CORNELL UNIVERSITY LIBRARY 
 
 3 1924 095 312 991 
 
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 Cornell University 
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 http://www.archive.org/details/cu31924095312991 
 
lOHN LOCKE 
 
LETTERS CONCERNING TOLERATION 
 
 BY lOHN |,OCKE 
 
 LONDON, PRINTED FOR A. MILLAR, H. WOOD- 
 FALL, I. WHISTON AND B.WHITE, I. RIVINGTON, 
 L.DAVIS AND C. REYMERS, R.BALDWIN, HAWES 
 CLARKE AND COLLINS, W.IOHNSTON, W. OWEN, 
 S.CROWDER, T.LONGMAN, B.LAW, C.RIVINGTON, 
 E. DILLY, R. WITHY, C. AND R.WARE, S.BAKER, 
 T.PAYNE, A. SHUCKBURGH, M.RICHARDSON 
 
 M D C C L X V 
 
 FOR ON EARTH, 
 
 WHO AGAINST FAITH AND CONSCIENCE CAN BE HEARD 
 INFALLIBLE? YET MANY WILL PRESUME: 
 WHENCE HEAVIE PERSECUTION 
 
iMJ 
 
 Lh. 
 
PREFACE TO THIS EDITION. 
 
 Reader, 
 
 The merit of thefe Letters is too well eftabliflied to need any 
 commendation. The name of the author is famous in all learned 
 Nations. Wherefore I fliall acquaint thee, that the only motives 
 to this publication, are the great importance of the fubjed: to 
 FREE MEN, and the difficulty of obtaining a compleat copy of the 
 Letters without the purchafe of three volumes in folio. 
 
 The occafion of Mr Locke's writing on this fubjedl, it will 
 be proper to mention. 
 
 Having rendered himfelf obnoxious to the Court, which was 
 aiming to fet up Popery and arbitrary power, he retired into 
 Holland, about the beginning of the year i68;j, where, after 
 fome time, he turned his thoughts to Religious Liberty, and 
 compofed a Letter on Toleration, which he wrote in Latin, 
 and printed in duodecimo, at Gouda, in 1689, under the fol- 
 lowing title. " Epiftola de Tolerantia ; ad clariilimum virum 
 T. A. R. p. T. o. L. A. [Theologiae apud Remonftrantes Profef- 
 forera, Tyrannidis Oforem, Limburgium, Amftelodamenfem :] 
 Sqripta a p. a. p. o. i. l. a. [Pacis Amico, Perfecutionis Ofore, 
 Joanne Lockio, Anglo."] 
 
 This Letter was tranflated into Englidi by Mr Popple, author 
 of the " Rational Catechifm"; licenfed 1689; and printed 
 twice in London : the firft time, in 1689 in quarto, and again, 
 " The fecond edition correded," 1690, in duoc|ecimo. 
 
 It was too much to be expected, that fuch a performance 
 fliould pafs without animadverfion. Accordingly, there iffued 
 from Oxford, printed at the Theatre, 1690, in quarto, a fmall 
 tra<a intitled, " The Argument of the Letter conco-ning Tole- 
 ration, briefly confider'd and anfwer'd." — " Imprimatur, Jona- 
 than Edwards, Vice-Can. Oxon." 
 
 y A. Wood, in his " Athenae Oxonienfes," tells us, that the 
 author was Jonas Proaft, m. a. of Queen's College, Oxford ; 
 and he is elfewhere mentioned as Archdeacon. 
 
 In 
 
PREFACE TO THIS EDITION 
 
 In the fame year Mr Locke publiflied, in quarto, " A fecond Let- 
 ter concerningToleration. To the Author of TheArgunlfentof the 
 Letter concerning Toleration briefly confider'd and anfwerd." 
 
 To this Mr Proaft replied, under a perplexing title, in " A 
 third Letter concerning Toleration : in defenfe of the Argument 
 of the Letter concerning Toleration, briefly confider'd and an- 
 fwer'd." Printed at Oxford, 1691, in quarto. — " Imprimatur, 
 Jonath. Edwards, Vice-Can. Univ. Oxon." 
 
 In anfwer to it, in 1692, Mr Locke publiflied " A third 
 Letter for Toleration. To the Author of the third Letter con- 
 cerning Toleration." — in quarto. 
 
 After twelve years filence, another tra£b appeared, written by 
 Mr Proaft, intitled, " A fecond Letter to the Author of the 
 Three Letters for Toleration. From the Author of the Argu- 
 ment of the Letter concerning Toleration briefly confider'd and 
 anfwer'd. And of the defenfe of it. With a Poftfcript taking 
 fome notice of two pafliages in *The Rights of the ProteftantDif- 
 ienters." Printed at Oxford, 1704, in quarto.—-*" Imprimatur, 
 T^imo. Halton, Pro- Vice-Can. Oxon." 
 
 Mr Locke began a reply, which was left unfiniflied, and 
 publiflied in his Pofthumous Works. 
 
 To render this Volume ftill more compleat, I fliall here give 
 fbme Extracts from Mr Locke's Letters to Profeflpr Limborch, 
 relating to the fame fubje6t. 
 
 " Philippo a Limborch Joannes Locke .s. p. d. 
 " In Parlamento de Tolerantia jam agi coeptum eft fub 
 
 " duplice titulo, comprehensio fcil. et indvlgentia.- Prima, 
 " Ecclefiae pomoeria extendenda fignificat ; ut, ablata caere- 
 " moniarum parte, plures comprehendat. Altera, tolerantiam 
 *' fignificat eorum, qui, oblatis conditionibus Ecclefiae Angli- 
 " canae, fe unire vel nolunt vel non poflTunt. Quam laxa vel 
 
 * *' The Rights of the Proteftant Diflenters," in two parts, in quarto, of which 
 there was a fecond edition inlarged, written by Mr. Shute, afterward created Vif- 
 count Barrington, of Ireland. 
 
 " ftrida 
 
PREFACE TO THIS EDITION 
 
 ** flrida haec futura fint, vix dum fcio; hoc faltem fentio, Cle- 
 " rum Epifcopalem his aliifque Rebus quae hie aguntur non 
 " multum favere, ' an cum fuo vel Reipublicae commodo ipfi 
 
 ** vid^ant. 
 
 *« Lond. 12 Mart. 1689." 
 
 " Philippo a Limborch Joannes Locke s. p. d. 
 *' Vir dodiiffime, 
 
 " Tolerantiam apud nos jam tandem lege ftabilitam te ante 
 " haec audiifle nullus dubito ; non ea foffan latitudine quae tu 
 " et tui fimiles, veri et fine ambitione vel invidia Chriftiani, op- 
 ** tarent. Sed aliquid eft prodire tenus. His initiis, jad:a Ipero 
 " funt Libertatis et Pads fundamenta, quibus ftabilienda olim 
 " erit Chrifti Ecclefia. NuUi a cultu fuo penitus excluduntur, 
 " nee poenis objiciuntur, nifi Romani ; fi modo juramentum fi- 
 ** delitatis praeftare velint, et renunciare tranfubftantiationi et 
 quibufdam dogmatibus Ecclefiae Romanae. De juramento 
 autem Quakeris difpenfatum eft ; nee illis obtrufa fuiflet, malo 
 exemplo, ilia quam in lege videbis * Confeflio Fidei, fi aliqui 
 " eorum iftam Fidei Confeflionem non obtuliflent, quod impru- 
 ** dens fadlum multi inter illos et cordatiores valde dolent. 
 '* Gratias tibi ago pro exemplaribus tra£tatus " De Tolerantia '* 
 ** et ** Pace Ecclefiaftica" quae mihi mififti ; compada rede 
 *' accepi, incompada nondum ad manus meas pervenerunt. In 
 " vertendo de Tolerantia libello, aliquem Anglum [Dm Popple] 
 " jam jam occupatum intelligo. Opinionem illam, Pacis et 
 *' Probitatis fautricem, ubique obtinere optarem. Ada inqui- 
 *' fitionis jam pene defcripta gaudeo, uti fpero brevi proditura, 
 " opus utile et expedatum. Legem de Tolerantia fancitam ad 
 " Dm Le Clerc mifi, quo interprete intelliges quoufque exten- 
 " ditur haec libertas. Vale, et me ama, Tui amantiflimum, 
 " Lond. 6 Jun. 1689 « J. Locke." 
 
 * ' I A- B. profels fakh in God the Father, and in Jefus Chrlft, his eternal Son, the 
 * true God, and in the Holy Spirit, one God bleffed for evermore : And do acknow- 
 ' ledge the Holy Scriptures of the old and new Teftament to be given by divine 
 ' Infpiration.' ^ i w. & m. Seff. i, Cap. 18. An aft for exempting their Majefties 
 Proteftant Subjeas diffenting from the Church of England, from die Penalties of cer- 
 tain laws> 
 
 It 
 
 (C 
 
PREFACE TO THIS EDITION 
 
 It may not be improper to obferve here, that though Mr Locke 
 communicated occafionally with the National Church, and had 
 the higheft refpea for its worthy Members ; yet, as fome perfons 
 ffiU living have declared, during his long refidence at Oates, he 
 generally attehded a Lay Preacher in that neighbourhood, to 
 afTert, as is probable, that Liberty in his own Perfon, which he 
 had ftrenuoufly contended for in behalf of all men. 
 
 And it fhould be obferved, that though this Nation is greatly 
 . obliged to Mr Locke for defending the caufe of religious Liberty 
 in the ftrongeft and cleareft manner, yet the old writers are not 
 to be forgotten, as they laid the Foundations ; which is the more 
 neceffary to be noticed, as many have fuppofed him to have been 
 the firft writer on this fubjedt, when really the argument was well 
 underftood and publilhed during the civil war,, an Age wherein 
 every topic of importance to Man and Society was difcuijed, as 
 appears by feveral trads not unknown among the * Curious. 
 
 It remains to acquaint thee, that the Author's original letter 
 concerning Toleration, in latih, which was become exceeding 
 Icarce and known to very feyv, is prefixed to this work ; that the 
 feveral editions of thefe Letters have been compared, fome of 
 which were negligen^y pirinted, as Mr Locke himfelf had com- 
 plained ; and the utmoft care taken of this edition. If errors have 
 flipt, I truft to have courteous pardon. 
 
 Keader, farewel, The Editor. 
 
 Jan. 1,1765 
 
 * There is likewife a valuable treatire of Mr Bayle's, intitled, ' Cgmmentaire 
 
 * Philofophique fur ces Paroles de Jefus Chrifl-, " Contrain-les d'entrer;" ouTon 
 
 * prouve, qu' il n'y a rien de plus abominable, que de faire des Converfions par k 
 ' eontrainte : Et ou 1' on refute tous les Sophifmes des Convertiflfeiirs a contrainte, et 
 
 * r Apologie que St Auguftin a faite des Perfecutions.' etc. publiftied 1686 
 
C O N T E N T S 
 
 EPISTOLA DE TOLERANTIA P. i 
 
 A BETTER CONCERNING TOLERATION 29 
 
 A SECOND LETTER CONCERNING TOLERATION bj 
 A THIRD LETTER FOR TOLERATION 117 
 
 A FOURTH LETTER FOR TOLERATIOJST 381 
 
EPISTOLA DE TOLERANTIA 
 
 AD CLARISSIMUM VI RUM 
 
 T-A-^R-PT-O-L-A- 
 
 SCRIPTA A 
 
 P • A P -O -I -L • A 
 
EPISTOLA DE TOLERANTIA 
 
 Qnraerenti- tibi, vir claidffime, quid exiftimem de mutua inter Chriftianos: 
 toleranria, breviter reijJondEO, hoc mihi videri praecipuum verae ecclefiae 
 criterium. Quicquid enim. alii jadlant de locorum, et nominum antiquitate, 
 vel cultus fplendore ;. alii de diiciplinae reformatione -, omnes denique de fide 
 ecthodox^i, nam fibi quifque orthodoxus eft, haec et hujufmodi pofTunt efle 
 homi-num de poteftate, et imperio contendentium, potius quam ecclefiae 
 Ghri#i notae. Haec omnia qui poflidet, fi charitate deftituatur, fi manfiie- 
 tudine, fi benevolentia erga omnes in univerfiim homines, nedum fidem 
 Ghriftianam- profitentes, nondum eft Chriftianus. Reges gentium dominantur 
 Us; "uos autem non Jic, Luc. xxii, dicit fiiis Salvator nofter. Alia res eft 
 verae r^ligionis, non adexternam pompam, non ad dominationem ecclefiafti- 
 caira, non denique ad vim; fed ad vitam redie pieque inftituendam natae. 
 Primo omnium vitiis fiiis, faftui et libidini propriae helium debet indicere, 
 qui in ecclefia Chrifti velit militare ; alias fine vitae fandtimonia, morum 
 caftitate, animi benignitate et manfiaetudine, fruftra quaerit fibi nomen 
 Chxiftiancum. Tu cormerjus conjirmafratres tuos, Luc. xxii, dixit Petro Do- 
 minus nofter. Vix enim quifquam perfiaadebit, fe de aliena lalute mire efle 
 foMcitnm, qui ne^igens eft fiiae : nemo fincere in id totis viribus incumbere 
 poteft, ut alii fiant Chriftiani, qui religionem Chrifti animo fiio nondum ipfc 
 revera. amplexus eft. Si enim Evangelio, fi Apoftolis credendum fit, fine 
 charitate^ fine fide per amor em., ncn per vim, operante nemo Chriftianus efiie 
 peteft. An veto illi qui rcligionis praetextu alios vexant, lacerant, fpoliant, 
 jugulant, id amico et benigno animo agant, ipforum teftor confcientiam ; et 
 tum denique credam, cum zelotas iilos videro amicos et familiares fijos, con- 
 tra Evangelii praecepta manifefte peccantes, eundem in modum corrigere j 
 fiiofque afleclas vitiorum corruptela tados, et fine mutatione in meliorem 
 frugem certo perituros, ferro et igne aggredi ; et amorem fiium atque falutis 
 animarum defiderium omni crudelitatis et tormentorum genere teftari. Si 
 enim, uti prae fe ferunt, charitate, et ftudio erga eorum animas, bonis exuant, 
 corpora mutilent, carcere et paedore macerent, vita denique ipfa privent, ut 
 fideles, ut falvi fiant, cur fcortat'tonem, verfutiam, malitiam, et alia quae Eth- 
 nicifmum tarn apertc fapiunt, teftante Apoftolo, Rom. i, impune inter fuos 
 grafi"ari permittunt ? cum haec et hujufmodi magis adverfentur Dei gloriae^ 
 ecclefiae puritati, et faluti animarum, quam erronea quaevis contra decifiones- 
 ecclefiafticas confcientiae perfuafio, vel in externo cultu defedlus cum vitae 
 innocentia conjundus ? Cur inquam zelus ille pro Deo, pro ecclefia, pro fa- 
 lute animarum ufque ad vivicomburium ardens, flagitia ilia et vitia moralia 
 Chriftianae profcffioni, omnibus fatentibus-, e diametro contraria, fine cafti- 
 gatione, fine animadverfione praeteriens, in corrigendis opinionibus, iifque 
 plerumque de rebus fubtilibus, vulgique captum fuperantibus, vel ceremo- 
 niis ingerendis unice haeret, et omnes nervos fu,os intendit ? Quae inter dif- 
 
 B z Mestes 
 
EPISTOLA DE TOLERANTIA 
 
 Tidentes de his rebus fanior fit, quaeve fchifmatis vel haerefeos rea, an domi- 
 natrix vel fuccumbens pars, turn demum conftabit, cum de caufS feparationis 
 judicabitur. Qui enim Chriftum fequitur ejufque ampleditur dodtnnam, et 
 jugum fufcipit, etiamfi patrem et matrem, patrios ritus, caetum publicum, et 
 quofcunque demum homines relinquat, non eft haereticus. 
 
 Quod fi feftarum divortia adeo adverfentur faluti animarum, adulfertum, 
 Jcortatio, immunditia, lafcivia, Jimulacrorum cidtus, et his ^mtha, non^ lunt 
 minus opera camis, de quibus diferte pronuntiat Apoftolus, quod qm taha 
 agunt regni Dei haeredes non erunt. Gal. v. Haec igitur non minora cura et 
 induftria, quam fediae, penitus extirpanda, fi quis de regno Dei fincere (o- 
 licitus in ejus pomeriis ampliandis fibi elaborandum ferio judicaverit. Quod 
 fi quifquam aliter fecerit -, et dum erga diverfa fentie'ntes immitis, et impla- 
 cabilis eft, peccatis interim et morum vitiis, Chriftiano nomine indignis, par- 
 cat, palam demonftrat, quantumvis crepat ecclefiam, fe aliud, non Dei reg- 
 num quaerere. 
 
 Si quis animam, cujus falutem vehementer optaf, velit per cruciatus, etiam 
 nondum converfam, efflari, mirabor fane, et mirabuntur, puto, mecum alii; fed 
 itatamen, ut nemo ufpiam credat hoc ab amore, a benevolentia, a charitatepoflfe 
 proficifci. Si homines igne et ferro ad certa dogmata ampleftenda funt im- 
 pellendi, et ad externum cultum vi cogendi, de quorum tamen moribus nulla 
 omnino fit quaeftio ; fi quis heterodoxos ita convertat ad fidem, ut cogat ea 
 profiteri, quae non credunt, et permittat ea agere, quae Evangelium Chri- 
 ftianis, fidelis fibi non permittit; ilium velle numerofum coetum eadem fe- 
 cum profitentium non dubito ; velle autem ecclefiam Chriftianam, quis eft 
 qui potefl: credere ? Non mirandum igitur, fi utantur armis militiae C-hri- 
 ftianae non debitis, qui, quicquid prae fe ferunt, pro vera religione et ecclefia 
 Chriftiana non militant. Si, uti Dux falutis noftrae, fincere cuperent falutem 
 animarum, illius infifterent veftigiis, et optimum illud principis pacis feque- 
 rentur exemplum', qui fatellites Tuos non ferro, non gladio, non vi armatos, 
 fed Evangelio, fed pacis nuntio, morum fandtitate et exemplo inftrudlos, ad 
 fubjugandas gentes, et in ecclefiam cogendas emifit : Cui tamen, fi vi et ar- 
 mis convertendi efi!ent infideles, fi armato milite ab erroribus revocandi cae- 
 cutientes, vel obftinati mortales, paratior erat caeleftium legionum exercitus, 
 quam cuivis ecclefiae patrono, quantumvis potenti, fuae funt cohortes. 
 
 Tolerantia eorum qui de rebus reb'gionis diverfa fentiunt, Evangelio et ra- 
 tioni adeo confona eft, ut monftro fimile videatur, homines in tarn clara luce 
 caecutire. Nolo ego hie aliorum incufare faftum, et ambitionem ; aliorum 
 intemperiem, et zelum charitate et manfuetudine deftitutum : haec funt vitia 
 humanis rebus forfan non eximenda, fed tamen ejufmodi, ut ea nemo fibi 
 aperte imputari velit ; nemo pene eft, qui his in tranfverfum afius aliena et 
 honefta fpecie tedis non quaerat laudem. Ne quis autem perfecutioni et 
 faevitiae parum Chriftianae curam reipublicae et legum obfervantiam prae- 
 texat, et e contra ne alii religionis nomine fibi quaerant morum licentiam et 
 delidorum impunitatem : Ne quis, inquam, vel ut fidus principis fubditus, 
 vel ut fincerus Dei cultor, fibi vel aliis imponat ; ante omnia inter res civi- 
 tatis, et religionis diftinguendum exiftimo, limitefque inter ecclefiam, et rem- 
 
 publican^ 
 
EPISTOLA DE TOLERANTIA 
 
 publicam rite definiendos. Si hoc non fit, nuUis litibus modus ftatui poteft, 
 inter eos, quibus falus animarum, aut reipublicae, vel revera cordi eft, vel efle 
 iimulatur. 
 
 Relpublica mihi videtur focietas hominum folutnmodo ad bona civilia con- 
 fervanda promovendaque conftituta. 
 
 Bona civilia voco, vitam, libertatem, corporis integritatem, et indolentiam, 
 et rerum externarum polTeffiones, ut funt latifundia, pecunia, fupellex, &c. 
 
 Harum rerum ad banc vitam pertinentium pofleffionem juftam omni uni- 
 verfim populo, et fingulis privatim fubditis, fartam tedtam fervare ofBcium 
 eft magiftratus civilis, per leges ex aequo omnibus pofitas ; quas fi quis con- 
 tra jus fafque violare yellet, illius comprimenda eft audacia metu poenae j 
 quae confiftit vel in ablatione, vel imminutione eorum bonorum, quibus alias 
 frui et potuit, et debuit. Quum vero nemo parte bonorum fuorum iponte 
 muldkatur, nedum libertate, aut vita; ideo magiftratus adpoenam alieni ju- 
 ris violatoribus infligendam vi armatus eft, toto fcilicet ftibditorum fuorum 
 robore. 
 
 Quod vero ad bona haec civilia unice fpedat tota magiftratus jurifdidio, 
 et in iis folis curandis promovendifque terminatur, et circumfcribitur omne 
 civilis poteftatis jus et imperium; nee ad falutem animarum aut debet aut 
 poteft uUo modo extendi, fequentia mihi videntur demonftrare. 
 
 Primo. Quia animarum magiftratui civili plus quam aliis hominibus non 
 demandatur cura. Non a Deo ; quia nufquam apparet Deum hujufmodi 
 authoritatem hominibus in homines tribudife,^ ut poflint alios ad fuam reli- 
 gionem ampledtendam cogere. Non ab hominibus magiftratui poteft ejuf- 
 modi tribui poteftas ; quia nemo poteft ita falutis fuae aeternae curam abji- 
 cere, ut quam alter, five princeps five fiibditus, praefcripferit cultum vel fidem 
 necefi!ario ampledtatur. Quia nerno ex alterius praefcripto poteft, fi vellet, 
 credere ; in fide autem confiftit verae et falutiferae religionis vis et efiicacia. 
 Quicquid ,enim ore profiteris, quicquid in cultu externo praeftes, fi hoc et ve- 
 rum efiTe, et Deo placere tibi intus in corde penitus perfiiafiim non fit, non 
 modo non prodeft ad falutem, verum e contrario obeft ; quandoquidem hoc 
 modo aliis peccatis, religione expiandis, addatur cumuli loco ipfius religionis 
 fimulatio Numinifque contemptus, cum eum Deo O. M.* offers cultum quem 
 credis ipfi difplicere. 
 
 Secundo. Cura animarum non poteft pertinere ad magiftratum civilem : 
 quia tota illius poteftas confiftit in coadtione. Cum autem vera et falutifera 
 religio confiftit in interna animi fide, fine qud nihil apudDeum valet; ea eft 
 liumani intelleftus natura, ut nulla vi externa cogi pofiSt. Auferantur bona, 
 carceris cuftodia, vel crucial us poena urgeatur corpus, fruftra eris, fi his fup- 
 pliciis mentis judicium de rebus mutare velis. 
 
 Sed dices, magiftratus poteft argumentis uti, adeoque heterodoxos in veri- 
 tatem pertrahere et falvos facere. Efto ; Jed hoc illi cum aliis hominibus 
 commune eft : fi doceat, fi inftruat, fi argumentis errantem revocet, facit fane 
 quod virum bonum decet i non nccefle elt magiftratui vel hominem vel Chri- 
 ftianum exuere. Verum aliud eft fuadere, Sliud imperare : aliud argumentis, 
 aliud edidis contendere. Quorum hoc eft poteftatis civilis, illud benevo^ 
 
 lentiac 
 
E P I S f O LA i) E T G L E R ANT 1 A 
 
 lentiae liumanae. Cuivis eriim mortaliurh integrum- eft monerci hortiaiji er- 
 roris ai-guere, rationibufque in fenttentiam fuatn adcfuc6f6 : fed tHagiltratus 
 proprium eft, ediftis jubere, gladio cogere. Hoc eft igitur quod d5tbi Ici'- 
 Kdet quod pjateflras civilis non debet articulos fidei, live dbg|mat^-, veT modbls co- 
 lendi Deum lege civili praefcribere. Si enim miHae adjttn«6tae- fmt poerfate, 
 kgum vis perit j fi poetilae intententur,- eae plane inepftae' fo*»t et minimead 
 perfuadendum aecommodae. Si quis ad- animae ialiil!ehi- dfcfgiiia aliqu'od, vel 
 cultum ampleai velit, ex animo credaf opoi'tct dogma illud >^erum efle, cul- 
 tum autem Deo gratum et acceptum foi'ej- hujufmodi vero- pidthtixoti'tni 
 animis inftillare poena quaevis minima poteft. Luce opiis eft ut mutetur ani- 
 mi fententia, quam nullo modo foeneratu'r cor^ris fii^plicium'. 
 
 Tertio. Cura falutis animarum riuHo liiod'o piertine¥e poteft ad magiftra- 
 tum civilem ; quia dato quod legum authoritas er po6riaTiMi' vis efficiai eflfet 
 ad converteridas hominum mentes, hoc tamen nihil prodeffe?t a!d- fekitem ani- 
 marum. Cum enim uniea fit vera reHgi6,- una quae ad beatas' ducit fed^es 
 via, quaefpes majorem hominum illuc perventurum numerum, fi ea mortali- 
 bus data effet conditio;, ut quifque pbfthaibito ratioffis et conMbhtia^ filae 
 didamihe, deberet coeca mente amplefti pftecipis fiii dogmata, et eo' mocfo 
 Deum colere, protit patriis legibus .ftatuttim eft? Inter to<i varias- ptincipiint 
 de religione opiniones neceffe efiet viam illam ftri6:am pofferiique a:nrgiiftiatn> 
 quae d^cit in coelttm,- pducis adrhodum efle apertam, idque ivt una Iblfrm te- 
 eione : et, quod maxime hac iri re abfiirdtm effet et Deo indigfaurn, aeterna 
 lelicitas vel cruciatus unice dfeberetor ttafeendi forti. 
 
 Haee inter multa alia, quae: ad baile rem affef ri poferant, fofflcere nfnfti vi- 
 dentur, ut ftatuamus omnem reipublicae poteftatfem verfafi circa bona ilia ci- 
 vilia, et intra reriim hujus faeeuli euram eontineri, neque ea efaae ad fttturatn 
 fpedtant vitam ulktenus attingere. 
 
 Nunc videarnius quid fit ecclefia. Eeclefia mihi vide'tnr focietas libera 
 hominum fponte fixa coeuntium ut Deum pabliee colant eo modo qtiem cre- 
 dunt Numini acceptum fore ad falntem animarum. 
 
 Dico effe fodetatem liberam et voluntariam. Nemo nafcitur alicujus eccle- 
 fiae membrum, alias patris avorumque religio jure haereditario fimul cum la~ 
 tifundiis ad quemque defcenderet, et fidem quifque deberet natalibus : quo 
 nihil abfurdius excogitari poteft. Ita igitur fe res habet. Homo nuUi a na- 
 turS obftriftus ecclefiae, nuUi addiftus fedtifei illi fe fponte adjungit focietati 
 ubi veram religionem cultumque Deo gratum credit fe inveniflfe. Spes vera 
 ialutis quam illic reperit, uti unica intrandi in ecclefiam caula, ita pariter et 
 illic manendi menfura. Quod fi deprehendierit aliquid vel in doftrina erro- 
 neum, vel in cultu incongruum, eadem libertate, qua ingreffus' eft, fempec ipfi 
 pateat exitus neceffe efti nulla enim effe poffunt indiflolttbilia vinctila, nifi 
 quae cum certa vitae aeternae expedtatione conjundia funt. Ex membris ita 
 Ipbnte fua et hunc in finem unitis coalefcit ecclefia. 
 
 Sequitur jam ut inquiramus quae fit ejus poteftas, q^iibufque legibus 
 fubjefta. 
 
 Quandoquidem nulla, quantumvis libera, aut levi de caufa inftituta fo- 
 ciefas, five ea fuerit literatorum, ad philofophiam ; five mercatorum, ad ne- 
 
 gotiai 
 
EPISTO:L,A D'E TOLERANTIA 
 
 gptia ; fivp denique feriatorum hominum, ad inutuos fermones, et animi 
 caufa, fubfiftere poteft, quin illico diffoluta interibit, fi omnibus deftituta fit 
 legibus : ridep piecefle eft rUt fuas etiam habeat ecclefia ; ut loci, temporifque 
 quibus coQtps coeant, Jiabeatur ratio i ut conditiones proponantur, quibus 
 qqifque in .jlbcietatem, vel admittatur, vel ab ejaiCXcliidatur ; ut denique mu- 
 ncTutifi div^fjtas, rerumque conftituatur ordo, et his fimilia. Cum vero 
 .fponta.nea,fit, ,uu4enionftratumeft, coalitioab omni vi cogente libera, fequi- 
 tur necdjfario, quod jus legum condendarum penes nullum nifi ipfam focie- 
 tatepi eflbjpoteft, vel illos faltem, quod eodem recidit, quos ipfa focietas af- 
 fenfu ffiio comprobaverit. 
 
 Sed>idiees, vera eflenon poteft ecclefia, quae.Epifcppum vel Preibyterium 
 non habet, guberpandi authoritate, derivata abipfis ufque Apoftolis, continua 
 ,et-Jipn interrupta,fnGceflioneinftru<9:umk 
 
 Pfipip, Rogo i}t ediftum oftendas, ubi banc legem ecclefiae fuae ppfujt 
 Chrjftus ; nee vanus ero, fi difeFta in re tanti momenti verba requiram. 
 Aliud ;foadere videtur effatum iUlud : Ubicunque duo vel tres congregantur in 
 .meo nomine t ibi ego ero in medio if forum. An coetui, in cuj us medio erit 
 .Chriftus, aliquid deerit.ad veram ecclefiam, ,ipfe vid.eris. Nihil certe illic 
 deefle poteft ad Veram falutem : quod ad rem noftram fufRqit. 
 
 Secundo, Viideas quaefo illos, qui recSores ecclpf^ae a Chrifto inftitutos et 
 ,fVj[|ceffione,continjaandos yplunt, in ipfb limine inter fe diffentientes. Lis 
 haec neceflario pernjittit elig^ndi libertatem, fcilicet ut iptegrum fit cuivis ad 
 earn aecedere, qvjamjipfe pi-aefert ecclefiam, 
 
 Tertio, Hi^bj^ajs q^^erp tibi praeponas -neceffariumque credis hujufmodi 
 longa feriedefigoatutnjredloremj dumego interim me iftifocietatiadjungq, 
 in qua raihi.peffviiafij«ifeft.Tepertvim;iri e^ quae gd. animae falutem funt ne- 
 .ceifaria. Itaque utrique noftrum falva eft, quam pofeis, ecclefiaftica liberta^, 
 nec,alt€ruter alium,h4bet, quam quern ipfe fibi elegerit legiflatorem. 
 
 Quandoquidem avitem de vera ecclefia adeo folicitus es, obiter hie rogare 
 .liceat, a,n non v^raeecclffige Chrifti magis conveniat eas communioniscpn- 
 ditionesftabilire, quib|is.,ijla, et ill3;fola continentqr, quae Spiritus fandtusin 
 ■Sacra Scripturaclare, et difertis verbis docuit, ,ad falutem effe neceffaria ; 
 quam fua vel , ipventa, vel interpretamenta, tanquam kgepi divinam ob- 
 trudere, -et ea tanqua,m ad; profefllonem Cbfiftianam omni'no neceffaria legi- 
 bus ecclefiafjicis fancire, de quibus aut nihil prorfus, aut non decretofie fal- 
 tem pronunciarunt.eloquia divina? Qui ea pofcit ad communionem eccle- 
 fiafticam, quae Chriftus non pofcit ad vitani aeternam ; ille ad fuam opini- 
 onem, et utilita^tern forte, focietatern cppapaode conftituit; fed ea Chrifti 
 qucTOodo dicenda, quae alienis inftitutis ftabpityr ecclefia j et ex qua illi ex- 
 cluduntur, quos plim r^cipiet Chdftus in regnum coelorum ? Sed cum verae 
 eccle§^e,notas.ind^gare hujus loci non fit, ,je,os fa}|em qui pro fuae focietatis 
 placitis tam.aeriter contendunt, ret nihil nifijecclefiani,. non minore ftrepitu, 
 et forfan eodepiijiftindtu, quo ohm argentarii iJH Ephefii Dianfim fuam, 
 ASl. XIX. continuo crepant, unum hoc monitos vellem, Evangelium fci- 
 licet pafiim teftari, veros Chrifti difcipulos expedtare, et pati debere perfecu- 
 tiones : veram autem Chrifti ecclefiam alios perfequi, aut infedari debere ; 
 I • vel 
 
EPISTOLA DE TOLERANTIA 
 
 vel \i, ferro, et flammis ad fidem, et dogmata fua ampledenda cogere, non 
 memini me ufpiam in Novo Teftamento legifle. 
 
 Finis focietatis rdigiofae, uti didum, eft, cultus Dei publicus, et per eunv 
 vitae aeternae acquifitio. Eo igitur collimare debet tota difciplina j his fini- 
 bus circumfcribi omnes leges ecclefiafticae. Nihil in hac focietate agitur, 
 nee agi poteft, de bonorum civilium, vel terrenorum pofTeffione ; nulla hie, 
 quacunque de caufa, adhibenda vis, quae omnis ad magiftratum civilem per- 
 tineti bonorumque externorum poffeffio, et ufus illius JTubjacet poteftati. 
 
 Dices : Quae igitur fandtio leges ecclefiafticas ratas habfebit, fi coadlio om- 
 nis abefle debet ? Refp. Ea fane quae convenit rebus, quarum externa pro- 
 feffio, et obfervantia nihil prodeft, nifi penitus animis infideant i plenumque 
 eonfcientiae aflenfum in his obtineant ; nempe hortationes, monita, confilia, 
 arma funt hujus fbcietati?, quibus membra in officio continenda. JSi his non 
 corrigantur delinquentes, errantefque reducantur in viam, nihil aKud reftat, 
 nifi ut reludtantes, et obftinati, nullamque melioris frugis de fe fpem prae- 
 bentes, a focietate prorfus fejunfti rejiciantur. Haec fuprema et ultima eft 
 poteftatis ecclefiafticae vis, quae nullam aliam infert poenam, nifi quod, ceC- 
 fente relatione inter corpus membrumque abfciSatOy damnatus definit eccle- 
 fiae illius efle pars. - 
 
 His ita conftitutis, inquiramus porro quae cujufque funt circa Tolerantiam 
 officia. Primo, Dico quod nulla ecclefia tenetur tolerantiae nomine eum finu 
 fuo fovere, qui monitus obftinate peccat contra leges in ea focietate ftabilitas j 
 quas fi cui impune violare licet, de focietate adtum eft ; cum hae fint, et com- 
 munionis conditiones, et unicum focietatis vinculum. Veruntamen caven- 
 dum eft, ne excommunicationis decreto adjiciatur vel verborum contumelia, 
 vel fafti violentia, qua vel corpus ejedi, vel bona quoquo modo laedantnr. 
 Vis enim tota, uti-didtum, magiftratus eft, nee privato cuivis permiffa, nifi 
 folum ut illatam repellat. Excommunicatio nihil bonorum civilium, quae 
 aut privatim poffidebat, excommunicato aufert, aut auferre poteft. Ea om- 
 nia ad civilem ftatum pertinent, et magiftratus tutelae fubjiciuntur. Ex*- 
 communicationis vis tota in eo unice confiftit, ut declarata focietatis volun- 
 tate, folvatur unio inter corpus et membrum aliquod, qua ccffante relatione 
 necefiTario cefl&t quarundam rerum communio, quas membris fuis tribuit fb- 
 cietas ; ad quas nemo jus habet civile. Nulla enim fadla eft excommuni- 
 cato civilis injuria, fi minifter ecdefiae panem et vinum non illius,, fed aliena 
 pecunia emptum, illi non dat irt eelebratione coenae dominicae. 
 
 Secundo, Nemo privatus alterius bona civilia quoquo modo invadere, aut 
 imminuere debet, propterea, quod a fua religione fuifque ritibus alienum fe 
 profiteatur. Omnia illi tam humanitatis quam civitatis jura fandte confer- 
 vanda : religionis haec non funt : five Chriftianus fit, five ethnicus, ab omni 
 vi, et injurif temperandum. Juftitiae menfura benevolentiae et charitatis 
 officiis cumulanda. Hoc jubet Evangelium; fuadet ratio; et; quam conci'- 
 liavit natura, hominum inter ipfos communis focietas. Si a redlo tramite 
 aberrat, fibi foli errat mifer, tibi innocuusj nee igitur a te male muldlandus 
 debet hujus vitae bonis excidere, quod in futuro faeculo credis periturum. 
 
 Quod. 
 
EPISTOLA DE TOLERANTIA 
 
 * Quod de mutud prlvatorum hominum inter fe de religione diffidentium 
 tolerantia dixi, id etiam de ecclefiis particularibus didum volo, quae inter fe 
 privatae quodammodo funt perfonae, nee altera in alteram jus aliquod habet, 
 ne turn quidem, fi forte accidat, cum magiftratus civilis hujus vel illius ec- 
 clefiae fit : quandoquidem refpublica nullum jus novum tribuere poteft eccle- 
 fiae, uti nee vice verf^ ecclefia reipublicae : fiquidem ecclefia, five magiftratus 
 ei fe adjungat, five deferat, manet femper eadem, quae ante, Kbera et volun- 
 taria focietas ; nee acccdente magift:ratu gladii poteftatcm acquirit j nee de- 
 cedente, quam prius habuit docendi excorhmunicandive, amittit difciplinam. 
 Hoc fpontaneae focietatis femper erit immutabile jus, ut ex fuis, quos vifum 
 fuerit, abalienare poflit : nuUam vero quorumvis acceffione acquirat in alienos 
 jiirifdidlionem, Quare pax, aequitas, et amicitia inter diverfas ecclefias, uti 
 inter privatos homines, fine juris alicujus praerogativa femper, et aequabiliter 
 colenda. 
 
 Ut exemplo res clara fiat, ponamus Conflantinopoli duas, alteram Remon- 
 ftrantium, alteram Antiremonftrantium ecclefias. An aliquis dicat alteri 
 earum jus competere, ut diflentientes alios, quod diverfa habent, vel dogmata 
 vel ritus, libertate, vel bonis ipolxet, quod alibi fadlum videmus : vel exilio, 
 vel capite puniat ? tacente interim, et ridente Turca, dum Chriftiani Chrifti- 
 ands crudelitate et lanien^ vexant. Si vero altera harum ecclefiarum in alte- 
 ram faeviendi habet poteftatem, rogo quaenam ex duabus, etquojure ? Re- 
 i^ondebitur fine dubio Orthodoxa in errantem, vel haereticam. Hoc eft 
 magnis et fjjeciofis verbis nihil dicere. Quaelibet ecclefia fibi orthodoxa eft, 
 aiiis erronea, vel haeretica ; fiquidem quae credit vera efle credit, quae in di- 
 verfum abeunt erroris damnat. Itaque de dogmatum veritate, de cultus rec- 
 titudine, inter utramque lis aequa eft, nulla judicis, qui nullus aut Conftan- 
 tinopoli aut in terris eft, fententia componenda. Quaeftionis decifio ad fu- 
 premum omnium hominum judicem unice perlinet, ad quem etiam folum 
 pertinet errantis caftigatio. Interim cogitent, quanto gravius illi peccant, 
 qui, fi -non errori, faltem fuperbiae addunt injuftitiam, dum alieni domini fer- 
 vos, fibi minime obnoxios, temere et infolenter dilacerant. 
 
 Quod fi certo conftare poffit, quaenam. inter diifidentes red:e de religione 
 fentiret, non inde accrefceret orthodoxae ecclefiae poteftas alias fpoliandi ; 
 cum ecclefiarum in res terreftres nulla fit jurifdidlio : nee ferrum, et ignis ad 
 errores arguendos, mentefque hominum, aut informandas, aut. convertendas 
 idonea funt inftrumenta. Fac tamen alteri parti favere magiftratuni civilem, 
 faumque illi praebere velle gladium; ut heterodoxos, fe annuente, quocun- 
 que-velit modo caftiget. An a Turca Imperatore ecclefiae Chriftianae in fra- 
 tres jus aliquod accedere pofTe quis dixerit ? Infidelis, qui fua authoritate 
 Ghriftianos ob fidei dogmata punire non poteft, focietati cuivis Chriftianae au- 
 thoritatem iftam minime poteft impertire, nee jus, quod ipfe non habet, dare. 
 Eandem rationem in Chrifliano efle regno cogita. Poteftas civilis ubique 
 eadem eft, nee majprem poteft tribuere ecclefiae authoritatem in manu prin- 
 cipis Chriftiani, quam ethnici, id eft, nuUam. Quanquam hoc obferviatu 
 f^rte -dignum eft, quod animdfiores hi veritatisfatellites, errorum opprigna- 
 teres, fchifmatum impatientes, zelum iftum fuum pro Deo, quo toti accen- 
 
 C duntur. 
 
;epistola de tolerantja 
 
 duntur, 'et ardent, nufpiaiji pene exprpniunt, ntfi ubj^ |av?A W^i tafepnt 
 
 magiftratun? civiler ----- • ' -'-- 
 
 bus funt fuperiores, 
 
 magiftratun? civilem. Ubi primum gratia' apud m^giftraJiu^, atjgoque viri- 
 funt fuperiores, violand^ illico pax, et chari^as <;:^riftiap»} alias CQlen4^ 
 
 efl mutua tqlerantia. Quaqdo robpre civili impares. fqnt, iniip?^ie, et pa- 
 tienter ferre poffunt, a quo tantpin fibi et religioRX alj^ metuunt, iddolatriae, 
 fupejftitionis, haerefeos ^ vicinia contagium : nee libentef aut feryi^P ^r- 
 guendis erroriIi|is, qui aniae, et magiftratui pkcei^t, ij^p^i^dunt qperatn j qu^ 
 tamen vera et fpl^ eft prpp^gandae verit^tis paptiieidw?, jui»^a fcilice^ cum 
 humaoitate et beneyolentia ratipnum et argunaentorum ppndere. 
 
 Nullae igitur five perlbnae, fiye.ecclefiae, iiye denf^iim refpublica^ jus ali- 
 quod habere poflunt bonaciyilJa invicem iniv^4e»4i feque mutup r?b^s' mun- 
 danis ipoliandi, fub praetextu religbnis. (^ ajitgr (ei)tiun|, velipi %um re- 
 putent, quam infinitam praebent humano generi litium e^ bpl^upi niateT 
 riem : quantum ad rapinas et caedes et aeterna odia incitamentum : nee uf-, 
 piam fecuritas aut pax, neduna amicitia ioter hpminea ft^biliri au^ fubfiftpre 
 poteft, fi ea obtineat opinio. Dominium fcilicet fundari in Gratia : et religio- 
 nem vi et armis propagandam. 
 
 3. Videamus quid Tolerantiae officium exigit ab iis» qui a reliqup cpeti% 
 et gente laica, uti Ipqui amant, chara.(Stere et munere aliqup ecclefiaftico di-, 
 ftingua«tur, five fint epifcopi, iaqerdotes, prefbyteri, miniftri, vei qupcu.nq.u& 
 alio nomine venia,nt. De origine five pot^ftatis. fivie dignitatis clericae jam, 
 non eft inquiren^i Ipcus : hoc tamen dico ; ufldec^nQiiie ofta eft eorum ^u- 
 thorita,s, cum fit ecclefiaftica, inter ecclefia? caacellos debet coerceri, nee ad 
 res civiles quovis modo poteft extendi : quandoquidem ip£a ecclefia a repub-^: 
 lica rebufque civilibus prorfiis fejunfta eft et feparata. Fixi et imniQbiileSy 
 fiint utrique limites. Coelum et terram, res dlsjundtiffimas, mifcet qui hasis 
 duas focietates, origine, fine, materia, toto coelo div^rfas velit confundere. 
 Quare nemo, quocunque demum munere ecclefiaftica orn^tus, poteft quem- 
 vis honjiniim, a fiaa ecclefia vel fid^e ali^ium, vita, libertate> aut quavis bp- 
 norum terreftrium parte muldlare religionis cau^. Quod enim integrae nort , 
 licitum eft ecclefiae, id alicui ejus membro jure ecclefiaftico licere noj* 
 poteft. 
 
 Nee viris ecclefiaftieis fatis eft a vi et rapina et omnimoda perfecutioae ab- 
 
 .ftinerei qui fe fiicceflbrem profitetur Apoftoloruna, etdocendi munus in fe 
 
 . fufcepit, , tenetur porro monere fiios de pacis et benevolently ofSciis erga 
 
 omnes homines -, tam erroneos quam orthodoxos^, tam fecum fei^tientes quam. 
 
 a fide fiia vel ritibus alienos, et cundfeos, five privatos five rempublicam ge- 
 
 rentes, fi qui hujufinodi fint in fiia ecclefia, ad, charitatem, manfiietu.dinem> 
 
 tolerantiam hortari, omnemque illam averfationem et contra heterodpxps 
 
 animi ardorem compefcere et lenire, quern aut fiius cu|ufque pro fijareligione 
 
 et fedta feroculus zelus, aut aliorum aftus in menlibus accenderit. C^ui et 
 
 qpantus tam in ecclefia quam republica perciperetur frudtus, fi dodtrina pacis- 
 
 et tolerantiae refonarent pulpita, nolo, dicere, nequid grav^us. a me di<auai!in 
 
 eos videatur, quorum dignitatem a nemine, ne a feipfis q,uidem, imminutam 
 
 vellem. Verum dico hoc ita fieri oporterek et fi xjuis, qui fe miniftrunv 
 
 verbi divini profitetur, ct praecpnem Evangelii jacis, alia docet, ai^ptiun* 
 
 . ' ' fibi 
 
EPiStOLA DE TdLERANTIA 
 
 iiK demandatutri aut riefcit, aut iiegligit, cujus aliquando principi pack red- 
 det ration6m. Si monendi firit Ghriftiani, ut a vindidta abftineant, iteratis 
 laceffiti iAJHriis ufque ad fe|yfuagies Ceptits; quanto magis illi ab omni ira, et 
 inimk^ fl fibi tetaptrnfe debent, qui nihil ab alio pafll funt ; et cavere 
 maxima rie illos quoqiio modb laedant k quibus nulla in re fuerint laefi ; 
 pfraecipue ne aliis quodvis itttentent malum, qui res fuas folum agunt, et de 
 hoc urto foliciti funt, ut DeUm colant eo modo, quem, negfeda hominum 
 opiniorid, fpfi Deb maxime acceptum fore credunti et earn ampledluntur reli- 
 gioneta, quae ipfiS maximam fpem facit falutis aeternae ? Si de re domeftica 
 et facultatibus, fi de corporis valetudine agatur, quid h re fua fuerit apud fe 
 confulere cuivis integrum eft, illudque fequi permiffum quod fuo judicio fn 
 optimum : de vicini fui re familiari male adminiftrata nemo queritur ; de 
 fcmendis agris vel locanda: filia erranti nemo irafcitur; in popinis decoquen- 
 tem nemo corrigit : diruat, aedificet, fumptus facial fuo more, tacitum eft, 
 licitum eft : fi vero templum publicum non frequentet, fi illic debito ritu 
 cbrpus non fle<3:at i fi liberos hujus vel illius ecclefiae facris initiandos non 
 tfad&Cf fit murmur, clamor, incufatio, quifque tanti criminis paratus eft vin- 
 dex;, et a vi et rapina vix filii temperant zelotae, dum in jus vocatur, et fen- 
 tentia JHidicis vel corpus carceri necive tradat, vel bona haftae fiibjiciat. Ora- 
 toreS eeclefiafticic6j ufque fe£tae aliorum errores, qua poflunt, argumentorum 
 vi rfeda^g'uant et ddbellerit, fed hominibus parcant. Qupd fi deftituantur ra- 
 tionutii momentiSj abfbna. et aliehi fori inftrumenta ne adfcifcant, ecclefiafticis 
 non traftanda; nee in fubfidium fuae vel eloquentiae vel dodtrinae a magi- 
 ftratu fafces et fecures mutuentur, ne* forte dum prae fe ferunt veritatis 
 amorem, zekis eorum ferro et igne nimium effervefcens .affedtatae dominionis 
 fiat indicium. Haud facile enim perfuadebit viris cordatis, fe vehementer et 
 fincere cupfcre fratrem in futuro fafeculo ab igne gehennae tutum falvumque 
 fore, qui ficcis oeulis et prono animo vivum hie tradit carnifici con- 
 cremandum. 
 
 4. Quae furit magiftratus partes, quae fan^ circa tolerantiam maximae 
 funt, ultimo jam loco videndum. 
 
 Supra probavimus, ad magiftratUni non pertinere animarum curam, autho- 
 ritativarri, fi ita loqui liceat,' volo, quae fcilicet legibus jubendo, poenifque 
 cogendo, exercetur: charitativa enim quae docendo, monendo, fuadendo 
 confulit, nfemini negari poteft.- Ilaque penes quemque animae fuae cura eft, 
 eique permittenda. Dices, Quid fi animae fuae curam negligit ? Refp. 
 Quid-fi fanitatis ? quid fi rei' familiaris, quae res propius magiftratus imperio 
 fubjacent ? an magiftratus editto ad earn rem fafto cavebit ne pauper vel 
 aeger fiat ? Leges quantum fieri poteft fubditorum bona et fanitatem ab ali- 
 ena vi vej fraude tueri conantur, non a poffidentis incuria vel diflipatione. 
 Nemo ut-valeat, ut ditefcat, invitus cogi poteft. Invites ne quidem Deus 
 fervabit. Fac tamen principem fubditos ad opes acquirendas, vel corporis 
 robur tuendum velle cogere : Anne folos medicos Romanos confulendos effe 
 lege ftatutum erit, et ad eorum praefcriptum vivere quifque tenebitur ? 
 Numquid nullum fumendum vel medicamentum vel obfbnium, nifi quod in 
 Vaticaho paratum, aut' e Genevenfi prodierit officina: Vel ut fubditis domi 
 
 C -2 fuae 
 
E.PISTOI.A I>E TOjLERANTIA 
 
 fuae abunde fit et Jaute, anne omnes lege tenebuntur mercaturam vel mufi- 
 cam exercere ? an quifque fiet vel caupo, vel faber, quibus artijjus aiiqui fatis- 
 commode familiam fuam fuftentant, opibufque augent? Sed dices, : QMeftusi 
 mille funt artes, unica faliitis via. Redie fane didtum, . ab ii& praefertim, qui 
 ad banc vel illam cogere yellent : nam fi plures eflfeot, ne cogendi quidem 
 inveniretur praetextus. Quod , fi ego j^cundum -geographiam facram redta 
 Hierofolymas tQti& viribus contendo, cur vapulo quod non cothnrnatus fer- 
 fan, vel certo modo lotus vel tonfus incedO:j quod carnibus in itinere.vefcor, 
 vel vidu utor ftomacho et valetudini commodo ; quod hinc inde aliqua di- 
 verticula vito, quae mihi videntur in praecipitia vel vepreta deducere ? vel in- 
 ter varies, qui ejufdeiji viae funtet eodem tendentis, calles eum feligoqui mi- 
 nime finuofus cpenqfufve apparet ? Quod illi minus modefti, hi mprofiotes^ 
 vifi funt quam quibus me libenter vellem adjungere comitem ; vel quod ba- 
 beo vel non habeo mityatum vel alba ftok indutum itineris ducem ? Nam- 
 profedto fi r-ecSe rem reputemus, hujufinodi plerumque funt minpris momertti 
 res, quae fratres Chriftianps de fumma religionism eadera et.refte fentientes- 
 tam acriter committunt, et quae falva religione et animarum falute, modo- 
 abfit fuperftitio vel.hypoerifisj.poffint vel obfervari vel omitti. • - 
 
 Verum demus zelotis, et omnia quae fua non funt damnantibtis, ex his-, 
 circumftautiis diverfas et in diverfa tendentes nafci vias i quid tandem pro- 
 ficiemus ? Unica ex his revera falutis fit via, Verum inter mille, quas ho- 
 mines ingrediuntur, de redta ambigitur : npc cura reipub^cae, nee legum 
 condendarum jus, illam quae ducit ad coelum viam, magiftratui certius de-.- 
 tegit, quam fuum private ft:udi,um.,r Debile trabo corpus et gravi raorboJan^ 
 guidum, cujus unicam eamque ignotam ponamus effe medelam. Ideone. 
 magiflratus eft praefcribere remedium, quia unicum tantum eft,-idque inter 
 tot varia ignotum ? Ideqne quia unicum quo mortem evitem mihiagendura 
 reil^t^ id quod jubet fieri magiftratus erittutum? QiMie a fingulis jftudio,.; 
 confilio, judicio, cogitatione, et fincera mente indagandaj ' ea Bon uni alicuL. 
 hpminum forti, tanquamjpfi propria, tribuendafunt. Nafcuntur principes 
 poteftaie fuperiores; natura vero aequales reliquis mortalibus, nee regnandi 
 jus yel peritia fecum trahit aliarumrerum certam cognitionem, nedum reli- 
 gionis verae : fi enim ita effet» qui fit quod de febus religionis tam in diver- . 
 funj. abeunt terrarum dpmini ? Sed dpmus verofimile tSk, viam ad vitanv . 
 aeternam principi efifi quam fubditis notiorem : vel faltem tutius commodi-, 
 ufve efle in hae reruni ineertitudine illius mandatis obtemperare. Dices igi- 
 tur, aa fi te juberet mercatura vidiuni quaerere, recufares, quia dubitares an 
 hac arte quaeftum faceres? Refp. Mercator fierem jubente principe : quiafi- 
 male fuccederet, ille oleuin et operam mercatura perditam potens eft alio, 
 mpdo abunfle refarcire; et fi fqmem. pauperiemque, uti prae fe feit, a me 
 aqiotam velit, id facile ipraeftarepoteft, fi^mea omnia abfiimpferit infoelicis, 
 roercaturaemak fors. Verum hoc non fit In rebus vitae futurae. Si illic. 
 male operam locavero; fi illic femel fpe excidi, magiftratus nequaquam po- 
 teft refafcire damnum, levare malum, nee me in aliquam partem, muito mi- 
 nus in.integrurn reftituere, Qua"fpt^fione de regno coelorum cavebitur ? 
 Dijces forte» magiftratui civUi de rebus ikcris certuoi* <|uod fequi omnes de,- ' 
 
 bent* 
 
EPISTOLA DE TQLERANTIA 
 
 bent, non tribulmus judicium, fed ecclefiae. Quod definivit ecclefia id mac- 
 giftratus civilis ab omnibus obfervari jubet, et nequis aliud inXacris vel agat 
 vel credat quam quod docet eeclefia, authoritate fua cavet : adeo Tit judicium 
 fit penes ecclefiam ; obfequium magiftratus ipfe praeftat, et ab aliis exigit. 
 Reip. Venerandum illud Apoilolorum tempore ecclefiae nomen, fequioribus 
 faeculis ad fucum faciendum non raro ufurpatum fuifle, quis non videt ? 
 praefenti faltem in re nihil opis nobis affert. Ego unicam illam anguftam 
 quaeadcoelum ducit femitam, magiftratBi non magis notam effe dico quamt 
 privatis; ideoque tuto eum non pofTum fequi dueem, qui cum viae poteft 
 eife aeque ignarus, de mea certe falute non jjoteft non effe minus folicitus 
 quam ego ipfe. Inter tot gchtis Hebraeae reges quotufquifque fait, quem 
 fecutus aliquis Ifraelita, non a. vero cultu Dei deflexiifet in idololatriam, in 
 certam perniciem coeca hujufmodi abedientia ruiturus ? Tu contra bono me 
 effe animo jubes, in tuto dicis res eft ; jam enim ma:giftratus non fua fed ec- 
 clefiae de rebus religionis decreta populo obfervanda proponit, et fandlionc 
 civili ftabilit. Sed rogo cujus demum ecclefiae ? Illius fcilicet quae principr 
 placet. Quafi vero ille de religione fuum non interponit judicium, qui me in 
 banc vel illam ecclefiam lege, fupplicio, vi cogit ? .Quid intereft five ipfe me 
 ducat, five aliis ducendum tradat ? ex illius pariter perjdeo volontate, et de- 
 mei falute utrimque aeque fliatuit. Quanto fecurior Jndaeus, qui ex edidto 
 regis Baali fe adjunxit, quod ipfi diftum fit, regetti fuo arbitrio nihil in reli- 
 gione ftatuere/ njj^il fubditis in cultu divino injungere, nifi quod facerdotum 
 eoncilio et illius religionis myfl:is comprobatum et pro divino habitum ? Si 
 ideo vera, ideo falutifera fit alicujus ecclefiae religio, quia fedtae illius antifti- 
 tes, facerdotes, affeclae earn laudant, prSedicant, et quantum poffunt fuffragiia 
 fuis commendant : quae tandem erit erronea, falfa, pernicio&? De Socinr- 
 anorum fide dubito ; Pontificiorum vel Lutheranorum cultus mihi fufpeftus 
 eft J an igitur tutior mihi ingreffus eft in banc vel ilfem ecclefiam, jubente- 
 magiftratu, quod ille nihil imperat, nihil de religione fancit, nifi ex autho- 
 ritate et eonfilia do6:orum ifl:ius ecclefiae ? Qj^nquam fi verum dicere volu- 
 mus, facilius plerumque fe aulae accommodat ecclefia, fi ita dicendus fit ec- 
 clefiafticorum decreta facientium conventus, quam aula ecclefiae. Sub prin- 
 cipe orthodoxo vel Ariano qualis fuit ecclefia fatis notum. Sed fi haec nimis; 
 remota, recentiora nobis offert Anglorum hiftoria, quam belle, quam prom- 
 pte, ecclefiaftici decreta, fidei articulos, cultum, ©maia ad nu'tum principis-' 
 componebant fub Henrico, Eduardo, Maria, Elizabetha : qui prineipes tami 
 diverfa de religione et fentiebant et j.ubebant, ut nemo nifi "amens, pener 
 dixeram atheus, afferere audeat„ quemvis virum probmn et veri Dei cultoremi 
 poffe falva confcientia, falva erga Deum vencratione, eorum- de reKgione de- 
 eretis obtemperare. Sed quid multa ? Si rex, five ex proprio judicio, five 
 authoritate ecclefiaftica et ex aliorum opinione, leges alienae religioni ponere 
 ^velit, perinde eft. Ecckfiafticojrum, quorum diffentiones et dSmicatione* 
 plus fatis notae, nee magis lanum nee magis tutum j-u^citim: neq«e ali- 
 q,uam vim poteftati civili eorum undecunque colkdla addere poffunt fu-ffragiav 
 Quanquara hoc notatu. dignum, quod Principea eccleliafticocuBa^ fiiae fidci 
 
EPISTOLA DE TOLERANT T A 
 
 et cultui non faventium, opiniones et fuffragia non fcHent aliqUo in loca 
 habere. ' a j 
 
 Sed quodtaput rei eft, et rem penitus conficit j etiamfi magiftratus de fe- 
 ligione potior fit fententia, et vk quatn mire jubet .vere Evangelica; fi hoc 
 mihi ex animo non perfuafum fit, mihi non erit falutaris. Nulla, quam re- 
 clamante confcientia ingredior viam, me ad beatorum fedes unquam deducet.- 
 Artequam averfor ditefcere pofifum, medicamentis de quibu> dubito fanus 
 fieri J religione vero de qua dubito, cultu quern averfor, falviis fieri non pop' 
 fam. Incredulus externos fruftra induit mores, cum fide et interna finceri- 
 tate opus fit ut Deo placeat. Medicina utcunque fpeciofa, utcunque aliis pro- 
 bata, fruftra propinatur, fiflatim fumptam rejiciet ftomachas ; nee invito in-^ 
 fundi debet remedium, quod idiofyncrafiae vitio mutabitur in venenunii: 
 Quicquid de religione in dubium voeari poteft, hoc demum certum eft, quod 
 nulla religio, quam ego non credo effe veram, mihi vera aut utilis efife poteft. 
 Nequicquam igitur falvandae animae praetextufubditos ad facra fuia co^t' 
 magiftratus,, fi credant, iponte ventur<JS, fi non cifedant, quamvis vcnerint, ' 
 njhilominus perituros. Qgantumvis igitur prae te fers alteri bene velle j 
 q-uantumvis de falute ejus labores, homo ad falutem cogi non poteft : poft 
 omnia, fibi et confcientiae fuae relinquendus. ' 
 
 Sic tandem homines habemus in rebus religionis ab alieno domimoliberosr 
 quid jam facient? Deum publice colendum;et fciunt et agnofcunt omnes, 
 quorfum alias ad coetus publicoa eogimur ? Hominibus itaqcie in ea' libertate 
 conftitutis ineunda eft foeietas ecclefiafticai, ut coetus ceiebrent, non folum 
 ad mutuam aedificationem, fed etiam ut fe coram populo teftentur cultores 
 cSe Dei, eumque fe divino Numini cuIlum-ofFerre, cujus ipfos non pudet, nee 
 Deo credunt aut indignum aut ingratum ; ut doftrinae pirritate, vitae fantfti- 
 monia et rituum modefto deeore, alios ad teligionis veritatifque amorem pel- 
 liceant, aliaque praeftent quae a fingulis privatim fieri non pofllmt. ■ 
 
 Has focietates religiofas eccleflas voco, quas magiftratus tolerare debet; 
 qui^ a populo ita in coetus coUedo non aliud agitur, quam quod fingulis ho- 
 ,minibus feorfim integrum eft eflicitum, fcilicet de falute animarum : nee 
 hac in re difcrimen aliquod eft inter ecclefiam aulicam, reliquafque ab ea 
 diverfas. ' 
 
 Sed cum.inomni ecclefia duo praecipue confideranda funt, cultus fcilicet ex- '' 
 ternus, five, ritus, et dogmata $ de.utrifque feparatim agendum eft, ut elarius 
 de univerfatolerantiae ratione conftet. 
 
 I. Magiftratus nee in fua, nee, quod multo minus licet, in aliena ecclefia 
 poteft, ritus aliquos.ecclefiafticos,. vel cerfemonias in cultu Dei ufurpandas, lege ' 
 ciyili fancire ;, non folum quia liberae funt focietatesj fed quicquid in cultu 
 divino Deo offertur, id ei' folum, ratione probandum eft, qu6d' a eolentibus 
 Pep acceptum fore creditur. Quicquid ea fiducia non agitur, nee licitum 
 eft, nee Deo acceptum. Repugnat enim, ut, cui libertas- permittitur reli- 
 gipnis, cujus finis eft Deo.placere, eum in ipfp cultu jubeas Deo difplicere. 
 Dices : Anne igitur negabis, quae ab omnibus conceditur, magiftratui in res 
 adiaphoras poteftatem, quae fi auferatur^ nulla reftabit-legum ferendarum 
 
 materia ? 
 
EPISTOLA DE TOLERANTiA 
 
 tnateria ? Refp. Concedo res indifFereiites, eafque forfan folas, poteftati Iegi£- 
 lativae fubjici. 
 
 I. Non inde tamen fequitur, ^od licitum fit magiftratui de quavis re indif- 
 &rente quodcunque placoerit ftatuere. Legum ferendarum modus et ffienfura 
 eil publicum commodum : Si quid ex ufu reipublicae non fuerit, utcunquefit 
 jcs indiiferens, non poteft iliico kge fanciri. 
 
 a. Res utcunque fua natura indifFerentes extra magiftratus fanfai(3:ionen> 
 pofitae&mt, cum ki ecckfiam et cultum divinum transferuntur ; quia illo m 
 iifu millam habent cum rebus civilibus conneftionem : ubi folum agitur de 
 ialute animarum, nee vicini nee reipublicae intereft five hie five ille ritu& 
 iifiirpetur. Ceremoniarum in coetibus ecclefiafticis five obfervatio, fivfi^ 
 omiffio, alioFum vitae, libertati, opibus, ne obeft quidem nee obefle poteft. 
 Exempli gratia, infantem nuper natum aqua lavare, res fit fiia natura indif^ 
 ferens. Detar etiam jnagiftratui lieitum efle id lege Aatuere, niodo fciat 
 utilem effe hujtifiriodi lotionem ad morbum aliquem, cui obnoxii fiint in-^ 
 fantes, vel fanandum vel praeeavendum, credatqne etiam tanti effe ut de ea 
 edifto cav^atur. An igitur dicet aliquis, eodem jure licere magiftratui legft 
 etiam jubere, ut infantes a facerdote faero fonte abluantur ad purgationen* 
 animarum ? vel ut facris aliquibus initientur ? Quis non primo aipedu videt 
 res hafce toto coelo difFerre ? .Supponas Judaei efl*e filium, et res ipfa perie- 
 toquitur. Quid enim vetat, magiftratum Chriftianum Judaeos habere iub*^ 
 ditos ? Quaai injuriam, in re fiia natura indifferenti, Judaeo non faciendarti 
 agnofcis, fcilicet ut in cultu religiofo contra quam ipfe fentiat aliquid agerft 
 cogatur, earn Chriftiano homini faciendam afferis ? 
 
 3. Res fiia natura indifferentes non poflunt fieri pars cultus divini autho- 
 litate et arbitrio humano, et banc ipfam ob rationem, quia fiint indifFerentes^ 
 Nam cum res indiiFeren-tes nulla virtute fiaa propria aptae natae funt ad Nu* 
 men propitiandum, nulla humana poteftas vel authoritas earn itlis conciliarer 
 valet dignitatem et exeellentiam, ut Deum poffint demereri. In. comrriuni 
 "vita rerum fiaa natura in difFerentium liber is et lieitus eft ufiis quem Deus noa 
 prohibuerit, adeoque in iis locum habere pote^ arbitEium vel authoritas .Hu- 
 mana: fed eadem non eft in religione et facris libertas. In cultu divinoreis 
 adiaphorae non alia ratione funt licitae, nifi quatenus a Deo inftitutae, eam-^ 
 que illis certo mandato tribuerit Deus dignitatem vet fiant pars cultus^ 
 quam approbare et ab homunculis et peccatoribus accipere dignabitur fupremi- 
 Numinis raaj'eftas. Nee Deo indignabunde rogantr, ^is. requifivk f. iatis; 
 erit refpondere, juflifTe magiftratum. Si jfurifdi^io civi]i« eoufque extenda- 
 tur, quid non lieebit in religione ? quae rituum farrago^ quae foperftitionis: 
 inventa, modo magiftratus authoritate innixat, etiam reclamante et. condem- 
 nante confcientia, non erunt Dei cultoribus ampfediandaj cum horum pars, 
 maxima in religiofo rerum fua natura indifferentium ufu confife.t, nee in alios 
 peccat, quam quod Deum non habeat authorem? Aquae afperficx, panis .&&. 
 vini ufus, res funt fua natura, et in communi ivita maxime indiiFerentes : an. 
 jgitur haec in »fus facros introduci, et divini cultus pars fieri 'poterant fine- 
 iaftituto diviao ? Hoc fi potuit humana jaliqua^^vel civilis pdeftas^ <juid ni 
 
 jetianai 
 
EPISTOLA DE TOLERANTIA 
 
 ctiam et jubere poflit tanquam partem cultus divlni, in facra fynaxi pifcibus 
 et cerevifia epulari -, jugulatarum beftiarum fanguinem in templo afpergere j 
 aqua vel igrie-luftrare ; et hujufmodi alia infinita, quae quamvis extra .reli- 
 gionem indifFerentia fint, cum in facros ritus fine authoritate divina adfcil- 
 cantur, aeque Deo exofa funt ac canis immolatio : quid enim catulum inter 
 ■et hircum intereft refpediu divinae naturae, ab omni materiae affinitate aequa- 
 liter et infinitum, diftantis, nifi quod hoc animalium genus vellet, iUud noJlet 
 Deus in facris cultuque fiio adhiberi ? Vides igitur, fuod res in medio, pofitae, 
 utcunque fiibjaceant poteftati civili, non pofllint tamen eo nomine in/acros 
 ritus introduci, et coetibus religiofis injungi : quia in facro cultu definunt 
 protinus efi'e indifFerentes. Qui Deum coHt, eo colit animo, ut placeat, pro- 
 •pitiumque reddat; quod tamen facere non poteft is, qui jubente alio illud 
 jbeo offert, quod credit Numini, quia non juffit, difpliciturum. Hoc non 
 eft Deum placare, fed manifefta contumelia, quae cum cultus ratione con- 
 fiflere non poteft, fciens prudenfque laceffere. 
 
 Dices : Si nihil in cultu divino permittatur humano arbitrio, quomodo 
 tribuitur ecclefiis ipfis poteftas aliquid de tempore locoque, etc. ftatuendi ? 
 Refp. In cultu religiofo aliud eft pars, aliud circumftantia. Illud pars eft, 
 quod creditur a Deo requiri, et ipfi placere j unde fit necefTarium. Circum- 
 ftantiae fiant, quae etfi in genere a cultu abefife non poffunt, tamen earum 
 ferta fpecies non definitur, adeoque fiint indifFerentes : cujufinodi funt locus 
 et tempus, cultoris habitus et corporis fitus ; cum de iis nihil mandaverit vo- 
 luntas divina, v. g. Tempus locufque et facra facientium habitus apud Jur 
 daeos non erant merae circumftantiae, fed pars cultus, in quibus fi quid man- 
 cum aut immutatum, Iperare non poterant facra fua Deo fore grata et ac- 
 cepta : quae tamen Chriftianis, quibus conftat libertas Evangelica, purae funt 
 cultus circumftantiae, quas prudentia cujufque ecclefiae poteft in morem tra- 
 here, praut eas credit hoc vel illo modo cum ordine et decoro aedificationi 
 maxime infervire ; iis vero quibus fub Evangelio perfuafum eft diem domini- 
 cum fuo cultui a Deo fegregatum eiFe, illis tempus hoc non eft circumftantia, 
 fed pars cultus divini, quae nee mutari nee negligi poteft. 
 
 2. Magiftratus ecclefrae cujufvis ritus facros et cultum in ea receptum pro-, 
 bibere non poteft in coetibus religiofis : quoniam eo modo ipfam tolleret ec- 
 clefiam, cujus finis eft ut Deum fuo more libere colat. Dices : An igitur fi 
 infantem immolare ; fi, quod Chriftianis olim falfo affi£tum, in promifcua. 
 flupra ruere velint, an et haec et hujufmodi, quia in coetu ecclefiaftico fiunt, 
 a magiftratu fint, toleranda ? Refp. Haec domi et in civili vita non licita, 
 itaque nee in coetu aut cultu religiofo. Si vero vitulum immolare vellent, 
 id lege prohibendum efi"e negoj Meliboeus, cujum pecus eft, domi vitulum. 
 fuum madtare poteft, partenique quam velit igne cremate : nulli fadla eft 
 injuria, alienae pofi"effioni nihil detrahitur; in cultu igitur divino vitulum 
 jugulare itidem licet : an Deo placeat, ipforum eft, videre : magiftratus folum, 
 profpicere nequid detripienti refpublica capiat, ne alterius vel vitae vel bonis 
 fiat damnum ; adeoque quod cpnvivio poterat, poteft et facrificio impendi. 
 •QHpd fi is fit rerum ftatus, ut e repub. foret, parcere omni boum fanguini 
 
 in, 
 
EPISTOLA DE TOLERANTIA 
 
 in fubfidium armentorum lue aliqua aibfumptorum, quis non videt, llcere 
 magiftratui, quameunque vitulorum in quofvis ufus caedem omnibus fubditis 
 interdicere. Sed eo in cafu non de re religionis, fed politick, fit lex, nee piro- 
 hibetur vituli immolatio, fed caedes. Jam vides ecciefiam inter et rempub. 
 quae fit differentia. Id quod in repub; licitum eft, in ecclefia non poteft a 
 magiftratu prohlberi -, quodque aliis fubditis permiflum in quotidiano ufu, id 
 ne fiat in coetu ecclefiafticp, et abhujus vel illius fe(5tae myftis ad facros ufus, 
 nuUo modo lege caveri poteft aut debet. Si domi panem vel vinum difcum- 
 bens.vel flexis genibus Aimere quis licite poteft -, lex civilis vetare non debet, 
 quo minus idem in facris faciat, etiamfi illic vini et panis longe diverfus fit 
 ufus, et in ecclefia ad cultum divinum et myfticos fenfus-transferatur. Quae 
 per fe civitati noxia in vita communi, legibus in commune bonum latis pro- 
 hibentur, ea in ecclefia facro ufii licita eflie non poflunt, nee impunitatem 
 mereri. Sed maxime cavere debent magiftratus, ne civilis utilitatis praetextu 
 ad opprimendam alicujus ecclefiae libertatem abutantur ; e contra vero quae 
 in vita communi et extra cultum Dei licita funt, ea in cultu divino locifve fa- 
 cris quo minus fiant; lege civili prohiberi nqn pofllint. 
 
 Dices : Quid fi ecclefia aliqua fit idololatrica, anne ilia etiam a magiftratu 
 toleranda? Refp. Ecquod jus dari poteft magiftratui, ad fupprimendam ec- , 
 clefiam idololatricam, quod etiam fuo tempore et loco non pefllindabit ortho- 
 doxam ? Nam memineris oportet, quod eadem eft ubique civilis pdteftas, et 
 fua cuique principi orthodoxa religio. Ideoque fi in rebus religionis magif- 
 tratui civili concefla fit poteftas quae Genevae vi et fangulne extirpare debet 
 religionem, qiiae pro falfa vel idololatrica habetur ; in vicinia eodem jure 
 orthodoxam opprimet, et in Indiis Chriftianam. Poteftas civilis vel omnia 
 poteft in religione ad opinionem pi-incipis mutare, vel nihil. Si aliquid liceat 
 in rebus facris lege, .vij poenis introducere, fruftra quaeritur modus : omnia 
 licebit ad normam veritatis, quam fibi magiftratus finxerit, iifdem armis exi- 
 gere. " Nemo hominum religionis caula bonis fuis terreftribus evertendus, nee 
 Americani principi Chriftiano fubjedti ideo vita aut bonis ejTuendi, quia 
 Chriftianam religionem non ampledtuntur. Si patriis ritibus fe Deo placere 
 et falvos fieri credant, fibi et Deo relinquendi. Rem ab origine retexam. 
 Venit in Ethnicorum ditionem Chriftianorum parva et debilis turba, omnium 
 rerum egena : poftulant extranei ab indigenis, homines ab hominibus, utipar 
 eft, fubfidia vitae : dantur necefiaria, conceduntur fedes, coalefcit in unum 
 populum utraque gens. Chriftiana religio radices agit, diifeminatur, fed non- 
 dum fortior; colitur adhuc pax, amicitia, fides; et aequa fervantur jiira: tan- 
 dem magiftratu in eorum partes tranfeunte fortiores fadti funt Chriftiani : 
 tumdemum pada proculcanda, violanda jura, ut amoveatur idololatria, et ni 
 ritus fuos antiques relinquere, et in alienos novofque tranfire velint, vita, bo- 
 nis terrifque avitis exuendi innocui et juris obfervantifTimi ethnici, utpote 
 contra bonos mores et legem civilem non peccantes ; et turn demum, quid 
 zelus pro ecclefia, fcilicet cum amore dominandi conjundtus, fuadet apeite 
 conilat : et quam commode rapinae et ambitioni praetexitur religio et falus 
 animarum palam demonftratur. 
 
 D Si 
 
EFtSTOLA DE TQLE.RAKTIA 
 
 Si leglbus, poenis, ferro et igne allcuhi extirpaadant credis efe idoloktriam, 
 mutato nomine de te fabiria narratur. Quandoquidem noa raehore jure res 
 fbas in America amittunt ethnici, quana iix regno aliqtio Europaea ab eccle- 
 fia aiilica quovis modo diferepaotes Chrifliani j nee magi^ hie quani lUie 
 propter rcligionem civilia vel violaoda vd mutanda juuta. 
 
 Dices : Idoblaitria peccatum eft, ideaque nan toleran(fe. Kdsp> Si dkas> 
 idololatria peccatum eft, ideoque ftiHfeaae vitanda, liedJe admodum infers : 
 £ vero peecatum eft, ideoque a magifoatu puniendas, non item : non enim 
 magiftratus eft, in omjaia,, quae apiad Deum credit peccata efte, vel legilivuS' 
 animadvertere, vel giadium fuuna ftringere. Avaritia, non fiibvenire aliorurti- 
 indigentiae, otium, et alia hujiifmodi muka, omnium confenfu- peccata, funt ; 
 quis autem unquam a magiftrata caftiganda cen&it? quia aJienis ped©ffioni- 
 bus Bullum fit detrinaientmin, quia pacem publicairt haee non per turbant, ii& 
 ipfis in lock ubi pro peccatis agnpfcuntur legum cenfiirS-non GoercentHr : de 
 mendacibus, imo perjuris,, ubique filent leges, nifi; certis quibufdam in cafi- 
 bus, in quibus non reipicitur Numinis provocatio. yelcriminis tarpitud©i fed? 
 intentata vel reipublicae vel vicino ^injuria. EtqwM fi piincipi ethiuGO v^t 
 Mahumedano videatur reKgio Chriftiana faHa et Deo dilplicere, nonneeodem 
 jure et eodem modo extiirpandi etiam et GhTiftiani ? 
 
 Dices: Lege Mo&ica idololatniiS exterminandos. Refp. Re<3?e' q^iidenv 
 Mofaica, quae nullo modo Chriftianos obligat. Nee tu quidem totum- illud^ 
 quod le^e pofitura eft Judaeis, in exemplum trahes ; nee ufui' tibi efit grofei^riei 
 tritem illam, fci hac in re futilem, kgrs Moralk, J^kiaiis- &> Ritmlis d^- 
 ftindionem. Lex. enim quaecunque pdStiva nuUos obligat, nifi eos quibus' 
 ponitur. ^di Ifrael, fatis coercet ad earn gentera. Mofaicae legis obliga'^ 
 tionem. Hoc unicum fufEceret contra iHos, qui idofolatris capitaJ'efUpplici«in»' 
 ex kge Mofaica ftatuere volunt. Libet tamen hoc argumentiMn paulo fufius*- 
 expendere. 
 
 Idololatrarum refpedtu reipublicae Jiudaicae duplex erat ratio : Primo- 
 eorum, qui facris Mofaicis initiatl et iftius reipublicae cives fadH a cultu Der- 
 Ifraelis defciverint. Hi tanquam proditores et rebdfes- kefae majeftatis ret 
 :igebantur. Refpub. enim.Judaeoitum ab aliis longe diverfa, quippe quaeia 
 Theocratia fundabatur : nee, uti poft Chriftum. natum, ulla fuit aut e^ po- 
 tuit inter ecclefiam et rempublicam diftindio ; leges de unius invifibilifque- 
 Numinis cultu in ea gente fuere civHis et politici regiminis pars, in quo ipfe 
 Deus legiflator. Si rempublicam eo}ure conflitutam ufpiam oftendere potes, 
 in ea fatebor leges ecclefiafticas in civiles tranfire, omnefque ftibditos etiam a 
 cultu extraneo et lacris alienis magiftratuts gladio coEiberi et poie et debere. 
 Sed fub Evangelio nulla prorfus eft refpublica Chriftiana. Multa fateor funt 
 regna et civitates quae in fidem tranfierunt Chriftianam, retenta et confervata 
 veteris reipublicae et regiminis forma, de qua Chriftus nihil fua lege ftatuit. 
 Qua fide, quibus moribus vita aeterna fingulis obtinenda fit, docuit : verun- 
 tamen nullam rempublicam. inftituit, novam civitatis formam et fuo- populo- 
 peculiarem nuHam introduxit, nuUoe magiftratus gladio armavit, quo ho- 
 mines ad fidem vel cultum eum, quem fiiis propofiiit, cogerentur,- vel ab. 
 alieaae religionis inftitutis arcerentur. 
 
 1 Secunda 
 
E P I S T O L A X):E T O L E R A N T I A 
 
 Secuntk) extranei et a republica Ifraelis alieni non vi cogebantur ad ritus 
 Mofaicos traniire -, veruin eo ipfo paragrapho quo mors Ifraelkis idololatris 
 intentatur, Ex^d. xxii. 20, 21. nequis peregfinum vexet vel opprimat lege 
 caiitum eft. Exfcindendae penitus fateor erant feptem gentes quae terram 
 IfraeKtis promiflam poffidebant, quod faftum non quod idololatrae fuerint, 
 hoc enjm fi eflet, cnr Moabitis et aliis nationibus etiam idololatris parceij- 
 dum? fed cum Deus populi Hebraei peculiari modo rex erat, venerationem 
 akexius Numims, qucni erat proprie crimen laefae majeftatis, fuo illo in reg- 
 no, terra aempe Cananraea, pati non poterat : hujufmodi aperta defedlio cum 
 Jehovae imperio iftis in terris plane politico, nullo modo potuit confiftere. 
 Eaqjellenda erat igifiur h. limitibus regni omnis idololatria, qua rex alius, 
 alius iciUoet Deias contra jiK imperii agaofcebatur. Expellendi etiam in- 
 CGiiae,. ut vacua et iategra Ifraelitis daretur poflefiio ; qu4 plane ratione po- 
 puli Emmim et Horim exterminati funt ab Efavi et Lotbi pcffteris, eorum 
 territoriaeodem plane jure a Deoconcefla invadentifeus : quod facile patebit 
 caput fecundum Derateronomii legenti. Expulfa igitur licet e finibus terrae 
 Cananaeae omnis idololatria, non tamen in omnes idololatras animadverfum. 
 Rahabae toti familiae, Gibeonitarum univerfo populo pepercit Jofuah ex 
 pa&j. Captivi idololatrae paffim inter Hebraeos. Regiones etiam ultra li- 
 mites terrae promiflae a !Davide et Salomone ad Eupbraten ufque fubjugatae 
 et in provincias reds&iss. Ex his tot mancipiis, tot popdlis poteftatt 
 Hebraeae fubje^is, nemo unquam, quod legimus, ob idololatriam, cajus 
 certe om.nes rei erant, eaftigatus : nemovi etpoenis ad religionem Mofaicam 
 et veid Dei cukum eoaiSbus. Si quis profelyta civitate donari cupierat, civi- 
 tatis licaelitkae etiam leges, hoc eft religionem fimul amplexus eft: fed id 
 fponte faa pronus, non imperantis vi coaftus, tanquam privilegium cupidus 
 amirivit, non invitus in obfequii teftimonium accf pit. Simul atque civis 
 fiidlus eft legibus rei'publicae obnoxius erat, quibus intra pomaeriaet limites 
 terrae Cananaeae prohibebatur idololatria. De ex-teris regionibus populifque 
 ultra eos terminos fitis nihil ea lege ftatu-tam, 
 
 Haftenus de cultu externo : fequitur ut de.fide agamus. 
 : E*cclefiarum dogmata alia pradtica, alia f/eeulatava : et quamvis utraque 
 in veritatis cognitione confiftunt, haec tamen opinione et inteHedru termi- 
 nanttrr, iila aliquo mcxio ad voluntatem et mores ipedtant. Speculativa igi- 
 tur dogmata, et, uti vocantur, articulos fidei, quod attinet, qui nihil aliud 
 -exigunt niftfolum ut credaptur, illos lex civilis nullo modo in ecclefiam ali- 
 -quam pcrteft introducere : Quorfum enim attinet id lege fancire, quod qui 
 vsRet maxime,. non poteft agere ? Ut hoc vel illud verum effe credamus in 
 noftca voluntate iitum non eft. Sed de hoc fatis jam didtum. Verum profi- 
 teatur fe credere, Nimirum ut pro Mute animae fuae Deo et'hc«ninibus 
 mentiatur. Bella fane religio. Si magiftratus ita fervari homines velit, 
 quae fit via falutis videtur parum intelligere j fi id non agit ut ferventur, 
 quare de articulis religionis tarn folicitus, ut lege jubeat ? 
 
 Deinde, opiniones quafvis fpeculativas quo minus in ecclefia qnavis te- 
 neantur doceanturve prohibere non debet magiftratus ; quia hae ad civilia 
 fubditorum Jura nequaquam attinent. Si quis pontificius credat id corpus 
 
 D 2 Chrifti 
 
EPISTOL-A DE TOLERANTIA 
 
 Chrlfti revera effe, ^uod alius panem vocaret, nuUam injuriam facit vrcina. 
 Si Judaeus non credat novum teftamentum efle verbum Dei, nulla mutat 
 jura civilia : Si ethnicus de utroque dubitat teftamento, non igitur puniendus 
 tanquam improbus civis. Haec fi quis credat, five non, farta ted:a efle poC- 
 funt magiftratus,J)oteftas et civium bona. Falfas has efle et abfurdas opi- 
 niones libenter concedo J caeterum de opinionum veritate non cavent leges^^ 
 fed de bonorum cujufque et reipublicae tutela et incolumitate. Nee hoe 
 pjane dolendum eft. Bene profedo cum veritate adum eflet, fi fibi aliquando 
 permifieretur. Parum opis illi . attulit vel afFeret unquam potentiorum do- 
 minatus, quibyis nee cognita Temper nee Temper grata Veritas : vi opus non 
 habet, ut ad hominum mentes aditum inveniat ; nee legum voce docetur. 
 Mutuatitiis et extraneis auxiliis regnant errores. Veritas fi fiia luce fibi non 
 arripiat intelledtum, alieno Tobore non poteit. Sed de his ha(3:enus. Ad 
 opiniones pradticas jam pergendum. 
 ., Morum feftitudoj in qua con^ftit non minima religionis et fincerae pieta- 
 tis pars, etiam ad vitam civilem Ipeftat, et in ea verfatur animarum fimul et 
 reipublicae falus ; ideoque utriufque fiint fori, tam externi quam interni, 
 adjionejs morales, et utrique fubjiciuntur imperio, tam moderatoris civilis 
 quam domeftici, fcilicet m^giftratus et confcientiae. Hie igitur metuendum 
 eft, ne alter alteriiis jus violet, et inter pacis et animae cuftodem lis oriatur; 
 Sed fi ea, quae fupra de utriufque limitibus didla funt, redle perpendantUF, 
 rem hanc totamfagile; expedient. 
 
 Qui vis mortalium animani habet immortalem, aeternae beatttudinis aut 
 miferiae capacem, cujus falus cum ex eo pendeat, quod homo in hac vit^ 
 egerit ea quae agenda, et ea crediderit quae credenda, ad Numinis concilia- 
 tionem funt necef&ria, et a Deo praefcripta ; inde i. Sequitur, quod ad haec 
 obfervanda ante omnia obligatur homo, et in his praecipuc inveftigandis per- 
 agendifque omnem fuam curam ftudium et diligentiam ponere debet j quan- 
 dpquidem nihil h^bet haec mortalis conditio quo cum ilia aeterna uUo moda 
 fit aequiparanda, 2. Sequitur, quod cum homo aliorum hominum jus fuo' 
 erroneo cultu nequaquam violet, cum alteri injuriam non. faciat quod cumeo 
 redte de rebus- divinis aon fentiat, nee illius perditio aiiorum rebus prolperis> 
 fraudi fit j ad fingulp§ f9slum falutis fuae curam' pertinere. Hoc autem non" 
 itadidtum velirn, ac fi omnia charitatis monita, et ftudium errores redar- 
 guentium, quae niaxima funt, Cjjriftiani oficia, excludere vdlem. Horta- 
 tionumet argumentorum quantum yeht cuivis licet alterius faluti impenderej. 
 fed vis omnis et coadio abefle .debet, nihil illie faciendum pre imperio. ^ 
 Nemo alterius monitisveltauthoritgit-i hac in re ultra quam ipfi,vifum fuerit 
 abtemperare tenetuf .: fuum cuique de fua falute fupsemum et ultimum judi- 
 cium eft i quia ipfius folura res. agitur, aliena inde nihil detrimenti capere- 
 poteft. ^ . i , '- 
 
 Praeter animam immortakm vita infupec homint eft in lioc faeculo, labilis- 
 quidem et incertae durationis, ad quam fuftentandam terrenis commodis, 
 opus eft, labore et induftria conquirendis, aut jam conquifitis. -Quae enim 
 ad bene beateque vivendum necefl"aria funt, non fponte nafcuntur. Hinc 
 homini de his rebus altera cura. Cum yew ea fit hominum improbitas, ut 
 
 jlerigue. 
 
epistola.de tolerantia 
 
 plerique mallent alieno labore partis frui, quam fuo quaerere y ideo homini 
 parta, ut opes et facultates ; vel ea, quibus parantur, ut corporis libertatem ^t 
 robur, tuendi gratia, ineunda eft cum aliis focietas, ut mutuo auxilio et, 
 jundis viribus harum rerum ad vitam utilium fua cuiq; privata et fecura fit 
 pofleffio, relida interim unicuique falutis fuae aeternae cara ; cum illius ac- 
 quifitio nee alterius juvari poterit induftria/ nee amiflio alterius cedere ia 
 damnum, nee fpes ulla vi abripi. Cum vero homines in civitatem cocuntes, 
 pada ad rerum hujus vitae defenfionem mutua ope, poflint nihilominus rebus 
 fuis everti, vel civium raping et fraude j vel exterorum hoftili impetu ; huic 
 malo, armis, opibus, et multitudine civium ; illi, legrbus quaefitum eft reme- 
 dium; quarum omnium rerum cura et poteftas a fbcietate magiftratibus de- 
 mandata eft. Hanc originem habuit; ad hos ufas conftituebatur ; et his 
 cancellis circumfcribitur legiflativa quae fuprema eft feipub. cujufvis poteftas: 
 ut fcilicet profpiciat fingulorum privatis pofleflionibus, adeoque univerfb, po- 
 pulo ejufque publicis commodis^ ut pace opibufque floreat ac augeatur : ict 
 contra aliorum invafionem quantum fieri poffit fiio robore tutus fit. 
 
 His pofitis, intelledu facile eft quibus regitur finibus magiftratus in legibus 
 ferendis praerogativa, bono fcilicet publico terreftri five m'undano, quod idem 
 unicum ineundae focietatis argumentum, unicufque conftitutae reipub. finis, 
 quaeque ex altera parte privatis reftat iii rebus ad futuram vitam ipedlanti- 
 bus libertas ; nempe ut quod credit placere I>eo, ex cujus beneplacito pen- 
 det hominum falus, id quifque agat. Primum enim debetur Deo obfequium, 
 deinde legibus. Sed dices : Quid fi edifto jufferit magiftratus quod pfivatae 
 confcientiae videatur illicitum ? Refp. Si bona fide adminiftretur i-efpub. et 
 ad bonum commune civium revera dirigantur magiftratus confiiia, lioc raro 
 eventurum : quod fi forte eveniat, dico abftinendum pvivato ab adtione quae 
 ipfi didtante confcientia eft illicita ; fed poena quae ferenti non eft illicita 
 iubeunda. Privatum enim cujufque judicium legis in bonum publicum, et 
 de febus politicis latae', non tollit obligationem, nee meretur tolerantiam. 
 Quod fi lex fit de rebus extra magiftratus provinciam pofitis, fcilicet ut 
 populus, ejufve pars aliqua, ad alienam religioncm ampledtendam, et sd alios; 
 ritus tranfire cogatur; ea lege non tenentur aliter fentientes : .quandoquidem 
 ad rerum hujus vitae fblummodo confervandam private cuique poffeifionem,. 
 nee alium in finem, inita eft focietas politica ; animae fuae et rerum coeleftium 
 cura, quae ad civitatem non pertinet nee ei fubjici potuit, prLvato cuique re- 
 fervata atque retenta. Vitae inde et rerum ad hanc vitam fpeftantium tutela;. 
 civitatis eft negotium,. et earum poffeiforibus fuis confervatia officium ma- 
 giftratixs. Non pofi"unt igitur res hae mundanae ad magiftratus libitum his^ 
 auferri, illis tradi : nee earum, ne quidem lege, mutari inter concives privata;. 
 pofifeflid propter caufam, quae ad concives. nuHo modb. pertinet, nempe reli— 
 gionem, quae five vera five falfa, nuUam facit reliquis civibus in rebus mun- 
 danis, quae fdlae reipiiblicae fubjiciuntur, injuriam- 
 
 Sed Dices. Quid fi magiftratus credat hoc in bonum publicum: fieri? 
 Refp. Quemadmodum privatum ccujufqire judicium, G falfum fit, ilium a 
 legum obligatione nequaquam eximit, fie privatum, ut ita dicam-, magiftrar- 
 40s judicium novum illi in fubditos Jeg^umferendarumjus noa acquirit, quo^ 
 
lPISTOiLA:DE TOLERANTIA 
 
 ipfa reipuljlicae coixftUuiietne iUi non -canceffum fuit, nee coneedi quidem 
 pfltuit: Muko;iniaus, ii Ldagat magifftratu^ ut fuos affeclas, fuae fedae ad- 
 didtos, aliorum fpoliis augeat et omet. Quaeris : Quid fi magiitratus id 
 quod jubet in fua poteftate effe.fitUJJi et ad rempub. utile credat, fu,b.diti vero 
 contrarium credant. Quis^rit inter eos judex ? ReJ|). Solus D^ug : quia 
 inter legiflatorem et populum nuUus in terris eft judex. Deus iuquam hoc 
 incafu fblus eft arbiter, qjji in ultimo jvdicio pro cujufque meritia, prout 
 bono publico pacique et .pietati fincere £t fccundum jus faXque confbJuit, re-- 
 pendet. Dices: quid interim iiet ? Relp. Prima animae cura habenda,.ei 
 paci quam maxime ftudendum s quanquam paaici fint qui ubi folitudinenx 
 fajflam vident pacem credent, Eorum qua^ inter homines difceptantur du- 
 plex eft ratio, una jure, alia vi agentium; quorum ea eft natura, ut ubi al- 
 terum definit, alterum ineipiat. Qijpufque jura magiftratus apud iingulas 
 gqntes extendantur, non meumeft inquirers : h,oc folum fcio quid fieri folet, 
 ubi ambigitur abfente judice. Dices : Igitur magiftratus quod e re fiia fore 
 crediderit viribus potior efficiet. ReJ^). R.em dicis ; caeterum hie de reds 
 faciendorum norma, non de dubiorum fucceflii quaeritur. 
 
 ' Sed ut ad magis pattieularia defcendamus : Dico primo ; aulla dogmata, 
 humanae fdcietati vel bonis moribiis ad focietatem civJJem confervandam ne- 
 ceflariis adverfa et contraria, i magiftratu fuat toleranda. Sed Jiorum rara 
 funt in quavis eeclefia exempU : qxiae enim focietatis fundamenta manifefto 
 fubruunt, adeoque univerfi humani generis judicio damnata funt, nulla £b£ta 
 €0 vefaniae pirogredi folet, ut ea pro re%ionis dogmatibus docenda judieet, 
 quibus fuae ipforum tea, quies,. fama in, tuto effe non poffuct. , 
 
 , 2 . Teftius faue., fed. et periguloilus reipuh. malum dk eorum, qui iihi fiia©- 
 que fed:ae hominibus p£culiare aliquod praerogativum contra jus clvilfi arro- 
 gant,- verborum invoJucris ad fucum faciendum aptis occultum. Nuiquatn 
 fere invenies, qui crude et aperte docent, nullam fidem efie fervandaoKj 
 principem a quavis feda e folio fuo deturbari pofle ; dominium omnium re- 
 rum ad fe iblos pertinere. Haec enim ita nude et aperte propofita excitarent 
 ftatim magiftratus animos, et reipub. oculos curamque ad malum hoc in finu 
 fuo latens ne ultra ferperet,illico converterent,. Jnveniuntur tamen quialiis 
 verbis idem dicunL . . Quid eninj aliud fibi volunf, qui docent, aulkm fidem 
 fervandam eflecumhaereticis? Illud fcilicet volunt, fibi conceflum efifi fidei 
 fallendae privilegium, quandoquidem omnes ab ipforum conimunione alieni, 
 haeretici pronuntiantur, vel data occafione poflunt pronuntiari. R.^ea.excom- 
 municatos regnQ,excid«re, quo tondit, nifi ut reges jegno fuo exuendi potdia- 
 tem fibi arrogarent, cum excpmniunicationis jus fuae foli hierarchiae veadi- 
 cent ? Dominium fiandari in gratia, tribuet tandem omnium rerumpolTeflionem 
 hujusfententiae propugnatoribus, quiufque adeo fibi non deeruat,.ut credere 
 vel profited nolint fe yere pios .effe et fideles. Hi, igitur et hujufmodi, qui 
 fidelibus, religiofis, orthodoxis, id eft fibi, aliquod prae reliquis mortalibus 
 privilegium vel poteftatem in rebus civilibus tribuunt j quive poteftatem aU- 
 quam in homines a communione fua ecclefiaflicl alieaos, vel quocunque 
 , modo feparatos, praetextu religionis fibi vendicant, ut a magiftratu toleren- ^ 
 tur jus nullum habere pofTunt : uti nee ii, qui alios etiam a fe de religions 
 
 diffontientes 
 
E PIS TOLA DE TOLERANTTA 
 
 dilfentientes tolerandos efle decere nolunt. Quid enim aliud docent hi et 
 hujufmodi oranes, quam fe quacunq; dati oecafione reipub, jura et civium 
 libertatem ae bona iiavaforosj idq; fofum a magiiftrata petunt, ut fibi detur 
 venia et Bbertas, ufq; dum ad id audendum ipfis copiarvan et virium fatis 
 fit ? 
 
 3. Ea ecclefia at a magiftratu toferetur Jus habere non poteft, in quam 
 quieunque initia«tuT ipfo fadto m aiterius principis clienftelam et obiediehtianx 
 »ra«&unt. Hoc enitn pai(So*extraneae jurifdiiSioni, fuis in fiuibus urbibufqjie, 
 Joeum praeberet magift'ratus j ^t ex fui« civibus contra fuam rempub. rtiilites 
 cQn&ribf pateretur. Nee htrie raialo remedtum aKquod afFert futilis ilk et 
 fallaijf inter aulam et ecclefiam' diiHuftio ; cum utraque abfohito cjufdem ha- 
 minis ithparioaeque ftitijicitur, qm quicquid Ifljet, poteflr, vel quatenus fpi- 
 rituale vel iii' eirdine ad ^irituaiia, fiiadere, imo iirfuhgere fuae ecclefiae ho- 
 minibus fub poefia ignis aeternil Fruftra aliquis fe religiose folum Mahu- 
 medanom effe, caetera magiftratus Chriffiani fidelem- fu-bditum dicet, fi fa- 
 teatur fe coeeam obedientiam Mufti Conftanttrtopolitano debere, qui et ipfe 
 Imperatori Ottbmano obffeqttcntiflimu&, ad' ilfius voluntatem confifta promit 
 reRgioQis fuae oraculia. Qtjanquam aliquantd apertius reipub. Chriftianae 
 renunciaret' ille inter ChrifEanos Turea, H- eundera agnofceret elfe ecclefiae 
 fiiae qui et imperii' caput. 
 
 4. UltiTOo, qui- Numen cife negant nullb modo tolerandi funt. Athei 
 enim nee fidtrsj nee patStum, nee jia^urandum aliqtiod ' ftabile et (andtupi eflef 
 pot-eft, quae funt fbeietatis humanaevincnla ; adeo ut Deo vel ipia- opinione 
 fiibliatt) haec omnia corruant. Praeterea, nullum fibr religionis nomine ven- 
 diearepoifeft toFeraiitiae privifegium, qui omnem flinditus tollrt per atheif- 
 mum refigionem. ReHquas opiniones prafticas quod attinet, etiamfi noii 
 ©mni errore vacuas, fi iis nulla dbminatio nee impunitas civiHs quaeratur ec- 
 elefiae, in quibus docentur, cur tolerari non d^beant nulla daripoteft ratio. 
 
 Reftat irt pauca de coetibus dicam, qui maximam dtrdlrinae de toleranti^ 
 afferre credantur diificul'tatem, cum feditionum fomenta et faftionum conci- 
 liabula vulgo audtantj ct fbrte aHquasdb flierunt ; fed non fuo peculiar! ali- 
 quo genio, fed' oppreffae vel male flabilitae libertiatis infortunio. Ceffarent 
 ilico hae criminationes, fi conceflae quibus debetur tolerantiae ea efTet ley, ut 
 omneseeclefiae teiierentur docereet pro libertatis fuae flmdamenta ponere, 
 fcilicet quod alii etiam a fe in facris diflentientes efFent tol'erandii et quod 
 nemo vd lege vel vi ulH' in rebus religionis deberet coercerij quounofta- 
 bilito, omnis querelkrmn tumultuumque confcientiae nomine adlmeretur 
 praetextus. His autem fublatis motuum vei' irarum catrfis, nihil reflat quod 
 in his quam in aliis coetibus non effet magis pacificum, et a rebus politicis 
 turhandis alienum. Verum percurramus accufationum capita. 
 
 Dices : Coetus et hominum concurfus reipub. funt periculoli,. et paci mi- 
 nantur. Refp. Hoc fi ita fit, quare in fbro quotidie coitio, quai'e in judiciis 
 conciones, quare in collegirs conventus, et in urbibus frequentia ? Dices : 
 Hi funt coetus civil es, illi vero de quibus agitur ecclefiaftici. Refp.. Quail; 
 vero illi coetus, qui a rebus civilibus traftandis inter ceteros longiflime ab- 
 faat, rebijs civilibus tiirbandis maxime effeEt accommodi... Dices :. Coetua 
 
 eiviks 
 
EPISTOLA DE TOLERANTIA 
 
 civiles funt homlnum de rebus religionis diverfa fentientium. Ecclefiaftici 
 vero hominum qui in eadem funt apinione. Refp. Quafi vero de rebus fa- 
 cris et falute animae eadem fentire effet contra rempub. confpirare : nee mi- 
 nus, imo vero acrius confentiunt, quo minor publice coeundi libertas. Dices: 
 In coetus civiles cuivis liber ingrefliis, in religioforum conciliabulis commo-: 
 diortedtis et clandeftinis confiliis locus. R^fp. Negoomnes coetus civiles, 
 ut funt collegia, &c. omnibus patere : fi vero clandeftinae funt quorundam 
 ad rem facram coitiones, quinam quaefo hac in re criminandi, quicupiunt, 
 an qui prohibent publicos coetus ? Dices : Saerorum communionem maxime 
 hominum inter fe devincire animos, ideoque maxime metuendam. Refp.. 
 Si ita fe res habet, quare raagiftratus a ful fibi non metuit ecclefia, eofque 
 coetus tanquam fibi minitantes non prohibet ? Dices : Quia ipfe illorum 
 pars eft et caput. Refp. Quafi vero et ipfius reipub. non fit pars, totiufque 
 populi caput. Dicamus igitur quod res eft j metuit ab aliis ecclefiis, a fua 
 vero non metuit, quia his favet et benignus eft, aliis feverus et immitis : His 
 liberorum conditio eft, quibus indulgetur ufque ad lafciviam ; illis fervorum, 
 quibus ergaftulum, career, capitis imminutio, bonorum fedtio, frequentiores 
 funt vitae inculpatae mercedes : hi foventur, illi quavis de caufa vapulant. 
 Mutentur vices, vel aequo cum reliquis civibus in rebus civilibus utantur jure, 
 fenties ilico non amplius a coetibus religiofis metuendum efle : fi quid enim 
 fadtiofe meditentur homines, id non congregatis fuadet religio, fed oppreflis 
 miferia.. Jufta et temperata imperia ubique quieta, ubique tuta funt ; in- 
 juftis et tyrannicis gravati femper reludlabuntur. Scio feditiones faepe fieri, 
 eafque plerumque religionis nomine: verum et religionis caufa fubditi ple- 
 rumque male muldtantur, et iniqui forte vivunt ; fed crede mihi, non funt ii 
 quarundam ecclefiarum vel religiofarum focietatum peculiares, fed communes 
 ubique hominum mores, fub iniquo onere gementium, et jiigum quod gra- 
 vius cervicibus fuis infidet fuccutientium. Quid credis, fi neglefta religione. 
 et fafta a corporis habitu difcriminatione, iis qui nigro funt capillo aut caefiis 
 oculis iniqua effet inter reliquos cives conditio, ut non libera illis effet emptio 
 et venditio, artis exercitium prohibitum, liberorum educatio et tutela paren- 
 tibus adempta, fora aut claufa, aut tribunalia iniqua, quid, nonne exiflimas, 
 ab hisj qui folum crinium vel oculorum colore conjunguntur adjefta perfe- 
 cutione, aeque metuendum effe magiftratui, quam ab aliis inter quos focieta- 
 tem conciliaverit religio ? Alios in focietatem redigit ad negotia fumptus lu- 
 criq; communitas, alios ad hilaritatem otium ; hos conjungit urbs eadem, 
 teftorumque vicinitas ad conviftum, illos religio ad cultum divinum : fed 
 una eft quae populum ad feditionem congregat, opprefTio. Dices. Quid igi- 
 tur vis, ad facra celebranda coetus fieri invito magiftratu ? Refp. Quid in- 
 vito ? res enim eft licita et neceffaria. Invito dicis magiftratu : hoc eft, quod 
 queror, hoc mali fons, et fundi noftri calamitas. Cur magis difplicet in 
 templo quam in theatro aut circo, hominum concurfus ? Non vitiofior hie 
 nee turbulentior multitudo. Nempe hue tandem tota res redit, quod male 
 habiti, ideo minus ferendi. ToUe juris iniquam diftindionem, mutatis legi- 
 bus tolle fupplicii poenam, et omnia tuta, omnia fecura erunt ; tantoque 
 magis a magiftratus religione alieni reipub. paci ftudendum exiftimabunt, 
 
 quantum 
 
EPISTOLA DE TOLERANTIA 
 
 quantum in ea melicfr eorum fit conditio quam alibi plerumque inveniatur : 
 KJmnefque particulares et inter fe diifidentes ecclefiae, tanquam publicae qui- 
 ictis cuftodes, acrius in aliarum mores invicem invigilabunt, nequid novarum 
 rerum moliantur, nequid in regiminis forma mutetur, cum meliora iperare 
 non poffint, quam quae jam poffident, fcilicet fub jufto et moderato im- 
 perio aequam cum reliquis civibus fortem. Quod fi maximum habetur regi- 
 minis civilis columen ea ecclefia, quae cum principe de religione confentit, 
 idque earn folam ob caufam, uti jam probavi, quod magiftratum habet propi- 
 tiumlegefque faventes; quantomagis audio fatellitio fecurior erit refpub. cum 
 ■omnes boni cives ex quacunq; demum ecclefia, eadem principis benignitate, 
 eademque legum aequitate fruantur, nuUi habita ob religionem diftindrione ; 
 foli{que facinorofis et contra pacem civilem peccantibus metuenda, fit legum 
 feveritas ? • 
 
 Ut finem aliquando faciamus, conceffa aliis civibus jura petimus. Licetne 
 more Romano Deiimxolere ? Liceat et Genevenfi. Permiffumne eft Latine 
 loqui in foro ? permittatur etiam quibus libet in tcmplo. Fas eft domi fuae, 
 genua fledlere, ftare, federe, gefticulationibus his vel illisuti, veftibus albis vel 
 uigris, brevibus vel talaribus indui ? in ecclefia nefas ne fit panem comedere, 
 vinum bibere, aqua fe abluerej reliquaque quae in communi vita lege libera 
 funt, in facro cultu libera cuique ecclefiae permaneant. NuUius ob haec labe- 
 fa£tetur vita, aut corpus j nullius domusaut res familiaris evertatur. Prefbyte- 
 rorum apud te ecclefia permittitur difciplinae ; cur non itidem quibus placet 
 etiam et epifcoporum ? Ecclefiaftica poteftas, five unius five plurium manibus 
 adminiftretur, ubique eadem eft, nee in res civiles jus, necvimcogendi habetul- 
 lanii : nee divitiae aut reditus annui ad regimen ecclefiafticum pertinent. Li- 
 citos efiTe coetus ecclefiafticos ct conciones ufu publico comprobatur : hos 
 unius ecclefiae vel fedlae civibus conceditis, quare non omnibus ? Si quid in 
 coetu religiofo contra pacem publicam agitatum, reprimendum eft eodem 
 Jiec diverfo modo quam fi in nundinis acciderit. Siquid in concione ecclefi- 
 aftica feditiosc vel ditftum vel fadlum, eodem modo puniendum ac fi in foro 
 delidlum eflTet. Haec non debent efle nee faftioforum nee flagitioforum per- 
 fugia : nee e contra concurfus hominum in templo quam in curia magis illi- 
 citus, nee in his quam in illis civibus m.agis culpandusj quifque fuo folum 
 ■crimine, non aliorum vitio, in odium vel fufpicionem vocandus. Seditiofi, 
 homicidae, ficarii, latrones, rapaces^ adulteri, injufti, conviciatores, etc. ex 
 quacunque demum ecclefia, five aulica five non, caftigentur reprimanturque^ 
 Quorum vero dodlrina pacifica, quorum mores cafti et inculpati, eodem fint 
 cum reliquis civibus loco. Atque fi aliis coetus, folennes conventus, feftorum 
 ■dierum celebrationes, conciones, et facra publica permittantur : haec omnia 
 Remonftranti, Antiremonftranti, Lutherano, Anabaptiftae, Sociniano pari jure 
 permittenda. Imo fi, quod verum eft, et quod hominem erga homines de- 
 cet, aperte loqui liceat, ne Ethnicus quidem, vel Mahumedanus, vel Judaeus 
 4-eligionis caufi a repub. arcendiisi nil fimile jubet Evangelium; id non de- 
 fiderat ecclefia, quae i Cor. v. 12, 13. extraneos non judicat, nonpofcit ref- 
 |)ub. quae homines qua homines, modo probos, pacificos, induftrios, recipit et 
 ^mpleiStitur. An Ethnicum apud te mercaturam exercere permittes, Deum 
 
 E yero 
 
EPISTOLA DE TOLERANTIA 
 
 vero precari vel colere prohibebis ? Judaels habitat'o et tedta privata conce* 
 duntur, fynagoga curne^atur ? an eorum doftrina falfior, cultus turpvor, rel 
 Concordia periculofior, in coetu publico quam in privatis aedibus ? Si haee 
 Judaeis et Ethnicis concedenda, pejorne erit in republica Chriftiana Chrifti- 
 anorum conditio ? Dices : Imo vero, quia ad faftiones, tumultus, et bdla 
 civilia magis proclives. Refp, Anne religionis Chriftianae hoc vitium ? Si 
 ita, peffima certe omnium eft religio Chriftiana, et digna quam nee tu^ pro-' 
 fitearis, nee refpnb. omnino'toleret. Nam fi hie fit genius, haec natura ipfius 
 religionis Chriftianae, ut turbulenta fit et paci civili iniiniea ; ipfa ilia quam 
 fovet magiftratus eeclefia aliquando non erit innocens. Sed abfit ut hoc dit 
 catuT de religione, avaritiae, ambitioni, difiidiis, jurgiis, terrenifque copidita- 
 tibus contrarii, et omnium quae unquam fuerunt maxime modefta et paeifica. 
 Alia igitur malorum quae religioni imputantur quaerenda caufaj quaeii 
 refte rem reputemus, in ea de qui nunc agitur quaeftione tota confiftere ap- 
 parebit. Non opinionum diverfitas, quae vitari non poteft, fed negata diverfa. 
 opinantibus tolerantia, quae concedi poterat, pleraque quae in orbe Chri- 
 ftiano nata ftint de religione jurgia et bella produxit : dum primores" ecclefiae 
 avaritia et dominandi libidine atfli, magiftratum faepe ambitione impoten-r 
 tern, et populum fiiperftitione femper vanum, adverfus heterpdoxos omni- 
 modo excitarent et acuerent, et contra leges Evangelii, contra charitatis mo- 
 nita, fehifinaticos haereticofque fpoliandos exterminandofque praedicarent; et 
 Xiuas res diverfifiimas mifeerent, ecclefiam et rempub. Quod fi, uti fit, ho-^ 
 mines rebus fiais honefto labore partis fe exui haud patienter ferunt, et contra 
 jushumanum divinumque alienae violentiae et rapinae praedam fieri ; praefer* 
 tim cum alias omnino ineulpati fint, et ea res agitur quae ad jus civile minime- 
 pertirjet, fed ad fuam cujufque confcientiam et animae falutem, cujus ratio foli 
 Deo reddenda eft : quidaliud pene «xpe<Stari poteft, quam ut homines malo- 
 rum, quibua opprimuntur, pertaefi, fibi tandem perfuadeant, licere vim vi re- 
 pellere, et jura fibi a Deo et natura concefla, nee propter religionem fed flagi^- 
 tia folum amittenda, anna quibus poterunt defendere ? Haec nimirum ita 
 hadlenus fuifle plus fatis teftatur hiftoria, et ita in pofterum fore demonftrat 
 rat'o, quam diu ilia de perfecutione propter religionem valebit five apud ma- 
 giftratum five apud populum opinio, et ita ad arma clament, et bella totis.la*- 
 teribus ebuccinent illi, qui debent effe pacis et concordiae praecones. Quod 
 magiftratus hujufmodi incendarios et publicae quietis perturbatores pafiS 
 fuerint rnirandum effet, nifi pateret et eos in praedae focietatem vocatos*. 
 aliena libidine et faftu ad fuam augendam potentiam faepe ufos fuiffe. Qois 
 enim non videt, hos bonos viros non tam Evangelii quam imperii fuifte mi- 
 niftros, et principum ambitioni potentiorumque dominationi adulates i idque 
 omni ftudio et opera aHaborafTe,, ut in republica promoverent, quam alias 
 fruftra afiedfearent in eeclefia, tyrannidem. Haec fuit plerumque eacclefiae et 
 reipub. concordia, inter quas, fi utraque fuis fe coEtineret finibus, difeordia 
 quidem efie non potuit, duni haec mundanis civitatis bonis, ilia animarum fa-, 
 iuti unice ftuderet. Sed pudet haec opprcibria. Faxit D&us O. M. ut ali- 
 quarido Evangelium paci« praedicetur, magiftratu%e civilis de &a ad legem 
 Deiconformanda multum, de aliena coufcientia legibu^ human is alliganda. 
 mintts fcUiciti, tanquam patres patriae ad communem, liberorum fuorum, 
 
 cjuotq|.uot 
 
EPISTOLA DE tOLERANtlA 
 
 i^uotquot nori pfotervi non aliis iniqui nee mklfgni, faellcitatem civilem pro- 
 movendam omnia fua ftudia et confilia diVigant. Virique ecclefiaftici, qui fe 
 Apbftdorum fucceflbres praedicant, Apofldlorum veftigiis infiftentes, omiflis 
 rebus politicise, faluti animaf um cum pace et modeftia unlce incumbant ! 
 
 Vale. 
 Forfan abs re non fuerit pauca de Haerefi et Schifmate hie fubjungere. Ma- 
 humetanus Chriftiano haereticiis vel fchifmaticuS non eft, nee efle poteft : et 
 fi aliqiiis ^ fide Chriftiand ad Iflamifmum deficiat, non eo haereticus vel 
 fchifmaticus fa<Etus eft, fed Apbftata et infidelis. De his nemo eft qui du- 
 bitat. Unde conftat homines diverfae religionis hominibus haercticos vel 
 fchifmsiticos efle non pofl^e. 
 
 Inquirendum eft igitur quinam fint ejufdem religionis. Qua in re manl- 
 feftum eft eos efle ejufdem religionis, qui unam eandemque habent fidei et 
 cultus divini regulam : illi vero religionis funt diverfae, qui eandem non ha- 
 bent fidei et cultus regulam. Quia cum omnia quae ad iftam religionem 
 pertinent in ea regula eontineantur, necefle eft eos qui in eadem regula con- 
 veniunt, in eadem etiam religione converiire, et viceverfa. Sic Turci et 
 Ghriftiani diverfae funt religionis j quia hi S. Scripturam, illi Alcoranum pro 
 regula religionis fuae agnofcunt. Eadem plane ratione fub nomine Chrifti- 
 ano diverfae poflunt efle religiones ; Pontificii et Lutherani, quamvis utrique 
 plane Chriftiani, utpote in nomine Chrifti fidem profefli, non funt ejufdem 
 religionis ; quia hi folum S^ Scripturam agnofcunt pro religionis fuae regula, 
 et fundamento j illi vero S. Seripturae adjiciurit traditiones et Pontifieis de* 
 creta ; et inde fibi conficiunt religionis fuae regulam : Chriftiani S. Joliannis, 
 Uti vocantur, et Chriftiani Gene\^enfes diverfae funt religionis, quanquam 
 utriq; Chriftiani nuncupentur, quod hi S, Scripturam; illi traditiones nefcio 
 quas pro fegula religionis fuae habent. His pofitis fequitur. 
 
 1. Quod haerefis fit feparatio fafta in communione ecclefiaftica inter ho- 
 mines ejufdem religionis ob dogmata quae in ipfa regula non continentur. 
 
 2. Quod apud illos, qui folam S. Scripturam pro regula fidei agnofcunt,- 
 haerefis fit feparatio fadla in communione Chriftiana ob dogmata difertis 
 S. Seripturae verbis non contenta. 
 
 Haee feparatio dupiici modo fieri poteft. 
 
 I. Quando major, vel patroeinante magiftratu fortior pars eeclefiae feparat 
 fe ab aliis, eos h communione ejiciendo excludendoque, quia eerta dogmata 
 verbis Seripturae non eoncepta fe credere profiteri nolunt. N6n enim fepa^ 
 ratorum paucitas, nee magiftratus authoritas, haerefeos reum poteft ali-' 
 tjuem reddere : fed ille folus haereticus eft, qui ob hujufmodi dogmata ec- 
 clefiam in fKirtes fcindit> diftindtionum nomina et notas introdueit, et fponte 
 fua feparationem efficit. 
 
 2.' Quando aliquis fe feparat ab eeclefiae communione, quia in ea piiblica 
 non fit profeflio quorundam dogmatum quae difertis verbis non exhibet S/ 
 Seriptura. 
 
 Horum utrique Haeretici funt : quia in fundamentalibus errant, et pru* 
 dentes fcientefque obftinate errant. Cum enim pro unico fundamento fidei 
 ^ofuerint S. Scripturam, aliudnihilominus ponunt fundamentum, propafi* 
 tiones fcilicet quae in S. Seriptura nufquam reperiuntur ; et quia alii adfci* 
 
 E 2 titias 
 
EPISTOLA D^ TOLERANTIA 
 
 tltias hafce ipforum opiniones S. ScElpturae aflutas tanquam neceffarias et. 
 fundamentales agnofcere et iis inniti nolunt, eas a fe abigendo, vel le ab us 
 fubtrahendo, feceffionem faciunt. Nee attinet dicere, fuas confeffiones et 
 articulos fidei S. Scripturae et analegiae fidei efle confonos : fi enim S. Sefif>-. 
 turae verbis concipiantur, nulla poteft efle queftio : quia omnium confenfu 
 fundamentalia ea fiMit, et ejafmodi omnia, quia theopoeufta. Quod fi di- 
 cas, articulos illos tuos, quorum profeflionem exigis, efl"e S. Scripturae po- 
 rifmata j refte quidem fapis, fi ipfe ea credas et profitearis quae tibi yiden- 
 tur cum regula fidei, fcilicet S. Scriptura, confentire : pefllme vero; fi ea 
 velis aliis obtrudere, quibus non videntup indubia S. Scripturae dogmata : et 
 haereticus es, fi ob haec quae nee fundamentalia fiiht, nee efiTe poflunt, fepa- 
 rationem introducas.. Non enim credo aliquem eo infaniae provedlum efle, 
 ut audeat fiia confeftaria^ fuaque S. Scripturae interpretamenta, pro theor. 
 pneuftis venditare,. et articulos fidei ad modulum mentemque fiiam con- 
 cinnatos authoritati S. Scripturae aequare. Scip aliquas efle propofitioae& 
 tarn evidenter S. Scripturae confonas, ut nemo dubitare pofllt eas inde fe- 
 qui : de his igitur- nullum iieri potefl: diflidium. Quod, autenv tibi videtur 
 legitima deduiCtipne e S. Scriptura fequi, id tanquam aeceflarium fidei arti- 
 culum alteri obtrudere non debes, quia tu ipfe regulae fidei confonum cre- 
 dis ; nifi tu ipfe aequum judicas, ut tibi pari jure aliorum ©"btrudantur opi- 
 niones, et tu cogaris admittere et profitexi di^erlk et inter fe pugnantia, 
 Lutheranorum, Calvinlftarum,. Remonfl:rantium, Anabaptifl:arum, aliarum- 
 que fedtarum dogmata,, quae tanquam neceflaria et genuina S. Scripturae 
 confedtaria afl!eclis fuis ingerere, et depredicare foknt Synibolorumi Syfl:e- 
 matum et Confeflionum artifices. Non pofliim non mirari inaufpicatam, 
 illorum arrogantiam, qui ea, quae ad falutem funt neceflaria, putant fe cla- 
 rius et dilucidius pofle tradere, quam Spiritus Sandlus, infinitailla et.aeterna, 
 ' faprentia, tradere poflit. 
 
 Hadtenus de Haerefi, quae vox fecuadum, communem ufum folis dog- 
 raatibus tribuitur : jam de Schifmate ^ddendum, qqod cognatum haerefi vi- 
 tium eft : utraque enim vox mihi videtur fignificare feparationem in com- 
 munique ecclefiaftica temere et de rebus non neceflariis fadlam. Sed cum 
 ufus, quem penes arbitrium et jus et norma loquendi, obtinuerit, ut haere- 
 fis erroribus in fide, fchifma in cultu vel difciplina tribueretur, de iis fub* ea. 
 diftihdtione hie agendum eft. 
 
 ^ Schifma igitur ob rationes fupra memojatas nihil aliud ef^ quam fepara- 
 tio in ecclefiae communioae fadla oh; aliquod in caltu divino vel difciplina.- 
 ecclefiaftica non oeceflarium. Nihii in cultu, divino vel difciplina ecclefia- 
 ftica ad communionem Chriftiano eflfe poteft neceflarium, nifi ^od difertis. 
 verbis juflerit legiflator Chriftus, vel inftindu Spiritu Sandli Apoftoli. 
 
 Verbo dieam ; Qui non. negat aliquid quod difextjs vecbis eaunciant elo- 
 quiadivina, nee feparationem facit ob aliquod quod in facra textu exprefle 
 non continetur, haereticus vel fchifmaticus efl!e non poteft, quantumvis male 
 audiat apud quafvis Chriftiani noajinis fedlas, & ab iis, vel aliquibus vel 
 omnibus, tanquam vera religione Chriftiana deftitutus pronuncietur. 
 
 Haec oraatius et fufius deduci potuiffenta, fed. tibi adeo perfpicaci iadicaflfe 
 fufficiat. 
 
A LETTER CONCEIINING TOL.ERATION 
 
TO THE READER 
 
 The enfuing Letter concerning 'Toleration, firft printed in Latin this very year* 
 in Holland, has already been trlnflated both into Dutch and French. So ge- 
 neral and {peedy an approbation may therefore belpeak its favourable recep- 
 tion in England. I think indeed there is no nation under heaven, in vi^hich 
 fo much has already been faid upon that fubjedt, as ours. But yet certainly 
 there is no people that ftand in more need of having fomething further both 
 faid and done amongft them, in this point, than we do. 
 
 Our government has not only been partial in matters of religion ; but 
 thofe alio who have fuffered under that partiality, and have therefore en- 
 deavoured by their writings to vindicate their own rights and liberties have 
 for the moft part done, it upon narrow principles, fuitedonly to theintereft& 
 of their own fecSs. 
 
 This narrownefs of fpirit on all fides has undoubtedly been the principal 
 occafion of our miferies and confufions. But whatever have been <the occa- 
 fion, it is now high time to feek for a thorough cure. We have need of more 
 generous remedies than what have yet been made ufe of in our diftemper. It 
 is neither Declarations of Indulgence,, nor ASis of Comprehenjion, fuch as 
 have yet been pradtifed or projected amongft us, that can do the work. The 
 firft will but palliate, the fecond encreafe our evil. 
 
 ABSOLUTE LIBERTY, JUST AND TRUE LIBERTY, EQUAL AND IM- 
 PARTIAL LIBERTY, IS THE THING THAT WE STAND IN NEED OF.^ 
 
 Now tho' this has indeed been much talked of, I doubt it has not been much 
 underftood ; I am fure not at all pradtifed, either by our governours towards 
 the people in general, or by any diflenting parties of the people towards one 
 another. 
 
 I cannot therefore but hope that this difcourfe, which treats of that fub- 
 jedt, however briefly, yet more exaftly than any we have yet feen, demon- 
 ftrating both the equitablenefs and pradlicablenefs of the thing, will be- 
 efteemed highly feafonable, by all men that have fouls large enough to prefer 
 the true intereft of the public, before that of a party. 
 
 It is for the ufe of fuch as are already fa fpirited; or to infpire that fpirit 
 inta thofe that are not, that I have tranflated it into our language. But the 
 thing itfelf is fa ftiort, that it will not bear a longer preface. , 1 leave it 
 therefore to the confideration of my countrymen, and heartily wiih they may 
 make the ufe of it that it appears to be defigned. foXo. 
 
A LETTER CONCERNING TOLERATION 
 
 Honored Sir, 
 
 Since you are pleafed to inquire what are my thoughts about the mutual 
 Toleration of Chriftians in their different profeffions of religion, I muft 
 needs anfwer you freely. That I efteem that Toleration to be the chief 
 characfteriftical mark of the true church. For whatfoever fome people boaft 
 of the antiquity of places and names, or of the pomp of their outward wor- 
 ship j others, of the reformation of their difcipline ; all, of the orthodoxy of 
 their faith, for every one is orthodox to himfelf : thefe things, and all others 
 of this nature, are much rather marks of men ftriving for power and empire 
 over one another, than of the church of Chrift. Let any one have never fo 
 true a claim to all thefe things, yet if he be deilitute -of charity, meeknefs, 
 and ^ood-will in general towards all mankind, even to thofe that are not 
 Chriftians, he is certainly yet ftiort of being a true Chriftian himfelf. The 
 ■kings of the Gentiles exercife lordjhip over them, faid our Saviour to his difciples, 
 J>ut ye Jball not be fo, Luke xxii. The bufinefs of true religion is quite 
 another thing. It is not inftituted in order to the ereding an external 
 pomp, nor to the obtaining of ecclefiaftical dominion, nor to the exercifing 
 of compuliive Torce -, but to the regulating of mens lives according to the 
 rules of virtue and piety. Whofoever will lift himfelf under the banner of >■ 
 Chrift, muft, in the firft place and above all things, make war upon his own 
 lufts and vices. It is in vain for any man to ufurp the name of Chriftian, 
 without holineft of life, purity of manners, and benignity and meeknefs of 
 fpirit. Let every one that nameth the name of Chrijl, depart from iniquity. 
 Thou, nvhen thou art converted, Jirengthen thy brethren, faid our Lord to Peter, 
 Luke XXII. It would indeed be very hard for one that appears carelefs about 
 his- own falvation, to perfuade me that he were extremely concerned for 
 mine. For it is impoffible that thofe fhould fincerely and heartily apply 
 themfelves to make other people Chriftians, who have not really embraced 
 the Chriftian religion in their own hearts. If the Gofpel and the Apoftles 
 may be credited, no man can be a Chriftian without charity, and without 
 that faith which works, not by force* but by love. Now I appeal to the con- 
 fciences of thofe that perfecute, torment, deftroy, and kill other men upon 
 pretence of religion, whether they do it out of friendfliip and kindnefs to- 
 wards them, or no : and I fhall then indeed, and not till then, believe they 
 do fo, when I ihall fee thofe fiery zealots corredling, in the fame manner, 
 their friendsand familiar acquaintance, for the manifeft fins they commit 
 againft the precepts of the Gofpel ; when I ftiall fee them profecute with 
 fire and fword the members of their own communion that are tainted with 
 enormous vices, and without amendment are in danger of eternal perdition ; 
 and when I fhall fee them thus exprefs their love and defire of the falvation 
 of their foulsj^ by the inilidtion of torments, and exercife of all manner of 
 
 F cruelties. 
 
A LETTER CONCERNING TOLERATION 
 
 cruelties. For if it be out of a principle of charity, as they pretend, and 
 love to mens fouls, that tlxey deprive them of their eftates, maim them with 
 corporal punifhments, ftarve and torment them in npifome pofons,. and in 
 the end eyen take away, their live^j I fay, if alt this bedoneinttrly to make 
 men Chriftians, and procure their falvation, why then do they fufFer 'whore- 
 dom, fraud, malice, andfuch like enormities, which, according to the Apuffle, 
 JUm. I. manifeftly relifli^f b^theniOi corruptioKti, to predominate fo much 
 and aboufid amongft their fiocks and people ? Thefe, andfiich. like things, 
 are certainly more contrary to the glory ctf" God, to the purity of the chufdi, 
 and to the falvation of foulSj than any cooBfcientioaj diffetit ffom ecclefiafti- 
 cal decifion, or feparation from public worftiip, whilfl accompanied with 
 innocency of life. Why then does this burning zeal for God, for thfe 
 church, and for the falvation of fouls ; burning, I fay, literaJly, with fire 
 and faggot ; pafs by thofe moral vices and wickcdnefles, without any chaf- 
 tifement, which are acknowledged by all men to be diametrically oppofitte 
 to the profefEon of Chriftianity ; and bend all its nerves either to the intro- 
 ducing of ceremonies, or to the eftabHfhment of opinion^, which for the 
 moft part are about -nice and intricate matters, that exceed the capacity of 
 ordinary underftandings ? Which of the parties coateading about thefe- 
 things is in the right, which of them is guilty of fchifmor herefie, whether 
 thofe that domineer or thofe that fuffer, will then at laft be manifeft, wheh 
 the caufe of their feparation comes to be judged of. He certainly that fol- 
 lows Chrift, embraces his dodirine, and bears his yoke, tho' he forfake both 
 father and mother, feparate from the public aflemblies and ceremonies of 
 his country, or whottifoever, or whatfoever eHe he relinquiihes, will not then 
 be judged an heretic. 
 
 Now, tho' the divifions that are amongft fe<3:s fhould be allowed to be never 
 fo obftrudtive of the falvation of fouls ; yet neverthele£s adultery, fornieathn, 
 uncleannefs, lafcivioujhefs, idolatry,y and fuch like things, cannot be denied to be 
 isiorks ofthefiejh; concerning which the Apoftle has exprcfly declared, that 
 they 'who do them JJoall not inherit the kingdom of God^-Gal. v. Whofoever 
 therefore is fincerely folicitous about the kingdom of God, and thinks it his 
 duty to endeavour the enlargement of it amongft men, ought to apply him-' 
 felf with no lefs care and induftry to the rooting out of thefe immoralities,, 
 than to the extirpation of fefbs. But if any one do otherwife, and whilft he 
 is cruel and implacable towards thofe that differ from him ih opinion, he be 
 indulgent to fuch iniquities and immoralities as are unbecoming the name of 
 a Chriftian, let fuch a one talk never fo much of the church, he plainly 
 demonilrates by his adlions, that 'tis another kingdom he aims at, and not- 
 the advancement of the kingdom of God. 
 
 That any man fhould think fit to caufe another man, whofe felvation he- 
 heartily defires, to expire in torments, and that even in an unconverted 
 eftate, would, I confefs, fcem very fbange to me, and, I think, to any other 
 alfo. But no body, furelyi wijl ever believe that fuch a carriage can proceed 
 from charity, love, or good-wilf. If any one maintain that men ought to be, 
 Qompelled by fire and fword to profefs certain doariaes^ anci conform to thi» 
 
 ©r 
 
A LETTER CONCERNING TOLERATION 
 
 or that exteriour watfliip, without any regard had unto their morals -, if any 
 one endeavour to conv&rt thofe that are erroneous unto the faith, by forcing 
 them to profefs things that they dp not believe, and allow^ing them to prac- 
 tife things that the Gofpel does not permit ; it cannot be doubted indeed that 
 fiich a one is defirous to have a numerous aflembly joined in the fame pro- 
 feffion -with himfelf ; but that he principally intends by thofe means to com- 
 pofe a truly Chriftian church, is altogether incredible. It is hot therefore to 
 be wondred at, if thofe vs^ho do not really contend for the advancement of 
 the true religion, and of the church of Chrift, make ufe of arms that do 
 not belong to the Chriftian warfare. If, like the captain of our falvation, 
 they fincerely defired the good of Ibuls, they would tread in the ileps, and 
 follow the perfeft example of that prince of peace, who fent put- his fol- 
 diers to the fiibduing of natLpnSj and gathering them into his church, not 
 armed with the fwofd, or other inftruments of force, but prepared with the 
 Gofpel pf peace, and with the exemplary holinefe of their converfation. 
 This was his method. Tho' if infidels> were to be converted by force, if 
 thofe that are either blind or obftinat'C were to be drawn off from their errors 
 by armed foldiers. We know very well that it Was much more eafy for him 
 to do it with armies of heavenly kgions, than for any fon of the church, 
 how potent fbev?>r, with all his dragoons. 
 
 The toleration o-f thofe that differ from Pthers in matters of religion, is fo 
 agreeable to the Gofpel of Jefus Chrifl, and to the genuine reafon of man- 
 kind, that it feems monftrous for men to be fo blind, as not to perceive the 
 neceffity and advantage of it, in fp clear a light. I will not here tax the 
 pride and ambition pf fome, the paffion and uncharitable zeal of others. 
 Thefe are faults. from, which human affairs can perhaps fcarce ever be per- 
 fedly freed j but yet fuch as no body will bear the plain imputation of, 
 without cov€ri>ng them with fome fpecious colour j and fo pretend to com* 
 mendatioH, whilft they are carried away by their own irregular paffions. 
 But however, that fonie may not colour their fpirit of perfecution and un- 
 chriflian cruelty, with a pretence of care of the public weal, and obfervation 
 of the laws ; and that others, under pretence of r-eligioo, may not feek im- 
 punity for their libertinifni and licentieufnefs ; iii a word, that none may 
 impofe either upon hiin&lf or others, by the pretences of loyalty and obe- 
 dience to the prince, or of tendernefs and fincerity in the worfhip of God i 
 I &Q.-^em it above all things fteceffary to diftinguifh exactly the bufinefs of 
 civil government from that pf religion, and to fettle the juft bounds tjiat lie 
 betwieen the one and the other. If this be not done, there can be no^nd put 
 to the controverfies that will be always arifing ;between thofe th^t have, or 
 a,t le^ pretend to have, on the one-fide, a concernment for the interefl of 
 mens fouls, and on the other fide, a care of the commonwealth. 
 , The commonwealth feems to me to be a fociety of men conftituted 
 only for the procuring, preferving, and advancing their own cwi/ interejls. 
 
 ■Crwii interejls I e?^i:\\.ic, liberty, health, and'indolency of body; and the 
 pofTefTion of outward things, fuch as money, lands, houfes» furniture, and 
 the Uke, 
 
 Fa It 
 
 .*• 
 
S6 A LETTER CONCERNING TOLERATION 
 
 It Is the duty of the civil magiftFiate, by the impartial execution of equal 
 laws, to fecure unto aH the people in general, and to every one of his fubjefts 
 in particular, the juft polieffion of thefe things belonging to this life. If any 
 one prefume to violate the laws of public juftice and equity, eftabhfhed for 
 the prefervalion of thefe things, his prefumption is ta be checked by the fear 
 , 0-f punifhment, confifting in the deprivation or diminution of thofe civil in- 
 tei-efts, or goods, which otherwife he might and ought to enjoy. ' But feeing- 
 no man does willingly fuffer himfelf to be puniflied by the deprivation of ariy- 
 pait of his goods, and much lefs of his liberty or life, therefore is the ma-" 
 giftrate armed with the force and ftrength of all his fubjedls, in order to the^ 
 punifliment of thoft that violate any other man's rights. 
 
 Now that the whole jurifdidtion of the magiftrate reaches only to thefe 
 civil concernments.; and that all civil power, right and dominion, is bounded 
 and confined to the only care of promoting thefe things j and that it neither 
 can- nor ought in any manner to be extended to the falvation of fouls, thefe: 
 following confiderations feem unto me abundantly to demonflfate, 
 
 Fir/}, Becaufe the care of fouls is not committed to the civil magiflratei, 
 -anf more thaii to other men. It is not committed unto him, I lay, by Gody 
 becaufe it appears not that God has ever given- any fuch authority to 
 one man over another, as to compel any one to his religioa. Nor can any 
 fiich power be vefled in the magiftrafc by the confent of the people ; becaufe 
 no man can fo far abandon the care of his own falvation, as blindly to leave- 
 it to jhe choice of any other, whether prince or fubjedt, to prefcribe to him 
 what faith or worfhip he feall embrace. For no man can, if he would, 
 conform his faith to the didtates of another. All the life and power of true- 
 religion confifls in the outward and full perfuafion of the mind y and faith is 
 not faith without believing. Whatfever profeffion we make, to whatever 
 outwafrd woi-fhip we conform, if we are not fully fetisfied in our own mindf 
 that the One is true, aad the other well pleafing unto God, fuch profeffioR' 
 and fueh pradtice, far from being any furthepance, are indeed- great obftacleff 
 to' bur falvation. For in this manner, inflead of expiating other fkis by the 
 exercife of religion, I fay, in offering thus unto God Almighty fuch a 
 worfhip a« ive efleem to be difpleafing unto him, we add' unto the num- 
 ber of Our other fins, thofe alfo of hypocrify, and contempt' of his Divine- 
 Majefly. 
 
 In the fecond place. The care of fouls cannot befong to the-civitmagiflratei.. 
 becaufe his power confifls only in outward force : but true and faving reli- 
 gion confifts in the inward perfuafion of the min-di without which^ nothing- 
 can be acceptable to God. And fuch is the nature of the underflanding, that 
 it cannot be compelled to the belief of any thing- by outward' force. Con- 
 fifcation of eflate, imprHbnment, torments, nothing of that nature can have- 
 any fuch efficacy as to make men change the inward- judgment that they havfe 
 framed of things. 
 
