the negative or affir- 
 mative Part of the grand Queftion. 
 
 THE INTERIM of Germany pleafed nei- 
 ther Papift nor Proteftant; and the INT E* 
 RIM you defire will pleafe neither Religi- 
 onift \\ot Atheift. But I am hopeful it can- 
 not laft long, and am very willing to believe 
 that an honed and fincere Perfon, one ca- 
 pable to propofe fuch a Qucftion, and to 
 make fuch a Requeft, will not have much 
 Occafion for any Directions I can give him. 
 The Knowledge of G o D may be as foon 
 and eafily learned, as a Rule of Life during 
 Uncertainty. 
 
 THE jirfl Dire&ion therefore that I give 
 you, is to make all convenient, Expedition 
 in your Inquiry. Your Ignorance for what 
 you know, may be criminal, and your Un- 
 certainty may be a Fault in you in the Sighc 
 of that Being upon whom perhaps you de- 
 pend. To be always learning and inquir- 
 
 in g
 
 icS Natural "Right of Mankind 
 ing without coming to the Knowlcge of the 
 Truth, is certainly Idlenefs. Ic is turning 
 the Means into the End, and a rendering 
 our Reafon ufelefs, which certainly, is the 
 moft valuable Faculty belongs to our Be- 
 ings. It cannot therefore juftify a Man 
 that he hath amufed himfelf with the laft 
 Nicety of Argumentation, when by fo do- 
 ing he remains uncertain of what he ought 
 to have known fooner. It is indeed good 
 to be exat in our Opinions, but then our 
 Endeavours after Exadnefs, cannot excufe 
 our having no Opinions at all of what we 
 ought to know. There can therefore be 
 no Obligation upon you or upon any Man 
 to know all that may be faid or hath been 
 (aid, on either fide of the Queftion before 
 you determine your felf and give Judgment; 
 becaufe at that rate your Ignorance for ever 
 might be juftifiable. There is furely fomc 
 Period and Time naturally appointed for 
 our Certainty in all neceflary Opinions, be- 
 yond which our Ignorance upon the Reti- 
 gious Hypothecs becomes criminal and upon 
 the Atheiftical Hypothecs, foolifti and un- 
 reafonable. And fmce that Period cannot 
 be precifely determined, it is highly reafo- 
 
 nable.
 
 to freedom of D E BAT E. 109 
 liable to attain the Knowledge of all nece 
 fary Truths as foon as poflible. 
 
 II. SINCE whatever is reafonable muft 
 fee agreeable to a wife and good Being, by 
 afting reafonably, you and every other ho- 
 neft Inquirer, may reft fatisfied that iri fo 
 for ye aft fafely. For if there is a GOD 
 zfovereign, wife and juft Eeing^ you may 
 depend upon it, that you take the true Way 
 to procure his Approbation. 
 
 III. WHEN fuck Cafes as require an 
 immediate Determination, become reafona- 
 ble upon Suppofition there is a GOD and 
 unreasonable upon Suppofition there is none, 
 Reafon will dtred to the Choice of that 
 which is moft profitable and leaft dangerous. 
 So that a prefent Advantage is not to be 
 confulted, which bears no Proportion to 
 the Danger which either doth or may at- 
 tend it. For Example were a Man to lofe 
 his Eftate or his Life, or to declare for A- 
 theifm ; tho' to fave one's Eftate or Life is 
 a very great Advantage, yet, if upon Exami- 
 nation he finds that the Advantages of Life 
 bear no Proportion to the Danger he runs 
 himfelf into, Reafon will dired him, even 
 while uncertain, not to do any thing that 
 
 poflibly
 
 r j I o Natural Right of Mankind 
 poilibly may provoke a DEITY, but ratnef 
 fubmit to Death, and fo lay out his Life as a 
 Premium in order to infure a greater Hap- 
 pinefs, or to prevent a Lofs, beyond Com-* 
 parifon, of greater Confequence. On the 
 other hand, were you under a Neeeflity of 
 declaring pofitively for Religion, or of fuf- 
 fering temporal Inconveniencies, while you 
 were intirely uncertain* you ought rather 
 to fubmit to the Inconveniencies than e&* 
 tricate your felf out of them by Infmcerity, 
 Lying and Diifimulation : Becaufe that is, 
 and muft be equally offenfive to a GOD of 
 Truth, and confequently, equally dangerous, 
 whether it be done in his Prejudice or done in 
 his Favour. He can want no falfe WitnefTes 
 to fupport his Caufe : Nor will he excufe the" 
 Want of Sincerity upon any Confiderations 
 whatever. Tho' it might tend to a Man's 
 prefent Eafe and Advantage to increafe his 
 own Wealth by impoverifliing his Neigh- 
 bour, yet fince, for what he knows^ he may 
 thereby difpleafe the Sovereign Judge of all 
 the World, and fo forfeit an endlefs^ for a 
 v momentary Happinefs, it becomes highly 
 reafonable rather to remain poor and in 
 Trouble, than to become rich and eafy by 
 
 doing
 
 to Freedom ofD E BAT E." 1 1 f 
 doing whac may trouble and vex him fee 
 ever. 
 
 IV. AND if we are not to profefs na~ 
 tural Religion until we really believe it, 
 and can fay with a good Confcience, / be* 
 lieve in GOD the Father almighty. Maker 
 of Heaven and Earthy far left are the Do* 
 ftrines of particular Revelations to be pro- 
 fcffed, or the Precepts thereof to be obeyed 
 in Complaifance to the Neighbours we live 
 among, when thefe are not prefcribable and 
 thofe not difcoverable by Reafon, or found- 
 ed upon convincing Proofs. If we live a- 
 mong Mahometans, we ought not therefore 
 to profefs with them that MAHOMET was 
 GOD'S greateft Prophet, and that what he 
 left behind him as his Law, is really the 
 Mind and Will of GOD. Nor, if living a- 
 mong Papifts, are we to fall down before 
 Images, and kneel in Houfes and Streets 
 in Adoration of their Sacrament. Nor are 
 we, only becaufe we live among Chriftians, 
 to profefs with them that jESUsCnRisr 
 is the M E s s i A s and that the Bible is 
 the Word of GOD. He that doth not be- 
 lieve ought not to declare and profefs j and 
 he that is ignorant ought not to pretend 
 
 on
 
 Natural Right of Mankind 
 an Opinion. To publifh Stories and giv 
 out Laws in a Prince's Name without hrs 
 Authority, and to hand them about from, 
 one to another as true and genuine, when. 
 we know nothing of the Matter, or know 
 them to be falfe, tnuft certainly be orTenfivc 
 to that Prince whofe Name and Authority 
 we thus abufe. It muft for the fame Rea- 
 fon be offenfive to a GOD of Truth either 
 to publifti or avouch for his Dodrine and 
 Law, what they know not whether he hath 
 delivered or not, but much more fo, if they 
 believe at the fame Time, that thofe things 
 ere but Fables, and not 'very cunningly con- 
 trived neither. Thofe therefore that at- 
 tack the Chriftian Religion, and pretending 
 to write in Defence of it, .write againft it, 
 ad a very infmcere Part, not fuch as be- 
 comes a doubtful and honeft Inquirer into 
 natural Religion, or even a perfed Scep- 
 tick, but what partly fuits the Charader 
 of a confirmed Atheift who knows no Dif- 
 ference betwixt Morality and Immorality 
 Gravely and fometimes folemnly to pretend 
 to believe the Chriftian Revelation, and at 
 the f fame Time to (hew the World the Ri- 
 diculoufnefs of it, is to make a Mock not 
 
 only
 
 to Freedom ofDz BAT E. : 113 
 only of natural 'Religion but of Truth and 
 Sincerity without which no Society can 
 fubfift. It is not a Difparagement cither to 
 natural or revealed Religion, that fuchPhi- 
 lofophers and Virtuofi believe neither. Nor 
 is it any wonder that meafuring other Mens 
 Corn by their own Bufliel, they efteem all 
 Chriftians, to be either credulous Fools, or 
 impofing Knaves. 
 
 V. BUT tho' while uncertain you are not 
 to profefs natural or revealed Religion, yec 
 to give no Man unnecefiary Offence, you 
 are to comply with every Cuftom To far as 
 you offend not your own Judgment and 
 Reafon, and belye not your Confcience in 
 doing it. This is a Duty which every Man 
 owes to another, but efpecially to a Fel- 
 low-Member of the fame Society. He thac 
 is uncertain and defirous to know* and a- 
 {iduous in fearching the Truth, can have 
 no folid Reafon to infult another for his 
 religions Opinions or Praftices. If the civil 
 Magiftrate appoint a Day or an Hour to be 
 fet apart for divine Worfliip, you ought not 
 publickly and offenfively to employ that 
 Time another way. An honeft Inquirer in- 
 to the Truth of natural Religion, may be 
 I prcfcnt
 
 114 Natural Right of Mankind 
 prefent in Religious AfTemblies, and may e- 
 ven join in fuch Parts of Worfhip, as he 
 thinks becoming reafonable Beings to ren- 
 der to GOD upon Suppofition that he is: 
 And while others pray unto him and praife 
 him, as firmly believing that he is, and that 
 be is a Rewarder of them that feek him y he 
 may put up his conditional Supplications: 
 for in this there is no Infmcerity no belying 
 his own Mind and Confcience. As long 
 therefore as a Man is not obliged to declare 
 himfcif, he may honeftly go to Church, hear 
 Sermon and be prefent at Prayer and Praife, 
 and wifli and pray, that, if there is a GOD, 
 he may teach him the Knowledge of his 
 Name and Ways. 
 
 You may perhaps think that this is carry- 
 ing the Matter too far, in a Perfon intirely 
 uncertain -, and that fuch conditional Prayers 
 tend to lead him into enthujiaftical Religion. 
 * King JAMES the Second from the Clean- 
 ne(s of popifti Churches, and from follow- 
 ing the Advice of a Nun, and praying, that 
 if he was in the wrong in being a Proteftant, 
 GOD would be plealed to put him in the 
 
 *BURNET'S Hiftory of his own Times. 
 
 right
 
 to Freedom ^DEBATE. 1 1 
 right Way, became a Papift: And that 
 Praying for Opinions is nor Reafoning for 
 Opinions, and all Opinions attained any o- 
 ther way than by Reafoning are cnthufaf- 
 tlcal. 
 
 I ANSWER that we are obliged to Rea- 
 fon for our Opinions, and we are obliged 
 likcwife to do every Thing that is reaibna- 
 blc, in order to know the Truth. Were 
 fuch a conditional Prayer imreafonable, Er- 
 ror, and not Truth > is to be fuppofed muft 
 be the EfFeft of it. But as there is nothing 
 falfe nothing infmcere, nothing unreafona- 
 ble in fuch conditioned AddreflTes or De- 
 fires, we have no reafon to be afraid of any 
 bad Confequences of them. Upon a Re- 
 port of fome certain able Phyfician in a 
 foreign Country, that could eafe you of fome 
 bodily Pain and Trouble, tho' you was not 
 fure that there was truely any fuch Perfon, 
 it would neither be unreafonable nor idle 
 in you to fend your Cafe by a Friend, and 
 if there was fuch a Phyfician to be found 
 to requelt his Cure. And indeed there is 
 as little Harm and as little Impertinence 
 in praying to G o D upon Suppofition of 
 his Being. King JAMES the Second being 
 I 2, once
 
 1 16 Natural Right of Mankind 
 once perfuaded that the Proteftant Religion 
 xvas better than Popery, followed an ill Ad- 
 vice in fufpe&ing what he believed. He 
 made an unreafonable Suppofition of his Un- 
 certainty, and this, perhaps, as he faid, led 
 him into an unreafonable Opinion. It is 
 common for People, to juftify their chang- 
 ing one Religion for another, to afcribe it 
 to fomething extraordinary or miraculous. 
 The Independent Minifters could, if they 
 pleafcd, furnifli the World with a Hiftory 
 of very uncouth Converfions, grounded" up- 
 on Occafions fully as trifling as that pretend- 
 ed by King JAMES. The uncertain and fe- 
 rious Inquirer into natural Religion, is not 
 uncertain becaufe he hath fancifully renounc- 
 ed any former Perfua(ion,-but becaufe he 
 never was perfuaded of the Affirmative 
 or Negative Part of the great Queftion. 
 Whatever Opinions are learned and embrac- 
 ed but not in a rational way, I do allow 
 tobeenthujiajiical; but admitting there is a 
 GOD who hears Prayers, we may allow 
 that he can open the Eyes of human Un- 
 derftandings , and enlighten the Minds of 
 Men, and, by his Providence, propofe 
 Truth, and fee it in fuch a convincing E- 
 
 vidence.
 
 to Freedom of D E B AT E. 117 
 vidence, that they may rationally perceive 
 and know it. This is an Office that one 
 Man doth often to another, and what eve- 
 ry one may expeft from a wife and good 
 Being, if he is but fincere and candid in 
 his Inquiries and defirous to know the 
 Truth. 
 
 BUT if it is honeft and fair for a Perfon 
 that neither believes natural or revealed Re- 
 ligion, to appear at Church, why fliould I 
 or any other find Fault with the Author of 
 the Grounds and Reafons of the Cbrijlian 
 Religion, whom the Moderator calls an 
 Infidel, for his going to Church and tak- 
 ing the Sacrament. 
 
 THE beft thing which the Moderator 
 fays in Vindication of that Conduft is, that 
 * it is nothing ivorfe than a Comply ance 
 with the Command of the civil Authority 
 in a Tubing which is harmlefs in it feff\ 
 for the Service of his King and Coun- 
 try. And if this is true, in (lead of be- 
 ing blamed he ought to be commended 
 for it. For appearing at Church is no 
 Declaration of one's being a Chnftian, 
 
 *Pag. 114, 
 
 I 3 becaufc
 
 1 1 8 Natural Right of Mankind 
 bccaufe the Doors (land open, and ei- 
 ther Jew, Mahometan, Heathen or Atheift 
 may enter them, as well as an Infidel. But, if 
 I have not been mifinformed, and fomiftake 
 my Man, the Author of the Grounds and 
 Reafons, &c. when at Church, fays the A- 
 poflle's Creed with an audible Voice, which 
 is neither fair nor honed in an Infidel, who 
 can believe no more of it, than that GOD 
 is the Creator of Heaven and Earth, and 
 perhaps Life everlafting, as Articles of na- 
 tural Religion ; and that CHRIST fuffered 
 z^&rPoNTius PILATE, 'was crucified, dead 
 end buried. To pafs for a Conformift to 
 the Church of 'England^ is but a poor mat- 
 ter to tell a Lye for. He knows it is a very 
 rn:an and knavifh Trick * to make any Ap- 
 plication to gain the common 'People \ to bawl 
 in behalf of any Set of Notions, I wonder 
 what in all the Wot Id hath prevailed with 
 him to appear in the midfb of an Aflembly 
 of credulous Fools, and to open his Mouth 
 wide and bawl aloud in behalf of a Set of 
 Stories and Opinions, which in his own 
 Confctence he believes to be fabulous and 
 
 * Preface, Pag. 26. 
 
 falfe.
 
 to 'Freedom o/* D E B AT E. 119 
 falfe. The Man might with a better Con- 
 fcience, and more like a Gentleman, appeal- 
 like a Chriflian in a diflenting Congregati- 
 on, where he might hear all and fay no- 
 thing. It is true that would not qualify him 
 for a CommifTion of the Peace j but fure 
 the King and Country did not want his 
 Service (b exceflively that way, but they 
 might have difpenfed with it, and the Go- 
 vernment fubfifted too. For Shame, to act 
 the Part both of a bawling Fool and Knave 
 at the fame time, and all this only to be 
 called bis Worjhip. What a fine Gentle- 
 man was the Turkifh Atheift MAHUMET 
 EFFENDI, in comparifon of our famous 
 Englifli Infidel, who fcorned to tell a Lye 
 to fave his Life ? But taking the Sacrament 
 according to the Church of England, is 
 made a Teft by the Authority of the civil 
 Government, that fuch as do, are Proteftanc 
 Chriftians, and therefore to take the Sacra- 
 ment that way, is not only to mock the Laws 
 of the Gofpel but the Laws of the Nation. 
 If the Author of the Grounds and Reafons^ 
 &rc. will neither be a Chriftian nor an ho- 
 ned Infidel, let him be a Hobblft, and a 
 I 4 fubmiflivc
 
 , 1 2 o Natural Right of Mankind 
 fubmiiTive Subjeft that hath no Opinions 
 and Principles but fuch as the civil Ma- 
 giftrate prefcribes to the Society. If I hear 
 any more of fuch a fcandalous Behaviour, 
 I fliall not allow that he is a Gentleman, 
 let his Birth and Education, his Eftate and 
 his Worfliip be what they will. And fup- 
 
 pofe he is the * Great C J, the illuflrL 
 
 cus Champion in polemical Theology y who by 
 the Acutenefs of his Wit^ the Strength of bis 
 Reafcn and the Power of his Learning hath 
 vanquifted many thoufands of Babylonifo 
 Preachers, and gained a compleat Victory 
 ever all the Gods of the Umverfe-, he will 
 never make an honeft Man in love with 
 his Do&rine, if it is confident with his own 
 Pra6lice. Example hath a terrible Influence 
 upon Opinions. The DiJJinndation and Pre- 
 war i cat ion of the Clergy^ is in all Probabi- 
 lity Jbme Occajion of that Author's Infidelity , 
 ;js faith the f Moderator : And may not the 
 Prevarication of that Author, make fome 
 Infidels become Chrirtians, or at Icaft pro* 
 fefs a falfe Converfion? It is true the Prii> 
 ciples of Natural Religion and of the Cbrif- 
 
 P?g. 177. jPag. 115. 
 
 nan
 
 to 'Freedom 0/~ D E B AT E. 121 
 t Ian Revelation, do not authorize or excufe 
 Lying and DiJJimulation \ but if that In- 
 fidel Author's Principles can juftify fiich a 
 Pradice, they may even lye on and fay 
 that they are Chriftians. What a wonder- 
 ful Averfion hath that Gentleman to the 
 Diffimulation of the Clergy? And yet I 
 don't fee he diflikes any thing in it, hut 
 only its being practiced by them: And that 
 fuch an Averfion Ihould occafion his Con- 
 verfion to Infidelity, is truely unaccountable. 
 For notwithftanding all the Change of his 
 Miad, his Morals and Manners are the ve- 
 ry fame with thofe of the Clergy that grieve 
 his upright and finccre Spirit. The likeft 
 thing to a lying, difTembling, prevaricating 
 villainous Clergy -man, is a lying, diflcm- 
 bling, prevaricating, villainous other Man. 
 
 FOR my part I have no perfonal Concern 
 in any Accufation laid againft the Clergy of 
 the Church of England, nor am I intcrcfted 
 in the Fault he lays to thofe DifTenters 
 v-bo are occafional Communicants for a Place 
 of T'rufl and Profit^ who at other Times for 
 Conference fake will not enter the Church 
 Doors. Let thofe People anfwer for them- 
 fclves. Only I would advife thofe infidd 
 
 or
 
 122 Natural Right of Mankind 
 or atheiftical Authors, not to fuppofe a Re- 
 ligionift or a Chriftian to be a Knave, only 
 becaufe he hath too good Senfe, and too 
 much Underftanding and Learning to be- 
 lieve either natural or revealed Religion: 
 Or to imagine that fuch as on a good Oc- 
 cafion communicate with the Church of 
 England, are People who in their Confci- 
 ence think it a Sin to enter the Church 
 Door. For fuppofe a Chriftian fliould be 
 of Opinion that the Church of England 
 and the Church of Scotland, worfhip GOD 
 in an acceptable manner, I do think, that 
 his having once joined with one, fliould 
 not make him Co uncharitable, as never to 
 ioin any more with the other. As one 
 Man's Fault doth not juftify another's, Co 
 neither can any vile Pradice in Chureh- 
 Men or Diilenters, juftify any Immorality 
 in an Infidel, who pretends to have more 
 noble and generous Principles than a ChriP 
 tian. 
 
 VI. You are to talk upon all Points of 
 Religion with that Serioufnefs and Gravity 
 that Men ufe in difcourfing to you about 
 them, which you may very well do, with- 
 out declaring your Approbation of their O- 
 
 pinions.
 
 to Freedom P/DEBATE. 123 
 pinions. Becaufe you do not believe all 
 that a Man lays, you arc not therefore 
 bound to laugh at him. Ridicule is neither 
 a Mark of good Manners in thofe that 
 practice it, nor is it a Mark to diftinguifh 
 Truth from Error by, notwithfhmding all 
 the late Earl of Shaft jbury hath faid to 
 the contrary: It doth not follow that all 
 that bears Ridicule mull be true, and all 
 that doth not bear it muft be falfe. For 
 Truth is more apparent to our Minds, when 
 fcdate and unmoved, than when diverted 
 with Wit, and difturbed with Jelling and 
 Raillery. Important Subjeds deferve the 
 mofl: folemn and grave Exprcifions, there is a 
 natural Harmony betwixt the Things them- 
 fclves, and the Words that exprefs our I- 
 deas of them. Were the Prefervation of 
 the Nation the Subject of Consultation, it 
 were highly indecent to deliver his Opi- 
 nion in a burlefque Stile, and fuch Lan- 
 guage on fuch an Occafion would be taken 
 as a Proof that he had not the Intereft of 
 the Kingdom at Heart. To talk of Trifles, 
 as if they were the mofl mighry Matters, 
 were to Difproportion Words and Things, 
 and to (hew ourfelves as impolite as thofe 
 
 theatrical
 
 124 Natural Right of Mankind 
 theatrical Performers do, who bring in a 
 General fmging his Troops to Battle. There 
 is Harmony in other Things as well as 
 in Sounds. It is not the Things themfelves 
 but the Dre(s they are put into that be- 
 comes ridiculous. Drete up the wifeft Man 
 in Britain in a whimfical mafquerade Ha- 
 bit, and you'll be apt to laugh at him, 
 and cloathe the trueft and mod folidThought 
 with mean and trivial Metaphors and Com- 
 parifons, and you'll laugh at it too. I know 
 that the Profeflbrs of 'Religion are much bla- 
 med by Atheifts for their formal and folemn 
 Way of fpeaking about it $ and their Gravity 
 is accufed for the Caule of their Enthufiafm. 
 To avoid this Prejudice Atheifts are for 
 treating Religion with Wit and Humour. 
 Thofe that believe Religion cannot comply 
 with the Propofal: They are not difpofed 
 to be laugh'd out of their Opinions, and I 
 cannot blame them; nor did Mr. TOLAND 
 blame them more than I, who was duely 
 fenfible before he died, that fuch ludicrous 
 .Language was an InjufKce done to his pre- 
 cious Notions: For in the Name of him- 
 fclf and Brethren, he complains and fays, 
 
 *Nor
 
 to Freedom ofDE B AT E." 
 * Nor ought we to be fcolded or buffooned 
 out of them, by others who write as if they 
 had the high Office of being the Churches 
 Jefters and Merry Andrews. If this Gra- 
 vity and Serioufne(s fhould lead Men to En- 
 thufiafm, I fee no reafonable Redrefs for it. 
 For Buffoonry is impertinent when the fubjeft 
 is important. To explain Euc L i D 's Elements 
 in Oxford Puns and Cambridge-JeJis would 
 be an odd kind of Performance. And to 
 reafon about Religion in a ludicrous way, 
 were a very unnatural fort of Eloquence. 
 
 Non h<ec jocofa conveniunt Lyra. 
 
 HORAT. Lib. III. Od. III. 
 
 And as this is but an unreafonable and 
 unnatural way of arguing, it is likely to 
 beget unreafonable and unnatural Opini- 
 ons. 
 
 VII. BUT the Fear of giving Offence 
 to others, fliould not hinder the Inquirer 
 altogether from rcafoning about Religion. 
 There is a way left for a Man to propofe 
 his Doubts without Offence: And if he 
 propofes them to fuch as can give him 
 
 * Pref. to N 
 
 Light
 
 1 26 Natural Right of Mankind 
 Light and Information, ic were the moft 
 barbarous Thing in che World to difcourage 
 and Brow-beat him for his Ignorance and 
 Curiofity. 'Tis true that a great many do 
 not come with a teachable Difpoiition, and 
 rather infult than confult thofe to whom 
 they propofe their Doubts and Difficulties ; 
 and therefore it is that little good comes 
 of thofe friendly Conferences. But when 
 Doubts are propofed with Difcretion, and 
 as Matter of Concern by one defirous to 
 know the Truth, he will find People e- 
 nough, who will friendly, iincerely and 
 without Offence, do their Endeavours to 
 refolve them. To be always tampering 
 upon thofe Matters with People that are 
 uncapable of Reafoning clofely and convinc- 
 ingly upon Religion, is to make one appear 
 odd and unaccountable to no purpofe. 
 
 THEREFORE that you may reafon with 
 the more Advantage and the Jefs Danger of 
 giving Oftence, the Temper as well as the 
 Capacity of thofe you converfe with about 
 Religion , is to be confulted. Therefore 
 Men of perfecuting Principles are not to 
 be made ufe of as Inftrudors, nor Men of 
 hafty and hot Complexion, nor Men that 
 
 have
 
 to Freedom ofDz BAT E. 127 
 have learned their own Religion by the 
 Lump. He that believes or profefles to be- 
 lieve Religion in its minuted Points, juft as 
 the Council of Trent , as LUTHEP>. or 
 CALVIN have explained it, will never be 
 able to bear with thofe that difpute the ve- 
 ry fir ft Principles of it. Tho' the Clergy 
 are fuppofed to be the propereft to inftruft 
 the Ignorant, and tho' it is theirDuty to teach 
 with all Meeknefs, Long-fujfering and Pati- 
 ence, yet many of them are the very unfit, 
 teft to be applied to. For if they cannot con- 
 vince you that they are in theRight,they may 
 be ready to convince you, that you was in 
 the Wrong tointruft them with your Doubts 
 and Ignorance. I recommend to you rather 
 ingenious and learned Gentlemen of gene- 
 rous Principles ; for thefe can make the larg- 
 eft Allowance for your Miftakes and are the 
 fitted to (hew you them. I don't deny 
 but you may find many fuch among Priefts 
 and Minifters of all Denominations, and 
 when you do, you may depend upon it, 
 there are none more proper, and more wil- 
 ling to bear with your Miftakes, or that 
 will take more Pains and Patience to refti- 
 fy them; becaufe fuch have candidly in- 
 quired
 
 1 28 Natural Right of Mankind 
 quired into the Grounds and Reafons of thcif 
 own Religion. 
 
 VIII. IF the Inquirer is to make a dif- 
 creet Choice of his Inftruftors and Inform- 
 ers, and to confult only Perfons of Ability 
 and Temper upon his Doubts about Reli- 
 gion j then nothing can be more unexpe- 
 dient than to confult the World without 
 Diftinftion. I cannot therefore wifh with 
 Mr. WHISTON or the Author of the 
 Grounds and Reafom y c. that All Unbe- 
 lievers were openly allowed and invited to 
 produce their real Arguments, jubjlantial 
 Objections and confiderable DOUBTS. For 
 if thofe Arguments and Objections are but 
 matter of Doubt (and they can be no more 
 to the honeft Inquirer) there's no juftifying 
 the publifhing them, until it becomes im- 
 poflible to obtain Satisfaction any other way ; 
 which he cannot pretend until the ableft 
 Men have declined doing him that Duty: 
 For by publifliing thofe Doubts he may do 
 more harm to others than good to him- 
 fel and inftead of putting them out of his 
 own, he may put them into the Heads 
 of others. Indeed when thofe Argu- 
 ments and Objections ceafe to be matter 
 
 of
 
 to Freedom ofDE BAT E. 129 
 
 of Doubt, and are confidered by the Ob- 
 jedor as convincing Proof and Evidence, 
 his own Confcience muft be his Rule in 
 publishing or fupprefling his Speculations. 
 What he then believes his Duty, if he is ho- 
 neft and brave enough, he will perform in 
 fpight of all Difcouragements. But until 
 then, it is unreafonable and barbarous to 
 trouble the World, and to impart his own 
 Uneafmefs to others. He that doth not 
 know whether what he advances be true 
 or falfc, and is not perfuaded in his own 
 Mind of the Affirmative or Negative Part 
 of the Queftion, ought not to advance it 
 in a pubiick manner, becaufe * no Man 
 ought to teach but what he himfelf believes 
 to be true. To publifli Truth or Falfhood 
 at a venture, is to open PANDORA 's Box, 
 and difperfe Good and Evil thro' the World. 
 Mr. TOLAND and fuch as he, are all mif- 
 taken, when they give for Reafon of pub- 
 lifhing Books, f 'That, if they are mlfin- 
 formed, they may be fet in the right by thofe 
 whojhew themfelves rather Lovers of Truth 
 
 * Pref. to the Grounds And Retfons, 8cc. Pag. 9. f Pref 
 to N**, 
 
 K than
 
 130 Natural Right of Mankind 
 than of Contention. I readily own a great 
 Indulgence is due to them, who being 
 perfuaded of what they advance, from 
 a Principle of Confcience, and a gene- 
 rous and benevolent Defire of being ufe- 
 fiil to ignorant and miftaken Mankind, 
 boldly and bravely difcover what they be- 
 lieve to be the Truth. And tho' they fliould 
 be mifraken, great pity it were, they mould 
 fuffer for their Sincerity, their Love to Truth 
 and Good-will to Mankind. But yet it 
 doth not follow that every one mould pub- 
 lifli all that he believes, or that the civil 
 Magiilratc is in the wrong for laying any 
 Reftraint upon the Pens of fuch as have a 
 mind to be Authors. 
 
 SECT. XI. 
 
 TH E Author of The Grounds and Rea- 
 fons of the Chrijiian Religion, hath 
 been pleafed to introduce his Book with 
 an Apology for free Debate, and Liberty 
 of Writing, upon which I (hall beftow as 
 much Pains as it deferves ; for tho' indeed 
 it is one of the weakeft Productions the 
 Pre(s hath brought forth to an Author of 
 
 Learning
 
 to Freedom ofDE BAT E. 131 
 Learning and common Senfe, yet J know 
 that it is fwallowed down by Libertines 
 and Atheifts and Infidels as ftrong Reafon 
 and Demonftration , and even fome Cler- 
 gymen have been deceived with it. 
 
 FIRST of all, I obfeuve that the Author 
 is much out in his Prudentials, in pleading 
 at this Time for an unlimited Toleration, 
 for Papifts, Mahometans, Heathens and 
 Atheijls, publickly to profefs and teach Re- 
 ligion or Irreligion here in Britain. At 
 prefent the boldeft Authors are in little Dan- 
 ger from the Law which defpifes them as 
 much as they defpife it. If a Thief deals 
 fafely by Connivance, he ought not to ex- 
 claim againft the Laws which forbid (teal- 
 ing, in Cafe he fliould provoke the Offi- 
 cers of Juftice to inquire the more narrow- 
 ly into his Condud. It is not wifely done 
 to call for a Repeal of innocent and harm- 
 lefs Laws ; for if there were no Laws at 
 all extant concerning Speculations, the Au- 
 thor doth not know, but new Laws might 
 be made with feverer Sanctions, and vigo- 
 rous Profecutions might be carried on againft 
 the Tranfgreflbrs of them. 
 
 ITEM, f obferve that of all Men , the 
 K 2 Author
 
 1 3 2 Natural Right of Mankind 
 Author of the Grounds and Reafons, &c. 
 hath Icaft Reafon to complain of want of 
 Liberty of debating and 'writing. For he 
 hath u fed Freedom enough with the legal 
 Sett of Opinions eftablifhed in the Nation, 
 and no Quern' ons have been asked him. 
 
 ITEM, I don't know whether I mould, 
 admire his Charity or his Folly moft, in 
 pleading for an unlimited Toleration for Pa- 
 pifts publickly to profefs and teach their 
 Religion, by Word and by Writ here in 
 Britain. Not to mention that this is plead- 
 ing in the Face of Ats of Parliament, it 
 is the very word of Policy to allow thofe 
 an unlimited Toleration that allow others 
 none at all: The Diffenrers were highly 
 blamed in the Days of -King JAMES II. 
 for making ufe of that Tolerarion wherein 
 the Papifts were comprehended : And 
 Church-men maintain to this Day, that they 
 ought rather to have begged hard for a Box 
 on the Ear, than to have flickered them- 
 felves from the Perfection of their affectio- 
 nate Proteftant Brethren, under an illegal 
 and ill defigned Indulgence. But this An- 
 thor of fuperlative Charity brings in the 
 Papijls with himfelf, when there is no 
 
 more
 
 to Freedom O/DEBATB. 133 
 more Occafion for it, than there is for 
 comprehending the Vlrtuojl ot'TerraAuftra- 
 lis incognita. He ought not in Prudence 
 to clog his Propofals with fuch Things a$ 
 the Government will not be ready t$ 
 grant. 
 
 BUT if fuch an unlimited Toleration 
 (hould be granted, little doth he know but 
 the Pope and popijh Powers, might furnifti 
 our liland by degrees with a fuperior Num- 
 ber of PapiftS) and as the Laws are ena6t- 
 ed by a Majority, they might then be in 
 a Condition to deprive the Author of that 
 Liberty which he would willingly procure 
 to them, and which he htmfelf now hap- 
 pily injoys. They are very capable of mak- 
 ing fuch unthankful Returns to their Be- 
 nefadors ; and always do it, except when 
 they are not able. When LILLE was 
 taken by the Confederate Army in the Year 
 1708, one of the Articles of Capitulation 
 was, that the Roman Catholick Religion 
 was to be maintained dans fin entier ; and 
 I have been allured that the Priefts and 
 People complained of the Worfliip of the 
 Proteftant Garrifon, as a Breach of that 
 part of the Capitulation, becaufe the Ro- 
 K 3 man
 
 134 Natural Right of Mankind 
 man Religion could not be kept intirc, if 
 any other Religion was profcfTed and prac- 
 tifed in the Place. So that it belongs ef- 
 fentially to that Religion, to hinder all that 
 differ from them, the Liberty of theirs. 
 I advife the Author therefore, for his own 
 fake to leave the Papifts out of his Plead- 
 ings, becanfe they allow of no Religion 
 but their own, and, what perhaps may con- 
 cern his Cafe more, they are fo unreafo-r 
 nable that they will not allow a Man the 
 free Exercilc of Infidelity or Atheifm. 
 
 ITEM, I obferve to the Comfort of all 
 Britijh Proteftants, that there is no great 
 Appearance, that the Author's Propofal 
 for an umverfal Toleration for Papifts, Ma- 
 hometans, Heat hens , Infidels and Atheifts^ 
 will take at this Time. For as things now 
 Hand, it might tend to the Difturbanceof our 
 Society, to have Books honeftly and blunt- 
 ly publiftied, and to have publick Lectures 
 read againft natural 'and revealed Religion-, 
 but whether fuch Difquiet and Disturbance 
 might be more owing to the Folly of the 
 Nation, than to the Unreafonablenefs of 
 the Propofal, is not material. For fince 
 Changes and Innovations in any Religion 
 
 generally
 
 - 
 
 to Freedom of D E B AT E. 135 
 generally indanger the State, I cannot blame, 
 nor ought the Author to blame the legifla- 
 tive Power, tho' it mould not comply with 
 his Propofal, however rcafonable in ic 
 felf. SOLON owned that he had not given 
 the Athenians the beft Laws, but that he 
 had done better in giving them the beft 
 Laws that they could bear. And let the 
 Author's contending for Toleration be as 
 good in itfelf as he can imagine, yet it 
 mutt not pafs becaufe the Nation at prefent 
 would not indure it. His Propofal hath 
 the fame Fate with many Projeds, honeftly 
 and laborioudy defigned by the Authors for 
 the good of themfelves and their native 
 Country, which at the fame time have no 
 other Fault in the World, but that of be- 
 ing either needlefs or impracticable^ and too 
 good in themfelves for an unworthy Peo- 
 ple. 
 
 ITEM, I obferve that it is in a great mea- 
 fure owing to the ill Condud of free De- 
 baters and Writers that the Project doth 
 not fucceed. They labour under a great 
 Difadvantage by reafon of an ill Report 
 that goes about, of their not being very 
 honeft and fincere Men. Whether this be 
 K 4 a meer
 
 136 Natural Right of Mankind 
 a meer Scandal or not, it cannot but have 
 an ill Effed upon their great Bufinefs of u- 
 niverfal Freedom of Writing. For the World 
 hath got an ill natured Trick of fufpeding 
 the worit, and they ought therefore to be 
 at more Pains to clear themfelves of the 
 Imputation. To plead that the very word 
 of the Clergy, the worit of Mankind, are 
 as great Lyars and DiJJemblers as they, will 
 not do. I was once of Opinion that the 
 Spiritual Lords the Bifhops were the pro- 
 pereft Perfons to have made the Propofal, 
 and thought that thofe free Authors would 
 have petitioned and importuned them to 
 have made it for them; but thofe Gentle- 
 men have in a mod ftupid manner forfeit- 
 ed all the Favour of the Clergy, by their 
 proposing, among other Things, to take a- 
 way all their Livings. I blum at their Sil- 
 lynefs; for fure never Men could manage 
 worfe an Affair that they had fo much at 
 Heart. It is true moft of their Right Re- 
 verend Lordfliips are good-natured Gentle- 
 men, and can make a large Allowance fo r 
 human Frailties when they themfelves do 
 not fuffer by them. But it is the moft fool- 
 ifh and extravagant Preemption upon their 
 
 Goodnefs,
 
 to "Freedom ofDE BAT E. 137 
 Goodncfs, and the grofleft Miftake of hu- 
 man Nature imaginable, to exped that they, 
 good as they are, fhould furrender all their 
 Profits and Preferments to procure the faid 
 Toleration to a Set of Men that have no 
 due and tender Regard for their Intereft. 
 By their pleading for more, notwithftanding 
 all the Liberty they enjoy, they make fome 
 People fear that they have fome Defigns 
 againft the civil Government as well as a- 
 gainft all Religion. Their Brains burn with 
 fome Notions or other that their natural 
 Duty will not allow them to keep longer 
 a Secret from poor miftaken Mankind. But 
 to keep them fecret one Hour, is not brave- 
 ly done. For why mould you or I fiirfer 
 Ignorance for the Fault of thofe that put 
 Reftraint upon knowing and learned Men. 
 Neither you nor I ever had any Hand 
 in making Laws about Speculations. I am 
 much afraid they are not fo confcientious 
 and fincere as they pretend, or they could 
 not, coft what it would, futfer me to lan- 
 guifli away my fweet Life in a fatal Igno- 
 rance of my true State and Condition. How 
 is it poflible tho(e Gentlemen can believe 
 themfelves under the Obligations of a natu- 
 5 ral
 
 1 3 8 Natural Right of Mankind 
 ral and fundamental Duty publickly to pro- 
 fefs and print their Opinions, when the Fear 
 of fome temporal Inconveniency hinders 
 them to do it ? At leaft, this is a very great 
 Weaknefs, and a Proof that their own Prin- 
 ciples have little Influence on their Pradice- 
 When they have a Mind to advance any 
 thing againft eftabliflied Notions, they do 
 it in a very fly manner, fpeaking good and 
 evil of them at the fame Time. When they 
 venture out of the Cover of Ambiguity and 
 Equivocation, by fome bold Saying, they 
 immediately retreat by a ftudied contradidi- 
 on. And when they are perfectly pleafed 
 to find themfelves underftood, they com- 
 plain of People's wrefting their Innuendo's. 
 Lying for the fake of the Truth is but 
 a fcurvy Trick, by whatever Party it is 
 praftifed. If it is my Duty to publifli my 
 Opinions, it is my Duty to do it to the beft 
 Advantage, that is, in the cleareft, the mofl 
 intelligible and the mod convincing way, I 
 poflibly can. For it is againft all Reafon 
 and a Breach of our natural Duty, to do a 
 thing ill, when we are able to do it bet- 
 ter. 
 