 It may indeed- be alledged, that the magiflrate may make ufe of argu- 
 ments, and thereby draw the heterodox into the way of truth) and procure 
 
 their 
 
A LETTER CONCERNING TOLERATIOtI 
 
 tlieir falvation. I grant it; butthis is common to him with other men. In: 
 teaching, inftruding, and redreflihg the erroneous by reafon, he may cer- 
 tainly do what becomes any good man to do. Magiflracy does not obb'ge 
 him to put off" either humanity or chrtftianity. But it is one thing to per^ 
 fwade, another to command; one thing to prefs with arguments, another with' 
 penalties. This the civil power alone has a right to do ; to the other good- 
 will is authority enough. Every man has commiffijm to admonifh, exhorti. 
 convince another of error, and by reafoning to draw him into truth : but to 
 give laws, receive obedience, and compel with the fword, belongs to none 
 but the magiftrate.; And upon this ground I affirm, that the magiftrate'Sr 
 power extends not to the eftablifliing of any articles of faitb> or forms of 
 worfliip, by the force of his laws. For laws .are of no force at all without 
 penalties, and penalties in this cafe are abfolutely impertinent; becaufe thejr 
 are not proper to convince the mind. Neither the prcrfeffion of any articles' 
 of faith, nor the conformity to any outward form of worfbip-, as has beea 
 already faid, can be available to the falvation of fouls, unlefs the truth of the 
 one, and the acceptablenefs of the other unto God^ be thoroughly believect 
 by thofe that fo profels and pradife. But penalties are no ways capable to* 
 produce fuch belief. It is- only light and evidence that can wor'k a change 
 in mens opinions ; and that light can in no manner proceed from corporal fuf- 
 ferings, or any other outward" penaMes. 
 
 In the- third place. The care of the falvation* of mens fouls cannot bdong^ 
 to the magiftrate ; becaufe, though the rigour of laws and the force of pe- 
 nalties were capable to convince and change mens minds, yet would not thajr 
 help at all to the falvation of their ftjuls. For, there being but one truth, 
 one way to heaven ; what hopes is there that more men would be led inta 
 it, if they had no other rule to follow but the religion of the cotirt, and were put 
 under a neceffity t& quit the light of their own reafon, to oppofe the dictates' 
 ©f their own confciences, and blindly to re%n up- themfelvey to the will oF 
 their governors, and to the religion, which either ignorance, ambition, or 
 fiiperftitioa had chanced to- eftabli^ in the countries where thqr were born ? 
 In the variety and conti'adi<3:ion of opinions in- religion, wherein the princes- 
 ef the world are as much divided as in their fecular interefts, the narrow way 
 would be much ftraitned ; one country alone would be in the right, and all* 
 the reft of the world pat undep an (^ligation, of following their princes in 
 the ways that lead to deftrudion : and that which heightens the abfurdity,. 
 and very ili fuits ^e notion, of a Deit)?, men would owe their eternal- happi— 
 nefs or mifery to the placest of their nativity. 
 
 Thefe confiderations, to omit many- others thaf might have Been^ m-gei^ 
 to the fame purpofci- feem unto me fufficient to conclude that all the power 
 «f civil government relates only to mens civil interefts, is confined to the 
 care of the things o£ this- world, and hatb nothing to do- with the world t& 
 €ome. 
 
 Let us nonv conftder what a church rr. A cliureh then I take to be a vo- 
 luntary fociety of men, joining themfclves together of theiE own. accoid, iEK 
 
 sEffidfijT 
 
38 A, I^ETTER CONCERNING TOLERATJON 
 
 order to the public worihipping of Gad, in fuch a manner as they judge ac- 
 ceptable to him, and effe<a:ual to the falvation of their fouls. 
 
 I fay, it is a free and voluntary fociety. No body is born a member of 
 any church ; otherwife the religion of parents would defcend unto children, 
 Vy the fame right of inheritance as their temporal eftates, and every one 
 would hold his faith by the fame tenure he does his lands ; than which no- 
 thing can be imagined more abfurd. Thus therefore that matter ftands. 
 No man by nature is bound unto any particular church or feift, but every one 
 pins himfelf voluntarily to that fociety in vyhich he believes he has found 
 that profeffion and worfliip. which is truly acceptable to God. The hopes 
 of falvation, as it w^as the only caufe of his entrance into that communion, 
 fo it can be the only reafon of his llay there. For if aftervpards he difcover 
 any thing either erroneous in the doftrine, or incongruous in the worfliip of 
 that fociety to which he has joyned himfelf, w^hy fhould it not be as free for 
 him to go out as it was to enter ? No member of a religious fociety can be 
 tied with any other bonds but What proceed from the certain €xpe9;ation of 
 eternal life. A church then is a fociety of members voluntarily uniting- to 
 this ^nd. 
 
 It follows now that we conflder what is the power of this church, and un- 
 to what laws it is fubjC'S:. 
 
 Forafmuch as no fociety, how free foever, or upon whatfoever flight occa- 
 fion inftituted, whether of philofophers for learning, of merchants for com- 
 nierce, or of menofleifurefojrmutual converj&tion and difeourfe) no church 
 or com,pany, I fay, can in the leafl: fubfifl: and hold together, but will pre- 
 fent'ly diflblve and break to pieces, unlefs it be Eegulated by fome laws, and 
 the members all confent to obferve fome order. Place, and time of meeting 
 muft be agreed on ; rules for admitting and excluding members mufl: be efla-- 
 bliflied; diftindtion of officers, and putting things into a regular courfe, 
 and fuch' like, cannot be omitted. But fince thejoyning together of feveral 
 members into this church-fociety, as has already been demonflrated, is ab- 
 iblutely free and fpontaneous, it neceflarily follows, that the right of mak- 
 ing its laws can belong to none but the fociety itfelf, or at leaft, which is 
 the fame thing, to thofe whorh the fociety by common confent has autho- 
 rifed therennto. 
 
 Some perhaps may objed;, that no fuch fociety can be faid to be a true 
 church, unlefs it have in it a bifljop, or preft)yter, with ruhng authority de- 
 rived from the very Apoftles, and continued down unto the prefent times by 
 an uninterrupted fucceflion. 
 
 To thefe I anfwer. In thefirft place^ Let them flaew me the edid by - 
 which Chrift has impofed that law upon his church. And let not any man 
 think me impertinent, if, in a thing of this confequence, I require that the 
 terms of that edid be very exprefs and pofitive. For the promife he has 
 made us, that wherefoever two or three are gathered together in his name, he will 
 be in the midfi of them. Matt, x vi 1 1 . feems to imply the contrary. Whether fuch 
 an aflembly want any tiling neceffary to a true church, pray do you coniider. 
 
 * Certain 
 
A LETTER CONCERNING TOLERATION 
 
 Certain, I am, that nothing can be there wanting unto the falvation of fouls i. 
 which is fufficient for our purpofe. 
 
 Nextf Pray ohiferve how great have alway^^been the divifions amongft evea 
 thofe who lay fo-much ftrefs upon the divine inftitution, and continued fuc^ 
 Gcffion of* a certain order of rulers in the church. Now their very dilTention 
 unavoidably puts us upon a neceffity of deliberating, and confequehtly allows, 
 a liberty of choofing that> which upon confideration we prefer, 
 
 jind ifi the laji place, I confent that thefe men have a ruler of their 
 church, eftabliihed by fuch a long feries of fucpeffion as they judge neceffary, 
 provided I may have liberty at the fame tinie to join myfelf to that fociety, in 
 which I am perfuaded thofe things are to be found which are neceffary to- 
 the falvation of my foul. In this manner ecclefiaftical liberty will be pre- 
 ferved on all fides, and no man will have a legifktor impofed upon him, but 
 whom himfelf has chofen. 
 
 Bat fince men arc fa follicitous about the true chiirch, I would only afld. 
 them here by the way, if it be not more agreeable to the church of Chrift,- 
 to make the conditions of her communion cbnfift in fuch things, and fuch 
 things- only, as the Holy Spirit has in the Holy Scriptures declared, in ex- 
 prefs words,^^ to be neceffary to falvation -, I afk, I fay, whether this be not 
 more agreeable to the church of Chrift, than for men to impofe their own 
 inventions and interpretations upon others, as if they were of Divine autho- 
 rity; and to eftablifh by ecclefiaftical laws, as abfolutely necefTary to the pro- 
 feffion of Chriftianity, fuch things as the Holy Scriptures do either not 
 mention, or at leaft not exprefly command. Whoioever requires thofe 
 things in order to ecclefiaftical communion, which Chrkl does not require 
 in ordef to life eternal, he may perhaps indeed conftitute a fociety accom- 
 modated to his own opinion, and his own advantage ; but how that can h& 
 called the chui'ch of Chrift, which is eftabliftied upon laws that are not his,, 
 and which excludes fuch perfons from its communion, as he will one day 
 receive into the kingdom of Heaven, I underftand not. But this being not a 
 proper place to enquire into the marks of the true church, I will only mind 
 thofe that contend fo earn-eftly for the decrees of their own fociety, and that 
 Cry out continually the church, the church, with as much noife, and 
 perhaps upon the fame principle, as the Epheftan filverfrtiitbs did for their 
 Diana j this, I fay, I defire to mind them of, that the Gofpel frequently 
 declares that the true difciples of Chrift muft fuffer perfecution; but that the 
 church of Chrift fbould perfecute others, and force others by fire and fword,. 
 to embrace her faith and dodlrine, I could never yet find in any of the books 
 <af the New Teftament. 
 
 The end of a religious fociety, as has already been faid, is the public wop- 
 fliip of God, arid by means thereof the acquifition of eternal life. All dif- 
 cipline ought therefore to tend to that end, and all ecclefiaftical laws to be 
 thereunto confined. Nothing ought, nor can. be tranfadied in this fociety, 
 relating to the poflTeflion of civil and worldly goods. No force is here to be 
 made ufe of,, upon, any occafion whatfoever. :. for force belongs wholly to the- 
 
A LETTER CONCERNING TOLERATION 
 
 •civil magiftrate, and the poffeffionlof all outward goods is fubjed to his 
 jurifdidtion. 
 
 But it may be afked. By what means then fhall eccMaftical laws be efta- 
 blifhed, if they muft be thus deftitute of all compulfive power ? I anfwer. 
 They muft be eftabliflied by means fuitable to the nature of fuch things, 
 whereof the external profeffion and obferyation, if not proceeding from a 
 thorough conviftion and approbation of the mind, is altogether ufelefs and 
 •unprofitable. The arms by which the members of this fociety are to be 
 kept within their duty, are exhortations, admonitions, and advices. If by 
 thefe means the offenders will not be reclaimed, and the erroneous convinced, 
 there remains nothing farther to be dpne, but that fuch ftubborn and obfti- 
 nate perfons, who give no ground to hope for their reformation, fhould be 
 caft out and feparated from the fociety. This is the laft and utmoft force of 
 ecclefiaftical authority : no other punifliment can thereby be inflidted, than 
 that the relation ceafmg between the body and the member which is cut off, 
 the perfon fo condemned ceafes to be a part of that church. .: 
 
 Thefe things being thus determined, let us inquire in the next place, 
 liow far the duty of Toleration extends, and what is required from every 
 ene by it. 
 
 Andjirji, I hold, That no church is bound by the duty of Toleration to 
 retain any, fuch perfon in her bofom, as after admonition continues obfti- 
 nately to offend againft the laws of the fociety. For thefe being the condi- 
 tion of communion, and the bond of the fociety, if the breach of them were 
 permitted without any animadverfion, the fociety would immediately be 
 thereby diffolved. But neverthelefs, in all fuch cafes care is to be taken that 
 the fentence of excommunication, and the execution thereof, carry with it 
 no rough ufage, of word or adlion, whereby the ejedted perfon may any ways 
 be damnified, in body or eftate. For all force, as has often been faid, be- 
 longs only to the magiftrate, nor ought any private perfons, at any time, to 
 ufe force ;unlefs it be in felf-defence againft unjuft violence. Excommu- 
 nication neither does nor can, deprive the excommunicated perfon of any of 
 thofe civil goods that he formerly poffeffed. All thofe things belong to the 
 civil government, and are under the magiftrate's protedtion. The whole, 
 force of excommunication confifts only in this, that the refolution of the 
 fociety in that refpedt being declared, the union that was between the body 
 and fome member comes thereby to be diffolved ; and that relation ceafing, 
 the participation of fome certain things, which the fociety communicated to 
 its members, and unto which no man has any civil right, comes alfo tOr 
 ceafe. For there is no civil injury done unto the excommunicated perfon, 
 by the church -minifter's refiffing him that bread and wine, in the celebra- 
 tion of the Lord's fupper, which was not bought with his, but other men's 
 money. 
 
 Seco?2dly, No private perfon has any right, in any manner, to prejudice 
 another perfon iti his civil enjoyments, becaufe he is of another church or 
 f^Ii^ion. All the rights and franchifes that belong to hir» as a man, or as 
 
 a denifon. 
 
A LETTER CONCERNING TOLERATION 
 
 a denifon, are inviolably to be prefepved to him; Thefe are not the bufinefs' 
 of religion. No .violence nor injury is to be offered him, whether he be 
 Chriftian or Pagan; Nay, we muft not content ourfelves with the narrow 
 meafures of bare juftice : Charity, bounty, ■ and liberality muft be added to 
 it. . This the Gofpel enjoyns, this reafon diredts, and this that natural fel- 
 Jowfhip we are born into requires of us. If any' man err from the right 
 way, it is his own misfortune, no injury to thee : nor therefore art thou to 
 punifh him in the things of this life, becaiife thou fuppofeft he will be mi- 
 ierable in that which is to come. 
 
 What I fay concerning the mutual toleration of private perfons differing 
 from one another in religion, I underftand alfo of particular churches j which 
 fhand as jt were in the fame relation to each other as private perfons among 
 .themfelves, nor has any one of them any manner of jurifdidlion over any- 
 other, no not even when the civil magiftrate, as it fbmetimes happens, 
 comes to be of this tjr the other communion. For the civil government can 
 give no new righ-t .to the church, nor the church to the civil government. 
 So that whether the magiftrate joyn himfelf to any church, or feparate from 
 it, the church. remains always as it was before, a free and voluntary fociety. 
 It neither acquire^ the power of the fword by the magiftrate's coming to it, 
 nor does it lofe the pight of inftfu<f|ion and excommunication by his going 
 from it. This is the' fundamental and immutable right of a fpontaneous fo- 
 ciety, that it has power to remove any of its members who tranfgrefs the 
 rules of its inftitution : but it cannot, by the acceffion of any new members, 
 ■acquire any rjght of jurifdidion over thofe that are not joined v^'ith it, And 
 therefore peace, equity, and friendfliip, are always mutually to be obferved 
 by particular ch«rches, in the fame manner as by private perfons, without 
 -any pretence of fuperiority or jurifdidlion over one another. 
 
 That the thingmay be made yet clearer by an example; let us fuppofe 
 two churches, the one of Arminians,- the other of Cahinijis, refiding in the 
 city of Conjlantinopk. Will any one fay, that either of thefe churches has 
 right to deprive the members of the other of their eftates and liberty, as we 
 fee prafflifed elfewhere, becaufe of their differing from it in fome dod:rines or 
 ceremonies, whilft the Turks in the mean while filently ftand by, and laugh 
 to fee with what inhuman cruelty Chriftians thus rage againfl Chriftians ? 
 But if one of thefe churches hath this power of treating the other ill, I afk 
 which of them it is to whom that power belongs, and by what right ? It 
 will be anfwered, undoubtedly, that it is the orthodox church which has the 
 right of authority over the erroneous or heretical. This is, in great and fpe- 
 cious words, to fay juft nothing at all. For every church is orthodox to it- 
 felf J to others, erroneous or heretical. Whatfoever any church believes, • 
 it believes to be true ; and the contrary thereunto, it pronounces to be 
 error. So that the controverfy between thefe churches about the truth 
 of their dodtiines, and the purity of their worfhip, is on both fides equal ; 
 jior is there any judge, either at Conjlantinopk, or elfewhere" upon earth, by 
 whofe fentenceit can be determined. The decifion of that queftion belongs 
 pnly to the Supreme Jtfd^e of all men, to whom alfo alone belongs thepu- 
 
 G nifhmeni 
 
A LETTER GONGERNING TOLERATION 
 
 niilitnent of the erroneous. In the mean while> let jthofe men confider how 
 heinoufly they fin, who, adding injuftiee, if not to their error, yet certainly 
 to their pride, do rafhly and arrogantly take upon them to mifufe the fer- 
 vants of another mafter, who are not at all accountable to them. 
 
 Nay, further : if it cou^d be manifefb which- of thefe two diffenting 
 churches were in the right way, there would not accrue thereby unto the or- 
 thodox any right of deftroying the other, l^or churches have neither any ju- 
 rifdiftion in worldly matters, nor are fire and fword any proper inftruments 
 wherewith to convince mens minds of error, and inform them of the truth. 
 Let us fuppofe, neverthelefs, that the civil magiftrate inclined to favour one 
 of them, and to put his fword into their hands-, that, by his confent, they 
 might ehaftize the diffenters as they pleafed. Will any man, fay, that any 
 right can be derived unto a Chriftian church, over its brethren, from a 
 Turkifh emperor ? An infidel, who has himfelf no aiithority to punifh 
 Chriftians for the articles of their faith, cannot confer fuch an authofity up*- 
 on ^ny fociety of Chriftians, nor give unto them a right which he has not 
 himfelf. This would be the cafe at Conftantinopk. And the reafon of the 
 thing is the fame in any Chriftian kingdom. The civil power is the fame in 
 every place : nor can that power, in the hands of a Chriftian prince, confer 
 any greater authority upon the church, than in the hands of a heathen i 
 which is to fay, juft none at all. 
 
 Neverthelefs, it i& worthy to be obferved, and lamented, that the moft 
 violent of thefe defenders of the truth, the oj^ofers of errors, the exclaimefs, 
 againft fchifm, do hardly ever let loofe this their zeal for God, with which 
 . they are fo warmed and inflamed, unlefs where they have the civil magis- 
 trate on their fide. But fo foon as ever court-^favour has given them the betta 
 end of the ftaff, and they begin to feel themfelves the ftronger, then pre- 
 fently peace and charity are to be laid afide : otlierwife, they are religioufly 
 to be obferved. Where they have not the pdwer to carry on perfecution, and 
 to become mafters, there they defire to live upon fair terms, and preach up 
 Toleration. When they are not ftr^ogthned with the civil power* then they 
 can bear moft patiently, and unmovedly, the contagion of iSHIatryi fuper^ 
 ftition, and herefie, in their neighbourhood j of which, in other occafions^ 
 the intereft of religion makes them to be extremely apprehenfive. They 
 do not forwardly attack thofe errors which are in fafliion at court, or 
 are countenanced by the government. Here they can be content to fyzT'et 
 their arguments : which yet, with their leave, is the only right method 
 of propagating truth, which has no fuch way of prevailing, as when ftrong; 
 arguments and good reafon, are joined with the foftnefs of civility and good 
 ufage. 
 
 No body therefore, in fine, neither fingle perfona, nor churches, nay, nor 
 even commonwealths, have any juft title to invade the civil rights and 
 worldly goods of each other, upon pretence of religion. Thofe that are of 
 another opinion, would do well to confider with theiiifelveS how pernicious, 
 a feed of difcord and war, how powerful a provocation to endlefs hatreds* 
 rapines, and flaughters, they thereby furnifli unto mankind. Ko peace and 
 
 fecurity* 
 
A LETTER CONCERNING TOLERATION 
 
 fecurity, no not fo much as common friendfhi'p, can ever be eftablifhed or 
 preferved amongft men, fo long aS this opinion prevails, that dominion is 
 founded in graeet and that religion is to be propagated by force of arms. 
 ' In the third piace : Let us fee what the duty of Toleration requires from 
 thofe who are diftinguifhed from the reft of mankind, from the 'laity, as they 
 pleafe to call us, by fome ecclefiaftical charadter and office -, whether they.be 
 bifhops, priefts, preibyters, miaifters, or however elfe dignified or diftin- 
 guifeed. It is not my bufinefs to inquire here into the original of the power 
 or digniCy of the clergy. This only I fay, that whence-foever their authority 
 be fprung, fince it is ecclefiaftical, it ought to be confined within the bounds 
 of the church, nor can it in any manner be extended to civil afi^airs j be- 
 caufe the church itfelf is a thing abfolutely feparate and diftind: from the 
 commonwealth. The boundaries on both fides -are fixed and immoveable. 
 He jumbles heaven and earth together, the things moft remote and oppofite, 
 who mixes thefe fociedes ; which are in their original, end, bufinefs, 
 and in every *hing, perfeSly diftandt, and infinitely different from each 
 other. No man therefore, with whatfbever ecclefiaftical office he be digni- 
 fied, can deprive another man that is not of his church and faith, either of 
 liberty, or of any paart of his worldly goods, upon the account of that dif- 
 ference which is between them in religion. For whatfoever is not law- 
 ful to the whole oburch, cannot, by any ecclefiaftical right, become lawful 
 to «ny of its members. 
 
 Buft -this is not ail. It is not enough that ecclefiaftical men abftain from 
 violence and rapine, and all manner of perfecution. He that pretends to be 
 a fuccefTor of the Apoftles, and takes upon him th^ office ctf teaching, is 
 obl%i5d alfo to adimonifli his hearers of the duties of peace, and good-will 
 towards all men j as well towards the erroneous as tiie orthodox ; towards 
 thofe that di<ier from them in faitsh and worfhip, as well as towards thofe 
 that agree with them therein : and he ought induftrioufly to exhort all men, 
 \vhether private perfons or magiftra/tes, if any fuch there be in his church, 
 to charity, meeknefs, and toleration ; and diligently endeavour to allay and tem- 
 per all that heat, and unTcafonable averfenefs of mind, which either any man's 
 fiery zeal for his own fedt, or the craft of others, has kindled againft dif- 
 fenters. I will not undertake to reprefent how happy and how great would 
 be the fruit, both in church and ftate, if the pulpits every where founded 
 with this dodtrinc of peace and toleration ; left I fhould feem to refiedl too 
 fcverely upon thofe ra&ci whofe dignity I defire not to detra<!t from, nor 
 would have it diminifhed either by others or themfelves. But this I fay, 
 that thus it ought to be. And if any one that profef^s himfelf to be a mi- 
 nifler of the word of God, a preacher of the gofpel of peace, teach other- 
 wife, he either underftands-not, or negledts the bufinefs of his calling, and 
 fhall one day give account thereof unto the prince of peace. If Chriftians 
 are to be admonifhed that they abftain from all manner lof revenge, even af- 
 ter repeated provocations and multiplied injuries, how much more ought they 
 who fuffer nothing, who have had no harm done them, forbear violence, and 
 abftain from all manner of ill ufage towards tliofe from whom they have re- 
 
 G 3 ceived 
 
A LETTER CONCERNING -TOLER ATION 
 
 ceived none. This caution and temper they ought certainly to ufe towards 
 thofe who mind only their own bufinfefs, and are follicitous for nothing but 
 that, whatever men think of them, they may worfhip God in that manner 
 which they are perfuaded is acceptable to him, and in which they have the 
 ftrongell hopes of eternal falvation. In private domeftic affairs, in the ma- 
 nagement of eftates, in the confervation of bodily health, every man may 
 confider what fuits his own conveniency, and ifollow what courfe he likes 
 beft. No man complains of the ill management of his neighbours affairs. 
 No man is angry with another for an error committed in fowing his land, 
 or in marrying his daughter. No body corredts a fpendthrift for confumiiig 
 his fubflance in taverns. Let any man "pull down, or build, or make what- 
 foever expences he pleafes, no body murmurs, no body controuls him j he 
 has his liberty. But if any man do not frequent the chiirch, if he do not 
 there conform his behaviour exaftly to the accuftomed ceremonies, or if 'he 
 brings not his children to be initiated in the facred myfleries of this or the 
 other congregation, this immediately caufes an uproar, and the neighbour- 
 hood is filled with noife and clamour. Every one is ready to be the avenger 
 of fo great a crime. And the zealots hardly have patience to refrain from 
 violence and rapine, fo long till the caufe be heard,- and the poor man be, 
 according to form, condemned to the lofs of liberty, goods, or life. Oh 
 that our ecclefiaflical orators, of every feift, would apply themfelves with all 
 the flrength of arguments that they are able* to the confounding of mens 
 errors ! " But let them fpare their perions. Let them not fupply their want of 
 reafons with the inflruments of force, which belong to another jurifdidtiorjj 
 and do ill become a churchman's hands. Let them not call in- the magif-' 
 trate's authority to the aid of their eloquence, or learning j left, perhaps, 
 whilfl they pretend only love for the truth, this their intemperate zeal, 
 breathing nothing but fire and fword, betray their ambition, and £hew that 
 what they defire is temporal dominibn. For it will be very difficult to per- 
 fuade men of fenfe, that he, who with dry eyes, and fatisfa<a:ion of mind,' 
 can deliver his brother unto the executioner, to be burnt alive, does fincere^ 
 and heartily concern himfelf to fave that brother from the- flames of hell in 
 the world to come. 
 
 In the loft place. Let us now confider what is the magiflrate's duty in the 
 bufinefs of Toleration : which certainly is very confiderabk; 
 
 We have already proved, that the care of fouls does not belong to- the 
 magiflrate : not a magiflerial care, I mean, if I may focall it, which confifts^ 
 in prefcribing by laws, and compelling by punifhments. But a charitable 
 care, v/hich confifls in teaching, admonifhing, and perfuading, cannot be de- 
 nied unto any man. The care therefore of every man's foul belongs unta. 
 himfelf, and is- to be left unto himfelf. But what if he negledt the care of 
 bis foul ? I anfwer, what if he neglea the care of his health, or of his^ 
 eflate, which things, are nearlier related to the government of the magiflrate 
 than the other ? Will the magiflrate provide by an exprefs law, that fgch an 
 one fhall not become poor or fick ? Laws provide, as much as is poffible/ 
 that the goods and he^^th of fubjefts be not injured by the fraud- or violencei 
 
 q£ 
 
A LETTER CONCERNING TOLERATION 
 
 of others ; they do not guard them from the negligence or ill-hufbandry of 
 
 the pofleflbrs themfelves. No man can be forced to be rich or healthful^ 
 
 whether he will or no. Nay, God himfelf will not fave men againll their- , 
 
 wills. Let us fuppofe, however, that fome prince were defirous to force 
 
 hi? fubje<5ts to accuniplate riches. Or to preferve the health and ftrength of 
 
 their bodies. Shall it be pirovided by law, that they muft confult none but 
 
 Roman ■phyficia.ns, and fhall every one be bound to live according to their 
 
 pre&riptions ? What, fhall no potion, no broth be taken, but what is 
 
 prepared either in the Vatican, fuppofe, or in a Geneva fhop ? Or, to make 
 
 thefe fubjedls rich, fhall they all be obliged by law to become merchants, or 
 
 mufieians ? Or, fhall every one turn vidlualler, or fmith, becaufe there are 
 
 fome that maintain their families plentifully, and grow rich in thofe profef- 
 
 fions ? But. it may be faid, there are a thoufand ways to wealth, but one 
 
 only way to heaven. . 'Tis well faid. indeed, efpecially by thofe that plead for 
 
 compelling men into this or the other way. For' if there were feveral ways 
 
 that lead thither, there would not be fo much as a pretencj left for compul- 
 
 fion. But now if I be marching on with my utmoft vigour, in that way. 
 
 which, according to the facred geography, leads flreight to Jerufalem; why 
 
 am I beaten and ill ufed by others, becaufe, perhaps^ I wear not bufkins r 
 
 becaufe my hair is not of the right cut ; becaiife, perhaps, I have not been- 
 
 dipt in the right fafhion ; becaufe I eat flefh upon the road, or fome other 
 
 food which agrees with, my flomach; becaufe I avoid certain by-ways,- 
 
 which feem unto me to lead into briars or precipices ; becaufe amongft the 
 
 feveral paths that are in the fame road, I choofe that to walk in which feems 
 
 to be- the flreighteft and cleanefl j becaufe I avoid to keep company with 
 
 fome travellers that are lefs grave, and others that are more fowre than they 
 
 ought to be ; or in fine, becaufe I follow a g'uide that either is, or is not, 
 
 cloathed in white, arid crowned with a mitre? Certainly, if we eonfider 
 
 right, we fhall find that for the rnofl part they are fuch frivolous things as 
 
 thefe, ,that, without any prejudice to religion or the falvation of fouls, if" 
 
 not accompanied with fuperflition or hypocrifie, might eithen be obferved or 
 
 omitted ; I fay, they aire fuch like things as thefe, which breed implacable 
 
 enmities amongfl Chriftian brethren, who. are -all agreed iathe fubflantial and 
 
 truly fundamental part_of religiori. 
 
 But-let us grant unto thefe zealots^ w-^ho condemn all things that are not of 
 their mode, that from thefe circumflances arife different ends. What fhalli 
 we conclude from thence ? There is only one of thefe which is the true way 
 to eternal happinefs. But in this great variety of ways that men follow, ifc 
 is flill doubted which is this right one; Now neither the care of the com- 
 monwealth, nor the right . of enadting laws, does- difcover this way that 
 leads to heaven more certainly to the magiftrate, than every private man's 
 fearch and fludy difcovers it unto himfelf I have z- weak, body,, funk under 
 a languifhing difeafe, for which, I fuppofe, there is one only remedy, but: 
 that unknown. Does it therefore belong unto the magiflrate to prefcribe me 
 a remedy, becaufe there is but one, and. becaufe it is unknofvn ? Becaufe: 
 ^ere is but. one way forme toefcage death, will iLther.eforebefafe.fQr me 
 
 to) 
 
A LETTER CONCERNING TOLERATION 
 
 to do whatfoever the magiftratc ordains f Thofe things that eveiy man 
 ought fincerely to enquire intohimfelf, and by meditation, ftudy, fearch, and 
 his own, endeavors, attain the knowledge of, cannot be looked upon as die 
 peculiar poffeffion of any one fort of men. Princes indeed are born fupenour 
 onto other men in power, but in nature equal. Neither the right, nor th« 
 art of ruling, does neceffarily carry along widi it the certain knowledge of^. 
 other things; and leaft of all of the true religion. For if it were fo, how 
 could it come topafs that the lords of the earth fliould differ fo vaftly as they 
 do in religious matters ? But let us grant that it is probdjle the way to eter- 
 nal life may be better known by a prince than by his fubjeidts i or at leaft, 
 that in this incertitude of things, the fafeft and moft commodioHS way for 
 private perfons is to foHow his ditflates. You will fay, what then ? If he 
 ihould bid you fallow merchandize for your livelihood, would you decline 
 that courfe for fear it fhould not fucceed ? I arfwer : I would tarn merchant 
 upon the prince'? command, becauie in cafe I {hould have ill fuocefe in trade, 
 he is abundantly able to make up my lofs fome other way. If it be true, as 
 he pretendsi, that lie ddires I Ihould thti\se and grow rich, he can fct me up 
 again when unfuccefsful voyages have hvd&e\f^&^ ,BfA this is not the cafe, in 
 the things that regard the life to-come. If there I take a wrong courfe, if 
 in that re^eiS I am once undone, it is not in the magiftrate's power to re- 
 pair ray lofs, to eafe my fuffering, or to reftore me in any meafure, much 
 lefs entirely, to a good eftate. Wha* fecurity can be giv^i for the kingdom 
 of heaven ? 
 
 Perhaps fome will fay, that they do not fuppofe this infallibk judgment, 
 that all men are bound to follow in the a^f^irs of religion, to be in. the civil 
 magiftrate, but' in the church. What the church has determined, that the 
 civil magiftraite orders to be obferved ; and he provides by his authority that 
 no body fhall either aiS or believe, in the bufinefs of religion, otherwife than 
 the church teaches. So that the judgment of thofe things is in the church. 
 The magiftcate himfelf yields obedience thereunto, and, requires the like 
 obedience from others. I airfwer : Who fees not how frequently the name 
 of the church, which was fo venerable in the time of the Apoftles, has been 
 made ufe of to throw duft in peoples eyes, in following ages ? But however, 
 in the prefent cafe it helps us not. The one only narrow way which leads 
 to heaven is not better known to the magiftrate than to private perfons, and 
 therefore I cannot fafely take him for amy guide, who may probably be as ig- 
 norant of the way as myfelf, and who certainly is lefs concerned for my fal- 
 vation than I myfelf am. Amongft fo many kings of the Jeivj, how many 
 of them were there whom any Ifraelife, thus blindly following, had not 
 fallen into idolatry, and thereby into deftrudtion ? Yet nevertbelefs, you bid 
 me he of gopji courage, and tell me that all is now fafe and fecure, becaufe 
 the magi)fl:rate does not .now enjoin the observance of his own decrees in 
 matters of religion, but only the decrees of the church. Of what church I 
 befeech you ? Of that certainly which likes him beft. As if he that com- 
 pels me by laws and penalties to enter into this or the other church, did not 
 interpofe his own judgment in the matter, ^^hat difference is there whether. 
 
 he 
 
A LETTER CONCERNING TOLERATION 
 
 he lead me himfelf, or deliver me over to be led by others ? I depend both 
 ways upon his will, and it is he that determines both ways of my eternal 
 ftate. Would an Ifraelite, that had worfliipped Baal upon the command of 
 his king, have been in any better condition, becaufe fome body had told him 
 that the king ordered nothing in religion upon his own head, nor commanded 
 any thing to be done by his fubjefts in divine worfliip, but what was ap- 
 proved by the counfel of priefts, and declared to be of divine right by the 
 dodlors of their church ? If the religion, of any church become 'therefore 
 true and favingi becaufe the head of that fe6t, the prelates and priefts, and 
 thofe of that tribe, do all of them, with all their might, extol and praife it j, 
 what religion can ever be accounted erroneous, falfe and deftrudlive ? I am 
 doubtful concerning the do<a:rine of the Bocinians, I am fuipicious of the way 
 of worftiip pra<9:ifed by the P<7j&^j., ox Lutherans; will it be ever a jot the 
 fefer for me to join either unto the one or the other of thofe churches,' upoa 
 the magiftrate's command, becaufe he commands nothing in religion but by 
 the audiority and counfel of the dodlors of that church ? 
 
 But tofpea'k the truth, we muft acknowledge that the church, if a con- 
 vaition of clergy-men; Vnafcing canons, muft be called by that name, is, for 
 themoft part more apt to be influenced by the court, than the court by the 
 phurch. How the church was under the viciflitude of orthodox and Ariaa 
 emperors is very well-known. Or if thofe things be too remote, our modera 
 Mnglijh hiftory affords us frefher examples, in the reigns of Henry viii, 
 Edteiard vi, Mary, and Elizabeth how eafily and finoothly the clergy 
 changed their decrees, their articles of faith, their form of worftiip, every 
 thing according to the inclination of thofe kings and queens. Yet were: 
 thofe kings and queens of fuch different minds, in point of religion, and en- 
 joined thereupon fuch different things, that no man in his wits, I had aJmoft- 
 iaid none but an atheift, will prefume to fay that any finicere and upright 
 worftiipper of God could, with a fafe confcienee, obey their feveral decrees^ 
 To conclude. It is the fame thing vi^hether a king that prefcribes laws to* 
 another man's religion pretend to do it by his own judgment, or by the ec- 
 clefiaftical authority and advice of others. The decifions of church-men,, 
 whofe differences and difputes are fufficiently known, cannot be any founder, 
 or fafer than his : nor can all their fuffirages joined together add any nevp 
 ftrength unto the civil power. Tho' this alfo muft be. taken notice of, that 
 princes feldom have any regard to the fuffirages of ecclefiafti9s that are not 
 favourers of l^eir own faith and vray of worfliip. 
 
 But after all, the principal cen^deration, and which abfolutely determines 
 this controverfie, is this. Although the magiftrate's opinion in; religion be 
 o found, and the way that he appoints be truly evangelical, yet if I be nest 
 thoroughly perfuaded thereof in my own mind, there wifl be no fafefcy for 
 me in following it, No way whatfoever that I fliall walk in againft the- 
 dilates of my confcienee, will ever bring me to the manfions of tibe blefled. 
 I may grow rich by an art that I tak^ not delight in j I may be cured of 
 fome difeafe by remedies that I have not faith in ', but I cannot be iaved b^g 
 ■a religioa that I diftruft, and by a worfliip that I abhor. It is in vain for a» 
 
 uabelieveir 
 
 / 
 
 .-f 
 
A LETTER CONCERNING TOLERATION 
 
 «nbeKever to take up the outward fhew of another man's profeffion. Faith 
 ■only, and inward fincerity, are the things that procure acceptance with God. 
 The moft likely and moft approved remedy can have no effedt upon the pa- 
 tient, if his ftomach rejeft it as foon as taken. - And you will in vain cram 
 a medicine down a fick man's throat, which his particular conftitutibn will 
 be fure to turn into poifon. In a word : Whatfoever may be doubtful in 
 religion, yet this at leaft is certain, that no religion, which I ^believe not to 
 be true, "can be either true, or profitable unto me. In vain therefore do 
 .princes compel their fubjedts to come into their church-communion, under 
 pretence of faving their fouls. If they believe, they will come of their own 
 accord; if they believe not, their coming will nothing avail them. How 
 great foever, in fine, may be the pretence of good- will and charity, and con- 
 cern for the falvation of mens fouls, men cannot be forced to be faved whe- 
 ther fhey will or no. And therefore, when all is done, they mufl: be left to 
 their own confciences. 
 
 Having thus at length freed men from all dominion over one another in 
 matters of religion, let us now confider what they are to do. All men know 
 and acknowledge that God ought to be publiekly worfhipped. Why other- 
 wiie do they compel one another unto the public afTemblies ? Men therefore 
 conftituted in this liberty are to enter into fome religious fociety, that they 
 may meet together, not only for mutual edification, but to own to the world 
 that they worfliip God, and offer unto his divine majefty fuch fervice as 
 they, themfelves are not afhamed of, and fuch as they think not unworthy 
 of him, nor unacceptable to him; and finally that by the purity of dodtrine, 
 holinefs of life, and decent form of worfhip, they may draw others unto the 
 love of the true religion, and perform fuch other things in religion as cannot 
 be done by each private man apart. 
 
 Thefe religious focieties I call churches : and thefe I fay the ' magiftrate 
 ought to tolerate. For the bufinefs of thefe aflemblies of the people is no- 
 thing but what is lawful for every man in particular to take care of; I mean 
 the falvation of their fouls ^ nor in this cafe i^ there any difference between 
 the national church, and other feparated congregations. 
 
 But as in every church there are two things efpecially to be confidered ; 
 the outward form and rites of worfhip, and the dodrines and articles of 
 faith ; thefe things mufl be handled each diflindtly ; that fo the whole mat- 
 ter of Toleration may the more clearly be underftood. 
 
 Concerning outward moorjhip, I fay, in the firfl place, that die magiflrate 
 has no power to fenforce by law, either in his own church, or much lefs in 
 another, the ufe of any rites or ceremonies whatfpever in the worfhip of 
 God. And this, not only becaufe thefe churches are free focieties, but be- 
 caufe whatfoever is pra<flifed in the worfhip of God, is only fo far juflifiable* 
 as it is believed by thofe that pradife it to be acceptable unto him. Whatfp- 
 ever is not done with that afTurance of faith, is neither well in itfelf, nor can 
 it be acceptable to God. To impofe fuch things therefore upon any people, 
 contrary to their own judgment, is in effeft to command them to offend 
 God ; which, confidering that the end of all religion is to pleafe him, and 
 
 that 
 
A' LETTER CONCERNING TOLERATION 
 
 that liberty is eiTentially neceflaty to that end, appears to be abfurd beyond 
 ^xpreflion. 
 
 Bat perhaps it may be concluded from hence, that I deny unto the ma- 
 giftrate all manner of power about indifferent things.; which if it be not 
 granted, the whole fubjed: matter of law-making is taken away. No, I 
 readily grant that indifferent things, and perhaps none but fuch, are fub- 
 jedted to the legiflative power. But it does not therefore follow that the 
 magiftrate may ordain whatfoever he pleafes concerning any thing that is in- 
 different. The public good is the rule and meafure of all law-making. If 
 a thing be not ufeful to the common- wealth, tho' it be never fo indifferent, 
 it may not prefently be eftablifhed by law. 
 
 'But further : Things never fo indifferent in their own nature, when they 
 are brought into the church and wor£hip of God, are removed out of the 
 reach of the magiftrate's jurifdidlion ', becaufe in that ufe they have rw con- 
 nciSfcion at all with civil affairs. The only buiinefe of the church is the fal- 
 vation of fouls : and it no ways concerns the commonwealth, or any meni- 
 ber of it,, that this, or the other ceremony be ther& made ufe of. Neither 
 the ufe, nor' the omiffion of any ceremonies, in thofe religious affemblies, 
 diaes either advantage or prejudice the life, liberty, or eftate of any man. For 
 example : let it be granted, that the wafhing of an infant with water is in 
 itfelf an indifferent thing. Let it be granted alfo, that if the magiftrate un- 
 derftand fuch wafliing to be profitable to the caring or preventing of any 
 difeafe that children are fubjed: unto, and efteem the matter weighty enough 
 to be taken care* of by a law, in that cafe he may order it to be done. But 
 will any one therefore fay, that the magiftrate has the fame right to ordain, 
 by law, that all children fhall be baptized by priefts, in the facred font, in 
 order to the purification of their fouls ? The extreme difference of thefe two 
 cafes is vifible to every one at firft fight. Or let us apply the laft cafe to th6 
 child of a Jew, and the thing will fpeak it felf. For what hinders but a Chri- 
 ftian magiflrate may have fubjefts that are Je'ds ? Now if we acknowledge 
 that fuch an injury may not be done unto a Jew, as to compel him, againft 
 his own opinion, to pradtife in his religion a thing that is in its nature indif- 
 ferent ; how can we maintain that any thing of this kind may be done to a 
 Chriftiari ? 
 
 < Agmn : Things in their own nature indifferent cannot, by any humafn au* 
 thority, be made any part of the worfhip of God, for this very reafon ; 
 becaufe they are indifferent. For fince. indifferent things are not capable, by 
 any virtue of their own, to propitiate the Deity; no human power or autho- 
 rity can confer on them ib much dignity and excellency as to enable them to 
 do it. In the common affairs of life, that ufe of indifferent things which 
 God has not forbidden, is free and lawful : and therefore in thofe things 
 human authority has place. But it is not fo in matters of religion. Things 
 indifferent are not otherwife lawful in the worfhip of God than as they are 
 inftituted by God himfelf ; and as he, by fome pofitive command, has or- 
 j^ained them to be made a part of that worfhip which he will vouchfafe to 
 accept of at the hands of poor finful men. JN'or when an incenfed Deity 
 
 ' H {hail 
 
A LETTER CONCERNING TOLERATION 
 
 fhall alk us, Who has required thefe, or fuch Be things at your hands? Will 
 it be enough to anfwer him, thatthe magiftrate commanded them, jf ci- 
 vil jurifdidion extended thus far, what might not lawfully be mtroduced 
 into religion ? What hodge-podge of ceremonies, what fuperftitious inv^- 
 tions, built upon the magiftrate's authority, might not, agaipft confciefice, 
 be impofed upon> the worlhippers of God ? For the greateft- part of. thefe- 
 ceremonies and fuperftitions confifts in the religious ufe of fuch things as are 
 in their own nature indifferent : nor are they finful upon any other account 
 than becaufe God is not the author of them. The fprinkling of water, and 
 the ufe of bread and wine, are both in their own nature, and in the ordi- 
 nary occafipns of life, altogether indifferent. Will any man therefore fay 
 that thefe things could have been introduced into religion, and made a part 
 of divine worftiip, if not by divine inftkution ? If any human authority or 
 civil power could have done this, why might it not alfo enjoyn the eating of 
 fifli, and drinking of ale, in the holy banquet, , as a part of divine worfhip ?- 
 Why not the fprinkling of the blood of beafts, ia churches, and expiations, 
 by water or fire, and abundance more of this kind .'* But thefe things, how 
 indifferent foever they be in common ufes, when they come to be annexed; 
 unto divine worftiip, without divine authority, they- are as abominable to- 
 God, as thdT facrifice of a dog. And v^hy a dog fo abominable ? What dif-^ 
 ference is there between a dog and a goat, in refpedt of the divine nature,, 
 equally and infinitely diftant from all affinity with matter ; unlefs it be that 
 God required the ufe of the one in his worftiip, and not of the other ? We- 
 fee therefore that indifferent things, how much foever they be under the. 
 power of the civil magiftrate, yet cannot upon that pretence be introduced^ 
 into religion, and impofed upon religious affemblies^ becaufe in the worftiip. 
 of God they wholly ceafe to be indifferent. He that worfliips God does it 
 with defign to pleafe him and procure his favour. But that cannot be. 
 done by him, who, upon the command of. another,, offers unto God that 
 which he knows will be difpleafing to him, becaufe not commanded by him- 
 felf. This is not to- pleafe God, or appeafe his wrath, but willingly andi 
 knowingly to provoke him, by a manifeft contempt j which is^ a thing abfa- 
 lutely repugnant lo the nature and end of worftiip. 
 
 But it will here be afked : If nothing -belonging to divine worftiip- be left 
 to human difcretion, how is it then that churches- themfelves ba:ve the povsrer 
 of ordering any thing about the time and place of worftiip, and the like "h 
 To this I anfwer; that in religious 'jyorftiip we muft diftinguifti between^ 
 what is part of the worftiip itfelf, and what is but a circumftance. That i& 
 a part of the worftaip which is believed to be appointed by God, and to bet 
 well pleafing to him j and therefore that is neceffaEy. Circumfta^ces- ara 
 fuch things which, tho' in geegral they cannot be feparated from worftiip,. 
 yet the particular inftances.or rnddifications of them are not determined j; 
 and therefore they are indifferent. Of this fort are the time and place o£ 
 worftiip, the habit and pofture of him that worftiips. Thefe are circum- 
 flances, and perfe^y indifferent, where God has not given any exprefs com~ 
 mand about them. For example. : amongft. the jf^mr, the time and place. 
 
 <©£■ 
 
A LETTER CONCERNING TOLERATION 
 
 ■of their worfliip, and the habits of thofe that officiated in it, were not mere 
 circumftances, but a part of the worfhip it felf ; in which if any thing were 
 defedlive, or different from the inftitution, they could not hope that it 
 would be accepted by God. But thefe, to Chriftians under the liberty of, 
 the Gofpel, are mere circumftances of worfliip, which the prudence of 
 every church may bring into fuch ufe as ihall be judged moft fubfervient to 
 the end of order, decency, and edification. Though even under the Gofpel alfo 
 thofe who believe the firft, or the feventh day to be fet apart by God, and 
 confecrated ftill to his worfliip, to them that portion of time is not a fimple 
 circumftance, but a real part of divine worfhip, which can neither be 
 changed nor negledled. 
 
 In the next place: As the magiftrate has no power to impofe by his laws, 
 the ufe of anji rites and ceremonies in any church, fo neither has he any 
 power to forbid \h& ufe of fuch rites and ceremonies as are already received, 
 approved, and praCtifed by any church : becaufe if he did fo, he would de- 
 ilroy the church itfelf j the end of whofe inftitution is only to worfhip God 
 with freedom, after its own manner. 
 
 You will fay, by this rule, if fome congregations fhould have a mind to 
 facrifice infants, or, as the primitive Chriftians were falfly accufed, luftfuUy 
 pollute themfelves in promifcuous uncleannefs, or pradtife any other fuch 
 heinous enormities, is the magiftrate obliged to tolerate them, becaufe they 
 are committed in a religious aifembly ? I anfwer, No. Thefe things are 
 not lawful in the ordinary courfe of life, nor in any private houfe j and 
 - therefore neither are they fo in the worfhip of God, or in any religious 
 meeting. But indeed if any people congregated upon account of religion, 
 fhould be defirous to facrifice a calf, I deny that that ought to be prohibited 
 by a law. Meliboeus, whofe calf it is, may lawfully kill his calf at home, 
 and burn any part of it that he thinks fit. For no injury is thereby done to 
 any one, no prejudice to another man's goods. And for the fame reafon he 
 may kill his calf alfo in a religious meeting. Whether the doing fb be well- 
 pleafing to God or no, it is their part to confider that do it. The part of 
 the magiftrate is only to take care that the common-wealth receive no pre- 
 judice, and that there be no injury done to any man, either in life or eftate. 
 And, thus what may be fpent on a feaft, may be fpent on a facrifice. But if 
 peradventure fuch were the ftate of things, that the intereft of the common- 
 wealth required all {laughter of beafts fhould be forborn for fome while, in 
 order to the encreafing of the ftock of cattle, that had been deftroyed by 
 fome extrac^rdinary murrain ; who fees not that the magiftrate, in fuch a 
 ,cafe, may forbid all his fubjedts to kill any calfs for any ufe whatfoever ? 
 -Only it is to be obferved, that in this cafe the law is not made about a reli- 
 gious, but a political matter : nor. is the facrifice, but the flaughter of calve^ 
 {thereby prohibited. 
 
 By this we fee what difference there is between the church and the com- 
 ,mon-\vealth. Whatfoever, is lawful in the common-wealth, cannot be pro- 
 hibited by the magiftrate in the church. Whatfoever is permitted unto any 
 iof his fubjeds for their ordinary ufe,. neither can nor ought to be forbidden 
 
 H 2* by 
 
A LETTER CONCERNING TOLERATION 
 
 . by him to any m of people for their religious ufes. _ If any man^may law- 
 fully tale bread or wine, either fitting or.kneeling^ in his own houfe, the 
 law ought not' to abridge him of the fame liberty m his rehgtmis wortoi 
 though in the church the ufe of bread and wine be very diiferent, and be 
 there applied to the myfteries of faith,, and rites of divine worfhip. _ But 
 thofe things that are prejudicial to the commonweal of a people in their or- 
 dinary ufe, and are therefore forbidden by laws, thofe things ought not to 
 be permitted to churches in their -facred rites. Only the magiftrate ought 
 always to be very careful that he do not mifufe his authority, to the op- 
 preffion of any churchy under pretence of public good. 
 
 It may be faid,'what if a church be idolatrous, is that alfo to be tolerated by 
 the magiftrate ? In anfwer, I aik, what power can be given to the magiilrate for 
 the fuppreflion of an idolatrous church, which may not, intfime and place* 
 be made ufe of to the ruin of an orthodox one ? For it muft be remembred, 
 that the civil power is the fame every where, and the religion of every 
 prince is orthodox to himfelf. If therefore fuch a pbwer be granted unto the 
 civil magiftrate in fpirituals, as that at Geneva, for example, he may extir- 
 pate, by violence and blood, the religion which is there reputed idolatrous;; 
 by the fame rule, another magiftrate, in fome neighbouring country, may 
 ■opprefs the reformed religion; and, in India, the Chriftian. The civil 
 power can either change every thing in religion, according to the prince's 
 pleafure, or it can change nothing. If it be once permitted' to introduce any 
 thing into religion, by the means -of laws and penalties, there can be no- 
 bounds put to it J but it will in the fame manner be lawful to alter every 
 thing, according to that rule of truth which the magiftrate has framed unta 
 himfelf. No man whatfoever ought therefore to be deprived of his terrefr 
 trial enjoyments, upon account of bis religion. Not even Americans, fub- 
 jefted unto a Chriftian prince, are to be punifhed either in body or goods^ 
 for not embracing our faith and worfhip. If they are perftjaded that they 
 pleafe God in obferving the rites of their own country, and that they {hall 
 obtain happinefs by that means, they are to be left unto God and thehbfelves^. 
 Let us trace this matter to the bottom. Thus it is : an inconfiderable and 
 weak number of Ghriftians, deftitute of every thing, arrive in a pagaa • 
 country ; thefe foreigners befeech the inhabitants, by the bowels of huma- 
 nity, that they would fuccour them with the neceflaries of life ; thofe- 
 necefTaries are given them, habitations are granted, and they 'all join toge- • 
 ther, and grow up into one body of people. The Chriftian religion by this. 
 means takes root in that country, and/preads itfelf ; but does |aot fuddenPjr- 
 grow tile ftrongeft. While things, are in this condition, peace, friendftiip^, 
 faith, and equal juftice, ace preferved amongft them. At length, the ma- 
 giftrate becomes a Chriftian, and by that means their party becomes the 
 moft powerful. Then immediately all compadis are to be broken, all civit 
 rights to be violated, that idolatry may be extirpated : and unlefs thefe inno- 
 cent pagans, fttidt obfervqrs of the rules of equity and the law of nature^, 
 and no ways offending againft the laws of the fociety, I fay unlefs they will 
 foffake their ancient religion^, and eaibra.ce a new and ftcange one,, they are> 
 
A LETTER CONCERNING TOLERATION 
 
 to be turned out of tbe lands and polTeffions of rfieir forefathers, and perhaps 
 deprived of life itfelf. Then at laft it appears what zeal for the church, 
 joined with the defire of dominion, is capable to produce ; and how eafxiy 
 the pretence of religion, and of the care of fouls, ferves for a cloak to co- 
 vetoufnefs, rapine, and ambition. 
 
 I Now whofoever maintains that idolatry is to be rooted out of any place by 
 laws, punifbmeints, fire and fword, may apply this ftory to himfelf. For the 
 reafon of the thing is equal, both in America and E^urope. And neither 
 pagans there, nor any diflenting Chriftians here, can with any right be de- 
 prived of their worldly goods, by the predominatiing feftion of a court- 
 church: nor are any civil rights to be either changed or violated upon account 
 of religion in one place 'more than another. 
 
 But idolatry, fay fome, is a fin, and therefore not to be tolerated. If 
 they faid it were therefore to be avoided, the inference were good. But it 
 ■does not follow, that becaufe it is a fin it ought therefore to be punifhed by 
 ■the magrftrate. For it does not belong unto the magiflrate to make ufe of 
 his fword in puniftjing every thing, indifferently, that he takes to be a firt 
 againft God. Covetoufnefs, uneharitablenefs, idlenefs, and many other 
 things are fins, by tbe confent of all men, which yet no man ever faid were 
 to be punifhed by the magiftrate. The realbn is, becaufe they are not pre- 
 judicial to other mens rights, nor do tKey break the public peace of focieties. 
 Nay, even the fins of lying and perjury are no where punifhable by laws j, 
 unlefs in certain cafes, in which the real turpitude of the thing,^ and the of- 
 fence againfi: God, are not confidered, but only the injury done unto mens, 
 neighbours, and to the comifton wealth. And what if in another country^ 
 to,a3y[ahumetan or a pagan prince, the Chriftian religion feem falfe and of- 
 fenfive to God ; may not the Chrifl:ians for tbe fame reafon, and after the 
 fame manner, be extirpated there ? 
 
 But it may be urged farther, that by the law of -Mofes. idolaters were to be 
 rooted out. True indeed, by the law of Mofes; but that is not obligatory 
 to us Chriftians. No body pretends that every thing, generally, enjoyned 
 by tbe law of Mofes, ought to ht pradlifed by Chriftians. But there is no- 
 thing more frivolous than that common diftindion of moral, judicial, and 
 ceremonial law, which men ordinarily make ufe of. For no pofitive law^ 
 whatfoev^r can oblige any people but thofe to whom, it is given. Hear 
 Ifraeli fufficiently retlrainsthe obligation of the law of Mofet only to that 
 people. And this confideration alone is anfwer enough unto thofe that urge 
 thf authority of the law of Mofes, for the inflidting of capital punishments 
 upon idolaters. But however, I will examine this argument a Httle more 
 particularly. 
 
 • The cafe of idolaters,' in refpedl o<f the Jewifb commonwealth;, falls men- 
 der a double confideration. The firft is of thofe, who, being initiated in the; 
 Mofaical rites, and made citizens of that commonwealth, did afterw^ards; 
 apoftatife from the worfhip of the God of JfraeL Thefe were proceeded 
 againft as traytors and rebels, guilty of no lefs than high treafon. For the: 
 commonwealth of the J^eie^jj^ ■ different in thai frona all otheES^ was an abfa- 
 
 luite 
 
A LETTER CONCERNING TOLERATION 
 
 lute theocracy : nor was there, or could there be, any difference between that 
 commonwealth and the church. The laws eftabliflied there concerning the 
 worfhip of one invifible Deity, were the civil laws of that people, and a part 
 of their political government, in which God himfelf was the legiflator. 
 NoW if any one can fhew me where there is a commonwealth, at this time, 
 conftituted upon that foundation, I will acknowledge that the ecclefiaftical 
 laws do there unavoidably become a part of the civil ; and that the fubjeds 
 of that government both may, and ought to be kept in ftridt conformity with 
 that church, by the civil power. But there is abfolutely no fuch thing, un- 
 der the Gof^el; as a Chriftian commonwealth. There are, indeed, many 
 cities and kingdoms that have embraced .the faith of Chrift, but they have 
 retained their ancient form of government ; with which the law of Chrift 
 hath not at all meddled. He, indeed, hath taught men how, by faith and 
 good works, they may attain eternal life. But Jhie inftituted no common- 
 wealth. He prefcribed unto his followers no new and peculiar form of go- 
 vernment, nor put he the fword into any magiftrate's hand, with commiflion 
 to make life of it in forcing men to forfake their former religion, and re- 
 ceive his. 
 
 Secondly, Foreigners, and fuch as were ftrangers to the commonwealth of 
 IfraeJi were not. compelled by force to obferve the rites of the Mofaical hj^ . 
 But, on the contrary, in the very fame place where it is ordered that 
 an Ifraelite that was an idolater Jhould be put to death, there it is provided 
 thzt Jlrangers Jhould not be vexed nor opprejjed, Exod. xxii. I confefs that the 
 feven nations that, pofleffed the land which was promifed to the Ifraelifes, 
 were utterly to be cut off. But this was not fingly becaufe they were idola- 
 ters. For if that had been the reafon, why were the Moabites and other 
 nations to be fpared ? No ; the reafon is this. God being in a peculiar 
 manner the king of the Jews, he could not fuffer the adoration of any other 
 Deity, which was properly an adl of high-treafon againfl himfelf, in the 
 land of Canaan, which was his kingdom. For fuch a manifefl revolt could 
 no ways confifl with his dominion, which was perfedly political, in that 
 country. All idolatry was therefore to be»rooted out of the bounds of his 
 kingdom; becaufe it was an acknowledgment of another God, that is to 
 fay, another king ; againfl the laws of empire. The inhabitants were alfo 
 to be driven out, that the entire pofTeflion of the land might be given to 
 the Ifraelites. And for the like reafon the Emims and the Horinis were dri- 
 ven out of their countries by the children o? Efau and Z/Oi" ; and their lands, 
 upon the fame grounds, given by God to the invaders, Deut. ii. But tho' 
 all idolatry was thus rooted put of the land of Canaan, yet every idolater 
 was not brought to execution. The whole family oiRahab, the whole na- 
 tion of the Gibeonites, articled with Jofuah, and were allowed by treaty : 
 and there were many captives amongfl the Jews, who were idolaters. Da- 
 wd and Solomon fubdued many countries without the confines of the Land of 
 Promife, arid carried their conquefls as far as Euphrates. Amongfl fo many 
 captives taken, fo many nations reduced under their obedience, we find not 
 cne man forced into the Jewifh religion, and the worfhip of the true God. 
 
 and 
 
A LETTER CONCERNING TOLERATION 55 
 
 and puniflied for idolatry, tho' all of them were certainly guilty of it. If 
 anyone indeed, becoming a profelyte, defired to be made a denifon of their 
 commonwealth, he was obliged to fubmit unto their Jaws > that is, to em- 
 brace their religion. But this he did wilHngly, on his. awn accord, not by 
 conftraint. He did not unwillingly fubmit, to fhew his obedience j but ha 
 fought and foUicited for it, as a privilege. And as foon as he was admitted, 
 he became fubjedt to the laws of the commonwealth, by which all idolatry 
 was forbidden within, the borders of the land of Canaan. But that law, as* 
 I have faid, did mot reach to any of thofe regions, bQwever fubje(Sed unto» 
 the Jews, that were fituated without thofe bounds. 
 
 Thus far concerning outward worfhip. Let us now coafider articles of 
 faith. 
 
 The articles of religion are fome of them praSiical, a-nd ikim'tfpeeulative^ 
 Now, tho' both forts confift in the knowledge of truth, yet thefe terminate- 
 fimply in the underftanding, thofe influence the will and manners. Specu- 
 lative opinions, therefore, and articles of faith, as they are called, which are 
 required only to be believed, cannot be impofed on any church by the law 
 ©f the land. For it is abfurd that things fliould be enjoyned by laws, which) 
 are not in mens power to perform. And to believe this or that to be true,, 
 does not depend upon our will. But of this enough has been faid already. 
 But, will fome fay, let men at leaft profefs that they believe. Afweet reli- 
 gion indeed, that obliges men to diifemblej and tell lies- both to God and 
 man, for the falvation of their fouls ! If the magiftrate thinks to iave men. 
 thus, he feems. to underhand little of the way of falvation. And. if he does 
 it not in order to. fave them, why is he fo foUicitous abaut the articles of" 
 faith as to enad them by a law ? 
 
 Further, The magiftrate ought not to forbid the preaching or profefling 
 of any fpeculative opinions in any church, becaufe they have no manner o£ 
 relation to the civil rights of the fubjefts. If a Roman Catholic believe thaJi 
 to be really the body of Chrift, which another man calls bread, he does no 
 injury thereby to his neighbour. If a Jew. da not believe the New Tefta- 
 ment to be the word of Gk)d, he does not thereby alter any thing in mens 
 civil rights. If a heathen doubt of both Teftaments„ he is not therefore to- 
 be punifhed as a pernicious citizen. The power of the magiftrate, and the 
 eftates of the people, may be Equally fecure, whether any man. believe thefe 
 things or no. V\ readily grant, that thefe opinions are falfe and abfurd^ But 
 the bufinefs of laws is not to. provide for the truth of opinions, but for 
 the fafety and fccurity of the commonwealth^ and of every particular man's 
 goods and perfon. ^And fo.it ought to be. For truth certainly would dO' 
 well enough, if fhe were onee lefc ta ftiift for herfelf.. She feldom has re- 
 ceived, and I fear never will receive much afllftance from the, power of" 
 great men, to whom, fhie is but rarely known, and more rarely welcomci. 
 She is not taught by laws, nor has (he any need of force ta procure her en- 
 trance into the minds of men. Errors indeed prevail by. the affiftance oF 
 foreign and borrowed fuccours. But if Truth jnake^. not hen way iatoths; 
 «uiderftanding by her own lig^htj^ fh.e will be but the weaker for any borrowedS 
 
 f©xce: 
 
A LETTER GONCERNINC TOLERATION 
 
 force violence pan add to her. Thus much for fpecuktive opiaions. Let us 
 now pFoceedi to praSikal ones, 
 
 A^ good life, in which confifts not the leafl part of religion and true piety, 
 concerns alfo the civil government: and in it lies the fafety both of mens 
 fouls, and of the commonwealth. Moral anions belong therefore to the 
 jurifdidtion both of the outward and inward court ;, both of the civil and do- 
 meftic governor ; I mean, both of the magiftrate and confeienee. Here 
 therefore is great danger, left one of thefe jorifdiaions intrench upon ther 
 other, and difcord arife between the keeper of the public peace and the 
 overfeers of fouls. But if what has been already faid cxmcerning the limits, 
 of both thefe governments^ be rightly confidered, it will eafily VGvame all dif- 
 ficulty in this matter. 
 
 Every man has an immortal foial, capable of eternal happrnefs^or mifery ; 
 whofe happinefs depending upon his believing and doing thofe things in this 
 life, which are neeeffary to the obtaining of God's favour, and are prefcribed 
 by God to that end; it follows from thence j Firfi, That the obfervance of 
 thefe things is the higheft obligation that lies upon mankind, and that our 
 utmoft care, application, and diligence, ought to be exercifed in the fearch 
 and performance of them ; becaufe there is nothing in this world that is of 
 any coniideration in comparifon with eternity. Secondly, That feeing one 
 man does not violate the right of anoiJiher, by his erroneous opinions, and 
 undue manner of worfhip, nor is his perdition any prejudice, to another 
 man's affairs; 'therefore the care of each man's falvation bdongs only, to 
 himfelf. But I would not have this underftood, as if I meant hereby to 
 condemn all charitable admonitions, and affiedlionate endeavours to reduce 
 men from errors ; which are indeed the greateft duty of a Chriftian, Any 
 one may employ as many exhortations and arguments as he pleafes, towards 
 the promoting of another man's falvation. But all force and compulfion are 
 to be forborn. Nothing is to be done imperioully. No body is obliged in 
 that matter to yield obedience unto the admonitions or injundtions of an- 
 other, farther than he himfelf is perfuaded. Every man, in that, has the 
 fupreme and abfolute authority of judging for himfelf. And the reafon is, 
 becaufe no body elfe is concerned in it, nor can receive any prejudice from 
 his condu<S therein. 
 
 But befides their fouls, which are immortal, men have alfo their temporal 
 lives here upon earth,; the ftate whereof being frail and fleeting, and the 
 duration uncertain ; they have need of feveral outward coriyeniencies to the 
 fupport thereof, which are to be procured or preferved by pains and induftry. 
 For thofe things that are neeeffary to the comfortable fupport of our lives are 
 not the fpontaneous produces of nature, nor do offer themfelves fit and pre- 
 pared for our ufe. This p^rt therefore draws on another care, and necefla- 
 rily gives another employment. But the pravity of mankind being fuch, 
 that they had rather injurioully prey upon the fruits of other mens labours, 
 than take pains to provide for^ themfelves ; the neceflity of preferving men 
 in the poffeffion of what honeft induftry has already acquired, and alfo of 
 preferving their liberty and ftrength, whereby they may acquire what they 
 
 farther 
 
A LETTER CONCERNING TOLERATION 
 
 farther want j obliges men to enter into fociety with one another ; that by 
 mutual affiftance and joint force, they may fecure unto each other their pro- 
 prieties, in the things that contribute to the comfort and happinefs of this 
 life i leaving in the mean while to every man the care of his own eternal 
 happinefs, the attainment whereof can neither be facilitated by another 
 man's induftry, nor can the lofs of it turn to another man's prejudice, nor 
 the hope of it be forced from him by any external violence. But forafmuch 
 as men thus entering into focieties, grounded upon their mutual compadls 
 of affiftance, for the defence of their temporal goods, may neverthelefs be 
 deprived of them, either by the rapine and fraud of their fellow-eitizens, or 
 by the hoftile violence of foreigners ; the remedy of this evil confifts in arms, 
 riches, and multitude of citizens j the remedy of the other in laws ; and the 
 care of all things relating both to the one and the other, is committed by 
 the fociety to the civil magiftrate. This is the original, this is the ufe, and 
 thefe are the bounds of the legiflative, which is the fupreme, power in every 
 commonwealth. I mean, that provifion may be made for the. fecurity of 
 each man's private pbfTeffions ; for the peace, riches, and public commo- 
 dities of the whole people; and, as much as poffible, for the increafe of their 
 inward ftrength, againft foreign invafions. 
 
 Thefe things being thus explained, it is eafy to underftand to what end 
 the legiflative power ought to be directed, and by what meafures regulated ; 
 and that is the temporal good and outward profperity of the fociety ; which 
 is the fole reafon of men's entring into fociety, and the only thing they feek 
 and aim at in it. And it is alfb evident what liberty remains to men in re- 
 ference to their etei-nal falvation, and that is, that every one fhould do what 
 he in his confcience is perfuaded to be" acceptable to the Almighty, on whofe 
 good pleafure and acceptance depends his eternal happinefs. For obedience 
 is due in the firft place to God, and afterwards to the laws. 
 
 But fome may afk, W&af if the magiftrate Jhould enjoin any thing by his au- 
 thority tpat appears unlawful to the conjcience of a private perfon ? 1 anfwer, 
 that if government be faithfully adminiftred, and the counfels of the magif- 
 trate be indeed directed to the public good, this will feldom happen. But 
 if perhaps it do fo fall out, I fay, that fuch a private perfon is to abftain 
 from the adlion that he judges unlawful; and he is to undergo the punifh- 
 ment, which it is not unlawful for him to bear. For the private judgment 
 of any perfon concerning a law enadted in political' matters, for the public 
 good, does not take away the obligation of that law, nor deferve a difp^enfa-r 
 tion. But if the law indeed be concerning things that lie not within the 
 verge of the magiftrate's authority ; as for example, that the people, or any 
 party amongft them, fhould be compelled to embrace a ftrange religon, and 
 join in the worfhip and ceremonies of another church, men are not in thefe 
 cafes obliged by that law, againft their con^fciehces. For the political fociety 
 is inftituted for no other end> but only to fecure every man's pofleffion of the 
 things of this life. The care of each man's foul, and of the things of hea- 
 ven, which neither does belong to the commonwealth, nor can be fubjedted 
 to it, is left entirely to every man's felf. Thus the fafeguard of mens lives, 
 and of thiB things that belong unto this life, is the bqfmefs of the common- 
 
 I wealth; 
 
A LETTER CONCERNING TOLERATION 
 
 wealth ; and the preferving of thofe things unto their owners, is the doty 
 of the magiftrate. And therefore the magiftfate eanngt take away thcfe 
 worldly things from this man, or party, .a«d give them to that; nor change 
 propriety anwngft fellow- fubje<as, no no^ evenhy a law, for a caafe that 
 has, no relation to the end of civil government; I mean fca- their religion^ 
 which whether it be true or falfe, does no prgudice to the worldly concerns 
 of their fellow-fubjeds, which are the things that only belong unto the care 
 of the commonwealth. 
 
 Buf what if the magiftrate beiievefufh a /aw m this tQ he for the puhKc gasd^ 
 I anfwer : as the private judgment of any particular perfoin, if erroneous^ 
 does not exempt him from the obligation of law, fo the private judgment^ 
 as I m^y call it, of the magiftrate does not give him any, new right of im- 
 posing laws upon his fubjedts, which neither was in the conftitution of the 
 government granted him, nor ever was in the power of the people to grant: 
 and leaft of all> if be make it bis bufinefs to enrich and advance his followers 
 ^i^d fellow- fedtaries, with the fpoils of other?. But what if the magiftrate be-# 
 lieve that he has a right to m,ake fuch, laws, and that they are for the pub- 
 lic good ; and his fubjiedts believe the contrary ? Who fhall be judge betwe^u 
 them ? I anfwer, God alone. For there is no ju4ge upon eardb between the 
 fupreme magiftrate and the people. God, I fay, is the only judge in this 
 cafe, who will retribute unto every one at the laft day according to his de-i^ 
 ferts ; that^ is, according to his fincerity and uprightnefs in endeavouring ta 
 promote piety, and the public weal and peace of mankind. But what Iball 
 be done in the mean while ? ' I ainfwer : the principal and chief care of every- 
 one qught to be of his own foul firft, and in the next place, of the public 
 peace : tho' yet there are very few will think 'tis peace there, where they 
 fee all laid wafte. There are two forts of contefts amongft men ; the one 
 managed by lawj the other by force : and thefe are of that nature, that 
 where the one ends, the other always begins. But it is not my huiinefs ta 
 enquire into the power of the magiftrate in the different conftitutions of na^ 
 tions. I only know what ufually happens where controverfies arife, without 
 a> judge to determine them.. You will fay then the magiftrate being the 
 ftronger will have hi« will, and carry his point. Without doubt. But the 
 queftion is not here concerning the doubtfulnefs of the event, but the rule, 
 of right. 
 
 But to come to particulars. I fay,^ Fir^, No opinions contrary to humaa- 
 ipciety, or to. thofe moral rules whicb are neceflary to the prefervation of 
 civil fociety, are to be tolerated by the magiftrate. But of thefe indeed ex- 
 amples in any church are rare. For no fedt can eafily arrive to fuch' a. degrcet 
 of madnefs, as that it fhould think fit to teach, for dodtrines of religion, fuck 
 things as manifeftly undermine the foundations of fociety, and are therefore 
 condemned by the judgment of all, mankind : becaufe their owji interefl^.^ 
 peace, reputation,, every thing would be thereby endangered. 
 
 Another more fecret evil, but more dangerous to the commonwealth, is-' 
 when men arrogate to themfelves, and to th^eof theis own fed, fome peculiar 
 prerogative covered over with a fpeeious fhew of deceitfxil words,. but in effedl? 
 oppofite to the civij right of the coaimunity. For examples .We cannot. 
 
A LETTER CONCERNING TOLERATION 
 
 €ndany f&ft that teaches exprefsljr anii openly, that men are not obliged to 
 keep their promife i that princes rii^y be dethroned by thbfe that differ from 
 them in religion ; or that the doniinion of all things belongs only to them- 
 ^Ives. For thefe things, prdpofed thus nakedly and plainly, would foon 
 draw on them the eye and hand of the magiftrate, ' and awaken all the 
 ^ Care of the commonwealth to a watchfulnefs againft the fpreadirig of 
 •fo dahg€rous an evil. But neverthelefs, we find thofe that fay the fame 
 thitigs, in other wordis. What elfe do they mean, who teach that Jart^ is 
 not to \>e heft with heretics ? Their meaning, forfooth, is that the privilege of 
 breaking faith belongs unto themfelves : for they declare all that are not of 
 their communion to be heretics, or at leaft may declare them fo v/henfoever 
 they think fit. What can be the meaning of their afferting that kings eX" 
 tommumcated forfeit theiy crowns and kingdoms ? It is evident that they 
 thereby arrogate unto themfelvts the power of depofing kings : becaufe 
 they challenge the power of excommunication as the peculiar right of their 
 hierarchy. That dominion is fiunded in grace, is alfo an affertion by which 
 thofe that maintain it do plainly lay claim to the pofTeffion of all things. For 
 th«y are not fo wanting to themfelves as not to believe, or at leafl as not to 
 {jrcfefe themfelves to be the truly pious and faithful. Thefe therefore, ahd 
 the li&e, who attribute unto the faithful, religious, arid orthodox, that is, in 
 plain terms, unto themfelves, any peculiar privilege or power above other 
 itkortafe, in civil concernnients j or who, ■ upon pretence of religion, do 
 challenge any manner of authority over ftich, as are not affociated with them, 
 in their ecclefiaftical communion ; I fay thefe have nd right to be tolerated 
 hj the magiftrate j as neither thofe that -tvill not own and teach the duty of 
 tolerating all men in matters of mere religion. For what do all thefe and 
 the like dodtrines fignify, but that they may, and ai-e ready upon any occafidn 
 to feize the government, and pofTefs themfelves of the eftates and fortunes 
 of their fellow-fubjeds j and that they only afk leave to be tolerated by the 
 magiflrate fo long, until they find themfelves flrong enough to effedt it. 
 ' Jig$tn : That churth can have fio right to' be tolerated by the magiflratej 
 ■Whithfe coaf^tuted upon fuch a bottom, that all thofe who enter into it, da 
 thereby ipfofa&a, deli-ver themfel'ves up to' the proteiStion and fervice of an- 
 other prince. For by this means' the magiftrate would give way to the.fettling 
 of a foreign- jurifdidion in his own cou'ntry, and fuffer his own people to be 
 lifted, as it' were, for foldlers againft his own government. N r does the 
 frivotousi and fallacious diftiUfftion between the court shd tbe church afford 
 sny ttt&t&j to this inconventence ; efpecially when both the one and the 
 other are equally fabje6t to the abfoFute authority of the fame perfon j v/hd 
 has not only power to perfuade the members of his church to whatfoevep he 
 Efts, either as purely religious, or as in order thereunto, but can alfo enjoyn it 
 them on' pain of eternal fire. It is ridiculbus for any one to profefs himfelf to 
 be a Mahumetan only in Ms religion, but in' every thing elfe a faithful fubjedt 
 to aChrifHan magiftrate,- Whilft at the fame time he acknowledges himfelf 
 bound to yield blind obedience to the Mufti dl Confiantinofle -, who himfelf 
 is intirfely obedient to the Ottoman emperor, and frames the feigned oracles of 
 that religron- according to his pleafee. But this 'Mahumetan living amongft 
 - ' I 2 Chriftians, 
 
A -LETTER CONCERNING TOLERATION 
 
 Cbrlftlans, would yet more apparently renounce their government, if h« 
 acknowledged the fame perfon to be head of his church, who isthefupreme 
 magiftrate in the ftate, 
 
 Lajily, Thofe are not at all to.be tolerated who deny the beingpf a God. 
 Promifes, covenants, and oaths, which are the bonds of human fociety, can 
 have no hold upon an atheift,. The taking away of God, tho' but even in 
 thought, diffolves all. Befides alfo, thofe that by their atheifm undermine 
 and dellroy all religion, can have no pretence of religioa whereupon to chal- 
 lenge the privilege of a toleration. As for other pradiical opinions, tho' not 
 abfolutely free from all error, yet if they do not tend to eftahliih domination 
 over others, or civil impunity to the church in which, they are t^ight, there 
 can be no reafon why they fhouldnot be tolerated. 
 
 It remains that I fay fomethijig concerning thofe aflemblies,. which being 
 vulgarly called, and perhaps, having fometimes heerk conventicles, andnurferies 
 of fi^dions and feditions, are thought to afford the ftrongeft matter of objec* 
 tion againft this dodlrine of toleration* But this has not happened by any 
 thing peculiar unto the genius of fuch aflemblies, but by the unhappy cir- 
 cumftances of an oppreffed or ill-fettled liberty. Thefe accufations- would 
 foon ceafe, if the law of toleration were once fo fettled, that all churches were 
 obliged to lay dowa toleration as the foundation of their own. liberty; and 
 teach that liberty of confcience is every man's natural right, equally belonging^ 
 to diflenters as. to themfelves; and that no body ought to be compelled ia 
 matters of religion either by law or force. The eftablifhment of this one thing 
 would take away all ground of complaints. and tumults. upon account of con^ 
 fcience. And thefe caufes of difcontents and animofities being once removed, 
 there would remain nothing in thefe aflemblies that were not more peaceable, 
 and lefs apt to produce difturbance of ftate, than in any other meetings what- 
 foever. But let us examine particularly theheads of thefe accufations. 
 , You will fay, xhiXaJJemblies and meetings endanger the public peace, and threaten^ 
 the commonwealth. I anfwer: if this be fo, why are there daily, fuch numerous 
 meetings in markets, and courts of judicature? Why are crowds uponthe Ex- 
 change, andaconcqurfe of people in cities fuffer£d? You. will reply j, Thefe are 
 Civil aflemblies J. but Thofe we objed]t a^ainftu are ecclefiaftical. I anfwer: it 
 isia likely thing indeed, that fuch aftembUes as are altogether remote from civil 
 affairs, fhould be moft apt to embroil them. O, but civU afliemblies are comrr 
 pofcc^ of me/i that differ from, one another in matters of religion.; bat thefe ee* 
 clefiaftical meetings are of perfons that are all of one opinion. Asif an,agree— 
 ment in matters, of religion, were in effeft a.confpiracy againft the commonr^ 
 wealth; or as if men would not befo much the more, warmly unanimous in; 
 religion,, die lefe liberty they had of afl"embling,. But it will be urged.ftill, that: 
 civU aflTemblies are open, and free for anyone to enter into; whereas religious, 
 conventicles are more private, and thereby give opportunity to. clandeftinc; 
 machinations. I afifwec, that this is not ftridtly true : for many civil aflTemr 
 blies are not open to every one.. And if fome religious meetings be. private^ 
 who are they, J befeech you, that are to be blamed for, ife? thofe that, defire,! 
 or thofe that forbid their being public ? Again ; you will fay, that religious. 
 communiondQe& exceedingly unite mens minds and affeftions to one another,, 
 
 ami 
 
A LETTER CONCERNING TOLERATION 
 
 and Is therefore the trtdr6 dangerous; But if this be fo, why iis not the ma- 
 giftrate afraid of his own church ; and Why does he not forbid their affemblies, 
 as things dangerous to his government ? You will fay, becaufe he himfelf is 
 a part, and even the head of them. As if he were not alio a part of the 
 commonwealth, and the head of the whole people. 
 
 Let us therefore deal plainly. The magiftrate is afraid of other churches, 
 but not of his own ; becaufe he Is kind and favourablfe to the one, but fevere 
 and cruel to the other. Thefe he treats like children, and indulges them even- 
 to wantonnefs. Thofe he ufes as ftaves ; and how blamelefly foever they de- 
 mean themfelves, recoimpenfes them no otherwife than by gallies, prifons,. 
 confifcations and death. Thefe he- cherifhes and defends: thofe he- continu- 
 ally fcourgesand opprefTes. Let him turn the tables : or let thofe diffenters; 
 enjoy but the fame privileges in civils as his other fubjedls, and he will quickly 
 find that thefe religious meetings will be no longer dangerous. For if men 
 enter into feditious confpiracies, it is not religion infpires them to it in theisr 
 meetings ; but their fuiFerings and oppreffions that make them willing to 
 cafe themfelves. Juft and moderate governments are everywhere quiet, every 
 where fafe. But oppreflion raifes ferments, and makes men ftruggle to caft off 
 an uneafy and tyrannical yoke. I know that feditions are very frequently 
 raifed upon pretence of religion. But it is as true, that, for religion, fub-« 
 ]ed:9 arefrequently ill treated, and live miferably. Believe me, the ftirs that 
 are made, proceed not from any peculiar temper of this or that church or 
 religious fociety ; but from the common difpofitibn of all mankind, who- 
 when they groan under any heavy burthen^ endeavour naturally to iliake off 
 the yoke that galls their necks; Suppofe this bufinefs of religion were let 
 alone, and that there were feme other diftindtion made between men and' 
 men, upon account of their different complexions, fliapes, and features, fo 
 that thofe who have black hair, for example, or grey eyes, fhou^Id- not enjoy 
 the fame privileges as other citizens-j: that they fliouldnot be permitted either 
 to buy or fell, or live by their callings; that parents fhould not have the go- 
 vernment and education of their own children ; that they fhould either be ex- 
 cluded from the benefit of the laws, or meet with partial judges ; can it be 
 doubted but thefe perfons, thus diftinguiflied from others by the colour of 
 their hair and eyes, and united together by one common perfecution, woultJ 
 be as dangerous to the magiftrate, as any others that had affociated them-r 
 Jblves; merely upon the account of religion ? Some enter into eompany for trade 
 and profit: others, for want ©f bufinefs, have their clubs for claret. Neigb- 
 bourhood joins fome, and religion others. But there is one oidy thing whicli 
 gathers peM)le into feditious commotions, and that is oppreffion. 
 
 You will fayj what, will you have people^ to meet at divine {(srxiccagain/^ 
 i^ magiftrate swill? I anfwef; why, I pray againft his will? Is it not both' 
 lawful and neceflary that they ihould meet ? Agai^fift his wilH do you fay ?■ 
 That is what I complaia of. That is the very root of all the mifchief. Why are 
 aflemblies. lefs fufferable in a church, than ia a theatre or market I Thofe that 
 jaaeet there, are not either more vicious, ©r more turbulent,, thair thofe that? 
 jsneet elfewherc The bufinefs in that is, that they are ill ufed, and tfeerefore- 
 aht^ are not to, he fuffered. Take awaj. the partiality that is ufed towards? 
 
A LETTER CONCERNING TOI.ERATION, 
 
 them in matters of common right; change the laws, take away the penalties 
 unto which they are fubje<aed, and all things will imnaediately become iafe 
 andpeaceahle: nay, tho'fe that are av.erfe to the religion qf the.magiftrate, 
 will think themfelves fo much the more bound to maintain the peace of the 
 commonwealth, as their condition is better in that place than elfewherc ; and 
 all the feveral feparate congregations, like fo many guardians of the public 
 peace, will watch one another, that nothing may be innovated or changed in 
 the form of the government : becaufe they can hope for nothing better than, 
 what they already enjoy j that is, an equal condition with their fellow-fub- 
 jeds, underajuft and moderate government. Now if that church, which 
 agrees in religion with the prince, be efteemed the chief fupport of any civil 
 government, and that for no other reafon, as has already been {hewn, than 
 becaufe the prince is kind, and the laws are favourable to itj how much 
 greater will be the fecurity of a government, where all good furbjedts, of what- 
 foever church they be, without any diftincSion upon account of religion, en- 
 joying the fame favour of the prince, and the fame benefit of the laws, fhaii 
 become the common fupport and guard of it i and where none will have any 
 ipccalion'to fear the feverity of the laws, but thofe that do injuries to their 
 neighbours, and offend againft the civil peace ? . 
 
 , That we may draw towards a conclufion. Thejiim of ai/ we drive 2.tis,t&at 
 every man may enjoy the fame rights that are granted to others. Is it permitted to 
 worfhip God in the Roman manner ? Let it be permitted to do it in the Geneva 
 form alfo. Is it permitted to fpeak i^/m in the market-place ? Let thofe that 
 have a mind to it, be permitted to do it alfo in the church. Is it lawful for any 
 man in his own houfe to kneel, ftand, fit, or ufe any other pofture ; and to 
 cloath himfelf in white or black, in fhort or in long garments ? Let it not he 
 made unlawful to eat bread, drink wine, or wafli with water in the church. 
 In a word : whatfoever things are left free by law in the common oCcafions 
 of life, let them remain free unto every church in divine worfhip. Let no man's 
 life, or body, or houfe, or eftate, fuffer any manner of prejudice upon thefe ac- 
 counts. Can you allow of the Pre/%f/^r?8» difcipline ? why fhould not the 
 Epifcopal^io have what they like ? E-cdefiaftical authority, whether it be ad- 
 miniftred by the hands of a fingle perfon, or many, is every where titie fame ;■ 
 gnd neither has any jurifdidion in things civil, nor any manner of power of 
 compulfion, nor any thing at all to do with riches and revenues. 
 
 Eccldiaflical aflemblies, andfermons, arejuftified by daily experience, and 
 pubUc allowance. Thefe are allowed to people of fome oneperfuafion : why 
 not to all ? If any thing pafs in a religious meeting feditioiaflyy and contrary 
 to the public peace, it is to be punifiied in the fame manner, and.no ather-^: 
 wife, than as if it had happened in a fair or market. Thefe meetings ougW 
 not to be fanftuaries.for fadlious and flagitious felbws : nor ought it to be lefs 
 lawful for men to meet in churches than in halls : nor are one part of the^ 
 fubjeds to be efteemed more blameable, for their meeting together, than 
 others. Every one is to be accountable for his own actions ; and no man is 
 to be laid under a fufpicion, or odium, for the feult of another. Thofe that are^ 
 feditious, murderers, thieves, robbers, adulterers, llanderers, etc. of whatfo- 
 ever church, whether national or mot, c^ght to be paniflaed and fuppreffed,- 
 
 But 
 
A LETTER CONCERNING TOLERATION 
 
 But thofe whofe dodrine is peaceable, and whofe manners are pure and 
 blamelefs, ought to be upon, equal terms with their fellow- fubjedts. Thus if 
 folemn affemblies* obfervations of feftivals, public worflaip, be permitted ta 
 any one fort of profeffors ; all thefe things ought to be permitted to the Pre/^ 
 byterians, Indeptndehts, ^nabaptifts, Arminians, fakers, and others, with the 
 fame liberty. Nay, if we may openly fpeak the truth, and as becomes one 
 man to anothca', neither Pagan nor Mahumetm, nor yenio, ought to be ex- 
 cluded from the civil rights of the commonwealth, becaufe of his religion. 
 The Gofpel commands no fiich thing. The church, ^\\\ch. judgeth not thofe 
 that are ivithawt, i Cor. v. wants it not. And the commonwealth, which 
 embraces indifferently all men that are honeft, peaceable and induftrious, re- 
 quires it not. Shall we fufFer 2. pagan to deal and trade with us, and fhall w& 
 not fufFer him to pray unto and worfhip God ? If we allow the Jews to have 
 private houfcs and dwellings amongft us, why fhould we not allow them to* 
 have fynagogues ? Is their dodtrine more fajfe, their worfhip more abomin- 
 able, or is the civil peace more endangered, by their meeting in public thaa 
 in their private houfes ? But if thefe things may be granted to yews and Pa- 
 gans\ furely the condition of any Chriflians ought not ta be worfe than theirs 
 in a Chriflian commonwealth. 
 
 You will fay, perhaps, yes, it owght to be : becaufe they are more inclin- 
 able to factions, tumults, and civil wars. I anfwer r is this the fault of the 
 Chriflian religion ? If it be fo, truly the Cbriflian religion is the worfl of all 
 religions, and ought neither to be embraced by any particular perfon, nor 
 tolerated by any commonwealth. Forif this be the genius, this the nature of 
 the Chrifliian religion, to be turbulent, and deflrudtive to the civil peace, that 
 church itfelf which the magiflrate indulges, will not always be innocent. 
 But far be it from us to fay any fuch thing of that religion, which carries the 
 greateft oppoiition to covetoufnefs, ambition, difcord, contention, and all 
 manner of inordinate defires j and is the moft roodefl and peaceable religioii 
 that ever was. We mufl therefore feek another caufe of thofe evils that are 
 charged upon religion. And if we confider right, we fhall find it to eonfift 
 wholly in the fubjedt that I am treating of. It is not the diverfity of opinions^, 
 which cannot be avoided, but the refufal of toleration to thofe that are of 
 different opinions, which might have been granted, that has produced all the 
 buftles and wars, that have been in the Chriftian world, upon account of re- 
 ligion. The heads and leaders of the church, moved by avarice and infa- 
 liable defire of dominion, making ufe of the immoderate ambition of magif- 
 trates, and the credulous fuperflition of the giddy multitude, have incenfed 
 and animated them againft thofe that diffent from themfelves ; by preaching 
 unto them, contrary to the laws of the Gofpel, and to the precepts of cha- 
 rity, that fchifmatics and heretics, are to be outed of their poffeflions, and de- 
 ftroyed. And thus have they mixed t-ogether, and confounded two things,, 
 that are in themfelves moft different, the church and, the commonwealth.. 
 Now a& it is very difficult for men patiently to fuffer themfelves to be ftript 
 ©f the goods, which they have got by their honeft induflry ^ and contrary to. 
 all the laws of equity, both human and divine, to be delivered up for a prey- 
 to other mens violence and rapine;, efpecially whea they are other wife alto- 
 
 getheir 
 
A LETTER CONCERNING TOLERATION 
 
 gether blamelefs j and that the occafion for which they are thus treated, 
 do^s not at all belong to the jurifdiftion of the magiftrate, but intirely to the 
 confcience of every particular man,; for the conduft of which he is account- 
 able to God only J what elfe can be expeaed, but that thefe men, growing 
 weary of the evils under which they labour, fliould in the end think it lawful 
 for them to refift force with force, and to defend their natural rights, which 
 are not forfeitable upon account of religion, with arms as well as they can? 
 That this has been hitherto the ordinary courfe of things, is abundantly evi- 
 dent in hiftory : and that it will continue to be fo hereafter, is but too appa- 
 rent in reafon. It cannot indeed be otherwife, fo long as the principle of 
 perfecution for religion fhall prevail, as it has done hitherto, with magiftrate 
 and people ; and fo long as thofe that ought to be the preachers of peace and 
 concord, ihall continue, with all their art and ftrength, to excite men to arms, 
 and found the trumpet of war. But that magiftrates ftiould thus fuffer thefe 
 incendiaries, and difturbers of the public peace, might juftly be wondered at, 
 if it did not appear that they have been invited by them unto a participation 
 pf the fpoil, and have therefore thought fit to make ufe of their covetoufnefs 
 and pride, as means whereby to encreafe their own power. For who doeS-not 
 fee that thefe good men are indeed more minifters of the government, than mi- 
 nifters of the Gofpel ; and that by flattering the ambition, and favouring the 
 dominion of princes and men in authority, they endeavour with all their 
 might to promote that tyranny in the commonwealth, which otherwife they 
 fhould not be able to eftabli(h in the church ? This is the unhappy agree- 
 ment that we fee between the church and ftate. Whereas if each of them 
 would contain itfelf within its own bounds, the one attending to the worldly 
 welfareof the commonwealth, the other to the falvation of fouls, it is impof- 
 lible that any difcord flaould ever have happened between them. Sed pudet 
 haec opprobria, etc. God Almighty grant, I befeech him, that the Gofpel of 
 peace may at length be preached, and that civil magiftrates, growing more 
 careful to conform their own confciences to the law of God, and lefs foli- 
 citaus about the binding of other mens confciences, by human laws, may, like 
 ifathers of .their country, dii'edl all their counfels and endeavours to promote 
 univerfally the civil welfare of all their children ; except only of fuch as are 
 arrogant, ungovernable, and injurious to their brethren j and that all eccle- 
 fiaftical men, who boaft themfelves to be the fuccelTors of the Apoftles, 
 walking peaceably and modeftly in the Apoftles fteps, without inter- 
 meddling with ftate-afFairs, may apply themfelves wholly to promote the 
 falvation of fouls. Farewel. 
 
 Perhaps it may not be amife to add a few things concerning herefyzxidfchifm^ 
 A Turk is not, nor can be either heretic or fchiTmatic, to a Chrijiian : and if 
 any man fall off" from the Chriftian faith to Mahumetifm, he does not there- 
 by become a heretic or fchifmatic, but an apoftate and an infidel. This no 
 body doubts of. And by this it appears that men of different religions can- 
 not be heretics or fchifmatics to one another. 
 
 We are to enquire therefore, what men are of the fame religion. Con- 
 cerning which, it is mariifeft that thofe who have one and the fame rule of 
 
 faith 
 
A LETTER CON^JERNING TOLfiRATIOKv ^j 
 
 faith and worflilp, are of the fame religion: and thofe who have not the- 
 fame rule of faith and worfliip, are of different religions. For finee all 
 things that belong unto that religion are contained in that rule, it follows 
 ueceffarily, that thofe who agree in one rule are of one and the: fame religion ;:. 
 and vice verja. Thus Turks and Chriftians are of different religions : be- 
 caufe theie take theH&fy Scriptuire& to-be the rule of their religion, and thofe 
 the Karon.. And for the fame reafon^ there may be dii^reiit religions alf<> 
 even amongft Chriftians.. The Papijis and the Lai berans, though both of 
 them profefe faith in Chriff,, and are therefore called. GhriAians, yet are not 
 ,both of the fame religion : becaufe thefe acknowledge nothing but the Holy- 
 Scriptures to be the rule and foundation., of their religion ; thofe take in aKo 
 tiiaditions and the decrees of popes^, and of all thefe together make the rule of 
 their religion. And thus the Chriftians of St. yaSn, as they are called, aridt 
 the Chriftians of Geneva are ©f different religions : becaufe thefe alfo taka- 
 0nly the Scriptures -, and thofe,. I know not what traditions-,, for the rule of 
 their religion. 
 
 This being fettledi, it follows; Ftrji, That Rerefie ia a feparatibn made int 
 ecclgfiaftical communion between, men. of the fame- religion, for fame opinions, 
 BO way contained in the rule itfelf. And' Secmdly^ That amongft thofe who) 
 acknowledge nothing but the Holy Scriptures to be their rule of faith, he— 
 refie is a feparation. made in their Chriftian communion^, for. opinions not: 
 contained in. the expr-efs words of Scripture. 
 
 Now this feparation may.' be made in a twofold- manner. 
 
 Firji.. When^the greater part, or, by the magiftxate's patronage, the ft'rongers- 
 part, of the church feparates itfelf from others, by excluding them out of her- 
 communion, becaufe they will not profefs their belief of certain opinions^ 
 whidh are not to be found in the exprefs words of Scripture, For it is not the: 
 paucity o£ thofe that are feparated, nor the authority of the -magiftrate, thate 
 can make any man guilty of herelie. But he only is an heretic who divides-; 
 the church into parts, introduces names and marks of diftindtioni and vd-- 
 liuntarily makes a feparation becaufe of fueh opinions. 
 
 Secmdlj;. When any one feparates himfelf from the communion of a' 
 churchj becaufe that church? does not publicly profefs fomecertaia. opinions. 
 which the Holy Scriptures do notexprefly teach. 
 
 Botii thefe are heretics., becaufi they err in- fundamentals,, and: they errohjii^- 
 mtely again^ kncmiiedge. For when they have determined the Holy Scriptures^ 
 to be the only foundation of faith, they neverthelefs Jay down' certain pro— 
 ppfitions asftindamental, which are notin. the Scripture; andbecaufe others; 
 will not acknowledge thefe additional Opinions of theirs,/ nor build, upbm 
 Aem as if they were neceffary and fundamental, they; therefore- make a fe— ' 
 paration in the church? ; either by. withdrawing therafelves from the others^, 
 or expelling the others from them. Nor dpea it fignify any thing for thensi 
 tD fay that their confeffions and fymholes are agreeable, to- Seriptune, and to.> 
 liie analogy of faith. For , if they be concaved in. the exprefs vword&ofi 
 Scripture, there can be no queftioni about them ;. becaufe thofe- are; ac— 
 Jbio'ddcdged by all Chriftians to he of divine ^nlpiration,. and therefore funr- 
 
 ^ damentali. 
 
A LETTER CONCERNING TOLERATION 
 
 damental. But if they fay that the articles which they require to be pro- 
 felTed, are confequences deduced from the Scripture; it is undoubtedly well 
 done of them to believe a;nd profels fuch things as feem unto them fo 
 agreeable to the rule of faith z but it would be very ill done to obtrude thofe 
 things upon others, unto whom they do not feem to be the indubitable 
 dodtrines of the Scripture. And to make a feparation for fuch things as thefe, 
 which neither are nor can be fundamental, is to become.heretics. For I do 
 not think there is any man arrived to that degree of madnefs, as that he dare 
 give out his confequences and interpretations of Scripture as divine infpira- 
 tions, and compare the articles of faith that he has framed according to his 
 own fancy with the mthority of the Scripture, I know there are fome pro- 
 pofitions fo evidently agreeable to Scripture, that no body can deny them to 
 be drawn from thence-: but about thofe therefore there can be no difference. 
 This only I fay, that however clearly we may think this or the other dodrine 
 to be deduced from Scripture, we ought not therefore to impofe it upon 
 others, as a necefTary article of faith, becaufe we believe it to be agreeable 
 tp the rule of faith junlefs we would be content alfo that other dodtrines 
 fJiGuld be impofed upon us in the fame manner; and that we fhould be com- 
 pelled to receive; and profels all the different and contradidlory opinions of 
 Lutherans, Calvinijis, Remonftrants, Anabaptijis, and other fedts, which the 
 contrivers of fymbols, fyftems, and confeffions, are accuftomed to deliver un- 
 to their followers as genuine and necefTary dedudtions from the Holy Scrip- 
 ture. I cannot but wonder at the extravagant arrogance of thofe men who 
 think that they themfelves can explain things necefTary to falvation moi'e 
 clearly than the Holy Ghofl, the eternal and infinite wifdom of God. , , 
 
 Thusmuch concerning )&^r^^; which word in common ufeis applied only 
 to the dodlrinal part of religion. Let us now con^idtr fchifm, which is a crime 
 near a-kin to it. For both thofe words feem unto me tp fignify znill-grounded 
 feparation in ecclefiafitcal communion, made about things not neciffary. But fince 
 ufe, which is the fupreme law in matter of language, has determined that he-r 
 refie relates to errors in faith, and fchifm to thofe in worfhip or difcipline, we 
 mufl confider them under that diflindtion. 
 
 Schifm then, for the fame reafons that have already been alledged, is no-, 
 thing elfe but a feparation made in the- communion of tlie church, upon ac-, 
 count of foxnething in divine vs^orfhip, or ecclefiaftieal difcipline, that is not 
 any necefTary part of it. Now nothing in worfhip or difcipline can be necefTary 
 to Chriflian communion, but' what Chrift our legiflator, or the Apoflles, by 
 infpiration of the Holy Spirit, have commanded in exprefs words. 
 
 In a word : he that denies not any thing that the Holy Scriptures teach in 
 exprefs words, nor makes a feparation upon occafion of any thing that is not 
 manifeflly contained in the facred text ; however he may be liick-named by 
 any fedt of Chriflians, and declared by fome, or all of them, to be utterly void 
 gftrue Chriflianity; yet in deed and in truth this man cannot be either a 
 heretic or fchifmatic. 
 
 , Thefe things might have been explained more largely, and more advantage- 
 oufly; but it is enough to havq hinted at them, thus briefly, to a perfon of 
 your parts. 
 
A SECOND LETTER 
 CONCERNING TOLERATION 
 
A SBCOJ^P tETTER CONCERNING TOLERATION 
 
 TO THE AUTHOR OF THE ARGUMENT OF THE 
 
 BETTER CONCERNING TOLERATION BRIEFLY 
 
 CONSIDERED A^N© ANSWERED 
 
 Sir, 
 
 TCou mM pardon sme if J :take tjw ^m^ Ubosiy widi yow, that yoa 
 Atewre done with tbie author of liie Letto: ^cosnceroasig Toleration j to eon- 
 ^dfiT yxsur arguments, and soikayoiir to ihew you the oaiftal^es of thejn. 
 F>CEf i^iiace you iiaye '£b plaanJy yieldesi up the iqueflioa to him, and do owa 
 •that jj{4(? feverkm he ^ould diffiiade Chri^ans fi-oro^ i^f^ idtm-ly una^t. an4 
 iw^vptr is iring m» 'to .tt^br.ace that 4rMiJb fwhiab mi^ fm>e tbmi : I am not P. tt, ijj 
 Wtfeoatafomedbopiesto jkearail spath you, to do that yourfelf, which you fay f^ 
 4s(the(0nlyiufla;^ajb!leaim of men '^ifferiiag about religion, even in liie ufe o£ 
 *.\m£&^w&im^f3i&s,: iviz. ^aneft/^y mil tnipariially fo mei^ the whole ma.t-' 
 *er, and thesrefojr "to cemofve -diat prejudice ^ich makes you yet feyour fome 
 iremains of jperfecMtiom : pcom^aag jmyfelf that & ingenious a perfon will 
 tither he .convinced lay ihe *rlith which jappeM-s fo Very clear and evident to 
 jme J <pr jeHe cpofcfs, tfcat, Wicre either you or I in authority, we ihould very 
 Xtm^adTondjly and liseiy unjioftly ufe Mty force upon the .other, which differed 
 £cwixhkxx, m.pQnviany,pre*en\oe.of .want of examination. And if force be not 
 to be M&d inyoau' casfe .or mine, becaufe unreafonable, or unjuft ; you will> 
 J-ifeopei tfeiqk ifit Jtihaft it ihould be focborn in all others, where it will be 
 isquaUy Jsmjmft and/un^eafonabde j as Idoubt not but to-make it appear it will 
 4maY)oidai>iy be, ^wherever you will go about to ^pianifh men for want of confi- 
 d^ration. ' lEort'^estrue way to.try fuch fpecuktions as thefe, is to fee how 
 ibey will 3p^o«e when they are rseduced into-praiStice. 
 
 The fiiJift thing you feem ilartjed at, in. the .author's letter, is the largenefe 
 of the toleration be propofes : and you thimk itilcange.that he would nat 
 •have fo much as ..a J'agan, M:oham}ned(m,sr'Jew,£xcludedfrom the cvail rights 
 tofiheicammonwealtb, becaiife' sf Ms jndigion, p. i. We pray every day for 
 itheir conversfipn, and I think it our duty fo to do : but it will, I fear, hardly 
 fee ibelievjed that weprayin eaa-n^,if we exclude them from the other ordi- 
 Hnary,and probable, means jOf iconverfionj .either .by ddving them from, of 
 |j.erfecutifQg (them when they areamongil us. Force, you allow, is inapro- 
 ipferito convert men to .any. rdl^ion. Toleration is but the removifiig that 
 •ibfflse. So ■&at why cthofe(flaould>not be .toleEated as well as others, if you 
 !HMi xthfiif =Gonverfi©a, I do pot .-fee. But-jou fay, It feems hard to conceive 
 
 hem , 
 
70 A SECOND LETTER CONCERNING TOLERATION 
 
 kow the author of that luetter JhouU thinkto do any fem^ke to religion in general 
 or to the Chrijiian religion, by recommending and perfuading fucb a toleration^ 
 For how much foever it may tend to the advancement of trade and commerce^ 
 f 'which fome feem toMace aboixe all ather.conjiderationsj I fie no reafon, from 
 any experiment that ms been made, to expeSf thaf tru6 religion 'ufould be a gainer- 
 by it i that it -mould be either the bett£r preferojed, the more widely propagated,, 
 1.2 or rendred any whit the more' fruitful in the lives of its profejfors by it. j^e- 
 fofQ I come to_ your, dsiy^i\.\\£^,.- Whether true religion jwpuld be a gainer by 
 fuch a toleration -, give me leave to take notice, that if, by other conjidera- 
 tions, you mean, any thing tut relfgion, . your parenthelis is. wholly befide the- 
 matter j and that if you do not know that the author of the Letter places. the> 
 advancement of trad'e above religion, your infinuation is very iMicharitable; But^ 
 I go on. 
 
 ' T&ufie no-- reafon, you fay, from any experiment that has. been made, to ex-- 
 peSi that', true religion would be a gainer by it. ' True religion and Chriftian 
 Feligion are, Ifuppofe, to you and me, the fame thing. But of this:3K)u have 
 an experiment in its firft appearance in the world, and feveral hundTeds of 
 years after. It was then hti^r preferv'd, mere widely propagated, in propor- 
 tion, and render' d more fruitful in the lives of its. prtfeffiiPSi than ever fince j 
 though then Jews and Pagans were tolerated, and; more than, tolerated by 
 the governments of thofe places where it grew up. I liope you do not ima- 
 gine the Chriftian religion has loffc any of its firft beauty, force, or reafonable" 
 liefs, by having been almoft two thoufand years, in the vrorld- j that you 
 &ould fear it feould be lefs, able now to fhift for itfelf, without the help of 
 fbrcev I doisbt' not but you look upon it ftiU to.be the power andwifdom of' 
 God for- our fohatioh ', and? therefore cannot- fufpcd: it lefs capable to prevail 
 now, by it's own truth and light, than it did in the firft ages of the churchy, 
 when poor contemptible men, wkhout authority, or the countenance of au- 
 ttiority, had alone the care of ife; This, as I tak&it, has been made ufe of by- 
 Chriftians. generally, and by fome- of our church in particular, as. an argu* 
 aient fbr tiie truth of the- Chriftian.. religion, j that it grew and fpread, and; 
 prevailed^ without any aid fromi force, or the affiftance of the powers in be- 
 ing-. Aad if it be a mark of the true religion, that it will prevail by its owa 
 %ht and ftrength, but that falfe- Eeligions will- not, but have need of forc»: 
 and foreigfi helps to ftapport them* nothing certainly can be more for the- 
 advantage of true religion, than to take away compulfion^ every^ where. And- 
 therefore it is no more hardtoxonceive how the author of the Letter Jhould think 
 todoferinee ts religion in general, or to the Cir^ian religion, than it is hard to.^ 
 conceive that he fliould; think there is a true religion, and that the Chriftiani 
 Eeligion^i^i&i which its profeffors» have always owned not to needforce, and 
 feav*^ urged: that as. a good argument to.prove the truth of ifc The inventions:-: 
 of p^n. in, religion neqd theforce<and helps of men to fupport them.. A re-- 
 Jgionftiiatis-of God v/.ants not the affiftance; o£ human, authority to--make itr 
 igrf vail. I guefsj when this dropped froms yoi^ you had. aarrowed fom- 
 : ijEioughts to your owa age. and country : .but jjf y oui will enlarge them >a Jittlc; 
 |e^Qft4t!iS.c.oijfifle§.,Q£ England,, I dot not. doubt^but you. will eafily imagine? 
 
A SECOND LETTER eoiSTCERNING TOLERATIdN 
 
 tiiat if in Italy, Sfain, Portugal, etc. the inquifitlon ; and in France theif 
 dragooning -, and in other parts thofe feverities that are ufed to keep or force 
 men to the national religion, were taken away j and inftead thereof the tole- 
 ration propofed by the author were fet up, the true religion would be a gainer 
 by it. 
 
 The author of the Letter fays, 'truth imll do well enough, if Jhe were 
 once left to Jhift for herfelf Shefeldom bath received^ and he fears never will 
 receive much qfft/iance Jrom the fower ^ great men, to whom Jhe is but rarely 
 known, and more rsrely welcome. Errors indeed prevail, by the af^Jlance offo~ 
 reign and borrowed fuccours. 'Truth makes way into our underjianding, by her 
 own light, an-d is but the weaker for any borrowedforce that violence can add to 
 her. Thefe words of his, how hardfoever they mayfeem to you, may help 
 you to conceive how he Jhould think to do fervice to true religion, by recommend- 
 ing and perfuadingfuch a 'Toleration as he propofed. And now, pray tell me 
 yourfelf, whether you do not think true religion would be a gainer by it^ if 
 fuch a toleration eftablifhed. there, would permit the dodtrine of the church. 
 •oi England to be freely preached, and its wodJiip fet up, in anyPopifh, Mo- 
 hammedan, or Pagan country ? If you do not, you have a very ill opinion of the 
 religion of the chyxrckoi England, and muft own that it can only be propagated 
 and fupported by force. If you think it would gain in thofe countries, by fuch 
 a toleration, you are then of the author's mind, and do not find it fo hard to 
 conceive how the recommending fuch a toleration, might do fervice to that 
 which you think true religion. But if you allow fuch a toleration ufeful to 
 tiTith' in • other countries, you muft find fomething very peculiar in the air, 
 that muft make it lefs ufeful to truth in England. And it will favour of much 
 partiality, and be too abfurd, I fear, for you to own, that toleration will be 
 advantageous to true religion all the World over, except only in this ifland ; 
 though, I much fufpedt,- this, as abfard as it is,- lies at the bottom ', and you 
 .build all you fay, upon this lurking fuppofition, that the national religion. 
 . now in England, backed by the public authority of the law, is the oftly true 
 religion, and therefore no other is to be tolerated. Which being a fup- 
 pofition equally unavoidable, and, equally juft in other countries, unlefs we 
 can imagine that every where but in England men believe what at the fames 
 time they think to be a lie, will in other places exclude toleration, and 
 thereby hinder truth from the means of propagating itfelf. 
 
 What the fruits of Toleration are, which in the next words you complain 
 do remain Jlill atnong us, and which you fay, give no encouragement to hope for 
 any advantages from it ; what fruits, I fay, thefe are, or whether they are 
 owing to the want or widenefs of Toleration among us, we {hall then be 
 able to judge, when you tell us what they are. In the mean time I will 
 boldly fay, that if the magiftrates will feverely and impartially fet themfelves 
 agaihft vice, in whomfoever it is found ; and leave men to their own con- 
 fciences, in their articles of faith, and ways of worfliip ; true religion will be 
 J^read wider, and be more fruitful in the lives of its prof ejfors, than ever hither- 
 to it has been, by the impofition of creeds and ceremonies. 
 
 You 
 
You tell us, thatjfo ;^^» tan faU ^ finding the nv^ 6f plimfdk,- M4f> 
 P. 7 feeki it ds he tugbt. I vironder you had riot taken riotkfe, in the places yoa. 
 quote fot this^, how tve are dire<fted thfefe to the ri|h« Way of feeking. 
 The words, Jiibn vii. 17,; a!re, ^f HhfkaA -ioW S Mi iiiili, he Jhall kn'd^'> 
 of the doBrine whether it ie of God. And, Pfalm xxv. 9, 12, 14, which 
 are alfo quoted by you, fell u^, I'he meek 'MU he guide in judgment, arid the- 
 rneek -will be teach his "Way, What than is he thAtfeareth the Lord, hi^Jh&ll h&- 
 ieach in the %)dy thcit he pall chufe, 'The feCret of the Lord is wkh thtrhi thai 
 fear hiin, and he ^i^Jhew them his co'venant. So that thefe placesj if they 
 prove what you cite iberia for, that no iniin ca'k foH of fikding the way of fai" 
 vdtion, whofeeks it as he oUght ; they do alfo prOve, that a godd^liie is the- 
 only Way to feek as we ©u'ght, arid that therefore the iriagifttatesfc, i-f they- 
 would put men lifron feeking the Way of falvation as they ought, Sioald, hf, 
 their laWS and penalties, force therii tO a good life j a good converfation be- 
 ing the readieft and fureft way to a right uriderftdftdinig. PuriiflMieM* aridt 
 feverities thus applied, we ate fufe, are both pra(fticsble, juft, and ufefdJ,^ 
 How {juni£htfients Will prove ift the ^ky, ytoo contend, for. We fhii^.ifee whehi 
 We coilie to confidfir it. 
 
 Having given us thefe broad ittarks of your goodvwilt to TGSei»atiow, you: 
 tell us, 'T!is not jtu)r dtjign to argue againjl it, but oHly H) inquire whlxtdur an*- 
 P. 3 thor offers for the ^roof of his affertion. And theli yoil give us tiiis: lehemeoit 
 his argument. 
 
 1 . Inhere is but one liMy of fahation, 6r but ont tntS: religion. 
 
 2. No tnan can. be faved by this religion, iHho- does, ntt beliivt it to b'e th6; 
 true religion. 
 
 3. This belief is. to be ■brought in m&n hyrfedfoA and argument, no^.%y caatvari^ 
 farce and cohipulfion. 
 
 4. Therefore all fttcb force isMtterly of no ufe forthe fnontothtg t^tie religioitl, 
 and the falvation of fouls. 
 
 5. And therefore no body can ha^e any right to ufi'aiiy fsr.ce or t^kipn^o^^^ 
 for the bringihg men to the true religion. • 
 
 And yott tefl Mt, the niihok frength of ^hot. that Letter urged for- 
 the purpofe of it, Bes in this argument, Whidi- 1 riiinfc you have no more^- 
 i-eafon to fay, than if you (hould tell us., that only o;ie beam of a houfe hadi' 
 . any^ftrength in it, wheri there are fevefal others that woul^ fupport the: 
 building, were that gone. 
 
 The purpofe of the Letter is plainly to defend Tderation, exempt^from all; 
 force ; efpecially civil forcBj or the force of the magiftfate. Now if it be %. 
 true conk({\x^ncc that men mufl be tolemtdj, if magi^rntes have no commifjiort, 
 nr authority to punijh them for matters of religion-, t^en the anlyjirength of 
 that letter lies mt in the Unfitnefs of f dree to. convince i^ensknderftmding. Sed: 
 Letter, p. 35. 
 
 Again ; if it be trUe -^iit magijirates being as liabk to- error as- the rtfi o^ 
 mankind, their ^fngff^ farce in matters of religion,, ^mdd not at till ad'aam^.^ 
 tkjakaiim ofmankkd^ HSmU'g that even, fcjtcc coul^: woik wpon them^ 
 • ■ ssM 
 
A SECOND LETTER CONCERNING TOLERATION 73 
 
 and magiftrates had authority to ufe It in religion, then the argument you 
 mention is not the only one in that Letteft of firength to prove the necejfity of 
 toleration. See Letter, p. 36. For the argument of the unfitnefs of force to 
 convince mens minds being quite taken away, either of the other would be 
 a ftrong proof for toleration. But let us confider the argument as you have 
 put it. 
 
 T!he twofrjl propoftions, you fay, you agree to. As to the third, you grant P. 4 
 that force is' very improper to be ufed to induce the mind to ajfent to any truth. 
 But yet you deny, that force is utterly ufelefs for the promoting true religion, 
 and the fahation of mens fouls ', which you call the author's fourth propofi- 
 tion J but indeed that is not the author's fourth propofition, or any propo- 
 fition of his, to be found in the pages you quote, or any where elfe in the 
 whole Letter, either in thofe terms, or in the fenfe you take it. In page 36, 
 which you quote, the author is fhewing that the magiftrate has no power, 
 that is not right, to make ufe of force in matters of religion, for the falva- 
 tion of mens fouls, And the reafon he gives for it there, is, becaufe force 
 has no efficacy to convince mens minds ; and that without a full perfuafion 
 of the mind, the profeffion of the true religion itfelf is not acceptable to 
 God. Upon this ground, fays he, I affirm that the mdgifirates poiner extends 
 not to the eJiabliJJoing any articles of faith, or forms of nvorjhip, by the force of 
 his laws. For laws are of no force at all without penalties j and penalties in 
 this cafe are ahfolutely impertinent, becaufe they are not proper to convince the 
 mind. And fo again, p. 48, which is the otner place you quote, the author 
 fays ; . Whatfoever may be doubted in religion, yet this at leaji is certain ; that no 
 religion which 1. believe not to be true, can be either true, or profitable unto me. 
 In vain therefore do princes compel their fubjeiis to come into their church- com- 
 munion, under the pretence offaving their fouls. And more to this purpofe; 
 But in neither of thofe paflages, nor any where elfe, that I remember, does 
 the author fay that it is impoffible that force fhould any way, at any time, 
 upon any perfon, by any accident, be ufeful towards the promoting of true 
 religion, and the falvation of fouls ; for that is it which you mean by utterly 
 of no ufe. He does not deny that there is any thing which God in his good- 
 nefs doe& not, or may not, Ibmetimes gracioufly make ufe of, towards the 
 falvation of mens fouls, as our Saviour did of clay and fpittle to cure blind- 
 nefs, and that fo, force alfo may be fometimes ufeful. But that which he 
 denies, and you grant, is, that force has any proper efficacy to enlighten the 
 underflanding, or produce belief. And from thence he infers, that there- 
 fore the magiflrate cannot lawfully compel men in matters of religion. This 
 is what the author fays, and what I imagine will always hold true, whatever 
 you or any one can fay or think to the contrary. 
 
 That which you fay is. Force indireSlly, and at a difiance may do fomefer-V. 5 
 vice. What you mean by doing fervice at a difiance, towards the bring- 
 ing men to falvation, or to embrace the truth, I confefs I do not underfland j 
 unlefs perhaps it be what others, in propriety of fpeech, call by accident. 
 But be it what it will, it is fuch a fervice as cannot be afcribed to the diredt and 
 proper efficacy of force. And fo, fay you, Force, indireSfly, and at a difiance, 
 
 L Jnoy 
 
74 A SEGGNB LETTER CONCERHIN<5 TpfcERATIOIir 
 
 tn^y ^ fimfirvlce. I grant it : ^ake your beO^ of it. What Aq^^ ^^"^^ 
 elude from whence, to your purpofe? That therefoFg the magiftrate m^ 
 make ufe pf it ? Th^ I ideny, that fuch an fW/r^A <?^</ at a diftam ufif^ 
 ;j!£/}, will $^thorize ^bi? civil power in the ufe of it, that wiU never bi 
 proved. Lofg of eftate and dignities may m^I^e a prpud rm% humble: 
 fufferings and imprifonment may make a wild and debauched man fober : 
 and fo thefe things may in'dki&y-., and ^t q 4^fi^<^^,> k fervmablg tmardi the- 
 Jdkation of mens fouls. I doubt not but Gpd has made fome, or all of thefe^ 
 the'occafaons of good to many njen. But wiU you therefore infer, that th;e 
 magiftrate may take ajjray a roan's honpur, or e||^tp, or liberty, fof the h\- 
 vation of his foul ; or torment hi"^ W thi?? that hf may be happy in thf 
 other world ? What is otherwife unlawful in itfelf, as it certainly is to pur 
 nifh a man without 4 faujt, cap never be made Igwfrtl by fprjii good thst, in^ 
 'dire5Hy, and at a difiapce^ or if ypu pleaiJi, indireSlly and by accident, may- 
 follow from it. Running a man through may fave hi§ life, as it has done 
 by chance, opening a lurking impofthume. But will you fay therefore, that 
 this is lawful, juftifiable chirurgery ? The gal)ies, it is Uke, might reduce 
 many a vain, Ipofe Proteftant to repentancf , fobriety of thought, and a tru» 
 fenfe of religion : and the tornients they fufFered in the late perfecution, 
 might mal^e feveral confi,der the pains of hel}, and put ^ due e.ftimate of va- 
 pity and contempt on all things of tbijS world. But will you iay, because 
 thofe punilhrnents might, indirectly, and at a dijiance, ferve to the falvatioa 
 ef mens fouls, that therefore the king oi France had right and aythority tO' 
 make ufe of th^nii ? If your indire^ a^id a.t a diftance ferviceablenefs, may 
 authorize the magiftrate to ufe force in religion, all the cruelties ufed by the 
 Heathens againft Chriftians, by Papifts againft PEp^,ftants, and all the per^ 
 fecuti,ng of Chriftians one amongft another, are all juflifiable. 
 
 But what if I flaould tell you now of other eiFed:s, contrary effects, that 
 punifhmentg in Kjatters of religion may produce j a^d fo may ferve to keep 
 men from the truth 2Si^ from fahatipn § What then will become of your 
 ind?f^^) and at a di/fance ufefulnefs ? For in all plea,s fpjr any thing becaufe 
 of its ufefulnefs, it is nPt enough to fay as you dp, an^ is the utmoft that can; 
 
 P. 5 be faid for it, that it mfiy be ferviceable: butitmijftbe conlidered not only 
 what it may, but what it is likely to produce: and ^e greater good or 
 harm like to come from it, ought to determine of the ufe of it. To flievr 
 you what effeds one may exped: from force, of what tfefulnefs it is to brinm 
 men to embrace the truth, be pleafed to read what you yoijrfelf have writ. 
 
 P. 13 I cannot but remark, fay you, that thfe m,ethods. (viz. depriving men of their 
 ejiates, corporal punipments,Jlarving and tormenting thm in frifonst andinth& 
 end' even taking away their lives^, to make them ChriJiiansJ arefo very impropm 
 in refpeSi to the dfign of them, thqf they ufually produce the quite contrary dB^iSi^ 
 For nphereas all the ufe which force can have for the advancing true rdigi^n^' 
 andthefalvationoffouk, is fas has already been Jhemedf by difpofing men ta<. 
 fubmit to inJlruSlion, and to give afyiv hearing to th reafons which are offer £ 
 for the enlightning their min4s, middifcovering the truth to them; thefe cruelties 
 have tk, misfortune to be commQn^jQok'd u^on as fs juji a^r^judice againft anyt. 
 
 reEgiom 
 
fett^Un fb'a't ufes theM, as fiiltkei k needlefs to look any farther into it; and to 
 i-e)^t ffi^fi to rejeil it, as both fatfe and detejl able, "joithout ever •Oouchfafing to' 
 SO^dSf the i-atioMl grouhds and thOtives of it. this effeSi they feldotnfail to 
 'SDOfk upon the fuferers of ihwt: Atid as to the fpeSlators, if they be not be- 
 fi^i^M^ weM injiruiied in thofe ghUfidi afid friotiides, they will he much tempted 
 tikg^tiSife,- not ordy to entertain the fd^e opinion offuch d teligiofi, but withal 
 tojidge Miicd fnore favourably of th'ctt of the fufferers; ivho, they iDill be apt ^ 
 to tMfik,- ^oicld not expofe themfehes tofuch extremities , which they niight avoid 
 by cofripliarici, if they Were not throughly fatisfied of the jujlice of their cdufe. 
 Here then you allow th^t taking a'uoay mens eftatgs, or liberty, and corporal 
 pmijhments, ai'e apt to drive aA)yay both fuffererf ^cAd fpeSfators from the re- 
 llgioft that makes ufe of them, rather than to it. And fo thefe you renounce. 
 Now if you give up punifhments of a man, in hife perfon, liberty, and eftate, 
 r think we need not ftand w^ith you, for any other puriilhmfents may be"^ 
 made ufe of. But, by what foUoWs, it feerns you fhelter yoiirfelf lihder the 
 nariie of feverities. For nioderate punijhments, as^ ydu call them in another 
 place, you think may be ferviceabk ; indireStly, and at a diflanceferviceable, to 
 bring nien to the truth. And' I fay, ahy fort of punifhmerits diiproportioned 
 to the offence, or where there is no fault at all, will' always hejevefity, un- 
 jufitflt^k feverity, ahd will be thought fo by they«^^r^rj- and by-fanders', 
 afid fo'will iifually produce the eff ell's you have mentioned, cofitrary to the de- 
 lign they are ufed for. Not to profefs the national faith, vv^hilft one believes 
 it riot tb be true ; not to enter into church-comniunion with the magiilrate, 
 aS long as one judges the doflrrine there profefTed to bd erroneous, or the' 
 worfhip not fuch as God has either prefcribed, or will accept; this yoii al- 
 low, and all the world With ybu mufl allo#, not to be a fault. But yet you 
 would ha\^e men puniflied for not being of the national religiori ; that is, as 
 you ydilrfelf confefs, for no fault at all. Whether this be not feverity, nay 
 ib open and avowed injuftice, that it will give rhen a juji prejudice againjl the'?. 14 
 religion that ufes it; and produce all thofe ill effeds ybu there mention, I 
 leave ybli to confider. So that the nariie oi feverities, in oppofitibn to the 
 moderate punijhments youfpeak for, carl do" ybu nO fervice at all. For where" 
 therfe is no fault, there cah be no moderate punijhment : all puriifhmenT is im- 
 riibderate, where there is no fault to be punilhed. But of yoDr moderate pu-^ 
 «it/^i^^«iP we fhall haVe occafion' to fpeak rribfein' ariother place. It fuffices 
 here to have fhewn, that, whatever punifliments you ufe, they are as likely ' 
 
 to'driv^e men from the religion that ufes thern, as tb bring thein to the truth -, 
 arid much more likely ; as we fh all fde before vs'^e have done : arid'ib, by ybur 
 oAvtt coftfeflioni they are nottb be ufed. 
 
 One thingari thi§ paflage of the author, it'feems, app'e'ars abfurd to you ; 
 that he fHould fay, ihat to take a^ay fhehl lives, to rhake 'them Chrijlians, was 
 IfM an ill way of expfejjing adeflgn of their fahation. I grant'therc" is' great 
 ab'ftjrdity fonirewhere iri thecafe. But if i^ in the pradlice of thofe who, per- 
 fecuting flleh-uiidfeH a pretence "of /rm^/«^ thcm'to falvation, fiiffer the tem- 
 per of their good-will to betray itfelf, in taking away_ their lives. And 
 ^atever'abfuTditiertherefbe in-thi§' way of prdCeeding, there is none in the' 
 ' •" L 2 author's 
 
/ 
 
 76 A SECOND LETTER CONCERNING TOLERATION 
 
 author's ^yay of gxprefling it ; as you would more plainly have feen, i£ you 
 hiad looked into the Latin original, where the words are, Ftfa denique ipfa 
 privant, utfideles, utfahifiant.p.^. which though more literally, might be thus 
 rendered. To bring them to the faith and to fahation ; yet the tranflator is not 
 to be blamed, if he chofe to exprefs the fenfe of the author, in words that 
 very lively reprefented the extreme abfurdity they are guilty of, who under 
 pretence of zeal for the falvation of fouls, proceed to the taking away their 
 lives. An example whereof we have in a neighbouring country,-' where the 
 prince declares he will have all his diflenting fubjedts faved, and purfuant 
 thereunto has taken away the lives of many of them. For thither at laft 
 perfecution muft come : as I fear, notwithftanding your talk of moderate pu- 
 ^3 nijhmenfs, you yourfelf intimate in thefe words ; Not that I think the fword 
 is to be ujhd in this bufinefs, (as I have fufficiently declared already) butbecaufe 
 all coaSiive power refohes at lafi into the fword ; Jince all (1 do not fay j that 
 •will not be reformed. in this matter by leffer penalties, but J that refufe tofubmit 
 to leffer penalties, muft at laji fall under the ftroke of it. In which words, 
 if you mean any thing to the bufinefs in hand, you feem to have a -re- 
 ierve for greater punifliments, when leffer are not fufficient to bring men to 
 p be convinced. But let that pafs. 
 ' ^ You fay. If force be ufed, not inftead of reafon and arguments, that is, not to 
 convince by its own proper efficacy, which it cannot do, etc. I think thofe 
 who rnake laws, and ufe force, to bring men to church-conformity in reli- 
 gion, feek only the compliance, but concern themfelves not for the con- 
 vidion of thofe they punifh ; and forever ufe force to convince. For, pray 
 tell me; when any diffenter conforms, and enters into the church-commu- 
 nion, is he ever examined to fee whether he does it upon reafon, andcon- 
 vidtion, and fuch grounds as would become a Chriftian concerned for reli- 
 gion ? If perfecution, as is pretended, were for the falvation of mens fouls, 
 this would be done ; and men not driven to take the facrahient to keep their 
 places, or to obtain licences to fell ale, for fo low have thefe holy things 
 been proftituted, who perhaps knew nothing of its inftitution ; and con- 
 iidered no other ufe of it but the fecuring fome poor fecular advantage, 
 which without taking of it they Ihould have loft. So that this exception of 
 yours, of the «/^ of force, infiead of arguments, to convince men, I think is 
 needlefs ; thofe who ufe it, not being, that ever I heard, concerned that men 
 fhould be convinced. 
 ^ But you go on in telling us your way of ufing force, only to bring men tSf 
 confder thofe reafqns and arguments, which are proper and fufficient to convince 
 them; but which, without being forced, they would not confider. And, fay 
 you, who can deny but that, indireSily, and at a diflance, it does fame fervice, 
 towards bringing men to embrace that truth, which either through negligence 
 they would never acquaint themfelves with, or through prejudice they would reie& 
 and condemn unheard f Whether this way of puniftiment is like to increafe 
 or remove prejudice, we have already feen. And what that truth ^s, which 
 you can pofitively fay, any man, without being farced by puni/hment, would 
 through carelefsnefs never acquaint bimfelf withy I defire you to name. Some 
 
 are 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 are called at the third, fome at the ninth, and fome at the eleventh hour. 
 And whenever they are called, they embrace all the truth neceffary to falva- 
 tion. But thefe flips may be forgiven, amongft fo many grofs and palpable 
 miftakes, as appear to me all through your difcourfe. For example : you 
 tell us that Force ufed to bring men to conjideri does indireSily, and at a dijlance, 
 fomefervice. Here now you walk in the dark, and endeavour to cover your- 
 felf with obfcurity, by omitting two neceffary parts. As, firft, who muft 
 ufe this force : which, though you tell us not here, yet by other parts of 
 your treatife it is plain you mean the magiftrate. And, fecondly, you omit to 
 fey upon whom it muft be ufed, who, it is muft be puniftied : and thofe, if 
 you fay any thing to your purpofe, muft be dijfenters from the national reli- 
 gion, thofe who come not into church-communion with the magiftrate. And 
 then, you r propofition, in fair plain terms, will ftand thus. If the magijirate 
 fuhijh diJJ'enters, only to bring them to conjider thofe reafonsand arguments which 
 are proper to convince them ; who can deny but that indireSily, and at a dijiance, 
 it may dofervice, etc. towards bringing men to embrace that truth which other- 
 wife they would never be acquainted with?' etc. In which propofition, 
 I. There is fomething imprad:icafele. 2. Something unjuft. And, 3. What- 
 ever efficacy there is in force, your way applied, to bring men to confider and 
 be convinced, it makes againft you. 
 
 1 . It is imprafticahle to punifti dijfenters, as dijfenters, only to make them 
 confider. For if you pxinifh them as diffenters, as certainly you do, if you 
 punifh them alone, and them all without exception, you punifti them for 
 not being of the national religion. And to punifti a man for not being of 
 the national religion, is not to punifti him only to make him confider ; unlefs not 
 to be of the national religion, and not to conjider, be the fanie thing. But you 
 will fay, the deiign is only to make diffenters confider; and therefore they 
 may be puniftied only to make them confider. To this I reply j it is impoffible 
 you ftiould punifti one with a defign only to make him confider, whom you 
 punilh for fomething elfe befides want of confideration ; or if you punifh 
 him whether he confider or no; as you do, if you lay penalties on diffenters 
 in general. If you fhould make a law to punifh all ftammerers; could any 
 one believe you, if you faid it was defigned only to make them leave fwear- 
 ing ? Would not every one fee' it was imj>offible that punifliment fhould be 
 only againft fwearing, when all ftammerers were under the penalty ? Such a 
 propofal as this, is in itfelf, at firft fight, monftroufly abfurd. But you miift 
 thank yourfelf for it. For to lay penalties upon ftammerers, only to make 
 them not fwear, is not more abfurd and impoffible than it is to lay penalties 
 upon diffenters only to make them confider. 
 
 2. To.punifh men out of the communion of the national church, to make 
 them conjider, is unjuft. They are punifhed beeaufe out of the national 
 church : and they are out of the national church,' beeaufe they are not yet 
 convinced. Their ftanding out therefore in this ftate, whilft they are not 
 convinced, not fatisfied in their minds,- is no fault ; and therefore cannot 
 juftly be punifhed. But your method is, Punijh themi to make them confider _ 
 fuck reafons and arguments as are proper to convince them. Which is juft fuch 
 
 juftice. 
 
tS. 4 aECONP LETTER CONCERNING TOLERATItDN 
 
 juftk^, as it- woul4 bse for tbe naagifeafee to'psmifli you for not he'tng a Car- 
 tefian^ only to brm§ ym^to sar^esr fwh r^e^ns . and^ ar^imnts as are pr(^t. 
 affdJ0^ient. tg>. convince pu: when it is poffibki i. TbaC you being fatif^' 
 i^ot" tlie bH^tfc-ofyoqr own dpiniaa in pfaiilofophy,, did not judge it wortto 
 ■whiJe to Q<mM&L thst of Des Cartesss. z. Itois poiiible you are not able t& 
 confider, and- examine, allf the proofs and grounds upon which he endea- 
 vours to eftablifl? bis philofeifhjf^- 31. Poffibly you have examinedi^ and? canj 
 fin4> no reafo^ianJ ar^ments. proper andfi^»ient> to csnmnce you. * 
 
 3. Whatever inMreB efficacy them be in feffer,. applied by the: EftagaftratB* 
 ypur way, it inakes againft you. Force icfod by theniag^ate to bring men W 
 conjider thofe re^^ns\ and- arguments, •which are proper and Jkficm& tcr con'oinc^ 
 them, bu^iiohich 'without being forced^ tJ^ey would not eca^^r;. may<, fay you,; 
 be fervieeabk in^ireMly, ami at a dijlance, tornMAe- men emkrmei the' truth tuhic^ 
 mujl fave them-.. A^ithus,. fay I, it may bej/fa^mms:^ to bring men to recein^e' 
 and imhrace falfliood, which will deftroy therm So that force and punifhw 
 ment, by your own eonfeffion, not being able dire«aiyi hj'iXj^prvper&ffimBy^^ 
 to do men any good, in reference, to their future eftate; though irbe fu*©' 
 dJre/dHy to do tbeqi: harm^ in reference to their prefeut condition here:; and 
 i_Iidire<!tly, an§li in youjc Way] of applying- itii being: pjlopec to do at lesrit a«> 
 much harm as good ; I defire to know whafc ther t^efiik^- is which fb mtich' 
 reGom-mends it^ even to a degree. that you pretend ;itnieeidixd- and neCeflkry. 
 ^kd you fome new untried chymical preparation^ that was as pTopentO kilii 
 a« to fave an infirm man> of whofe life 1 hope; you would not-.be' more ten^ 
 der than of a weak brother's foul, would you: give it your child^ or try it 
 iipon your friend, or recommend it to the- world' for its rare ufefulnefs ? L- 
 deal very favoumbly with you, when Lfiy as proper to kill asjta fave. For' 
 force, in your indireS} way* of the magiftrate's appiying it tomahemen con/idsf 
 thofe argu'mnts that otherwifextheyt wmild' not; tot^ make them kndan ear to' 
 tpo/e ^hot&U .them: th^y hai^e tti^aiea, their tsxayi and (^'er to Jh&w them the' 
 r/ight', I fay, in this way, force, is much? more. proper, and likely; to make: 
 men receive and; imbrace error than; the truthi 
 
 I. Beeaufe men out of the right way. are as apt, I think I may iay apter;- 
 to ufe force, than others. For truth, I mean the truth, of the Gofpel, 
 which is that of the true religion, is mild, andr gentle; and. meek, andi 
 apter to ufe prayers and intreaties, than:force, to gain a hearingi 
 p, 16 2. Becaufe the magiftrates of the" worlds . or the civil fovereignt, as yott« 
 think \h more proper tocalLthem, being few of them in.the right w^ay -, not: 
 one often, take which fide you wilU perhaps yomwilL grant not one of an/ 
 hundred, being of the true religion.; it is liktly ■ ymarindir^^: way of ujin^i 
 of force \^Q\!\d^Qi an hundred, oi- at:leail:;ten times as much harm as good : 
 efpecially if you confider, that as the magiftrate will certainly ufe it to forcei 
 men to' hearken to xbt prop^r'minifers of hisrel^oni.. let'it be what it will; - 
 fo you having fet no .time, nor bounds, to this confiderationof arguments^ 
 and reafons, ihort of being convinced ; you, underranother.pretence, putin— 
 to the magiftrate's hands; as much power to; force, men to his religicm; as any 
 the openeft- perfecutor^. can pretend to; . Far what difference^ I .befcech yoa^ , 
 
 between 
 
A SECOND LETTER CONCERNING TOLERATION ^^ 
 
 foetwe^jj ptiniiJtiBg yon to bring you to mafe, and punilhing you to confider 
 tk^fe rmfins and argwmsfy wisici) are prsfer andfufficient to convince you that 
 you ought to go to mais ? For tUl you are brought to confider reafins and ar- 
 guments prvp^r and Juffimnt ta convince you; that is, till yau are convinced j 
 you are punisfhed oa. If you reply, you nrveant rmfins and arguments proper 
 md fiifficimt to conmnce them of the truth. I " anfwer, if you meant 
 fOi why did you not (ay fo ? But if you had, it would in this cafe do you 
 little fervice* For the mafs, in France., is as much fuppofed the truth, as the 
 V^W^ here. And your way of applying force will as much promote 
 popery in France, is proteftantifin in England. And fo you fee how 
 ffryjceaWe it is to make men receive and embrace the truth that muji favt 
 tiem. 
 
 However you tell us, in the fame page, that if force fo applied, as is ahonie-^ P. 5 
 mentioned, may in fuch fort as has been faid, i. e. indireBly, and at a dijiance, 
 ki fet^^tckbh to bring men to receive and imhrace truth, you think itfufficient to 
 fii^W the ufefulmfs -of it in religion: where I fhall obferve, i. Th'at this 
 y^fuln^s, amounts to no more but this, that it is not irapofible but that it 
 may be i^ful. And fuch a yffulnefs one cannot deny to auricular confef- 
 lion, doing of penance, going of a pilgrimage to fome iaint, and what not. 
 Yet our cburch does not think fit to ufe tbem : Though it cannot be denied, 
 but they may haye fome of your indireSi, and at a dijiance ufefulnefs ; that is, 
 perhaps may do fome fervice, iindiredly, and by accident. 
 