 THIS ill Report of their want of Since- 
 
 5 ri *y
 
 to Freedom c/* D E BAT E. 139 
 rity together with the Grounds they give 
 the World partly to believe it, may and 
 ought to put our Legiflators upon a Pre- 
 caution of demanding Security, that after 
 they have obtained an unlimitted Licence, 
 they will repay their Benefadors with the 
 fame Species, if ever thofe free Authors 
 and their Adherents fhould come to be a 
 Majority: For it is Prudence to take Pre- 
 cautions againft poflible Events. Thofe 
 Chriftians, who when few, preached up 
 Meeknefs, when they had got a good Num- 
 ber of Difciples, changed their Text, and 
 preached, tfhe Meekjhall inherit the Earth, 
 and very willing they were to have made 
 eftedual Application of their Doftrine. 
 Thofe Gentlemen too plead fir ft for Free- 
 dom of thinking and then for Freedom of 
 debating and writing j and who can tell, 
 were it in their Power, but they might 
 claim an exclufive Charter of writing Books 
 and Ballads, and of making a Monopoly 
 of Speculations. They cannot indure now 
 that none Jhould have Liberty of Writing 
 but the Blind Followers of the Blind., and 
 the Interejled Followers of the Interefted. 
 as all fuch a$ do not write as they do, 
 
 arc
 
 1 40 Natural Right of Mankind 
 are but Blind Leaders of the Blind, and 
 Inter e/ted Followers of the Inter efted, it would 
 be no Injuftice nor any Wrong done to So- 
 ciety to hinder them. 
 
 THE prefent Government hath got a No- 
 tion that there is no depending upon one's 
 Word that doth not believe himfelf ac- 
 countable to GOD; and therefore Atheijls 
 cannot with any manner of Reafon expert 
 Liberty of publifliing and teaching their 
 Speculations. I know it may be, and hath 
 been pretended, that their very Principles 
 are a good Security for them that they will 
 ditturb or trouble no Man for his Notions; 
 and that any Contrad betwixt them and 
 the religious Magiftrate, on that Head, 
 would execute it felf. But if it fhould come 
 into their Heads that all' Religion is Su- 
 perftition (and I do not fee how it can ftay 
 out) the Maintainers of Religion may ea- 
 fily guefs what they are to expeft from A- 
 theifts when they get the power into their 
 Hands. For long and learned have the 
 Pleadings been in favour of Atheifm, as 
 much more harmlefs and innocent and more 
 ufeful in Society than Superftition, and as 
 I intend to (hew you hereafter, JOHN To- 
 
 LAND
 
 to "Freedom o/" D E B AT E . 141 
 LAND of Free Memory hath endeavoured 
 to prove that an Atheift muft be a better 
 Sovereign, a better Subject and a more a- 
 ble Minifter of State than a Chriftian. Now 
 it is reafonable to fuppofe, that People who 
 believe this is the only Life, will imploy 
 their chief and only Care to make them- 
 felves and others happy in this World; 
 and by confequence prefer thofe Opinions 
 that tend moft to the good of Society, and 
 difcourage all Notions that interrupt the 
 Profperity and Welfare of that Nation or 
 Society, wherein they have power. It muft 
 therefore be good Policy in them to allow 
 no Notions to be publickly taught, but their 
 own, or to lay a heavy Tax upon all Dealers 
 in religious Opinions. There's nothing more 
 common than for People that are out to cry 
 Perfecution and Murder , but fet thofe very 
 People uppermoft, and they lay on moft 
 unmercifully, and at laft believe that it is 
 Perfecution to hold their holy Hands from 
 perfecuting others ; like the patient and op- 
 prefled Wife, who called her Hufband a 
 murdering Rafcal for holding her Hands 
 from bearing him. They that are under 
 need not care who are above them ; for 
 
 like
 
 142 Natural Right of Mankind 
 like the fagacious Afs in the Fable, they 
 have no Enemies but their Matter. From 
 the Atheift down to the inorfenfive Quaker, 
 all love their Principles fhould prevail, and as 
 far as lies in them, their Notions will be 
 dominant. 
 
 BESIDES all this, they are guilty of ano- 
 ther very great Blunder in expefting the 
 unlimitted Toleration they contend for, as 
 long as none of them fufter any temporal 
 Inconveniency for the want of it. Laws 
 were never made by wife Men when there 
 was no Occafion for them ; and far lefs are 
 old Laws abrogated by an understanding 
 People, until at lead they are fenfible of 
 the Hardfliips that attend them. As long 
 as no Man fuffers in his Perfon and Eftate 
 for publishing his Opinions, ' it is not worth 
 the pains of the Legiflature to change or 
 repeal any Laws now in Force with refpeft 
 to fpeculative or pra&ical Notions. It is 
 unmannerly done, to defire the Law-givers 
 to mew Inconftancy by difapproving their 
 own Proceedings, when there's no manner 
 of Occafion for it. To have a Book burnt 
 by the Hand of the Hang-man, was never 
 
 reckoned
 
 to Freedom ofDv BAT E . 143 
 reckoned any great Lofs to the Book- 
 feller. 
 
 INDEED were the Prifons filled with fuch 
 unhappy Authors, were Executions frequent 
 in Smithfield or at fyburn^ were Families 
 reduced to Want and Mifery, and the Poor's 
 Rate heightened upon opprefled Parifhes, 
 were there a Stop put to Bufmefs at the 
 Royal Exchange or in the Alley, at the 
 Play-Houfes or Mafquerade, in Taverns 
 and in CofFee-Houfes, did Hufbandry, Ma- 
 nufadure and Navigation go to ruin, or 
 were there no more Demands for Rags and 
 Paper, it were high time to petition the 
 Parliament for an unlimitted Toleration of 
 all Religions and no Religion-, but fo long 
 as they have nothing of thatNature to plead, 
 it is in vain for them to contend for it. 
 Upon my Word, I think they ought to 
 be amerc'd pro falfo Clamor e, in finding 
 Fault with Church and State, without any 
 manner of Caufe. For my own part, what- 
 ever my tender Inclinations are for thofe 
 opprefled Authors, it is not in my Power 
 to help them to their unlimitted Toleration 
 any other way, than by giving them my 
 beft Advice. 
 
 I THERE-
 
 144 Natural Right of Mankind 
 
 I THEREFORE humbly propofe, that the 
 firft Club-Day they aflemble together to 
 club Brains, that it be refolved nemine con- 
 tradicente that from thenceforth every Man 
 (hall freely, clearly and diftindly, without 
 Equivocation or ftudied Contradiftions , 
 fpeak and write his Opinions whether An- 
 ticbriftian or Atbeiftical ; and, inftead of 
 feeking for the fafeft, let them rather make 
 Choice of the Expreflions that are mod 
 obnoxious and actionable. 
 
 FOR obtaining their End with the more 
 Expedition the meaneft and moft contemp- 
 tible Authors muft not go firft, becaufe that 
 perhaps were to make them the forlorn 
 Hope to no purpofe : The Sufferings of fuch 
 People will be but little regarded. I have 
 known one fave his Life, only for being 
 thought not worth the hanging; becaufe 
 the Death of an infignificant Creature,, 
 would not have been a Terror to others 
 of more Merit. But if any of their Mem- 
 bers are great Incouragers and Promoters 
 of Hufbandry, Trade and Navigation, if 
 they are eminent in the Common Wealth, 
 or in theRepublick of Letters, if they arc 
 
 Perfons
 
 to Freedom of&* B At E. 
 Perfons of great Families and Credit in thd 
 Nation, if they have any Ports in the Go- 
 vernment, of Truft and Profit, which few 
 are capable, and none willing to fupptyj 
 if they are but even Country Jujlices of 
 the Peace or eminent A&ors in a Play- 
 houfe, efpecially if they are Poets and Play- 
 ers too ; let them be the firft to deferve the 
 Crown of Martyrdom j and then who can 
 tell how far the Lofs and Danger of fuch 
 worthy Citizens may influence a Parlia- 
 ment, to change or abrogate the Laws 
 which they unhappily offend againft ? 
 
 THOSE leading Members muft be Men 
 of the greateft natural Courage. For they 
 will find there's a great Difference be- 
 twixt Talking and Suffering for Opinions^ 
 and mould their Champions turn Recreants, 
 it would difparage their glorious Caufe of 
 Liberty of Confcience and Liberty of want- 
 ing Confcience, and might have a quite 
 contrary effed to what they intended. The A 
 religious Magiftrate might be thereby tempt- 
 ed to think they Were but in Jeft, and be-* 
 ing fo grave as to like no Jeft that tended 
 to the Disturbance of Society, he might 
 be provoked to turn their Mirth into Sor- 
 L
 
 i i 46 Natural feigbt of Mankind 
 row. For indeed it is a provoking thing 
 to difturb the Peace of a Nation for any 
 Reafon lefs valuable than Life itfelf. But 
 for all the Regard that ought to be had to 
 Courage, yet the military Officers either 
 in the Arrny or in the Fleet, ought not 
 to be pitch'd up,on, becajufe it is now 
 Time of profound Peace, and they are there- 
 fpre, rather a Burden than of Service to the 
 Government. 
 
 WHENEVER they can make appear (and 
 th$ fooner the better) that there is a Gap 
 made in Society, by the Severity and Un- 
 reafonablenefs of the Laws about Speculati- 
 ons, they may freely lay their Grievances 
 bejpre the great Senate of the NatLoa; and, 
 if not for the fake of thofe unhappy Au- 
 thors themfelves, yet for. the fake of the 
 Common- wealth , they may exped Re^ 
 drefs. 
 
 I t i} o. hot tpofe uppn a State of Suffering 
 as, eligible in it felf, nor (liould I take any 
 Pleafure to {ee them fuffer Hardfliips ; but 
 they know as well as I that it is better td 
 draw a little Blood than to fuffer the Dif- 
 eafe to increafe or continue. If thofe Ef- 
 prits forts can find out another Method 
 
 for
 
 to Freedom of DEBATE. 147 
 for thcmfelvcs eafier and more fuccefsfi.il> 
 they are heartily welcome ; but I am per- 
 fuadcd that the Nation is ,fo obftinate, that 
 they will not repeal any of the Laws now 
 in Force concerning Speculations, until 
 they are fully convinced of their Inconve- 
 hiency by fome tragical Experiments. 
 
 I CAN well forefee that the Conflict will 
 be very hard betwixt the Obftinacy of the 
 body of the Nation and thofe heroick De- 
 fenders of the Liberties of Mankind. I know 
 that fome of thofe Authors are naturally as 
 timorous as themoft fupcrftitious. The Au- 
 thor of Pr left-Craft in Perfection ran tof0/- 
 /tfWforFear, before the Sheets were well dry ; 
 and the Author of the Free-thinker imme- 
 diately took the fame Rout upon the Ap- 
 pearance of that valuable Piece. I believe 
 he hath not been in that Country fince 
 (for I have it from good Hands) tho' per- 
 haps he hath had more Occafion for $. 
 temporary Efcape. Dangers often incur- 
 red (afely, will at laft imbolden Cowards. 
 But as fuch Courage hath no fure Foun- 
 dation, I cannot but wifli for the Eloquence 
 of the Moderator to fpirit them up to fuch 
 a gallant arid glorious Undertaking. 
 
 L 2 " GENTLE-
 
 148 Natural Right of Mankind 
 
 " GENTLEMEN, bear with myWeaknefs, 
 
 " and confider what a noble thing it is to 
 
 " ferve ones Country and one's Friend, to 
 
 " ferve Mankind in general, and in a more 
 
 particular manner, your own Fraternity 
 
 " of Free-Thinkers, Free- Speakers and Free- 
 
 " Writers. Had ye as much Senfus com- 
 
 " munis as the ancient Society of Free- 
 
 " Mafons, ye would do much more for 
 
 " one another than they do. The Liberty 
 
 " without Limitation which ye contend 
 
 " (b carneftly for, if it is worth any thing, it 
 
 <c is worth more than fpeaking and writing 
 
 '* for : It is worth fighting for too Don't mif- 
 
 < take me. Far be it from me to exhort 
 
 " you to~ rebellion againft the civil Magif- 
 
 " trate. Ye may fight .for your Specula- 
 
 " lations, tho' not with Armies of Horfe, 
 
 w Foot and Dragoons, yet in a much more 
 
 < fuccefsful way by forming your felves into 
 
 " a noble Army of Martyrs. Then will 
 
 < c the World fee that ye are in good ear- 
 
 rt neft, and that the Freedom of writing 
 
 <* Books and blafpheming GOD, is dearer 
 
 ' to you than your Goods and Chattels, 
 
 " your Tenements and Hereditaments, your 
 
 " Wives and MiftrelTes, and your very Lives 
 
 <c who
 
 to Freedom of D E B A T F, . 
 < Who could then withftand the Force of 
 " your Arguments, who then could defpife 
 <c your Speculations, when ye your felves 
 " that are the heft Judges of their Worth, 
 " put fuch a high Value upon them? This 
 l< poor little Corner of the World would 
 " become too (mall a Theatre for you to 
 " ad upon. Ye would then be forced, 
 " but ye would be fain to go and teach 
 11 all Nations-, and what ye now recom- 
 " mend (b heartily to the Minifters of the 
 " Church of England, ye would prati(e 
 * yourfclves both from Choice and Necedi- 
 " ty. Then would ye envy no more, O 
 " ye Free Speakers and Free Writers, the 
 ' c Minifters of the Church, the Privilege 
 " of fpcaking frequently to the People from 
 " the Pulpit, where they now dogmatic ally 
 " affert and earnejlly prcjs what they would 
 " hardly venture to juftify eljewhere in a- 
 " ny learned Conver fatten. The Pulpit 
 " would be no more the only Place of Pri- 
 " vilegc for Noile and Nonfenfe. Ye might 
 " and fliould as freely throw back the 
 " Preachers folemn Nonfenfe into his 
 ' Throat, as he throws it out ; and con- 
 " vince the World that it is not there, 
 " where lien ou mat on a drolt le tout dire. 
 ^ 3 " AU
 
 150 Natural Right of Mankind 
 C All Men then would leave a Dr. TIL- 
 " LOTSON or a Dr. BURGESS, to hear you 
 .5* fpeak and reafon in behalf of what ye 
 <c efteemed fo important. One Sermon of 
 " yours at Tyburn, would have more ef- 
 " fet than five hundred preached at St.. 
 " Paul's. Your bright Sayings that are 
 " now entirely loft in your own Clubs 
 tc would, when fpoken in fuch a Place 
 " and on fuch an Occafion, be all carefully 
 " remembred; and one of your dying 
 " Speeches would have more convincing 
 " Evidences of Atheifm and Infidelity in it 
 " than twenty Volumes of Boy lean Leffures 
 l ' contain for natural or revealed Religion 
 *' or whether there was Argument in it 
 <c or not, yet might they turn as many 
 " from Religion to Irrcttgion, as thofe 
 <c Lectures turn from Irreligion to Religion^ 
 " . Then (hould be feen the happy Day of 
 " the World's Deliverance from Ignorance^ 
 " Nonfenfe, Hypocrijy, Superjlition and En- 
 <c thufiajm^ when difputing and denying 
 ** all revealed and natural Religion would 
 " be looked upon as no more criminal in 
 c< Men than to have blew or black Eyes. 
 <c Q how jchis Liberty of Difputing and 
 
 "Writing 
 
 ilA '* c - 1
 
 to Freedom 0/~ D E B AT E . 151 
 ' Writing for and againft every Thing, 
 tc would whet the Undcrftan dings of JSn- 
 <c fains i As Diamonds cut Diamonds, ib 
 " a perpetual Collifjon of Words and Ao 
 t( tions, would make them all fliine amidft 
 " a darkened World with Wit and Learn- 
 " ing, and burnifli and brighten the rude, 
 ** tho' manly Genius, of this thrice dull 
 l< and ftnpid 10 and. 
 
 " WHATEVER glorious EfTefts Freedom 
 <c of Debating and Writing can produce 
 <? (and ye your felves fee more of them than 
 *' I can imagine) they would be all intircly 
 " owing to your Sincerity in Speaking 
 " and Writing whatever ye think, and to 
 tc your Bravery in Suffering at firft for your 
 " Pains. The red of Mankind feems wil- 
 tl ling to live in a peaceable and flothful 
 
 * Ignorance, Some have refolved to de- 
 * ? ceive their befl, and fonie are content 
 " it fliould be fo; and feme are Defpifers 
 * 4 of all Difputes abpuc Speculations ; who, 
 tf provided they are not deceived out of 
 " their Money, arc very c'afy who deceive 
 
 * the World with their Notions. Of Ne- 
 '* ccillty then ye mud make the noble 
 '< Stand, and, coll what it will, mew the 
 
 L 4 World
 
 Natural Right of Mankind 
 " World an Example of teaching whate- 
 c ver Speculations ye are perfuaded of. 
 
 " IT is the Caufe of Truth, and ye can- 
 " not have a better ; it is your natural Du- 
 <c ty to teach it to others, and if ye want 
 " Liberty ye mud take it ; becaufe ye can 
 " never anfwer to your felves nor to the 
 " World for turning your Back upon your 
 " Duty becaufe of the Danger of it. Leave 
 " that unmanly Bafenefs to the Blind Fol- 
 " lowers of the Blind, and the Interejled 
 " Followers of the Interefted, but let it ne- 
 Cc ver be faid of fuch philofophical Hero's 
 " that ye durft not appear for tfrutb and 
 "" natural Duty in the Day of Danger. 
 " May they never forget that the Author 
 C V pf the Grounds and Reafom, &$. once 
 * propofed this Objection, 'That it is necef- 
 ' c fary to the Peace and Quiet of the Sfate, 
 tc that there Jhould be no Diffutes about 
 w Speculations , and that all Men Jhould 
 " J'quare their Principles and Praflice by 
 " what they find received in the Country : 
 " And that he himfelf was pleafed to anfwer, 
 " Then let no Men pretend any Concern 
 " for Truth and again/I Faljhood; for this 
 * removes Truth and Faljhood out of the
 
 to Freedom <?/ D E B AT E. 153 
 $ueftion -, let them then fet tip for Hob- 
 e< bifm and Popery. Let the World, if 
 " they will, turn Hobbifts and Papifts y but 
 " ftill ye muft do your Duty; and the 
 " more Truth is defpifed, the greater Value 
 <{ ought ye to put upon it ; and becaufe it 
 " is in Danger of being baniflied the Earth, 
 '< the more earneftly ought ye to contend for 
 " it; and this you may very well do from 
 " your known Principle of Singularity. 
 
 " BUT if after all, ye will not be advifed 
 " and exhorted to indurc a little in order to 
 " obtaining an unlimited Licence of publifh- 
 
 * ing all your own prefent Opinions, and as 
 " many more as from time to time mail grow 
 
 up in your fruitful Fancies, and to di 
 " pute the Opinions of all others; I do 
 " forefee that you muft ftill fculk, and hide 
 " your Principles under Equivocation and 
 " Contradiction , and pretend one thing 
 " while ye intend another ; and that at laft 
 " will quite deftroy your MORAL SENSE, 
 " and fo deprive you of the molt fublimc 
 " Pleafure that your Nature is capable 
 of enjoying. And if ye are obftinately 
 
 * refolved to confult your animal Eafe be- 
 Cf fore your fpiritual Pleafure, and your 
 
 " temporal
 
 154 Natural Right of Mankind 
 * c temporal Safety before your Duty, I have 
 <c done. Nothing happens to me but what 
 " happens to many others who give their 
 <c Advice gratis, that is, to have it Qight- 
 " ed only becaufe it is cheap. So true is, 
 " what a Gentleman eminently learned in 
 " the Law anfwered a poor Man that begg- 
 <( ed his Opinion of his Cafe, An Advice 
 ^ for nothing is good for nothing, a Saying 
 l< worthy to be ingraved in Brafs, and plao 
 14 ed upon all the Gates of the Inns of 
 Court. " 
 
 A JESUITE preaching upon the Media- 
 tion of Angels (for I have a Cuftom of 
 popping into all forts of Churches) wrought 
 himfelf up into fuch Admiration of thofc 
 tovely Protectors and Patrons, that he forgot 
 his Congregation, and fell a preaching to 
 thofe charming and benevolent Spirits. My 
 Concern for thofe unhappy and opprefled 
 Authors hath tranfported me fo far out 
 of my way, that, forgetting I was writing 
 to you, I have turned my Difcourfe to 
 them, for which I beg excufe. 
 
 THE lafr. and' moft material Remark 
 which I make upon the Apology for Free- 
 Debate and Liberty of Writing, is that 
 
 the-
 
 to Freedom O/'DEBATE. 155 
 the Society of Free-Debarers have made an 
 unhappy Choice of an Advocate. For Ice 
 the Caufe be either good or bad, he hath 
 managed it very indifferently. 
 
 IN Vindication, as he fays of Mr. WHIS- 
 TON (it is not uncommon in fpeaking one 
 Word for a Friend to fpeak two for one's 
 felf) he doth infcrt that * Liberty of Writ- 
 ing is not only jujlifiable in it felf, but high- 
 ly becoming a Man, a Chfiftian and a Pro- 
 t eft ant, and ejpecially a Clergyman, a 
 Scholar, and a Philofopher. ftom this 
 Proportion he takes his Start ; and , as 
 it is what he undertakes to prove, he ought 
 to have made it the Condufion of his Dif- 
 courfe, yet he runs away and reafons out 
 and in, backwards and forwards, without 
 returning to his Subject. 
 
 IT is not only jujlifiable, but highly becom- 
 ing, as I underftand it, (ignifies, that it is 
 not only lawful, but like wife a Duty. For 
 what highly becomes a Man rnuft be his 
 Duty, or he may reafonably emit doing 
 what becomes him highly. This is the ufu- 
 al Explication or Senfe of the Phrafe ; and 
 
 *Prg. 4. 
 
 if
 
 15" 6 Natural Right of Mankind 
 if the Author makes ufe of it in another 
 Meaning, it became him to have explain- 
 ed it. But to judge of the Senfe of his 
 Pofition from the Arugments whereby he 
 endeavours to prove it, he understands it 
 as I do. He fays, * Unlefs Men be al- 
 lowed freely to profefs their Opinions, our 
 natural Right and Duty to think and judge 
 for our fehes muft be fubverted, and that 
 j- all Teaching muft be laid ajide, and Men 
 kindred from doing the greatejl Aft of 
 Humanity and Charity for one another* 
 As nothing can be of greater Confequence 
 than the Prefervation of our natural Rights, 
 and the Performance of our natural Duty 
 in doing the greateft Acts of Humanity 
 and Charity to one another, this Liberty 
 of Writing, which preferves our natural 
 Right, and whereby we do the grcateft 
 Aft of Humanity, muft be likewife a na- 
 tural Duty: And therefore he further fays, 
 ^ The original and fundamental Rights and 
 Duties of Men, are, to think and judge for 
 themfehes, to profefs what they believe to 
 to be true, and to teach what they 
 
 Pag. 7. f Pag. 8. $ P*g. 9. 
 
 true,
 
 to Freedom of D E B AT E. 
 true, to others : So that as the Author ex- 
 plains himfelf, highly becoming, and natural 
 Right and original and fundamental Duty 
 is the fame Thing. 
 
 THE Author appears to plead for a li- 
 mitted and an unlimitted Liberty of Debat- 
 ing and Writing at the fame Time. He 
 aflerts, that * As it is every Man's natural 
 Right and Duty to think and judge Jor 
 himfelf in Matters of Opinion, fo he Jhould 
 be allwved freely to profefs his Opinions , and 
 to endeavour, when be judges proper, to 
 convince others of their 'truth, PROVIDED 
 THOSE OPINIONS DO NOT TEND TO THE 
 DISTURBANCE OF SOCIETY. And if O- 
 pinions may tend to the Difturbance of So- 
 ciety, it is plain that all Opinions are no c 
 to be taught at every particular Perfon's 
 Difcretion; and the Governours and Di-? 
 re&ors of Society, may and ought to for- 
 bid fome while they allow others to be 
 taught and publifhed. But when he comes 
 to plead more particularly, he argues for 
 an unlimitted Toleration of teaching all O- 
 pinions about Religion. By dating the Me- 
 
 * Pag. 6. 
 
 dium
 
 158 to Freedom of D - E B AT E . 
 
 dium * betwixt Reftraint and Liberty, he 
 brings in Papiftsj Mahometans and Hea- 
 thens, for Freedom and Liberty of Teaching 
 their Opinions in England. He like wife 
 fays, f That the Clergy (and confequently 
 every Man) Jhould have FULL LIBERTY, 
 that is, that they foould be under no Impe- 
 diments in their Inquiries after T*ruth, nor 
 in the leajl fufer for teaching what they 
 believe true. And in particular, the Prin- 
 ciples of Natural and Revealed Religion are 
 to be publickly debated. And as Debates 
 cannot be all on one fide of theQueltion, Men 
 muft be at Liberty publickly to attack and 
 to deny and difpute both. $ fbe grand 
 Principle of Men, faith he, conftdered as 
 having a Relation to the Deity and under 
 an Obligation to be religious, is that they 
 ougbt to confult their Reajon ; and ofCbrifti- 
 am and Proteftants, that they ought to con- 
 Jult the Scriptures as the Rule of their 
 Faith and Practice, but bow can thofe 
 which are fra&ical Principles be duely put 
 in Praftice^ unkfi we be at Liberty, at all 
 limes and in all Points, to confider and de- 
 
 * Pag. 53. t Pag. i^. Pag. 13. 
 
 bate
 
 Natural Right of Mankind 159 
 bate with others what Scripture and Reafoti 
 fay, and tp profefe and aft openly according 
 to 'what we are convinced, they fay. * If 
 nothing qught to be got, and nothing ought 
 to be loft, and it no Opinions qugbt to be 
 recommended as Objefls of Zeal, there is no, 
 kind of Opinions whatever, whether reli- 
 gious or atheiftical, but, in the Author.'* O* 
 pinion, ought to be allowed to be fj?edy 
 and publickly pi-ofeffed and taught. Nor 
 is $his a Confequcnce drawn by me and 
 not (ee by the Author j for he recom- 
 mends exprefly the Example of the Athe- 
 njtfns, as worthy of the Imitation of all 
 wife Nations and Common wealths. And 
 thefe Athenian* -\^ere divided into ALt DOS> 
 siELE SENTIMENTS concerning the Mosa? 
 IMPORTANT POINTS of Speculation, and 
 deputed 'with each other, and wrote. Books 
 without Number and WITHOUT CON- 
 Tj^pVL in behalf of their Schemes. And 
 in particular, the Authpr and every Body 
 knpws, that fpme of thp Atfxnian Phiio- 
 fophprs taught Atheifm art4 wrote Books in 
 Defence of it. His E^eptioti then, or 
 
 22, ^3- t Pg- H- 
 
 Limitation,
 
 1 60 Natural Right of Mankind 
 Limitation, 'Provided thofe Opinions do not 
 tend to the Difturbance of Society, can take 
 no place, or at leaft he hath left no place 
 for it; for if all Opinions whatever, all 
 potfible Variety of Sentiments concerning 
 the moft important Points of Speculation, 
 are to be publickly taught by Word and by 
 Writ, from the Pulpit and from the Prefs, 
 by Clergy and Laity, at their Difcre- 
 tion, (Debating with others at all *fimei 
 and in all Points) for what doth the Pro- 
 vifo or Limitation ferve ? Or if any one of 
 thofe important Speculations, or all of 
 them, fhould happen to difturb Society, or 
 if fuch as have the Government and Di- 
 re&ion of the Society, (hould happen to 
 be of Opinion that thofe Dotrines and 
 Speculations tend to the Difturbance of 
 Society, and fhould therefore difcharge 
 teaching them ; then muft all the philofo- 
 phical Members of the Society be bound 
 to Silence ; and then farewell original, na- 
 tural and fundamental Rights and Duties 
 of Men, and welcome Hobbifm y to which 
 the Author bears a natural Antipathy and 
 Averfion. Inftead of ftanding up for an 
 unlimicted Toleration, he fijbmits to an un- 
 
 limitted
 
 to Freedom of D E B AT E . 1 6 i 
 limitted Reftraint as equally good and ex- 
 pedient, when the civil Magiftrate thinks 
 tic to injoin it. A reafonable and honeli 
 Man, as he doth not pretend to an unli- 
 mited Licence of teaching whatever he be- 
 lieves or pretends to believe, fo neither will 
 he fubmit to a total Restraint. 
 
 THE Author, perhaps, had much better 
 informed his Readers at once, what fore 
 and how many forts of Freedom he con- 
 tends for, than to have dropt one fore 
 here and another there. For fometimcs ic 
 is Freedom of Confcience, at other Times ic 
 is Freedom from penal Laws and Statutes^ 
 at other Times Freedom from human Au- 
 thority ; and, at laft it is Freedom from all 
 manner of Incouragement. 
 
 THE Term Opinions which he makes fo 
 much Ufe of, required likewile fbme pre- 
 liminary Explication: For with him thefeare 
 fometimes all kinds andPoints of Speculation, 
 then they are the practical Principles of na- 
 tural and revealed Religion, then Specula- 
 tions that are recommended as Objects of 
 Zeal, and again all fuch Notions as do not 
 tend to the Difturbance of Society. 
 
 IT had alfo been proper to have diftin- 
 M
 
 1 62 Natural Right of Mankind 
 guifhed betwixt Debating and Writing. 
 Tho' writing Controverfy is debating^ yet 
 all debating is not writing. And this Di 
 tinclion is the more neceflary, becaufe I 
 may debate and do it both to my own 
 and to another's Advantage, by doing it 
 difcreetly, and only with fuch as I judge 
 proper to communicate my Doubts or my 
 Opinions to: But when a Man wrkcs and 
 publishes his Writings to the World, he de- 
 bates with every one, without diftinguifh- 
 ing who arc fie and who unfit, to have 
 fuch Thoughts, Doubts, Conjectures, Opini- 
 ons otPerfuafwm communicated to them. 
 
 NOR fliould he have left k intirely to- 
 his Readers to find out the beft Arguments 
 his Invention can fiirnifb, to prove that 
 what is a Man's Right is 'always his Duty* 
 For if Mens Right is in a thoufand Inftances 
 reafonably limitted, and if what is my na- 
 tural Right is not always my natural Duty y 
 then the Author unduely joins them toge- 
 ther, when he afTerts as one of his firft Prin- 
 ciples, * As it is every Mans natural 
 Right and Duty to think and judge for him-
 
 to Freedom ofDE B AT E. 163 
 felf in matters of Opinion, fo he foould be 
 allowed freely to prof eft his Opinions and to 
 convince others of their Truth. For if na- 
 tural Right is one tiling, and natural Duff 
 another, all the fame Arguments that prove 
 a thing to be my natural Right, do not 
 prove that it is my natural Duty too. It is 
 my natural Right to beget Children, but 
 it is not my natural Duty. Suppofe a Sett 
 of deformed and ufelefs People, Male and 
 Female, in a Nation ; they have a natural 
 Right to procreate* as well as the ftrong 
 and robuft ; but all the World acknowledges 
 that the Laws of Society may juftly hinder 
 them to charge the Society with the Bur- 
 den of an ufelefs Polterity, and fo prevent 
 their begetting Children. If it is my natu- 
 ral Right to teach my Opinions to others, 
 it doth not follow that it is my Duty, or 
 that no Man nor Society of Men ought' 
 to hinder me; but if it is my natural Du- 
 ty fo to do, then ic muft be a Breach of 
 my natural Duty to omit it, and unnatural 
 and unreafonab!e in any Man or Society of 
 Men to hinder me. To take the Author's 
 Affertion in one View, That the Liberty of 
 debating, and writing, and teaching others 
 M 2
 
 164 Natural Right of Mankind 
 what we believe to be true, is the original 
 fundamental and natural Right and Duty 
 cf Man ; and highly becomes a Man, a 
 Chriftian^ a Proteftant , and efpecially a 
 Clergyman, a Scholar andPhilofopher, makes 
 a Theft which na Arguments can prove or 
 fupport. For what is the natural Duty of 
 a Man, a Chriflian^ a P rot eft ant, under 
 thefe Denominations, Circumftances and 
 Charader muft be the Duty of every Man; 
 every ChrifHan and every Protcftant ; that 
 is, as a Man, it is his natural Duty, as a, 
 Chriftian, a Chrifhan Duty, and as a Pro*, 
 teftanr* a Proteftant Duty: But doth the 
 Author exped to convince the World by 
 this confufed Pofition, that it is every Man's 
 Duty to debate and write Books ? Nor doth 
 he tncnd the matter by adding, and ESPE- 
 CIALLY a Clergyman, a Scholar, andaPhi- 
 lofopher. For tho' it is the Duty of & Cler- 
 gy man, &c. in zfpecial manner, yet it re- 
 mains the Duty of all Men. Had he faid, 
 but only the Duty of a Clergyman, a Scho* 
 lar and a Philofapher, he had fpoken bet- 
 ter. But even then I doubt if he can make 
 appear that it is the Duty of every one 
 who is a Scholar, a Philofopher and a CIcr- 
 
 gymat*
 
 to Freedom of D E B AT E . 165 
 
 <gyman to write Books. The Diftin&ion of 
 
 Senfus divifu-s and Senfus cvrnpofitu^ would 
 
 have (aved the Author more Blunders than 
 
 one. It is indeed the Duty of every Man 
 
 to write freely Senfu compojito, may be a 
 
 ferted and maintained, that is, that he who 
 
 doth write, ought to write freely and ho- 
 
 neftly; but the Propofition is falfe Senfu di- 
 
 vifoj bccaufe it is not every Man's nor every 
 
 Scholars Duty both to write, and write 
 
 freely. It is with fome Difficulty that I 
 
 have brought my felf to believe that an 
 
 Author, to whom CELSUS and PORPHYRY 
 
 for Subtilty and Learning are not to be 
 
 compared, and who by the Acutenefs of his 
 
 Wit y the Strength of his Reafon, and the 
 
 Power of his Learning, hath vanquified 
 
 many Thoufands of Eabylonijh Preacher^ 
 
 hath committed fo many grofs IVIiftakes, 
 
 and reafoned fo weakly as the great C s 
 
 hath done in his Apology for Free- Debate 
 
 and Liberty of Writing. But when there 
 
 were feveral Diftin&ions to have been made 
 
 in ftating the Queftion, which the Author 
 
 hath overlook'd and neglefted, it is impofliblc 
 
 for aMan of very great Abilities to hinder him- 
 
 fclf fjrom pleading fometimcs for one thing, 
 
 M 3 and
 
 i66 Natural Right of Mankind 
 fometimes for another , and fometimcs for 
 them all at once, and fo from reafoning ill, 
 and fpeaking Nonfenfe. 
 
 BUT becaufe I do not pretend an un- 
 contioulable and unalienable Right, nor dq 
 I believe it my natural Duty to teach o- 
 thers whatever I believe to be tune; nor 
 will I ever fubmit to a total Silence altho' 
 civil Authority fhould injoin it, I think it 
 proper, before I go farther, to irate the Cafe 
 of Free* Debating and Writing, and fliew in 
 what Refpeft every Man ought to allow 
 it to himfelf. 
 
 IT is not only justifiable but likewife a 
 fundamental Duty to profefs and teach our 
 Opinions to others; but thefe are not all 
 Opinions but fome certain Opinions. Opi- 
 nions that are neceffary for others to know, 
 we are indifpenfibly obliged to teach, if 
 we have Opportunity, and if our Neigh- 
 bours {land in need of our Inftruftion, and 
 if they arc willing to learn from us. If I 
 have no accels to an ignorant Man, or to 
 an ignorant Nation, and if they refufe to 
 hear Reafon and Argument, and wilfully 
 pertift in their Errors, or if they believe and 
 arc taught the Truth by others j the Ob- 
 ligation
 
 to Freedom of DEBATE. 167 
 ligation ccafcs, becaufe they cither want not, 
 or will not receive from me the neceflary 
 Knowledge. 
 
 OPINIONS like wife tho* not abfolutely 
 neceflary to be known and believed by 
 Men, yet tending much to the good and 
 Advantage of Mankind, we are likewife o- 
 bligcd to teach ; but then it muft be evi- 
 dently fo much Good and Advantage, as 
 abundantly ovcr-ballance any Inconvenicn- 
 cies that may happen upon our Teaching, 
 either to our (elves, to the Pcrfons or to 
 the Society which we teach. 
 
 OPINIONS which can do no Harm, or 
 which may tend to the Plcafure and A- 
 mufement of 'the World, we have a Right 
 to teach, and may teach, provided we 
 break not through any of the Orders of 
 Society in teaching them. 
 
 THAT which renders an Opinion necef- 
 {ary to be believed and known, muft be 
 the. Good and Advantage that attends the 
 Belief of it. And thefe Advantages are 
 cither temporal or eternal. The eternal 
 Advantages of one iingle Spirit, to fpeak 
 upon the religious Hypothecs, is not to be 
 put upon the par with the temporal Fe- 
 M 4 licity
 
 1 68 Natural Right of Mankind 
 licity of the whole World. For tho' ten 
 thoufand millions of millions partake of that 
 temporal Happinefs, yec the eternal Hap- 
 pinefs of one Soul outdoing, beyond Com- 
 parifon and Proportion, by reafon of endlefc 
 Duration, all the immenfe Number of In- 
 habitants of the Earth, is to be preferred 
 as being infinitely the greater Good. There 
 is more Glory, becaufe there is more Good, 
 to (ave one Soul and render it eternally 
 happy, than to redeem all Mankind from 
 Slavery. In this Cafe I therefore affirm and 
 will maintain, that no pofitive and arbitra- 
 ry Laws of Men, that no Regard to the 
 unreafonable Conftitutions of Kingdoms anc( 
 Nations, that exclude this Freedom ought 
 to hinder a wife and honeft Man, frorn 
 teaching an Opinion when he fully and 
 firmly believes that the eternal Advantage 
 of Souls is the natural Tendency of it. 
 Wo unto him then if he preach not the 
 T^ruth. He muft likewife believe that ic is 
 one of the greateft Offences he can com- 
 mit again ft a fupreme^ fovereign and good 
 Being, to fuffer a Soul to perifli by his; 
 criminal Silence; and he hath juft Reafon 
 to fear by the nature of diftributive Juftice, 
 
 that
 
 to Freedom ofDv BAT E. 169 
 that his own Soul may pay for it. So rca- 
 foned the Apoftle PETER when he and 
 JOHN, were commanded by the Rulers of 
 the Jews, not to fpeak at all, or to teach 
 in the Name of JESUS * Whether it be 
 right in the Sight of Gop to bear ken un- 
 to you more than to GOD, judge ye. So 
 faid SOCRATES, O ye Athenians^ I will obey 
 GOD rather than you. And to this Prin- 
 ciple both the Apoftle PETER and SOCRA- 
 TES ftood, and defpifed what Man could 
 do unto them. The Author's Exception, 
 provided thofe Opinions do not tend to the 
 Difturbance of Society, can take no Place 
 here. It is true, fuch Opinions as tend 
 to the eternal Advantage of Mankind, can 
 have nq ill Influence in themfelves, upon 
 human Society, and at laft muft be very 
 ufeful: But fliould the teaching fuch No- 
 tions turn the prefent World upfide down, 
 even that Confideration ought not to hin- 
 der one from performing fuch a neceflary 
 and noble Duty as that of faving Souls eter- 
 nally. Here worldly Prudence takes no 
 place, and all manner of Politicks are out 
 
 * ACT. jv. 19. 
 
 of
 
 ^7 Natural Right of Mankind 
 of the Cafe. For what is a Man profited, 
 if he gain the whole World> and lofe his own 
 Soul? And what good can he do to Man- 
 kind to attone for neglefting their eternal 
 Happinefs and Felicity. This is the Duty 
 of every Man, as well as of thofe upon 
 whom either Bilhop or Prefoytery hath laid 
 Hands. 
 
 As for thofe Advantages that are tern-* 
 poral, it is our Duty as we are Men and 
 Members of Society to confult and promote 
 them. But of this we are very feldom, 
 if ever, competent Judges. If we know 
 any thing which we believe will tend to 
 our Neighbour's and the Society's Advan- 
 tage, it is a brave and gallant and bener 
 volent Aftion to difcover it. But we ought 
 likewife to examine the Confeqnences of fuch 
 a Discovery, and to compare the ill with 
 the good EfFefts it may have. If it may 
 do as much Hurt as Good, we need not, 
 and if it may do more Hurt than Good, 
 we ought not to teach or difcover it. 
 
 IT was a Piece of very good Policy a- 
 mong the ancient Gauls not to allow Peo- 
 ple to talk of what concerned the State 
 but in the proper Time and Place. JULI- 
 US
 
 to Freedom of DEBATE. 171 
 *js CESAR fays, '* Such States as were care* 
 ful of the Government^ did by a fpecial Law 
 prohibit every Body to communicate Ru- 
 mours and Reports to any Man, fave to a 
 Magiftrate, because It had been often found 
 that rajh and ignorant Men were fo terri- 
 fied with falj'e Reports, and moved to juch 
 defperate Attempts that they entred into Re- 
 folutions touching the main oj the State ; and 
 that the Magijlrates kept Jeer et fuch Things 
 as they thought ft, and that which they 
 thought expedient they publijhed : But that 
 it was not lawful tofpeak of the Affairs 
 of State but in the AJfemblies of the State. 
 Falfe Alarms in matters of State, may be 
 as hurtful as falfe Alarms in Matters of War. 
 Subjeds and Members of Society, like Pa. 
 (cngers aboard a Ship, are all concerned in 
 the Prcfervation of the Bottom they are 
 imbarked upon; but inftead of importun- 
 ing the Matter and Mariners with ground- 
 left Fears and vain Advices, they had much 
 better leave the quiet and peaceable Diredt- 
 on of the Vcflel to the proper Officers and 
 { Commanders. At leaft if they have any 
 
 * Comment. Lib. VI. 
 
 good
 
 Natural Right of Mankind 
 good Advices to give they ought to ofter 
 them fir ft to thofe that can make the beft 
 ufe of them; that is, to fuch as can put 
 their Propofals and Projects in Execution. 
 We may fancy very ftrongly that fuch and 
 fuch Things tend to the Good of Society 
 and the Advantage of Mankind, but they 
 that have the Helm of Affairs in their 
 Hands, may probably fee much better than 
 we that never had the Direction of publick 
 and national Matters. And whether they 
 do or do not, they muit be Judges. Com- 
 mon-wealths, like particular People, will 
 be ferved their own way. Whoever then 
 hath any thing to propofe for the good of 
 Society ought to fubmit it to the Gover- 
 nors and Directors of Society, and it is al- 
 ways time enough when it is rejected by 
 them, to appeal to the People and accule 
 the Magiftrates of neglect of their Duty. I 
 therefore look upon printing and publishing 
 Projects and Propofals of State, as a (editi- 
 ons Attempt. The Authors either difap- 
 pointed or difpairing of the Approbation 
 of thofe to whom the Adminiftration of 
 publick Affairs is intruded, turn meer Moun- 
 tebanks in politicks, and retail their Wif- 
 
 dorrij
 
 to Freedom of D E B AT E . 1 7 3 
 ck>m, as thefe do their Drugs, without a 
 Licence. 
 
 PERHAPS it might tend to the Advan- 
 tage of ihe Publiek, to have Natural and 
 Revealed Religion baniflied out of his Ma- 
 jefty's Kingdoms. But if our Rulers and 
 Law-givers fhould happen to be of another 
 Mind, after the Scheme is regularly laid be- 
 fore them, the Projector having received 
 Thanks for his free and honeft Advice, 
 ought to have done. It is not his Bu(i- 
 nefs and Turn to govern and make Laws. 
 He hath done his Duty as a Member or 
 Well-wiiher of the Society, and it is their 
 Fault and the Society's Misfortune, if the 
 Managers and Dircftors negled theirs. If 
 it fliould happen to be the Fault, not of 
 the civil Magistrate, but of the obftinate 
 Populace that could not indure fuch an 
 Alteration in the State as the abolifliing of 
 all Religion would occafion, then the Au- 
 thor according to Inftru&ions from the Ma- 
 giftrate may, by printing and publifliing his 
 Reafons, prepare the People to bear the 
 Innovation; but to appeal to the People 
 in the firft Inftance, is out of all the Rules 
 of Decency and Duty. Had a Man the 
 
 Happinefs
 
 174 Natural Right of Mankind 
 Happinefs of his fellow Creatures in a fu- 
 ture State in View, and believed his No- 
 tions tended to their eternal Advantage, 
 he might juftify himfelf for teaching thole 
 Notions, without Liberty asked or given ; 
 but when the moft that can be made of 
 his Opinions, is but matter of Politicks, 
 he ought in Reafon to fubmit them firffc to 
 the Rulers and Governours of the Society. 
 Atheiftical Authors, and fuch Deijls and 
 Sadducees as deny a future State, can pre- 
 tend to no more than a temporal or poli- 
 tick Advantage to Mankind, by teaching 
 the World what they believe, and ought 
 not to (hew an impertinent and difrefpeft- 
 ful Zeal in teaching it againft the good liking 
 of both Magiftrate and People. They can 
 be under no Obligation of Confcience to 
 make Mankind happier than they are, whe- 
 ther they will or not. And as a very great 
 part of People's Happinefs in this World 
 depends upon their own Notion and Opi- 
 nion of Happinefs, it is not worth the 
 Pains of fuch Authors to put them out of 
 Coaceit of their State and Condition. It 
 argues likewife a foolifh Tendernefs for our 
 Nation, to be running down and expofing 
 
 the
 
 to Freedom of D BAT E. 
 the national Religion, without (hewing how 
 another, or how no Religion would be a 
 greater national Advantage. 
 
 I DO not fay that the Author of the 
 Grounds and Reafons, &c. propofcs for the 
 good of the Nation to banifh all natural 
 and revealed Religion out of the Kingdom. 
 But his Propofal, as it ftands, is certainly 
 a very national thing ; and Lda think, with 
 fubmiilion that he ought firft to have laid 
 it before the Rulers of the Nation, before 
 he appealed to the People by printing it, 
 and giving it to every one that will pay 
 the Bookfeller for it, as well as to Minifters 
 of State and Members of Parliament. And 
 indeed it is not fo much to the People as 
 to the civil Magiftrate, that he complains 
 of want of Liberty of Debating and Writ- 
 ing, as appears by his firft Argument. * As 
 it is every Man's natural Right and Duty 
 to think and judge for himfelf in matters 
 of Opinion, fo he Jheuld be allowed freely to 
 profefs his Opinions, and to endeavour , when 
 he judges proper to convince others of their 
 Truth, provided thefe Opinions do not tend 
 
 * Pag. 6. 
 
 to
 
 176 Natural Right of Mankind 
 to the Dlfturbance of Society. If fuch an 
 Allowance ought to be granted, it is the 
 Bufinefs of the civil Magistrate, and of the 
 Legiilators of the Nation, and not of pri- 
 vate and particular People, to make it. 
 And our Legiflators are of Opinion, thac 
 they have allowed every Man to teach his 
 Opinions by Word and by Writ, which 
 do not tend to the Difliirbance of the Soci- 
 ety. Which is a fufficient Anfwcr to the 
 general Complaint, nor could he haveexped- 
 ed any other, had he prefented a Petition to 
 the King in Council, or to the Parliament, 
 drawn up with the fame Provi/b. If he 
 wants a greater Liberty than the Law al- 
 lows, he ought to have been particular and 
 (hewn what prohibited Notions and Specu- 
 lations there are, which if allowed to be 
 taught, would not tend to the Difturbance 
 of Society. And as even the Innocence of 
 fuch Notions had been but a poor Reafon 
 for repealing of Laws, he (hould have like- 
 wife (hewn what Good and Advantage the 
 Nation would reap by their being freely 
 and publickly taught. 
 
 As for the Aflertion it felf, That, as it 
 is every Man's natural Right and Duty to 
 
 think
 
 to Freedom of DEE ATE. 177 
 think and judge for bimfelf, fo he JJmtld be 
 allowed to convince others of the *Truth of 
 his Opinions, there is nothing of Argument 
 in it. For, if it is my natural Duty to think 
 for my felf, it only follows that no Man 
 'ought to hinder me, that is, to think for 
 my felf, which is fo very true that no Man 
 can hinder me ; but becaufe no man ought 
 to hinder me to think for rn~y felf, that I 
 ought to be allowed to teach my Thoughts 
 however pernicious they may be to thole 
 I teach them; will not follow. For nei- ' 
 ther by the Law of Nature, Reafon or E- 
 quity can I claim a Freedom of making 
 ufe of my own Right, and doing what I 
 imagine my Duty, to. the Hurt and Pre* 
 judice of another, whofc natural Right and 
 Duty it is to hinder me. Should fome able 
 Naturalift pretend or take it into his Head, 
 that Ratlbane was an excellent Cordial, and 
 firft perfuade one and then another to poifon 
 thcrnfelves , or if Tome Philofopher with the 
 Eloquence of HEGESIA (hould perfuade 
 Men to put an End to their own Lives, 
 I Ihould think it highly reafonable to ftop 
 fuch pernicious Clappers. If I mould dream 
 that it was for the good of another's Soul 
 N thac
 
 Natural Right of Mankind 
 that I teach him Notions that will really 
 ruin it, or that it was for the good of the 
 World and of Society that I teach Notions 
 which fap and undermine the very Founda- 
 tions of Society, my Conscience is my own 
 Law and Ruk, and that I may obey, let 
 the Confcquences be what they will; but 
 my Confcicnce can not be a Rule and a 
 Law to others, who think thcmfelves obliged 
 in Confcience to hinder me. If the Fancy 
 ^ mould take one in the Head, that Property 
 was unnatural, and that the Farth belong- 
 ed to Mankind in common, as the Romans 
 allowed the Sea j tho' he might truely plead 
 Confcience' for teaching his Opinion, yet 
 that were no Reafon why- the civil Go- 
 vernment mould allow him. But fuch an 
 Opinion, the Author may lay, tends to the 
 Difturbance of Society, it certainly doth. 
 But, faith the civil Magiftrate, to doth A- 
 theifm and Infidelity. The Atheift and In- 
 fidel pretend the contrary; the civil Magi- 
 firatc lays that they have not made that 
 as yet appear to him, and therefore wtfl. 
 not allow thcfc grand Negatives to be taught. 
 Every Man's Opinion may ferve himfclf r 
 bun whether that Opinion be true or falfc, 
 
 he
 
 to Freedom ofDt BAT E. . 179 
 he ought hot therefore to impofc it upon 
 others nor upon the Society as a Rule of 
 Aclion to them. The Man may be in the 
 Right and the Government may be in the 
 Wrong as to the Merits of the Caufc, but 
 every Man's own Judgment, whether as a 
 Magiftrate or private Perfori, muft fervc him 
 for a Rule whether true or falfe. If thole 
 private Authors will not excufe the civil 
 JyTagiftrate for his erroneous Judgment of 
 laying an Embargo on fome certain Noti- 
 ons, why fliould they imagine that their 
 pretending Principles fliould excufe all their 
 Actions that arc done in Confequencc of thefe 
 Principles? If that were the Cafe, then 
 there's an End of all Reftraint, and every 
 Man mutt be allowed to live as he pleafe?. 
 becaufe for whatever he fays, writes or does, 
 he may pretend Principles ; and who can 
 judge of the Sincerity of the Heart ? 
 
 ALLOW me for once to fuppofe a Num- 
 ber of Atheifls who had formed themfelvcs" 
 into a Government, and feparated thcmfelvcs 
 into a diftinct Society from the religious Part 
 of Mankind. That the Rcafons of their, 
 Separation were the hurtful Co'nfeq'jerxce? 
 of Superjlition and Religion, That they 
 N 2 well
 
 1 80 Natural Right of Mankind 
 well remembued all the Quarrels, Divifi- 
 ons and Wars, and all the Barbarities and 
 Cruelties that ever happened in the World 
 by reafon of religious Notions; that the 
 Hiftory of the Chriftian Church in parti- 
 cular, contained nothing but the Knavery 
 and Folly of Bijhops and Church-men^ and 
 that Priefts of all Religions were the fame ; 
 and that they had in their Minds and Me- 
 mories all the devilijh things Religion could 
 ferfuade. And I fuppofe thofe Atheifts 
 from an Averfion to all Religion and Super- 
 ftition, and for the Good of their own fe- 
 parate Society had refolved in Confequence 
 of their own politick Principles, to keep 
 Religion out from among them ; they mutt 
 likewifc think it a Duty they owe to their 
 own Society to hinder every one from teach- 
 ing it. For if Superftition is more hurtful 
 to Society than Atheifm, as Atheifts do 
 maintain, an atheiftical Magi (Irate of an 
 atheiftical Nation could never difcharge his 
 Duty and Truft , if le allowed every 
 one that had a Mind, to pervert the Peo- 
 ple into Religion. And fmce it would be- 
 come the Duty of an atheiftical Magiftrate 
 to hinder Men from teaching what they 
 
 believed
 
 to Freedom of D E BATE. 1 8 1 
 believed to be true, and imagined tended to 
 the Advantage of all Mankind ; fure an a- 
 theiftical Doftor hath no Reafon to com- 
 plain that the religious Magiftrate, hinders 
 him to teach his Subje&s and Citizens A- 
 theifm, which the Magiftrate thinks doth 
 tend to the Difturbance of his Society. 
 
 To (hew the Connexion betwixt the 
 Duty of thinking and judging for one's felf, 
 and the Duty of profefling publickly and 
 teaching our Opinions, the Apologift fays, 
 * Unlefs all Men be allowed freely to prof eft 
 their Opinions, the Means of Information 
 in refpetf to Opinions muft in a great mea- 
 fure be wanting, and juft Inquiries into the 
 'Truth of Opinions almoft impracticable \ 
 and by confequence our natural Right and 
 Duty to think for ourfehes, muft be fubvert- 
 ed for want of Materials whereon to imploy 
 our Minds. In the Antecedent are thefe 
 Words, in a great meafure, and Inquiries 
 into Truth almoft impracticable, but in the 
 Confequent they are left out, and from lv- 
 mited and conditioned PremilTes he unfairly 
 draws an abfolute Conclufion. For he oughc 
 
 *Pag. 7 .
 
 1 82 Natural Right of Mankind 
 to have faid, our natural Right and Duty 
 to think and judge for our felves, muft be 
 in a great meajure fubvcrtc^l. In (b far as 
 Men are hindred to tell or teach their 
 Opinions, in fp far it is not only impracti- 
 cable, but alfo impoflible, for others to en* 
 quire into the Truth of thofe concealed O- 
 pinions, and if there was a Law made a^ 
 gam ft teaching all, and all manner of Opi- 
 nions whatever, then muft we indeed be 
 deaf and dumb with refpeff to all Opinions. 
 & Man indrely left to himfelf can make no 
 great ProgreJ's in Knowledge. And a me- 
 lancholy and ftupid Society it muft be, that 
 live under Laws injoining and commanding 
 a total Silence of all Opinions. But this 
 is not the Cafe of Great Britain, nor hath 
 it ever been the Cafe of any Nation, nor 
 have we any reafon to fear that any People 
 will content to lay fuch an unnatural and 
 neediefs Reftraint upon human Speech and 
 Language. There is a very large Medium 
 betwixt an unlimited Licence of teaching 
 every thing one apprehends to be true, and 
 a total Reftraint and Teaching nothing. 
 Without an abfblute Freedom of thePrefs, 
 Men may have an Opportunity of being 
 V acquainted
 
 t o Freedom of DE-BATE. 183 
 acquainted with an endlefs Variety of Opi- 
 nions. If Law could ftop fome Speculations, 
 and turn the Minds of Men from ufckls 
 and unprofitable Studks, their Inquiries 
 would run of courfe, upon Subjects ufcful 
 and profitable to Mankind, But this being 
 impofllblc, the next beft and wifeffc thing 
 that civil Authority can do, is to hinder idle 
 and weak Men from publishing and teach- 
 ing hurtful Notions. There's a greater Re- 
 ftraint laid upon Notions and Opinions in 
 Italy than in Britain, and yet Italians are 
 neither deaf nor dumb with refpeft to O. 
 pinions. If they are not good Divines, 
 they are and perhaps for that very Rea- 
 fon, good Philofophers, Hiftorians and Po- 
 liticians. 
 
 THE Apologift's faying, * A Jingle Man 
 is unable by bis own Strength to take in the 
 Compafs of Things neceffary to underjland 
 his own Opinions fully, is in the firft Place 
 out of the Cafe of all human Societies 
 tli at ever have been or will be \ for it ne- 
 ver hath nor will it happen, that every 
 Member of Society mud be as * Jingle Man 
 
 - Pag. 8. 
 
 N 4 as
 
 184 Natural Right of Mankind 
 as to matters of Opinion: Next, The tak- 
 ing in the Compafs of Things necejfary to 
 under/land one's own Opinions fully ^ is true- 
 ly none of the bn^hteft Sayings. Perhaps 
 neither alone, nor with the Author's Help, 
 can I underftand all the Confequences of 
 my own Opinions ; but for my Comfort, if 
 they are really my own Opinions and not 
 Opinions borrowed from others, I do ima- 
 gine I underftand thcmfufficientfy, tho' not 
 fully. And if any of thofe my own Opini- 
 ons are practical Principles of Life and Acti- 
 on, they will ferve me as fuch, becaufe 
 they arc my own, and that without defir- 
 ing to know all that can be faid upon any 
 fide of a Quejlion : Which- Dcfire is both 
 vain and unneccflary to limitted Under- 
 Handings. It is a vain Delire becaufe it can- 
 not be (arisficd ; and it is an unnccefTary Dc- 
 fire, becaufe if we did not know Truth 
 at an cafier Rate, we (liouid never be able 
 to know it at all. Fcr how can we be fure 
 that we have learned from Men all the 
 actual or pofiible Objections which have 
 been, or may be brought agairiil it?-^ . 
 FROM the Strength of the Apologid's 
 ReaTon he brings this "powerful Argument 
 I, for
 
 to Freedom of DE-RATE. 
 for an unlimitcecl Licence of the Prefs. Un- 
 lejs Men are allowed to endeavour to convince 
 others oftheTruth of theirOpinions ; all teach- 
 ing mujl be laid afide, and Men will be hin- 
 dred from doing the great eft Att of Hu- 
 manity and Charity for one another. One 
 that knew nothing of the Affairs of Britain^ 
 would be apt to imagine that the Govern- 
 ment had a Defign to fpread a mod dark 
 and difmal Cloud of Ignorance over this I- 
 fland^and to make the Inhabitants fit in a 
 mournful Silence, For if all teaching were 
 to be laid a fide, every Man mufr. keep his 
 Thoughts to himfclf. If Men are not al- 
 lowed to convince one another of any one 
 Truth or Opinion whatever, then farewcl 
 teaching. But as long as the civil Magiftrate 
 hath only declared fome Notions counter- 
 band, there's no Fear of the melancholy 
 Conclufion. The Teaching of thofe coun- 
 terband Opinions, mult indeed be laid afide, 
 in fo far as Men have a mind to comply 
 with the national Authority, which I fup- 
 pofe every Man will not do; if by his 
 Silence and Complyance, he mud be hin- 
 dered from doing the greatejl A5t of Huma- 
 nity and Charity. If there arc any Laws 
 
 now
 
 l86 to Freedom of D E B AT E. 
 
 now in force that hinder Men from doing 
 the greateft Ad of Humanity to one ano- 
 ther, I heartily wifli them repealed, bccaufe 
 the braveft, the honefteft, and the moft 
 human Perfons are like to fuffer by them. 
 For fuch will have no regard to thofe un- 
 reafonable and cruel Conftitutions, and un- 
 til their Hands are tied and their Mouths 
 ftopt, they will teach others what Huma- 
 nity will not furYcr them to conceal. But 
 if the Magiftratc fliould be of another Mind, 
 and believe that thofe Notions inftead of 
 doing the greateft Ad of Charity to Men, 
 will do them the greateft Hurt, what muft 
 be done ? If the Dodor is in the right and 
 the Magiftrate is in the wrong, it is the 
 Magiftrate's Fault and he muft anfwer for 
 it. But it doth not follow that the Ma- 
 giftrate muft therefore allow him and every 
 one to teach whatever they pleafe. Should 
 he furrender the Government of the Nati- 
 on to every one that pretends to govern 
 better, . and as to Conferences of all Opi- 
 nions, fubmk his own Judgment to the 
 Judgment of free-born Authors? He muft 
 even then fay, < Gentlemen and Virtuof^ 
 '* ye ingenious and ingenuous Doctors of 
 
 " Opini-
 
 Natural Right of Mankind 187 
 Opinions and Speculations, tho' I am 
 tc intruftcd with the Government of ouc 
 " Society, and do my felf pretend to fbmc 
 << Skill and Knowledge of Notions, and 
 " can tell as well as any of you, when 
 " Ideas are well and when ill joined to- 
 <c gether ; and am very fenfible, that fome 
 <c Opinions have an ill, and fame have a 
 " good Influence upon our People, and was 
 " therefore very willing to have incouraged 
 " the one and difcouragcd the other fort; 
 " but for Fear I mould be miftaken, and 
 * { fiiould judge in fome poilible Jnftances, 
 " that ufeful are hurtful, and hurtful are 
 " ufeful Opinions, and fliould hurt any of 
 " you without a Caufe ; I hereby renounce 
 " my Right and Duty as your Magiftratc, 
 * to prevent, or to provide againft any ill 
 u Effett Notions and Opinions may have, 
 " and I give, grant and commit unto you 
 *' my full Power and Authority to judge 
 " of all thofe matters your felves, and ac- 
 l< cording to your judgment, to teach me 
 w and my People, whatever Things, whar- 
 ts ever Ways and whatevcr,Time you plcafc ; 
 ^ and henceforth , be it known to all Men, 
 
 ru 

 
 1 8 8 Natural Right of Mankind 
 " I'll neither pay nor punifli any Man for 
 " teaching and faying whatever he pleafes ; 
 " and he that publilhes and teaches the 
 " very wot|l^ (hall in all refpe&s be as much 
 " incouraged as he that teaches the very 
 " beft and moft ufeful Speculations; for I 
 " am to judge no more of the Confequence 
 " of thofe things. " This is truely the 
 State that the Apologift, for the good of 
 his native Country, and the good of Man- 
 kind, wiflies this Kingdom and all the Na- 
 tions of the Earth in. But I fancy there 
 will be more Words to fuch a Bargain, and 
 better Arguments muft be brought than any 
 that he hath produced, before he perfuade 
 this or any other Nation to give into his 
 Scheme and Project. 
 
 THE beft of all his Arguments, and that 
 which hath always had a very great Weight 
 with wife Nations, is * That the means 
 neceffary to deflroy the original and fun- 
 damental Duty of Men to frofefs what 
 they believe true^ and to teach what they 
 believe true to others, muft be 'violent and 
 have affiually proved the greateft Source of 
 Mifchief among Men. 
 
 . 9- 
 
 IT
 
 to Freedom of D E BAT E. 1 89 
 IT is an original and fundamental Duty 
 of Man rather to profefs what he believes 
 to be true, than to tell Lyes, becaufe na- 
 turally, there's nothing becomes a Man bet- 
 ter than Sincerity. It is a fundamental and 
 original and natural Duty to teach others 
 fuch Truths as are neceflary for them to 
 know. And it is no Wonder that brave 
 and honeft Men venture upon any Danger, 
 rather than be guilty of an unnatural and 
 criminal Silence. But then no wi(e Man 
 will break thro' the eftablifhed Order of So- 
 ciety and run deliberately upon his own 
 Ruin, for any thing lefs than the eternal 
 Advantage of others. For it never can be- 
 come a natural Duty for a reafonable A- 
 gent to lofe himfelf in a hopelefs Attempt 
 to teach an obftinate World better Politicks. 
 For the temporal Good of private People, 
 and the politick Advantage of Nations and 
 Societies, is the moft that one who difbe- 
 lieves a future Life, can propofe to him- 
 felf by teaching and inftru&ing others. 
 The religious World hath been To ferious 
 about the Things of Religion and theHap- 
 pinefs of Mankind in another Life, that 
 fome have been maltreated for not learning, 
 
 and
 
 Natural Right of Mankind 
 and fame maltreated for teaching; and I 
 will perhaps allow, that, except the Am- 
 bition of Princes, a miftaken and ill plac- 
 ed Zeal in thofe matters, has been the great- 
 efl Source of Mifchief among Men. Some 
 pretending Liberty to teach, and others 
 pretending a Pvight and Duty to hinder 
 them, and others pretending a Right not 
 to be taught, hath fet the Father againft 
 the Son, and the Son againft the Father, 
 the Subjeft againft the Sovereign and the 
 Sovereign againft the Subject. And tho* 
 the Roman Law excufed Relations from 
 witneffing againft one another, yet was a 
 Father obliged to difcover, and punifhed if 
 he did not difcover and accufe his Mani- 
 chcan Son. * The Manichean thought he 
 did Honour to the GOOD GOD, by laying 
 the Blame of all the Evil that happened in 
 the World upon the evil God; and I verily 
 believe that they thought themfelves under 
 a Neceflity of admitting two fuch Beings, 
 or of denying all Religion and turning A- 
 thrifts. Their Cafe was to be pitied, and 
 
 * <%ui bnt>et Liberos Manichst'cos, & non manifejtctt eos 
 ttt eembttrftntttr, partita?. Cod. Lib. I. Tic. 5. L. 16. 
 Scft. 11. 
 
 their
 
 to Freedom of D E B AT E. 
 their Treatment was hard, for taking, as 
 they imagined, the only Way to main- 
 tain Religion. The civil Magiftrate being 
 perfuaded that the Doctrine of two Princi- 
 ples overturned Religion , was to be pitied 
 likewife. The Queftion and Difpute betwixt 
 them was in their Opinions of the greateft 
 Moment, which induced the Magijtrate to 
 afflid, and the Manichean to fuffer Death. 
 But all the World will own that, had the 
 Manichean propofed nothing by his Doc- 
 trine but the Reformation of fome Abufes 
 in State and Politicks, or the temporal Ad- 
 vantage of private People, the Magiftrate 
 was in the Right in punifhing, and the 
 other in the Wrong for deferving it and 
 furTering Puniflimcnt. Whatever Regard 
 ought to be had to thoie who from a JPrin- 
 ciple of Confcience, endeavoured to con- 
 vince others of fuch Truths wherein the e-- 
 ternal Happinefs of Mankind was concern- 
 ed; yet it doth not follow that for their 
 fake, any .Man mould have full Liberty to 
 run down and untcach all and every fort 
 of Religion, without fetting up any. Be- 
 caufe whatever Temporal Advantages he 
 may alledge as the Confeqnenccs of his Doc-
 
 192 Natural Right of Mankind 
 trine, he cannot pretend that it is for the 
 eternal Advantage and Happinefs of the 
 Souls of Men, that he teaches that all 
 ate miftaken. A Chrijlian Magiftrate might 
 bear wich a Jew or Mahometan, who from 
 a Principle of Confcience and a Concern 
 for the Souls of Men, (hould boldly and 
 honeftly attempt to teach a Chrijlian Peo- 
 ple, that their Religion was falfe, in order 
 to convince them at the fame Time of the 
 Truth of Judaifm or Mahomet anifm. He 
 might likewife bear with a Man, who be- 
 lieving natural Religion, thought all Reve- 
 lations falfe and diflionourable to GOD, and 
 endeavoured to fliew the World the Vanity 
 and Sin of believing them, in- order to teach 
 at the fame time a more reafonable Wor- 
 fliip, and more powerful and folid Motives 
 of a virtuous and holy Life, and a furer and 
 eafier Way of obtaining the eternal Favour 
 of the CP.EAT GOD. But the Cafe of fuch 
 would be no Precedent, why he fiiould 
 likewife bear with thofe who ftrive to over- 
 turn all and eftablifli no Religion at all. 
 GAMALIEL'S Counfel * would not excufe 
 
 * ACT. v. 38, 39. 
 
 him
 
 to Freedom of D E B AT E. 193 
 him, for the Magiflrate mighc be fure fuch 
 Dolrine was not of GOD, and by oppofing 
 Atheifm and Ir religion, he would not be 
 found fighting againft him. From all the 
 Allowance granted by the Civil Government, 
 for publifliing Opinions which one believes 
 tend to the eternal Advantage of Man, and 
 for oppofing all other Opinions which he 
 believes difhonour GOD and hurt Mankind > 
 ' neither the Author of the Grounds and 
 Reafons, &c. nor the Moderator can ju 
 tify Writing or Speaking againft our nati- 
 onal eftabliflied Churches, and the legal 
 Opinions of the Kingdom : For, as Was 
 before obferved, the Moderator excufes the 
 infidel Author of the Grounds and Rea/bns 
 for appearing like a Chriftian at Church, 
 and taking the Sacrament, becaufe * it is 
 nothing ivorfe than a Compliance with the 
 Command of civil Authority in a tfhing 
 which is HARMLESS IN IT SELF. And if 
 the natural Religion is in it felf a HARM- 
 'LESS THING, appointed by civil Authority, 
 it is not, nor can it be Confcience, but 
 mud be Sedition in them to find publick 
 Fault with it. 
 
 *Pag. ii. f 
 
 O SOME
 
 1 94 Natural Right of Mankind 
 
 SOME free Authors are fo far from teach- 
 ing any other Religion in the place of that 
 which they endeavour to expofe and ridicule, 
 that they have not yet laid down, oratleaft 
 publifhed any Scheme of Government where- 
 by this Nation might profper and be preferv- 
 ed, without Religion. 
 
 BUT fay they, is it not the cruelleft and 
 mod ftupid thing in the World, for reli-* 
 gious People and Magiftrates to punifh and 
 torment honeft and good natured Men for 
 endeavouring to fet them right in their 
 Notions? Methinks I hear the Great C s 
 the Vittor ofBabyloniJh Priefts, and all the 
 Gods of the Umverfe, take up this Para- 
 ble and fay, 
 
 A CERTAIN People having had an im- 
 memorial Tradition , of a very rich Mine 
 under a mighty Mountain, imployed them- 
 felves in their idle Hours, and when they 
 had little or nothing elfe to do, in dig- 
 ging for the hidden Ore, and incouraging 
 and perfuading one another ; they laid afidc 
 all Doubts of rinding it at laft. The Kings 
 of the Country and their Rulers were fuc- 
 ceflively of the feme Opinion, and therefore 
 appointed and paid Matters and Directors 
 
 of
 
 to Freedom ofDz BAT E. 195 
 bf the Work. Thcfc Dircdors for fear oif 
 lofing their Imployments or their Salaries, 
 would never let it light th'ac there was a 
 Poffibility of their being miftaken as to the 
 Mine, and if any of the Labourers hap- 
 pened! to mutter or fufmize any thing to 
 the contrary, they were fometimes beaten, 
 fometimes fined and fometimes imprifoned 
 for their prating. The Directors would 
 likewife tell the Workmen how they rnuft 
 Work, and to (hew their own great S'kill 
 in their Bufinefs, they became" fo particular 
 and minute in their Orders, that they were 
 rather a Trouble than a Help to the La- 
 bourers, who knew very well that they 
 did but trifle in mo ft things. The Directors' 
 thcmfclves did not long agree about tfiofe 
 needlefs and fnpcrfluous Directions: Ancf 
 would fometimes fcold and curie one ano- 
 ther in the mofl defperate manner, fb that 
 the King was often forced to lay fometimes 
 one and fomerimes another faft by the Heels, 
 to let the reft live in Peace. Trie Work- 
 men themfclves began at laft to think ffi|? 
 they undcrdood the Bufinefs as well as their 
 Mailers, and the Humour of quarelling, 
 dcfccnd8a, iv tfttff tbe-C^cit 1 ; & them ffoM 
 O 2 their
 
 1 96 Natural Right of Mankind 
 their betters. They would on Occafion 
 fall into violent Fits of fighting, and a- 
 gree to let the Work ftand, to take a Bout 
 at boxing. From handy-Cuffs they went 
 to Cudgels and long Poles; from thefe^to 
 Swords, Guns and even Cannons. Prifoners 
 they took very few on cither fide, but 
 with a Defign to hang, or roaft, or flay 
 them alive. As violence cannot laft long 
 they were weary of quarrelling and fell 
 to work in feparate Bands , one Band dig- 
 ging in fuch a Place after fuch a manner, 
 and another Band in another Place after 
 their own fafliion: And to prevent quar- 
 relling for the future for things of little or 
 no moment, there was a Law made with 
 Content and Approbation of all or the great- 
 er Part, that any Man might talk his Mind 
 about this and the other Method of digging 
 without Offence. But, the King and his 
 Rulers, either believing themfelves that there 
 was really a Mine under the Mountain, or 
 well knowing that the People would not 
 bear to be contradided upon that Head, 
 there was another Law made, that no Man 
 fliould take it upon him to difcourage the 
 People in their Work, by giving it out 
 
 that
 
 to Freedom of DEBATE. 1 97 
 that there was no Mine in the Place. Ex- 
 cept the Salary paid to the Directors and 
 the Quarrels, the digging did the King and 
 Country no Hurt. On the contrary fome 
 good humoured Men would part with fome 
 of their Subftance to the Neceflfitous, in 
 hopes of Abundance in the Mine. The 
 Diredors of the Works, and every Body 
 allured one another, that the beft Diredor, 
 the beft Ruler, the beft Soldier, the beft 
 Neighbour and the beft Subjed, and the 
 beft Man, fliould have the largcft Share in 
 the Mine, and that the King himfclf was 
 to have no more than he deferved, by be- 
 ing a good Man and a good King. On 
 occafion, the Directors of the Works would 
 fpirit up the People to undergo any Hard- 
 (hip and Danger, for their King and Coun- 
 try, by alluring them of a large Share in 
 the Mine when once they came to it. The 
 Salaries upon thefe Accounts only, were 
 thought Money well laid out : And as for 
 the Quarrels, they not happening twice in 
 any King's Reign, they were little regarded, 
 or entirely negleded. 
 
 IN one of thofe lucid Intervals, when the 
 
 Directors and Labourers, were reafoning 
 
 O 3 upoa
 
 198 Natural Right of Mankind 
 upon Things allowed by Law to be reafon- 
 cd upon, with the bed Humour in the 
 World, up ftarts a pragmatick Virtuofo, and 
 pretending to be the ableft naturalift in the 
 Kingdom, addrefles the People after this 
 manner; " O yc Blind Followers of the 
 " Blind, how long will ye amufc yourfelves 
 " with idle Hopes, and weary away your 
 " Lives about Vanities ? Thero-may be fome 
 4< ftrong Prefumption that there is a Mine 
 ." in the Mountain, but there is no Qemon- 
 c< ftration. There never was an Argument 
 " ufed to perfuade you that there is a Mine, 
 " but I am able to deny. Ye believe upon 
 <{ the Authority of your Anceftors, and 
 <c upon Symptoms ; but Symptoms are fal- 
 c lacious and equivocal , and your Ancef- 
 tc tors were all of them fallible. There's 
 *' no Reafoning from Authority, nor from 
 " the Effed to the Caufe. Tho* I never 
 < c was in the Mountain more than any 
 " of you, yet it mud be allowed I am 
 wifer than you all, becaufe 1 differ from 
 " you. Your King is as weak and credulous 
 <c as you , or he knows at leaft how to 
 tc make u(e of yoor Folly for his own Pur- 
 " ppies> ancj as for your Meiers and Di. 
 
 " rectors
 
 to Freedom of D E BAT E . 199 
 " reftors of the Works they are a parcel 
 " of ignorant interefted Knaves, who don't 
 " know half fo much of the matter as I . 
 " do. They love to feed you with Hopes 
 of Succefs, that ye may feed their gundy 
 <f Guts with the Fruits of your other La- 
 " hours. Behold, here is my Hand, behold 
 " a faithful Hiftory of all the Toils, Quar- 
 " rels, Wars, Cruelties and Barbarities, and 
 " all the Calamities that have happened 
 <f upon account of this pretended Mine 
 " in the Mountain, fince ever we were a 
 <c Nation and People. Your Hearts would 
 " break to hear me read fome tragical 
 " Paflages of it. Therefore in pure Pity 
 " to the Memories of thofe who have fallen 
 " foolifli Vidims of one another's ground- 
 " lefs Rage, upon this fame Spot of Earth, 
 *' and in Compaflion to you that arc very 
 * eafy at prefent, and in tender Concern 
 " for Generations to come, I advife you 
 <c all to be no more Mine-Adventurers. 
 " Tho' I fee that the digging now in Com- 
 rt parifon of what it once was, is rather 
 " a Play than a Bufinefs, and a DivcrJion 
 " rather than a Toil, yea M moji of you 
 <( make but. a Jejl of it, yet in m/ Opi- 
 04 nions
 
 2OO Natural Right of Mankind 
 " nion, ye had much better for yotirfelves 
 " and the Common- wealth too, imploy 
 " thofe idle Hours ye now beflow about 
 " the Mountain, in Tippling in Taverns, 
 '* playing at Foot-Ball, finging and dancing, 
 " or, if yc pleafc, in reading my Specula- 
 tians. That indeed, this Notion of the 
 l< Mine in the Mountain is of great ufe iq. 
 " the Country, and makes many Men do 
 '* good naturcd Things which without that; 
 " Opinion they would not do, is what 
 '* I neither can nor dare deny. But what 
 <l then ? All this is purely mercenary : But 
 " if ye will do all the fame good Things 
 " without any manner of View to your 
 " own Advantage, ye will, aft like Gen- 
 * tlcmen of diiintereded Principles, which 
 ^ in itfclf, is a more beautiful Character, 
 *< than that of a felfifl) Mine Adventurer. 
 < c And the Pleafure you'll find of having 
 <c done good Things for nothing, is of 
 tc more real Value than all the Gold ye 
 * c imagine in the Mountain. " 
 
 THIS Difcourle alarmed all the People $ 
 the Directors complained to the King, and 
 the Virtuofo was accufed of Impertinence 
 and /// Breading^ for fpeaking to the Peo- 
 ple
 
 to Freedom of DE-RATE. 201 
 pie of thofe Things before he had firft fpoke 
 to the King about them. He was likewife 
 accufed with meddling with A fairs of State 
 of his own Head and without Authority ^ 
 which fome faid was a greater Crime than 
 levying Money upon the Subjed without a 
 Law. He was likewife accufed of Fraud, 
 for pretending to be fure of a Negative^ 
 and teaching others for certain Truth what 
 he could not poflibly know. And fome 
 there were who would have made it Se- 
 dition. But that which pinched moft was 
 the (landing Law againfl talking of thofe 
 Matters ; and it was unanimoufly held that 
 doing it at a Time when there was no Oc- 
 cafion for it, was an Aggravation of the 
 Crime. To all which he pleaded the Zeal 
 of his Heart, his Companion for thofe 
 of .the fame Species, his unalienable 
 Right and uncontroulable Duty, and his 
 own fuperior Abilities to govern a Nation 
 better than all of them. And as for the 
 Law againir, medling with thofe Matters, 
 he faid it was unreafonable and in it felf a 
 Bar againft all bold philofophical Inquiries, 
 and that by his breaking through it, it Hood 
 iffofatfo annulled and repealed. Notwith- 
 
 ftanding
 
 S.O2 "Natural Right of Mankind 
 ftanding this Defence Sentence was paft up- 
 on the brave Patriot to preach no more on 
 that Subjed except in the Pillory, and to 
 be imprifoned without Pen, Ink and Paper, 
 until he found Bail for his future good Be- 
 haviour. 
 