 2. Force, your way applied, as it may be ufeful, fo alfo it may be ufe- 
 lefs. For, i . Where the law punishes di^nters, without telling them it 
 is to makp them confider, they may through ignorance and overiight ne- 
 
 . gie£t to do it, and fo your force proves ufelefs. ' 2. Som^e diflenters may 
 hav^ cojiiidered, already, and then force imployed tfpon them muft needs be 
 wfelefi i unlefs you can think it ufcfut to puflifii a man to make him do' thag 
 which he has done already. 3. God has not diredied it : and therefore we 
 have no $s&ibn to expedt he fibould make it fuccefsful. 
 
 3, It may be hurtful : riay it is likely to prove more burtfid than ufofuL 
 1. Becaijfe to punifli men for that, which it is vifible eannofi be known; 
 whether they have performed or no, is fo palpable an injuftice, that it is; 
 likelier to give them an averfion to the perfons, and religion that ufos it, than 
 to bring them to it. 2. Becaufe the greateft part of mankind, being not 
 ^ble to difcern betwixt truth and fallhood, that depend upon long and xnd.j\yf 
 proofs, and remote confequencesj nor have ability eijough to difcove^ the 
 felfe grounds, and refiftAe captious an:d fallacious arguments of learned mera 
 verfed in controverfies ; are fo much more expofed, by the force which isi 
 ttfed t'O make them hearken^ to^the mformati(m and'inf'r&Bkn of men appomtsd to> 
 it by the magiftrate, or thofe of his reli^on, to be led into falfibood and 
 error, than they are likely, this way to be brought ta hn brace t hi truth that 
 mufifave themn by how much the natibaal religions of the world are, be- 
 yond comparifon, more of them falfe or erroneous, than fuch as have God 
 for their author, and truth for their ftandard. And that leekiog and ex- 
 amining, without the i|)e!cial grace' of <Sod,. wHl Bat fecure even, kno-mng' 
 
 sad 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 and learned men from error; we have a famous inftance in the two 
 Reynolds, both fcholars, and brothers, but one a proteftant, the other a pa- 
 pift, who upon the exchange of papers between them, were both turned j 
 but fo that neither of them, with all the arguments he could ufe,_could bring 
 his brother back to the rehgion which he himfelf had found reafon to im- 
 brace. Here was ability to examine and judge, beyond the ordinary rate of 
 moft men. Yet one of thefe brothers was fo caught by the fophlftry and 
 fkill of the other, that he was brought into error, from which he could 
 never again be extricated. This we muft unavoidably conclude ; unlefs we 
 -can think, that wherein they differed, they were both in the right ; or that 
 truth can be an argument to fupport a falfhood ; both which are impoflible. 
 And now, I pray, which of thefe two brothers would you have puniftied, to 
 make him bethink himfelf, and bring him back' to the truth ? For it is cerr 
 tain fome ill^grounded CQ.u{k oi ^&nt alienated one of them from it. If you 
 will examine your principles, you will find that according to your rule, the 
 papift muft be punifhed in England, and the proteftant in Italy. So that, in. 
 efFedt, by your rule, pafjion, humour, prejudice, lufi, imprefjions of education, 
 admiration of perfons, worldly refpeSi, and the like incompetent motives, muft al- 
 ways be fuppofedon that fide on which the magiftrate is not. 
 
 I have taken the pains here, in a fhort recapitulation, to give you the 
 view of the ufefulnejs of force, your way applied, which you make fuch a 
 noife with, and lay fo much ftrefs on. Whereby I doubt not but it is vifible, 
 that its ufefulnefs and ufelefsnefs laid in the balance againft each other, the 
 pretended ufefulnefs is fo far from outweighing, that it can neither incourage 
 nor excufe the ufing of punishments j which are not lawful to be ufed in 
 our cafe without ftron^ probability of fuccefs. But when to its ufelefnefs 
 mifchief is added, and it is evident that more, much more, harm may be 
 expe(fled from it than good,, your own argument returns upon you. For if 
 it be reafonable to ufe it, becaufe it may beferviceable to promote true religion, 
 and the fahation of fouls ; it is much more reafonable to let it alone, if it 
 may be more ferviceable to the promoting falfhood, and the perdition of , 
 fpuls. And therelbre you will do ^ well hereafter not to build (o qiuch on the 
 ufefulnefs of force, applied your way, your indireSi, and at a dijlance ufefulnefs, 
 which amounts but to the fhadow and poffibility of ufefulnefs, but with an 
 overbalancing weight of mifchief and harm annexed to it. For upon a juft 
 eftimate, this indireSi, and at a dijlance, ufefulnefs can dire<3:Iy go for nothing; 
 or rather lefs than nothing. 
 
 But fuppofe force, applied your way, were as ufeful for the promoting 
 true religion, as I fuppofe I have fhewed it to be the contrary ; it does not 
 from thence follow that it is lawful and, may be ufed. It may be very ufeful 
 in a parifh that has no teacher,, or as bad as none, that a lay-man who 
 wanted not abilities for it, for fuch we may fuppofe to be, fhould fometimes 
 preach to them the dodrine of the Gofpel, and ftir them up to the duties 
 of a good life. And yet this, which cannot be denied, may be at leaft indi- 
 redlly, and at a difance, ferviceable towards the promoting true religion, and the 
 fahation of fonts, you will not, I imagine, allow, for this ufefulnefs, to be 
 
 lawful : 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 lawfbl : and that, becaufe he has not commiffion and authority to doit. 
 The fame might be faid of the adminiftration of the facraments, and any 
 other fundlion of the prieftly office. This is juft our cafe. Grantingforce, 
 a? you fiy, indireSlly, and at a dijiance, ufiful to the falvation of mens fouls ; 
 yet it does not therefore follow that it is lawful for the magiftrate to ufe it : 
 becaufe, as the author fays, the magiftrate has no commiffion or authority 
 to do fo. For however you have put it thus, as you have framed the au- 
 thor's" argument, force is utterly of no ufe for the promoting of true religion, and 
 the falvation of fouls ; and therefore no body can have any right to ufe any 
 force or compuljion for the bringing men to the true religion ; yet the author 
 does not, in thofe pages you quote, make the latter of thefe propofitions an 
 inference barely from the former ; but makes ufe of it as a truth proved by 
 feveral arguments he had before brought to that purpofe. For though it be 
 a good argument j it is not ufeful, therefore not fit to be ufed : yet this will 
 not be good logic j it is ufeful, therefore any one has a right to ufe it. For 
 iS the ufefulnefs makes it lawful, it makes it lawful in any hands that can fo 
 apply it i and fo private men may ufe it. 
 
 Who can deny, fay you, but that force indireSily, and at a dijiance, may do 
 fomefervice towards the bringing men to embrace that truth, which otherwife 
 they would never acquaint themfelves with. If this be good arguing in you, 
 for the ufefulnefs of force towards the faving of mens fouls ; give me leave to 
 argue after the fame fafliion. i. I will fuppofe, which you will not deny 
 me, that as there are many who take up their religion upon wrong grounds, 
 to the indangering of their fouls ; fo there are many that abandon them- 
 felves to the heat of their lufts, to the indangering of their fouls. 2. I will 
 fuppofe, that as force applied your way is apt to make the inconfiderate con- 
 fider, fo force applied another way is apt to make the lafcivious chafte. The 
 argument then, in your form, will ftand thus : Who can deny but that force, 
 indireSlly, and at a dijiance may, by caftration, do fomefervice towards bringing 
 men to embrace- that chaftity, which otherwife they would never acquaint them- 
 felves with. Thus, you fee, caftration may, indireSlly, and at a dijiance, be 
 ferviceable towards the falvation of mens fouls. But will you fay, from fuch 
 an ufefulnefs as this, becaufe it may indireSlly, and at a dijiance^ conduce to 
 fhe faving of any of his fubjedts fouls, that therefore the magiftrate has a 
 right to do- it, and may by force make his fubjedts eunuchs for the kingdom 
 of heaven ? It ts not for the magiftrate, or any body elfe, upon an imagi- 
 nation of its ufefulnefs, to make ufe of any other means for the falvation of 
 mens fouls, than what the author and finiftier of our faith hath direfted. 
 You may be miftaken in what you think ufeful. Dives thought, and fo 
 perhaps fliould you and I too, if not better informed by the Scriptures, that 
 it would be ufeful to rouze and awaken men if one ftiould come to them 
 from the dead. But he was miftaken. And we are told, that if men will 
 not hearken to Mofes and the prophets, the means appointed, neither will the 
 ftrangenefs nor terror of one coming from the dead perfuade them. If 
 what we are apt to think ufeful, were thence to be concluded fo, we ftiould, 
 I fear, be obliged to believe the miracles pretended to by the church of 
 
 M Rome. 
 
82 A SECOND LETTER GONCERNING TOLERATION 
 
 Rome. For miracles, we know, were once ufefuHov the promoting true re- 
 ligion, and the falvation of fouls j which is more thai> you can f^y for, your 
 political punifhments : but yet we muft conclude that God thinks them apt 
 ufeful now ; unlefs we will fay, that which without impiety, cannot be /aid,,, that 
 the wife and benign Difpofer and' Governor of all things does not now ufe all 
 ufeful means fir promoting bis- own honour in the world, and the good of fouls. 
 I think this confequence will hold, as well as what you draw in near-the 
 fame words. - , 
 
 Let us not therefore be more wife than our Maker, in that ftupendious 
 and fupernatural yvork of our falvation. The Scripture, that reveals it to us, 
 contains all that we can know, or do, in order to it : and where that is 
 filent, it is in lis prefumption to direct. When you can fliew any commif- 
 iion in Scripture, for the ufe of force to compel men to hear, any more than 
 to imbrace the doftrine of others that differ from them, we {hall have rea- 
 forf to' fubmit tq it, and the magiftrate have fome ground to fet up this new 
 way of perfecution. But till then, it will be fit for us to obey that precept 
 of the- Gofpel, which bids us take heed what we hear,- Mark iv, 24. So that 
 hearing is not always fo ufeful as you fuppofe. If it had, we fhould never 
 have had fo direft a caution againft it. It is not any imaginary ufefulnefs, 
 you can fuppofe, which can make that a puniihable crime^ which the ma- 
 giftrate was never authorized to meddle with. Go and teach all nations j was 
 a commiflion of our Saviour's : but there was not added to it,, puni-fli thofe 
 that will not hear and confider what you fay. No, but if they will not receive 
 you, Jhake off the duji of your feet ; leave them, and apply yourfelves to fome 
 others. 'And St. Paul knew -no other means to make men hear, but the 
 preaching of the Gofpel ; as will appear to any One who will read Romans x, 
 14, etc. Faith comet h by hearing, arid -hearing by the word of God. 
 
 You go on, and in favour of your \i€iovt6. force you tell us that it is not 
 
 P. 6 only ujeful but needful. And here, after having at large, in the four 
 
 following pages, fet oiit the negligence or averfion, or other hinderances that 
 
 keep men from examining., with that application andfreedom of judgment they 
 
 Jhould, th^ grounds upon vs^hich they take upand peifjl in their religion, you 
 
 P. 10 come to conclude force neceflary. Your words are : If men are generalh 
 averfe to a due conf deration of things, where they are mofi concerned to ufe it > 
 if they ufually take up their religion without examining it as they ought, and then 
 grow fo opinionative and fo fif in their prejudice, that neither the gentleji ad- 
 monitions, nor the mofi earneji, intreaties, pall ever prevail with them after-^ 
 wards to do it ; what means is there left, befides the grace of God, to reduce: 
 thofe of them that are got into a wrong isoay, but to lay thorns and briars in it f 
 That f nee they are deaf to all perfuafons, the meafnefs they meet with may at 
 leaf put them to afiand, and incline them to lend an ear to thofe who tell them 
 they have mifiaken their way, and offer to fh'ew them the right way. What 
 means is- there left, fay you^, but force. What to do ? To reduce men,. 
 ivho are out of it, into the right way. So, you tell us here. And to that, I fay, 
 there is other means befides force ; that which was appointed and made ufe of 
 from the beginning, the preaching of the GofpeL 
 
A SECOND LETTER CONCERNING TOLERATION 83 
 
 But, fay you, to make them hear, to make them confider, to make them ex^ 
 amine, there is no other means but funijhment ; and therefore it is necejjary. 
 
 I aftfwer. 1. What if God, for reasons beft known to himfelf, would not 
 have men Compelled to hear ; but thought the good tidings of falvation, and 
 the protpofals of life and death, means and inducements ^enough to make 
 them hear, and confider, now as well "as heretofore ? Then your means, 
 your punijhments, are not neceffary. What if God would have men left to 
 their freedom in this point, if they Will hfear, or if they will forbear, will 
 you Conftrain them ? Thus we are fure he did with his own people : and 
 this when they were in captivity, EiZek. xi, 5, 7. And it is very like were 
 ill treated for being of a different religion from the national, and fo were pu- 
 nifhed as difTenters. Yet then ^od expected not that thofe punifliments 
 fhould force them to hearken more than at other times : as appears by 
 'Ezek. HI, 2. And this alfo is the rnethod of the Gofpel. We are ambaffa^ 
 dors for Chrifi ; as if God did befeech by us, nee pray in Chriji'sjlead, fays St. 
 Paul, II Cor. v, 20. If God had thought it neceffary to have men punifhed 
 to make them give ear, he could have called magiftrates to be fpreaders and 
 minifters of the Gofpel, as well as poor fifhermen, or Paul a perfecutor, 
 who yet wanted not power to punifli where punifliment was neceffary, as is 
 eviderit in Ananias afid Sapphira, and thp inceftubus Corinthian, 
 
 2. What if God, forefeeing this force would be in the hands of men 
 as pajjionate, as humourfome, as liable to prejudice and error as the reft of 
 their brethren, did not think it a proper means to bring men into the 
 right 'may ? 
 
 3. What if there be other means ? Then yours ceafes to be neceffary, 
 upon the account that there is no means left. For you yourfelf allow. That 
 the grace of God is another means. And I fuppofe you will not deny it to be 
 both a proper and fufficient means -, and which is more, the only means ; 
 fuch means as can work by itfelf, and without whicl* all the force in the' 
 world can do nothing. God alone can open the ear that it may hear, and 
 open the heart that it may underftand: and this he does' in his own good 
 time, and to whom he is gracioufly pleafe'd ; but not according to the will 
 and fancy of man, when he thinks fit, by punifhments, to compel his bre- 
 thren. If God has pronounced againft any perfon or people, what he did 
 againft the Jews, flf vi, 10.) Make the heart of this people fat, and make 
 their ears heavy, andjhut their eyes ', left they fee with their eyes, and hear 
 with their earsf and under fiand with their hearts, and convert., and be healed: 
 will all the force you can ufe, be a means to make them hear and underftand, 
 and be converted ? 
 
 But, Sir, to refurn to your argument j you fee no other means left ('taking 
 the world as we now find it)' to make men "throughly and impartially examine a 
 religion, which they imbraced upon fuch iriaucements as ought to have no fway 
 at all in the matter, and withdittk or no examination of the proper grounds of 
 it. And thence you conclude tj^e ufe of force, by the magiftrate upon dif- 
 fenters, neceffary. And, I faj^, I fee no other meatis left (taking the world as 
 we now find it, wherein the magiftrates never lay penalties, for matters of 
 
 M 2 ^ religion, 
 
 I 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 religion, upon thofe of their own church, nor is it to be cxpedted they ever 
 fliouldj) to make men of the national church, any where, throughly and im- 
 partially examine a religion, which they imbraced uponfuch inducements, as ought 
 to have nofway at all in the matter, and therefore with little or no examination 
 of the proper grounds of it. And therefore, I conclude the ufe of force by 
 diflenters upon conformifts neceffary. I appeal to the world, whether this 
 be not as juft and natural a conclufion as yours. Though, if you will have 
 my opinion, I think the more genuine confequence is, that force, to make 
 men examine matters of religion, is not neceflary at all. But you may take 
 which of thefe confequences you pleafe. Both of them, I am fure, you 
 cannot avoid. It is not for you and me, out of an imagination that they 
 may be ufeful,, or are necejfary, to prescribe means in the-gr®^ and myfterious 
 work of falvation, other than what God himfelf has direded. God has ap^ 
 pointed force as ufeful and neeeffary, and therefore it is to be ufed \ is a way 
 of arguing, becoming the ignorance and humility of poor, creatures. But I 
 think force ufeful or neeeffary, and therefore it is to be ufed j has, methinks, 
 a little too much prefumption in it. You aik, What means elfe is there left ?. 
 None,, fay I, to be ufed by man, but what Go4 himfelf has diredted in the 
 Scriptures, wherein are contained all the meaniS and methods of falvation. 
 Faith is the gift of God. And we are not to ufe any other means to procure 
 this gift to any one, but what God himfelf has prefcribed. If he has there 
 appointed that any (hould be forced to hear thofe who tell them they have mif- 
 taken their way, and offer to Jhew them the right i^ and that they {hould be 
 puniihed by the magijlrate if they did not ; it will be paft doubt, it is to be 
 made ufe of; But till that can be done, it will be in vain to fay what other 
 means is there left. If all the means God has appointed, to make men hear 
 and Confider, . \p exhortation in feafon and out of feafan, etc. together with 
 prayer for them, and the example of meeknefs and a good life j this is all 
 ought to be done, Whether they will hear, or whether they will forbear. 
 
 By thefe means the Gofpel at firft made itfelf to be heard through a great 
 part of the world j and in a crooked and perverfe generation, led away by 
 h^s, humaurs, and prejudice, as well as this you complain of, prevailed with 
 men to hear and imbrace the truth, and take care of their own fouls ; without 
 the affiftance of any fuch farc^ of the magiflrate, which you now think 
 needful. But whatever negleSl, or avsrfon there is in fome men, impartially 
 and thrfxughiy to be inftrudted ; there will upon a due examination, I fear, 
 be found no lefs a negled: and averfion in others, impartially^ ■a.nd throughly . 
 to inftrud them. It is not the talking even general truths in plain and 
 clear language ; much lefs a man's own fancies in fcholaftic or uncommon 
 ways of Q)eaking, an hour or two, once a week in public ; that is enough to 
 inftrud even willing hearers in the way of falvation, and the grounds of 
 tlieir religion. They are not politic difcourfes which are the means, of right 
 information in the foundations of religion. For with fuch, fometimes venting 
 antimonarchical principles, fometimes again preaching up nothing but abio- 
 lute monarchy and paffive obedience, as the one or other have been in vogue, 
 and the way to preferment, have our churches rung in their turns, foloudly,, 
 
 that 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 that reafons and arguments proper and Sufficient to convince men of the truth 
 in the controverted points of religion, and to direft them in the right way, 
 to falvation, were fcarce any where to be heard. But how many, do you 
 think, by friendly and Chriftian debates with them at their houfes, and by 
 the gentle methods of the Gofpel madeufe of in private converfation, might 
 have been brought into the churcli j who, by railing from the pulpit, ill and 
 unfriendly treatment out of it, and other neglefts and mifcarriages of thoie 
 who claimed to be their teachers, have been driven from hearing them ? 
 Paint the defedts and mifcarriages frequent on this fide, as well as you have 
 done thofe on the other, and then do you, with all the world, confider whe- 
 ther thofe who you fo handfomely declaim againft, for being mifled by edu" 
 cation^ paffion, humour, prejudice, objiinaey; etc. do deferve all the punifhment. 
 Perhaps it will be anfwered j if there be fo much toil in it, that particular 
 perfons muft be applied to, who then will be a minifter ? And what if a 
 layman fhould reply : if there be fo much toil in it, that doubts muft be 
 cleared, prejudices removed, foundations examined, etc. who then will be a 
 proteftanti the excufe will be as good hereafter for the one as for the other. 
 
 This new method of yours, which you fay no body can deny but that indi-^ 
 reBly, and at a dijiance, it does fome fervice towards bringing men to imbrace 
 the truth -, was never yet thought on by the moft refined perfecutors. Though 
 indeed it is not altogether unlike the plea made ufe of to excufe the late bar- 
 barous ufage of the proteftants in France, ■ defigned to extirpate the reformed 
 religion there, from being a perfecution for religion. The French king re- 
 quires all his fubjefts to come to mafs : thofe who do not, are puniflied with 
 a witnefs. For what ? Not for their religion, fay the pleaders for that dif- 
 cipline, but for difobeying the king's laws. So by your rule, the diflenters, 
 for thither you would, and thither you muft come, if you mean any thing, 
 muft be punifhed. For what ? Not for their religion, fay you, not for 
 follo'wing the light of their own reafon, not for obeying the diSlates of their own 
 confciences. That you think not fit. For what then are they to be puniftied ? 
 To make them, fay you, examine the religion they have imbraced, and the reli- 
 gion they have rejeBed. So that they are punifhed, not for having offended 
 againft a law : for there is no law of the .land that requires them to examine. 
 And which now is the fairer plea, pray judge. You- ought, indeed, to have 
 the credit of this new invention. All other law-makers have conftantly 
 taken this method ; that where any thing was to be amended, the fault was 
 firft declared, and then penalties denounced againft all thofe, who, after a 
 time fet, fhould be found guilty of it. This the common fenfe of mankind, 
 and the very reafon of laws, which are intended not for punifhment, but 
 correction, has made fo plain, that the fubtileft and moft refined law-makers 
 have not gone out of this courfe, nor have the moft ignorant and barbarous 
 nations miffed it. But you have outdone Solon and Lycurgus, Mofes and our 
 Saviour, and are refolved to be a law-makef of a way by yourfelf. It is an 
 old and obfolete way, and will not ferve your turn, to begin with warnings 
 and threads of penalties to ht inflifted on thofe who do not reform, but con- 
 tinue to do that which" you think they fail in. To allow of impunity to the 
 
 innocent. 
 
86 A SECOND LETTER -CONCERNINC TOLERATION 
 
 innocent, or the opportunity of amendment to tbofe who would avoid the 
 penalties, are formalities not worth your notice. You are for a (horter and 
 furer way. Take a whole tribe, and punifli them at all adventures }. whe- 
 ther guilty or no, of the mifcarriage which you would have amended i or 
 without fo much as telling them what it is you would have them do, but 
 leaving them- to find it out if they can. AH thefe abfurdities are contained 
 in your way of proceeding ; and are irnpoffible to be avoided by any one who 
 will punifh diffenters, and only diffenters, to make them confider and weigh 
 the grounds of their religion, and impartially examine whether it be true or «(?, 
 and upon what grounds they took it up, that fo they may find and imhrace the 
 truth that mufijave them. But that this new fort of difcipline may have all 
 
 P. lo fair play, let us inquire firft, who it is you would have be puniflied. In the 
 place above-cited, they are thofe who are got into a wrong way, and are deaf 
 to all perfuafions. If thefe are the men to be puniflied, let. a law be made 
 a^'ainft them: you have my confent; and that is the proper courfe to have 
 offenders punifhed. For you do not, I hope, intend to punifli any fault by a 
 law, which you do not name in the law; nor make a law againfl: any fault 
 you would not have puniflied. And now, if you are fincere, and in earnefl:, 
 and are, as a fair man fliould be, for what your words plainly fignify, and 
 nothing elfe ; ,what will fuch a law ferve for ? Men in the wrong way are to 
 be punijhed: but who are in the wrong way is the queftion. You have no 
 more reafon to determine it againft one, who differs from you ; than he has 
 to conclude againfl you, who differ from him. No, not though you have 
 the magiflrate and the national church on your fide. For, if to differ from 
 them be to be in the wrong way, you, who are in the right way in. England, 
 will be in the wrong way in France. Every one here mufl be judge for him- 
 ifelf : and your law will reach no body, till you have convinced him he is in 
 the wrong way. And thea there will be no need of punifhment to make 
 him confider ; unlefs you will affirm again, what you have denied, and have 
 men punifhed for imbracing the religion they believe to be true, when it 
 differs from yours or the public. 
 
 Befides being in the wrong way, thofe who you would have puniflied mufl 
 he iuchzs, are deaf to all perfuafions. But any fuch, I fuppofe, yoti will 
 hardly find, who hearken to no body, not to thofe of their own way. If 
 you mean by deaf to all perfuafions, all perfuafions of a contrary party, or of 
 a different church ; fuch, I fuppofe, you may abundantly find in your own 
 church, as well as elfewhere ; and I prefume to them you are fo charitable, 
 that you would not have them punifhed for not lending an ear to feducers. 
 For conftancy in the truth, and perfeverance in the faith, is, I hope, rather 
 to be incouraged, than by any penalties checked in the orthodox. And your 
 church, doubtlefs, as well as all others, is orthodox to itfelf in all its tenets. If 
 you mean by all perfuajion, all your perfuafion, or all perfuafion of thofe of 
 your communion ; you do but beg the queflion, and fuppofe you have a right 
 to punifh thofe who differ from, and will not comply with you. 
 
 P. II Your next words are. When men fly from the means of a right information^ 
 and will not fo much as confider h'ow reafonable it is, throughly and impartially 
 
 to 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 to. examine a religion; -which they imhraced upon fuch inducements as ought to 
 have nofway. at all in the matter, and therefore with little or no examination of 
 the proper grounds of it; what hUman method can be ifed, to bring them to adt 
 like men, in an affair of fuch confequence; and to make a wifer and more rational 
 choice. But that of laying fuch penalties upon them, as may balance the ^weight 
 afthofe prejudices which inclin'd them to prefer afalfe way before the true, and 
 recover them to,fo muchfobriety and refeSiion, as ferioufly to put the quefion ta 
 themf elves ; whether it be really worth the while to undergo fuch inconveniences, 
 for adhering to a religion, which, for any thing they know, may befalfe, or for 
 rejeSling another f if that be the cafe J which, for any thing they know, may be 
 true, till they have brought it to the bar of reafon, and given it a fair tryal 
 there. Here you again bring in fuch as prefer afalfe may before a true : to 
 which having anfwered already, I fhall here fay no more, but that, fince 
 our church will not allow ihofe to be in a falfe way who are out of the 
 church of Rome, becaufe the church of Rome, which pretends infallibility, 
 declares hers to be the only true way ; certainly no one of our church, nor 
 any other, which claims not infallibility, can require any one to take the 
 teftimony of any church, as a fufficient proof of the truth of her own doc- 
 trine, ^o xhzt true and falfe, as it commonly happens, when we fuppofe 
 them for ourfelves, or our party, in effedl, fignify juft nothing, or nothing to 
 the purpofe ; unlefs we can think that true or falfe in England, which will 
 not be fo at Rome, or Geneva : and vice verfd. As for the reft of the de- 
 fcription, of thofe on whom you are here laying penalties ; I befeech you con- 
 fider whether it will not belong to any of your church, let it be what it 
 will. Confider, I fay, if there be none in your church who have imbrac'd 
 her religion, upon fuch inducements as ought to have nofway at all in the matter, 
 and therefore with little or no examination of the proper grounds of it ; who 
 have not been inclind by prejudices ; who do not adhere to a religion, which for 
 any thing they know may befalfe, and who have rejeSied another which for any 
 thing they know may be true. If you have any fuch in your communion, and 
 it will be an admirable, though I fear but a little, flock that has none fuch 
 in it, confider well what you have done. You have prepared rods for them> 
 for which I imagine they will con you iio thanks. For to make any toler- 
 able fenfe of what you here propofe, it muft be underftood that you would 
 have men of all religions punifhed, to make them confider whether it be 
 really worth the while to undergo fuch inconveniences for adhering to a religion 
 which for anything they know may befalfe. if you hope to avoid that, by what 
 you have faid of true znA falfe ; and pretend that the (u^'poitA preference of the 
 true way in your church, ought to preferve its members from your punifh- 
 ment ; you manifeftly trifle. For every church's teftimony, that it has chofens 
 the true way, muft be taken for itfelf ; and then none will be liable; and your 
 new invention of punifhment is come to nothing: or elfe the differing; 
 churches teftimonies muft be taken one for another ; and then they will be 
 all out of the true way, and your church need penalties as well as the reft. 
 So that, upon your principles, they muft all or none be punifhed. Chufe 
 which you pleafe : one of them, I think, you cannot efcape. 
 
 What 
 
88 A SECOND LETTER CONCERNING TOLERATION 
 
 P, u What you fay in the next words ; where inJiruSiion is fiifly refufed^ and all 
 admonitions and perfuafions prove vain and ineffeSiual i diSers nothing but in 
 the way of exprefling, from deaf to all perfuafions: and fo that is anfwered 
 already. 
 
 P- 20 In another place, you give us another defcription of thofeyou think ought 
 to be puniflied, in thefe words j Thofe who refufe to imhrace the doSirine, and 
 fubmit to thefpiritual government of the proper minifters of religion^ who by fpe- 
 cial defignation are appointed to exhort, admonip, reprove, etc. Here then, 
 thofe to be puniflied, arefuch who refufe to imbrace the doSirine, and fubmit to 
 the government of the proper minijiers of religion. Whereby we are as much 
 flill at uncertainty, as we were before, who thofe are who, by your fcheme, 
 and laws fuitable to it, are to be puniflied. Since every church has, as it 
 thinks, its proper minijiers of religion. And if you mean thofe that refufe to 
 imbrace the do£lrine, and fubmit to the government of the minifiers of another 
 church i then all men will be guilty, and muft: be puniflied j even thofe of 
 your church, as well as others. If you mean thofe who refufe, etc. the mi' 
 nijiers of their own church j very few will incur your penalties. But if, by 
 liick proper minijiers of religion, the minift:ers of fome particular church are 
 intended, why do you not name it ? Why are you fo referved, in a matter 
 wherein, if you fpeak not out, all the reft that you fay will be to no pur- 
 pofe ? Are men to be puniflied for refufing to imbrace the doStrine, and fubmit 
 ■ to the government, of the proper mincers ^ the church o/" Geneva ? For this 
 time, fince you have declared nothing to the contrary, let me fuppofe you of 
 that church : and then, I am fure, that is it that you would name. For of 
 whatever church you are, if you think the minifters of any one church 
 ought to be hearkened to, and obeyed, it muft be thofe of your own. There 
 are perfbns to be puniflied, you fay. This you contend for, all through your 
 book ; and lay fo much ftrefs on it, that you make the prefervation and pro- 
 pagation of religion, and the falvation of fouls, to depend on it : and yet you 
 defcribe them by fo general and equivocal marks j that, unlefs it be upon 
 fuppofitions which no body will.grant you, I dare fay, neither you, nor any 
 body elfe, will be able to find one guilty. Pray find me, if you can, a man 
 whom you can judicially prove, for he that is to be puniflied by law muft be 
 fairly tried, is in a wrong way, in reiped: of his faith ; I mean, who is deaf to 
 all perfuafions, who files from all means of a right information, who refufes to 
 imbrace the doSirine, and fubmit to (the government of the fpiritual pafiors. 
 And when you have done that, I think, I may allow you what power you 
 pleafe to punifli him j without any prejudice to the Toleration the author 
 of the Letter propofes. 
 
 But why, I pray* all this bogling, all this loofe talking, as if you knew not 
 what you meant, or durft not fpeak it out? Would you be for punifliing fome 
 body, you know not whom } I do not think fo ill of you. Let me then 
 fpeak out for you. The evidence of the argument has convinced you that 
 men ought not to be perfecuted for their religion ; that the feverities in ufe 
 amongft Chriftians cannot be defended ; that the magiftrate has not autho- 
 rity to compel any one to his religion. This you are forced to yield. But you 
 
 would 
 
A SECOND LETTER CONCERNING tOLB^RATION % 
 
 would faia retain fome power in the magiftrate's hands to punifti difleriters, 
 upon a new pretence ; viz. not for having imbrafced the dodlrine and wor- 
 fliip they believe to be true and right, but for not having well confidered their 
 own and the magiftrate's religion. To fhew you that I do not.fpeak wholly 
 without-book J give me leave to mind- you of one paffage of yours. The 
 words are, penalties to put them upon aferious and impartial examination of the P. 26 
 controver/y between- the magijlrates and them. Though 'thefe words be not 
 intended to tell us who you would have punifhed, yet it may be plainly in- 
 ferred from them. And they more ^clearly point out whom you aim at, than 
 all the foregoing places, where you feem to, and fhbuld, defcribe them. 
 For they are fuch as between whom and the magijlrate there is a controverjy : 
 that is, in fliort, who differ from the magiftrate in- religion. And now in- 
 deed you have given us a note by which thefe you would have punifhed may 
 be known. We have, with much ado, found out at laft whom it is we may 
 prefiime you would have punifhed. Which in other cafes is ufually not very 
 difficult : becaufe there the faults to be mended eafily defign the perfons to be 
 correfted. But yours is a new method, and unlike all that ever went be- 
 fore it. 
 
 In the next place; let us fee for what you would have them punifhed. 
 You tell us, and it will eafily be granted you, that not to examine and weigh 
 impartially, and without prejudice or pdjjion, all which, for fhortnefs-fake, we 
 will exprefs by^thisone^word f^j^d^r, the religion one imb'races- or refufes, is a 
 fault, very common, and very prejudicial to true religion, and the falvation of 
 mens fouls. But penalties and punifhments are very neceffary, fay you, to 
 remedy this evil. ... 
 
 ■Let us fee now how you apply this remedy. Therefore, fay you, \t^ all 
 difTeriters be punifhed. Why? Have no diflfenters confidered of religion? - 
 Or have all conformi;fts confidered ? That you yourfelf will not fay. Your 
 projedt therefore is jiift as reafonable, as if a lethargy growing epidemical ia 
 England j you fhould propofe to have a law made to blifter and fcarify and 
 fhave the heads of all who wear gowns : though it be certain that neither 
 all who wear gowns are lethargic, nor all who are lethargic wear gowns. 
 ~—~ Diite Damajippe Deaeque' 
 » Verum ob conjilium donent ton/ore. 
 For there couldinot be certainly a more learned advice, than that "one man 
 fhoyld be pulled by. the ears, becaufe another is afleep. This, when you 
 have confidered of it again, for I find, according to your principle, all men 
 have now and then need to be joggedj you will, I guefs, be convinced is 
 not like a fair phyfician, to apply a remedy to a difeafe ', but, like an in- 
 raged enemy, to vent one's fp'leen upon a party. Common fenfe, as well as 
 common juftice, requires, that the remedies of laws and penalties fhould be 
 direfbed againfl- the evil that is to be removed, wherever it be found. And if 
 the punifhment you think fo neceffary, be, as you pretend, to cure the mif- 
 cjiief you complain of, you muft let it purfue and fall on the guilty, and 
 thofe only, ia what company foever they are; and not, as you here propofe, 
 and is the higheft injuflice, punifh the innocent confidering diffenter, with the- 
 
 N ' guilty i 
 
 /: 
 
^0 A SECOiND LETTER CQN^ERNINQ TOLERATION 
 
 §w\%yL y ^i^ oil tfee ©ti^r fj4&. 1ft ifee mot^isMU giailfey caafbiaaift fc^e, 
 with thf ^i^^opepl. F^f one m^y nationally patefiwne that the itational 
 churg^ ias/^pfti wy wore ii;^ pj9porti©»» of wajfe ^a Kttle confider or 
 cpnceifn ^hemfeh^es? aJbosiS rfJigi«», than any eongregatton- of diffenters. For 
 confcienG?,. or the cace; c^ ^cm ioi^s^ feging ©nee laid afide j intsreft of courfe 
 leads nxen in^o ths^t Iwi^^y* wfeece the fwotiwStioa and gauntenance of the gor- 
 vcjinraf nt, and feopies <^ preftrmei^t, bid feixeft to all ihfiir ^ooaiaing- deflces. 
 a^ that if qarde^, ne^^qal* ioconfideiate men in, snatteri of reMgioa, iab» 
 imthout bemg forced 'WQSudd not: eo^ifib*, ace to he roufed into a care of thdr 
 fo^ls, and a feajrch ^fte? ticutjb, hy puo^nsieRt&i d»e n^trotKijt religion, ia 
 all countries, wiji certajwj[3E hs^ve Si ra^t to the greEdtoft fhaEe of diofe punifli^ 
 ments ; at Ijcail:, not to be tv^o%- e3sem.pt ftom them. 
 . Tj'his is i^%\yhicM^ author of the Letter, as;I xsmsxc^tus, complaias 
 qI ; and th^t juftlyt vi?i. thatjtiei pretended' care of memfsuls alvie^t e9^J& 
 itjelfy in tkofe. nsbo. ivQiJdi b«vi force, any way. made, ufr of to. tka( aid, in 
 very unequal methods j ft^m^ p&fms. being> to he tneateA mitk Jbmrityi, 'whUft 
 (dh^rs. guilty, of thefam faults, are nQi> ta heifa* much as Muck^di Thoijgb you 
 are got pretty well out of the deep mud, and renounce punishments dir^Eify 
 for religion ; yet you ftick ftill in this part of rfae mice ; whilil yoa would 
 have diffenters punifhed to, mafce them cojifi^n, hut would not base any 
 ^ing don^ to cpi^rmifts, though, never fo negligent ia this point o££9^ 
 4^,ing^ The author's letter pleaied me, hecaufe \l is equal to all mankind* 
 i? diredt, and; will, I thJEyfe, hold every whec© -, which I take to be a good 
 ijigrk of truth. For I fliaU always, fuil^a that neijbheir tocompoctiwith the 
 truth of religion, or the defign of the Gofpel, which is fuited.to.ouly.&me 
 Qne country, or p^j ty. What is true and good; iniJS??^^w</,- wilLbetrue^md 
 P. 12 good at; Rome too, in. GhJna, or Geneiia. ^ut whether your great and oa^ 
 method for the prppagfiting of truth, by bringing the incomfiderate by. pu^» 
 nifhments to confder, would, according to your, way :of( applying- your pu-s 
 ni^hments only to diflenters,. from the national rc^hgion,. be; of uie; in- thofe 
 cpuntripsa or any where but where you fuppofe the magiftEateto be.inthei> 
 right;^ judge you. Pray, Sir, confider a little, whether pr^udice. has not; 
 fome fhare in your way of arguing. For this is youn pofitien j men are gene- 
 rally negligent in examining the grounds of their religion. This I grant. But 
 qouid theFe be a more; wild and incoherent confequaace drawn ftronu it, than> 
 this , J therefore diffenters. mufi be punifiied. ? 
 
 But that, being laid afide,, let us now fee to,whatendthey<moft!bepunifli- 
 
 P. 5 ed. Sometimes it, is, to bring, them to confder thofe rmfmt and arguments, 
 
 which are proper andfuf^ienttn convince thenfu Of what,? That it is not eafy' 
 
 to fet Grantham .^'^^^ upon P^^a/'s church? Whatever it ^. you would 
 
 have them convinced of, you are not willing to tell us. And f&it may be 
 
 P. 10 any thing. Sometimes it is, ta incline themta laid an. ear to thofe<. who tdlthem 
 
 theyhavcMtftaken their way, and o£er- to Jh€W> them the right. Which is^ tot 
 
 P- 27 Iqqd an ear to all who differ from them in religion j as well cmfty feducers^ 
 
 P. 23 as. others. Whether this be for the procurmg thefedvatum- of their fiuh, the 
 
 end: for which you f^y. this force is to be \&Ai judge you. £^t}t this I am 
 
 fure i 
 
A SECONO LETtEfc fcOHcfik^ll^S tbL-EilAfibl^ 91 
 
 futej whoever will knd ah iftr ib dU wB •will hll tkeiit they ^h oaf hfthe my, 
 will not have much time fbt any other buflnefs. 
 
 Sometimes it is, to recover then ibfo miich fobrteiy ahdhjieSikn, aifiriaujly P. ii 
 tQ fut thi ^^M t6 themfelvesi iv&ether it be really •wofH) iheir nvhlk td Undergo 
 Jk&Hf ihe&h'UtHiences, fiV Mhirihg to a religion which, for any thing they know, 
 may be futfe j or for rejeSiing Another (if that be the cafe) which, for ought 
 they kmWi ih&y If^true, till they have broiight it td the Bar- of reaJBn, jzhd given 
 ifSfmftfiSltkefe. Which, in fhort, amoiifrts to thtiS much, viz. to mah 
 fkm ixOMme nbhetB^ iheir religioh he iriie, andfi Hiotrth the holding. Under 
 thofe fmdltiti that ar-e anhexed to it. Diflehters are indebted to you for your 
 gretft care of their fouls. But what, I befeeeh you, fhall become of thofe 
 of the i^tiOnal church, ever^ where, which iftake fii" the greater part bf" 
 mankind) Who have nb fuch puniflimentsf to tnake them conjtder ; whb hiV^ 
 A(ol ehls vyily remedy pro'^^ided for them ; but are left in thai deplorable coh- 
 dition yb« meftfion, d^ hieing Jufferd quietly, and withoiit rholejiatidn, to take no "P- ij 
 iare at all <f their fitiii, or in doing of it tofoVonif. their own prijitdicei, ha* 
 mtirs, offoihe erafiy fediteers f Need riot thbfeof the national ^A'tirch, as well 
 a.i others, bring their religidri ib the bar of reafon, and give it a fd'r trial 
 there f Arid if they he6d to do fo, as they muft, if afl national religions can- 
 not be foppofed triie, ^ey v^ill always need that which, you fey, is the dnty P. 12 
 Means 16 maketh^m do €0. So thai ifyoU are fur e, as you tell us, that theh 
 is need ^ y^r Method; I ani fore there is as much need of it in national 
 churches, as any other. And fo, for ought I c£tn fie, you muft either pii- 
 iiifli them, or let others alone -, urilefs you think it reafonable that the far 
 gteater ^art of rnankind fhbuld coriftaritly be without that foVerei'gn aiid only 
 remedy, which they ftand in need of equally with othei: people. 
 
 Sonietimes the end for which men mufl be puniflied is, to difpdjl them fo^- '3 
 fubmit to inJiruSiion, and to give afAtr hearing to the reafms are offif'dfor thi 
 hiiighthing their minds, and difcov&hg the truth to ihefii. If their own 
 words may be taken for iti there are as few diflenters as conformifts, in any 
 country, who will not profefs they hav^ dbrit, and do this. And if their own 
 words may not be taken ; who, Ifw^ay muft be judge ? You and your magif- 
 trateS ? If fo, th€n it is plain you puhifli them not to difpofe them fo fubmit td 
 inflru6fion, h\itto yoxir in/trU^h ; not to difpofe them to give a fair hearing to 
 teafifts offer' d for the mlighthihg their minds, but to give an obedient hearing 
 to your reafohs. If jrou mean this j it had been faiirfer and fhorter to have 
 ^ken out plainly, than thus in fair words, of indefinite fignification, to fay 
 fhat which amounts to nothirig. For what fenfe is it, to punifh a man to 
 dijpofi hint to fubmit fo-infruSliohy and give a fair hearing tareafons offer-' d for 
 the thhghthing his mhtdl and difcovering truth to' him, who goes two or three 
 times^a w«<^ feveral miles on purpofd to do it, and that with the hazard of 
 his liberty or jMirfe ? Urilefs you rhean your infruBions, -^aat reafohs, your 
 truth: whith brings us but back to what you have difclaimed, plain perfe- 
 cutiori for^ differing in re^dn. 
 
 Sometimes this is^ tb^ bfe A&iit,- to prevail with men to weigh matters of reli- 
 gion care/jdllfi mdiif^l^iizlfyi Difcbtmtenahde and punifhment put into one P. 14 
 
 N 2 fcale, 
 
9?2 A SECOND LETTER CONCERNING TOLERATION 
 
 fcale, with impunity and hopes of preferment put Into the others is as fure a 
 way to make a man ijveigb impartially, as it would be for a prince to bribe 
 and threaten a judge to make him judge uprightly. • 
 
 P. 20 Sometimes it is, to make men bethink them/elves^ and put it out of the power 
 
 of any foolijh humour i or, unreafonable prejudice, to alienate them from truth and 
 their own happinefs. Add but this, to put it out of the power of any humour' 
 or prejudice of their own, or other mens j and. I grant the end is good, if 
 you can find the means to procure it. But why it fhould not be put out of 
 the power of other mens >j^«;^fl«r, or prejudice, iis, well as their own, wants, 
 and will always want, a reafon to prove. Would it not, I befeech you, to 
 an indifferent by-flander, appear humour ox prejudice, or fomething as bad; 
 tq fee men, who profefs a religion revealed from heaven, and which they 
 own contains all in it neceffary to falvation, exclude men from their com-, 
 munion, and perfecute them with the penalties of the civil law* for not 
 joining in the ufe of ceremonies which are no where to be found in that 
 revealed religion ? Would it not appear humour or prejudice, or fonie fuch 
 thing, .to a fober impartial Heathen -, to fee Chriftians exclude and perfecute 
 one of the iame faith, for things which they themfelves confefs to be indif- 
 
 P. 6, 7, 8, ferent, and not worth the contending for ? Prejudice, humour, pajjion,, lujis'i 
 9> 10 imprejjians of education, reverence and admiration of perfons, worldly refpeSls, 
 love of their own choice, and the like, to v/hich. you juftly impute many mens 
 taking, up, and perfifting in their religion, are indeed good words; and fo, 
 on the other fide, are thefe following j /r«/>&, the right way, inlightning 
 reafon, found judgment ^ .but they fignify nothing at all to your purpofe, till 
 you can evidently and -unqueftionably fhew the world that the latter, viz. 
 truth and the right way, etc. are always, and in all countries, to be found 
 only in the, national church ; and the former, viz. pajpon and prejudice, etc. 
 only amongfl the diffenters. But tago on : ' 
 
 ?. 22 Sometimes it is, tp bring men to take fuch care as they ought of their falva- 
 
 tion.. What care, is fuch as. men, ought to take, : whilft they are out of your 
 church, will be hard for you to tell me. But you endeavour to explain *ypur^, 
 felf, in the . following words,; that they rmy not blindly leave it to the choice 
 neither of , any other perfon, nor yet of their own lujls and pajjions, to ptefcribe to: 
 thejn what faith or what worjlnp they Jhdll imbr ace. You do well to make 
 ufe of punishment to fhut,/»fl/5i?« out of the choice : becaufe you, know fear 
 of fuffering is no pajim. But let that pafs, You.would have men punifhed, 
 to bring them to take fuch care of their falvation, that they may not blindly, leave 
 it to the .choice of any other perfon taprefcribe to them. Are you fincere .? Are 
 you in earneft ? Tell me then truly : did the magiftrate or national church, 
 any where, or yours in particular, ever punifli any man, to bring him io have 
 this care which, you fay, he ought to take of his falvation? Did you ever 
 punifli any man, that he might not blindjy leave it to the choice oi his pari flb^" 
 prieft, or bi/hop, or the convocation, what faith or worfiiip h^ fhould imbrace .2 
 It will be fufpedted care of a party, or any thing el(e rather than care 
 of the falvation of mem. fouls ; if, having found out fo ufefal, fo neceffary a 
 
 P. 12 remedy, the only method there is room left for , you will apply it but partially,- 
 
 and 
 
A SECOND LETTER CONCERNING TOLERATION 93 
 
 and make trial of it only on thofe whom you have truly^ leaft klndnefs for. 
 This will, unavoidably, give one reafon to .imagine, you do not think fb 
 well of your remedy as you pretend, who are fo ifparing of it to your friends ; 
 but are very free of it to ftrangers, who in other things are ufed very much 
 like enemies. But your remedy is like the helleborajieri that grew in the 
 woman's garden for the cure of worms in her neighbour's children; for 
 truly it wrought too roughly, to give it to any of her own. Methinks 
 y®ur charity, in your prefent pe'rfecutioh, is much what as prudent, as ' 
 juftifiahl'e, as that good woman's. I hope I have done you no injury, that 
 I here fuppofe you of the church' of England. If I have, I beg your pardon. 
 It is no offence of malice, I afTure you : for I fuppofe no worfe of you, 
 than I confefs of myfelf. 
 
 Soinetimes this punifliment that you contend for, is to bring men to aSi P. 22 
 according to rei^on and found judgment: ' 
 
 1 Tertius^ e coelo cecidit Gato, 
 
 This is reformation indeed. If you can help us to it, you will deferve 
 flatues to be ered:ed. to you, as to the reftorer of decayed religion. , But if 
 alb men have not reafon and found judgment, w\\\ punifhmentput it into 
 therri ? Befides, concerning this matter,: mankind is fo divided, ithat he aSis 
 according to reafon and found- judgment zt Augsburg, who would be judged to 
 do the" qiiite' contrary at £^z«(^ar^^. Will punifhment make men know 
 what is reafon and found judgment f If it will not, it is impoffible it fliould 
 make them c^ according to it. Reafon and fund judgment are the elixir it- 
 felf, the univerfal remedy: and ybii may as reafonably punifh men to bring 
 them to have the Philofopher's ftone, as to bring tbem toaSi according to 
 reafon and found judgment. . , -. ■■ 
 
 Sometimes it is. To put men upon aferious and impartial examina^tion of the P. 26 
 controverjy between the magijirate. and themi,^. which is the naayfor them to come 
 to the knowledge of the truth. But what if the truth be on neither fide, as I 
 am, apt to imagine you will think it is not, where neither the magiftrate 
 nor the^diffenter is either of them of your church ; how, will the examining 
 the controverfy between the magijirate and him be the way to come to the know- 
 ledge of the truths Suppofe the controverfy between a Lutheran and a Pa- ^ 
 pift ; or, if you pleaie, betvveen a Prefbyterian magiftrate and a Quaker 
 fubjeft. Will the examining the controverjy ' between the magiftrate and the 
 dijfenting fubjeSi, in this cafe, bring' him to the knowledge of the truth ? If 
 you fay yes, .'thea you grant one of thefe to h^ve the truth on his fide. 
 For the examining the controverfy between a Prefbyterian and a Quaker, 
 leaves the controverfy either of them has with the church oi Englandt or 
 any other church, untouched. And fo one, at leaft, of thofe being already 
 come to the knowledge of the truth, ought not to be put under your difcipline of 
 punifliment ; which is only to bring him to. the truth. If you fay no, and 
 that the examning::the controverjy between the magiftrate and the diftenter, in 
 this cafe,: will x\bi bring him to the knowledge of the truth ; you confefs your 
 rule to be falfe, and your method to no purpofe. 
 
 To 
 
A SECOND LETTER CONCERNING TOLERATIOH 
 
 To condUde, your fyftera is, in fhort, this. You would have all men* 
 kyjng vifid^frefudice, humour, pt^/im, etc. examine the grsmdirf their reW-, 
 gh^t and fiarcb far the truth.' Tl^, I confefs, is heartily to be wifliedj 
 The means that yo*i propofe to make men do this, is that diflenters £hould 
 be panifeed to make them do Co. It is as if you bad faid : Men gewcndlj? 
 »re guilty of a fault j therefore let one fed:, who have thie ill luck to be of 
 «n.opinion different from the nsagiftrate, be puniftied. This at firft ii^ 
 ibooks any who hw the leaft Ipark of foifc, reafon, or juftice. But having 
 ipokea of this already, and concluding that upon £©cond thoughts, fo\x 
 jnmrfelf will fee afliamed of it ; let us confider it put fo as to be conMesat 
 with conmiQO kaSa, aad with all the advantage it can bear ; and then let 
 us fee what you can make of it. Men are negligent in examining the rdigkrn 
 th^ mirace, r^ufe, or perj^ im ; therefore it k Jit they Jhoidd be fancied ta 
 make them dn it. This is a confequence iisdeed which may, without ckfianes 
 to common fenfe, be drawn from it. This is; the ufe, the only ufe, which 
 jroit think puoiihment can inSre&fy^ and at a Sftancft haw, iff matters of 
 celigttin. Ymt would have men by puniflimeots dsriven. to examioe. What f 
 Meiigim^ Towhatead? To &rmg them ta the knowledge of 6he truth. But 
 I an^ver. i. Every one has not the ability to do this. 
 
 2. Every one has not the opportunity to db it. 
 Would yoa haye every pocr Proteftant, for example, in the Falatinate^ 
 examine threugbfy whether the Pope be iti^ihle, or head of the church j 
 whed}:i»: there be a pui^tory ; wheldier &inta are to be prayed to, or das 
 4e^ prayed for ; whether the fcripture be the only rule of ^th ;, whether • 
 there, he no ialvatioa out of the church ; and whether there be no church 
 without bifhops ; and an hundred other queflions in controversy between 
 the Papifts and thoie Proteilants ; and' when he had maftered' thefe, go on 
 to fortify him&lfagainft the opinions and objeiAtons of other churches he 
 
 ^ differs from ? This, which is no finall tafk, mufl be done j before a man 
 can have brmght his religion to. the bar of reefon, and given it a fair trial 
 there.. And if you will punifhmen till this be done ; the countryman mufl 
 leave off plowing and fowingv .and betake himfelf to the fludy of Greek and 
 Latin; and the artifan muft fell his tools, to buy fathers and fchoolmen, 
 and leave his family to flarwe. If fomething lefs than this will fatisfy youj 
 pray tell me what is enough. Have they confidered and examined enough^ 
 if they i are fatisfied themfdves where the truth lies ? If this be the limits of 
 their examination,^ you will find few to punifh; unlefs you will punifh 
 them to make them do what they have done already. For, however he 
 came by his religion, there is fcarce any one to be found who does not own 
 feimfelf fatisfied that he is in. the right. Or elfci' mufl they be punifhcd to 
 make i them cimfiden 2x16. examine till th^ imbrace that which ywu choofe 
 for truth ? If this be fo^ what do you but in effe6l choofe for them,, when 
 
 P. aiyet you wouU have men punifhed, to hiring them to fuck a care ^ their Jbubi 
 that no. other perfon mighi: choofi for them I If it be truth in general yoa 
 would have them by puniflunentt& driven to feek.i that is to offer matter of 
 
 dilute. 
 
A SECOND LETTER CONCERNrNG TOLERATlOff 95 
 
 4a%itev and not a role of difGipline. For to ^nifti any one ta make hirti 
 &<k till he find troth, without' a judge of truth, is to punifti for yon know 
 not what ; and is all one as if you ^ould whip a fcbolar to iftake him fffird 
 out the iqoare root of a nunftber yoa do .not know. I wander not therefore^ 
 ^3M a|Jou c<xdd not refolv© with yourfelf what degree of feverity you would 
 have, uilbd, nor bow long continaed j when you dar« not fpeak out dfredtly 
 whom ycxu would have puniflied, and are far from being clear to what e&d 
 l^nsyi fhouM be under penalties. 
 
 Conibnant to this uncertainty, of whom, or what to be ptmUbiiet; jrou 
 t^ usi, fbat there is m queflhn of the Jtuccefs of this- method. Pofce taoill eer- P. la 
 tainly^ dffr if dulypfspm-timed to the. dejign of rf.i 
 
 Whati I pray, isthe/g^« ofit^ I challenge you, or any mart living, otft 
 ef what you have faid in your book, to teU me direcSiy what it is. In all 
 0ther punishments that ever I beatd of yet, till now that yoir hate fat^t the 
 stoiM a.new method, the defign of them has-been to' cure the- crime they are 
 denounced again^j and fo I think it ought to be hene. What I befeedh yoi* 
 ia die crime here ? Diffenting ? That yoii fay not, any where, is' a fault, 
 fiefides yoU' tell us, that the magif rate hath hot aathority: to compel any oWe P. tx 
 ta ins re^iom: and that yau do not r^uirt. thai- meriflmiM hwoe no rule but the P. 25 
 religion ^ the country. And t he power you afcribe to the ma^Jfrafe is gimen Mm P. aS 
 it^ Bring men, not to hi^ own, hui to the true religien: Jf diflenting be" not 
 the fault; is it that a man does not examine his own religion, and' the 
 grounds of it? Is that the crime your puniihments; are defigned to>cure*? 
 Neither that dare you> fay; left jfou- diipleafe'. more than you" fatisiy ,wi^ 
 your newi difcipline. And then againi as I laid" befisrei you muft tetf us 
 bow fer you would have them examine, before jroa puniiflb" tiiem" for not 
 doing^it. AndUi imagine^ if that were all we required of you, it would be 
 long enough before you would trouble us with^ a law, that fliould prefcribe 
 toe^jery one how far he was- to examine matters of religiosi ; wherein if he 
 feilediandtcame fhort, he was* to be puni(hed ; if he performed; and went irt 
 his examination to- the bounds fet- by the law; he was acquitted and" freei 
 Sir,- when you confider it again,, you will ^perhaps* thinlt this a cafe refer-ved 
 to the great day, when thefecrets of dl hearts' fhair be laid open. Fort 
 imagine itis beyond the power or judgment of man, in that variety of cir- 
 cunaftances^ in pefped? of partsj tempers, opportttnities, helps, etc: menard 
 in, in this world, to determine what is every one'sduty in this- grearbufiiJell; 
 ©f fearch, enquiryi examination *. or to knowwhewany one has dooeitl That 
 wiiich makes me believe you will be of this- mind, is, tbaj where yoa nn~ 
 disstsk.&^&ix the fueeefs of thk^ method, if rigStiy ufedl it;is with a limititiori, 
 upoafu&h as are mtmlto^tbep ineuraUe. So^ that when your remedy is pre- p. 12 
 pMediaccording to art, which art is yet unknown, and' rightly applied; and 
 gijvi^v ins a due dofe, all' which are- fecretsi it will then infallibly cure. 
 Whom ? All that are not incurable by it. And fo will-'a pippin psisffet; 
 «Btn^»fifh in>Z,«?8if, or a Presbyterian leaijre, certainly cure all that are not 
 iacutabile- by. them. For I- am fure- you do not mean it will cure all, but 
 tbofe. who ajfeabfdtttely incurable i l^caufe you yourfdf allow one means 
 
 left 
 
9$ A SECOND^LETTER CONCERNING TOLERATION 
 
 left of cure, when yours will not do, viz. the grace lof God^ Your words 
 
 P. 10 .are, -what means is there left f except the grace of GodJ^ to reduce them, but to 
 lay thorns and briars in their way. And here alfo, in the place we were 
 
 P, 12 .confidering, you tell us, the' incurable are to be left to Gad. Whereby, if 
 jou mean they are to be left to thofe means he ha« ordained for mens con- 
 ^ye^flon and falvation, yours muft never be made ufe of: for. he indeed has 
 prefcribed preaching and hearing of his word ; but as for thofe who will not 
 hear, I do not find any where that he has commanded they fhould be com- 
 pfilled or beaten to it. . 
 
 There is a third thing that you. are as tender and referved in, as either 
 naming the criminals to be puniflied, or pofitively telling us the end for 
 which they fhould be punifhed : and that is with what fort of penalties, 
 what degree of punifhment they fhould be forced. You are indeed fb gra-* 
 cious to them, that you renounce the feijerities and penalties- hitherto made 
 
 P. 24 ufe of. You tell us, they fhould be but moderate penalties. But if .we afk 
 you what are moderate penalties, you confefs you cannot tell us. So, that 1^ 
 
 P- ^S moderate i here, you yet mean nothing. You te\\ us, the outward force to be 
 " . apply d Jhould be duly tempefd. But what that due temper is, you do not, or 
 
 \ cannot fay ; and fo in effedt, it fignifies jufl nothing. Yet if in this you are 
 not plain and diredl, all the refl of your defign will fignify nothing. . For it 
 being to have fome men, and to fome end, punifhed -, yet if it cannot > be 
 found what punifhment is to be ufed, it is, nptwithftanding.all you havefaid, 
 
 P. 12 utterly ufelefs. You tell us modejily, that to determine prectjely thejuji meafure 
 of the punijhment, "will require fame confderation . If thp faul ts were precifely 
 'determined, and could be proved, it would require no more confideration to 
 determine the. meafure of the punifhment, in, this, thaji it would in any other 
 cafe, where thofe were known. But where the fault is undefined, and the 
 , guilt not to be proved, as I fuppofe it will be found in this, prefent bufxnefs 
 oi examining^ it will without doubt require confideration to proportion the 
 force to the defign. Jufl fo much confideration as it will require to fit a coat 
 to the moon, or proportion a fhoe to the fqet of thofe who inhabit her. For 
 to proportion a punifhment to a^fault that you do not na^ne, isnd fo we in 
 charity ought to think you do not yet know, and a fault that when you 
 have named it, will be impoffible to be proved who are or are not guilty 
 of it ; will I fuppofe require as mufch confideration, as to fit a fhoe to feet 
 whofe fize and fliape are not known. - . 
 
 However, you offer fom^meafures whereby, to regulate your punifhmentsj 
 which when they are looked into, will be found to bejurt as good as none; 
 
 P. 14 they being impoffible to be any^ule in the cafe. The firfl is, fo muchforce,^ 
 orfiich penalties as, are ordinarily' fufficient to prevail with men of common difcre^ 
 tion, and not ^ defperately perverfe and obfiinate, to weigh matters of religmi. 
 carefully and impartially, and without which ordinarily they will not do this. 
 Where it is to be obferved : 
 
 I. That who are thefe men oi common difcretion, is as hard to know, as to 
 know what is a fit degree of punifhment in the cafe j and fo you do but re- 
 gulate one uncertainty by another. Some men will be apt to think,; that he 
 
 who 
 
A SECOND LETTER CONCERNING TOLERATION 97 
 
 who will not weigh matters of religion, which are of infinite concernment to 
 him, without punifhment, cannot in reafon be thought a man of common dif- 
 cretipn. Many women of common difcretion enough to manage the ordinary 
 affairs of their families, are not able to read a page in an ordinary author, or 
 to underftand and give an account what it means, when read to them. 
 Many men oi common difcretion in their callings, are not able to judge when 
 aft argument is concliifive or no ; much lefs to trace it through a long train 
 of confequences. What penalties Jhall be fufficient to prevail ■with, fuch, who 
 upon examination, I fear, will not be found to make the leaft part of man- 
 kind, to examine and weigh matters of religion carefully and impartially ? The 
 law allows all to have common difcretion^ for whom it has not provided guar- 
 dians or Bedlam. So that, in effe6t, your men of common difcretion are all 
 men, not judged ideots or madmen : zndi penalties fufficient to prevail with men 
 of common difcretion, are penalties fufficient to prevail with all men, but ideots 
 and madmen.. Which what a meafure it is to regulate penalties by, let all 
 men of common difcretion judge. 
 
 2. You may be pleafed to confider, that all men of the fame degree of 
 difcretion, are not apt to be moved by the fame degree of penalties. Some 
 are of a more yielding, fome of a more ftiff temper ; and what is fufficient to 
 prevail on one, is not half enough to move the other ; though both men of 
 common difcretion. So that common difcretion will be here of no ufe to deter- 
 mine. the meafure of punifhment : efpecially when in the fame claufe you 
 except men defperately perver/e and objiinate, who are as hard to be known, 
 as what you feek : viz. the jufl proportions of punilhments necefTary to pre- 
 vail with men to confider, examine, and weigh matters of religion; wherein, if 
 a man tells you he has confderd, he has weigh" d, he has examind, and fo goes 
 on in his former courfe, it is impoffible for you ever to know whether he 
 has done his duty, or whether he be defperately perverfe and objiinate. So that 
 this exception fignifies juft nothing. 
 
 There are many things^ in your ufe of force and penalties, different from 
 any I ever met with elfewhere. One of them, this claufe of yours, concern- 
 ing the meafure of punifhments, now under confideration, offers me : 
 wherein you proportion your punifliments only to the yielding and corri- 
 gible, not to the perverfe and obftinate ; contrary to the common difcretion 
 which has hitherto made laws in other cafes, which levels the punifliments 
 againfl refradtory offenders, and never fpares them becaufe they are obfli- 
 nate. This however I will not blame, as an overfight in you. Your new 
 method, which aims at fuch impradticable and inconfiflent things as laws 
 cannot bear, nor penalties be ufeful to, forced you to it. The ufelefnefs, ab- 
 furdity, and unreafonablenefs of gr eztfeverities, you had acknowledged in the 
 foregoing paragraphs. Diffenters you would have brought to confder by mo- p. 13, ij. 
 derate penalties. They lie under them j but whether they have confidered 
 or no, for that you cannot tell, they flill continue diffenters. What is to 
 be done now ? Why, f/6^ incurable are to be left to God, as you tell us, p. 12. 
 Your punifhments were not meant to prevail on the defperately perverfe and 
 
 O objiinate^ 
 
ga ^ SECOND LETTER CONCERNING TOLERATION 
 
 ebJHmte, as you tell us here. And fo whatever be the fuceefs, ycajr punish- 
 ments are however juftified. 
 
 You have given us in another place, fomething like another boundary to 
 yaax moderate penakks : but when examined, it prosres juft like the reft, 
 trifling only, in good words, fa put together as to have no dir^<ft meaning ; 
 an art very much in ufe amongft fome fort of learned men. The words are 
 P- 26 thefe ; fuch penakks as may. not tempt perfom who. have any. concern for th&n? 
 eternal Jalvationt (and tboje mho. have none^ ought, not to he coist^evedj to re-^ 
 nounce a reUgipn which they bdic^e to be true, or profefs one wbichi they do not 
 beiieve to be Jo. If by any concern, you mean a true concern for their eternal 
 Jahation, by this rule you may make your punishments as great as you pleafe j 
 and all the feverities you have difclaimed may be brought in play again : for 
 none of thofe will be able to make a man, who is truly concern d for his eter-> 
 " nalfalvation, renounce a neligian be believes to be trt^e, or profefs one he do$& 
 not believe to be fo.. If by thofe who. have any concern., you mean fuCh who 
 have feme faint wifties for happinefs hereafter, and wcwild be glad to have 
 things go well with them in the other world, but will venture nothing in 
 this world for it ; thefe the moderateft puniflaments you can imagine, will 
 make change their religion. If by any. concern, you mean whatever may be 
 between thefe two ; the degrees are fo infinite, that to proportion your pu-i 
 nifhments by that, is to have no meafure of them at all. 
 
 One thing I cannot but take notice of in this paff?ige, before I leavecit : 
 and that is, that you fay here, thofe who have no concern for their falva,tmti, 
 deferve not to be confidered. In other parts of your letter you pretend to have 
 compaflion on the carelefs, and* provide remedies for them : but here, of a 
 fudden, your charity fails you ; and you give them up to eternal perdition, 
 without the leaft regard, the leaft pity, znd.i&y they deferve not to be confirm 
 dered. Our Saviour's rule< was, thefick, and not the> whole, needa phyjician. 
 Your rule here is, thofe that are carelefs, are not to be confidered^ but are to 
 be left to themfelves. This would feem ftrange, if one did not obferve what 
 drew you to it. You perceived that if the magiftrate was to ufe no punifli-. 
 ments but fuch as would make no body change their religion, he was to ufe 
 none at all : for the carelefs would be brought to the national church, with 
 any fKght punifhments j and when they are once there, you are, it feema, 
 fatisfied, and look no farther after them. So that by your own meafures, 
 if the carelefs, and thofe who have no concern for their eternal falvatien, are to 
 be regarded and taken care of; if the falvation of their fouls is. to be pro-- 
 moted, there is to be no punifliment ufed at all : and therefore you leave 
 them out as not to be confidered. 
 
 There remains yet one thing to be inquired into, concerning the meafure 
 of the punifliments, and that is the length of their duration. Jfdoder^te pu-. 
 nijhments that are continued, that men find no end of, know no way out crif, 
 fit heavy, and become immoderately uneafy. Biffknterj you would have 
 punijhed, to make them confider. Your penalties have had the effect on them 
 you intended i they have made them confider j and they have done their ut- 
 
 moil 
 
A SECOND LETTER CONCERNING TOLERATION 9-9 
 
 moft in confidering. What now muft be done with them ? They muft be 
 punifhed on j for they are ftill diffenters. If it were juft, if you had reafoh 
 at firft to punifh a diflfenter, to make him conjidety when you did not know 
 but that he had eonfidered zhtziAy j it is as juft, and you have as much reafon 
 to punifh him on^ even when ht has performed what your punifhments were 
 defigned for, when he has cmjidered, but yet remains a diflenter. For I 
 may juftly fuppofe, and you muft grant, that a man may remain a diflenter, 
 after all thfe confideration your moderate peftalties can Mng him to ; when 
 we fee greater punifhments, even thofe feveHties you difbwn, as too great, 
 are not able to make men tonfidef fo far as to be ceh'winced, and brought over 
 to the ndtiofial church. 
 
 If your punifliments may not be inflidled on men, to make them conjider, 
 who have or may have confidered already for ought you know ; then dif- 
 fenters ate, never to be once punifhed, no more than ahy other Ibrt of men. 
 If diflenteft are to be punifhed, to make them conjider, whether they have 
 confidere-d or no ; then their punifhments, though they do confider, muft 
 never ceafe, as long as they are diflenters ; which whether it be to punifh 
 them only to bring them to confider, let all men judge. This I am fure; 
 punifhments, in ycmt method, muft either never begin upon diffenters, or 
 never ceafe. And fo pretend moderation as you pleafe, the punifhments 
 which your method requires, muft be either very immoderate, or none 
 at all. . 
 
 And ijow, you having yielded to our author, and that upon very good 
 teafons which you yo'M-felf urge, and which I fhall fet down in your own 
 words, that to profecute men with fire and /word, or to deprive them of their?, 13, 14 
 ejiafes, to maitH th&tn with cofporal punijhments, tojiarve and torture them in 
 T^foM prifons, and in the end even to take away their lives, to make them Chri» 
 fiians, is but an ill way of exprejjing mens defire of the falvation of thqfe whom 
 they treat in this manner. And that it will be very difficult to perfuade men of 
 finfe, that he who with dry eyes and fatisfaBion of mind can deliver his brother 
 to the executioner, to be burnt aUvgi does f merely and heartily concern himfef 
 tofzve that brother from the flames of hell in the world to come. And that 
 theji methods are fi_ very ifnproper, in reJpeSi to the defign of them, that they 
 ufually produce the quite contrary eff'eB. For whereas all the ufe which force 
 can hofoefor the advancing true religion, And thefalvation of fouls, is fas has 
 aliready been JhewedJ by dif^ojing fnen tofubmit to inJlruStion, and to give a fair 
 hearing to the reafons which are offered, for the inlightning their minds, and 
 difcovering the truth to them ; thefe cruelties have the misfortune to be commonly 
 look' d upon as fojufl a prejudice againfi any religion that ufe s them, as makes it 
 needlefs to look any farther into it ; and to tempt men to rejeSi it, as both falfe 
 and detefioMei without ever vouchfafing to confider the rational grounds andmo^ 
 fives of it. This effeB they feldtm fatl to work upon the fufferers of them ; and 
 as to the fpeBat&rs, if they be not before^hand well infiruSled in thofe grounds 
 and motives, they will be much tempted likewife, mt only to entertain the fame 
 opinion offuch a feltgioHf but withal t^- judge mitch more favourably of that of 
 
 O 2 the 
 
100 
 
 A SECOND LETTER CONCERNING TOLERATION 
 
 thefufferers ; ivho they will be apt to think, would not expofe them/elves tofucb 
 extremities, mohich they might avoid by compliance, if they were not throughly 
 fatisfied of the jujiice of their caufi. And upon thefe reafons you conclude, 
 that thefe feverities are utterly unapt and improper for the bringing men to im- 
 P. 7.1 braci that truth which mufijave them. Again, you having acknowledged, /^a^ 
 the authority of the magtjlrate is not an authority to compel any one to his reli- 
 P. li^gion. And again, that the rigor of laws, and force of penalties are not capable 
 P. 25/0 convince and change mens minds. And yet farther, that you do not- require 
 that menjhould have no rule, but the religion of the court-, or that they Jhould 
 be put under a neceffity to quit the light of their own reafon, and oppofe the die- ■ 
 fates of their own confciences, and blindly rejign up themfelves to the will of their 
 governors ; but that the power you afcribe to the magijirate, is given him to bring 
 men not to his own, but to the true religion. Now you having, I fay, granted 
 this, whereby you diredly condemn and abolifh all laws that^have been 
 made here, or any where elfe, that ever 1 heard of, to compel men to con- 
 formity; I think the author, and whofoever elfe are moft for liberty cS. 
 confcience, might be content with the toleration you allow, by condemning 
 the laws about religion, now in force; and reft fatisfied, until you had made 
 your new method confiftent and pradiicable, by telling the world plainly 
 and direftly, i. Who are to be puniftied. 
 
 2. For what. 
 
 3. With what punifhments. 
 
 4. How long, 
 
 5. What advantage to true religion it would be, if magiftrates 
 every where did fo punifli. 
 
 6. And laftly, whence the magiftratehad commiffion to do fo. 
 When you have done this plainly and intelligibly, without keeping in the 
 
 uncertainty of general expreflions, and without fuppofing all along your 
 church in the right, and your religion the true; which can no more be al- 
 lowed to you in this cafe, whatever your church or religion be, than it can 
 be to a Papift or a Lutheran, a Prefbyterian, or an Anabaptift, nay no more 
 to you, than it can be allowed to a Jew or a Mohammedan ; when, I fay, 
 you have by fettling thefe points, framed the parts of your new engine, fet 
 it together, and (hewed that it will work, without doing more harm than 
 good in the world ; I think then men may be content to fubmit to it. But 
 imagining this, and an engine to (hew the perpetual motion, will be found 
 out together ; I think toleration in a very good ftate, notwithftanding your 
 anfwer ; wherein you having faid fo much for it, and for ought I fee, no- 
 thing' againft it ; unlefs an imprafticable chimera be, in your opinion, fome- 
 thing mightily to be apprehended. 
 
 We have now feen and examined the main of your treatife ; ^ind therefore 
 I think I might here end, without going any farther. But, that you may not 
 think yourfelf, or any of your arguments neglecfted, I will go over the re- 
 mainder, and give you my thoughts on every thing I (hall meet with in it, 
 that feems to need any anfwer. In one place you argue againft the author 
 
 thus : 
 
A SECOND LETTER CONCERNING TOLERATION loi 
 
 thus : if then the author's fourth propqfition, as you call it, -viz. That force is 
 of no ufe for promoting true religion and the falvation of fouls, be not true'P. 15. 
 fas perhaps by this time it appears it is not) then the lafipropoftion, which is 
 built upon it, mujl fall with it : which, laft proportion is this, viz. that no 
 body can have any right to ufe any outward force or compulfon to bring men to 
 the true religion, and fo to falvation. If this propofition were built, as you 
 alledge, upon that which you call his fourth, then indeed if the fourth fell, 
 this built upon it would fall with it. But that not being the author's propo- 
 fition, as I have fhewed, nor this built wholly on it, but on other reafbns, 
 as I have already proved, and any one may fee in feveral parts of his letter, 
 particularly p. 36, 37, what you alledge falls of itfelf. 
 
 The bufinefs of the next paragraph is to prove, Thzl'ii force be ufeful, 
 then fomebody muji certainly have a right to ufe it. The firft argument you 
 go about to prove it by, is this, ThsX ufefulnefs is as good an argument to 
 prove there is fomewhere a right to ufe it, as ufelefnefs is to prove no body has 
 fuch a right. If you confider the things of whofe ufefulnefs or ufelefnefs we 
 are fpeaking, you will perhaps be of another mind. It is punifhment, or 
 force ufed in punifhing. Now all punifhnient is fome evil, fome incon-^ - 
 venience, fome fuffering ; by taking away or abridging fome good thing, 
 which he who is puniflied has otherwife a right to. Now to juftify the 
 bringing any fuch evil upon any man, two things are requifitCi Firftj 
 That he who does it has commiffion and power fo to do. Secondly, That 
 it be diredlly ufeful for the procuring fome greater good. Whatever punifh- 
 ment one man ufes to another, without thefe two conditions, vvhatever he 
 may pretend, proves an injury and injuftice, and fo of right ought to have 
 been let alone. And therefore, though ufefulnefs, which is one of the 
 conditions that makes .punifhments juft, when it is away, may hinder 
 punishments from being lawful in any body's hands; yet ufefulnefs, when 
 prefent, being but one of thofe conditions, cannot give the other, which is 
 a commiffion to piinilh ; without which alfo punifhment is unlawful. 
 From whence it follows. That though ufelefs punifhment be unlawful from 
 any hand ; yet ufeful punifhment from every hand is not lawful. A man 
 may have the ftone, and it may be ufeful, more than indir-eSily, and at a 
 difance ufeful, to him to be cut j but yet this ufefulnefs will not juflify the 
 moft fkilful furgeon in the world, by force to make him endure the pain 
 and hazard of cutting; becaufe he has no commiflion, no right, without, 
 the patient's own confent to do fb. Nor is it a good argument, cutting will , 
 be ufeful to him ; therefore there is a right fomewhere to cut him, whether * 
 he will or no.* Much lefs will there be an argument for any right, if there 
 be only a poffibility that it may prove wi^^xiS. indireElly and by accident. 
 ■ Your other argument is this ; If force or punifhment be of necejfary ufe, ' 
 then it muji^be acknowledged, that there is a right fomewhere to ufe it \ unlefs' 
 we will fay (what without impiety cannot be faidj that the wife and benign 
 Difpofer' and Gcvernour of all things has not fUrnifhed mankind with competent • 
 means for the promoting his own honour in the world, and the good of fouls. 
 Ifyourwayof arguing be true j it is demonflration, thiiX. force is not of 
 i necejfary 
 
102 A SECOND LETTER CONCERNING TOLERATION 
 
 ^ mctffiiry.ufi. For I argue thus, in your form. We muft acknowledge 
 force not to be of necelTary ufe ; unlejs we will fay (what without impiety 
 cannot bejaid) that the wife Dypofer and Governour of all things did not, for 
 above three hundred years after Chrift, furnifh his church with competent 
 means far promoting his own honour in the world, and the good of fouls. It is 
 for you to confider whether thefe arguments be conclufive or no. This I 
 am fure ; the one is as conclufive as the other. But if your fuppofed ufeful- 
 nefs places a right fomewhere to ufe it, pray tell me in whofe hands 
 it places it in 'Turky, Perfa, or China, or any country where Chri-f 
 ftians of diflFerent churches live under a Heathen or Mohammedan fove- 
 reign ? And if you cannot tell me in whofe hands it places it there, as I 
 beKeve you will find it petty hard to do, there are then, it feems, fome 
 places where, upon your fuppofition of the neceflary ufefiilnefs of force, thi 
 wife and benign Governour and Di/pofef if all things, has notfurnijh'd men 
 ivith competent means for promising his own honour, and the good of fouls ; un- 
 lefs you will grant, that the wife and benign Difpofer and Governour of alt 
 things, hath far the promoting of his honour, and the good (f fouls, placed a 
 power in Mohammedan or Heathen priiices, to puniih Chriftians, to bring 
 them to confider reafons and arguments proper to convince them. But this is 
 the advantage of fo fine an invention, as that of force doi}^ fomefervice indi->' 
 reSily and at a dijiance ; which ufefulnefs, if we may believe you, places a 
 right in Mohammedan or Pagan princes hands, to ufe force upon Chriftians j 
 for fear left mankind in thofe countries, ftiould be unfurnijh'd with means for 
 P. IS the promoting Gods honour and the good of fouls. For thus you argue; if there' 
 P. ibhe fo great ufe of force, then there is a right fomewhere to ufe it. And if 
 there befuch a right fomewhere, where fiduld it be but in the civil fvereign f 
 Who can deny now, but that you have taken care, great care, for the pro- 
 moting of truth and the Chriftian religion ? But yet it is as hard for me, I 
 confefs, and I believe for others, to conceive how you ftiould think to do any 
 fervice to truth and the Chriftian religion, by putting a right into Mohamme- 
 dans or Heathens hands to punifti Chriftians j as it was for you to conceive 
 how the author Jlaould think to do any fervice to truth, and the Chrijiian religion, 
 by exempting the profeflbrs of it from puniftiment every where ; fince there 
 are more Pagan, Mohammedan, and erroneous princes in the world, than 
 orthodox J truth, and the Chriftian religion, taking the world as we fnd it, is 
 fure to be more puniftied and foppreffed, than error and falftiood. 
 . The author having endeavoured to ftiew that no body at all, of any rank or 
 * condition, had a power to punifti, torment, or ufe any man ill, for matters 
 P. 17 of religion ; you tell us you do not yet underjiand, why clergymer^are not as ca- 
 pable offuch power as other men. I do not remember that the author any 
 where, by excepting ecclefiaftics more than others, gave you any occafion to 
 {hew your concern in this point. Had he forefeen that this would have 
 touched you fo nearly, and that you fet your heart fo much upon the clergy's 
 power of puniQiing; it h like he would have told you, he thought eccle- 
 fiaftics as capable of it as any men ; and that if forwardnefs and diligence in 
 the exercife of fuch power may recommend any to it, clergymen in the 
 
 opinion 
 
A SECOND LETTER CONCERNING TOLERATION ^oj 
 
 opinion of the world ftand faireft for it. However, you do well to put in 
 your claim for them, though the author excludes them no more than their 
 neighbours. Nay, they muflr be allowed the pretence of the faireft title. 
 For I never read of any feverities that were to bring men to Chrift, but thofe 
 of the law oi Mq/bs ; \^%ich is therefore called ^feMgogue, (Gal. iii, 14.^ 
 And the next verfe trf'ls us, that after that faith is come, njse are no langer under 
 a^fekml-majier. But yet if we are ftill to be driven to Chrift by a rod, I 
 fhall not envy them the pleafure of wielding it : only I defire them, when 
 they have got the fcourge into their hands, to remember our Saviour, and 
 follow his example, who never ufed it hut once ; and that they would, like 
 him, imploy it only to drive vile and fcandalous traffickers for the things of 
 this world, out of their church, rather than to drive whoever they can into 
 it. Whether that latter be not a proper method to make their church what 
 our Saviour there- pronounced of the Temple, they wh^ufe it were beft look. 
 For in matters of rehgion, none are fo eafy to be driven, as thofe who hav& 
 nothing ofreKgion at all; and next to them, the vicious, the ignorainty the 
 worldling, and the hypocrite ; who care for no more of religion but the 
 name, nor no more of any church, but its profperity and power j and who, 
 not unlike thofe defcribed by our Saviour, fLuke xx, 4-7.^ for a fhew come 
 to, or cry up the prayers of the church, that they may devour noidows, and- 
 other helplels people's houfes. I fay not this of the ferious profefers of any 
 church, who are in earneft in matl;ers of religion^ Such I value, who con- 
 fcientioufly, and out of a fincere perfuafion, imbrace any religion, though^ 
 different from mine, and in a way, I think, miftaken. But no body can 
 have reafon to think otherwife than what I have faid, of thofe who are 
 wrought upon to be of any church, by fecular hopes^ andi fears» Thofe truljr 
 flaee trade ahcvt: all other confiderations, and mercharaiiae with religion* itfelf, 
 who regulate thei^- choice by worldly profit and lofs-. 
 
 You endeavour to prove, againft the author, that civil fociety is not iofH- 
 tuted only for civil ends, i.e. H^he procuring, prefef^ving, and odmancing'vaQns 
 civil' interefts : your words are : 1 muji fay, that our author does but b^g thg^F, 18 
 cjuejiion, when he affirms that the commomioealth is conjiituted^ only for the pra~ 
 curing; prefermngr and ad'aancing of the civil inierejh of the members of it. 
 That commonwealths are infi-ituted for thefe ends, no man will deny. But if 
 there be any other ends befides thefi, attairtabh by the- civil fociety and govern- 
 ment, ther-e is no r-eafon to affirm, that thefe ar-e th-S' only ends for which they 
 ar-e defignedi JDoubtltfs commonwealths are inftitutedfbr the attaining of hit 
 tie benefits which poMtical government can yield. And therefore, if thej^iritual, 
 and eteriml' interefts- of men nmf any 'vmy be proctired or advanced by politicai- 
 government, the procuring and ad^ofteing thofe- interef's nmft in all realm be 
 reckon' d among t'he ends of ctvilfodeties, and'f6>, eonfe^ently, fall within the 
 ct)mpafs of the magifirat^' s jurfdiBion. Thave fet down your words at large, 
 to let the reader feej that you of all men had the leaft reafon to tel! the au- 
 thor, he does but be^ the queftion j unlefs you mean to juftify yourfelf by- 
 the pretence of his example. You argue thus. If there be any (aher ends 
 attainable- by- ciiail fociety, then- civil- interefis are not the only ems for which- 
 
 common.-' 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 commonwealths are injiituted. And h.oW do you pfove there be other ends ? 
 Why thus, doubtkfs commonwealths are- injiituted for the attaining of all the 
 benefits which p<ditical government can yield. Which is as clear a demonftra- 
 tion, as doubt lefs can make it to be. The queftion is, Nyhether civil fociety 
 be inftitiited only for civil ends ? , You fay, no ; and* your proof is, becaufe 
 doubtkfs t it is injiituted for other ends. If I now fay, doubtkfs this is a.good.. 
 argument ; is not every one bound without more ado to ^dmit it for fuch ? 
 If not, doubtkfs yow are in danger to be thought to beg the queftion. 
 
 But notwithftanding you fay here, that the author begs the queftion, in 
 the following page you tell us, that the author offers three confiderations which 
 feem to him abundatftly to demonjlrate, that the civil power neither can, nor 
 ought in any manner to be extended to the falvation of fouls. He does not then 
 bfg therquellion. For the queftion being, whether civil interejl be the only end 
 of civil fociety, he gives this reafon for the negative ; that civil power has no- 
 thing to do with the Jalvation of fouls ; and offers three confderations. iottYic 
 proof of it. For it will always be a good confequence, that, if the civil 
 power has nothing to do with the falvation of fouls, then civil intereji is the 
 only end of civil fociety. And the reafon of it is plain ; becaufe a man having 
 no other intereft, but either in this world or the world to come ; if the end 
 of civil fociety reach not to a man's intereft in the other world, all which is 
 comprehended in the falvation of his foul, it is plain, that the fole end of ci- 
 vil fociety is civil intereft, under which the author comprehends the good 
 things of this world. ' 
 
 And now let us examine the truth of your main pofition, viz. that civil 
 fociety is injiituted for the attaining all the benefits that it may any way yield. 
 Which, if true, then this pofition muft be true, viz. that all focieties what- 
 fqever are injiituted for the attaining all the benefits that they may any way 
 'yield', there being nothing peculiar to civil fociety in the cafe, why that fo- 
 ciety fhould be infiitutedfor the attaining all the benefits it can any way yield, 
 and other focieties not. By which argument it will follow, that all focieties 
 are inftituted for one and the fame end : /. e. for the attaining all the benefits 
 that they can any way yield. By which account there will be no difference 
 between church and ftatej a commonwealth and an army; or between a 
 family and the Eafi-India company; all which have hitherto been thought 
 diftindl forts of focieties, inftituted for different ends. If your hypothefis 
 hold good, one of the ends of the family muft be to preach the Gpfpel, and 
 adtninifter the facraments ; and one bufinefs of an army to teach languages, 
 and propagate religion; becaufe tijefe are h&nehis fame way or other attain- 
 able by thofe focieties : unlefs you take want of commiflion and authority to 
 be. a fufficient impediment : and that will be fo too in other cafes. 
 
 It is a benefit to have true knowledge and philofophy imliraced and affented 
 tp, in any civil fociety or government. But will you fay, therefore, that it 
 is a benefit to the fociety, or one of the ends of government, that all who 
 are not Peripatetics ftiould be puniftied, to make men find out the truth, and 
 profefs it. This Indeed rnight be thought a fit way to make fpme men em- 
 brace the peripatetic philofpphy, but not a proper way to find the truth. 
 
 For, 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 For, perhaps the peripatetic philofophy may not be true; perhaps a 
 great many have not time, nor parts to ftudy it ; perhaps a great many 
 who have ftudied it, cannot be convinced of the tripth of it : and there- 
 fore it cannot be a benefit to the commonwealth, nor one of the ends 
 of it, that thefe members of the fociety fhould be difturbed, and difeafed to 
 no purpofe, when they are guilty of no fault. For juft the fame reafon, it 
 cannot be a benefit to civil fociety, that men fhould be puniftied in Denmark, 
 for not being Lutherans ; in Geneva, for not being Cahinijis ; and in Vienna, 
 for not being Papijis -, as a means to make them find out the true religion. 
 For fo, upon your grounds, men muft be treated in thofe places, as well as in 
 England, for not being of the church of England. And then, I befeech^you, 
 confider the great benefit will accrue to men in fociety by this method ; and 
 I fuppofe it will be a hard thing for you to prove, that ever civil governments 
 wereinftituted tO punifli men for not being of this, or that fefl: in religion ; 
 however by accident, indireSily, and at a dijlance, it may be an occafion to 
 one perhaps of a thoufand, of an hundred, to ftudy that controverfy, which 
 is all you expeft from it. If it be a benefit, pray tell me what benefit it- is, 
 A civil benefit it cannot be. For mens civil interefts are difturbed, injured, 
 and impaired by it. And. what fpiritual benefit that can be to any multi- 
 tude of men, to be puniftied for diflenting from a falfe or erroneous profef- 
 fion, I would have you find out : unlefs it be a fpiritual benefit to be in dan- 
 ger to be driven into a Wrong way. For if in all differing feds, one is in the 
 wrong, it is a hundred to one Tiut that from which one diflents, and is pu- 
 niftied for diflenting from, is the wrong. 
 
 I grant it is paft doubt, that the nature of man is fo covetous of good, that 
 no one would have excluded from any adion he does, or from any inftitution 
 he is concerned in, any manner of good or benefit that it might any way 
 yield. And if this be your meaning, it will not be denied you. But then 
 you fpeak very improperly, or rather very miftakenly, if you call fuch bene- 
 fits as may any way, i. e. indireSily, and at a difidnce, or by accident, be at- 
 tained by civil or any other fociety, the ends for which it is inftituted. No- 
 thing can in reafon be reckon' d amongfi the ends of any fociety, but what may 
 in reafon be fuppofed to be defigned by thofe who enter into it. Now no 
 body can in reafon fuppofe, that any one entred into civil fociety for the pro- 
 curing, fecuring, or advancing the falvation of his foul ; when he, for that 
 end, needed not the force of civil fociety. The procuring, therefore, y^-- 
 curing, and advancing the fpiritual and eternal inter efi of men, cannot in reafon 
 be reckoned amongst the ends of civil focieties ; though perhaps it might fo fall 
 out, that in fome particular inftance, feme man's fpiritual intereft might be 
 advanced by your or any other way of applying civil force. A nobleman, 
 whofe chapel is decayed or fallen, may make ufe of his dining-room for 
 praying and preaching. Yet whatever benefit were attainable by this ufe of 
 the room, no body can in reafon reckon this among the ends for which it was 
 built ; no more than the accidental breeding of fome bird in any part of it-, 
 though it were a benefit it yielded, could in reafon be reckon'd among the 
 ends of building the houfe. 
 
 P But, 
 
A SECOND LETTER CONCERNING TOLERATION, 
 
 But, fay you, doubtlejs commonwealths are injlituted for the attaining of all 
 the benefits which political government can yield; and therefore if the fpiritual 
 and eternal inter ejis of men may any way be procured or advanced by political go- 
 vernment, the procuring and. advancing thof€ interijls, muji in all reafon be 
 reckorid amongst the ends of civil fociety, and fo confequently fall within the 
 compafs of the magiJirate'sjurifdiBion. Upon the fame grounds, I thus reafon. 
 Dmbtlefs churches are inftituted for the attaining of all the benefits which 
 ecclefiaftical government can yield : and therefore, if the temporal and fecu- 
 lar interefts of men may any way he procured or advanced by ecclefiaftical 
 polity, the procuring and advancing thofe interefts muft in all reafon be 
 reckoned among the ends of religious focieties, and fo confequently fall 
 within the compafs of churchmens jurifdidtion. The church of Rome has 
 openly made its advantage oi fecularinterefis to be procured or advanced^ indi- 
 reSlly, and at a dijiance, and in ordine ad fpiritualia ; all which ways, if I 
 miftake not Englijh, are comprehended under your any way. But I do not 
 remember that any of the reformed churches have hitherto diredtly profefied 
 it. But there is a time for all things. And if the commonwealth once in.- 
 Vades the fpiritual ends of the church, by meddling with the falvation of 
 Ibuls, which fhe -has always been fo tender of, who can deny, that the 
 church flaould have liberty to make herfelf fome amends by reprisals ? 
 
 But, Sir, however you and I may argue from wrong fuppofitions, yet un- 
 lefs the Apoftie, fEph. in i.) where he reckons up the church-officers which 
 Chrift hath inftituted in his church, had told us they were for fome other 
 " ends than for the perfeBing of the faints for the work of the minijiry, for the 
 edfyingof the body of Chrijl; the advancing of their fecular interefts will 
 fcarce be allowed to be their bufinefs, or within the compafs of their jurif- 
 diSiion. Nor till it can be ftiewn that civil fociety is inftituted for fpiritual 
 ends, or that the magiftrate has commiflion to interpofe his authority, or ufe 
 force in matters of religion ; your fuppofition of j^zWVw^/ benefits indireSlly and 
 at a dijiance attainable by political government, will never prove the ad- 
 vancing of thofe interefts by force, to be the magiftrates bufinefs, and to fall 
 within the compajs of his jurifdiSiion. And till then, the force of the argu- , 
 ments which the author has brought againft it, in the thirty fixth and fol- 
 lowing pages of his letter, will hold good. 
 
 Commonwealths, or civil focieties and governments, if you will believe 
 the judicious Mr. Hooker, are as St. Peter calls them, (i Pet. ii, 13) 
 KvBfWTriv/i Klicrtg, the contrivance and inftitution of man ; and he ftiews there 
 for what end ; viz. for the punifhment of evil doers, and the praife of them 
 that do well. I donot find any where, that it is for the punifhment of thofe 
 who are not in church-communion with the magiftrate, to make them ftudy 
 controverfies in religion, or hearken ta thofe who will tell them they have 
 miftaken their way, and, offer to fiiew them the right one. You muft fhew 
 them fuch a commiflion, if you fay it is from God. And in all focieties in- 
 ftituted by man, the ends of them can be no other than what the inftitutors 
 appointed ; which I am fure' could not be ih^vc fpiritual and. eternal intereft. 
 
 For 
 
A SECOND LETTER CONCERNING TOLERATION 107 
 
 For thejr could not ftipulate about thefe one with another, nor fubmit this 
 interefl: to the power of the fociety, or any fovereign they ihould fet over it. 
 There are nations in the Weji-Indies, which have no other end of their fo- 
 ciety, but their mutual defence againft their common enemies. In thefe, 
 their captain, or prince, is fovereign commander in time of war ; but in time 
 of peace, neither he nor any body elfe has any authority over any of the fo- 
 ciety. You cannot (ieny but<|^her, even temporal ends, are attainable by 
 thefe commonwealths, if they had been otherwife inftituted and appointed 
 to thofe ends. But all your faying, doubtlefs commonwealths are inftituted for 
 the attaining of all the benefits nvhich they can yield, will not give authority to 
 any one, or more, in fuch a fociety, by political government or force, to pro- 
 cure diredtly or indiredtly other benefits than that for which it was inftituted : 
 and therefore, there it falls not within the compafs of thofe princes jurifdiSiion- 
 to punifli any one of the fociety for injuring another ; becaufe he has no 
 commiffiott fo to do j whatever reafon you may think there is, that that 
 fhould be reckoned amongft the ends of their fociety. 
 
 But to conclude : your argument has that defedl: in it which turns it upon 
 yourfelf. And that is, that th.Q procuring and advancing the fpiritual and eternal 
 interefi of fouls, your way, is not a benefit to the fociety : and fo upon your own 
 fuppoiition, the procuring and advancing the fpirffual interefi of fouls, anyway, 
 cannot be one of the ends of civil fociety ; unlets the procuring and advancing 
 the fpiritual interefi of fouls, in a way proper to do more harm than good to- 
 wards the falvation of fouls, be to be accounted fuch a benefit as to be one of 
 the ends of civil focieties. For that yours is fuch a way, I have proved al- 
 ready. So that were it hard to prove that political government, whofe only 
 inftrument is force, could no way hy force, however applied, more advance 
 than hinder the fpiritual and eternal interefi of men ; yet having proved it 
 againft your particular new way of applying force, I have fufficiently vindi- 
 cated the author's dodtrine from any thing you have faid againft it. Which 
 is enough for my prefent purpofe. 
 
 Your next page tells us, that this reafoning of the author, viz. that the?- 19 
 power of the magifirate cannot be extended to the falvation of fouls, becaufe the 
 care of fouls is not committed to the magifirate ; is proving the thing by iff elf. 
 As if you fhould fay, when I tell you that you could not extend your power to 
 meddle with the money of a young gentleman you travelled with, as tutor, 
 becaufe the care of his money was not committed to you, w,ere proving 
 the thing by itfelf. For it is not neceflary that you fhould have the power 
 of his money ; it may be intrufted to a fteward who travels with him ; or it 
 may be left to himfelf. If you have it, it is but a delegated power. And 
 in all delegated powers, I thought this a fair proof j you have it not, or can- 
 not ufe it, which is what the author means here by extended to, becaufe it is 
 not committed to you. In the fumming up of this argument, (P. 42) the 
 author fays, no body therefore, in fine, neither commonwealths, etc. hath any title 
 t4) invade the civil rights and worldly goods of another, upon pretence of religion. 
 Which is an expofition of what he means in the beginning of the argu- 
 ment, by the magifirate' s power cannot be extended to the falvation of fouls. 
 
 P 2 So 
 
jo8 A SECOND LETTER CONCERNING TOLERATION 
 
 So that if we take thefc laft cited words equivalent to thofe in the former 
 place, his proof will ftand thus, the magijlrate has no title to invade the civil 
 rights or -worldly goods of any one, upon pretence of religion j becaufe the care of 
 
 fouls is not committed to him. This is the fame in the author's fenfe with the 
 former. And whether either this, or that, be a proving the fame thing by it- 
 
 felf we muft leave toothers to judge. 
 
 You quote the author's argument, which ]|p brings lo prove that the! care 
 p. 21 of fouls is not committed to the magiftrate, in thefe words, // is not committed 
 to him by God, becaufe it appears not that God has ever given any fitch au- 
 thority to one man over another, as to compel any one to his religion. This,, 
 when firft I read it, I confefs, I thought a good argument. But you fay, 
 this is quite bejide the bufnefs \ and the reafon you give, is, for the authority of 
 the magijlrate is not an authority to compel any one to his religion, but only an 
 authority to procure all his fubjeSls the means of difcovering the way offal- 
 vation, and to procure withal, as much as in him lies, that none remain igno- 
 rant of it, etc. I fear. Sir, you forget yourfelf. The author was not 
 writing againft your new hypothefis, before it was known in the world. 
 He may be excufed if he had not the gift of prophecy, to argue againft a no- 
 tion which was not yet ftarted. He had in view only the laws hitherto 
 made, and the punifhmeniS, in matters of religion, in ufe in the world. 
 The penalties, as I take it, are lain on men for being of different ways of 
 religion. Which, what is it other, but to compel them to relinquifh their 
 Own, and to conform themfelves to that from which they differ ? If this 
 be not Xo compel them to the magijirate's religion, pray tell us what is ? This 
 muft be neceffarily fo underftood ; unlefs it can be fuppofed that the lavv in- 
 tends not to have that done, which with penalties it commands to. be done y 
 or that punifhments are not compulfion, not that compulfion the author 
 complains of. The law fays, do this and live ; imbrace this dodlrine, con- 
 form to this way of worfhip, and be at eafe^ and free ; or elfe be fined, 
 imprifoned, banifhed, burned. If you can Ihew among the laws that have 
 been made in England, concerning religion, and I think 1 may fay any where 
 elfe, any one that punifhes men for not having impartially examind the reli- 
 gion they have imbracd, or refusd, I think I may yield you the caufe. Law- 
 makers have been generally wifer than to make laws that could not be 
 executed: and therefore their laws were againft non- confer mifts, which 
 could be known^j and not for impartial examination, which could not. It 
 was not then bejides the author's bufnefs, to bring an argument againft the 
 
 /perfecutions here in fafhion. He did not know that any one, who was fo 
 free as tcf acknowledge that the magijlrate has not an authority to compel any 
 one to his religion, and thereby at once, as you have done, give up all the laws 
 now in force againft diffenters, had yet rods in ftore for them, and by a new 
 trick would bring them under the laftj of the law, when the old pretences 
 were too much exploded to ferve any longer. Have you never heard of fuch 
 a thing as the religion ejlablijh'd by law ? Which is, it feeins, the lawful re- 
 ligion of a country, and to be complied with as fuch. There being fuch 
 things, fuch notions yet in the world, it was not quite befdes the authors 
 
 bufnefs: 
 
A SECOND LETTER CONCERNING TOLERATION 109 > 
 
 bujinefs to alledge, that God never gavejuch authority to one man over another 
 as to compel any one to his religion. I will grant, if you pleafe, religion ejiab- 
 liJUd by law is a pretty odd way of fpeaking in the mouth of a Chriftian j 
 and yet it is much in fafhion : as if the magiftrates authority could add any 
 force or fancSion to any religion, whether true or falfe. I am glad to find 
 you have fo far confidered the magiftrates authority , that you agree with the 
 author, that he hath none to coppel men to his religion. Much lels can he, 
 by any eftablifhment of law, add any thing to the truth or validity of his 
 own, or any religion whatfoever. 
 
 It remains now to examine, whether the author's argument will not hold 
 good, even againft puniihments in your way. For if the magiftrates autho- 
 rity be, as you here fay, only to procure all his JubjeBs, (mark what you fay, P. 21 
 ALL HIS subjects) the means of difcovering the way of falvation, and 
 to procure withal, as much as in him lies, that none remain ignorant of it. 
 Or refufe to imbrace it, either for want of ufng thofe means, or by reafhn of 
 any fuch prejudices as may render them ineffeBual. If this be the magiftrate's 
 bufinefsi in reference to all his subjects j I defire you, or any man 
 elfe, to tell me how this can be done by the application of force only to a 
 part of therri -, unlefs you will ftill vainly fuppofe ignorance, negligence, or 
 prejudice, only amongft that part which any where differs from the magiftrate. 
 If thofe of the magiftrate's church may be ignorant of the way of falvation ; 
 if it be poffible there may be amongft them, thofe who refufe to imbrace it, 
 either for want of ufing thofe means, or by reafon of any fuch prejudices as may . 
 render them ineft'eSiual: What, in this cafe, becomes of the magiftrate's 
 authority to procure all hisfubjeSis the means of difcovering the way of falvation ? 
 Muft thefe of his fubjeds be neglected, and left without the means he has 
 authority to procure them? Or muft he ufe force upon them too? And then, 
 pray, £hew me how this can be done. Shall the magiftrate putiiftx thofe of 
 his own religion, to procure them the means of difcovering the way of falvation, 
 and to procure as much as in him lies^ that they remain not ignorant of it, or 
 refufi not to imbrace it ? Thefe are fuch contradictions in practice, this is 
 fuch condemnation of a man's own religion, as no one can expeifl from the 
 magiftrate; and I dare fay you defire not of him. And yet this is that Kb 
 itiuft do, if his authority be to procure all his fubjeSis the means of difcovering 
 the way to falvation. And if it be io needful, as you fay it is, that he fhould 
 ufe it, I am fure force cannot do that till it be applied wider, and puniih- 
 ment be laid upon more than you would have it. For if the magiftratebe 
 by, force to procure, as much as in him lies, that none remain ignorant of the 
 way of falvation ; muft he not punifti all thofe who are ignorant of the way 
 of falvation f And pray tell me how is ^this any way pradicable, but by 
 fuppofing none in the national church ignorant, and all out of it ignorant of 
 the way of falvation. Which, what is it, but to punifh men barely for not 
 being of the magiftrate's religion; the very thing you deny he has authority 
 to do ? So tha^ the magiftrate having, by your own confeflion, no- authority 
 thus to ufe force ; and- it being otherways impracticable for the procuring all 
 his fubjeSls the means of difcovering the way of falvation ; there is an end of 
 
 force. 
 
130 A SECOND LETTER CONCERNING TOLERATION^ 
 
 Jorce. And fo force being laid afide, either as unlawful, or unpraflicable, 
 the author's argument holds good againft force, even in your way of apply- 
 ing it. 
 
 P. 20 But if you fay, as you do in the foregoing page, That the magiftrate has 
 authority to lay fuch penalties upon thofe who refufe to imbrace the doSlrine of 
 the proper minijiers of religion, and to fubmit to their fpiritual government, as 
 to make them bethink themfehes fo as not to be alienated from the truth. (For, 
 ^^iovfoolijh humour, and uncharitable prejudice, iicc. which are but words of 
 courfe that oppofite parties give one another, as marks of diflike and pre- 
 fumption, I omit them, as fignifying nothing to the queftion; being fuch 
 as will with the fame- reafon be retorted by the other fide;) Againft that 
 alfo the author's argument holds. That the magiftrate has ao fuch authority. 
 I. Becaufe God never gave the magiftrate an authority to be judge of truth 
 for another man in matters of religion : and fo he cannot b&^judge whether 
 zny mzn be alienated from the truth or no. 2. Becaufe the magiftrate had 
 never authority given -him to lay any penalties on thofe nvho refuje to imbrace 
 the doSirine of the proper minijiers of his religion, or of any other,- or to fubmit 
 to their fpiritual government, more than on any other men. 
 
 To the author's argument, that the magiftrate cannot receive fuch autho- 
 rity from the people; becaufe no man has power to leave it to the choice 
 
 P. 22 of any other man to chufe a religion for him ; you give this pleafant anfwer. 
 As the power of the magiftrate, in reference to religion, is ordained for the 
 bringing men to take fuch care as they ought of their falvation, that they may 
 not blindly, leave it to the choice, neither of any other perfon, nor yet of their 
 own lujis and pajjions, to prefcribe to them what faith or worjhtp they Jhall 
 imbrace : fo if we fuppbfe this power to be vefled in the magiftrate by the confent 
 of the people; this will not iniport their abandoning the care of their falvation, 
 but rather the contrary. For if men, in chufing their religion, arefo generally 
 fubjeSl, as has been jhewed, when left wholly to themfehes, to befo muchfivayd 
 by prejudice and paffion, as either not at all, or not - fufficiently to regard the 
 reaifons and motives which ought alone to determine their choice ; then it is every 
 mails true inter eft, not to be left wholly to himfelfin this matter ; but that care 
 Jhouldbe taken, that in an affair of fo vafi concernment to. him, he maybe 
 brought even agdinfi his own inclination, if it cannot be done otherwife, (which 
 is ordinarily the cafe) to aSi according to reafon and found judgment. And then 
 what better courfe can men take to provide for this, than by vefting the power 
 I have defcribed, in him iJdho bears thej'wordf Wherein I befeech you confider, 
 I. Whether it be not pleafant, that you fay the power of the magiftrate is 
 ordairid to bring men to take fuch care ; and thence infer. Then it is every 
 one's intereft to veft fuch power in the magiftrate ? For if it be the power of 
 the magiftrate, it is his. And what need the people veft it in him, unlefs. 
 there be need, and it be the beft courfe they can take^ to veft a power in the 
 magiftrate, which he }ias already ? 2. Another pleafant thing you here fay, 
 is ; That the power of the magiftrate is to bring men to fuch a care of their 
 falvation, that they may not blindly leave it to the choice of any perfon, or their 
 ■own lufts, or pajjions, to prefcribe to them what faith or worjbip they Jhall 
 
 imbrace i 
 
A SECOND LETTER CONCERNING TOLERATION in 
 
 hnbrace', and yet that it is their beji courfe to veji apower in the magijirate, 
 Fiable to the fame lujis and pqffions as themfelves, to chufe for them. For if 
 they veft a power in the magiftrate to-punifh them, when they diffent from 
 his religion j to bring them to a6i, even agmnji their own inclination^ according 
 to their reafon and found judgment ; which i'S, as you explain yourfelf in an- 
 other place, to bring them to conjider reafons and arguments proper andfuffi" 
 cient to convince them : How far is this from kavirig it to the choice of another 
 man to prefcribe to them what faith or worjhip they Jhall imbrace f Elpecially if 
 we confider, that you think it a ftrange thing, that the author would have the?, iff 
 care of every ?nan'ifoul left to himfelf alone. So that this care being vefted in 
 the magiftrate with a power to punijh men to make them conjider reafons 
 and arguments proper and fufficient to convince them of the truth of his reli- 
 gion ; the choice is evidently in the magiftrate ; as much as it can be in 
 the power of one man to chufe for another what religion he fliall be of, 
 ■which confifts only in a power of compelling him by puniftiments to im- 
 brace it. 
 
 I do neither you nor the magiftrate injury, when I fay that the power you 
 give the magiftrate of ^a«^?«^ men, to make them confider reafons and argu<- 
 ments proper and fufficient to convince them, is to convince them of the truthi 
 of his religion, and to bring them to it. For men will never, in his opinion-^ 
 dB according to reafon and found judgment, which is the thing you here fay 
 men Jhould be brought to by the magijirate, even againft their own inclination^,. 
 till they imbrace his religion. And if you have the brow of an honeft man-,* 
 you will not fay the magiftrate v/ill ever punifti you to bring you to conjider 
 any other reafons and arguments, but fuch as are proper to convince you of 
 the truth of his religion, and to bring you to that. Thus you ftiift forwards 
 and backwards. You fay the magijirate has no power to punijh men, to compel' 
 them to his religion ; but only to- compel them to conjider reajons and arguments; 
 proper to convince them of the truth of his religion, which is all one as to fay, 
 no body has power to chufe your way for you to Jerifalem j. hut yet the lord 
 of the mannof has power to punifh you, to bring you to eonfder reafons and 
 arguments proper and fufficient to convince you. Of what ? That the way he: 
 goes in, is the right, ^nd fo to make you join i» company, and go along with, 
 him. So that, in effe<ft, \Aj^at is all your going about, but to come at laft to> 
 the fame place again ; and put a power into the magiftrate's hands, under 
 another pretence, to compel men to his religion j which ufeofj^^'?,' the au- 
 thor has fufficiently overthrown, and you yourfelf have q^uitted. But I am 
 tired to follow you fo often round the fame circle. 
 
 You fpeak of it here as the moft deplorable eonditioa imaginable, that 
 vatn Jhould be left to themfelves, and not be forced to conjider and examine the^, 22; 
 grounds of their religion, andfearch impartially and diligently after the truth. 
 This you make the great mifcarriage of mankind. And for this you feem 
 folicitous, all through, your treatife, to find out a semedy ; and there is fcarce 
 aleaf wherein you do not offer yours. But what if, after all, now you (hould 
 be found to prevaricate ?• Men have cordrived to themfelves, fay you;, a great v-a^ p. jj, 
 riety of religions : it is granted* T^hey feek not the. truth in, this matter- with 
 
 thatt 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 that application bfmindy and that freedom of judgment which is requifite : it Is 
 confefled. All the falfi religims now on foot in the world, have taken their rife 
 from the flight and partial confderation, which men have contented themftlves 
 njoithj in fe arching after the true-, and men take them up, and perfifi in them for 
 want of due examination : be it fo. There is need of a remedy for this, and I 
 have found one whofe fuccefs cannot be queflioned: very well. What is it ? 
 Let us hear it. Why, diffenters mufi be punijhed. Can any' body _ that hears 
 you fay fo, believe ycu in earneft j and that want of examination is the thing 
 you would have amended, when v/ant of examination is not the thing you 
 would have puniflied ? If want of examination be the fault, want of exa- 
 mination muft be punifhed ; if you are, as you pretend, fully fatisfied, that 
 punifhment is the proper and only means to remedy it. But if, in all your 
 treatife, you can fhew me one place, where you fay that the ignorant,^ the 
 carelefs, the inconfiderate, the negligent in examining throughly the truth of 
 their own and others religion, etc. are to be punifhed ; I will allow your re- 
 medy for a good one. But you have not faid any thing like this ; and which 
 is more, I tell you before hand, you dare not fay it. And whilft you do not, 
 the world has reafon to judge, that however want of examination be a ge- 
 neral fault, which you with great vfehemency have exaggerated; yet you 
 ufe it only for a pretence to punifh diffenters ; and either diftruft your re- 
 medy, that it will not cure this evil, or elfe care not to have it generally 
 cured. This evidently appears from your whole management of the argu- 
 "ment. And he that reads your treatife with attention, will be more con- 
 firmed in this opinion, when he fhall find, that you, who are fo earneft to 
 have men punifhed, to bring them to confider and examine, that fo they may 
 difcover the way to fahation, have not faid one word of confidering, fearching, 
 and hearkening to the Scripture ', which had been as good a rule for a Chri- 
 flian to have fent them to, as to reafons and arguments proper to convince them 
 of you know not what ; as to the inJiruSiion and government of the proper mi- 
 nijiers of religion, which who they are, men are yet far from beirfg. agreed j 
 or as to the information ofthofe, who tell them they have mijiaken their way, and 
 offer to Jhew them the right ; and to the like uncertain and dangerous guides j 
 which were not thofe that our Saviour and the Apoftles fent men to, but to 
 the Scriptures. Search the Scriptures, for in th^ you think you have eternal 
 life, fays our Saviour to the unbelieving perfpcuting Jews, ( fohn v, 39) and 
 it is the Scriptures which St. Taul fays, are able to make wife unto fahation, 
 (11 Tim. Ill, 15) \ 
 
 Talk no more, therefore, if you have any care of your reputation, how 
 mucR // is every mans interejt not to be left to himfelf, without molejiation, with- 
 out punijhment in matters of religion. Talk not of bringing men to imbrace the , 
 truth that muftfave them, by putting them upon examination. Talk no more 
 enforce and punijhment, as the only way left to bring men to examine. It is evi- 
 dent you mean nothing lefs. For, though Want of examination be the only 
 fault you complain of, znd. punifiment be in your opinion the only way to bring 
 men to it ; and this the whole defign of your book i yet you have not once 
 propofedin it, that thofe, who do not impartially examine, fhould be forced 
 
 to 
 
A SECOND LETTER CONCERNING TOLERATION 
 
 to it. And,' that you may not think I talk at random," when I fay you dar6 
 not; I will, if you pleafe, give youfome reafons for my faying o. 
 
 1. Becaufe, if you propofe that all fliould be puniflied, who are ignorant, 
 who have not uiedfuchconfideration as is apt and proper to manifeji the truth j 
 but have been determined in the choice of their religion by imprejfions of education » 
 admiration ofperfons, worldly refpeBs, prejudices, and the like incompetent mo- 
 tives i and have taken up their religion, without examining it as they ought j you 
 will pjropofe to have feveral of your own church, be it what it will, punifhed j 
 which would be a propofition too apt to offend too many of it, for you to 
 venture on. For whatever need there be of reformation, every one will not 
 thank you for propofing fuch an one as muft begin at, or at leaft reach to, the 
 houfe of God. 
 
 2. Becaufe, if you fhould propofe that all thofe who are ignorant, carelefs, 
 and negligent in examining, fhould be punifhed, you would "have little to fay 
 in this queflion of Toleration. For if the laws of the ftate were made as 
 they ought to be, equal to all the fubje£ts, without diilinflion of men of 
 different profeflions in religion ; and the faults to be amended by punifh- 
 ments, were impartially punifhed, in all who are guilty of them; this 
 would immediately produce a perfedl toleration, or £hew the ufelefsnefs of 
 force in matters of religion. If therefore you think it fo neceffary, as you 
 fay, for ih^ promoting of true religion, and the falvation of fouls, that men 
 fhould be punijhed to make them examine; do but find a way to apply force to 
 all that have not throughly and impartially examined, and you have my 
 confent. For though force be not the proper means of promoting re- 
 ligion ; yet there is no better way to fhew the ufelefsnefs of it, than the 
 applying it equally to mifcarriages, in whomfoever found ; and not to diflindt 
 parties or^perfuafions of men, for the reformation of them alone, when others 
 are equally faulty. 
 
 3. Becaufe, without being for as large a toleration as the author propofes, 
 you cannot be truly and fincerely for a free and impartial examination. For 
 whoever examines, mufl have the liberty to judge, and follow his judgment j 
 or elfe you put him upon examination to nopurpofe. And whether that will 
 not as well lead men from, as to your church, is fb much a venture, that by 
 your way of writing, it is evident enough you are loath to hazard it j and if 
 you are of the national church, it is plain your brethren will not bear with 
 you in the allowance of fuch a liberty. Yqu mufl therefore either change 
 your method i and if the want of examination "be. that great and dangerous 
 fault you would have corrected, you mufl equally punifh all that are equally 
 guilty of any negledl in this matter, and then take your only means, your be- 
 \ovtdi force, and make the befl of it j or elfe you mufl put off your mafk, and 
 confefs that you defign not your punifhments to bring men to examination, 
 but to conformity. For the fallacy you have ufed, is too grofs to pafs upon 
 this age. 
 
 What follows to p. 26, I think I have confidered fufficiently already. But 
 there you have found out fomething worth notice. In this page, out of 
 abundant kindnefs, when the dilTenters have their heads, without any caufe, 
 
 Q^ broken. 
 
11^. A SECOND LETTER CONCERNING TOLERATION 
 
 P, 26' feroJcen, .you provide them a pkifter. For, fay y®u, if upon fuch examinatm 
 of the matt-er, ft. ^. bftsught to it by the magiftrat'e's punifliment) ihy chance 
 to find, that the truth does not lie on the mag4jirate's fide-, theyhavegmdd thus 
 much however, even by the magijirate's mifiipplying his power, that they kno^ 
 better than they did before, where the truth does lie. Which is as true, as if 
 you ftiould fay, upon examination I find fuch a one is out of the way to 
 York ; therefore I know better than i did before, that I am in the right. For 
 neither of you may be in the right. This were true indeed, if there were 
 but two ways in all ; a right and a wrong. But where there be an hundred 
 ways, and but one right; your knowing upon examination, that that which -I 
 take is wrong, makes you not know any thing better than before, that yours 
 is the right. But if that be the beft reafon you have for it, it is ninety-eigh-t 
 to one ftill againft you, that you are in the vvrong-. Befides, he that has been 
 punifhed, may have examined before, and then you are fure he gains nothings. 
 However, you think you do Well to incourage the magiftrate in punifliing^ 
 and comfort the man who has fuffer'd unjuftly, by fhewi-ng what he fliafl 
 gain by it. Whereas, on the contrary, in a difcourfe of this nature, where 
 the bounds of right and wrong are inquired into, and fliould be eftabliflied, 
 the magiftrate was to be fhewed the bounds of his authority, and warned of 
 the injury he did when he fnifapplies his power, and punifhed any man who 
 deferved it not; and not be foothed into injuftice, by corifideration df ^0a« 
 that might thence accrue to the fufFerer. Shall we do evil that good may come 
 of it ? There are a fort of people w'ho are very Wary of touching upon the 
 magiftrate's duty, and tender of fhewfng the bounds of his power, ■- and the 
 • injuftice and ill confequences o^ \\\% mtfapplying it ; at leaft, ib long; as it is 
 mifapplied ift favour of them, and their party. I know not vvhether you are 
 of their number. But this lam fure; you have the misfortivne here to fall 
 into their miftake. The magiftrate, you cqnfefs, may in this cafe mifapply 
 his power ; and inftead of reprefenting to him the injuftice of it, and the ac- 
 counthe muft give to his fovereign, one day, of this great truft put into his 
 hands, for the equal proteftion of all his fubjefts : you pretend advantages 
 which the fufFerer may receive from it : and fo inftead of diftieartning from, 
 you give incouragement to, the mifchief. Which, upon your principle, 
 joined to the natural thirft in man after arbitrary power, may be carried to 
 all manner of exorbitancy, with fome pretence of right. 
 
 P. 15 ,For thus ftands your fyftem. If force, i. c. punijhment, may be any way 
 ■ujefulfor the promoting the fahation of fouls, there is a right famewhere to ufe 
 
 P- 16 //•. And this right, lay you, is in the -magiftrate. Who then, upon your 
 
 grounds, may quickly find reafon, where it fuits his inclination, or ferves 
 
 his turn, to punifh men diredly to bring 'them to his religion. For if he 
 
 ■ may uih force, becaufe it may be, indire&ly, and at a dijiance, any way, ujefiil 
 
 towards , the fahation of fouls, towards the procuring any -degree of glory; 
 
 why^may he not, by the fame rule, ufe it where it may be ufeful, at leaft 
 
 indireiily, and at a dijidnce, towards the procuring a greater degree of glory .f* 
 
 • For St. Paul affures us, that the affliSlions of this life work for us a far more 
 
 -exceeding- 'height of -glory. So that why Ihould they not be puni/hed; if in 
 
 the 
 
A SPCOND LETTER CONCERNING TOLERATION iij 
 
 the Wfmgi tQ feriag theoa iatQ the ®ght way i if in die right, to make them 
 by theaE (\iffer'mg& gt^xters q£ a far more exceeding weighhof glory f But what- 
 ever yow f^y mfpm^ment bemg lawfuhMeeaufe indkeSily, and at a dijiance it 
 may U Hfiftcli I fuppofe, upon cooler thoughts, yow will be apt to fufpeS 
 that, fepwever fufferings may promote the fahation of thofe who make a 
 good ufe pf them, and fo fet men furer in the ri^t w^, or higher in a ftate 
 of glory i yet thofe who make men unduly fuffer, will have the heavier ac- 
 count, and greater ^weight of ^uilt upon them, to fink them deeper in the pit 
 of perditiofi i anid that therefore they flaould be v^araed to take care of fo 
 tjfing their power. Beeaufe whoever be gainers by it, they themfelves will, 
 without repentance and amendment, be fure to be lofers. But by granting 
 ' tjiat the magiflrate mifitppBes his power, when he punifhes thofe who have the 
 right on their fide, whether it be to bring them to his own religion, or whe- 
 tiier it be to bring them to cav^der reckons and arguments proper to convince 
 th^m, you grant all that the aAithor contends for. All that he endeavours, is 
 tpl^ew the bounds of civil power; and that in puniflaing others for Eeli- 
 gion, the magiftrate mi/applies the force he has in his hands, and fo goes be-- 
 y^nd right, beyond the limits of his power. For I do not think the author 
 qf the letter fo vain* I am fure for my part I am not, as to hope by argu- 
 ments, though never fo clear, to xefbrm prefently all the abufes in this mat- 
 ter ; efpecially whilft men of art, and religion, endeavour fo induftrioufly to 
 palliate and difguife, what truth, yet, fometimes, unawares farces from them. 
 Do not think I make a wrong ufe of your faying, the magi/irate mifapplies 
 hispoiiaer, when I fay yoU therein grant ail that the author contends for. For 
 if the magiftrate iwj/^^^/ifj, or makes a wrong ufe of his power, when he pu- 
 mihes in.matters of religion any one who is in the right, though it be but to 
 make him confider, as you grant he does, he alfo mifapplies, or makes wrong 
 ufe of his poweri when he punifhes any one, whomfoever in matters of reli- 
 gipn, to make him confider. For every one is here jildge for himfelf, what is 
 right; and in matters of faith, and religious worfhip, another cannot judge 
 for him. So that to punifh any one in matters of religion, though it be but 
 to make him confider, is by your own confeflion beyond the magiftrate's 
 power. And that punilhing in matters of religion is beyond the magiftrate's 
 power, is what the author contends for. 
 
 You tell us in the following w^ords, all the hurt that comes to them by it, is P. 26 
 only the fuf'eringfome tolerable inconveniencies, for their following tBe light of 
 their own reafon, and the dilates of their own confciences ; which certainly is no 
 fuch mifchiefto mankind-, as to make it mare elegible, that there fiould be nofuch 
 power vejied in the magiftrate, but the care of every man' s foul Jhould be left to 
 himfelf alone fas this author demands it Jhould be ;) that is, that every man Jhould 
 be fuffer' d, quietly, and without the leaji molejiation, either to take no care at all 
 of his foul, if he be fo pleafed; or in doing it, to follow his own groundlefs 
 prejudices, or unaccountable humour, or any crafty feducer, whom he may think 
 ft to take for his guide. Why fhould not the care of every man's foul be left to 
 himfelf, rather than the magiftrate ? Is the magijirate like to be more 
 concerned for it ? Is the magiltrate like to take more care of it ? Is 
 
 0^2 the 
 
Ii6 A SECOND LETTER CONCERNING TOLERATION 
 
 the magijirate commonly more careful of his own, than other men are 
 of theirs? Will you fay the magijirate is lefs expofed in matters of reli- 
 gion,.to prejudices, humours, and crafty feducers, than other men P If yiou can-' 
 not lay your hand upon your heart, and fay all this, what then will be got 
 by the change ? And why. may not the care of every man' s foul he left to him- 
 felff Efpecially, if a man be in fo much danger to mifs the truth, who is 
 ' ' fnff^^'^i quietly, and without the leaji molejiation, either to take no care' of his foul, 
 if he befopleafed, or to follow his own prejudices, etc. ' For if want oi mdlefia- 
 tion be the dangerous ftate, wherein men are likelieft to mifs the right way ; 
 it muft be confefled, that of all men, the magiftrate is moft in danger to be 
 in the wrong, and fo the unfitted, if you take the care of mens fouls fr^m them"' 
 felves, of all men, to be intrufted with it. For he never meets with that 
 great and only antidote of yours againft error, which you here call wo/^/Zo/zw, 
 He never has the benefit of your fovereign remedy, punijhment, to make him^ 
 confider; which you think £0 neceflary, that you look on ita&a mofl: dan- 
 gerous ftate for men to be without it; and therefore tell us, 'tis eviry mdiis: 
 true intereft, not to be left wholly to himfelfin matters of religion. ' ■ 
 
 Thus, Sir, Ihave gone through your whole treatife, and as I think, haVe; 
 omitted nothing in it material. If I have, I doubt not but I ftiall hear of it. 
 And now I refer it to yourfelf, as well as to the judgment of the world, whe- 
 ther the author of the letter, in faying no hody hath, aright; or you, in fay- 
 ing, the -magiftrate hath aright to ufe force in^ matters of reKgion ; has moft = 
 reafon. In the mean time, I leave this requeft with you : that if ever you 
 write again, about the means of bringing fouls to fahation, which certainly is 
 the beft defign any one can imploy his pen in, you would take care not to 
 prejudice (o good a cauie, by ordering it fo, as to make it look as if you writ 
 for a party. I am. Sir, > i 1 
 
 Your moft humble fervant. 
 May 27, 1690 Philanthfopus , 
 
A THIRD LETTER FOR TOLERATION 
 
*A THIRD LETTER FOR TOLERATION 
 
 TO THE AUTHOR. OF THE THIRD LETTER 
 
 CONCERNING TOLERATION 
 
 CHAPTER I 
 
 Sir, 
 
 The bufinefs which your Letter concerning Toleration found mei ingaged 
 in, has taken up fon^uph of the tinie my health wduld allovsr ttie ever fince, that 
 I doubt whether I ftiould now at all have troubled'you^or the World with ati 
 anfwer, had hot fome of my friends, fufficiently fetisfied of the weaknefs of 
 your arguments, with repeated inftances, perfuaded me it might be of ufe to 
 truth in a point of fo great moment, to clear it from thpfe fallacies which 
 might perhaps puzzle fome unwary readers ; and'therejEbre prevailed on me 
 to ftiew the wrong grounds and niift^Tcen reafonings you make ufe of to fup- 
 povt your new -way 6( per/£cuiton. Pardon me. Sir, that I ufe, that riame, 
 which iypu are fo much offended at : for if puriifhment be pupifhment, 
 though it come fhort of the difcipline of fire and faggot, it is as certain that 
 punifhment for religion is truly perfecution, though it be only fuch punifh7 
 ment as you in yotir clemency tKihlf fit to call' moderate and convenient penal- 
 ties. But liowever you pleafe to call' them, I doiibt not- b'uf to "let you fee, 
 that if you will be true .to your own principles, . and, ftand to what you have 
 faid, you mufl carry your fome degrees of forc^ as you phrafe it, to all tjiofe 
 degrees which in w^brds ypu declare againft. , 
 
 You have indeed in this lafi; lettbr of yours, 'filtered. the queflionj Sot page 
 h.6, you tell hie the queflion between us, \^, whether the magijlrdte hath any 
 right to ufe force to bring men to the /r«^ rt'/z^zo/i? 'Whereas you: yourfelf own 
 the queflion to be, whether the magijlrate has a right to life force inmattersY. 76 
 of religion ? Whether this alteration be at all to the advantage of truth, or 
 your caufe, we fliall fee. But hence you take bccafion all along to lay load 
 on. me for charging you with the abfurdities of a power in the magiftrates to 
 puniiTh men, to bring Ihem to their religion : whereas you here tell us they 
 have a right to ufe force only to bring men to the true. 'But whether I were 
 
 * The read«r may be pleafed to take notice, tba.t 
 Jy. I. Staniis for the Letter concierning Tcdepatjiaji-. . 
 
 A. For tlie Argument of tlie Letter concerning Teferatson-brkflycorrifidetfed -and aiifwered. 
 L. IL The Second Letter concerning Toleration. 
 P. The pages of the Third Letter concerning Toleration. 
 
 more 
 
' 120 A THIRD LETTER FOR TOLERATION 
 
 more to blame to fuppofe you to talk coherently and mean fenfe, or you in 
 expreffing yourfelf fo doubtfully and uncertainly, where you were concerned 
 to be plain and diredt,_ I fhall leave to our readers to judge ; only here in the 
 beginning, I fliall endeavour to clear myfelf of that imputation, I fo often 
 meet Wiffi, oPeHaFgr^^S'yoii toftiequences you do hoi' ^wn, and arguing 
 againft an.Qpinion t£a^ is nD|: yours, in thpfe places, vs^here I,fhe,w how, little 
 advantage: it would be to truth, or the falvation of mens fouls, that all ma- 
 giftrates fhould hav^e-^ right toru^^orce to bring men to imbrace their reli- 
 gion. This I (hall do by proving, that if upon your grounds the magiftrate, 
 as you pretend, treobhged-ta-trfHbrce-to-ijTing men to the true religion, it 
 will necefTarily follow, thai every mftgiftrate, .who believes his religion to be 
 true, is obliged to ufe force to bring "men to his. 
 P. 31 You tell us, T&at by the law of nature the magiftrate is invejled with coaSlive 
 power, ■ ariji oblig^ to. life it for all, the goodpurp^fes, which it might f^rve, and 
 for which it Jhoulk be found needful, even for the refraining qffalfe and porrupt 
 P- 35 religion :,9.nA that it ,i.s . t^e magiftrate's duty, toWihicli-he is commijiqhed by 
 ■the law ofnaiure, tut the fcripture does not properly give it him. 
 
 I fuppofe you will grant me, that any thing laid upon the magiftrate as a 
 duty, is fome way or other practicable. Now the ma:ijif ate being obliged 
 to ufe force in matters of religion, but yet fo as to bring men only to the 
 true religion, he will not be in any capacity to perform this part of his 
 dul:y, unlefs the; religion he is thus to promote, be what he can certainly 
 know, or elfe what it is fufficient for him to believe to be the true : either 
 his knowledge or his opinion muft point out that religion to him, which he 
 hhy force to promote; or elfe. he may promifcuoufly and indifferently pro- 
 mote any religion, and punifh, men at a venture, to bring them from that 
 they are in, to any other. This laft I think no body has been fo wild as 
 to fay. 
 
 If therefore it muft be either his knowledge orhisperfuafion that muft 
 guide the magiftrate herein, and keep him within the bounds of his duty ; 
 if the raagiftrates of the world cannot know, certainly know the true reli- 
 gion, to be the true religion, but it be of a nature -to exercife their faith; 
 (for \yhere vifion, knowledge and certainty is, there faith is done away,) then 
 that which gives them the laft determination herein, muft be their own 
 belief, their own perfuafion. 
 
 To you and me the Chriftian religion is the true, and that is built, to 
 mention no other articles of it, on this, that Jefus Chrift was put to death 
 at Jerufalem, and rofe again from the dead. Now do you or I know this ? 
 I 'dt9 not aft: with what afTurance we believe it, for that in the higheft degree 
 not being knowledge, is .not what we now inquire after. Can any magif- 
 trate demonftrate to himfelf, and if he can to himfelf, he does ill not to do 
 it to others, not only all the articles of his church, but the fundamental 
 ones of the Chriftian religion ? For whatever is not capable of demonftration, 
 as fuch remote matters of fad: are not, is not, unlefs it be felfrcvident, 
 capable to produce knowledge, how well grounded and great fopver the 
 afTurance of faith may be wherewith it is received ; but faith it is ftill, and 
 
 not 
 
A THIRD LETTER FOR TOLERATION 
 
 not knowledge; perfuafion(, and not certainty. This is the higheft the 
 nature of the thing will permit us to go in matters of revealed religion, 
 which are therefore called matters of faith : a perfuafion of our own minds, 
 fliort of knowledge, is the laft refult that determines us in fuch truths. It 
 is all God requires in the Goipel for men to be faved : and it would be 
 ftrange if there were more required of the magiftrate for the diredlion of 
 another in the way to falvation, than is required of him for his own falvation; 
 Knowledge then, properly fb called, not being to be had of the truths ne- 
 ceiTary to falvation, the magiftrate muft be content with faith and perfuafion 
 for the rule of that truth he will recommend and inforce upon others ; as well 
 as of that whereon he will venture his own eternal condition. If therefore it be 
 the magiftrates duty to ufe force to bringmen to the true religion, it can be only 
 to that religion which he believes to be true : fo that if force be "at all to 
 be ufed by the magiftrate in matters of religion,^ it can only be for xht promot>- 
 ing that religion which he only believes to be true, or none at all. I grant 
 that a ftrong aflurance of any truth fettled upon prevalent and well-grounded 
 arguments of probability, is often called knowledge in popular ways of talk- 
 ing : but being here to diftinguifli between knowledge and belief, to what 
 degrees of confidence foever raifed, their boundaries muft be kept, and their 
 names hot confounded. I know not vvhat greater pledge a man can give of 
 a full perfijafion of the truth of any thing, than his venturing his foul upon 
 it, as he does,' who fincerely imbraces any religion, and receives it for true. 
 But to what degree foever of afiTurance his faith may rife, it ftill comes ihort 
 of knowledge. Nor can anyone now, I think, arrive to greater evidence of the 
 truth of the Chriftian religion, than the firft converts in the time of our Sa- 
 viour and the apoftles had ; of whom yet nothing more was required but to 
 believe, . ■ • * 
 
 But fuppofing all the truths of -the Chriftian religion neceflary to falvation 
 could be fo known to the magiftrate, that in his ufe of force for the bringing ^ 
 men to imbrace thefe, he could be guided by infallible certainty ; yet I fear 
 this would not ferve your turn, nor authorize the magiftrate to ufe force to 
 bring men in England, or any where elfe, into the communion of the na- 
 tional church, in vifhich ceremomes of human inftitution were impofed, 
 which could not be known, nor, being confefTed things in their own nature 
 indifferent, fo much as thought neceffary to falvation. 
 
 But of this I fjiall have occafion to fpeak in another place : all the ufe 
 I make of it here, is to fhew, that the crofs in baptifm, kneeling at the fa- 
 crament, and fuch like things, being impoffible to be known neceflary to 
 falvation, a certain knowledge of the truth of the Articles of faith of any 
 churchi could not authorize the- magiftrate to compel men to imbrace the 
 communion of that church, wherein any thing were made neceflfary to com- 
 munion, which he did not know was neceflary to falvation. 
 
 By what has been already faid, I fuppofe it is evident, that if the magiftrate 
 
 be to ufe force only for ^lovtxotvng the true religion, he can have no other 
 
 ^guide^but his own perfuafion of what is the true religion, and muft be led by 
 
 ' that in his ufe of force, or elfe not ufe it at all in matters of religion. If you 
 
 R take 
 
A THIRD LETTE51 FOR TOLERATION 
 
 take the latter of thefe ebnfeguences, you and I are agreed : if Ae fbl-mer, 
 you muft allow all magiftraies, of whatfoever religion, the ufe of force to 
 bring men to theirs, and fo be involved in all thofe.ill confequehces which 
 you cannot it feems admit, an J hoped to decline by your ufelefs diftinS:ion 
 offeree to be ufed, not for any, but for the true religion. 
 
 'fjfis the dutyy you fay, of the magifirate to ufe force fir prdmcftmg th6 true 
 religion. And in feveral pkee^ you tell us, he is obliged to it. Perfuade ma* 
 giftrates in general of this, and then tell me how any tftftgifti^e Siall be f e- 
 ftrained from the ufe of force, for the proMnoting what he thinks to be the 
 true ? For he being perfuaded that it is his dttty to ufe force to ptoftidte the 
 true religion, and being alfo perfuaded his is the true religion, what Ihall 
 flop his hand ? Muft he forbear the ufe of force till he be got beyond ht- 
 ■lieving, into a certain knowledge thatali he requires men to imbtaee, is n'e- 
 eeffary to falvation ? If tha^ be it you willftahd to, you have my corifent, 
 and I think there will be no need of any otbet Toleration. But if the b-q- 
 lieving his religion to be the true, be fiifficiefit fbrthe tnagiftrate to ufe force 
 for the promoting of it, will it be fb only to the magiflrates of the religion 
 that you profefs ? And mufl: all other magiftrates fit flill, and not do their 
 duty till they have your pernSifiaon ? If it be your magiftrate's duty to ufe 
 force for the promoting the religion he believes to be the true, it will be 
 every magiftrate's duty to ufe force for the promoting #hat he believes to be 
 the true, and he fins if he does not receive and promote it as if it were true. 
 Jf you will not take this upon my Word, yet I defire yott to do it upon the 
 flrong reafoft of a very judicious and reverend prelate [Dr. John Sharp, 
 archbiftiDp of To'^,'] of the prefent ehurch oiEn^md. In A d^cottrfe con^ 
 cefnmg conjcience^ printed in quarto, 1687, p. 18, you will find thefe fol- 
 lowing word^ and much more to this purpofe : Where a man is mijhtien in 
 birjudgntekt, even in that cufe it is al'ways*a fin t^ aSi agdinji it. 'T-htitigh ive 
 fhould take that for a duty which is really afiny yetfo long as we are thus per- 
 fuaded, it nioill be highly criminal in us to ^£i in coHtf-adi&ien to this perflafim : 
 and the reafon of this is evident, becaufe by fo dohg, we wilf^Jly aSi opttAJi the 
 4eji light which at prefent we hape for the Mre&^on of our aSlions. So that 
 when all is done, the immediate guide of our aBims can be nothing but our con- 
 Jciince, our judgment and perfuafon. If a man, for inftance, Jhould'of a Jew 
 become a Chrifian, whilji yet in his heart he -believed that the Mejiah is not 
 •jet come, and that our Lord fefus was an impofor: or if a Papifl Jhould renounce 
 the communion of the Roman church, and joy n with ours, whilji yet he is perjitaded 
 that the Roman church is the only catholic church, and that our reformed churches 
 are heretical or fchijmatical ; though now there is none of us that will deny that the 
 men in both thefe cafes have made a good change, as having changed afalfe reli- 
 gion for a true one, yet far all that 1 dare fay wefliould all agree they were both 
 of them great mllains for making that change, beccmfe they made it mt upon ho- 
 neft principles, andinpurfuarice of their judgment, but in direB contradiWm to 
 both. So that it being the magifirate's duty to ufe force to bring men to the 
 true religion', and he being perfuaded his is the true, I fuppofe you will no 
 longer queftion but that he is as much obliged to tife force to bring men to it, 
 
 as 
 
A THIRD LETTER FOR TOLERATION 123:3 
 
 as if It were the true. And then, Sir, I hopig you have too much refped for 
 magiftrates, not to allow them to believe the religions to be true which they 
 profefe. Thefe things^put together, Ideiire you to confider whether ifma- 
 giflr4tes are obliged to life force to bring men to the true religion^ every magiftrate 
 is not obliged to ufe force" to bring men to that religion he believes to be 
 true ? 
 