 Now let thofc free Writers bemoan the 
 hard Fate of fuch a generous Deliverer of 
 Mankind from the Yoke of Ignorance and 
 the Burden and Calamities of Religion as 
 much as they will, yet no wife Government 
 that finds ictelf very well with an eftablifli- 
 ed Religion^ and is fenfible of many good 
 Effefts of it upon Society, ought to al- 
 low it to be expofed. And he that doth 
 it for no other Reafon but the Amendment 
 qf the State, deferves to be puniflied. They 
 may fliew many Inftances of Cruelties and 
 Perfecutiqn inflicted for teaching this and the 
 other Sett of religious Opinions, but they 
 can (hew very few Inftances of Sufferings 
 for teaching Irreligion. The Reafon is 
 plain , to fuch the only Queftion is, whe- 
 ther Religion or Atbeifm be the beft Po- 
 liticks, and whatever the Atheift's private 
 Opinion may be, he cannot think it his 
 natural Duty to ruin himfelf by endeavour- 
 ing
 
 to Freedom of DEBATE. 203 
 ing to convince an obftinate World of the 
 Advantage of his Scheme. The Violence 
 of the Means neccflary to fuppreft this pre- 
 tended natural Right and Duty of teach- 
 ing all that one believes to be true, cannot 
 warrant an unlimited Toleration and Liberty 
 of the Prefs, more than the Violence of 
 hanging can warrant, and ought to qccafi- 
 on, a Repeal of all the Laws againft ftcaU 
 ing, robbing and murdering. The Means 
 necelTary to fnpprefs thofe Practices are vi- 
 olent as well as the Means neceflary to fii p- 
 prefs teaching Impiety and Ir religion. Bup 
 I am much miftaken of thofe Men, if the 
 {lighted Punifliments did not put an effe- 
 ctual Stop to all Atheljlical Pens. Becaufe 
 there's not an Author among them, but very 
 well knows that his Opinion is not worth 
 the fuifering for. 
 
 BUT not to undervalue or contemn the 
 Apologtft's Performance without a Reafon, 
 I (hall follow him. f Whoever dejires, faith 
 he, that Truth Jhould take place, Jhould be 
 well pleajed to have all Men of Learning^ 
 Penetration and Integrity, publijh their Or 
 
 * P;g. 10, II. 
 
 pinions
 
 204 Natural Right of Mankind 
 pinions. Would not every Man of Un- 
 der ft an ding and Honejly, be glad to know the 
 mojl intimate Thoughts of fuch Men, as 
 HOOKKR, HALES, CHILLINGWOTH, MEDE, 
 WILKINS, WHITCHCOT, MORE, CUD- 
 WORTH, SPINCER, TiLLOT^oN, BACON, 
 FALKLAND, S^LDEN, MILTON, MAR- 
 SHAM, BOYLE, TEMPLE, LOCK for Ex- 
 ample, and <wijh that they might fpeak their 
 Minds on all important Quejliom in Philofo- 
 phy and Theology like MR. WHISTON, who 
 feems fuperior to mojl in Integrity ? Is it not 
 ridiculous that Men of the great eft. Integri- 
 ty and Capacity, Jhould be under any Dif- 
 couragements from making Enquiries after 
 Truth, and under any Difficulties inpublifh- 
 ing Writings in confequence of their Inqui- 
 ries, and that none canfafely fpeak in Mat. 
 ters of Speculation, but the blind Followers 
 cf the Blind and the interefted Followers of 
 the Interejled ? 
 
 THE Apologift here exprefles himfelf 
 with fo much Zeal and Warmth, that I 
 perfuade myfelf, he will be glad that due No- 
 tice is taken of this weighty and candid 
 Paflfage. I freely own that it is a Lofs to 
 the World, that Men of Learning and Pe- 
 netration
 
 to Freedom ofDz BAT E. 205 
 netration (hould not publifh their Opinions, 
 provided ftill that their Opinions are fuch as 
 would do the World good Service. For, 
 for all their Learning and Penetration, all 
 chofe great Authors were, and fuch as they, 
 are but Men, and may miftake. And if 
 their Opinions fliould happen to be bad> 
 the World is better without them, than 
 with them. Sure the Author, who is fo 
 much againft human Authority, would not 
 have us believe what great and Learned Men 
 fay, is true, only becaufe they fay to. 
 
 BESIDES Learning and Penetration, he 
 adds another Qualification to thefe Authors 
 whom he wiflies to fpeak their Minds freely, 
 that is, Integrity. Perhaps he believes that 
 Men of no Integrity, let their Learning and 
 Parts be what they will, cannot difcover 
 the Truth, tho' I have often heard, and ve- 
 rily believe, that concealing neceflary and 
 ufeful Truths, and a&ing againft the Truth 
 and Knowledge is one of the greateft Pieces 
 of Knavery. At leaft the Author himfelf 
 thinks fo with refped to fome of the prefent 
 Clergy. But if it is the natural origi- 
 nal and fundamental Duty of Men to pub- 
 lifli their moft intimate Thoughts, and to 
 
 teach
 
 2o6 Natural Right of MartkM 
 teach whatever they believe to be true, and 
 if this is the greateft Aft of Charity and 
 humanity that one can do for another, all 
 Men of Integrity muft do it, let their Dif- 
 couragements be ever fo great. No Adver- 
 (ity ought to move him from the Purpofe of 
 performing his natural Duty, and doing the 
 greateft Ad of Humanity he is capable of. 
 I know no Excufe but the Timoroufnefs of a 
 Bookfeller. And if none of thele Things 
 hindered HOOKER, HALES, CHILLING- 
 WORTH and the reft mentioned but for Ex- 
 ample, to publifli their moft intimate 
 Thoughts, we certainly know all their Opi- 
 nions which they believed weie worth the 
 Teaching, provided that they are reallyExam- 
 ples of Integrity as well as of Learning. If 
 the Apologift for the Honour of their Me- 
 mories fufpefts they concealed the Truth, 
 (for he fpeaks fufpicioufly of them) which 
 might have been of great U(e to Mankind, 
 only for fear of what might have happened 
 to themfetves, I cannot join with him with- 
 out better Proof, than his propofmg them 
 for Examples of Integrity. For they did, 
 and fuch as they will, fpeak their Minds in 
 all important Qneftions of Philofophy and 
 
 Theology
 
 to Freedom ofDv BAT E. 207 
 Theology like Mr. WHISTON, and whether 
 they can do it fafely or not, they will do 
 freely. 
 
 IT is not only paft, but likewife prefent 
 Grievances that he complains of, when he 
 fays, Is it not ridiculous that none cA^Jafe- 
 ly fpeak their Minds in Matters of Specula- 
 tion y but the blind Followers of the Blind 
 and the inter efled Followers of the Inter efled? 
 If this is true, it is rather a mournful than a 
 ridiculous Matter, unlefs he thinks that all 
 the Incumbrances and Grievances of free 
 Writers are but Matter of Jeft and Laughter. 
 There is a common Diftin&ion of Notions, 
 Opinions and Perfualibns, into fpeculative 
 and pracJical. And fo far as Opinidhs are 
 purely fpeculathe or reckori'd fuch, rieftrier 
 in Britain, nor any where elfe, ate" they 
 prohibited ; and being only Matter of A- 
 mufement, were they prohibited, it would 
 not be worth any Man's Pains to break trio- 
 rough the Orders of Society to teach them. 
 But intending no Logical Debate with thfe 
 Author, I (hall ufe the Word Speculations a5s 
 he doth, and underftand by it, all kind of 
 Notions and Opinions, and in a particular 
 
 Manner 7 ,
 
 2o8 Natural Right of Mankind 
 Manner, the practical Principles of Natural 
 and Revealed Religion. 
 
 BUT, in all the World, how doth the A- 
 pologtft know this fad Truth, that none can 
 iafely fpeak their Minds in thofe Things, 
 but the blind Followers of the Blind and the 
 interefted Followers of the Interefted ? Are 
 all thofe that do not incur the Difpleafure of 
 Church and State by their Writings, only ig- 
 norant, hypocritical and mercenary Au- 
 thors ? What have thofe Worthies in the 
 Republick of Letters, mentioned for Exam- 
 ple, left behind them worthy of civil or ec- 
 clefiaftical Rebuke, or what bold Things 
 have they advanced out of the common 
 Road of legal Notions, to pafs for Heroes of 
 Integrity ? It is very poilible a Man may 
 write both freely and (afely, becaufe he may 
 be honeftly upon the fafe fide of the Que- 
 ftion: And I believe MR. WHISTON was a 
 Man of Integrity and Honefly when he had 
 other Notions of Things than he hath now. 
 Rather than fufped that every one who doth 
 not (peak as I do, difTembles and denies the 
 Truth, I am willing to believe a Man may 
 be honeftly of any Perfuafion, and that he 
 may fmcerely be an Infidel^ a Heathen, a 
 
 Mabo*
 
 to Freedom ^DEBATE. 209 
 Mahometan, a Jew, a Chrifllan^ a Papift^ 
 bProteftant, and even a Prejbyteriari. Per- 
 fecution for Opinions is no Proof that thofe 
 Opinions are true ; nor is the Safety of thofe 
 that profefs them an Evidence of their being 
 falfe ; otherwife Christianity muft have been 
 true before and falfe now. If the Apolo- 
 gifl will make one's Notions an Evidence of. 
 his Honefty and Sincerity, then he will be 
 as ready to perfecute for Principles, as any 
 other. What makes Mr. WHISTON fupe- 
 rior to mojl Men in Integrity ? It mud: be be- 
 caufe he differs from moft Men, and thofe 
 moftMen he differs from muft want Since- 
 rity ; and thofe that do, deferve Difcourage- 
 ment. The Apologift doth hot well know 
 what Spirit he is of. 
 
 FOR, tho' he knows it not, he faps the 
 very Foundation of 'Toleration. The befb 
 Argument for it, is, " That as one Man can- 
 " not know what is in the Heart of ano- 
 " ther, and cannot pretend an Empire over 
 rt the Thoughts and Undemanding of his 
 4< fellow Creature ; he ought not to take up- 
 " on him to judge of the Caufes and Princi- 
 4< pies of his Ignorance or Errors, and far 
 ** le(s to make ufe of any violent Means to 
 P " hinder
 
 2io Natural Right of Mankind 
 " hinder him from following the Light of 
 " his own Confcience. It belongs to God 
 " alone, who is the Searcher of Hearts, to 
 <e j u< % e wnetner their Ignorance or Error be 
 <c invincible, and to punifli fuch as proceeds 
 <{ from unwarrantable and wicked Sources. 
 <c That on the other hand natural Equity 
 <c and chriftian Charity equally require of 
 " us to prefume, that every one, who, in o- 
 *' ther Things appears an honed Man, is (in- 
 < c cerely and honeftly of the fame Opinion 
 * f which he profefles, howfoever abfurd or 
 " erroneous it may appear to us j and that 
 " the true Reafon of his ftrong Attachment 
 " to fuch Notions, is, that he confiders them 
 " as fo many certain Truths. In a Word, 
 " that his Blindnefs and Miftakes , and his 
 " groflefl: Delufions, are therefore to be piti- 
 " ed and not to be puniflied." But for as 
 good Reafon as this is , why Men fliould 
 bear with one anochers Miftakes, yet the A- 
 pologtft's Way of judging of Mens Sincerity 
 from the Principles they profefs, ruins it en- 
 tirely. If the Clergy fliould return him his 
 own Compliment, and maintain that his No- 
 tions are fo abfurd that he cannot honeftly 
 and innocently believe them, he ought to 
 
 thank
 
 to Freedom of D E BAT E. 211 
 thank himfelf for what might follow. Whe- 
 ther he really believes the Principles he hath 
 already taught, and yet wants Liberty to 
 teach, G( d and himfelf only knows ; but I 
 cannot help thinking that he doth not be- 
 lieve the Reafons and Arguments ate good, 
 whereby he endeavours to eftablifli an unli- 
 mited Liberty of teaching whatever one 
 pleafes. But perhaps the Moderator may 
 juftify that Part of his Condutl, by the Ex- 
 ample of the primitive Doctors and Defenders 
 of Chriftianity, and in particular from the" 
 Praftice of Father JERC ME, who owns that 
 inanfwering his Advcrfaries he did not trou- 
 ble himfelf whether what he advanced was 
 true or falfe. All that I have further to fay 
 upon this moft candid Paflage, is that it is 
 here obfervable that what at firft was with 
 him the natural, original and fundamental 
 Duty of every Man, becomes at laft the Du- 
 ty only of Men of Learning^ Penetration 
 and Integrity. The Writings of fuch Au- 
 thors are defirable, and the Writings of all 
 others are not worth the reading. And ic 
 can be no Man's Duty to write, what is no 
 Man's Duty to read. 
 
 P i ANOTHER
 
 an Natural Right of Mankind 
 
 ANOTHER Argument for an unlimited Li- 
 cence of teaching whatever one believes to 
 be true, is, that to not permit and encourage 
 ingenious, learned and honejl Men + toprofejs 
 and defend their Opinions when different from 
 ours, is to diftruft the Truth of our Opinions 
 and to fear the Light. The Word encou- 
 rage (lands here by itfclf, without any rela- 
 tion to Freedom of Writing. For he ought 
 not to exped that one mould encourage ano- 
 ther to teach what he himfelf doth not be- 
 lieve to be true. It is unjuft to make me 
 pay for what I do not like, or to make an 
 Infidel pay for teaching Chriftianity, or a 
 Chriftian pay for teaching Infidelity. . Sure 
 they that grumble at the Expence the Clergy 
 cofts the Nation, would not have the Na- 
 tion brought under an Obligation to pay and 
 incourage People for profefling and defend- 
 ing Notions contrary to thofe the Clergy is 
 encouraged to teach. There is one Opini- 
 on taken up by Libertine Authors, that the 
 Clergy ought to have nothing for teaching 
 their Opinions, and whether thofe Authors 
 are in the Right or in the Wrong, I am fare 
 the Apologift will never convince the Clergy 
 hat they ought to encourage any Man for 
 
 t Pa - u - 
 
 teaching
 
 to Freedom of DEE ATE. 213 
 teaching them fuch a difadvantagious Do. 
 ctrine. Should a Man pay another for rob. 
 bing him ? This is certainly an impractica- 
 ble Part of the grand Project. And there- 
 fore the Author juftly repents encouraging 
 any kind of Teachers, when he defines Free- 
 dom of Debate, to be neither * getting nor, 
 lojlng by maintaining particular Opinions. 
 So that to make Debates free, it is nccefla- 
 ry not to encourage any of the Difputants. 
 From not encouraging or from difcouraging 
 another to teach what I believe to be falfe, 
 or to unteach what I believe to be true j ic 
 doth not follow that I therefore diftruft the 
 Truth of my own Opinions. Were I afraid, 
 as I was once, of my Principles, and durft 
 not venture to read the Writings of others 
 againft them,' that were indeed to dijlruft the 
 rfruth of my ownO pinions and to fear theLigbt* 
 But the beft is that very few diftruft the 
 Truth of their OWN OPINIONS. Many 
 diftruft the Truth of common Opinions, but 
 whenever one diftrufts the Truth of his o\va 
 or other Mens Opinions, they then ceafe to 
 be his Opinions. For, it is paft my Com. 
 prehcnfion, to conceive how a Man can re- 
 ally believe what he diftrufts. Suppofc Men 
 
 * Pag. 22. 
 
 P 3 ar
 
 214 Natural Right of Mankind 
 are not afraid of themfelves, nor didruft the 
 Truth of their Opinions, I can very well con- 
 ceive that they may be afraid of others. 
 Neither Church nor State diftruft the Truth 
 of the Proteftant Religion, in Oppofition to 
 Popery, and yet they do not think it reafona- 
 ble to allow Papifts publickly to profefs and 
 teach their Religion here in Britain. Spe- 
 cious Reafon ings deceive Man kind, elfe why 
 ihould ingenious and learned Men differ fo 
 much in their Opinions ? Moft Men, faith 
 The Apologift, are-\ unable tojudgeforthem- 
 J elves in many Points^ and take up withfuch 
 Guides as fame Chance or other directs them 
 to. Therefore it argues no Diftruft of the 
 Truth to keep ill Guides out of moft Mens 
 Way. 
 
 IF * this Conduct in a Country ofSenfe and 
 "Learning^ increafe the Number of Unbe- 
 lievers fo greatly complained of, Unbelievers 
 have no Reafon to complain of cheReftrainr 
 which incr cafes their Number, unlefs their 
 great Aim be to inhance all Infidelity and to 
 keep their Opinions to themfelves, which I 
 can fearcely believe of them, being Gentle- 
 men of generous and communicative Princi- 
 ples. Tho' they fliould have Reafon to com- 
 
 t Pag- 36. * Pag. n. 
 
 flain
 
 to Freedom of D E BAT E. 
 plain ofjoul Play when they fee Matters of 
 Opinion not allowed to be impartially deba- 
 ted^ yet it is a Weakncfs in them therefore 
 to rejetf many Things, or any Thing zsfa/Je. 
 They may refufe Things as uncertain, which 
 are not allowed to be debated, until they 
 comprehend them, but it is not juft or fair 
 to rejeft them therefore as falfe. For falfe 
 is one Thing, and uncertain is another. But 
 as they complain of what encreafes their 
 own Numbers, and tends to the Propagati- 
 on of their own Opinions, than which they 
 have nothing more at Heart, fo they com- 
 plain unreafonably : Becaufe they wanty#// 
 Liberty to teach the World whatever they 
 believe or pretend to believe to be true, they 
 cry out that they themfelves are unjuftly de- 
 prived of the Means of Convidion and In- 
 formation, and that inftead of being reafon. 
 ed out of their Infidelity ', as their Defire for- 
 footh is, they are fuffered to enjoy their O- 
 pinions. Well then, in order to their Con. 
 verfion, they muft be allowed to do all they 
 can to pervert the World. Were there no 
 other Method left for their Inftru&ion, it is 
 a Queftion if that Ncceflity would even 
 then make the Law, and that in order to 
 P 4 their
 
 2 1 6 Natural Right of Mankind 
 their believing Religion or Chriftianity, they 
 nui ft firft be allowed to teach Atheifm and 
 Infidelity. Whatever EfFed irreligious Wri- 
 tings might have upon Readers, it is very 
 certain that molt Readers can contribute no- 
 thing to the better Information of the Au- 
 thors. How can I be faid to do an Infidel 
 an Injury, or ftand in the Way of his learn- 
 ing the Truth, by my not taking an Infidel 
 Teacher into my Family, or not buying his 
 Books for the Education of my Children ? 
 Let them ufe the beft Means of Information 
 they can get; but writing and publifhing of 
 Books can be no Means of Information to 
 them. And , if the Apologift is in the 
 Right, no Man ought to publim Opinions, 
 in Matters of fo much Moment as natural 
 ^ and revealed * Religion > but what he hlmfelf 
 believes to be true. To publifh then for bet- 
 ter Information is not to bejnftifieduponthe 
 Apologift's own Principles. His tender Con- 
 cern is fo great for Infidels and Unbelievers 
 that he intircly forgets Socinians, Ariarn^ 
 Papi/ls and others efteemed Hereticks, here 
 opprefTed, and deny'd Liberty of teaching 
 Cjieir Opinions. But perhaps he is more 
 
 t Pa ge 9 
 
 mindful
 
 to Freedom ^DEBATE. 
 mindful of his own Cafe than of Mr. WH is- 
 TON'S whofe Way of writing he undertakes 
 to juftify and defend; and therefore is to be 
 excufed for going beyond his Mark: For Mr. 
 WHISTON is fo far from being an Infidel 
 and disbeileving the Chriftian Religion, that 
 } he hath refujed Money from Infidel Hands. 
 THO' it makes very little to his Purpofc of 
 an unlimited Licence of teaching whatever 
 one pleafes, yet I cannot pafs over a very 
 bright Remark which the Apologift makes 
 upon the Clergy, that they are all bred 
 Scholars, and have the cammon People as. to 
 Under/landing devoted to them. It is a great 
 Happinefs to the Clergy that they were not 
 brought up Shoemakers and Chimney 
 Sweepers to qualify them for the miniftry 
 of the Gofpel : And that they have none de- 
 voted to them but People of common under- 
 jlanding and Senfe, is no Diflionour to them 
 at all, whatever the Apologift may think. 
 And on the other Hand it is no great Credit 
 to the Caufe of Irreligion and Infidelity . 
 that unbelieving Doctors have for their Fol- 
 lowers and Admirers, fuch as have not com- 
 
 \ Ground? and Rcafons 3 &c. Pag. 277. 
 
 men
 
 2 1 8 Natural Right of Mankind 
 mon Under -/landing. For if Ir religion be an 
 Opinion fit only for Men of uncommon 
 Senfc and Reafon, it never will become the 
 common Belief of Mankind. Sure the Apo- 
 logift (hould not envy the Clergy the Privi- 
 lege of fpeaking from the Pulpit, and, as 
 King Charles the Second faid on a particu- 
 lar Occafion, accommodating their Nonfenfe 
 to the Nonfenfe of their fenfelefs Hearers, 
 while the brighter and uncommon Part of 
 Mankind admire him for the Accuracy and 
 Strength of his Reafoning, an Inftance of 
 which here follows. 
 
 * UNLESS Men be at Liberty at all T'tmes 
 and in all Points to debate with others, the 
 practical Principles of natural and revealed 
 Religion cannot be duly put in Practice. 
 Well, AT ALL TIMES, AND IN ALL 
 POINTS. Now as I (who am able to believe 
 that this great Author can poffibly or at leaft 
 when he pleafcs, fpeak Nonfence) under- 
 ftand this Paflage, it is as if he had faid, 
 That no Man can lead a Religious or a Chri- 
 ftian Life, unlefs he is perpetually difputing 
 and debating with others, the very hrft Prin- 
 
 * Pag. 13. 
 
 ciples
 
 to Freedom of D E B AT E. a 19 
 ciples of natural and revealed Religion. 
 People of common Underftanding are not 
 able to comprehend this Paradox, and they 
 muft leave it to thofe who have uncommon 
 Underftanding, to believe it. 
 
 f IT is a certain Truth and gravely ex- 
 preflTed, that Clergymen are under a parti- 
 cular Obligation to enquire into the Mind of 
 GOD and to impart the Difcoveries they 
 make. It is a horrid Crime to conceal whac 
 they believe is the Mind of GOD, and yet 
 a greater to preach againft their own Light 
 and Knowledge. They that do, are the 
 mod: abandon'd Wretches of the World. 
 The Crime is fo heinous, that I rather incline 
 to believe that few or none are guilty of it, 
 than to fufpeft with the Author of the 
 * Grounds and Reafons , &c. that Jbme of 
 the Clergy are as much in "Jejl as Mr. WHIS- 
 TON is in earne/i. I believe that concealing 
 important Truths, wherein the eternal Hap- 
 pinefs of immortal Spirits is concerned, 
 would not be the State of the Cafe with the 
 Clergy, although yet feverer Laws were 
 made again ft fpeaking freely and honeftly. 
 
 f Pag. 14. * Pag. 276. 
 
 Hiflory
 
 2 o Natural Right of Mankind 
 Hiftory can prove that it hath not been the 
 Cafe with many Thoufands. It is highly 
 unhuman and difingenuous, if the Author 
 believes without juft Grounds, that all thofe 
 who do not fpeak and write as he would 
 have them, either conceal the Truth, or 
 fpeak againft their own Light and Know- 
 ledge. Doth not he himfelf know that 
 Men are capable of believing very ftrange 
 Notions? fo that let the Clergy preach 
 what they like, they may believe what they 
 preach. Tho' Mr. TOLAND and the Au- 
 thor of the Grounds and Reafons, &c. knew 
 one Clergyman, who, as TOLAND faid, 
 preached the Gofpcl without believing a * 
 Word of it, yet, as one Swallow makes not 
 Summer, the reft ought not to be blamed 
 for fuch an abominable Principle and Pra- 
 dice. Any of the Clergy that keep the 
 Author, and fuch as the Author, Company, 
 are very weak People, and have not a due 
 Regard to their Reputation, becaufe the 
 World may fufped that they have confefled, 
 that they do not believe what they preach 
 and profeft. For unlefs they tell Tales r>f 
 thcmfelves, I don't fee how it is pofTible for 
 the Author, or any other to know afluredly 
 
 that
 
 to Freedom of D E B AT E. 22! 
 that they fpeak one Thing and believe ano- 
 ther. 
 
 THAT Clergymen as Succeflbrs of the A- 
 poftles are under a particular Obligation to 
 go and teach all Nations, is not univerfally 
 allowed by all Clergymen. He might have 
 known that his Scotch Correspondent to 
 whom he addrefles his Book, and his Bre- 
 thren of the Kirk, do ftrongly deny that the 
 Apoftles, qua Apoftles^ or as fuch, left any 
 Succeflbrs behind them, becaufe none fince 
 the Apoftle PAUL, bavefeen fbeLoKD. And 
 it is but reafonable that thofe who difclaim the 
 Honour of the Apojllejhip be excufed the Mi 
 fion. The Clergy of the Church of England, 
 and particularly the very Reverend and Righc 
 Reverend the Biftiops, befides their Attend* 
 ance upon the Affairs of State, think the 
 Care of their own Flocks and Diocefes a 
 fufficient Reafon to excufe their Refidence 
 here in England; nor is it altogether with- 
 out Grounds, that many of them pretend, 
 that they have all enough ado, to teach the 
 Inhabitants of their own native Country 
 what to believe and how to live. But the 
 greatefi: Obje&ion of all againft going on luch 
 an Errand, is their want of Languages j and 
 
 if
 
 2 2 2 Natural Right of Mankind 
 if the Author who appears by his Quota- 
 tions to be a good Linguift, will not vouch. 
 fafe to go along as an Interpreter, I don'c 
 fee how in Reafon he can prefs them to the 
 Undertaking of tranfplanting Religion into 
 diftant Climates, where perhaps it might 
 thrive better than it hath done of late, in 
 Nations that have enjoy 'd it long. And if 
 every Man is obliged to teach the World 
 what he believes to be true, it is not the Du- 
 ty of the Clergy only, but the Duty of eve- 
 ry Man to go and teach all Nations : and 
 the Author who hath fuch a good Eftate of 
 his own that he pities or infults Mr. 
 WHIST ON for being poor, may teach 
 and take nothiug for his Rains. And all 
 thofe who are difpleafed they cannot have 
 the Liberty of the Pulpits here, to teach 
 their Opinions in, may find Pulpits for them- 
 felves elfewhere. 
 
 THE Author from a generous Care of the 
 Clergy, who care very little for him, aflcrts, 
 that it would tend to their Intereft as well as 
 to their Honour, to have unlimiced Liberty 
 of teaching whatever they believe to be true, 
 * Becaufe thofe who think themjehes obliged 
 in Confcience to profefi Opinions which hap- 
 
 * Pag. 17. 
 
 pen 
 4
 
 to "Freedom of DEBATE. 223 
 pen to be contrary to thofe received, will be 
 in n& danger of lofwg Preferment on Ac- 
 count of their Integrity. No doubt , any 
 Clergyman, who happens to believe, and, 
 in Confequence of his Belief, fays any thing 
 out of the Way, would be glad to keep his 
 Preferment notwithftanding. But perhaps 
 it would not be proper for the Government 
 to allow his keeping it. Put the Cafe that 
 the Author ereded an Academy, and im- 
 ployed and paid Matters to unteach all na- 
 tural and revealed Religion^ if any of thofe 
 Matters, inftead of following the Rules of 
 the Foundation , fliould teach natural and 
 revealed Religion. I afk what Injuftice 
 would the Author or his Executors do 
 them, if he or they turned them out and im- 
 ploy'd others ? If the Government could be 
 prevailed with to pay Matters, for teaching 
 whatever thofe Matters pleafed, which I 
 fcarcely believe will happen, then indeed it 
 were a Hardfhip to deprive thofe Matters of 
 Preferment becaufe of their Opinions : But 
 if the Government pays only for teaching 
 (bme particular Opinions and Tenets, thofe 
 that have no Mind to teach thofe particular 
 Tenets, and thofe that in Confcience cannot 
 teach them, ought not in Confcience and E- 
 
 quity
 
 224 Natural Right of Mankind 
 quity to take the Government's Money. If 
 one pays a Matter for teaching his Son Law t 
 it is Injuftice to teach him Phyjick in Place 
 of it. If the Government pays the Mini- 
 fters of the eftabliihed Church for teaching 
 the Gofpel, it is Injuftice in thofe Minifters 
 to teach the Nation Politicks in Place of it, 
 unlefs the Apologift firit perfuade the Civil 
 Magiftrate that Atheifm and Infidelity, are 
 at lead as expedient Principles for this Na- 
 tion, as Religion and Chriftianity, it is in 
 vain to expert that the Government will pay 
 and entertain any Man for preaching up Ir- 
 religion ; and if Religion and Irreligion are 
 equally expedient , 'twere but folly to pay 
 Men for teaching either one or other. But 
 the Apologift repents his Kindnefs and Con- 
 cern for the honeft Clergy, in allowing them 
 to keep their Livings and Preferments > 
 whatever Opinions they teach; when he 
 propofes and maintains that nothing* mould 
 be got or loft by maintaining Opinions. 
 Their Intereft which he hath here fo much 
 at Heart, is there entirely out of all his 
 Thoughts. 
 
 THEIR Cafe, I own, is worthy of * Confe- 
 deration , who think themfelves obliged in 
 Confcience to profefs Opinions contrary to 
 
 thofc
 
 to Freedom of D E BAT E.' 
 thofe received, and at the fame Time are 
 honeftand brave enough to do it according- 
 ly ; but they deferve no favourable Confide- 
 ration who dare not do what they believe in 
 Confcience to be their Duty. There's no 
 Reafon to repeal Laws in favour of Hypo- 
 crites. They want Honefty and Sincerity 
 upon which Society is founded and fubfifrs. 
 It is enough to confider an unhappy Au- 
 thor's Cafe and Chara&er, when he falls 
 into prohibited Notions, and to ufe him as 
 mercifully as the Good and Peace of Society 
 can permit. But to (hew regard to Hypo- 
 crites is unworthy the Wifdom of any Na- 
 tion. They muft either believe that their 
 Notions are not worth the teaching and 
 publifliing, or they muft be ill Men. 
 
 I ACKNOWLEDGE with the Author, that 
 'while free Debate is allowed, T'ruth 'will ne- 
 wr want a ProfeJJbr thereof, nor an Advo- 
 cate to offer feme Plea in its Behalf, and I 
 hope he will likewife acknowledge with me, 
 that no more will Error, either -f- Tranfub- 
 Jlantiatwn would not pafs in France without 
 an Attack made upon it, if Men could free- 
 ly write again/I it. Nor would natural Re- 
 ligion pafs in England without many more 
 
 t Pasj. 1 8. 
 
 Q. Attacks
 
 226 Natural Right of Mankind 
 Attacks made upon it, than are made, if 
 once denying our Dependence upon GOD 
 came to be look'd upon as no more criminal 
 in State, or orTenfive in Converfation, than 
 to have blue or black Eyes ; I don't know 
 but fome People then would do it for a Fro- 
 lick, or meerly to flicw their Wit and the 
 Strength of their Invention, or for the Ho- 
 nour of being reckon'd the Viftor of all the 
 Gods of the Univerfe. Bur, faith he, natural 
 and revealed Religion would find many 
 ftrong and ftrenuous Defenders and Advo- 
 cates, and no doubt Atbeifm and Infidelity 
 would find Splnozas and Porpbyrys. For 
 fuppofing Tranfubftantiation contradi&s both 
 Senfe and Reafon, yet it would not want a- 
 bie Advocates in France, tho' Men had full 
 Liberty to write againft it ; and as I have 
 been furprized with the cunning Defences 
 made for it, and as many take thofe Defen- 
 ces as for folid and good Reafoning ; fo ma- 
 ny might take the Objections of Atheifts 
 againft the Being of GOD, for Demonftra- 
 tions. * If Popery got no Ground in Eng- 
 land in the Time of King JAMES the Second, 
 
 * P*g- 19. 
 ,.'*^ (which
 
 to Freedom of D E B AT E. 227 
 (which I much doubt) Proteftantlfm got as 
 little. I own with the Author, that Pro* 
 teftantlfm doth not decay in Holland, by 
 Reafon of Popifli Books of Controversy; 
 but then, neither doth Popery decay there 
 by reafon of Proteftant Polemical theology . 
 Whatever EfTed Freedom of writing Con- 
 troverfy had once in ^Netherlands ; at pre- 
 fent writing and Freedom of publishing Books 
 of Controverfy, doth very little Good or III 
 in Holland to any, except to Bookfellers. 
 There Proteftants bring up Proteftant Chil- 
 dren, and Papifts bring up Popifli Children, 
 and the refpe&ive Opinions of each Party con- 
 tinue in Families like their FideicommiJJary In- 
 heritances. In the Ifland viWalcheren there's 
 fcarce a Papift, and in the Land of TVr Goes 
 or South Bevelandt, there are but few more 
 Proteftants in Comparifon. In the Mayer eye 
 of theB0/H>,theProteftants have the Churches, 
 but befides the Minifter's own Family, the Se- 
 cretary of the Village and the Sexton, there 
 are no Proteftants in the Parifli : And fbme- 
 times the Minifter preaches to one Hearer. 
 In the Land of Bargh belonging to the Ek~ 
 &or Palatine the Papifts fome Years ago 
 had the Churches as the Proteftants have 
 x them
 
 228 Natural Right of Mankind 
 them in the Mayereye of the Bofch, that is, 
 empty. It is not then for want of Liberty 
 of debating and writing, that Papifts and 
 Proteftarits make no Progrefs in one ano- 
 thers Converfion. It is becanfe of their Opi- 
 niatretv. The Humour of thinking and 
 judging fairly and candidly is long paft. In 
 Walcferen, where the Revolt from Spain 
 began to Purpofe, and where it maintained 
 itfelf without Interruption, the Proteftant 
 Religion became univerfal. In the Land of 
 South Bevelandt, which, tho' an Ifland, the 
 Spaniards recovered by reafon of a PaiTage 
 on Foot at Niep-tides, and kept long, the 
 Humour of enquiring being crampt at firft, 
 Things foon came to the ' prefent Stand. 
 The Marea or Run of Reafoning is now 
 quite over, and until fuch another Difpoft- 
 tion appears, they may debate on and write 
 againft one another , to no manner of pur- 
 pofe, but that of each Party's believing ano- 
 ther ftupid or obftinate. It is not for wane 
 of Authors, or for want of Liberty of De- 
 bate, but for want of Candour that Error 
 maintains itfelf fo obftinately againft the 
 Truth. Such is the Effect of that Liberty 
 of debating and writing which People have 
 
 enjoy 'd 
 
 ..
 
 to Freedom ofDz BAT E . 129 
 
 enjoy'd in the Dominions of the States Ge- 
 neral, until they are weary of it. But what 
 Effe&s fuch Liberty might have in Britain is 
 uncertain. Only it is probable, that Men 
 being naturally fond of new Things, at firffc 
 a great many upon a Grant of an unlimited 
 Licenfe, would exchange their old for new 
 Opinions, and when they were weary of de- 
 bating, Things would here come to a Stand, 
 as they have done in Holland. 
 
 But ftill lam of Opinion, that preaching, 
 debating and writing fub Cruce, and under 
 Temporal Difcouragements and Perfecution, 
 would fpread Opinions more fuccefsfully 
 thro' the Nation, than an uncontrouled Li- 
 berty and Freedom ; provided that thefe O- 
 pinions were really worth the fuffering for. 
 But if their Notions are (uch as upon Delibe- 
 ration they cannot put fuch a Value upon, 
 it is not worth their Pains to trouble the 
 World with them, nor ought they to com- 
 plain of Want of Freedom to publifh and 
 teach what is not worth anothers Pains to 
 learn. 
 
 MEN that know but little of Hiftory and 
 Geography, do confider \ the Variety ofOpi- 
 
 $ Pag. 19, 20. 
 
 3 mom
 
 230 Natural Right of Mankind 
 nions and Religions that have prevailed and 
 do prevail^ what a little Figure the Church 
 ^England makes upon the Globe, what mon- 
 Jlrous Abfurdities prevail in mofl Places^ 
 and what excejfive Ignorance (but not) eve- 
 ry 'where. But at the fame time they that 
 do confider thef? Things , ought not to al- 
 low that all that Ignorance and thofe pre- 
 vailing Abfurdities, are owing to Force and 
 Violence and the Influence of human Autho- 
 rity. In thofe Countries where there are no 
 Laws in force with refped to Speculations 
 whether Philofophicaloi theological, there's 
 not fo much Knowledge, Learning and Po- 
 litenefc to be feen, as in other Countries 
 where the Reftraint of Laws, is made ufe of 
 to hinder Men from teaching fome Sort of 
 Notions. The Hottentots are not fo ingeni- 
 ous and knowing a People as the Italians, 
 nor the Americans as the Europeans. In 
 Greece, and particularly at Athens, where, 
 the Author alledges, there was an unlimited 
 Licence of debating the moft important 
 Points of Speculation, Men were as foolifh 
 and extravagant in their Opinions about Re- 
 as the Jew!) who puniflied the Li~ 
 
 berty
 
 to Freedom ofDz BAT E. 231 
 berty which any took to debate and deny 
 the Eftablifhed Religion of their Nation. 
 
 SUPPOSING Force and Violence an unfair 
 Thing, yet the Ignorance and Abfurdities 
 that prevail among Men are not altogether 
 owing to it. Tho' the World had full Li- 
 berty to reafon themfelves out of all Religi- 
 on, or into all Sorts of Religion ; that, I ve- 
 rily believe would not make them more wife. 
 Therefore I can neither fuppofe fior conclude 
 with the Apologift, * That free Enquiry, 
 Profeffion and Debate^ cannot make Men 
 more erroneous andfooliJJo than they are, and 
 feems to be the only Way to make Men lefs 
 erroneous and more wife than they are, and 
 doth in Faff make Men lefs erroneous and 
 more wife, in every Country according to 
 that Degree of it which prevails. 
 
 WHAT a difmal Cloud of Error and Folly 
 muft now overfpread this unhappy Ifland, 
 if we are fo erroneous and foolifti at prefent, 
 that there's no danger of our becoming more 
 foolifh and erroneous ? We know, or the 
 Apologift knows, the prefent State of Britift 
 Wifdom and Knowledge ; but what it would 
 certainly be under an unlimited Freedom of 
 
 * Pag. zr. 
 
 Q^ 4 teaching
 
 a 3 2 Natural Right of Mankind 
 teaching whatever we pleafed , neither he 
 nor any can exadly tell. It is common Cant 
 in thofe that defire Changes, to fay that 
 Things are fo ill at prefent that they cannot 
 be worfe. With much Confidence and 
 Triumph the Apologift appeals to Experi- 
 ence, and dogmatically afTerts, that this Li- 
 berty doth in Fatt make Men lefs erroneous 
 and more wife in every Country, according 
 to that Degree of it 'which prevails. 
 
 MY humble Opinion is, and I may (ay it 
 is as well founded as the Author's, that he 
 is not fo perfectly well acquainted with the 
 State of all People and Nations , as to af- 
 firm this pofitively and abfolutely. I own 
 that a limited Licence of publiming and 
 teaching Opinions, is much better than a 
 total Reftraint. And to prove that an un- 
 limited Licence to publifli Opinions doth in 
 Fad tend to make Men wife, he ought to 
 have inftanced in fome wife and learned Nati- 
 ons where every Man may teach whatever 
 Opinions he pleafes. His Argument is from 
 a Degree of Liberty to a full Liberty j as, 
 if Degrees of Liberty make Men wife, then 
 full Liberty will make them yet wifer ; which 
 Confluence I am well able to deny. Wife 
 
 Nations
 
 to Freedom of D E B AT E. 233 
 Nations judge, and ought to judge, what 
 Opinions are good and what are bad, for 
 Society. And are willing the beft fliould 
 be taught, and the worft, not fo much as 
 broached, for fear foolifh Men, fhould be- 
 come more foolifh by believing them; 
 which no doubt many might do, if they 
 were freely and publickly taught : And per- 
 petual Debate and Wrangling upon allPoints 
 would probably beget Uncertainty in place 
 of Knowledge. And if it is Wifdom in a 
 Nation to preferve ufeful Knowledge and to 
 prevent hurtful Notions being believed a- 
 tnong a People, then a reafonable and li- 
 mited Licence of teaching Opinions, mud 
 make Men wifer than full Liberty. There 
 is not (b much Liberty allowed in France 
 and Italy, as in Britain and Holland, yet 
 as to this World, a French Man and Italian^ 
 are as wife as a Briton or a Hollander. 
 
 THE Apologift fays , * Afacred Author 
 tells us, Wifdom is glorious and never fad- 
 eth away , and is eajily feen of them that 
 love her, in making herfelfjirft known un- 
 to them : He thatfeeketh her early flail have 
 no great Travels-, for he Jhall find her ft- 
 
 * Pag. 21. 
 
 ting
 
 234 Natural Right of Mankind 
 ting at his Door. To think therefore on her 
 is Perfection of Wifdom, and whofo watch- 
 eth for her, Jhall quickly be without Care. 
 For fiegoetb about feeking fuch as are wor- 
 thy of her , Jhewcth herj elf 'favourably to 
 them in the Ways and meeteth them in eve- 
 ry Thought, Wifdom vi. n i<5. 
 
 I DO not know what Writings the A- 
 pologift efteems SACRED, nor is it my pre- 
 fent Bufmefs to difpute that matter; for 
 poflibly he may reckon all antient Books 
 equally SACRED, but as he writes to Church 
 and State and People of this Nation, where 
 that Book is not admitted to be facred OF 
 canonical-, it became the Author either to 
 have omitted, or explain'd the Epithet. 
 But both the Paflage itfelf and the Con- 
 clufion he draws from it; fo that if Men 
 were not put out of their way by Authority 
 but were allowed to fcek, or would ofthem- 
 fehes feek after Truth, they would not fail 
 of finding her, make more for my Purpofe 
 of a limitted, than for the Author's purpofe 
 of a full Liberty of teaching all Opinions 
 and debating ail Points in order to make 
 Men wife. If Wifdom is fo eafy to be 
 found, that Men in feeking her of them^ 
 
 felves
 
 to Freedom of Dv KATE. 235 
 fclves cannot fail of finding her, what Oc- 
 cafion is there for Freedom of Debate with 
 all others ? It follows from the alledged Au- 
 thority, that whatever a Man is obliged to 
 know he may eafily know y if he is but honeft 
 in his Inquiry, and that without the Help 
 of infinite Volumes and of daily and per- 
 petual Debates, and everlafting wrangling 
 with one another, which do put Men out 
 of the way of Truth and Knowledge and 
 true Wifdom, as much, if not more, than 
 human Authority. 
 
 THE Apologift firft obje&s, that it isnecef- 
 fary to Peace and Quiet in the State, that 
 there foould be no Debates about Speculation, 
 and that every Man fiouldfquare their Prin- 
 ciples and Practices by what they find re- 
 ceived in the Country, and then he anfwers, 
 * Then let no Men pretend any Concern for 
 'Truth and again/I Fat/hood; for this re- 
 moves Truth and Faljhoodout of the ^uejiion : 
 Let them then fet upforHobbifm or Pope- 
 ry. 
 
 THE firft Part of the Obje&ion is entire- 
 ly of the Author's own making , That it 
 is neceffary there (hould be no Debates about 
 
 * Pag, 21. 
 
 Specu-
 
 236 Natural Right of Mankind 
 Speculation. There never was a Govern- 
 ment fo unreafonably hard upon the Under- 
 ftandings and Speech of Men, as to pro- 
 hibite all Debates whatever ; nor did ever 
 a Government prohibite Debates upon any 
 Thing which they eftcemed to be purely 
 Speculations. Moft Governments forbid 
 certain Notions to be publickly taught and 
 profefled; but thefe Notions are not con- 
 fidered as purely Speculative, but as prac- 
 tical Principles, and fuch as have an Influ- 
 ence upon the Lives and Aftions of Men. 
 And if any fuch Notions do * tend to the 
 Diflurbance of Society, the Apologift al- 
 lows the civil Magiftrate may juftly prohibit 
 them. And why then this- crying Anfwer 
 to his own Objection, Let them not then 
 pretend any Concern for 'Truth and againft 
 Falfhood, let them then fet up for Hobbifm 
 and Popery: However, I cannot think, tho' 
 the Author believes ftrange Things, that he 
 fincerely believes that every Truth is of fo 
 much Value that it ought to be preferred 
 before the publick Peace and Quiet of So- 
 ciety. In fome Cafes the Saying of PRO- 
 
 * Pag. 6. 
 
 CUTS
 
 to Freedom of D E B AT E. 237 
 CLUS -f-a Commentator upon PLATO, that 
 Utility is better than T'ruth^ muft be true. 
 Truth, like other Things, hath its Value 
 from its Ufefulnefs. Some Truths are im- 
 portant and fome are trifling : And (b Error 
 is fometimes hurtful and fometimes harmleis. 
 If any Government or Society of Men do 
 difcourage hurtful and incourage ufeful O- 
 pinions, it doth not follow that they have 
 no Concern for Truth. The contrary is a 
 much jufter Confequence. They have a 
 Regard to Truth, but a reafonable Regard 
 proportioned and fitted to the Importance 
 of it; but they are not therefore bound for 
 the fake of Truth to allow Men to teach 
 falfe and pernicious Notions. Nay it is their 
 Concern for Truth, that makes them pro- 
 hibit Errors to be taught. 
 . WHETHER a more (olid and lading Peace 
 fa Peace flowing from Principle) than a 
 meer Form of Peace would be the Effcd of 
 an unlimited Liberty of Debating and 
 Writing, is not certain. For tho* it may be 
 fo in other Countries, perhaps it might be 
 otherwife here. Tho' we have a King, 
 yet we have a Parliament, and the Election 
 
 of
 
 238 Natural: Right of Mankind 
 of Members to ferve in it, is a very popu- 
 lar Thing. And what if Debates upon Spe- 
 culations, mould bring into the Houfe 
 Reprefentatives of a wrangling and difputa- 
 tious Temper, Men who argue without End, 
 only to fharpen their Wit and Genius ; fuch 
 Men woula certainly hinder and retard the 
 Bufinefs of the Nation, and as Men are but 
 Men, their Difputes might occafion Quar- 
 rels. When there is no Difbrder in Society, 
 there is always Peace in it : And even that, 
 tho' a meer Form of Peace p , anfwers the end 
 of civil Government. Peace from Principle 
 may be a very good Thing, but perpetual 
 difputing and debating is not likely to be 
 the Occasion of it. The Principle of Peace 
 or Peace from Principle is FriendJJnp y and 
 I have often obferved that Debates inftead 
 of making Men Friends, generally make 
 them fall out, as hath even happened to 
 Mr. WHISTON and the Author. 
 
 THE Apologift believes himfelf very can- 
 did and impartial, in difclaiming all Re- 
 wards as well as PuniQiments upon account 
 of Opinions, when he propofes * that no 
 
 *'Pag. 21. 
 
 Man
 
 to Freedom of D E B AT E. 239 
 Manfiould either get or lofe by maintain, 
 ing them. I fuppofe he would not fee that if 
 the maintaining and teaching fome Opini- 
 ous might deferve Rewards, the maintain- 
 ing and teaching others might deferve Pu- 
 nifhments and Difcouragements. For if it 
 is granted that fome Opinions are fo good 
 and ufeful to Society that they deferve to 
 be rewarded, there's no getting over this, 
 that fome Opinions may be fo hurtful as to 
 deferve to be punifhed. And to prove that 
 it is juft and reafonable to make Laws againft 
 teaching (bme certain Notions for their Per- 
 nicioufnefs, it is fufticient to make appear 
 that the teaching and propagating ufeful 
 Notions, do for their Utility, deferve the 
 favourable Confideration of the Rulers and 
 Directors of Society. This is a new and 
 ftrange fort of Freedom of teaching fet up 
 by the Author; to teach gratis. To up- 
 braid him no more with forgetting his for- 
 mer kind Propofal of INC OUR AGING inge- 
 nious, learned and honeft Men to profefs 
 and teach their Opinions, and in fuifering 
 the honeft Clergy to injoy their Profits and 
 Preferments for teaching whatever they plea- 
 fed, without any Provocation given on their 
 
 part;
 
 240 Natural Right of Mankind 
 part ; I only beg leave to differ from him, 
 and believe that an ufeful Opinion difcover- 
 ed and taught, brings the Society under a 
 Debt to the Author and Teacher. And in 
 particular to teach Men effe&ually to be 
 honeft, deferves as much as to teach them 
 Navigation, and to teach Men how to fave 
 their Souls deferves more than the World 
 can pay. Could a Man fall upon fuch a 
 happy Thought as would erTe&ually fecure 
 the Peace of Society ; and prevent one Man's 
 cheating and defrauding and impofing upon 
 another, and bring back the golden Age 
 of Peace and Juftice-, he might juftly claim, 
 as great a Premium as if he had found out 
 \hz Longitude, s \^\ 
 
 A GREAT and applauded Preacher at 
 Venice got it into his Head, that he had 
 fallen upon a way to make Men holy here 
 and happy hereafter, and invited his Hear- 
 ers on a certain Day to hear the Projeft. 
 The good Man had confidered that all the 
 Wickednefs and Sin that Men are guilty 
 of was committed at the Inftigation of the 
 Devil. This he doubted not to prove. The 
 Rcafon, faid he, why the Devil tempted 
 Men to Sin, was becaufe he himfelf de 
 1 paired
 
 to Freedom ofDE BAT E. 24 1 
 paired of Pardon and Salvation. To make 
 the Devil ceafe to tempt Men to Sin, and 
 confequently to make Men ceafe to Sin ; his 
 Propofal was to apply to the Pope, who 
 had the Keys of Heaven and Hell, to pray 
 to GOD , and to grant Indulgence to the 
 Church, to pray with him^ to pardon the 
 Devil, to be reconciled to him, and to re- 
 ceive him again into his former Favour. 
 Had it not foiled for want of Power and 
 Credit in the Pope, to have brought about 
 the Reconciliation, what a glorious Profpect 
 muft it have been ? Inftead of disappearing 
 for Shame he muft have been carried upon 
 the Shoulders of the People in Triumph. 
 Hundreds of ancient Heroes were made 
 Gods by the Heathens for much lefs than 
 the poor Preacher had alone deferved. 
 
 I AM fo far from thinking that no Noti- 
 ons, no Opinions, no Principles deserve In- 
 couragement, that otherwife I believe it 
 were the moft idle Thing in the World to 
 publifh and to teach them. If a Man pub- 
 iifhes his Opinions for the good of Man- 4 
 kind or the good of Society, his own good, 
 as a Man and as a Member, is always com- 
 prehended. There is no Author fo dement- 
 R ed,
 
 242 Natural Right of Mankind 
 ed, but publifties his Opinions with fome 
 End and Intention. Now all Ends, accor- 
 ding to the general Notion of an End, im- 
 ply fomething good, Good in Reality, or 
 Good in Imagination. The Author's Pro- 
 pofal, therefore, of neither getting nor lof- 
 ing by maintaining and teaching Opinions 
 is in it felf imprafticable. 
 
 BUT this perhaps they may deny, and 
 affirm that they have no manner of Ends 
 of their own to ferve, and that whether 
 they get or whether they lofe, whether their 
 Opinions do good or ill, is none of their 
 Affair. It is a Duty they owe to Truth, 
 and they cannot be filent. * The Beauty 
 of Truth alone Jets them -above all Fears 
 and Expectations, and I may add, deprives 
 them of all other Reflexions, and the Pow- 
 er of ading like intelligent Beings. As Dif- 
 cord is exceedingly and intollerably often- 
 five to a mufical Ear, and Harmony ra- 
 vifliingly pleafant and delightful, fo Truth 
 pleafes, and Error grates and frets the Minds 
 of fuch Men ; and by a natural and ftrono- 
 Antipathy to Error, and Sympathy with 
 Truth, they can no more forbear fpeaking 
 
 - - 
 
 and
 
 to Freedom of D E B AT E. 243 
 and writing, than they can hinder them- 
 felves to laugh when very merry, or 
 weep when gricvouQy afflicted. Thefe 
 Men are born Authors, and no won- 
 der they maintain, it is their natural Duty 
 to write. And as they only follow irrefift- 
 able Nature, or rather fuffer themfelves to 
 be guided with meer animal Inftinff, their. 
 Works are to be coniidered rather as na'*> 
 tural and animal^ than voluntary and rea- 
 fonable Productions. One would be tempt- 
 ed to believe, that there were fome fuch 
 natural and involuntary Authors, when he 
 eonfiders of what little Ufe their Notions 
 are to themfelves or to others. A Free 
 Writer's Acquaintance ufed to expoftulate 
 with him the Unreafonablenefs and Folly of 
 publishing his obnoxius Opinions, that could 
 do no good to himfelf or to Mankind ; but he 
 never had another Anfwer, than that it was 
 the glorious Cauje of tfruth^ and Truth mud 
 be known, whatever the Confequences 
 were, or whether it was of any Confequence 
 or not. But how unlike is one free Writer 
 to another? JOHN TOLAND tho' an inti- 
 mate Acquaintance of the mentioned free 
 R 2 Writer
 
 244 Natural Right of Mankind 
 Writer, promifes that * bis Religion fibuld 
 contain nothing to be believed but 'what leads 
 to Practice, and nothing that did not con- 
 cern People to know, and therefore moft 
 commendably refolved in fpite of all Dif- 
 couragements, openly to profefs the Religi- 
 on he believed to be mojl for the Inftruttion 
 and Benefit of Mankind, BECAUSE WHAT 
 
 WAS NOT SO COULD NEVER BE TRUE, 
 
 MUCH LESS DIVINE. Whether he would 
 have accepted any thing for his Pains or 
 nor, cannot now be decided. Death that 
 takes away the Wife as well as Fools, the 
 Learned as well as the Unlearned, hath 
 deprived the World of that Author , and 
 many promifed Productions, as his Religion^ 
 his Refpublica Mofaica, and his Puerilitas 
 Patrum. 
 
 SUPPOSING nothing got and nothing loft 
 by teaching and maintaining Opinions, yet 
 this natural Inclination to write is enough 
 to make Men argue and contradift one a- 
 nother to Death. A General cannot be bet- 
 ter pleafed with a Vi&ory over his Enemy, 
 than an Author is of an imaginary Con- 
 queft over his Adversary. But to make DC- 
 
 "* ^ I - f 4 
 
 bates
 
 to Freedom of DEBATE. 
 bates abfolutely free, the Authors ought to 
 be deprived even of this imaginary Incou- 
 ragement; becaufc that will render fome 
 of them as tenacious of their Opinions and 
 Principles, as a good Living doth a Cler- 
 gyman. 
 
 ADMITTING then there was no manner 
 of Incouragement given to the teaching and 
 maintaining Opinions, I believe the Author 
 is miftaken in his Confequence, * that Men 
 then 'would be no more angry 'with one ano- 
 ther on account of 'different Sentiment s y than 
 for different Features of their Faces., or for 
 different Proportions of their Bodies. Pride 
 and Vanity, if there was no more, will 
 make People angry with one another, and 
 as long as Men are Men, they will be proud 
 and vain j and as long as they pretend to 
 be Authors and Debaters, they will quar- 
 rel for Victory and the Reputation of a fu^ 
 perior Genius, I have feen one (weat in 
 a cold Winter Day and in an open Room 
 without a Fire, with playing a Game at 
 Chefs for nothing. I have feen Swords 
 drawn and Blood flied about the Definition 
 of a Word that put nothing in the Party's 
 
 i- * .'.'I Ul ,!"' f l:*.T: . 
 
 * Pag- 23- 
 
 R 3 Pockets,
 
 246 Natural Right of Mankind 
 Pockets, f Into what Feuds, faith the AT- 
 pologift, did the City of Hamburg run (to 
 omit a thoujand other Inftances) on occafwn 
 of a Difpute between two Minifters> whe- 
 ther in the LORD'* Prayer , the firft Words 
 jhould be tranjlated our Father, or Father 
 our, under whom the Citizens were wrought 
 up into great Heat and Flame againfl one 
 another, and at length divided themfelves 
 into Parties that fought daily in the Street s- y 
 nothing of which could have happened under 
 Liberty and Free Debate, to which it is 
 abfolutely necejjary (as I faid before) that 
 no Man get or lofe by maintaining either 
 fide of thegneftion. One would think the 
 Minifters and Citizens of Hamburg debat- 
 ed for 3 Wager, and that they had laid a 
 very good Stake upon the Victory. For, 
 lure I am, the Government did not pay 
 both Parties, People and Minifters, or either 
 Party for maintaining either Side of the 
 Queftion ; ^nd fince the Author, for Bre- 
 vity's fake, omits a thoufand fuch Inftances 
 pf Quarrels occafioned upon frivolous De- 
 bates, he is pleafed to counterplead him- 
 fe]f ? and to furnifli the civil Magistrate with 
 
 t Fag, 27. 
 
 a very
 
 to Freedom of D E BAT E. 247 
 a very good Reafon againft an unlimited 
 Licence of debating at all Times and upon 
 all Points. Sure, there never was a more 
 impartial Advocate of a Caufe; for he gene- 
 rally takes care to fay as much againft his 
 own as for it. This is debating bothjreely 
 and equally. As for the Difpute itfelf a- 
 bout FADER ONSE, and ONSE FADER, if 
 I thought it would ever again trouble the 
 World, from my Skill in the German, and 
 old Saxon Language, I could eafily deter- 
 mine it; but I (hall not give you fo much 
 as a Tranflation of their Tranflation of the 
 firft Words in the LORD'S Prayer; for fear 
 of making it Nonfenfe as the Apologift 
 hath done. 
 
 I SHOULD gladly know what Defign the 
 Author had, or whether he had any De- 
 (ign at all in ridiculing and expofmg Mr. 
 WHISTON, and dreffing up the honeft Man 
 in fuch a burlefque and chequered Charac- 
 ter. Men- are not juft angry with one a- 
 nother for the Features of their Faces, and 
 Proportions of their Bodies, but many Quar- 
 rels have happened upon ridiculing, or raid- 
 ing a Jeft,upon a hump-Back j and calling 
 a Man My Lord upon that -Account, has 
 R 4 offended
 
 248 Natural Right of Mankind 
 offended inftead of pleafing. Andfure, the 
 Apologift and Author would never have 
 ufed the honeft grave Man after fuch a lu- 
 dicrous manner, if he had not defigned to 
 have (et the Town a laughing at him. And 
 as grave as I am, I can fcarce forbear laugh- 
 ing both at him and the Author for fetting 
 him out in fuch a ridiculous Light. I can 
 answer, the Apologift pleads his Caufe with- 
 out being imployed ; and he cannot expert 
 Payment as Negotiorum geftor, becaufe, as 
 the Author fays, he is poor and moft un- 
 fairly tells the World, * that it will always 
 be his Lot to be Jo. This is to ruin a Man's 
 Credit; and Mr. WHISTON, by reafon of 
 fuch an ill Report, may come to want his 
 Dinner. It is true, that fuch is Mr. WH i s- 
 TON and fuch his Cafe in the Opinion of 
 the Apologift, which he thinks himfelf o- 
 bliged to teach the World for nothing ; but 
 had he known the World as well as I' pre 
 tend to do, he would have forefeen that 
 fuch Freedom of gratis Debate would oc- 
 cafion a Mifunderftanding betwixt thofe two 
 free Writers. So falfe is what the Apolo- 
 gift affirms, that when nothing is got or 
 
 ^'^ n l&!^ 7 / 
 
 loft
 
 to Freedom <?/ D E BAT JE. 249 
 loft by maintaining and publifhing Opini- 
 ons, Men 'will be ho more angry <witb one 
 another upon account of different Sentiments^ 
 than for their different Features or different 
 Proportions of Body., that himfclf and Mr. 
 WHISTON are living Witnefles 6T this his 
 Miftake of Mankind. Could thcfe two Di 
 putants -gee as many zealous Followers as 
 the Minifters at Hamburg did, I don't know 
 but this free gratis Debate might end in 
 Blows. 
 
 BUT whatever the happy Confluences 
 might be of teaching and publifhing Opini- 
 ons gratis, Ifhall always be againft it, not 
 becaufe I 'am not rich, but bccaufe it is 
 unjuft in it felf, a : nd becaufe Injnfh'ce is ill 
 Policy. Every Man (liould have his due j 
 and I am perfedly well informed that it was 
 once the 'Author's 1 Opinion, that the Cler- 
 gy ought to be treated like Phyficians and 
 Lawyers, that is to be paid i>y thofe^thac 
 imploy them, juft as Diffentcrs pay their 
 Preachers and Teachers of feparate Congre- 
 gations. Some have adually received the 
 Author's Bounty for publiming ot Opinir 
 ons, and others have refufed it, before he 
 taught the Wqrld that Men (liould take 
 
 ppthing
 
 250 Natural Right of Mankind 
 nothing for their Pains. By eftablifhing one 
 fort of Liberty, he ought not to overturn 
 both Liberty and Property and Men's Right 
 of difpofing of their own as they think fit, 
 than which, Lawyer's hold, * there's no- 
 thing more agreeable to natural Equity. 
 
 I AM forry that I have fuch frequent Oo 
 cafion to tell the Author he is very idle in 
 troubling himfelf and the World with im- 
 pradicable Propofals. What the Govern- 
 ment may fome Time or other do towards 
 taking away all Livings from the Clergy, he 
 is wife that can tell. But as the Churches 
 in South and North Britain are eftablifhed 
 upon the prefent Foot, by "the Union of 
 the two Kingdoms, there is not the leaft 
 Appearance that the prefent Parliament will 
 feize Tithes and Church Livings, even for 
 Pa) ment of the national Debt , whatever 
 may be done after a new Ele&ion. If the 
 Apologift had a Mind fuch an Ad fhould 
 pafs, as no doubt it is his Defire, it is very 
 weakly and fooliflily done in him, to alarm 
 the Clergy and make them cry out shzChurcb 
 
 * Nihil tain cowveniens eft natural i fiLy.h att > c^ium Vo- 
 luntatem Domini volentis rem fuam in aliam transferre, w- 
 tatp kokgre. Inftit. Lib. II. Tit, i . Seft. 40. 
 
 h
 
 to Freedom ^/"DEBATE. 
 is in Danger. Whether he knows it or not, 
 Botwithftanding the increafing Number of 
 Infidels, the Clergy and their Followers 
 have (till a confiderable Intereft in the King*- 
 dom, and it is more than probable, they 
 will make ufe of it, to defeat his Defign, 
 which I think is very cruel, 
 
 FOR in (read of allowing the Clergy half- 
 pay or half-Livings for their long and faith- 
 ful Service, he is againft any Man's paying 
 them for preaching and praying, even tho* 
 they were willing to do it, and liked to 
 beftow fome of their own Money that Way. 
 Nothing will plcafe the Apologift, unlefs 
 the Clergy, By Ad of Parliament, be put 
 upon the fame Foot with valiant Beggars 
 of old, whom none muft relieve, or be in- 
 dided upon the Bubble Act for felling free- 
 hold-Eftates in Utopia. For to take awfly 
 their Livings would not anfwer the Liberty 
 of neither getting nor loiing by their Opi. 
 nions ; becatife without fuch a Law People 
 might relieve them if they pleafed , and 
 pay them for preaching and praying. The 
 epifcopal Clergy live in Scotland, and di(^ 
 fcnting Ministers live in England, by teach- 
 ing their Opinions, Perhaps the Author 
 
 mighc
 
 252 Natural Right of Mankind 
 might be brought to compound the Mat- 
 ter, and allow the Clergy to keep their 
 Livings and Preferments, if inftead of preach, 
 ing up natural and revealed Religion, they 
 would be fo honeft as to preach Opinions 
 which he likes better , and which he fup- 
 pofes and fufpe&s they believe as well as he. 
 But the worft of that Cafe is, that neither 
 he himfelf nor the Government think the 
 teaching of fuch Opinions worth Money. 
 And indeed were the Clergy to teach no- 
 thing, or teach Opinions which the Apologift 
 does, but the Government does not like, a 
 better Ufe might eafily be found for their 
 Revenues. Tho' no incumbent alive loft 
 his Living, becaufe it is his .Free-hold, yet 
 <as Lives dropt, Livings might be feized, 
 whether for the publick or the Patrons or 
 for the People, the learned in the Law muft 
 decide. I will undertake to prove that thofe 
 who complain moft of the Charge of en- 
 tertaining the Clergy, will have no Part of 
 the Tithes fall to their Share. Thefe are 
 older than any Rights and Conveyances 
 that they are able to (hew for their Eftatcs; 
 which being purchafed by, or given to their 
 Anceftors with the Burden of paying the 
 
 Clergy
 
 to Freedom ofDz BAT E. 253 
 Clergy out of them-, the Clergy have the 
 fame Right to their Part of them that they 
 have to the reft. It is a Rent-Charge, which 
 they ought to pay, and which by Virtue of 
 their Poflemon , they can never inherit in 
 Law or Equity. 
 
 BUT the Author is not altogether fo an- 
 gry with the Livings of the Clergy as is his 
 Friend the Moderator, who tells the World, 
 * That if GOD 'will have his Miniflers a- 
 mong Men , let him call them to the Office 
 as he did AARON, and be their Inheritance. 
 There is no more Reafon why Men Jhould 
 pay his Priefts, than why they Jhould impofe 
 them on him. If GOD'S Priefts receive their 
 Wages from Men y they will tell Lyes of him 
 for their own Advantage. 
 
 UPON Suppofition there is a GOD (for fb 
 muft the Moderator be reafoned with) he 
 aflerts, firft, that Men have no occafion for 
 GOD'S Minifters among them, becaufe, if 
 Men wanted them, they ought to pay for 
 them ; which, he fays, there is no more Rea- 
 fon for, than there canbeforMens impofing 
 their Priefts upon GOD : And for Men to no- 
 minate and impower Minifters for GOD is 
 
 *Pig. 156. 
 
 more 
 
 fr
 
 254 Natural Right of Mankind 
 more unreafonable than for our King to no- 
 minate, impower and appoint, what Am- 
 baffadors foreign Princes and States fliall 
 fend to Britain. 
 
 HE aflerts, fecondly, that to appoint 
 fuch an order of Ministers and Priefts is in 
 it felf an idle Thing. For if Men do not 
 want GOD'S Minifters, GOD cannot want 
 them neither. He can want nothing, as be^ 
 ing infinitely perfeft and felf-fufficient. ELI- 
 PHAZ the Temanite faid very well, * Can 
 a Man be profitable unto GOD , as he that 
 is ivtfe may be profitable to himfelf? or is 
 it Gain to him that thou makeft thy Ways 
 perfect, or will he reprove the e for Fear of 
 thee? If GOD deals with Men at all, it is 
 not to do himfelf, but to do them good. 
 And therefore fmce neither GOD nor Men 
 want Priefts and Minifters, to appoint and 
 imploy them muft be vain and idle. 
 
 THE Moderator teaches, thirdly, that if 
 GOD will have his Minifters among Men, 
 and do this vain and idle Thing, he ought 
 to pay them himfelf, and not unjuftly charge 
 Men with their Entertainment. If Mini- 
 fters. and Priefts are imployed, 'tis certain 
 
 *]OB XXii. 2, 3, 4. 
 
 they 
 
 4
 
 to Freedom of D E BAT E. 255 
 they ought to be paid ; and as Men do not 
 want them nor appoint them, nor imploy 
 them, and ought not to pay them, then 
 GOD muft cafe Men by taking that fuper- 
 fluous Charge upon himfelf. 
 
 AND, fourthly, he afTerts that it would 
 be very ill Conduct in G o D not to do it, 
 becaufePriefts and Minifters will rather (erve 
 their Pay-Makers than GOD, and tell Lies 
 of him to pleafe them, and confult their own . 
 Advantage rather than his Honour. 
 
 Now fuppofing that there is a fupremt 
 Sovereign Being, who by his Almighty 
 Power made and by his infinite Wifdom 
 governs the World, as it belongs to him to 
 direct the Method of being worfhipped and 
 fcrved, fo he knows better than Men, what : 
 Inftru&ions are proper to be given them in 
 order to obtain his Favour and Protection. 
 And therefore alj thofe that believe they, 
 have Occalion for GOD, muft always believe 
 they haveOccafion to be taught the Way of 
 ferving and plcafmg him. If they want not 
 GOD, I own they cannot want his Mini- ; 
 fters. But as long as they have any Thing 
 to hope or to fear from him, it is much.; 
 better that he afcertain the Way of ferving 
 
 himfclf,
 
 21-6 Natural Right of Mankind 
 himfclf, than that it fhould be left to them 
 to find' it out the heft way they can. If we 
 depend upon a King or great Man for the 
 making our Fortune in this World , what 
 Anxiety are we in to find out the Ways 
 whereby we may pleafe him ? A little Mo- 
 ney is then thought well laid out for knowing 
 the certain Method for entering into his Fa* 
 vour. And thofe that have any Hopes of 
 obtaining the Favour of GOD, cannot think 
 a fmall Matter ill beftowed to know how to 
 pleafe and ferve him. They might poffi- 
 bly rather wifti for the Miniftry of Angels 
 who want not Meat, Drink, Cloaths, Wafli- 
 ing or Lodging ; but if G o D thinks fit to 
 nfakc ufe of Men as his McfTengers, it is but 
 jtift that they fhould pay them for whofe 
 Service they are imployed. They may and 
 do pretend, that they know their Duty to 
 GOD by the Light of Nature, and that their 
 own Rcafon afcertains the Way of ferving him 
 acceptably, and that they want no Revela- 
 tions, no Miniftcrs and no Priefts among 
 them. 
 
 I KNOW nothing that human Reafon is 
 
 better Judge of than Right and Wron%, Ju- 
 
 Jlice and Injtiftice, and yet particular Cafes 
 
 and
 
 to Freedom <?/ D E BAT E . 157 
 arid Inftances become fo intricate, that not 
 only private and particular Men, but whole 
 Nations often mifbke the one for the other. 
 He that trufted his Cafe to his own Sen(e 
 and Reafon, would find himfelf very often 
 miftaken when Judgement came to be given. 
 Men therefore fee Counfeltors, a fet of Men 
 allowed and authorized by the civil Autho- 
 rity to aflift the Subjed in his Affairs. If 
 Men had a Concern for their Souls equal to 
 what they have for their Eftates, they would 
 be apt to diftruft their own Skill and Know- 
 ledge fo far in Religion., that they would not 
 only c all the Aid of other T, but be content 
 pay them for it. That it is otherwife, 
 a famous diflenting Minifter and a very 
 great Man in his Way very well knew; 
 for being confulted by one of his Hearers 
 upon difpofing of his Son in a way where 
 his Learning might be of ufe, " You may 
 tc then, (faid the honeft Man) make him a 
 " Phyfician, a Lawyer, or a Minifter \ but 
 " as he will want prefent Imployment, my 
 " Opinion is you mould make him a Mi- 
 " nifter, becaufe People are very my to 
 " truft young and unexperienced Men with 
 " their Health and Wealth, but any Man 
 S " will
 
 258 Natural Right of Mankind 
 " will eafily and readily truft fuch with their 
 f< Souls. " And indeed People put fuch a 
 little Value upon them, and pay fo little 
 on that Account, that the faid Minifter's 
 two Sons have turned eminent Men in 
 the other two Profeflions. To pretend 
 then that they know their Duty to G o D 
 fo well by the Light of Nature, that they 
 want no Aid or Afliftance that way, is to 
 fay, that neither Men nor Angels, nor GOD 
 himfelf can teach them more than they al- 
 ready know of that matter; which, be- 
 fides its being to undervalue their own 
 Souls, is fuch arrogant Nonfenfe, that I need 
 fay no more about it. 
 
 BUT fuppofmg, with the Moderator , that 
 fuch as he have no Occafion for the Mi- 
 niftry of Men or Angels, yet (hould GOD 
 require them to maintain his Minifters, he 
 but ufes his own Right without doing them 
 an Injury. If they have no mind to lend 
 to the LORD by giving to the Poor or to 
 Priefts, 'tis but juffc they pay GOD what 
 they owe him. And if they owe him a- 
 ny thing at all, they muft owe him their 
 Beings and their well being, all their Pof- 
 feflioris and Injoyments: And both Jews 
 
 and
 
 to Freedom of DEBATE. 259 
 and Chriftians conceive that the firft Fruits, 
 Firftlings and Firft-born were confecrated to 
 GOD to fignify his Propriety in the whole. 
 To mantain then, that if GOD (hould ap- 
 point Priefts, and fend his Minifters among 
 Men, and require them to entertain them, 
 if noc upon their own, yet upon GOD'S 
 Account; that in Juftice they ought noc 
 to do it, is not only to deny GOD that 
 Juftice which they exped from their Fel- 
 lows, but likewife to debate, difpute and 
 quarrel with Almighty GOD their great 
 Benefaftor for a little Money. Into what 
 Extravagancies doth this Humour of Free- 
 Debate carry vain Men ? 
 
 SINCE we and all we have belong to 
 GOD, \\\Q Moderator is out, when he fays, 
 if GOD'S Priefts receive their Wages from 
 Men, they will tell Lies of him for their own 
 Advantage. For Priefts that believe that 
 GOD is the great Mafter and Proprietor of 
 this World, That the Earth is the LORD'* 
 and the Fulnefs thereof, do not confider what 
 they receive from Men as belonging to Men, 
 but belonging to GOD, and believe that it 
 is God, not Men, that gives them all : And 
 therefore will not tell Lies of him for their 
 S z own
 
 2.6o Natural Right of Mankind 
 
 own Advantage. . The King of Portugal 
 having a Demand upon the States General 
 for Money due from them for Subfidies 
 during the laft War, impowered his Mi- 
 nifter at the Hague to receive it, and to pay 
 himfelf his Appointments out of it. And 
 had the States General paid the Money, 
 the Portuguefe Ambaflador had been under 
 no Temptation to have told Lyes of his 
 Matter to pleafe the States , and would 
 have then found it his Intereft to have 
 ferved his King rather than them. 
 
 THE Author of the Grounds and Rea- 
 fons quarrels only with the Clergy for re- 
 ceiving, and the Government and the Peo- 
 ple for paying the Money or Erlcfts ; buc 
 the Moderator would quarrel with the AL- 
 MIGHTY rather than pay his Priefts, altho' 
 he were fure GOD had defired it. One of 
 thofe People in Scotland who were difpleaf- 
 ed with King CHARLES the Second for re- 
 nouncing himfelf, and ordering others to 
 renounce the Solemn League and Covenant^ 
 thinking himfelf bound in Confcience to 
 give a Teftimony to the Truth, was pleated 
 to affix to the Market Crofs of Sa?2quhar y 
 A Proteftation againfl CHARLES STUART, 
 
 JOHN
 
 to Freedom ofDz BAT E. 26 1 
 JOHN DAW , and my Mother ; againft 
 CHARLES STUART for exacting and demand- 
 ing, againft JOHN DAW for levying and 
 collecting, and againft his Mother for pay- 
 ing Taxes. But the Moderator is yet weaker 
 and more ridiculous in entering his Protefta- 
 tion againft GOD, the civil Government 
 and the Clergy, for their poor Maintenance, 
 which would be none of his were it taken 
 from them. I am not for compelling Men 
 to pay for what they don't like, and there- 
 fore I undertake in the Name of the Clergy, 
 that is, cavern pro rato^ that if the Author 
 of the Grounds and Reafom, and the Mo- 
 derator and all fuch others, will openly 
 declare themfelves Atheijh or Infidels, that 
 they (hall not vifit them without being 
 fent for, that they (hall not force the Sacra- 
 ment upon them, nor pretend to bury them 
 as Chriftians, or make them pay for any 
 of thofe Things. And then I am fure, they 
 will have no Reafon to complain. 
 
 BUT as long as they pretend to believe in 
 GOD, and to be Members of the Church of 
 England, I do not fee why the civil Go- 
 vernment may not oblige them co contri- 
 bute for teaching the Gofpel, as well as the 
 S 3 heft
 
 262 Natural Right of Mankind 
 bed Chriftian in Britain. Should the Wif- 
 dom of the Nation think fit to appoint 
 one Set of Men to teach and prefcribe Phy- 
 fick, and another to teach Law and to plead 
 for the Subjefts, and thought fit to pay them 
 for fo doing out of the publick Money ; who- 
 ever attended their Le&ures and afked them 
 a Queftion either in jeft or in earned, and 
 might demand an Anfwer in Law, had no 
 Reafon to complain of his Proportion of the 
 Charges ; nor have Infidels pretending to be 
 Chriftians any Reafon to complain of the 
 Livings and Appointments of the Clergy, 
 when they come to Church, whether for 
 their Edification or Diveriion. 
 
 AND now to return to the 'Apologid for 
 Free-Debate and Liberty of Writing, ad* 
 mitting that no Opinions were temporally 
 incouraged, yet Men might quarrel with one 
 another upon another Account. They 
 might poflibly think the Queftion of great 
 Importance with refpcft to another Life. 
 And then the Thoughts that a Neighbour's 
 a Friend's, a Child's Soul is eternally indan. 
 gered by fome particular Doftrines, might 
 provoke their Zeal to withftand and oppofe 
 them in the mod vigorous way. Whate- 
 ver
 
 to 'Freedom ofDE BAT E. 263 
 ver the Teachers of primitive Chriftianity got 
 by their Profeflion, 'tis certain, that their 
 Difciples got nothing but Persecution for 
 the Opinions they learned and profefled ; 
 and yet very earned were they in maintain- 
 ing thofe Opinions, and adually maintain- 
 ed them at the Price of their Lives. 
 
 THIS the Apologift thought of, and there- 
 fore propofes for the good of Mankind, 
 * that no Speculations be recommended to 
 Men as Objetfs of their Zeal. The Gen- 
 tleman dreams Projeds : For he muft firft 
 perfuade them that there is no fuch thing 
 as another World, and that Men may be- 
 lieve and live as they pleafe; becaufe fo 
 long as they exped to give an Account to 
 GOD in another World for their Conduft 
 in this, it is impoffible to make them indif- 
 ferent, or to hinder them from being zea- 
 lous about fome certain Opinions. I am 
 fure the Apoftle PAUL was once in the right, 
 when he faid, f // is good to be zealoujly 
 ajfeffied always in a good thing. What the 
 Author means to contend fo gravely, (b fc- 
 rioufly and zealoufly for Liberty of debat- 
 ing and writing for or againft Speculation?, 
 
 * Pag. 13. fGAi,,iy, 18. 
 
 S 4 whereby
 
 364 Natural Right of Mankind 
 whereby nothing ought to be got or loft, 
 and which are not worth any Man's Zeal 
 or Concern , is more than I can imagine. 
 Either I was never fo dull in all my Life as 
 I am at prefent, or the Apologift's Head 
 was turned when he made this Propofal. 
 Pride and Proje&s, faith the grave Author 
 of the tfale of the *fub , turned PETER'S 
 Head at laft. 
 