 This b^ng fo, I hope I have not argued fo wholly befide the purpofe, as 
 you all through your letter accufe me, for charging on your dodlrine all the 
 ill confequences, all the prejudice it would be to the true religion, that ma- 
 gUlrates fhould have power, to ufe force to bring mep to their religions : and 
 I prefume you will think yourfelf concerned to give to all tbefe places in the 
 Jirfi^ and ficond letter concerning Toleration, which fhew the inconveniencies 
 and abfurdities of fuch an ufe of force, fome other anfwer, than that you are P. 24 
 for p^nifliing mly JUch as rejeB the true religion. That 'tis plain the force you 
 fp€ak of is not force, my way applied, i. Q. applied to the promoting the true re- 
 Jigien only, but to the promoting all the national religions in. the world. And P. 29 
 again, to my arguing that force your way applied, if it can propagate any 
 religion, it is likelier to be the falfe than the true, becaufe few of the ma- 
 giftrates of the world are in the right way. You reply. This nsoouldh^e been 
 to the purpofe, ^you had ajferted that every magifirate may ufe force your inc^- 
 reB 'may (or any way) to bring men to his own religion, wh^teiper that be. Buf 
 if you afiarted nofmh thing, fas no man y<x\ythmk but an at&eifl will qffert if) 
 then this is qmU befide the bufinefs. This is the great ftrength of your anfwer, p. 27 
 &nd your refuge almoft in every page. So that I prefume it reafonable to ex- 
 pe<5l that you fhould clesirly and diredly anfwer what I have here faid, or 
 elfe find fonie other anfwer than what you have done to th&fecond letter con- 
 cerning Toleration ; however acute you are, in your way, in feveral places^ on 
 this occafion, as p. 1 1, 12, for my anfwer to which I ihall refer you to another 
 place. 
 
 To my argument againft force, ffom the magiftrates being as liable to error 
 as the reft of mankind,, you anfwer. That / might have confider ed that this ar^ P. i j 
 gumeht concerns none but thqfe who ajfert that every magifirate has a right to 
 ufe force to, promote his own religion, whatever it be, which y^n think no man 
 that has any religion will afert. I fuppofe you may think now this anfwer 
 will icarce ferve, and you muft aiTert either no magiftrate to have right to 
 promote his religion by force, or elfe be involved in the condemnation you 
 pafs on thofe who aflert it of all magiftrates. And here I think, as to the 
 decifion of the queftion betwixt us, I might leave this matter : but there be- 
 ing in your letter a great many other grofs miftakes, wrong fuppofitions, and 
 fallacious arguings, which in thofe general and plauiible terms you have made 
 ufe of in feveral places, as beft ferved your turn, may pofliWy have impofed 
 on yourfelf, as well as they are fitted to do fo on others, and therefore will 
 defcrve to have fome notice taken of them ', I fhall give myfelf the trouble 
 of examining your letter a little farther. 
 
 To my faying, " It is not for the magiftrate, upon an imagination of its 
 " ufefulnefs, to make ufe of any other means than what the Author and 
 
 R 2 " Finifher 
 
124 A THIRD LETTER FOR TOLERATION 
 
 P. 31 " Finifher of our faith had direfted ;" you reply, Which how iruefoever, hi 
 not, I think, very much to thefurpdfe. For if the magiftrate. does only ajfift 
 that minifiry which our Lord has appointed, by ujing fo much of his coaSlive 
 power for the furthering their feroice, as common experience difcovers to be ufe- 
 ful and neceJJ'aryfor that end; there is no manner of ground to fay, that " upon 
 " an imagination of its ufefulnefs, he makes ufe of any other means for the 
 *« falvation of mens fouls, than what the Author and Finifher of our faith 
 " has diredted." "Tis true indeed the Author and Finifher of our faith h^s 
 given the magiftrate no new power or commifjion, nor was there any need that 
 hejhould, (if himfelf had had any temporal power to give :) for he found him 
 already, even by the law of nature, the minifter of God to the peopfe for good, 
 and bearing the fword not in vain, /. e. invefted with coaSltve power, and 
 obliged to ufe it for all the good purpofes which it might ferve, and for which it 
 Jhould be found needful; even for the- refraining offalfe and corrupt religion ; 
 as ]Qh long before (perhaps b fore any' part of the Scriptures were written) ac- 
 knowledged, when hefaid, that the worjhipping the fun or the moon, was an 
 iniquity to be puni{hed by the judge. But though our Saviour has given the 
 magif rates no new power, yet being king of kings, he expeSts and requires that 
 they jhould fubmit themfehes to hisfcepter, and ufe the poiver which always be- 
 longed to them, for hisfervice, and far the advancing hisfpiritual kingdom in the 
 world. And even that charity which our great Majierfo earn^ly recommends, 
 andfofiriSlly requires of all his dtfciples, as it obliges all men tofeek and promote 
 the good cf others, as well as their own, efpecially their fptritual and eternal 
 good, byfuch means as their feveral places and relations enable them to ufe ; fo 
 does it efpecially oblige the magiftrate to do it as a magiftrate, i. e. by that power 
 which enables him to do it above the rate of other men. 
 
 So jar therefore is the Chrijlian magiftrate, when he gives his helping hand to 
 thefttrtherance of the Gofpd, by laying convenient penalties up&nfuch as rejeSi 
 it, or any part of it , fromufvci^ any other xntz.'RS for the falvation of mens fouls, 
 than what the Author and Finifher of our faith has diredted, that he does no 
 more than his duty to God, to his Redeemer, and to his fubjeBs, requires 
 of him. 
 
 The fum of your reply amounts to this, that by the law of nature the ma- 
 giftrate may make ufe of his coaaive power where it is ufeful and necejjary 
 for the good of the people. If it be from the law of nature, it muft be to 
 all magiftrates equally : and then I afk whether this good they are to pro- 
 mote without^any new power or commijpon from our Saviour, be what they 
 think to be fo, or what they certainly know to be fb. If it be what they 
 think to be fb, then*all magiftrates may ufe force to bring men to their reli- 
 gion : and what good this is iike to be to men, or of what ufe to the true re- 
 ligion, we have elfewhere confidered. If it be only that good which they 
 certainly know to be fo, they will be very ill enabled to do what you require 
 of them, which you here tdl us is to ajijl that mimftry which our Lord has 
 appointed. Which of the magiftrates of your time did you know to haye fo 
 well fludied the controverfies about ordination and church-government, to be 
 fo well verfed in church-hiftory and fucceffion, that you can undertake that 
 
 he 
 
A THIRD LETTER FOR TOLERATION 
 
 he certainly knew which was the mikijiry iiohkh our Lord had appointed^ 
 either that oi tiofne, of that of Sweden, Whether the e^ifcopacy in one part 
 of this ifland, or the prefbytery in another, were the mihijiry which our Lord 
 had appointed f If you fay, being firmly perfuaded of it, be fufficient to au- 
 thorize the magiftrate to ufe fofce ; you with the athetjls, as you call them> 
 who dofo, give the people up in every country to the coadtive force of the 
 magiftrate to be employed for the djjijiing the minifiers of his religion:, and 
 king Lewis of good right comes in with his dragoons j for it is not much 
 doubted that he as ftrongly believed his popifh priefts and Jefuits to be the 
 ininijiry which our Lord appointed, as either king Charles or king 'James the 
 Second believed that of the church of England to be fo. And of what ufe 
 fuch an exercife of the coaftive power of all magiftrates, is to the people, or 
 to the true religion, you are concerned to {hew. But it is, you know, but 
 to tell me, lonly trifle, and this is all anfwered. 
 
 What in other places you tell us, is to make men hear, conJider,Jludy, im- 
 hrace, and bring men to the true religion, you here do very well to tell us is to 
 af^Ji the minijiry : and to that it is true, common experience difcavers the ma- 
 gijirate's coa^ive force to be ufeful and neceJJ'dry, viz. to thofe who taking the 
 reward, but not over-bufying themfelves in the care of fouls, find it for their 
 eafe, that the magiftrates coadtive power fhould fupply their want of paftoral 
 care, and be made ufe of to bring thofe into an outward conformity to the 
 national church, whom either for want of ability, they cannot, or want of 
 due and friendly application, joined with an exemplary life, they never fo 
 much as endeavoured to prevail on heartily to imbrace it. That" there may 
 be fuch negledts in the beft-conftituted national church in the world, the 
 complaints of a very knowing bifliop of our church, [Dr. Gilbert Burnet, bi- 
 fhop of Salijbury,'\ in a late difcourfe of the pastoral care, is too plain 
 an evidence. 
 
 Without fo-great an authority I fliould fcarcehave ventured, though it^lay 
 juft in my way, to have taken notice of what is fo vifible, that it is in every 
 one's mouth, for fear you fhould have told me again, that I made myfelfan oc- 
 cajion to Jhew my good will toward the clergy. For you will not, I fuppofe, 
 fulpedl that eminent prelate to have any ill will to them. 
 
 If this were not fo, that fome were negligent, I imagine the preachers of 
 the true religion, which lies, as you tell us, ib obvious and expofed, as to be 
 eafily diftinguifhed from the falfe, would need or defire no other affiftance 
 from the mdgijirates coaSlive power, but what fhould be diredled againft the 
 irregularity of mens lives ; their lujis being that alone, as you tell as, that 
 -makes force neceflary to afltft the true religion j which, were it not for our 
 depraved nature, would by its light, and reafonablenefs have the advantage 
 againft all falfe religions. 
 
 You tell us too, that the magiftrate may imppfe creeds and ceremonies ; - in- 
 deed you (zy found creeds, and decent ceremonies, but that helps not your caufe: 
 for who muft be judge of th^it found, and that decent f If the impofer, then 
 thofe words fignify nothing at all, but that the magiftrate may , impofe thofe 
 creeds and ceremonies which he \MmksJ^nd and decent, which is in effedt 
 
 fuch 
 
A THIRD LETTER FOR TOLERATION 
 
 fuch as he thinks fit. Indeed you telling us a littl6 above, in the famf 
 page, that it is 9. vice not to worjhip God in ways prefcrihed by thofe to whom 
 Cod has left ths ordering of fuch matters ; you feem to make other judges of 
 what hfoMud and decent^ arwi the magiftrate but the executor of their de- 
 crees, with the qffiftan,ce of his omSiive power. A pretty foundation to efta* 
 bliih creeds and ceremonies on, that God has left the ordering of them to 
 ihofe who cannot wder theni ! But ftill the fame difficulty returns j for af-* 
 ter they \x2,yfc prefbribed, muft the magrfirate judge them to be^«Wand de- 
 cent y or muft he inipofe them, though he judge them not found ov decent f. 
 if he muft ju4ge them fo himfeif, we are but where we were : if he muft 
 impofe them when prefcribed, though he judge them Ti,ot found nor decent, it 
 is a pretty fort of drudgery is p»t on the magiftrate. And how far is this 
 ihort of implicit faith ? But if he muft not judge what h found and decenf^ 
 he muft judge at leaft who are thofe to whom God has left the ordering of fuck 
 matters ; and then the king of France is ready again with his dragoons for 
 the found dodrine, and decent ceremonies of his prefcribers in the council of 
 Trentt and that upon this ground, with as good right as any other has for the 
 prefcriptions of any others. Do not miftake me again, Sir j I do not fay, he 
 judges as right j but t do fay, that whilft he judges the council of 'Trent, or 
 the clergy of Rome to be thofe to whom God has left the ordering qf thofe mat-: 
 ters, he has as much right to follow their decrees, as any other to follow the 
 judgment of any other fet of mortal men whom he believes to be fo. 
 Biit whoever is to be judge of what \% found or decent in the cafe, I aik. 
 Of what^ and neceffity is it to impofe creeds and ceremonies ? for that 
 
 fCe and t^ecejtty is all the commiffion you can find the magiftrate hath to ufe 
 is CQa(^ive power to impofe them. 
 I. Of what ufe and neceflity is it among Chriftians that own the Scripture 
 to be the word of God and rule of faith, to make and impofe a creed ? What 
 commiffion for this hath the magiftrate from the law of nature ? God hath, 
 given a revdation that contains in it all things neceifary to falvation, and of 
 this his people are all perfuaded. What neeeffity now is there ? How does 
 their good require it, that the magiftrate ffiould fingle out, as he thinks fit, 
 any number of thofe truths as more -neceflary to falvation than the reft, li 
 God himfelf has not done it ? 
 
 But next, are thefe creeds in the words of the. Scripture, or not ? If they 
 are, they are cettsinly found, as containing nothing but truth in them : and fo 
 they were before, as they lay in the Scripture. But thus though they contain 
 nothing but found truths, yet they may be imperfedt, and fo unfound rules of 
 faith, Unce they may require more or lefs than God requires to be believed as 
 necejirary to falvation. For what greater neeeffity, I pray, is there that a man 
 ihould believe that Chrift fuffered under Pontius Pilate, than that he was 
 born at Bethlehem oi Judah i Both are certainly true, and no Chriftian doubts 
 qf either : but how comes one to be made an article of faith, and impofed 
 by the magiftrate as neceffary to falvation, for otherwife there can be no ne-. 
 iceility of impofition, and the oth^r not ? 
 
 Do 
 
A THIRD LETTER FOR TOLERATION 12^ 
 
 Do not miftake me here, as if I wouldlay by that fuimmary of the 
 Chriftian religion* which is contained in that which ds called the Apoftles 
 creed ; which though no body, who examines th© matter, will have reafon 
 to conclude of the ApofUes compiling, yet is certainly of reverend antiqui- 
 ty, and ought ftill to be preferved in the church. I mention it not to argue 
 againft it, but againft your impofition, and to fliew that even that creed, 
 though of that antiquity, though it contain in it all the creienda neceffary to 
 falvation, cannot yet upon your principles be impofed by the coercive power 
 »f the fnagifir^e, who even by the commiffibn you have found out for him, 
 can life his force for nothing but what is abfolutely neceffary to falvation. 
 
 But if the creed to be impofed be not in the words of divine revelation ^ 
 then it is in plainer, more clear and intelligible expi*effion«, or not : If no 
 plainer, what neceffity of changing thofe, which men infpired by the Holy 
 Ghoft made ufe of ? If you fay, they are plainer j then they explain and de- 
 termine the fenfe of fome obfcufe and dubious places of Scripture, which 
 explication not being of divine revelation, though found toone man, may 
 be unfound to another, and cannot be impofed as truths necelfiiry to falvation. 
 Befides that, this deftroys what you tell us of the e^iaufmfi of all truths ?• 29 
 neceffary t to Mvation. 
 
 And as to rites and ceremonies, are there any neceffary to felvation, 
 which Cbrift has not inftituted ? If not, how can the magiiirate impof& 
 them ? What commiflion has be from the care he ought to have Ji^or thefah 
 •vation of mens fouls, to ufe his coaSlive force for the eftablifhment of any new 
 ones which our Lord and Saviour, with due reverence be it ^ken, had 
 forgotten ? He inftituted two rites in his church ; can any one add pny new 
 one to them ? Chrift commanded fimply to baptise into the name of the fa- 
 ther, the Son, and the Holy Ghoft; but the figning of thecrofs, how came 
 that neceffary ? Human authority which is neceffary h s§ifi the truth againji 
 the corri^tion of human nature, has made it fo. But it is a decent ceremony. 
 I aik, is it fo decent that the adminlftration of ba^tifm, fimply, as our Sa- 
 viour inftituted, would be indecent without it ? If not, then there is no 
 reafon to impofe it for decency's fake ; for there can be no reafi»i to alter or 
 add any thing to the inftitution of Chrift, or introduce any ceremony or 
 circumftance into religion for decency, where the aftioil would, be decent 
 without it. The command to do ail things decently, and in order, gave no 
 •authority to asdd to Ghrift's iaftitution any new ceremony, it oftly prefcribed 
 the manner how, what was neceffa'ry to be done in the coftgregatioa, ihould 
 be there done, viz. after fuch a manner, that if it were omitted, there would 
 -appear fome indecency, whereof the congregation or colleftive body wgs to 
 be judge, for to them that rule was given : And if that rule go beyond what 
 I have faid, and gives power to men to introduce into religious worfliip 
 whatever they ihall think decent, and impofe the ofe ©f it j I do not fee 
 hov/ the greateft part of the infinite ceremonies of the church of Rome covli 
 be complained of, or refufed, if introduced into another church, and there 
 impofed by the magiftrafe. But if iiich a power were given to the ma- 
 giftrate, that whatever he thought a decent ceremony ^ he .might de novo: im-. 
 
A THIRD LETTER FOR TOLERATION 
 
 pofe, he would need fome exprefs commiffion from God in Scripture, fince 
 the commiffion you fay he has from the law of nature, will never give him 
 a power to inftitute new ceremonies in the chriftian religion, which, be 
 they decent, or what they will, can never be neceflary to falvation. 
 
 The Gc^fpel was to be preached in their affemblies j the rule then was, 
 that the habit, gefture, voice, language, etc. o? the preacher, for thefe 
 were neceflary circumftances of the aftion, (hould have nothing ridiculous 
 or indecent in it. Thepraifes of God were to be fung; it mufb be then in 
 fuch poftures and tunes as became the folemnity of that aftion. And fb a 
 convert was to be baptized, Chrift inftituted the effential part of that aftion, 
 which was wafliing with water into the name of the Father, Son, and Holy 
 Ghoft; in which care was alfo to be had, that in the doing this nothing 
 fhould be omitted that preferved a decency in all the circumftances of the 
 ailion. But no body will fay, that if the crofs were omitted, that upon that 
 account there would be any thing indecent in baptifm. 
 
 W^hat is to be done in the affemblies of Chriftians, for the falvation of 
 fouls, is.fufficiently prefcribed in Scripture : But fince the circumftances of 
 the ajSions were fo various, and might in feveral countries and ages have dif- 
 ferent appearances, as that appears decent in one country which is quite 
 contrary in another, concerning them there could be no other rule given than 
 what is, viz. deceptly, in order., gnd to edification; and in avoiding inde- ^ 
 cencieSj and not adding any new ceremonies, how decent foever, this rule 
 confifts. 
 
 I judge no man in the ufe of the crofs in baptifm. The Impofition of 
 that, or any other ceremony not inftituted by Chrift himfelf, is what I argue 
 againft, and fay, is more than you upon your principles can make good. 
 
 Common ienfe has fatisfied all mankind, that it is above their reach to 
 determine what things in their own nature indifferent, were fit to be made 
 ufe of in religion, and would be acceptable to the fuperior beings iu their 
 worfhip, and therefore they have every where thought it neceffary to derive 
 that knowledge from the immediate will and didiates of the gods themfelves, ' 
 and have taught that their forms of religion, and outward modes of wor^ 
 fhip were founded upon revelation, no body daring to do fo abfurd and in- 
 folent a thing, as to take upon him to prefume with himfelf, or to prefcribe 
 toothers by his own authority which fhould in thefe indifferent and mean 
 things be worthy of the Deity, and make an acceptable part of his worftiip. 
 Indeed they all agreed in the duties of natural religion, and we find them by 
 common confent owning that piety and virtue, thatclean hands, and a pure 
 heart not polluted with the breaches of the law of nature was the beft wor- 
 fhip of the gods. Reafon difcovered to them that a good life was the moft* 
 acceptable thing to the Deity; this the common light of nature put paft 
 doubt. But for their, ceremonies and outward performances, for them they 
 appeal always to a rule received from the immediate diredion of the fuperior 
 powers themfelves, where they made ufe, and had need of revelation. A 
 plain confeffion of mankind that in thefe things we have neither knowledge 
 todifcern, nor authority to prefcribe : That men cannot by, their own ikill 
 
 find I 
 
A THIRD LETTER FOR TOLERATION 129 t 
 
 find out what is fit, or by their own power make any thing worthy to be a 
 part of religious worfhip. It is not for them to invent or impofe ceremonies 
 that ftiall recommend men to the Deity. It was fo obvious and vifible, that 
 it became men to have leave from God himfdf, before they dared to offer - 
 'to the divine majefty any of thefe trifling, mean, and to him ufelefs things, 
 as a grateful and valuable part of his worfhip, that no body any where 
 amongft the various and ftrange religions they led men into, bid fuch open 
 defiance to common fenfe, and the reafon of all mankind, as to prefume to 
 do it without vouching the appointment of God himfelf. Plato, who of 
 all the heathens, feems to have had the moft ferious thoughts about religion, 
 fays that the magiftrate, or whoever has any fenfe, will never introduce of 
 his own head any new rites into his religion, for which he gives this con- 
 vincing reafon ; for, fays he, he muji know it is impojjible for human ifuture to 
 know any thing certainly concerning thefe matters. Epinom. poft medium. It 
 cannot therefore but be matter of aftonifhment, that any who call them- 
 felves Chriftians, who have fo fure, and fo full a revelation, which declares 
 all the counfel of God concerning the way of attaining eternal falvation, 
 fhould dare by their own authority to add any thing to what is therein pre- 
 fcribed, and impofe it on others as a neceffary part of religious worfhip, 
 without the observance of which human inventions, men fhall not be per- 
 mitted the public worfliip of God. If thofe rites and ceremonies prefcribed 
 to the Jews by God himfelf, and -delivered at the fame time, and by the 
 fame hand to the Jews that the moral law was, were called beggarly ele- 
 ments under the gofpel, and laid by as ufelefs and. burthenfome, what fhall 
 we call thofe rites which have no other foundation, but the will and autho- 
 rity of men, and of men very often, who have not much thought of the pu- 
 rity of religion, and pradifed it lefs ? 
 
 Becaufe you think your argument for the magiflrate's right to ufe force 
 has not had its due confideration j I fhall here fet it down in your own words, 
 as it ftands, and endeavour to give you fatisfadtion to it. You fay there, J)^ A. p. 16 
 fuch a degree of outward force as has been mentioned, be of great and even ne- 
 ceffary ufe, for the advancing thofe ends, (as taking the world as we find it, I 
 think it appears to be,), then it muft be acknowledged that there is a right fome^ 
 where to ufe it for the advancing thofe ends, unlefs we will fay f what without 
 impiety cannot be faidj that the wife and benign difpofer and governoY of all 
 things has not furnijhed mankind with competent means for the promoting his own 
 honour in the world, and the good of fouls. And if there be fuch a right fome- 
 where, where Jhould it be, but where the power of compelling refides ? That 
 is principally, and in reference to the public in the civil fovereign. Which 
 words, if they have any argument in them, it in fhort flands thus. Force is 
 ufeful and necejfary : The good and wife God, who without impiety cannot 
 be fuppoled not to \i2iV& furnijhed men with competent means for their falva- 
 tion, has therefore given a right to fome men to ufe it, and thofe men are the 
 civil fovereigns. 
 
 To make this argument of any ufe to your purpofe, you mufl fpeak a 
 little more diflindtty, for here you, according to your laudable and fafe way 
 
 S of 
 
A THIRDt LETTEJl F/OR f (5LE:|l.ATI'ON. 
 
 of writiag, a,re y^^pped up ia th? uncertain^ of ^i^aj^ tej?nfxsi^ anid snuft 
 tell us, ' ti:gfi(Je,s" thp.eii4 % W%h,i|t i5 ufeful apd m^S^% tQ whp.m i| ia 
 ufefui and neceffary^. Is it «/£/l!/«¥^Ke<:Q(fi??f/t9, jJilmfa wiU not 
 
 fay, fojc maay are brought tp, irnVfaqe tljie true r^digi^ by, b^F^ p^a?ii«g, 
 without any force. Ij^ it then n^ec^ff^ry ta'^tH^e,,_^i^ tfl^ Qply, who,. 
 a^s.you tey ua, rye^ the tiiue,r^ligion tendred'wkkS^Mf^k^'i^'^i^dm^Si ois <^t kafi. 
 fofar. tnanifefi^d to, them> a^ to oblige theni to, recehe k,, and ^km^^tym mth- 
 out excufi if'^hey do n(^tl To, all t^ierefore, vi]s^ rei,$<aii>g ^ tsu© ©^ioa 
 fp, tendered, are without e}i;cu(e,, yov^^. tfyjd^i^ej^^e is uj^^ mikmcej^arf. 
 But is i,^ to, a,ll thoife, compeienty i. Q^.fuffiqienJi mm^-'^ T&att, it is.e«il^UL' ihi 
 mattei: of fka, it is not ; for afi^^ ^, "Ji^ny- ^%n4 out. I^ w lifce you. will 
 fay, which is. all you haye ^ofay, that t^cv;^ aife fij?b, to whonj, liaving re-, 
 fjfted tl;^is laft in^eaas, ^qdienat^ force, God a^lw^s. refijfeth^ |yiS gif^e^, to, withn. 
 out whiph np. i:^ans, i,s efficacious. Sa that y^ouF qw^fiV^ *t" i*ft» ^^ ^^s^S^^ 
 fu);li means, a^ are the utmoft th,at God has agj^^tp^,^, SHjd \«ill: have, ufed, 
 ajjd wh^cb vyhen men r^fift, they ^re witho;Uit f^ijft, ai»d flaall aever aftec 
 have^thp affiftanqe ojf his gra^e to bring them \Q/^kflt tiKufkthy^fhmi&r^eid, 
 and fo be, as th^e Apoftlfr \\ %i^. iii, 8, c^USjfecjb-,. mm^of CQrvv^ mink>, 
 reprobate concerning ^h^efqith. If then it fhaj^ be* tfe%t the (|s^ of grace fliall 
 be oyer to, all thpfe who, r-ejeSt, the. truth ma^lfefifid to ^§^n», with inch evi-s 
 dcnce, asjeaves them, without- excufe, ^pd that b^ar^ |jq§SQhing ai;id exhorta-= 
 tj^OiO Qjall be accordmg to; th^ goo4 ^gaf^Gt t)f tfe?i bjeni^n difpofer of al 
 things, enough, when negle(ft?d, toi t^i^^ their hearts faX, tbim ears, hemiy^ 
 qndjhut their eyes that theyjhoi^ld not: perceive nor underjiandj nor be converted 
 x!iy3X God Jhould heal thejtf. I fay, if thisjC^ould. be the eafe^ thf n. youryorc^', 
 ^yhatevfr you imagine of it, will neither \ip. QPWft^Wii^ ufeful, nfiv neceffaryi. 
 So that it will reft upon you to prove that y^uf.midir^t^, degrees, of fiarce are 
 thofe meaus of grace which Goj^^ ^y,iJ■^ l^gyfi, as necefl^ry to fajvation, tried 
 upoji every one before he will pa^^ that ^pten^ip, Ifaiah, Make^ hh hatrntfai, 
 etc. and that your degree of moderate ^^^is |l|iat beyond, which God will 
 hav.e no other or more powerful means '^fei^ but that thofe whom that 
 YorJss not upon, fhall be left reprobate concerning faith. Andti^U you have 
 proved this, you will in ,yain pretend your mo^erat^ force, whatever you. 
 might think of it> if you, had the ordering of that matter, i^ the place 
 of God, to be ifeful, neceffary, and competent means. For if preaching, 
 exhortation, inftruAion, etc. as feems by the. whole current of the Scrip.->. 
 ture, and it appears not that Ifqi^ in the place above-cited, made thein hearts^ 
 fat with any thing but his; words, be that mgans^ which when rejected to 
 fuch, a degree, as he fees fit, God will puijifh witka r^^ro^fl^emind, and that 
 there be no other means of grace to come after j. you muft confefsj that 
 whateyer good opinion you haye of your moderate force after this fentence 
 is palTed, i% c^n.do no good, have no effieaQy neither direSily nor indineSly^ 
 and at a dijiance, towards the bf #^ipg men to th^ truth. 
 
 If your moderate force be not that precife utmoft means of grace, which* 
 when,inefFe<9:u^l, God will not afford his grace to; any other, then ycHin mo- 
 derate forpe is not thie competent m?ms you talk of. This therefore yoa muft 
 
 prove. 
 
A tftiRD LteTtiR ton Tt)l6RAf roi^ 
 
 ^'rove, that preaching albnib is fidt, but that your moderate force joined to 
 it, is that means of grace, Which when ne^edted or refifted, God will aflift 
 no other means with hiis gt"ac:e to bring tiien into th6 obedience of the truth ; 
 and this let me tell you, you tftuft prove by revelation. For it is iihpoflibre 
 to kriow, but by revelation, the juft meafures of Gold's long-fuffering, and 
 what thofe means are, which when men's cdrrdptiofts have rendred ineffec- 
 tual, his fpirit fhall no longer flrive with them, nor his grace affift any 
 other means for their converfion or fklvatioil. When you have done this, 
 there will be fome ground foi: you to talk of ydiir moderate force, as the means 
 which God's wifddm and goodnefs is engaged to furriifh men vi^ith ; but to 
 fpeak bf it, as you do now, as if it were that both neceffafy and competent 
 inbans, that it vtrbuld be an irhjJtitation tothe wifdom arid goodnefs bf God, 
 if men were not furniftied wim it, when it is evident, that the greafelt: part 
 of mSfikind have always been deflitute of it, will I fear be not eafily cleared 
 from that impiety yoti mentioii; for though the magiftrate had the ri'gkt to 
 ufe it, yet where-ever that ifioderdie force was not made life bf, there meii 
 tV^re not furnifhed v^^ith your ca^pit^nf means of falvatioh. 
 
 It is necdfary for thd vindication of God's juflice and goodnefs, that thofe 
 who rfiifcarry fhbdld do fb by their o^ri fault, that their deflrudtion (hbuld be 
 from fheJfhffelves, and they be left inexcufable : But pray how will you fhew 
 lis, that it " is rifecefTary, that ahy who have refifted the truth tendered to 
 them only by {ifeaching, fhould be faved, any more than it is neceffary that 
 thbfe vvho have refifled the truth when moderate force has been joined to 
 the fafne preachirig, fhould be favfed ? They are inexcufable one as well as 
 the othery ahd thereby have incurred the wrath bf God, under which he 
 may jufVly leav6 the one as well as the other j and therefore he cannot be faid 
 not to have been furnifhed With competent nieans bf falvation, who having 
 rejed:ed the truth preached to hitti, has never any penalties laid on him by 
 the magiflrate to make hitti confider the truths he before rejeded. 
 
 All the flrefs of ybur hypothejis for the rieceflity bf force, lies on this. 
 That thfe majority of mankind are not prevailed bnby preaching, and there- 
 fore the goodnefs and wifdom of God is obliged to furnifh them with fome 
 more efFedtual means, as ybti thirik. But who told you that the majority 
 of mankind fhbuld ever be brought into the ftrait way, and narrow gate ? 
 Or that force in your moderate degree was the neceff'ary and competent, i. e. 
 the jufl fit means to do it, neither bver nor under, but that that only, and 
 nothing but that could do it ? If to vindicate his wifdom aiid goodnefs God 
 . mufl furnifh mankind vvith othei* means, as long as the majority, yet un- 
 "wrotight upon, fhall give any forward demander occafion to aife. What o-ther 
 means is there left ? He muft alfo after your moderate penalties have left the 
 greater part of mankind unprevailed oh, be bound to furnifh mankind with 
 higher degrees of force upon this man's demand : arid thbfe degrees of force 
 provirig ineffedtual to the majority tamake them truly and fincerely Chrifcians, 
 God muft'bfe bound to furnifh the world again with a new fupply of mira- 
 cles upon the demand bf another wife contrbuler, -who having fet his heart 
 upon miracles, as you haveybUfs on force, will demand, what other means is " 
 
 S 2 there. 
 
132 A THIRD LETTER FOR TOLERATION 
 
 there left but miracles ? For it is like this laft gentleman would take it very 
 much amifs of you, if you fhould not allow this to be a good and unqueft- 
 "ionable way of arguing ; or if you ihould deny that after the utmoft force 
 had been ufed, miracles might not do Jbme fervice dt leaft, indire^ly and af 
 a diftance, towards the bringing men to imbraee the truth. And if you can-» 
 not /irfl-u^ that miracles may not thus do fome fervice, he will conclude juft as 
 you do, that the caufe is his. 
 
 Let us try your method a little farther. Suppofe that when neither the 
 gentleji admonitions, nor tbemoji earneji intreaties •will prevail, fomething elfe 
 is to be done as the only means left. What is it muft be done ? What is this 
 P, 10 neceffary competent means that you tell us of? It is to lay briars and thorns in 
 their ivay. This therefore being fuppofed neceffary, you fay, there mujl. 
 fomewhere be a right to ufe it. Let it be fo. Suppofe , I tell you that right is 
 in God, who certainly has a power to lay briars and thorns in the way of thofe 
 who are got into a wrong one, whenever he is gracioufly pleafed that other 
 means befides inftrudions and admonitions fhould be ufed to reduce them. 
 And we may as well expedi that thofe thorns and briars laid in their way by 
 God's providence, without telling them for what end, fhould work upon 
 them as effedtually, though indireSllyy and at a dijiance, as thofe laid in their 
 way by the magifirate, without telling them for what end. God alone knows 
 where it is neceffary, and on whom it will be ufeful> which no .man being 
 capable of knowing, no man, though he has coercive power in his hand, 
 can be fuppofed to be authorized to ufe it by the commifHon he has to do, 
 good, on whpmfoever you fhall judge it to he. of great and even neceffary ufe : 
 No more than your judging it to be of great and even neceffary ufe, would 
 authorize any one who had got one of the incifion-kniyes of the hofpital 
 in his hand, to cut thofe for, the flone with it, whom he could not know 
 iieeded cutting, or that cutting would, do them any good, when the mafler of 
 the hofpital had given him no exprefs order to ufe his incifion- knife in that 
 operation; nor was it known to any but the mafler, who needed, and on 
 whoni it .would be ufeful j nor would, he fail to ufe it himfelf wherever he 
 found it neceffary. 
 
 Be force of as great and neceffary ufe as you pleafe j let it be fp the compe- 
 tent means for the promoting the honour of God in the world, and the good of 
 fouls, th2X the right to I fe it ranii-x\QCQS&.n\y be fomewhere. This r/^i)/ can- 
 not pofljbly be, where you would have it, in the civil fovereigns, and that 
 for the very reafon you give, viz. becaufe it muft be where the power of 
 compfJling rejides. Forfince civil fovereigns cannot compel themfelves, nor 
 can the compelling power of one civil fovereign reach another civil fovereign.,. 
 it will not in the hands of the civil fovereigns reach the moft confiderable 
 part of mankind,, and thofe who both for their own and their fubjedts good, 
 have moft need of it. Befides, if it go along with the pow^r of compelling,, 
 it muft be in the hands of ^\ civil fovereigns alike: which, by this„ as well 
 as feveral other realbns I have given, being unavoidable to be fo, this right, 
 will be fo far from ufeful^ that whatever efficacy force has, it will be im- 
 ployed to the doing more harm than good ; fince the greateft part of civil 
 
 fovereigns 
 
A THIRD LETTER FOR TOLERATION 133 
 
 fonjereigns being of falfe religions, force will be imployed for the promoting 
 of thofe. 
 
 But let us grant what you can never prove, that though all cwil fovereigns 
 have compelling power, yet only thofe of the true religion have a right to ufe 
 force in matters of religion : your own argument of mankind being unfur- 
 nijhed, which is impiety to fay, with competent means far the promoting the- 
 honour of God, and the good of fouls., ftill prefles you. For the compelling 
 power oi C2ich. civil fovereign not reaching beyond his own dominions, t he- 
 right of ufng force in the hands only of the orthodox civil fovereigns, leaves 
 the reft, which is the far greater part of the world, deftitute of this your ne- 
 ceffary and competent means for promoting the honour of God in the world, and 
 the good of fouls. 
 
 Sir, I return you my thanks for having given me this occafion to take a 
 review of your argument, which you told me I had miftakcn ; which I hope 
 I now have not, and have anfwered to your fatisfadion. 
 
 I confefs I miftook when I faid that cutting being judged ufeful, could not 
 authorize even a fkilful furgeon to cut a man without any farther commiffion r 
 for it fhould have been thus ; that though a man has the inftruments in Yds 
 hand, and force enough to cut with, and cutting be judged by you of great 
 and even necejfary ufe in the ftone ; yet this, without any farther commif- 
 fion, will not authorize any one to ufe his ftrength and knife in .cutting, 
 who knows not who has the ftone, nor has any light or meafures to judge 
 to whom cutting may be neceffary or-ufeful. 
 
 But let us fee what you fay in anfwer to my inftance : i. 'That thejione?- 53 
 does not always kill, though it be not cured ; but men do often live to a great age 
 with it, and die at lafi of other dijiempers. But averfion to the true religion is 
 certainly and inevitably mortal to the foul, if not cured, andfo of abfolute necef 
 fity to be cured. Is it of abfolute neceffity to be cured in alii If fo, will you 
 not here again think it requifite that the wife and benign DiJ^ofer and Go- 
 vernor of all things, fhould fiirnijh competent means for what is of abfolute 
 necefjity ? For will it not be impiety to fay, that God hath left mani^ind un- 
 furnijhed of competent, i. e. fuficient ineans for what is abfolutely necejfary ? 
 For it is plain in your account men have not been furnished with Jufficient 
 means for what is of abfolute necefjity to be cured in all, if in any of them it 
 be left uncured. For as you allow none to htfufficient evidence, but what P. 51 
 certainly gains aflfent ; fo by the fame rule you cannot call that fufficient- 
 means which does not work the cure. It is in vain to fay, the means were 
 fufficient, had it not been for their own fault, when that fault of theira is the 
 very thing to be cured. You go on ; and yet if we jhould fuppofe the ftone as:?. 52 
 certainly deJiruSiive of this temporal life, as that averfion is of mms eternal fal- ' 
 vation : even fi the neceffity of curing it would be as much lefs than the neceffity 
 of curing that averfon, as this temporal life falls Jhort in value cf that which- is. 
 eternal. This is built upon a fuppofition, that the neceffity of the means is 
 increafed by the value of the end, which being in this cafe the falvation of 
 mens fouls, that is of infinite concernment to- them, you conclude falvation 
 ahfoktely necejfary: which makes you fay that averfion^ etc. being inevitably 
 ^ martai 
 
134 A THIRD LETTER FOR TOLERATION 
 
 mortal to the foul, is o{ abfolute nece/jity to be cured. Nothing is (f dbfok^ 
 necejjity but God : whatfoever elfe can be faid to be of necejityy is fo only 
 rektively in refped to fomethi-ng elfe ; and therefore nothing can indefi- 
 nitely thus be faid to be of abfikte neceffity^ where the thing it relates to is 
 not abfolutely neceffary. We may fay, wifdom and power in God are atfo'^ 
 lutely neceffary, becaufe God himfelf is abfohitely neceffary : but we cannot 
 crudely fay, the curing in men their averfion to the true religion, is izbjblutely 
 necefary, becaufe it is not abfolutely neceffary that men fliould be faved. Btit 
 this is very proper and true to be faid) that curing this averjion is abjhUtefy 
 neceffary in all that (hall be faved. But I fear that would not ferve your 
 turn, though it be certain, that your abjblute neceffity in this cafe reaches no 
 farther than this, that to be cured of this averjion is abfolutely neceffary to fal-. 
 vation, and falvation is abfolutely neceflary to iiasppinefs ; but neither of. 
 them, nor the happinefs itfelf of any man can be faid to be abfolutely^ 
 neceffary. 
 
 This miftake makes you fay, that fuppofing thefione certainly deflruBive of 
 this temporal life, yet the neceffity of curing it would be as much lefs than the ne-' 
 ceffity of curing that a'Oerffon, as this temporal life falls fbort in value of that 
 'Which is eternal. Which is quite otherwife : for if the ftone will certainly 
 kill a man without cutting, it is as abfolutely neceffary to cut a man of the 
 ftone for the faving of his life, as it is to cure the averfion for the iaving of 
 his foul. Nay, if you have but eggs ta fry, fire is as abfolutely neceffary as- 
 either of the other, though the v^alue of the end be in thefe cafes infinitely 
 different ; for in one of them you lofe only your dinner, in the other ydur 
 life, and in the other your foul. But yet in thefe cafes, fire, cutting and 
 curing that anjerfm, are each of them abfolutely and equally neceffary to 
 their refpedtive ends, becaufe thofe ends cannot be attained without them. 
 
 P, 53 You fay farther. Cutting for theffone is not always neceffary in order to the 
 cure: but the penalties you fpeiik of cere altogether neceffary (without extraordi- 
 ■nnry grace) to cure that pernicious and otherwif? untraSlable averfion. Let it 
 be fo J but do the furgeons know who has this ffone, this averfitn fo, that it 
 will certainly deflroy him unlefs he be cut ? Will you undertake to tell 
 when the averfion is fuch in any man, that it is incurable by preaching, ex- 
 hortation and intreaty, if his fpiritual phyfician will be inflant with him in 
 feafon, and out of feafon ^ but certainly curable, if moderate force be made 
 ufe of? Till you are fure of the former of thefe, you can never fay yout ■ 
 moderate force is neceffary : Till you are fure of the latter, you can never 
 fay, it is competent means. What you will determine concerning extraordi-^ 
 nary grace, and when God befhows that, I leave you to confider, and fpeak 
 clearly of it at your leifure. 
 
 P. 53 You add,' that even where Cutting for thefhne is neceffary, it is withal hit- ■ 
 zardous by my confeffton. But your penalties can no way indanger or hurt the , 
 Joul, but by the fault of him thdt undergoes them. If the magiflrate ufe force 
 to bring men to the true religion, he mufl judge which is the true religion -, 
 and he can judge no other-to be it but that which he believes to be the true 
 religion, which is his own religion. But for the magiflrate to ufe force to » 
 
 bring 
 
A THIRD LETTER FOR TOLERATION 135 
 
 bring men to his own religion, has fo much danger in it to mens fouls, that 
 by your own confeffion, none but an atheift will fay that magiftrates may ufe 
 force to bring men to their own religion. 
 
 This I ftippofe is enough to make good all that I aimed at in my inftance 
 of cutting tor the ftone, which was, that though it were judged ufeful, and 
 I add now neeeffary to cut men for the ftone, yet that was not enough to au- 
 thorize a fufgeon to cut a mani- but he muft have befides that general one 
 of doing good, fome more ipeeial commiilion ; and that which I there men- 
 tioned, was the patient's confent. But you tell me, ^hat though^ 'as things'?. 54 
 now Ji and, nojurgeen has any right to cut his calcuhus patient ivkhout his can-^ 
 fint \ yet if the rhagiflfate Jhould by a public law appoint and authorize a com* 
 Petent number of the moji fiilful in that art, to mjit fuch as labour under that 
 difeaji, and to cut thoje (whether they confent or not) whoje liues they unam^ 
 monjiy judge it impoJJiUe to fa'ae otherwife : you are apt to think I would find it 
 hard to prove that injb doing he exceeded the bounds of his pomer : and you are 
 fure it would be as hard to prove that thofe artijis would have no right in that 
 cafe to cut fuch perfsns. Shew fuch a law from the great Governor of the 
 univerfe, and I ffiall yield that your furgeons (hall go to work as faft as yoii 
 plcafe. But where is the public law ? Where is the competent number of ma- 
 giftrates fkilful in the art, whofmuft unanhnoufly fudge of the difeafe and its dan^ 
 ger f You can (hew nothing of all this, yet you are fo Itberatof this fort 
 of cure, that one cannot take you fbr lefs than cutting Morecraft himfelf. 
 But, Sir, if there were a competent number of fkilful and impartial men* 
 who were to ufe the incifion-fcnife on all in whom they found this ftone or 
 averfifonXo the true religion ; what do you think, would they find no work 
 in your hofpital ? 
 
 Averfioa to the true religion you f^y is of aifhlute neeefftfy to be mred: 
 what I befeech you is ihsLt true religion? that of the church of England? 
 For that you ovsrii to be the only true religion, and whatever you fay, you P. 13 
 cannot upon your principles name any other national religion in the 
 world, that you will own to be the true. It being then of abfdute ne~ 
 ceffity that mens averfion' to the natiopal religion of England fliould be 
 cured : has all mankind in whom it has been akfohMy necefj'ary to be 
 cured, been furnifhed with competent and neceffnry means for the cure oF 
 this, averfion ? 
 
 In the next place, what is your neceffary and ficfficient means for this cure 
 that is of ^bfoliite neeeffity f and that is moderate penalties made ufe of by the- 
 magift-rate, where the national is the true religion^ and fuiScient means are- 
 provided for all mens inftruStion- in the true religion'. And here again I afk„ 
 have all men to whom this cure is oi sbjhlute necefjity, been fiirniftied with* 
 this neceflary means ? 
 
 Thirdly, How is your neceffary remedy to be* appfied ? And that is in ar 
 way wherein it cannot work the cure, though we flbould fuppofe the true re- 
 ligion the national every where, and all the magiftrates in the world zealous; 
 for it. To this true religion fay you men Have a natural and great averfiom 
 ^ abfolute necefjity to be cured, and the only cure for it is force your way ap- 
 
136 A THIRD LETTER FOR TOLERATION 
 
 plifed, Le. penalties riiuft be laid upon all that diflent from the national reli- 
 gion, till they conform. Why are men averfe to the true ? Becaufe it crofles 
 the profits and pleafures of this life j and for the fame reafon they have an 
 sverfioato penalties: thefe therefore, if they be oppofed one to another, 
 and penalties be fo laid that men muft quit their lufts, and heartily imbrace 
 the true religion, or elfe indure the penalties, there may be fome efficacy in 
 force towards bringing men to the true religion : but if there be no oppofi- 
 tion between an outward profeffion of the true religion, and mens lufts ; pe- 
 nalties laid on men till they outwardly conform, are not a remedy laid to the 
 difeafe. Punifhments fo applied have no oppofition to mens lufts, nor from 
 thence can be expedled any cure. Men muft be driven from their averfion 
 to the true religion by penalties they have a greater averfion to. This is all 
 the operation of force. But if by getting into the communion of the national 
 church they can avoid the penalties, and yet retain their natural corruption 
 and averfion to the true religion, what remedy is there to the difeafe by penal- 
 ties fo applied ? You would, you fay, have men made uneafy. This no 
 doubt will work on men, and make them indeavour to get out of this uneaiy,' 
 ftate as foon as they can. But it will always be»by that way wherein they 
 can be moft eafy j for it is the uneafinefs alone they fly from, and therefore 
 they will not exchange one uneafinefs for another j not for a greater) nor an 
 equal, nor any at all, if they can help it. If therefore it be fo uneafy iot 
 P. 7 men to mortify their lujis, as you tell us, ivhich the true religion requires of 
 them, if they imbrace it in earneft : but which outward conformity to the 
 true religion, or any national church does not require, what need or ufe is 
 there of force applied fo, that it meets not at all with mens lufts, or averfion 
 to the true religion, but leaves them the liberty of a quiet injoyment of 
 them, free from force and penalties in a legal and approved conformity ? Is 
 a man negligent of his foul, and will not be brought to confider ? obftinate, - 
 and will not imbrace the truth ? is he carelefs, and will not be at the pains 
 to examine matters of religion ? corrupt, and will not part with his lufts, 
 which are dearer to him than his firft-born ? It is but owning the national 
 profeflion, and he may be fo ftill : If he conform, the magiftrate has done 
 punifhing, he is a fon of the church, and need not confider any thing far- 
 ther for fear of penalties, they are removed, and all is well. So that at laft 
 there neither being an abfolute neceflity that averfon to the true religion, 
 fhould in all men be cured : nor the magiftrate being a competent judge who 
 have this ftone of averfon, or who have it to that degree as to need force to 
 cure it, or in whom it is curable, were force a proper remedy as it is not : 
 nor having any commiflion to ufe it, notwithftanding what you have an- 
 fwered : it is ftill not only as, but more reafonable for the magiftrati} upon 
 pretence of its ufefulnefs or neceflity, to cut any one for the ftone without 
 his own confent, than to ufe force your way to cure him of averfion to the 
 true religion. ' 
 
 To my queftion, in whofe hands this right, we were a little above fpeak- 
 ing of, was in Turkey, Perfa or China ? you tell me, Tou anfwer roundly 
 and plainly t in the hands-of the fovereign, to ufe convenient penalties for the^ 
 
 promoting 
 
A THIRD LETTER FOR TOLERATION 
 
 promoting the true reUgj'on, I will not trouble you here with a queftion youP, 55 
 will meet with elfewbere ; who in thefe countries muft be judge of the true 
 religion ? But I will aik, whether you or any wife man would have put a 
 right of ufing force into a Mskammtdan or Pagan prince's hand, for the pro- 
 moting of Chriftianity ? Which of my Pagans or Mohammedans would 
 have done otherwife ? 
 
 But God, you fay, has done it, and you make it good by telling me in 
 the following words. If thisfiartle me, then you mufi teU me farther, that you 
 look upon the Jkpreme power to be the fame all the world ever, in "whaf hands fo- 
 ever it is placed,- and this right to be contained in it : and ifthofe that have it do 
 not ife it as they ought, hut infiead of promoting true religiotkby proper penalties 
 fet thtmfehes to infarce Mohammedifm or Paganifm, or My other falfe reli- 
 gion : all that can, or that needs befaid to the matter, is, that God will one day^ 
 call them to an account for the negleSi of their duty, for the dijhonour they do tO' 
 him, and far the fouls that perip by their fault. Your taking this right to be 
 ^i'p&xtoi xhiefupreme power of all civil foveretgns, which is the thing in quef- 
 tion, is not, as I take it, proving it to be fo. But let us take it fo for once, 
 what then is your anfwer ? God will one day call thofe fovereigns to an account 
 forihe negleB of their duty. The queftion is not, what God will do with the 
 fovereigns who have neglected their duty ; but how mankind \s furnijhed viith. 
 yout competent means of promoting God's honour in the world, and the good of 
 fouls in countries where the fovereign is of a wrong religion ? For there, how 
 clearly foever the right of ufing it be in the fivereigK, yet as long as he ufe& 
 not force to bring his fubjecSs to the true religion, they are deftitute of your 
 competent means. For I imagine you do not make the right to ufe that force, ' 
 
 but the actual application of it by pertal laws to be your ufeful and necefary 
 means. For if you think the bare having that right be enough, if that be 
 yonr fufficiertt means without the actual ufe of force, we readily allow it you. 
 And, as I tell you elfewhere, I fee not then what need yau had of miracles 
 to fupply the want of the magijlrate' s afffance, till Chrijiianity was fupported 
 and incouraged by the laws of the empire : for, by your own rule, the magif- 
 trates of the worid, during the three firft centuries after the publifhing the 
 Chriftian religion, had the fame right, if that had been enough, that they 
 have now in Turkey, Perfa, or China. That this is all that can be faid irt 
 this matter^ I eafily grant you ; but that it is all that needs be faid to make- 
 good your dodrine, I muft beg your pardon. 
 
 In the fame fentence wherein you tell me, / jhonld have added necejjity ta 
 tfefulnefs, . I call it neceffary ufefulnefs, which I imagine is not much dif- 
 ferent. But that with the following words wherein my argument lay, had 
 the ill luck to be overfeen ; but if you pleafe to take my argument, as I have 
 now again laid it before you, it will ferve my turn. 
 
 In your next paragraph you tell me, that What isfafd by me is with the L. II, p. icz 
 
 fame ingenuity I have ufed in other places ; my words in that place are thefe : 
 
 " The author having indeavoured to (hew that no body at all, of any rank 
 
 ** or condition, had any power to punifh, torment, or ufe any- man ill for 
 
 ". matters of religion: you tell u«, you do not yet underftandwhy clergymen are 
 
 T " mt 
 
138 A THIRD LETTER FOR TOLERATION 
 
 *' not as capable of fuch power as other men:'" which words of mine contain- 
 ing in them nothing but true matter of fadt, give you no reafon to tax -my 
 ingenuity : nor will what you alledge make it otherwife than fuch poiver ; 
 
 ^ for if the power you there Jpeak of, were externally coaSii'se power, is not 
 that the fame power the author was fpeaking of, made ufe of to thofe ends 
 
 ' he mentions of tormenting andpunifliing ? And do not you own that thofc^ 
 who have that power, ought to punifh thofe who offend In rejedting the 
 true religion? As to the remaining part of that paragraph, -I fhall leave the 
 reader to judge whether I fought any occafion fo much as to name the clergy ;_ 
 or whether the itching of your fingers to be handling the rod, guided not 
 your pen to what was nothing to the purpofe : for the author had not faid 
 any thing fo much as tending to exclude the clergy from fecular 'imploy-., 
 ments, but only, if you will take your own report of it, that no ecclefiafti- 
 cal officer, as fuch, has any externally coadlive power -, whereupon you cry 
 out, thzt you do not yet underfiand why ecclefiajiics or clergymen are not as ca- 
 pable of fuch power as other men. Had you flood to. be conftable of your pa- 
 rifh, or of the hundred, you might have had caufe to vindicate thus your 
 capacity, if orders had been objected to you j or if your aim be at a juftice 
 of the peace, or lord chief juftice of £«g-/(««^, much more. However you. 
 muft be allowed to be a man of forecaft, in clearing the way to fecular power, 
 if you know yourfelf, or any of your friends defirous of it : otherwife I con- 
 fers you have reafon to be on this occafion a little out of humour, as you are, 
 A. p. 17 for bringing'this matter in queftion fo wholly out of feafon. Nor will, I 
 fear, the ill-fitted excufe you bring, give yourfelf, or one who confults the 
 places in both yours and the author's Letter, a much better opinion of it. 
 However I cannot but thank you for your wonted ingenuity, in faying, that 
 xt feems I wanted an occafion to Jhew my good will to the clergy, andfo T made 
 my f elf one. And to find more work for the excellent gift you have this way, 
 1 defire you to read over that paragraph of mine again, and tell me, whether 
 you can find any thing faid in it not true ? Any advice in it that you yourfelf 
 would difown ? any thing that any worthy clergyrtian that adorns his func- 
 tion is concerned in ? And when you have fet it down in my words, the 
 world fhail be judge, whether I have fhewed any ill will to the clergy. Till 
 then I may take the liberty to own, that I am more a friend to them and 
 their calling, than thofe amongft them who fhew their forwardnefs to leave 
 the word of God to ferve other imployments. The office of a minifter of the 
 Gofpel requires fo the whole man, that the very looking after their poor 
 was by the joint voice of the Twelve Apoftles, called, leaving the word of 
 God, and ferving of tables, ASls iiii, 2. But if you think no mens faults 
 can be :^oken of without ill will, you will make, a very ill preacher: or if 
 you think this to be fo only in fpeaking of miftakes in any of the clergy, 
 there mufl be in your opinion fomething peculiar in their cafe, that makes it 
 fo much a fault to mention any of theirs ; which I mufl: be pardoned for, 
 fince I was not aware of it : and there will want but a little cool refledlion to 
 convince you, that had not the prefent church of Rngland a greater number 
 in proportion, than poffibJy any other ag^ of the church ever had, of thofe 
 
 who 
 
A THIRD LETTER FOR TOLERATION 
 
 13s 
 
 who by their pious lives and labours in their miniflry adorn their profeffion, 
 fuch bufy men as cannot be content to be divines without being lay-men 
 too, would fo little keep up the reputation which ought to diftinguifh the 
 clergy, or preferve the efteem due to a holy, /". e. a fcparate order, that no 
 body can fhew greater good will to them than by taking all occafions to put 
 •a ftop to any forwardiiefs, to be meddling out of their calling. This I fup- 
 pofe made a learned prelate of our church, out of kindnefs to the clergy, 
 mind them of their ftipulation and duty in a late treatife, and tell them that 
 the pajioral care is to be a maris intire bujinefs, and to pojfefs both his thoughts 
 and his time. Difc. of Paft. Care, p. izi. 
 
 To your faying, That the magijirate may lay penalties upon thofe who refufe A. p. 20 
 ■to imbrace the doSlrine of the proper minifters of religion, or are alienated from 
 the truth : I anfwered, " God never gave the magiftrate an authority to beL.n,p, no 
 " judge of truth for another man. This you grant j but withal fay, T^hat P. 64 
 if the magijirate knows the truth, though he has no authority to judge of truth 
 for another man ; yet he may be judge whether other men be alienated from the 
 truth' or no ', andfo may have authority to lay fome penalties upon thofe whom he 
 fees to be fo, to bring them to judge more fincerely for themfelves. For ex- 
 ample, The doSlrine of the proper minifters of religion is, that the three creeds, 
 Nice, Athanafius's, and that commonly called the Apoftles Creed, ought to 
 be thoroughly received and believed : As alfo that the Old and New Tefta- 
 ment contain all things neceffary to falvation. The one of thefe doSlrines a 
 Papift fubjedt imbraces not ; and a Socinian the other. What now is the 
 magiftrate by your commiffion to do? He is to lay penalties upon them, 
 and continue them : How long ? Only 'till they conform, i. e. till they pro- 
 fefs they imbrace thefe doctrines for true. In which cafe he does not judge 
 of the truth for other men: he only judges that other men are alienated from 
 the truth. Do you not now admire your own fubtilty and acutenefs ? I that 
 cannot comprehend this, tell you my dull fenfe in the cafe. He that.thinks 
 another man in an error, judges him, as you phrafe it, alienated from the 
 truth, and then judges of truth and falfhood only for himfelf. But if he 
 lays any penalty upon others, which they are to lie under till they imbrace 
 for a truth what he^ judges to be fo, he is then fo far a judge of truth for 
 thofe others. 'T\i\%x%Ws\-iX.\\}i\\v^\.Q> judge of truth for another, means; If 
 -you will tell me what elfe it fignifies, I am ready to learn. 
 
 You grant, you fay, God never gave the magijirate any authority to be judge 
 of truth for another man : and then add, ^ut how does it follow from thence 
 that he cannot be judge, whether any man be alienated from the truth or no ? 
 And I afk you, who ever faid any fuch thing did follow from thence ? That 
 which I fay, and which you ought to difprove, is. That whoever punifhes 
 others for not being of the religion he judges to be true, judges of truth for 
 others. But you prove that a man may be judge of truth, without having 
 authority to judge of it for other' men, or to prefer ibe to them what they fjall be- " 
 lieve ; which you might have fpared, till you meet with fome body that de- » 
 nies it. But yet your proof of it is worth remembring : Rectum, fay you, 
 eji index fui et obliqui. And certainly whoever does but know the truth, may 
 
 T 2 eafily 
 
A THIRD LETTER FOR TOLERATION 
 
 eafily judge whether other men be aiienaiedfrom it or no. But though retfum be 
 Index fill et obliquii yet a man may be ignorant of that which is the ri^ht, 
 and may take error for truth. The truth of religion, when known, (hews 
 what contradifts it is falfe : But yet that truth may be unknown to the ma- 
 giftrate, as well as to any ether man. But you conclude, I know not upon 
 what ground, as if the magiftrate could not mifs it, or were furer to, And it 
 than other men. I fuppofe you are thus favourable only to the magiftrate of 
 your own profeffion, as no doubt in civility a Papift or a Prefbyterian would 
 be to thofe of his. And then infer; And therefore if the magiflrate knows 
 the. truth, though he has no authority, to judge of truth for other mm, yet he 
 may he judge whether other men be alienated from the truth or no. Without 
 doubt ! who denies it him ? It is a privilege that he and all men have, that 
 when they know the truth, or believe the truth, or have imbraced an er- 
 ror for truth, they tsxt^. judge. whether other men are alienated from it or no, if 
 thole other men own their opinions in that matter. 
 
 You go on with your inference, Andfo may h<me authority to hyfome pe- 
 nalties upon thofe whom he fees to befo. Now, Sir, you go a little too faft. 
 This he cannot do without making himfelf judge of truth for them : The 
 magiftrate, or any one, may judge as much as he pleafes, of mens opinions 
 and errors; he in that judges Only for himfelf: But as foon as he ufes force 
 to bring them from their own to his opinion, he makes hiva&li judge of 
 truth for them ; let it be to bring them to judge more fncerely for themfehes, 
 as you here call it, or under what pretence or colour foever ; for that, what 
 you fay, is but a pretence, the very expreflion difcovers. For doei any one 
 ever judge infincerelyyer himfelf, that he needs penalties to make nim judge 
 more fncerely for himfelf ? A man may judge wrong for himfelf, and may be 
 known or thought to do fo : But whb can either know or fuppofe another is 
 not fincere in the judgment he makes for himfelf, or, which is the fame 
 thing, that any one knowingly puts a mixture of falfliood into the judg- 
 ment he makes ? For as Ipeaking infincerely is to fpea& otherwife than 
 one thinks, let what he fays be true or falfe; fo judging iniincerely 
 muft be to judge otherwife than one thinks, which I imagine is not very 
 feafible. But how improper foever it be to talk of judging infincerely for 
 one's felf, it was better for you in that place to fay, penalties were to bring 
 men to judge more fncerefyi rather than to fay, more rightly> or more 
 truly : for had you faid, the magiftrate might ufe penalties to bring men to 
 judge more truly, that very word had plainly difcovered, that he made 
 himfelf a judge of truth for them. You therefore wifely chofe to fay what 
 might beit cover this contradiction to your felf, whether it were fenfe 
 or no, which perhaps whilft: it founded well, every one would not Hand to 
 examine. 
 
 One thing give me leave here to obferve to you, which is. That when, 
 you fpeak of the entertainment, fubjec^ts are to give to truth, i. e. the true re- 
 ligion, you call it believing ; but this in the magiftrate :ym. call knowing. 
 Now let me afk you, Whether any magiftrate, wha laid penalties on any 
 who diflented from what he j udged the true religion, or as you call it here, 
 
 were 
 
A THIRD LETTER FOR TOLERATION 14 
 
 were alienated from the truth, was or could be determined in his judging of 
 that truth by any affurance greater than believing ? When you have refolved 
 that/ you will then fee to what purpofe is all you have faid here concerning 
 the magiftrate's >J«owmg- the truth -, which at laft amounting to no more than 
 the affurance wherewith a man certainly believes and receives a thing for true, 
 will put every magiftrate under the fame, if there be any obligation to ufe 
 force, whilft he believes his own religion. Befides, if a magiftrate knoivs 
 his religion to be true, he is to ufe means not to make his people believe, 
 but know it alfo j knowledge of them, if that be the way of entertaining 
 the truths of religion, being as neceffary to the fubjedls as the magiftrate. 
 I never heard yet of a mafter of mathematics, who had the care of in- 
 forming others in thofe truths, who ever went about to make any one believe 
 one of Euclid's propofitions. 
 
 The pleafantnefs of your anfwer, notwithftanding what you fay, doth P. 65, 66 
 remain ftill the fame : for you making, as is to be feen, the power of the A. p. 22 
 magijlrate ordained for the bringing men to takefuch care as they ought 
 of their fahation i the reafbn why it is every man's intereji to veji this 
 power in the magiftrate, muft fuppofe this power fo ordained, before the 
 people vefted it ; or elfe it could not be an argument for their vejiing it in 
 the magiftrate. For if you had not here built upon your fundamental fup- 
 pofition, that this power of the magiftrate is ordained by God to that end, 
 the proper and intelligible way of expreffmg your meaning had not been to 
 fay as you do; As the power of the magiftrate is ordained for bringing, etc. A. p. 22 
 fo if we fuppofe this power vefied in the magijirate by the people:' in which 
 way of fpeaking this /lower of the magiftrate is evidently fuppofed already 
 ordained. But a clear way of making your meaning underftood, had been 
 to fay. That fot the people to ordain fuch a power of the magiftrate, or to 
 veft fuch a power in the magiftrate, which is the fame thing, was x!a€\xtrue 
 intereji: but whether it were your meaning or your expreftion that was 
 guilty of the abfurdity, 1 fliall leave it v/ith the reader. 
 
 As to the other pleafant thing of your anfwer, it will ftill appear by 
 barely reciting it : the pleafant thing I charge on you is, that you fay. That L. II, p. ik 
 the power of the' magiftrate is to bring men to fuch a care of their fahation, that a p 22 
 they may not blindly leave it to the choice of any perfon, or their own lifts or 
 pajjions, to prefcribe to them what faith or worjhip they Jhall imbrace ; and 
 yet that it is their beft courfe to veft a power in the magiftrate, liable to the 
 lame lufts and pajjions as themfelves, tochufefor them. To this vou anfwer, 
 by aflcing where it is that you fay that it is the peoples beft courfe to veft a power 
 in the magiftrate to choofefor them? 'That you tell me I do not pretend to Jkew. 
 If you had given your felf the pains to have gone on to the end of the pa- 
 riagraph, or will bepleafed to read it as 1 have here again fet it down for 
 your perufal, you will find that I at \es.{\: pretended to Jbew it : my words are 
 thefe ; " If they veft a power in the magiftrate, to punifh them when they 
 " diffent from his religion, to bring them to aSi even againft their own incli- 
 nation, according to reafon and Jbund judgment, which is, as you explain your 
 felf ill another place, to bring them to confder reafons and arguments proper 
 
 Gild 
 
142. A THIRD LETTER FOR TOI.BRATION 
 
 and^fufficteht. to convince tkem.;. h,o\y far k tfe^is- from leaving it to the "choice- 
 •' of another man to puefcribe (o them what faith or worfliip they £hall im- 
 '« brace ?" Thus far you cite my words, to whicl? let me join the remaining 
 part of the paragraph, to let you fee that I pretended to JheiB that the courfe 
 you proppfed to the peopk as beft for them, was to veji a power in the ma- 
 gsfirate to chufefor them. My words which follow thofe where you left off", 
 L.II,p.marethefei " Efpecially if we confider, that you thinfe it a ftrange thing, 
 * ' that the author would have the care of every man's fiul left to himfelf alone. So 
 *' that this rare being vefted in the magiftrate, with a power to p%nijh men 
 " to make them confider reckons and arguments proper andfufficient to convince- 
 « them of the truth of his religion j the choice i?. evidently in th^ magif- 
 *' trate, as much as it can be in the power of one man to chu/e for another 
 " what religion he fhall be of; which confifts only in a power of qompell- 
 P. 66 " ing him by punifhments to imbrace it. But all this you t-ell me, is jufi 
 . nothing to my purpofe : Why I befeech you ? Beeaufe you Jpeak not of the- 
 magifirate s religion, but of the true religion^ and that fropofed- with fujicient- 
 evidence. 
 
 The cafe in fliort is this j men are apt to. be mifled? by ^m pl^m^, lufis, 
 and other men in the choice of their religion. For this great evil you pro- 
 pofe a remedy, which is. That men, for you muft remember you are here 
 fpeakingof the people putting this power into the magiftrates's hand, fh.ould 
 chufe fome of their feUowrmen, and give them a power by force to gu£(rd 
 them, that they might not he alienated from the truth by their oi^on pajions, 
 lufts, or by other men. So it was in the firft fcheme ; or, as you have it 
 now, to punifh them, whsnevtr ^ty reje&ed the true religion^ ajidthat pro- 
 pofed with fufficient evidence of the truth, of it. A pretty remedy, and ma- 
 nifeftly effeftual at firft fight : That becaufe men were all promifcuoufly apt- . 
 ' to be mifled in their judgment, or choice of their religion, hypdffion, lufi:i, 
 and other men, therefore they fhould chufe fome amongft themfelves, who 
 might, they and their fucceflbrs, men made juft like themfelves, punijh them- 
 when they rejeSiedthe true religion. 
 
 If the blind, lead the blind, both Jhall fall Into the ditch, i^y^ our Saviour.* 
 If men apt to be mifled by thtir paffions and Ittjis, will guard themfelves 
 from falling into error, by punifliments laid on them, by. men as apt to be 
 mifled by paflions and lufts as themfelves, how are they the fafer from fall- 
 ing into error ? Now hear the infallible remedy for this inconvenience, and 
 admire : the men to whom they have given this power, muft not ufe it, 
 till they find thofe who gave it them in an error. A friend, to whom I 
 fhewed this expedient, anfwered. This is none : For why is not a man as fit 
 to judge for himfelf when he is in an error, as another to judge for him, 
 who is as liable to error himfelf ? I anfwered, This power however in the 
 other can do him no harm, but may indireBly, and at a dijiancei do him 
 good ; becaufe the magiftrate who has this power to puniftx him, muft never 
 ufe it but when he is in the right, and he that is puniflaed is in the wrong., 
 But, faid my friend, who {hall be judge- whether he be in the right or no ? 
 For men in an error think themfelves in the right, and thait as confidently as 
 
 thofe 
 
A tHlRD LETtm FOR tOLERATlON 
 
 thofe "who aire fti&ft io. To which I replied. No body muft be judge.; but 
 ' the magiftjfdte ^(f)f know whfen he is in the rights And fo may the fubjedt 
 too, faid my friend, a« well as the magiftrate> and therefore it was as good 
 ftill be free fr^m a punifhment, thait gives a man no moiie fecurity from error 
 than he had without it. Befides, faid he, who muft be judge whether the 
 magiftrate knows or no ? For he *nay miftake, and thihk it to be knowledge 
 and certainty, when it is but opinion and belief. It is no matter, for that 
 in this fcheme, replied I> this magiftrate, we are tdld^ ^ay know whieh is 
 the true Religion, afld he muft not ufe force but to bring men to the true re- 
 ligion j and if he does, God will one day call him to an account for it, and 
 fo all is faffe. Asfafe as beating the air can make a thing, replied my friend: 
 for if believing, being aflured confidently being perfuaded that they know 
 that the religion they profefs is true, or any thing elfe fhort of true know-, 
 ledge will ferve the turn, all magiftrates will have this power alike, and 
 fo men will be well guarded, or recovered from falfe religions, by put- 
 ting it into the magiftrafte's hand to punifh thfem ivAen ihey have alienated 
 them/elves from it. 
 
 If the magiftrate be not to punifh men but when he knows, t. e. is infallibly 
 tertain, for fo is a man in what he knowSj that his national rfeUgibn iS all 
 true, and kn-QWi ■siX.io, that it has httn prop'ofvd tX3 thofe he punifties withfuf- 
 fitient evidence of the truth of it : It would have been as good this power, 
 had never bfeeh given him> lincfe he Will never be in a condition to exercile 
 it ; and at beft it was given him to no purpofe, fince thofe who gave it him 
 Were one with another as little indifpofed to cotifider impartially, essamine 
 diligently, ftudy, find, and infallibly know the truth as he. But, faid he 
 at parting, to talk thus of the magiftrate's puniftiing men that rejeSi the true 
 religion, without telling us, who thofe magiftfates are; who have a power 
 to judge which is the true religion, is to put this power in all magiftrate's 
 h^nds alike, or none. For to fay he only is to be judge Which is the true 
 re}igiGn> who is of itj is but to begin the round of inquiries again, which 
 can at laft end no where but in every One's fuppofing his own to be it. But, 
 faid he, if you will continue to talk on thus, there is nothing more to be 
 done with you, but to pity or laugh a't you, and fo he left me. 
 
 I aflbre you, Sir, I urged this part of your hypothefis, with all the ad- 
 Vantage I thought your anfwer afforded me ; and if I have erred in it, or 
 there be any way to get out of the ftrait, (if force muft in your way be 
 tifcd, either of 'the magiftrate's punifhing men for rejecSting the true religion, 
 without judging which is the true religion j or elfe that the magiftrate 
 fhould judge which is the true religion -, which way ever of the two you 
 fhall determine it, I fee not of what advantage it can be to the people, to 
 keep them from chufing amifs, that this power of punifhing them fhould 
 be put into the magiftrate's hands. 
 
 And thenj if the magiftrate muft judge which is the true religion, as hovv" 
 be fliould without judging, punifli any one who rejeds it, is hard to find, 
 and punifli men who rejecft it till they do imbrace it, let it be to make then! 
 confider, or what you pleafe, he does, I think, chufe their religion for 
 
 them 
 
A THIRD LETTER FOR TOLERATION 
 
 them. And if you have not the dexterity to chufe the national religion 
 where-ever you are, I doubt not but you would think fo too if you were in 
 France, though there were none but moderate penalties laid on you to bring 
 yon even againfi your own inclination to ti£i according to what they there call 
 reafon and found judgment. 
 
 That paragraph and mine to which it is an anfwer, runs thus. 
 
 L. II, p. III. " I do nei- L. Ill, p. 6y. But it fem/ you have not 
 
 *', ther you nor the magiftrate done with this yet : For you fay, you do nei- 
 
 •' injury, when I fay that the ther me nor the magiftrafe injury, when you 
 
 " power you give the ma- fay that the power I give the magiftrate, of 
 
 *' giftrate of punijhing men to punifliing men to make them confider rea- 
 
 ^' make them confider reafons fons and arguments proper and fufficient to 
 
 " and arguments proper and convince them, is to convince them of the 
 
 '■^fufficient to convince them, truth of his religion, whatever that be, and 
 
 *', is to convince them of the to bring them to it. Which feems a little 
 
 "truth of his religion, and Jirange and pleafant too. But thus you prove, 
 
 " to bring them to it. For // .• For men will never, in his opinion, adl 
 
 ** men vi^ill never, in his opi- according to reafon and found judgment, till 
 
 " nion, a£l according to rea- they imbrace his religion. And if you have 
 
 '' fon and found judgment, the brow of an honeft man, you v^ill not fay 
 
 *' which is the thing you here the magiftrate will ever punifti you, to bring 
 
 " fay vntx\ Jhould be brought to you to confider any Qther reafons and argu- 
 
 " by the magijirate, even a- ments but fuch as are proper to convince your 
 
 "■ ,gainji their own inclination, of the truth of his religion, and to bring 
 
 " till they imbrace his reli- you to that. Which (b^des the pleafant talk 
 
 " gion. And if youhave the of fuch reafons and arguments as are proper 
 
 " brov/ of an honeft man, you and fufficient to convince men of the truth 
 
 " will not fay the magiftrate of the magiftrate's religion, //&o«^/& it be a 
 
 "will ever punifti you, to falfeonejisjujiasmuchastofay, Itisfo, be- 
 
 " bring you to confider any caufe in the magiftrate's opiniorl it is fo ; and 
 
 *' other reafons and arguments, becaufe it is not to be expected that he will act 
 
 " but fuch as are proper to againji his opinion. As if the magijirate s 
 
 " convince yo\i of the truth opinion could change the nature of things, and 
 
 " of his religion, and to bring turn a power to promote the true religion, into 
 
 " you to that. Thus you a power to promote a falfe one. No, Sir, the 
 
 " ftiift forwards and back- magijirate's opinion has no fuch virtue. It 
 
 " wards. You fay, The ma~ may indeed keep him from exercifng the p6wer 
 
 " Elft''^^^^ ^•'^^ "° /»0TO^r to pu- he has to promote the true religion ; and it 
 
 " nijh men to compel them to may lead him to abufe the pretence of it, to the 
 
 ^' his religion; but only to pnmoting a falfe one : But it can neither de- 
 
 " compel them to confider rea- froy that power, nor make it any thing but 
 
 "fons and arguments proper what it is. And therefore, whatever the ma- 
 
 " to convince them of the truth gijirate's opinion be, his power was given him 
 
 " of his religion ; which is (as the Apoflle s power was to them) for edi- 
 
 " all one as to fay, no body fication o/?^, not for deftrudion : Anditmay^ 
 
 *• has always 
 
A THIRD LETTER FOR TOLERATION 
 
 has power to chufe your 
 way for you to Jerufalemi 
 but yet the lord of theman- 
 nor has power to punifh 
 you, to bring you to confider 
 reafons and arguments pro~ 
 per andfufficient to convince 
 you. Of what? that the way 
 he goes in, is the right, and 
 and fb to ny ke you join in 
 company, and go along 
 with him. So that, in ef- 
 feft, what is all your going 
 about, but to come at ISft 
 to the fame place again ; 
 and put a power into the 
 magiftrate's hands, under 
 another pretence, to com- 
 pel men to his religion; 
 which ufe oi force the au- 
 thor has fufficiently over- 
 thrown, and you yourfelf 
 have quitted. But I am 
 tired to follow you fo often 
 round the fame circle. 
 
 always be /aid of him, f what St. Vauljaid of 
 himfelfj that he can do nothing againft the 
 truth, but for the truth. And ther^ore if the 
 magijlrate punijhes me to bring me to afalfe re~ 
 Rgion J it is not his opinion that willexcufe him, 
 when he comes to anfwerfor it to his judge. For 
 certainly men are as accountable for their opt" 
 nions (thofe of them, I mean, which influence 
 their praSliceJ as they are for their aSiions. 
 
 Here is therefore no ihifting forwards and 
 backwards, as you pretend', nor any circle, but 
 in your own imagination. For though it be true 
 that Ifay, The magiftrate has no power to 
 punifh men, to compel them to his religion ; 
 yet I no where fay, nor will it follow from any 
 thing I do fay. That he has power to compel 
 them to confider reafons and arguments proper 
 to convince them of the truth of his religion. 
 But I do not much wonder that you indeavour 
 to put this upon me. For 1 think by this time it 
 is pretty plain, that otherwife you would have 
 but little to fay : and it is an art very much in 
 ufe amongft forhe fort of learned men, when 
 they cannot confute what an adverfary does fay, 
 to make him fay what he does not ; that they 
 may have fomething which they can confute. 
 
 The beginning of this anfwer is part of the old fong of triumph ; What ! 
 reafons and arguments proper andfufficient to convince men of the truth offalf- 
 hoodf Yes, Sir, the magiftrate may ufe force to make men confider thofe 
 reafons and arguments, which he thinks proper and fufficient to convince 
 men of the truth of his religion, though his religion be a falfe one. And this 
 is as poffible for him to do, as for a man as learned as yourfelf, to write a 
 book, and ufe arguments, as he thinks proper and fufficient to convince men 
 of the truth of his opinion, though it be a falflaood. 
 
 As to the remaining part of your anfwer, the queftion is not, whether the 
 magijlrate' s opinion can change the nature of things, or the power he has, or ex- 
 cufe him to his judge for mifufing of it ? But this, that fince all magiftrates, 
 in your opinion, have commiffion, and are obliged to promote the true reli- 
 gion by force, and they can be guided in the difcharge of this duty by no- 
 thing but their own opinion of the true religion, what advantage can this be 
 to the true religion, what benefit to their fubjeds, or whether it amounts to 
 any more than a commiflion to every magiftrate to ufe force for the pro- 
 moting his own religfen ? To this queftion therefore you will do well to 
 apply your anfwer, which a man of iefs (kill than you, will be fcarce able 
 to do. 
 
 U You 
 
14^ A THIRD LETTER FOR. TOLERATION 
 
 You tell us indeed, that whauver the magifirates opinion <kf, his power ivas 
 given him fas the .<dpaftles power -was to, them), for edification mJ^ mi not for 
 deJiruSlion. But if the Apoilles power iaadibeen given thfem for one etidj 
 and ^t.PauI, St. Peter, and nine others of the Twelve had h^d nothing to 
 guide them but their own opinion, which led them to another end > I afk 
 yoa whether the edification -of the church could have been carried on as 
 it was ? 
 
 You tell us farther, that it may always he faidof the magifirate fn^hat St. 
 Tacal faid ofhimfelf) that he cm do nothing agair^the truth, but for tketruthi 
 Witnefs the king of France. If yau fay this in the faroe fenfe that St. Paul 
 faid it of himfelf, who in all things requifite for edification, nad the imme- 
 diate direftion and guidance of the unerring. fpirit of God, and & was infal- 
 lible, we need not go to Rcme for an infaUihile guide, ffvery country has one 
 in their magiftrate. If you apply thefc words t» the magiftrate in.anoliier 
 fenfe, than what St. Paul fpoke them in ofhimfelf, fobpr men will be apt to 
 think, you have a great care to infinuate into others a high veneration for the 
 magiftrate j but that you yoi^rfelf have no over-sgreat reverence, for the Scrip- 
 ture, which you thus ufe ; nor for truth, which you thus defend. 
 
 To deny the magiftrate to have a power to compel men to his: religion ; but 
 yet to fay the magiftrate. has a power, and is hound to punijh men to make them 
 mnfider, till they ceafe to rejeSi the true reiigion ; of which true religion he 
 muft be judge, or elfe nothing can be done in difcharge of this his, duty, is &>. 
 like going round about to come to the fame place, that it will always be a 
 circle in mine and other peoples imagination, and not only there, but in your 
 hypothelis. . . 
 
 p. -^5 All that yotj fay turns upon the truth or falfhood of this propofition j That 
 whoever punijhes any one in matters of religion to make him confder, takes upon 
 him to be judge for another what is right in matters of religion. This yOu think 
 plainly involves a contradidtion ; and fo it would, if thefe general terrns had 
 in your ufe of them their ordinary and ufual meaning. But, Sir, be but 
 pleafed to take along -with you,, that w&oct^ punijhes any man your way in 
 matters af religion, to make him canfider, as you ufe the wovA confder, takes' 
 upon him to be judge for another what, is; right in matters of teiigion : and you 
 will find it fe far from a contradidtion, that it is a plain truth. For your way 
 of puniftung is a peculiar way, and is this -, that the magiftrate, where the- 
 national religion is the true religion, fhould punifti, thofe who diflent from it, 
 to make them confider as they ought, i. e. till they ceafe to reje£l ; or, in other 
 words, till they conform to it. If therefore he punifties none but thofe who 
 diflent from, and punifties them till they conform to that which, he judges 
 the true religion, does he not take on him to. judge for them what is the true 
 religion ? 
 
 It. is true indeed what you fay, there is no other reafon.to punip another to 
 make him confider, but that hefhould judge for hmtfelf: andthis \?«ill always hold 
 true amongft thofe, who whea they fpeak ,of cjonfidering, mean confidering^ 
 and nothing elfe. But then thefe things will follow from thence : i. That 
 ia infliding of penalties to make men cmfider, the magiftrate of a country, 
 
 wheE& 
 
A THIRD LETTEH FOR TOLERATION ^^ 
 
 tvhere the national religion isfalffe, no more mifapplies his power, than he 
 whofe reiigiow is true ; for one has as much right to punifh the negligent to 
 make them cmjider, Jiudy, and examine matters of religion, as the -other^ p. 27 
 2. If the magiftrate punifhes men in matters of religion, truly to make 
 l^erh eoHjSder, he will punifh all that do not ednfider, whether conformi'fts or 
 nonconformifts^ ' p If the magiftrate punifhes in matters of religion to 
 fiiake men confidert it is, as you fay, to make men judge for the'mfelves : for there 
 is no uje' 6f> coftfideringy but in order to judging. Biit then when a man has 
 judged far himfelf, the penalties for not eonjdering ard to be taken off: for 
 elfe your faying that a rnan is punifhed to make him conjider^ that he mayjudg^ 
 for himfelf, is plain mockery. So that either you muft' reform your fcheme. 
 Of allow this propofition to Ibe true, viz. Whoever pmijhei any mdn in matters 
 6f religioiii to make him in y^^tir fenfe confder, takes upon him to judge for an- 
 other 'v&hat is fighi in matters of religion :' and with it the conclufion, viz. 
 Therefore whoever punijhes any one in matters of religion, to make him ebnjideft 
 takes upon him to do what no man can do, and confequently mif applies his powef' 
 of puniping,^ if he-has that power.- Which conclufon, you fay, you Jhould 
 readily admiC'a^ficJiciently drnmnflrsttedi if the prop<fition before- mentioned 
 were true. 
 
 But further, if it could enter into the head of any law-maker but you, to 
 punifh men for the omiflion of, br to make them perform any internal adt of 
 the mind,- fuch as is confideratioii ; whoever in matter of religion would lay 
 an injunftioft on men to make them eonfider, could not doit without judg- 
 ing for them in matters of religion, unlefs they had no religion at all, and then 
 they come not within our author's toleration, which is a toleration only of 
 men of different religions, or of different opinions in religion. For fuppafing 
 •you. the magiftrate with full power, and, as you imagined, right of ^a«^?«^ 
 any one in matters of religion, how could you poflibly punifh any one to maki 
 him conjider, without judging for him what is right in matters of religion ? 
 I will fuppofe myfelf brought before your worfhip^ under what charadter 
 you pleafe, and' then Idefire to know what one or more queftiorts you would 
 afk me, upon my anfwer to which you could judge me fit to be punifhed to 
 make me eonfider, without taking upon you to judge for me what is right 
 in matters of religion ? For I conclude from the fafhion of my coat, or the 
 colour of my eyes, you would' not judge that I ought to be punifhed in mat^ 
 ters of religion to make me conjider. If you could, I fhoiald allow you not only 
 as capable, but much more capable of coaStive power than other men. ^ 
 
 But fince you could not judge me to need puhifhmentin matters of reli- 
 gion, to make me eonfider, without knowing my thoughts concerning reli- 
 gion, we will fuppofe you, being of the church of England, would examine 
 me in the catechifm and liturgy of that church, which poffibly I could 
 neither fay nor anfwer right to. It is like, upOn this, yda would judge me 
 fit to be punifhed to make me eonfider. Wherein, it is evident, you judged 
 fof me, that the religion of the church of England w-as right ; for without 
 that judgment of yours you Would not have punifhed me. We will fuppofe 
 you to go yet farther, and examiiie me concerning the Gofpel> and the truth 
 
 -• U 2 of 
 
J48 A THIRD LETTER FOR, TOLERATION 
 
 qC the principles of the Chriftian religion, and you find me anfwer therein 
 ^Qt' to your lifciog : here again no doubt you will punifh me to make me 
 confider ; but is it not becaufe you judge for me, that the Chriftian religion 
 is the right ? Go on thus as far as you will, and till you find I had no reli- 
 gion at all, you could not punifh me to make me to confider, without taking 
 upon you to judge for me what is right in matters of religion. 
 
 To punifh without a fault, is injuftice ; and to punifh a man without 
 judging him guilty of that fault, is alfo injuflice ; and to punifh a man who 
 has any reHgion to make him confider, or, which is the fame thing, for not 
 having fufficiently confidered, is no more nor lefs, but punifhing him for not 
 being of the religion you think befl for him; that is the fault, and that is 
 the fault you jud^e him guilty of, call it cotifidering as you pleafe: for let 
 him fall into the hands of a magiflrate of whofe religion he is, he judgeth 
 him to have confidered fufficiently. From whence it is plain, it is religion 
 is judged of, and not confideration, or want of confideration. And it is in 
 vain to pretend that he is punifhed to make him judge for himfelf: for he that 
 is of any religion, has already judged for himfelf; and if you punifh him 
 after that, under pretence to make him confider that he may j.udge for him- 
 felf, it is plain you punifh him to make him judge otherwife than he has 
 already judged, and to judge as you have j;udged for liira. 
 
 Your next paragraph complains of my not having contradaSted the follow- 
 ing words of yours, which I had cited out of your A. p. 26, which that the 
 reader may judge of, I fhall here fet down again. Am all the hurt that comes, 
 to them by it, is only the fuff'ering fome tolerable inconveniences, for their follow- 
 ing the light of their own reqfon, and the diStatei of their own confciences :. 
 which certainly is nofuch mifchief to. mankind, as to make it more eligible, thai 
 there Jhould be no fuch power vefied in the magifiratei but the care of every 
 man s foiil JhoiUd be left to him alone, (as this author demands it Jhould be : I that 
 if, that ewry man Jhould be fujfered quietly, and without the leajl molejiati&n,. 
 either to take no care at all of his foul, f he be fo< pleafed ; or in doing it, 
 to follow his own groundlejs prejudices, or unaccountable humour, or any crafty 
 feducer, whom he may think fit to take for his guide. To which I £hall here 
 fubjoin my anfwer and your reply. 
 
 L.II,p.ii5."^i6y L. Ill, p.'76.. Whieh words you fet down at- large -^ 
 
 '^Jhould not the but inftead of contradiSting them-, or offeririg to fhew that 
 
 " care of every maris the miSi^vdi fpoken of, is fuchas makes it more eligible, 
 
 *' foul be left to him- etc. you only demand. Why fhould not the care of every 
 
 " felf, rather than man's foul be left to himfelf, rather than the magiflrate ? 
 
 « the magiflrate ? Is the magiflrate Uke to be more concerned for it ? Is 
 
 " Is the magiflrate the magiflrate like to. take more care of it, etc. f As if 
 
 " like to be more not to kave the care of every maris fml to^ himfelf alone, 
 
 " concerned for it? were, as you exprefs it afterwards ^ /a take the care of 
 
 *' Is the magiflrate mens fouls from themfelves : or as ift-ovefl. a powering 
 
 «• like to take more the magifirate,to procure as much as in him, lies (i. e. as 
 
 ** care of it ? Is the far as it can be procured, by, convenient pendltiesj that men 
 
 •« ma- * take 
 
A THIRD LETTER FOR TOLERATION 
 
 magUlrate com- take fuch care of their fouls as they ought to do, were to 
 
 manly more care- /eave the care of their fouls to the magidrate rathef than 
 
 ful or his own, to themfelves : Which no man but your felf will imagine. 
 
 than other men / acknowledge as freely as you can do, that as every man 
 
 are of theirs ? is more concern d than any man elfe can be, fo he is like^ 
 
 Will you fay the wife more obliged to take care of his foul j and that no man 
 
 magiftrate is . lefs cam by any means be difcharged of the care of his foul', 
 
 expofed, in mat- which, when all is done, will never be faved but by his 
 
 ters of, religion, own care of it. But do I contradict any thing of thir, 
 
 to prejudices, hu- when I fay, that the care (f every man's foul ought not to 
 
 mours, and crafty be left to himfelf alone ? Or, that it is- the intereji of 
 
 feducers., than o^ mankind, that tf^ magiftrate be intrufted and obliged to 
 ther men-? If take care, as far as lies in him, that no man neglect his 
 cannot lay your own foul? Ithought^Iconfefs, that every man was in fame- 
 hand on your fort charged with the care of his ne\^ho\xT's foul. But 
 heart, and fay all in your way of rea/bning, he that affirms this, takes away 
 this, what then the care cf every man's Jhul from himfelf, and leaves it 
 will be got by the to his neighbour rather than to himfelf. But if this be 
 change? And w/^y plainly abfurd, as every one fees it is* thenfo it muft he 
 may not the care likewife to fay, T!hat he that vefts fuch a power as we here- 
 of every mans foul fpeak of in the magiftrate, takes away the care of mens; 
 be left to himfelf? fouls from themfelves, and places it in the magiftrate, 
 Efpecially, if a rather than in themfelves. 
 
 man be in fo What trifling then is it tofe^ here. If you cannot lay 
 
 much danger to . your hand upon your heart, and fay all this, viz. that 
 
 mifs the truth, the magiftrate- is like to be more concerned for other 
 
 who is fuffered men's fouls- than themfelves, etc. What then will be 
 
 quiietly, and with- got by the change ? For it is plain-, here is no fuch change 
 
 out the leaft mo- as you would infinuate : But the care qffou/ls which I af- 
 
 leftation, either to fert to the magiftrate, is fo far from discharging any man 
 
 take no care of his of the care of his own foul, or kffeniug his obligation ta 
 
 foul, if he be fo- it., that itferves to no other purpbfe in the world, but t& 
 
 pleafed, or tofoJ- bring men, who otherwife would not, to confider and do^ 
 
 low his own pre- what the inter eft of their fouls obliges them to. 
 
 judicesytic. ? For It is^ therefore manifeft, that the thing here ta be conr- 
 
 ifwantofwo/^^z- fdered, is not. Whether the magiftrate be \\)s£, to be more 
 
 iion bethe dange- concerned for other mens fouls, or to take more care of 
 
 rous ftate where- them than themfelves : nor, whether he be commonly 
 
 in men are like- more careful of his o.wn foul, than other men are of 
 
 lieft to raifs the theirs : nor, whether he be kfs expofed,. in matters of 
 
 rightway,itmuft religion, to> . prejudices, humours, and crafty feducers„ 
 
 be confeffed, that than other men : nor. yet, whether he be not mote Indau'- 
 
 of all men, the get to- be in the wrong than, other mea, in- regard that 
 
 magiftrate is moft he never meets with that great and only antidote of 
 
 in danger to be in mine fas you call it J- againft error, which I here call mo- 
 
 <-the wrong, and leftation. But the point upn which this mutter turns,. 
 
A THIRD LETTER FOR TOOLERATION 
 
 <* fo the unfitteft, if umly this, -mbetber the fahatim of fouls be mi better 
 
 " ytju, take the care provided for, if the magiftrate be obliged to procure, as 
 
 " of mem fouls from much as in him lies, that every man take fach care as he 
 
 *• themfelves, of all ought of his foul, than if he be not fo Miged, but the 
 
 *' men, to be. in^ care of every maris foul be l(ft to himfelf dlone: Which 
 
 *' trufted. with it. certainly any man of common fenfe may eafily det^-mine. 
 
 *' For he never For as you ivHl not, I fuppofe, deny but God has more 
 
 ** meets with that amply provided for the falvation of your own foul, by eb-, 
 
 *' great and only liging your neighboto', as well as yourfelf, to take care 
 
 *' antidote of yours of it i though it is poffibleyour neighbour may not be more 
 
 *'. againft error, concerned ^or it than your felf; or may not be more 
 
 "which you here cz.xti\Aof his onsj^faul, than you are of yours; or may 
 
 *' call molejlation. be no lefs expofed, in matters of religion, to prejudices, 
 
 ^* He never has the etc. than you are ', becaufe if you are your felf wanting 
 
 ** benefit of your to your own foul, it is more likely that you will be brought 
 
 f fovereign remer to take care of it, if your neighbour be obliged to admomJB 
 
 *' dy, punijhment, and exhort you to it, than if he be not ; though it may 
 
 "to make him fall out that he will not do what he is obliged to do ifi that ■ 
 
 " confiderj which ca/e: So I think it cannot be denied, but the falvation of 
 
 *' you. think fo ne- all mens fouls is better provided for, if^efides the obli- 
 
 " ceiTary, that you gation which every man has to take care of his own foul 
 
 " look on it as a fand that which every man's neighbour has likewife to do 
 
 *\ moft dangerous it J the magiftrate alfi be intrufed and obliged to fie that 
 
 " ftate for men to no man negleSl his foul, than it would be', if every man 
 
 *' be without it ; were left to himfelf in this matter : Becaufe though we 
 
 *' and therefore tell Jhould admit that the magiftrate is not like to be, or is 
 
 " us. It is every not ordinarily more concerned for other mens fouls, 
 
 " man's true inte- than they themfelves are, etc. it is neverthelefs unde~ 
 
 " reft, not to be niably true fill, that whoever negleSts his foul, is more 
 
 ** left wholly to likely to be brought to take care of it, if the magiftrate 
 
 " himfelf in matters be obliged to do what lies in him to bring him to do it, 
 
 '' of religion. than tf he be not. Which is enough to jhew, that it is 
 
 every man's true intereft, that the care of his foul pould 
 not be left to himfelf alone, but that the magiftrate yl&eaA/ 
 befofar intrufted.with it as I contend that be is. 
 
 Your complaint of my not having formally contradidled the words above- 
 cited out pf j/i. p, 26, looking as if there were fome weighty argument in 
 them: I muft inform my reader, that they are fubjoined to thofe, wherein 
 you recommend the ufe of force in matters of religion, by the gain thofe 
 that are punifh'd (hall make by it, though it be mifapplied by the magiftrate 
 to bring them to a. wrong religion. So that thefe words of yours, all the 
 hurt that comes, to them by it, is ail the hurt that comes to men by a mifap- 
 plication of the magiftrate's power, when being of a falfe religion, he ufes' 
 force to bring men to it. And then your propofition ftands thus, That the 
 fuffering what you call tolerable inconvemencesfor their following the light of 
 
 their 
 
A THIRD LETTER FOR TOLERATION 151 
 
 their own reafons, and the dilates of their own eonfciences, is mfiich mif chief 
 to mankind as to make it more el^ible, that there Jhould be no power vefted in 
 the magijirate to ufe force to bring men to the true religion, though the ^Jia- 
 giftrates mifaffly this power, /. e. ufe it to bring men to their own religj|bn 
 when falfe. 
 
 This is the fum of what you fay, if it has any coherent meaning in it : 
 For it being to (hew the ufefulftefs of fuch a power vefted in the magiftrate, 
 under the mifcarriages and misapplications it is in common practice obferved 
 to be liable to, can have no other fenie. But I having proved, that if fuch 
 a power be by the law of nature vefted in the magiftrate, every magiftrate 
 is obliged to ufe it for the promoting of his religion as far as he believes it 
 to be true, fhall not much trouble my felf, if like a man of art you ihould 
 ufe your ikill to give it another fenfe : For fuch is your natural talent, or 
 great caution, that you love to fpeak iildefinitely, and, as feldom as may be,, 
 leave.your felf accountable for aiiy propofitions of a clear determined lenfe ; 
 but under words of doubtful, but :feeming plaufible fignification, conceal a 
 meaning, which plainly exprefled would, at firft fight, appear to contradi<ft 
 your own pofitions, or common fenfe : Inftances whereof, more than one» 
 we have here in this fentence of yours. For, i. The words ^o/ifr/?^/*? incon- 
 veniences carry a very fair ftiew of fonie very flight matter; and yet when 
 we come to examine them, may comprehend any of thofe feverities lately 
 ufed m.France. For thefe tolerable inconveniences are the fame you in this, 
 very page and elfewhere call convenient penalties. Convenient for what ? In 
 this very place they muft be fuch, as may keep men from fallowing their own 
 groundlefs prejudices^ unaccountable humours, and crafty feducers. And you 
 tell us, the magiftrate may require men under convenient penalties toforfake p. ^g 
 their falfe religions, arid imbr-ace the true. Who now muft^ be judge, in 
 thefe cafes, what are convenient penalties ? Common fenfe will tell us, the 
 magiftrate that ufes them : But befides, we have your word for it, that theP, 50. 
 magiftrate'sj>ra^(?«f^and experience inables him to judge beft what penalties do 
 agree with your rule of moderation, which, as I have ftiewn, is no rule at 
 all. So that at laft your tolerable inconveniences are fuch as the magiftrate 
 fhalJ judge convenient to oppofe to vntns prejudices, humours., and to feducers i. 
 fuch as he flaall think convenient to bring men from their falfe religions, or 
 to punifti their rejedling the true; which whether they will not reach mens 
 eftates and libetties, or go as far as any the King of France has ufed, i& 
 morelhan you can be fecurity for. 2. Another fet of good words we have 
 here, which at firft hearing are apt to ingage mens concern, as if too much 
 could not be done to recover men from fo perilous a ftate as they feem to def- 
 cribe ; and thofe are Knsxif Mowing their own groundlefs prejudices, unaccount- 
 able humours, or crafty feducers. Are not theft expreflions to fet forth a de- 
 plorable condition, and to move pity in all that hear them ? Enough to make 
 the unattentive reader ready to cry out, Help for the Lord's fake ! do any 
 thing rather than fuffer fuch poor prejudiced feduced people to be eternally 
 kiftl Whereas he that examines what perfons thefe words can in your 
 
 feh.emje 
 
A THIRD LETTER FOR TOLERATION 
 
 fcheme defcribe, will find they are only fuch as any where diffent from thofe 
 articles of faith, and ceremonie& of outward worfliip, which the magiftrate, 
 or at leaftypu his diredtor, approve of. For whilft you talk thus of the true 
 region in general, and that fo general, that you cannot allow your felf to 
 d^end fo near to particulars, as to recommend the fearching and fludy of 
 the Scriptures to find it, and that the power in the magiftrates hands to ufe 
 force, is to bring men to the true religion ; I afk, whether you do not think, 
 either he or you muft be judge, which is the true religion, before he can 
 exercile that power ? and then he muft ufe his force upon all thofe who dif- 
 fent from it, who are then the prejudiced, humourfome, and /educed you here 
 ipeak of. Unlefs this be fo, and the magiftrate be judge, I aflc. Who fhall 
 refolve which is the prejudiced perfori, the prince with his politics, or he 
 that fufFers for his religion ? Which the more dzn^eroxxs feducery Lewis XIV 
 with his dragoons, or Mr. Claud with his Sermons ? It will be no fmall dif- 
 ficulty to find out the perfons who are guilty oi folloioing groundlefs prejudices, 
 unaccountable humours, or crafty feducers, unlefs in thofe places where you 
 ihall be gracioufly pleafed to decide the queftion -, and out of the plenitude 
 of your power and infallibility to declare which of the civil Jbvereigns now 
 in being do, and which do not efpoufe the one only true religion, and then 
 we ftiall certainly know that thofe who diffent from the religion of thofe 
 magiftrates, are theie prejudiced, humourfome, feduced perfons. 
 
 But truly as you put it here, you leave the matter very perplexed, when 
 you defend the eligiblenefs of vefting a power in the magift rate's hands, to 
 remedy by penalties va^ns following their own groundlefs prejudices, unaccount- 
 able humours, and crafty feducers, when in the fame fentence you fuppofe the 
 magiftrate who is vefted with this power, may inflidt thofe penalties on men, 
 for their following the light qf their own reafon, and the dictates of their dwti 
 confciencgs -, which when you have confidered, perhaps you will not think 
 my anfwer fo wholly befide the matter, though it (hewed you but that one 
 abfurdity, without a formal contradidiion to fo loofe and undetermined a 
 propofition, that it required more pains to unravel the fenfe of what was co- 
 vered under deceitful expreffions, than the weight of the matter contained 
 in them was worth. 
 
 For befides what is already faid to it : How is it poffible for any one, who 
 had the greateft mind in the world to contradidtion, to deny it to be more 
 eligible that fuch a power ihould be vefted in the magiftrate, till he knows^ 
 to whom you affirm it to be more eligible ? Is it more eligible to thofe who 
 fuffer by it, for following the light of their own reafon, and the dictates of their 
 own cpnfciences ? for thefe you know are gainers by it, for they know better 
 than they did before where the truth does lie. Is it more eligible to thofe who 
 have no other thoughts of religion, but to be of that of their country with- 
 out any farther examination ? Or is it more eligible to thofe who think it their 
 duty to examine matters of religion, and to follow that which upon exa- 
 mination appears to them the truth ? The former of thefe two make, I 
 think, the greater part of mankind, though the latter be the better advifed : 
 
 but 
 
A THIRD LETTER FOR TOLERATION 
 
 but upon what grounds it fhould be more eligible to either of them, that the 
 magiftrate fljould, than that he fhould not have a power vejied in him to ufe 
 force to bring'men to the true religion, when it cannot be imployed but to 
 bring men to that which he thinks the true, /. e. to his^own religion, is^not 
 eafy to guefs. Or is it more eligible to the priefts and minifters of national 
 religions every where, that the magiftrate fhould be vefled with this 
 power? who being fure to be orthodox, will have right to claim the 
 affiflance of the magiflrate's power to bring thofe whom their argu- 
 ments , cannot prevail 'on, to imbrace their true religion^ and to worjhip God 
 indecent ways prefcribed by thofe to whom God has left the ordering offuch mat- 
 ters. Or laft of all, Is it more eligible to all mankind ? And are the ma- 
 giflrates of the world fo careful or fo lucky in the choice of their religion, 
 that it would be an advantage to mankind, that they fhould have a right to 
 do what in them lies, i. e. to ufe all the force they have, if they think con- 
 venient, to bring men to the religion they think true ? When you have 
 told, us to which of thefe, or what other, it is more eligible; I fuppofe the 
 reader will without my contradicting it, fee how little truth there is in it, 
 or how little to your purpofe. 
 
 If you will pardon me for not having contradid:ed that palTage of yours 
 We have been confidering, I will indeavour to make you amends in 
 what you fay in reply to my anfwer to it, and tell you, that notwithfland- 
 ing all you fay to the contrary, fuch a power as you would have to be vefled 
 in the magiftrate, takes away the care of mens fouls from themfelves, and 
 places it in the magiflrate, rather than in themfelves. For if when men have 
 examined, and upon examination imbrace what appears to them the true 
 religion, the magiftrate has a right to treat them as mifled hy prejudice y hu- 
 mour, or feducers ; if he may ufe what force, and inflidt what punifhments 
 he fhall think convenient till they conform to the religion the magiflrate judges 
 the true; I think you will fcarce deny, but that the care of their fouls is by 
 fuch a power placed rather in the magiflrate than in themfelves, and taken 
 as much from them as by force and authority it can be. This, whatever 
 you pretend, is the power which your fyftem places in the magiflrate. Nor can 
 he upon your principles exercife if otherwife, as I imagine I have (hewed. 
 
 You fpeak here, as if this power, which you would have to be vefied in 
 the magiflrate, did not at all difcharge, but aflifl the care every one has or 
 ought to have of his own foul. I grant, were the power you would place 
 in the magiflrate fuch as every man has to take care of his neighbour's foul, 
 which is to exprefs itfelf only by counfel, arguments and perfuafion ; it left 
 him flill the free liberty of judging for himfelf ; and fo the care of his foul 
 remained flill in his own hands. But if men be perfuaded, that the wife, 
 and good God has vefed a power in the magijirate, to be fo far judge for 
 them, what is the true religion, as to punjfh them for rejeBing the religion 
 which the magiflrate thinks the true, when offered with fuch evidence as_he 
 )ndgcs fiifficient to convince them; and to punifh them on till they confider 
 fo as to imbrace it ; what remains, but that they render themfelves to the 
 care and condu<3; of a guide that God in his goodnefs has appointed them, , 
 
 X who 
 
154 A THIRD LETTER FOR TOLERATION 
 
 who having authority and coiiimifSon from God to be judge for them, whicli 
 is the true religion, and what are arguments proper and fufScient to convince 
 any one of it^ and he hiaifdf being convinced of it, why fliould they be 
 fo foolifh, as to fuffer puitifliments in oppofitipn to a power which is in the 
 right, and they ought to fubmit to ? To what purpofe (hotld they, under 
 the. weight of penalties wade time and pains in examining, fince whatever 
 they fliould judge upon examination, the magiftrate judging the arguments 
 and reafons he offers for the truth of his religion, proper and fujleient to con- 
 vinee them, they muft ftiil lie under the puniflimerit the magiftrate fhall 
 think convenient till they do comply ? 
 
 Befides, when they are thus puniflied by their magiflrate for not con- 
 forming, what need they examine ? Since you tell them. It ii not firiSily 
 necejfary to falvation, that all that are of the true religion Jhould underjiand 
 the grounds of it. The magiftrate being of the one- only true religion, knows- 
 it to be fo j and he knows that that religion was tendered to them with fuf-' 
 fcient evidence, and therefore is obliged to punifh them for rejedting it. This 
 is that which men muft upon your feheme fuppofe -, for it is, what yoU' your 
 felf'muft fuppofe, before the magiftrate can exercife that power you con- 
 tend to be vejied in him, as is evident to any one, who will put your fyftem 
 together, and particularlyiweigh what you fay. 
 
 P. 48 When therefore men are put into fuch a ftate as this, that the magiftrate 
 mAy';^\idi^Q\ifh.\ch is the true religion; the -magiftrate may judge what is y^ 
 ficient evidence of its truth j the magiftrate may be judge to whom it is ten- 
 dered with fufficient evidence, and punijh them that rejeB it f@ propofed with 
 fuch penalties as he alfo ftiall judge convenient, and all this by God's appoint- 
 ment, and an authority received from the wife and benign governour of all 
 things, I alk, whether the care of mens fouls are not taken out of their 
 own hands, and put into the magiftrates ? Whether in fuch a ftate they 
 can or will think there is any need, or that it is to any purpofe for them to 
 ■ examine? And whether this be a cure for the natural averfion that is in 
 
 men to confider and weigh matters pf religion ; and the way to force, or fo 
 touch as incourage them to examine ? 
 
 "?. y8 But, fay you, the falvation of all mens fouls is better provided for, if b'efide^ 
 the obligation that every man has tO' take care of his own foul, the magijirate 
 alfo be intrujied and obliged to fee that no man negleBhis own foul, than it would 
 be if every man were left to himfelfin that matter. Whatever ground another 
 
 p, 64 may have-to fay this, you can have none : You wKo give fo good reafon 
 why conformifts, though never fo ignorant and negligent in examining mat- 
 ters of religion, cannot yet be puniftied to make them confider, muft ac- 
 knowledge that ALL mens falvation is not the better provided for by a power 
 vefted in the magiftrate, which cannot reach the far greateft part of men, 
 
 1*. 22 which are every-where the conformift to the national religion. You that 
 plead fo well for the magift-rate's not examining whether thofe that conform* 
 do it upon reafon and conviction, but fay it is ordinary prefumabh they do fo j 
 wherein I hefeech you do you put this care of mens falvation that is placed m> 
 the magiftrate ? even in bringing thfem; to outward conformity to the national 
 
 irellgloii. 
 
A THIRD LETTER FOR TOLERATION 155 
 
 re%k>n, and there leaving them. And are the fouls of all mankind the 
 ieifer provided /or, if the magiftrates of the world are vefted with a power 
 to ufe force to bring men to an outward profeiHon of what they think the 
 true religion, without any other care of their falvation ? For thither, and 
 no iarther, reaches their ufe of force in your way of applying it. 
 
 Give me leave therefore to frj^e with you once again, and to defire you to 
 1^ your hand upon your heart, and tell me what mankind ihall gain by the 
 change ? For I hope by this time it is not Co much a paradox to you, that if 
 the, magiftrate be commiffioned by God to take care of mens fouls, in your 
 way it takes away the care of mens fouls from themfelves in all thbfe who 
 have need of this affiftance of the magiftrate, /. e. all thofe who negled to 
 Gonfider, and are averfe to examination. 
 
 One thing more give me leave to obferve to you, and that is, that taking 
 care of mens fouls, or taking care that they neglect not their fouls, and laying, 
 penalties on them to bring them in outward profeflion to the national reli- 
 gion, are two very different things, though in this place and elfewhere you 
 confound them, and would have penal laws, requiring church-conformity, 
 pafs under the name of care'of mens fouls, for that is the utmoft your way of 
 applying force does or can reach to ; and what care is therein taken of mens 
 
 fouls, may be feen by the lives and knowledge obfervable in not a Cq^ con- 
 formifts. This is not faid to lay any blame on conformity, but to fhew how 
 improperly you Ipeaik, when you call penal laws made to promote confor- 
 mity, and force ufed to bring men to it, ^ care of mens fouls ; when even the 
 exadteft obfervers, and moft zealous advancers of conformity may be as ir-» 
 religious,, ignorant, and vicious as any other men. 
 
 ' In the firtft treatife we heard not a fyllable of any other ufe or end of force 
 in matters of religion, but only to make men confider. But in your fecond, 
 being forced to own bare-faced the punifhing of men for their religion, you 
 call it, a ijice to rejeSi the true faith, and to refufe to worjhip God in decent P. 1 3 
 ways prefcribed by thofe to whom God has left the orderingit; and tell us, that 
 it is s. fault which n^ayjujily be punijhedhy the magiftrate, not to be of the na~P- 20 
 tional religion, where the true is the national religion. To make this, doftrine 
 of perfecution feem limited, and go down the better, to your telling us it 
 muft be only where the national religion is the true, and that the pe- 
 nalties muft be moderate and convenient ; both which limitations having no 
 other judge but the magiftrate, as I have fheyv^ed elfewhere, are no limitations 
 at all, you in words add a third,' that in effedt figniftes juft as much as the 
 other two.: and that is. If there befuffieient means of inftruBion. provided for Y . 20 
 all for inJiruSiing them in the truth of it ; of which provifion the magiftrate 
 alfo being to be judge, your limitations leave him as free to punifti all dif- 
 fenters from hisown religion, as any perfecutor can wifh : For what he will 
 think_^^^«V«/ means of injiriiction, it will be hard for you to fay. 
 
 In the meantime, as far as may be gathered from what you fay in another 
 place, we will examine what^you xSAv^fufficient provifion for injiructing men^ 
 which you have expjjeffed in thefe words ; For if the magiftrate provides fuf P. 63 
 
 ficientlyfor the injiruction of all his fubjects in the true religion, and then re- 
 
 X 2 quires 
 
A THIRD LETTER FOR TOLERATION 
 
 quires them all under convenient peftalfies to hearken to the teachers arid timers 
 of it, and to profefs andexercife it 'nvith one accord under their direction in public 
 affemhlies. That which flumbles one at the firft view of this your method 
 of inftrudion is, that you leave it uncertain, whether diflenters muft firft 
 be inftrudled, and then profefs ; or elfe firft profefs, and then be inftruded 
 in the national religion. This you will do well to be a little more clear in 
 the next time ; for you mentioning no inftrudion but in public affemblies, 
 and perhaps meaning it for a country where there is little other pains taken 
 with diflenters but the confutation and condemnation of them in afl^emblies, 
 where they are not, they muft ceafe to be diflenters before they can partake 
 of this fufficient means of inftrudtion. 
 
 And now for thofe who do with one accord put themfelves under the direc- 
 tion of theminijlers of the national, and hearken to thefe teachers of the true 
 religion : I afk whether one half of thofe whereof moft of the afl'emblies 
 are made up, door can, fo ignorant as they are, underftand what they hear 
 from the pulpit ? And then whether if a man did underftand, what in many 
 aflfemblies ordinarily is delivered once a week there for his inftrudtion, he 
 might not yet at threefcore years end be ignorant of the grounds and prin- 
 ciples of the Chriftian religion ? Your having fo often in your letter ms.rv- 
 tiontd fufficient provif on of injiruction-, has forced thefe two ftiort queftions 
 from me. But I forbear to tell you what I have heard very fober people, 
 even of the church of England, fay upon this occafion : For you have 
 warned me already, that it ftiall be interpreted to be a quarrel to the clergy 
 in general, if apy thing ftiall be taken notice of in any of them worthy to 
 be mended. I leave it to thofe whofe profeflion it is to judge, whether di- 
 vinity be a fcience wherein men may be inftrudted by an harangue or two 
 once a week, upon any fubjedt at a venture, which has no coherence with 
 that which preceded, or that which is to follow, and this made to people 
 that are ignorant of the firft principles of it, and are'not capable of under- 
 ftanding fuch ways of difcourfes. I am fure he that ftiould think this afif- 
 fidient means of infiructing people in any other fcience, would at the end of 
 feven or twenty years find them very little advanced in it. And bating per- 
 haps fome terms and phrafes belonging to it, would be as far from all true 
 and ufeful knowledge of it as when they firft began. Whether it be fg in 
 matters of religion, thofe who have the opportunity to obferve muft Judge» 
 And if it appear that amongft thofe of the national church there be very 
 many fo ignorant, that there is nothing more frequent than for the minifters, 
 themfelves to complain of it, it is manifeft from thofe of the natiohal 
 church, whatever may be concluded from diflenters, that ^^ means of injiruc- 
 tion provided by the law, are not fufficient, unlefs that be fufikient means 
 ©f inftruftion, which men of fufiicient capacity for other things, 'may live 
 under many years, and yet know very little by. If you fay it is for want of 
 Corifideration, muft not your remedy of force he ufed to bring them to- it ? 
 Or how will the magiftrate, anfwer for it, if he ufe force to make diflenters 
 eonfider, and let thofe of his own church perifli for want of it ? 
 
 This 
 
A THIRD LETTER FOR TOLERATION 157 
 
 This being all one can well underftand by jonr fujicient means of inftruc- 
 tion, as-you there explain it, I do not fee but men who have no averfion to be 
 inftruSed, may yet fail of it, notwithftanding fuch a provifion. Perhaps by 
 exercifing the true religion with one accord under the direSlion of the minijiers of 
 it in public ajfemblies, you mean fomething farther -, but that not being an, 
 ordinary phrafe, will need your explication to make it underftood. 
 
 CHAPTER II 
 
 OF THE magistrate's COMMISSION TO USE FORCE 
 IN MATTERS OF RELIGION. 
 
 Though in the foregoing chapter on examining your doftrine concerning 
 the magiftrates ■v^ho may or may not ufe force in matters of religion, we 
 have in feveral places happened to take notice of the commiffion whereby 
 you authorize magiftrates to a6t ; yet we fhall in this chapter more particu- 
 larly confider that commiffion. You tell us, To ufe force in matters of re- 
 ligion, is a duty of the magiftrate as old as the law of nature, in which the P- 35 
 magijlrate' s commijjion lies : for the Scripture does not properly give it him, but 
 fuppofes it. And. more at large you give us an account of the magiftrate' s' 
 commiffion in thefe words : // is true indeed, the author and finifher of our 
 faith has given the magijlrate no new power or commijjion : nor was there any P^ J» 
 need that he Jhould, fij himjelf had any temporal power to give : J For he found 
 him already, even by the law of nature, the minijler of God to the people for good^ 
 and bearing the fword not in vain, i. e. invejled witlT coaStive power, and ob- 
 liged to uje it for all the good purpojes which it might Jerve, and for which it 
 Jhould be found needful; even for the rejiraining offalfe and corrupt religion :- as 
 Job long before 'f perhaps before any of the Scriptures were writteff^ acknowledged, 
 kvhen he Jaid, chapt. xxxi, 26, 27, 28, that the worjhiping the £un or the 
 moon, was- an iniquity to be punifhed by the judge. But though our Saviour 
 has given the magtjlrates no new power ; yet being king of kings, he expeSts 
 and requires that they Jhould ftibmit thenf elves to his fcepter, and ufe the power 
 At) hie h always belonged to them, for his Jervice, and for the advancing his Jpiri- 
 tual kingdom in the world. And even that charity which our great majier f& 
 earnejily recommends, and Jo JlriStly requires of all his difciples, as it obliges aK 
 men to Jeek and promote the good of others, as well as their own, efpecially their 
 Jpiritual and eternal good, by Juch means as their Jeveral places and relations 
 indble them to-uje ; Jo does it especially oblige the magijlrate to d& it as a magif- 
 trate, i. e. by that power which inables him to do it above the rate of other men. 
 So far therefore is the Chrifian magijlrate, when he gives his helping-hand 
 to the furtherance of the Gofpel, by laying convenient penalties upon fuch as re- 
 je£l it, or any part of it, from,- ufing any other mems for the Jalvation of mens 
 fouls, than what the author and finijlder of our faith has direSled, that 
 he does no more than his duty to God, to his redeemer ^ and to his fubjeSts, 
 requires of him* 
 
 Chrifta 
 
A THIRD LETTER FOR TOLERATION 
 
 . GhrUl, you fay, has given no new ftmer or eommi^on to tke magiftrafe: and 
 for this you give feveral reafons. i . 'There was no need that he Jhould* Yet 
 it, feems ftrange that the Cbr'ijiianmagiflrafss alone fhould have an exercife of 
 ceaBive pm^er in matters of religion, and yet our Saviour fhould fay nothing 
 qf it, but leave them to that commiffion which was common to them with 
 all other magiftrates. Th^ Chriftiajj religiop in cafes of lefs moment is not 
 wanting in its rules ; and I know not whether you will not charge the New 
 Teftament v^rith a great defeft, if that law aloncwbichteaches the only true 
 religion, that law which all magi%a*es who are of the true religion, receive 
 and imbrace, fhould fay nothing at all of fo neceflary and important a duty to 
 thofe who alone are in a capacity to difcha^e it, but leave them only to that 
 general law of nature, whjch others who are not qualified to ufe this force, 
 have in common with them. 
 
 This at leafjb feems nee^ui*. if ^ new qomnjiffion does not, that the 
 Ghriftiaji niagijirates fhould liave been inftrudled what degree of force they 
 iJipuM ufe, and been liijiited tp your moderate penalties ; fince for above thefe 
 tsyelve hundred years, though they havcT^adily enough found out your com- 
 nviffion to ufe forpe, ^hpy iiever fpund out your moderate ufe of it, which is 
 that alone which ypu ^flufe us is ujifiilzxi^ necejfary- 
 
 Z- You.fay, If our Baiaiourhadaw^ temporal p&wer to give -, whereby you 
 feem to give this as a reiifpn why, he gave not the civil magiflrate power to 
 ufe/pFPe in matters of religion, th^t he h*d it not to give. You tell us in 
 the fame paragraph, th^the is Ung of kings; and Tie tells us himfelf, T^hat all 
 power is given unto him in heaven an^m^ earth. Matt, xxviii, 18 : So that he 
 could have given what power, to whp.m> and to whatpurpofe he had pleafr 
 ed : and concerning this there needs np jf. 
 
 3. For he found him alfeady by the laru} of nature in^vefied with coaSiive power, 
 and obliged to uf^ it for aU the goedpurpofes which it might ferve, and for which 
 it jhould be found needful. He found alfo fathers, hufbands, maflers, inyefl- 
 ed with their dirtind; ppwers by the fame law, and under the fame obliga- 
 tion ; and yet he thought it needful to prefcribe to them in the ufe of thofe 
 powers : But there was no need he Jhould do fo to the civil magiflrates in the 
 ufe of their power in matters of religion j becaufe though fathers, hufbands, 
 maflers, were liable to excefs in the ufe of theirs, yet Chriflian magiflrates 
 were not, as appears by their having always kept to thofe moderate meafures, 
 which you affure us to be the only necejfary and ufeful. 
 
 And what at lafl is their commiflion ? Even that of charity, which 
 obliges all men to feek and promote the good of others, efpecially their fpiritual and 
 eternal gogd, by fuch means as their feveral places and relations inable them to 
 '^, efpeeifilly magijirates as magiflrates. This duty of charity is well dif- 
 charged by tht magifrate as tif agnate, is it not ? in bringing men to an out- 
 ward profefBon of ajjy, even of the true religion, and kaving them there ? 
 But, Sir, I afk you who mull be judge, what is for the fpiritual and eternal 
 good of his fubjed:s, the niagiflrate himfelf or- no ? If not he himfelf, whq 
 fpr him ? Or cap it be done without any one's judging at all ? If he, the 
 magiflrate, mufl judge every where himfelf what is for the fpiritual and 
 
 eternal 
 
A THIRD LETTER FOR TOLERATION J59 
 
 eternal goffd of his fiibje^is, as I fee no help for it; if the magiftrate be eveiy 
 where by the Ima ^ ne^re obliged to prtmete their fpirkiial and eternal good, 
 is not the true religion like to find great advantage in the world by the ufe 
 of force in the magiftrate's hands ? And is not this a plain dernonilration 
 that God has by the law of nature given commiffion to the magiftrate to 
 ufe force for the promoting the true religion, fince, as it is evident, the exe- 
 cution of fuch a commiffion will do fb much more harm than good ? 
 
 To fhew that your inMreB and at a dtflance ufifulntfsy with a general ne- 
 eeffity of forces authorizes the civil power ih the ufe of itt yoU ufe the follow- 
 ing vpofdsj That force does foiHe fervice towards the making offcholars and ar- P. i_7 
 tiflsy IJuppofe you 'mill eafily grant. Give me leave therefore to ajk, how it 
 Joes it J I^ppoje you will Jay, not by its direSi and proper efficacy, (for force 
 is no more capable to work learning or arts, than the belief of the true teligioh 
 in men, by its direSl and proper efficacy ;) but by prevailing upon thofe who are 
 defigned for fcholars or artifts, to receive inJlruSlion, and to apply themfelves to 
 the nfe of thofe means and helps which are proper to make them what they are 
 defigned to'be : that is, it does it indireSHy, and at a diflance. Well then, if 
 all the ufefulnefs of the force towards the bringing fcholars or apprentices to the 
 learning or fkillthey are defigned to attain, be only an indired: and at a diftaricb 
 ufefulnefs ; I pray what is it that warrants and authorizes fchool-majiers, tu- 
 tors or mafiers, to ufi force upon their fcholars or apprentices, to bring them to 
 learning, or thejkill of their arts and trades, if fuch an indifedt, and at a 
 diftance ufefulnefs of force, together with that neceffity of it which experience 
 difcovers, will not do it ? I believe you will acknowledge that even fuch an ufe- 
 fulnefs, together with that neceffity, willferve the turn in thefe cafes. But 
 then I would fain know, why the fame kind of ufefulnefs, joined with the like 
 neceffity, will not as well do it in the cafe before us f I confefs I fee no reafon 
 why it jhould not ; nor do I believe you can affign any. You afk here, ^whai 
 authorizes fchoolmafiers or mafiers to ufe force on their fcholars and apprentices, 
 if fuch an indireft, and at a diftance ufefulnefs, together "With neceffity, does 
 not doit? lanfwer, neither yoxxv indireSi, and at a Mfiance ufefulnefs, nor 
 the j^eceffky you fuppofe of it. For I do not think you will' fay, that any 
 fchoolmafter has a power to teach, moch lefs to ufe force on any One's child, 
 without the confent and authority of the father : but a father, yott will fay, 
 has a power to ufe force to corredt his child to bring him to learning orfkill 
 in that trade he is defigned to; and to this the father is authorized by the ufe- 
 fulnefs and neceffity of force. This I denyi that the roere-fuppofed ufeful- 
 nefs and neceffity of force authorizes the father to ufe it ; fof then vvhen- 
 ever he judged it ufeful and neeeflary for his fon, to prevail with him to ap- 
 ply himfelf to- any trade, he might ufe force upon him to that purpofe ; 
 which I think neither ypu nor any body elfe will fay, a father has a right to 
 do on his idl'e and perhaps married fon at thirty 01 forty years old. 
 
 There is then fomething elfe in the cafej and whatever it be that autho- 
 rizes the father to ufe force upon his child, to tnake him a prescient in it, 
 authorizes him' alfo to chufe tliat trade, art ot Xcicnce he would have hirn a 
 
 - ■ pro- 
 
A THIRD LETTER FOR TOLERATION 
 
 proficient in : for the father can no longer ufe force upon his fon, to make 
 him attain zny art or trade, than he can prefcribe to him the art or trade he 
 is to attain. Put your parallel now if you pleafe : The father by the ufeful- 
 nefs and neceflity of force is authorized to ufe it upon his child, to make 
 himaittain any art or fcience; therefore the magiftrate is authorized to ufe 
 force to bring men to the true religion, becaufe it is ufeful and neceflary. 
 Thus far you have ufed it, and you think it does well. But let us go on 
 with the parallel : This ufefulnefs and neceflity of forqe authorizes the father 
 to ufe it, to make his fon apply bimfelf to the ufe of the means and helps 
 which are proper to make him nvhat he is dejigned to be, -no longer than it au^ 
 thorizes the father to defi^gn what his fon fhall be, and to chufe for him the 
 art ox trade he {hall be of: and fo the ufefulnefs and neceflity you fuppofe in 
 force to bring men to any church, cannot authorize the magiftrate to ufe force 
 any farther, thian he has a right to chufe for any one what church or reli- 
 gion he fliall be of. So that if you will ftiek to this argument, and allow 
 the parallel between a magiftrate and a father, and the right they have to ufe 
 force for the inftrudting of their fubjedts in religion, and children in arts, 
 you muft either allow the magiftrate to have power to chufe what religion 
 his fubjedls fliall be of, which you have denied, or elfe that he has no power 
 to ufe force to make them ufe means to be of it. 
 
 A father being intrufted with the care and provifion for his child, is as well 
 bound in duty, as fitted by natural love andtendernefs, to fupply the defedts 
 of his tender age. When it is born, -the child cannot move it felf for the 
 eafe and help of natural necefllties, the parents hands muft fupply that ina- 
 bility, and feed, cleanfe and fwaddle it. Age having given more ft rength, 
 and the exercife of the limbs, the parents are difcharged from the trouble' 
 of putting meat into the mouth of the child, clothing or unclothing, or 
 carrying him in their arms. The fame duty and afi'edtion which required 
 fuch kind of helps to the infant, makes them extend their thoughts to other 
 cares for him when he is grown a little bigger; it is not only a prefent fup- 
 port, but a future comfortable fubfiftence begins to be thought on : To this 
 fome art orfcience is neceflary, but the child's ignorance and want of .prof- 
 pe£t makes him unable to chufe. And hence the father has a power to 
 chufe for him, that the flexible and docile part of life may not be fquandered 
 away, and the time of inftrudlion and improvement be loft for want of di- 
 re<3;ion. The trade or art being chofen by the father, it is the exercife and 
 induftry of the child muft acquire it to himfelf : But induftry ufually want- 
 ing in children, the fpur which reafon and forefight gives to the indeavours 
 of grown men, the father's rod and correlation is fain to fupply that want, 
 to make him apply himfelf to the ufe of tbofe means and helps which are proper 
 to make him what he is defigned to be. But when the child is once come to 
 .the ftate of manhood, and, to be the pofl!eflbr and free difpofer of his goods 
 and eftate, he is then difcharged from this difcipline of his parents, and they 
 have no longer any right to chufe any art, fcience, or courfe of life for him, 
 pr by force to make him apply himfelf to the ufe of thofe means which are 
 
 proper 
 
A THIRD LETTER FOR TOLERATION 
 
 proper to make him be what he defigns to be. Thus the want of knowledge 
 to chufe a fit calling, and want of knowledge of the neceflity of pains and 
 induftry to attain ikill in it, puts a power into the parents hands to ufe force 
 where it is neceflary to procure the application and diligencp of their child- 
 ren in that, which their parents have thought fit to fet them to; but it 
 gives this power to the parents only, and to no other, whilft they live ; and 
 ;f they die whilft, their children need it, to their fubftitutes ; and there it is 
 fafely placed : for fince their want of knowledge during their nonage, makes 
 them want diredtion ; and want of reafon often makes them need punifh- 
 ment and. force to excite their indeavours, and keep them intent to the ufe of 
 thofe means that lead to the end they are diredled to, the tendernefs and love 
 of parents will ingage them to ufe it only for their good, and generally to 
 quit it too, when by the title of manhood they come to be above the direc- 
 tion and difcipline of children. But how does this prove that the magiftrate 
 has any right to force men to apply t hem/elves to the ufe of thofe means and 
 helps which are proper to make them of any religion, more than, it proves 
 that the magiftrate has a right to chufe for them what religion they ftiall 
 he of? 
 
 To your queftion therefore, what is it that warrants and authorizes fchool- 
 majiers, tutors and majlers to ufe force upon their fcholars or apprentices f I an- 
 fwer, A commiffion from the father or mother, or thofe who fupply their 
 places ; for without that no indireSl, or at a dijiance ufefulnefs, or fuppofed 
 necefjity, could authorize them. 
 
 But then you will afk. Is it not this ufefulnefs and necefjity that gives this 
 power to the father and mother ? I grant it. I would fain know then, iay 
 yon, why the fame ufefulnefs joined with the like necefjity, will not as well do in 
 the cafe before, us ? And I, Sir, will as readily tell you : becaufe the under- 
 ftanding of the parents is to fupply the want of it in the minority of their 
 children; and therefore they have a right not only to ufe force to make their 
 children apply themfelves to the means of acquiring any art or trade, but to 
 chufealfo the trade or calling they fhall be of. But when being come out of 
 the ftate of minority, they are fuppofed of years of difcretion to chufe what 
 they will defign themfelves to be, they are alfo at liberty to judge what ap- 
 plication and induftry they will ufe for the attaining of it ; and then how 
 negligent foever they are in the ufe of the means, how averfe fbever to 
 inltruftion or application, they are paft the correction of a fchoolmafterj and 
 their parents can no longer chufe or defgn for them what they fhall be, nor 
 ufe force topr&oall with them to apply themfelves to the ufe of thofe means and 
 helps which are proper to make them what they aredefigned to be. He that 
 Imagines a father or tutor may fend his fon to fchool at thirty or forty years 
 old, and order him to be whipped there, or that any indireSl, and at a dijiance 
 ufefulnefs will authorize him to be fo ufed, will be thought fitter to be fent 
 thither himfelf, and there to receive due corre(3:ion. 
 
 When you have confidered, it is otherwife in the cafe of the magiftrate 
 ufing force your way in matters of religion ; that there his underftanding is 
 not to fupply the defed of underftanding in his fubjeds, and that only for 
 
 " Y a time; 
 
A THIRD LETTER FOR TOLERATION 
 
 a time j that he cannot chufe for any of , his fubjea:S What retigion he {ball 
 'be of, as you yourfelf confefs ; and that this power of the magiftrate, if it 
 be, as is claimed by you, over men of all ages, parts and indowments, you 
 will perha|»s fee fame reafcn iaky it jhould not do in the cafe before us, as •meU 
 as in that of fchoolMajiers and tutor Sy though you beUeve I cannot ajtgn any. 
 But, Sir, will your indireSi and at a dijiance ufefulkefs, together with your 
 fuppofed neceffity, authorize the rtiafter of the fhofe-makers company to take 
 any one who comes in his hands, and pttnifh hirti for not being of the Shoe- 
 makers company, and not coming to their guild, When he, who has a ri0S. 
 to chufe of what trade and company ht will be, thinks it not his intereft td 
 be a fhoe-maker ? Nor can he or any body elfe imagine that this force, this 
 puniftiment is ufed to make him a good fhoe-maker, when it is feen and 
 avowed that the punifliments cealfe, and t"hey are free from it who enter 
 themfelves of the company, whether they are really flioe-makers, or m ear- 
 neft apply themfelves to be fo or no. How much it differs from this, that 
 the magiflrate fhould punifh men fdr not being of his church, who chufe 
 not to be of it, and when they are once entred into the communion of it, are 
 punifhed no more, though they are as ignorant, unfkilful, and unpradtifed in 
 the religion of it as before : how much, I fay, this differs from the cafe I 
 prcfpofed, I leave you to confider. For after all your pretences of ufing 
 iotc&for thefahation of fouls, and corifequently to make men realty ChriJHans, 
 you are fain to allow, and jo\x give reafons for it, that force is ufed only to 
 thofe who are out of your church : but whoever are once in it, are free from 
 force, whether they be really Chrijiians, and dpply themfelves to thofe things 
 which zvefor thefahation of their fouls, or no. 
 
 As to what you fay, that whether they chufe it or no, they ought to chufe 
 it J for your magiftrate's religion is the true religion,, that is the queflian be- 
 tween you and them : but be that as it will, if fbi-ce be to be uled in the cafe, 
 I have proved that be the magiftrate's religion true or falfe, he, whilft he be- 
 lieves it to be true, is under an obligation to ufe force, as if it were true. 
 
 But fince you think your inftance of children fo weighty and prefRng, give 
 me leave to return you your queftion ', I afk yott then. Are not parents as 
 much authorized to ifeach their children their religion, as they are to teach 
 them their trade, when they have defigned them to it ? May tney not as law- 
 fully corredt them to make them learn their catechife, or the principles of 
 their religion, as they may to make them karn C/(?««>'i*s grammar ? Or may 
 they not ufe force to make them go to mafs, or whatever they believe to be 
 the worfliip of the true religion, as to go to fchool, or to learn any art or 
 trade ? . If they may, as I think you will not deny, unlefs you will lay, that 
 none but orthodox parents may teach their children any religion : if they 
 may, I fay then, pray tell mfe a reafon, if your arguments from the difcipline 
 of children be good, why the magiftrate may not ufe fbfrre to bring men to- 
 his religion, as well as parents may ufe force to inftrcrdt children, and bring; 
 them up in theirs ? When you have confidered this, you mUperhaps find 
 fbme diffference between the ftate of children and grown men, betwixt thofe 
 under tutelage, and thofe who are free and at their own dii|)Cd;kU and be in- 
 clined 
 
A THIRD XETTER FOR TOLERATION 163 
 
 dined to think that thofe reafbns which fubjeiS children i» their non-age to 
 tjbie ufe of force, may not, nor^o concern men at years of difcretion. 
 
 You tell us farther, that Commwwealths'are inftifuted for the attaining qfA. p. 18 
 aU the benefits lohich political government can yield: and therefor rif thefpiri- 
 tual and epernal inter efts of men may any way be procured or advanced by politi- 
 cftl government ^ the procuring and advancing thofe inter efts muft in all reafon be 
 received amongst the ends of civil fqcietyt and fo confequently fall within the 
 cpmpafs of the magiftrate's jwifdiSion. Concerning the extent of the magif- 
 trate'fi juriididion, and the ends of civil fociety, whether the author or you 
 have negged the queftion, which is the chief bufinefs of your 56th and two 
 or three folli^wipg pages, I ihall leave it to the readers to judge, and bring 
 tjbe matter, if you pleafe, to a fhorter iffue. The queftion is, whether the 
 magiftrate has any power to interpofe force in matters of religion, or for the 
 falvatipnof fouki The arg^^raent againft it is, that civil focieties are not 
 conftitnted for that end, and the magiftrajte. cannot ufe force for ends for 
 wtjich the coinmonwealth was not conftituted. 
 
 The end of a commonwealth conftituted can be fuppofed no other, than 
 what men in the conftitution of, and entring into it propofed j and that 
 coukl be nothing but protedion from fuch injuries from other men, which 
 diey defiring to avoid, nothing but force could prevent or remedy .: all things 
 but this being as yvell attainable by men living in neighbourhood without the 
 bonds of a comiponwealth, they could propofe to themfeives no other thing 
 but this in qnk^^og their natural liberty, and putting themfeives under the 
 }xca^it2igQ^^^ei^fovereign, who therefore had the force of all the members 
 of the commonweith put intp his iiMidsj to make his decrees to this endhe 
 obeyed. Now fince no man, or fociety of rnen can by their opinions in 
 religpn, or ways of porfliip, do any rnan who differed from them, any in- 
 jury, which he could not avoid or redrefs, if he defired it, without the help 
 of force ; the punifhing any (|ipinion in religion, or way? of worfhip by the 
 force given the magiftrate, could not be intended by thofe who conftituted 
 or entred into the conamonwealth, a^id fo could be no end of it, but quite 
 the contrary. For force. from a ftronger hand to bring a man to a religion, 
 which another thinks the true, being an injury which in theftate of nature 
 every one would avoid, protediion from f«eh injury is one of the ends of a 
 commonwealth, and fo every man has a right to Toleration. 
 