 To underftand how Free-Debates tend 
 to fliorten and leflen the Number of Con- 
 troverfies, it is ncceflary to know what fort 
 of Freedom he * means, if his Meaning can 
 be found out. If by Fieedom here he un- 
 derftands Freedom from penal Laws, the 
 Argument concludes againft his Propofal : 
 For, if notwithstanding the prefent Reftraint, 
 there are fo many Debates on foot, we 
 might reafonably expeft more if all forts 
 were allowed. Had Men Liberty In France, 
 Tranfubftantiation would not pafs without 
 an Attack made upon it. 
 
 FREEDOM from Incouragement would 
 not (horten and leflfen the Number of De- 
 bates, for Reafons already alledged, and for 
 ^mother Reafon drawn from matter of Faft, 
 
 *, Pag. 23. 
 
 which
 
 to Freedom of D E BAT E. 265 
 which the Author furnifhes* himfelf. f Af- 
 ter the Days of SOCRATES, Greece for a 
 long time abounded inPhilofophers, who were 
 divided into all poffible Sentiments in the 
 moft important Points , find difputed with 
 each other and wrote Books without Num- 
 ber and without controul in behalf of their 
 Schemes. And the fame Author afliires us, 
 * that there was little or nothing got or loft 
 by maintaining thofe Opinions. Nor were 
 thefe Opinions recommended to People as 
 Qbjetts of Zeal. For, faith he, there was 
 720 Application made to gain the common 
 People to bawl in fahalf of a Sett of No- 
 tions. Now admitting all this which the 
 Author (ays to be true, it is falfe that Free- 
 dom of Debate, in either the two mentioned 
 Senfes, would fliorten and leflen the Num- 
 ber of Debates : Becaufe at Athens where 
 thefe two forts of Freedom were allowed, 
 Debates were infinite and endlefs. 
 
 FREEDOM from Pride, Prejudice, and 
 from the Dominion of Lufts and Paffions 
 would fliorten and leflen, by much the pre- 
 fent Number of Debates. When a Man 
 is candid and fincere, and loves Truth in 
 
 f Pag. 25. * Pag. 26. 
 
 his
 
 266 Natural Right of Mankind 
 his Adverfary's.Book as well as in his own ; 
 and will underftand Reafon in another's 
 Mouth even when it makes againft his own 
 Notions; a thoufand Difputes that now 
 take up many Volumes would then be re- 
 duced to a fmall Compafs. But while Pride 
 and Paflions prevail, there's no end to be 
 expe&ed of Debate and Contention, altho' 
 the Parties contending neither get nor lofe 
 by maintaining the oppofite Sides of the 
 Queftion. 
 
 IF Men, indeed, by Freedom of Debate 
 could but carry two controverted Points, 
 that there was no revealed or natural Reli- 
 gion, many other Debates would become 
 vain and impertinent. Innumerable Vo- 
 lumes would be turned out of Libraries to 
 the Paftry Cooks and Chandlers Shops; 
 or would be laid by like the Shafter now 
 lying ufelefs in the Bodleian Library. But 
 that is not to be expe&ed. For every one 
 would not be reafoned out of his Religion ; 
 and thofe that were not, would ftill debate 
 as formerly both among themfelves and with 
 Atbeifts and Infidels. And fuppofe no Man 
 believed one Word of natural and revealed 
 Religion, yet Debates would not ceafe. They 
 
 would
 
 to Freedom of DEK AT t. 267 
 would find other Subje&s to debate upon. 
 Doth any Man imagine that no Books 
 would be writ upon Fate and Chance, up- 
 on the Formation of the World and the 
 Rife and Origine of Vegetables and Ani- 
 mals. I have feen a Libertine put hard to 
 it to anfwer the common Queftion, whether 
 the Hen or the Egg was frft. We fliould 
 have various philofophical Hiftories of the 
 firft Man and Woman, how they grew in 
 the Earth, how the Sun dried and cracked 
 the inclofing Mould, how the Thunder 
 awaked them, how they fcrambled out 
 thro* the Rent, how they lived upon Nuts 
 before they got Teeth to crack the Shell, 
 or chew the Kernel , how they grew and 
 how they met, and how they contrived 
 the way of propagating their own Species. 
 And what would be the EfTed of fuch Dif- 
 ferences and Difputes, he is wile that can 
 tell. Only, it is obfervable, that when 
 People want material and important Subjects 
 of Debate, they difpute the more warmly 
 upon Trifles. Thofe Protejiants that live 
 among Papi/ls, wonder that their Brethren, 
 who have little to do with Papifts, fliould 
 quarrel among themfelves for fuch fmall 
 
 matters
 
 ,268 Natural Right of Mankind 
 
 matters , and thefe their Brethren wonder 
 no lefs that they ftiould think their Conrro- 
 
 J 
 
 verfies but trifling Matters. 
 
 THE Author is fo confident of his Pro- 
 pofal and the Reafonablenefs and Advantages 
 of an unlimited Licence of printing publifh- 
 ing and teaching all Opinions, that he calls 
 for Trial and Experiments. For as a true 
 Senfe of Things is only to be got from Trial 
 ana' Experience or from Comparison, so LET 
 SUCH TRIAL BE MADE and the Difference 
 between things willfoon be feen, and the right 
 Meafure of all Things ofConfequenceto us, 
 will foon be found out. The Gentleman's 
 Fancy is fo full of his Scheme, that he hath 
 wrought himfelf up into enthufiaftical Hopes 
 of Succefs. The Trial might be made, if 
 it were practicable, and eafily done. But 
 fuch a Trial would make a mighty Altera- 
 tion in the Affairs of Church and Sfate, 
 and efpecially that part of it, which takes 
 away all the Livings from the Clergy, and 
 hinders the good People of Britain to pay 
 them when they imploy them. What 
 would become of the Forms of adminifler- 
 ing Juftice ? The Quaker's folemn Affirma- 
 tion will not fit Infidels, for they may fwear 
 **" tho'
 
 to Freedom of D E B AT . 269 
 tho* not upon the Bible. And Atheifts muft 
 be excufed from fwearing at all, and from 
 being believed. All Laws againft Blafphe- 
 my muft be repealed; and popifti Priefts 
 muft be made welcome to make as many 
 Papifts and Jacobites as they pleafe. All 
 thofe Things and many more would occaft- 
 on fuch a change in the Kingdom, that 
 one's Head would be turned with the nati- 
 onal Vertigo. It is a common Weakness to 
 imagine that another State of Things would 
 do better than the prefent, but it is an in- 
 curable Difeafe. in all Projectors. He that 
 hath a ftrong Defire to be at his Journey's 
 end, ieldom confiders duely the Dangers 
 and Difficulties of the Way. No Man 
 but a D o N QJJ i x o T E or an errant En- 
 thufiaft, would expcd Succefs in fuch a 
 filly Propofal. Can he exped that the 
 King and Parliament will turn the Na- 
 tion upfide down, only to humour a few 
 timorous Men, that have a mind to ea(e 
 their Brains of fome Notions, whereby no 
 Man ought either to get or lofc, and are 
 worthy of no Man's Zeal and Concern, 
 and to redrefs Grievances and Hardfliips 
 which none will venture to futfer. 
 
 * WHEN
 
 270 Natural Right of Mankind 
 
 WHEN Rome was in the height of its 
 Glory > for Arms, Learning and Politenefs, 
 (kith the Author * from LIPSIUS, there were 
 fx hundred different Religions frofeffed and 
 allowed therein. But as many as he ima- 
 gines were tolerated there , yet all Reli* 
 gions were not allowed; and none were 
 profefled or praftifed there except incognito^ 
 but fuch as were approved by the Senate. 
 Private Gods were prohibited by the Laws 
 of the twelve Tables, and foreign f Deities 
 were difcharged until the Law and Sove* 
 reignty had firft naturalized them. TER- 
 TULLIAN \ therefore reproaches them with 
 fubjefting the Authority of their Gods to 
 the Authority of Men, which Reproach 
 I acknowledge had more Wit than Wifdom 
 in it, becaufe it might have been turned a- 
 gainft the Jews by a Roman. Not only 
 the Number of the Gods but the Way and 
 Manner of their Worfhip was regulated and 
 directed by Law. So far were the Romans 
 from allowing every Man to profefs and 
 
 * Pag. 2?. $ Scparatitn mmo habejjit Decs neve novos: 
 Scd re advenas, ni;7 publics adfeitos prii'atim cAlanto. \ i Tab. 
 
 % Apud -voi htimano Arbitrio divinitu- penfatur. Ni/i Homi- 
 * Deus plactterit, Dens non frit. Apol. 
 
 teach
 
 to Freedom ofD-E BAT E. 27 1 
 teach what Religion he pleafed, that their 
 Religion was with them a matter of State 
 intitely depending upon the civil Magiftrate/ 
 The learned Romans and particularly the 
 very learned VARRO diftinguiflied three forts 
 of heathen Theology, as AQGUSTIN relates, 
 * which he calls mythical or fabulous, pby- 
 fical or natural, and civil OT politick. The 
 fabulous, he atcribes to the Poets, and 
 blames them for making the Gods do things, 
 which the worft of Men would fcarcely be 
 guilty of. The phyfaal or natural Theology 
 was what the Philosophers bufied themfelves 
 about, and which, he (ays, was fitter for the 
 Schools than for the World. Thefe two 
 forts the civil Government of the Romans 
 took no Care to regulate or dired. The 
 civil Religion is chiefly what Citizens and 
 efpecially Priefts ought to know and teach. 
 To this belonged the Number of the publick 
 Gods, the Rites and Sacrifices and the way 
 of worfhipping them. This was the pra- 
 ctical and eftablifhed Religion of the Roman 
 People; and VARRO himfelf propofes to 
 write of it, not with Intention to make 
 
 * Ciyitat. Dei, Lib.lV. Cap. 4, 5. 
 
 the
 
 272 Natural Right of Mankind 
 the People defpife, but rather to make them 
 efteem it. And if we confider that it was 
 the national eftabliflied Religion of the Ro~ 
 mans to worfliip a certain determined Num- 
 ber of Gods, after a determined and legal 
 manner, with the Author's Pardon, and 
 with LIPSIUS'S too if rhere s Occafion for 
 it, inftead of fix hundred different Religions 
 public kly allowed and profefled at Rome, 
 there was no more than one. And there- 
 fore Jews and Chriftiam that worshipped 
 only ONE GOD and deny'd the reft, were 
 C&cddtbftfa and had often hard-meafurc 
 for their Pains. One may pretend with 
 equal Reafon that there are as many Re- 
 ligions now at Rome as there are Saints. 
 
 NOR was the Religion of the old Ro- 
 mans Co harmlefs but that there are fomc 
 Materials left to make up an ecclefiaftical 
 Hiftory, as ill as fome Chriftiam have given 
 Occafion for. Such as debauching Roman 
 Ladies, hindering Generals to take the ad- 
 vantage of an Enemy, caballing for the 
 High-Priefthood, and afterwards abufing 
 their Power. The Apohgijl forgets that 
 Priejls of all Religions are the fame. But 
 he never forgets to remember kindly his dear 
 
 Friends
 
 to Freedom of DEBATE. 273 
 Friends the * Clergy, and when any of them 
 is (o honeft as to rake Notice of the Faults 
 of the reft, he is fo difingenuous as to make 
 ufe of the Confeffion and Reproach given 
 by fome of them to the Fraternity, to dif- 
 parage them all. If f be that read! Church- 
 Hiftory , reads nothing but the Folly and 
 Knavery of Bifoops and Churchmen , it is 
 likewife true that he who reads other Hifto- 
 ries reads very little good of Mankind. 
 
 IF Reafon had fair Play among the Ro- 
 mans, it was not in religious Matters, in 
 which Reafon had fcarce any Play at all. 
 Nor did their Politenefs, Learning, Bravery 
 and military Difcipline proceed from their 
 Debates about religious Speculations. 
 
 IF the United Provinces are remarkable 
 for Liberty and Peace > it is not owing to 
 an unlimited Licence of publifhing and teach- 
 ing all manner of Opinions. Mr. TOLAND'S 
 DilTertation upon the Pillar of Cloud and 
 Fire, compofed and tranilated into French^ 
 for the u(e of a great Man, was returned 
 to the Author by that Perfon, becaufe it 
 contained fomething contrary to the Religion 
 
 * P- g- 2 9- t P a 3- 3 
 
 T of
 
 274 Natural Right of Mankind 
 of the Country. Ic was afterwards handed 
 about in Manufcript, and I had the Perufance 
 of it, but with fome Index expurgatorius, 
 it hath been fmce printed here in England. 
 Le Voyage de Jaques Maffee y a Book not 
 near fo bold as the Grounds and Reafons, 
 and the Moderator is not fold publickly but 
 privately to fuch as will tell no Tales. And 
 the very worft of fuch Books is that they 
 contain fome prohibited Speculations about 
 Religion; I can allure you that there is iefs 
 Liberty of thePrefs allowed in Holland, than 
 is taken here in England. 
 
 Bur what Sir WILLIAM TEMPLE fays, 
 is very true, that no Man there can complain 
 ofPreJJure in his Ccnfcience, of being forced 
 to any publick Profejfion of his private Faith, 
 of being retrained from his own way ofWor- 
 Jhip in his own Houfe, and obliged to any o- 
 ther abroad. And at prefent every Man 
 hath as much Liberty here in Britain. 'Tis 
 true there is an old mufty Law extant to o- 
 blige People to go to Church, but that Law, 
 for the Hardnefs of the Hearts of Men, is 
 never put in execution. And Sir Wi LLI AM 
 TEMPLE immediately adds, Whoever ajks 
 more in point of Religion, without the in- 
 
 difputed
 
 to freedom of DEBATE. 275 
 difputed Evidence of a particular Miffion 
 from Heaven, may be juftly J'uf peeled not 
 to ajk for GOD'S fake but his own* But, 
 as it appears plain, the Author afks a great 
 deal more, which is, to profcfs public !;ly, 
 and to teach all Men by Word and by Writ 
 whatever he believes or pretends to believe^ 
 and to debate with all others at a 1 I Times 
 and in all Points, whether thofe others have 
 a Mind to debate with him or not. To 
 make Sir WILLIAM TEMPLE judge, the 
 Author afks for his own fake and not for 
 GOD'S. However all the united Provinces 
 are not upon the fame foot as to Liberty 
 and Freedom of Opinions and Religion. In. 
 Zealand^ Papifts are not fo favourably treat- 
 ed as in Holland. They are capable of 
 bearing Office and Command in their Ai> 
 mies, but fuch popidi Officers as are upon 
 the Zealand's Repartition, that is, as arc 
 paid by that Province, take an Oath to de- 
 fend their ejlablifhed Protejiant Religion. 
 
 EVEN m Holland fome Opinions are more 
 favoured than others, and they that profels 
 the favoured Opinions are in a way of get- 
 ting, and fome adually get by profeffing and 
 maintaining them. The Miniilers of the 
 T 2 elk-
 
 276 "Natural Right of Mankind 
 eftablifhed Church are paid by the Govern- 
 ment -, and Priefts and other Teachers arc 
 maintained by their Hearers and Followers. 
 None have civil Pofts, not fo much as that 
 of Secretary to a Village, but fuch as are of 
 the eftabliflied Religion. The eftablifhed 
 Clergy are pinn'd down very clofe to the 
 national Orthodoxy, nor dare they depart 
 from the Heidlebergh's Catechifmus or the 
 Synod of Dorf. Nor would it avail them 
 any thing to plead, that the Articles of their 
 Faith, are Articles of Peace and not of 
 tfruth. For they believe the Wifdom that 
 is from above is jirft pure and then peacea- 
 ble. Our Clergy injoy a. greater Liberty 
 than they, not only as to their Morals but 
 likewife as to their Faith. For, as if the 
 fixteenth Article of the Church of England 
 had no determinate meaning, the Dodrine 
 of Predejlination is preached up in the Fore- 
 noon in the Calvinirtical Senfe, and in the 
 Afternoon it is ridiculed and treated like 
 Blafphemy, and all out of the fame Pul- 
 pit. 
 
 Sue H refped the Hollanders have for Re- 
 ligion in general that there is a very fevere 
 Law againft Blafphemy, and taking theName 
 
 of
 
 to Freedom of DEBATE. 277 
 of GOD in vain, even tho' done by one of 
 their Soldiers. For * be that takes the Name 
 of GOD in vain or blafphemes, for the firjl 
 fame Jhall do AMENDE HONORABLE, and 
 be imprifoned three Days upon Bread and 
 Water, and for thefecond Time, flail have 
 his Tongue bored with a red-hot Iron, and 
 then pall beftript to his Shirt and banijhed 
 the united Provinces. And to pretend that 
 he blafphemed from Principle would rather 
 aggravate than extenuate his Crime. From 
 all which it is evident that in the united 
 Provinces there's not an unlimitted Licence 
 of teaching, fpeaking, and debating and wri- 
 ting all forts of Opinions ; nor is it in that 
 Country of Liberty, where Men neither get 
 nor lofe by maintaining particular Opini- 
 ons. 
 
 THE Apologift fays, f all Men there, how 
 different foever in Opinions, live infuchPeace 
 and Friendftip with one another, as is un- 
 
 * De geene tile den Naeme des Hesrm ydelycksn loert , of 
 tile blafphemesrt, fa,l voor tie eerjle Ryfe esn honorable amende 
 doe/i, on drie Dagen in gevangeniffe te water en te broodt gefleld 
 ivcrtlen; en -voor tie tweede reyfe fine Tonge mtt een gloyend 
 Yj'er dozrfteken en de voorts gedevalifcert warden tot fine 
 bembde, en de gcbctnnen u\t de i/erenigdz Proviucien, Rccuil 
 dormilitairc ordinantien, P. 28. f Pag, 30. 
 
 . T 3 known
 
 278 Natural Right of Mankind 
 known to Men cf the fame Religion in other 
 Countries. And Sir WILLIAM TEMPLE 
 fays, that Difference in Opinion makes none 
 in Affections ^ and little in Converfation* 
 where it fcrves for Entertainment and Va- 
 riety. They argue without Inter //?, they 
 differ without Enmity, and agree 'without 
 Confederacy. I am willing to do the gallant 
 People all the Juftice they deferve, hue 
 they that can believe all this of them, 
 muft take them for a particular Species of 
 Men, and of a fuperior kind to all their 
 Neighbours. I have obferved, that in a 
 Town then in PofleiTion, but not in the 
 Dominions of the States General, Papifls 
 and Protejlants lived much better together 
 than Church People and Diflenters do here. 
 But the Author (ays, ho^ different Joever 
 in Notions they live in Peace and Friend-, 
 Jhip. Now Peace and Friendfhip are two 
 different things in Holland as well as in 
 Britain. There may be more Peace (and 
 thanks to the civil Government for it) than 
 in many other Countries, but that there 
 is more Friendship there, than in other 
 Places, is what I cannot allow : Nor will 
 there be found ten difcreet Perfons in all 
 
 the
 
 to Freedom of DEE ATE. 279 
 the Dominions of the States General to pre- 
 tend it. With mod, juft as here, Friend- 
 flip is keeping an Account of Favours given 
 and received, which they mutt balance and 
 clear with one another, or they are Friends 
 no more. I own there are there Men of 
 generous Principles, that take Pleafure to 
 fhew Fricnddiip to thofe from whom they 
 exped no Returns, and they that have had 
 occafion for it, will acknowledge there is fuch 
 in other Countries likewife. But that there 
 is either more Peace and Friendjhip in a no- 
 tional or general Senfe, among Men of the 
 moft different Sentiments there, than among 
 Men of the fame Perfuafion elfcwbere> is 
 abfoluiely falfe. For, were it not the Law 
 hath provided- again ft it, a Father would 
 difmherit his Son for Difference of Opinion. 
 If a Protcfrant leaves an Eftate to a popifh 
 Relation, or a Papift to a Protcftont Rela- 
 tion, it is generally 'int ailed t or made Fidel- 
 cmmiffar^ until fome of the Heirs Pofterity 
 or himfelf embraces the Opinion of the 
 Teftator or Donor , who then hath a Fee 
 Simple in the Thing. Ac leafr, I have known 
 it fo in fome Cafes. 
 
 AND whatever Peace there is among 
 T 4 Men
 
 280 Natural Right of Mankind 
 Men of different Sentiments, it is not owing 
 to a Liberty of teaching, printing and pub- 
 Hfliing all forts of Notions, and of debating 
 with one another at all fames and in all 
 Pointy but to a Leflbn, which the A polo, 
 gift hath not yet, but which the Holland- 
 ers have learned from long Experience, not 
 to debate at all, upon Matters that may 
 give mutual Offence. For when they do 
 begin, there are none more opiniatre and 
 ftirTin debate than they, whether with their 
 Neighbours as a Nation, or with one ano- 
 ther. And feeing all Perfuafions, as I faid 
 before, keep their Ground without gaining 
 upon one another, they have long ago 
 given over religious Debates as of no manner 
 of ufe. How Sir WILLIAM TEMPLE found 
 it when he was there, I allow himfelf to tell, 
 and take on his Word. For his Imploy- 
 ment and Character led him to keep Com- 
 pany with People of the beft Fafliion, who 
 know good Manners as well as many of 
 their Neighbours that pretend to know bet- 
 ter. And if Difference in Opinion made 
 none in Converfation among fuch People, 
 it is no great Wonder j but this I know that 
 
 when
 
 , to Freedom ofDz B AT E. 281 
 when the ordinary People (which makes 
 the greateft Part of all Nations) happen to 
 enter upon religious Debates, they manage 
 with full as much Heat and Zeal as any 
 other. They do not look upon Religion 
 as a Sett of idle Notions and Speculations, 
 unworthy of any Man's Zeal and Concern, 
 as the Apologift does. The Subjed is with 
 them important, and they can be very re- 
 nous upon it, and warm and earned in their 
 Reafonings about it. While the Humour 
 of difputing, fome for the Sentiments of 
 GOMARUS and others for thofe of ARMI- 
 ES!; us prevailed, it carried the People out 
 of all Humour with one another. At this 
 Day within the eftablifhed Church, there 
 are no fmall Broils betwixt the Coccejans and 
 the Voetiam. The Jefuits and Janfeni/is 
 are as angry with one another in Hclland 
 as in France-, and if the wife Government 
 did not interpofe, the ftronger, both in the 
 ertablifhed Church and out of it, would u(e 
 the weaker very unkindly. A Difpute which 
 happened betwixt two ProfefTers of Theology 
 at Franequer in Friejland about the proper 
 and metaphorical Generation of the SON the 
 (ccond Perfon of the Trinity , was taken 
 
 away
 
 282 Natural Right of Mankind 
 away by civil Authority. Men are Men , 
 and the likeft Thing to a Hollander is a- 
 nother Man. Over all, Tout comme chez 
 nous. 
 
 THERE, faith the Author, the Lyon and 
 the Lamb, J mean the Papifl and the Men- 
 nonite lie down in Peace together, the Jirfl 
 forgetting his wonted Rage> and the latter 
 preferring that Innocence which he was born 
 with, and which Liberty and Experience 
 hath cultivated in him. The Gentleman 
 would make one believe, that an AnabaptiJ} 
 in Holland is born with more Innocence 
 than a Papift, altho' it is really impoflible 
 to diftinguifh the one from the other, upon 
 the Nurfe's Bread. Thefe Mennonites thcm- 
 felves diflfer from one another, and have fe- 
 parated upon Account of fuch Differences. 
 Both Papifl and Mennonite injey only a To- 
 leration, and it is but common for People 
 that want Power to hurt, to live peaceably 
 with one another. Thus all forts of tole- 
 rated Diflenters from the Church of ;/- 
 gland agree among themfelves to live in 
 Peace, that is, that no Party of them op- 
 prefs another, becaufe the Law doth not 
 allow it. 
 
 THE
 
 
 to Freedom of DEB ATE. 283 
 THE Author (lie vvs great Compadion for 
 the poor opprefTed Papifts, and is willing 
 to (hew the World how harmkfs they 
 would prove under Indulgence or Incourage- 
 ment. But he ought to confidcr that an 
 JLnglifo Papift and Holland's, Rapid are Men 
 of different Principles and Sentiments. Thefe 
 love their native Country, and joined hear- 
 tily with the Proteftants in Defence of their 
 common Rights and Liberties againft the 
 Tyranny and Opreflion of Spam. Witne(s 
 the Pacification of Ghent, by the (econd 
 Article of which, both Papifts and Pro- 
 teftants refolved to force all foreign Troops 
 out of the Netherlands. Tho' there are 
 Papifts in Holland yet they are good Hol- 
 landers and good Patriots. They believe 
 that none upon Earth have anyjurifdt&ion 
 in their Country in civil Matters, but the 
 prefent Powers that have the Adminiftration 
 of the Government. I wifli it were fo in 
 England: but it is otherwife. A Tolera- 
 tion of Papifts hath a good ErTet in Hol- 
 land, and fecures fo many Subje&s and fo 
 much Wealth in the Country at the Ser- 
 vice of the Government; but in England 
 fuch a Toleration, and Liberty to preac' 
 
 an
 
 284 Natural Right of Mankind 
 
 and propagate their Principles might be of 
 
 ill Conlequence 
 
 OF the infinite Advantages of free- De- 
 bate to Society, the Apologift instances, 
 * that it is the way to Knowledge and Arts 
 as well as to true Religion, which are the 
 Foundation of the Politenefs, Order, Happi- 
 -nefi and Prosperity of a People. The Gen- 
 tleman in wording this Advantage hath tak- 
 en Care to keep out Religion as part of the 
 Foundation of the Order and Happinefs 
 of Society; altho' the Speculations, to be 
 publickly debated , are with him the Prin- 
 ciples of natural and revealed Religion. 
 However he is not able from all his Skill 
 in Hiftory and Geography to (hew any po- 
 lite and happy People that are or have been 
 without Religion. But how free-Debates 
 in Society about Speculations, and fuch Spe- 
 culations that none can fafely write about 
 but the Blind Followers of the Blind, can 
 be the way to ARTS is not eafily under- 
 ftood. Do religious Debates teach Men 
 how to build a Man of War, or make a 
 Pair of Shoes, or to draw up and fight 
 an Army to the beft Advantage ? And what 
 
 * Pag. 36. 
 
 help
 
 to Freedom of DEBATE. 18^ 
 help doth Mr. WHISTON find from his De- 
 bates about, and his Knowledge in Divinity, 
 to afcertain the Longitude ? There are gene- 
 rally more Advantages in the Projector's I- 
 magination than in the Project it felf. Hol- 
 land is happy enough, tho' there is not 
 fo much Liberty given there of publishing 
 Notions as is taken here in Britain. And 
 mFrance where there is yet lefs Liberty than 
 either in England or Holland, there is as 
 much Learning and Politenefc as in either 
 Country, and Arts and Sciences flourifli and 
 thrive there, as well as any where elfe; and 
 all that, without an unlimited Licence of 
 teaching and publifhing whatever one be- 
 lieves or pleafes. 
 
 THERE are fome that will not admit on 
 the other Hand, that * Ignorance, (in Op- 
 pofition to Learning) is the Foundation ofMi- 
 fery andDeclenfion in Society. The old Ge r- 
 mans that could neither write nor read, had 
 reafonableLaws and Cuftoms, and defended 
 their Country and Liberties the beft of all 
 Nations, againft the Romans. The Romans 
 themfelves were a firmer State and a hap- 
 pier People when rude and ignorant, than 
 
 *Pa 2 . 3 6. 
 
 when
 
 286 Natural Right of Mankind 
 when they were in the height for Learn- 
 ing and Politenefs. They had grown to 
 that great Strength under their Ignorance 
 and want of Learning, which afterwards 
 fupported their Empire, fo long from fall- 
 ing. 
 
 *Serus enim Gratis admovit acumina 
 
 Charily 
 Etpoft Punica Bella quietus, quarere cceplt 
 
 %/WSoPHOCLl.S & THESPIsGf^EsCHY- 
 
 LUS utile ferrent. 
 
 'Twas long before Rome read the Grecian 
 
 Plays, [their Days : 
 
 For Cares took up their Nights and War 
 
 'Till Carthage ruin'd, (he grew foft in 
 
 Peace, [CLES, 
 
 And then inquir'd what mighty SOPHO- 
 
 What JISCHYLUS, what TH ESP is taught 
 
 the Age. 
 
 And thofe old Romans did not reafon much, 
 or rather they reafoned none at all about 
 Religion; from the Days of AUGUSTUS that 
 the Epicurean Philofophy or Atheifm be- 
 ga to prevail, the Empire began to de- 
 
 * Horat, I^ib. U. Epift. i. 
 
 cline,
 
 to Freedom ofT>E BAT E. 287 
 cline, tho' like a ftrong Man it wreftled un- 
 til the Time of AUGUSTULUS; and it fell 
 at laft by the Hands of the ignorant Ger- 
 mans. THEUDERiCH,Kingofthc Oftrogotbs, 
 that did not know the A, B, C, carried 
 the Glory of his Nation to the higheft Pitch, 
 of whom it is faid that his la(t was the firft 
 ill Aftion of all his Life; and THEODALIA- 
 TUS^ a Prince of all Roman and Grecian 
 Learning loft all; but THEUDERICH was an 
 honcft, good and brave Prince, and THEODA- 
 LIATUS was a Coward and aKnave. When 
 Europe, and England in particular, had ve- 
 ry little Learning, yet a great deal of Con- 
 dud and Courage appeared in this Nation. 
 Our ignorant Anceftors knew how to go- 
 vern and to be governed at home, and to 
 defend themfelves and Country againft their 
 Enemies abroad. And if the Wifdom of 
 a Nation is beft known by their Laws, the 
 old Englijh and Normans were as wife as 
 the Greeks and Romans, if we believe thofe 
 that prefer the Laws of England to thofe of 
 JUSTINIAN. It is true they had not fo ma- 
 ny as the Romans had ; but thereby it ap- 
 pears they were the honefter and better Peo- 
 
 Pie,
 
 288 Natural Right of Mankind 
 pie, f That the worjl Republicks have the 
 moft Laws, is an Obfervation of a judicious 
 RomanWritei: It is not Learning but Vir- 
 tue and Honefty, and the Fear and Love of 
 GOD, that is the true Foundation of the 
 Happinefs and Profperity of a People. Rigb- 
 teoujhefs exalteth a Nation, but Sin is both 
 a Reproach and the Ruin of any People. 
 And as true Religion is a Perfuafive to Vir- 
 tue, religious Nations have remarkably flou- 
 riftied. They that honour GOD, GOD will 
 honour , and they that defpife him Jhall be 
 lightly efteemed : So faid a Jeivijh Writer. 
 There is no greater Sign of a Countries go- 
 ing to Ruin, than to fee in it the Contempt 
 of divine Worjhip: So faid the famous Wri- 
 ter of Florence. We may flatter ourfehes, 
 faid CICERO, as much as we pleafe, yet 
 muft we confefs, that we neither exceed the 
 Spaniards in Number, nor the Gauls In 
 Strength , nor the Carthaginians in Strata- 
 gem and Cunning , nor the Grecians in 
 Arts and Sciences, nor the Italians and La- 
 tins in good Senfe and Reafon, which is 
 natural to this Country, but only in Piety 
 
 \ Corrttptijfitn* ReipublicA plurimt liges. Cora. Tacit. 
 Annal. Lib. III. 
 
 and
 
 to "Freedom ofDE BAT E. 289 
 and 'Religion^ and in our great and only Wif- 
 dom in believing that all Things are govern- 
 ed and direffied by divine Providence^ we 
 furpajs all People and Nations of the Earth. 
 The ingenious and noble Roman, who knew 
 the State of his Nation better than the A- 
 pologift, afcribes their Profpenty to their 
 Religion, and not to the Liberty of debating 
 and denying their natural 'and civil Religion. 
 Had it not been for the Wifdom and Au- 
 thority of AUGUSTUS, Rome had gone to 
 Ruin upon the firft Invafion of Atheifm. 
 HORACE gives an Account of the Roman 
 Nobility old and young, very like to the pre- 
 fent State of a certain Nation which (hall 
 be namelefs. * 
 
 Nefcit equo rudis 
 
 Hxrere ingenuus Puer, 
 
 Venerijque timet^ ludere doftior 
 Seu Grxco jubeas trocho y 
 
 Seu main vetita Legibus alea. 
 Cum perjura Patris Jides 
 
 Con fort em focium fallat, & hofyitem^ 
 Indigufque pecuniam 
 
 Haredi proper et : Scilicet improba 
 
 * Lib. III. Od. a4 
 
 U Crefcunt
 
 290 Natural Right of Mankind 
 Crefcunt Divitia ; tamen 
 
 Curt a nefcio quidfemper abeft Rei. 
 
 Thus tranflated for the Benefit of the En- 
 glijh Nation. 
 
 Our Nobles Sons with an unequal Force 
 
 Now fcarce can fit the manag'd Horfe, 
 
 ' They hate the Ring, nor dare to ride the 
 
 But Cards, unlawful Dice [Courfe. 
 
 And all the Myfteries of Vice 
 
 That Greece e'er taught, or Rome improved, 
 
 they knowj 
 
 For thefe they nobler Deeds forego 
 Thefe are their Arts, their chief Delights, 
 The Pleafure of their Days, the Study of 
 
 their Nights. 
 
 Mean while their perjur'd Fathers cheat, 
 Grow grey in ba(e Oppreflion and Deceit; 
 To their beft Friends their Oaths are 
 
 Snares ; 
 
 Whilft, at the vaft Expence 
 Ot Honefty and Innocence, 
 They heap up Wealth for their unworthy 
 
 Heirs. 
 
 Their Scores increafe, and yet I know not 
 what, 
 
 Still
 
 to Freedom ofDv BAT E. 29 r 
 Still they do fomething wane 
 Which neither Pains can get, nor Heaven 
 
 can grant, 
 To fwell their narrow to a full Eftate. 
 
 HORACE f therefore might vfd\fng or fay 
 
 Non his Juventus orta parentibus 
 Infecit aquor Sanguine Punico : 
 PYRRHUM, G? ingentem cecidtt 
 ANTIOCHUM, ANNIBALEM^</Z>#/. 
 
 'Twas not from fuch degen'rate Brood 
 
 Thofe better braver Romans came, 
 Who dy'd the Seas with Punick Blood, 
 
 And rais'd fo high their Country's Fame ; 
 BywhomANTiocHUsandPYRRHUsdy'd, 
 And HANNIBAL was tam'd, and Carthage 
 loft her Pride. 
 
 IN a Nation where even Porters fee up 
 for Politicians, it is a good deal of Aflurance 
 in the Apologift, to pretend to teach, that 
 Debating and Difputing all Points of the 
 moft important Speculations, particularly 
 natural Religion, and that eftabliftied in the 
 Nation, is the Foundation or Occafion of 
 the Happinefs and Profperity of a People. 
 
 f Lib. in. Od. 6. 
 
 U 2 Have
 
 292 Natural Right of Mankind 
 Have Difp.utes about thofe Speculations any 
 Tendency to make Men able Generals and 
 Minifters of State ? And if they did, there's 
 no Occafion to qualify all the Nation for 
 fuch Imployments. Will thole Difputes 
 teach Men Husbandry, Trades, and Mer- 
 chandizing-? There are very good Hulband- 
 men, fkilfiil Mechanicks and eminent Mer- 
 chants that know very little of the matter, 
 and care as little .to difpute about it. One 
 of 'the greateft and mod fuccefsful Generals 
 that England hath produced, was no very 
 learned Man. Some Learning is necefTary 
 in thofe that have the Direction of Affairs ; 
 but a Nation of learned Men would in all 
 Probability, do more hurt than good to the 
 Society. An Army of Officers would not 
 do the fame Service, that an Army of Sol- 
 diers commanded by fkilful Officers will do. 
 A Ship full of Mafters will more readily 
 mifs the Port, than a Ship with one good 
 Matter and common Sailors. Athens, for, 
 aH the Learning of the Place, made but a 
 despicable Figure for many Ages, The 
 learnedeflr Men are not always the honeft- 
 eft, and they that have the boldeft No- 
 tions about Religion, are not always the 
 
 braveft
 
 to Freedom of D E B AT E. 293 
 braved in their Country's Caufe. I have 
 known fome Men that would retire when 
 in Camp, either to Front or Rear ,' and 
 Teeming only to walk there for their Diver- 
 fion, intended nothing elfe, but to fteal an 
 Opportunity to pray to their GOD. And 
 thefe Men uponOccafion would ftare Death 
 and Danger in the Face with a compofed 
 Mind and undaunted Courage, when a noi(y 
 blundering impious Fellow, would tremble 
 for Fear and appear in Confufion. And as 
 irreligious Men don't generally make the 
 beft Soldiers, I believe they do not make 
 the beft Subjeds, and I am ("till of Opinion 
 that a good Chriflian may make as able a 
 Minifter of State as an Atheift. 
 
 BUT Free-Debate, faith the Apologift, 
 * is the Way to make Men honeji andfincere 
 in the Profejjion of Religion (as Impoption 
 is the only Way to make Men Knaves and 
 Hypocrites) ana that will introduce Honefty 
 in other rejpefls -which is the beft Policy and 
 tbt beft Improvement of Man. 
 
 THIS indeed is a noble EfFeft did it re* 
 ally follow from Freedom of Debate. It 
 would indeed, were Debates univerfally 
 
 * Pa? 36. 
 
 U 3 free,
 
 194 Natural Right of Mankind 
 free; free from Pride and Paflion, and free 
 from private Views, and from miftaken In- 
 tereft. But Freedom only from penal Laws 
 and Statutes will never have fuch an ErTe6t. 
 We are told, Mem \firft thoughts upon 
 Honefty are generally better than their fecond, 
 and thofe that are natural better than fuch 
 as are rejlned by Study. The ignoranteft 
 Nations have been honefter than the moft 
 learned, and particularly the ancient igno- 
 rant Germans, were much honefter than 
 the old learned Grecians. Freedom of De- 
 bate is rather the Effed of Honefty than 
 the Caufe of it. If we have any Truth 
 worth the Teaching, Honefty and Duty o- 
 blige us to impart it to others. And if Men 
 are not honeft until they have firft debated 
 all Points with others, they will never be 
 honeft at all. It is not Debating and Dif- 
 puting about Speculations, nor denying na- 
 tural and revealed Religion, that will ever 
 improve Mankind or Society. I had rather 
 much be a Citizen or a Member of a reli- 
 gious and honeft, but unlearned Society, 
 than to live among the wittieft, the learn- 
 edeft and moft difputatious People that e- 
 
 f Senfus communis. 
 
 ver
 
 to Freedom O/DEBATE. 195 
 ver this Earth bore, who make no other 
 Ufe of their Wit and Learning than to make 
 a Jeft both of Morality and Religion. The 
 Society I fliould chufe (hall profper, and the 
 other (hall fall an eafy Prey to a lefs nume- 
 rous, a poorer, but to a more worthy Nation. 
 Iron with ignorant Honefty, is a better 
 Defence, than Gold and Learning without 
 it. Nothing can illuftrate this better than 
 the State of the Romans and of the Goths 
 and Fandah, when the former fell by the 
 Hands of the latter. I take it from a Ro- 
 man y * SALVIANUS Bifhop of Marfeilles y 
 who appeared in the World about the Year 
 
 45- 
 
 " THE Goths and ] Vandals , faith he, were 
 
 " Jincerely and confcientioujly y but not learn- 
 <{ edly religious, but as for their Lives and 
 " Converfations wherein do we excel, or 
 <c wherein are we to be compared to them ? 
 * To fpeak of Love and Charity, which 
 " we are taught is the greateft of all Vir- 
 " tues, and which our LORD makes the 
 
 * De Gubernatione DE i, Lib. V. Barbati quippe Homines 
 Romans . into potius human& Erutiitlonis expertes, qui nihil 
 omninofciunt niji (]uod a, Deftoribut ftth tmtdiunt, hocfequun- 
 tur. 
 
 U 4 diftin-
 
 296 Natural Right of Mankind 
 
 '* diftinguifhing Mark of a Cbrjftian, fay- 
 
 " ing, by this JJjall all Men know that ye 
 
 <f are my Difciples, if ye love one another-, 
 
 " this they pradife, while the Romans per- 
 
 " (ecute one another. Not only Neigh - 
 
 " hours but near Relations violate and in- 
 
 <c vade one another's Rights. Every Man's 
 
 (C Profperity is every other Man's Adverfity, 
 
 " and his Happineis their Mifery, and none 
 
 " (b happy in his own Circumfbmces, but 
 
 " is willing and wants to deprive all others 
 
 ' of the Happinefs which they injoy. It is 
 
 ft no Satisfadion for a Man to be really 
 
 " happy himfelf, if he wants the Pleafure 
 
 f " of feeing others miferable. How much 
 
 <c do the Ramans differ from the Barbari- 
 
 " ans in their mutual Prefcriptions. I widi 
 
 fc they were mutual, and that they fuifered 
 
 " by Turns what they inflited upon others; 
 
 " but the word is, many are banifhed and 
 
 " impoveriflied and by a few. The publick 
 
 <c Extortion becomes the Prey of private 
 
 " Men, who turn the publick Debt to their 
 
 " private Credit. The fmall as well as the 
 
 " great have a Hand in it, not only the 
 
 " Judges but their Officers. Not only in 
 
 " great Cities, but in Corporations and 
 
 Villages,
 
 to Freedom <?/ DEBATE. 297 
 
 * Villages, as many Magiftrates, as many 
 c< Tyrants, and are very glad to be thought 
 <e fuch, becaufe in their Eyes, it is great 
 " and honourable to appear formidable; juft 
 " as Robbers are proud of being thought 
 " more terrible and retolute than really they 
 " are. To rob and plunder others, is be- 
 " come felf Defence , and Villany is come 
 " to that pafs, that there's no Safety but in 
 " being wicked. Thus, the Poor, theWi- 
 '* dow and Fatherlefs are trodden under 
 " Foot, and many of good Families and li- 
 " beral Education, are forced to defert to the 
 *' Enemy for fear of periftiing by the pub- 
 " lick Calamities, unable to indure the Bar- 
 " barity of the Romans, they flee for Re- 
 l< fuge to the Roman Humanity of the Bar- 
 " bariam. Nor do they repent the Change, 
 * f for they had better live free under a Shew 
 " of Captivity, than live Slaves under the 
 < c Name and Appearance of Liberty. Thus 
 " the Name and Dignity of a Roman Ci- 
 fl cizen, which formerly was not only ho^ 
 tf nourable but dear to the Purchafcr, is now 
 ft not only voluntarily abandon'd and declin- 
 " ed, but likewifc become vile and abomina- 
 
 * Isle. What greater Proof can there be 
 
 of 

 
 2 9 8 Natural Right of Mankind 
 *' of Roman Vice and Wickednefs, than 
 c< to fee thofe that are noble and honour- 
 '< able Romans, leave their Honours, Dig- 
 " nicies and Privileges, and refufe to be Rc- 
 mans any more. 
 
 " { OTHERS, who for their vile Lufts 
 " have been delivered into, the Hands of 
 " their barbarous Enemies, pra&ife them 
 <k ftill in their Slavery. And thofe barba- 
 " rian Conquerors are offended with the 
 " Immoralities of their Captives. By the 
 " Laws of the Goths, it is a Crime for a 
 Goth to be guilty of Whoredom. But 
 theRomans of all the People in their Power 
 ct and that live in their Dominions, have a 
 Toleration only, to commit Uncleannefs 
 in Favour of their national Prejudice and 
 
 Cuftom. 
 
 THE Goths and Vandals in danger, im- 
 plore the Help of GOD, and afcribe their 
 Viftories and Profperity to the divine fa- 
 te voura ble Providence. Our ill, and their 
 good Succefs in the iaft War, is a Proof, 
 of the different Principles and Praftice 
 " of the two Nations. The Goths were 
 < c afraid, and we prefumptuous and confi- 
 dent. They put their Hopes in GOD, and 
 
 * Lib. VII. W
 
 to Freedom ofDE BAT E. 299 
 " we in our own Strength. When they de- 
 " fired Peace, we refufed it. They fent Bi- 
 " (hops and we beat them off! They ho- 
 " nour GOD in ftrange Bifhops and we de- 
 " fpife GOD in our own. According to 
 " the Behaviour of both Parties, fo it hap- 
 " pened unto them. They in their Fear 
 " were made viftorious, and we in our 
 " Pride and Aflurance were difgraced and 
 " confounded. And our * General, the 
 " fame Day he promifcd himfelf to take the 
 " Town, was taken Prifoner into it. " 
 
 SUCH was the State of the conquered, 
 and fuch was the State of the conquering 
 People. Thefe had no Learning, and thofe 
 had all forts. But thefe were virtuous, and 
 thofe were vicious , thefe were juft and 
 human, thofe were unjuft and cruel, thefe 
 feared GOD, and thofe defpifed him. 
 What wonder then that the vicious and ir- 
 religious Romans fell a Prey to the virtu- 
 ous and religious Gotbs. The Learning of 
 the one Nation was far from ballancing the 
 honed Ignorance of the other. One would 
 think that thofe Authors that pleafe them- 
 
 \^tv.i\ '. 4 iV SftVi.^ "JJV.Yi'-.'S Vk 
 *LnoRius hoping to take Touloufe, was taken Pri- 
 foner into it, in the Tifne ofTHEOoosius minor, the 
 Emperor. f e l yes
 
 300 Natural Right of Mankind 
 felves in writing Apologies for Vice and expof- 
 ing and ridiculing the national Relig on, have 
 either noDeiign at all, but ad as Children 
 meery for Diverfion , or that they defign the 
 Ruin of their native Country Whatever civil 
 Advantages free-Debate may have, they are 
 not to be compared to the ill Consequences 
 of fuch poor Policy. Were I to chufe an 
 Army to fight for a Kingdom, it (hould 
 not be out of an atheiftical and wicked and 
 vitious Nation. I had rather much have 
 them of the grofTeft Idolaters and the moft 
 fuperftitious People upon the Face of the 
 Earth. The Wars of the Bohemians for 
 the Principles taught them by JOHN Huss, 
 againft the German Empire , ' (hew what 
 Men will do by the Power and Perfuafion 
 of religious Principles. But becaufe I (hall 
 take an Occcafion to (hew you more fully 
 the Advantages of 'Religion in Society, I 
 fhall here make an End of my Remarks upon 
 the Politicks of the Apologift. 
 
 DIFFERENCE in Opinion is unavoida- 
 ble; and the Apologift faith, * GOD him- 
 JelJ by forming Man as he hath done, and 
 by placing them in their prefent Circum- 
 
 * Pag. 39- 
 
 Jiances
 
 to Freedom of D E BAT E. 301 
 flames* feems to have defigned that they 
 Jhould not agree in Opinion, or at leaft 
 Jeems not to have dejigned that they Jhould 
 agree. 
 
 GOD hath made Man an intelligent, but 
 he hath not made him an omnifcient and 
 infallible Being. And fallible Beings being 
 liable to commit Miftakes, they may com- 
 mit a great many. But full, as I have 
 proved, it is their Fault to be ignorant of 
 what they ought to know. And if in o- 
 ther Things they do err and differ, their 
 Erorrs, Miftakes and Differences cannot be 
 criminal. To throw back our Errors upon 
 GOD as the Author of them , or to accufe 
 him for not making us infallible, is a bold 
 and arrogant Error, and whoever falls into 
 it, hath certainly not done his beft to know 
 the Truths he is naturally obliged to know. 
 The Difpute is betwixt a Being infinitely 
 perfed, and a Being liable to commit Mi- 
 flakes, which is therefore as eafily deter- 
 mined as ftated. But this is not the pro- 
 per Place for a more exad, and ample Ex- 
 amination of the Purpofes of GOD and the 
 A&ions of Men. That will come better in, 
 when I confider the Objection of Libertines 
 
 and
 
 302 Natural Right of Mankind 
 and Atheifts againfl Religion, drawn from 
 Predeftination. Only were the Cafe as the 
 Author reprefents it, Truth and Error, Ig- 
 norance and Knowledge in all Matters would 
 be purely indifferent j and he that minded 
 Debates leaft, contrary to the Apologift's 
 Dire&ions, would aft the wifeft Part. And 
 this he himfelf after his ufual Impartiality 
 and Equality pleads for, as he had done be- 
 fore againft it, when he fays that * to hinder 
 Men from differing in Opinion from one a- 
 nother, is an Attempt to fubvert the State 
 of human Nature and the Defign of GOD. 
 The Gentleman cannot therefore reafona- 
 bly propofe, by an unlimitted Liberty of 
 Debate, to bring Men into one another's 
 Opinion, and to make them agree in Sen- 
 timents, bccaufe that were to jubvert the 
 common State of human Nature and the De- 
 Jign of GOD ; but rather to increafe and 
 widen the Differences, in order to main- 
 tain a Fund of everlafting Debates and Dif- 
 putes> and to difpute, in order to create 
 Difference of Opinions ; thus inftead ofjhort- 
 ning and leffening the Number of Debates, 
 which before he propoles as one of the Ad- 
 
 39. 
 
 vantages
 
 to Freedom of D E BAT E. 3 03 
 vantages of Freedom of Debate, he now 
 makes the Subverfion of the common State 
 of human Nature and the Defign of GOD. 
 
 IT is true he fays, a violent Attempt to 
 hinder Men from differing in Opinion, 
 is fuch a Subverfion y but Violence is out of 
 the Queftion; for fince GOD defigns Men 
 fhould not agree in Opinion, whatever makes 
 them agree, fubverts GOD'S Defign whether 
 it be 'violently or voluntarily done. To ufe 
 Violence is indeed to pervert the Means of 
 teaching and informing others of the Truth 
 of our Opinions, even tho' GOD had ap- 
 pointed and commanded that Men fhould 
 not differ, becaufe the fevered Blows are the 
 weakeft Arguments. Thofe that believe 
 they can beat Notions into Mens Heads, 
 or beat them out when they are once got 
 in, do attempt an Impoflibility, and be- 
 come a Sort of Doctor Quixotes. And if 
 the Apologift is of Opinion, that a mock- 
 Reprefentation of the Cruelties and Barba- 
 rities done for the fake of Opinions, would 
 be an ufeful and acceptable Performance, 
 he or any body elfe may go on and profper ; 
 but for my part I cannot think, that to 
 make merry with the Miferies of Mankind, 
 
 would
 
 Natural Right of Mankind 
 would be either juil or polite. If Don QUIX- 
 OTE'S Encounter with the Wind-Mill, and' 
 the Flock of Sheep can give any Light in- 
 to the Unreafonablencft of Queen MARY'S 
 Executions in Smith-field, I am not intirely ; 
 againft read i'ng them together; but at beft 
 it is but joining 'Tragedy and Comedy in one 
 Piece* which fome Poers hold an unnatu- 
 ral Performance. 
 
 To incourage People to go on with Free- 
 dom of Debate , he aflerts that the very 
 Freedom which they take, hinders any mi- 
 ftakes to be dangerous. * Opinions, faith he, 
 how erroneous foever , when the EffeSt of 
 an impartial Examination, can never hurt 
 Men in the Sight of GOD, -but will re- 
 commend Men to his Favour. For impar- 
 tial Examination in' the matter of Opinion!, 
 is -the -be ft that a Man can do, towards 
 obtaining Truth : And GOD who is a wife, 
 good and jttft Being can require no more of 
 Men than to do their heft, and will reward 
 them when they do their beft ; and he would 
 be the mo ft unjuft Being imaginable, if he 
 punijhed Men who had done their beft En- 
 deavwr topkafe him. Befides if Men were 
 
 '
 
 to Freedom of D E BAT E. 3 05 
 to be punijhcd by GOD for miftaken Opini- 
 ons^ all Men muft be damned; for all Men 
 abound in miftaken Opinions. On the other 
 Jide y Opinions how true foever, ivben tbe 
 Effeft of Education^ or Tradition, or Inte- 
 rejl^ or PaJJion or any Thing elfe befides im- 
 partial Examination^ can never recommend 
 a Man to GOD. For ihefe Ways have no 
 Merit in them , and are the worft a Man 
 can take to obtain Truth; and therefore 
 may be the Objeft of Forgivenefs, but never 
 of Reward from GOD. 
 
 THE Author in a very few Words aC 
 fcrts three Things, which, in my Opinion, 
 dcferve Correction, i. That Opinions how 
 erroneous foever may be the ErTeft of 
 impartial Examination, x. That thefe er- 
 roneous Opinions will never hurt a Man in 
 the Sight of GOD ; and 3. That they will 
 recommend him to his Favour. 
 
 HAD he been pleafed to have diftiti- 
 guiflicd betwixt necejfary and unnecejjary 
 Opinions, he could never have advanced 
 that Opinions how erroneous foever may be 
 the Etfed of impartial Examination. For 
 this Impartiality is doing one's beffc towards 
 obtaining the Truth. That it is our nati?-- 
 X Hi
 
 306 Natural Right of Mankind 
 ral Duty to know fomething, I have alrea- 
 dy proved, and fhould we be liable to mif- 
 take what we are naturally bound to know, 
 after impartial Examination , and doing 
 our beft to know them, then (hould we be 
 naturally bound in Duty to do what we 
 cannot perform. For our bejl is as much 
 as we are able to do; and if that will not 
 lead us to the Knowledge of neceffary Truths 
 and Opinions, we (hould be obliged to do 
 more than we are able to do* 
 
 As for thofe Truths that may efcape our 
 Underftandings , they cannot be neceffary 
 for us to know. Many Speculations there 
 are in moft Sciences, which, after his ut* 
 moft Endeavours, every one is not capa- 
 pable to know. This the Apologift himfelf 
 acknowledges, as I obferved before. Moft 
 Men confcious of their own Weaknefs plainly 
 fee that they are unable by any Application 
 to Inquiries to judge for them fellies in many 
 Points. He owns likewife that they may 
 innocently and fafely be ignorant of them, 
 becaufe having no Concern in them, * they 
 Jkould not pretend to have any Opinion at all 
 about them. Thefe Opinions, then, which 
 
 * Pag. 37. 
 
 they
 
 to Freedom ofT>^ BAT E. 307 
 they ought not to pretend to, are not the 
 erroneous Opinions, which he affirms may 
 be the Efteft of impartial Examination. For 
 impartial Examination is in his Opinion, the 
 great and fundamental Duty of every Mart 
 as a reafonable Being. But what he neither, 
 can nor ought to pretend to know, can ne* 
 ver necefTarily become the Subje6t of im- 
 partial Examination. When he fays, Opi- 
 nions how erroneous foever , he muft mean 
 miftakes in the molt important matters. For 
 Errors are either great or fmall, not as we 
 miftake the Things, but as we are more or 
 tefs concerned in them. To miftake how 
 many Farthings make a Shilling , is not (o 
 great an Error as to pay or receive a Half- 
 Penny for a Pound. It is not Ib great an 
 Error to miftake the Caufe or Occafion of 
 an Eclipfe, as it is to miftake our own State 
 and Condition, and believe that we are ac- 
 countable Beings when we are unaccounta- 
 ble, or to believe that we are Independent, 
 when we really do depend upon another. I 
 am at full Liberty then to underftand, by 
 his Opinions how erroneous foever, Atheifm 
 on the one Hand, and Religion on the o- 
 thcr. 
 
 X 2 But
 
 308 Natural Right of Mankind 
 
 BUT he hath made an unlucky Choice 
 of the Divine Attributes as a Topick to 
 prove that fuch Opinions may be the Ef- 
 fed of impartial Examination. GOD hath 
 made Man which I fuppofe with the Apolo- 
 gift, and made it his natural Duty to know 
 his Sovereign, which follows from the Re- 
 lation of the Creature to the Creator, he 
 being created an intelligent Being ; and yet, 
 that Man after having done his beft to know 
 his LORD fliould ftill miftake, is to fuppofe 
 that GOD hath made that very Thing the 
 Duty of Man, which, do all that he is a- 
 ble, he cannot perform. This is far from 
 being confiftent with the Idea of Sovereign 
 Wifdom, Goodnefs or Juftice* I own GOD 
 can never be difpleafed with us for doing our 
 beft to pleafe him. But then certain it is, 
 that it muft difpleafe a wife, good zndjujt 
 Being, when we don't do our Duty. And 
 therefore whenever we fail to do our Duty, 
 we have not done our beft to pleafe GOD* 
 It is plain Nonfenfe to fay that we are natu- 
 rally bound to know any Thing , which, 
 after having done our beft, we may miftake. 
 And on the other Hand, it is a Truth of 
 the higheft Evidence, that when we do our
 
 to Freedom of DEBATE. 309 
 beft we ft all certainly and infallibly know, 
 whatever we are naturally bound to be- 
 lieve. 
 
 TiiEfecond AiTertion, that thofe Opinion s y 
 how erroneous foever, will never hurt Men 
 in the Sight of GOD, is what he hath noc 
 proved, nor can he prove it ; for this good 
 Reafon, bccaufe if we miftake what we 
 ought to know, it is our own Fault. Now 
 by what Arguments can a Man prove that 
 our Faults, our Breach or Neglect of Duty, 
 can do us no Hurt in the Sight of an infi- 
 nitely wife and juft Being, is not to be ima- 
 gined by any but fuch as have uncommon 
 Senfe. Difcord is naturally no more of- 
 fenfive to a mufical Ear, than Irregularity 
 of Life, Unreafonablenefs and Undutifulnefs, 
 is to a wife juft and good Being. Such Ig- 
 norance, fuch Errors and Miftakes muft di 
 pleafe GOD ; and what maybe the Eifecls 
 of the Divine Difplcafure, is what no Man 
 by the Light of Nature can perhaps exact- 
 ly determine. But to affirm that fuch Mi 
 cakes will not be hurtful, is more than Man 
 can be fure of. 
 
 THE Apologift advances this Reafon to 
 
 fupport his Petition, If Men were to bepu- 
 
 X
 
 3io Natural Right of Mankind 
 nifled by GOD for miflaken Opinions, all Men 
 muft be damned; for all Men abound in mif- 
 taken Opinions. But this Argument hath more 
 Faults in it than one. As^yfry?, If Men are to 
 be pu?:ijhed by GOD for miflaken Opinions, 
 all Men muft be damrfd, is no Confequencc, 
 unlefs 'it were true that GOD can inflift 
 no other Punilhment but Damnation, which 
 carries a deftroying Abfurdity along with it. 
 Secondly, Tho' forne Men may be damned 
 for erroneous Opinions, it doth not follow 
 that all Men muft be damned. They that 
 confider GOD as a Sovereign, allow him to 
 be the Difpenfer of Pardons and Punimments 
 according to his good Pleafure. For if he 
 muft neceflarily and efTentially punifli all 
 that are puniftvable, he could pardon none; 
 which deftroys in GOD the Ideas of Good- 
 rtejs and Mercy. The Icaft Fault or Crime 
 a Man then committed, would hold him 
 for ever to the Difpleafure of his LORD, and 
 bind him over to all the juft Efteds of his 
 reafonable and juft Refentment When we 
 talk of the Juftice and Mercy of GOD ad 
 extra, we muft allow him the Choice of Ob- 
 jects according to his own good Pleafure. 
 1 he Queftion therefore oughc not to be, 
 
 wha
 
 to Freedom of D E B AT E. 311 
 what GOD as a free and fovereign Agent 
 will do, but who are guilty and who are 
 innocent, what is punifliable and what not. 
 Thirdly^ his Reafon, for all Men abound in 
 miflaken Opinions, is not applicable to the 
 Cafe without diftingu idling betwixt necefjary 
 and unneceffary Opinions. That all Men 
 abound in unneceflary miftakcn Opinions, 
 I grant : But then it makes nothing for the 
 Author's Purpofe; becaufe what I am not 
 obliged to know I may innocently and fafely 
 be ignorant of, or I may fafely miftake. It 
 is no harm cither to me or to my Neighbour, 
 tho' I fliould believe the Sun is not half a 
 Mile diameter, or not above one hundred 
 Miles diftant from the Earth. To fay the 
 Figure of a Man, and the Form of a Hat, 
 doth not deferve the Difpleafure of GOD or 
 Man. If all Men abound in innocent Mif- 
 takes, they are not therefore juftly punifli- 
 able. But that all Men abound in neceflary 
 miftaken Opinions I abfolutely deny, and 
 doubt much if the Author or any for him 
 will be able to prove that they do abound 
 in Mifrakes of that Nature. And did they 
 really abound in fuch Errors, it only follows 
 that they are punifliable, but that GOD will 
 X 4 certainly
 
 312 Natural Right of Mankind 
 certainly damn and punifh them, is what 
 natural Reafon hath not yet dcmonftra- 
 ted. 
 
 His third Aflertion, that Opinions bow 
 erroneous Jbever will recommend Men to 
 GOD'S Favour y is as evidently falfe, as GOD 
 is jujl and true . How fuch a wild Notion 
 could enter into any Man's Head that pre- 
 tends to free and fair Reafoning, or can 
 reafbn at all, is not eafily accounted for. 
 I know nothing can cxcufe it, except the 
 common Infirmity of Mankind to abound in 
 miftakenand wild Notions. If Errors com- 
 mitted againft one's natural Duty can recom- 
 mend him to the Favour of his Judge and 
 Sovereign, who is altogether Truth and 
 "Jujlice, what Difference can there be be- 
 twixt Truth and Error? That Sincerity and 
 Integrity, an impartial and candid Exami- 
 nation recommend Men to the Favour of 
 GOD, I readily acknowiege, for thefe Things 
 are in thcmfelves good and commendable j 
 but what Merit there is in Error of any 
 kind, is what Uliall never underftand. That 
 Falfliood plcafcs a GOD of Truth, is no lefs 
 abfurd than it is to fay that Light and Dark- 
 scfs are all one, that a crooked Line is pa- 
 rallel
 
 to Freedom of D E B AT E . 313 
 rallel to a (freight, and chat Truth approves 
 and commends Error. 
 
 On the other Side, faith this flrong Rea- 
 foncr, Opinions bow true foever when the 
 Effett of Education, or Tradition, or Inte- 
 reft^ or PaJJion, or any Tubing elje befides im- 
 partial Examination, can never recommend 
 a Man to GOD, for tbefeiVayi have no Me- 
 rit in them, and therefore may be the Ob- 
 jctfs of Forgivenefs but never of Reward. 
 Whether Opinions which are the ErTcd of 
 our true Intereft are trut or falfe, is what f 
 purpole to confider particularly upon another 
 Occafion. Men are (aid to be educated in 
 Arts and Sciences, which they underiland 
 at laft as well as thcii: Teachers, and no- 
 on 'the fame Grounds and Principles with 
 their Mailers. If Men learn religious Opi- 
 nions by (uch (ore of Education, as teaches 
 the Grounds and Reafons as well the Opini- 
 ons ihcm(elvcs , 1 fee nothing in the Me- 
 f hod but what is commendable ; and Truth 
 obtained that way, may be as meritorious, 
 as if obtained by iolitary Study and Medi- 
 tation. And it is fully as lawful and honcft, 
 as virtuous and as commendable, to leflrn^ 
 and teach Religion, as k is by an unli- 
 mited
 
 3 1 4 Natural Right of Mankind 
 mited Licence of faying and writing what- 
 ever one pleafes, to learn and teach Atheifm 
 and Infidelity. Sincerity and a Belief of the 
 Truth, are the only Things valuable, the 
 former in ftudying, and the latter as the 
 End of all Study and Inquiry. And if Men 
 are fmcere in believing the Truth upon 
 account of Tradition, fo far they pleafe 
 GOD. And the worft of believing the 
 Truth upon Grounds in themfelves infufH- 
 .cient, is only a Miftake of the PremiiTes 
 which influence the Conclufion: Which 
 Miftake, as I faid before is only a logical 
 but not a moral or an ethical Fault. 
 
 IF our miftakes, upon whatever Grounds 
 they are committed, are Miftakes of what 
 we ought to know, thefe are our Faults. 
 If they are Miftakes of what we may be 
 innocently ignorant of, they are no Faults 
 and require no Forgivenefs. In a Word, 
 Sincerity in any Cafe and every Cafe, is 
 good and commendable, but Error, in no 
 Cafe whatever hath any thing of Merit, 
 any thing worthy, any thing commendable 
 in it. We may be as bold as we will in 
 examining, doubting of, and reje&ing Truth, 
 but our Miftakes, for all our Bravery, lie all 
 
 at
 
 to Freedom of DIE ATE. 31^ 
 at our own Door, and we are accountable for 
 them, jult as much as if we had commit- 
 ted them from a Principle of Timoroufnels 
 and Fear of committing them; which be- 
 fpeaks if not fo much Refolution, yet as much 
 Concern for Truth, and regard to GOD, as 
 an unlimited Freedom of Debating all Points 
 of the mojl important Speculations. 
 
 THERE is another Argument which the 
 ApoIogiH: feems to triumph in, taken from 
 the fundamental Principle of Morality, of 
 * doing as Men would be done unto. But 
 this Principle warrants no more than a rea- 
 fonable Freedom of Debate. If the fudge 
 was in the Criminal's Cafe, he would, no 
 Doubt, wifh to be acquitted or pardon- 
 ed, but the Judge mult, not therefore acquit 
 all the Criminals that come before him. Be- 
 caufe the Congregation de Propaganda Fide, 
 (end Miffionaries to China in hopes of their 
 being received, it doth not follow that the 
 Pope, ought therefore to allow a Settle- 
 ment of Mandarins at Rome, to teach Atke- 
 ifm. To appeal to this Rule and Principle 
 of Morality, is to fay juft nothing at all. 
 For, without regard to what we defire for 
 
 * Pag. 3 5- 
 
 our
 
 3 1 6 Natural Right of Mankind 
 our felvcs, whatever is good ought to be in- 
 couraged, and whatever is hurtful ought to 
 be difcouraged. We ought to defire for our 
 felvcs nothing but what is juft and reafona- 
 ble, and that we ought to allow to o- 
 thers. 
 
 FOR the Authorities he quotes, I am not 
 at all concerned with them, tho* they were 
 entirely on his Side. The PafTage taken 
 from our prefent Archbifhop, he draws no 
 Inference from, for his Liberty of Debating 
 and Writing freely upon all Points of Spe- 
 culation, that is, of natural and revealed 
 Religion ; to difpute about them at all Times 
 with all others, and to teach whatever he 
 believes to be true, and to take nothing for 
 his Pains. And if he fliould aflert that all 
 this is contained in the alledged Pa/Tage, or 
 in any other Paflage in any of the (aid Arcta 
 biftiop's Writings , and (land to it- until he 
 turn'd black in the Face, I will not believe 
 it, becaufe I know, and all the World that 
 knows that very reverend Prelate knows, 
 that it is neither his Grace's Principles nor 
 Pra&ice. Praxis Anglicana, is as good a 
 Thing for Bifhops as for Phyficians. 
 
 IF
 
 to Freedom ^DEBATE. 
 IF GROTIUS and (everal others * were 
 of Opinion that it would have been of 
 publick Benefit to have had thofe Booh that 
 PORPHYRY wrote againft the Chriftian Re- 
 ligion, yet he adds, in the Hands offuch 
 Men as are able and willing to ufe them* 
 From the Fragments and Remains of his 
 Works, or Quotations made out of them by 
 Chriftian Writers, it appears to him, that 
 many Things might have been produced 
 out of his Books for the Purpofe of Chrifti- 
 anity if we had them intire. PORPHYRY, 
 who lived nearer to the Beginning of Chrifti- 
 anity than modern Infidels, may poflibly 
 have acknowledged a great many Matters 
 of Fad which they deny j and upon that 
 Account both GROTIUS and many others 
 have willied for them. And I heartily wifh 
 I had them too. But had I a mind to 
 prove the Truth of the Chriftian Religion, 
 I (hould not think that tranflating them in- 
 to Englijh for every Reader, a good Expe- 
 dient for Confirming and Propagating the 
 Gofpel in my native Country. Becaufe a 
 Heathen's Writings againft Chriftianity, and 
 in Defence of his own Religion, have fomc 
 
 * Pag. 44. 
 
 Things 
 
 i
 
 3 1 8 Natural Right of Mankind 
 things in them which able and learned 
 Chriftians imagine make more for their Re- 
 , ligion than for his ; it doth not follow that 
 every Man mould have full and unlimited 
 Licence to teach and publifh whatever he 
 pleafes. If the modern Defenders of Chrifti- 
 anity wifh for more infidel Books that they 
 may turn them againft the Authors, and 
 believe that to write againft Chriftianity is 
 in effed to wrire for it, I wifli them much 
 joy of them. Let them put them into the 
 Hands of their Wives and Children to read 
 in order to teach and confirm them in the 
 belief of the Chriftian Faith ; but any Mem- 
 ber of our Society that hath the eftablifli- 
 ed Religion of the Nation at Heart, will 
 wifli thofe Defenders of the Faith would 
 keep thofe infidel Writings to themselves. 
 Thofe Defenders cannot perhaps have a 
 more contemptible Opinion of their Advcr* 
 faries Performances, than I have of this A- 
 fology for Freedom of Debate, and yet I be- 
 lieve it may do as much Hurt as my Re- 
 marks would do good mould they be made 
 publick. To wiili and defire, or to allow 
 irreligious Authors to fay all that they can 
 to teach their own and to unteach the Prin- 
 ciples
 
 to Freedom ofDE BAT E. 3 j g 
 ciples of others, that, for the good of the 
 Nation, thofe able Advocates of Religion, 
 may have the Honour to anfwer and confute 
 them, is juft as reafbnable Policy, as td 
 wi(h an Enemy to attack the Nation, that 
 our Army may have the Honour to defend 
 it bravely, and obtain a glorious Vi&ory over 
 him. All thofe Authorities made ufe of 
 by the Apologift are but Argnmenta ad Ho- 
 minem y and allowing them to be fair and 
 exaft, it only follows that thofe Authors 
 ought to allow the Apohgift's Notion of 
 Liberty of Debating, or retrad their own. 
 But to me, who believe that fiich Liberty 
 is unreafonable and of ill Confequence to this 
 Nation, fuch Reafoning can have no man- 
 ner of Weight, having, as I fuppofe, Rea- 
 fons and Evidences of a higher Nature, 
 than human Authority, or the particular 
 Authority of the Writers quoted, on my 
 Side of the Queftion. 
 
 THE Conclufion of the Paflage, with 
 which the Author concludes his Apology, 
 is both beautiful and true. The End of ci- 
 vil Society \ is anfwer -ed by outward Behavi- 
 our and Atfions, which therefore ought to 
 be refrained by civil Authority-, but the 
 
 End
 
 Natural Right of Mankind 
 End of Religion, and #f the Cbriftian Re- 
 ligion in particular, is deftroycd jufl in Pro* 
 fortiori to the Influence of great Names, and 
 to the ejf'eff of 'worldly Motives, and mere 
 Authority of Men, feparated from the Ar- 
 guments of Reafon and the Motives and Max- 
 ims of the Go/pel itfelf. But I cannot fee, 
 that this doth prove, per millejimam confe- 
 quentiam, that every Man fhould be allow- 
 ed to teach and publifli whatever he believes 
 to be true, and to debate with all others, at 
 all Times, the moft important Points of 
 Speculation, that is, the Principles of natu- 
 ral and revealed Religion. If the A polo- 
 gift knows any thing which the great Duty 
 of Humanity will not fuirer him to conceal, 
 he ought to follow the Example which 
 Mr. WHISTON hath fet him, and defcrve 
 the Praife himfelf which he bellows upon 
 that Author, let the Consequences , as to 
 his own particular, be what they will. This 
 is 'what GOD ?iot only allows but requires, 
 faith the Author from Dr. SHERLOCK, and 
 'which all confidering Men will allow them- 
 /elves, whoever forbids it. Whether the 
 Author be a Chriftian or not, he is a Man, 
 
 * And
 
 to Freedom of DE BAT E. 321 
 
 * And he cannot aft more effectually againft 
 bis Duty as a Man and a Member of So- 
 ciety, than either by being filent as to the 
 Discoveries he makes y which concern Mens 
 Souls, or by writing contrary to his own 
 Light. But if his Notions are fuch as tend 
 only to the temporal Good of Mankind, 
 let him make his Application to the civil 
 
 Magiftrate, who is the only Judge of thofe 
 Matters, and who only can give him Re- 
 drefs, and Freedom from legal Reftraint* 
 
 IN fine, the Apologift is perhaps more 
 afraid than he needs, and may more fafely 
 than he imagines, advance Notions contrary 
 to the eftabliftied Opinions of the Nation. . 
 Should he be called upon to anfwer for his 
 Writings, there are more Ways than one of 
 coming off. The beft Defence that was 
 made for a Doftor of the Church of En- 
 gland, was, that his Sermons were Non- 
 fenfe; and if the Author writes at the fame 
 rate he hath wrote his Apology, his Coun- 
 cel may vindicate him by the fame Argu- 
 ment. And thus, for this Time I bid him 
 farewel. 
 
 I OBSERVE that this claimed Liberty of 
 
 ' *Pa*. 14. 
 
 Y Teaching
 
 Natural Right of Mankind 
 Teaching whatever one pleafes, hath met 
 with different Treatment from two ecclefi- 
 aftical Anfwerers of the Grounds and Rea- 
 fpns, &c. EDWARD Lord Bijhop of Coven- 
 try and Lichfield, in his Dedication to the 
 ing, is very angry with the Freedom which 
 ^ibertine Authors take to publifh Notions, 
 that tend to unfettle Mem Minds as to all 
 Religion, and to leave them at Liberty, by ' 
 taking away the Rejlraints upon Conjcience 
 from the Cbriftian Religion, to return to 
 the abominable Practices of the Heathens, 
 with Greedinefs and without check. But 
 ttyo' she Consequences of fuch Principles as 
 are thu? taught, do tend to introduce a much 
 worfe Practice than the Religion of the Hea- 
 thens authorifed, yet his Lordfhip hath been 
 pleafed, to overlook the Arguments and 
 Reafons, that the Apology .contains for free 
 Debate and Liberty of Writing; and inftead- 
 of juftifying temporal Difcouragements a- 
 gainft publishing fuch Writings, he only 
 complains that the Fault mujl lie fomewhere, 
 that fuch wicked Opinions are fuffered to 
 be maintained and propagated fo openly. 
 Perhaps the ftrenuous Defender of Chrifti- 
 anity did not .think the Reafons and Argu- 
 
 sasnts
 
 to freedom of t) E BAT E. 323 
 ments contained in the Apology wortli 
 the taking Notice of, and hath as contempti- 
 ble an Opinion of th'at Performance, as I 
 have. But all Men do riot judge alike. The 
 Moderator f extols it as mofl rational; and 
 profanely thanks GOD that by reafon of it 
 Ktfr. WHISTON is out of Danger, when at 
 the fame time he muft know that Mr. WH i s- 
 TN'S known Integrity is a better Protection 
 than any Apology can be made for his Li- 
 berty of Writing ; and that the Apology 
 
 made for him by the great C -s tends 
 
 rather to expofe him to Danger than to ex- 
 tricate him out of it. The Moderator is not 
 free of contradiding himfelf upon theEtfed 
 of the Apology. For if we are to believe 
 himfelf, there was no manner of occafion 
 for it. He tells us, that * Freedom to write 
 and print our Minds about Religion,, is ow- 
 ing to the Excellency of our civil Govern- 
 ment, and to its tender Regard for Liberty 
 of Cvnfcience. And if Mr. WH i ST,O N was 
 fafe by reafon of our excellent civil Confti- 
 tution, whatever the Moderator may think, 
 Mr. WHISTON hath no Reafon to thank 
 
 f Pa^. 149. * Pag. 152. 
 
 Y 2 GOD
 
 324 Natural Right of Mankind 
 
 COD or Mr. C s for his apologetical In- 
 
 terpofition. That the Moderator fhould ad- 
 mire the Author of the Grounds and Rea- 
 JbnSj &c. and efteem his Apology, is not 
 at all fur prizing, for he may perhaps come 
 to ftand in need of ic himfelf; or the Au- 
 thor of the Grounds and Reafons, &c. will 
 repay him on the next publick Occafion, 
 all his high Commendations. 
 
 * Prater erat Rom# ConfultiRhetor : Ut alter 
 Alterius fermone meros audirrt honor es:' 
 Gracchus ut hie illiforet, huic ut Mucius 
 ille. 
 
 Two Brothers liv'd at Rome, a Lawyer one, 
 And one a Rhetor, noted both in Town } 
 Vain-glorious both, and ftudiousofaName^ 
 They blew their Trumpets to each other's 
 Fame. 
 
 But I own it is fomething beyond my Ex- 
 pejftations, to find ARTHUR ASHLEY 
 S Y K E s M. A. Re&or of Rayleigb in Effex 
 give intirely into the Apologift's Way of 
 Thinking about Freedom of Debate. Alas .' 
 
 * Horat. Lib. II. Epift.z. 
 
 Reverend
 
 to Freedom of D E BATE. 325 
 Reverend Sir, are you alfo deceived ? And 
 you really think .that it is incumbent on our 
 Parts as Lovers of Men and Friends to 
 Truth, to examine fairly and without Bit- 
 ternefs the Objections which are brought a- 
 gainft the Religion we frofefs, and to take 
 care that thofe who produce their Difficulties 
 Jhould be by no means molejled or any ways 
 injured on that Account : That -it is a Re- 
 proach to Truth tofeek Shelter in Force y and 
 whatever any of the contending Parties 
 may think y the By-ftanders will always ejleem 
 it an Argument of a weak Caufe to defire 
 jucb Affiftance. The Bifliop takes no No- 
 tice of the Apologift's Reafons, and Mr.SvKES 
 approves the Propofal, which is enough to 
 make unthinking People believe, that the 
 Apologift's Reafons are unanfwerable; and 
 that the Government ought not to put any 
 unreafonable Laws againft Writing and Speak- 
 ing againft Religion, in Execution. Mr. 
 SYKES difapproves the Bifhop's Propofal, of 
 putting a Stop to Libertine Pens, by civil 
 Authority, and like wife his Majefty's Pro- 
 clamation for incour aging Piety and Virtue^ 
 and punifoing Principles and Practice that 
 are deJIrucJive of both. 
 
 Y 3 THERE'S
 
 3 1 6 Natural Right of Mankinjl 
 
 THERE'S no Doubt, bttternefi doth not 
 become us as we are Covers of Men and 
 Friends to Truth, but it is not incumbent 
 on us as we are Men and Friends to Truth 
 to examine the Obje&ions that are brought 
 againu: the Religion we profefs. It is in- 
 cumbent on thofe that are Minifter.s, w^xo 
 are paid for teaching and defending the na- 
 tional Religion , but; for me and fuch as \ 
 who are fatisficd in our own Minds of th 
 Truth of what we proofs, there's no Ob- 
 ligation on us, to read fuch Writings, fa^- 
 lefs to examine them. 
 