 If you willfay^ that commonwealths are not voluntary focieties conftituted 
 by men, ajid by men freely ent-ered into, I fttall ds&xe. you to prove it. 
 
 In the mean time allowing it you for good, that commonwealths are con- 
 ftitijted by God for ^fld£ which he has appointed, wthoat die confent and 
 contrwance (Sjf ^en : If you fay, that one of .thofe ends is the propa^tion 
 of the true religion, and the falvation of mens fouls ; I &all delire you to 
 fhew me any fuch end exprefsly ftpp^wited by God in revelation ; which 
 fince, as yott confeffi, yc^u cannot do, ysou have rccourfe to the general law of 
 nature ; and y^at is that ? The law of reafon, wheceby every one is com- 
 mifi5,oiied to do good. And the propagating the true religion for the falva- 
 tion of mens fouis, being doing good, you fay, the civil fQvereigns are com- 
 
 Y 2 miffioned 
 
i64 A THIRD LETTER FOR TOLERATION 
 
 miffioned and required by that law to ufe their force for thofe ends. But 
 fince by this law all civil fovereigns are commiffioned and obliged alike to 
 ufe their coaSiive po<tver for the propagating the true religion, and the falva- 
 tion of fouls ; and it is not pofTible for them to execute fuch a commiffion,; 
 or obey that law, but by ufing force to bring men to that religion which' 
 they judge the true ; by which ufe of force, much more harm than good 
 would be done towards the propagating the true religion in the world, as I 
 have fhewed elfewhere : therefore no fuch commiffion, whole execution 
 would do more harm than good, more hinder than promote the end for 
 which it is fuppofed given, can be a commiffion from God by the law of 
 nature. And this I fuppofe may fatisfy you about the end of civil focieties 
 or commonwealths, and anfwer what you fay concerning the ends attainable 
 by them. 
 
 But that you may not think the great pofition of yours, which is fb often 
 ufhered in with doubtlefsj for which you imagine you have fufficient warrant 
 in a mifapplied fchool-maxim, is paft over too ilightly, and is not fufficiently 
 anfwered ; I fhall give you that farther fatisfadtion. 
 P. 58 You fay. Civil focieties are injlituted for the attaining all the benefits "johicb 
 civil fociety or political government can yield; and the reafon you give for it, 
 becaufe it has hitherto been univerfally acknowledged that no power is given in 
 vain : and therefore if I except any &f thofe benefits, I fhall be obliged. to admit 
 that the power of attaining them was given in vain. And if I do admit it, 
 no harm will follow in human affairs : or if I may borrow an elegant ex- 
 preffion of yours out of the foregoing leaf, 'The fortune ^Europe does not turn 
 upon it. In the voluntary inflitution, and beftowing of power, there is no 
 abfurdity or inconvenience at all, that power, fufficient for fevera! ends,' 
 ihould be limited by thofe that give the power only to one or fbme part of 
 them. The power which a general, commanding a potent army, has, may 
 be enough to take more towns than one from the enemy ; or to fupprefs a 
 domeflic fedition, and yet the power of attaining thofe benefits, which is in 
 his hand, will not authorize him to imploy the force of the army therein, if 
 he be commiffioned only to befiege and take one certain place. • So it is in a 
 commonwealth. The power that is in the civil fovereign is the force of all 
 the fubjefts of the commonwealth, which fuppofirig it fufficient for other' 
 ends, than the preferving the members of the commonwealth in peace from 
 injury and violence : yet if thofe who gave him that power, limited the ap- 
 plication of it to that fole end, no opinion of any other benefits attainable by 
 it can authorize him to ufe it otherwife. 
 
 Our Saviour tells us exprefsly, that all power was given him in heaven and 
 earth. Matt, xxviii, 18. By which powet I imagine you will not fay, 
 that the Jpir if ual and eternal in ferefi o£ thofe men whom you think need the 
 help of political force, and of all other men too, could not anyway be procured 
 or advanced; and yet if you will hear him in another place, you will find this 
 power, which being all power, could certainly have wrought on all men, 
 limited to a certain number: he fays. Thou bafi given him, [i.e. thy Son] 
 power over allfiefb, that he fiould give eternal life to as many as thou haft given 
 
 himt 
 
A THIRD LETTER FOR TOLERATION 16^6^ 
 
 Mm, John xvir, 2. Whether yoxxv vniverfally acknowledged maxim of logic 
 be true enough to authorize you to fay, that any part of this power was 
 given him in vain, and to inabk you to draw confequences from it, you were 
 beft fee. 
 
 - But were your maxim fo true that it proved, that fince it might indireBly 
 and at a dijiance do fome fervice towards the procuring or advancing thefpi- 
 ritual inter tfi of fbme few fubjeds of a commonwealth, therefore force was 
 to be imployed to that end ; yet that will fcarce make good this doftrine of 
 yours J Doubtlefs, commonwealths are injiituted for the attaining all thofe be- P. 56 
 nefts which political go'vernment can yield; therefore if the fpiritual and eternal 
 inter efts of rnen may any way be procured or advanced by political governments 
 the procuring and advancing thofe inter efs mujl in all redfon be reckoned among 
 the eAds of civil fpcieties, and fo confequently fall within the compafs- of the ma- 
 gijlrate s jurifdiBion. For granting it true that commonwealths- are infiituted 
 for the attaining all thofe benefits which political government can yield, it does 
 not follow that the procuring and advancing the fpiritual and eternal inter efi of 
 fome few members of the commonwealth by an application of power, which 
 indireSily, and at a diftance, or by accident, may do ibme fervice that way, 
 whilft at the fame time it prejudices a far greater number in their civil interefts, 
 can with reafon be reckoned amongst the ends of civil fociety. 
 
 That commonwealths are infiituted for thefe ends, Viz. for the procuring, pre- P. 55 
 ferving, and advancing mens civil interefis, you fay. No man will deny. To 
 facrifice therefore thefe civil interefts of a great number of people, which 
 are the allowed ends of the commonwealths, to the uncertain expedration of 
 fome fervice to be done indireSlfy and at a difiance to a far lefs number, as 
 experience has always fliewed thofe really converted to the true religion by 
 force to be, if any at all, cannot be one of the ends of the commonwealth. 
 Though the advancing of the fpiritual and eternal interefi be of infinite ad- 
 vantage to the perfons who receive that benefit, yet if it can be thought a 
 benefit to the commonwealth when it is procured them with the diminiih- 
 ing or deftroying the civil interefts of great numbers of their fellow-citizens, 
 then the ravaging of an enemy, the plague, or a famine may be faid to 
 bring a benefit to the commonwealth : for either of thefe may indireSily and 
 at a difiance do fome fervice towards the advancing or procuring the fpiritual 
 and eternal intereft of fome of thofe who fnffer in it. 
 
 In the two latter paragraphs you except againft my want of exaftnefs, in P. 57 
 fetting down your opinion I am arguing againft. Had it been any way to 
 take off the force of what you fay, or that the reader could have been mifled 
 by my words in any part of the queftion I was arguing againft, you had had 
 reafon to complain : if not, you had done better to have entertained the rea- 
 der with a clearer anfwer to my argument, than fpent your ink and his time 
 needlefsly, to ftiew fuch nicenefs. 
 
 My argument is as good againft your tenet in your own words, as in 
 mine which you except againft : your words are, Doubtlefs commonwealths A. p. iS 
 are infiituted for the attaining all the benefits which political government can 
 yield i and therefore if the fpiritual and eternal interefi of men may dhy way b» 
 
 procured 
 

 ir66 A THIRD LETTEB. FOR TOLERATION 
 
 procured or advanced by foHikal government, thefrocurmg and advancing thf^ 
 inter ejis nmfi in all reafinsbe reckoned amongst the ends of civil focieties. 
 L.II,p.i04 To which I anfwered, that if this be fo, ,'* Then this pofition muft be 
 true, viz. That all focieties ivbatfoever are injiituted for the attaining all th 
 benefits that they may any way yield-, there being nothing pecuUar to civil 
 fpeiety in the cafe, why that fociety fhould be infiitutedfor the attaining 
 *\ all the benefits it can any i!>ay yield, and other focieties not. By which 
 ** argument it will follow, that all focieties are inftituted for one and the 
 *• lame end, i. e. for thff attaining all the benefits that they can any nay yield,, 
 *' By which account there will be no difference between church and flate, a 
 ** commonwealth and an army, or between a family and the Eqft'la^0 
 " company J all which have hitherto been thought diftindt forts of focietiesi, 
 " inftituted for different eiids. If your hypothefis hold good, one of the 
 ** ends of the family muft be to preach ihe GoQ)4. and adminifter the fa- 
 *' craments ; and one bufinefs of an army to te^h languages* and propagatc^ 
 *' religion j becaufe thele are beaefits foH^e w«^ or other attainable by thofe 
 *f focieties : unlefi you take want of Qom^juffion and authority to be a fuffi- 
 •* cient impediai€ftt : and that will be fo in other cafes." To, which you 
 P. 58 reply, Nc»^ will iffislhv^from hence, that all femties ara i^it^ed for ave 
 
 and the fame end, fas ym imagine it imllj unlejs youfuppofe all f octette f inabled 
 hy thefo'mer they are indued with to attain the fame end, which I believe no man 
 hitherto did ever aj^m. And therefore, notmthfi^mdmg thispafitian, there may 
 befiill as.gr^ d^S^KUQ^at ymi pleafi bet^vseiHr chweh andfiate, a common' 
 ^mlthand an army, or between a fi^i^ and the EA^-lndizc company. Which Je~ 
 ^eral focieties, as they are mfiitutedfir different ends, fo are J hey likewife fvr~ 
 mjhed with d^irentpoweespn^rtionaie to their refpeSlive enas. In which 
 tnfe reafon you give to dcftroy my infere«ce> I am to thank you for, if you 
 underftood the force, of it, it h&mg the very fame I bring to fhew that my 
 inference from your way of :aFgu*»g is good. I fay, that from your way of 
 reafonings about the ends of governmeflt, " It would follow that all fo- 
 *\ cieties were inftituted for one aud the fame end ; unlefs you take want of 
 *f commiflion and authority to be a fufEcient impediment." And you tell 
 me here it will not foUovr, unlefs Ifuppofe all focieties inabled by the powers 
 th^ are indued with, to attain the fame endi which in other words is, unlefs 
 I fuppofe all who have in their hands the force of any fociety, to have all of 
 : them the fame commifEon. 
 
 The natural force of all the members of any fociety, or oi thofe who by 
 the fociety can be procured to affift it, is in one fenfe called the pow^r <3f 
 that fociety. This power or force is generally put into fome one or few per- 
 fotts hands with dtre(3:ion and. authority how to ufe-it; and thi« in another 
 fenfe is called alfo the pswerriof the fociety : and this is the power you here -^ 
 ipeak of, and in thefe following words, viz, ^emr,al focieties, ai^th^ arein-^ 
 ^uted,fer difi'ermt- ends i faJikefvi^. art th^ furnijhed mith d^erent pom^s 
 proportionate to their refpeSive ends. The power therefore of any fociety in 
 this fenfe, is nothing but the authority aOid direSion given to thofe that have 
 the manafement of the force or natural power of the fociety, how and to 
 
 what 
 
A THIRD LETTER FOR TOLERATION- 
 
 what (Sftds to ufe it, by which commiffion the eiid^ of fbeieties are known 
 ahd diflinguiflied. So that all fodeties wherein thofe who are intruded with 
 the management of the force or natural power of the fociety, have commif- 
 fion and authority to ufe the force or natural power of the fociety to attain 
 the fame benefits, are inftituted for the fame end. And therdforcj if in all 
 focieties, thofe who have the management of the force or natural power of 
 the fociety, are commiffiofled or authorized to ufe that force to attain all the 
 benefits attainable by it, all focieties are inftituted to the fame end : and fo 
 what I faid will ftill be true, viz. *' That a family and an army, a common- 
 " wesilth and a church, have all the fame end. And if youT hypothefis hold 
 ^ good, one of the ends of a family muft be to preach the Gdfpel, and admi- 
 *' nifter the facraments j and one bufinefs of an army to teach languages^ 
 ** and propagate religion, becaufe thefe are benefits^^?^ way or othir attain-^ 
 " able by thc^6 focieties; unlefs you take want of cornmiflion and authority 
 •< to be a firiBcient impediment : and that will be fo tooin other cafes." Td 
 which you have faid nothing but what does confirm it, which you will a 
 little better fee, when you have confidered that any benefit attainable by 
 force or natural power of a fociety, does not prove the fociety to be infti- 
 tuted for that end, till you alfo fliew, that thofe to whom the marwige- 
 ment of the force of the fociety is intrufted, are commiffioned to ufe it t& 
 that end. 
 
 And therefore to your next paragraph, I fliall think it anfwer enough to p^ i 
 print here fide by fide with it, that paragraph of mine to which you intended 
 It as an anfwer. » 
 
 L. II, p. 104. *' It is a benefit to have L. Ill, p. 58; Ta ymr next 
 
 '* true knowledge and, philofophy imbraced paragraph, ajhr tahat has aJ-^ 
 
 "' and affented to,, in any civil fociety or reatfy been faidi I think it may 
 
 '' government. Btet will you fay, there- /tiJfice-toJayasjoUcms. ThsagJ^: 
 
 " fore, that it is a beneit to the fociety, perhaps the peripatetic pfeilo,- 
 
 ** or one ef the ends of government, that fophy may not be true, fand 
 
 *• all who are not peripatetics fhouM be perhaps it is no great matter, if 
 
 *' puniihed, to make men find out the truth, it be not) yet the true religion is- 
 
 *' and profefs it ? This indeed might be undsubtedly true, ^nd thougiu 
 
 " thought a fit way to make feme men im- perhaps a great many have not 
 
 ** bface the peripatetic philofophy, but time, , nor parts to- ftudy //6^i 
 
 " not a proper way to find the truth. For philoJophyy( and perhaps it may 
 
 " perhaps the peripatetic philofophy may be no great matter neither, if 
 
 " not be true ; perhaps a great many have they have not] yet: all that have- 
 
 " not time, nor parts to^ fttidy it j perhaps the true religion duly tender' i 
 
 *« a great many who have ftudied it, cannot them, have tinte, and all, hut 
 
 «« be convinced of_ the truth of it : and idiots end madmen, have parts 
 
 ** therefore it cannoi. be a benefit to the likewtfe to ftudy it, as much as 
 
 " commonwealtb, nor oae of the endi of it is neceffary for thenv tofiudy 
 
 ** it, that thefe members of the ibeiety it. And though ^tx\i2.^s 2. ^v&m 
 
 « fhould be diftuibed* and difeafed to no many who hatve ftudied the^ 
 
 " purpofe, ;pBhi~ 
 
A THIRD LETTER FOR TOLERATION 
 
 ** purpofe, when they are guUty of no fault, philofophy^ cannot be convinced 
 
 *' For juft the fame reafon, it cannot be a of the truth of it, f which per- 
 
 *' benefit to civil fociety, that men fhould haps is no great wonder) yet no 
 
 *' be puniflied in Denmark for not being hu- man ever Jiudied the true reli- 
 
 " therans, in Geneva for not being Calvi- gion withfuch care arid diligence 
 
 *' nijis, and in Vienna for not being Papijis, as he might and ought to ufe, and 
 
 *' as a means to make them find out the true with an honejl mind, but he was 
 
 "religion. Forfo, upon your grounds, men convinced of the truth of it. 
 
 " muft be treated in thofe places as well asin And that thofewho cannototber- 
 
 *' England, for not being of the church of wife be brought to do this, Jhall 
 
 "England. And then, 1 befeech you, con- be a little difturb'd and difeas'd 
 
 " fider the great benefit will accrue to men to bring them to it, I take to be 
 
 " in fociety by this method J and I fuppofe the intereji, not only of thofe 
 
 " it will be a hard thing for you to prove, particular perfons who by this 
 
 " That ever civil governments were infti- means may be brought into the 
 
 *' tuted to punifti men for not being of this way jf falvation, but of the 
 
 ** or that fedl in religion; however by ac- commonwealth likewife, upon 
 
 " cident, indiredily and at a dijiance, it may thefe two accounts. 
 " be an occafion to one perhaps of a thou- i. Becaufe the true religion, 
 
 '^ fand, or an hundred, to ftudy that con- which this method propagates, 
 
 " troverfy, which is all you exped: from jt. makes good men ; and good men 
 
 ** If it be a benefit, pray tell me what benefit are always the befi fubjefts, or 
 
 " it is. A civil benefit it cannot be. For members of the commonwealth ; 
 
 ** mens civil interefts are difturbed, injured, not only as they do more fincerely 
 
 " and impaired by it. And whztfpiritual and zealoufiy promote the public 
 
 •• benefit that can be to any multitude of good than other men ; but like^ 
 
 '* men to be puniflaed for diffenting from a wife in regard of the favour of 
 
 " falfe or erroneous profeflion, I would have God, which they often procure 
 
 "you find out; unlefs it be. a ipiritual be- to the focieties of which they are 
 
 V nefit to be in danger to be driven into a members. And, 
 
 " wrong way. For if in all differing feds, 2. Becaufe this care in any 
 
 " one is in the wrong, it is a hundred to commoftwealth, of Gods honour 
 
 5' one but that from which any one diffents, and mens falvation, intitles it to 
 
 " and is punifhed for diflenting from, is the his fpecial protection and bleffing: 
 
 V wrong." So that where this method is 
 
 ufed, it proves both a fpiritual 
 and a civil benefit to the (com- 
 monwealth. 
 
 Yoii tell us, the true religion is undoubtedly true. If you had told us too, 
 who is undoubtedly judge 'of it, you had put all paft doubt : but till you 
 will be pleafed to determine that, it would be undoubtedly true, that the 
 king of Denmark IB as undoubtedly judge of \t zX. Copenhagen, and the empe- 
 ror at Vienna, as the king of E^ngland in this illand : I do not fay they judge 
 as right, but they are by as inuch right judges, and therefore have as rpuch 
 right to punifh thofe who diffent from Lutheranifm and Popery in thofe 
 
 countries. 
 
A THIRD LETTER FOR TOLERATION 
 
 countries, as any other civil magiftrate has to punifh any Diffenters from the 
 national religion any where elfe. And who can deny but xhtit briars and 
 thorns laid in their way by the penal laws of thofe countries, tmydofomefer- 
 vice indtreSlly and at^ a dijiance, to bring men there feverely and impartially to 
 examine matters of religion, and fo to imbrace the truth that mujifave them, 
 which the bare outward profeflion of any religion in the world will not do ? 
 
 This true religion which is undoubtedly true, you tell us too, never any body 
 Jiudied withfuch care and diligence as he might and ought to ufe, and with an 
 honeji mind, but he was convinced of the truth of it. 
 
 If you will refolve it in your fhort circular way, and tell me fuch diligence 
 as one ought to ufe, is fuch diligence as brings one to be convinced, it is a quef- 
 tion too eafy to be afked. If I fhould deiire to know plainly what is to be 
 underftood by it, it would be a queftion too hard for you to anfwer, and 
 therefore I fhall not trouble you with demanding what this diligence which 
 a man may and ought to ufe, isj nor what you mean by an honeft mind. I 
 only afk you, whether force, your way applied, be able to produce them ? 
 that fo tlie commonwealth may have the benefits you propofe from mens 
 being convinced of, and confequently imbracing the true religion, which you 
 fay no body can mifs, who is brought to that diligence, and that honeji 
 
 mind. 
 
 The benefits to the commonwealth are, i . That the true religion that this 
 method propagates, makes good men, and' good men are always the befi fubjeSfs, 
 and often procure the favour of God to the fociety they are members of. Being 
 forward enough to grant that nothing contributes fo much to the benefit of a 
 fociety, as that it be maple up of good men, I began prefently to give in to 
 your method, which promifes fo fure a way to make men fo fiudy the true 
 religion, that they cannot mifs the being convinced of the truth of it, and fo 
 hardly avoid being really of the true religion, and confequently good men. 
 But that I might not miftake in a thing of that cqnfequence, I began to look 
 about in thofe countries where force had been made ufe of to propagate what 
 you allowed to be the true religion, and found complaints of as great a fear- 
 city of good men there, as in other places. A friend whom I difcourfed on 
 this point, faid. It might pofiibly be that the world had not yet had the be- 
 nefit of your method : becaufe law-makers had not yet been able to find that 
 juft temper of penalties on which your propagation of the true religion was 
 built; and that therefore it was great pity you had not yet difcovered this 
 great fecret, but it was to be hoped you would. Another, who ftood by, 
 faid, he did not fee how your method could make men it wrought on, and 
 brought to conformity, better than others, unlefs corrupt nature with impu- 
 nity were like to produce better men in one outward profeffion than in an- 
 other. To which I replied. That we did not look on conformifts through 
 a due medium ; for if we did, with you, allov/ it prefumable that all who con- 
 formed did it upon convtSiion, there could, be no juft complaint of the fear- 
 city of good men : And fo we got over that difficulty. 
 
 The fecond benefit you fay your ufe of force brings to the commonwealth, 
 is. That this care in any commonwealth, of God's honour and mens falvation, 
 
 Z intitles 
 
J70 A THIRD LETTER FOR TOLERATION 
 
 intitksit to his fpecial proteSiion andblejfing. Then certainly all commonwealths, 
 that have any regard to the proteBion and bleffing of God, will not negleft 
 to intitk them/elves to it, by ufing of force to promote that religion they be- 
 lieve to be true. But I befeech you what care is this of the honour of God, 
 and mens fahationy you fpeak of? Is it, as you have owned it, a care by pe- 
 nalties to make men outwardly conform, and without any farther care or in- 
 quiry to prefume that they do it upon conviSlkn, and with a fincere imbrac- 
 ing of, and obedience to the truth ? But if the honour of Gody and mens 
 fahationyXonii^s not in an outward conformity to any rehgion, but infome- 
 thing farther, what bleffing they may expedl whofe care goes fo far, and 
 then prefume the reft, which is the hardeft part, and therefore leaft to hepre- 
 fumedythc Vrophet Jeremy, Chapt. xlviii, io, will tell you, who fays, Curfed 
 be he that does the work of the Lord negligently : Which thofe who think 
 it is the magiftrate's bufinefs to ufe force to bring men heartily to imbrace the 
 truth that muji fave them, were heft ferioufly to confider. 
 ?. 59 Your next paragraph containing nothing but pofitions of yours,, which 
 you fuppofe elfewhere proved, and I elfewhere_ examined, it is not fit the 
 reader fhould be troubled any farther about them. 
 
 1 once knew a gentleman, who having cracked himfelf with an ungo- 
 vernable ambition, could never afterwards hear the place he aimed at men- 
 tioned, without fhewing marks of his diftemper. I know not what the 
 matter is, that when there comes in your way but the mention of Secular 
 power in your or ecclefiaftics hands, you cannot contain your felf : We have 
 P. 60 ihftanees of it in other parts of your letter ; and here again you fall into a 
 fit, which fince it produces rather marks of your breeding, than arguments 
 for your caufe, I fliall leave them as they are to the reader, if you canmake 
 them go down with him for reafons from a grave man, or for a fober anfwer 
 to what I fay in that and the following paragraph. 
 P. 6i Much-what of the fame fize is' your ingenious reply to what I fay in the 
 next paragraph, viz. " That commonwealths, or civil focieties and govern- 
 ments, if you will believe the judicious Mr. Hooker, are, as St. Peter calls 
 them, I Peter, \i, 13, oivB^umr/i xjia-ic, the contrivance nnd injiitution of 
 man." To which, you fmartly reply, for your choler *vas up, it is well 
 for St. Peter that he had tJie judicious Mr. Hooker on hisfde. And it would 
 have been well for you too to have feen that Mr. Hookers authority was made 
 ufe of not to confirm the authority of St. Peter^ but to confirm that fenfe 
 I gave of St, Peters words, which is not fo clear in our tranllation, but that 
 there are thofe who, as I doubt not but you know, do not allow of it. But 
 this being faid when pailion it feems rather imployed your wit than your 
 judgment, though nothing to the purpofe, may yet pevhz.p^s indirectly and at 
 a dtjiance do fome fervice. 
 
 And now. Sir, if you can but imagine that men in the corrupt ftate of na.- 
 ture might be authorized and required by reafon, the law of nature, to avoid! 
 the inconveniences of that ftate, and to that purpofe to put the power of go.- 
 verning them into fome one or more men's hands, in fuch forms, and under 
 fuch agreements as they fliQuld think fit; (which governors fa fet over them for 
 
 a good 
 
 xi 
 
 <( 
 
A THIRD LETTER FOR TOLERATION 171 
 
 a good end by their own choice, though they received all their power from 
 thofe, who by the law of nature had a power to confer it on them, may 
 very fitly be called powers ordained of God, being chofen and appointed by 
 thofe who had authority from God fo to do : For he that receives commif- 
 fion, limited according to the difcretion of him that gives it, from another 
 who had authority from his prince fo to do, may truly be faid, fo far as his 
 commiffion reaches, to be appointed or ordained by the prince himfelf ) it 
 may ferve as an anfwer to your two next paragraphs, and to fliew that there 
 is no oppofition or difficulty in all that St. Peter, St. Paul, or the judicious 
 Mr. Hooker fays, nor any thing, in what either of them fays, to your pur- 
 pofe. And though it be true, thofe povvers that are, are ordained of God; 
 yet it may neverthelefs be true, that the power any one has, and the ends 
 for which he has it, may be by the contrivance and appointment of men. 
 
 To my faying, " The ends of commonwealths appointed by the inftitutors 
 ** of them, could not be their Ipirtual and eternal intereft, becaufe they 
 " could not flipulate about thofe one with another, nor fubmit this intereft 
 " to the power of the fociety, or any fovereign they fliould fet over them." 
 You reply. Very true. Sir ; but they can fubmit to be fuhijhed in their tempO" p. gj 
 ral intereft, if they defpife or negleSl thofe greater inierefis. How they can 
 fubmit to be punifhed'by any men in their temporal intereft, for that which 
 they cannot fubmit to be judged by any man, when you can fhew, I ftiall 
 admire your politics. BefideS, if the compaft about matters of religion be, 
 that thofe fhould be punijhed in their temporal, who negleSi or defpife their 
 eternal intereji, who I befeech you is by this agreement rather to be punifh- 
 ed, a fober Diffenter, who appears concerned for religion and bis falvation, or 
 an irreligious prophane or debauched Conformift ? By fuch as defpife or neg- 
 leSl thofe greater interejis, you here mean only Diflenters from the national reli- 
 gion : for thofe only you punifh, though you reprefent them under fuch a 
 defcription as belongs not peculiarly to them j but that matters not, fo long 
 as it beft fuits your occafion. 
 
 In your next paragraph you wonder at my news from the Wef -Indies, I 
 fuppofe becaufe you found it not in your books of Europe or A/ia. But 
 whatever you may think, I affure you all the world is not Mile-end. But 
 that you may be no more furprized with news, let me aik you. Whether it 
 be not poffible that men, to whom the rivers and woods afforded the fponta- 
 neous provifions of life, and fo with no "private polTeffions of land, had no 
 inlarged defires after riches or power, fhould live together in fociety, make 
 one people of one language under one Chieftain, who fhall have no other 
 power but to command them in time of common war againft their common 
 enemies, without any municipal laws, judges, or any perfon with fuperio- 
 rity eftablifhed amongft them, but ended all their private differences, if any 
 arofe, by the extempory determination of their neighbours, or of arbitra- 
 tors chofen by the parties. I afk you, whether in fuch a commonwealth, the 
 Chieftain who was the only man of authority amongft them, had any power 
 to ufe the force of the commonwealth to any other end but the defence of it 
 againft an enemy, though other benefits were attainable by it ? 
 
 Z 2 The 
 
A THIRD LETTER FOR TOLERATION 
 
 The paragraph of. mine to which you mean your next for an anfwer, fhall 
 anfwer forit felf. 
 
 L. II, p, io8. " You quote the author's argument, L. Ill, p. 62- 
 " which he brings to prove that;the care of fouls is not As to yournext pa- 
 " committed to the magiftrate, in thefe words : // is not ragraph, I think 
 " committed to him by. God, beeauje. it appears not that God. 1 might now wholly 
 •' has ever given any fuch authority, to one man over an- pdfs it over. I 
 " other ^ astocompelanyonetohisreligion. This, when Jhall only tell you, 
 *' firft I read it, Iconfefs I thought a good. argument, that as L have often. 
 *' But you fay, this is quite bejide the bujinefs ; and the heard} Jo I. hope I 
 *' reafon you give, is, for the authority of the magi/Irate jhall 'always hear 
 " is not an authority to compel anyone to his religion, buP of religion efta- 
 " only an authority to procure all hisfubjects the means of blifhed by law. 
 " difcovering the way of falvation, and to procure withal, F or though the ma- 
 *' as much as in him lies, that none remain ignorant of it, gijirate's authority 
 " etc. I fearj Sir, you forget your felf. The author can add no force or 
 " was not writing againft your new hypothefis, before fandtion to any 
 " it was known in the world. He may be excufed, if religion, whether 
 " he had not the gift of prophecy, to argue againft a no- true or falfe, nor 
 " tion which was not yet ftarted. He had in view any thing to the 
 " only the laws hitherto made,, and the punifhments, truth or validity of 
 " in matters of religion, in ufe in the world. Thepe- his own, or any- 
 *' nalties, as I take it, are laid on men for being of dif- religion whatfo- 
 " ferent ways of religion: which, what is it other but ever; yet I think 
 " to compel them to relinquifh their own, and to con- it may do much to- 
 " form themfelves to that from which they differ ? If ward the uphold^- 
 " this be not to compel them to the magijirate's religion ^ ing ^«^ preserving 
 •• pray tell us what is ? This muft be neceffarily fo un- the true religion.^ 
 •' derftoodj unlefs it can be fuppofed that the law in- within his jurifdic- 
 "^ tends not to have that done, which with penalties it tion ; and in that 
 " commands to be done; or that punifliments are not refpect may proper- 
 " compuliion, not that compulfion the author com- ly enough be faidr 
 " plains of. The law fays, tio this, and live; imbrace /o eftablifli //. 
 " this doflrine, conform to this way of worftiip, and 
 " beat cafe and free; or elfe be fined, imprifoned, baniflied, burned. If 
 ** you can lliev? among the laws that have been made in England concerning" 
 " religion, and I think I may fay any where elfe, any one that puniflies 
 " men for not having impartially examined the religion they have imbraced or 
 " refifed, I think I may yield you the caufe. Law-makers hiave been ge- 
 " nerally wifer than to make laws that could not be executed : and therefore 
 " their laws were againft Nonconformifts, which could be known ; and not 
 " for impartial examination, which could not. It was not then befide the 
 " author's btfnefs, to bring an argument againft the perfecutionS herein 
 " fafhion.. He did not know that any one, who was fo free as to acknow- 
 ** ledge that the magidrate has not an authmty to compel any one to his re- 
 ligion. 
 
 *t 
 
A THIRD LETTER FOR TOLERATION 173, 
 
 " religion^ and thereby at once, as you have done, give up all the laws now 
 " in force againft the Diffenters, had yet rods in ftore for them, and by a 
 •' new trick would bring them under the lalli of the law, when the old 
 " pretences were. too much exploded to ferve any longer. Have you never 
 " heard of fucha thing as the religion ejiablijhed by law ? which is it feems 
 " the lawful religion of a country, and to be complied with as fuch. There 
 ** being fuch things, fuch notions yet in the world, it was not quite be-. 
 ** ^de the author's bufinefs to alledge, that God never gave fuch authority to 
 *' one man over another, as to compel any one to his religion. 1 will grant, if- 
 " you pleafe, religion ejiablijhed by law is a pretty odd way of fpeakingin 
 *' the mouth of a Chriftian, and yet it is much in fashion, as if the ma- 
 " giftrate's authority could add any force or fandlion to any religion^ whether 
 *' true or falfe, I am glad to find you have fo far confidered the magijlrate's' 
 *\ authority, that you agree with the author, that he hath none to compel men 
 " to his religion. Much lefs can he, by any eftablifhment of law, add any 
 " thing to the truth or validity of his own, or any religion whatfoever." 
 
 That above-annexed is all the anfwer y-ou think this paragraph of mine 
 deferves. But yet in that little you fay, you^uft give me leave to take no- 
 tice, that if, as you fay, the magijirate' s authority may do much towards the 
 upholding and- preferving the true religion within his jurifdiction j fo alio may 
 it do much towards the upholding and preferving of a falfe religion, and in, 
 that refpect, if you fay true, may be faid to ejiablijh it. For I think I need 
 not mind you here again, that it muft unavoidably depend upon his opinion, 
 what fhall be eftablilhed for true, or reje<fted as falfe. 
 
 And thus you have my thoughts concerning the moft material of what, 
 you fay touching the magiftrate's commiflion to ufe force in matters of re- 
 ligion, together with fome incident places in your anfwer, which I have takeiSi. 
 notice of as they have come in my way. 
 
 CHAPTER III 
 
 WHO ARE TO BE PUNI&HEI> BY YOUR SCHBME. 
 
 To juftify the largenefs of the Author's Toleration, who would not have 
 Jews, Mohammedans and Pagans excluded from the civil rights of the 
 commonwealth, becaufe of thdr religion ; I iaid, " I feared it will hardly L4I, p. % 
 " be believed, that we pray in earneil for their converfion, if we exclude 
 " them from the ordinary and. probable means of it, either by driving them 
 " from, or perfecuting them when they are amongft us." You reply ; 
 Now I confefs Ithought men might live quietly enough among us, and enjoy the?.. -2. ' 
 protection of the government againjl all violence and injuries, without being in- 
 denizoned, or made members of the commonwealth ; which alone can intitle 
 them to the civil rights and privileges of it. But as. to Jews, Mahometans. 
 
 anA 
 
A THIRD LETTER FOR TOLERATION 
 
 and Pagans, if any of them do not care to live among us, unlefs they may be ad-- 
 mitt ed to the rights and privileges of the commonwealth; the refujing them 
 that favour is not^ Ifuppofe, to be looked upon as driving them from us, or 
 excluding them from the ordinary and probable means of converfion j but 
 as ajufi and fiecejfary caution in a Chrijiian commonwealth, in refpect to the 
 members of it : Who, iffuch as prtyfefs Judaifm, or Mahometanifm, or Pa- 
 ganifmi were permitted to injoy thejame rights with them, would be much the 
 more in danger to befeduced by them -, feeing they would lofe no worldly advantage 
 hyfuch a change xf their religion : Whereas if they could not turn to any of 
 thofe religions, without forfeiting the civil rights of the commonwealth by 
 doing it, it is likely they would confider well before they did it, what ground 
 there was to expect that they Jhould get any thing by the exchange, which would 
 countervail the lofs they Jhould fujlain by if. I thought proteftion and impu- 
 nity of men, not offending in civil things, might have been accounted the 
 civil rights of the commonwealth, which the author meant : but" you, to 
 make it feem more, add the word privileges. Let it be fo. Live amongft 
 you then, Jews, Mohammedans znd Pagans may ; but indenizoned they muft 
 not be. But why ? Are there not thofe who are members of your common- 
 wealth, who do not imbrace the truth that muji fave them, any more than 
 they ? What think you of Socinians, Papifts, Anabaptifts, Quakers, 
 Prefbyterians ? If they do not reject the truth necefj'ary to falvation, why do 
 you punifh them ? Or if fome that are in the way to perdition, may be 
 members of the commonwealth, why muft thefe be excluded upon the ac- 
 count of religion ? For I think there is no great odds, as to faving of fouls, 
 which is the only end for which they are puniflied, amongft thofe religions, 
 each whereof will make thofe who are of it mifs falvation. Only if there 
 be any fear oi feducing thofe who are of the national church, the danger is 
 moft from that religion which comes neareft to it, and moft refembles it. 
 However, this you think but a jufl and neceffary caution in a Chrijiian com- 
 monwealth in refpect of the members of it. I fuppofe, for you love to fpeak 
 doubtfully, thefe members of a Chrijiian commonwealth you take fuch care of, 
 are.pembers alfo of the national church, whofe. religion is the true; and 
 therefore you call them in the next paragraph, fubjects of Chriji's kingdom, 
 to. whom he has a fpecial regard. For Diflenters, who are punifhed to be 
 made good Chrijiians, to whom force is ufed to bring them to the true religion, 
 and to the communion of the church of God, it is plain are not in your opinion 
 good Chrijiians, or of the true 'religion ; unlefs you punifli them to make" 
 them what they are already. The diflenters therefore who are already per- 
 verted, and reject the truth that mujifave them, you are not, I fuppofe, fb 
 careful of, left they ftiould htfeduced. Thofe who have already the plague, 
 need not be guarded from infedion :. nor can you fear that men fo def- 
 perately perverfe, that penalties and punifhments, joined to the light and 
 Jirength of the truth, have not been able to bring from the opinions they have 
 efpoufed, into the communion of the church, fhould be feduced to Judaifm, 
 Mohammedifm, or Pa^««^, 'neither of which has the advantage of truth or in- 
 
 tereft 
 
A THIRD LETTER FOR TOLERATION 
 
 tereft to. prevail by. It is therefore thofe of the national church, as Icon- 
 elude, alfo from the clofe of this paragraph, where you fpeak of God's own 
 peculiar peapUt whom you think 'would be much the more in danger to be 
 feduced.by them, if they were indenizoned, Jince they would lofe no worldly 
 advantage by fuch a change of their religiotii i. e. by quitting the national 
 church, to turn j^^wj, Mohammedms, or Pagans. 
 
 This fhews, whatever you fay of Xhefujicient means of injiruction provided 
 by the law, how well you think the members of the national church are 
 inftruded in the true religion. It Ihews alfo, whatever you fay of its being 
 prefumable that they imbrace it upon conviction, how much you are fatisfied 
 that the members of the national church are convinced of the truth of the 
 religion they profefs, or rather herd with, fince you think them in great 
 danger to change it for Judaifm, Mohammedifm, or Paganifm itfelf upon equal' 
 terms, and betcaufe they Jhall lofe no worldly advantage by fuch a change. But 
 if the forfeiting the civil rights of the commonwealth , be the proper remedy to 
 keep men in the communion of the church, why is it ufed to keep men 
 from Judaifm or Paganifm, and not from Phanaticifm ? Upon this account 
 why might not Jews, Pagans and Mohammedans be admitted to the rights 
 of the commonwealth, as far as Papifts, Independents, and Quakers ? But 
 you diftribute to every one according to your good pleafure -, and doubtlefe 
 are fully juftified by thefe following words : And whether this^ be not a rea- P. 3 
 finable and neceffary caution, any man may judge, who does but conjider within 
 how few ages after the flood, fuperjtiti&n and idolatry prevailed over the worlds 
 and how apt even God's' own peculiar people were to receive that mortal infeStion 
 notwithflanding all that he did to keep them from it. 
 
 What the ftate of religion was in the firftages after the flood, is fo imper- 
 fedly known now, that as I have fhewed you in another place, you can make 
 little advantage to your caufe from thence. And fince it was the fame cor- 
 ruption then, which as you own, withdraws men now from the true reli- 
 gion, and hinders it from prevailing by its own light, without the afSftance 
 of force ; and it is the fame corruption that keeps Diffenters.., as well as Jews,. 
 Mohammedans znd Pagans, ivQV[\imbr2i.cmg oi the truth: why different. de- 
 grees of punishments fhould be ufed to them, till there be found in them 
 different degrees of obftinacy, would need fome better reafon. Why this 
 common pravity of human nature flaould make Judaifm, Mohammedifm or 
 Paganifm more catching than any fort of nonconformity, which hinders, 
 men from imbracing the true religion; fo that Jews, Mohammedans and * 
 Pagans mufl, for fear of infefting others, be fhut out from the common- 
 wealth, when others are not, I would fain know ? Whatever it was that 
 fo difpofed the Jews to idolatry before the captivity, fure it is, they firmly 
 refifled it, and refufed to change, not only where they might have done it 
 on equal terms, but have had great advantage to boot ;. and therefore it is 
 poflible that there is fomething in this matter, which neither you nor I do- 
 fully comprehend, and may with a becoming humility fit down and confefs,, 
 that in this, as well as other parts of his providence, God's ways are pafl: 
 
 finding 
 
176 A THIRD LETTER FOR TOLERATION 
 
 finding out. But of this we may be certain from this inftance of the Jews, 
 that it is not reafonable to conclude, that becaufe they were once inclined 
 to idolatry, that therefore they, or any other people are in danger to turn Pa- 
 gans, whenever ihtyjhalllofe no worldly advantage by fuch a change. But if 
 we may oppdfc nearer an#known inftances to more remote and uncertain, 
 look into the world, and tell me, fince Jefus Chrift brought life and im- 
 mortality to light through the Gofpel, where the Chriftian religion meeting 
 Judaifm, Mohammedifm or Paganifm upon equal termSj loft io plainly by it, 
 that you have reafon to fufped: the members of a Chriftian commonwealth , 
 VioxiSA. be in danger to be feduced to either of them, if they Jhould lofe no 'world- 
 ly advantage by fuch a change of their religion, rather than likely to increafe 
 among them ? Till you can find then fome better reafon for excluding Jews, 
 etc. from the rights of the commonwealth, you muft give us leave to look oiv 
 this as a bare pretence. Befides, I think you are under a miftake, which 
 fhews your pretence againft admitting Jews, Mohammedans and Pagans, to 
 the civil rights of the commonwealth, is ill grounded ; for what law I praty 
 is there in England, that they who turn to any of thofe religions, forfeit the 
 civil rigifts of the commonwealth by doing it '^ Such a law I defire you to 
 Ihew mfe ; and if you cannot, all this pretence is out of doors, and men' of 
 your church, fince on that account they would lofe no worldly advantage by the 
 change, are in as_ much danger to be feduced, whether Jews, ' Mohammedans 
 and Pagans are indenizoned or no. 
 p. 3 But that you may not be thought too gracious, you tell us, That as to 
 Pagans particularly -yoM are fo far from thinking that they ought not to be ex- 
 cluded from the civil rights of the commonwealth, becaufe of their religion, that 
 you cannot fee how their religion can befufferedby any commonwealth that knows 
 andworjhips the only true God, if they would be thought to retain any jealoufy 
 for his honour, or even for that of human nature. Thus then you order the 
 matter j fews and Mohammedans may be permitted to live in a Chriftian 
 commonwealth with the exercife of their religion, but not be indenizoned: 
 Pagans may alfo be permitted to live there, but not to have the exercife of 
 their religion, nor be indenizoned. 
 
 This according to the beft of my apprehenfion is the fenfe of your words ; 
 for the clearnefs of your thoughts, or your caufe does not always fuffer you 
 to fpeak plainly and direftly ; as here, having been fpeaking a whole page 
 before what ufage the perfons of Jews, Mohammedans and Pagans were to 
 have, you on a fudden tell us their religion is not to be fufFered, but fay- 
 not what muft be done with their perfons. For do you think it reafonable 
 that men who have any religion, fhould live amongft you without the exer- 
 cife of that religion, in order to their converfion ? which is no other but to 
 make them down-right irreligious, and render the very notion of a deity 
 infignificant, and of no influence to them in order to their converfion. It 
 being lefs dangerous to religipn in general, to have men ignorant of a deity, 
 and fo without any religipn ; thati to have them acknowledge a fiiperior 
 Being, but J^et to teach or allow them to negledt or refufe worfhipping him 
 
 in 
 
A THIRD LETTER FOR TOLERATION 177 
 
 in that way, that they believe he requires, to render them acceptable to 
 him : It being a great deal lefs fault, and that which we were every one of 
 us once guilty of, to be ignorant of him, than acknowledging a God, and 
 not to pay him the honour which we think due to him. I do not fee there- 
 fore how thofe who retain any jealoufy for the honour of God, can permit men 
 to live amongft them in order to their converfion, and require of them not 
 to honour God according to the beft of their knowledge : unlefs you think 
 it a preparation to your true religion, to require men fenfiblyand knowingly p_ g^ 
 to affront the Deity ; and to perfuade them that the religion, you would bring 
 them to, can allow men to make bold with the fenfe they have of him, and 
 to refufe him the honour which in theirconfcicnces they are perfuaded is due to 
 him, which muft to them andevery body elfe appear inconfiftent with all religion. 
 Since therefore to admit their perfons without the exercife of their religion, 
 cannot be reafonable, nor conducing to their converfion ; if the exercife of 
 their religion, as you fay, be not to hefuffered among us till they are convert- 
 ed, I do not fee how their perfons can be fuffered among us, if that excep-. 
 tion muft be added, //// they are converted; and whether then they are not 
 excluded from the ordinary means of converfon, I leave you to confider. 
 
 I wonder this necefllty had not made you think on another way of their 
 having the ordinary means of converfion, without their living amongft us, 
 that way by which in the beginning of Ghriftianity it was brought to the 
 Heathen world by the travels and preacjiing of the Apoftles. But the fiic- 
 ceflbrs of the Apoftles are not, it feems, fucceflbrs to this part of the com- 
 mifllon. Go and teach all nations. And indeed it is. one thing to be an am- 
 baflTador from God to people that are already converted, and have provided 
 good benefices, another to be an ambafi!ador from heaven in a country where 
 you have neither the countenance of the magiftrate, nor the devout obedi- 
 ence of the people. And who fees not how one is bound to be zealous for 
 the propagating of the true religion, and the convincing, converting and 
 favingof fouls, in a country where it is eftabliftied bylaw ? who can doubt 
 but that there thofe who talk fo much of it are in earneft ? Though yet 
 fome men will hardly forbear doubting, that thofe men, however they pray 
 for it, are not much concerned for the converfion of Pagans, who will nei- 
 ther go to them to inftruft them, nor fuffer them to come to us for the 
 means of converfion. 
 
 It is true what you fay, what Pagans call religion is abomination to the Al- 
 mighty^- But if that requires any thing from thofe who retain any jealoufy far 
 the honour of Godi it is fomething more than barely about the place where 
 thofe abominations fliall be committed. The true concernyor the honour of 
 God is not, that idolatry fhould be ftiut out of England, but that it ftioujd 
 be lefiTened every where, and by the light and preaching of the Gofpel be 
 baniftied out of the world. If Pagans and idolaters are, as you fay, the 
 great eft dijhonour conceivable to God Almighty, they are as much fo on the other 
 fide of Tweed, or the fea, as on this r for he from his thfone equally beholds 
 all the dwellers upon earth, Thofe therefore who are ixuXy jealous for the 
 honour of God, will not, upon the account of his honour, be concerned for 
 
 A a their 
 
A THIRt) LETTER FOR TOLERATION 
 
 their being in this of in that place^ while there are idolaters in the world j 
 but that the number of thofe who are fuch a difiionour to him, fliould 
 every day be as much as poffible diminiftied, and they be brought to 
 give him hi& due tribute of honour and praife in a right way of worihip. 
 li is \n this that 2.}edoufy, which is in earneft for God's homur, truly fliews 
 it felf, in Wifhing and indeavouring to abate the abominationt and drive idtt- 
 latry out of the world, not in driving idolaters out of any one country, or 
 lending thena away to places and company, where they fhall find more iii-' 
 cburagenient to k-. It is a fk.tztigQ jealmfy for the hmonr of God, that loofcs 
 not beyond ftich a mountain or fiver as divides a Chriftian and Pagaa coimr 
 try. Where-ever idolatry is committed, there God's honour is concerned ; 
 and thither tntntjeakufy for Ms honour, if it be fincere indeed, will eadtend, 
 and be in pain to kflert and take away the provocation. But the place God- 
 i« provoked and difhbnoured in^ which is a narrow confiderafion ia refpe^ 
 of the Lord of all the earth, will no othej-wife imploy their zeal, who are 
 in earneft, than as it may more or lefe conduce to the conv^rfiOrr. of the of- 
 fenders. 
 
 But if yowv jtakttjf for the honour of God, ingages you fo far aga-kift mens 
 commitVirig idolatry in certain places, that you think thofe ought to be ex- 
 cluded from the rights of the commonwealth, and not to be fuffeifed to be 
 denizlon^, vs^ho according to that place in the Romans brought by you, are 
 •without excufe, beeaufe tiohen they knew God, they glorified him not as God, but 
 becatnetiain in their itnagimtims, and changed the glory of the itcQtruptiMe 
 Gffd into an image ntad& like to corruptible man. I fhall only change fome of 
 the words in the text you cite out of Ifaiah, I have baked part thereof on the 
 coals, and eaten it, and JhaUI make the ref due thereof a God ? Jhall I fall down 
 fo that IV hi^h comes of a plant? and fo leave them with you to corifider 
 whether yourjealoufy in earneft- carries you fo far as you talk of; and whe- 
 ther when you have looked about you, you are fl:ill of the mind, that thofe 
 who do fuch things fliouM be disfraachifed and fent away, and the exercife 
 of no fuch religion be any where permitted amongft us ? for thofe things ajre 
 rro lefs an abomiination to God under a Chriftian than Pagan name. O^e 
 Word more I have to f^y to yo\iv jealoujy for the honour of God,, that if it be 
 any thing more than in talk, it will fet it felf no lefe earneftly againft other 
 abominations, and the praftifers of them, than againft that of idolatry, 
 
 As^ to that in Jobt. xxxi, 26, 27, 28, where he %s idolatry is t»be punijl^-- 
 cd by the judge ,■ this place alone, were there no ether, is fufficient to confirm, 
 their opinion, who conclude that book to be writ by a Jew. And bow little 
 the pumihiug of idolatry in that commonwealth concerns bur prefeat cafe, 
 I refer you for information to the author's letter. But how does your J€4-» 
 loufy for the honour of God, Carry you to an exelufioa of the Pagan reli- 
 gion from amongft you, but yet admit of the Jewifli aad Mohammedan t 
 Or is not the honour of God concerned in their denying our Saviour? 
 
 If we are to look*upOn fob to have been writ before the time of M^s^ 
 as the author would have it, p. 32,, and fe by a llranger to the comnioni- 
 
 wealthi 
 
A THIRD LETTER FOR TOLERATION 
 
 wfeahh^f Ifr(id-y it is plain the general apoilacy }ie lays fomuch ftrefs on, 
 was not jpread ib &r, btrt that there was a goyernmefit by his own cpnfcf- 
 fion, Jeftahliflied'out pf Juda^at free from, nay zealous againft ^idolatry : And 
 •why ihere might not be njanymore as well as this, which we he^r of but 
 by chance, it will conpern him tp fhew. 
 
 You go on. But as to the cenverting Jews, Mahometans and Pagans p. 
 to Chrijimmty, J fear there mil be no great progrefi-mt^de in it, till Qkrijiians 
 come io a better, agreement and union among themfeh^s. I am Jure our Saviour 
 prayedthat.allibfitjhuldbeli^^ in hinh might be one in the Father and him, 
 (i. e, Ift^pofa'm that holy religion <whi<ih he taught t^emfrom the Father) that 
 th€ world might believe that the father ha<i fent hini : And therefore when 
 he comes fo make vvpdfition^ why no more Jews, Mahometans and Pagans have 
 hem con'oert^d to his religion ', I very much fear, that a great part of the blame 
 
 '•will be found to He iip9n the authors and promoters of feSls a^d divifions among ' 
 the profejfers of it : •which therefore, I think, all that are gttilty, and all that 
 wmldnot be guiky, ought 'well to confider. 
 
 I eafily grant that our Saviour prayed that all might be pne in that holy re- 
 iigi$n ijumch he taught them» and in that very prayer teaches what that reli- 
 gion is, ^his is life eternal, that they might know thee the only true God, and 
 
 ^efmChrifi whom thou hafi fent i John -^vii, ■^. ^gutmuft itbe expedted, 
 that Jherdfore they flipyld all be of Oije mind in things not neceflary to fal- 
 vation ? For whatever unity it was our S^vipijr prayed for here, it is certain 
 the Apoftles themfelves did not ^U of them agree in every thing : but, even 
 the chief of them have had diffefftHkC^s atnpngft them in matters of religion, 
 as appears, 'G4/> ii. ii. 
 
 An agreement in truths neceffary to falvation, and the maintaining of 
 charity and brotherly lcin,dnefs with the diverlity of opinions in other things, 
 is that which wijl very well conflft with Chriftian unity, and is all poffibly 
 to be had .in; this world, in fuch an incurable weaknefs and difference of niens 
 underftandings. This probably woijld 'contribute more to the converlion 
 of feit/s, Mohammedans and Pagans, if there were propofed to them and 
 others, for their admittance into the church, only the plain and fimple truths 
 of the Gofpel neceffary :to falvation, than all the fruitlefs pudder and talk 
 about uniting Chriftians in matters of lefs moment, according to the draught 
 and prefcription of a certain fetof rrjen any where. 
 
 What blame will lie on the authors ■ md prgmoters of feSis and divifons, and, 
 let me add, aiiii^iofities amongft Chriftian s, when Chriji comes to make inqui- 
 
 ftim why no more fews, Mohammedans and Pagans were converted, they who 
 are concerned ought certainly noell to confider. And to abate in great rneafure 
 this mifchief for the future, they who talk fo much oi feSls and divi/ions, 
 would do well to confider too, whether thofe are not moft authors and pro- 
 moters of ifcfts and divifions, who impofe creeds, ceremonies, and articles of 
 mens making i and make things not neceffary to falvation, the neceffary 
 
 .terms of communion, excluding and driving from them fuch as out of con- 
 fcience and perfualion cannot affent and fubmit to them ; and treating them 
 
 A a 2 as 
 
A THIRD LETTER FOR TOLERATION 
 
 as if they were utter aliens from the chifrchof God; and fuch as were de- 
 fervedly fhut out as unfit to be members of it : wha narrow Chriftianity 
 within bounds of their own making, and which the Gofpel knows nothing 
 of; ^nd often for things by themfelves confelfed indifFerent, thruft men out 
 of their communion, and then punifh them for not being of it. 
 
 Who fees not, but the bond of; unity might he preferved, in the different 
 perfuafions of men concerning things not neceflary to fdvation, if they were 
 not made neceflary to church communion ? What two thinking men of 
 the church of England are there, who differ not one from the other in 
 feveral material points of religion, who neverthelefe are members of the 
 fame church, and in unity one -with another ? Make but one of thofe 
 points the Shibhokfb of a ^arty, and ered: it into an article of the national 
 church, and they are prefently divided ; and he of the two, whole judg- 
 ment happens not to agree with national orthodoxy, is immediately ciit off 
 from communioa. Who I befeech you is it in this cafe that makes the fed ? 
 Is it not thofe who contraft the church of Chrift within limits of their, own 
 eontrivance ? who by articles and ceremonies of their own forming, feparate 
 from their communion all that have not perfuafions which juft jump with 
 their model ? - 
 
 It is frivolous here to pretend authority. No man has or can have au- 
 thority to fhut any one out of the church of Chrift, for that for which Chrift 
 himfelf will not fhut him out of heaven. Whofoever does foj is truly the 
 author and promoter of fchifm and divifion, fets up afe£t, and tears in pieces 
 the church of Chrift, of which every one who believes, and pradlifes what 
 is nectfTary to falvation, is a part and member j and cannot, without the 
 guilt of fchifm, be feparated from, or kept out of its external communion. 
 Ib xh'i^ lording it over the' heritage of God, i Peter, v, 2, 3, and thus o-y^r- 
 feeing by impofition on the unwilling, and not confenting, which feems to 
 be the meaning oi St. Peter, moft of the lafting fedts which fo mangle 
 Chriftianity, had their original, and continue to have their fupport : and 
 were it not for thefe eflablifhed fedts Under the ipecious names of national 
 churches, which by their contracted and arbitrary limits of communioiy, 
 juftify againft thefhielves the feparation and like narrownefs of others, the 
 difference of opinions which do not fo much begin to be, as to appear and 
 be owned under Toleration, would either make no fetl nor divifioff j o<. 
 elfe, tf they were fo extravagant as to be oppofite to what is neceffary to 
 falvation, and fo neceflitate a feparation, the clear light of the Golpel^ 
 joined with a flridl difcipline of manners, would quickly chafe them out of 
 the world. But whilft needlefs impofitions, and moot points in divinity 
 are eftablifhed by the penal laws of kingdoms, and the fpecious pretences; 
 of authority,, what hopes • is there, that there fhould be fuch an union, 
 amongft Ghriftians any where, as might invite, a rational Turk or Infidel to 
 imbrace a religion, whereof he is told they have a revelation :^om God, 
 which yet in fome places he is not fuffered to read, and in noplace fhall he 
 be permitted to underftand-for himfelf, or to- follow according to the beii 
 
A THIRD 'LETTER FOR TOLERATION i^Si 
 
 of his underftahding, when it (hall at all thwart, though in things confeffed- 
 not neceffary to falvationy any ctf thofe MeSi points of dodlrine, difcipline, 
 or outward wor/hip, whereof the national church has been, pleafedto make 
 up its articles, polity, and ceremonies ? And I afk, what a fober fenfible 
 heathen muft think of the divifions amongft Chriflians not owing to Tole- 
 ration, if he fhould find in an iflaiid; where Chriftianity feems to be in its 
 greateft purity, the ibuth and north parts eftabliihing churches upon the dif- 
 ferences of only whether fewer or more, thus and thus chofen, fliould go- 
 vern ; though the revelation they both pretend to be their rule, fay nothing 
 diredly one way or the other : each contending with fo much eagernefs> that 
 they deny each Other to be churches of Chriflr, that is,, in effedb, to be true 
 Chriflians ? To which if one fhould add trapfubflantiation, confubflantia- 
 tion, real prefence, articles and diftin£tions fet up by men without autho- 
 rity from Scripture, and other lefs differences, which good Chriftian-s may 
 difient about without in dangering their falvation, eJiaMJbed by law in the 
 feveral parts of Chriflendom : I aflc. Whether the magiflrates interpofing ia 
 matters of religion, and eflablifhing national churches by the force and pe- 
 nalties of civil laws, with their diflindl, and at home reputed neceifary,, 
 confcffions and ceremonies, do not by law and power authorize and perpe- 
 tuate fe<51:s among Chriflians, to the great prejudice of Chriflianity,. andi 
 fcandal to Infidels, more than any thing that can arife from a mutual Tole- 
 ration, with charity and a good life ? 
 
 Thofe who have fo much i-n their mouths, the authors effeSls- and di~ 
 mjixms, with fo little advantage to their caufe, I fhall defire to confider, whe- 
 ther national churches eflablifhed as now they are, are not as much fedls. 
 and divifions in Chriflianity, asfmaller colleftions, under thenameof diflinft 
 churches, are in refpedt of the national- ? only with this difference, that 
 thefe fob- divifions and difcountenanced fefe, wanting power to inforce their 
 peculiar doiftrines and difcipline, ufually live more friendly like Chriftian5„ 
 and feem only to demand ChrifHan liberty i whereby there is lefs appear- 
 ance of unchriflian divifion among them : Whereas thofe national fefts,. 
 being backed by the civil power, which they never fail to make ufe of, at 
 leafl as a pretence of authority over their brethren, ufually breathe out no- 
 thing but force and perfecution, to the great reproach,, fliame, and. difho- 
 nour of the Chriflia« religion. 
 
 J faid, ':*. That if the magiiftrates would feverely and impartially fet them- L. n:^^^ 72 
 " felves again/l vice in whomfoever it is found, and leave men to their own 
 " confciences in their articles of faitli, and ways of worfhip, true religion 
 " would fpread wider, and be more fruitful in the lives of its profefTors,. 
 *^ than ever hitherto it has done by the impofing of creeds and ceremonies;" 
 Here I call only immorality of manners, vwe ;. you on the contrary, in your 
 anfwer, give the name of liice to errors in opinion,, and. differ-ence in. ways P- 1% 
 of worfhip from the national church: For this is the matter in q.ueflion 
 between uSj exprefs it as you pleafe. This being a coptefl only about the 
 fignification of a fhort fyllable in xh.Q Englifo tongue, we muH leave, to tbe 
 
 maflers 
 
A THIRD LETTER FOR TOLERATION 
 
 mafters of that language to judge which of thefe two is the proj^r ufe of 
 it. But yet, from my ufing the word vice, you conclude prefcntly, taking 
 it in your fenfe, not mine, that the magiftrate has a power in Englawd, for 
 England we are fpeaking' of, to puhifli Diffehters from -the national re- 
 ligion, becaufe it is a vice. I will, if you pleafe, in what I faid, change 
 the word vice into that I meant by it, and fay thus, If the magiftrates will 
 feverely and impartially fet themfelves againft the diflionefty and debauchery 
 of mens liwes, and fuch immoralities as I contra-diftinguifli from errors in 
 fpeculatiye opinions of religion, and ways of worlhip : and then- pray fee 
 how, your anfwcr will look, for thus it runs ; Itfeems then nmtb you the re- 
 jeSing the true religion, and refufing to •werjhip God in decent ways frejcrihed 
 hy thafe to whom God has left the ordering of thofe matters, are not comprehended 
 in the name vice- But jrou tell me. If I except ibefe things, and will not 
 allow them to be called by the name of vice, perhaps ather men may think it as 
 reafanahle to except fame other things [/. e. from being called vices] which they 
 have a kindnefs for : Ipor ivfiance, fome may perhaps except 'arbitrary dmorce, 
 polygamy, concubinage, .fimple fornication, or marrying within degrees thought 
 'forbidden. L^t them except thefe, and if you will, drnnkeniaeafs, theft, and 
 murder too, from the name of vice ; nay, call them vertues : Will they, by 
 their calling them io, be exempt from the magiftarate's power of punifliing 
 them? Or can they claim an impunity by what . I have faid ? Will thefe 
 immoralities by the names any one fhall give, or forbear to give them, be- 
 come articles of faith, or ways of worjbip ? Which is all, as I cxpreily fay 
 in the words you here cite .of mine, that I would have the magiftrates leave 
 men to their own confciences in. But, Sir, you have, forme, liberty of 
 confcience to ufe words in what fenfe you pleafe; only I think, where an- 
 other is concerned, it favours more of ingenuity and love of truth, rather 
 to mind the fenfe of him that fpeaks, than to make a dull and noife with a 
 miftaken word, if any fuch advantage were given you. 
 
 You fay. That fome men would through carelefnefs never acquaint themfelves 
 with the truth which muji fave them, \without being forced to do it, whkh (ymi 
 fuppofe) may be very true, natwithjianding that fas ^fayj fome are called at 
 the third hour, fame at the ninth, and fome at the devenih hour; and whenever 
 they are called, they imbrace all the truths neceffary to falvation. At leaf 1 do 
 not fhew why it may not : And therefore this may be no ftp for any thing I 
 have faid to prove it to be one. This I take not to be an anfwer to my ar- 
 gument, which was, That fince fome are not called till the eleventh hour, 
 no body can know who thofe are, who would never^ acquaint themfelves with 
 thofi truths that muJi fave them, without force, which is therefore neceffary, 
 an^may indireSlly and at a dijiance do thtvafome fervice. Whether that was 
 my argurhent or no, I leave the reader to judge : But that you may not 
 miftake it now again, I tell you here it is fo, and needs another anfwer. 
 
 Your way of ufing punilbments in fhort is this. That all that conform 
 not to the national church, where it is true, as in England, Ihould be punifli- 
 ed ; what for ? To make them confider. This I told you had fomething of 
 
 im- 
 
A THIRD LETTER FOR TOLERATION i% 
 
 imprafticable. To which you reply. That you ufed the word only in another P. 24 
 fenfe, which I miftook : Whether I miftook your meaning in the ufe of 
 that word or no, or whether it was natural fo to take it, or whether that 
 opinion which I charged on you by that iniftake, when y©u tell u-s, That not 'p. /^^ 
 examining, is indeed the next end for which they are^puni/Jjedy be not your opi- 
 nion, let us leave to the reader : For when you have that word in what 
 fenfe you pleafe, what I faid. ,will be neterthelefs true, "viz. " That to 
 ** punifli.DifTenters* as DiiTertters, to. make them confider, has fomething 
 ** impradticable in it, unlefs not to be of the national religion, and not tO' 
 *' confider, be the fame thing". Thefe wcTrds you* anfwer nothiijg to, hav- 
 iag as you thought a greai advantage of talking about my miftake of your 
 word only. But unlefs you will fuppofe, not to be of the national church, 
 and not to confidier, be the feme thing,, it will follow, that to punifh Dif- 
 jfenters,. as I>ifienters, to make them; confider, has fomething erf" impracti- 
 cable rn it. 
 
 The law punifhes all Diffenters : For what ? Toi make thena all con- 
 forrau, that's evident ; To what end ? To make them all confider, lay you : 
 That cannot be, for it fays nothing of it ; nor is it certain that all DifFen- 
 ters have not eonfidered -, nor is there any care taken by the law to in- 
 quire whether they have coniidered, when they do conform ; yet this was 
 the end intended by the magiiirate. So then with you it is practicable and 
 allowable in making lajws, for the legiflator to lay punilhments by law on 
 -men, for aYi end which they may be ignorant of, for he fays nothing of it ; 
 on men, whowi he never takes care to- inquire, whether they have done it or 
 no, before he relax the punifhment, which had no other next end, but to> 
 make them do it. But though he feys nothing of confidering, in laying on 
 the penalties, nor aiks any thixig about it, when be takes them off; yet every 
 body mufl underfland that he fb meant it. Sir, Scmcho' Pancha in the go- 
 vernment of his iiland, did not expedt that men fliould underftandhis mean- 
 ing by his gaping : But in another iiland it feems, if you had the manage- 
 ment, you- would not think it to have any thing of impracticable or impo- 
 litic in it : For how far the provifion of means of inftrudlion takes this oif,. 
 we {hall fee in another place. 'And laftly, to lay punifliments on men iot 
 an end which is already attained, for fome among the Diffenters may have 
 eonfidered, is what other law-makers look on as impra^icable, or at ieaft 
 unjoft. But to this you anfwer, in* your ufual way of circle. That jf Ip, 74. 
 fitfpofe-yo\i,are.forpimijhing Diffenters whether they confider or no, I am in a 
 great mifiai^; for the Dijjenters f which is my wordy not yours) wham you are 
 for funtjking, are only fuch as reje£t the true religian propofed to them, with 
 reajbns and arguments fificient to convince them cf the truth of it, who there- 
 fore canne^er befuppofed to confider thofe reafons and arguments as. they oughts 
 teshiyi they ferfift in rejeBing that religion, or (in my language] continue Yi^xir 
 Centers ; far if- they did fo confider them^. they, would not cantinue Di/fenters, 
 Of the faatt for which men were to be punifhed, diftinguiihed from die 
 md for which they were to be puniihed, we heard nothing, as I remember. 
 
A THIRD LETTER FOR TOLERATION 
 
 in the firft draught of your fcherae, which we had in " ^he argument con- 
 Jideredi" etc. But I doubt not but in feme of your general terms you will 
 be able to find it, or what elfe you pleafe : For now having fpoken out, 
 that men, who are of a different religion from the true, which has been 
 tendredthem tioith fufficient evidence, (and who are they whom the 'wife and be- 
 nign difpofer and governor of all things has notfurnijhed with competent' means of 
 falvation) are criminals, and are by the magiftrate to be punifhed as fuch, it 
 is neceflary your fcheme fhould be compleated i and whither that will carry 
 you, it is eafy to fee. 
 
 But pray. Sir, are there no Conformifts that fo reje^ the true religion f 
 and would you have them punifhed too, as you here profefs ? Make that 
 pradiicable by your fcheme, and you have done fomething to perfuade us 
 that your end in earneft, in the ufe of force, is to make men conjider, un- 
 derftand, and be of the true religion j and that the rejfeBing-the true reli- 
 gion tendered with fufficient evidence t is the crime which bond fide you would 
 have punifhed ; and till you do this, all that you may fay concerning punifli- 
 ing men to make them confider as they ought t to make them receive the true 
 religion, to make them imbrace the truth that muji fave them, etc. will with 
 all fober, judicious, and unbiaffed readers, pafs only for the mark of great 
 zeal, if it fcape amongft men as warm and as fagacious as you are, a harflier 
 name : whilft thofe Conformifts, who negledt matters of religion, who re- 
 jeSi the faving truths of the Gol^el, as vifibly and as certainly as any Dif- 
 fenters, have yet no penalties laid upon them. 
 
 You talk much of confidering and not confidering as one ought ; of imbrac- 
 ing and rejeSiing the true religion, and abundance more to this purpofe ; which 
 all, however very good and favoury words, .that look very well, when you 
 come to the application of force, to procure t|iat end exprefled in them, 
 amount to no more but Conformity and -Non -conformity. If you fee not 
 this, I pity you ; for I would fain think you a fair man, who means well, 
 though you have not light upon the dght way to the end you propofe : But 
 if you fee it, and perfift in your ufe of thefe godd expreffions to lead men 
 into a miftake in this matter j confider what my Pagans and Mohammedans 
 ^ould do worfe to ferve a bad caufe. 
 
 Whatever you may imagine, I write fo in this argument, as I have before 
 my eyes the account I fhall one day render for my intention and regard to 
 truth in the management of it. I look on my felf as liable to error' as 
 others ; but this 1 am fure of, I Would neither impofe on you, my felf, nor 
 any body J and fhould be very glad to have the truth in this point clearly 
 eftablifhed : and therefore it is, I defire you again to examine, whether all 
 the ends you name to be intended by your ufe of force, do in effedl, when 
 force is to be your way put in pradice, reach any farther than bare outward 
 Conformity ? Pray confider whether it be not that which makes you fo fhy 
 of the ttvvsx Diffentirs, which you tell me w mine not your word. Since 
 none are by your fcheme to be punifhed, but thofe who do not conform to 
 the national religion. Diffeniers, I think, is the proper name to call them 
 
 by; 
 
A THIRD LETTER FOR TOLERATION iB^ 
 
 by } and I can fee no reafon you have to boggle at it, unlefs your opinion 
 has fomethingin it you are unwilling fhould be fpoke out, and called by its 
 right name : But whether you like it or no, perfecution, and perfecution of 
 Dijenters, are names that belong to it as it ftands now. 
 
 And now I think I may leave you your queftion, wherein you afk. But?. 24 
 cannot Dijenters be punijhedfor not being of the national religion, as the fault, 
 and yet only to make them conjider, as the end for which they are punijhed^ 
 To be anfwered by your felf, or to be ufed again, where you think there is 
 any need of fo nice a diftinftion, as between the fault for which 'men are 
 punifhed by laws, and the end for which they are punifhed : For to me I 
 confefs it is hard to find any other immediate end of punifliment in the in-* 
 tention of human laws, but the amendment of the fault punifhed -, though 
 it may be fubordinate to other and remoter ends. If the law be only to 
 punifli Non-conformity, one may truly fay, to cure that fault, or to pro*- 
 duce conformity, is the end of that law ; and there is nothing elfe imme^ 
 diately aimed at by that law, but conformity j and whatever elfe it tends to 
 as an end, muft be only as a confequence of conformity, whether it be edi- 
 fication, increafe of charity, or faving of fouls, or whatever elfe may he 
 thought a confequence of conformity. So that in a law, which with pe- 
 nalties requires conformity, and nothing elfe ; one cannot fay, properly I 
 think, that confideration is the end of that law, unlefs confideration be a 
 confequence of conformity, to which conformity is fubordinate, and does 
 naturally conduce, or elfe is necefiary to it. 
 
 To my arguing that it is unjuft as well as impradticable, you reply. Where P. 24, 
 the national church is the true church ofGod^ to which all men ought to join them^ 
 fehes, and fufficient evidence is offered to convince men that it isfo .- There it is 
 a fault to be out, of the national church, becaufe it is a fault not to be con- 
 vinced that the national church is that true church of God. And therefore 
 fnce there mens not being fo convinced, can only be imputed to their not confider- 
 ing as they ought, the evidence which is offered to convince them -, it cannot be 
 unjuft to punijh them to make them fo to confder it. Pray tell me, which is a 
 man's duty, ' to be of the national church firfl; j or to be convinced firft, that 
 its religion is true, and then to be of it ? If it be his duty to be convinced 
 firftj why then do you punifh him for not being of it, when.it is his duty 
 to be convinced of the truth of its religion, before it is his duty to be of 
 it ? If you fay it is his duty to be of it firft; why then is not force ufed to 
 him afterwards, though he be ftill ignorant and unconvinced ? But you 
 anfwer. It is his fault not to be convinced. What, every one's fault every 
 where ? No, you limit it to places where fujicient evidence is offered to con- 
 vince men that the national church is the true church of God. To which pray 
 let me add, the national church is fo the true churcb of God, that no body 
 out of its communion can imbrace the truth that muft fave him, or be in 
 the way to falvation. For if a man may be in the way to falvation out of 
 the national church, he is enough in the true church, and needs no force to 
 bring him into any other : For when a man is in the way to falvation, there 
 
 Bb ' is 
 
i36 A THIRD LETTER FOR TOLERATION 
 
 is no neoeffitj ■of force to brm^ him into any churcli of any denominatk>tJ, 
 
 in ofder to bis falyation. So that not to hs of the national churdi, though 
 
 tsMCj wiU not be a fault which the magiftfate has a right to punifk, until 
 
 Jufficient evidence is oifered to prove that a man cannot be faved out of ft. 
 
 P. SI iW^F^ jSlace you "teld us, that fey fi^diemt eviitme you meanfaebas isMtcer- 
 tfidnly mn iffent ; when you bave oifered fuch evidence to convince men, 
 that the national church, ai»y wfeere, is ib the true church, that men can- 
 not be faved out of its communion, I tbinlc I may allow them to be fo'fauky 
 as to deferve what ^isKojfhmeajt you fliall think fit- if you Jiope to mend 
 the matter hy the fctHowing words, where you fay^ diat iwbeue fuch ^laidence 
 
 P. 25 zV offered i there mens mot ieia^ canvmced, can only heimpjMd tki mensn^t con- 
 
 JiSermg as they oughts diey will not belp you. For to compder as -they ■ pug^f, 
 
 being fey yowr own interprfltation, to confider Jo m not to rejeSi i 4men your 
 
 P. 4oanfwer amounts to ^u& thus much. That it is afauU not to he ammnced that 
 the national church ir the true church if Gad, where fyficieat^njideitce istSet^ 
 t0 convince men that it is fo. Su^kimi^ evidence is ^lei) as nviU ie0(^tmn^ ge^it 
 affimt with thofe who confider as they loitgixt, i. e. whs esnfider Jb as not ts rc" 
 jgS, -or to be moved iieetrtily to imbrace, which I think is to be convinced. 
 Wbo can have Ae heart now to deny apy of diis ? Can tbene fee any thing 
 fiirer, than that mens not being convinced, is to be imputed to tbem if they 
 are not convinced, where fadi esridence is offered to them as does txjii^ince 
 ^3em ? And to punifli all fuch you bave my free confent. 
 
 Whether all you fay have any thing more in it than this, I s^pestl to my 
 readers ; and flioujd willingly do it to you, did not I fear, that the jumbling 
 of thofe < good and plaufible words in your bead, c£ fufficient efaidence, ■con- 
 fider as one ought, etc. might a little jargogle your moughts, ^d l^ad you 
 hoodwinked the round of your own beaten circle. This i« a da«ger thofe 
 are much expofed to, who accuftom themfelv.es to relative and doubtful 
 terms, and fo put together, tbat though afijnder they fignify fomething, yet 
 when their meaning comes to be caft up as they are placed, it amounts to 
 juft nothing. 
 
 p. 25 You go on. What jujiiee it would htfor the magifirate to ftmijh one fir not 
 being ^Cartefian, it will be time enough to confider when I have proved it to be 
 as necefiaryfir men to be Gartefians, as it is to be Chrifiians, or members of 
 God's church. This will be a much better anfwer to what I faid, wh^n you 
 bave proved tbat to be a Chrijiian or a member of God's church, it is neceffary 
 for a DifTenter to be of the church of England. If it be not juftice to punffli 
 a man for not being a Cartefian, becaufe it is not as neceffary to be a Carte- 
 fian, as to be a Chriftian -, I fear the fame argument will hold againfl punifh- 
 ing a man for not ufing the crofs in baptifm, or not kneeling at the Lord's 
 Supper J and it will lie on you to prove, tbat it is as neceffaty to ufe the 
 crofs in baptifm, or kneeling at the Lord's Supper, as it is to be a Chriflian : 
 For if they are not as neceffary as it is to be a Chriftian, you cannot by your 
 own rule, without injuflice, punifh men for not conforming to a church 
 wherein they are made an indifpenfible part of conformity ; and by this 
 
 rule 
 
A THIRD LETTER FOR TOLERATION i%7 
 
 rule it win be injuftice to punifli any man for not being; of that church 
 wherein , any thing is required not neceflary to felvation j for that, I think, 
 is the ttecciflity of being a Chriftian* 
 
 To fliew the unreafonabknefs of punifliing DiiTenters to make them exa- L. II, p. 85 
 mine, I faid, " that fo they were punifhed for not having offended againft a 
 " law; for there is no law of the land that requires them to examine." 
 Your nepiy is, Th^ you think the contrary is plain enetigh : For where the?. 4^^ 
 laws froMtde fuffteient means of inJiruSlion in the true religiofi, and then require 
 all men to iinbrace that religion^ you think the mofi natural conJiruBion ofthofe 
 hws is, that they ritpire men to hnbrace it upon infiruSiion and conviSlion,- as 
 it cannot be expected they Jhould do without examining the grounds upon whiehit 
 Jiands. Your anfw^ • were very true^ if they could not imbrace without 
 examining and con vidion. But fined there is a fhorter. way to imbracingy 
 which coft no more pains than walking as far as the church, your anfwer 
 no more proves that the law requires examining, than if a man att Hdr- 
 •wich being fubpoenaed to appear in fFeJiminJier-Hall next term, yon fliouM 
 lay the fubpoena required hinsi to come by fea, becaufe there was fufficienC 
 means providfed for his pdffage; in the ordinary boat that by appointm'^nt 
 goes conftantly from Harwich to LsTidsn : But he taking it to be more for 
 hh eafe and difpatcb, goe? the fhorter way by land, and finds that having 
 made his appearance in court as was required,, the law is fatisfied, and ther^ 
 is no inquiry raade„ what way he came thi'ther. 
 
 If thereforer men can imbrace fo aS' to fktisfy the law without examining, a. p. 6, etc. 
 and it be true that -they fo fy from the means ef right information,, are fo 
 Mglig&nt in, and a<verfe to examiningy that there is: need of penalties to make" 
 them doit, as you tell us at large ; How is it a natural confiruction of thofe 
 laws, that they require men to examine, which having provided fiafiicienf 
 means of inftruftion, require men only to conform, widiout laying any 
 thing of examining? efpecially when the caafe affigned by you of mens 
 ntgledlingto examine, is not want of means of injiruetion, but want of pe- 
 nalties to o'oer^balkinee their a'serfon to the ufing thofe means j which you 
 your felf conffefs, where you- fay. When the beft provifon is made that can be, P. 43 
 for the irtflruction of the people, you fear a great pa»-t of them will fill need 
 p^malties to bring th^i to hear and receive infiruction : And therefore perhaps L. II, p. 85 
 the remainder of that paragraph, when you have confidered it ag:ain, will 
 not appear fo imp&rtinent a declamation a.s you are pleafed to think it : .For it 
 charged your method, as it then ftood,^ of puJiifliing men for not confider- 
 ing and examining with thefe abfurdities. That it punifhed men for not 
 doitig that which the law did not require of them', nor.deelare the negledl 
 of to.be a fault, contrary to the ends of all laws, contrary to the common 
 fenfe of. mankind, and the praftice of all law-make*s, who always firft de- 
 elared' the feult, and then denounced penalties againft thofe who after a timd 
 fet, {hould be found guilty of it. It charged your method, that it allows 
 not impunity to the innocent, but punifhes whole Tribes together, the in- 
 nocent with the giiilty ; and that the thing designed in the. law was not 
 
 B b 2 mentioned 
 
A THIRD LETTER FOR TOLERATION 
 
 mentioned in it, but left to the people, whofe fault was want of confider- 
 ation, to be by confideration found out. 
 
 To avoid thefe abfurdities, you have reformed your fcheme, and now in 
 your reply own with the frankeft perfecutor*, that you punifh men down- 
 right for their religion, and that tabe a Diffenter from the true religion, is. 
 z fault to be puniflied by the magiftrate. This indeed is plain dealing, and' 
 clears your method from thefe abfurdities as long as you keep to it : but 
 where ever you tell us, that your laws are to make men hear, to make men 
 eonjider, to make men examine; whilft the laws thenafelves fay Aothing of 
 hearing, conjidering and examining, there you are ftill chargeable with all 
 thefe abfurdities : Nor will the diftindlion, which without any difference 
 you would fet up, between xhe fault for which men are to be puniflied, and 
 the end for which they are to be puniflied, do you any fervice herein, as I. 
 have fliewed you in another place. 
 
 To what I faid L. II. from p. 86, top. 90, concerning thofe who by 
 your fcheme are to be puniflied, you having thought fit not to anfwer any 
 thing, I fliall here again offer it to your confideration. 
 
 " Let us inquire, firfl, Who it is you would have be puniflied. In the 
 *' place above cited, they are thofe "nabo are got into a wrong way, and are 
 « deaf to alhperfuafions,. If thefe are the men to-be puniflied, let. a law be 
 *' made againfl them : you have my confei>t j and that is the proper courfe- 
 *« to have offenders puniflied- For you do not, I hope, intend to punifK 
 *' any fault by a law, which you do not name in the law ; nor make a latw 
 *■' againft any fault you would not have punifhed. ' And now, if you are 
 " fincere, and in earneft, and are, as a fair man fliould be, for what your 
 «♦ words plainly fignify,. and. nothing elfe -, what will fuch a law ferve for ? 
 •' Men in the wrong way^are to.be punijhed: but who are in the wrong way,. 
 *' is the queflion. You have no more reafon to determine it againfl one,. 
 ♦' who differs from you, than he has to conclude againfl you, who differ 
 '-' from him : No, not though you hav§ the magiflcate and the national 
 ''^ church on your fide. For if to differ from them be to be in the wrong 
 '« way-; you who are in the right way in England, will he in the wrong ivny; 
 " in France. Every one here mufl be judge for himfelf : And your law 
 " will reach no body, till you have convinced him he is^in the wrong 'way : 
 " and then there will be no need of pUnifliment to make him confider j un- 
 *-' lefs you will affirm again what you have denied, and have men punifhed 
 " for imbracing the religion, they believe to be true, when it differs from 
 *•* yours or the public. 
 
 " Befides being in the- wrong way, thofe who you would have punifhed,. 
 </ mufl be fuch as are deaf to all perjuafons. But any fuch, I fuppofe, you 
 " will, hardly find, who hearken to no body, not to thofe of their; own 
 *' way. If you mean by deaf to all- perjkajions, all perfuafions of a con-- 
 •' trary party, or of a different church; fuch, I fuppofe, you may abunr 
 *< dan tly find in your own chm'ch, as well as elfewhere j and I prefumeto 
 <* them you, are fo charitable, that, you would not. have them punifhed foq 
 
 *-< not 
 
A THIRD LETTER FOR TOLERATION" 
 
 '* not lending an ear to feducers. For conftancy in the truth, and perfe-' 
 ** verance in the faith» js, I hope, rather to be incouraged, than by any pe- 
 " nalties checked in the okhodox. And your church doubtlefs, as well as- 
 « all others,, is osthodox to it felf in all its tenets. If ^ou mean by all per - 
 " faajion, all your perfualion, or all perfuafion of thofe of your communion ;: 
 Vyou do but beg the queftionj, and fuppofe you have a right to punifh thofe 
 " who differ from, and will not comply with you. 
 
 ." Your next words 2xt, When men f.yfrom the means of arightinformation,- 
 *' and. wllnoi Jb<mucb as conjider honv reajbnable it is throughly and impartially- 
 *:' to examine a religion, which they imbraced uponfuch inducements as ought to>- 
 " have no /way at all in the matter, and therefore with little or no examination. 
 " of the proper grounds of it j what human, method, can be ufed to bring them- 
 *' to act lik&. meni in an affair offuch confequenc-e, and to make awifer and more 
 *•' rational choice^ but that of laying fuch penalties upon them, as may ballance- 
 " the weight of tiwj} prejudices which inclined them to prefer a falfe way before^ 
 *' the true, and recover them to fa much fobriety andrefection, asferkiifiytoput' 
 *-'■ the: quejiion to themfelves., Whether it be really worth the while to undergo 
 *'fuch inco,n'veniences for adhering to a religion, which, for any thing they knoWr 
 " may be falfe, or for rejecting another (if that be the. cafe) which, for any 
 *•' thing they kmw^ may be true, till they have brought it to the bar, of reafon, 
 "' and given it a fair trial thgre % Here you again bring in fuck. zs. prefer a 
 *^ falfe way before a true : to which having anfwered already,. I fliall here 
 " fay no more, but, That fince our church will not allow thofe to be in a 
 ^'falfe^way who are out of the church of Rome, becaufe the church of 
 " Rome, which pretends infallibility, declares hers to be the only true way y. 
 " certainly no one of our church, nor any other, which claims not, infalli- 
 ** bility, can require any one to take the teftimony. of any. church, as afuf» 
 " ficient proof of the truth of her own dodlrine. So that true andfalfci 
 " as it commonly happens, when, we fuppofe them for ourfelves, or oup 
 " party, in effedt, fignify juft nothing, or nothing to the purpofe ; unlefs 
 *''we can think that true or falfe in England, which, will not be £o at Roma 
 ^' or Geneva ; and vice verfd^. As for the reft of the defcription of thofe^ 
 ** on whom you are here laying penalties,; I befeechyou confider. whether is» 
 *' will not belong to any of your church, let it be what it will. ~ Conlider, 
 " I fay, if there be none in your church who have imbraced her r^eligion upon 
 "ffich inducements as ought to have nofway at all in the matter, and therefors 
 *' with little or no examination of the proper grounds of it ; who have not been 
 " inclined by prejuSces; who do not adhere to a religion 'tmhich for any things 
 " they know may be falfe;. and who have rejeSi^d another,, whickfor, any thing 
 "■ they, know may be trud If you. have any fuch in your communion, and* 
 *f it will bean admirable, though-. I fear but a little flock thathas none fuch» " 
 *' in, it, confider well what you have done. You have . pr£gared rods. fo& 
 ^* them,., for which, I imagine, they, will con. you no thanks.. For to make 
 *f any tcjerable fenfe of what you here propofe, it muft' be underftood tha^ 
 <* you would have men. of all religions punished, to. make them.- confides 
 
 " whetherr 
 
A THIRD LEttER FOR TOLERATION 
 
 *♦ nvMher it k redfy teorth the wbite to tef^r^futk incoryaenmmy for ad- 
 ** tiering to a relmm, ijeihiekfif^ any thin'g th^ know May be f alp. If you hoper 
 *« to aVt)i^ that, by what you have faid of (ru^ artifalfe; srul pretend that 
 •*the hi^i^QkAfrefiteAee of the true -way in- your dbarch, ought to preferve 
 *' its members from ybur ptintftiment j 3niu manifeftly trifle. For every 
 " ehu«ih's teftimony* that it! has chofen the true -may, muft be taken for it 
 ** felf ; and then none will be liable j and your new invention of pufliihnygnt 
 *' is come' to nothing : Or elfe the differing ehurdhes teftimonies rAuflf be 
 " taken one foT another ; and then they will be all oat of the true way, And 
 *' your church need penalties as well as the reft. So that, upon fcm prin- 
 " ctplies, they mufb all or none be puftifhed. Chuie which you pleafe; one 
 *' of them, I think, yo^ cannot efeape. 
 
 " What you fay in the next words ; Where in^ttSiion is flifly fefufedi and 
 *' all adrnonitions and ferfiidftoifs prove vain afftd inej^Bnd ; differs nothing 
 *"* but in the way of eS:preffifig', from dectf to all perfuajio'ns : And fo that iS 
 " anfwered already. 
 
 " In a«oeher place, you give' us another defcription of thofe ywi think 
 *' ought to be puniftied, in thefe words; Thofe nsho- refufi to itribrace the doc- 
 '^ trine, andjkbmit to the fpirkuai government of fh'e 'propet nmifters ^ re- 
 " ligion, who byfpecid defignatim, are appointed to exhort, admonijfh, reprove, 
 " etc. Here then, thofetb be ptftrifhed, are ftuch fnho refufe to iifibraee the 
 *' difSirin^, andfubmitto the' goiserrtment ef the proper miniji'ers of religion. 
 *' Wheteby we are as much ftill af uncertainty as we were before, who thole 
 '•^ are who, by your fcheme, and laws- fuitable to it, are Va be punkhed ; 
 *' fince every eh-urch has, as it thinks, its proper mincers of religion : And 
 ** if you mean thofethat refitfe fo imbrace the d&etrine, andfubmit to the go~ 
 *' vernment of the minifieh of another church ; then all men will be guilty, 
 " and' muft be punifhed, even thoffe of yoSr own church as well as others. 
 " If you mean th'ojh who fefufe, etc. themiftijlers of their own church, very 
 " few will incur your penalties-: Blit if by i\itk-prdper mincers of religion, 
 " the minifters of fortie particular chiirch are intended, why do your ndt 
 " name it? Why are you fo refefved in a matter, wherdn, if you fpeak 
 *' not out, all the reffi that you fay will be to no purpdfe ? Are men to be 
 *' punilJted iox refujhtg to irhbrace the doctrine, andfubfnit to the goveriimetft of 
 *"■ the proper tninifiers of the church o/" Geneva ? For this time, fince you 
 •'have declared nothing to th« contrary, kt me fuppofe you of that 
 *' church-; and then I am fure, that is it that you would name: for of 
 *' whatever church you are, if you^ think the minifters of any one church 
 " ought to be hearkened to, and obeyed, it muft be thofe of your ownJ 
 •'There are perfons to be punifhed, you fay: This you cont-end for all 
 " through your book, and lay fo much flrefs on rt, that you make the p^e- 
 *' Nervation and propagations "of religion, and' the feivation of fouls, to de- 
 " pertd on it : and yet yoti deftribe thefti by fo general and equivocal marks, 
 "that, unlefs it be upon fuppofitions which no btrdy will grant you, I dare 
 ** fay, neither you nor any body elfe will be able to find one guilty. Pray 
 
 ^ find 
 
A THIRD LETTER FOR TOLERATION" 
 
 " find me, if you can, a man wiaom you can judicklly prove, for he >tfaat 
 ** is to be puniflied by law, mu& be fairly tried, is in a wrong way, in re%e(9: 
 " of - shis . faitb J. I mean, who is deaf to all pirfuafions, who fiies from 
 " all means of a right information, who refufes in mdrmce the doctrine, and 
 ^^ fubmit to the government of thejprkual^/^ors. And when you have done 
 *' that, I think I may allow yau what power you pfeafe to punifli him, 
 ** without any prejudice to the Toleration the Author of the letter pro- 
 " pofes. 
 
 *' -But wrhy, I pray, all this boggling, all this loofe talking, as if you 
 "iknew not what you meant, or dwfl: mot fpeaic it out ? Would you be for 
 " puiiiiaing fame body, you know not whom ? I do Jiot think fo ill of you. 
 "«Let me then ipeak out for you. The evidence of the argument has con- 
 " vi need you diat men ought not to be perfecuted for their reKgion ; Tiat 
 " the feverities in ufe amongft Chciftians cannot be defendexi ; Thait the joaa- 
 " giUcate i*as not aullaority to compel any one to his religion. Tlris you 
 " are forced to yieM. But you would fain retain fome psnver in the raa- 
 <** ^fir-ate''e4ands to punifh Diflenters, upon a jnew pretence, viz. not for 
 ** 'having imbraced the -dodirine and wonthip they believe to be true and 
 ". right, but for not having well confidered their own and the m.agiftrate'& 
 "religion. To fhew you that I do not fpeak wholly without book, give 
 « me leave to mind you of one ipaiSagje of yours : the words are, Penoikies 
 " to put them upon aferieus and impartial . examination cf the contrmArfy ie~ 
 " tween the mag^ratesa^d them. Thoaigh thefe words be not intended to 
 " tell us who you would have puuifhed, yet it may be plainly inferred from 
 " them. And they more clearly point but whom you aim at, than all the 
 •' foregoing places, where you feem to, and fhould,. djdcribe them. For 
 ^ they are fueh as between whom and the magifirate <bbere is a cantrofverjy ; that 
 " is, in (hort, who differ from the magjftrate in religion. And now indeed 
 <' you have given us a note by which th'efe you would have punifhed, may 
 "•be known. We have, with much ado, found atlaft whom it is we may 
 " prefume you would have puniflied. Which in other cafes is ufiiaBy not 
 " very difficult : becaufe there the faults to be amended, eaftly defig& the 
 " -perfons to be corredked. But yours is a new mediod, and usnJike :all that 
 " ever went hefofe it. 
 
 " In the next place, let us iee for what you would have them punished,. 
 " You tell us, and it will eafily be granted you, that not to examine and 
 " we^h impartially, and without prejudice or paffim, all which, for fhcarfeneft- 
 ** fake, we will expiefs by this one ■^ovAMOnfder,- the religion one imi>ra£es.or 
 " refufes, is afault very common, ai>d very prejudicial to true religion, and the 
 " falvation of mens fouls. But penalties and punifliments are •very oecdBsffy^ 
 " fay you, to remedy this evil. 
 
 " Let us fee now how you apply this remedy. Therefore, iay yoa, let 
 " all Diffenters be puniflied. Why ? Have no Diflenters cosfeiered of re- 
 « Jigi^n ? Or have all conformifts confidered ? That you your felf wiU 
 '* aot fey. Your pro|e<3: therefore is juft as reafonablcj as if alethacgy 
 
 grawiog 
 
A THIRD LETTER FOR TOLERATION 
 
 <* growing epidemical In England, you fhould propefe to have a law made 
 " to blifter and fcarify, and (have the heads of all who wear gowns j though 
 " it be certain that neither all who wear gowns are lethargic, nor all who 
 ^* are lethargic wear gowns. 
 
 Dit te, Damq^ppe, Deaeque . 
 
 Verum ob confiHum donerit ton/ore. 
 *' For there could not be certainly a more learned advice, than that one man 
 ** fhould be pulled by the ears, becaufe another is afleep. This, when you 
 " have confidered of it again, for I find, according to your principle, all 
 '* men have now and then need to be jogged, you will, I guefs, be con- 
 " vinced is not like a fair phyfician, to apply a remedy to a difeaie j but, 
 *• like an inraged enemy, to vent one's fpleen upon a party. Common 
 " fenfe, as well as common juftice, requires, that the remedies of laws and 
 *' penalties fhould be diredled againfl the evil that is to be removed, where- 
 " ever it be found. And if the punifhment you think fo neceffary, be, as 
 *' you pretend, to cure themifchief you complain of, you mufl let it purfue, 
 •' arid fall on the guilty, and thofe only, in what company foever they are^ and 
 " not, as you here propofe, and is the highefl ihjuflice, punifh the innocent 
 " confidering DifTenter, with the guilty ; and on the other fide, let the incon- 
 •' fiderate guilty Conformifl fcape, with the innocent. For one may ra- 
 *' tionally prefume that the national church has fome, nay, more, in pro- 
 " portion of thofe who little confider or concern themfelves about religion, 
 " than any congregation of DifTenters. For confcience, or the care of their 
 " fouls, being once laid afide j interefl, of courfe, leads men into that fo- 
 " ciety, where the protedtibn and countenance of the government, and- 
 " hopes of preferment, bid fairefl to all their remaining defires. So that if 
 *' carelefs, negligent, inconfiderate men in matters of religion, who,, with- 
 *' out being forced, ivould not confider., are to be rouzed into a care qf their 
 " fouls, and a fearch after truth, by punifhments ; the national religion, 
 •' in all countries, will certainly have a right to the greatefl fhare of thofe 
 "punifhments, at leafl, not to be wholly exempt from them. 
 
 "This is that which the author of the letter, as I remember, complains' 
 " of, and that juflly, wz. ^bat the pretended care of mem fouls always, ex— 
 " preffes it felf, in thofe who would have force any way made ufe of to that end,- 
 *' in very unequal met bods ; fome perfons being to be treated with feverity , whiljl 
 " others guilty of the fame faults, are not to be fo much as touched. Though 
 *' you are got pretty, well out of the deep mud, and renounce punifhments 
 *' diredlly for religion ; yet. you flick flill in this part of the mire; whilfl 
 " you would have DifTenters punifhed to make them confider, but would 
 *' not have any thing done to Conformifls, though never fo negligent in this 
 " point of confidering. The author's letter pleafed me, becaufe it is equal 
 " to all mankind, is direft, and will, I think, hold every-where ; which I 
 " take to be a good mark of, truth. For I fhall always fufpedt that neither 
 ** to comport with the truth of religion, or the defignof the GofpeJ, which* 
 *' is fuited to only fome one country or party. What is true and good 
 ^ in En^gland, will be true and good at Rome too, in China or Geneva. But 
 
 . " whe- 
 
A THIRD LETTER FOR TOLERATION 1933 
 
 " whether your great and only method for the propagating of truth, by bring- 
 " ing the inconfiderate by puniftiments io confider, .-would, according to your 
 " way^f applying your punifli^nents only to Diflenters from the national 
 " religion, be of ufe in thofe countries, or any where but where you fup- 
 " pofe the magiflrate to be in the right, judge you. Pray, Sir, confider a 
 " a little, whether prejudice has not fome {hare in your way of arguing. 
 " For this is your pofition ; Men are generally negligent in examining the 
 " grount^s of their religion. This I grant. But could there be a more wild 
 " and incoherent confequence drawn from it, than this ; 'Therefore DiJ/'en- 
 *^ ters mujibe punijloed?" . 
 
 All this you are pleafed to pafs over without the leaft notice :, but perhaps 
 you think you have made me full fatisfadtion in your anfwer to my demand, who 
 are to be puniflied ? We will here thei'efore confider that as it ftands, where 
 you tell wi, Thofe Vf\\o are to be ^xxniihQd according to the whole tenour of ?, ^% 
 your anfwer i ^re no other butfueh, as ha/oingfuficient evidence tendered them 
 of the true religion, do yet rejeSt it :s whether utterly refufng to cori^der that 
 ■evidence, or not confider ing as they ought, viz. ,withjiich care and diligence as 
 the matter deferves .and requires, and, withhonejl and unbiaj'ed. minds; and 
 what difficulty .there is in this, •^Q\x._bLy,-^Q\xcanfiot imagine. You prornifed 
 you would, /^//: //6^ w^r/J vvho they yttxt, , plainly and direSily. An,d though P. 46 
 you tell us, yow cannot imagine what .difficulty, there is in this your account 
 of who are to be puniftied, yet there are fome things in it, that make it to 
 my apprehenfion not very plain and direSl. ' For firft they muft be only 
 thofe who have thetrue religion tendered them with fuficient evidence : Where- 
 in there appears fome difficulty to me, vv^ho .jhall be judge what is the true 
 religion.: and for that, in every country it is rnoft probable the magiftrate 
 will be. If you think of any other, pray tell us. . Next there feems fome 
 difficulty \.o know, who fhall be judge what x^fufficient evidence. For where 
 a man is to be punifhed by law, he muft be convid:ed of being guilty ; 
 which fince in this cafe he cannot be, unlefs it be proved he has had the 
 true religion tendered to him withfiifficient evidence, it is neceflaiy that Ibme 
 body there muft be judge what is the true religion,' and what isfufficient e-y/- 
 ^(f^^-e i and others to. prove it has been fo teridered. If you were to be of 
 the jury, we know what would be your verdidl concerningy^«V«/ evidence, 
 by thefe vi^ords of yoms. To fay .jhat a man who has the true religion propofed P. 51 
 to him with fuficient evidence of its truth, may confider it as he ought, or do 
 his utmoft in confidering, and yet not perceive the truth of it, is neither more 
 norlefs, than to fay tbatfufficient e^tiidence is not fufficient : For what does any 
 man mean by fuficient evidence, but fuch as will certainly win aJJ'ent wherever 
 it is duly confideredt • Upon which- his conforming, or not conforming, 
 would without any farther queftions determine the point. But whether the 
 reft of the jury could upon this be able ever to bring in any man guilty,- and 
 fo liable to punifhment, is a queftion. For if fufficient evidence be only 
 that which certainly wins affent, wherever a man does his utmoji in confidering -, 
 it will be very hard to prove that a man who rejedls the true religion, has 
 
 Cc ~ "had 
 
i94 
 
 A THIRD LETTER FOR TOLERATION 
 
 ( 
 
 / 
 
 ijad it tendered vnihfuficknf eniidme^, hocmitit will be- very- hard -to prove 
 he has: not done hisutmoft in 4:mfider-ingk . So tha.t notwitfeftaflding all you 
 Jiave here faid, to punim asy m^n hjjom method is not yet fo very prac- 
 ticable* 
 
 -But you dearall in -ywr fpliowing words, which fay, ^^^ere is notking 
 more emd&nt than that thcfe ^ho rejeB the true reKgion, are ^If able i and de- 
 ■ferve ta hfuniped^ By whom ? Sy men : That is fb far from being evi- 
 dent, as you talky that it will require better proofs than I have yet feen for 
 it. Next you fay, Itisiafy ^eiigh to-kniym 'when men rtj^ the true-rdigion. 
 Yes, when the true religion is known, and agreed on what {hall be taken 
 to be fo in judicial proceedings, which can'feftree be till it is\!agreie5'*who' 
 -.fhall determine what \% irue 'ifeUgien, and what not. Suppoffe a penalty 
 AquM in the univedity be kid on'thofe who rqe^ed the fr«f ptrifatetic^ 
 
 •; do&ine, could that l$w be executed on aay one, unlefs it were agrera who 
 ihould be Judge what was the true fer^ate^c doftrine ? If you iEky it njay 
 be known q\x\. oi Arifiotle\ writings; then I^nfWer, that it wouid be k 
 more reafonable law to lay the penalty on any one, who rejedlcd the doc- 
 trine contained in the bookg allowed to be Arifietk's, and planted under his 
 name. Ybu may apply this to the Prue religion j and me books of the 
 
 c Scripture, if yoH pkafe : though after all, there muft be a Judge agreed -on, 
 to determine, what do<ftrin©s are ^-ontaiiied in either of thofe waitings, tidfore 
 the law can be pjiadjkaye. 
 
 F.' 48 But you go on to prove, that it- is eafyyt9 kn^w. "when men re^eSf the true 
 rei^ion: for,, fay you, that, requires no more than that we know that that re- 
 ligion "Was tendered to them with fiifficiint midince of fhe tn^h of it. Arfd 
 that it may ^e tendered to men withfiteh. imid^ncer, andthe^it majf Be Mown 
 •when it is Jb ^tendered, thefii things, yoa fay, you take leave here to^fitppofe.. 
 You fuppofe then more than can be aJlawed- you-. For that it can he Judi- 
 cially 4/?^w« thn^t the true- religion has been- tendered, to any, one fpith JiMchnt 
 , evidence, \% vphat I deny, and that for reafons abovementionedj which,, 
 were there no othes difficulty in it,, were fufficient to fiievy the unprajfti?* 
 cablenefs of your method. 
 
 . You conclude this paragraph thus. Which i^ aU that needs be Jbpi upon fhfi 
 head to Jbew the cort^en^ and p'ntSticablmeJ^ of this method: Jindwhat dti^ 
 
 ; you any where fay againjl this. ? Whether I fay any thing or no againft it, 
 I will bring a friend of yours that will fay that Diffenters ought to- be punifh- 
 ed for being out of the communion of the chutch of England. I will afk 
 you now, how it can be proved that fuch an one is guil^ of reJedKng the 
 one only true-religion ^ Perhaps it is beeaufe he fcrijplfes the crofs in baptifm,. 
 ipr godfathers and godmothers as they are ufed-, or, kneeling at the Lord's- 
 Supper; perhaps it is becaufe he cannot pronounce alt damned- that believe 
 not all Athanafius'% Creed ; or cannot Join with fpme of thofe repetitions in. 
 our Comm on -Prayer- i thinking them to come within the prohibition of our 
 Saviour j each of which fliuts a man out from/tbe communion of the church 
 0^ Eiiglqjidf as much as- if he denied Jefus Ghrift to be the Son of God. 
 
 Now, 
 
A THIR0 LETTER ]?0R rOLERAtfbM 1^5 
 
 Now, Sir, I befeech- yos, how can it be known, that ever fuflScicht evi- 
 dence was tendered to fuch a IKflentfer t& prove:, that what he rejeds is a 
 part of thiat one only «fa& ^eUgJon, Ai^hich unlefs he be of, he eantiot he 
 fayed? Or ifideed hb#' dan. it m known, that any DififeiWefrf rejedts that one 
 Goty'trne rehgion, wheft- bciftg ptfni^ted bdteiy for not conforming, he ii 
 never aikedy what parr it is he'dilTents froHi' 6# fejedls ? and fo it may be 
 fome. of th©fe things whfeh I itttagSiie will' dlways want fufficiteiit tvidencd 
 to proTse tbetfti to be p$FtS of tha€ only one true' religion', wfthorit the hearty 
 ifflbbcacirig whereof nd niail' cart b^ faved. 
 
 C MA' P t ]£ R IV 
 
 '■ WHAT DEG'R'EE* OF PUNlSffMENT. * 
 
 How mach foevi^r you hav^ inde'avoifred fai'efomi the dotSritie of perf&cti- 
 tion to make ilt ferve' your turily and give it-th^ colour of care arid? zeal" for 
 tfeff true religion in the country where albhe you' are concerned' it flioUld be 
 Made^ufe of j yet you haV© lafMupfed- in vaihi and- dond ribmbre, but given' 
 t^&old engine^ a, nfew variftllf' to M itf^ofF the better, and rtlake it look lefs 
 frightfui :: For by V^hat haS been faid' in thi^ foregoing chapters, 1 think it 
 will applsar;- that if any magiftrate have'pdwer to pUnifli men in matters of 
 religidn,. all* have'v and that iDfflferi<ters fi*6m:' the national' religion riiuflf b6 
 puntl3le|d<^epp where or no where. The hori4d crudtiesf that in all ages, 
 andi'P^ lateiw oui? VieW, haS^e beencorititoitted under thd name, and upon 
 the account of religion, 'give fo jufl; an- offence and abhorreiice to all who' 
 have any remains, riot only of religion-. But hiimanity Ifeft; that the Worl'd- 
 isfafliamed'toown it". Thifef objetftidri therefore^ as much '^s Words 01" pro- 
 feffions candOi you have laboured tb ftnceagainft ; and to- exemjpt your 
 defign from the fufpicion of any*ieverities,yoti take care indvery page alnioft 
 to' let us hear of modbrate- imce, nidderate^cn'&M.tS', but all ih' vain : and! 
 doubtnot but when this part- tbO' is examined,, it will' appear, that as yoii", 
 neither^ have, nor can limit the- power of puhifhihg to any' diftiridt* fort' of 
 magiftrates", nbr exempt from punifliment the Differiters' from ariy national 
 religion': So neither have, nor can' yoti lihiit the punifliment to any de- 
 gree fhort of the higheft, if you will ufe punifhrtientte at all in matters of* 
 religion. Whatyoa have done in^this pbirit befides giv'ing us good words, 
 L will now examirfe. 
 
 ' You' tell me, I Imve taken a Ubertf which ibiih niH'pardfm, becaufe I fay,*p. 
 " You: haverplainlyytelitedf the queftiori by owning thofegtfeater'feverities to 
 «* be. improper and unfit." But if I fliall make it out, that thofe a:re as 
 proper and fit as your nloder'at-e penalties y and that if you will ufe one,' you 
 muft come to the other, as w-ill appear from what you y6ur felf fay : 
 whatever yo^a may think, Ifliall not imagihe other readers will coriclade I 
 harve' taken> too great- a liberty, or fljall much need patdm'. For i f as ' you fay' 
 - C c 2 in 
 
196 A THIRD LETTER FOR TOLERATION 
 
 P- ^ in the next page. Authority may redfonably and jujify^fe fame degrees of force 
 where it is needful; I fay, they may alfo ufe any degree of force where it is 
 needful. Now upon your grounds, fife and fword, tormenting and undoing, 
 and thofe other puniflinients which you condemn, will be needful, even to 
 torments of the higheft- feverity, and be as nec6ffary as thofe moderate pe- 
 nalties which you will not name. F'or I afk yoU, to what purpofe do you 
 ufe any degree of force? Is it to prevail with men to do fomething that is 
 in their power, or that is not ? The latter I fuppofe you will not fay, till 
 your love of force is fo increafed, that you ftiall think it neceflary to be made 
 ufe of to produce impoflibilities : If force then be to be ufed only to bring 
 men to do what is in their power, what is the neceflity you aflign of it ? 
 only this, as I remember, mz^ That when-gentle admonitions and earneji in- 
 treaties will not prevail, what other means is there left but force? And I 
 upon the fame ground reply ; If lefTer degrees of force will not prevail, 
 what other means is there left but greater ; If the loweft degree of force 
 be neceflary where gentler means -will not prevail, becaufe there is no other 
 means left; higher degrees of force are neceflary, where lower will not 
 prevail, for the fame reafon. Unlefs you will fay all degrees of force; work 
 alike ; and that lower penalties prevail as much on men as greater, and will 
 equally bring them to do what is in their power. , If fo, a phlip on the 
 forehead,- or a farthing mvAdi, may be penalty enough to,bringmen to what 
 .you propofe. But if you fliall laugh at thefe, as being for;their fmalnefs in- 
 fufiicient, and therefore will • think it neceflary to "increafe them, I fay,: 
 wherever experience fhews any degree of force, to be infufiicient to prevail, 
 there will he ftill the fame neceflity to incredfe„it. For wherever the end. is 
 neceffary,'ss\^ force is the means, the only metins left tOi^xocme. it, both which; 
 you fuppofe in our cafe, there it will be found alvvays neceffary to increafe^ 
 the degrees of force, where the lower prove ineffedtual, as well till you: 
 come to the higheft as when you begin with the loweft. So that in your, 
 prefent cafft.I do not wonder you ufe fo many {hifts,. as I fhall ihew by and: 
 by you, do, to decline naming the higheft degree of what you C2M moderate.} 
 rf any degree be necejfaryy you cannot afl]gn any one, condemn it in words, 
 as much as you pleafe,- which may not befo, and which youmuftnot come, 
 to the ufe of. If there be no fuch neceflity of force as will juftify thofe 
 higher degrees of it, which are feverities you condemn, neither will it juftify 
 the ufe of your lower degrees. ./• 
 
 p. 7 If, as you tell us, falfe religions prevail again^ the true, merely by. the ad-, 
 vantage they, have in the corruption and pravity of human nature left to itfelf 
 unbridled by authority ; if the not receiving the true religion be a mark and 
 effedl merely of the "prevalency of the corruption of human nature j may 
 not,, nay, muft not the naagiftrate,.if lefs vi^illnot do, ufe liis utmoft force 
 to bring men to the true religion ? his force being given him to fupprels that 
 corruption ; efpecially fince you give it for a mea.fure of the fotce to be ufed, 
 that it muft hefo much, as without which ordinarily they will not imkraoe the- 
 truth that muffave them. What ordinarily fignifies here to make any deter- 
 minate 
 
A THIRD LETTER FOR TOLERATION 197 
 
 minate tneafure is hard to guefs j but fignify it what it will, fo much force 
 muftbeufed, •&.% luithoutivhich men will not imbrace the truth ; which, if it 
 fignify any thing intelligible, requires, that where lower degrees will not 
 do, greater muft be ufed, till you come to what will ordinarily do ; but 
 what that ordinarily is, no man can tell. If one man will not be wrought 
 on by as little force as another, muft not greater degrees of force be ufed to 
 him ? Shall the magiftrate who '\% obliged to do 'what lies in him, be excufed, 
 for letting him be damned, without the ufe of all the means was in his 
 power? And will it be fufficient for him to plead, that though he did not 
 all what l(iy in him, yet he did what ordinarily prevailed, or what prevailed on 
 feveral others. Force, if that be the remedy, muft be proportioned to the 
 oppofition. If the dofe that has frequently wrought on others, will not 
 purge a man whofe life lies on it, muft it not therefore be made fufficient 
 and effedtual, becaufe it will be more than what is called ordinary? Ox 
 can any one fay the phyfician has done his duty, who lets his. patient in an 
 extraordinary cafe perifti in the ufe of only moderate remedies, and pro- 
 nounces hinx incurable, before he has tried the utmoft he can with the 
 powerfuUeft remedies which are in his reach } 
 
 Having renounced lofs of ejiate, corporal punijhments, imprifonment, and 
 fuch iort oifeverities, as unfit to be ufed in matters of religion; yDU afk. 
 Will it follow from hence that the magijirate has no right to tfe any force at p. jg 
 all f Yes, it will follow, till you give fome ahfwer to what I fay in that 
 place, viz. That If you give up punifhments of a man in h.\% per/in, liberty 
 and ejiate, I think we med not Jlandwith you for any punijhments may be made 
 ufe of But this you pafs by without any notice. I doubt not but you will 
 here think you have a ready anfwer, by telling me, youjrtean only depriving 
 men of their ejiates, maiming them with- corporal punijhments, Jiarving and tor- 
 menting them in noifome prifons, and other fuch feverities which you have by' 
 name excepted ;*but lower penalties may. yet be ufed, for penalties is -the word' P. %t 
 you carefully ufe, and difclaim that oi punijhment,. as if . you difowned the 
 thing. I wifh you would tell us too by name, what thofe lower- penalties 
 are you would hav& ufed, as well as by name you tell us thofe • feverities' 
 you difallov/. They may not tnaim a man with corporal punijhments ; may 
 they ufe any corporal puniftiments at all .? They, may not Jiarve and torment 
 them in noifome prifons for religion; that you condemn as much as I. May 
 they put them in anyprifon at all .'' They may hot deprive men of their 
 eJiates ; I fuppofe you mean their whole eftates : May. they take away half,' 
 or a quarter, or an hundredth part .'' It is ftrange you fhould be able to name 
 the degrees of feverity that will hinder more than promote the progrefs of 
 religion, and 'cannot name thofe degrees that will promote rather than hinder 
 it ; that thofe who would take their meafures by you, and follow your 
 fcheme, might know how to proceed fo, as not to do more harm than good : 
 For fince you are fo certain, that there are degrees of punijhments or penal- 
 ties that will do good, and other degrees of them that will do harm; ought 
 you not to have told us, what that trtie degree is, or hqiw it may be known, 
 
 without 
 
^9? ^ THIRD LETTER FOR TOLERATION 
 
 witfepiit wJpich a^ yoijrgeedl^f ibfeeiae is of ik> «fe? For allou^ing aH yspa 
 hay? faid to, be ^5 tfu^ a.s 3fou h^ou^ have.' it, bo good can b« (Jon^ without 
 j(hewiAg th&j:uft raeafure of pimiflimenit tO' be ufed. 
 
 If the degree be too great> it wijl, yoa confers* do. harm : Can one then 
 not err oa lk^ odaer h&ad, by uflng too Ijttle ? If you fay foi, we are 
 agreed, and I defire ho better T'c^.emho/t- If therefore too, great will do 
 h^raa,. aijdi too little, in your Qj^ia^, will dP no gpo4- yo«, ought to. tell 
 u? the jxiifl: isnean^. This I pr^d lapon yofti whereof that the feadjee may 
 be; jmjge^ I {hall berCi trouble him with the repetition. 
 
 L.II, p. 96 *^ There is. a third thing, thaifc you aue as tender asad refecved in, as eitflef 
 " naming the Griminals to be puniflaed, oe pofitivety telliHg us the end for 
 *^ which theyfljtould be punifeed ;. and that is, with what &ft of peeallaes-, 
 "• what degree of punifhment fihgy fhould. be-, fouled. Youi are indeed- fb 
 ** graqious to. them, that yo* renounce the. feverkm zxmA, peHalim hitherta 
 
 A. p. 24 « made ufe of.. You tell us, they fhonld be hu* moderate penaltiist.> Bufc i€ 
 *-' we aflfi you. what are moderate penalties, you confefe you canniExt tdjl us : 
 
 A-P-iS « So.thatb5r:;»(j^^& here, you yet mean nothing^. You tdi- us-,, The «)a^- 
 " ward force to be applied, 'Jhould be duly, temp&r&di But wjiat that due tsfm/p&s 
 V, ig, you; do npt,, or c^nofefayi and fo, io-effeifti irf: figmfiesrJBft notiftog. 
 - **- Yec i^ in thiiSi yjQu are not pkini andi dire^^, aU the reft of your d^figa witt 
 *•* fignify nethifltg. Eoritbeing to;havefomemeni.an4;to fomeend, pitfii^r 
 ^ ed,-. yet if it cannot be found: what puniftraent is t©c be ufed, iti^ iiot-» 
 
 A. p. 12 **■ withftanding all yoa have faidv utterly ui^lefe. You tell us modeftlyj 
 '*That H deimmitte'precijely the jufi mmjiim of tiepimijhmmtv will rec^uir^ 
 ** fome confidenationi If the faults were precisely deterismned, aaid'could be; 
 '•'proved, itwould reqpiireno more confider-atton to detecmine the misafiire 
 "of thepunifbmentin.thi&» than it would in^ any^ other cafe,, where ttofe 
 " were knownt,. But wh^erethe fault is; undefinedi and; the guilt not to be 
 " provedi as^ I fuppofe it will be found, in thisprefent bufineft of examining^ 
 " it will, without doubt r^equire^ confiderationi to pKjporition' the' force to the 
 " deiign : Juft fomuch confideration as it will require- to fit a, coat to thef 
 '* moon>. or proportion ai fhpeto the ffeefcof thofe whoinhabit her. For to- 
 " proportion a punifliment toa^ fault that you do not name, and fo we in- 
 " charity ought to think you do not yet fcnowi.^and a fault that when yom 
 " have narnediti it will, be impoffible to be proved who are or are not guilty 
 " of it, will, I fuppofe, require. as much conf deration zs to fit a fhoe to feet 
 *' whofeiize and fhape are not known. 
 
 " Howeveri youj oflFer fome meafur^ whereby to regulate your punifh- 
 " ments.; wiiich. when they are looked, into,, wilh be found to be juft as^ 
 ** good as none, they being: impoffible to be -any rule in thecafe,> The firftr 
 
 A. p, 14. " is, So much force, or fuch penalties as are ordinarily fuffimnt to prevml.witb) 
 *« men of common difcretion, and, not def^erately periierfe andiohfiinate, . to ^txig&i 
 ** matters of religion carefully and imptartialfyi. and nmtbout tahich ordmarilyi 
 ** they, mil not do this. Where it is to be ohferwed : 
 
 « Firll, 
 
A THIRD LETTER FOR TOLE^ATtO!^ 
 
 *' Firft, Thatw^jo are ihefe men oi common ■di^etim^ is as hard to know,. 
 ** as to know what is a fit degree of puniihment in the cafe j and fo you do 
 *' butiregulate one uncertainty by antrther. SoHie men Will be apt to think, 
 ** that he who will not 'weigh mitt^rs tf rdigiorii which are of infinite Con- 
 " ccmment to him, without punifhment, cannot ih rekfon be thbught a 
 *' man of common difirUUn. Many women of comtnon difcretion enough to 
 •' manage the ordinary afiaifsof their families, are not able to read a page 
 " in an ordinary author^ of fo Underftand and give an account what it means, 
 " when read to them. Many men of common difcretion in their callings, afe 
 ** not able to judg^ When an argument is conelufive or ho j much leis 
 *• to trace it through a long train of confequencCs. What ft&altits.Jhati he 
 " fi0sient to prevail yf'ti^ fuch, who Upon examination, I fear, will not be 
 *« fotfnd to make the ka^il part of mankind, to examine and 'iv^gh matters of 
 M religion carefully and impartially i The law allows all to have common dy- 
 •« cretim, ica whom it has not provided guardians or Bedlam. So that, ih- 
 ** effcift, youf men of common difcretion, are all men, not judged idiots or 
 ,** mad men : Afi'd feUdlties fujicient to prevail ijaith mert of common difcretion^ 
 '•• afe penalties fufficient to prevail with all men but idiots and mad mett, 
 ** which what a meafure it iS to regulate penalties by, let all meaof com- 
 •' mon difcretion judge. 
 
 " Secondly, You may be pleafed to confider, that all men of the fame. 
 " diGgtzt oi difereticny are not apt to be moved by the iame degree of pe- 
 " nakies. Some are of a more yielding, fome of a more ftiflf temper j 
 •• and what is fufficient to prevail on one, is not half enough to move the- 
 '* other J though h^h. inen Bicammoii difcretion . So that common diicretionj 
 ** Wittibe h^re of no ufe to determine the meafure of punifhment : efpecially^ 
 •* when in the ilme claufe you- except men defpemtely p^verfe and objiinate -^ 
 " who- are as hard ta be known, as whatyottfeek, vt^. thejuft proportions. 
 ^" ef punifbments neeeffary to prevail with men to confider, exartiine,. and- 
 « niteigh meters of religion ; wherein,, if a man tells you he has confdered, 
 « he has inefghed, he has exOiHined, and fo goes on in his former coorfe, it 
 *' is impoflible for you ever to know whether he has done his duty, or whe- 
 " ther he be defperately prverfe andohfinat^. So tlaaf this exception fignifies- 
 *' juft nothing. 
 
 " There are many things in your ufe of force- antl penalties, different 
 *' from any I ever me-t witl> elfewhere. One of them, this.claufe of yours. 
 " concerning the meafure of punifliments, now under confideration, offers. 
 »• me:, wherein you proportion your punifbments only t& the yielding and: 
 " corrigibie, not to the pefverfe and obftinatas ; contrary to the common. 
 •' difcretion which has hitherto made laws in other cafes, which fevels the 
 « punifliments againft refradtory offendeFS, and never fpares them becaufer 
 ** they are obftinajte. Thds^ however I will not blaine as an over-fight in 
 *« j^u. Your new method, which- aims at fueh imprafticable andincon- 
 *' fiftent • things as laws cannot bear, nor penalties be ufeful to, forced, you' 
 «' ta it. The ufefulnefs, abfurdi-ty^ and unreafenabkfs of great feroeritks^ 
 
 *^yo.a 
 
2ao A THIRD LjETTER FOR TOLERATION 
 
 " you had ^cknpwledg-ed in the foregoing paragraphs : Diffenters you 
 " would have brought to confider by moderate penalties. They lie under them ; 
 " but whether they have confidered or no, for that you cannot tell, they 
 A. p. 12 (t ftiil continue Diffenters. What is to be done now? Why, the imurabk 
 " are to be left to God, as you tell us. Your puraifliments were not meant 
 " to prevail on the defperately perverfe and objlinate, as you tell us here. 
 " And fo whatever be the fuccefs, yOur punifliments are however juftified. 
 
 The fulnefs , of your anfwer to my queftion, JFith what punijhments d 
 made you poffibly pafs by thefe two or three pages without making any par- 
 ticular reply to any thing I faid in them : we will therefore examine that 
 
 P. 49 anfwer of yours, where you tell us. That having in your anfwer declared 
 that yon take thefeveritiesfo often mentioned (which either dejiroy men, or make 
 them miferable) to be utterly unapt and . improper (for reafons there given J 
 to bring men to imbrace the truth that muflfave them : hntjufhowfar with- 
 in thpfe bounds that force extends it f elf which is really ferviceahle to that end, 
 you do not prefume to determine. To determine how far moderate force 
 reaches, when it is neceffary to your bufinefs that it fhould be determined, 
 is not prefuming : You might with more reafon have called it prefuming, to 
 talk of moderate penalties, and , not to be able to determine what you mean 
 by them ; or to promife, as you do. That you will i&\\ plainly and direStly, with 
 .what punijhments i and here to tell us. You do not prefume to determine. But 
 you give a reafon for this modefty of yours, in what follows, where you 
 tell me, I have not Jhewn any caufe why yowjhould. And yet you may find 
 in what is above repeated to you, thefe words, " If in this you are not plain 
 *' anddiredt, all the reft of your defign vvill fignify nothing." But had I 
 failed in {hewing any caufe why you fhould; and your charity would not in- 
 lighten us, unlefs driven by my reafons, I dare fay yet. If I have not Jhewn 
 any caife why yon Jljould determine in this point, I C2iajhew a caufe wh^yoxi 
 fhould not. ^ For I will be anfwerable to you, that you cannot nanie any 
 degree of punifliment, which will not be ejtherfo great, as to. come among 
 thofe you condemn, and fhew what your moderation, what your averfion 
 to perfecution is ; or elfe too little to attain thofe ends for which you. pro- 
 pofe it. But whatever you tell me, that I hzve. Jhewn no caufe why you 
 Jhould determine, I thought it might have paffed for a caufe why you fhould 
 determine more particularly, that,^as you will find in thpfe pages, I had 
 proved that the meafures, ypii offer whereby to regulate your punifhments, 
 are juft as good as none. : j ' . 
 
 Your meafures in your " Argument confidered" and which ypu repeat here 
 
 p. 49 again, are in thefe words ; So much, force, or fuch penalties as are ordinarily 
 fuficient to prevail with men of common difcretion, and not defperately perverfe 
 to weigh matters of religion carefully and. impartially, and without which ordi- 
 narily, they will not do this ; fo much force, or fuch penalties may fitly and rea- 
 fqnably be. ufedfor the promoting true religion in the world, and the falvation of 
 fouls. And what jufi exception this is liable to, yon do not underfiand. . Spmo 
 of the exceptions it is liable to, you might have feen in what I.haye.h^rei. 
 , " ' ' again 
 
A THIRD LETTER POR TOLERATION zoz 
 
 again caufed to be reprinted, if you had thought them worth your notice. 
 But you go on to tell us here, That when yow /peak of men of common difcre- p. 49 
 tton, and not defperately perverfe and objiinate, you tbink 'tisplain enough, that 
 by common difcretion you exclude not idiots 'only, andfuch as we ufually call mad 
 meh, but likewife the defperately perverfe and objiinate, who perhaps may well 
 enough deferve that name, though they be not wont to befent to Bedlam. 
 
 \fV'hether by this you have at all taken off the difficulty, and {hewn your 
 meafure to be any at all in the ufe of force, I leave the Reader to judge. I 
 aflced. Since great ones are unfit, what degrees of punifliment or force are to 
 be ufed ? You anfwer, So much force, andfuch penalties as are ordinarily 
 fuffieient to prevail with men of ordinary difcretion, I tell you it is as hard to 
 know who thofe men of common difcretion are,- as what degree of punifli- 
 ment you would have ufed ; unlefs we will take the " determination of the 
 *' law, which allows all to have common difcretion, for whom it has not 
 " provided guardians or Bedlam :" fo that in efFedt, your men of common 
 difcretion are all men not judged idiots or mad men. To clear this, you 
 tell us. When yowfpeak of men of common difcretion, and not defperately per- 
 verfe and objiinate, you think 'tis plain enough, by common difcretion you ex~ 
 elude not idiots only, and fuch as are ufually called madmen, but likewife the 
 defperately perverfe and objiinate. It may be you did, for, you beft know 
 what you meant in writing : but if by men of common difcretion, you excluded 
 the defperately perverfe and objiinate, let us put what you meant by the words, 
 men of common difcretion, in the place of thofe words themfelves, and then 
 according to your meaning, your rule ftands thus ; Penalties ordinarily fuf- 
 fieient to prevail with men not defperately perverfe and objiinate, and with men 
 not defperately perverfe and objiinate : fo that at laft, by men of common dif- 
 cretion, either you excluded only idiots and mad men ; or if we muft take 
 your word for it, that by them -^ow. excluded likewife the defperately perverfe^ 
 and objiinate, and fo meant fomething elfe ; it is plain, you meant only a 
 very ufelefs and infignificant tautology. 
 
 You go on, and tell us, If the penalties you fpeak of, be intended for the?. 49 
 curing mens unreafonable prejudices and refraStorinefs againji the true religion, 
 then the reafon why the dejperately perverfe and objiinate are not to be regarded 
 in meafuring thefe penalties, is very appdr-ent. For as remedies are not- pro- 
 vided for the incurable, fo in the preparing and tempering them, regard is to 
 be bfld only to thofe for tvhom they are defgned. Which, true or falfe; is no- 
 thing to the purpofe, in a place where you profefs to inform us, what pu- 
 nijhments are to be ufed. We are inquiring who are the defperately perverfe 
 and objiinate, and not whether they are to be punifhed or no. ' You pretend 
 to give us a rule to know what degrees of force are to be ufed, and tell us, it 
 '\^fo much as is ordinarily fuffieient to prevail with men of common difcretion, 
 and not defperately perverfe and objiinate. We again aik, who are your men 
 of common difcretion ? You tell us, fuch as are not mad men or idiots, or def- 
 perately perverfe and objiinate. Very well, but who are thofe defperately per- 
 verfe and objiinate, -how fhall we know them ? and to. this you tell us, they 
 are not to be regarded in meafuring thefe penalties. Whereby certainly we 
 
 D d have 
 
202 A THIRD LETTER FOR TOLERATION 
 
 have got a plain meafure of your moderate penalties. No, not yet, you .go 
 
 P, 50 QB in the next paragraph to.perfe(3: it, where you fay, T a prevent a little 
 
 cavil, it m&y. be needful to note tb<it there are degrees of pernierfenefs and ob- 
 
 finacy, and that men may be pe'rverfe and ohfiinate nsoitboiit being defperatel^ 
 
 fh. So then now we have your meafure compleat ; and to determine thfc 
 
 juft degrees of punilhmentsi and to clear up the doubt, who are xhQ.def- 
 
 perately perveife and &bjiinate, we need but be told that there are degress of 
 
 perverfenefs and obfiinacy ; and thai men may be perverfe and objiiaate without 
 
 being defperately fo : And that therefore fome perverfe and ohfiinate perfsns may 
 
 be thought curable, though fuch as are dsfperatel^Jby cannot. But ioes all 
 
 this tell us who are the defperately perverfe and ^^inate^ which is the thin|; 
 
 we want to be informed in ; nor till you have told ufi that, have yon. removed 
 
 the obje<51iion. 
 
 But if by defperately perverfe and obfiinate, you will tell us,; you meant 
 thofe, that are not wrought upon by your modei^te penalties, as you feem 
 to intimate in your reafon why the defperutely perverfe and obfiinate are not 
 T. 49 to be regarded in meiefmingthefe penalties : far, &y you, as remedte/s are not 
 prmiided fir the incurable ; fo in preparing and tempering theM, regard is to 
 be had only to thofe for ^hsm they are Jefigned. So that by the de^eratdy 
 perverfe and obfiinate, you will perhaps fay it was plain you meant the iri' 
 curable ; for you ordinarily ihift off the doubtfulness of one place,, by ap- 
 pealing to. as doubtful an exprellion in another. If you fay then, that by 
 defperatefy perverfe. and obfiinate, you mean incurable; I asflc you again by 
 what incurable ? by your lower degrees offeree ? For I hope where force is 
 proper to Work, thofe who are not wrought on by lower degrees, may yet 
 be by higher. If you mean fb, then your anfwer will amount to thus much. 
 Moderate penalties are fuch as are fufficient to prevail on thofe who are not 
 defperately perverfe and obfiinate. T'he defperately perverfe and obfiinate are 
 thefe who are incurable, and the inaurable are thofe on whom moderate 
 penalties are not fufficient to prevail : whereby at lafl we have got a fure 
 meafure of what are moderate penalties; jufl fuch an one, as if having a 
 fovereign univqrfal medicine put into your hand, which will never fail if 
 you can hit the right dofe, which the inventer tells you mufl be moderate : 
 you fhould afk him what was the moderate c^'i.ti)aX:^ it is to be given inj 
 and he fhould anfwer, in fuch a quantity as was 'ordinarily fufficient to work. 
 on common conflitutions, and not defperately perverfe and obfiinate. And to 
 you afking again, who were of defperately perverfe and obfiinate. conflitu- 
 tions? It fhould be anfwered, Thofe that were incurable. And who were 
 incurable ? Thofe whom a moderate quantity would not work on. And 
 thus to your fatisfadion, you know the moderate dofe by the defperately per- 
 fuerfe and obfiinate ; and the defperately perverfe and obfiinate by being ini- 
 furable ; and the incurable by the moderate dofe. For if, as you fay, reme- 
 dies are not presided for the incurable, and none but moderate penalties are to 
 be provided, is it not plain, that you mean, that all that will not be wrought 
 on by your moderate penalties, are in yoMt iJsafe incurable ^ 
 
 To 
 
A THIRD LETTER FOR TOLERATION 203 j 
 
 Toeafejrou, Sir, of juACfying yourfelf, and fhewing that I have miftaken 
 you, do but tell us pofitivdy what in penalties is the highell degree of 
 moderate ; who are Jefperaiefy ^erverfe and objiinate ; or who are incurable, 
 without this relative and circular way of defining one by the other j and I 
 will yield myfelf to have miftaken you, as much as you pleafe. 
 
 If by incurable you mean fuch as no penalties, no punifhments, no force 
 is fufficient to work on ; then your meafure of maderate penalties will be 
 this, that they are fuch, as are fufBcicnt to prevail with men not incurable, 
 i. e. who cannot be prevailed on by any puniiliments, any force whatfoeverj 
 which will be a meafure of moderate punifhments, which, whatfoever you do, 
 ibme will be very apt to approve of. 
 
 But let us fuppofe by thefe marks, fince you will afford us no better, that 
 we can find who are defperately perverfe and objiinate, we are yet as far as 
 ever from finding the meafiires of your moderate punifhments, till it can be 
 known, what degree of force it is, that is ordinarily fufficient to prevail with 
 all that are men of common difcretion, and not defperately perverfe and oijii^ 
 nate ; for you are told, that all men of the fame degree of difcretion are 
 not apt to be moved with the fame degree of penalties : but to this too you 
 anfwer nothing, and fo we are flill without any rule or means of knowing 
 how to adjuft your punifhments, that being ordinm-ify fufficient to prevail 
 upon one, the double whereof is not ordinarily ft^cient to prevail on 
 another. 
 
 I tell you in the fame place, " That you have given us in another place, l. II, p. 98 
 ** fomething like another boundary to yom moderate penalties : but when 
 *' examined, it proves juft like the reft, amufing us only wi^thgood words, 
 *' fo put together as to have no diredt meaning ; an art very much in ufe 
 " amongftfome fort of learned men : the words are thefe ; Such penalties ai 
 " may not tempt perfons who have any concern for their. eternal falvation (and 
 " thofe who have none, ought not to be considered J to renounce -a religion which 
 " they believe to be true, or profefs one which they do not believe to befo. If 
 " by any concern, you mean fuch as men ought to have for their eternal 
 " falvation j by this rule you may make your punifhments as great as you 
 ** pleafe ; and all the feverities you have difclaimed may be brought in play 
 " again : for none of thofe will be able to make a man, who is truly con- 
 «' cerned for his eternal falvation, renounce a religion he believes to be true, or 
 " profefs one he does not believe to befo. If by thofe who have any concern; 
 " you mean fuch, who have fome faint willies for happinefs hereafter, and 
 " would be glad to have things go well with them in the other world, but 
 " will venture nothing in this world for it; thefe the moderateflpu nifh- 
 " ments you can imagine will make to change their religion. If by any 
 " concern, you mean whatever may be between thefe two j the degrees are 
 '« fo infinite, that to propoKtion your punifhments by that, is to have no 
 " meafure of them at all." To which all the reply I can find is only this, 
 That there are degrees of carelefsnefs in men of their falvation, as well as of?, jo 
 concern for it. So that fuch as have fome concern for their falvation, may yet 
 
 D d 2 be 
 
204 A THIRD LETTER FOR TOLERATION 
 
 be carekjs of it to a 'great degree. And therefore if thofe.who have any concern 
 
 for their falvation, deferve regard and pity; then fo may fame car elefs perfons : 
 
 though thoje who have no concern for theirfahationy defer-ve not to beconfidered, 
 
 •which fpoils a little harangue yau give us, P. 43. If you think this to be an 
 
 anfwer to what I faid, or that it can fatisfy any one concerning the way of 
 
 Jcnowing what degrees of punifhment are to beufed, pray tell us fo. The 
 
 Inquiry is, what degrees of punifliment will tempt a man, ivho has any 
 
 concern for his eternal falvation, to renounce a religion he believes to be ■ true? 
 
 And it is anfwered. There are degrees of carelefsnefs in men of their falvation, 
 
 as well as concern for it. A happy difcovery : what is the ufe of iti :So that 
 
 fuch as have fame concern for their falvation, may yet be carelefs of at to a great 
 
 degree. Very true : by this we may know what degree of force is to be 
 
 ufed. No, not a word of that, but the inference is. And therefore if thofe 
 
 who have any concern for their falvation, deferve regard and pity\ thenfo may 
 
 fame carelefs perfons ; though thofe who have no concern for their fahation, der- 
 
 ferve not to be confidered. And by this time we know what degree of force 
 
 will make a man, leho has any concern for his falvation, renounce a religion he 
 
 beUevestrue, and prof efs one he does not believe to be fb. This mightdo well 
 
 at crofs queilions : but you are fatisfied with what you have done, and what 
 
 that is, you tell me in the next words, which fpoils a little harangue (f yours 
 
 given us, P. 98. The harangue I fuppofe is contained in thefe words.- 
 
 L. Iljp.gS " One thing I cannot but take notice of in this paflage before I leave it : 
 
 " and that is, that you fay here, Thofe .who have no concern for their Jhlva^ 
 
 " tim, deferve not to be confidered. In other parts of your letter you pretend 
 
 " to have compafiion on the carelefs, and provide remedies for them : but 
 
 " here of a fudden your charity fails you, and you give them up to eternal 
 
 " perdition, without the leaft regard, the leaft pity, and fay, They deferve 
 
 " not to be confidered; Our Saviour's rule was, the fiek and not the whole 
 
 "- need a phylician: your rule here \%.\ thofe that are carelefs, are not to be 
 
 *' confidered, but are to be left to themfelves. This would feem ftrange, if 
 
 " one did not obferve what drew you to it. You perceived that if the ma- 
 
 " giftrate was to ufe no punifliments, but fuch as would make no body 
 
 " change their religion, he was to ufe none at all : for the carelefs would- 
 
 *' be brought to the national church with any flight punifliments ; and when 
 
 " they are once there, you are it feems fatisfied, and look no farther after 
 
 *' them. So that by your own meafures, if the ^^r^-i^, and \\\oie who have 
 
 " no concern for their eternal falvation, are to be regarded and taken care of, 
 
 ** if the falvation of their fouls is to be promoted, there is to be no punifli- 
 
 <• ments to be ufed at all : and therefore you leave them out as not to be 
 
 " confidered." 
 
 What you have faid is fo far from fpoiling that harangue, as you are pleafed 
 to call it, that you having nothing elfe to fay to it, dlows what is laid to 
 your charge in it. 
 
 You wind up all concerning the meafures of your force in thefe words j 
 P. 50 And as thofe medicines are thought fafe and advifable, which do ordinarily ciiret. 
 
 though 
 
A THIRD LETTER FOR TOLERATION 
 
 though not always (as none do; J fo thofe penalties orpunijhmenfs, which, are 
 ordinarily found fufficient (as well as necejaryj for the ends for which they are 
 defgned, may fitly and reafonably be ufedfor the compaffing thefe ends. Here 
 your or^/K^/-/^ comes to your ;help again j' and here one would think that 
 you meant fuch as cure fometimes, not always ; fome, though not all : arid 
 in this fenfe will not the Mtmo^ feverities come within your rule ? , For can 
 you fay, if punifhments are to be ufed to prevail on any, that the greater 
 will, where lower fail, prevail on none ? At leaft can you be fure of it till 
 they have been tried for the compajjing thefe ends ? vsrhich as we (hall fee in 
 another place, you have affigned various enough. I fhall only take notice 
 of two or three often repeated by you, and thofe are to make men hear, to 
 make men confider, to make men confider as they ought, i. e. as you explain 
 it, to make men confider fo, as not to rejeB. The ^reatnefs of the force 
 then, according to this meafure, muft be fufficieni to make men hear, fuf~ 
 ficient to make men confider, and fufficient to make men imhrace^^^ true 
 religion. , . ,, . r; >■ , , .-. 
 
 And now the "magiftrate has all your rules about the meafures of punlfh- 
 ments to be ufed, and may confidently and fafely go to work to eftabliih it 
 by a law : for he having thefe marks to guide him, that they muft be great 
 enough ordinarily to prevail with thofe who are not idiots or madmen, nor def- 
 perately perverfe and obfiinate^' great enough ordinarily to prevail with men to 
 hear., corfider, and imbrace the true religion, and yet not lb great as might 
 tempt pirfons, who have, any concern for their eternal fahation, to denounce a 
 ^religion_ which they believe to be true, or prof efs one which they do not believe to 
 befo : do you not think you have fufficiently inftrufted him in your mean- 
 ing, and inabled him to find the juft temper of his punilhments according 
 to your fcheine, neither too much, nor too little ? But however you may 
 be fatisfied with them, I fuppofe. others, when it conies to be put in 
 practice, will by thefe meafures, which are all I can find in your fcheme, be 
 fcarce able to find, what are the puniftimertts you would have ufed. 
 
 In ^Utopia there is a medicine called Hiera Picra, which it is fuppofed 
 would cure a troublefome difeafe of that country : but it is not to be given, 
 but in the dofe prefcribed by the law, and in adjufting the dofe lies all the 
 ikill : for if you give too much, it heightens the diftemper, and fpreads 
 the mortal contagion; and if too little, it does no good, at all. With this 
 difficulty the law-makers have been perplexed thefe many ages, and could 
 not light on the right dofe, that would work the cure, till lately there came 
 an undertaker, -who would {hew them how they could not miftake. He 
 bid them then prefcribe fo much, as would ordinarily be effeStual upon all 
 that were not idiots ox mad-men, or in whom the humour was not dejperately 
 perverfe and obfiinate, to produce the end for which it was defigned ,• but 
 not fo much as would make a man in health, who had any. concern for his 
 life, fall into a mortal difeafe. Thefe were good words, and he was re- 
 warded for them : but when by them they came tofix the dofe, they could 
 not tell whether it ought to be a grainy a dram, or an ounce, or a whole 
 
 pounds 
 
2o6 A THIRD LETTER FOR TOLERATION 
 
 pound, any more than before ; and ib the dofe of their Hiera Picra, not- 
 withftanding this gentleman's pains, is as uncertain, and that fovereign re- 
 medy as ufelefs as ever it was. 
 P. 50 In the next paragraph you tell us, You. do not fee what more can be re- 
 quired to jufiify the rule here given. So quick, a fight needs no ipeiSacks. 
 For gT I demand that it jhmld exprefs what penalties particularly are fuch as 
 it fays may fitly and reafmabJy be uftd; this I muft give you leave to teU me is 
 u very utireaJmaMe demand. It is an unreafohable demand, if your rule be 
 fueh, that by it I may know without any more ado, the parjticular penaltira 
 that are fit j otherwife it is not unreafonabk to demand them by name, if your 
 marks be not fufixcient to know them by. But let us hear your reafou. 
 For lohat rule is there that exprejfes the partictdars that agree with it 9 And 
 it is an admirable rule with which one can find no particulars that agree ; 
 for I challenge you to inftance in one : A ride, you fay, is intended for a 
 common meafureby which particulars are to he examined, and therefore mnfi ne- 
 ceffarily be generaL So general, loofe, and inconfiftent, that no particulars 
 can be examined by it: for again I challenge youj or any man living, to 
 meafure out any punifhment by this your common meafure, and eftablifh it 
 by a law. You go on -, And thofe to whom it is given, arefappofed to be able 
 to apply it, and to judge of particulars by it. Nay it is often feen that they are 
 hetter able to do this than thofe who give it : And fb it is in the pr^ent cafCf 
 the rule hereby laid dawn is that by which you fuppofe governors and Jaw-givers 
 aught to examine the penalties they ufefor the promoting the true religion, and 
 tbefalvation of fouls. Such a rule it ought to be I grant,, and fuch an one 
 is defired j but that yours is 'fuch a rule as magiftrates can take any meafure 
 by, for the punifhments they are to fettje by law, is denied, and you are 
 again defired to fhew. You proceed ; But certainly no man doubts but their 
 prudence and experience inables them to ufe and apply it better than other men, 
 and to judge more exaSlly what penalties do agree with if, and what do not', 
 and therefore you think I mi^ excufe you if you do not take upon you to teach 
 them what it becomes you rather to learn from them. If we are not to doubt 
 but their prudence and experience inables magiftrates to judge beft what penalties 
 are fit, you have indeed given us at laft a way to know the meafure of 
 punifliments to be ufed : but it is fuch an one as puts an end to your diftinc- 
 tioa of moderate penalties : For no magiftrates that I know, when they once 
 began to ufe force to bring men to their religion, ever flopped till they 
 came to fome of thofe feverities you condemn ; and if )^u pretend to teach 
 them moderation for the future, with hopes to fucced, you ought to have 
 fhewed them the juft bounds, beyond which they ought not to go, in a 
 model fo wholly new, and befides all experience. But if it be to be deter- 
 mined by their ^r-^^f^ and experience, whatever degrees of force they fliall 
 ufe, will always be the right. 
 
 'Lam-makers and governors however beholden to you for your good opi- 
 nion of their prudence oxA experience; yet have no reafon to thank you for 
 your complement, by giving fuch an exercife to ^q\x prudence and e-xperieitfet 
 
 as 
 
A THIRD LETTER FOR TOLERATION 507 
 
 as to put it upon them to find out tfoe juft meafures of punifliments, by 
 rules you give them, which are foch, tW neither your felf, nor any body 
 eifc can find out any meafui^ by. The other part of your complement 
 wifl be fij&oSed not to be fo irkuch out of your abnarBdant refpedl :to law- 
 ttutiers and gammv^Sy as out of the gr«at regard you haw. to your felf; for 
 you in riain pretend' you forbear to oanae any particular puniflaments, becaufe 
 yauwijl not take upon you to teach governors and law-makers, when you your 
 felf own in the fame breath.,) that you are laying down rules by •vahteh they 
 are to .proceed in the, oft of penalties for pxomoting religion, which is little 
 diferenit from teasiung : and your whole book is nothing elfe but about the 
 ot^jftraiters power and duty. I excufe you therefore for your own fake from 
 naming amy particular ptmifliments by your rules : for you have a tight to 
 it, as all men have a right to be excufed from doing what is impoflible to 
 he done. 
 
 Since therefore yoa grant that thofe feverities you have named, are more 
 9pt to hin-der iban promote true religion; and you carinot aflign any meafures 
 of punifhment, fhoct of thofe great ones you have condemned, which are 
 fit to promote it, I think it arguiaient enough to prove agaitjft you, tlij^t no 
 punifhments are fit, till you have fhewed fome others, either by name, or 
 fuch marks as they may certainly be Isnown by, which are .fit to promote 
 the true religion : and therefore nothing you have fajLd there, or any where 
 elfe, will ferve to fhew that it is with little reafon, as you tell me, that Ifay, Y. ici 
 " that if your indireB and at a dijhance ferviceablenefs may authorize the ma- 
 " giftrate to ufe force in religion, all the cruelties ufed by the Heathens 
 " againft Chriftians, by Papifts againft Proteftants, and all the perfecuting 
 " of Chriftians one amongft another, are all juftifiable." To which you 
 add. Not to take notice at frefent how odly it founds, that that which autho- 
 rizes the magiftrates to ufe moderate penalties to promote the true religion, 
 Jhould jujiify all the cruelties that ever were ufed to promote Heathenifm or 
 Popery. 
 
 As oddly as it founds to you, it will be evidently true, as long as that 
 which mithorizes one, authorizes all magiftrates of any religion, which they 
 believe to be true, to ufe, force to promote it"j and as long as you cannot 
 aflign any bounds to your moderate punifliments, £hort of thofe great ones ; 
 which you therefore are not able to do, becaufe your principles, whatever 
 your words deny, will carry you to thofe degrees of feverity, which in pro- 
 feflion you condemn : and this, whatever you do, I dare fay every confider- 
 ing reader befides you will plainly fee. So that this imputation is not fo 
 unreafonable, fince it is evident, that you muft either renounce all punifh- 
 ments whatfoever in religion, or mal<e ufe of thofe you condemn: for in the 
 next page you tell us. That all who have fufficient means of inJiruBion pro- p. .20 
 ■videdfor them, may jujily be punijhed for not being of the national religion, 
 where the true is the national religion -, becaufe it is a fault in all fuch net to be 
 of the national religion. In Mngland then, for example, not to be of the na- 
 tional religion is ^ fault, and z fault to be punijhed by the magiftrate. The 
 
 ma- 
 
2o8 A THIRD LETTER. FOR TOLERATION 
 
 magiftrate, to cure this fault, lays, on thofe who dilTent, a lower degree of 
 penalties, a fine of i d, per month. This proving infufficient, what is the 
 magiftrate to do ? If he be obliged, as you fay, to amend this fault by pe- 
 nalties, and that low one of i d. per month be not fufficient to procure its 
 amendment, is he not to increafe the penalty ? He therefore doubles the 
 fine to 2 d.per month. This too proves ineffedtual, and therefore it is ftill 
 for the. fame reafon doubled, till it come to i j. 5J. 10/. 100/. 1000/. 
 None of thefe penalties working, but yet by being conftantly levied, leav- 
 ing the delinquents no longer able to pay, imprifonment and other corporal 
 punifhments follow to inforce an obedience, till at laft this gradual increafe 
 of penalties and force, each degree whereof wrought on fome few, rifes to the 
 higheft feverities againft thofe who ftand out. For the magiftrate, who is ob- 
 liged to corredt this vice, as you call it, and to do what in him lies to cure this 
 j^wZf, which oppofes their falvation ; and who, if I miftake not, you tell 
 
 p. 8 us, is anfwerable for all that may follow from his negleSi, had no reafon to 
 
 raife the fine from id. to 2^. but becaufe the firft was ineffedtual : And if 
 that were a fufficient reafon for rarfing from the firft to the fecond degree, 
 why^s it not as fufficient to proceed from the fecond to the third, and io 
 gradually on ? I would fain have any one fliew me, where, and upon what 
 ground, fuch a gradual increafe of force can ftop, till it come to the utmoft 
 extremities. If therefore difTenting from the church of England, be a fault 
 to be punifhed by the magiftrate, 1 defire you to tell me, where he fhall hold 
 his hand ; to name the fort or degree of punifhment, beyond which he 
 ought not to go in the ufe of force, to Cure them of that fault, and bring 
 them to Conformity. Till you have done that, you might have fpared that 
 
 p J paragraph, where .you fay, PTith what ingenuity I draw you in to condemn 
 
 force in general, only becaufe you acknowledge the ill effeBs of profecutingmen 
 with fire and fword, etc. you may leave every man to judge. And I leave 
 whofn you will to judge, whether from your own principles it does not un- 
 avoidably follow, that if you condemn any penalties, you muft condemn 
 all, as I have fhewn ; if you willretain any, you muft retain all ; you muft 
 either take or leave all together. For, as I have faid, and you deny not, 
 
 L. II, p. 75" Where there is no fault, there no punifhment is moderate;" fo I add. 
 Where there is a fault to be corredted by the magiftrate's force, there no 
 degree of force, which is ineffedtual, and not fufficient to amend it, can be 
 immoderate ; efpecially if it be a fault of great moment in its confequences, 
 as certainly that muft be, which draws after it the lofs of mens eternal 
 happinefs. 
 
 You will, it is- likely, be ready to fay here again, for a good fubterfuge 
 is never to be forfaken, that you except the defperately perverfe and obfiinate. 
 I defire to know for what reafon you except them ? Js it becaufe they ceafe 
 to be faulty ? Next I afk you. Who are in your fenfe the defperately per- 
 verfe ajtd obfiinate f Thofe that is. or 5 j, or 5 /. or 100 /. or no fine will 
 work upon .'' Thofe who can bear lofs of eftate, but not lofs of liberty ? 
 pr lofs of liberty and eftate, but not corporal pains and torments? or all 
 
 this. 
 
A THIRD LETTER FOR TOLERATION" 2og 
 
 this, but not lofs of life ? For. to thefe degrees' do men differently ftand 
 out. And fince there are men wrought on by the approaches of fire and 
 faggot, which other degrees of feverity could not prevail with, where will 
 you bound your defperately perverfe and objiinate f The king of France, 
 though you will allow him not to have truth of his fide, yet when he came 
 to dragooning, found few fo dejperately ferverfe and objiinate, as not to be 
 wrought on. And why fhould truth, which, in your opinion, wants force, 
 and nothing but force, to help it, not have the afliftance of thofe degrees 
 of force, when lefs will not do to make it prevail, which are able to bring 
 men over to falfe religions, which have no light ^nAJlrength of their own 
 to help them ? You will do well therefore to confider whether your name 
 of Jeverities, in oppofition to the moderate punijhments you fpeak of, has or 
 can do you any fervice ; whether the diftindlion between compelling and 
 coa^ive power he of any ufe or difference at all. For you deny the ma- P. 41 
 giftrate to have power to compel: And you contend for his ufe of his coaSiive 
 power y which will then be a good diflinftipn, when you can find a way to P. 27 
 ufe coaSliiie, or, which is the fame, compelling power without compulfion. 
 I defire you alfb to confider, if in matters of religion, punifhments are to 
 be imployed, becaufe they may be ufeful, whether you can flop at any de- 
 gree that is ineffedual to the end which you propofe, let that end be what 
 it will. If it be barely to gain a hearing, as in fbme places you feem to 
 fty, I think for that fmall punifhments will generally prevail, and you do 
 well to put that and moderate penalties together. If it be to make men con- 
 fider, as in other places you fpeak, you cannot tell when you have obtained 
 that end. But if your end be, which you feem mofl to infifl on, to make 
 men conjider as they ought, i. e. till they imbrace, there are many on whom 
 all your moderate penalties, all under thofe feverities you condemn, are too 
 weak to prevail. So that you mufl either confefs, not conjidering fo as to 
 imbrace the true religion, i. e. not conjidering as one ought, is no fault to be 
 punifhed by the coaSiive force of the magiflrate j or elfe you muft refume 
 thofe feverities which you have renounced:- Chufe.you whether of the two 
 you pleafe. 
 
 Therefore it was not fo much at random that I faid, " That thither at laft l_ jp .5 
 . perfecution mufl come." Indeed^froni what you had faid of falling under the " ' ' 
 Jlroke of thefword, which was nothing to the purpofe', I added, " That if a, p. ix 
 " by that you meant any thihg to the bufinefs in hand, you feem to have 
 "a.referve for greater punifhments, when lefs are not fufiicient to bring 
 " men to be convinced." Which hath produced this warm reply of yours ; 
 And will you ever pretend to confcience or modejiy ajter this? For I befeech ^ %i 
 you. Sir, what words could I have ufed more exprefs or effetlual tojigmfy, that 
 tn my opinion no DiJJenters from the true religion ought to be punijhed with the 
 fword, but fuch as choofe rather to rebel againji the magi/irate, than to fubmit 
 to lejjer penalties ? (For how any Jfx)uld refufe to fubmit to thofe penalties, but 
 by rebelling againji the magijlrate, I fuppofe you will not undertake to tell me.) 
 'twas, for this very purpofe that I ufed thofe words to prevent -cavils, (as I 
 
 E e was 
 
210 A THIRD LETTER FOR TOLERATION 
 
 was therifijimpk as to think t mgbt :J And I dare appeg}to any man of com- 
 
 mmfenp and common boneftyy tvbetber they are ct^abk of any other meaning. 
 
 Andpt the very thing which Ifo plainly difclaim in them, you pretend fwith- 
 
 outfo much as offering to Jhew bow) to collet from them. " Thlths^, you fiy, at 
 
 " laft, viz. to the taking away mens lives for the faving of their fouls, per- 
 
 ' *• fecution muftcorhe: A&you fear, notwithftanding my talk of moderate 
 
 '* puniftiments, Imy feif intiinate in thofe words: And if I mean any thing 
 
 " in them to the bufinefs in hand, I feem to have a referve for greater pu- 
 
 " nifhments, when lefier are not fufficient to bring men to be convinced." 
 
 Sir, I JhauldexpeSi fairer dtaHng from one fff yoiw ¥^g^m or Mahometans.- 
 
 But IJhall only add, that I ■would never mjb that any man mho has undertaken 
 
 a bad caufe, Jbauld more plainly donfefs it than byfervi^ it, as here (and not 
 
 here only) you ferve yours. Good Sir, be not fo angry, left to obferving men 
 
 you increafe the fufpicion. One may, without forfeiture of modefy or con- 
 
 fcience, fear what mens principles threaten, though their words difclaim it. 
 
 Nonconformity to the national, when it is thettue religion, as in England,. 
 
 is 2^ fault, a vice, fay you, to be corredted by the coc^vije po^er of the ma~ 
 
 gijirate. If fb, and force be the proper remedy, he mult increafe it, till 
 
 it be ftrong enough to work the cure j and muft not negle<!t his duty, for 
 
 fo you make it, when he has force enough in his hand to make this remedy 
 
 more powerful. For wherever force is proper to work on men, and bring 
 
 them to a compliance, its not producing that eflFeft can only be imputed to 
 
 its being too little : And if lb, whither at laft muft it come, but to the late 
 
 methods of procuring Conformity, and as his moft Chriftian Majelty called 
 
 it, of faving .of fouls, in France, or feverities like them, when more mo- 
 
 , derate ones cannot produce it ? For to continue inefficacious penalties, in- 
 
 fuificient upon trial to mafter the fault they are applied to, is unjuftifiable 
 
 cruelty ; and that which no body can have a right to ufe, it ferving only to 
 
 ?. 44 difeafe and harm people, without amending them: For you tell us, they- 
 
 fliould h^fuchfenakies as Ihould make them unea^. 
 
 He that Ihould vex and pain a fore you had, with frequent dreffing it 
 with fome moderate, painful, but inefficacious plaifter, that promoted not. 
 the . cure, would juftly be thought, not only an ignorant, but a difhoneft 
 furgeon. If you are in the furgeon's hands, and his help is requilite, and 
 the cure that way to be wronghi, corrofives and fire are the moft merciful, 
 as well as only jufti'fiable way of cure, when the cafe needs them. And 
 therefore I hope I may ^ill pretend to modefy and confcience, though I Ihould 
 have thought you io rational a man, as to be led by your own principles ; 
 and &) honeft^ charitable, and zealous for the falvation of mens fouls, as 
 not to vex and difeafe them with inefficacious remedies to no purpple, and 
 let them mJfs of falvation, for want of more vigorous profecutions. For 
 if Conformity to the church of Englandhe necelTary to falvation, for elfe 
 what neceffity can you pretend of punilhing men at all to bring them to it ? 
 it is cruelty to their fouls, if you have authority for any fuch means, to ufe 
 forae, and act to ufe fufficient force to bring them to conf(»-m. And I dare 
 
A THIRD LETTER FOR TOLERATION 211 
 
 fay you are fatisfied, that the French difcipUne of dragooning would have 
 made many in En^nd Conformifts, whom your lower penalties will not 
 prevail on to be &>. 
 
 But to inform you that my apprehenfions were not fo wholly out of the 
 way, I befeech you to read here what you have writ in tiiefe words ; 
 For how tof^dently Jbetxr you tell me here^ that it is more than I can fay for P. 34. 
 tny pc^tical punifliments, thU they were ever ufeful for the promoting true 
 rdigion ; lineal to aU vhfendng ferfms, Aether ^^hereoer true religion, or 
 found Chrifiianity has been nationally received ^nd eftablilhed By ■moderate fenal 
 laws, it has mt always Itift ground hy the relaxation of tbofe laws : Whether 
 feds and herefies, (even the wildeji and mofi ahfurd) and even Epicurifm and 
 Atheifhij have not continually thereupon fpread themfelves ; and whether the 
 veryfpirit -and life af Chrijiianity hasnotfenfily decayed, as well as the number 
 of found prof effors ^ it been daily leffened^on it : Not tofpeak of what at this 
 time our eyes cannot hut feet fir fear ■of giving >offence ', though I hope it wtll 
 he none to <eny that •have a juft: concern far truthand piety, to take notice of the 
 hooks and pamphlets which nowfy fo thick about this kingdom^ manifefiiy tend^ 
 ing to the multiplying of feBs and jdmifisns, and even to the promoting of fcep- 
 ticifm in reUgion amsng^iis. Here you ibemoan the decaying ilate of reli- 
 gion amongft us at prefent, by reafon of taking off the penalties hova Pro- v 
 teftant -Diflenters : And I befeeoh you wlial penalties were they ? Sudi where- 
 by Kiany have been ruined in their &a"tunes i fiich whereby many have loft 
 their liberties, and fome their lives iti iprifons ; fuch as have fent ibme into ba- 
 nithment, ftripped of all they had. Thefe were xh^ penal laws hy which 
 the national religion was eftahliihed in England; and thefe you caU mode-^ 
 rate : For you fay. Wherever true Teiigian or found C'hriflianity has been na^ 
 lionally received and eflahlifoed hy moderate penaLlaws -, and I hope you do not 
 here exclude JE^g"/i««<;/ from having its ;religion fo efabUJhed by law, which 
 we^o often hear of; or if to&rve the prefent occafion, you fhould, would 
 you alfo deny, that in the following words you fpeak of the prefent re- 
 laxation in Emgland^ where after your appeal to all obferving people for the 
 difiijal confequences, which you iuppafe to iiave every where followed from 
 foch relaxations, you add thefe pathcticd words. Not to fpeak of what at 
 this time our eyes cannot but fee, for fear of giving evince : So heavy does the 
 .pr>e^nt relaxation fit on yourmdndj which fince it i« of penal laws you call 
 ^moderate, I fhall fhew you what thqr are. 
 
 In the firfl: year of queen Elizabeth, there was a penalty of i j. a Sunday 
 and holiday laid upon every one, who came not to the common prayer then 
 eftabliftied. This penaly of i j. a time not prevailing, as was deiired, in 
 -the twenty third year of her reign was increafed to 20 /. a month, and im- 
 prifonment for non-payment within three months after judgment given. In 
 the twenty ninth year of Elizabeth, to draw this yet clofer, and make it 
 more forcible, it was raaaifted. That whoever upon one conviftion did not 
 continue to pay on the 20,/. :^ir month, without any other convidtion or 
 .proceedings againll him till he fubnaitted and conformed, ihould forfeit all 
 his :goods, and two thirds of his land for his life. But this being not yet 
 
 E e 2 thought 
 
212 A THIRD LETTER FOR TOLERATION 
 
 thought fufficient, it was in the thirty fifth year of that queen compleated, 
 and the moderate Jienal lauvs, upon which our national religion was ejiaklijhed, 
 and whofe relaxation you cannot bear, but from thence date the decay of the 
 veryfpirit and life of Cbrijiianity, were brought to perfeiftion. tor then 
 going to conventicles, or a month's abfence from church, was to be punifh- 
 ed with imprifonment, till the .offender conformed; and if he conformed 
 not within three months, then he was to abjure the realm, and forfeit all 
 his goods and chattels for ever, and his lands and tenements during his life-: 
 And if he would not abjure, or abjuring, did not depart the realm within 
 a time prefixed, or returned again, he was to fuffer death as a felon. . And 
 thus your moderate . penal laws ftood for the ejiablijhed- religion, till their pe- 
 nalties were, in reipedof Proteftant DilTenters, lately taken off. And now 
 let the Feader judge whether your pretence to moderate punifliments, or my 
 fufpicion of what a man of your principles might have in {lore for Difien- 
 ters, have more of modejly or conffiience in it ; fince you openly declare your 
 regret for the taking away fuch an. eftablifhment, as by the gradual increafe 
 of penalties reached mens eftates, liberties and lives j and which you muft 
 be prefumed to allow and approve of, till you tell us plainly, where, ac- 
 cording to youE meafures, thofe penalties fhouldj or, according to your 
 principles, they could have flopped. ■ 
 
 3*. II You tell us. That where this only true religion, ^iz. of the church of 
 England, is received, other religions ought to be difcouraged in fome meafure. 
 A pretty expreflaon for undoing, imprifonment, banifliment j for thofe have 
 been fome of the difcouragements given to Diflenters here in England. You 
 will again, no doubt, cry aloud, that you tell me you condemn thefe as much 
 as I do. If you heartily condemn them, I wonder you fliould fay fo little 
 to difcourage them j I woader you are fo filent in reprefenting to the ma- 
 giftrate the unlawfulnefs and. danger of ufing them, in a difcourfe where 
 you are treating of the magiftrate's power and duty in matters of religion ; 
 efpecially this being the fide on whieh^ as far as we may guefs by exper 
 rience, their prudence is apteft to err : But your modeftyj you know, 
 leaves all to the magiftrate's prudence and experience on that fide, though you 
 over and over again incourage them not to negledl their duty in the ufe of 
 force, to which you ijet no bounds. 
 
 f. 50 You tell us. Certainly no. man doubts but the prudence and experience of go*- 
 'vernors and law-givers inables them to ufe and apply it^ viz. your rulfe for the 
 meafure of punifhments, which I have ihe wed to be no rule at all i And to 
 ■judge more exaSlly what penalties da agree witS it; and therefore yo\x mujl be 
 excufed if you do not take upon you to teach thern^ what it becomes you gather 
 to learn from them. If your modefty be fuch, and you then did what be^ 
 came you, you could not but learn from your governors and law-givers, Tind 
 fo be fatisfied till within this year or tvvo, that thofe penalties which they 
 meafured out for the eftablifhment of true religion, though they reached 
 to mens eftates, liberties and lives, were fuch as were fit. But what yoa 
 have learned of your law-makers and ^qvernors fince the relaxation, or what 
 
 opinicra. 
 
A THIRD LETTER FOR TOLERATION aij 
 
 opinion you have of their experience and prudence now, is not fo eafjr 
 to fay. 
 
 Perhaps you will iay again, that you have in exprefs words declared againft 
 jir& and /word, lofs of efistCy maiming ^ith corporal funijhmentst Jiarving and 
 Mrmenting in noijhme prifons-, and one cannot either in madefty or eanfaence 
 difbeUeve you: Yet in the fame letter y.0U with fbrrow and regret fpeakof 
 the r€laxation of fuck penalties laid on Nonconformity, by which men have 
 loft dieir eftates, liberfaes, and lives too, in noifome prifons, and in this 
 too muft we not believe you ? I dare fay, there are very few who read that P. 34 
 paffage of yours, fo feelingly it is penned, who want madefty or cmfcimce to 
 heiieve you therein to be in earneft -, and the rather, becaufe what drops 
 from men by chance, when they are not upon their guard, is always thought 
 the besft interpretation of their thoughts. 
 
 Ytfu name /^ of eftafe, of lihtrty, and t^rmentingt which is corporal 
 
 ■^usijhment, as if you were agaanft them : Certainly you know what you 
 
 meant by thefe words, when you tfeid, you condemned them j was it any 
 
 degree of lofsof Mer^y er lefiatt, any degree of corporal pun^meni that you 
 
 condemned, or only ,tbe utmoft, or ifome degree between thefe ? unkfs you 
 
 jatad then fome meaning, aodunlefs you pleafe to teH us, what that meaning 
 
 was; where it is, that in your opinien the magilfoate ought to ftop, who 
 
 can believe you are in ewneft? "This 1 think you may and ought to do 
 
 for our iafbrHiation in your fyftem* without Arty appreheofio*! that ;gov6r- 
 
 nors and kw-^ivers will deem themfelves ^much lau^at by you, -whixSi your 
 
 jW«^^ -makes you fo cautious of. Whilft yoa :Befiife to do -this, jsaid keep 
 
 your felf iioiigr -t}'-° ♦v^^r o f <3 f io « l cmte7"xxnivenient,^nandnolficieBt force aijii 
 
 penalties, -and ether tfijch-lUee uncertain and undetermined puniftM!aent«, 'I 
 
 thiiik a con&iencious andfober Di^nter might: expert fairer dealing froth 
 
 one of my P^gam or Mskmrnedam, asycai fikafe to call *hem, than 
 
 from one, who fo pr^etfeifes moderation, that ^what. degrees of force, what 
 
 kiadof ipuniftiments wiU fatisfy him, he either .knows not, or will not de- 
 
 'Chtfe. For your ttiaderate and .convenient -isEi&Y^ when you come to interpret 
 
 rthem, jfigriiify what tpuni&ments you rpleafe : For the .cure being to be 
 
 wrought by lOfce, that will fee conmement, which the Aubbornnefsof the evil 
 
 requires J N^nd that m&deratt, which is but>eBou^ to work the cure. And 
 
 ■tl^sefore I fliall return your ?own complen$ent, ft^at J would never wijh that 
 
 jiny-man iioho has , -undertaken <a bad^cai^ .fiimdd\mor£ p^ialy ^canfefs it than by 
 
 fePmng it, as her^e fund wit here ^oa^J youfersieyaurs. i fliould "beg your 
 
 pardon for t-his fort of lan^age^ were it not your own. And what right 
 
 you have to it, •the^trill yourfhew in the ma»agement-cif>^ner«l anddoubt- 
 
 ful woFds and^expreffions, of uncertain and undetermined fignMcation, will, 
 
 I-id0ubt hot, abundantly convince the reader. An iaftance we have in the 
 
 .argurHttent'befoire u-s : Fori appeal to anyifober man, who ihall carefully read 
 
 what yeu write, where you pretaid to-telltbe marJdplamlyandSr^Bly 's&hat P, 49 
 
 ^.punfh^ents ^TQ to "be ruled byyour fcheme, ^rahether after having ^weighed 
 
 all -you fay concerning that matter, he can tell, what a Nonconformift is to 
 
 expedtTrom you, or find any thing but fuch acutenefe and ftrength ^s lies 
 
 i {, E e 3 ia 
 
«i4 A THIRD LETTER FOR TOLERATION 
 
 in the uncertainty and referve of your way of talking; which whether it 
 be any way futed to your modefiy and confcience, where you have undertaken 
 to tell us ijohat the punijhmekts are, whereby you would have men brot^ht 
 to imbrace the true religion-, I leave you to confider. 
 f. 34. If haviag faid. Wherever true religion or found 'Chri/iianity has been na^ 
 
 tionally received and ejiahlijhed by moderate penal laws ; you fhall for your de* 
 fence of the eftablifhment of the religion in England by law, fay, which 
 is all is left you to fay, that though fuch fevere laws were madCi yet it was 
 only by the execution of moderate penal laws, that it was eftabliflied and 
 fupported : but that thofe fevere laws that touched mens eftates, liberties 
 and lives, were never put in execution. Why then do you fo ferioufly be- 
 moan the lofs of them? But I advife you not to make ufe of that plea» 
 for there are examples in the memory of hundreds now living, of every 
 one of thofe laws of queen Elizabeth being put in execution ; and pray re- 
 member, if by denying it you require this truth to be made good, iris 
 you that force the publifhing of a catalogue of men that have loft their 
 . eftates, liberties and lives in prifon,, which it would be more for the advan- 
 tage of the religion ejiablijhed by law, fliould be forgotten. 
 
 But to conclude this great accufation of youfs : If you' were not con- 
 fcious to your felf of feme tendency that way, why fuch an outcry ? Why 
 was modejiy 2iiiA confcience called in queftion'? Why- was it lefs fair dealing 
 than you could have expeBed from a Pagan or Mahometan, for me to- fay, 
 if in thofe words '* you meant any thing to the bufinefs in hand; you feemed 
 ** to have a referve for greater punifhments ?" Your bufinefs there being to 
 prove, tbat there was a p®wervcffca^n th©^ii^glftra*c:^;crTifc foice. In taatters 
 of religion, what could be more befides the bufinefs in hand, than to tell us, as 
 you interpret your meaning here, that the magiftrate had a power to ufe force 
 againft thofe wJio; rebelled, for who ever denied that, whether Diffenters or 
 not Diflenters ? Where was it queftioned by the author or me, that whoever 
 rebelled, were to fall under -the firoak of the mag^rdte's fword? And there- 
 fore without breach oi modejiy -or confcience, I might fay, what I again' here 
 repeat, " That if in thofe words you meant any ^ing to- the bufinefe in 
 *• hand, you feemed to have a referve for greater puniihments." 
 
 One thing more give me leave to add in defence of my modefiy and con- 
 ftience, or rather to juftify my felf from having guefled fo wholly befide the 
 matter, if I fliould. have feid, which I did not, that I feared you had a re- 
 li.II,p»83 -ferve far greater punijhments.. For I having brought the inftances of Ana-r 
 nias and SappMra, to ftiew that the ApofHes wanted not power to punifli, 
 if they found it neceffary to ufe it; you' infer, that therefore /««^»i?^»^ ot^ 
 3>, 38 befpmetimes necejjary. What punifliments I befeech you, for theirs- coft 
 
 them their livds ? , He that, as you do, concludes from thence, thztihere- 
 ioxe punijhments may befometimes necejfary, will hardly avoid, whatever he 
 fays, to conclude C2i^\xA punijhmentx'necejfary : And when they are necejfary, 
 it is you know the magiftrate's duty to ufe them. You fee how natural it is 
 for men to go whither their principles, lead them> though at firft. fight per- 
 haps, they thought it too far.. 
 
 If 
 
h THIRI> l^ETTER FOR TOLERATIOtq; ^i^ ; 
 
 If to avoid this, jjqu flaw fay fon ft^eant it of the puniihmetit of the In- 
 ceftuofis Corinthian, whom I alfq mentioned in the fame place ; I think, fup- 
 pofmg yeur fdf to lie under the imputation of a r^ferwe of greater punifli- 
 ments, you ought in prudence to have faid fo there. |S[ext yop know not 
 what punifhment it was the inceftuous Corinthian ui^derwent, but it being 
 ^r tke defiru&kHof tkfi f»fi» it feems to be no very light one : And if you 
 will take your friend St. ^mJW^ word for it, as he in the very epiftle you 
 quote tells you, it waa a very feyfef? one, making as jaiueh difference between 
 it, ^tid the i€*f dtjes nuen ufually fuSer in prjfon, as there is between the 
 cruelty of the Devil and that Qf the ipoft barbarous jaylor : fo that if your 
 moderafe pumfhmHts will Bfsch to that laid ©rvthe ineeftuoiis Ccffiijthian for 
 the d©ftru<3fiori of the fle(h, we may prefume thejn to be, what other peo- 
 ple Q9\\feveritiei, 
 
 : C H A P T E R V i m 
 
 V 
 
 HOV«r tONG YOUR PUNISHMENTS ARE TO CONTINUE. 
 
 The meafure of punifhments being to be eftimated as -vyejl by the length of 
 their duration, as the intenfenefs of their degrees, it is fit we take a view 
 aUbof your fcheme in this part. 
 
 •* I t-old you ^' That moderate pmifkments that are eon tinued, that menfiiidL.II,p.g3 
 '• no end of, know np way out of, fit heavy, and become immoderately 
 •* ufieafy. Diffenter^ you wejjld hayie^^ puniOied, to make them emfider. 
 ^' Your penalties have had the effedt on them y«Ki intended ; they have 
 " made them conjidev ', and they have done their ut^c^ in confidering. 
 ♦' What: now miift be done with thein? They muft be punifhed on, for 
 " ^^j ajse ftill Difieriters. If it were juft, and yo^ had reafon at firft to 
 ** pyjiifli a DifiTenter, to make him cmjider, when yoii did not know but 
 *' that be hadcoififidered already j it is a? juft, and yjpu have as much reafon 
 " topunifti him on, even when he has performed what your punishment 
 " -was defigped for, and has confid^red, but yet remains a DilTenter. For 
 " I m,ay juftly fuppofe, and you rnufl: grant, that a man may remain a Dif- 
 ** fenter after ajl the confideration your moderate penalties can bring him 
 " to i when we fee great punifhments, even thofe feverities you difown as 
 «' too great, are niot able to make men cmfider fo far as to be convinced, 
 '• and brought over to the national church, li your punifhments may not 
 •' be inflidted on men, to make them confider, who have or may have con- 
 *' fidered already, for ought you know ; then Difi"enters are never to be once 
 " puniflied, no mor^ than any other fort of men. If P^enters are to be 
 *' punifhed, to make them confider, whether they have confidered or no 5 
 " then their punifhrnents, though they do :c(?«/^^(?r, muft never eeafe as long 
 ?* as they are Diflenters, which whether it be to punifh them only to bring 
 *' them to conjider, let all men judge. This I am fure ; punifhments in your 
 *' method, mufl either never begiA upon DiffenteKj or aever ceafe. And 
 
2i6 A THIRD LEtTER FOR TOLERAtlbN* 
 
 *■* fo pretend mbderatidn if you pleafe, the puhifliments which' your me- 
 " thbd requires, muft be either very immoderate, or none at all." But to 
 this you fay nothing, only for the adjuftirig of the length of your piinifh- 
 fnents, and therein vindicating the confifte'ncy and prafticablenefs iof yo'ur 
 
 P. SI fcheme, you tell us, That as long as men rejeSi the true religion duly propofed 
 to them, fo long they offend and deferve punijhment, and therefore it is but juji 
 that fo long they Jhould be left liable to it. -You promifed to aiifwer to this 
 
 P'46 queftion, amongft others, plainly and direBly. The queftion is. How long 
 they are to be puriiflied ? And your anfwer is, It is but juJi thatfo long they 
 jhould be liable to' punijhment. This extraordinary caution in Ipeakirig out, 
 if it Were not v^ry natural to you, would be apt to make one fuipedt, it 
 was accommodated more to fbme difficulties of ydur^ fcheme, than to your 
 promife of answering plainly and direSlly ; or poffibly yoii thought, it woul!d 
 not agree to that charadter of moderation you aflume, to own, ijiat all the 
 penal laws which Were lately here in force, and whofe relaxation you bemoan, 
 fhbuld be conftantly put in execution. But your moderation in this point 
 comes too late. For as your charity, as you tell us in the next paragraph, 
 requires that f^ey be kept fubjeSt to penalties: So the wzichinl charity of 
 others in this age hath found out ways to incourage informers, and put it out 
 of the magiftrate's moderation to ftdp the execution of the law againft Dif- 
 fenters, if he fliould be inclined to it. ^ ^ ^ 
 
 We will therefore take it for granted, that if penal laws be made con- 
 cerning religion, for more zeal ufually animates them than others, they 
 will be put in execution : and indeed I have heard it argued to be very ab- 
 furd, to make or continue laws, that are not conftantly put in execution. 
 And now to fhew you how well your anfwer confijls with other parts of your 
 fcheme, I fhall need only to mind youj that' if men muft be punijhed as 
 long as they rejedl the true religion, thofe who punifti them, muft be judges 
 what is the true religion. But this qbjedlion, with fome other, to which 
 this part of yoiir anfvver is obnoxious, having been made to yoii more at 
 large elfewhere, I fhall here omit, and proceed to other parts of your 
 anAvef. • ^ • 
 
 p. 50 ' You begin with your reafon for the anfwer you afterwards give us in the 
 words I laA quoted: Your reafon runs thusj For certainly nothing is more 
 reafonable than that menjhoidd befubjeSi to punijhment as long as they continue 
 to offend. And as long as men rejeSl the true religion tendered them with fufficient 
 evidence of the truth of it, fo long it is certain they offend. It is certainly very 
 reafonable, that men fliould befubjeSi to punijhment froni thofe they offendas 
 long as thej continue to offend: But it will not from hence follow, that 
 thofe who offend God, are Q\w^y^ fubjeSi to punijhment from men. For if 
 they be, why does not th£ magiftrate punifli envy, hatred, and malice;, and 
 all uncharitablenefs ? If you anfwer, becaufe they are not capable of ju- 
 dicial proofs : I think I may fay it is as eafy to prove a man guilty of envy, 
 hatred or uncharitablenefs, as it is to prove him guilty of rejeSiing the true 
 religion tendered him with fufficient evidence of the truth of it. But if it be 
 his duty to punifli all offences againft God, why does the magiftrate never 
 " . punifti. 
 
A THIRD LETTER FOR TOLERATION ziy 
 
 punifli lying, which is an offence, ^gainft God, and is an offence capable of 
 being judicially proved ? It is plain therefore that it is not the fenfe of all 
 mankind, that it is the magiftrate's duty to punifh all offences againft God ; 
 and where it is not his duty to ufe force, you will grant the magiftrate is not 
 to ufe it in matters of religion, becaufe where itisneceffary, it is his duty to 
 ufe it i but where it is not neceffary, you your felf fay, it is not lawful. 
 It would be convenient therefore for you -to reform your propofition from 
 that loofe generality it now is in, and then prove it, before it can be allowed 
 you to be to your , purpofe ; though it be never fo true, that you know not a 
 greater crime a man can be guilty of, than rejeSting, the true religion. 
 
 You go oft with your proof, that folong as men rejedt the true religion, p. 51 
 etc, fo long they offend, and confequently~ may juftly be punished j Becaufi, 
 fay you, it is impojjible for any man, innocently to reje£i the true religion, fo 
 tendered to him. For whoever rejeSfs that religion fo tendered, does either ap' 
 prebend and perceive the truth of if, or he does not. If he does, I know not 
 what gree^ter crime any man can be guilty of. If he does not perceive the truth 
 of it, there is no account to be given of that, but either that he Jhuts his eyes 
 againft the evidence which is offered him, and will not at all confder it ; or that 
 he does not confder it as he ought, viz. withfuch care as is requifite, and with a 
 fincere defer e to learn ihetruthi either of which doesmanif^fily involve him in guilt. 
 To fay here that a man who hits the true religion propqfed to him with fufficient 
 evidence of its truth, may confeder it as he ought, or do his utmoft in con- 
 i\6.QX\n^, and yet not perceive the truth of it; is neither more nor lefs, than to 
 fay, that fujicient evidence is not fufficient evidence. For what does any man 
 mean byfuffipient evidence, but fuch as will certainly win ajfent whereever it is 
 duly confidered^ \ . , 
 
 I ihall not trouble my felf here to examine when requifete care, duly con- 
 federed, arid fuch other words, which bring one back to the fame place from 
 whence one fet out, are caft up, whether all this fine reafoning will amount 
 to any thing, but begging what is in the queftion : But fhall only tell you, 
 that what you fay here- and in other places dhovLl fijfficient evidence, is built 
 upon this, that the evidence wherewith a man propofes the true religion, 
 he may know to be fuch, as will not fail to gain the affent of whofoever 
 does what lies in him in confidering it. This is the fuppofition, without 
 which all your, talk o^ fufficient evidence will do you no fervice, try it where 
 you u'ill. But it is a fuppofition that is far enough from carrying with it 
 - fufficient evidence to make it be admitted without proof. 
 
 Whatever gains, any man's ajfent, one may be fure had fufficient evidence 
 in refpedt of that man : But that is far enough from proving it evidence fuf- 
 ficient ^to prevail on another, let him confider it as long and as much as he 
 can. The tepipers of mens minds ; the principles fettled there by time and 
 education, beyond the power of the man himielf to alter them; the diffe- 
 rent capacities of mens underftandings, and the flrange ideas they are often 
 filled with, are fo various and uncertain, that it is impoffible to find that 
 evidence, efpecially in things of a mixed difqUifition, depending on fo long 
 
 F f a train 
 
A rHIRD L^TTE'R; F^OR TDXERA^frON 
 
 a tradn of comfeqiaeiices, as fotee ^>^«s ©f tiie toie Tei%teii^ttmy, '^idk -owe 
 can confidendjr iky wHifee fu^i^mt (for »11 men. It k JderPfoi^ftl^on t'h'rft 
 3 1^8,7*6 is the produa: q£ q^iy^f^i idwided by 297, and "yet I «Afelleffgfe *pH*a 
 to find one man of a -^onrrifeud* 'to t«?h6m yoa can tcfader tliis prajw^fictt 
 with demonftrative atftiffiilmtie'mdmix to oonvfi»ce-Mm of T?he sK'tfth l)f I't i-ii 
 a dark roomj or tver to ffHake <lfeis -TOi^l*?? apf«af to a iHa^n, ^a;t cahndt 
 write and. read, fo as to tnafce ham inribrace it ^as a t^iatfa, tf aiiother WtesM 
 he hath more confidence in, telis ihiwi it is :iJot fo. Aril "the d^esit^ltiftf^ve 
 lewii/e^c^ the thing has, ail -the «m^ yoa cam ftiafeeiof Jit, a'H the ^8*^^^^«; 
 //o;^ h^ can, imploy 'abdut it, ^^M n^&c be cat^ ^o 4ifoover ^ 4iiin '*hat evi- 
 dence which (hall convince 4aai it is triie, utfefe yoa wiH 'at ^?esefce*e =and 
 ten, for that may be the ■cafe, have (hdacft negle^lMs calling-, ^totch^aX, and 
 learn to write arad read, and caft -account, which -he lai^y never be -able to 
 attain to. ■ 
 
 You fpeak more than once of mens ^ia^ 4M«s«^*t to lay afiSe their fn- 
 judices to make them confider asthey oa^t, artdJ^dge-iJigbt Sf-lwatte^ iii 
 religion; afid I grant without«iei»gifo'th»y<ca'niio1: : teit k is iMi{)t>^le for 
 foice to make them doit, nnkfs ftxottM fliewthein, which are ]pWef^ifees 
 in tlieir minds, and dcftingmfh thefia frcsn' the if^ath^ there. W^D is l^effe 
 almoft that has not ^r^«<!&ripj, thatiie tfedS not knowitobe 'fo; -a^what caft 
 force do in that cafe ? Itcati no -more remove tb'feifv, ito ^ake Way for trU-tli, 
 *! an It can remove one truth to make ^y for -arttJ^ers or palhSf reittove 
 an eiiablifhed truth, or that whicii is looiked on -as an unqueftionable prin- 
 ciple, for fo are often mens prejudices, '>to 'make "way f6r a trwth •ndt yet 
 known, nor appearing to be one. It is not every one feno^^vfr, otMcan bring 
 himfelf to Des Cartes' s way of doubting, and ftrip his thougbtS of all' Opi-^ ' 
 nions, till 'he brings them to felf-evident principe^ ^id^heln -upSta ^htem 
 builds all his future tenents. 
 
 Do not think all the world, who are not of yoar church, afeahdon tfeefta>- 
 felves to an utter carelefsiiiefs of their future fl^e. You <5aHnot but alfow 
 there are many Turks who fincerely feek trath, to wfeoin yet you touM 
 never bring evidence fufficient to convince iheni of the troth of the Chriftian 
 religion, whilft they looked on it as a principle not to be queftioned, that 
 the Koran was of divine revelation. This poflibly you will tell me is zpre-- 
 judice, and foit is; but yet if this man fhall tell you it is no more ^prejudice 
 in him, than it is a prejudice in any one amongft Chriftians,, who having not 
 examined it, lays it down as an unqueftionable pr'inciple of liis rdi^ion, that 
 'the Scripture is the word of God ; what will you. anfwer to him ? And yet 
 it would fhake 'a great m.?ny Chriftians in their religion, if theylhould lay 
 by that prejudice, and fufpend their judgment of it, until they had made it 
 cut to themfelves with evidence fufficient to convince one who is not preju- 
 diced in favour of it; and it would require more time, books, languages, 
 learning andlkill, than falls to moft men-s ihar^ to ^eftablifli them therein, if 
 you will not allow thera, in this fo diftinguifhing and fuftdatnfent^l a point, 
 to rely on the learning, knowledge and j'udgmeW:«f^fome|ri?;5^.vrhom they 
 
 have 
 
A THiIRD LETrER FOR TOLBRAlTlOl^i 219^6 
 
 have In reverence 01? admiration . This though you blame it as an ill way, P. 42 
 yet you, can allow in one of your own religion, even to that degree, that he 
 may be ignorant of the grounds of his religion. And why then may you not 
 ^llosii^ it to a Turk, not as a good way, or as having led him to the truth i 
 but as a way, as fit for him, as for one of your church to acquiefce in j and 
 as fk to exempt him from your force, as to exempt any one of your ch«rch 
 ^om it ^ 
 
 ^ To preaM your commenting on this, in which you have fljewnfomuch 
 dexterity, give me leave to tell you, that for all this 1 do- not think all reli- 
 gions equally true or equdly certain. But this, I fay, is impoffible for you». 
 ot me, or any man, to know,, whether another has done his duty in exa- 
 mining the evidence on both fides, when he imbraces that fide of the qjijeftion^ 
 which we, perhaps upon other views, judge falfp t and therefore we cans 
 have no right to punifh or perfecute him for if. In this, whether and how 
 far any one is. faulty, muft be left-, to the fearcher of hearts,, the great atnti 
 righteous Judge of all men, wJiQ: knows all their ciix:uniftances, alt the 
 powers and workings! of their minds;; where it is they fincerely follow, and 
 by what default they at any time mifs truth : and he, we are fure, wiH 
 judge uprightly; 
 
 But when one man fhall think himfelf a competent judge, that the true 
 idiigion is propofed with evidence fufficient for another ; and thence fhall take 
 upon him. to puni£h him: as an oifender, becaufe he imbraces not, upon 
 evidence that he the propofer judges fufficient, the religion that he, judges 
 true, hehadineed'be able to look into the thoughts, of men, and know their 
 feycml abilities : unlefs he wiU make, his own underftanding and faculties to 
 be the meafure of tbofe of all mankind, which if they be no higher elevated, 
 no larger in their comprehenfion, no more difeerning, than, thofe of fome 
 men, he will not only be unfit to be a judge in thati^but in almoft any cafe 
 whatfoever. 
 
 But fince,. r. You make it a condition to the making a man an offender in 
 not being of the true religion, that it has been tendred him with fufficient 
 evidence. 2. Since you think.it fo eafy for men to determine when the true 
 religion has been tendered to any one with fu^cient evidence. And 3. Since 
 yx)u pronounce it impiety to fay that God hath notfufnijhed mankind with com^ a. p. 16 
 fetsent means for "the promoting his own honour in the worlds and the good of 
 fouls. Give me leave to afk you a queftton or two. i. Can any one be 
 faved without imbracing the one only true religion ? 2. Were any of the 
 Americans- of that one only true religion-, when the E^uropeans firft came 
 amongftthem? 3. Whether any of tht Americans, before the Chriftians 
 came amongft them, had o^e««/(?i;/ in reje<5ling the true religion tendred with 
 fufficient e^dfence..?- When you have thought upon, and fairly anfwered 
 thefe queftions, you will be fitter to determine, how. competent a judge man 
 is, what is fufficient evidence 5 who do oifend in not being of the true reli- 
 gion ; and what puaiifhments thc}^ are liable to for it; 
 
 But methinks here, where you fpend almoft a whole page upon the crime 
 of rejeding the true religion duly tendred, and the punifliment that is juftly 
 
 F f 3 due 
 
tzo A THIRD LETTER FOR TOLERATION 
 
 due to it from the maglftrate, you forget yourfelf, and the foundation of your 
 plea for force ; which is, that it \% neceJJ'ary : which you are fo far from 
 proving it to be in this cafe of punifliing the offence oi rejedting the true re- 
 ligion, that in this very page you diftinguiftied it from what is neceffary; 
 where you tell us, your dejign does rather oblige you to conjider bom long men 
 may need punijhment, than how long it may he juji to puntjh them. Sp that 
 though they offend, yet if they do not need punifhment, the magiftrate can- 
 not ufe it, if you ground, as you fay you do, the lanvfulnefs of force for pro- 
 moting the true religion upon the necejjity of it. ' Nor can you fay^ that by 
 his commiffion from the law of nature, of doing good, the magiftrate, be- 
 fides reducing his wandring fubje(9:s out of the. wrong into the right way, is 
 appointed alfo to be. the avenger of God's wrath on unbelievers, or thpfe 
 that err in matters of religion. This at leaft you thought not fit to own in 
 the firft draught of your fcheme ', for Wo not remember in all your '• Argu- 
 ment conjidered" one word of critne or punijhment : nay, in writing this fe- 
 cond treatife, you were fo (hy of owning any thing of punijhment, that to 
 my remembrance, you fcrupuloufly avoided the ufe of that word, till you 
 came to this place; and always where the repeating my words did not oblige 
 you to it, carefully ufed the term oi penalties for it, as any one may obferve, 
 who reads the preceding part of. this letter of yours, which I am now ex- 
 amining. And you were fo nice in the point, that three or four leaves back- 
 wards, where I fay. By your rule difTenters muft be punifhed, you mend it, 
 and fay. Or if ^\ pleafe, fubjeSled to moderate penalties. But here when the 
 inquiry, how long force was to be continued on men, (hewed the abfurdity 
 of that pretence, that they were to be puniflied on without end, ^ to make 
 them confider; rather than part with your beloved force, you open the mat- 
 ter a little farther, and profefs diredly the punijlnng men for their religion. 
 For though you do all. you can to cover it under, the name of rejeSiing the 
 true religion duly propofed ; yet it is in truth no more but being of a religion 
 different .from yours, that you would have them puni£hed fear: for all that 
 the author pleads for, and you can oppofe in writing againft him, is tolera- 
 tion ;Qf religion. Your fcheme therefore being thus mended, your hypothe- 
 fis inlarged, being of a different religion from the national found criminal, 
 and punifhments found juftly to belong to it, it is to be hoped, that in good 
 time your punifhments may.grow too, and be advanced to all thofe degrees 
 you in the beginning condemned; when having confidered a little farther, 
 you cannot mifs finding, that the obftinacy of the criminals does not lefiJen 
 their crime, and therefore juftice will require feverer execution to be done 
 upon them. 
 P, 51 But you tell us here, Becaufe your dejign does rather oblige you to confider 
 how long men may needpMniJhment, than how long it may be jufi topunijh them \ 
 therefore yoyx Jhall add. That as long as men refufe to imbrace the true religion, 
 fo long penalties are neceff'ary for them to difpofe them to conjider and imbrace it : 
 and that therefore asjujiice allows, fo charity requires, that they be keptfubjeSl 
 to penalties, till they imbrace the true religion. Let us therefore lee the 
 
 .ednjifency 
 
A THIRD LETTER FOR TOLERATIOlsf 
 
 confiftency of this with other parts of 3/bdr hypothefis, and examine it a little 
 by them. 
 
 Your dodtrine is. That where Intreat'ies and admonitions upon trial do not 
 prevail, punifliments are to be ufed; but they muft be OTOd/'^ra/?. Moderate 
 punifhments have been tried, and they prevail not ; what now is to be done ? 
 Are not greater to be ufed ? No: for what reafon ? Becaufe thofe whom mo- 
 derate penalties will not prevail on, being defperately peruerfe and obftinate, re» 
 medies are not to be provided for the incurable, as you tell us in the page im- 
 mediately preceding. 
 
 Moderate punifhments have been tried upon a man once, and again, and a 
 third time, but prevail not at all, make no impreffioni they are repeated as 
 many times more, but are ftill found inefFedual : pray tell me a reafon why 
 fuch a man is concluded fo defperately perverfe and objiinatey that greater 
 degrees will not work upon him, but yet not fo defperately perverfe and ob- 
 Jiinate, but that the fame degrees repeated may work upon him ? I will not urge 
 here, that this is to pretend to know the juft degree of punifhment that will 
 or will not work on any "one, which I fhould imagine a pretty intricate bu- 
 finefs : but this I have to fay, that if you can think it reafonable and ufeful 
 to continue a man feveral years, nay his whole life, under the fame repeated 
 punifhments, without going any higher, though they work not at all, be- 
 eaufe it is pbffible fome time or other they may work on him j why is it not 
 as reafonable and ufeful, I am fure it is much more juflifiable and charit abler 
 to leave hitti all his life under the means, which all agree God has appointed^ 
 without going any^'higher, becaufe it is not impoffible that fome time or 
 other preaching, and a word fpoken in due feafbn, may work upon him ? 
 For why you fhould defpair of the fuccefs of preaching and perfiiafion upon 
 a fruitlefs trial, and thereupon, think yourfelf authorized to ufe force j and 
 yet not fo defpair of the fuccefs of moderate force, as after years of fruitlefs 
 trial, to continue it on, and not to proceed to higher degrees of punifh- 
 ment, you are concerned for the vindication of your fyflem to Ihew a 
 reafon. 
 
 I mention the trial of preaching and perfuafion, to fliew the unreafonable- 
 nefs of youf hypothefis, fuppofing fuch a trial made : not that in yours, or 
 the common method, there is or can be a fair trial made what preaching 
 and perfuafion can do. For care is taken by punifhments and ill treatment, 
 to indifpofe and turn away mens minds, and to add averfion to their 
 fcruples ; an excellent way to foften mens inclinations, and temper them for 
 the- impreflion of arguments and intreaties j though thefe too are only talked 
 of: for I cannot but wonder to find you mention, as you dp, giving ear to 
 admonitions, intreaties and perfuajtons, when thefe are feldom, if ever made 
 ufe of, but in places, vvhere thofe, who are to be wrought on by them, are 
 known to be out of hearing ; nor can be expedled to come there, till by fuch 
 means they have been wrought on. 
 
 It "is not without reafon therefore you cannot part with your penalties, and 
 would have no end put to your punifhments, but continue them oa; fince- 
 
 you- 
 
,a^ A. THIRD LETTER FOR TOLERATION 
 
 ypTj leave fo mwch to their operation^ and make fo little ufe of other means 
 to work upon diflenters. 
 
 C H A P T E R VI 
 
 OF THE END FOR WHICH FORCE IS TO BE IXSED. 
 
 He that (hould read the beginning of your " Argument conjidired" wouldthink 
 it inearneftto be your defi^ to have force imployed. to make men ferioufly 
 QQnfider, and nothing elfe : but he that (hall look a little farther into it, 
 and tq that add alfo your Defence of it, will find by the variety of ends, you 
 defign your force for, that either yoo know not weH what you would' have 
 it fcr, or dfe, whatever it was you aimed at, you called it ftill by that name 
 which beft fitted the occafion> and would ferve beft in. that place to recom- 
 mend the ufe of it. 
 
 P. 27 You afk me. Whether the mildnefi and: gentlenefs of the Gojpel defir^s-tBe' 
 
 (SpaMi'VA. poimr of the magifttate t I anfwer, as you fuppofedj No : upon- 
 wiiiefe yxm infer, Tihen. itfeems- the ma^jhatemay ufe' his coaSMve po'wer, iniiB^ 
 outoffrndisgagaa^i the mildhefi and gmtknefs of t^e Qofpel. Yes, where he. 
 has. commiffion and authority to ufe lU Andfii, > fay you, it will cmfiji i&ell 
 mof/^h^iakk the^milSnefs and gentknefs (f the Gtfpel for the- magijirate to ufe 
 bis coaSlive- power ta procure them [1 fuppofe you mean the minifters and 
 preachers of. the national' religion] a hearing i&here their prayers andrintreaties 
 will not da it ^ No*, it wilt not confifl: with the gentle and mild method of 
 the Gofpel^. unlefs the Gofpel has direded it, or fomething elfe to fuppfy its 
 want, till: it could be had; As for miracles, which you pretend to have 
 fiipplied the want of force in the firft ages of Chriftianity, you will find, 
 that confidered in another place. But, Sif> fhew me a country where the 
 minifters ands teachers of the national and true religion go about with praytrs^ 
 and intreaties to procure a hearing, and cannot obtain it, and there I think I 
 need not ftand vsrith you for the magiftrate to ufe force to procure it them ; 
 but that I fear will not ferve your turn. 
 
 To fhewtfae inconfiftency and unpradlicablenefs of your method, Lhad 
 
 L, II, p. 90 faid, " Let us now fee to what end they muft be punished : fometimes it is> 
 
 A. p. 5 " 21? bring them to ConJMer thofe reafons and arguments iifhich are proper and 
 *' fufficient to convince them: of what? That it is not eafy to fet Grantham- 
 " fteeple upan Paul's church ? Whatever it be you would have, them 
 "/convinced of, you are not willing to tell us; and fo it may be any 
 
 A. p. 10 " thing. Sometimes it is. To incline them to lend an ear to thofe who tell 
 *' them they ha%ie mifinke-ntheir way, and ojfer^ to fkw them the right. Which 
 
 A. p. 27 •' is, to lend an ear to all who differ from them in religion, as well crcfty 
 " feducers, as others. Whether this be for the. procuring the fdPaation- of 
 
 A, -p. 23 " their- fouh, the end for which - you fay this force is to ' be ufed, 
 *' judge- you. But this tarn fure^ whoever will lend an ear to all who will 
 
 " tell 
 
w 
 
 A 'JH-IRD -L^Tt^K FOR TOLERATION i2.23233 
 
 *' Tell them 'fi^ ar-emt ofi^ewayt will not have much time "for any Other 
 ** bafinefs. 
 
 *' •■^felnetimts kiis, To^ecmer mft to fo niueh fifbfieiy 'and refleSlion, 'as A.-^. n 
 "' f&rwufy 'to fut thb q^'^Man to ^thmfiliks, 'mfhether it he rmlly 'Worth their 
 " while toundipgQ fu^h%V6reoenimoes, for adhmng to a religion 'mhiCrh, fir 
 " -Ofty -thing 'fhey 'kmav^ "Mity be fittfe ; or fir feje'Bing another f if that he the 
 " ^fe^ -idhi&hy fit -o^ht -they know, may be true, till th^ i>ii<ve brought k 
 *' Yo fhe bar of rmfi/fi, and given it a fair , trial there. Which in fhor't 
 *< -HKiOurits t<) tlwss raudi-j tHis. 'T'omakethetn examine whether th^eif reHgioh 
 *■' ib^^t^tte, -and ft) taafth the holding, under fhofe penalties that are annexed fo 
 ■** it. I^flersters are itfde'bted'to you for your grea:t care of their fouk. But 
 " what, I befeedi ycm, {hall heconie of thofe of the national church, every 
 *' where, which make far the greater part of mankind, who have -no fiicli 
 *' puiviftitoents to make them confder ; who h^ve not this only rtmedy pro- 
 *• vMed for them, but are left iti that deplorable condition, you mention, of 
 ■*' ^b^ing fttff-'ered qi£etly, Arid without -mdlefatien, to take no care at all of 'their A. p. 27 
 *' foulsi or in >doing>^ it to follow their own prejudices^ bUMSurs, orf&me crtfty 
 "^^ fiducirs ? Need not tliOfe of the national church, as well as others, bring 
 ** 4%efr religion to 'the bar of reafott, and grve it a fair trial t her et And if 
 *"* ^^y 'need to do fo, as they muft, if all national religions cannot be fup- 
 ** p'ofed true, 'they will always need that which you fay is the orily means to 
 
 make them do fo. SothiL.\.ify<!uarefure, as yoAi tell Us, xh^X there is' A.'^^x'i \ : 
 need of yaur •method ; I am fure, there is as much need &S it in national 
 churches as any other. And fo, for ought I can fee, you muft ei'ther pu- 
 nifh them, or let others alone; unlefs you think it reafonable that the far 
 greater part of mankind ihould conftantly be without tiiat fovereign and 
 only remedy, which they ftand in need of equally with other people. 
 " Sometimes the end for which men muft be punJflied is-, to difpofe themA^^. 13 
 to fUbtfiit toinfruSlion, and to gi^e a fair hearing to the reafons are offered 
 " for the inlightning their minds, and difcovering the truth to them. If their 
 " own words may be taken for it, there are as few diffenters as conformifts, 
 " in any country, who will not profeft they have done, and do this. And 
 '* if their own words may not be taken, who, I pray, mirffc be judge? You 
 ** and your magiftrates ? If fo, then it is plain you pn»ifh them not to df~ 
 " pofe them tojilbwit to inftruSiim, but foydur inJiruBion ; not to difpofe them 
 " to give a fair 'hearing to reafons offered for the inlightning their minds, but 
 '* to give an obedient hearing to your reafons. If you mean this* it had beeii 
 fairer and (horter to have fpofeen out plainly, than thus in fair words, of 
 indefinite i&gnification, to fay thait which amounts to no'thihg. 'For what 
 fenfeisit, to panifli a man to difpofe him tofubmit to- inJlruBio'n, and give 
 a fair hearing to reafons offered fir the inlightning his mind, and difcovering 
 truth to him, -who goes two or three times a week feveral miles on purpofe 
 to do it, and that with the hazard of his liberty orpurfe ; unlefs you mean 
 your infrruStions, your reafons, your truth? Which brings us but back to 
 what you have di'fclaimed, plain perfecution for diifeiing in religion. 
 
 *' Sometimes 
 
 T« 
 
 •« 
 
 <C 
 
224 A THIRD LETTER FOR TOLERATION 
 
 A. p, 14 *' Sometimes this Is to be done. To prevail with men to weigb mafters of 
 
 ** religion carefully and impartially. Difcountenance and punKhment put in- 
 'f to one fcale, with impunity^ and hopes of preferment put into the other, 
 " is as fure a way to make a man nveigh impartially , as it would be for a 
 " prince to bribe and threaten a judge to make him judge uprightly. 
 
 A. p. 20 ** Sometimes it is, To make men bethink themfehest and put it out of the 
 
 *' power ofanyfoolijb humour, or unreafonakle prejudice, to alienate them from 
 " truth and their own happinefs. Add but this, to put it out of the power of 
 " any humour or prejudice of their own, or other mens, and I grant the end 
 " is good, if you can find the means to procure it. But why it /hould not 
 " be put out of the ^ower of other mens humour or prejudice, as well as 
 *' their own, wants, and will always want, a reafon to prove. Would it 
 '* not, I befeech you, to an indifferent by-ftander, appear humour or preju' 
 " dice, or fomething as bad ; to fee men who profefs a religion revealed 
 *' from heaven, and which they own contains all in it neceflary to falva- 
 " tion, exclude men from their communion, and perfecute them wit;h the 
 *' penalties of the civil law, for not joyning in the ufe of ceremonies, which 
 " are no where to be found in that revealed religion ? Would it not appear 
 " humour or prejudice, or fome fuch thing, to a fober impartial Heathen ; 
 ** to fee Chriftians exclude and perfecute one of the fame faith, for things 
 " which they themfelves confefs to be indifferent, and not worth the con- 
 
 A.5. 6, 7, 8, " tending for ? Prejudice, humour, pajjion, lujis, imprejjions of education, 
 9,10 t( reverence and admiration of perfons, worldly refpeSis, love of their own 
 ** choice, and the like, to which you juflly impute many mens taking up and 
 *' perfifling in their religion, are indeed good words; and fo, on the other 
 " fide, are thefe following, truth, the right way, inlightning, reafon, found 
 *' judgment y but they fignify, nothing at all to your purpofe, till you can 
 *' evidently and unqueflionably fhew the world, that the latter, viz. truth, 
 " and the right way, etc. are always, and in all countries, to be found only 
 " in the national church ; and the former, viz. paf^n and prejudice, etCi 
 *' only amongfl the difTenters. But to go on : 
 
 A. p. 22 " Sometimes it is. To bring men to take fuch care as they ought of their fal- 
 
 " vation. What care is fuch as men ought to take, whilft they are out of 
 " your church, will be hard for you to tell me. But you indeavour to ex- 
 " plain yourfelf in the following words. That they may not blindly leave it 
 *' to the choice neither of any other perfon, nor yet of their own lufts and paf- 
 *' fons, to prefcribe to them what faith or worjhip. they jhall imbrace. You 
 ** do well to make ufe of punifhment to fhut pajion out of the choice ; be- 
 " cauieyou know fear, of fuffering is no pajion. But let that pafs. You 
 " would have men puniflied, to bring them to take fuch care of their falva- 
 " tion, that they may not blindly leave it to the choice of any other perfon to pre- 
 *^ fcribe to them. Are you fincere ? Are ypu in earneft ? Tell me then 
 *' truly : did the magiflrate or the national church, any where, or yours in 
 " particular, ever punifh any man, to bring him to have this care, which, 
 ** you fay, he ought to take of his fahation ? Did you ever punifli any man, 
 
 «' that 
 
A THIRD LETTER FOR TOLERATION 225 5 
 
 «* that he might not blindly leave it to the choice of his parifli-prieft, or bi- 
 
 ** fhop, or the convocation, what faith or -worfhip he Jhouldimbrace P It will 
 
 *< be fulpefted care of a party, or any thing elfe, rather than care ofthefal- 
 
 ** vation of mens fouls i if, having found out fo ufeful, {Jonecejdry a remedy, 
 
 «* the only method there is room left fori you w^ill apply it but partially, and A. p. xt 
 
 ** make trial of it only on thoie whom you have truly leaft kindnefs for. 
 
 *• This will, unavoidably, give one reafon to imagine, you do not think fo 
 
 " well of your remedy as you pretend, who are fo fparing of it to your 
 
 *• friends ; but are very free of it to ftrangers, who in other things are ufed 
 
 " very much like enemies^ But your remedy is like the helleborajler, that 
 
 " grew in the woman's garden, for the cure of worms in her neighbours 
 
 «* children : for truly it wrought too roughly to give it to any of her own. 
 
 " Methinks your charity, in your prefent perfecution, is much- what as pru- 
 
 " dent, as juftifiable as that good woman's. I hope I have done you no in- 
 
 " jury, that I here fuppofe you of the church of England; if I have, I beg 
 
 " your pardon. It is no offence of malice, I affureyou : for I fuppofe no 
 
 " worfe of you, than I confefs of myfelf. 
 
 '* Sometimes this punifliment that you contend for, is, to bring men to aSl A. p. i% 
 ** according to reafon and found judgment. 
 
 Hertius e coelo cecidit Cato. 
 
 *' This is reformation indeed. If you can help us to it, you will deferve 
 *• ftatues to be eredted to you, as to the reftorer of decayed religion. But if 
 " all men have not reafon and found judgment, will punifliment put it into 
 ** them ? Befides, concerning this matter mankind is fo divided, that he 
 " aSis according to reafon and found judgment at Augsburg, who would be 
 " judged to do quite the contrary at Edinburgh. Will punifliment make 
 ** men know what h reafon and found judgment f If it will not, it is im- 
 *' poflible it fliould make them aSi according to it. Reafon and found judg- 
 *' ment are the elixir itfelf, the univerfal remedy : and you may as reafonably 
 *• punifli men to bring them to have the philofopher's ftone, as to bring them 
 " to aSi according to reafon and found judgment. 
 
 " Sometimes it is. To put men upon aferious and impartial examination ofh. p. 28 
 *' the controverfy between the magijirate and them, which is the way for them 
 " to come to the knowledge of the truth. But what if the truth be on neither 
 " fide, as I am apt to imagine you will think it is not, where neither the 
 *• magiftrate nor the diffenter is either of them of your church, how will 
 " the examining the controverfy . between the magijirate and him be the way to 
 " come 'to the knowledge of the truth ? Suppofe the controverfy between a 
 *• Lutheran and a papift ; or, if you pleafe, between -a Prefbyterian magif- 
 ■ *' trate and a qiiaker fubjedt. Will the examining the controverfy between the 
 *' magijirate and the diJfentingfubjeSi, in this, cafe, bring him to the knowledge 
 " of the truth ? If you fay. Yes, then you grant one of thefe to have the 
 *' truth on his fide. For the examining the controverfy between a Prefby- 
 *' terian and a Quaker, leaves the controverfy either of them has with the 
 *' church of England, dr any other church, untouched. And fo one, at 
 
 G g " «'« leaft. 
 
A THIRD LETTER FOR TOLERATION 
 
 leaft, of thofe being already come to the kn^kdge of the truth, ought not 
 to be put under your difcipline of punlfliment; which is only to bring 
 him to the truth. If you fay. No, and that the examining the controverfy 
 between the magifirate and the difenter, in this cafe, will not bring him to 
 the knowledge of the truth j you confefs your rule to be falfe, and your me- 
 thod to no purpofe. 
 
 " To conclude, your fyftem is, in fhort, this. You would have all men, 
 laying afide prejudice, humour, paffion, etc. examine the grounds of their re- 
 ligion, andfearchfor the truth. This, I confefs, is heartily to be wiflied. 
 The means that you propofe to make men do this, is, that diflenters 
 fhould be puniflied to make them do fo. It is as if you had faid, men 
 generally are guilty of a fault -, therefore let one fedt, who have the ill 
 luck to be of an opinion different from the magiftrate, be puniflied. This, 
 at firft fight, fhocks any one who has the leaft.ipark of fenfe, reafon, or 
 juftice. But having fpoken of this already, and concluding that upon 
 fecond thoughts, you yourfelf will be afliamed of it ; let us confider it 
 put fo as to be confiftent with common fenfe, and with all thp advantage 
 it can bear, and then let us fee what you can make of it. Men are negli- 
 gent in examining the religions they imbrace, refife, or perfijl in ; therefore 
 it is fit thgy Jhould be punijhed to make them do it. This is a confequence 
 indeed which may, without defiance to common fenfe, be dravi^n from it.- 
 This is the ufe, the only ufe, which you think punifliment can indireSify 
 and at a difianee have in matters of religion. You would have men by 
 punifliments driven to examine. What ? Religion. To what end } Hh 
 bring them to the knowledge of the truth. But I anfwcr. 
 *' Firfi, Every one has not the ability' to do this. 
 ** Secondly, Every one has not the opportunity to do it. 
 *' Would you have every poor Proteftant, for example, in the Palatinatt, 
 examine throughly whether the pope be infallible, or head of the church j 
 whether there be a purgatory j ' whether faints are to be prayed to, or the 
 -dead prayed for ; whether the Scripture be the only rule of faith j whe- 
 ther there be no falvation out of the church ; and whether there be no 
 church without bifhops ; and an hundred other things in controverfy be- 
 tween the Papifts and thofe Proteftants : and when he had maftered thefe, 
 go on to fortify himfelf againft the opinions and objetStions of other 
 .churches he differs from ? This, which is no fmall tafk, muft be done, 
 before a man can have brought his religion to the bar of reafon, and given it 
 " fair trial there. And if you will punifli men till this be done, the coun- 
 tryman muft leave off plowing and fowing, and betake himfelf to the 
 ftudy of Greek and Latin ; and the artifan muft fell his tools, to buy fa- 
 thers and fchoolmen, and leave his family to ftarve. If fomething lefs 
 than this will fatisfy you, J)ray tell me what is enough. Have they con- 
 fidered and examined enough, if they are fatisfied themfelves where the 
 truth lies f If this be the limits of their examination, you will iind few 
 to punifh J unlefs you willpunifh them to make them do what they have 
 
 , *' done 
 
 << 
 
 « 
 
A THIRD LETTER FOR TOLERATION 227 7 
 
 " done already. For, however he came by his religion, there is fcarce any 
 
 *' one to be found who does not own himfelf fatisfied that he is in the 
 
 ** right. Or elfe, muft they be puniflied to make them confider and ex- 
 
 ♦* amine, till they imbrace that which you chufe for truth ? If this be fo, 
 
 " what do you but in effedt chufe for them, when yet you would have men 
 
 ** punilhed, to bring them tofuch a care of their fouls that no other perfon A. p. 22 
 
 ** might chufe for them? If it be truth in general you would have them 
 
 ** by punifliments driven to feek ; that is to offer matter of difpute, and 
 
 *' not a rule of difcipline. For to punifli any one to make him feek till 
 
 '* he find truth, without a judge of truth, is to puniih for you know not 
 
 *' what ', and is all one as if you fhould whip a fcholar to make him find 
 
 ** out the fquare root of a lyimber you do not know. I wonder not there- 
 
 *' fore that you could not refolve with yourfelf what degree of feverity you 
 
 " would have ufed, nor how long continued; when you dare not fpeak out 
 
 ** diredtly whom you would have punifhed, and are far from being clear to 
 
 ** what end they fhould be under penalties. 
 
 ** Confonant to this uncertainty, of whom, or what, to be puniflied j 
 ** you tell us, 'That there is no queftion of the fuQcefs of this method. Force a, p. 12 
 *' 'mill certainly do, if duly proportioned to the dejign of it. 
 
 " What, I pray, is the defign of it f I challenge you, or any man living, 
 *' out of what you have faid in your book, to tell me diredlly what it is. 
 " In all other punifliments that ever I heard of yet, till now that you have 
 ** taught the world a new method, the defign of them has been to cure 
 «' the crime they are denounced againft ; and fo I think it ought to be here. 
 *« What, I befeech you, is the crime here ? Diffenting ? That you fay 
 " not, anywhere, is a fault. Befides you tell us, Hbat the magijlrate hath A. p. 21 
 *• not an authority to compel any one to bis religion. And that you do not re- A. p. 25 
 *• quire that men Jhould have no rule but the religion of the country. And the 
 *• power you afcribe to the magiftrate is given him to bring men, not to his own, a. p. 26 
 " but to the true religion. If diffenting be not the fault ; is it that a man 
 " does not examine his own religion, and the grounds of it ? Is that the 
 " crime your punifliments are defigned to cure ? Neither that dare you 
 " fay, left you difpleafe more than you fatisfy with your new difcipline. 
 " And then again, as I faid before, you muft tell us how far you would 
 " have them examine, before you punifli them for not doing it. And I 
 " imagine, if that were all we required of you, it would be long enough 
 ** before you would trouble us with a law, that fliould prefcribe to every 
 " one how far he \N^% to examine matters of religion ; wherein if he failed, 
 *' and came fliort, he was to be puniflied ; if he performed, and went in 
 f « his examination to the bounds fet by the law, he was acquitted and free. 
 ** Sir, when you confider it again, you will perhaps think this a cafe re- 
 " ferved to the great day, when the fecrets of all hearts fliall be laid open. 
 ** For I imagine it is beyond the power or judgment of man, in that va- 
 *' riety of circumftances, in refpedtof parts, tempers, opportunities, helps, 
 *^ etc. men are in, in this world, to determine what is every one's duty in 
 
 G g 2 " this 
 
C28 A THIRD LETTER FOR TOLERATION 
 
 ** this great bufinefs of fearch, inquiry, examination, or to know when 
 ** any one has done it. That which makes me believe you will be of this 
 
 A. p. 12 " mind, is, that where you undertake for the Juccefs of this method, if righity 
 " ufed, it is with a limitation, uponfuch as are not altogetha^ incurable. So 
 *' that when your remedy is prepared according to art, which art is yet un- 
 ** known, and rightly applied, and given in a due dofe, all which are fe- 
 "'crets, it will then infallibly cure. Whom? All that are not incurable 
 ** by it. And fo will a pippin-poflet, eating filh in Lent, or a Prefbyterian 
 " ledture certainly cure all that are not incurable by them. For I am fure 
 " you do not mean it will cure all, but thofe who are abfolutely incurable; 
 ", becaufe you your felf allow one means left of cure, when yours will not 
 
 A. p. lo " do, viz, The grace of God. Your words are. What means is there left 
 ** (except the grace of God) to reduce them, but to lay thorns Und briars in their 
 
 A. p. 12 ** "^(^J' And here alfo, in the place we were confidering, you tell us, the 
 *• incurable are to be left' to God. ' Whereby, if you mean they are to be left 
 " to thofe means he has ordained for mens converfion and falvation, yours 
 ** muft never be made ufe of: For he indeed has prefcribed preaching, and 
 ** hearing of his word; but as for thofe who will not hear, I do not find 
 " any where that he has commanded that they fhould be compelled or beat- 
 «' ten to it. 
 
 I muft beg my reader's pardon for fo long a repetition, which I was forced 
 to, that he might be judge whether what I there faid, either deferves rto 
 anfwer, or be fully anfwered in that paragraph, where you undertake to vin- 
 dicate your method from all impfadlicablenefs and inconfiftency chargeable 
 upon it, in reference to the end for which you would have men puniflied. 
 
 P. 48 Your words are. For what ? By which, you fay, you perceive I mean two 
 things : For fometimes Ifpedk of the fault, andfometimes of the end for which 
 men are to be punijhed, (and fometimes I pldinly confound them.) Now if it 
 be inquired. For what fault men are to be punijhed ? you anfwer. For rejeSl- 
 ing the true religion, after fi^cient evidence tendered them of the truth (f it : 
 Which certainly is a fault, and deferves punijhment. But if I inquire for what 
 endfuch as do rejeB. the true religion, are to be punijhed ; you fay. To bring 
 them to imbrace the true religion ; and in order to that to^ bring them to con- 
 fder, and that carefully and impartially, the evidence which is offered to con~ 
 vince them of the truth of if: Which are undeniably jujl and excellent ends ; 
 and which, through God's bkjjing, have often been procured, and may yet be 
 procured by convenient penalties infliSiedfor that purpofe. Nor do you know 
 of any thing Ifay againji any part of this, which is not already anfwered. 
 Whether I in this confound two things diftind:, or you diftinguifh where 
 there is no difference, the reader may judge by what I have faid elfewhere. 
 I fhall here only confider the ends of punifhing, you here again in your re- 
 ply to me affign, and thofe, as I find them feattered, are thefe. 
 
 p_ 27 Sometimes you fpeak of this end, as if it were barely to gain a 
 
 hearing to thofe who by prayers and intreaty cannot: And thofe rriay 
 be the preachers of any religion. But I fuppofe you mean the preach- 
 ers 
 
A THIRD LETTER FOR TOLERATION 22919. 
 
 ers of the true religion. And who I befeech you muft be -judge of 
 that? - ■ 1; 
 
 Where the law frovides fufficienf means of inJiruSiion for ally as well as?. ^Z 
 punifhment for Diff enters, it is plain to all concerned, that the funijhment is in- 
 tended to make them conjider. What ? The means the law provides for their 
 inftrudlion. Who then is judge of what they are to be inftruded in, and 
 the means of inftrudtion, but the law-maker ? 
 
 It is to bring men to hearken to infiru^ion. From whom ? From any P. 37 
 body ? And to conjider and examine matters of religion as they ought to do, 
 and to bring' thofe who are out of the right way, to hear ^ conjider, and imbrace 
 the truth. When is this end attained, and the penalties which are. the 
 means to this end taken off? When a man conforms to the national 
 church. . And who then is judge of what is the truth to be imbraced, but 
 the magiftrate ? 
 
 ; It is to bring men to confder thofe reafpns and arguments which are proper p. 25 
 and fufficient to convince them ; but which, without being forced, they would 
 not confder. And when have they done this ? When they have once 
 conformed: For after that there is no force ufed to make them confider 
 farther. - . . f; , 
 
 It is to make men cor^der as they ought; and that you tell us, is ibto con- P. 40 
 lider, as to be moved heartily to imbrace, and not to rejeSi truth necejf'ary to?. 28 
 falvationi And when is the magiftratci.. that has the care of mens 
 fouls, and does all this for their falvation, fatisfied that they have fo con- 
 iidered ? As foon as they outwardly join in communion with the national 
 church. 
 
 It is to bring men to confider and examine thofe controverfies which they are?. % 
 bound to confder and examine, i. e. thofe wherein they cannot err without dif- 
 honouring God, and indangering their own and other mens falvations. And /op, rg 
 ftudy the true religion withfuch. care and diligence as they might and ought to 
 ufe, and with an homfi mind. And when, in, your opinion, is it prefumable 
 that any man has done all this ? Even when he is in the communion of 
 your church. 
 
 It is to cure mens unreafonable prejudices and refraSiorinefs againfi, and aver- P. 53 
 fon to the true religion. Whereof none retain the leaft tindure or fuipicion, 
 who are once got within the pale of your church. 
 
 It is to bring men into the right way, into the way of falvation, which force p. 30, 58 
 does, when.it has conducted them within the church-porch, and there 
 leaves them. , 
 
 It is to bring men to imbrace the truth that mufi fave them. And here, in ?• 26 
 the paragraph wherein you pretend to tell usj'or what force is to be ufed, 
 you fay. It is to bring men to imbrace the true religion, and in order to that to p. 49 . 
 bring them to, confider^ and that carefully and impartially, the evidence which is 
 offered to convince them of the truth of it, which, as you fay, are undeniably 
 juji and excellent ends ; but yet fuch as force in your method, can never prac- 
 tically be made a means to, without fuppofing what you fay you have no need p. 47 
 
 to 
 
zjo A THIRD LETTER FOR TOLERATION 
 
 to fuppofe, viz. That your religion is the true -, unlefs you had rath,er every 
 where leave it to the magiftrate to judge w^hich is the right way, what 
 is the true religion; which fuppofitioh, I imagine, will lefs accommodate 
 you than the other. But take which of them you will, you muft add this 
 other fuppofition to it, harder to be granted you than either of the former, 
 viz. That thofe who conform to your church here, if you make your felf 
 the judge, or to the national church any where, if you make the ma- 
 giftrate jtidge of tAe truth that muji fave men^ and thofe only have attained 
 thefe ends^ 
 
 The magiftrate, you fay, is obliged to do what in him lies to bring all 
 his fubjedts to examine ccarefully and impartially matters of religion, and to con- 
 
 Jider them as they oughts i. e; fo as to imbrace the truth that mujifave them. 
 The proper and heceffary means, you fay, to attain , thefe ends is force. 
 And your method of ufing this force is to punifli all the Difienters from the 
 national religion, and none of thofe who outwardly conform to it. Make 
 this pradicable now in any country in the world, without alio wing, the ma- 
 giftrate to be judge what is the truth that muJi fave them^ and without fup- 
 pofing alfo, that whoever do imbrace the outward profeflion of the national 
 religion, do in their hearts imbrace^ i. e. believe and obey the truth that muft 
 
 fave them j and then I think nothing in government can be too hard for your 
 undertaking. 
 P. 49 You conclude this paragraph in telling me. You do not knsw of any thing 
 Ifay againft any part of this, which is not already anfwered. Pray tell me 
 where it is you have anfwered -thofe objeftions I made to thofe feveral ends 
 which you affigned in your " Argument confidered" and for which you would 
 have force ufed, and which I have here reprinted again, becaufe I do not 
 find you fomuch as take notice of, them : And therefore the reader muft 
 
 judge whether they needed any anfwer or no. 
 
 But to fliew that you have not here, where you promife and pretend to 
 do it, clearly and direBly told us for what force and penalties are to be ufed, 
 i (hall in the next chapter examine what you mean by bringing men to im- 
 brace the true religion. 
 
 CHAPTER VII 
 
 GF YOUR BRINGING MEN TO THE TRUE RELIGION. 
 
 True religion Is on all hands acknowledged to be fo much the concern and 
 intereft of all mankind, that nothing can be named, which fo much effec- 
 tually befpeaks the approbation and favour of the public. The very intit- 
 ling one's felf to that, fets a man on the right . fide. Who dares queftion 
 fuch a caufe, or oppofe what is offered for the promoting the true religion. ? 
 This advantage you have fecured to your felf from un^tentive readers, as 
 much as by the often repeated mention of the true religion is poi&ble, there 
 
 being 
 
A THIRD LETTER FOR TOLERATION 231 
 
 being fcaree a page wherein the true Yeligion does not appear, as if you had 
 nothing elfe in your thoughts, but the bringing men to it for the falvation 
 of their fouls. Whether it be fo in earneft, we will now fee. 
 
 You tell us, Whatever bardfhips Jome falfe religions may impofe, it -will how-?, j 
 ever always be eajier to carnal and worldly-minded men, to give even their firjl" 
 born fir their tranfgrej^ns, than to mortify the lujis from which they fpringt 
 which no religion but the true requires of them. Upon this you ground the 
 neceffity of force to bring men to the-/r«^ religion^ and charge it on the 
 magiftrate as his duty toufeit to that end. What now in appearance can 
 exprefs greater care to bring men to the true religion ? But let us fee what 
 you fay in p. 64,-and we (hall find that in your fcheme nothing lefs is meant : 
 there you tell us, 'The magiftrate infliSts the penalties only upon them that break 
 the laws : And that law requiring nothing but conformity to the national 
 religion, none but Nonconformifts are punifhed. So that unlefs an outward 
 ftrofeffion of the national religion be by the mortification of mens lufts 
 harder than their giving their jirli-horn for their tranfgrejftdns, all the penal- 
 ties you contend for concern hot, nor can be intended to bring men effec- 
 tually to the true religion -, fince they leave them before they come to the 
 difficulty, which is to mortify their lujis, as the true religion requires. 
 So that your bringing men to the true religion, being to bring therrk 
 to Conformity to the national, for then you have done with force, 
 how far that outward Conformity is from being heartily of the true 
 religion, ' may be known by the diftance there is between the eafieft 
 and the hardeft thing in the world. For there is nothing eafier, than to pro- 
 fefs in words; nothing harder, than to fubdue the heart, and bring 
 thoughts and deeds into obedience of the truth : The latter is what is re- 
 quired to be of the true religion j the other all that is required by penalties, 
 your way applied. If you lay. Conformists to the national religion are re- 
 quired by the law civil and ecclefiaftical, to lead good lives, which is the 
 difficult part of the true religion : I anfwer, Thefe are not the laws we are 
 here fpeaking of, nor thofe which the defenders of Toleration coniplain of, 
 but the laws that put a difl:indion between outward Conformiflis and Non- 
 conformifts : and thofe they fay, whatever may be talked of the true reli- 
 gion, can never be meant to bring men really to the true religion^ as long as 
 the true religion is, and is confeff!ed to be a thing of fo much greater dif* 
 ficulty than outWard Conformity. 
 
 Miracles, faiy you, fupplied the want of force in the beginning of Chris- 
 tianity ; and therefore fo far as they fupplied that want, they muft be fub- 
 fervient to the feme end. The endthen was to bring men into the Chriftian 
 church, into which they were admitted and received as brethren, when they 
 acknowledged that Jefus was the Chrifl:, the Son of God. Will that ferve 
 the turn ? No : Force muft be ufed to make men imbrace creeds and ce- 
 remonies, i. e. outwardly conform to the dodtrine and. worfliip of your 
 church. Nothing more than that is required by your penalties ; BOthing 
 Jefs than that. will excufe from puniihment: that, and aiothing but that, 
 
 wiU 
 
232 A THIRD LETTER FOR TOLERATIOIsr 
 
 will ferve the turn ; that therefore, and only that, is what you mean by /^^ 
 true religion you would have force ufcd to bring men to. 
 
 L. II, p. 71 When I tell you, ** YouJiave a very ill opinion of the religion of the 
 ** church of England, and muft own it can only be propagated and fup- 
 " ported by force, if you do not think it would be a gainer by a general 
 
 P. 10 " Toleration all the world over :" You afk, IV^ you may not have as good 
 an opinion of the church of England'/, as you have of NoahV religion, not- 
 'withjianding you think it cannot now be propagated or fupported without fifing 
 Jbme kinds or degrees of force. When you have proved that Noah's religion> 
 that from eight perfons fpread and continued in the world till the Apoftles 
 times, as I have proved in another place, was propagated and fupported zM 
 that while by your kinds or degrees of force, you may have fome reafon to 
 think as well of the religion of the church of England, as you have of Noah'j 
 religion, though you think it cannot be propagated and fupported without fome 
 kinds or degrees of force. But till you can prove that, you cannot upon that 
 ground fay you have reafon to havefo good an opinion of it., 
 
 P. II You tell me. If I will take yoMV word for it, yoM ajjicre me you think there 
 
 are many other countries in the world befides England, where my Toleration 
 wotdd be as little ufeful to truth as in England. If you will name thofe 
 countries, which will be no great pains, I will take your word for it, that 
 you believe Toleration there would be prejudicial to truth : but if you will 
 not do that, neither I nor any body elfe can believe you. I will give you a 
 reafon why I fay fo, arid that is, Becaufe no body can believe that, upon 
 ypur principles, you can allow any national religion, differing from that of 
 the church of England, to be true j and where the national religion is not 
 true, we have already youf confent, as in Spain and Italy, etc. for Toler- 
 ation. Now that you cannot, without renouncing your own principles, 
 allow any national religion, differing from that eflablifhed here by law, to 
 be true, is evident : For why do you punifh Nonconformifls here ? To bring 
 them, fay you, to the true religion. But what if they hold nothing, but 
 what that other differing national church does, fhall they be neverthelefs 
 punifhed if they conform not ? You will certainly fay. Yes : and if fb, 
 then you mufl either fay, they are not of the true religion, or elfe you mufl 
 own you punifh thofe, to bring them to the true religion, whom you allow to 
 be of the true religion already. 
 p. J I You tell me. If I own with our author, that there is but one true religion, 
 
 and I owning myfelf to be of the church of England, you cannot fee how 1 can 
 avoid fuppqfing, that the national religion «ow /« England, backed by the pub- 
 lic authority of the law, is the only true religion. If I own, as I do, all that 
 you here expedt from me, yet it will not ferve to draw that conclufion from 
 It, which you do, viz. That the national religion now in ^n^znd is the only 
 true religion; taking the true religion in ' the fenfe that I do, and you 
 ought to take it. I grant that there is but one true religion in the world, 
 which is that whofe dodtrine and worfhip are neceffary to falvation. I grant 
 too that the true religion, neceffary to falvation, is taught and profeffed in 
 
 the 
 
A THIRD LETTER FOR TOLERATION 233 
 
 the chureh, of England: and yet it will not foliow" from hence, that the 
 religion of the church of Ei^gland, as ejiablijhed by law, is the only true . re- 
 ligion ; if there be any thing eftablifhed in the church of England by law, 
 and made pa[rt of its religion, which is not neceflary to falvati6n, and which 
 any other church, teaching and profeffing all that is neceflary to falvation, 
 does not receive. 
 
 If the national religion now in England, backed by the authority of the law, 
 be, as you would have it, the onfy true religion; fo the only true religion, 
 that a man Cannot be faved without being of it ; pray reconcile this, with 
 what you fay in the immediately; preceding paragraph, 'uiz.. That there are 
 many other countries in the world where my Toleration would be as little ufeful 
 as in England. For if there be other national religions differing from that 
 of Englandi which you allow to be true, and wherein men may be faved, the 
 nationar religion of England, as now ejlablijhed by law, is not the only tr'ue 
 religion, and men may be faved without being of it. And then the ma^ 
 giftrate can upon your principles have no authority to ufe force to bring men 
 to be of it. For you tell us. Force is not lawful, unlefs it be neceffary ; 
 and therefore the magiftrate can never lawfully ufe it, but to bring men to 
 believe and pra(ftife what is neceffary to falvation. You muff therefore either 
 hold, that there is nothing in the do(9:rine, difcipline and ceremonies of 
 the church of England, as it is eftabliflied by law, but what is neceffary to 
 falvation : Or elfe you muff reform your terms of communion, before the 
 magiftrate upon your principles can ufe penalties to make men confider till 
 they conform ; or you can fay that the national religion of England is the 
 only true religion, though it contain the only true religion in it ; as poflibly 
 moft, if not all, the differing Chriftian churches now in the world do. 
 
 You tell us farther in the next paragraph, That wherever this only true?-, it 
 religion, i. e. the national religion now in England, is received, all other re- 
 ligions ought to be difcouragid. Why I befeech you dilcoufaged, if they be 
 true any of them ? For if they be true, what pretence is there for force 
 to bring men who are of them to the true religion ? If you fay all other re- 
 ligions, varying at all from that of the church of England, are falfe ; we 
 know then your meafure of the one only true religion^ But that your care 
 is only of Conformity to the church of England, and that by the true reli- 
 gion you mean nothing elfe, appears too from your way of exprefling youf 
 felf in this paffage, where you own that yo\i/uppofe that as this only true re-^ 
 tigion, to wit, the national religion now in England, backed with the pub- Ibid 
 lie authority of law, ought to be received whenever it is preached ; fo where- 
 ever it is received, all other religions ought to be difcouraged in fame meafure by 
 the civil powers. If the religion eftabliflied by law in England, be the only 
 true religion, ought it not to be preached and received every where, and all 
 other religions difcouraged throughout the world ? and ought not the ma- 
 giftrates of all countries to take care that it fhould be fo ^ But you only fay> 
 wherever it is preached it ought to be received y and wherever it is received, 
 other religions ought to be difcouraged, which is well fuited to your fcheme 
 
 Hh for 
 
234 A THIRD LETTER FOR TOLERATION 
 
 for inforcing Conformity in England, but could fcarce drop from a man 
 whofe thoughts were on the true religion, and the promoting of it in other 
 parts of the world. 
 
 Force then muft be ufed in England, and penalties laid on DifTenters there. 
 For what ? to bring them to the true religion, whereby it is plain you mean 
 not only the doftrine but difcipline and ceremonies of the church of Eng- 
 land, and make them a part of the only true religion : Why elfe do you 
 punifh all Diflenters for lejedting the true religion, and ufe force to bring 
 them to it ? When yet a great, if not the greateft part of DifTenters in 
 England own and profefs the dodlrine of the church of England, as firmly 
 as thofe in the communion of the church of England. They therefore, 
 though they believe the fame religion with you, are excluded from the true 
 church of God, that you would have men brought to> and are amongft thofe 
 who rejeSt the true religion. 
 
 I afk whether they are not in your opinion out of the way of fahxation, 
 who are not joined in communion with the true church ? and whether there 
 can be any true church without bifhops ? If fo, all but Conformifts in 
 England that are of any church in Europe, befides the Lutherans and Papifts, 
 are out of the loay offalvation, and fo according to your fyftem have need 
 of force to be brought into it : and thefe too, one for their dodlrine of tran- 
 fubftantiation, the other for that of eonfubftantiation, to omit other things 
 vaftly differing from the church of England, you will not, I fuppofe, allow 
 to be of the true religion : And who then are left of the true religion but 
 the church of England ? For the Abyffines have too wide a difference in 
 many points for me to imagine, that is one of thofe places you mean where 
 Toleration naotdd do harm as well as in. England. And I think the religion of 
 the Greek church can fcarce be fpppofed by you to be the true. For if it 
 ihould, it would be a ftrong inflance againfl your affertion, that the true 
 religion cannot fubfift, but would quickly be effeftually extirpated without 
 the affiflance of authority, fince this has fubfifled without any fuch affifl- 
 ance now above two hundred years. I take it then for granted, and others 
 with me Cannot but do the fame, till you tell us, what other religion there 
 is of any church, but that of England, which you allow to be the true re- 
 ligion, that all you fay of bringing men to the true religion, is only bring- 
 ing them to the religion of the church of England, If I do you an injury 
 in. this, it will be capable of a v^ry eafy vindication : for it is but naming 
 that other church differing from that of England, which you allow to have 
 the true religion, and I fhall -yield my felf convinced, and fhall allow thefe 
 P. II words, viz. The- national religion now in England, backed by the public autho- 
 rity of law, being the only true religion, only as a little hafly fally of your 
 zeal. In the mean time I fhall argue with you about the ufe of force ta 
 bring men to the religion of the church of England, as eflablifhed by law : 
 fincQ it is more eafy to know what that is, than what you mean by the true 
 religion, if you mean any thing elfe.. 
 
 To 
 
A THIRD LETTER FOR TOLERATION z^i 
 
 To proceed therefore ; in the next place I tell you, by ufing force your 
 way to bring men to the religion of ,the church of England, you mean only 
 to bring them to an outward profeflion of that religion ; and that, as I have 
 told you elfewhere, becaufe force ufed your way, being applied only to Dif- 
 fenters, and ceafing as foon as they conform, whether it be intended by the 
 law -maker for any thing more or no, which we have examined in another 
 place, cannot be to bring men to any thing more than outward Conformity. 
 For if force be ufed to Diflenters, and them only, to bring men to the true 
 religion, and always as foon as it has brought men to Conformity, it be 
 taken oiF, and laid afide, as having done all is expedted from it; it is plain, 
 that by bringing men to the true religion, and bringing theni to outward Con- 
 formity, you mean the fame thing. You ufe and continue force upon Dif- 
 fenters, becaufe you expecSt fome efFe£t from it : when you take it off, it 
 has wrought that effedt, or elfe being in your power, why do you not con- 
 tinue it on ? The effect then that you talk of, being the imbracing the true 
 religion, and the thing you are fatisfied with without any farther punifhment, 
 expeiStation, or inquiry, being outward Conformity, it is plain imbracing 
 the tr-ue religion and outward Conformity with you, are the fame things. 
 
 Neither can you fay it is prefumable that thofe who outwardly conform do 
 really underftand, and inwardly in their hearts imbrace with a lively faith 
 and a fincere obedience, the truth that muft fave them, i . Becaufe it being, 
 as you tell us, the magijirate's duty to do all that in him lies for the falvation 
 of all his fubjedts, and it being in his power to examine, whether they 
 know and live futable to the truth that muft fave them, as well as conform, 
 he can or ought no more to prefume, that they do fo, without taking an 
 account of their knowlege arid lives, than he can or ought to prefume. that 
 they conform, without taking any account of their coming to church. 
 Would you think that phyfician difcharged his duty, and had, as was pre- 
 tended, a care of mens lives,, who having got them into his hands, and 
 knowing no more of them, but that they come once or twice a week to 
 the apothecary's fhop, to hear what is prefcribed them, and fit there a while, 
 fliould fay it was prefumable they were recovered, without ever examin- 
 ing whether his prefcriptions had any effect, or what eftate their health 
 was in ? 
 
 2. It cannot he prefumable, where there are fo many vifible inftances to 
 the contrary. He muft pafs for an admirable prefumer, who will ferioufly 
 affirm that it is prefumable that all thofe who conform to the national reli- 
 gion where it is true, do fo underftand, believe and pradtife it, as to be in 
 the way of falvation. 
 
 3. It cannot be prefumable, that men have parted with their corruption 
 and lufis to avoid force, when they fly to Conformity, which can (helter 
 them from force without quitting their lufts. That which is dearer 
 
 to men than their firft-born, is, you tell us, their lufis ; that which is harder p. 7 
 than the hardjhips of falfe religions, is the mortifying thofe lujis : here lies 
 the difficulty of the true religion, that it requires the mortifying of thofe 
 
 H h 2 lufts i 
 
A THIRD LETTER FOR TOLERATION 
 
 Ivifts i and till that be done. Men are not of t:be true refipofi', nor in the 
 way (ffalvation : And it is upon this account .only that you pretend force 
 tobeneed^l. Force is .ufed to make them hear ; it prevails, men hear: 
 but that is not enough, becaufe the difficulty lies not in that; they may 
 hear arguments for the truth, and yet retain their corruption. They muft 
 do more, they muft confi^er thofe arguments. Who ' requires it of them ? 
 The law that inflifbs the punifhment, does riot j but this we may be fure 
 their love of their lufts, and their hatred of puniifliment requires of them, 
 and will bring them to, vi'z. to gonfider how to retain their beloyed lafts,. 
 and yet avoid the uneafinefs of the punifhment they- lie under ; this is pre- 
 furhable they do ; therefore they go one eafy ftcp farther, they conform, and 
 then they are fafe from force, and may flill retain their corruption. Is it 
 therefore prefumable they have parted with their corruption, becaufe force 
 has driven t^em to take fanAuary againft punifhment in conformity, where 
 force is no longer to moleft them, or pull them from their darling inclina- 
 tions ? The difficulty in religion is, you fay, for men to part with their 
 lufts ; this makes force, neceffary : Men find out a way by conforming to 
 avoid force without parting with their lufts, therefore it is prefumable when 
 they confortn, that force which they can avoid without quitting their lufts, 
 has made them part with them j which is indeed not to part with their 
 lufts, becaufe of force, but to part with them gratis ; which if you tan fay 
 \s prefut^able, the foundatibn of your need of force, which yptt place in the 
 prevalericy of corruption, and mens adhering to their lufts, will be gone> 
 and fo there will be no need of force at all. If the great difficulty in reli- 
 
 fion be for men to part with or mortify their luft«, and the only counter- 
 allance in the other fcale, to affift the true religion, to prevail againft their 
 lufts, be force; which Ibeleech you is prefumable, if they can avoid force,, 
 and retain their lufts, that they ftiould quit their lufts, and heartily imbrace 
 the true rehgion, which is incompatible with them ; or elfe that they fhould 
 avoid the force, and retain their lufts ? To fay the former of thefe, is to 
 fay that it is prefumable, that they will quit their lufts, and heartily imbrace 
 the true religion for its own fake : for he that heartily imbraces the true re- 
 ligion, becaufe of a force which he knows he can avoid at pleafure, with- 
 out quitting his lufts, cannot be faid fo to imbrace it, becaufe of that force : 
 Since a force he can avoid without quitting his lufts, cannot be faid to 
 affift truth in making him quit them : For in this truth has no affift- , 
 ance from it at all. So that this is to fay there is no need of force at all in 
 the cafe. 
 
 Take a covetous wretch, whdfe heart is fo fet upon money, that he would 
 give his frji- born to fave his bags ; who is purfued by the force of the ma- 
 giftrute to an arreft, and compelled to hear what is alledged againft him ; 
 and the profecution of the law threatning imprifonment or other punifta- 
 ment, if he do not pay the juft debt which is demanded of him: If he 
 enters himfelf in the King's-bench, where he can injoy his freedom without 
 paying the debt, and parting with his money ; will you fay that it is pre- 
 fumable ^ 
 
A THIRD LETTER FOR TOLERATION 237(7 
 
 fiimabk he did it to pay the debt, and not to avoid the force of the law ? 
 The luft of the flefh and pride of life are as ftrong and prevalent as the luft 
 of the eye : And if you will deliberately fay again, that it is prefumable, that 
 men are driven by force to confider, fo as to part with their iufts, when no 
 more is known of them, but that they do what difcharges them from the 
 force, without a«y neceffity of parting with their Iufts j I think I fhall 
 have occafion to fend you to my Pagans and Mahometans, but fliall have 
 no need to iay any thing more to you of this matter my felf. 
 
 I agree with you, that there is but one only true religion; I agree toa 
 that that one only true religion is profefled and held in the church of Rng" 
 Iflnd; and yet I deny, if force may be ufed to bring men to that true re- 
 ligion, that upon your principles it can lawfully be ufed to bring men to the 
 national religion in England diS eftablifhed by law; becaufe force, according' 
 to your own rule, being only lawful becaufe it is neceflary, and thferefore 
 unfit to be ufed where hot neceffary, i. e. neceflary to bring men to falvation, P. 30 
 it can never be lawful to be ufed to bring a man to any thing, that is not 
 neceflary to falvation, as I have more fully (hewn in another place. If 
 therefore in the national religion of England, there be any thing put in as 
 iieceffary to communion, that is, , though true, yet not neceffary to falvation, 
 force cannot be lawfully ufed to bring men to that communion, though the 
 thing fb required in it felf may perhaps be true. 
 
 There be a great many truths contained in Scripture, which a man may 
 be ignorant of, and confequently not believe, without any danger to his 
 falvation, or elfe very few would be capable of falvation : for I think I may 
 truly fay, there was never any one, but he that was the wifdom of the fa- 
 ther, who was not ignorant of fome, and miftaken in others of them. Ta. 
 bring men therefore to imbrace fuch truths, the ufe of force by your own 
 rule cannot be lawful : becaufe the belief or knowledge of thofe truths 
 themfelves not being neceffary to falvation, there can be no neceffity mea- 
 fhould be brought to imbrace them, and fo no neceffity to ufe force to bring, 
 men to imbrace them. 
 
 The only true religion which is neceffary to falvation, may in one national 
 church have ihat joined with it, which in itfelf is manifeftly falfe and re- 
 pugnant to falvation ; in fuch a communion no man can join without quit- 
 ting the way of falvation. In another national church, with this only true 
 religion may be joined, what is neither repugnant nor neceffary to falvation ; 
 and of fuch there may be ieveral churches differing one from another in 
 confeffions, ceremonies and difcipline, which are ufually called different re- 
 ligions, with either or each of which a good man, if fatisfied in his own 
 mind, may communicate without danger, whilfl another not fatisfied in 
 confcience concerning fomething in the doftrine, difcipline, or worfhip,. 
 cannot fafely, nor without fin, communicate with this or that of them. 
 Nor can force be lawfully ufed, on your principles, to bring any man 
 to either of them, becaufe fuch things are required to their com- 
 munion, which not being requifite to falvation, men may ferioufly and 
 
 con- 
 
A THIRD LETTER FOR TOLERATION 
 
 confcientioufly differ, and be in doubt about, without indangering their 
 fouls. 
 
 That which here raifes a noife, and gives a credit to it, whereby many are 
 mifled into an unwarrantable zeal, is, that thefe are called different religions ; 
 and every one thinking his own the true, the onl)r true condemns all the reft 
 as falfe religions. Whereas thofe who hold all things neceffary to falvation, 
 and add not thereto any thing in dodlrine, difcipline or worfhip, inconfiftent 
 with falvation, are of one and the fame religion, though divided into dif- 
 ferent focieties or churches, under different forms : which whether the 
 paffion and polity of defigningj or the fober and pious intention of well- 
 meaning men, fet up, they are no other, than the contrivances of. men, 
 and fuch they ought to be efteemed in whatfoever is required in them, which 
 God has not made neceffary to falvation, however in its own nature it may 
 be indifferent, lawful or true. For none of the articles, or confeffions 
 of any church, that I know, containing in them all the truths of religion, 
 though they contain fome that are not neceffary to falvation, to garble thus 
 the truths of religion, and by their own authority take fome not neceffary 
 to falvation, and make them the terms of communion ; and leave out 
 others as neceffary to be known and believed, is purely the contrivance of 
 men : God never Jiaving appointed any fuch diftinguifhing fyftem : nor, as 
 I have fhewed, can force, upon your principles, lawfully be ufed to bring 
 men to imbrace it. 
 
 Concerning ceremonies, I fhall here only afk you, whether you think 
 kneeling at the Lord's Supper, or the crofe in baptifm, are neceffary to fal- 
 vation ? I mention thefe as having been matter of great fcruple : If you 
 will not fay they are, how can you fay that force can be lawfully ufed to 
 bring men into a communion, to which thefe are made neceffary ? If you 
 iay. Kneeling is neceffary to a decent uniformity, for of the crofs in baptifni 
 I have fpoken elfewhere, though that fhould be true, yet it is an argument 
 you cannot ufe for it, if you are of the church of England: For if a des- 
 cent uniformity may be well enough preferved without kneeling at prayer, 
 where decency requires it at leaft as much as at receiving the Sacrament, 
 why may it not well enough be preferved without kneeling at the Sacra- 
 ment ? Now that uniformity is thought fufiiciently preferved without 
 kneeling at prayer, is evident by the various poftures men are at liberty to 
 ufe, and may be generally obferved, in all our congregations, during the 
 minifter's prayer in the pulpit before and after his fermon, which it feems 
 can confifl well enough with decency and uniformity ; though it be at prayer, 
 addreffed to the great God of heaven and earth, to whofe majefty it is that 
 the reverence to be expreffed in our geftures is due, when we put up peti- 
 tions to him, who is invariably the fame, in what or whofe words foever 
 we addrefs our felves to him. 
 
 The preface to the Book of Common-Prayer tells us. That the rites and 
 ceremonies appointed to be ufed in divine worjhip, are things in their own nature 
 indifferent and alterable. Here I afk you, whether any human power can 
 
 make 
 
A THIRD LETTER FOR TOLERATION 
 
 make any thing, in its own nature indifferent, neceffary to falvation ? If 
 it cannot, then neither can any human power be juftified in the ufe of force, 
 to bring men to Conformity in the ufe of fuch things. If you think men 
 have a.uthority to make any thing, in itfelf indifferent, a neceffary part of 
 God's worfliip, I fhall defire yoii to confider what our author fays of this 
 matter, which has not yet deferved your notice. 
 
 The mifapplying his power, you fay, is zjin in the tnagijlrate, and lays 
 him open to divine vengeance. And is it not a mifapplying of his power, and 
 a fin in him to ufe force to bring men to fuch a compHance in an indifferent 
 thing, which in religious worfliip may be a fin to them ? Force, you fay, 
 may be ufed to punifh thofe who diffent from the communion of the church 
 oi England. Let us fuppofe now all its dodtrines not only true, but necef- 
 fary to falvation -, but that there is put into the terms of its communion 
 fome indifferent adtion which God has not injoined, nor made a part of his 
 worfliip, which any man is perfuaded in his confcience not to be lawful ; 
 fuppofe kneeling at the Sacrament, which having been fuperfl:itioufly ufed 
 in adoration of the bread, as the real body of Chrift, may give occaiion of 
 fcruple to fome now, as well as eating of flefli offered to idols did to others 
 in theApofl:les timej which though lawful in it felf, yet the Apoftle faid, 
 he would eat nojlejh while the world Jiandeth, rather than to make his weak 
 brother offend, i Cor. viii, 13. And if to lead, by example, the fcrupu- 
 lous into any adion, in it felf indifferent, which they thought unlawful, 
 be a fin, as appears at large, Rom. xiv. how much more is it to add force 
 to our example, and to compel men by punifliments to that, which, though 
 indifferent in it felf, they cannot join in without finning ? I defire you to 
 fliew me how force can be neceffary in fuch a cafe, without which you ac- 
 knowledge it not to be lawful. Not to kneel at the Lord's Supper, God 
 not having ordained it, is not a fin ; and the Apoftles' receiving it in the 
 pofl:ure of fitting or lying, which was then ufed at meat, is an evidence it 
 may be received not kneeling. But to him that thinks kneeling is unlaw- 
 ful, it is certainly a fin. And for this you may take the authority of a very 
 judicious and reverend prelate of our church, in thefe words.; Where a man- 
 is mijiaken in his judgment, even in that cafe, it is always a Jin to aSi againfi 
 it i hyfo doing, he willfully aSls ag'ainji the befi light which at prefent h^ has 
 for the direSion of his aSiions. Difc. of Confcience, p. 1 8. I need not here 
 repeat his reafons, having already quoted him above more at large ; though 
 the whole paffage, writ, as he ufes, with great ftrength and clearnefsj de- 
 ferves to be read and confidered. If therefore the magiftrate injoins fuch an 
 unneceffary ceremony, and ufes force to bring any man to a finful commu- 
 nion with our church in it, let me aflc you, Doth he fn,. or mifapply his 
 power or no ? 
 
 True and falfe religions are names that eafily ingage mens affedtions on the 
 hearing of them ; the one being the averfion> the other the defire, at leaft 
 as they perfuade themfelves, of all mankind. This makes men forwardly 
 give into thefe names, wherever they meet with them i and when mention 
 
 is 
 
;24o A THIRD LETTER FOR TOLERATION 
 
 is made -of bringing men from falfe to the true religion, very often without 
 knowing what is meant by thofe names, they think nothing can be done 
 too much in fuch a bufinefs, to which they intitle God's honour, and the fal- 
 vation of mens fouls. 
 
 I fhall therefore defire of you, if you are that fair and iincere lover of 
 truth you profefs, when you write again, to tell us what you mean by true^ 
 and what by ^ falfe religion, that we may know which in your fenfe are fo : 
 for as you now have ufed thefe words in your treatife, one of them feems 
 to ftand only for the religion of the church oi' England, and the other for 
 that of all other churches. I exped: here you {houid make the fame outcries 
 againft me, as you have in your former Letter, for impofing a fenfe upori 
 your words contrary to yt>ur meaning; and for this you will appeal to youf 
 own words in feme other places : but of this I fhall l^ve the reader judge, 
 and tell him, this is a way very eafy and very ufual for men, who having not 
 clear and confident notions, keep themfelves as much as they can, under th6 
 fhelter of general, and varioufly applicable terms, that they may fave them- 
 felves from the abfurdities or confequences of one place, by a help from forae 
 general or contrary expreffion in another : whether it be a defire of vi<!tory, 
 or a little too warm zeal for a caufe you have been hitherto perfuaded o^t 
 which hath led you into this way of writing ; I {hall only mind you, that 
 the caufe of God requires nothing, but what may be fpoken out plainly in 
 a clear determined fenfe, without any referve or cover. In the mean time 
 this I fhall leave with you as evident, that force upon your ground cannot 
 be lawfully ufed to bring men to the communion of the church of England', 
 that being all that I can find you clearly mean by fl>e true religion, till you 
 have proved that all that is required of one in that communion, is necelTary 
 to falvation. 
 P. 21 '> However therefore you tell us. That convenient force ufed to bring men td 
 
 P. 17, 18 the true religion, is all that yoiix contend for, and All that you alloio. That it is 
 P. 28, 29 for promoting, the true religion. That it is to bring men to confder, fb as not 
 P. 26 to rejeSl the truth necefjary to falvation. To bring men to imbrace the truth 
 
 that miift fave them. And abundance more to this purpofe. Yet all this 
 talk of the true religion amounting to no more but the national religion efla- 
 blifhed by law in England; and your bringing men to it, to no more than 
 bringing them to an outward profeffion of it ; it would better have fuited 
 that condition, viz. without prejudice, and with an honefl mind, which you 
 require in others, to have fpoke plainly what you aimed at, rather than 
 prepoflefs mens mind§ in favour of your caufe, by the impreffions of a name 
 that in truth did not properly belong to it. 
 L, II, p. 71 It was not therefore without ground that I faid, *' I fufpefted you built 
 " all on this lurking fuppofition, that the national religion now in England, 
 " backed by the public authority of the law, is the only true religion, and 
 *' therefore no other is to be tolerated j which being a fuppofition equally 
 ** unavoidable, and equally jufl in other countries ; unlefs we can imagine, 
 «' that every where but in England^ men believe what at the fame time they 
 
 " think 
 
A THIRD LETTER FOR TOLERATIOI^ 241.1 
 
 " think to be a lie," etc. Here you eredt your plumes, and to this your 
 triumphant logic gives you not patience to anfwer, without an air of viftory 
 in the entrance : How, Sir, is this fuppofition equally unavoidable, and equally'?- " 
 jttji in other countries, where falfe religions are the national ? (for ' that you 
 mujl mean, or nothing to the purfofe.J Hold, Sir, you go too faft ; take your 
 own fyftem with you, and you will perceive it will be enough to my pur- 
 pofe, if I mean thofe religions which you take to be falfe : for if there be 
 any other national churches, which agreeing with the church o{ England in 
 what is neceflary to falvation, yet have eftabliftied ceremonies different from 
 thofe of the church of England; ftiould not any one who diffented here from 
 the church of England upon that account, as preferring that to our way of 
 worfliip, bejuftly puniflied ? If fo, then punifhment in matters of religion 
 being only to bring men to the true religion, you muft fuppofe him not to be 
 yet of it, and fo the national church he approves of, not to be of the true 
 religion. And yet is it not equally unavoidable, and equally juft, that that 
 church fliould fuppofe its religion the only true religion, as it is that yours 
 fhould do fb, it agreeing with yours in things neceffary to falvation, and 
 having made fome things, in their own nature indifferent, requifite to con- 
 formity .for decency and order, as you have done ? So that my faying, It is 
 equally unavoidable, and equally^ juiiiaj?^/' ^M«a/r/?j, will hold good, with- 
 out meaning what you charge on me, that that fuppofition is equally una- 
 voidable, and equally juft, where the national religion is abfolutely^^. 
 
 But in that Jarge fenfe too, what I f^d will hold good ; and you would 
 have fpared your ufelefs fubtilties againft it, if you had been as willing to 
 take my meaning, and anfwered my argument, as you were to turn_what f 
 faid to a fenfe which the words themfelves fhew I never intended. My ar- 
 gument in fliort was this. That granting fcwrce to be ufeful to propagate and 
 fupport religion, yet it would be no advantage to the true religion, that you a 
 member of the church of England, fuppofing yours to be the true religion, 
 fliould thereby claim a right to ufe force, fince fuch a fuppofition to thofe 
 who were members of other churches, and believed other religions, was 
 equally unavoidable, and equally, juft. And the reafon I annexed, fhews 
 both this to be my meaning, and my affertion to be true : my words are, 
 *' Unkfs we can imagine that every where but in England, men believe 
 " what at the fame time they think to be a lie." Having therefore never 
 faid, nor thought that it is equally unavoidable, or equally juft, that men 
 in every country fliould believe the national religion of the country ; but 
 that it is equally unavoidable, and equally juft, that men believing the na- 
 tional religion of their country, be it true or falfe, fliould fuppofe it to be 
 true ; and let me here add alfo, fliould endeavour to propagate it : you how- 
 ever go on thus to reply ; If fo, then I fear it will be equally true too, and 
 equally rational: for otherwife I fee ' not how it can be equally unavotSable, or 
 equally juji : for fit be not equally true, it cannot be equally juji ; and if it be 
 not equally rational, it cannot be equally unavoidable. But if it he equally 
 true, and equally rational, ^then either all religions are true, or none is true : 
 
 li for 
 
A THIRD LETTER FOR TOLERATION 
 
 for if they be all equally 'true, and one of them he mi true, then none of them 
 can be true. \ chaiLenge any one to put tbefe four good words, unavoidi^k, 
 juji, rational, and ^/-k^-, more ^^to*?/^ together, or to make a better- wrought 
 dedu(3;ion : but after all, my argument will ueyerthelefs be good, that it is 
 no advantage to your caufe, for you or any one of it, tp fuppofe yours to be 
 the only true religion ; fince it is equally unavoidable, and equally juft for 
 any one, who believes any other reliigioxi, to fuppofe the fame thing,. And 
 this will always be fb, till you can ft»ew, that men cannot receive falfe reli- 
 gions upon arguments that appear to them to be good ; or that having re- 
 ceived falfhood under the appearance of truth, they can, whilfl it fb appears, 
 do otherwife than value it, and be adled by it, as if it were true, r For the 
 equality that is here in queftion, depends not upon the truth of the opinion 
 imhraced, but on this, that the light and perfuafion a man has at prefent, is 
 the guide which he ought to follow, and which in his judgment of truth he 
 cannot avoid to be governed by. And therefore the terrible confe<^«eAces 
 you dilate on in the following part of that page, I leave you for yopr private 
 ufe on fome fitter occafion. 
 
 You therefore who are fo apt, without caufe, to complain of want of in- 
 genuity in others, will do well hereafter to confult your own, and another 
 time change your ftile ; and not under the undefined name of the true religiex, 
 becaufe that is of more advanftage to your argument, mean only the religion 
 eflablifhed by law in England, fhutting out all other religions now profeified 
 in the world. Though when you have defined what is the true religion, 
 which you would have fupported and propagated by force j and have told 
 us it is to be found in the liturgy and thirty-nine articles of the church of 
 England; and it be agreed to you,- that that -is the only true religion, yomr ar- 
 gument for force, as neceflary to mens fakation, from the want of light 
 and flrength enough in the true religion to prevail againfl mens lufls, and 
 the corruption of their nature, will not hold; becaufe your bringing men by 
 force, your way applied, to the true religion, be it what you will, is but 
 bringing them to an outward conformity to the national church. But the 
 bringing them fo far, and no farther, having no oppofition to their lufls, no 
 inconfiflency with their corrupt nature, is not on that account at all necef- 
 fary, nor does at all help, where only, on your grounds, you_ fay, there is 
 need of the affiflance of force towards their falvation. 
 
 CHAPTER VIII 
 
 OF SALVATION TP BE PROCURED BY FORCE YOITR WAY. 
 
 There cfannot be imagined a more laudable defign than the promoting the 
 felvation of mens fouls, by any one who fhall undertake it. But if it be a 
 pretence made ufe of to coyer fome other by-interefl, nothing can be more 
 odious ; to men, nothing more provoking to the great God of heaven and 
 
 earth. 
 
A TftiRD LETTER FOR TOLERATION '2^^ 
 
 earth, nothing more mifbecoming the name and charafler of a Chriftian. 
 With what intention you took your pen in hand to defend and incourage the 
 ufc of force in the bufinefs of mens falvation, it is fit in charity we take your 
 word; but what your fcheme, as you have delivered it, is guilty of, it is 
 my bufinefs to take notice of, and reprefent to you. 
 
 To my faying, that ** if perfecution, as is pretended, were for the falvation L. ll, p. 76 
 ** of miens foxrls^ bare conformity would not ferve the turn, but men w^ould 
 *» be examined whether they do it upon reafon and convi(5lion :" You an- 
 fwer, Wh they be that pretend that perfecution is for the falvation ofmensfouls, P. 22 
 yon knoti} not. Whatever you know not, I know one, who in the Letter un- 
 der cortfideration pleads for force, as ufeful for the promoting the falvation cf ? . 17 
 mens fouls,: and that the ufe of force is no other means for the falvation of?.^! 
 mens fouls t than what the Author and Finijher of our faith has directed. That 
 fofar is the magijirate, mohen he gives his helping hand to the furtherance of the p, 3a 
 Gofpel, by laying convenient penalties uponfuch as rejeSi it, or any part of it, 
 from ufng any other means for the falvation of mens fouls than what the Au- 
 thor and Finijher of our faith has direSled, that he does no more than his duty 
 for promoting the falvation of fouls. And as the means by which men may be?. 58 
 brought into the way of falvation. Ay, but where db you fay that perfecution 
 is for Xhe falvation of fouls f I thought you had been arguing againft my 
 meaning, and againft the things I fay, and not againft my words in your 
 meaning, which is not againft me. That I ufed the word perfecution for 
 what you call force and penalties, you knew: for in p. 21, that imme- 
 diately precedes this, you take notice of it, with fome little kind of wonder, 
 in thefe words, perfecution, fo it feems you call all punijhments for religion. 
 That I do io then, wheth^ properly or improperly, you could not be ig- 
 norant J and then, I befeech you, apply your anfwer here to what I fay : my 
 words are, ** If perfecution, as is pretended, were for the falvation of mens 
 *' fouls, men that conform would be examined whether they did fo upon 
 *• reafon and convidtion." Changemy word perfecution into punifament for 
 religion, and then confider the truth or ingenuity of your anfwer : for in that 
 fenfeof the wotA perfecution, do you know no body that pretends perfecution is 
 for the falvation of mens fouls f So much for your ingenuity, and the arts 
 you allow yOu'rfelf to ferve a good caufe. What do you think of one of my 
 Pagans or Mohammedans f Could he have done better ? For I fliall ofteri 
 have occafion to mind you of them. Now to your argument. I faid, 
 " That I thought thofe who make laws, and ufe force, to bring men to 
 " church-conformity in religion, feek only the compliance, but concern 
 *' themfelves not for the convidtion of thofe they punifh, and fo never ufe 
 " force to convince. For pray tell me, when any diflenter conforms, and 
 " enters into the church-communion, is he ever examined to fee whether 
 " he does it upOTi reafon and conviSlion, and fuch grounds as would become a 
 " Chriftian concerned for religion? If perfecution, as is preterded, were 
 " for the falvation of mens fouls, this would be done, and men not driven 
 " to take the facrament to keep their places, or obtain licences to fell ale, 
 
 I i 2 " for 
 
244 A THIRD LETTER FOR TOLERATION — 
 
 " for fo low have thefe holy things been proftituted." To this you here 
 P. 22 reply, As to tbofe magijirates^ who hamng provided fufficienlly for thein- 
 firvhion of all under their care, hi the true religion, do make laws, and ufe 
 mtderate penalties, to bring men to the communion of the church of God, and 
 conformity to the rules and orders of it, I think their behaviour does plainly 
 enough fpeak them to feek and concern themfelves for the conviSiion of thofe 
 whom they punijh, and for their compliance only as the fruit of their conviSiian^ 
 If means of inftru<flion were all, that is neceffary to convince people, the 
 providing fufficiently for inJiruSiion would be an evidence, that thofe that did 
 fb, AiAfeek and concern themfelves for mens conviSiion : but if there be fome- 
 thing as neceffary for convidlion as the means of inftrudtion, and without 
 which thofe means will fignify nothing, and that hcfevere and impartial eX" 
 amination ; and if force be, as you fay, fo neceffary to make men thus 
 examine, that they can by no other way but force be brought to do h: if 
 magiftrates do not lay their penalties on non-examination, as well as provide 
 means of inJiruSiion, whatever you may fay you think, few peoplq will find 
 reafon to believe you think thofe magiftrates _y^^>J and concern themfelves much 
 for the conviStion of thofe they punijh, whenthat punifhment is not levelled 
 at thatj which is a hindrance to their conviction, /. e. againft their averfion 
 to fever e and impartial examination. To that averfion no punilhment can be 
 pretended to be a remedy, which does not reach and combat the averfion ; 
 which it is plain no punifliment does, which may be avoided without part- 
 ing with, or abating the prevalency of that averfion. This is the cafe, 
 where men undergo pijnifhnilents for not conforming, which they may be 
 rid of, withouty^'u^r^/)' and impartially examining matters of religion. 
 
 To fhew that what I mentioned was no fign of unconcernednefs in the ma- 
 
 Ibid, giftrate, for mens convidlion j yon ■SlM, Nor does the contrary appear from the 
 not examining dijj'enters when they conform, to fee whether they do it upon reafon 
 and conviSiion : for where fuficient injiruction is provided, it is ordinarily pre- 
 fumable that when dijjenters conform, they do it upon reafon and conviction. Here 
 \i ordinarily fignifies any thing, for it is a word you make much ufe of, whe- 
 ther to, exprefs or cover your fenfe, let the reader judge, then you fuppofe 
 there are cafes wherein it is not prefumable -, and I afk you, whether in thofe, 
 or any cafes, it be examined whether diflenters when they conform^ do it 
 upon, reafon and conviction? At beft that it \& ordinarily prefumable, is but 
 gratis dictum, efpecially fince ypu fuppofe, that it is the corruption of their 
 nature that hinders them from confidering as they ought, fo as upon reafon and 
 conviction to imbrace the truth : which corruption of nature, that they may 
 retain with conformity I think is very prefumable. But be that as it will, 
 this I am fure is ordinarily and always prefumable, that if thofe who ufe force 
 were as intent upon mens convidtion, as they are on their conformity, they 
 would not wholly content themfelves with the one, without ever examining 
 and looking into the other. 
 
 Ibid. Another excufe you make .for this negledt, is. That as to irreligious perfons 
 who only feek their fecular advantage^ how eafy it is for them to pretend convic- 
 tion. 
 
A THIRD LETTER FOR TOLERATION 
 
 tion, and to offer fuch grounds (if that ivere required) as would become a 
 CbriJUan concerned for religion ; that is, what no care of man can certainly 
 prevent. This is an admirable juftification of your hypothefis. Men are to 
 be puniflied : to what end ? To make them feverely'^ and impartially confder 
 matters of religion, that they may be convinced, and thereupon fincerely im- 
 brace the truth. But what need of force or puniflim'qnt for this ? Becaufe 
 their lufts and corruptions will otherwife keep them both from confdering 
 as they ought, and imbracing the true religion; and therefore they muft lie 
 under penalties till they have confidered as they oughts which is when they 
 have upon conviction imbraced. But how fhall the magiftrate know when 
 they upon conviction imbrace, that he may then take oiF their penalties ? 
 That indeed cannot be known, and ought not to be inquired after, becaufe 
 irreligious perfons who only feek their fecular advantage ; or, in other words^ 
 all thofe who defire at their eafe to retain their beloved lufts and corrupt 
 tions, m2iy eqfily pretend conviSlion, and offer fuch grounds fif it were required) 
 as would become a Chrijlian concerned for religion : this is what no care of man 
 can certainly prevent. Which is reafon enough, why no bufy forwardnefs 
 in man to difeafe his brother, fhould ufe force upon pretence of prevailing 
 againft men's corruptions, that hinder their confidering and imbracing the: 
 truth upon convidtion, when it is confeffed:, it cannot be known, whether 
 they have confdered, zx^ convinced, or have really imbraced the true religion 
 or no. And thus you have fliewn us your admirable remedy, which is not 
 it feems for the irreligious, for it is eafy, you fay, for them to pretend to con- 
 vision, and fo avoid punifliment, but for thofe who would be religious- 
 without it. 
 
 But here, in this cafe, as to the intention of the magiftrate, how can it 
 be faid, that the force he ufes is defigned by fubduing mens corruptions, to 
 make way for confidering and imbracing the truth, when it is fo applied,, 
 that it is confeffed here, that a man may get rid of the penalties without 
 parting with the corruptions, they are pretended ta be ufed againft ? But 
 you have a ready anfwer. This is what no care cf man can certainly prevent ; 
 which is but in other words to proclaim the ridiculoufnefs of your ufe of 
 force, and to avow that your method can do nothing. If by not certainly,. 
 you mean it may any way, or to any degree prevent, why is it not fo done I 
 If not, why is a word that fignifies nothing put in, unlefs it be for a fhelter 
 on occafion ? A benefit you know how to draw from this v^ay ©f writing t- 
 but this here taken how you pleafe, will only ferve to lay blame on the ma- 
 giftrate, or your hypothefis, chufe you whether. I for my part have a bet- 
 ter opinion of the ability and management of the magiftrate : what he aimed* 
 at in his laws, that I believe he mentions in them, and as wife men do in> 
 bufinefs, fpoke out plainly what he had a mind fhould be done. But cer- 
 tainly there cannot a more ridiculous character be put on law-makers, than? 
 to tell the world they intended to make men confider, examine, etc. but yet 
 neither required nor named any thing in their laws but conformity. Though 
 yet when men are certainly to be puniflied for not really imbracing the true- 
 religion,. 
 
246 A THIRD LETTER FOR TOLERATION 
 
 religion, there ought to be certain matters of fadt, whereby thoiii that do, 
 and thofe that do not fo imbrace the truth, fhould be diftinguifhed ; and 
 for that you have, it is true, a clear and eftabliflied criterion, /. e. confor- 
 mity and nonconformity : which do very certainly diftinguifh the innocent 
 from the goiky ; thofe that really and fincerely do imbrace the truth that 
 mujifave themy from thofe that do not. 
 
 But, Sir, to refolve the queftion, whether the convlftion of mens under- 
 ftandings, and the falvation of their fouls, be the buiinefs and aim of thofe 
 who ufe force to bring men into the profeffion of the national religion ; I 
 afk, whether if that were fo, there could be fo many as there are, not only 
 in moft country parifhes, but, I think I may fay, may be found in all parts 
 of England, grofly ignorant in the doftrines and principles of the Chriftiart 
 religion, if aftridt inc[uiry were made into it ? If force be neceffary to be 
 ufed to bring men to falvation, certainly fome part of it would find out fbme 
 of the ignorant ahd unconfidering that are in the national church, as well as 
 it does fo diligently all the nonconformifts out of it, whether they have 
 confidered, or are know^ing or no. But to this you give a very ready 
 
 P. 64 anfwer ; Would you have the magijirate punijh all indifferently, thofe who obey 
 the law as well as them that do not 'I What is the obedience the law re- 
 
 p. 63 quires ? That you tell us in thefe words, If the ma^Jirate provides Jkfficientfy 
 for the inJiruBion of all hisfubjeSls in the true religion, and then requires them 
 all under convenient penalties to hearken to the teachers and tiiinijiers of it, and 
 fo profefs and exercife it with one accord under their direSiion in public ajjem- 
 Mies: which in other words is but conforrtiity, which here you exprefs a 
 
 P. 22 little plainer in thefe words ; But as to thofe magijlrates who having provided 
 fufficiently for the inJiruSiion of all under their care in the true rdigion damake 
 laws, and ufe moderate penalties to bring men to the communion of the' church of 
 God, and to conform to the rules and orders of it. You add. Is there any pre- 
 tence to fay that in fo doing, he [the magiftrate] applies force only to apart of 
 hisfubjeSis, when the law is general, and excepts none? There is no pretence, 
 I confefs, to fay that in fo doing he applies force only to a part of his fub- 
 Jedts, to nfiake them conformifts, from that it is plain the law? excepts none. 
 But if conformifts may be ignorant, grofly ignorant of the principles and 
 dodrines of Chriftianity ; if there be no penalties ufed to make them conf- 
 der as they ought, fo as to underftand, be convinced of, believe and obey the 
 truths of the Gofpel, are not they exempt from that force which you fay is 
 
 P- 37 to make men confider and examine matters of religion as they ought to do ? Force 
 is applied to all indeed to make them conformifts : but if being conformifts 
 once,' and frequenting the places of public worfhip, and there fhewing an 
 outward compliance with the ceremonies preferibed, for that is all the law 
 requires of all, call it how you pl'eafe, they are exempt from all force and 
 penalties, though they are never fo ignorant, never fo far from underftand- 
 ing, believing, receiving the truths of the Gofpel ; I think it is Evident that 
 
 P. 16 then force is not applied to all to procure the eonviStion of the underfianding. 
 
 P. 26 ^c brin^ men to conjider thofe reafons and arguments which are proper to cdn- 
 
 vince 
 
A THIRD LETTER FOR TOLERATION 247 
 
 wnce the mind, and mhich •without being forced, they would not confider. To ?. 29 
 bring men to that confider af ion, which nothing elfe but force ( befdes the extraor- 
 dinary grace of GodJ would bring them to. To make men good Chrijiians. p. 23 
 To make men receive infiruSiion- To cure their averfion to the true religion. P. 43 
 To bring mm to confider and examine the controverfiu which they are bound?. 58 
 to confider and examine, i. e. thofe wherein they cannot err without difhonouring'? . % 
 God, ^nd indangering their own and other mens eternal falvation. To weigh?. 16 
 matters of religion carefully and impartially. To bring men to the true religion P. 13 
 and to falvation. That then force is not applied to all the fubjedts for thefe 
 ends, I think yo« will not deoy. Thefe are the ends for which you tell us 
 in the places quoted, that force is to be ufed in matters of religion : it is by 
 it^ ufefulnefs and neeejity to thefe ends, that you tell us the magiftrate is an-, 
 thorized and obliged to «fe~force in matters of religion. Now if all thef& 
 ends be not attained by a bare conformity, and yet if by a bare conformity 
 men are wholly exempt from all force and penalties in matters of religion, 
 will you fay th^t for thefe ends force is applied to all the magiftrate's fub- 
 J€<5ts ? If you will, I muft fend you to my Pagans and Mohammedans for a 
 Utile confcience 9.tiA modejiy. If you confefs force is not applied to all for 
 thefe ends, notwithftanding any laws obliging all to conformity, you muft 
 alfo confefs, that what you fay concerning the laws being general, is nothing 
 to the pcirpofe ', fince all that are under penalties for not conforming are not 
 under any penalties for ignorance, irreligion, or the want of thofe ends for 
 which you fay penalties are ufeful and necejfary. 
 