 BUT allowing Men Liberty to write their 
 Minds and to teach what they themfelyes 
 believe to be true, yet I can fee no. Reafon 
 to invite every one to propofc his Difficulties, 
 publicity. But taking their Arguments a- 
 gainft; Chrijlianity or natural Religion, to 
 be Matters only of meer Difficulty, to the 
 Propofers and Authors, there are feveral Li- 
 bertine Authors who would, gain no Safety 
 by the Toleration. I, never knew a, Man, 
 that confidered his Objections againft Reli- 
 gion , only as Matter of meer Difficulty, 
 that could take fo much Diverfion in pro- 
 pofing them, as fome free Writers do. Nor 
 
 is
 
 to Freedom of D E BAT E . 327 
 is it natural or prafticable to make a Jeft of 
 what one is concerned about. Did ever I 
 ridicule Religion, it fhould hot be becaufe 
 I wanted to have fome Difficulties about it, 
 refolved; but becaufe I lookt upon it as a 
 Fable, and that not wry cunningly devifed 
 neither, to ufe the Words of the Moderator. 
 To propofe Difficulties in a fneering and 
 ludicrous Way, is a Proof, that they have 
 in their Hearts renounced and contemn 
 that Religion which they pretend to believe, 
 and defire to be better informed of. GRO- 
 TIUS, who is of Opinion, that Teaching 
 Impiety arid Irreligion, is juftly punifliable 
 by civil Powers, fays * that they are ftill 
 more juftly punifliable, who behave them- 
 felves irreverently with refpeft to the GODS 
 which they themfelves acknowledge and 
 the Religion which they profefs. This was 
 one of the Reafons made ufe of to juftify 
 the Peloponnejian War, betwixt the Atheni- 
 ans and Lacedemonians j and PHILIP of 
 Macedon took Arms againft the Pboceans on 
 the fame Account. There's a great Diffe- 
 rence betwixt diibelieving a Religion, arid 
 making a Jeft of what one pretends to believe. 
 
 * DC Jure Belli 8c Pads, Lib. II. Cap. 2. Seft. 51. 
 
 Y 4 Awicty
 
 328 Natural Right of Mankind 
 A witty Turn upon the moft grave and folid 
 and moft important Truth, doth often more 
 harm than a dry Demonftration of it can 
 do good. j fc - 
 
 *Difcit enlm citius meminitq*, lubentius illud 
 Quod quh deridet quam quod probat & vene- 
 
 ratur. 
 
 Tho* I am far from thinking that the Mo- 
 derator attacks Chriftianity ftrongly, yet 
 his Story about the miraculous Conception 
 and Birth of JESUS CHRIST is capable to 
 make weak People difbelieve it, and to turn 
 as many from Chriftiamty to Infidelity, as 
 a grave Refutation of his Tale, will turn 
 from Infidelity to Chriftlanity.. 
 
 BUT Mr. SYKES fays, /'/ is a Reproach 
 to T'ruth to Jeek Shelter in Force, and that 
 Ry-ftanders will always ejleem if an Argu- 
 ment of a weak Caiife to dejire fuch Aj- 
 fiftance. That it is no Reproach to Truth 
 or Religion that the civil Magiftrate hinders 
 one from ridiculing and expofing that Re- 
 ligion which he believes is for the good of 
 the Society, I have already made appear. 
 And if the apprehended Reproach were of 
 
 * Horat. Lib. II. Ep. j. 
 
 any
 
 to Freedom ofDv BAT E. 329 
 any Weight againft Reftraint, it would e- 
 qually refleft on the prefcnt civil Eftablifli- 
 ment, that thofe who do not like it, have 
 not Liberty to write againft it. And if By- 
 ftanders mould be offended, there's no help 
 for it. But when the Debate is betwixt Re- 
 ligion and Atheifm^ Cbriftianity and Infide- 
 lity, the By-ftanders are not fo many, or 
 of fo much Weight in the World, that Re- 
 ligion ought to be expofed and ridiculed, 
 for Fear if it is not, thofe By-ftanders may 
 incline to Atheifm or Infidelity. Tho' fuch 
 (hould think taking in the Aid of civil Go- 
 vernment a Proof of a weak caufe, yet are 
 they miftaken. For I may have a good O- 
 pinion of a Caufe, without having the fame 
 of every Man for a Judge. 
 
 BUT allowing Atheifm and Infidelity to 
 be publickly taught and maintain'd, free- 
 Writers will not even then think they have 
 fair Play, unlefs they have the fame Li- 
 berty of Speaking to the People as the Cler- 
 gy have in fpeaking from the Pulpit ; and 
 as long as they get nothing for their Pains, 
 the Clergy muft take nothing for Teaching 
 their Opinions. What would Mr. SYKES 
 \ think
 
 330 Natural Right of Mankind 
 think if the Government fhould grant them 
 a Toleration to expofe Religion in the Play- 
 Houfes on a Sunday (providing they can a- 
 gree with Mr. CYBBER or Mr. RICH) '* 
 ther in a way of Banter or Serioufnefs y Poe- 
 try or Profe, Dialogue or Difcourfe. De- 
 clamation or Argument ', to ufe the A-polo- 
 gift's * Words : And I may add, in a way 
 of Comedy or Tragedy, Opera or Farce? 
 Mean time the Clergy had not foul Play, 
 while they are not denied the Liberty of 
 Speaking to the People, and have Churches 
 and Pulpits gratis. Whether Mr. SYKES 
 knows ic or not, it is what they imagine 
 ought not in reafon to be refufed therm And 
 therefore it is that they envy the Clergy 
 their prefent Privilege of fpeaking Nonfente 
 from the Pulpit, and felling Bulk and Blun- 
 ders^ &c. to the People. 
 
 MR. SYKES appears to me to be a Man 
 of more free than cautious Thought. His 
 honeft Defign of following Truth without 
 being felicitous where it led him^ hath hin- 
 dered him, duely to weigh theConfequences 
 of his Notion. Whereas in thinking of any 
 Argument we fhould endeavour to get a 
 
 * Pag. i *, 
 
 View
 
 to 'Freedom ofDz BAT E. 331 
 View of the Confequences which follow 
 from it : And if we find that any of them 
 duely drawn, are inconfiftent with Truth 
 and the Good of Mankind, we mould re- 
 examine; and ttien generally we (hall find 
 that we have omitted fotne neceflary Dif- 
 tinftion or Limitation, Notions which will 
 not bear being put in Practice, are neither 
 juft nor good. While the Difpute was warp^ 
 fome Years ago about fubfcribing or not fub- 
 fcribing. Articles of Faith, conceived in any 
 other than fcriptutal Terms and Phrales, 
 the Queftion was put to an eminent Ana- 
 baptift; Teacher,, if he would allow one to 
 communicate with his Congregation, upon 
 profefling and fubfcribing the Bible, while 
 he adhered to his Infant Baptifm : He an* 
 fwered in the Negative, and fo made other 
 Terms of Communion, than believing and 
 fubfcribing fcriptural Terms and Phrafes. 
 
 I WILL allow Mr. SYKES to be better 
 acquainted with Books than I, becaufe it is 
 his Bufmefsj but did he know the World 
 as well as I pretend to do, he would not 
 think it worth his Pains to efpoufe the De- 
 fence of thofe that write againft and ridicule 
 Religion, and believe it incumbent on him 
 
 fo
 
 332 Natural Right of Mankind 
 to take Care that thofe who, under the Co- 
 ver of producing tneir Difficulties, heartily 
 attack Religion, (hould be by no means mo- 
 lefted or any ways injured on that Account. 
 I cannot imagine my felf bound in Confci- 
 ence to defend a Libertine Author direftly or 
 indiredly againft the civil Government for 
 taking a Liberty of teaching what he believes 
 to be true, but what the civil Magiftrate, 
 and I too, believe to be falfe and hurtful 
 to Society. Allow thofe People to teach 
 whatever they pleafe, and to make Choice 
 of the Methods of Teaching as they think 
 fit, for as little true Religion as there is at 
 prefent in the Nation, I am convinced we 
 fliould foon have much lefs, notwithftand- 
 ing the molt (olid and judicious Defences 
 the learned Clergy are able to make. 
 
 BUT if after all, free- Writers fliould gain 
 their Point, and be allowed to write on a- 
 gainft all natural and revealed Religion, I 
 have one Propofal to make, which I think 
 will be no Injury to them, but rather make 
 them as honeft as poflibly they can be made. 
 And as Honefty is the beft Improvement 
 of Man, it deferves the national Confide- 
 ration. 
 
 I HAVE
 
 to Freedom of Qwe^TE* 333 
 I HAVE obferved that what Jews and 
 Mahometans objed againft Cbriftianity y as 
 it? gives little or no Oftence in their Mouths, 
 it hath little Influence upon turning away 
 any from the Chriftian Faith. Chriftians 
 exped no le(s from them, and think it ho- 
 ned: in them to fpeak and ad according to 
 their Profeflions : Nor will they be allowed 
 to do otherwife. By the Law of England 
 it is Perjury in a Jew to fwear that JESUS 
 CHRIST was born of the Virgin MARY ; 
 and by a Parity ofReafon, it is Deceit, Hy- 
 pocrify and DiiTimulation, Knavery andVil- 
 lany, and I may fay Perjury too, in Infidels, 
 by folemn Ads of outward Devotion, fuch 
 as taking the Sacrament, fwearing upon the 
 Evangelifts as the Word of TYuth , to de- 
 clare themfelves Chriftians. To free them 
 therefore from fuch a difgraceful Pradice, 
 I humbly make this Propofal in my turn, 
 
 THAT all fuch as intend to fpeak or write 
 againft natural Religion or the Chriftian 
 Revelation, (hall firft, at one of the quarterly 
 SefTions of the Peace in the County whece- 
 in they live, or* in fome of his Majefty's 
 Courts at Wejlminjler^ openly renounce, if 
 ift) z\\ natural Religion - t m&Cbrifti- 
 
 anity,
 
 334 Natural Right of Mankind 
 anity, if he is an Infidel; arid that their 
 Renunciation be three Times or ofther ad- 
 vertifed in the London Gazette, and in all 
 other publick NeWs Papers, at their own 
 Charges: Which done, that they mall ever 
 after injjoy the Privilege of wearing, and 
 be- obliged always td wear a yellow Shoul- 
 der. Knot upon their uppefnioft Garment, 
 as a Badge of their Authority to feak and 
 write againft the eft ablijhed Religion of their 
 Country, and to receive whatever People 
 have a Mind to give them for their Pains. 
 That, inftcad of molefting then* for ftriv- 
 irig to ferve' their Country arid tnerrifelves 
 their own Way, and fining them out of all 
 or any Part of their Subftance on that Ac- 
 count, let it be made no left than Felony 
 in any one pretending to be a' Chriftian or 
 otherwife differing from them in- Opinion 
 about Atheifm and ' Infidelity ^ ditedly or in- 
 dire&ly to receive from the faid declared 
 Atheifts or Infideh either Money orEffe&s, 
 cither by Way of Gratuity or Reward, Debt 
 or Promife. Provided always that this (hall 
 not' be conftrued a Difcharge of any Debt 
 by them cohtraded before their wearing 
 the faid yellow Shoulder Knot, any Thing 
 
 in
 
 to Freedom ofDx BAT E.' 335 
 in this Propofal to the contrary notwith- 
 ftanding. 
 
 BY this, I hope abundant Satisfaction will 
 be given to their prefent Complaints, and fuf- 
 ficientProvifion will be made for their holding 
 feft their refpe&tve Profeflions of Atheifm 
 and Infidelity^ and of keeping every Thing to 
 themfelves except their Opinions and Specu- 
 lations ; when none but Infidels and Athe- 
 ifts, that is fuch as believe neither natural 
 laor any revealed Religion, (hall be ruflfcred 
 to take Money 01* Goods from Infidel or 
 Atheiftical Hands. But if they fliould, for 
 the more Hafte and Expedition, pretend to 
 fpeak or write againft the eftablifhed religi- 
 ous Notions, before making the Renuncia- 
 tion as aforefaid, and wearing the faid yel- 
 low Shoulder Knot, lee them have all the 
 Punifliment that Knavery, Hypocrify, Dif- 
 fimnlation and Perjury do deferve. 
 
 THERE can be no Hardfliip or Injury 
 in all this; for the yellow Shoulder Knot, 
 mftead of being a Dishonour, if they value 
 their Notions and the Liberty of Teaching 
 them, ought to be as great an Ornament 
 to them in their own Eyes, as the blue, 
 the green or red Ribbon. And if they 
 
 (hould
 
 336 Natural Right of Mankind 
 fiiould begin to be weary of keeping every 
 Thing, but their Notions to themfelves, 
 yet ought they not to complain of Injuftice 
 and Injury. While they have both Liberty 
 and Property to the utmoft, what is it to 
 them that fuch as pretend to be Chrifti- 
 ans are reftrained as to both ? If this will 
 not do, it is in vain to attempt to pleafe 
 them. Should they refufe their Liberty up- 
 on fuch eafy, honourable and profitable 
 Terms ; I will maintain witn my laft Breath, 
 that they may be MOLESTED without being 
 injured. f 
 
 You can fee by what I am able to write 
 upon fuch a Subject, how the flopping 
 my Thoughts in one Place, makes them 
 flow out at another. Inftead of amufmg 
 my fclf with taking up of Camps to the 
 bc*1 Advantage ; upon the propereft Places 
 for Water, Wood and Forage, upon main- 
 taining a Communication with Towns, up- 
 on annoying the Enemy, upon inverting a 
 Town, and forming a covering Army, upon 
 proportioning the befieging Troops to the 
 Strength of the Fortification and the Num- 
 ber of the Garrifon, upon imagining two 
 Armies in this and the other Spot of Ground, 
 
 and
 
 to Freedom of DEBATE. 337 
 and my felf the General difpofing and draw- 
 ing up firft the one and then the other, 
 for Battle; and inftead of dirtying the Plaii 
 of a fortifyed Town with my dully Fingers, 
 to fee where an Attack may be made to the 
 beft Advantage j my quiet but narrow Re- 
 treat, hath given a very different Turn to 
 my Thoughts. For what is called the Plea- 
 fures of the Town , I never had any Re- 
 lifli of them becaufc mean and unmanly 4 
 to fay no worfe of them. 1 hate to fpend 
 my Time in a Coftee-Houfe for two Pence 
 a Day. The grand Monde is too dear and 
 the petit Monde does not fuit my Humour. I 
 therefore chufe to purchafe my felf a Com- 
 panion in a Leathern Doublet now and then, 
 with whom I am perfectly eafy and well 
 diverted. And this, now the Trouble of 
 weaning from Company is over, is become 
 fo eafy, that with Choice of fuch Compani- 
 ons, it (hould not be my Choice to change 
 my State, for the Sound of Trumpets, Rat- 
 tling of Drums and theNoife of War, if the 
 Service of my King and Country did not 
 require it. Inftead of thinking this a Trou- 
 ble, I thank you for the Imployment you 
 have thought fit to give me, becaufe ic im- 
 2 proves
 
 3 3 8 Natural Right of Mankind 
 proves my Mind much more than the idle 
 Adventures of a Mafqucradc, or the tri- 
 fling chit chat, that many make their whole 
 Bufmefs. Now 
 
 *Sermo oritur non de wllis domibitfve alienis^ 
 
 Nee male necne Leposjaltet : Sea 1 , quodmagis 
 
 ad nos \trumne 
 
 Pertinet & nefdre malum ejl t agitamus u- 
 
 Di'vitiis homines an Jint virtute beati. 
 
 Quidve ad amicitias t ufus y reffuMtie trahat 
 
 nos : [ e ju** 
 
 Et qua fit natura boni, fummumque quid 
 
 We talk of no Man's Farms or Wealth or 
 
 Skill, 
 
 Or whether Cafar's Fool danc'd well or ill. 
 But we difcourfe of what we ought to do, 
 And what is Fault and Folly not to know ; 
 As whether Wealth or Virtue brings a Man 
 To Happinefc, or whether Leagues began 
 From Intereft or Right, what awes the 
 
 Crowdj 
 And what is good, and what the greateft 
 
 Good. 
 
 ^ . Horat. Lib. II. Fatjr. 6. 
 
 SECT.
 
 to Freedom of DEBATE. 339 
 
 SEC T. X1L 
 
 BEING next to enter upon the Merits 
 ^of the Caufe betwixt Religion and A- 
 tbeifm, I judge it proper to premife Come 
 Remarks upon the Nucurc of Argument and 
 "Evidence. For unlefs we have firft fettled 
 what is good Proof, and what is not, we can 
 never agree or end the Debate. Without 
 fixing upon certain Rules and Laws of rea- 
 foning, we may both of us reafon till. we 
 are weary, without being able to convince 
 one another of what, we woald perfuade; 
 and fo you might lofe your Time in reading, 
 and I my Pains in writing you what I think 
 of Religion. But that I may not weary you 
 with Preliminaries, all the Logicks that J 
 (hall trouble you with on this Occafion 
 are contained in the few following Apho- 
 rifms. 
 
 v "* V" 
 
 I. All Proportions are demonjlrably y pro- 
 bably or pojfibly true or falfe. 
 
 II. By demonftrably true or falfe, I un- 
 derftand.what -is fo neceflarily, fo that clterc 
 is an Impoffibility of its being other wife. 
 
 Z 2 III. By
 
 \.v ; 
 340 Natural Right of Mankind 
 
 III. BY probably true or falfe, I under, 
 ftand what hath only an Appearence of be- 
 ing fuch. 
 
 IV. POSSIBLY true or falfe, I take to be, 
 i. In a more general Senfe, every Propofi- 
 tion that is not either demonftrably true or 
 falfe, and thus probable Proportions come 
 under the Denomination : Or, 2. In a more 
 rcftri&ed and ufual Senfe, it fignifies what 
 is neither demonftrably nor probably true or 
 falfe. 
 
 V. ALL Proofs, therefore, neceflarily con- 
 cluding are Demon/orations : All Proofs that 
 fall fhort of that, and yet have fbme Ap- 
 pearance of Truth and Evidence are Proba- 
 bilities: And all Proportions that have not 
 the leaft Degree or Appearance of Evidence 
 for them or againft them, are no more than 
 (imply poflible. 
 
 VI. SIMPLY pojfible, therefore, admits 
 of no manner of Evidence; demonjlrable 
 admits of the higheft Degree of Evidence ; 
 and probable comprehending all betwixt 
 thefe two Extreams, admits of an Infinity 
 of Degrees of Evidence, becaufe no Propo- 
 firion can have any fuch Appearance of 
 
 Truth,
 
 to Freedom ofDE BAT E. 341 
 Truth, but it may (till have a greater, while 
 it doth not amount to a nccellary Proof. 
 
 VII. THEREFORE all the imaginable Pro- 
 babilities that can be pleaded for a Propofiti- 
 on,evcn when complexly taken and confider- 
 cd, do not amount to one fingle Demonftrati- 
 on. Bccaufe (by Aphorifm id) demonjlrabk 
 is what is fo neceflarily fuch that it can- 
 not poflibly be otherwife; and (by Apho- 
 rifm 3d) all that is probably is only appa- 
 rently fo; and (per Aphor. 4 i.) what is 
 only apparently fo may poilibly be otherwife. 
 For Example, iuppofe it extreamly probable 
 that the Earth moves around the Sun, yet 
 all the concurring Probabilities do not a- 
 mount to one fingle Demonftration, if there 
 ftill remains a Poilibility that, thcfe Appear- 
 ences notwithftanding , it may be other- 
 wife. 
 
 VIII. THE fame Propofition then may 
 be probably true and pojfibly falfc, or proba- 
 bly falfe and pojjibly true ; but no Propofi- 
 tion can be demonjlrably true and poj/ibly 
 falfe. 
 
 IX. THEREFORE contradidory Demon- 
 Jirations arc impoifible; becaute the (ame 
 
 Thing cannot be necejjarily true and/>0^5#/y 
 ' Z 3 falfe.
 
 . 
 
 342 Natural Right of Mankind 
 falfe(by 2 and 8) and far lefs can the fame Pro- 
 pofirion be necejfarily true and necejjarily 
 falfc. 
 
 X. BUT a Conclufion demonftrably or nc- 
 cefTarily drawn, may have many and great 
 Probabilities againft it. Becaufe it is poflible 
 for a Thing to appear what it is not, a Prb- 
 pofition neceflarily and demonflrably trucj 
 may be probably falfe, when there's no Re- 
 gard had to the Demonftration, from which 
 it follows. 
 
 XL THEREFORE that there are many 
 Things to be faid againft a demonfhated 
 Truth, cannot weaken the Certainty and E- 
 vidence of it. 
 
 XII. That our Knowledge is Progredlve, 
 is matter of Fad and Experience ; and there- 
 fore fince it doth not follow that we muft 
 know every Thing, if we know any Thing; 
 there's nothing more certain than that we 
 know many Subjeds, without knowing all 
 that relates to them. 
 
 XIII. THEREFORE it may happen, that 
 by not diltinguifhing the different Meanings 
 which Words do commonly bear , and by 
 taking more into the Conclufion than is con- 
 tained in the PrernuTes, &c. fuch Difficul- 
 ties
 
 to Freedom ofDz BAT E. 3 43 
 ties may arife againft demon ftrated Truths, 
 as we are not able to refolve. 
 
 XIV. THEREFORE when onceaPropo- 
 fition is demonftrated to be true, we may 
 reft fatisfied that it is fo, even tho' we are 
 prefled with unanfwered Difficulties, (I don't 
 fay unanfwcrable Difficulties) to believe the 
 contrary. Becaufe thofe Difficulties may a- 
 rife from the Defeat of Language, from the 
 Nature of our Progreffive Knowledge, or 
 from our Ignorance of fome Things to the 
 Truth demonftrated. For Example, it is 
 a certain Truth, that the Parts of a Conti- 
 nuum hang or ftick together, and what we 
 firmly believe, tho' feveral unrefolvedDifficul- 
 ties arifing from fome Things relating to 
 thisContinitum might concur to perfuade us 
 of the contrary. For fhould it be thus ob- 
 je&ed, That if the Parts of a Continuum 
 hang together, then they muft be united by 
 their Hooks and Branches, or by their Gra- 
 vitation, Magnetical Virtue, or by the Pref- 
 fure of the circumambient Air, forcing-their 
 fmooth or cprrefponding Surfaces to one a-- 
 nother: But they are not united any of - 
 thefe Ways; and therefore they do not, 
 hang or ftick together. Here I deny. the 
 
 Z 4 OTJ/T
 
 344 Natural Right of Mankind 
 major, or firft Proportion of the Argument, 
 and hold that it is potlibly falfe; becaufe 
 no Man perhaps can make a full Enumera- 
 tion of all the poflible Ways of Cobefion ; and 
 that tho' we know the Parts of a Continuum 
 ftick together, we may be ignorant of (e- 
 veral Things relating to it. 
 
 XV. THEREFORE all Arguments ab ab- 
 furdo, or Arguments drawn from the Abfur- 
 dities that follow upon the contrary Suppo- 
 fition, being of the fame Nature with fuch 
 Indu5iiom y are never to be reckon'd demon- 
 ftrati've, but when we are infallibly fure, 
 that not one fingle Way hath efcaped us, 
 wherein the Thing might be without the 
 allcdged Abfurdities. KXsfei 
 
 XVI. ALL negative Proofs, therefore, or 
 Arguments drawn from the abiurd Confe- 
 quences of the contrary Suppofition, in ma- 
 thematical Matters, where one can make 
 an exact Enumeration of all the poffible Way s 
 a Thing can happen, are very good and 
 proper Demonftrarions. But in metaphyfi- 
 cal Difputes where we are very feidom Judges 
 of all the Ways a Thing may exift or acl:, 
 and of its Properties and Attributes, they 
 arc not always of the fame Force and Evi- 
 dence
 
 to Freedom ofDz B-AT E . 3 45 
 dence with dired Proofs ; fuch as arc known 
 by the Name of Demonft rations a priori. 
 
 XVII. THEREFORE, if in metaphyfical 
 Difputes, there happen to be unanfwered 
 Arguments for both Parts of the Queftion, 
 then certainly, either the Arguments pro 
 or the Arguments con are not Demon Orati- 
 ons a priori-, becaufe (per 9 .) contradicto- 
 ry Demonjlrations are impoflible. 
 
 XVIII. IF it then happen, that there 
 be unanfwered Arguments a pofteriori, for 
 one Part , and unanfwered Arguments a pri- 
 ori for the other Part of the Queftion, we 
 are to hold the Conclufion which the Argu- 
 ments a priori do eftablifli. For thefe take in 
 no more than the meer o-n, or prove fimply 
 that the Thing is; whereas thofe always com- 
 prehending the won, or the Way and Man- 
 ner of it's Being, and fo alledging more 
 than the Arguments a priori do comprehend 
 or mantain, are but Ignorant I a elencbi, or 
 a Miftake of the Proportion, which they 
 are intended and fuppofed to contradict. 
 The quod is one Thing , and the quomodo 
 is another. *Tbat it is, and thus it is differ 
 very much. 
 
 XIX. WHBM
 
 346 Natural Right of Mankind 
 
 XIX. WHEN there arc unanfwercd Argu- 
 ments for both Parts of the Queftion, and no 
 Arguments a priori for either, it is a meer 
 arbitrary Procedure to prefer one Sort before 
 the other. For we have no Right to honour 
 our own Arguments with the Dignity of 
 Demonftrations , and to degrade thofe of 
 our Adverfaries with the leflening Lan- 
 guage of Difficulties and Objections, when 
 both are of the fame Kind and Nature. 
 
 XX. IN fuch cafe, therefore, the Propo- 
 fition muft remain problematical, and be- 
 come probable or doubtful, according as it 
 is attacked or fupported with fuch like 
 Reafonings. 
 
 XXI. THEB.EFORE to give the beft E- 
 vidences for a Thing that it can bear, is 
 not enough to prove that it is , unlefs it is 
 of fuch a Nature as to bear fufficient Proofs 
 and Evidences. 
 
 XXII. BUT Probabilities, notwithfrand- ; 
 ing, do take Place in Argumentation, and 
 upon all S6its - of Subjects, as having, tho' 
 riot the lafr, yet fome Degree of Evidence. 
 And therefore to' refolve never to be influen- 
 ced by them, when there are ncfProofs of 
 
 a higher
 
 to Freedom of D E B AT E . 3 47 
 a higher Nature, on 'the other 'Side is un- 
 reafonable. 
 
 XX MI. Fofc if they are not furTicient tho- 
 roughly to convince and fixedly to determine 
 the Judgment ; they are often enough to de- 
 termine our Conduct-, if not to perfuade us 
 at lead to govern us. For it is foolifli and 
 unreafonablc, not to folldw the bed Guide 
 we have, whatever his Faults may be, when 
 we cannot find a better, and when we are 
 neceflitated and obliged to make ufe of 
 fome. 
 
 XXIV. THER^OR'E, becaufe we mud 
 cither ad the religious, or irreligqus Part, 
 cither fall in with the Hypotbefa of Religion 
 Or of Athnfm^ Probabilities may as perti- 
 nently be pleaded for Religion as for any o- 
 thcr Thing whatever. 
 
 You will be pleafedto remember, that I 
 {aid, when fuch Gafes as require an imme- 
 diate Determination, become reafonable or 
 unreafonable upon the religious or athciftical 
 Hypotbe/is, Reafon will direct to the Choice 
 of that which is mod profitable- and lead 
 dangerous. As a future Advantage is not 
 to be neglected j becaufe of the prefent Trou- 
 ble or Pains it may cod, and becaufe of the 
 
 Danger
 
 348 Natural Right of Mankind 
 Danger we may run in procuring it, pro- 
 viding when obtained it overballances thofe 
 Inconveniencies of obtaining it ; (b neither 
 is a prefent Advantage to be confulted that 
 bears no Proportion to the Danger that doth 
 attend it. The Views that Man hath into 
 Futurity, tho' not always clear and diftinft, 
 give him a great Afcendant over his fellow 
 Animals of this Earth, that regard only 
 what is prefent. And he that forefees moft, 
 and provides beft againft what doth, or may 
 happen to him, is efleemed the wifeft 
 and the moft: reafonable Man. 
 
 IF Atbelfm is the Truth, by believing 
 Religion a Man may fuftain fome needlefs 
 Trouble and Uneafmefs, and fometimes fome 
 worldly Lofs, but he can run no manner 
 of Danger, after this Life, by reafon of the 
 Mi (lake: And if Religion is the Truth, by 
 believing Atbeifm, all the Advantages of 
 the Error are not to be compared with the 
 Danger and Lofs that may or doth attend 
 it, becaufe they are infinite and endlefs. 
 Therefore to make a Man a practical Atbeift^ 
 and to warrant him to live as if he di (be- 
 lieved Religion, nothing lefs than Demonftra- 
 tion is fufEcicnt: But to make a Man a 
 
 praftical
 
 to Freedom of D E B AT E. 349 
 practical Religionift, the very Poflibility of 
 the Thing is enough to determine him. 
 What Bufinefs can we have of fo much Mo- 
 ment as our Intereft as we are reafonablo 
 Beings ? And this Bufinefs is only to be done, 
 by providing the beft, and preventing the 
 worft that can poflibly happen to us. He 
 is a Foot, faid ENNIUS, that is not wife 
 for bimfelf, and to fpend our Time and Op- 
 portunities of infuring our true Happinefs, 
 in rendering ourfelves fcrupulous Logicians 
 and accurate Reafoners, is a childifh and 
 unmanly Pra&ice. Tho* the Nature of Man 
 is fo weak that nothing lefs than a fettled 
 and folid Perfuafion of Principles can fix and 
 determine him in a (teddy Conduft, yec 
 fuppofing all the Probabilities on the Side 
 of Atbeifm, and nothing on the Side of 
 Religion, but the fimple and bare Pojfi- 
 bility of the thing, a practical Religi- 
 ous Life, muft be the wifer Choice: 
 That is, fuch a Life, as is influenced and 
 dire&ed by a Belief of the Poflibility of 
 accounting to GOD hereafter for our Con- 
 dud here. 
 
 AND be pleafed to obferve that Atbeifm 
 is the negative, and Religion, the pofitive 
 
 Pare
 
 Natural- Right, of Mankind 
 Part of the grand -Queftion ; and as all Ne- 
 gatives are hardly proved j fo this Negative 
 is as difficult to be made out as any other. 
 Demonftration is neceflary. to make a Man 
 a pradical Atheift> and there's no Demonftra- 
 tion can be made to that Effed, but by (hew- 
 ing the abfolute ImpofTibility of a Supreme 
 Sovereign Being \ and this .can be proved on- 
 ly by Arguments ab abfurdo^ which in fpme 
 Cafes are not conclufive: And in no Cafe 
 can they be weaker than with refped to a 
 Being fuppofed to be uncohceivably more 
 wife and powerful than we. To prove fuch 
 aBeing impoffible, is not to be done, as you 
 may eafily perceive from the i8th Apho- 
 rifm. 
 
 IN all Debates of pure. Speculation, it is 
 allowable to hold the Negative until the Af- 
 firmative is made appear, but ho Man can 
 be thereby warranted either to believe Athe- 
 ifm, or to live as if he believed it, until the 
 Truth and Certainty of Religion is firft de- 
 monftrated: Becaufe that is not a matter 
 of pure Speculation, but the original, great 
 pradical Point of Life, upon which all our 
 other Notions that influence' our Lives and 
 Adion's do .intircly depend, If a Prince had 
 ^ Inform-
 
 to Freedom ofDz BAT E. 351 
 Information, that a neighbouring Nation 
 was preparing War againft him, or that 
 fome of his own Subjects defigned to rebel, 
 ought he to take no Precaution, and make 
 no Provifion for the Safety of his Perfon and 
 Dominions until his Danger was demonftra- 
 ^ed and made as clear as Light? Suppofe 
 the Matter of a Ship uncertain whether 
 in the Courfe he fteers there be Rocks, or 
 not j and that he hath more Reafon to be- 
 lieve there are not, than that there are, in* 
 ftead of the Maxime of holding the Nega- 
 tive and continuing a ftreight Courfe, Wit- 
 dom and Prudence will direct him to hold 
 the Pofltive, and fail about, as if he were 
 fure there were Rocks and Shallows in his 
 neareft Way. Did he lofe his Ship and Car- 
 go for want of fuch Precaution, he could 
 not juftify himfelf to the Merchant by plead- 
 ing, that he did indeed fufpeft the Rocks, 
 but having no Demonflration of that, he 
 had acted prudently and wifely and. bravely, 
 in not avoiding them, when he could have 
 eafily done it. Sure the Rule of holding the 
 Negative will not hold good in fuch Cafes. 
 And why then fhould Men be fo mad and 
 unreafonable as to. venture the whole of 
 
 their
 
 352 Natural Right of Mankind 
 their Beings and Happinefs, upon a Poffi- 
 bility of their being in the Right, and chi- 
 cane away all Preemptions and all Argu- 
 ments that prove them miftaken ? Tho' no 
 manner of Proofs ought to have fuch an 
 eafy Reception as thofc that tend to (hew 
 the Falfhood and Danger of Irrcligion, and 
 the Truth and Advantage of Religion, yet 
 thefe are the Reafons which of all others have 
 been the mod fcrupuloufly fifted and critici- 
 zed ; and to avoid the Force and Evidence 
 of them, Advantage is taken of the Form 
 they are put into, by thofe that do not 
 believe Religion , as if they were put- 
 ting in a Demurrer to a Bill in Chancery 
 to fave an Eftate. 
 
 BUT you fay it is impoflible for you to be- 
 lieve upon fuch flight Evidences and Rea- 
 fons as Probabilities and Conjedures. Good ; 
 then don't believe Athelfm upon weaker 
 Evidences. For if the Impoflibility of be- 
 lieving Religion upon probable Proof, is 
 your Justification, then believing Atheifm 
 for lefs Reafon will be your Condemnation. 
 But I do not prefs you a believe Religion 
 as certain and demon/Irate^ only bccaufe 
 of Probabilities and Conjectures. But I think
 
 to Freedom ofDz BAT E. 3 J J 
 it highly reafonable, that you fliould live as 
 if you believed that there is a GOD to whom 
 you ftand accountable. The Matter of a 
 Ship who takes his Precaution againft fuf~ 
 petted Rocks, does not therefore belie v 
 that there are certainly Rocks iti his Way : 
 Nor do I pretend that a Man's having Rea- 
 fon to fall in with the religious Scheme 
 as to his Practice and Conduct^ rather than 
 with the atheiftical Hypothecs, fliould de- 
 termine him to pronounce in his Judgment 
 that Religion is certainly the Truth* Only 
 I maintain that fo fmall a Matter as a bare 
 Poflibility of the Thing, is enough to intuo* 
 duce a Life agreeable to the religious Hypo- 
 tbejis, and to banifli the atheiftical Pradicc 
 out of the World. If it is no more than 
 a grand pent etre, or fome mighty may be, 
 it is enough to make us live as if we were 
 certain that we muft all appear before the 
 Judgment-Seat of a juft and Almighty GOD. 
 Before I took the defperate Refolution to re- 
 nounce Religion^ and to embrace Atheifm 
 as the Principle of my Life and Conduft, I 
 fhould be very willing, to the utmoft of my 
 Power, to know all that hath been faid, and 
 what can be faid in Favour of Religion^ but 
 A a to
 
 3 4 Natural Right of Mankind 
 to make me live as the Principle of Religion 
 direfts, I don't find my felf bound with e- 
 qual Rcafon to know all that hath been, or 
 can be faid for Atbelfm. It is not good to 
 be an ignorant Rcligionift; but tobe^an ig- 
 norant Atheift is the grcateft Folly imagi- 
 nable. AnAtheift in Principle or inPraftice, 
 mu ft either be a very learned and knowing 
 Man, or he muft be the fillieft Animal in 
 the World. He that wants Scnfe and Rea- 
 fbn fufEciene to make a Choice in fome cer- 
 tain Cafes, is warranted to take a Chance 
 inftcad of it: But the ignorant Atheift by 
 embracing the more dangerous Principle, be- 
 fore he hath examined what is faid for the 
 fafer, evidently takes the mofe hazardous 
 Chance, or rather makes the moft hurtful 
 and ruinous Choice, when he might and 
 ought to have fccured his Happinefs at any 
 Rate. To give up a Caufe wherein we are 
 fo much concerned before we have examined 
 it, or when after Examination we find no 
 Rcafon to yield it, is not like Men that 
 have the Exercife of Reafon. 
 
 FF the bare Pollibility of Religion, is fuf- 
 ficient to hinder from renouncing it, and 
 enough to make us live as if we believed 
 
 our
 
 to Freedom ofDE BAT E . 355 
 our felves accountable to GOD, much more 
 arc probable Proofs and Evidences of Re- 
 ligion, and the Improbabilities of Atbeifm y 
 good Grounds for fuch a Deportment. Thefc 
 always determine out Conduft in want of 
 better Evidence, and (hould therefore make 
 us live as if we were fute and infallibly per- 
 fwaded, that there is a GOD, a fuprcme 
 fovercign Being, and we his accountable Sub- 
 jfifts, Therefore if Probabilities may ever 
 be pleaded in any Cafe whatever, no where 
 are they fo pertinent as in favot.it of natural 
 Religion -, becaufe as to our Practice and Coil- 
 du6t they ought to have the fame weight 
 with Demon/tration, and thereby we infure 
 our Happinefs, if fo be that what now ap- 
 pears to us only probable {hould be certain. 
 If we {hould be fo unhappy as to think, 
 that tho' it is highly probable, yet it is noc 
 certain that there is a GOD, yet dill, mak- 
 ing this Probability a Principle of our Life 
 and Conduct, we follow the be ft Guide thac 
 we can find we; fo for al a Part agree- 
 able to true Wifdom and Reafon, which 
 muft juftify us to our own Reafon and Con- 
 (cicnce, and it is to be hoped, to a juft, a 
 wife and good Sovereign. With fuch a Dif- 
 A a 2 pofition
 
 356 Natural Right of Mankind 
 pofition of Mind as this , there's no Fear 
 but we (hall be able to believe, upon the 
 beft of Grounds, whatever we are naturally 
 bound to know. 
 
 UPON this Account, I look upon it as an 
 ill Office done to Mankind to weaken any 
 Support of Religion and Morality. And yet 
 phcre never was an Argument ufed to prove 
 that there is a GOD, but fome religious 
 Writer or other hath found Fault with, to 
 fhew what abler Defenders and Advocates 
 of the Caufe they arc, than others. Such 
 an Argument, fays one, is popular, but not 
 Itri&ly demonftrable; another infifts that an- 
 other Argument is too metaphyfical to be 
 certain, as if they were afraid any Man 
 ihoukl believe Religion, but upon their Lo- 
 gicks $ or as if they were willing it fliould 
 not be believed at all, if they are not thought 
 the ableft Men in the World to maintain it. 
 fudge then what thanks the religious World 
 owes to Moni^eur BAYLE'S Memory for his 
 Jong and learned Diflertation againft the Ar- 
 gument drawn from the univerfel Con- 
 lent of Mankind , and all that to inflrud 
 the World, if we take his Word, that his 
 upon Comet? , were jufter than 
 thofe
 
 to Freedom of D EBAT Ei 357 
 thofe of the Vulgar. With this Argument 
 I (hall begin, and hope to carry on to a con- 
 vincing Proof of the divine Exiftence thro*, 
 all his Exceptions. And tho' he hath at- 
 tacked this * Battery againft Atheifm in all 
 Forms, a nd with a very long and ferious de- 
 tention, yet I am of Opinion that all he 
 hath faid on this Head, has not in the lead 
 weaken'd it. But that I may not weary 
 you in waiting for my Anfwer, or opprefi 
 you with too many Things at once, receive 
 this now in Expectation of hearing very 
 {jbon from 
 
 Tour Sincere Friend and 
 
 Faithful Servant. 
 
 * J'ay comtxtttu un Argument qtti a toujours en une Ap- 
 probation a/ez, generale dans toutes les Formes, &jtvec une tret- 
 erieufe & longne Attention. Continuation dc Pcnlccs 
 iiveifcs, Seft. 38. 
 
 ERRATA. 
 
 Pag, 147. 1. 1 6. for the Suthx of the Tree-Thinker, read 
 the Aithir O f a, Difcourfe on free-thinking, pag. 195. I 3. 
 for let if light, read let in '
 
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