 You go on, And therefore if fuch perfons frophane the facrament to keep?. 22 
 their places, or to obtain licences to fell ale, this is an horrible wickednefs. I ex- 
 cufe thetii not. But it is their own, and they alone mufi anfwer for it. Yes; 
 and thofe who threatned poor ignorant and irreligious ale- fellers, whofe live- 
 lihood it was, to take away their licences, if they did not conform and receive 
 the facrament, may be thought perhaps to have fomething to anfwer for. 
 You add, hut it is very unjufi to impute it to thofe who make fuch laws, andufe?, 23 
 fuch force, or to fay that they profiitute holy things, and drive men to profane 
 them. Nor is it jufl to infinuate in your anfwer, as if that had been faid 
 which was not. But if it be true that a poor ignorant loofe irreligious 
 wretch fhould be threatned to be turned out of his calling and livelihood, if 
 he would not take the facrament : may it not be faid thefe holy things have 
 been fo low proflituted ? And if this be not profaning them, pray tell me 
 what is ? 
 
 This I think may-be faid without injuftice to any body, that it does not 
 appear, that thofe who make flrid: laws for conformity, and take no care to 
 have it examined upon what grounds men c6nform, are not very much con- 
 cerned, that mens underflandrngs fhould be convinced: and though you go 
 on to fay, that they defign by their laws to do what lies in them to make men gcod 
 Chrijiians : that v/ill fcarce be believed, if what you fay be true, that force is p. eg 
 neceffary to bring thoje who cannot be otherwife brought to it, to ftudy the true 
 religion, is^ithfuch care and diligence as they might and ought, to ufe, and with 
 
 an 
 
24? A THIRD LETTER FOR TOLERATION 
 
 anhoneji mind. And yet we fee a great part, or any of thofe who are. igno- 
 rant in the true religion, have no fuch force applied to them, elpecially 
 
 P. 58 fince you tell us, in the fame place, that no man ever fiudied the true religion 
 'with fuch care anddiUgence as he might and ought to ufe, and with an honeji 
 mind, but he was convinced of the truth of it. If then force and penalties 
 can produce xh?i\.Jiudyi care, diligence and honefl mind, which will produce 
 knowledge and convidiion and that, as you fay in the following words, make 
 goo'd men ; I afk you, if there be found in the communion of the church, 
 exempt from force upon the account of religion, ignorant, irreligious, ill 
 men ; and that to fpeak moderately, not in great difproportio^i fewer than 
 amongft the nonconformifts, will you believe yourfelf, when you fay the 
 Magi/lrates do by their laws all that in them lies to make them good Chriflians j 
 when they ufe not that force to them which you, not I, fay is neceffary ; 
 and that they are, where it is neceffary, obliged to ufe ? And therefore I 
 
 P. 23 give you leave to repeat again the words you fubjoin here. But if_ after all 
 they \i. e. the magiftrates] can do, wicked and godlefs men willjiill refoJve to be 
 fo, they will be fo, and I know not who but God Almighty can help it. But 
 this being ipoken of iconformifts, on whom the magiftrates lay no penalties, 
 ufe no force for religion, give me leave to mind you of the ingenuity of one 
 of my Pagans or Mohammedans. 
 
 You tell us. That the ufefulnefs of force to make fchojars learn, autho- 
 rizes fchoolmafters to ufe it. And would you not think a fchoolmafter dif- 
 charged his duty well, and had a great care of their learning, who ufed his 
 rod only to bring boys to fchool j but if they come there once a week, 
 whether they flept, or only minded their play, never examined what profi- 
 ciency they made, or ufed the rod to make them ftudy and learn, though 
 they would not apply themfelves without it ? 
 
 But to fhew you how much you yourfelf are in earneft for the falvation of 
 fouls in this your method, I fhall fet down what I faid, p. 1 1 1, of my Letter 
 on that fubjeft, and what you anfwer, p. 68, of yours. 
 
 L. 11, p. 1 1 1. «« You ipeak of it here as the L. Ill, p. 68. Tour next 
 
 " moft deplorable condition imaginable, that paragraph runs high, and 
 
 *' men Jhould be left to themfelves, and not be charges me with nothing lefs 
 
 *' forced to confider and examine the grounds of than prevarication. JPor 
 
 " their religion, and fear ch impartially anddili- whereas, as you tell me, I 
 
 " gently after the truth. This you make the fpeak of it here as the mofi 
 
 *• great mifcarriage of mankind ; and for this deplorable condition imagin- 
 
 *♦ you feem folicitous, all through your treatife, able, that men Jhould be left 
 
 " to find out a remedy j and there is fcarce a to themfelves, and not be 
 
 *' leafwherein you do not offer yours. But what forced to confider and ex- 
 
 ',' if after all, now you fhould be found to pre- amine the grounds of their 
 
 *' varicate ? Men have contrived to themfelves, religion, and fearch impar- 
 
 *' fay you, a great variety of religions. It is tially and diligently after the 
 
 '^ granted. They feek not the truth in this truth, etc. It feems all the 
 
 '* matter ' • remedy 
 
A THIRD LETTER FOR TOLERATION 
 
 ** matter mth that appKc^ition of mind, and that remedy I offer, is no more 
 
 ** freedom of judgment which is requifte : It is than this, Diffenters mufl: 
 
 *' confefled. All tbi falfe religions now on foot be punifhed. Upon which 
 
 *' in the world, have taken their rife from the thus you infult ', Can any 
 
 "flight and partial confideratiSh, which men body .that hears you fay fb, 
 
 ** have contented themfelves with in fearching believ«^ you in earneft, etc. 
 
 ** if ter the true ; and men fake them up, and Now here I acknowledge, 
 
 *• perfiji in them for want of due examination : that though want or negleSl 
 
 •* Be it fo. 'there is need of a remedy for this; of examination be a general 
 
 *' and 1 have found one whofefuccefs cannot be fault, yet the method I pro~ 
 
 ** quejiioned : Very well. What is it? Let us pofe for curing it, does not 
 
 " hear it. Why, Diffenters muji be punijhed. reach to all that are guilty 
 
 *' Can any body that hears you fay fo, believe of it, but is limited to thoje 
 
 " you in earneft I and that want of examination who rejeSi the true religion, 
 
 ** is the thing you would have amended, when propofed to them with fuf- 
 
 " want of examination is not the thing you ficient evidence. But then 
 
 " would have punifhed ? If want of examin- to let you fee how little ground 
 
 " ation be the fault, want of examin- you have to fay that I pre- 
 
 *' ation muft be punifhed ; if you are, as you varicate in this matter, I 
 
 *• pretend, fully fatisfied that punifliment is Jhall only defre you to con- 
 
 " the proper and only means to remedy it. But fder, what it is that the 
 
 *' if in all your treatife you can fhew me one author and my felf were 
 
 *' place, where you fay that the ignorant, the inquiring after : For it is 
 
 *• carelefs, the inconfiderate, the negligent in not, Wh0 courfe is to be 
 
 " examining throughly the truth of their own taken to confirm <zW ejia- 
 
 *• and others religion, etc. are to be puniflied, blijh thofe in the truth, who 
 
 *' I will allow your remedy for a good one. have already imbraced it : 
 
 " But you have not faid any thing like this ; nor. How they may be inabled 
 
 *• and which is more, I tell you before-hand, to propagate it to others, 
 
 *• you dare not fay it. And whilft you do not, (for both which purpofes I 
 
 " the world has reafbn to judge, that how- have already acknowledged it 
 
 *' ever want of examination be a general fault, ^ery ufeful, and <i thing 
 
 " which you with great vehemency have ex- much^ to be dejired, that all 
 
 " aggerated j yet you ufe it only for a pretence fuch perfons Jhould, as far 
 
 " to punifh Diffenters -, and either diftruft as they are able, fearch into 
 
 ^* your remedy, that it will not cure this evil, the grounds upon which their 
 
 "or elfe care not to have it generally cured, religion Jfands, and challen- 
 
 ** this evidently appears from your whole ma- ges their belief; J but the 
 
 " nagement of the argument. And he that fubjeSi of our inquiry is only, 
 
 *• reads your- treatife with attention, will be tVhat method is to be ufed, 
 
 *' more confirmed in this opinion, when be to bring men to the true re- 
 
 " fhaU find that you, who are fo earneft to ligion. Now if this be the 
 
 ** have men puniftied, to bring them to con- only thing we were inquiring 
 
 '* fder and examine, that fo they may difcover after, fas you cannot deny 
 
 " the waytofahatisn, haye not faid one word it to be) then every one fees 
 
 *' of K k that 
 
A THIRD LETTER FOR TOLERATION 
 
 *' of confideringj fearching, and bearkriing to that inffeaking to this pointy 
 
 •* the Scripture ; which had been as go«i a / had notkmg to do leith 
 
 ** rule for, a Chriftian to have fent them to, as any who have already im" 
 
 ••^ to reajbns imd arguments pr^er t^ convince br-aced the true reiigim; ife*- 
 
 " them, of you know not what; As to the iff- ca^ they ttre nst to, be 
 
 . *'JiniMion and government of the proper mMi- brought to that reUgkn, itit 
 
 *•' Jiers of religion, which who they are, men only to be confirnned anJ edi^ 
 
 *' are yet far frtwn being agreed ; Or as to fied in it j bat was dniy to 
 
 *' the information of thofi, 'who tell them they confider haw ihofe who rejeft 
 
 *' have mifiak-en their way, and offer to fl^ew it, may be brought to im^ 
 
 *' them the right ; and to the hke uncertain and iiraci it', )So thM hms much 
 
 *' dangerous guides ; which were not ihofe Jaever any t^' ihofe who own 
 
 .*' that our Saviour ahd the Apoftks fent men the true rti^i>m, may it 
 
 *^ to, but to the Scriptures. Search the Scrip- guiky bf negieS of examine 
 
 ** tures, for in them ysu think, you have eternal ation ; 'tis evident, I was 
 
 ** life, fays our Saviour to the uabeUeving per- only concerned tojhew how it 
 
 " feeuting Jews, John, v, 39. And it is the may be cnred. in thoje, %-h9 
 
 *' Scriptures which St. Paul fays, are abk to by reafon (f it, reje^ the 
 
 ** make wife unto falvat ion, 11 'Tim. in, 15. true religion, duty propofed or 
 
 " Talk no more therefore, if you have any tendered to th^mf. Andcertain^ 
 
 ,♦♦ care of your reputation, how much it is ly to con^e myfe^to this, is 
 
 *' every man's intereji not to be left to himfelf, nta to prevaricate, ttnkf to 
 
 ** without mo}eflationi without pitniJJiiment in keep within the bounds W'hich 
 
 ^' matters of reiigim. Talk not of bringing the qMefion wider debate ,pre^ 
 
 *' men to imbraee the truth thatm»fi fav^e tlhem, Ji:riivs me, be to preiMiricate. 
 " by putting them upon examinathn. Talk In telling me tker^ore that 
 
 *' no more o/i farce ^.vApunifhment, as the vnfy I dare not fay that* the ig* 
 
 " way left to bring men to examine. It is evi- norant, thecareieis, the in* 
 
 " dent you mean nothing lefs : For though confiderate, the ir^ligent 
 
 *' want of examination be the only fa-alt you in examining^ etc. (i e. all 
 
 "complain of, zn6. punifhment be in your that are fuchj are to be 
 
 *' opinion tlie anly way to bring men to it ; and puniflied, j^o« only tell me that 
 
 " this the whole defign of your book ; yet yt)u X dare not be impertinent. 
 
 " have not once propofed in it, that thofe who And therefore I hope you will 
 
 " do not impartially examine, fhould be forced excufe me. If I take no no- 
 
 *'■ to it. And that you may not think I talk: tice of the three re^fons you 
 
 *' at random, when 1 fay you dare not; I ofer in your next page for 
 
 *' will, if you pleafe, give you, fome neaions your faying fa. Abid yet if 
 
 '*■ for my faying fo. . I had a mind to talk mper- 
 
 •• Firfi, Becaufe if you propofe that all tinently, I know not why I 
 
 " fhould bepmiiflbed, wha are ignosant,. who might not have dared to do 
 
 *' have not ufed fnch conf deration as is apt fo, as wellas other men. 
 '^' and pr.oper to manifefl the truth; but have There is one thing more in- 
 
 '■' been determined in the choice of their religion this paragraph, which though 
 
 ^'^ by impreffims of ediisation,. admiration of nothing more pertinent thajf' 
 
A THIRD LETTER FOR TOLERATION 
 
 •* pefJbnSy 'wofiMi refpd^i, prejudices, and the the rejt, I jhall not ivbotly 
 
 *' like incompetent motives j and hanoe taken up pafs over. It lies in thefi 
 
 «• their religion, without' esiamining it as they words ; He that reads your 
 
 ^' ought I you will pr-opofe to have fevexal of treatiie with attention, will 
 
 ** your own church, be it what it Will, pu- be more confirmed in this 
 
 <* niftied; which would be a propofition too opinion, fviz.. That I ufe 
 
 •* apt to ofifend too many of it, for you to want of examination only fof 
 
 «* venture on. For whatever need there be a pretence to puntfh Diffen- 
 
 ** 0f reformation, every one will not thank ters^ etc.) when he fhall find 
 
 <' you fof propofing fuch an one as muft be- that you> who are io earn&ft 
 
 *' gin at,oratleaftreaeh to, thehoufeof God. to have men punifhed, to 
 
 " Secoitdfyy Becaufe if you fhould propofe bring them to confider and 
 
 " that all tbofe who are ignorant, carelefsand examine, that fo they may 
 
 " negligent in exsimihing, fhould be punifhed, difcover the way of falvation, 
 
 '" you would have little to fay in this queftion have not faid one word of 
 
 " of Toleration : For if the laws of the ftate corifidering, fearching and 
 
 ** were made as they ought to be, equal to all hearkning to the Scripture j 
 
 *• the fubjedts, without diftindtion of men which had been as good a 
 
 ** of different profefHons in religion ; and the rule for a Chriflian to haVe 
 
 " faults to be amended by punifliments, were fent them to, as to reafons 
 
 " impartially punifhed in all who are guilty and arguments proper to 
 
 " 8f them J this would immediately produce convince them, of you knoW 
 
 *' a perfedl Toleration, or (hevf the ufelefsilefa not what, etc. How this con- 
 
 •* of force in matters of religion. If there- firms that opinion, Ida not 
 
 " fore you think it fo neeeljary, as you fay, Jee ; nor have you thought ft 
 
 ** for the promoting of true religion, and the to infrilSi me. But as ta 
 
 *' falvation of fouls, that men fhoula be the thing itfelf, vi^. my not 
 
 *' punijhed to make them examine j do but find faying one word of confider-* 
 
 *' a- Way to apply force to all that have not ing, fearching, and heark- 
 
 " throiighfy and impartially examined, and you ning to the Scripture; what- 
 
 *' have my confent. For though force be not ever advantage a captious ad~ 
 
 " the proper means of promoting religion ; verfary may imagine he has 
 
 *' yet there is no better way to fhew the ufe- in it, I hope it will notfeem 
 
 " lefsnefs of it, than the applying it equally f range to any indifferent and 
 
 " to mifcarriages, in whomfbever found, and judicious perfon, who Jhali 
 
 " not to diflindt parties or perfuafions of men, but confder that throughout 
 
 "for the reformation of them alone, when my treatife I fpeak of the true 
 
 " others are equally faulty. religion only in general^ /. e. 
 
 " Thirdly, Becaufe without being for as mt as limited to any particu- 
 
 *' large a Toleration as the author propofes, lar dtfpenfation, ot to the 
 
 *' you cannot be truly and fincerely for 2^ free times '(f the Scripttires ; but 
 
 ♦' and impartial examination. For whoever as reaching from the fall of 
 
 "examines, muft have the liberty to judge, Adam to the end of the worldi 
 " and follow his judgment ^ or elfe you put, and fo comprehending the times 
 
 " him upon examination to no purpofe. And which "preceeded the Scrip- 
 
 whe- K. k a tures \ 
 
2852- A-THIRD LETTER FOR TOLERATION 
 
 *' whether that will not as well lead men tures; tobereinpf- God left 
 
 *< from, as to your church, is fo much a ven- not himfelf without wit- 
 
 " ture, that by your way of writing, it is nefs, but furniped mankind 
 
 ". evident enough you, are loath to hazard it; nioitb fufficient nieam' of know- 
 
 '* and if you are of the national church, it is ing him and his^itty in\order 
 
 " plain your brethren will not bear with" you to their eternal fahation. 
 
 "in the allowance of fuch a liberty. You For I appeal to all men cf 
 
 *' muft therefore either change your method; art, 'whether, /peaking <f the 
 
 "and if the want of examination be that true religion under this ge- 
 
 • " great and dangerous fault you would have nerality, I could be allowed 
 
 " corredted, you muft equally punilh all that, to dejcend to anyjuch rules 
 
 " are equally guilty of any negledt in this cf if, as belong only to fome 
 
 *'> riiatter, and then take your only means, your particular times, or dtfpen^ 
 
 'f.Jjeloved force, and make the beft of it j or fations ; fuch as you cannofi 
 
 " elfe you muft put off your mafk, and con- but acknowledge the Old and 
 
 *f fefs diat you defign not your puniihments New Teftaments to be. 
 "to. bring men to examination, but to Con- 
 "formity. For the fallacy you have ufed, is 
 " too grofs topafs upon this age. 
 
 . In this your anfwer, you fay, the fi4>je^.qf, our inquiry is only what wethord 
 is to be ufed to bring men to the true religion. He that reads what you ily, 
 p. 76, 77, again and again. That the magiftrate is impowered and obliged to procure as 
 78 much as in him lies, i. e. as far as ly penalties it can he procured that no man 
 
 negleS bis foul, and fliall remember how many pages you imploy, A. p. 6, 
 etc. , And here p. 6, etc. to ftiew that it is the corruption of human nature 
 which hinders men from doing what they may and ought for the falvation of 
 their fouls, and that therefore penalties, no other means being left, and 
 force were neceffary to be ufed by the magiftrate to remove thefe great ob- 
 ftacles of lufls -^n^ corruptions, that noneofhisfubjeSls might remain ignorant 
 of the way of falvation, or refufe to imbrace it. One would thiivk your in- 
 quiry had been after the means of curing mens averfon to the true religioj^, 
 (which you tell us, p. 53, if not cured, is certainly deJlruSiive of mens eter- 
 palfahationj that fo they might heartily imbrace it for their falvation. But 
 here you tell us, your inquiry is only what method is to be ufed' to bring men to- 
 the true religion : Whereby you evidently mean nothing but out-ward Con- 
 formity to that which you think the true church, as appears by the next 
 following words ; Now if this be the only thing we were inquiring qftfeir, then 
 every one fees that infpeaking to this point, I had nothing th do "Mth any who 
 _,i have already imbraced the true religion. And alfo every one fees that fince 
 
 amongft thofe with whom (having already imbraced the true religion J you ■asidt. 
 your penalties have nothing to do; there are thofe who have not confidered 
 and examined matters of religion as they ought, whofe- lufts and corrupt na-^ 
 tures keep them as far alienated from believing, and as averfe to a xeal obey- 
 ing the truth that muft lave them, as any other men; it is manifeft that 
 
 im^ 
 
A THIRD LETTER FOR TOLERATION 
 
 imbracing the true religion inyourfenfe is only imbracing the outward profeflion 
 of it, which is nothing but outward Conformity. And that being the far- 
 theft you would have your penalties purfue men, and there leave them with, 
 as much of their ignorance of the truth, and carelefaefs of their fouls, as 
 they pleafe, ^yho can deny but that it would he impertinent in you to con- 
 fider how want of impartial examination, or an)erJio&. to th& true religion, 
 Ihould in them be cured ? Becaufe they are none of thofe fubjedts of the 
 commonwealth, whofe J^irittial and eteraalinterejis^re by political government 
 to he procured or advancedy none of thofe fubjedls "whoiJi Jalvation the tnst-- 
 giftrate is to take care of. 
 
 . And therefore I excufe yoxit as you defire, for not taking notice of my three 
 reafons ; but whether the reader will do fb or no, is more than I can under-- 
 take. I -hope you too will excufe me for having ufed fo harfh a word as 
 prevaricate, and impute it to my want of fkill in the Engli{h tongue. But 
 when I find a man pretend to a great concern for the falvation of mens fouls, 
 and make it one of the great ends of civil government, that the magiftrate 
 ihould make ufe of force to bring all his fubjeds to confder, Jiudy and exa- 
 mine, believe and imbrace the truth that mujifave them ; when I fliall have to- 
 do with a man, who to this purpofe hath writ two books to find out and 
 defend the proper remedies for that general backwardnefs and averfion, which 
 depraved human nature keeps men in, to an impartial fearch after, and 
 hearty imbracing the true religion ; and who talks of nothing lefs than ob- 
 ligations on fovereigns, both from their particular duty, as well as from 
 common charity, to take care that none of their fubjfe<as Should want the 
 affiftance of this only means left for their falvation ; nay, who has made it 
 fo necefiary to mens falvation, that he taJk.s as if the wifdom.and goodnei^ 
 of Grod would be brought in queilion,^ if thofe who needed it fhould b« 
 deftituite of it j and yet notwithftanding all this fhew of concern for mens 
 falvation, contrives the application of this fole remedy fo, that a great many 
 who lie under the difcafe, fhould be out of the reach and benefit of his cure, 
 and never have this only remedy applied to them ; When this I fay is fo 
 manifeftly in his thoughts all the while, that he is forced to confefs thai 
 though want or negleSi of examination be a general fault, yet the method he 
 propofes for curing it does not reach to all thai are guilty of it ; but frankly 
 owns, that he was not concerned to- Jhem how the negleit of examination 
 might ^^ cured in thofe who conform, but only in thofe ivho- by reafon of it. 
 rejeSl the true religion duly propofed to them : which receding the true religion 
 will require a man of art to ihew to be here arky thing but Nonconformity 
 to the national religion : When, I fay, I meet with a man another time 
 that does this, who is fa much a man of art, as to talk of all, and mean 
 but fomei talk of hearty imbracing the true religion,, and mean nothing but 
 Conformity to the national : pretend one thing, and mean another ; if you 
 pleafc; to tell me what name I fhall give it, I fhall not fail : for who; knows 
 how foon again I may have an occalion for it? 
 
 If 
 
254 A THIRD LETTER FOR TOLERATION 
 
 If I would punifh m,en for Konccxaformlty without owning of it, I couM 
 not uie a bettec pretence than to fay it was to make them hearken to rse^ons 
 tmd arguments propep to coffvixce tibim, or to raafce^ them fuhmit ts ths'infir'uc-* 
 tion and gavernmmt ^ tk& proper mincers of reUgi$»^ without any thing elfe, 
 fuppofing ftill at the bottom the argumm^ for, and the mh^krs. of my re* 
 ligiofl to be thefe, thsrt till they outwardly complied with, they were to be 
 punifhed. But if, inftead of outwaixi Conformity to my religion covered 
 under thefe indefinite terms, I (hould tell them, they were to examine the 
 Scripture, which was the fixqd rule for them and me, not examining could 
 not give me a pretence to punifh- them, unlefs I would alfo puni(h Confor-* 
 miils, as ignorant and unverfed in the Scripture as they, which would' not 
 do my bufine^^ 
 
 But what need I ufe arguments to (hew, that yoiur p«fii&ing to make 
 men examine is defigned only againffc Diffenters, when in your anfwer to 
 p. 68 this very paragraph of mine, you in plain words^^i»«j?«/t?i^^, t^t^i them^ 
 
 want of examination b& a gener at fault, yet the method ymt pro^ofe fHp cuning 
 does mt reach to all that are guilty of it f To which if yo« pleafe to add 
 P. 22 what you tell us. That when J^mters conform, the mag^rat© cannot 
 
 know, and therefore never examines whether they do vtuponreafon andcon- 
 'viction or no, though it be certain rfiat upon conforming, pertafctle®, the ne- 
 ceflary means ceafe, it will be obvious, that whatever be talfced. Conformity 
 is- all that is aimed at, and' that want of examination is but the pretence tp 
 punifti Diffenters. 
 L.II,p.ii2 And this I toldyow, any one muft be convinced of, who obferves that 
 you, who are fo earneft to have men puniflied to bring, them to eonfidep and 
 examine, that fo they mzy difeo^er- thenioay of foliation, have not faid one 
 word of confidering, fearching, and hearkning to the Scripture, wbicbj 
 you were told, was as good a rule fo^ a Chriftian ta have fent men to, as to 
 t^h^ inJiruBion and government <f\ the profer^ mimfiers of religion, or to the 
 information of'thqfewho tell them they harwe mi^aken their waf, and offer' to 
 ' fbeHis them the right. For this pafling by^ the Scripture you give us this rea- 
 P. 69 fon, that tSrmghout yonr treattfe yo\y fpeak of the true religion only in general, 
 
 i.e. not as limited to any particular difpenfation, er to the times of the Scrip- 
 tures , but as reaching from the fall of Adam to the- end of the worlds etc. 
 And then you appeal to all men of art, 'whether ^eakin^ of the tru& religion^ 
 under this generality, you could be allowed to depend toany fuch ndes of it as 
 hehng only t-ofimi particular times or difpenfatiQnSy fuch- as I cannot but ac" 
 knowledge the Old and New Tefiamenfs to be. 
 
 The author that you write againft,'. making it his bufinefs, as no body cari 
 doubt who reads but the firft page of' his letter^ to fhew-that it is the duty 
 of Chriftians to tolerate both Chriftian s and others who differ from them 
 in religion, it is pretty ftrange, in afferting againft him that the magiftrate 
 might and ought to ufe force to bring men to the true reHgioni you {hould 
 mean any other magiftrate than the Chriftian 'magiftrate-, or any other re- 
 ligion than the chriftian religion. But it feems you took fo little notice of 
 
 the 
 
A THIRD LETTER F^R TOLERATIOI^ 25^ j^ 
 
 the AcCiga of your adve«4*y, which was to prove, that Chriftians were riot 
 to ufe force to bring any one to the true Chfiftiafl religion ; that you would 
 pfove, that Chriftians m^vv were to ufe force, ^ot only to bring men to the 
 Cferifliafn, but alfo td the Jemfli religion ; of that ef the true church before 
 thfe law, or to foihe inie reh'gi^n ft) g;tmf-al that it is none of thele. For^ 
 fey yo*i^ i^fmgAibUi y<Mt tt^Mife yliujpeak of the true religiofi only in generate 
 i. e* *9f as >fytat£d to arty partituhr diffenfation : Though one that were not 
 (* man ^ Art would fufped: you to be df another mind yo&t felf, when you 
 «olid us, the fi^iiitting out of tfe£ |ews frorft the rights of rflecottimon wed th, 
 is tdjufi 'And iiec^My 'c^tid^ in A Chrijiian tomMdnnitiedl'h -: Which you fay to P. 5 
 j-ufttfy y^W ^x-cfeptbtt itt the besginning of your " ^ut^gicinent" againft the. 
 i^tgenefs t>f thfe aath«6t's Tolfer^ti<oft> ^o WOdM not bavt JeWs excluded. 
 'BwxJ^ik'of fbe ^ite teK^hH f>niy in general z& m^ch as you pleafe, if your 
 tvtie nligioH be that by which men muft be feved[> 'can you fend a. man to any ' 
 feeitef guide to that tr^^ t^Bgim now tban the Scripfufe ? 
 
 If when you were in youf altitudes, writing the firft book, your men cf 
 »ri cMid ticA Mc/w you iQ defcend U any fiich ruk as the Scri^ptute, though a. p^ 13 
 even there you acknowledge the feveritics fpofeen againft, are fuch as are ufed 
 to make toen Chriftiafis^ b^cau^ there, by an art propef to your felf, you 
 were to fpeak of true religion tender a ge^W'ahiy, Which had no'^Mftg to do 
 with tht duty of Chtiftians, in reference to Tdefatioft. Yet when here in 
 your fecond I^Dok, where you cottdeicen'd all along to fpeak of the christian 
 liELiGio^f> and tell us, ih^X the magijirales haOe authority to- make laws for 
 promoting the Chri^i^n religion ; and do by their laws dejign to contribute what 
 in thetniies tamah men gwd chkistXa^s ; and complain of Toleration as 
 the very bane of th Ufe Undjpirit of Christianity, fete, and have Vouch- 
 fajfed particularly to mention thieGo^el; Whyhefe, having been called upoa 
 for it> you could not fend men to the Scriptufes, and tell them direfitly, 
 that tfeofe they wetet5'j?2«^ diligently, ihofe they wete impartially andcare^ 
 fttlly to examine^ to bring thein to \ht ttne religion, and into the way of 
 falvatiott; rather than talk to theiii as you do, of receiving in^ftruB^n, zi\& 
 conjidering reafbns and arguments proper and fufficient to convince them ; rather 
 than propofe, as you do all along, fuch objefts of examination and inquiry 
 in general terms, as are as hard to be found, as the thing itfelf for which 
 they are to be examined : Why, i fayjiyou have here again avoided fending; 
 men to examine the Scriptures, isjuftpiatter of inquiry. And for this youf. 
 muft apply your felf again to your men of art, to furnish you with feme 
 other reafon. 
 
 If you will but cafl: your eyfes back to your next page, you will' there find 
 that you build upon this, that theficbfect of your and the author's irrquiry^ 
 is only what mei'hodis to he ufed to bring men to the true y-eligion,. If this be- 
 fo, your men of a^t, who cannot allow you to 'defend to- any fuch rule as thd 
 Scriptures, becaufe you fpeak of the true religion in general, i, e. not as ii'- 
 mited to any particular dtfpenfatiou or to the times of the Scriptures, muft: 
 aUow, that you deferve to be head of their college ; fince you are fo ftridi 
 
 au 
 
zs6 A THIRD LETTER FOR T0LE1R.ATI0N 
 
 an obferver of their rules, that though your inquiry be, W&af method is to 
 be ujed to bring men to the true religion^ now under the particular difpenfation 
 of the Gofpel, and under Scripture-times i you think it an unpardonable 
 fault to recede fo far from yom generality, as to admit the ftudy and exami- 
 nation of the Scripture into your method j for fear, it is iike, your method 
 would be too particular^ if it would not now ferve to bring men to the true 
 •religion, who lived before the flood. But had you had as good a memory, 
 as is generally thought needful to a man of art, it is believed you would 
 have fpared this reafon, for your being fo backward in piitting men upon 
 examination of the Scripture. And any one, but a man of art, who {hall 
 P. 31 read what you tell us the magiftrate's duty is j and will but confider how 
 convenient it would be, that men (hould receive no inftrudlion but from the 
 minijiry^ that you there tell us the magiftrate ajjijls ; examine no arguments, 
 ^ hear nothing of the Gofpel, receive no other fenfe of the Scripture, but 
 what that mintftry propofes ; who if they had but the coadtive power, you 
 think them as capable of as other men, might ajjiji themfelves ; he, I lay, 
 who refleds but on thefe things, may perhaps find a reafon that may better 
 fatisfy the ignorant and unlearned, who have not had the good luck to arrive 
 at being of the number of thefe men of art, why you cannot defoend to 
 pfopofe to men the ftudying of the Scripture. 
 
 Let me for once fuppofe you in holy orders, for we that are not of the 
 Adepti, may be allowed to be ignorant of the pundlilio's in writing obferved 
 by the men of art, and let me then afk what art is this, whofe rules are of 
 that authority, that one, who has received commiflion from heaven to 
 preach the Gofpel in feafon and out of feafon, for the falvation of fouls, 
 may not allow himfelf to propofe the reading, ftudying, examining of the 
 Scripture, which has for at leafl thefe fixteen hundred years contained the 
 only true religion in the world j for fear fuch a propofal ftiould offend againft 
 the rules of this art, by being too particular, and confined to the Gofpel- 
 Difpenfation; and therefore could not pafs mufler, nor find admittance, in 
 a treatife wherein the author profefTes it his only bufinefs to inquire what 
 method is to be ufed to bring men to the true religion^ Do you expedl any 
 other difpenfation j that you are fo afraid of being too particular, if you 
 fhould recommend the ufe and fludy of the Scripture, to bring men to the 
 true religion now in the times of t]|e Gofpel ? Why might you not as 
 vjell fend them to the Scriptures, as to the minifters and teachers of the true 
 religion ? Have thofe minifters any other religion to teach, than what is 
 contained in the Scriptures ? But perhaps you do this out of kindnefs and 
 care, becaufe pofSbly the Scriptures could not be found j but who were the 
 mincers of the true religion, men could not poflibly mifs. Indeed you have 
 allowed your felf to defend to what belongs only to fame particular times and 
 difpenfations, for their fake, when you fpeak of the minifies of the Gofpeh 
 But whether it Ife as fully agreed on amongfl Chriftians, who are the mi- 
 nifters of the Gofpel that men mufl hearken to, and be guided by ; as which 
 are the writings of the ApofUes and Evangelifts, that, if ftudied, wiU 
 
 inftrudt 
 
A THIRD LETTER FOR TOLERATION 25? 
 
 inftrudl them in the way to heaven y is more than you or your men of art can 
 be pofitive in. Where are the canons of this over-ruling art to be found, 
 to vphich you pay fuch reverence ? May a man of no diftinguifhing cha- 
 radler be admitted to the privilege of them ? For I fee it may be of notable 
 ufe at a dead-lift, and bring a man off with flying cojqurs, when truth and 
 reafbn can do him but little fervice. The ftrong guard you have in the 
 powers you write for j . and when yOu have ingaged a little too far, the fafe 
 retreat you have always at hand in an appeal to thefe men. of art, made me 
 almoft at a ftand, whether I were not beft make a truce with one who had 
 fuch auxiliaries. A friend of mine finding me talk thus, replied brifkly, 
 it is a matter of religion, which requires not men of art ; and the afliftance 
 of fuch art as favours fo little of the fimplicity of the Gofpel, both fhews 
 and makes the caufe the weaker. And fo I went on to your two next pa- 
 ragraphs. 
 
 In them, to vindicate a pretty ftrange argument ibr the magiftrate's ufe 
 of force, you think it convenient to repeat it out of your ^. p. 26, and fo, 
 in compliance with you, fhall I do here again. There you tell us, T&e 
 power you afcribe to the magiftrate, is given him to bring men, not to his own,- 
 but to the true religion : And though (as our author puts us in mind) the reli" 
 gion of every prince is orthodox to himfelf; yet if this power keep within its 
 bounds, itcanferve the inter eft of no other religion but the true, among fuch as 
 have any concern for their eternal falvation ; (and thofe that have none, deferve 
 not to beconftderedj be caufe the penalties it inables him that has it to infliSl, are 
 not fuch as may tempt fuch perfons either to renounce a religion which they believe 
 to be true, or to profefs one which they do not believe to befo ; but only fuch as 
 are apt to put them upon a ferious and impartial examination ofthecontroverfy. be- 
 tween the magiftrate and them, which is the way for them to come to the know- 
 ledge of the truth. And if upon fuch examination of the matter, they chance 
 to find that the truth does not lie on the magiftrate sftde, they have gained thus 
 much however, even by the magiftrate' s nnfapplying his power,- that: they know 
 better than they did before, where the truth doth'Ue: And all the hurt that 
 comes to them by it, is only the fuft'ering fome tolerable inconveniences for their 
 following the light of their own reafon, and the diSiates of their own con- 
 fciences ; which, certainly, is no fuch mifchief to mankind as to . make it more 
 eligible that there ft^ould be no fuch power vefted in the magiftrate, but the care 
 of every man's foulftoould be left to himfelf alone, (as this author demands it 
 Jhould be.) 
 
 To this I tell you, " That here, out of abundant kindnefs, when Dif- L.II,p. 113 
 " fenters have their heads, without any caufe, broken, you provide them a 
 •' plaifter." For, fay you, if upon fuch examination of the matter, (i. e. 
 brought to it by the magiftrate's punifhment) they chance to find that the 
 truth doth not lie on the magifirate sfide ; they have gained thus much however, 
 even by the magiftrate's mifapf lying his power, that they know better than they 
 did before, where the truth does lie. " Which is as true as if you fhould fay ; 
 *• Upon examination I find fuch an one is out of the way to Tork, there- 
 
 L 1 " fore 
 
258 A THIRD LETTER FOR TOLERATION 
 
 *' fore I know better than I did before that I am In the right. For neither 
 " of you may be in the right. This were triie indeed, if there were but 
 ** two ways in all, a right and a wrong." To this you reply here ; That 
 
 P. 70 whoever Jhall conftder the penalties^ will, you ferfubde your Jeff, find no heads 
 broken, and fo but little need of a plaifter. 'The penalties , as you fay, are 
 to be fuch as will n6t tempt fuch as have any concern for their eternal fahation, 
 either to renounce a teligion which they believe to be true, or prtfefs one which 
 they believe not to be Jo, but onely fuch as, being weighed in gold fcales, are 
 juft enough, or as you exprefs it, are apt to put them upon a ferious and im- 
 partial examination of the controverfy between the magifirate and them. If 
 you had been pleafed to have told us what penalties thofe Were, we might 
 have been able to guefs whether there would have been broken heads or no. 
 But fince you have not vouchfafed to do it, and if I miftake not, will again 
 appeal to your men of art for another difpenfation rather than ever do it, I 
 fear no body can be fure thefe penalties will not reach to Ibmething worfe 
 
 P- 7 than a broken head: Efpeeially if the magifirate fhall obferve that you im- 
 pute the rife and growth oi falfe religions, which it is the magiftrate's duty 
 to hinder, to the pravity of human nature, unbridled by authority -, which, by 
 
 p, 8 what follows, he may have reafon to think is to ufe force fufficient to coun- 
 ter-ballance the folly, perverfenefs, and wickednefs of men : And whethef 
 then he may not lay on penalties fufficient, if not to break mens heads, yet 
 to ruin them in their eftates and liberties, will be more than you can under- 
 take. And fince you acknowledge here, that the magiftrate may err fo far 
 in the ufe of this his power, as to miftake the perfons that he lays his pe- 
 nalties on ; will you be fecurity that he {halt not alfo miftake in the pro- 
 portion of them, and not lay On fuch as men would willingly exchange for 
 a broken head ? All the affurance you give us of this is, If this power 
 keep within its bounds, i. e. as you here explain it. If the penalties the ma- 
 giftrate makes ufe of to promote a falfe religion, do not exceed the meafure of 
 thofe which he may warrantably ufe for the promoting the true. The- magiftrate 
 may, notwithftanding any thing you have faid, or can fay, ufe any fort of 
 penalties, any degree of punifhment ; you having neither fhew'ed the mea- 
 fure of them, nor will be ever able to fhew the utmoft meafure which may 
 not be exceeded, if any may be ufed. 
 
 But what is this I find here ? If the penalties the magiftrate make ufe of 
 to promote a false religion. Is it.poffible that the magiftrate can make 
 ufe of penalties to promote ^ falfe religion ; of whom you told us but three 
 pages back. That it may always be faid of him, (what St. Paul faid of him- 
 JelfJ That he can do nothing againft the truth, but for the truth ?, By that 
 one would have thought you had undertaken to us, that ,the magiftrate 
 could no more ufe force to promote a falfe religion, than St. Paul could 
 preach to promote a falfe religion. If you fay, the magiftrate has no com- 
 miflion to promote a falfe religion, and therefore it may always be faid of him, 
 what St. V2xi\ faid of himfelf, etc. I fay, no minifter was ever commiffioned 
 to preach falfhood ; and therefore it may always be faid of every minifter, 
 
 (what 
 
A THIRD LETTER FOR TOLERATION 25:^^ 
 
 (what St. VzMlJaidof hmjklf) th^t he can do. mthing againfi the truth, hut 
 for the truth : WhereSy we ihall very commodioufly have an infallible guide 
 in every parifh, as well as one in every commonwealth. But if you thus 
 ufe Scripture, I imagine you will have reafon to appeal again to your men of 
 art, whether, though you may not be allowed to recommend to others the 
 examination and ufe of Scripture, to find the true religion, yet yoii your 
 felf may not ufe the Scripture to what purpofe, and in what fenfe you pleafe, 
 for the defence of your caufe. 
 
 To the remainder of what I faid in that paragraph, your anfwer is no- 
 thing but an exception to an inference I made. The argument you were 
 upon, was to juftify the magiftrate's inflicfting penalties to bring men to a 
 falfe religion, by the gain thofe that fuffered them would receive. 
 
 Their gain was this ; That they laould know better than they did before^ 
 •where the truth does lie. To which, I replied, *' Which is as true, as if you 
 *• ihould fay, upon examination I find fuch an one is out of the way to 
 *' Tork i therefore I know better than I did before, that I am in the right." 
 This confequence you find fault with, and fay it ihould be thus ; 'therefore P. 70 
 I kmia better than Ididbeforet where the right way lies. This, you tell me, 
 would have been true j mhich .was not for my purpofe. Thefe confequences, 
 one or the other, are much-what alike true. For he that of an hundred 
 ways, amongft which there is but one right, fliuts out one that he difcovers 
 certainly to be wrong, knows as much better than he did before, that he 
 is in the right, as he knows better than before, where the right way lies. 
 For before it was ninety nine to one he was not in the right ; and now 
 he knows it is but ninety eight to one that he is not in the right j and there- 
 fore knows fo much better than before, that he is in the right, juft as much 
 as he knows better than he did before, where the right way lies. For let 
 him, upon your fuppofition, proceed on ; and every day, upon examination 
 ■of a controve^rfy with fome one of the remaining ways, difcover him 
 to be in the wrong ; he will every day know better than he did before, 
 equally, where the right way lies, and that he is in it j till at laft he will 
 come to difcover the right way it felf, and himfelf in it. And therefore 
 your inference, whatever you think, is as much as the other for my pur- 
 pofe ; which was to {hew what a notable gain a man made in the variety of 
 falfe opinions and religions in the world, by difcovering that the magtftrate 
 had not the truth on bis fide ; and what thanks he owed the magiftrate, for 
 inflicting penalties upon him fo much for his improvement, and for affording 
 him fo much knowledge at fo cheap a rate. And fhould not a man have 
 reafon to boaft of his purchafe, if he fhould by penalties be driven to hear 
 and examine all the arguments can be propofed by thofe in power for all their 
 foolifh and falfe religions ? And yet this gain is what you propofe, as a 
 juftification of magiftrates inflidling penalties for promoting their falfe reli- 
 gions. h'cA an impartial examination of the controverfy between them and the P. 70 
 magijirate, you tell us here, is the way for fuch as have any concern for their 
 eternal falvation, to come to the knowledge of the truth. 
 
 LI 2 To 
 
a6o A THIRD LETTER FOR TOLERATIO^f 
 
 To my faying, " He that is punished may have examined' before, and 
 P, 71 " thealam Aire he gaim nothing:" Yow ve^ly. But nekh^r does he hfe 
 much, if it be true., which you there add, that 'all the hurt that befalls him, is 
 only_ the fuff'ering fame tolerable inconvenience for hivfolhwing the light of his own 
 reafon, and the diBates of his confcience. So it is therefore you would have 
 a man rewarded for .being an honeft man ; (for fo- is he •wh.o follows' the light 
 of ^his own reafon,' and the diSlates of his confiienci -,) onlf with the fuffering 
 fome tolerable inconveniences. And yet \!i\Qiz tolerable inconveniences zx€ i\\i^ 
 as are to counterballance mens lujis, 'and the corruption of depraved nature ; 
 which you know any flight penalty i& fufficient to mafter. But that the 
 rriagilliate's difcipline fhaJi flop atthofeyour tolerable inconveniences, is what 
 you are loth to be guarantee for : For all the fecurity you dare give of it, is> 
 ^ it be true' which you there add. But if it fliould be othervvife, the hurt 
 may be more I feeihan y@u are willing to anfwer for.- 
 
 L. II, pi 114. " However,. L. Ill, p. 7r. As to what you foy here 
 
 ** you think you do well to in- of the nature of my dilcourfe, ijhall on^ 
 
 ** courage the magifirate in pu- put you in mind that the quejlion there de- 
 
 " nifhing, and comfort the man bated is ; Whether the magijirate has any 
 
 " who has fufFered unjuflly, by right or authority to ufe force for the 
 
 " fhewing what he fhall gain by promoting the true religion. Which plain- 
 
 *' it. Whereas, on the contrary, ly fuppofes the unlawfulnefs and injuflice 
 
 *• in a difcourfe of this nature, of ujing force to promote a falfe religion-i 
 
 " where the bounds of right and as granted on both fdes-. So that I could 
 
 " wrong are inquired into^ and no- way be obliged to take notice of it in my 
 
 " fhould be eftablifhed,. the ma- difcourfe, but only as occafon Jhould be 
 
 " giftrate was to be fhewed the offered. 
 
 " bounds of hia authority, and And whether I have not fhewed the 
 
 " warned of the injury he did bounds of the magiftrate's authority, as 
 
 *' when he mifapplies his power, far as- 1 was any way obliged to do it, ' let 
 
 *' and punifhed any man who de- any indifferent perfon judge. But to talk 
 
 " ferved it not ; and not be footh- here of a fort of people who are very wary 
 
 *i ed into injuftice, by confider- of touching upon the magiftrate's duty, 
 
 *' ation oi gain that might thence and tender of fhewing the- bounds of his 
 
 " accrue to the fufFerer. Shall power, where I tell the magijirate that 
 
 '^ we do evil, that good may come the power I aforibe tor him in reference to 
 
 " ofit? There are a fort of peo- religion, is given him to brin^ men, not xo 
 
 " pie who are very wary of touch- his own, but to the true religion; and 
 
 " ing upon the magiftrate's duty, that he mifapplies it, when he indeavours . 
 
 "and tender of fhewing the to promote a falfe religion by it, is, me^ 
 
 *' bounds of his power, and the thinks, at leajl a- little unfeafdnable.. 
 
 •* injuftice and ill confequences Nor am I any more concerned in what. 
 
 " cf his mifapplying it ; at leaft, you fay of the magijirate s mifapplying his 
 
 <* fo long as it is mifapplied in fa--' power in favour of a party. For as you 
 
 ** vour of them, and their-'party. Mve not yet proved that his applying hisi 
 
 ••I knQV» fowes- 
 
A THIRET LETTER FOR TOLERATION 26s 
 
 ** I know not whether you arfe of power to the promoting the true religion, 
 
 " their number j But this I am f which is all that I contend for J is anC- 
 
 •' fure, you have the misfortune applying it ; fo much lefs can you prove it 
 
 " here to fall into their miftake. /& &e mifepplying it in favour of a party. 
 
 *' The magiftrate, you confefs, £w/ //6«/ Jincouragethe magiftrate in 
 
 " may in this cafe mifapply, his punifhing men to. bring them to a falfe 
 
 *' power : And inftead of repre- religion, (for that' is th£ punifliing ws 
 
 *' fenting to him the injuftice of here Jpeai of J and (both him into inja{\iicc, 
 
 *' it, and the account he muft by (hewing what thofe who fuffer un- 
 
 *' give to l>is Sovereign one day of juftly fliall gain by it, when in the ver-y 
 
 " this great truft put into his fame breath I tell him that by fopunijhingy 
 
 *V hands, for the equal protection iS^" mifapplies his power, is a difcovery 
 
 " of all his fubjedts, you pretend which I believe none but your felf could have 
 
 " advantages which the fufferer made.' When- I fay that the magifirate 
 
 ** may receive from it : And fo mifapplies his power by fo punijhingi I 
 
 •* inftead of difheartning from, fuppoje all other men underjland me to fay, 
 
 " you give incouragement to the that he fins in doing it, and lays himfelf 
 
 *'. mifchief. Which, upon your open to divine vengeance by it. And can 
 
 *' principle, joined to the natural he be incouraged to this, by hearing what 
 
 " thirft in man after arbitrary others may g'a.iix by what (without repen.- 
 
 power, may be carried to all tance) muji coji himfo dear i 
 " manner of exorbitancy, with 
 
 fome pretence of rights' 
 
 <c 
 
 (( 
 
 Here your men of art will do well to he at hand again. For it may Be 
 feafonable for you to appeal to them, whether the nature of your difcourfe 
 will allow you to defend to fhew " the magiftrate the bounds of his au- 
 *' thority, and warn him of the injury he does, if he mifapplies hia 
 •' power J' 
 
 Yqu fay, the quefion there debated, is. Whether the magifirate has any; 
 right or authority to ufe force for promoting the true religion ; which plainly 
 fuppofes the unlawfulnefs and injuftice of ufng force to promote a falfe religion, 
 as granted on both fides. Neither is that the queftion in debate ; nor if it 
 were, does it fuppofe what you pretend. But the queftion in debate is, as 
 you put it. Whether any body has a right to ufe force in matters of religion l*P. 7I 
 You fay indeed, T^he magiftrate has, to bring men to the true religion. If 
 thereupon, you think the magiftrate has none to bring men to a falfe, reli- 
 gion, whatever your men of art may think, it is probable other men would 
 not have thought it to have been befides the nature of your difcourfe, to 
 have warned the magiftrate, that he fliould confider well, and impartially 
 examine the grounds of his religion before he ufe any force to. bring men tos 
 it. This is of fuch moment to mens temporal and eternal interefts, that it- 
 might well deferye fome particular caution addreffed to the magiftrate ; wht> 
 might as much need to be put in. mind of impartial examination as other 
 jpeiople. Audit might, whatever your men of art may allow^ be juftly ex- 
 
 jeiSted 
 
A THIRD LETTER FOR TOLERATION 
 
 peded from you j who think It do deviation from the rules of arty to tell the 
 fubjeds that they muft fubmit to the penalties laid on them, or elfe fail 
 under thefword of the magiftrate : which how true foever, will hardly by 
 any bbdy be found to be much more to your purpofe in this difcourfe, than 
 it would hav6 been to have told the magiftrate of what ill confequence it 
 Wduld be to him and his people, if he mifufed his power, and warned him 
 to be cautious in the ufe of it. But not a word that way. Nay even where 
 you mention the account he fliall give for fo doing, it is ftill to fatisfy the 
 fiibje<as that they are well provided for, and not left unfurniflied of the means 
 of falvation, by the right God has put into the magiftrate's hands to ufe his 
 power to bring them to the true religion ; and therefore, they ought to be 
 Well content, beeaufe if the tnagiftrate mifapply it, the Great Judge will 
 punifh him for it. Look, Sir, and fee whether what you fay, any where, 
 of the magiftrate's mifufe of his power, have any other tendency : And 
 then I appeal to the fober reader, whether if you had been as much con- 
 cerned for the bounding, as for the exercife of force in the magiftrate's 
 hands, you would not have fpoke of it after another manner. 
 
 The next thing you fay, is, that the quejlion f being. Whether the magifirate 
 has any right to ufe force to bring Men to the true religion,] ftpptfes the unlaHjo- 
 fulnefi ofufiigfone to promote afalfe religion as granted on both fides ; which is fo 
 far from true, that I fuppofe quite the contrary, viz. That if the magiftrate has 
 a right to ufe force to promote the true, he muft have a right to ufe force t6 
 promote his own religion j and that for reafons I have given you elfewhere. 
 But the fuppofitionof a fuppofition ferves toexcufe you fromfpeaking any thing 
 diredlly of fetting bounds to the magiftrate's power, or telling him his duty 
 in that point ; though you are very frequent in mentioning the obligation 
 he is under, that men ftiOuld not want the afliftance of his force j and how 
 anfwerable he is if any body ftiifcarry for want of it ; though there be not 
 the leaft whifper of any care to be taken, that no body be mifled by it. 
 And now 1 recolledt my felf, I think yOur method would not allow it : For 
 if you fliould have put the magiftrate upon examining, it would have fup- 
 pofed him as liable to error as other men ; whereas, to fecure the magif- 
 trate's ad:ing right, upon your foundation of never ufing force but for the 
 true religion, I fee no help for it, but either he or you, who are to licenfe 
 him, muft be got paft the ftate of examination, into that of certain know- 
 ledge and infallihility. 
 
 -Indeed, as you fay, you tell the magijlrate that the power you afcribe to him 
 in reference to religion, is given him to bring men not to his onion, but to the true 
 religion. But do you put him upon ^.fevere and impartial examination which, 
 arnongft the many falfe, is the only true religion he muft ufe force to bring 
 his fubjedts to, that he may not niiftake and mifapply his power in a bufinefs 
 of that confequence ? -Not a fyllable of this. Do you then tell him which 
 it is he muft take, without examination, and promote with force, whether 
 that of England, France^ or Denmark ? This, methinks, is as much as 
 
 the 
 
A THIRD LETTER FpR TOLERATION 
 
 the Pope, with all his infalUbiUty, could require of princes. And yet what 
 is it lefs than this you do j when you fuppofe the religion of the church of 
 England to be the only true ; and upon this your fuppofition, tell the ma- 
 giftrate it is his duty, by force, to bring men to jtj ^ without ever put- 
 ting him upon examining, or fuffering him or any body elfe to queftion, 
 whether it be the only true religion or no ? For if you will flick to what 
 you in another place fay -, That it is enough to fuppofe that there is one true re- 
 ligion, and but one, and that that religion may be known by thofe who profefs 
 it ; What authority will this knotivablenefs of the true religion, give to the 
 king of England more than to the king of France, to life Force, if he does 
 not actually know the religion he profeffes to be the true ; or to the magif- 
 trate more than the fubjeft, if he has not examined the grounds of his re- 
 ligion ? But if he believes you when you tell him, your religion is the true, 
 all is Well ; he has authority enough to ufe force, and he need not examine 
 any farther. If this were not the cafe j why you fhould npt be careful to 
 prepare a little advice to make the magiftrate examine, as well as you are 
 foUicitous to provide force to make the fubjeft examine, will require the 
 ikill of a man of art to difcover. 
 
 Whether you are not of the number of thofe men I there mentioned, 
 for that there have been fuch men in the world, inftances might be given, 
 one may doubt from your principles. For if upon a fuppofition that yours 
 is the true religion, you can give authority to the magiftrate to inflid: per 
 nalties on all his fubjed:s that diflent from the communion of the national 
 church, without examining whether theirs too may not be that only true 
 religioa which is necefTary to falvation ; Is not this to demand, that the 
 magiftrate's power fhould be applied only in favour of a party f And can 
 any one avoid being confirmed in this fufpicion, when he reads that broad 
 infinuation of yours, p. 34, as if our magiflrates were not concerned j^r 
 truth or piety ^ becaufe they granted a relaxation of thofe penalties, which, 
 you would have imployed in favour' of your ^^r^y : For fo it muft be called, 
 and not the church of God, exclufive of others; unlefs you will fay men 
 cannot be faved out of the communion of your particular church, let it be 
 national where you pleafe. 
 
 You do not, you fay, incourage the magiftrate to mifapply his power ; 
 becaufe /« the very fame breath you tell him he mif applies his power. I anfwer. 
 Let all men underjiand you, as much as you pleafe, to fay that hefns in doing 
 it ', that will not excufe you from incouraging him there, unlefs it be im- 
 pofTible that a man may be incouraged to fin. If your telling the magiftrate 
 that his fubjedts gain by his mifapplying of force, be not an incouragement 
 to him to mifapply it, the doing good to others muflceafe to be an incou- 
 ragement to any adion. And whether it be not a great incouragement in 
 this cafe to the magiftrate, to go on in the ufe of force, without impartially 
 examining whether his or his fubjefts be the true religion ; when he is told 
 that, be his religion true or falfe, his fubjeds, who fuffer, will be fure to 
 be gainers by it -, let any one judge. For the incouragement is not, as you 
 
 put 
 
A THIRD LETTER FOR TOLERATION 
 
 put it, to the magrftrate to ufe force to bring men to what he thinks a falfe 
 religion j but it is an incouragement to the magiftrate, who prefumes his to 
 be the true religion, to punifh his diflenting fubjedts j without due and im- 
 partial examination on which fide the truth lies. .For having never told the 
 magiftrate, that negledt . of examination is zjin in him ; if you fhould tell 
 him a thoufand times, that he who ufes his power to bring men to a falfe 
 religion mifapplies it j he would not underftand by it that he finned, whilft 
 he thought his the true ; and fo it would be no reftraint to the mi/applying 
 his power. 
 
 And thus we have fbme pro^eCt of this admirable machine you have fet 
 up for the falvationof fouls. 
 
 ' The magiftrate is to ufe force to bring men to the true religion. But 
 what if he mifapplies it to bring men to a falfe religion ? It is well ftill for 
 his fubjedts : They are gainers by it. But this may incourage him to a mif- 
 application of -it. No; You tell him that he that ufes it to bring men to a 
 falfe religion, mifapplies it ; and therefore he cannot but underftand that you 
 fay hejins, and lays himfelf open to divine vengeance. No j He believes him- 
 felf in the right ; and thinks as St. Paul, whilft a perfecuter, that he does 
 God good fervice. And you afllire him here, he makes his fuiOFering fub- 
 jedts gainers j and fo he goes on as comfortably as St. Paul did. Is there 
 no remedy for this ? Yes, a very ready one, and that is, that the one only 
 true religion may be known by fhofe whoprofefs it to be the only true religion. 
 
 To which, if we add how you moderate as well as diredt the magiftrate's 
 hand in punifhing ; by making the laft regulation of your convenient penal- 
 ties to lie in the prudence and experience of magiftrates themfelves j we fhall 
 find the advantages of your method. For are not your neceffary means of 
 falvation, which lie in moderate penalties ufed to bring men to the true re- 
 ligion, brought to an happy ftate ; when that which is to guide the ma- 
 giftrate in the knowledge of the true religion, is, that the true religion may 
 be known by thofe who proj'efs it to be the only true religion j and the convenient 
 penalties to be ufed for the promoting of it, are fuch as the magiftrate fhall 
 in his prudence xkimV. fit; and that whether the magiftrate applies it right or 
 wrong, the fubjedt will be a gainer by it ? If in either of your difcourfes, 
 "you have given the magiftrate any better direftion than this to know the true 
 religion by, which he is by force to promote j or any other intelligible mea- 
 fure to moderate his penalties by j orany other caution to reftrain the mifufe 
 of his power; I defire you to fliew it me : And then L fhall think I have 
 reafon to believe, that in this debate you have had more care of the true 
 religion, and the falvation of fouls, than to incourage the magiftrate to ufe 
 the power he has, by your direftion, and without examination, and to 
 what degree he fhall think fit, in favour of a party. For the matter thus 
 flated, if I miftake not, will ferve any magiftrate, to ufe any degree of force, 
 againft any that diffent from his national religion. 
 
 Having recommended to the fubjedts the magiftrate's perfecution by a 
 i^w of gain, which will accrue to them by it, you do well to bring in the 
 
 example 
 
A THIRD LETTER FOR TOLERATION 265 
 
 example of "Julian ; who whatever he did to the Chriftians, would, no 
 more than you, own that it was perfecution, but for their advantage in 
 the other world. But whether his pretending gain to them, upon grounds 
 which he did not believe -, or your pretending gain to them,' which no body 
 can believe to be one, be a greater mockery, you were beft look. - This 
 feems reafonable. That his talk of Philanthropy, and yours of Moderation, 
 ihould be bound up together. For till you fpeak and tell them plainly 
 what they may truft to, the advantage the Perfecuted are to receive from 
 your clemency, may, I imagine, make a fecond part to what the Chriftians 
 of that age received from his. But you are folicitous for the falvation of 
 fouls, and Diflenters fliall find the benefit of it. 
 
 CHAPTER IX 
 
 OF THE USEFULNESS OF FORCE IN MATTERS OF RELIGION. 
 
 You having*granted that in all pleas for any thing, becaufe of its iifefulnefs, p. ^^ 
 it is not enough to fay that it may be ferviceable j but it muft be confidered, 
 not only what it may, but what it is likely to produce ; and the greater 
 good or harm likely to come from it ought to determine the ufe of it j 1 think . 
 there need nothing more to be faid to fhew the ufefulnefs of force in the ma- 
 giftrate's hands for promoting the true religion, after it has been proved that, 
 if any, then all magiftrates, who believe their religion to be true, are under 
 an obligation to ufe it. But fince the ufefulnefs'and neceflity of force is the 
 main foundation on which you build your hypothefis, we will in the two re- 
 maining chapters examine particularly what you fay for them. 
 
 To tibeauthor's faying, " That truth feldom hath received, and he fears 
 *« never will receive much afliftance from the power of great men, to whom 
 *« fhe is but rarely-known, and more rarely welcome j" You anfwer, And^.x(^ 
 yet God himfelf foretold and promifed that kings jhould be nurfing fathers, and 
 queens nurfing mothers to his church. If wemay judge of this prophecy by 
 what is paft or prefent, we ihall have reafon to think it concerns not our 
 daysi or if it does, that God intended not that the church ihould have 
 many fuch nurfing fathers and nurfing mothers, that were to nurfe them 
 up with moderate penalties, if thofe were to be the fwadling- clouts of this 
 nurfery. Perhaps, if you read that chapter, you will think you have little 
 reafon to build much on this promife, till the reftoring of Ifrael: And when 
 you fee the Gentiles hx'mgthy, fi. e. as the ftile of the chapter feems to im-i 
 port the fons of the Ifraelites) fons in their arms, and thy daughters be carried 
 upon their Jhoulders, as is promifed in the immediately preceeding words ; 
 you may conclude that then kings fimll. be thy (i. e. Ifrael' s) nurfing fathers, 
 and queens thy nurfing mothers^ This feems to me to be the time defigned 
 by that Prophecy, and I guefs to a great many others, upon an attentive 
 reading that chapter in Ifaiah. And to all fuch this text will do you little. 
 
 M m fervice. 
 
^66 A THIRD LETTER FOR TOLERATION 
 
 fervlce, till you make out the meittlng of it better thaii by barely quoting 
 of it i which will fcarce ever prove, that God hath promifed that fo many 
 princes fhall be friends to the true religion, that, it will be better for the 
 true religion, that princes fhould ufe fOfde for the impofing or propagating 
 of their religions, than not. For uhlefs it prove that, it anfwers not the 
 author's argument, as an indifferent reader muft needs fee. For he fays 
 not frut/b never, but Jhe feldoM bath receh^d, and he fears never isiill receive 
 (not any, but) much dffifianee from the power of great men, to whomjhe is 
 
 BUT RARELY KNOWNj AND MORE HAR£l,Y WELCOME. And therefore tO 
 
 this of IJaidh pray joih that of St. Paul, 1 Cor. i, 26, Not many wife, not 
 many mighty, not many noble. 
 
 But fuppofing many kings were to be nurfing fathers to the church, and 
 that this prophecy were to be fulfilled in this age, and the church were now 
 to be their nurfery ; it is I think more proper to underftand this figurative 
 promife, that their pains and difcipline was to be imployed on thefe in the 
 church, and that they ftiould feed and cherifli them, rather than that thefe 
 words meant that they fhould whip thofe that were out of it. And there- 
 fore this text will, I fuppofe, upon a juft confideration of it, fignify very 
 little againft the known matter of fadt which the author urges ; unkfs you 
 can find a country where the cudgel and the fcourge are more the badges and 
 inftrliments of a good nurfe, than the breaft and the bib ; and that fhe is 
 counted a good nurfe of her own child, who bufics hcrfelf in whipping 
 children not JierS, nor belonging to her nurfery. 
 p, 13 '^he fruits which give you no incouragement to hope for my advantage from 
 the author s toleration^ which almoji all but the church of England injoyed in 
 the times of the bkfed reformation, as it was called^ you tell us, were feet s 
 and herefes. Here your zeal hangs a little in your light. It is not the 
 author s toleration which here you accufe. That, you know, is universal : 
 and the univerfality of it is that which a little before you wondred at, and 
 complained of. Had it been the author's tokratiou, it could not have been 
 almojl all but the church of England', but it had been the church of England 
 and aU others. But let us take it, \\12X fects and herefes were, or will be 
 the frttits of a free toleration, i. e. men are divided in their opinions and 
 ways of wOrfhip. Differences in ways of worfhip, wherein there is no- 
 thing mixed inconfiflent with the true religion, will not hinder men from 
 falvation, who fincerely follow the befl light they have ; which they are ii 
 likely to do vender Toleration as force. And as for difi^erence of opinions, 
 fpecalative opinions in religion, I think I may iafely fay, that there are 
 fcarce any where three confidering men, for it is want of confideration yoU' 
 Would punifli, who are in their opir^ions throughout of the fame mind. 
 Thus far then, if charity be preferved, which it is likelier to be where there 
 is toleration, than where there is perfecution, though withoat uniformity, I 
 fee no great reafon to complain of thofe ill fruits of toleration. 
 
 But men will run, as they did in the late times, inio dangerous and de~ 
 firu&hu& errors, and ixtravagmt ways efworjhip. As to errors in opinion j. 
 
 if" 
 
A THIRD LETTER FOK. TOLERATlOIsf s.6y y 
 
 if men upon toleration be ifo apt to vary in opinions, and run fo wide one 
 from another, it is evident they are not fo averfe to thinking as you com* 
 pi^ij. For it is hafd for men, not under force, to quit one opinion and im- 
 brace another, vs^ithout thinking of them. But if there be danger of that, 
 it is moft likely -the national religion fliould fweep and draw to itfelf the 
 Jooie an<i Uinthinking part of men, who without thought, as well as with- 
 out a,ny conteft with their corrupt mature, may imbrace the ^profeffion of the 
 countenanced religion, and join in outward camnMnion with the gi^eat and 
 ruling men of the aation. For lie that troubles not bis head at all about 
 :r(pligipn> whst o.ther can fa well fuit him as the national ^ with which the 
 cry and preferments go ; and where, it being, as you fay, frefuniMe that he ^ 
 malkes i^bat jfois profefliosn upon .conviBion, and that he is in earneft, he is 
 fure to be orthodox withouit ^e pains of examining, and has the law and 
 government on his fide to make it good ;that he is in the right ? 
 
 'Bxjitfiducers, if they be tolerated, will be ready at hand, and diligent j 
 and mo^ will .hearken to them. ;B^dm.ers furely have no ft«ice on their fide, 
 tQ r^tafce people hearken. And if this be fo, there is a remedy at hanfl, 
 better than force, if you and your friends will ufe it, which cannot but 'pre- 
 vail i and that is, kt thp iminiflers of trudi be as diligent i and they bring- i ■'! 
 ing #rvitb with them, truth fAvmts jmdeajy to ie imderjhod, as you fay vfh^t p, ^A 
 i$ Mfi^^y ■t^ fo'hjation i^, cartnot but prevail. 
 
 M^fidut^s are hearkened to, becaufe they teach opinions favourable 40 
 .men^s Ittfts. Let the magiftrate, as is hi^Siduty, d^iindser Ae practices which 
 their liftfts WOU'I^ canry them to, and the advantage wiH be Ml <on the vCde 
 of truth. r*- 
 
 A'ftfir all, Sir, if, as the Apoftle tells the Gorinthiam, i C«r. xii, 19^ 
 %bere .tHM^ he herejies amongst you, that they which .are -eupprnKied may be made 
 tnanifefi ; which, I befeech you, is beft for the falvation of mens fouls ; t-b»t 
 they ;fliould inquire, hear^ examine, .confider^ and then have the liberty -to pro^ 
 iefs what -they are perfuaded of; or, that having coniidered, they {hould 
 be forced not to own inor follow their -perfuafions ; or elfe, that bei«g of 
 the national religion, tbey fliould go ignorandy on without any confidera- 
 -tion flft all ? J-n one cafe, if your penalties prevail, men are forced to adt 
 contrary to their confciences, which is not the way to falvation ; and if the 
 penalties prevail not,' -you have -the :fame fruits, fe£ls and berefies, as under 
 .toleration ■: in the other, it is true, thofe ignorant, loofe, unthinking confor- 
 mifts, do not break company with thofe who imbraoe the truth that will 
 fave:tbemj but I fear can no more be faid to have any fliar^in it, than thofe 
 who openly idiffent from it. For it is notlbeing in the company, bu>t hav- 
 ing on the wedding-garment, that /keeps men from being, bound hand and 
 foot, and oaft into the dreadful and eternal prifon. 
 
 You tell uSj Force has a prapsr efficacy to procure theinlightningef-t-heun- P. 16 
 derjiandmg, <and the produSiion of belief , ixiz. iby. making •men-cortfider. But 
 your afcri.bing mens averfion to examine. matters of religion j to the corrup- 
 tion of theu: jijature 4 force, your w^y applied, /. e. fo that men avoid th.e: 
 
 M m s penalties 
 
1z68 A THIRD LETTER FOR TOLERATION 
 
 penalties by an outward conformity, cannot have any proper' efficacy Xo pro^^ 
 cure confideration ; fince men may outwardly conform, and detain their 
 corruption, and aVerfion to confideration ; and upon this account, force, 
 your way applied,' is abfolutely impertinent. 
 
 But further } if force has fuch a proper efficacy to procure the produBion of 
 belief, it will do more harm than good, imployed by any but orthodox ma- 
 giftrates. But how to put it only into orthodox hands, is the difficulty. For 
 1 think I have proved, that if orthodox magiftrates may, and ought to tife 
 fotce, for the promoting their religion, all that think themfelves orthodox 
 are obliged to ufeit too. And thfs may ferve for an anfwer to all thatyoa 
 have faid, p. i6. 
 
 3.. II, p. 78 I having faid, " Whatever indiredt efficacy there be In force applied by 
 -** the magiftrate yout way, it makes againft you •" force ufed by the mdgijirate 
 to bring men to confider thofereafons and arguments nsohich are proper and fuffi- 
 •dent to^ convince them, but which, without being forced^ they would not confider j 
 may, fay you, be ferviceable indirectly and at a dijlance, to make men im- 
 trace the truth which muff: fave them. *' And thus, fay I, it may he fer^ 
 *' 'uiceable to bring men to receive and imbrace falfhood, which will deftroy 
 
 flP. 25 " them." To this you with great triumph reply. How, Sir, may force te 
 ufed by the magiftrate, to bring men to confider thefe reafons and arguments which 
 are proper and fufficient to convince them, be fermtceable-to bring men to imbrace 
 falffiood, fuch falfhood as will deftroy them? It feems then there are reafmt 
 and arguments which are proper and fufficient to convince men of the truth 
 fif falfhood, which will deftroy them. Which is certainly a very extraordinary 
 dtfcovery, though fuch as no man can have any reafon to thank you for. 
 
 fin the firft: place, let me afk you. Where did you find, or from what 
 words of mine do you infer that notable propofition. That there are reafons 
 and arguments proper and fufficient to convince men of the truth of falfhood? 
 If a magiftrate of the true religion may ufe force to make men confider rea- 
 fons and arguments proper to convince men of the truth of his religion, may 
 not a prince of a falfe religion ufe force to make men confider reafons and 
 arguments proper and fufficient to convince them of what he believes to be 
 true ? And may not force thus be ferviceable to bring men to receive and im- 
 brace falftiood ? 
 
 In the next place. Did you, who argue with fo much fchool-fubtilty, as 
 if you drank it in at the very fountain, never hear of fuch an ill way of ar- 
 guing as a conjunctis ad divifa f There are no arguments proper and fuffi- 
 cient to bring a man into the belief of what is in itfelf falfe, whilfl: he knows 
 or believes it to be falfe -, therefore there are no arguments proper and fuffi*- 
 xient to bring a man into the belief of what is in itfelf falfe, which he nei- 
 ther knows nor believes to be fo. A fenior fophifter would be laughed at for 
 fuch logic. And yet this is all you fay in that fentence you ere6t for a tro- 
 phy, to convince men of the truth of falfhood; which though not my wordsj 
 but fuch as you in your way fupply from what I faid, you are exceedingly 
 pleafed with, and think their very repeating a triumph. But though there 
 
 are- 
 
A THIRD LETTER. FOR TOLERATION 
 
 are- no arguments proper and CuSidcntfo convince men of the truth of falfer 
 hoodt as falfhoodi yet I hope you will allow that there are arguments proper 
 andfufficient to make men receive falflioods for truths ; why elfe do- you com- 
 plain o£ feducers f And thofe who imbrace fahhoods for truths,, do it under 
 the appearance of truth, mifled by thofe arguments which make it appear 
 fo, and fo convince them. And that magiftrates, who take their religion to 
 be true, though it be not fo> may with force urge fuch arguments, you wilU 
 I think, grant. 
 
 But you talk as if nobody could have Arguments proper andjicfficient to 
 convince another, but he that was of your way, or your church. This in- 
 deed is a new and very extraordinary difcovery, and fuch as your brethren, if 
 you can convince them of it, will have reajbn to thank you for. Por if any 
 one was ever by arguments and reafons brought off, or feduced from your 
 church, to be a dilTehter, there were then, I think, reafons and arguments 
 proper andfufficient to convince him. I will not name to you again Mr. Rey^ 
 noldsy becaufe you have charity enough to queftian his fincerity. Though 
 his leaving his country, friends, and acquaintance, may be prefumed as great 
 a mark of his being convinced and in earneft, as it is for one to write for a. 
 national religion in a country where it is uppermofl. I will not yet deny,, 
 but that, in you, it may be pure zeal for the true religion, which you would 
 have affifted vyith the magiftrate's force. And fince you feem fa much con- 
 cerned for your fincerity in the argument, it muft be graaated you deferve the 
 charafter of a well-meaning man, who own, your fincerity ia a way fb little 
 ^advantageous to your judgment. 
 
 ' 'Bvit'^Mx. Reynolds, in your opinion, was mifled by corrupt ends, or fe- 
 Gular intereft ; what do you think of a prince [James II] now living ? Will 
 you doubt his fincerity, or that he was convinced of the truth of the religion 
 he profefi!ed, who ventured three crowns for it ? What do- you think of 
 Mr. Chillingworth, when he left the church of England for the Romijh pro- 
 feflSon ? Did he do it without being mmmiced that that was right I Or was^ 
 he convinced with reafons and arguments, not proper or fi^cient to convince' 
 him? 
 
 But certainly this could not be true, hecaufej as you fay, p. 25, the- 
 Scripture does not teach any thing of it. Or perhaps thofe that leave your 
 communion do it always without being convinced, and only think they are 
 convinced when they are not j or are eonvmced ■with arguments not proper and' 
 fufficient to convince them. If no body can convince another, but he that has. 
 truth on his fide, you do more honour to^ the " firji- andfecond Letter con- 
 cerning 'toleration," than is for the ad^vantage of your caufe, when, you impute 
 to them the increafe offeSis and herefies amongft us. And there are forae^ 
 even of the church of England, have profefJed themfelves fo fullys, fatisfied 
 by the reafons and arguments in the firft of them, that though I dare not 
 be pofitive to you, whofe privilege it is to convince men that they^ are con- 
 vinced ; yet I may fay, it is ^%prefumable they are conviinced, having owried it,, 
 as it is prefumable that all that are conformifts are made fo.npon. reafbnan^ 
 conviction. 
 
 Th%, 
 
270 A THIRD LETTER FOR TOLERATION 
 
 p, 25 This, I fuppofc, may ferve for an anfwcr to your next words. That God 
 in Ms juft jm^ment wiUfaad fucb as r<ecehe not the^ Is/ve of truth t that they may_ 
 befaved, but reject k Jhr the fka^ere they have in unrighteot^eft, Iv&fyuMv, 
 •&->Mv<»ig,JkvngieluJion,i.^,fuch rtirfons and argfmenfs as wiU f retail with 
 7neni fo Mjfojed, to believe •a he, tistjt they may be dammed^, this ymi (■onfefs the 
 Scripture "plmdy teaches us. But that there are anyfuch reafins or arguments 
 m are proper andfx^iknt to cm'uince er fatisfy any, butfach refoiute and ob- 
 durate Jinners, of the truth of fuch faljhood as will dejiroy themj is a psfition. 
 which yow arejkre the Scripture Joth riot teach ns ; mnd wiich, you tell me, 
 •when I have better cnnfiderdk^ yoa hope I wUl not undertake t@ meiintfim^ 
 j/indyet if it, be mot maintainable, what \fay here is to no purple: for if there 
 be no fuch reafam and arguments as here 'wej^reak tf, 'tis in vain to talk 'ofiht 
 ^a^Jirate^s ufmgf^nce to make. men <canjider the<m^ 
 
 But if you are iiiJl of die miinii, that no linagi&atc but thofe who ar-e 
 •of the true rehgion, can have arguments backed with force, proper aadiiif- 
 ficient to convince j and that in Enghmd >nan& but nefolute obdurate. fi^i^k^'S 
 ever forfook or ftjrbore the coinamuiMaai of thc/Chianeh of 'E.nglavd^ -iftp&ft 
 reafons and arguments ithiXfoti^ or convince them ; I fhall leave you to inr 
 joy fo charitable an opiraion. . • 
 
 iBut as to the ufefulnefe of fbrcie, yt>\ii way '^pf^ed, I fhall lay you 4owfi 
 again the facme ai^ajraent I ufed before ; thtaigh in words lefs fitted fbr your 
 way of reafoning on them, now I know your talent. H ithece -be any ^ffir 
 scacy in force tro bring n:ien to any perfuafion, it will, your way applied, 
 bring more men to error than to truth. Your way of isfing it is only ito pu- 
 nifli men for not heing of the national religion; w^ichis the only way you 
 do or can appty force, without a toleration. "Nonconffonaaity is the fauit 
 that is puini&ed j which fasralt, wdien it^ceafes, ithepuniflbmentceafes, . Surt 
 yset to make them confider, :is the end for which they are rpuniflied j hut 
 whether it be or be not intended to make mentjonfider, it alters nothing in 
 the cafe. Now I fay, that ifince all magiftraltes wQao -believe their reVig^n to 
 be true, are as much obliged to .ufe force to bring their fubjecSs to it, as if 
 it were true ; and fince moft of the national religions of the world ase er- 
 roneous ; if farce made ufe tafjto .bring men to the national religion, by ipu- 
 nifhing diflenters, have any efficacy. Jet it be what it vf'iW,4nSrect>emd,^t a 
 -diflance-, if you jxteafe, it is hke to do twenty times imore harm than ^ppd ; 
 becaufe of ithe ^national religions of the worid, to fpeak much within' com- 
 pafs, there are above twenty wrong .for one that is jsgfet^ , 
 
 "Indeed, could force be dirccfted to drive aHimendfadiiSerepsfly, who ase ne- 
 gligent and backward in it, to ftidy, examine, and ictnej^^fr ^rioufly mattecs 
 of religion, and fea^ch out the truth,; and if imen were, upon (their -ftu^y 
 and exa/nination, permitted to follow what appears .to them to be )right ; 
 you might have fome pretence fortforce, :asferviceable to truth in m^*ng 
 men confiddr. Bat this is impoflible, but under a toleration. And 1 doubt 
 whether, even there, force can he fo applied, as to make men con fider, and 
 impartially examine what is triie in ihe p-afefled religions of the world, and 
 to imbrace it. This at leafl is certain, that where punifhments purfuenien, 
 
 like 
 
A THIRD LETTER FOR TOLERATION 271 
 
 like outlying deer, only to the pale of the national church ; and when once 
 they are within that, leave them free there, and at eafe ; it can do no fervice 
 to the true religion, even in a country where the national is the true. For 
 the penalties ceafing as foon as men are got within the pale and communion 
 of the church, they help not men at all againft that which you affign as the 
 great hindrance to the true religion, and which therefore, in your opinion, 
 makes force neceflary to aflift it. 
 
 For there being no neceffity that men fhould leave either their vices or 
 corruption, or fo much as their ignorance, to get within the pale of the 
 church ; force, your way applied, ferves only to bring them, even in thfif 
 few Chriftian and orthodox countries, to the profeffion, not to the know- 
 ledge, belief or pradlice, of the true religion. 
 
 lou fay corrupt nature inclines men from the true religion to falfe ones ^ 
 and moderate force is requifite to make fuch men confider. But fuch men 
 as, out of corrupt nature, and for their eafe and carnal pleafurcs, chufe art 
 erroneous religion without confidering, will again, as foon as they can find 
 their choice incommoded by thofe perialties, confult the fame corrupt na- 
 ture and carnal appetites, and without confidering any thing further, con- 
 form to that religion where they can beft enjoy themfelves. It is only the 
 confcientious part of diffenters, fuch as diflTent not out of indulgence to cor- 
 rupt nature, but out of perfuafion, who will not conform without con- 
 fidering as they ought. And' therefore your argument from corrupt nature,, 
 is out of doors. If moderate penalties ferve only to work on thofe who are 
 led by corrupt nature, they are of no ufe but to fill the church with hypo- 
 crites ; that is, to make thofe men worfe hypocrites than they were before, 
 by a new adt of hypocrify, and to corrupt the manners of the reft of the 
 church, by their converfe with thefe. And whether this be for the falva- 
 tion of fouls, as is pretended, or for fome other end, that the priefts of alj 
 religions have generally fo earneftly contended ,for it, I leave to be confi- 
 dered. For as for thofe who diflent out of perfuafion, I fufpeft youf nio- 
 derate penalties will have little elFedt upon them. For fuch men being 
 awed by the fear of hell fire, if that fear will not make them confider better 
 than they have done, moderate penalties will be too weak to work upon 
 them. It is well if dragooning and martyring can do it. 
 
 But you add, M^ it not he true neverthelefs, that force yc«ir way applied P. 26 
 mcr^ beferinceahle indirectly^ and at a dijiance, to bring men to imbrace the truth 
 nzhich may fave them ^ which is all you are conc&rned here to make good. So 
 that if it may poflibly happen that it fhould ever bring two men to imbrace 
 the truth, you have gained your point, and overthrown toleration, by the 
 nfefulnefs and necejity there is of force. For without being forced thefe two 
 men would never have confidered:. which is more yet than you know^ 
 unleis you are of his private council, who only can tell when the fcafon of 
 grace is paft, and the time come that pr^ching, intreaty, inftrudiion and 
 perfuafion fhall never after prevail upon a man. But whatever you are here' 
 sanaerned to make good^ are you not alfo. concerned to remember what yo« 
 
 %5 
 
272 A THIRD LETTER FOR TOLERATIOIST 
 
 fay; where declaring againft the magiftrate's having a power to ufe what 
 may any way, at any time, upon any perfon, by any accident, be ufeful 
 
 P. 18 towards the promoting the true religion, you fay. Who fees not that how- 
 ever fuch means might chance to hit right in fame few cafes, yet, upon the 
 whole matter, they would certainly do a great deal more harm than good; and 
 in all pleas (making ufe of my words) yor any thing becaufe of its ufefulnefs, it 
 is not enough to fay that it may beferviceable, but it mujl be confdered, not only 
 what it may, but what it is likely to produce j and the greater good or harm 
 like to come from it, nught to determine the ufe of it ^ 
 
 P. 26 ^°" proceed and tell me, that I, not content to fay that force your way 
 applied, (i. e. " to bring men to imbrace the truth which muji fave them) may 
 '• be ferviceable to bring tnen to imbrace falfhood which will deftroy them;" 
 andfo w proper to do as much harm as good, (which feems ftrange enough ;) 
 I add (to increafe the wonder J " that in your indirect way it is much more 
 ** proper and likely to make men receive and imbrace error, than the truth : 
 " and that, i. Becaufe men out of the right way are as apt, and I think I 
 ** may fay apter, to ufe force than others ; which is doubtlefs an irrefragable- 
 *' demonjiration, that force ufed by the magijirate to bring men to receive and 
 *^ imbrace the truth which mujifave them, is much more proper and likely to 
 *« make men receive error than the truth." And then you afk me, How we 
 come to talk here of what men out of the right way are apt to do, to bring others 
 into their, i. e. a wrong, way j where we are only inquiring, what may be 
 done to bring men to the right way. For you muji put me in mind, you fay, 
 that this is our quejiion, viz. Whether the magijirate has any\right to ufe force, to 
 bring men to the true religion. Whether the magiftrate has a right to ufe 
 force in matters of religion, as you more truly ftate it, p. 78, is the main 
 queftion between us, I confefs. But the queftion here between us is about 
 the ufefulnefs of force your way applied ; which being to punifh diffenters 
 as diffenters, to make them confider, I (hewed would do more harm than 
 good. And to this, you were here anfwering. Whereby, I fuppofe, it is 
 plain that the queftion here is about the ufefulnefs of force, fo applied. And 
 I doubt not but my readers, who are not concerned, when the queftion in 
 debate will not ferve your turn, to have another fubftituted, will take this 
 for a regular and natural way of arguing, viz. " That force, your way ap- 
 " plied, is more proper and likely to make men imbrace error than the 
 *' truth ; becaufe men out of the right way are as apt, I think I may fay 
 " apter, to ufe force than pthers." You need not then afk as you do. How 
 we come to talk here of men out of the right way. You fee how. If you do 
 not, I know not what help there is for your eyes. And I muft content my- 
 felf that any other reader that has eyes, will not mifs it. And I wonder 
 that you fhould : fince you know I have on feveral occafions argued againft: 
 the ufe of force in matters of religion upon a fuppofition, that if any one, 
 then all magiftrates have a juft pretence and right to ufe it j which has 
 ferved you in Tome places for matter of great reproof, and in others of iport 
 and diverfion. But becaufe fo plain a thing as that was fo ftrange to you, 
 
 that 
 
A THIRD LETTER FOR TOLERATION 27J 
 
 that you thought it a ridiculous paradox to fay, " That for all magiftrates 
 *' to fuppofe the religion they believed to be true, was ecjually juft and rea- 
 " fonablej" and becaufe you took no notice of the words adjoined that 
 proved it, viz. '• Unlefs we can imagine every where but in England, [or 
 **' where the national religion is the true] men believe what at the fame 
 " time they think to be a lie," I have taken the pains to prove it to you 
 more at large in another place, and therefore fhall make bold to ufe it here 
 as an argument againft force, viz. That if it have any efficacy, it wifl do 
 more harm than good; '* Becaufe men out of the right way are as apt, or 
 ** apter to ufe it :" and I fliall think it a good one till you have anfwer- ' 
 ed it. 
 
 It is a good and a fure way, and (hews a zeal to the caufe, flill to hold 
 faft the conclufion, and whatever be in debate, return ftill to one's old pofi- 
 tipn. I arguing againft what you fay for the ufe of force, viz. ThiLtJbrce A. p. 5 
 ufed not to- convince by its own proper efficacy, but only to make men conftder, 
 might indireSily and at a dijiance do fome fervice towards the bringing men to 
 imbrace the truth ; after other arguments againft it, I fay, that " whatever L. II, p, 7^ 
 efficacy there is in force, your way applied, /. e. To punifh all, and none 
 but, difTenters from the national church, makes againft you :" and the firft 
 reafon I give for it, is in thefe words ; •* Becaufe men out of the right way, 
 " are as-apt or apter to ufe force than others." Which is what you are 
 here anfwering. And what can be done better to anfwer it, than to the 
 words I have above cited, to fubjoin thefe following ? Now whereas our au-V. z6 
 thorfays, that penalties or force is abfolutely impertinent in this cafe, becaufe it 
 is not proper to convince the mind; to which, you anfwer, that though force be 
 not proper to convince the mind, yet. it is not abfolutely impertinent in this cafe, 
 becaufe -it may however, do fome fervice towards the bringing men to imbrace the 
 truth which mujifave them, by bringing them to confder thofe reafons and ar- 
 guments which are proper to convince the mind; and which, without being ' 
 forced, they would not confder. Here I tell you, *' No, but it is much more 
 *' proper and likely to make men receive and imbrace error than truth ; 
 «t becaufe men out of the right way are as apt, and perhaps apter, to. ufe 
 *' force than others." • Which you tell me, is. as good a proof yon believe as 
 the thing would admit : for otherwife, you fuppofe I would have given you a 
 better. And thus you have certainly gained the caufe. For I having proved 
 that force, your way applied, whatever efficacy it had, would do more 
 harm than good, have not fufficiently proved that it cannot do fame fervice 
 towards the bringing men to imbrace the truth ; and therefore it is not abfolutely 
 impertinent. But fince you thinjk this not enough to. prove the ufe of force 
 in matters of religion impertinent, I fliall farther {hew you that force, applied 
 your way to make people confder, and {o to make them imbrace the truth, is 
 impertinent. 
 
 Your way is to lay penalties on men for nonconformity, as you fay, to 
 make men confder : now here let me afk any one but you, whether it be not 
 utterly impertinent fo to lay penalties on men, to make them cmjidcr, when 
 
 ,N n they 
 
274 A THIRD LETTER FOR TOLERATION 
 
 they can avoid thafc penalties without confidering ? But becaofe it is not 
 enough to prove force, your way applied, utterly mpertinentr I ihall ihew 
 you in the next place, that were a law made to punifli not barely nonconfor- 
 mity, hut nonconfideration, thofc penalties kid on not confidering, woald 
 be utterly impertinent j becaufc it could never be proved that a man bad not 
 confidered the argtaments offered hitti. And therefcwe all law-makers till 
 yo«, in all their penal laws about religion, laid all their penalties upon not 
 inibracing ; and it was againit that, that our aathor was arguing when be 
 faid penalties, in this cafe, are abfolutdy impertinent ; becaufe tbey are not 
 proper to convince the mind. For in that cafe, when penalties are laid on 
 men for not imbracing, it is plain they are ufed as a means to make men 
 imbrace; which, fince thofe who are carelefs in matters of religion can do 
 vsdthout confidering, and thofe who are confcientious cannot do without con- 
 : ' vidtion ; and fince penalties can in no wife convince -, this ufe of them is 
 abfoliitely impertinent, and will always be fo till you can fhew a way hbw 
 they can be ufed in religion, not as motives to imbrace, but as motives 
 barely to make men confider. For if you panifh them on when they tell 
 you they have confidered your arguments, but are not convinced by them> 
 and you jxidge of their having not confidered by nothing but their not im- 
 bracing, it is plain you ufe penalties inftead of arguments to convince them ; 
 fince without convidion, thofe whom our author pl'eatte for, cannot ini- 
 brace; and thofe who do imbrace without conviction, it is all one as if they 
 did not imbrace at all, they being not one jot th& more in the way of fal- 
 ration ', and io penalties are abfolutely impertinent. But inabracing in the 
 lenfe of the law, and yours too, when you fay men have not cmjidereet as 
 they ought as long as they reject, is nothing but outward conformity, or an 
 outward profeffion of imbracing, wherewith the law is Satisfied, and upon 
 which the penalties ceafe. Now penalties ufed to make men in this fenfe 
 imbrace, are abfolutely impertinent to bring men to imbrace in earneft, or, 
 as the author calls it, believe: becaufe an outward profeffion, which in, 
 this cafe is the imroediaite end to which penalties are directed, and beyond 
 which they do not reach, is no proper means to produce in men eonfidera- 
 tion, conviction, or believing. 
 
 What can be mov^ impertinent than to vex and difeafe people with the ufe 
 of force, to no purpofe I and that force mufl needs be to no purpofe, which 
 is fb applied as to leave the end for which it is pretended to be ufed, with- 
 out the means which is acknowledged neceffary for its attainment. That 
 this is fb in your way of ufing force, will eafily appear from your bypo- 
 
 A. p.6toi2 thefis. You tell us at large in your ^' Argument conjiiered" that mens 
 lufts hinder them from even impartial conjidevatim and examination of mat- 
 ters in religion : and therefore force is neceflary to. remove this hindrance.. 
 
 P. 6, % You tell us likewife at large in your Letter, that mens corrupt nature and. 
 beloved lufls hinder them alfo from imbracing the true religion, and that 
 force is neceffary likewife to remove this obflacle. Now in your way of 
 ufing forcca wherein penalties are laid on men tiUi and.no longer than tjll, 
 
 they 
 
A THIRD LETTER FOR TOLERATtON 
 
 they are made outwardly to conform, . force is fo applied, that notwitli- 
 ftanding the intention of the law-maker, kt it be what it will, neither the 
 obftsfde to impartial examination, rifing from mens Itifls, nor the avcrfion 
 to the imbracing the trae religfon, arifing from mens corrupt nature, can be 
 removed : unlefs they can be removed without that, which you fuppofe ne- 
 ceffary to their removal. For fince a man may conform, withoat being 
 "Under the neceflity of impartial examining or imbracing on the one hand, or 
 buffering tiie penalties on the other j it is unavoidable, that he fliould nei- 
 ther impartially examine nor imbrace, if penalties are neceflary to make him 
 do either j becaufe penalties, which are the neceflary remedies to remove 
 thofe feindrances, were never applied to them ; and io thofe obftacles not 
 being removed for want of their neceflary remedy, muft continue on to hin- 
 der both examining and imbracing. For penalties cannot be ufed as a means 
 to any end, or be applied to the procuring any a(9:ion to be done, which a 
 man from his lufts or any other caufe, has an averfion to, but by putting 
 them as it were in one fcale as a counter-balance to that averfion, and the 
 zBaxm in the other fcale, and putting a man under the neceffity of chufing 
 the one or the other : where that is not done, the penalty may be avoided* 
 the averfion or obftacle hath nothing to remove it, and fo the adtion muft 
 remain undone. So that if penalties be neceffary to make men impartially 
 examine and really imbrace ; if penalties are not fo laid on men as to make 
 the alternative to be either fuffering the penalties or conforming, it is im* 
 poffibie that men, who without penalties would not impartially examine or 
 redly imbrace the true religion, fliouid ever do either ; and then I be* 
 feech you confider whether penalties, your way applied, be impertinent 
 or no. 
 
 The neceflity of penalties is only where there is fome inclination or byafs 
 in a man, whencefoever ariiing, that keeps him from doing fomething in 
 his power, which he cannot be brought to without the inconveniences of 
 fome penal inflidiion. The efficacy of penalties lies in this, that the in- 
 convenience to be fuffered by the penalties over-balance the byafs or inch* 
 nation which leans the man the other wayj and fo removes the obftaclej 
 and the applioation of this remedy lies only in putting a man under the ne- 
 ceflary choice either of doing the adion, or fuffering the penalty : ib that in 
 whatever cafe a man has not been put under that neceffity, there penalties 
 have never been applied to the procuring that adtion : for the obftacle or 
 averfion to it, has never had its necefl^ary remedy. 
 
 Perhaps you will fay it is not abfolutely impertinent, becaufe it may poffi-* 
 bly do fome fervi<e indireSily and at a dijiance, and be the occafidn that ibme 
 may confider and imbrace. Jf whatever may by accident cbntribute to any 
 end, may be ufed not impertinently as a means to that end, nothing that 1 
 know can be impertinent ; and a penalty of twelve pence a time laid on 
 them for being drunk, may be feid, to be a pertinent means, to make men 
 Cartefians, or cowformifts : becaufe it may indireSily and at a dijiance do fome 
 fervice, by being an occafion to make fome men confider their milpending 
 
 N n a their 
 
27^S A THIRD LETTER FOR TOLERATIOlf . 
 
 their time J whereby it may happen that one may betake himfelf to the 
 ftudy of philofophy, where he may meet with arguments proper and Jit to 
 convince him of the truth of that philofophy ; as another betaking himfelf to 
 the ftudy of divinity, may confiaer arguments proper and Jit to ma&ehim, 
 whether it be in England, Holland or Denmark, of the national profeiEon, 
 which he was not of before. 
 
 Juft thus, and no otberwtfe;^ tloes twelve pence a Sunday, or any oth^f 
 penalty laid on nonconformity, make men ftudy and imbrace the true reli^ 
 .gionj and whatever you will call the fervice it. does, diredl or indireSi, near 
 or at. a dijiance, it is plain it produces that efFeft, and conduces to that end 
 merely by accident ; and therefore muft be allowed -to l>e impertinent to be 
 ufed to that purpofe. 
 
 That your way of ufing force in matters of religion, even in a couatry 
 where the magiftrate is of the - true religion, is abfolutely impertinent. ; I 
 fliall further ftiew you from your own pofition^ 
 
 Here ig the entrance give me leave toobferve to you, that you confound 
 two things very different, viz. Your v/ay of applying force, and the end for 
 which you pretend you' ufe it. And this perhaps may be it which contri- 
 butes to caft fehat mift about your eyes, that you always return to the fame 
 1*. ^6 place, and ftick to the fame grofs miftake. For here you fay, Force, your 
 VTzy applied, i. e. to bring men ta imbraee the truth ivMch muft Jave them : 
 but, Sir, to bring men to imbrace the truth, is not your nioay of applying ioxco,, 
 but the end for which you pretend it is applied. Your nioay is to punifti men, 
 as you fay, moderately for being diftenters from the national religion j this 
 i^ your way of lifing force. Now if in this way of ufing it, force does fer- 
 vice merely by accident, you will then, I fuppofe, allow it to be abfolutely 
 |>. 17 impertinent. For you fay, If by doing fervice 1^ accident, I mean doing it 
 butfeldom, and hejide the intention of the agent, yon affiire me, that it is not 
 the thing you mean when joufiy force may indire^ly, and at a dijiar^ce, dofome 
 
 fervice: For in that ufe of ford, 'whiehyovi defend, ;t he ejfeSl is both intended 
 by him that ufes it, and 'withal, you doubt not. fo often, attain d, as abundantly 
 to manif^ft the ufefulnefs of it.. Whereby it is plain the two marks, whereby 
 you diftinguiftied your indireSl and at a ^j/^<2«c^ ufefulnefs, from that which 
 is by accident, are that, that by accident does fervice but' feldom^ and befide 
 the intention of the agents but yours the contrary. 
 Ibid, Fij-ft, as to the intention, you tell us, in. the- ufe of for c£, which, you.dk- 
 
 fend, the eff'eSl is intended by him that ufes it ; that is, thofe who made laws 
 to puniih nOnconfoJmifts, defigned thofe penalties to.make all rpen, under 
 their power, eanfder fo as to be convinced of, and. imbrace the truths that 
 
 fbouldfave them. ' If one fliould aflcyou how you knew it to be their intention* 
 can you fay, they ever told you fo ? If they. -did not, then fo far you and J 
 know their intentions alike. Did they ever. fay foJn. thofe laws ? nor that 
 neither, Thofe verfedthen in the interpretation of laws, will tell you no^- 
 thing can be known to -be the intention of the law-makers in any Jaw, of 
 
 m\kv:h tke law is wholly filent :. that way, then ypii qaimptJmojv if to haya 
 
 beei^ 
 
A THIRD LETTER. FOR TOLERATION <l^^J 
 
 been their intention, if the law fays nothing of it. Whatever was the inten- 
 tion of former law^makers, if you had read with attention the laft adi of 
 nniformity of C^;*. II, printed before the common-prayer book, I conclude- 
 you would have been better fatisfied about the intention of the then law- 
 makers in that law ; for I think nothing can be plainer to any one who will 
 look into that ftatute, than that their only end in that law was> what they 
 have exprefled in theffe words. And to the end that ■Uniformity in the public 
 ijuorjhip of God (which is fa much defredj may be fpeedily effeSied; which was 
 driven -with fach'fpeed, that if all concerned had opportunity to get and pe- 
 rufe the then eftablifhed Uturgy, it is certain they had not over-much time- 
 ferioufly and deliberately to conlider of all the parts of it before the. day fet 
 for the ufe of it. - , 
 
 But you think, they ought to have intended, and therefore they did": and 
 I think they neither ought, nor could, in making thofe laws, intend" f& 
 lanprailicable a thing-; and therefore they did not. Which being as certain 
 a way of knowledge as yours, if you know it by that way ; it is poffible you' 
 and I may at the fame time know contraries. 
 
 But you know it, by thtir hofoin^ provided fufficient means of injirustienfot^ 
 all under their care in the true religion j of tKisJiifficient means, \fe have fbme- 
 thing to fay in another place. Penalties laid exprefsly on one fauk; have na 
 evidence that they were defigned to mend another, though there are fuffi- 
 cient means provided of mending it, if men would make a fufficient ufe of 
 themj unlefs thofe two faults are f©' connecfted, a-s one cannot be mended 
 without the other. Now if men cannot conform', 'without io ^onfdering as- 
 tobeconvmcedof, and imbrace the truth that muft fave them ^ you may knoW' 
 that penalties laid on nonconformity, were intended to make men fo conlider : 
 but if men may conform, without fo confidering, one cannot know nor con- 
 clude thofe penalties were intended to make men fo confider, whatever provi- 
 fion there is made of means qf injiruction. 
 
 But you wHl fay, it is- evident that penalties on nonconformifts, were in- 
 tended to-make them ufe thefe means of inftrudlion, becaufe they are intended 
 for the bringing nien- to church, the place of inftrudtion. That they are in- 
 tended to hnng men to church, the place of preaching, that I grant; but 
 that thofe penalties that are laid on^ men, for not coming to ch-urch, can be 
 known thereby to be intended to make men fo €onfiSr, as to hQccmvinced^ndt' 
 imbrace the true religion, that I- deny : and it is utterly impoffible it ftiould 
 befo> if what you lay be true, w.bereyou tell us-. That the r/tagiflrates\Con~'^,%<^ 
 eern thenfehes^for compliance or conformity, only as- the fruit of their tonvi&ion. 
 If therefoi-e the magifirates are concerned for mens conformity, mly asthefruii- 
 if their conviction, and coming Jto church. be that conformity; coming to 
 church cannot be intended as a means of their convsidlion : unlefs it be in- 
 tended th^y {hould be convinced, before- they are convincedi 
 ■ But to fhew yo% that you cannot pretend the penalty of laws for confor- 
 ]aaity» to proceed from a care of .the foulsof ^// under the magiftrate's power,. 
 iSsA fo to be iMended to make them aJL conixder»., in. any. fenfe t. Can . yau, or. 
 
 anp 
 
a.78 
 
 A THIRD LETTER FOR TOLERATION 
 
 any one foiow, pr fypppfe, that penalties wliicli ire lai4 by the law on non- 
 copfpfmify, ^ are intended ito make all men confidgf ; wfeefp It i« kfjown that 
 a, gr44t nuinber, «n4er the .«n«gii^fa*e'« power, are (Ji^enfed with, and pri- 
 vileged froHj thpfe penalties ? How cnaoy, omittiag th^ Jews, are there ; 
 for exanjpte, in the kiag of England'^ dominions, vrnder his care aod power, 
 of the WalkoHy «n4 Freneh ehyrch j to whom force is never applied, a»d 
 they live in feourity from it ? How many Pagsjis are there in the Piaiita- 
 tioHS, fft?i«y whereof born in his dominions, of whom there was aever any 
 care taken, that they &ouM fo much as coime to church, or be in the leaft 
 inftrv&ed in the CbrilUan fdigion ? A»d yet moft we believe, or can you 
 pretend, that the Riagiftrate's ufe' of force, ^aipft nonconfofmijfts, is to 
 make all his fubjefts confider, fo as^ to be convincd of, and imbrate the trUtb 
 !• that muft fm>e them f If yoij fay, in your way you mean no fwch indsJ^enee : 
 I anfwer, the Tqueftipn is not of yows, but the magiftrate's intention; 
 though what your intention is, who would have the want of cdafideratiofl, 
 or knowledge, in conformifls, exempt from force, is viiible enough. 
 . Again, Thofe penalties cannot be fuppofed, to be intended to make men 
 €Qnfidef 3 which are laid on thofe, who have, or may have already confidered : 
 and iUch you muft gf^fit to be the penalties Uid in Englandt on noneonfor- 
 ipifts ; unlefs you will deny, thftt any nonconforjaajft h^, or c%.n confider, fa 
 as to bf convinced, or believe, and imbrace the truth that mujifave him. So 
 that you cannot vouch the intention of the roagiftrMe, where his laws &y 
 neihing ; mmh. lefs affirm, that force is intended to produce a certain ead in 
 «// his fubje^,s, which is not applied to them all, and is applied to fome who 
 have attained that end already : unlefs you have a priyikgs to affirm, agaipft 
 all appearance, whatfoever may ferve your "caufe. But to learn fome j»ode-» 
 ration in this, I fhall fend you to my Pagims and Mohammedans, For what- 
 ever charitable wifhes magiftrates may Sometimes have in their thoughts, 
 which I meddle not with j no body can fay, that in making the laws, or in 
 the ufe of force, we are fpeakiflg of, they intended to make men confider and 
 examine, fo as to be con'uinced of and heartily to imbrace the truth that muji. 
 fxve them, but he that gives himfelf the liberty to fay any thing. 
 
 The fer-vice that force does, indireSlly, and at a diftance; you tell us in the 
 
 P, 18 following page, is to make people afply themf elves to the ufe of thofe means, 
 
 . and helps, which are proper to make them what they are defigmd to be. In the 
 cafe before us, What are men defigned to be ? Holy believers of the Oofpel 
 in this world, without which no falvation, no feeing of God in the next. 
 Let us fee now, whether force, your way applied, can be fuited to fiaeh a de- 
 sign, and fo intended for that end.- 
 
 p. 64 You hold. That all out of the national church, where the religion of the 
 
 national church is true, fhould bepunifhed, and ought to have force u&d to 
 them : and again, you grant that thofe who are in the communion of the 
 national church, ought not to be puniflied, or be under the ftroke of force ; 
 nor indeed in your way can they. If now the effeSi be to prevail with men, 
 to confider ai they oughts fo that they may became what they are defigned. to be: 
 
 liovv 
 
A THIRD LETTER FOR TOLERATION 
 
 ho^w can any one think, that you, and they who ufe force thus, intend, in 
 the ufe of W, that men fhould really be Chriftians, both in perfuafion and 
 pfa'dfeice, without which there is no falvation ; if they leave off force before 
 tJiey have attained that effeSi 1 Or how can it be imagined, that they intend 
 any thing but conformity by their tffe of force, if they leave off the ufe of 
 it as foon as men conforna ? unlefs you will fay that an outward conformity 
 to the national church, whofe religion is the trup religion, is fach an im- 
 bracing of the truth as is fufficient to falvation : Or that an outward profef- 
 iion of the Chriftian religion is the fame with being really a Chriftian ; 
 which poffibly you will not be very forward to do, when you recoiled: what 
 you meet with in the fcrmonS, and printed difcourfes, of divines of the 
 charch of England, concerning the ignorance and, irreligron of conformifts 
 themfelves. For penalties can never be thought, by any one, but he that 
 can think againfl: common fenfe, and what he pleafes, to be intended for 
 any end ; which by that conftrtution, and law whereby" they are impofed^ . 
 are to ceafe before that eiid be attained. And will you fay, that all whoare 
 conformable, have fa well conjidered, that they believe, and heartily imbface 
 the truths of the Gfofpel, that muft ftwe them : when perhaps it will be 
 found that a great many conformifts do not fo mach as undcrftand theia ? 
 But the ignorance or irreligioufnefs to be found amoflgft conformifts, which 
 yoar way of talking forces me in fome places to take notice of, let me here 
 tell you once for all, I lay not the blame of upon conformityy but upon yoar 
 ufe of force to make men conform. For whatever the religion be, true or 
 falfe, it is natural for force, and penalty, fo applied, to bring the irreligious,, 
 and thofe who' are carclefs and unconcerned for the true, into the national 
 prs(fefEon : but whether it be fitter for fuch to be kept ont, rather than by 
 force to be driven into the communion of any church, and owned as menti- 
 bers of it, thofe who have a due care and refpedt for truly religious and pious, 
 conformifts, were beft confider. 
 
 But farther, if, as you fay, the cwpofition to the true religion lies only ift 
 mens lufls, it having light ztidi Jlreffigth enough, were it not for that, 
 to prevail : and it is upon that account only that force is necejfary, there is 
 no neeeflity at all to ufe force on men, only till they conform, and no far- 
 ther : fince I think you will not deny, but that the corruption of human na- 
 ture is as great in conformifts as in nonconformifts ; in the profeffors of, asr 
 in the diflenters from, the national religion. And therefore either force was. 
 not necef!ary before, or elfe it is necelfary flill, after men are conformifts i 
 unlefs you will fay, that it is harder for a man to be a profeffor, than ai 
 Ghriffeian indeed : and that the true religion, by its own light andiJireAg.th„ 
 can, without the help of force, prevail over a man's lufts, and the corrup- 
 tion of his nature j but it has need of the help of force, to make hfm a con- 
 formift, and an outward profeffor. And fo much for the e£eB, which is m-^ 
 tended by him that ujes it in that ufe of force which you defend. . 
 
 The other argument you bring to fhew, that your indireSi, and at at 
 iijiance^ uftfuinefi of »force your way applied^, is not by accident,, is th.tfreqfi£itt 
 
 ■ Jticcefs 
 
A THIRD LETTER FOR TOLERATION 
 
 Jhccefs of It. Which I think is not the true mark of what is not by aed** 
 dent : , For an effedt may not be by accident, though it has never been pro- 
 duced but once j and is certainly as little by accident the firil time, as when 
 it has been produced a Jthoufand times. That then, by which any thing 
 is excufed from being by accident, is not the frequency of the event, but 
 that whereon the frequency of the event depends, when frequent trials are 
 made ; and that is the proper, natural, diredt efficacy of the caufe or means, 
 which produces the effedt. As in the cafe before us, penalties are the 
 caufe or means ufed to produce an end ; the proper and immediate efFed: of 
 penalties, is to produce fome pain or inconvenience ; and the natural efFe<3; 
 of that, is to. make a man, who naturally flies from all pain or inconveni- 
 ence, to indeavour to avoid it j whereby it naturally and dire^ly works upon 
 the will of man, by propofing to him this unavoidable choice of doing 
 fome adion, or induring the pain or inconvenience of the penalty annexed 
 to its omiffion^ When the pain of doing the adtion is outweighed in the 
 fejife of him that lies under the penalty, the pain, that by the law is annexed 
 to the omiffion, operates upon his w^ill, as naturally, as thirteen ounces in 
 one fcale, laid againft twelve ounces in the other, incline the balance, and 
 bring it down on that fide. . And this is by a diredt and natural efficacy^ 
 wherein there is nothing of chance. 
 
 X>et us fee this, how far this will go in your indireSi, and at a di/iancct 
 ufefulnefs. In your method, the adtion you propofe to be done, is confid^r- 
 ingt or a fevere and impartial examining matters of religion, which you tell 
 us, men by their great negligence or averfion are kept from doing. What 
 now is a proper means to produce this ? Penalties, without nvhich, you tell 
 us, it will not be done. How now is it applied in your method ? Confor- 
 mity, and mens negledt or averfion to it, is laid in one fcalei and the pe- 
 nalty joined to theomiflion of it, laid in the other ; and in this cafe, if the 
 inconvenience of the penalty overweighs the pains of, or averfion to con- 
 formity, it does by adiredt and natural efficacy produce conformity : But if 
 it produces a fevere and impartial examination, that is merely by accident; 
 becaufe the inconvenience of the penalty is not laid againft mens averfion 
 or backwardnefs to examine impartially, as a counter-balance to that, but 
 againft their averfion or backwardnefs to conform ; and fo whatever it does, 
 indireSlly, and at a dijlance, it is certain its making xi\tn fever ely and. impar- 
 tially examine, if ever that happens, is as much by accident, as it would 
 be by accident, if a piece of lead laid in one fcale as a counterpoife to fea- 
 thers in the oppofite fcale, fhould move or weigh down gold that was put 
 in the fcale of another pair of balances, which had no counterpoife laid 
 againft it. Unlefs you will fay there is a necefl"ary connexion between con- 
 formity, and a fevere and impartial examination. 
 
 But you will fay, perhaps, that though it be not poffible that penalties 
 fhould produce examination but by mere accident, becaufe examination has 
 no neceffary connection with conformity, or the profeffion of any religion ; 
 yet fince there are fome who will not take up any profeflion without Sl fevere 
 
 and 
 
A THIRD LETTER FOR TOLERATION 28t 
 
 andimpar^tml examination^ penalties for nonconformity will, by a direct and 
 natural efficacy, produce examination in all fuch. To which I anfwer. 
 That thofe are, if we may believe what you fa:y, fo very few, that this your A. p. 6, etcy 
 remedy, which you put into the magiftrate's hands to bring all his.fubje£ts 
 tQiConfider and examine, will not work upon one in a thoufand; nay, it 
 can work on none at all, to make them feverely and impartially exa- 
 mine, but merely hy accident. For if they are men, 'whom a flight and 
 partial examination, which upon your principles you muft fay, fufficed to 
 make nonconformifts, a flight and partial examination will as well ferve to 
 make them conformifts ; and fo penalties kid on them to make them con- 
 form, can only by accident produce 2ifevere and impartial examination, in 
 fuch men, who can take up the profeffion of any religion without zfemere 
 qnd impartial examinationt no more than it can otherwife than hy accident," 
 produce any examination in thofe whoi without any examination/ can tak-e 
 up the profefllon of any religion. - 
 
 And in thofe very few, who take not up the profeflion of any religion 
 without 2ifevere and impartial examination, that penalties can do any fervice,' 
 to bring them either to the truth that mujifave them, or fo much as to out- 
 ward conformity, but merely by accident, that alfo is evident. Becaufe all 
 fuch in a country, where they diflent from the national religion, mufl: necef- 
 farily have feverely and impartially examined already, or elfe you deftroy the 
 fuppofition this argument is built on, viz. That they are men who do fe- 
 verely and impartially examine before they chufe. And if you lay, or 
 continue your penalties on men, that have fo examined, it is plain you «/? 
 ' ihQVCi injiead of reafons and arguments: in which ufe of them, you confefs 
 they have wo proper efficacy, and therefore if they do any fervice, it is merely 
 by accident. 
 
 •But now let us fee xhtfuccefs you boaft of, and for that you tell us, that 
 you doubt not but it iB'fo often attained, as abundantly to manifeji the ufeful-?. i-^ 
 nefs of it. You fpeak here of it, as a thing tried, and fo known, that you 
 doubt not. Pray tell us where your moderate, for great ones you acknow- 
 ledge to do harm, and to be ufelefs, penalties have been ufed, with fuch 
 fuccefs, that we may be pafl: doubt too. If you can fhew no fuch place, , 
 do you not vouch experience where you have none ? and fliew a willingnefs 
 not to doubtj where you have no afllirance ? In all countries, where any 
 force is ufed to bring men to the profeflion of the national religion, and to 
 outward conformity, it is not to be doubted, but that force joining with 
 their natural corruption, in bringing them into the way of preferment, 
 countenance, proteiftion, eafe and impunity, fliould eafily draw in all the 
 loofe and carelefs in matters of religion, which are every where the far 
 greater number : But is it thofe you count upon, and will you produce them 
 as examples of what force has done to make men confder, Jiudy, and im- 
 brace the true religion ? Did the penalties laid on nonconformity make 
 you conjider, fo as to Jiudy, be convinced, and imbrace the true religion ? Or' 
 caaa you give an inftance of any one, in whom it produced this effedt ? If 
 you cannot, you will have fome reafon to doubt of what you have faid, and 
 
 O o not 
 
^% A TillRD LETTER FOR TOLETRATrON 
 
 liot tdb^ ibreoftfideoit that tfoe effe<a you taHcof, i» fo olien attained* Not 
 that I deny, bat thsrt God Biay fometimes have made tbefe pwmflnneftts the 
 oecafions to men- of fctting thenafdves ferfcutfly on confidering pdigictti, 
 ^d tbenee they may have Goriie iato' the natioaBsl religioft upon a real con-^ 
 vidion : But the iaftaiace& of it I believe to b© fcfew, that you tvift bare 
 reafon to remenaber yoisfi owm wwrds, wbcf e 3?oU fpeak of fuch things t&, 
 " -Any way, at any tinae, upon tesff perfon, by any aecideat, may be uiefoL 
 P. i8 '' towards the picosBOting ©f trne reli^ew:'* ^' men Jhmtd thenae take o^Si^iim 
 to apf^ Jueh things generdljy who fees n&t, that hcnvewr thiy might chance, 
 to hit right injomefe'vs eafes, yet upon the wMe matter, tbty wouM certmnljf 
 ds^ a great deal more harm than gmd^ You and I kflow a country wherei»,> 
 nottong fince, gpeatef feverkies were itfed than y©ui pretend to apipiare oil 
 Were there not, for all that* great numbers of feverai profeffions" £ke^ owt, 
 who, by your rule, oi^e ndtr to have your modera**' penalties tried 
 upon them ? And can you think lefs degreraof force can wofky jtnd etfteav 
 as you lay* pi'evai^ where ^easer couJd not ? But perkaEps they in%h£ pre- 
 vail on many o£ thofe to return, who* having beer* bfoti^t into ^fe com- 
 munion of the cbarch by formed penal laws, batre now vpptm. the relaxe^cm 
 left it again, A manifeft demionftration^ is it not ? That their cimi^liimce- 
 was the fruit of their conviBion; a^d^ that the magiftrate. was eansernedfor. 
 thiir csmpliancs OTtfy as the fruit of their cgttviBiovi: when they, as fooita^ 
 any relaxation of tbofe laws fOok off the penalties, left again the commu- 
 nion of the national church ? For the kjfenimgtke mmbrr sf Confirm^f, 
 is, I fuppofd, one of tbofe things which you fay you« eyei carrmt bt^^at 
 this time ; and which you, with concern, impute to the kte refaxMian. A 
 plain evidence bow prefumaMe it is, even in your own opimont*. that tbofe 
 who conform do it upon real conviBion. 
 
 To Goncladey Thefe proofs, though I do hot pretend tobrmg as good as 
 the thing will admit. Will ferve my tufn tofhew, that force is in^ettioeMj' 
 fince by your own confeflion it has fto diredl efficacy to convince men, a^ 
 hy its being indirsB and at a Sftmce Ts£civi, is not at alt diftingui&ed fcoim 
 being barely fo byi accident : fince you can neither prove it to be intended; 
 for that end, nor frequently to fucceed. Which are the two marks wheceby 
 you- put a diiferencG between indireB, and at a difian.ce, and by accident : 
 This, I fay, is enough to fhew what the author faid, is true, that th© ufe 
 of force is wholly- impertinent. Which, whatever others do, you upoa ano-i 
 ther reafon, muft be forced to allow. 
 
 Youprefefs your felf of the church of England, and if I may guefs, are 
 fo far of it, as. to- have fubfcribed the XXXIX Articles, which if you have 
 done, and affenfeed to what you fubfcribed, you muft neceflarily allow that- 
 all force, ufed for the bringing men to the true religion, \%abJohtely imper- 
 tinent ; for that muft be abfolutely. impertinent to be ufed as a means^ wbi€h= 
 can contribute nothing at all to the end for which it is ufed. The end here, is 
 fe) make a man a true Chriftian, that he may be faved ; and he is then, and then 
 w\j, a. true Chriftian, and in the way of falvatioo^ when he believes> and 
 
 wifk 
 
A THIRD LjETTER FOR TOi^ZKAfiPH ^?| 
 
 mth fi^cewty obey? the O^ifpel: . 6y th^thif-tee#4^.iaR^df ef tkz-chw<h. ^ 
 England, you hold, tbiat works pone ^^FiORE thp <jrAiP€; of Christ, 
 
 AJ«4? TWfi JM6PJRATI-OAI(QF ffllS SPIRIT, A*^ WF (PLEASING I'O /jOB ; Fqr 
 ifl,^ MfUjCH AiSTJH|;Y^PRINO.*K)T-PiF FAJXH IN JeSiUS Ch^IST, NEIT|Hffl p,^ 
 TMEY JVIAKiE MEN M(EET To RECEIVE Gl^^CE, Q^ AS THE SOHO&L-Ai;- 
 y-IHffJlS ,SA?rj, JJE/SERA^f; grace O? ,C9|N,GRUl'rY; YEA RATHER, FOR 
 THAT THPY A-RE NOT fhOl^iE AS GoOJ HAS W,IL|.ED AND COMMANDED 
 T«JEM T© B;E DONE, W,E DOUBT NOT BUT TffEY ffAiVE TtSE NATURE 
 
 PF «JiN. Now i-f -it be impertinent tp ^ife force to vsySik-P s.i^n do moteithan 
 h^ jcan, jsuid a ,roan can do JiQthio^ to procure grace, unlefs ^n caf} procure 
 it^j .aijd witbowt gj:ace, a .ijaan ^cannot believe, or liy-e fo as to be a t-rsje 
 Chriiliao, it js qertai^ily whoiU-y mj>erfyne«t to n(e force to bring a ntia-n ip 
 be trj*ly a Chiriftigi?. Tp hjqajr.^^d ^nfi^, is in mens ppw^, y^u wJL$ 
 fay, a©id to thfkt force ipiay be ;perrtinent ; I gra^nt to make ic^pti heftr, bptnot 
 to make tb^m €pnjider in yovir fenfe, which -you tflll us, -is to confer fs as U 
 imbrace; if you mean by imbracing any thing but outward Conformity; 
 And that aocordiiing to your article, <;ontriibutes nothing ip the attaining of 
 gracej becaufe without grace^ your article fays it is a fin j and to cpnfqrHi 
 tQ|, and outwardly profefs a religion which a .i^ian dpes W>t underftand &nd 
 heartily -^liftv^e;, every -q^kj, I think, judges tp h^e a^/^, and no iit mean? t® 
 procufte the^raee of God. 
 
 But you itfill us, %haiG(ddmisshisgrMet<inom'^hpferiouJly0fik. If P. 31 
 that be fo,. methinks force fliould pioft prppe^rly , and pertinently be-ufed to 
 make xsitxi firi^wifi^ pray to God/^ grace. But how, I beftech you, will 
 this ftand with your thirteenth (article? JFJor if you n^e&n ^ty ferioujly ; fo 
 as will rnake his feeking acceptable to God, that cannot be, beoaufe he is 
 fuppc^ed yet to want gcace which alone can -make it acceptable : gnd if his 
 diking "has the nocture of Jin, as in the article you do not ,dwkt but it has, 
 can you expe6t that ifinaing ihould procure the grace of God ? You will 
 I fear here, without fome great help in a very nice diftind:iqn from the 
 Jpjboptl-mthwsj be forced either to renounce your ar-tiQle in the plai« fenfe of 
 it, and fo become a Piffenter from the church of Emgland, or elfe acknowT* 
 ledge ibtce to be wholly intpertinen^t to the bufinefs of tiiue religion and fal- 
 vation. 
 
 Another reafbn I gave againft: the ufefulnefs oiioxce in matters of religion, 
 was, " Becaufe the magiftrates of the world, being few of them in the 
 " ri^ht way, not one often, take which fide you will, perhaps not one 
 Y of a hundred, being of the true religion j it is likely your indiredt way 
 *• of ufing force would do a hundred, or at leaft ten times as much harm 
 *' as good." Tpwibifih 'you .reply. Which wauld have been to the purpofe, if' 
 you had ajferted, that e'liery magijir.ah may pfe force, your indireii -uiay for ' 
 any 11' ay J to bring men to his Quon religion, mhatenjer that be. But Jf you 
 aff'ert no fuch thing, (as no man you think but an atheiji will ajfert itj then 
 this is quite hefide the 'bufmejs. I think I have proved, that if magiftrates of 
 the true religion may ufp force to bring mea to their religion., every magi- 
 •- ' O o 3 ftrate 
 
A THIRD: L E t T E R FOR T O L Ek A Tl D N* 
 
 ftrate may ufe force to bring men to his own rellgidri, w-hfeidie ihinks it th^ 
 true : And then do you look where the y^^/6^^^ wiif\lig'W. •- ' 
 
 In the next paragraph, having quoted thefefolloWih^^ words of mine; 
 where I fay, " Under another pretence, you putintq the^magiftrate's hands 
 " as much power to force men to his religion, as any t^e?opene§ perfeeutors 
 " can pretend to. I afk what difference is there between ^punifliiftg theni 
 *' to bring them to'mafs, and punifhing fhem to bring them td "confider 
 *' thofe reafons and arguments which are proper and fufficienf '-to con- 
 27 " vince them that they ought to go to mafs ?" You reply'; A quejiion 
 •which you Jhall then think your fe!f obliged to an/wer, ^whenY have pro- 
 duced thofe reafons and arguments which &xe proper and fiffficient to con- 
 vince men that they ought to goto mafs. But if you had 'not orriitted the 
 three or four immediately preceding lines, an artto ferve a good caufe, which 
 put& me in mind of my Pagans^ and Mohammedans, the reader would have 
 feeii- that your reply was nothing at all to my argument. My words 'were 
 th^jfe; • '■;■" 
 
 •** E^ecially, if you confider, that as the magiftrate will certainly ufe it 
 *' [forcej to force men to hearken to the proper minijiers of his religion, let 
 " .it be what it will; fo you having fet no time nor bounds to this con- 
 *' fideration of arguments and reafons fhort of being convinced, you under 
 *• another," etc. My argument is to fliew of what advantage forcci your w'ay 
 applied, is like to be to the true religion, fince it puts as much force into the 
 magiftrate's hands as the openeft perfecutors can pretend to, which the ma- 
 giftrates of wrong perfuafions may and will ufe as well as thofe of the true > 
 becaufe your way fets no other bounds to confidering fhort of complying-. 
 And then I afk, " What difference there is between punifhing you to bring* 
 " you to mafs, or punifhing you to confider thofe reafons and arguments 
 " which are proper and fufficient to convince you that you ought to go to 
 " mafs ?" To which- you reply. That it is a qnejiion yow Jhall then fhini your 
 Jelf obliged to anfwer, when I have 'produced thofe reafons and arguments that 
 are proper and fufficient to convince men that they ought to go to mafs. Where- 
 as, the obje<Stibn is the fame, Whether there be or be not, reafons and argu- 
 ments proper to convince men^ that -they ought to go to mafs; for men 
 muft be punifhed on till they have fo confidered as to comply: And what 
 difference is there then between punifhing men to bring them to mafs, and 
 puniHiing them to make -them confider fo as to go to raafe ? But thoujgh 
 I pretend not to produce any reafons and arguments proper and fufficient to 
 convince you or all men, that they ought to go to mafs ; yet do you think 
 there are none proper and fufficient to convince any men ? And that all the 
 Papifls in the world go to mafs without believing it their duty ? Andwho- 
 -foever believes it to be his duty, does it upon reafons and arguments, proper 
 and fufficient to convince him, though perhaps not to convince another, 
 that it is fo,_ or elfe I imagine he would never believe it at 3:11. What think 
 you of thofe great numbers of Japanefes, that refifled all forts of torment&y 
 even to death itfelf, for theHomifh Teligioa ? And had you been in France 
 
 XomiB 
 
h- T^IRD LETTER FOR TOLERATION 2.% 
 
 fijRie years :fineiBy who knovt^s but the.argujnents the. king oi France pro-* 
 duced might have hc^n proper and-fiiffieient to have convinced yon, fkat you 
 ought to go fomafs f I do not by this, think you lefs confideflt of the truth 
 €(f your religion^ than you profefs to be. But arguments fet on with force,- 
 have a ftrange efficacy upon- human frailty I and he muft be well aflured- 
 ©fhis own iftrength, who- can peremptorily affirm, he is fare he ihould 
 have ftoody what above a million of people funk under : amongft which, 
 it is great confidence to fay, there was not on€ fo welli perfuaded of the^ 
 truth of his religion, as you are of yours ; though fomeof them gave great 
 proofs of their perfuafion in their fufferings for it. But what the necejary. 
 method of force may be able to do, to bring any one, in your Jenfe, to 
 any religion, z. e. to an outward profeffion of it, he that thinks himfelf 
 fccure againfl, muft have a greater affurance of himfelf, than the weaknefs- 
 of decayed and depraved nature will well allow. If yo* have any fpell 
 againft the force of arguments, driven with penalties and punifhrnentsi 
 you will do well to teach it the world ; far it is the hard luck of well- 
 Ujeaning people to be often mifled by them, and even the confident, them- 
 felves have not feldom fallen under them, and betrayed their weaknefs. 
 
 To my demanding, if you meant reafons and arguments proper and fuffi- 
 ■€,ienf to convince men of the truth, why did you not fay fo E You reply, 
 uls if it were pojible for any man that reads your anfwer, fo think otherwtjfe: P^ 2j 
 Whoever reads that paflage in your A. p. 5, cannot poffibly think you 
 meant to fpeak out, and poffibly you found fome difficulty to add any thing 
 to your words, (which are thefe, Force ufed to bring men to confder reafons 
 and arguments proper and fufjicient to convince them) that might, determijie; 
 their fenfe. For if you had faid, to convince them of truth-j then the ma- 
 giftratcTnuft have mads laws, and ufed force to make men. fearch after truths 
 in general, and that would not have ferved your turn : If you had faid to^ 
 epnvince them of the truth of the magiftrate's religion, that would toO" 
 manifeftly have put the power in every magiftrate's hands, which you tell' 
 us, none but an atheiji will fay. If yoii had faid, to^ convince them- o£ the: 
 truth of your religion, that had looked too ridiculous to be owned, .though- 
 it were the thing you meant; and therefore in this ftrait, where nothing; 
 you could fay, would well fit your purpofe, you wifely chufe to. leave the: 
 fenfe imperfedl, and name nothing they were to be convinced of, but leavec 
 it to be coUeded by your reader out of your difcourfe, rather than add three: 
 words to make it good grammar, as well as intelligible fenfe. 
 
 To my faying, " That if you pretend it muft be arguments to convince; 
 " men of the truth, it would in this cafe do yoalittle fervice j becaufe the: 
 *' mafs in France is as much fuppofed the truth, , as the liturgy here." You: 
 reply. So that it ferns, that in my opinion, nio.hatfoe'vier is fuppofed the truth.-^-^^j^ 
 is the truth, for otherwife^ this reafon of mine is none- at all. If, in> my opi- 
 nion, the fuppofitiori of truth authorizes the ^magiftrate to ufe the fame- 
 means to bring men to it, as if it were true, my argument will hold good^ 
 without taking all to be true which ibme men fuppofe true. According;to- 
 
 Shiffi 
 
.ZU A THIRD LETfEU FOR TOLERAlriOr* 
 
 this anfwer of yows, to lupptsfe or 1>elieve his ttSigsofl tbe trtte, js nfel 
 enoiugfe to sxxthorvse the magifeate to »ufc force ; he ftJiad know, 2- €. be i'ti- 
 ialiibly certaiu,' that his is the t4*ue religion. We will for once fuppofe yo« 
 oar magiftratc, with force 'protnoting our aationai reltg'ion. I will not aflc 
 3tou, whether you know that ail required of >p®(nfonaMfts, is necc^ty to fel- 
 Mation : But williuppofe one of my Paj2[ans aiking you, whether you fcflow 
 Chriiftianity to fee the tivse TeJigion ? If you Ctny, Ves, he wi!l a& yots how 
 yosi know it ? aad oo doubt, but y&a. will give the aniwer, wher-eiby our 
 Saviour pjioved his miflion, join v, 2^, that f^ i&orks ^Mc^ our Saviour 
 did har wkneji of him, t^at the father fent him. The miracles that Chrift 
 4id, are a proof of his being iferrt from -God, and -fo hi« rdi^on the true 
 religions But then you will he alked again, Whether you Know that %& 
 ^id thafe miracles, as well as tbofe wh© faw them done ? If you anlwer^ 
 Yes i then it is plain that miracles are not yet withdrawn, hut do ^rll ac- 
 company the Chriftiati religion with all the efficacy a*id evidence, "fliat they 
 had upon the eye-witwefles of them, and then upon yonr own grounds, 
 there will be no neceflity of the magiflrat<e"s affiftance, mirades ftjll iTupply- 
 ing the want of it. If you anfwer, that matter of fatS: 4one out of your 
 fight, at fuoh a diftanoe of time and place, cannot be k«own to yow as cer- 
 tainly, as it was to the ejre witnefTes of it, but thast you, upcm very good 
 grounds firmly believe it; you are then come to ibdie^ipg, that yours is the 
 true religion, and if that he fufficient to aut?hori^e you to ufe force, it will 
 authorize any other tnagiftr^te of any other religion to ufe force alfo. Tor 
 whoever believes any thing, tafees it to be true, and as he thinks upon g(i)od 
 grounds; and thofe often who believe on the weakeft grounds, "have the 
 ftrongeft confidence : and thus all magiftrates ^who believe , their reli- 
 gion to be true, will be Obliged to ufe force to promote it, a* if it were the 
 ttue. 
 
 To my faying that the ufefulnefe of force, your way applied, amounts 
 to no more but this, that it is not imrpoffibk but that it may he ufeful. 
 
 P. 28 You reply, / kmoe it to iejndge^ by what has been f aid ', and I leave it to you 
 
 your felf to judge : Only, that you may not forget, I fhall here remind you 
 in ftiort of fome of the teafons I have to fay fo : i. You grant that force has 
 no diredt efficacy to bring men to imbrace the truth. 2. You diftinguifh the 
 imdireSt, and at a dijtance ufefulmfs of your force, from that which is barely 
 i^ accident; -by thefe two marks, viz. Firji, That punifhment on difien- 
 ters for nonconformity, is, by thofe that ufe it, intended to make men 
 confider : and Secondly, That your moderate punifhments, by experience, 
 are found often fuccefsful ; and yours having neither of thefe marks, it muft' 
 be concluded to be ufeful only by accident : and fuch an u!l^ulnefs, as I 
 
 L. II, p. 79 f^'i'^' " One . cannot deny, to auricular confeflion, doing of penance, going- 
 " pilgrimages to faints^ and what not? Yet our qhurch does .not think fit 
 " to ufe them ; though it cannot be'denied but they may have fome of your 
 'f indir^Si and at a difiance ufefulnefs ; that is, perhaps nizydofomefervice'' 
 *f indireSlly, and by accident." If -the intention of thofe that ufe them, 
 - . . and 
 
A THIRD LETTER FOR TOLERATrOfT 2Sj 
 
 lo4 tVte Juceefi they will tell j^ou they findiin- the tife af them, be a proof 
 of doing fervice more than by aeeident j that cannot b»e denied to them more 
 than to pe^nakies, your way applied. To which, let me add, that nicenefa 
 and difficu>Uy thejce is, to hit that }«ft degree of force j which according to 
 yoor hypothefisy mtift be neither fo niBch as todabarnt, nor fo little as to 
 be ineffe^ual i for you your felf cannot determine it,, makes it ufefitlnef* 
 yet more uncertain and ^cidental. And after all, let its d&racy to work 
 jipon mens minds be what it will, great oir little, it being fore to be im- 
 ploded ten, or pofiiblyy a hundred times to bring men X.o error, for once that 
 it i& imiployed to bring tti^n to the truth ; and where it chances to be im?- 
 ployed. Off the fide of truth, it being liable to make a hundred, or perhaps 
 a. thottfand outward conformjfts» for one trae and fincere convert ; I leave- 
 it alio to be judged what ufefulnds it is like to be of. 
 
 ,To {hew the ufefulnefs of force, your way applied, I faid, " Where ths 
 *' la>w pttnifhed diffenters. without tellinig them it ia to mrake them confider,, 
 "they may through ignorance and overfigbt neglect to do it." Yottr 
 smfwer is, jB«? iehere the lata frimdes fitff^ient means of inJiruSiion far aU, P- 28 
 tf-f 'il^ell as punijhntent for MJf'enters, it is J& plain to all concerned, that the 
 pimijhmeni is intend to make them cmfider, that you fee no danger rf mens 
 neghSUng to do it, fhrdngh- ignoranei or ofmrfight. 1 hope you mean by con- 
 fider, fo %& confider as not only to-imbrace in an outward profeffion., for then 
 all you fay is but a poor fallacy, for fach a confidering amounts to no more 
 but bare outward conformity ; but fo to confider., '^udy and examine matters 
 of religion, as really toimbrace, what one is convinced to be the true, with 
 faith and obedieaee. If it be fo plain and eafy to underftanni, that a laW,, 
 that fpeaks- nothing €«f it, fhouki yet be intended to make men con^r,. 
 fearch and fiudyy to iin^; out the trvsth that mvfifofoe them ; I wifh you had 
 fhewed us this plainnefs. For I confefe many of all degrees, that I have 
 purpofely affeed about it, did not ever fee, or- fo much as dream, that the- 
 a£k of uniformity, or againft conventicles, or the penaltieg in either of them, 
 were ever intended to make men ^rioufly ftudy religion, and make it theif 
 bufinefs to find the truth which muf fane them\ but bacrcly to make men con~ 
 form. Fut perha-p* you have met with handicrafts-men, and country-far- 
 mers, maid fervants, and day-labourers, who have quicker underftandings,, 
 and reqifon, better about the intention of the kw, for thefe as well as othera are; 
 cmcermd. If you have not, it is to be feared, your faying //wya//<3/», that 
 yau fee na danger of mens negkSiing to do it, through ignorance or overfight,. 
 is more for its ferving your purpofc, than from any experknce you have,, 
 that it is fo. 
 
 When you will inquire into this matter, you will', I guefs, find the 
 people fo ignorant amidft that great plainnefs you fpeak of, that not one of 
 twenty oi any degree, amongft conformifts, or noneonformifts,, eveu under=» 
 iiood the penahy of twelve pence a Sunday, or any other of our penal laws 
 againd nonconformity,- to be intended to'fet men upon fludying the true re-^ 
 ligion, and impartially examining what is necefl'ary to falvationk. And if youf 
 wauld dome to Hudibrass decifion,. I believe he would have a good wagear 
 
A THIRD LETTER FOR TOLERATIOISf 
 
 of it, who fliould 'give you a guinea for each one who had thought fo, and 
 receive but a fhilling for every one who had not. Indeed you do not fay, 
 it is plain every-where, but only where the law provides fufficient means of 
 inJiruBionfor all, as well as punijhments for dijj'enters. From whence, I think 
 it will follow, that that contributes nothing to make it plain, or elfe that 
 the law has not provided fufficient means of inflrudtion in England, where 
 fo very few find this to be fo plain. If by this fufficient provifion of means of 
 inJlruSlion for all ; you mean, perfons maintained at the public charge to 
 preach, and officiate in the public exercife of the national religion ; I fup- 
 fofe you needed not this reftridlion, there being i&w places which have an 
 eftablithed national religion, where there is not fuch^ means of inJlruSiion 
 provided: if you intend any other means of inJlruSiion, I know none the law 
 has provided in England but the XXXIX Articles, the Liturgy, and the 
 Scripture, and how either of them by it felf, or thefe altogether, with a 
 national clergy, make it plain, that the penalties laid on nonconformity, 
 are intended to make men conjider, Jludy, and impartially examine matters of 
 religion, you would do well to fhew. For magiftrates ufually know, and 
 therefore make their laws accordingly, that the people feldom carry either 
 their interpretation or practice beyond what the exprefs letter of the law 
 requires of them. You would do well alfo to fhew, that a fufficient pro- 
 vifion of means of inftrudtion, cannot but be underftood to require an ef- 
 fed:ual ufe-of them, which the law that makes that provifion fays nothing 
 of. But on the contrary,^ contents it felf with fomething very fhort of it : 
 For conformity or comjng to church, is at leaft as far from confidering, 
 Jludying and impartially examining matters of religion, fo as to imbrace the 
 truth upon conviction and with an obedient heart, as being prefent at a dif- 
 courfe concerning mathematics, and ftudying mathematics, fo as to become 
 a knowing mathematician, are different one from the other. 
 
 People generally think 'they have done their duties abundantly, if they 
 have been at church, whether they mind any thing done there or no : This 
 they call ferving of God, as if it were their whole duty ; fo backward are 
 they to anderfland more, though it be plain the law of God exprefly re- 
 quii-es more. But that they have fully fatisfied the law of the land, no 
 body doubts ; nor is it eafy to anfwer what was replied to me on this occa- 
 fionj viz. If the magiflrate intended zny thing more in thofe laws but con- 
 formity, would he not have faid it ? To which let me add, if the magi- 
 ftrate intended conformity as the fruit of conviSiion, would he not have taken 
 feme care to have them inflruded before they conformed, and examined 
 when they did ? but it is prefumable their ignorance, corruption and lufls, 
 all drop off in the church-porch, and that they become perfedtly good- 
 Chriflians as foon as they have taken their feats in the church. 
 
 If there be any whom your example or writing hath infpired with acute- 
 ijefs enough to find out this ; I fufpeft the vulgar who have fcarce time and 
 thought enough to make inferences from the law, which fcarce one of ten 
 cf them ever fo much as reads, or perhaps underftands when read, are fliH, 
 
 and 
 
A THIRD LETTER FOR TOLERATION ^^9- 
 
 and will be ignorant of it : And thofe who have/the time and abHities to 
 argue about it, will find regfon to think that thofe penalties were not ?>?/^«i- 
 t^ to make men examine the do(5trine and ceremonies of religion j fince 
 thofe who fhould examine, are prohibited by thofe very kws, to follow their 
 own judgments, which is the very end and ufe of examination, if they at 
 all differ from the religion eftablifhed by law. Nor can it appear fo plain 
 to all concerned, that the punijhment is intended to make them conjider and 
 examine, when they fee the punifhments you fay are to make people conjider, 
 (pare thofe who confider and examine matters of religion, as little as any of 
 the moft ignorant and carelefs diifenters. 
 
 To my faying, " Some diflenters may have confidered already, and then 
 " force imployed upon them muft needs be ufelefs ; unlefs you can think it 
 " ufeful to punilh a man to make him do that which he has done already." 
 You reply, No man who rejeSls truth necejfary to his fahation, has confidered?, 28 
 already as he ought to confider. The words as he ought, are not, as I take it in 
 the queilion : and fb your anfwer is. No man who rejeSts the truth neceffary 
 to his falvation, hath confidered, ftudied or examined matters of religion. But 
 we will let that go : and yet with that allowance, your aniwer will be no- 
 thing to the purpofe, unlefs you will dare to fay, that all diflenters rejedt 
 truth neceflary to falvation. For without that fuppofition, that all diffen- 
 ters rejeSl truth necejfary to fahation, the argument and anfyver will ftand 
 thus. It may be ufelefs to punifh all diflfenters to make them confider, be^ 
 caufe forne of them may have confidered already. To which, the anfwer is. 
 Yes, fome of them may have confidered already, but thofe who reje(fl truth 
 neceflary to their falvation, have not confidered as they ought. 
 
 I faid, " The greateft part of mankind, being not able to difcern betwixt L. H, p. 79 
 *.' truth and falfhood, that depends upon long and many proofs, and remote ' 
 " confequences ; nor having ability enough to difcover the falfe grounds, 
 " and refifl: the captious and fallacious arguments of learned men verfed in 
 " controverfies, are fo much more expofed, by the force, which is ufed to 
 " make them hearken to the information and inftrudtion of men appointed 
 *' to it by the magiflrrate, or thofe of his religion, to be led into falfhood 
 " and error, than .they are likely this way to be brought to imbrace the 
 " truth which mufl: fave them j by how much the national religions of the 
 *' world are, beyond comparifon, more of them falfe or erroneous, than 
 " fuch as have God for their author, and truth for their fl:andard." You 
 reply, If the firfi part of this be true, then an infallible guide, and implicit P. 29 
 j-'aith, are more neceffary than ever you thought them. Whether you conclude 
 from thence or no, that then there will be a neceffity of an infallible guide, 
 and an implicit faith, it is neverthelefs true, that the greatefl: part of men 
 are unable to difcern, as 1 faid, between truth and falfhood depending, upon 
 long and many proofs, etc. But whether that will make an infallible guide 
 necefl"ary or no, impofition in matters of religion certainly will : fince there 
 can be nothing more abfurd imaginable, than that a man fliould take upon 
 him to impofe on others in matters of their eternal concernment, without 
 
 P p being, 
 
A THfRD LETTER FOR TOLERATION 
 
 bein|', or fo mvtch as-' jipeteHding «o be iftfklMk: for cdoar it with the name 
 of cenfidertng^&s maeh as you pleafe, as long as it is to make men cenfider at 
 they ought', and eor0iering as they eu^ht, is fo to eonfider, as torm^ace-^ 
 the ufing of force to make men emfidtr, and the ufing of foree \o make them 
 mbrace afty dodtrine or opihiofl, is th« feme thing : and to {hew a difference 
 betwixt impofing an opinion, and ufing force to make it be imbraced, would 
 require iueh a piece of fubtilty, as I heard Jately from a learned man out of 
 the puTpiti who told ««, that though two things, he named, were all one, 
 yet for diftin<9:ion's fake he \^e«M divide themi. Your reafon for the ne- 
 ceffity of an infallible guide, is, For if the greatefi part of mankind be not 
 able to difcern betwixt truth andfaljhsod^ in matters concerning their falvation 
 (as I niuji mean ifij^ak to the purpofe) their conation niuji needs be^ery ha- 
 zardous, if they have' not fome guide or Judge, to tjohofe deternhnatioat and direc- 
 tion they may fecurely rejign themfeives. And therefore they mult refign 
 themfelves to the determination and SreBion of the civil magiflrate, or be pu- 
 nifbed. Here it is like you will have fomething again tohy to my madefy and 
 edftfcience, for imputing to you what you no where lay. I grant it, in direct 
 words J but in eiFedt as plainly as may be. The magiftrafe may impole 
 Jmnd creeds and decent ceremonies, i. t. fuch as he jhinks fit, for what is found 
 and decent he I hope muft be judge ; and if he be judge of what is^undand 
 decent, it amounts to no more but what he thinks fit : and if it be not what 
 he thinks fit, why is one ceremony preferred to another ? Why one 'dpdtrine 
 of the Scripture put into the Creed and Articles, and another as found left 
 out ? They are truths necejfary tofaivation. We fliall fee that in good time : 
 here only I afk. Does the magiftrate only believe them to be truflis and ce- 
 remonies neeeffary to falvation, or does he certainly know.them tobe fb ? If 
 you fay he only believes them to be fo,^ and that that is enough to authorize 
 bi-m to impofe them, you, by your own confefiion, authorize magiftrates 
 to impofe what they think neceifery for the lalvation of their fubjefts fouls ; 
 and fo the king of France djd what he was obliged to, when be fain he would 
 have all his fubjeds faved, and fo fell to dragooning. 
 
 If you fay the magiftrate certainly knows them to be neceflary to falva- 
 tion, we are luckily come to an infalnble guide. Well then, i\\e found creeds 
 are agreed on ; the confeffion and liturgy are framed ; the ceremonies pitched 
 on ; and the terms of communion thus i^Qt up, you have religion eftablifhed 
 by law,: and what now is the fubjedt to do ? He is to conform* No; he 
 muft firft confder. Who bids him eonfider t No body, he may, if he 
 pleaies, but the law fays nothing to him of it: eonfider omoX. eonfider, if 
 he conforms it is well, and he is approved of, and admitted* He dpes eon- 
 fider the beft he can, but finds fome things he does, not underftand, other 
 things he cannot believe, affent or confent to. What now is to be done with, 
 him ? He muft either be punifhed on, or refign himfelf up to the determi- 
 nation and diredlJon of the civil magiftrate j which till you can find a better 
 name for it, we will call implicit faith. And thus you have provided a re- 
 medy for the hazardous condition or weak underftandings, in that which you; 
 
 fiippofe 
 
A THIRD LETTER FOR TOLERATION ig% 
 
 fuppafe neceffaiy in llhe cafe, *w«. an ti^iMbk gmde and miplicit faith, ia 
 matters concerning mens fahation. 
 
 But you fay. For yoijr part, j®u )5i^(?rK^ dfnofuch guide of God's >appoiM<i'ng. p. 39 
 •Let that be your rule, and the mikgifKWtie witli his coydSiive power, will be 
 left out too. You ^>&m;iJ there is mo need of any fnch .; A-ecaufe noPmit^landirig 
 the long fmd many proofs and remote confequences, -^e :felfe groundis, and 
 the capHtious and fallacious argum-ents of learned men verfed in cOTittoverfieS;, 
 •nvith -which I (as 'weti as t^fe cf t§e Roman communionj indeavour to tmufi 
 you J through thie jgo&dittfs of Oed the truth which is nectary tofahafiofi^ iies 
 fo\olmimts and i^p^si. to sail that fincerei^ and ^iligentfy Jeek it, that nofuch 
 perfonjhall ever fail of attaining the knowledge of it. This then is your an - 
 Xwbr, that trut^ mea^ary to faliiation are obvious ; So that thofe v/kiofeek 
 them fncerefy emd diii^ntly, are not in danger to be mifled or ex^ofe^ in 
 thofe to enror, by the weaknefs of their underftandings. This will be a 
 good anfwer to what I objedled from the danger moft are in to be led into 
 -error, by the anagiftrate's adding force to the arguments for their national 
 eftabliflied religions -, when you have fhewn that nothing is w^ont to he im- 
 |i©fed in national religions, ' but what is neceflary to Xalvation ; or which will 
 a litde better accommodate your hypothefis, when you can (hew that no- 
 thing is impp&d, or required for communion with the church of England, 
 tut what is m&cejary to falvati&n ; and confequently, is very eafy and dbviom 
 to be kiiowji» .and di^inguifhed from falfhood. And indeed, befides what 
 you fay here, upon your hypothefis, that force is lawful only becaufe it is 
 necejjhry to bring men to falvation, it cannot be lawful to ufe it, to bring 
 men to any thing, but what is abfolntely neceflary X.o falvation. For if the 
 Jawfulnefs of force be only from the need men have of it to bring them to 
 faliiation, it cannot lawfully be ufed, to bring men to that which they do 
 not need, or is not neceiTary to their falvatioft ; for in fuch an application 
 of it, it is not needful to their Jalvation. Can you therefore fay, that there is 
 nothing required to be Relieved and profefled in the church of England, but 
 what liesfo obvious and expofed to all that ftncerely and diligentiy feek it, that p^ 29 
 no fuch perfon jhall ever fail of attaining the knowledge of it f What think 
 you of St, Athanafius^ creed ? Is the fenfe of that fo obvious and expofed to 
 every one who feeks it, which fo many learned men have explained fo dif- 
 ferent ways, and which yet a great many profefs they cannot underftand ? 
 Or is it neceflary to your or my falvation, that you or I fhould believe and 
 pronounce all thofe damned who do not believe that creed, i. e. every pro- 
 :pofition in it ? ^vhich I fear would extend to not a ie\si of the church of 
 England, unlefs we can think that people believe, i. e. affent to the truth of 
 propdfitions, they do not at all underftand. If evet you were acquainted 
 with a country parifh, you muft needs have a Arrange opinion of them, if 
 you think all the plowmen and milkmaids at church, underftood all the 
 propofitions in AthMnafius'% creed ; it is more, truly, than I {houjd be apt to 
 think of any one of them, and yet I cannot hence believe myfelf au- 
 thorized to judge or fi^onounce them.all damned : it is too bold an in- 
 
 P p 2 trenching 
 
292 A THIRD LETTER FOR TOLERATION 
 
 trenching on the prerogative of the Almighty j to their own mafter they 
 ftand or fall. 
 
 The dodririe of original fin, is that which is profeffed, and muft be 
 owned by the members of the church of England, as is evident from the 
 XXXIX Articles, and feveral paflages in the Liturgy: and yet I afk you, 
 whether this be^o obvious and expofed to all that diligently andjincerelyfeekthe 
 truth, that one who is in the communion of the church of England, fin- 
 cerely feeking the truth, raiay not raife to himfelf fiich difficulties concerning 
 the dodtrine o^Original fin as may puzzle him though he be a man of ftudy ; 
 and whether he may not pufli his inquiries fo far, as to be ftaggered in his 
 opinion. 
 
 If you grant me this, as I am apt to think you will, then I inquire whe- 
 ther it be not true, notwithftanding what you fay concerning the plainnefs 
 and obvioufnefs of truths neceffary to falvation, that a great part of mankind 
 may not be able to difcern between truth and ,fal(hood, in feveral points, 
 which are thought fo far to concern their falvation, as to be made neceflary 
 parts of the national religion ? 
 
 . If you fay it may be fo, then I have nothing further to inquire ; but fhall only 
 advife you not to be fo fevere hereafter in your cenfure of Mr. Reynolds, as 
 you are, where you tell me,' that the famous injiance I give of the two Rey- 
 nolds'j is not of any moment to prove the contrary ; unlefs I can undertake, that 
 he that erred was as fincere in his inquiry after that truth, as Ifuppofe him 
 able to examine and judge. 
 
 You will, I fuppofe, be more charitable another time, when you have con- 
 fidered, that Tv€\^tx fincerity , nor freedom from error, even in the eftabliflied 
 doctrines of their own church, is the privilege of thofe who join themfelves 
 in outward profeflion to any national church whatfoever. And it is not im- 
 poffible, that one who has fubfcribed the XXXIX Articles, may yet make 
 it a queftion, Whether it may be truly faid that God imputes thefirjifn of 
 Adam /a his pojierity ? etc. But we are apt to be fo fond of our own opi- 
 nions, and almoft infallibility, that we will not allow them to hejincere, who 
 quit our communion; whilft at the fame time we tell the world, it is pre- 
 fumable, that all who imbrace it do it fincerely, and upon convidtion ; 
 though vve cannot but know many of them to be but loofe, inconfiderate^ 
 and ignorant people. This is all the reafon you have, when you ipeak of 
 the Reynolds s, to fufpedl one of the brothers more than the other : and to 
 think that Mr. Chillingworth had not as much fincerity when he quitted, as 
 when he returned to the church of England, is a partiality, which nothing 
 can juftify without pretending to infallibility. ' 
 P» 34 To fhew that you do not fancy your force to be nfeful, but. that yon judge 
 fo uponjufi and fufficient grounds, you tell us, xht Jirong probability ofitsfuc- 
 cefs \& grounded upon the confidenation of human, nature, and the general temper 
 af mankind' apt to be wrought upon by the method you fpeak of, and upon the 
 indifputable-attefiation of experience. The confideration of human nature^ 
 and the generd. temper: of ooaakind, will teach one this, that men are apt, 
 
 m. 
 
A THIRD LETTER FOR TOLERATION 293 
 
 in things within their power, to be wrought upon by force, and the more 
 wrought upon, the greater the force or punifhments are : fo that where 
 moderate penalties will not work, great feverities will. Which confi- 
 deration of human nature, if it be a juji ground to judge any force 
 ufeful, will I fear neceflarily carry you, in your judgment, to feverities 
 beyond the moderate penalties, fo often mentioned in your iyftem, upon 
 Sijirong probability of the fuccefs of greater punifhments, where lefs would 
 not prevail. 
 
 But if to conjider fo as you require, i. e. fo as to imbrace, and believe, be 
 not in their power, then no force' at all, great or little, is or can be ufeful. 
 You rnuft therefore, confider it which way you will, either renounce all 
 force as «/{/«/, or pull off your mafk, and own all the feverities of the cru- 
 elleft persecutors. 
 
 The other reafon of your judging force to be ufeful, you {■a.j, is grounded 
 on the indifputable attejiation of experience. Pray tell us where you have this 
 attejiation of experience for your moderate^ which is the only witivX force : 
 name the country where true religion or found Cbrijiianity has been nationally 
 received, and ejiablijhed by moderate penal laws, that the obferving perfons you 
 appeal to, may know where to imploy their obfervation : tell us bow long it 
 was tried, and what was the. fuccefs of it ? And where there has been the re- 
 laxation of fuch moderate penal laws j the fruits whereof haVe continually been 
 epicurifm and atheifm ? Till you do this, I fear, that all the world will 
 think, there is a more indifputable attejiation of experience for the fuccefs of - 
 dragooning, and t\ie feverities you condemn, than of your moderate method-, 
 which we fhall compare with the king of France's, and fee which is moft 
 fuccefsful in making profelyjtes to church-conformity, for yours as well as 
 his reach no further than that, "when you produce your examples : the con- 
 fident talk whereof, is good to countenance a caufe, though experience there 
 be none in the cafe. 
 
 But you appeal, you fay, to all obferving perfons, whether wherever true 'P, ■^^ 
 religion- or found Chrijiianity have been nationally received and ejiablijhed by mo- 
 derate penal laws, it has not always vtftbly loji ground by the relaxation af thofe 
 laws ? True or falfe religions, found or unfound Chriftianity, wherever 
 eftablifhed into national religions by penal laws, always have loft, and al-. 
 ways will lofe ground, /. e. lofe feveral of their conforming profeflbrs upon 
 the relaxation of thofe laws. But this concerns not the true, more thart 
 other religions ; nor is any prejudice to it; but only fhews that many are, 
 by the penalties of the law, kept in the communion of the national religion, 
 who are not really convinced or perfuaded of it : and therefore, as foon as 
 liberty is given, they own the diflike they had many of them before, and 
 out of perfuafion, curiofity, etc. feek out and betake themfelves to fbmeother 
 profeiSion. This need not ftartle the magiftrates of any religion, much lefs 
 thofe of the true, fince they will be fure to retain thofe, who more mind their 
 fecular intereft than the truth of religion, who are every where the greater 
 number, by the advantages of countenance and preferment : and. if it be the 
 
 true 
 
294 A THIRD LETTER FOR TOLERATION 
 
 true religion, they will retain tkofe aM)> wJi© are in earneft of it, by the 
 flrohger tie of confcicnce and convidlion. 
 P. 34 You goon, Whetbm-fiBs andh^r^es feven thewildefi and mojf abfard, and 
 ■even epicurifm and atheifm) hswe not continually theraipm Jpnead timmfihves,^ 
 nnd whether the very life ofCkriJlumty has natjenfibly decayed^ as well as the 
 number of found prof ejjbrs ef it been daily ieffened uptm it f As to Mheifm and 
 epicitrifmt whether they more i^read under Toleration, or national religions, 
 eftabhfhed by moderate penal laws, when you fliew us the countries where 
 fair trial ha*th been made of both, that we may compare them together, we 
 &all better be able to judge. 
 
 ■ Epicurifm and athetfm, fay you, are found conjlantly to fpreud themfehes 
 upon the relaxation of moderate penal laws. We will fuppofe your hiftory to 
 be full of inftances of fuch relaxations, which you will in good time com- 
 municate to the world, that wants, this affiilance from yonr obfervation. 
 But were this to be juftified out of hiftory, yet would "it not be any argu- 
 ment againfl Toleration ; unlefs your hiftory can furnifli you with a new 
 fort of religion founded in atheifm. However^ you do well to charge the 
 fpreading of atheifm upon Toleration in matters of religion, as an argument 
 againft thofe who deny atheifm, which takes away all religion, to have any 
 right to Toleration at all. Bat perhaps, as is tifoal for thofe who think all 
 the world ihoald fee with their eyes, aad receive their ^ftems for unqueftion- 
 able verities, zeal for your own way makes you call ail atheifm, that agrees 
 not with it. That which makes me doubt of this, are thefe following 
 Ibid words ', Not to Jpeak of what at this time our eyes cannot but fee for fear if 
 .giving offence : though I hope it will be none to any that have a juji concern far 
 truth andpiety, to take notice of the books a ndjj amphlets which now fly fo thick 
 ^bout this kingdom, manifeftly tending to the multiplying offers and divifimis, 
 and even to the-peromoting ^"fcepticifm in religion amongst us. In which num- 
 ber, you fay, you. Jhall not much need my pardon, if you reckon the Firf and 
 Second Letter concerning Toleration. Wherein, by a broad infinuation, you 
 impute the fpreading oi. atheifm among us, to the late relaxation made in fa- 
 vour of proteftant diffenters : and yet all that you take notice of as a proof 
 of this, is the books and pamphlets which nonvfy fo thick about this kingdom, 
 manifefly tending to the multiplying offeSls and divifions, and even to the pro- 
 moting of fcepticifm in religion aimongst us ; and for inftanoe, you name the 
 Ftrji and Second Letter concerning Toleration. If one may guefe at the others 
 , by thefe, the atheifm 2.x\A fcepticifm you accufe them of will have but little 
 more in it, than an oppofition to your hypothefis ; on which, the whole bu- 
 finefs of religion muft fo turn, that whatever agrees not with your fyftem, 
 muft prefently, by interpretation, be concluded to tend to the promoting of 
 atheifm ox fcepticifm in religion. For I challenge you to fhew in either of 
 thofe two Letters you mention, one word tending to epicurifm, atheifm, or 
 fcepticifm in religion. ^ 
 
 But, Sir, againft the next time you are to give an account of books and 
 pamphlets tending to the promoting fcepticifm in religion amongst us, I -ihall 
 
 mind 
 
A THIRD LETTER FOR TOtERATION 295 
 
 3fQu of the tbki hotter concerning Tokration, to be added ta the catalogue, 
 which a0erting and building upon this, that true religiim m<^ b& imimn ^p ,_ 
 thetfi ijah^ prafifs-'it, to he the otdy true religion, does not a little towards he-* 
 traying the Cbriftian religion to fceptics. For what greater advantage ean. 
 he given them, than to teach, that one may know the true religion ? there- 
 by putting into their hands a right to demand it to be demonftratedto them,, 
 that the Cbriftian religion is true, and bringing on the profeffors of it to a. 
 neeeffity of doing it. I have heard it complained of as one great artifice of 
 fceptica, to rc(juire demonftrations where they neither could be had, nor 
 were neceflfary. But if the true religion may be known to men to be fo, a. 
 fceptic may recpiire,, and you cannot blame him' if he does not reeeive your 
 religion, upon the ftrongeft probable arguments, without demonftration. 
 
 And if one fhouH demand of you demonftration of the trutha of your re- 
 ligion, which I befeech you, would you do, either renounce your affertion, 
 that it may be known to be true, or elfe undertake to demonftrate it to^ 
 him? 
 
 And as for the cbcay of the very- Bfe and Jfivit of Cbrifiiami^', and ther 
 fpreading of epicurtfm amongft us : I aik, what can more tend to the pro- 
 moting of them than this dodtrine, which is to be found in the fam© Let- 
 ter, viz. That it is frefumabk that thole who confisrm, do it i^on reiiifhitandf 
 eonvi^ion I When you: can inftancc in aqy thing fo muefr tending to the pro- 
 moting oi fcepticifm in religion and epicurtfm, in the FirJ: or Second Letter^ 
 concerning toleration, we ihaU have realon to think you have: fome grounds 
 for what you fay; 
 
 As to epicurifm, the fpreading whereof you likewife impute to ther^*i* 
 ation of your moderate penal laws ; that fo far as it is diftind: from atheifm, 1 
 think regards mens lives more than their religions^ /. e. fpeculative opinions, 
 in religion and ways of worihip, which is that we mean by religion, as con- 
 cerned in Toleration. And for the toleration of corrupt manners, and the- 
 debaucheries of Efe, neither our author . nor I do plead for it ; but fay it is- 
 properly the magillrate's bufinefe, by punifliments to reftraia and fupprels 
 them. I do not therefore blame your zeal againft atheifm and epicurifm j. 
 "but you difcover a great zeal againft fomething elfe, in charging them on 
 Toleration, when it is in the magiftrate's power to reftrain and fuppreis^ 
 them by more effedtual laws than thofe for church conformity. For there 
 are thofe who will tell you, that an outward profeffion of the national reli- 
 gion, even where it is the true religion, is no more oppofite to> or incon- 
 fiftent with atheifm or epicurifm^ than the owning of another religion, efpe^ 
 cially any Cbriftian profefiion^ that differs from it. And therefore, you, in^ 
 vain, impute atheifm or epicurifm to the lelaxation of penal laws, that re*- 
 quire no more than an outward conformity to the national church. 
 
 As to \hcfeSs and unchriftian divifoni, for other divifions there may be 
 without prejudice to Chriftianity, at whofe door they chiefly ought to be; 
 laid, I have Ihewed.you elfewhere. 
 
296 A THIRD LETTER FOR TOLERATION 
 
 , One thing I cannot but take notice of here, that having named JeSisi he- 
 refiesy epicurifm, atheifm, and a decay of thefptrit and life of Chrifiianity, as 
 the ixxiw.^ oi relaxation^ for which you had "the .tf//g/?^/w» of former v*;^^- 
 P. 34 rience, you add thefe words, Not tofpeak of what our eyes at this time cannot 
 
 but fee, for fear of giving offence. _ Whom is it, I befeech you, you are fo 
 afraid of offending, if you fhould fpeak of the epicurifm, atheifm, and decay of 
 thefpirit, and life of Chrijlianity, amongft us ? But I fee, he that is fo mo- 
 derate in one part of his letter, that he will not take upon him to teach law- 
 makers and governors, even what they cannot know without being taught by 
 him, /. e. what he calls moderate penalties or force ; may yet, in another part 
 of the fame letter, by brosfd infinuations, ufe reproaches, wherein it is a 
 hard matter to think law-makers and governors are not meant. But whoever 
 be meant, it is at leaft advifable in accufations that are eafier fuggefted than 
 made out, to caft abroad the flander in general, and leave others to apply it, 
 for fear thofe who are named, and fo juftly offended with a falfe impu- 
 tation, fhould be intitled to afk, as in this cafe, how it appears that feSls 
 and herefies have multiplied, epicurifm and atheifm fpread themfelves, and that 
 the life andfpirit of Chrijlianity is decaf d more within thefe two years, than 
 itwas before ; and that all this mifchief is owing to the late relaxation of 
 the penal laws againft proteftant diflenters ? 
 
 P. 35 You go on, And if thefe have always been the fruits of the relaxation of mo- 
 
 derate penal laws, made for the preferving and advancing true religion; you 
 tMnk this conf deration alone is abundantly fujicient to Jhem the -ufefulnefs and 
 benefit offuch laws. For if thefe evils have confiantly fprung from the relax- 
 ation of thofe laws, 'tis evident they, were prevented before by thofe laws. One 
 would, think, by your faying, always been the fruits and confiantly fprung, that 
 moderate penal laws, for preferving the true religion, had been the conftant 
 pradlice of all Chriftian commonwealths ; and that relaxations of them, in 
 favour of a free toleration, had frequently happened ; and that there were 
 exarnples both of the one and the other, as common and known, as of 
 princes that have perfecuted for religion, and learned men who have im- 
 ployed their fkill to make it good. But till you fliew us in what ages or 
 countries yqnr moderate eftablifliments were in fafhion, and where they 
 . were again removed to make way for our Author's Toleration, you to as 
 little purpofe talk of the fruits of them, as if you fhould talk of the fruit of 
 a tree which no body planted, or was no where fufFered to grow till one 
 might fee what fruit came from it. 
 
 Having laid it down as one of the conditions for a fair debate of this con- 
 
 L.II,p. lootroverfy, " That it fhould be .without fuppofing all along your church in 
 " the right, and your religion the true ;" I add thefe words : " Which can 
 " no more, be allowed to you in this case, whatever your church or reli- 
 " gion be, than it can be to a Papifl or a Lutheran, a Prefbyterian or an 
 '* Anabaptifl ; nay, no more to you, than it can be allowed to -a Jew or 
 
 P_ ^j " Mohammedan." To which you replyj No; Sir? Not whatever your 
 
 church or religion be f That feems fomcwbat hard. And you think I mtght have 
 
 given 
 
A THIRD LETTER FOR TOLERATION 
 
 given you fome reafoH for what \fay : for certainly it is not fofe^f- evident as to 
 need no proof . But you think it is no bard matter to guefs at my reafon^ 
 though I did not think ft exprefsly to own it. For 'tis obvious enough there can 
 be no other reafon for this ajfertion of mine, but either the equal truth, or at 
 leaf the equal certainty (or uncertainty) of all religions. For whoever confders 
 my ajfertion, mufifee, that to make it good I Jhall he obliged to maintain one of 
 thefe two things : either, i . 'That no religion is the true religion, in oppoftioji 
 to other religions : which makes all religions true orfalfe, andfo either way in- 
 different. Or, 2. That though fome one religion be the true religion, yet no 
 man can have any more reafon than another man of another religion may have, to 
 believe his to be the true religion. Which makes all religions equally certain, (or 
 uncertain, whether I pleafej and fo renders it vain and idle to inquire after the 
 true religion, and only a piece of good luck if any man be of it, and fuch good 
 luck as he can never know that he has, till he come into the other world. Whe- 
 ther of thefe two principles I will joniMi, you know not. But certainly one or 
 other of them lies at the bottom with me, and is the lurking fuppofition upon 
 which I build all that I fay. 
 
 Certainly no, Sir, neither of thefe reafons you have fo ingenuoufly and 
 friendly found out for me, lies at the bottom ; but this, that whatever pri- 
 vilege or power you claim, upon your fuppofing yours to be the true reli- 
 gion, is equally due to another, who fuppofes his to be the true religion, 
 upon the fame claim : and therefore that is no more to be allowed to you 
 than to him. For whofe is really the true religion, yours or his, being the 
 matter in conteft betwixt you, your fuppofng can no more determine it on 
 your fide, than his fuppofing on his ', unlefs you can think you have a right 
 to judge in your own caufe. You believe yours to be the true religion, fo 
 does he believe his : you fay you are certain of it, fo fays he, he is : you 
 think you have arguments proper andfufficient to convince him, if he would 
 confider themj the fame thinks he of his. If this claim, which is equally 
 on both fides, be allowed to either, without any proof; it is plain he, in 
 whofe favour it is allowed, is allowed to be judge in his own caufe, which 
 no body can have a right to be, who is not at leaft infallible. If you come 
 to arguments and proofs, which you muft do, before it can be determined 
 whofe is the true religion, it is plain your fuppofition is not allowed. 
 
 In our prefent cafe, in ufing puniihments in religion, your fuppofing 
 yours to be the true religion, gives you or your magiftrate no more advan- 
 tage over a Papift, Prefbyterian, or Mohammedan, or more reafon to punifh 
 either of them for his religion, than the fame fuppofition in a Papift, Pref- 
 byterian, or Mohammedan, gives any of them, or a magiftrate of their re- 
 ligion, advantage over you, or reafon to punifh you for your religion : and 
 therefore this fuppofition, to any purpofe or privilege of ufing of force, is 
 no more to be allowed to you, than to any one of any other religion. This 
 the words, in this case, which I there ufed, would have fatisfied any 
 other to have been my meaning : but whether your charity made you not 
 to take notice of them, or the joy of fuch an advantage as this, not to un-f 
 
 Qjq derftand 
 
298 A THIRD LETTER FOR TOLERATION 
 
 derftand them, this is certain, yoa were rtfolved not to lofe the opportu- 
 nity, fuch a plaice as this afforded you, of {h«wlng your gift, ift comment-^ 
 ing and guefling {hrewdly at a man's reafbns, when he does not think ^ ex" 
 prefs/y to own them hinafelf. 
 
 I mtift own you have a very lucky hasnd at it j and as yo« do it here upon 
 the fame ground, fo it is juft with the fame fstceefsy as you in another place 
 have excrcifed your logic oa my faying fomething to the fame purpofe, as I 
 do here. But, Sir, if you wilt add but one more to your plentiful fk)ck of 
 diftindtions) and obferve the difference there is between the ground of any 
 one's fappofing his religion is. true, and the privilege he may pretend to by 
 fuppofing it true, you will never Humble at this again ; b«t you will find, 
 that though upon the former of tbeie accounts, men of all rel^ions cannot 
 be equally allowed to fuppofe their religions trae, yet in reference to the lat- 
 ter, the fuppofetion may and ought tQ be allowed, or denied equally to ali 
 men. And the reafon of it is plain, W2;. Becaufe the affurance wherewi^ 
 one man fuppofeshis religion to be true, being no more an argument of its 
 truth to another, than vice verfd ; neither of them can claim by the aiffit- 
 tance, wherewith he fuippofes his religion the true, any prerogaiciive or 
 power over the other, which the other has not by the fame title an equal 
 claim tOy over him. If this will not ferve to fpare you the pains anothef 
 time of any more fuch reafonings, as we have twice had on. this Bih^eQif I 
 think I QiaW be forced to fend you to my Mehammedam or Pagaiix: and I 
 doubt whether I am not lefs civil to: your parts than I fhould be, that I do 
 not fend you. to them now. 
 P. 47 You go on, and fey. But as untarfonaixie as this condition is, y cm fee no 
 need, you hmie to decline it, nor any GC£afian\ had toimpsjiit tifsa you. Psr 
 certainly the m&kmg what 1 eallyoar new methvdi eanfifient and' ft-a^cabk^ 
 does no way oblige you /o &ppofe all along your reiigifm the true, as \ magme. 
 And as I imagine it does : for without that fuppofxtion, I would faim hm^ 
 you fhew me, how it is in any one country,, pradlicable to punil^ men to 
 bring them to the true religion. For if you will argue for forcej- as necef- 
 iary to bring men to the true religion, without fuppofing yaucs to be it, 
 you will find yourfelf under fome fuch difficulty as thisj that then it muft 
 be iirft determined, and you will require it fhould be, which is the true 
 religion, before any one can have a right to ufe force to bring men to it ; 
 which, if every one did not determine for himfelf, by fuppofing his own 
 the true, no body, I think, will defire Toleration any longer than till that be 
 fettled. 
 Ibid. You go on : No, Sir, it h enough for that purpofe, that there is one true re- 
 ligion, and but one. Suppofe not the national religion eflablifhed: by law in 
 'England to be that, and then even upon, your principles of its being ^^^/^Z, 
 and that the magiflrate has a comnrifTion. to ufe force for the prdmoting the 
 true religion, prove, if you pleafe, that the magiflrate hars a; power to ufe 
 force to bring men to the national reUgion in Englarrd. For then you muft 
 prove the national religion,, as eftablifhed by law 'm England, to .he that c/?^ 
 
 true 
 
A THIRD LETTER FOR TOLERATION 299 
 
 irue relfgion, and fothe true religion; that he rejeds the true religion who 
 diffents from any part of it j ana (o rejedting the true religion, cannqt be 
 faved. But of thie more in another place. 
 
 Your other two fuppofitions, which you join to the foregoing, are, T'teP. 47 
 t&at religion may he kncnvn by thofe "who profefs it, to be the only true religion ; 
 md may alfo be manifefied to be fach by them to others, fo far at leaji, as to 
 oblige them to receive it, and to leave them without excufe, if they do not. 
 
 Thefe, you fay, are fuppofitions, enough for the making your method cdn- 
 fiftentandpraSiieable. They are, I guefs, more than enough, for you, upon 
 them, to prove any national religion in the world the only true religion. And 
 till you have proved, for you profefs here to have quitted the fuppofition of 
 any one's being true, as necelTary to your hypothefis, fome national religion 
 to be that only true religion, I would gladly know how it is any where prac- 
 ticable to ufe force to bring men to the true religion. 
 
 You fuppofe there is one true religion, and but one. In this we are both 
 agreed : And from hence, I think, it will follow, fince whoever is of this 
 true religion {hall be faved, and without being of it no man (hall be faved, 
 that upoa your fecond and third fuppofition, it will be hard to fhew any na- 
 tional religion to be this only true religion. For who is it will fay, he knows, 
 or that it is knowable, that any national religion, wherein muft be compre- 
 hended all that, by the penal laws, he is required to imbrace, is that only 
 true religion ; which if men rejefl:, they fhall ; and which, if they imbrace, 
 they (hall not mifs falvation? Or can you undertake that any national re- 
 ligion in the world can be manifefied to be fuch, i. e. in fhort, to contain all 
 things necefliary to falvation, and nothing but what is fo ? For that, and 
 that alone, is the one only true religion, without which no body can be faved j 
 and which is enough for the falvation of every one who imbraces it. And 
 therefore whatever is lefs or more than this, is not the one only true religion, 
 or that which there is a neceflity for their falvation, men fhould be forced to 
 imbrace. 
 
 I do not hereby deny, that there is any national religion which contains 
 all that is neceifary to falvation, for fo doth the Romifti religion, which is 
 not for all that, fo much as a true religion. Nor do I deny, that there are 
 national religions that contain all things neeeffary to falvation, and nothing 
 inconfiftent with it, and To may be called true religions. But fince they all 
 of them join with what is necefiiary to falvation, a great deal that is not fo, 
 and make that as neceifary to communion, as what is neeeffary to falvation^ 
 not fuffering any one to be of their communion, without taking all toge- 
 ther ; nor to live amongft them free froni punifliment, out of" their com-* 
 munion ; will you affirm, that any of the national religions of the world, 
 which are iinpofed by penal laws, and to which men are driven with force, 
 can be faid to be, that one only true religion, which if men imbrace, they 
 fhail be faved ; and which, if they imbrace not, they (hall be damned ? 
 And therefore your two fuppofitions. True or Falfe, are not enough to 
 make it pra(5ticablej upon your principles of neceflity, to ufe force upon 
 
 CLaa dif- 
 
A THIRD LETTER FOR TOLERATION 
 
 diffenters from the national religion, though it cohtain in it nothing but 
 truth, unlefs that which is required to communion be all neceffary to lalva- 
 tion. For whatever is not neceffary to falvation, there is no neCeffity any 
 one fliould imbrace. So that whenever you fpeak of the true religion, to 
 make it to your purpofe, you muft fpeak only of what is neceffary to fal- 
 vation j unlefs you will fay, that in order to the falvation of mens fouls, it 
 is neceffary to ufe force to bring them to ittibrace fomething, that is not ne-* 
 ceffary to their falvation. I think that neither you, nor any body elfe^ will 
 affirm, that it is neceffary to ufe force to bring men to receive ali 
 the truths of the Chriftian religion, though they' are truths God has 
 thought fit to -reveal. For then, by youi* own rule, you who profefs the 
 Chriftian religion, muft know them all, and muft be able to manifeft them 
 to others ; for it is on that here you^ ground the neceffity and reafonablenefs ; 
 of penalties ufed to bring men to ifmbrace the truth. But I fufpeft it- is the 
 good word religion, as in other places; other words, has mifled you, whilft: 
 you content your felf with good founds, and fome confufed notions, that 
 ufually accompany them, without annexing to them any precife determin- 
 ed fignification. To convince you that it is not without ground I fay this, 
 I ftiall defire you but to fet down what you mean here by true religion, that 
 we may know what in your fenfe is, and what is not contained in it. ■ Would 
 you but do thus fairly, and define your words, or ufe them in one conftant 
 fettled fenfe, I think the controverfy between you and me would be at an. 
 end, .without any further trouble. 
 
 Having (hewed of what advantage they are like to be to you for the mak- 
 i>ng your method pradlicable, in the next place let us confider your fuppo- 
 fitions themfelves. As to the firft, "There is one true religion, and but one, 
 •we are -agreed. But what you fay in the next place. That t&at one true re- 
 ligion may be known by thdfe 'who profefs it, will need a little examination. 
 As firft, it will be neceffary to inquire, what you meanhykno'wn ; whether 
 you mean by it knowledge properly fo called, as contra-diftinguiftied to be- 
 lief; or only the affurance of a firm belief? If the latter. Heave you your 
 fuppofition to make your ufe of it, only with this defire, that to iavoid 
 miftafces, w^hen you do make any ufe of it, you would call it believing. 
 If you mean that the true religion may be known with the certainty of know- 
 ledge properly fo called ; I aflc you farther, Whether that true religion be 
 to be known by the light of nature, or needed a divine revelation to difcover 
 it ? If you fay, as I fuppofe you will, the latter ; then I afk whether the 
 making out of that to be a divine revelation, depends not upon particular 
 matters of fad, whereof you were no eye-witnefs j but were done 
 many ages before you were born ? and if fo, by what principles of fcience 
 they can be known to any man now living ? 
 
 The articles of my religion, and of a great many other facb. fhort-fighted 
 people as I am, are articles of faith, which we think there are fo good 
 grounds to believe, that we are perfuaded to venture our eternal happinefs 
 on that belief : And hope to be of that number of whom our Savioiir faid, 
 
 ■ BlefeJ 
 
A THIRD LETTER FOR TOLERATION 301 
 
 Bkjfid are they that have notfeeriy and yet have believed. But we neither 
 think that God requires, nor has given us faculties capable of knowing ia 
 this world feveral of thofe truths which are to be believed tofalvation. If 
 you have a religion, all whofe general truths are either felf-evident, or 
 capable of demonftration, for matters of fa<a: are not capable of being any 
 Vf?Ly known but to the by-ftanders, you. will do well to let it be known, for 
 the ending of controverfies, and banifhing of error, concerning any of thofe 
 ■points, out of the warld. For-whatever may be known, befides matter of 
 fadt, is capable of demonftration ; and when you have demonftrated to any 
 one any point in religion, you fhall have my confent to punifh him if he do 
 not affent to it. But yet let me tell-you, there are many truths even in 
 'mathematics, the evidence whereof one man feeing is able to demonftrate 
 to himfelf, and fo may know them ; which evidence yet he not being able 
 to make another fee, which is to demonftrate to him, he cannot make 
 known to him, tjiough liis fcholar be willing, and with all his power ap- 
 plies himfelf to learn it. 
 
 , But granting yaur fuppofition, That the one true religion may be known by 
 thoje who- prof ejs it to be the only true religion ; will it follow from hence, that 
 beeaufe it is knowable to be the true religion, therefore the magjiftrate who' 
 profefTes it aftually knows it to befo? Without which knowledge, upoa 
 your principles, he cannot ufe force to bring men to it. But if you; are butr 
 at hand to affure him which is the true religion, for which he ought to ufs- 
 force, he is bound to believe you ; and that will do as well as if _he exa- 
 mined and knew himfelf, or perhaps better. For you feem not well Satis- 
 fied with what the magiftrates have lately done, without your leave, con- 
 cerning religion in England. And I confefs the eafieft way to remove all 
 difficulties in the cafe, is for you to be the magiftrates infallibJe guide in 
 matters of religion. And 'therefore you do well here alfo to keep to your 
 fafe ftile, left if your fenfe were clear and determined,- it might be more 
 expofed to exceptions J and therefore you tell us the true religion may be 
 known by thofe who profefs it. For not -faying by fome of thofe, or by all' 
 thofe, the error of what you fay is not fo^eafily obferved, and requires the 
 more trouble to come at : Which I fhall fpare my felf here, being fetisfied 
 that the magiftrate, who has fo full an imployrtient of his thoughts iri< 
 the cares of his government, has not an over plus of leifure to attain that 
 knowledge which you require, and fo ufually contents himfelf with be- 
 lieving. 
 
 Your next fuppofition is. That the one true religion may alfo be rfianifejied 
 to befuch, by them, to others ; fo far, at leajij as to oblige them to receive it,, 
 and leave them without excufe tf they do not. That it can be manifefted to- 
 fome, fo as to oblige, i. e. eaufe them to receive it\ is evident, beeaufe it i&. 
 : received. But beeaufe this feems to be fpoken more in reference to thofe 
 who do not receive it, as appears by thefe following words of yours ;, Then, p, 4.^ 
 'tis altogether as plain, that it may he very reafonable and neceffary for fome mem 
 io change their religion, j and that it may be made appear to^them to. be Jo. ^nd: 
 
30)5 4 THIRQ LETTER FOR TO|LERATION 
 
 then, if fuch men mil not cov^ier 'what is offered to convince them of ther$$<- 
 fon^bknefs and meefi$y of doing it ; it m&y be very fit md reafonable, you tell 
 me, for my thing I have f^^ to the epntrpiry, in order to the bringing them tp 
 the conf deration, to require thfi^i under convenient penalties, to forfak.e their 
 falfe religions, and to imbrace the true- Yqij fuppofg the trup religion piay 
 be fo manifejled by a man tkat is of it, to all men^ far as to kam^ them, if 
 they do not inibraee it, mtkout excife. Without excufe,, tp whpr?i J be- 
 feeeh you ? To God indeed, but not tp the magiftrate, whp gap never 
 know whether it has been fo manifejled to any man, that it h^s been thrpjigfe 
 his fault that he has not been convinced, and not through t\\& fault of l^ijoa. 
 to whom the magiftrate committed the care of convincing hinj :' 'And \% is 
 a fufficient exmfe to the magiftrate, for any one tP fay to hinjj I have not 
 negledled to confider the arguments th^t have bqen offered me, by thpfe 
 whom you have iptiployed to manifeft it to mf , hut that ypura if the only 
 true religion I am not convinced. Whjeh is fo djfe^t and fufficient an excufe 
 to the magiftrate, that had he an exprefs commiflion from h^^iven to punifh 
 all thpfe whp di4 not'conftder, he could not yet juftly punifti any one whom 
 he could not convince had not confidered. But you indeavour to avoid this, 
 
 P, 48 by what you infer from this your fuppofition, viz,. That then if may be mery 
 fit and reafonabk, for arvy thing I have faid to the contrary, to require tnen 
 under convenient penalties to forfake their falfe religions., to imbrace tke^ true, 
 in order to the bringing them to coisfiikr^im.' Whether I hofi^efrnd any thing 
 to the contrary, or no, the readers muft judge, and I need not repeat. But 
 now, I fay, it is neither ^'a/? nor reafonable to require men, under penaltiei, 
 to att3,in one end, in order to bring them to uft the Rieans npt noecffary to 
 that, but to another end. For where is it you can fay, unlefs you will 
 return to your old fuppofition, of yours being the true religion -, which you 
 
 P. 47 fay is not neceflary to your method, that mep are by the law required tt) 
 • forfake their falfe religions, and imbrace the true ? The utmoft is this, in 
 all countries where the national religion is impofed by law, men are re- 
 quired under the penalties of thoie laws outwardly to conform to it ; which 
 you fay is in. order to make them confidef- So that your punifhments are 
 for the attaining one end, viz. Conformity, in order to raake men ufe con- 
 fideration, which is a means not neceflary to that, but another end, vi^. 
 finding out and imbracing the one true religion. For however confideration 
 may be a neceffary means to find and imbrace the one true religion, it is not 
 at all a neceffary means to outward conformity in the communion of any 
 ' religion. ■• - . 
 
 To manifeft the cpnfiftengy and praSlicablenefs of ypur method, to the 
 queftion, what advantage would it be to the true religion, if magiftrates 
 did every where fo punifh ? You anfwer. That by the-magifrat-es punijhing, 
 
 F. 51 if IJpeak to thepurpofe, I mufi mean their punijhing men for rejeSling the true 
 religion, (fo tendered to them, as has been, faid J in order to the. bringing them 
 tocanfid^r and imbrace it. No-wbefore ii^e can fuppofe niagijlr-at.es every iifhere 
 
 ' ' fo topun.i/h, we mujifuppofe the true religion, to be every •where tke national re- 
 
A THIRD LETTER FOR TOLERATION 
 
 ligkn. And if this were the eqfe, you think it is evident enough, lohat ad- 
 vantage to the true religion it ivould be, if magijirates e'uery where did fo fu- 
 nijh. For then moe might reafanably hsfe that allfalfe religions would foen va- 
 nijh, and the trite become once more the only religion in the world: Whereas if 
 magijirates Jhonld notfo punijhf it were much to be feared fefpecially confdering 
 what has already happened] that on the contrary falfe religions, and atheifm^ 
 as more agreeable tothefpiU would daily take deeper root, and propagate them- 
 felves, till there were no foam left for the true religion, which is, but a foreign. 
 
 ♦ plant, in any corner of the world.- 
 
 if you can rftake it praBicaUe that the magiftfate fhould punijli men for 
 rejeSfing the true religion, without judging which is the true religion : or 
 
 . if true reiigion could appear irt perfon, take the magiftrate's feat, and there 
 Judge all that rejedled her, fomething might be dt>ne. But the miichief 
 of it is, it is a mart that muft condemn, men muft punifh, and men cannot 
 do this but by judging who is guilty of the crime which they punifli. An 
 Oracle, or an interpreter of the law of nature, who fpeaks as clearly, tells 
 the ittagiilrate, he may and ought to puni'fh thofe, who rejeSi the true reli- 
 gion, tendered with fwffieient evidence: The nvagiftrate is fatisficd of his au- 
 thority, and believes this commiffion to be good. Now I would know 
 how poflibly he can execute it, without making himfelf the judge 
 fii'ft what is the true teligiofl ; urtlefs- the law of nature at the fame time de- 
 livered into his hands the XXXIX Articles of the one only true reiigion, an(i 
 another book wherein all the ceremonies and outward woffhip of it are 
 contained^ But it being certain, that the law of nature has- not done this > 
 and as certain, that the articles, ceremonies, and difeiplirie of this one only- 
 true religion, have been ofteft varied ifl feveral ages and countries, fince 
 the magiftrate's commiffion by the law of nature was firft given : there is 
 HO remedy left, but that the magiftrate muft judge what is the true religion, 
 if he muft punifh them who peje£t it. Suppofe the magiftrate be commif- 
 fiidned to punifli thofe who depart firotn ri^ht feafon, the magiftrate can yet 
 never puni£h any one, unlels h© be judge what is right re^fon ; and then 
 judging that murder, theft, adultery, narrow car^c-wheels, or want of bows 
 and arrows in a man's houfe, are againft right reafon, he may make laws 
 to pursiih men guilty of thofe, as rejeding right reafon. 
 
 So if the magiftrate in 'England or France, having a commiffion to.punifli- 
 thofe who rejeSl the one o)ily true religion, judges the religion of his national 
 church to be it, it is poffible for him to lay penalties on thofe who rejedt itj 
 purfuant to that commiffion ; otherwife, without judging that to be the 
 one only true religion, it is wholly impracticable for him to punifh thofe who- 
 imbrace it not, as feje<£l:ers of the one only true religion. 
 
 To provide as good 2,falvo as the thing will bear, you fay, in the follow- 
 ing words. Before we canfuppofe magijirates every where fo to punijhy we muji 
 
 fi^pofe the true religion to be everywherethe national. That is true of adlual 
 puilifliffient, but not of laying on penalties by law; for that would be to 
 fuppofe the national religion makes or chufes the magiftrate, and not the 
 
 magiftrate 
 
304 A THIRD LETTER FOR TOLERATION 
 
 magiflrate the national religion. But we fee the contrary ; for let the na- 
 tional 'religion be what it will before, the magiftrate doth not always fall 
 into it and imbrace that ; but if he thinks not that, but fome other the 
 true, the firft opportunity he has, he changes the national religion into that 
 which he judges t&e true, and then punifhes the diffenters from it; where 
 his judgment, which is the true religion, always neceffarily precedes, and is 
 that which ultimately does, and muft determine who are rejedters of the 
 true religion, and fo obnoxious to punifhment. This being fo, I would 
 gladly fee how your method can be any way pradticable to the advantage of 
 the true religion, whereof the magiftrate every where muft be judge, orelfe 
 he can punijh no body at all. 
 
 P- 54 You tell me that whereas I fay, that to juftify puniftiment it is requifite 
 
 that it be direftly ufeful for the^ procuring fome greater good than that which 
 if takes away ; you wijh I had told you -why it mujl needs be diredtly ufeful for 
 that purpofe. However exa£t you may be in demanding reafons of what is 
 faid, I thought here you had no caufe to complain ; but you let flip out of 
 your memory the foregoing words of this pafTage, which together ftands 
 
 L. II, p. 10 1 thus, " Punifliment is fome evil, fome inconvenience, fome fuffering, by 
 ** taking away or abridging fome good thing, which he who is punifhed 
 " has otherwife a right to. Now to juftify the bringing any fuch evil upon 
 " any man, two things are requifite; i. That he that does it has a com- 
 ** miflion fo to do. 2. That it be diredlly ufeful for the promoting fome 
 ** greater good," It is evident by thefe words, that puniftiment brings di- 
 re(9t evil upon a man, and therefore it ftiould not be ufed but where it is. 
 diredlly ufeful for the procuring fome greater good. In this cafe, the figni- 
 fication of the word direSily, carries a manifeft reafon in it, to any one who 
 underftands what direSlly means. If the taking away any good from a man* 
 cannot be juftified, but by making it a means to procure a greater, is it not 
 plain' it muft be fo a means as to have, in the operation of caufes and efi^edts, 
 a natural tendency to that effedt ? and then it is called direSlly ufeful te 
 fuch an end : And this may give you a reafon, why punifhment muji be direSi 
 ly ufeful for that purpofe. I know you are very tender oi your indireB ana 
 at adiftance ufefulnefs of force, which I have in another place {hewed to 
 be, in your way, only ufeful by accident j nor will the queftion you here 
 
 P- 54 fubjoin, excufe it from being fo, i)i%. Why penalties are not as direSlly ufeful 
 
 for the bringing men to the true religion, as the rod of correSlion is to drive 
 foolifhnefs from a child, or to work wifdom in him f Becaufe the rod works 
 on the will of the child, to obey the reafon of the father, whilft under his 
 tuition, and thereby makes it fupple to the didtates of his own reafon after- 
 wards, and difpofes him to obey the light of that, when being grown to be 
 a man, that is to be his guide, and this is wifdorri. If your penalties are fo 
 ufed, I have nothing to fay tothem. 
 
 Your way is charged to be impradticable to thofe ends you propofe, which 
 you indeavour to clear, p. 63. That there may be fair play on Jaoth fides, 
 the reader (hall have in the fame view what we both fay. 
 
 L. 11, 
 
A THIRD LETTER FOR TOLERATION 
 
 L. II, p. 109. " It remains now to examine, L. Ill, p. 63. But 
 
 '• whether the author's argument will not hold hanv little to the purpafe 
 
 *' good, even againft punifliments in your way. this requeji of yours is, 
 
 *' For if the magijhate's authority be, as you here will quickly appear. For 
 
 " fay, only to procure all hisfubj0s (mark what if the maglflrate pro' 
 
 "you fay, all his subjects) the means of dif- vides fufficieritly for the 
 
 *' covering the way of falvation, and to procure injiruction of all hisfub- 
 
 " withal, as much as in him lies, that none remain jectsinthe true religion ; 
 
 '^ igriorant of it, or refufe to imbrace it, either for and then requires them 
 
 " want of ujing thofe means, or by reafon of any all,' under convenient 
 
 *^fuch prejudices as may render them ineffeSlual. If penalties, to hearken to 
 
 " this be the magiftrate's bufinefs, in reference to the teachers and minif- 
 
 " ALL HIS SUBJECTS J I defirc you, or any man ters of it, and to pro- 
 
 " elfe, to tell me how this can be done, by the fe/s and exercife it with 
 
 " application of force only to a part of. them ; one accord, under their 
 
 " unlefs you will ftill vainly fuppofe ignorance, direction, in public af- 
 
 *' negligence, or prejudice, only amongft that part femblies: Is there any 
 
 " which any where differs from the magiftrate. pretence to fay, that in 
 
 '* If thofe of the magiftrate's church may be ig- fo doing he applies force 
 
 "norant of the way of falvation; If it be poflible only to a part of his 
 
 f there may be amongft them, thofe who refufe to fubjects ; when the law 
 
 ^^ imbrace it, either for want of ufng thofe means, is general, and ex- 
 
 *' or by reafon of any fuch prejudices as may render cepts none ? It is true, 
 
 "them ineffeBual;WhsA in this cafe, becomes of the magiftrate inflicts 
 
 •* the magiftrati s authority to procure all his fubjects the penalties in that 
 
 *• the means of difcovering the way of falvation f cafe, only upon them 
 
 ** Muft thefe of his fubjedts be neglefted, and left that break the law. 
 
 ** without the means he has authority to procure But is that the thing 
 
 *' them ? Or muft he ufe force upon them too ? you mean by his apply- 
 
 *' And then, pray fhew me how this can be done, ing force only to a 
 
 ** Shall the magiftrate punifti thofe of his own re- part of his fubjedls ? 
 
 " ligion, to procure them the means of difcovering Would you have him 
 
 " the way of falvation, and to procure, as much as punijh all indifferently ? 
 
 " in him lies, that they remain not ignorant of it, or them that- obey the law, 
 
 " refufe not to imbrace it ? Thefe are fuch con- as well as them that do 
 
 " traditions in praiSice, this is fuch condemnation not ? 
 " of a man's own religion, as no one can expedt 
 
 *' from the magiftrate j and I dare fay you defire jis to ignorance, 
 
 " not of him. And yet this is that he muft do, negligence and preju- 
 
 " f his authority be to procure all his fubjects the dice. / defire you, or 
 
 " means of difcovering the way to falvation. And aiiy man elfe, to tell me 
 
 " if it be fo needful, as you fay it is, that he ftiould what better courfe can 
 
 " ufe it ; I am ivivc force cannot do that till it be be taken to cure them, 
 
 "applied wider, and punifhment be laid upon than that which I have 
 
 " more than you would have it. For if the ma~ mentioned. For if after 
 
 iftrate R r all 
 
5o6 A THIR.I^ LETTER FOR T O 5. E R. A TIO N" 
 
 " S^f^t^ beihyf^rcA. to frojmre, as mt^b a^^m hkh att that. Qpd's( mmjlers, 
 
 •^ '^ lie^ thaA none ^«^«? igmtr-ifnt of thfi'ijo^ (f.fai" ondf the m^ift/ft^'. caff 
 
 " 'vaj4on:i muft- he not; puni/l) ajll tjiofe wfe?. arfr 4o,j finp» tviM'.JIM: ne- 
 
 " ignomnt.oji tM 'miy.'(^ f^vMion:^ An4 p^ajf tell: main- %R@rant, n^C— 
 
 " nje hx?w f& tfeis W^f v?ay pFa.(3:iQal3kj, bMby^Ajp- gefife o/t pisejudked^j. /' 
 
 '^pofi^ng 11011,0: in ^^.na:$ional> church, igjiQpatfit,. aadj 5<?; W^ fi«i^A A&s? A? be- 
 
 *' ajl out of it, ignorant o£ tht way Qt' falvajion:?- at^ t^amsgemen^t to k: 
 
 " Which, Ayhst-i^itj, but to, pis-i^tfti mm barely foii ^^ certmtfy, that it a 
 
 *f not l^ihg qf thf ^;^ift«.^^e^^ ngligtfin.j, thA yecy -J!!^- exfm^dimf^r re- 
 
 " thing yqii dejiy he Has att^Qjfityt tjp> da ? S© thafe z»g^ 'j«ij&af^ infidMljr- 
 
 " th m^ijimte-. him^, hy ymx own eoof^fiflife, cupes dl-: d^kt^di per- 
 
 " n^ auMwif^i. thus- tp u|e fiipeety ai^d it' beaag fins? tv. 'mhma ki is. a^"' 
 
 *• Qth^rways, impraaicablQfor djfi:/»*wf/^f/K^ <?//ii^> ;S/«^l 
 *^ fi^je(if5^t-^,n^fms: of difiii^fring t-M im^ offa^r^ 
 *f vgfi^n\i there- isi an, end o£f$rce.K And; Co: force 
 ** being l^d^ afide, either as uwliisivrfu.l, or unp^^j- 
 *' ticable, the author's argunjenfo holds good againft 
 'f force, evi^ ijiyour way of applying it. 
 
 A.p. 6toi2 The baekw-ardnefs and lufts t^9^,lmidtr a,nJff^artiaJep(iminfition, as ysii- 
 defbribe. ife. is. general. The cprruption of nature whieh: hinifcrs ar^a/ //»*- 
 b.m(;ingi the truei religion, thajt alfo you tell us, herei is univerfal. I afk a- 
 
 A.p. 6, 8 re^oe^y. fer thefts in your way. You fey, Mf /;??si;'for conformity is genera/,- 
 excepts, none, ^ery likely, «(?«:^ that dj) not^qonfojini' ; but. pumflies. none- 
 who. conforming, da neither imf>artiaiJy: examine. non really imbrace thctme 
 religion. From whence I conclude there is. no carruptioOiofnature, ia thofei 
 who are brought up. or join in outward^ communion with the. church, of- 
 England:. But <?/ to.ignonam^, negligtnae. and prejudice, yqu iay yaysidtfire- 
 me, or any man elfe, to tell what- better courfe can be taken to cure thenty than' 
 that ivhicbyoxx have-mentimed.. If your church can find no betterjway to- 
 cure ignorance and prejudice, and the negligence, that is in men, . to: exa-^ 
 mine matters of religion and heartijyt imbrace the true, th-ati what, is im- 
 prafticable upon conformifts, then of all others, conformifts are in the mofb 
 deplorable eftate. But, as I remember, you have been told of a better 
 way, which is, the difcourfing with men ferioufly and friendly about mat- 
 ters in religion, by thofe whofe profeffion is the] care, of fauls j examining 
 what they do underftand, and where,, either through lazinefs, prejudice or 
 4ifficulty, they do ftick ; and. applying to their feveral difeafes proper cures, 
 which it is as impoffible to do by. a general harangue, once or twice a week- 
 out of the pulpit, as to fit all mens feet with one flioe, or cure all mens aik 
 with one, though very wholfome^ diet-drink. To be thus infant in feafan:- 
 and out offeafon, fome men have thought. a better way of cure, than.*a de*-- 
 fire, only to have men driven by the 'whip, either in your, or the magif*- 
 trat^'s hands, into the flieepfold : where when they are onqe, whether the]?- 
 underftand or no, their minifters fermonsi whether they are, or can be 
 
 better 
 
A THIRD LfeTtfik fOK tOtfeRA^iON 
 
 better for them «r nt> ; wh^thbr they are ignorant and -hypocritical confor- 
 mifts, and ift that way like to reihiain -fo, leather than to become fchovving 
 and fincere^soMvtrts, fome -bifbops have thought is not Fufficiently inquired ; 
 ifoHt tliie no body is to teention, for whoever does fo, makes hmjelf an occa- 
 0m io/he^ 'his -^od ivtllto ihe clergy. 
 
 This fead not befen faid tjy me here, now I fee how apt yota are to be 
 put out of tempet with any thing of this kitid, though it be in-every ferious' 
 man's mouth, had not yoU defired me to fhew you a better \Svay than force, 
 your way applied. And to ufe youir way of afguing, fince bare preaching, 
 «s now ufed, it is plain, will not do, there is no Othet means left but this 
 to deal with the corrupt nature of conformifts j for miracles are now'ceafed, 
 and petialties they are free from ; threrefbre, by yoiir Way of concltiding, 
 ■no ether ireing kfi, this of vifiting at home, conferring and inftrudting, and 
 adBaOM'feing men there, and the like means, propofed by the reverend au- 
 thor of the pajloral care, is neceffary ; a.nd men, whofe bufinefs is thfe care 
 of fouls, are dMi^ei to ufe it : for you canhoi prove, that it 'cannot do fome 
 fervice, I thifrk \ need not fay, indireBty a)<d ^ai a difidnce. And if this be 
 proper and fufficient to britig jconfornirifts, frotwithftandihg the corruption 
 of their natu-fe, to vxa^iH^ tfnp'dr'titi/fy, and retiJfy irribrace the truth that muft 
 fave thp; it will rettialn to Ih^w, Why it may not do as well on noncon- 
 fortttifts, whofe, I imagine^ is the common corruption of nature, to bring 
 them to examine and iftibi'ace the trctth, that muft fave them ? And though' 
 it be not fo extraordinary a r^Medy as will ikfallibly cure all difedfed perfons, 
 to ^hom it is applied : yet fince -flie corruption of nature, which is the fame 
 difeafei and hinders theimpartkiJ exantindtion, and heiirty imBritcing thi; truth 
 t4)at mufi fave tbem, isfeq^ually in boih, conformifts and honcorifdrmifts, it 
 is feafofiablfc to thitik it ihould in both have the fame curfe, let that be whit 
 it virill. 
 
 CHAPTER X 
 
 OF tHfe NECESSITY OF FORCE IN MATTERS OF RELIGION. 
 
 You tell us you do not ground the lawfulfttfs offuch force, as you take to he P. 30 
 ufefulfdr promoting the true r&itgidhi upon the bare ufefulnefs of fuch force, 
 but upon the lieceffity as well as Uf^uhtefs of it ; and therefore you declare it 
 to be no fit means to he ufed, either for thut purpofe or Any other, where it is 
 wit necefj'ary as nvtll as tifeful. 
 
 How ufeful force in the magiftrate's hand, for bringing men to the true 
 religi<3tt, is like to be, we havb &i€^n in th^ foregoing chapter, in anfwer 
 to what you haVe faid for it. So thdtit being proved not ufeful,. it is im- 
 poffible it fhotild be netelTary. However we will examine what you fay 
 to prove the neeefiity of it. Tire foutidaition you build on for its neceffity we 
 have in your argument corfidtred, p. 10, where having at large dilated on mens 
 
 R r 2 in- 
 
3o8 A THIRD LETTER FOR TOLERATIOK 
 
 ineonlideratcnefs. in the choice of their religions, and their perfifting in 
 thofe they have once chofen, without due examination, you conclude thus ; 
 Now if this be the. cafct if men are Jo averfe to a due conjideration, if they 
 ufualty take up their. . religion, without examining it as they ought, - what other 
 means is there left f , Wherein you fuppofe force neceffary, inftead of proving 
 it to be fo ; for preaching and perfuafion not prevailing upon all men, you 
 upon your own authority think fit fomething elfe (hould be dpne j and that 
 being refolved, you readily pitch on force, becaufe you fay you can find 
 nothing elfe, which in effedt is oi^Jy to tell us, if the falvation. of 
 mens fouls were only left to your difcretion, how you would order the 
 matter. ~ - \ 
 
 P- 7 And in your anfwer to me, , you very confidently tell us, the true religion, 
 
 cannot prevail without the afjyiance either of miracles, or of authority. I 
 fhall here only obferve one or two things, and then go on to examine how 
 you make this good. 
 
 The firft thing I fhall obferve is, that in your *' argument conjidered" etc. 
 you fuppofe force neceflfary only to mafter the averfion there is in men to 
 confidering znA. examination : And here in your anfwer to me, you make 
 force neceflary to conquer the averfion there is in men to imhrace and obey 
 the true religion. Which are fo very different, that the former j unifies the 
 ufe of force only to make men confider, the other jufiifies the ufe. of force to 
 . make men imbrace religion. If you meant the fame thing when you writ 
 your firft treatife, it was not very ingenuous to exprefs your felf in fuch 
 words as were not proper to give your reader your true meaning j it being 
 a far different thing to ufe force to make men confider^ which is an adlion 
 in their power to do or omit; and to ufe force to make them .^/z/^r^c^, i. e. 
 heliefO£ any religion, which is not a thing in any one's power to door for- 
 ■ bear as he pleafes. If you fay you meant barely confidering in your firft 
 paper, as the whole current of it would make one believe, then I fee your 
 hypothefis may mend, as we have feen in other parts,, and in time^ may 
 grow to its full ftature. 
 
 Another thing I fhall remark to you, is. That in your firft paper, befides 
 preaching and perfuafion, and the grace of God, nothing but force was ne- 
 ceffary. Here in your fecond, xX. \^ either miracles or authority, which how 
 you-make good, we will now confider. ,. 
 
 A. p. % You having faid, you had no reafonfrom any experiment to expeSi that, the 
 
 L.II,p. 7o tr'ue religion jhould be any way a gainer by Toleration, I inftanced- in the pre- 
 vailing of the Gofpel, by its own beauty, force, and reafonablenefs,- in. the 
 
 p. e firft ages of Chriftianity. You reply," that it has not the fame beauty, 
 
 force and reafonablenefs now, that it had then, unlefs I include minacles too, 
 
 P. 37 which are now ceafed ; and as you tell us, ivere notwithdrawn^till by their 
 
 help Chrijiianity had prevailed to be received for the reirgim of the empire, and. 
 tootincouragedandfupportedbythelawsofit. 
 
 If therefore we will believe you upon your own word, force being necef- 
 fary, for prove it neceffary you never can, you have entered into the coun- 
 
 fel 
 
A THIRD LE.TTER FOR TOLERATION 309 
 
 fel of God, and tell us, when/orce could not be had, miracles were im- 
 ployed to fupply its want. I cannot but think, fay you, it is highly probable ?- 37 
 fif we may be alhwed to guefs at the counfels (^infinite wifdom) that God was 
 pleafed. to continue them till then, i. e. till the laws of the empire fupported 
 Chriftianity, notfo much for any necejjity there was of them all that time, for 
 the evincing the truth of the Chrijlian religion, as to fupfly the want of the 
 magijirate's a/jijiance. You allow your felf to guefe very freely, when you 
 will naake God ufe »?/r^c/^j to fupply a means he no where authorized or 
 appointed. How long miracles continued we fhall fee anon. 
 
 Say you, If we may be allowed to guefs : this modefty of yours where yo« 
 cohfefs you guefs, is only concerning the time of the continuing of mi- 
 racles; but as to their fupplying the want of coadlive force, that you are 
 pofitive in, both here and where you tell us, Why penalties were not necef- P. 38 
 fary at Jirji, to make men to give ear to the Gofpel, has already been Jhewn ; 
 and a little after, the great and wonderful things which were to be done f op the 
 evidencing the truth of the Gofptl, were abundantly fufficient to procure atteU'^ 
 tion, etc. How you come to know fo undoubtedly that miracles! were made 
 ufe of to fiipply the magiftrate's authority, fince God no where tells you fo, 
 you would have done well to {hew. 
 
 But in your opinion force was necejjary, and that could not then be had, P. 3& 
 arid fo God muft ufe miracles. For, fay you. Our Saviour was nomagif- 
 trate, and therefore could not infliSi political punijhments upon any man, fb 
 much lefs could he impower his Apojlles to do it.. Could not our Saviour im~ 
 power his Apojlles to denounce or inflift punifliments on carelefs or obftinate 
 unbelievers, to make them hear and confider ? You pronounce very boldly 
 methinks of Ch rift's power, and fet very narrow limits to what at another 
 time you would not deny to be infinite: But it was convenient here for your 
 prefent purpofe, that it fhould be fo limited. But, they not being magif- 
 trates, he could -not impower his Apojlles to inflidt political punijfjments. How 
 is it of a fudden, that they muft be political punifliments ? You tell usr- 
 all that is necejfary, is to lay briars and thorns in mens ways, ta trouble and: 
 difeafe them to make them conjider. This I hope our Saviour had power to do, 
 ifhe had found it rieceflary, without the afliftance of the magi ft rates ; he 
 could have always done by his Apoftles and minifters, if he had fo. thought 
 fit, what he did once by St. P^etep, have dropped thorns: and briars into dieir 
 yery minds, that fhould have pricked, trouJbled and difeafed them fufSciently;. 
 But fometimes it is briars and thm-ns only that you' want, fometimes it mufi 
 h^human means, and fometimes, as here, nothing will' ferve your turn but 
 political. punijhments ; juft as will beft fute your occafion,, in. the argument yoiij 
 have then before you. 
 
 That the Apoflles could lay on punifhments, as troublefome and as great 
 as any /o/?//i"(2/ ones when they were neceffary, we fee in Ananias SinA. Sap- 
 phira : And he that had all power given him in heaven and in earths eouId]„ 
 if he had thought fit, have laid Briars-, and thorns, in the way of aE that 
 received not hig^^dodrine* - . 
 
 Yosa 
 
^lo A THIRD LETTER FOR TOLERATION 
 
 P- 36 YjQB ^dit But as he csuli not pun^ men to make them iearMm^ Jo neitiiar 
 
 tvas th£r^ fitr^ need thatheJhouM. He came as a prv^et' Jent fami God to re- 
 V?al & new dp&rine to themoorld-, and therefore to prove his mifion^ be was to 
 do fmhibimgs as could only be done by a Svine^poiiser : and the works which Ae 
 did tn) ere abundantly fufficient both to gain him a hearings and to iobl^etke worJd 
 to receive hisJloBrine. Thus the want of force and puni&ments are fijppl'kd. 
 How far ? fo far as they are fuppofed neceflary to gain a hearing,, and .fo fer 
 ^s to. iiiJege the •world to receive Chriji'.s doBrine^ whereby, as I iuppofe, you 
 rs\t2Xifi^cient to lay an obUgation on them to receive his doflxine, and ren- 
 der them inexcu^ble if they did not : but that they were notft^cient to 
 make all that faw them efFeftually to receive and imbrace the Golpei, I 
 think is evident, and you will not I imagine fay, that all who faw Chrift'.s 
 miracles believed on him. So that miracles were not to fupply the want of 
 fuch force, as was to be continued on men to make them conjider as they 
 mght, i. e. till they imbraced the truth that mujifave them. For we have 
 little reafon to thinrk that our Saviour, or his Apoftles, contended with their 
 jiegledt or refufal by a conftant train of miracles, ccmtinued on to thofe who 
 Lightfoot, were not wrought upon by the Golpei preached to them. St. Matthew tells 
 Harm, of US, chap. XIII, 58, that he did not many mighty works in his own country, be- 
 c'a^' ^' ^^^fi °f ^^^^^ unbelief; much left were miracles to fupply the want of force 
 bedt,4i, 51 -j^ jj^^j. y^g ^^^ make of it, where you tell us it is to punifh .the fault of not 
 being of the true religion : for we do not find any miraculoufly punifhed to 
 bring them in to the Goi^eL So that the want of force to either of thefe 
 purpofes not being fupplied by miracles, the Gofpel it is plain fubfifted and 
 Ipread itfelf without force fo made ufe of, and without miracles toiiipply the 
 want of it ; and therefore it fo far remains true, that the Golpei having the 
 fan^e beauty, force, and reafonablenefs now as it had at the beginning, it 
 wants not force to fupply the defedl of miracles, to that for which miracles 
 were no where made ufe of. And fo far, at leaft, the experiment is good, 
 and this affertion true, that the Gofpel is able to prevail by its own light and 
 truth, without the continuance of force on the fame perfon, or punifhing 
 men for not being of the true relfgion. 
 p. 36 You fay, Our Saviour being no magijirate, could not infUB political punifi' 
 
 ments ; much lefs could he impower his Apoflles to do it, I know not what 
 need there is, that it Ihould be political', fo there were fo much punifhment 
 ufed, as you fay, hfufficient to make men conjider, it is not necelTary it fhould 
 come from this or that hand : or if there be any odds in that, we fhould be 
 apt to think it would come beft, and moft efFedtually, from thofe who 
 preached the Gofpel, and could, tell them it was to make them confder, than 
 from the magiftrate, who neither doth, nor according to your fchenie can, 
 tell them it is to make them w«/?^r. And this power, you will not deny, 
 but our Saviour could have given to the Apoftles. 
 
 But if there were fuch abfolute need of political punijhments, Titus or 
 Trajan might as well have been converted, as- Conjiantine. For how true 
 it is, that miracles , fupplied the want of force from thofe days till Confiaii- 
 
 tine's. 
 
A THIRD LETTER FOR TOLERATrO?^ jr'iL 
 
 tine'Bt and then ceafed, vve fhall fee by and by. I fay not this to enter 
 boldljr into the counfels of God, or to take upon me to cenfure the concftr<Ef ■ 
 of the Almighty, or to call hisr providence to an account;, But to anfwer' 
 youriaying, Omr Saviour was- no jkagiflrate, and therefore could not tnfliSi'ptt- 
 litkal pmnfhmentS'^ For he could' have had both magljirates and political pu~ 
 nipmsnts at his Ifervicei if he had' thought fit, and needed not to hare con- 
 tinued miracles longer than there was neceffity for, evincing the truth of the 
 Ghriftiamr religivn^ as you imaginie, tofuppfy the want of themagiflrate's af- p, 37 
 J^anc&; by Jbrce,. which is necejjkry-. 
 
 But hovr come yowto know that force is neeeffary? Has God revealed it 
 im hi&' word ? no where. Has it been revealed to you in particular ? that 
 you will not fay. What reafon Have you for it ? none at all but this. That* A. p. 6 to 12 
 having' fet down the. grounds, upon which men take up and perfift in their 
 religion, you concl'ude', what means is there left but force? Force therefore 
 you conclude neeeffary, becaufe without any authority, but from your own- 
 iinagiinatioiiii yoij are peremptory, that other means, befidbs^ preaching and 
 p€a?fiiafion, is to be ufedi and therefore is it neeeffary, becaufe-y.ou can think 
 of no other. 
 
 When I tell you there is other means, and that by your own confeffion 
 the grace: of God' is another means, and therefore force is not neceffarjr : yoU' 
 reply, Thottgh the gra&e of God be another means, and you thought ft to men- p. jg 
 tion it, tb prevent cavils ; yet it is none of the means of which you" were' 
 fpeakingi, in the place I refer to ; which' any one who reads that paragraph' 
 will find to be only humaw means': and- therefore though the grace of God b^ 
 bo^ a proper and fufiicient means, andfuch as can work by itfelf,^ and withouf 
 which nnther penalties' nor any- other means can do any thing -, yetkmay be true' 
 however, that when' admonitions and intreaties fail; there- is no hurrran means 
 left,' but penalties, to bring prejudiced perfons to hear and confider, what may 
 convince them of their errors, and'difcoyer the truth td them. Artd then penal- 
 ties will be neeeffary in refpeSfto that end as an human means. 
 
 In which vTOrds> if you mean any anfwer to my argument, it is this, that 
 force is neeeffary, becaufe to bring men into' the right way there' is ot^er human 
 means neceSki-y; befides admonition's and' perfuafions. For elfe what have 
 w'e to do with human in the cafe? But it is no fmall' ad vantage one owes to 
 logic, that where fenfe and reafon fail fhort, adiffinftion ready at hand may 
 echitout. Force, when perfuafions will not prevail, is rrecef'aiy, fay you, 
 becaufe it is the only means left. When you are told it is not the only means 
 left,*2Xi^ {o cannot be neeeffary on that account : you reply, that when ad-^. 40 
 monitions' and' intreaties fail, there is no human nreans left, but penalties, to bring 
 prejudiced perfons to hear and confider what' may convince them of their errors, 
 and'difoover the truth to them': and then penalties will be neeeffary in' refpeB to 
 that end, as an human means. 
 
 Suppofe-itbe urged to you^ when your moderate lower penalties fail, 
 there is no human means left but dtagooning and fuch other feverities ; 
 which you fay you cgndemn-z.^ much as 1, to bring prejudiced perfons: to hear 
 
 and 
 
A THIRD LETTER FOR TOLERATION 
 
 and conjider 'what may convince them of their errors, and difcover the truth to 
 them. And then dragooning, imprifontnent, icourging, 6ning,, etc. . wi/l 6e 
 necejfary in reJpeB to that end, as a human means. What can you fay but 
 this ? that you are impowered to judge what degrees of human means are 
 neceffary, but others are not. For without fueh a confidence in your own 
 judgment, where God has neither faid how much, nor that any force is ne- 
 cejfary, I think this is as good an argument for the higheft, as yours is for 
 th,e lower penalties. When admonitions and intreaties will not prevails then 
 penalties, htver penalties, fame degrees of force will be necejjary, fay you, as a 
 human means. And when your lower penalties, your fame degrees of force 
 will not prevail, then higher degrees will be neceffary, fay I, as a human 
 means. And my reafon is the fame with yours, becaufe there is no other 
 means, i.e. human means, left. Shew me how your argument concludes for 
 lower punifhments being neceffary, and mine not for higher, even to dra- 
 gooning, -et eris mihi magnus Apollo. 
 
 But let us apply this to your fuccedaneum of miracles, and then it will 
 be much more admirable. You tell us, admonitions and intreaties not pre- 
 vailing to bring men into the right way, force is necejfary, becaufe there is 
 no other means left. To that it is faid, yes, there is other means left, the 
 grace of God. Ay, but, fay you, that will not doj becaufe you fpeak only 
 of human means. So that according to your way of arguing, fome other hu' 
 man means is neceffary : for you yourfelf tell us, that the means you were 
 j^'caking of, where you fay, that when admonitions and intreaties will not 
 do, what other means is there left but force f were human means. Your words 
 are, which any one, who reads that paragraph, will find to be only human means. 
 By this argument then other human means are necejfary befides preaching and 
 perfuafion, and thofe human means you have found out to be €\x}a&x force, or 
 miracles : the latter are certainly notable human means. And your diflinc- 
 tion of human means ferves you to very good purpofe, having brought mi- 
 racles to be one of your human means. Preaching and admonitions, fay you, 
 are not fufficient to bring men into the right way, fomething elfe is necejfary ; 
 yes, the grace of God ; no, fay you, that will not do, it is not human means: 
 if is neceffary to have other human means, therefore in the three or four firft 
 
 ' centuries after Chriflianity, the infufHciency of preaching and admonitions 
 was made up with miracles, and thus the neceffity. of other human means is 
 made good. But to confider a little farther your miracles as fupplying the_ 
 want of force. 
 
 The queftion between us here is. Whether the Chriflian religion did ^not 
 prevail in the firfl ages of the church, by its own beauty, force and reafon-, 
 ableneis; without the afliflance oi force f I fay it did, and therefore exter- 
 
 P, 7 nal force is not neceffary. To this you reply, that it cannot prevail by its 
 own light, andjirength, without the ajfifiance either of miracles, or of autho- 
 rity ; and therefore the Chrifiian religion not being fill accompanied ivith mi- 
 racles, force is now neceffary. So that to make your equivalent of mi- 
 racles correfpond with your necejfary means of force, you feem to require an 
 
 aftual 
 
A THIRD LETTER FOR TOLERATION 313 
 
 aftual application of miracles, or oi force, to prevail with men to receive 
 the Gofpel, /. e. men could not be prevailed with to receive the Gofpel 
 without actually feeing of miracles. For when you tell us. That you are p. 6 
 fure I cannot fay the Chrijiian religion is fill accompanied ivith miracles, as it 
 was at its firfr planting; I hope you do not mean that the Gofpel is not ftill 
 accompanied with a"n undoubted teflimony that miracles were done by the 
 firft publifhers of it, which was as much of miracles, as I fuppofe the 
 greateft part of thofe had,, with whom the Chriftian religion prevailed, till 
 it wzsfupported and inciouraged, as you tell us, by the laws of the empire : forp, 37 
 I think you will not fay, or if you fhould, you could not expedt to be be- 
 lijeved, that all, or the greateft part of thofe, that imbraced the Chriftian 
 religion, before it wzsfupported by the laws of the empire, which was not till 
 the fourth century, had adlually miracles done before them, to work upon 
 them. And all thofe, who were not eye-witneffes of miracles done in their 
 prefence, it is plain had no other miracles than we have, that is upon report ; 
 and it is probable not fo many, nor fo well attefted as we have. The greateft 
 part then, of thofe who were converted, at leaft, in fome of thofe ages, be- 
 fore Chrijlianity was fupported by the laws of the empire, I think you muft 
 allow, were wrought upon by bare preaching, . and fuch miracles as we ftill 
 have, miracles at a diftance, related miracles. In others, and thofe the 
 greater number, prejudice was not fo removed, that they were prevailed on 
 to confider, toconfder as they ought, i.e. in your language, to confider 
 fo as to imbrace. If they had not fo confidered in our days, what, ac- 
 cording to your fchenie, muft haye been done to them, that did not confider 
 as they ought f Force muft have been applied to them. What therefore in 
 the primitive church was to be done to them ? Why ! your fuccedaneum 
 miracles, adlual miracles, fuch as you deny the Chrijiian religion to be Jiill 
 accompanied with, muft have been done in their prefence, to work upon 
 them. Will you fay this was fo, and make a new church-hiftory for us, 
 and outdo thofe writers who have been thought pretty liberal of miracles ? 
 If you do not, you muft confefs miracles fupplied not the place oi force, and 
 fo let fall all your fine contrivance about the neceflity either of ^ort^ or mi- 
 racles; and perhaps you will think it at laft a, more- becoming modefty, not 
 to fet the divine power and providence on work, by rules, and for 
 the ends of your hypothefis, without having any thing in authentic 
 hiftory, much lefs in divine and unerring revelation to juftify you. But 
 force and power deferve fomething more than ordinary and allowable arts 
 or arguments, to get and keep them : ft violandum ft jus, regnandi caufa 
 "violandum eji. 
 
 If the teftimony, of miracles having bee^ done, were fufficient to make 
 the Gofpel prevail, without force, on thofe, who were not eye-witneffes of 
 them, we have that ftill, and fo upon that account need not force to fupply 
 the want of it : but if truth muft have either the law of the country, or 
 adtual miracles iofupport it, what became of it after the reign of Confiantine 
 the great, under all thofe emperors that were erroneous or heretical ? It 
 fupported itfelf in Piedmont, and France, and I'urkey, many ages without 
 
 S f force 
 
314 A THIRD LETTER FOR TOLERATION 
 
 force or miracles : and it fpread itfelf in divers nations and kingdoms of the 
 North and Eaft, without any force, or other miracles than thofe that wefe 
 done many ages before. So that I think yott will, upon fecond thoughts, 
 not deny, but that the true religion is able to prevail now, as it did at firft, 
 and has done fince in many places, without affiftance from the powers in 
 being, by its own beauty, force, and reafonaWenefs, whereof well-attefted 
 miracles is a part. 
 
 But the account you give U5 of miracles will deferve to be a little ex- 
 P, 37 amined. We have it in thefe words, Cofifdering that thsfe extraordinary 
 means were not •withdrawrit till by their help Chrijiianity had prevailed to be 
 received for the religion of the empire, and to be fupported and incottr aged by 
 thelaijssofit, yoxx cannot, you lay, but think it highly probable, fifnvemay 
 be allowed to guefs at the counfels of infinite wifdomj that God was pleajed to 
 continue them till then, not fo much for any necejjity there was ofthetn all that 
 while, for the evincing the truth of the Cbrijiian religion, as tofupply the want 
 ofthemagijlrate's^aj^aftce. Miracles then, if what you fay' be true, were 
 continued till Chrijiianity was re-ceived for the religion of the empire, not fa 
 Much to evince the truth of the Chrtftian Religion, as to fupply the want of the 
 tnagijlriate s ajjifiance. But in this the learned author, whofe teftimony you 
 quote, fails you. For he tells you that the chief ufe of miracles, in the 
 church, after the truth of the Chriftian religion had been fufficiehtly con- 
 firmed by them in the world, was to oppofe the falfe and pretended mi- 
 racles of heretics and heathens j and anfwerable hereunto miracles ceafed 
 and returned again, as fuch oppo'fitions made them more or lefs necefTary. 
 Accordingly miracles, which before had abated, in Trajan's and Hadrians 
 time, which was in the latter -end of the firft, or beginning of the fecond 
 century, did again revive to confound the magical delufions of the heretics 
 of that time. And in the third century the heretics ufing no fuch tricks, 
 and the faith being confirmed, they by degrees ceafed, of which there then, 
 he fays, could be no imaginable neceffity. His words are, *• Et quidem eo 
 *' minus neceffaria funt pro veterum principiis, recentiora ilia miracula, quod 
 ^** haereticos, quos appellant, nullos adverfarios habeant, qui contraria illis 
 " dogmata aftruant miraculis. Sic enim vidithus, apud veteres, dum nuUi 
 " ecclefiam exercerent adverfarii, feu haeretici, feu Gentiles ', aut fatis illi 
 " praeteritis miraculis fuiflfent refutati ; aut nuUas ipfi praeftigias oppone- 
 " rent quae veris eifent miraculis oppugnandae; fubdudam deinde paulatim 
 " efle mirificam illam fpiritus virtutem. Ortos fub Trajano Hadrianoque 
 *' haereticos oftendimus praeftigiis magicis fuiffe ufos, et proinde miraculo- 
 ^' rum verorum in ecclefia ufum una revixisse. Ne dicam praeftigtatores 
 •• etiam Gentiles eodem illo feculo fane frequentifllmos, Apuleium in Afri- 
 " ca, in Afia Alexandrum Pfeudomantim, multofque alios quorum memi- 
 " nit Ariftides. Tertio feculo orto, haeretici Hermogenes, Praxeas, Noe- 
 " tus, Theodotus, Sabellius, Novatianus, Artemas, Samofatenus, nulla, ut 
 *' videtur, miracula ipfi venditabant, nullis propterea miraculis oppugnandi. 
 " Inde vidimus, apud ipfos etiam Catholicos, ferifim defecifife miracula. Et 
 ** quidem, haereticis nulla in contrarium miracula oftentantibus, quae tandem. 
 
 " fingi 
 
A THIRD LETTER FOR TOLERATION 
 
 " fingi poteft miraculorum neceffitas traditam ab initio fidem, miraculiique 
 " adeo jaradudum confirmatam praedicantibus ? Nulla certe prorfus pro 
 " primaevo miraculorum exemplo. Nulla denique confciis vere primaevam 
 '* efle fidem quam novis miraculis fufcipiunt confirmandam." Dodwell, 
 DifTertat. in Iraen. Diff. II, Seft. 65. 
 
 The hiftory therefore you have from him, of miracles, ferves for his hy- 
 ppthefis, but not at all for yours. For if they were continued to fupply the 
 want of force, which was to deal with the corruption of depraved human 
 nature, that being without any great variation in the world, conftantly the 
 fame, there could be no reafon why they fhould abate and fail, and then re- 
 turn and revive again. So that there being then, as you fuppofe, no necef- 
 fity of miracles for any other end, but to fupply the want of the magijirate's 
 ajtjiance, they muft, to fute that end, be conftant and regularly the fame, 
 as you would have force to be, which is fteddily and uninterruptedly to 
 be applied, as a conftantly necelTary remedy, to the corrupt nature of man- 
 kind. 
 
 If you allow the learned DoJwell's reafons, for the continuation of mira- 
 cles, till the fourth century, your hypothefis, that they were continued to 
 fupply the magiftrate's afliftance, will be only precarious. For if there was 
 need of miracles till that time to other purpofes, the continuation of them 
 in the church, though you could prove them to be as frequent and certain as 
 thofe of our Saviour and the Apoftles, it would not advantage your caufe : 
 fince it would be no evidence, that they were ufed for that end, which as 
 long as there were other vifible ufes of them, you could not, without reve- 
 lation, affure us were made ufe of by Divine Providence to fupply the want 
 offhe magijirate's ajfijlance. You mufl therefor confute his hypothefis, be- 
 fore you can make any advantage of what he fays, concerning the continu- 
 ation of miracles, for the eftablifhing of yours. For till you can fhew, that 
 that which he afllgns was not the end, for which they were continued in 
 the church ', the utmoft you can fay, is, that it may be imagined, that one 
 reafon of their continuation was to fupply the want of the magijirate's ajjijl- 
 ance : but what you can without proof imagine pofllble, I hope you do not 
 expedt fhould be received as an unqueftionable proof, that it was fo. I can 
 imagine it pofiible they were not continued for that end, and one imagina- 
 tion will be as good a proof as another. 
 
 To do your modefty right therefore, I mufl allow, that you do faintly 
 offer at fome kind of reafon, to prove that miracles were continued to fupply 
 the want of the magijtrates qjjijiance : and fince God has no where declared, 
 that it was for that end, you would perfuade us in this paragraph, that it 
 was fo, by two reafons. One is, that the truth of the Chriflian religion be- 
 ing.fufficiently evinced by the miracles done by our Saviour and his Apoftles, 
 and perhaps their immediate fuccefTors, there was no other need of miracles 
 to be continued till the fourth century; and therefore they were ufed by 
 God to fupply the want of the magnates ajijiance. This I ta ke to be the 
 meaning of thefe words of yours, 1 cannot bat think it highly .probable that 
 
 S f 2 " Cod 
 
3i6 A THIRD LETTER FOR TOLERATION 
 
 G&d wai pleafed to continue them till then, not fo much for dnfn'ecejjity iherk 
 •was of them all that while for the evincing the truth of the Chrijiidn religion, as 
 tofufply the want of the magifirates a/jijiance. Whereby, I fuppofe, you do 
 not barely intend to tell the world what is ybiir opiniorl in the cafe, but ufe 
 this as an argument, to make it probable to others, that this was the end 
 for which miracles were continued, which at beft will be but a very doubt- 
 ful probability to build fuch a bold aflertion on, as this of yours is, viz. 
 That the Chrijiian religion is not able to fubfijl and ftevail in the world, by its 
 Ofwn light andjlrength, without 'the ajjijiance either 6f force, or adrual miracles. 
 And therefore you muft either produce a declaration from heaven that au- 
 thorizes you to fay, that miracles were ufed to fupfly the want of force, or 
 fliew that there was no other ufe of them but this. For if any other ufe can 
 be affigned of them, as long as they continued in the church, one may 
 fafely deny, that they were tofupply the want of force ; and it will lie upon 
 ycu to prove it by fome other way than by faying you think it Bigh^ probable. 
 For I fuppofe you do not exped: that your thinking any thing highly probable; 
 fhould be a fufficient reafon for others to acquiefce in, when perhaps, the 
 hiftory of miracles confidered, no body could bring himfelf to fay he 
 thought improbable, but one whofe hypothefis flood in need of fuch a poor 
 fupport. 
 
 The other reafen you feem to build on is this, that when Chrijlianity was 
 received for the religion of the empire, miracles ceafed ; becaufe there was 
 then no longer any need of them: which I take to be the argument infinuated 
 F. 37 in thefe words, Confidering that thofe extraordinarymeans were not withdrawn 
 till by their help Chrijlianity had prevailed to be received for the religion 
 vf the empire. If then you can make it appear that miracles lafted^//^ 
 Chrijlianity was received for the- religion of the empire-, without any other rea- 
 fon for their continuation, hut tgfupplytbewant of the magijirate s ajfjlance ; 
 and that they ceafed. as foon as the mag-iflrates became Chriftians j your ar- 
 gument will: have fome kind of probability, that within the Roman empire 
 this was the. method God ufed for the propagating the Chriftian religion"; 
 But it will not ferve to make good.)rour pofition. That the Chriflian religion 
 cannot fubfift and prevail by its own Jirengt hand light, without the qjpjiance of 
 .miracles or authority, unlefs you can (hew, that God made ufe of miracles to 
 introduce and fupport it in other parts of the world, not fubjedi to the Ro- 
 man empire,, till the magiftrates there -alfo became Chrifl:ians. For the 
 corruption of nature being the fame without, as within the bounds of the 
 Roman empire;, miracles, upon your hypothefis, were as necefTaiy to fup"- 
 ply the want of thetnagiftrates afiiftance in other countries as in- the Roman 
 empire. For I do not think you, will find the «wyy6^er«^«j were the firft 
 converted- in all, thofe countries^ where the Chriftian religion was planted • 
 ;after Co/ifiantine's reignv.:, and in altthofe it will be neeefTary for you to fhew 
 us the affiflance oi miracles . 
 • Rut let us fee how much your hypothefis is favoajed by church -hiftery^ 
 
 If th?. writings of the. fathers ; of greateft name and.credit are to be b^lievedi, 
 
 miraclesi 
 
A THIRD LETTER FOR TOLERATION 317 
 
 miracles were not withdrawn when Chrijiianiiy hckd prevailed to be received 
 for the religion of the empire. Athanafius,, the great defender of the catholic 
 orthodoxy, writ the life of his contemporary St. Anthony ^ full of miracles j, 
 which though fome have queftioned, yet the learned T>odnaell allows to be 
 writ by Athanqfius : and the ftile evinces it to be his, which is alfo con^- 
 firmed by other ecclefiaftical writers. 
 
 Palladius tells us. That Ammon did many miracles. : hut that particularly 
 St. Athznafius j-^elated in the life of Anthony, that Ammon going with f me 
 monks Anthoay had fent to him, when they came to- the river Lycus, which 
 they were to pafs, was afraid to Jirip for fear of feeing himfelf naked ; and 
 whilji he was in difpute cf this matter, he was taken up, arid in an extafy car- 
 ried over by an angel, the reji of the monks fwimming the river. When he came 
 /(? Anthony, Anxhony told him he had fent for him, becaufe God had revealed 
 many things to him concerning him, and particularly his tranjlat.ion. And when 
 Ammon died, in his retirement, Anthony y2zi« his foul carried inta heaven by 
 angeh. Palladius in vita Ammonis. 
 
 Socrates tells us. That Anthony, faw Ahe foul, of Ammon, taken up byangelsi, L.imie.235 
 as Athanafius writes in the life of Anxhony. 
 
 And again, fays he. It feems fuperfluous for me to. relate the many miracles L. i, c-ai. 
 Anthony did; how he fought openly with devils, difcovering all their tricks and 
 cheats : for Athanafius bijhop o/" Alexandria has prevented me on thatfubjedl, 
 having writ a book particularly of his life. 
 
 Anthony was thought worthy of the v'tfon cf God, and led a IfeperfeSily 
 conformable to the laws of Chriji. Tlhis., whoever reads the hook, wherein is. 
 contained the hijiory of his life, will eafily know, wherein he will aljk fee pro- 
 phecy Jhining out :: for he prophefed very clearly of thofe who were infeSled with' 
 the Arian contagion, and foretold what mifahief from them was threatned ts the 
 churches, God truly revealing all thefe things to him, which- is. certainly, the prin- 
 cipal evidence of the-catholic. faith, nofuch man being to be found amongst the he- 
 retics. But do not take this, upon my word, but read and fiudy the book 
 itfelf 
 
 This account you have from Stv Chryfojiom,. whom Mr; Dodwell. calls the ChryfBM 
 contemner of fables. Hom. 8, iiu 
 
 St. Hierom, in his treatife DeviroperfeSic, fpeaks of the frequency, of mi- "" "" 
 racles done in his time, as a thing paft queftion.: befides thole,, not a few 
 which; he has left upon record, in the lives of Hilarioin and.Paul, two monksj 
 wfeofe lives he has writ. And he that.has a mind to fee the plenty of miracles 
 of this, kind, need but read the colledion of the lives of the fathers, made by 
 Rofweydus. 
 
 Riiffin tells us. That Athanqfius lodged the bones of St-, fohm Baptif. in tha 
 wall of the church, knowing by the fpirit of prophecy, the good they were 
 to do. to the next generation : and; pf what efficacy and ufe they were, may be 
 concluded from the church with thegoldeii roof,, built to theihfooa after, in. 
 jKe place of the temple of Seraph, 
 
 Stt. 
 
3i8 : A THIRD LETTER FOR TOLERATION 
 
 Coecum illumina- St. Aufitn tells US, That lie knew a blind man refiorei to fight by the b^Ses 
 tumfuifTe jam no- ^ the Milan martyrs, andfomt other fitch things \ cf 'which kind there •were fa 
 veram. Nee ea ^^^ ^^^^ ^^ ^^^^ ^^^ ^^^ ^ fvaped his knmokdge ; md tbofe which he 
 
 quae cognolcimus, , •' , , i r •' ^ ■» *• r \ • r t^ -n' 
 
 enumerare pofiu- Ktie^,_^ivere more, than be could number. Mare oi thts you may ice £/»y/i 
 
 wius. Aug. Re- I37» 
 
 uadt. lib, I, c. 13 He further affures us, that by the fingle reh'ques of St. Stephen, a blind 
 'woman recei-ued hit fight. 'Lyxtulhiswascuredbfanotdfyhcla; Eucharius ^ 
 thejlone ; three gouty men recovered; a lad killed with a cart-'wheel going over 
 him, rejiored to lifefafe and found, as if he had received no hurt : a nun lying 
 at the point of death, they fmt her coat to the Jhrine, but fhe dying before it 
 •was brought back, was refiored to life by. its being laid on her dead body. 'The 
 like happened at Hippo to the daughter of Bassus ; and two others, whofe 
 names he fets down, were by the lame reliques raifedfrom the dead. 
 
 After thefe and other particulars there fet down, of miracles done in his 
 
 time by thofe reliques of St-. Stephenf the holy father goes on thus ; What 
 
 fhall Ido f prejfed by my promife of difpatchmg this work, I cannot here fet 
 
 down all : and 'without doubt many., when they Jhall read this, will be troubled 
 
 Quae utique me- that I have omitted fo many particulars, which they truly know as well as I, 
 
 cum fciunt. Vot if I fhould, pafiing by the reft, write only the miraculous cures which have 
 
 been wrought by this moft glorious martyr Stephen, in the colony of Cdhxaa., and 
 
 this of ours, I Jhould fill many books, and yet Jhould not take in all of them: but 
 
 Libelli dati funt. only of thofe ofwhich_ there are colleSiions publijhed, which are read to the people : 
 
 Cum videremus fir tMs Itookcoirejhould be done, when Ifaw thatfigns of divine power, like 
 
 antiquis fimilia di- thofe ofold. Were FREQUENT alfo in our times. It is not now two years fines 
 
 vinarum figna vir- f^^f Jkrine has been at Hippo : and many of the books, which I certainly knew 
 
 Tem^mlhushs- "^ ^^ befo, not being publiftoed, thofe 'which are publijhed concerning thofe miracu- 
 
 quentari. Aug. lous Operations, amounted to near fifty when I writ this. But at Calama, 
 
 de Civ. Dei, lib. where thisjhrinp was before, there are more publijhed, and their number is in^ 
 
 c. 8 comparably greater. At U^al alfo a colony, and near Utica, we know many fa' 
 
 mous things to have been done by the fame martyr. 
 
 Two of thofe books he mentions, are printed in the Appendix of the 
 tenth tome of St. Auftin& works of Plantin's edit. One t)f therai contains 
 two miracles ; the other, as I remember, about feventeen. So that at 
 Hippo alone, in two years time, we may count, befides thofe omitted, there 
 were publifhed above ,600 miracles, and, as he fays, incomparably more zt 
 Calama : befides what were done by other reliques of the fame St. Stephent 
 in other parts of the world, which cannot be fuppofed to have had lefs vir- 
 tue than thofe fent to this part oi Africa. For the reliques of St. Stephen^ 
 difcovered by the dream of a monk, were divided and fent into diftant coun-^. 
 tries, and there diftributed to feveral churches. 
 
 Thefe may fuffice to fhew, that if the fathers of the church of greateft 
 name and authority are to be believed, miracles were not withdrawn, but 
 continued down to the latter end of the fourth century, long after Chrifiiam- 
 ty had prevailed to be received for the religion of the entire. 
 
 But 
 
 XXII, 
 
A THIRD LETTER FOR TOLERATION 319 
 
 But if thefe teftlmonies of Athan&fius, Ghryfijiom, Palladius, Ruffin, St. Mie" 
 rom, and St. Aujiint will not ftrve your turn, you may find much more to 
 this purpofe in the fame authors -, and, . if you pleafe, you may confult alfo 
 Sti Bt0, Gregory Nazianzen, Gregory Nyjfm^ St. Ambrofe., St. Hilary, X^* 
 odoreti and others. 
 
 This being fo, you muft either deny the authority of thefe fathers, or 
 grant that miracles continued in the church after Chrifiianity was received for 
 the. religion of the empire : and then they could not be' to fupply the want of the 
 magijirate's ajijiance, unlefs they were to fupply the want of what was not 
 wanting J and therefore they were continued for fome other end. Which 
 end of the continuation of miracles, when you are fo far inftru<3:ed in as to 
 fee able to affure us, that it was different from that for which God made ufe 
 of them in the iecond and third centuries : when you are fo far admitted in- 
 to the fecrets of Divine providence, as to be able to convince the world 
 that the miracles between the Apoftlea and Cvnjiantine's time, or any other 
 period you fhall pitch on, were to fupply the want of. the nmgifirates ajjiji" 
 tinc€, and thofc after, for fome other purpofe, what you fay may de- 
 ferve to be considered. Until you do this, you will only fhevs^ the li- 
 berty you take to ailert with great confidence, though without any 
 ground, whatever will fute your fyftem j and that you do not ftick to make 
 bold with the counfels of infinite wifdom, to make them fubfervient to your 
 hypothefis. 
 
 ■ And fo I leave you to difpofe of the credit of ecclefiaftical writers, as you 
 fhall think fit -, and by your authority to eftablifh, or invalidate theirs as you 
 pleafe. But this, I think, is evident, that he who will build his faith or 
 reafonings upon miracles delivered by church- hiftorians, will findcaufe to go- 
 no farther than the Apoflles time, or elfe not to flop at Conjiantine'% : fince 
 the writers after that period, whofe word we readily take as unqueftiojtiable 
 in other things, fpeak of miracles in their time with no lefs affurance, than 
 the fathers before the fourth century ; and a great part of the miracles of the 
 fecond and -third centuries ftand upon the credit of the writers of the fourth. 
 So that that fort of argument which takes and rejeds the teftimony of the 
 ancients at pleafure, as.may beft fute with it, will not have much force with 
 thofe who. are not . difpofed to imbrace the hypothefis, without any argu- 
 ments at all. 
 
 You grant, That the true religion has always light and Jlrength of its own,'P'. 7 
 i. e. without the afjijiance of force or miracles, fufficient. to prevail with all that 
 tonfider itferioujly^ and without prejudice : That therefore, for which the af- 
 fiftance offeree is wanting, is to make men confider ferioufy, and without pre- 
 judice. Now whether the miracles that we have ftill, miracles done by 
 Chrift and his Apojftles, attefted, as they are, by undeniable hiftory, be not 
 fitter to deal with mens prejudices, than force, and than force which requires 
 nothing but outward conformity, I leave the world to judge. All the affift- , 
 ance the true religion needs from authority, is only a liberty for it, to be 
 truly taught i but it has feldom had that, from the powers in being, in its 
 
32Q A, THIRD ^LETTER FOR TOLERATION^ 
 
 f^rft. entry iato tljeir dominions, fince the withdrawing of miracles : and yet 
 I defire you'to tell me, into what country the Gofpel, accompanied, a$ 
 now it is, only witli part: miracles, hath been brought by the preaching of 
 men, who have laboured in it after the example of the Apoftles, where it 
 did not fo prevail over mens prejudices, that as many as were ordained, to 
 eternal life, confidered and believed it. Which, as ,ypu may. fee, A£is 
 XIII, 48, was all the advance it made, even when affifled with the gift Qi 
 miracles : for neitlier then were all, or the majority wrought on to confider, 
 and imbrace it. /. 
 
 But yet the Gofpel cannot prevail by its onion light andfirengtb ', • and there* 
 fore miracles were to fupply the place of force. How was force ufed?. ;A 
 law being made, there was a continued application of puniihment. to all 
 thofe whom it brought not to imbrace the dodtrine propofed. Were mi^ 
 rgcles &i ufed till force took place ? For this we {hall want more new church-? 
 h|iftoiy, and I think contrary to what we read in that part of it which is unr 
 que^ionable ; I mean in xh^ ASts of the Apojiles, where we fhall find, that 
 the then promulgators of the Gofpel, when they had preached, and done 
 what miracles the Spirit of . God directed, if they prevailed not, they often 
 left them : Then Paul and Barnabas waxed bold, and/aid it was necefary that 
 the word of Godjhouldfrji have been fpoken to you : but feeing you put it from 
 you, and, judge yOurf elves unworthy^, we turn to the Gentiles. ASis-Xiii, 46. 
 They Jhook off the duji of their feet againji them, and came unto Iconium. A^s 
 XIII, 5 1^ But when divers were hardened, and believed not, but fpake evil of 
 that way before the multitude, he departed from them, and feparated the dif- 
 cipks. ASls XVI III, 9. Paul was prejjed in fpirit, and tefitfied to the Jewj{ 
 that fefus was Chriji; and when they oppofed themfelves, and blafphemedi>hs 
 Jhook his raiment, and faid unto them, Tour .blood be upon your own heads, I am 
 ^clean, from hehceforth I will go unto the Gentiles. ASis xviii, 6. Did the 
 Chriftian magiftrates ever do fo, who thought it neceffary to fupport the 
 Chriftian religion by laws ? Did they ever, when they had a while punifhed 
 thofe, whom perfuafions and preaching had not prevailed on, give off, and 
 leave them to themfelves, and make trial of their puni{hment upon others ? 
 Or is this your way of force and punifhment ? If ^t be not, yours is not 
 what miracles came to fupply the room of, and fo is not neceffary. For you 
 tell us, they are puniflied to make them' confider, and they can never be fup- 
 P. 24, 25pofed to confider as they ought, whilft they perfijl in rejeSiing; and therefore 
 they are juftly puniflied to make them fo confider : fo that not fo, confidering, 
 being the fault for which they are punifhed, and. the amendment of , .that 
 fault the end which is defigned to be attained by punifhing, the puniihment 
 muft continue. But men were not always beat upon with miracles.. To 
 this, perhaps you will reply, that the feeing of a miracle or two, or half a 
 dozen, was fufficient to pKocure a hearing; but that being punifhed once or 
 P 06 twice, or half a dozen times, is not; for you tell us, ^'^ power of miracles 
 communicated to the Apojiles, ferved altogether, as .well as punifhment^ to 
 procure them a hearing: wherfi, if you mean by hearing, only attention, 
 
 who 
 
A THIRD LETTER FOR TOLERATION 3a I 
 
 who doubts but punifliment may alfo procure that ? If you mean by hearing, 
 receiving and imbracing what is propofed, that even miracles themfelves did 
 not cfFeft upon all eye-witneffes. Why then, I befeech you, if one be to 
 fupply the place of the other, is one to be continued on thofe v^^ho do rejeSf 
 when the other was never long continued, nor, as I think we may fafely fay, 
 often repeated to thofe, who perfifted in their former perfuafions ? 
 
 After all therefore, may not one juftly doubt, whether miracles fupplied 
 the place of punifhment j nay, whether you yourfelf, if you be true to your 
 own principles, can think fo? You tell us, that not to pin themfelves to the?. 25 
 true church, where fufficient evidence is offered to convince men that it isfo, is 
 . a fault that it cannot be unjuji to punijh. Let me afk you now ; did the Apo- 
 ftles by their preaching and miracles, dS^rfuffcient evidence to convince men 
 that the church of Chrift was the true church ; or, which is, in this cafe, the 
 fame thing, that the doftrine they preached was the true religion ? If they 
 did, were not thofe, who perfifted in unbelief, guilty of a. fault ? And if 
 fome of the miracles done in thofe days, fhould now be repeated, and yet 
 men fhould not imbrace the dodirine, or join themfelves to the church which 
 thofe miracles accompanied, would you not think them guilty of z fault, 
 which the magiftrate inight juftly, nay, ought to punijh? If you would 
 anfwer truly and fincerely to this queftion, I doubt you would think your be- 
 loved puniftiments neceflkry notwithftanding miracles, there being no other 
 human means left. I do not inake this judgment of you from any ill opinion 
 I have of your good nature, but it is confonant to your principles : for if not 
 profefling the true religion, where fufficien* evidence is offered by bare 
 preaching, he a fault, znd a fault jujlly to be punijhed by the mzgidrsite, you 
 will certainly think it much more his duty to punifti a greater fault, as you 
 muft allow it is, to rejeft truth propofed with arguments and miracles, than 
 with bare arguments ; fince you tell us, that the magiftrate is obliged to fro- P. 77 
 cure, as much as in him lies, that every man take care of his own foul, i. e. con- 
 fder as he ought ; which no man can befuppofed to do, whilji he perfjis in re^ 
 jeBing: as you tell us, ^.24. 
 
 Miracles, fay you, fupplied the want of force, till by their help Chriflianity 
 had prevailed to be received for the religion of the empire. Not that the ma- 
 giftrates had not as much commiffion then, from the law of nature, to ufe 
 force, for promoting the true religion, as fince : but becaufe the magiftjates 
 then, not being of the true religion, did not afford it the aflaftance of their 
 political power. If this be fo, and there be a neceflity either oi force or mi- 
 racles, will there not be the fame reafon for miracles ev€r fince, even to this 
 day, and fo on to the end of the world, in all thofe countries where the ma- 
 giftrate is not of the true religion ? Unlefs, as you urge it, yon will fay, what A, p. 16 
 without impiety cannot be f aid, that the wife and benign Difpojer of all things, 
 has not furnijhed mankind with competent means for the promoting his own ho- 
 nour in the world, and the good of fouls. 
 
 But to put an end to your pretence to miracles, as fupplying the place of 
 force. Let me afk you, whether fince the withdrawing of »2zrai:/?j, your 
 * T t moderate 
 
A THIRD LETTER FOR TOLERATION 
 
 .njoderate degree of force has been made ufe of, for the fupport of the Chrif- 
 tian religion ? If jnot, then miracles were not made ufe of to fupply the 
 want offeree, unlefs it were for the fupply of fuch force as Chriflianity ne- 
 ver had, which is for the fupply of juft no force at all ; or elfe for the fup- 
 ply of the feverities which have been in ufe amongft Chriftians, which is 
 worfe than none at all. Force, you fay, is necelT^ry : what force ? not fire 
 andfworit not lofs of ejlat^s, not maiming with eorparal pumjhmmts, natfiam- 
 ing and tormenting in noifi>me prifons : thofe you condemn. Not eompulftan : 
 tbefe feverities, you fay, are apter to Mnder, than promote the true religiom; 
 but nwderate lower penalties-, tolerable inconvenienciesy fuch as fhould a httk 
 dJfiurk and difeafi men. This afliftance not being to be had frona the ma- 
 gifl?ates, in the firft ages of Chrifti^nity, miracles, fay you, were continued 
 till Chrijliantty beQome- the religion cf the empi^^, not fb much for any neipefity 
 there was of them, all thqi. while, for the evincing the truth of the Chr-^ian re- 
 ligion, as to fupply the. want of the magiftrates qffijiance. For the tru& reli- 
 gion not being abh tofupport i^filf by its own light, andftrength,. without the 
 qlJifhancA either of miracles; or (f ^thority, there was a neceflity of the ojos 
 or the other J and therefore,; whilft the powers in being aflifled not with 
 nece^ry force, miracles fuppjied that waat. Miracles then being to fup- 
 ply ;\eceflary force, and neceflary force being only low^r moderate- pentdties, 
 fome incpnveniencies, fuch- as only- difiurh mddfe^ife: a little ; if you cannot fliew 
 that in all countries, where thi& magiftrates have been Chriftijan, they haste 
 aflifted, with; fuch force, it is plain that miracles fuppli^d not the want of n£- 
 ceffofy firce ; uijlefs to fupply 4be want of your nece&ry force, for a time, 
 were to fupply the want of an affiftance, which true religion had. not upon 
 the withdrawi-ng of miracles, and I think I may fay, vw'as never thought on 
 by anyauthority, in any age or country, tilXyou now, above thirteen- hundred 
 years. after, made this happy difqovery. Nay, Sir,- fi nee the true religion, as 
 you tell us, cannot prevail ot; fubfift without mtriacksor authority, i. e. youc 
 nioderate force ; it muftneceflarily follow, that the Chriftian religion has, 
 in all ages and countries, been accompanied either with ajftual miracles, ok 
 (uch force : v/hich, whether it be fo or no, Heave you and all fobermento 
 c.onfid^r. When you, can fliew, that it has been fo, ^e fhall have reafon to 
 be fatisfied with your bold aflertion : that the Chriftian religion, as deli- 
 vered in the New Teftament, cannot prevail by its own light and ftrengthy 
 without theafjifiance of your moderate penalties, or of ai^sual miracles accom- 
 panying it. But if ever fince the withdrawing of miracles in all Chriftian: 
 countries, where force has been thought neceffary by the magiftrate to fup- 
 port the national, or, as every where it is called, the true religion, thofe fe- 
 verities have been -made ufe of, which you, for a good reafon, condemn, as 
 apter to hinder-, than promote the true religion ; it is plain that miracles fup- 
 plied the want of fuch an afjiflanee from the magijirate, as was apter to hin^' 
 der, than promote the true religion. And your fubftituting of miracles, ta 
 fupply the want of moderate force, will fhew nothing, for your caufe, but 
 the zeal of a man fo fond of forCCj,, that he wiU without any warrant from 
 
 Scripture, 
 
A THIRD LETTER FOR TOLERATION 523 
 
 Scripture, enter Into the Cdunfels of the Almighty ; and without atitfiority 
 from hiftory, talk of miracles, and political adminiftrations, as rnay bed fuit 
 his fyftem. . 
 
 To my laying, a religion that is from God, wants riot the affiftailice of 
 human authority to make it prevail ; you anfwer. This is riot Jimply nor al- p. g 
 ways true. Indeed when God takes the matter 'wholly intd his awn hands, as he 
 does at hisjirfi revealing any religion, there can be no need of any affijlance of 
 human authority : but when God has once fuficiently fettled his religion in thi 
 world, fo that if men front thenceforth will do what they may and ought, in 
 their feveral capacities , to preferve and propagate it, it may fubfijt and prevaii 
 without that extraordinary ajjijlancefrom him, which wds nece'ff'afy for itsfirji 
 efaihjhment. By this rule of yOurs, how long was there need of miracles- 
 to make Chriftianity fubfifl and prevail ? If you will keep to it, you will' 
 find there was no need of miracles, after the promulgation of the Gofpel by 
 Chrift and his Apoftles ; for I afk you, was it not then ibfufficiently fettled 
 in the world, that if men would from thenceforth have done what they might 
 and ought, in their feveral capacities, it would have fubfifted and prevailed 
 without that extraordinary ajjiflance of miracles ? unlefs you will on this oc- 
 cafion retradt what you fay in other places, viz. that it is a fault not to re- 
 ceive the true religion, where fuficient evidence is offered to convince men that it 
 isfo. If then, from the times of the Apoftles, the Chriftian religion has 
 had fufficient evidence that it is the true religion, and men did their duty, i. e. 
 receive it, it would certainly have fubfifted and prevailed, even from the Apo- 
 ftles times, without that extraordinary affiftance, and then miracles after that 
 were not neceflary. 
 
 But perhaps you will fay, that by men in their feveral capacities, you mean 
 the magiftrates. A pretty way of fpeaking, proper to you alone : but even 
 in that fenfe, it will not ferve your turn. For then there will be heed of 
 miracles, not only in the time you propofe, but in all times after. For if 
 the magiftrate, who is as much fubjedt as other men to that corruption of 
 human nature, by which you tell us falfe religions prevail againft the true, 
 fliould not do what he may and ought, fo as to be of the trtie religion, as it is 
 the odds he will not; what then will become of the true religion, which 
 according to you cannot fubfift- or prevail without either the ajfijiance' of mi- 
 racles or authority ? Subjeds cannot have the. ajijiance of authority, where the 
 magiftrate is not of the true religion; and the magiftrate wanting the ajjiji-i 
 ance of authority to bring him to the true religion, that want muft be ftill 
 fupplied with miracles, or elfe, according to your hypotbefis, all muft go ta 
 wreck ; zndthe true religion', that cannot fubfift by its own ftrength and light i 
 muft: be loft in the world. For, I prefume, you are fcarce yet fuchan adorer 
 of the powers of the world, . as to fay, that magiftrates are privileged from' 
 that common corruption of mankind, whofe oppofition to the true religion 
 you fuppofe cannot be overcome, without the ajjifia^ice of miracles or force. 
 The flock will ftray, unlefs the bell-weather conduifl them' right; the bell- 
 weather himfelf will ftray, unlefs the ftiepherd's crook and ftaiF, which he 
 
 T t 2 has 
 
3H A THIRD LETTER FOR TTOLER ATJ[ON#> 
 
 has as, l^f^;,uchinee!d,^®f as any fheep of the flock, keep him jrighttj ^rgea th©'.- 
 whole flock will ftray, unlefs the bell- weather have that afliftancewhkh is, 
 neceflary to conduft him right. The cafe is the fame here. So that by 
 your own rule, either there was no need of miracles to fupply the want of 
 force, after the Apoftles time, or there is need of them ftil). 
 , But your anfwer, when looked into, has fomething in it more excellent. 
 1 fay, a religion that is of God, wants not the affiftance of human authority 
 to make it prevail. You anfwer, True, when God takes the matter into his 
 -own hands. But when once he has fufficiently fettled religion, fo that if men 
 will but do what they may and ought, it may fubfif without that extraordinary 
 ^ffijiance from heaven j then he leaves it to their care. Where you fuppofe, if 
 men will do their duties in their feveral capacities, true religion, being once 
 ^ftabliflied, may fubfift without miracles. And is it not as true, that if they 
 _will, in their feveral capacities, do what they may and mght, true religioni 
 will.alfa fubfift without force ? But you are fure magiftrates, will Aq what 
 they. may and ought, to preferve and propagate the true religion,, but fubje^s, 
 will not. ,Jf you are not, you muft bethink yourfelf how to anfwer that 
 oldqueiftion. 
 
 — — Sed quis cujlodiet ipfos 
 Cujlodes ? 
 
 To my having faid, that prevailing without the affiftance of force, 1 
 thought was made ufe of as an argument for the truth of Chriftian reli- 
 "3>. 5 gion. You reply, that you hope I am mijlaken, for fure this is a very bad < 
 argument. That the Chrtjiian religion, fo contrary in the nature of it, as well to, 
 Jiefi) and blood; as to the powers ^fdarknefs, jbould prevail as it did^ and that 
 not only without any qffijiance from authority, but even infpight of all the op-^ 
 poftion which authority and a wicked world, joyned with thofe infernal powers, 
 could make^ againji it. This, I acknowledge, has defervedly been injijled. upon 'by 
 Chrijlians as a very, good proof of their religion. But to argue the truth ofihsr 
 Chrifiian religion, from its mere prevailing in the world, without any aid from 
 force, or the afifance of the powers in being i as if whatever religion JhouM fo 
 prevail, mujl needs be the true religion, whatever may be intended, is really not 
 to defend {he Chrijiian religion, but to betray it. How you have mended the 
 argument by putting in mere, which is not any where ufed by me, I will 
 not examine. The queftion is, whether the Chriftian religion, fuch as it 
 was then, for I Jcnow not any other .Chriftian religion, and is ftill contrary 
 to flejh and- blood, and to the powers of darknefs, prevailed not without the 
 affiftance of human force, by thofe aids it has ftill ? This, I think, you will 
 not deny to be an argument ufed for its truth by Chriftiaas, and fome of our 
 church. How far any one in the ufe of this argumeat pleafes or difpleafes. 
 you, I am not concerned. -All the ufe I made of it was to ftiew, that it is 
 confeffed that the Chriftian religion did prevail, without that human means 
 of the coa&ive power of the magi/Irate, which you affirmed to be neceJJ'aryi 
 and this, I think, makes good the experiment I brought. Nor will youc . 
 
 feeking. 
 
A THIRD LETTER FOR TOLERATION/ 325 
 
 feeking, your way, a refuge in miracles, help you to evade it; as I have 
 alreaidy fliewn. - ' 
 
 But you give a reafon for what you fay, in thefe'' following words ,• for 2, & 
 neither does the true religion always prevail without the affificmce of the powers 
 in being i nor is that always the true religion^ which does fo fpread and prevail'. 
 Throfe who ufe the argument of its prevailing vpithout force, for the truth 
 of the Chriftian religion, it is like will tell you, that, if it be true, as you fay ,^ 
 that the Chriftian religion, which at other times does, fometimes does not 
 prevail without the affiftance of the powers in being, it is, becaufe when i% 
 fails, it wants the due affiftance and diligence of the minifters of it. Hefw 
 Jh&ll they hear without a preacher f How ftiall the Gofpel be fjjread and pre- 
 vail, if thofe who take on them to be the minifters and preachers of it, either 
 negle<St to teach it others as they ought, or confirm it not by their lives ? If 
 therefore you will make this argument of any ufe to you, you muft ihew, 
 where it was, that the minifters of the Gofpel, doing their duty by the pu- 
 rity of their lives, and their uninterrupted labour, in being inftant in feafon, 
 and out of feafon, have not been able to make it prevail. An inftanceof this, 
 it is believed you will fcarce find : and if this be the cafe, that it fails not 
 to prevail where thofe, whofe chkrge it is, negledt not to teach and fpread it 
 with that care, affiduity, and application which they ought, you may hereafter 
 know where to lay the blame -, not on the want offufficient light and'ftreng^th 
 in theOoipel to prevail, wherein methinks, you make very bold with it, but 
 on the want of what the Apoftle requires in the minifters of it j fome part 
 whereof you may read in thefe words to Timothy, But than, man of God,, 
 follow after right eoufnefs, godlinefs, faith, love, patience', meeknef: give attend-^ 
 ance to reading, to exhortation, to doSlrine, preach the word, be infant in feafon 
 and out of feafon ; reprove, rebuke, exhort, with all long-fuff'ering and doilrine t. 
 and more to this purpofe in his epiftles to Timothy and Tit'us. 
 
 That the Chriftian religion has prevailed, and fupported itielf in the 
 world now above thefe fixteen hundred years* you muft grant, and that it 
 has not been by force is demonftration. For wherever the Chriftian reli- 
 gion prevailed, it did it, as far as we know any thing of the means of its pro- 
 pagation and fupport, without the help of that force, moderate force, which 
 you fay, is alone ufeful and neceffary. So that if the feverities you condemn, 
 be, as you co^ifefs, apter to hinder than promote the Golpel, and it has no 
 where had the affiftance of your moderate ■^tm\.\\t%, it mu-ft follow, that it 
 prevailedi without force, only by its own ftrength and light, difplayed and 
 brought home to the underftandings and hearts of the people, by the preach- 
 ings, intreaties, and exhortations of its minifters. This at leaft you muft 
 grant, that force can be by no means neceffary to make the Gofpel prevail 
 any where, till the utmofl: has been tried that can be done by argu- 
 ments and exhortations, prayers and intreaties, and all the friendly ways of 
 perfuafion. 
 
 As to the other part of your affertion, Nor is that always the true religion 
 tihat'does fo fpread and prevailf it is like they will demand inftances of you, 
 
 wkese 
 
326 4 THIRP LETTER FOR TOtBRATIOJ^ 
 
 y^h^&tq felff religioii? ?ver prevail/:^ gg^inft tlje Gqfpel, without the afliftaticft 
 of force on the one fide, or the betraying of it by the negligence and career 
 l^fsnefs §f itfii t^^hers, on the ojher ? §Q that if the Qofpel any where 
 wants the ntiagiftrate's afliftance, it is only to m^ke the minift^r§ of it d^ 
 their ^Pty- I have he^rd of thofe, ^n4 ppfl\bly there are inft^nces of it 
 pow not wasting, who by their pious Uve^, peaceable and friendly cam^^ge, 
 an4 diligent application to the feveral conditions and capacities of their p^' 
 rifliioners, and fcr^ehing them a§ much a? they could from the penalties of 
 thelaw> have in a ilio^t time fcaree \^t a diflenter in a parifli* where, not^ 
 withftapding the force had been before ufed, they fcaree ftiund any other, 
 Bpt how far this has recomm,ended fach miniftcrs to thofe who ought to in- 
 courage or follow the example, I wifti you woujd inform yourfelf, and th^ 
 &;eTaft. ^ell me. But whq fees not that ajuftice of peace's warrant is a ihofter, and 
 Care, p. 202 much eafier way for the miivfter, than aU this ^Q of inftrudlion, debates, 
 and particular application. Whether itbie ajfo rnore Chriftian, or more ef- 
 fe^ual to make real converts, others may be apt to inquire. ThiSj I am fure, 
 it is not juftifiahle,, even by your very principles, to be ufed till the other has 
 been throughly tried. 
 
 How far our Saviour is like to approve of tjiis method in thofe whom -he 
 fends ; what r-e^ward he is like to beftow on, minifters of his word, who are 
 forward to bring their brethren under fuch corre<Slion ; thofe who call them- 
 felves fucceffors of the Apoftles, will do well to conlidtF from what he him- 
 felf fays to them, Luke xii, 43. For that That was, fpoken particularly to 
 the Apoftles ^nd preachers of the Gofpel, is evident not only from the words 
 themfelves, but from St, Peter's queftion. Our Saviour having in. the fore- 
 going verfes declared in a parable, the neceffity of being watchful, St.. Peters 
 verfe 41, afks him, Zjordyfpeakejl tJoQy, this parable unfo W> or even to allt 
 To this demand, our Saviour replies in thefe words. Who then, is that faith- 
 ful and wife Jienvard:^ whom his lord JkaU make ruler over his houjhold, to give 
 them their portion of meat in due feflfon ? Blejfed is that fervant whom, the 
 Lord, when he comth, jhaMfwid Jo, doing. . Of a /ruth, Ifc^. unto you, he will 
 majie him ruler over all that he katk. But,, and if that fervant fay in his heart t 
 my- lord delay eth his coming y. andjhall hegin to beat the men-fer^ants, and mai-r 
 dens, and to eat and drink, and to he dfunken : 'The, lord, of that-fervan^t will 
 comfi in a day when he looketh not for him, and at an hour, when he is not awar-e ; 
 and will, cut him infunder, and will appoint him his, portion with, unbelievers, 
 qx with hypocrites, as, it is, iWa//f, xx 1^,51. 
 
 But if tnere be any thing in the argument for the.truth.Qf Chriftianityi as 
 God forbid there ftiould not, that it has, and confequfintly can prevail with-? 
 out force, I think it can fcarqe Jbe true in matter of fa(5i. that falfe religions 
 do alfo prevail againfl the Chriftian religion, when they come upon, equal 
 terms in . competition ; and as much diligence and induftry is ufed; by th« 
 teachers of it, as by feducers to falfe religions, the magiftrate ufing his force 
 on neither fide. For if in this cafe, which is the fair trial, Chriftianity can 
 prevail, and falfe religions too, it.is poiChk qoatrarieties may prevail ^ainft 
 
 one 
 
A THIRD LETTER FOR TOLERATION 327 
 
 one another both together. TTo rtiake good therefore yout afiertidn, yoli 
 muft fhew us, where ever any Other religion fo ipread and prevailed, as to drive 
 Chriftian-ity out of any country without force, where the minifters of it did 
 their duty to teach, adorn and fupport it. . 
 
 As to the following words. Nor is that always the true religioti which does P. ^ 
 fo fpread and prevail ; as I doubt not but you will aeknoisoledge with me, when 
 you have but conjtdered within how few generations after the food, the worjhip 
 offalfe Gods prevailed againfi that which Noah pfofeJJ'ed and taught his child- 
 ren, which was undoubtedly- the true religion, almojl to the Utter exclufton of it, 
 though that atfirfi was the only religion in the world, without any aid from 
 force, or affiflance from the poavers in being. This will rteed fdmething more 
 than a negative proof, as we fhallfee by and by. 
 
 Where I fay, " The inventions of men need the forctf and help of men- : L. II, p. 70 
 ** a religion that is from God, wants not theaffiftance of human aathofity," 
 The firft part of thofe words you take no notice of; neither grant nor deny 
 it to be fo,. though perhaps it will prove a great part of the controverfy be- 
 tween us. 
 
 To my queftion, " Whether if fuch a Toleration as is pfoppfed by the 
 *" Author of the Firft Letter, were eftabliflied in France, Spain^ Italy,' Por^ 
 " tugal, etc. the true religion would not be a gainer by it ?" You anfwer^ 
 That the trme religion would be a lofsr by it in thofe few places where it is now P. 8 
 ejlablifhed as the national religion ; and particularly ,- you' name England. It 
 is then, it feems, by your way of moderate force and lower penalties, that in 
 all countries where it is national, the tj?ue religion hath prevailed and fub- 
 fifts. For the controverfy is between the Author's univerfal Toleration, and 
 your new way oi force ; for greater degrees of force, you condemn as hurt- 
 ful. Say then that in England, and wherever the true religion is national, it' 
 has been beholden to your force for the advantages and fupport it has had, 
 and I will yield youi the caufe. But of national religions', arid particularly that 
 of England; I have occalion to fpeak more in another place. 
 
 In the next place you anfwer. That yo\i fappofe I do not hope IJhall per-f, 9 
 Jkade the world to canfent to my toleration. 1 think by your logic, a propofi- 
 tion. is not lefs true or falfe, becaufe the vvorld will or will not be perfuaded 
 to Gonfent to it. And therefore, though it will not confent to a general To- 
 leration, it may neverthelefs be true that it v/ould be advantageous to the 
 true religion : and if no body muft" fpeak truth till he. thinks all the world 
 will be perfuaded by it, you muft have a very good opinion of your oratory, 
 or elfe you will have a very good excufe to turn your parfonage^ when yoi* 
 have one, into a- fine-cure. But though I have not fo good an opinion of 
 my gift of perfuafion, as perhaps youhave of yourSj yet Ithink I rrtay with- 
 out any great" prefumption hope, that I may as foon perfuade England, the 
 world, or any government in it, to confent to my Toleration, as you per- 
 fuade it to content itfelf with moderate penalties. 
 
 You farther anfwer, If fuch a Toleration eftablifhed there, would permit 
 •the dodrincof the church. of £^^a;^i;/. to be truly preachedj and its Worfhipi. 
 
 fet 
 
.32« A THIRD LETTER FOR TOLERATION 
 
 iet up in any Popifh, Mohammedain or Pagan eountrjr, you think true reli- 
 P^ logion would be a gainer by it for d time ; but you think moithal, that an univer- 
 Jal 'toleration would ruine it both there and every where elfe^ in the end. You 
 grant it then poffible, notwithftanding the corruption of human nature, that 
 the true religion may gain fomewhere, and for fome time, by Toleration : it 
 wiir gain under anew Toleration you think, but decay under an old one; 
 p. 9 would you had told us the reafon why you think fo. But you think there 
 is great reafon to fear^ that without God's extraordinary providence, it would 
 in a much Jhorter time, than any one, who does not well confider the matter, will 
 imagine, be mojl effeBuatly extirpated by it throughout the world. If you have 
 confidered right, and the matter be really fo, it is demonftration, that the 
 Chriftian religion, fince C(?«/?fl»//i«5's time, as well as the true religion before 
 Mofes'^ iivne, muft needs have been totally extinguifhed out of the; world, 
 and have fo continued, unlefs by miracle and immediate revelation re- 
 ftored. For thofe men, i. e. the magiftrates, upon whofe being of the true 
 religion, the prefervation of it, according to you, depends, living all of 
 them under a free Toleration, muft needs lofe the true religion effedtually 
 and fpeedily, from among them -, and they quitting the true religion, the af- 
 fiftance of force, which fliould fupport it againft a general defeftion, be ut- 
 terly loft. 
 
 The princes of the world are, I fuppofe, as well infected with the de- 
 praved nature of man, as the reft of their brethren. Thefe, whether a hun- 
 dred or a thoufSnd, fuppofe they lived together in one fociety, wherein, wi^ 
 the true religion, there were a free Toleration, and no coaSlive power of the 
 magiftrate imployed about matters of religion, would the true religion be 
 foon extirpated amongft them ? If you fay it would not, you muft grant 
 Toleration not to be fo deftru(3:ive of the true religion, as you fay j or you 
 muft think them of! another race, than the reft of corrupt men, and free 
 from that general taint. If you grant that the true religion would be 
 quickly extirpated amongft them, by Toleration, living together in one fo- 
 ciety, the fame will happen to them, living as princes, where they are free 
 from all coaftive power of the magiftrate in matters of religion, and iaave as 
 large a Toleration as can be imagined. Unlefs you will fay, that depraved 
 human nature works lefs in a prince than a fubjedt ; and is moil tame, moft 
 mortified, where it has meft liberty and temptation. Muft not then, if 
 your maxini be true, Toleration quickly deprive the few orthodox princes 
 that are in the world, take it when you will, of the true religion j and with 
 them, take away the affiftance of authority, which is neceffary to fupport it 
 amongft their fubjedts? Toleration then does not, whatever your fears are, 
 make that woful wreck on true religion which you talk of. 
 
 I ftiall give you another evidence of it, and then come to examine your 
 great reafon taken from the corruption of human nature, and the inftance 
 you fo often repeat, and build fo much on, the apojiacy after the food. Tole- 
 ration, you fay, would quickly, and effeSiually extirpate the true religion 
 throughout the world. What now is the means to preferve true religion in 
 
 the 
 
A THIRD XETTER FOR TOLERATION 349^ 
 
 the world ^ If you may be believed, it is force, but not all force, great fe- 
 verities, fire, faggot, imprifonment, lofs of eftate, etc. Thefe will do more 
 harm than good j it is only /dwer and moderate penalties, fame tolerable incon- 
 veniences, can do the bufinefs. If then moderate force hath not been all along, 
 no, nor any where, made ufe of for the prefervation of the true religion, the 
 maintenance and fupport of the true religion in the world, has not been ow- 
 ing to what you.oppofe to Toleration : and fo your argument againft Tole- 
 ration is out of doors. : ■ 
 
 You give us in this and the foregoing pages, the grounds of your Jear, it 
 is the corruption of human nature which oppofes the true religion. You ex- 
 prefs it thn^v Idolatry prevailing againjl it [the true religionj- not by its own P. 7 
 -'iightlandjirength, for it could have nothing of either, but merely by the ad- 
 wantage it had in the corruption and pravity of human nature, finding out to 
 it f elf more agreeable religions than the true. For, fay you, •whatevS'ri- hard- 
 Jhips fome falfe: religions may inipofe, it will however, always be eajier to carnal 
 and worldly-minded men, to give even their firji-born for their' tranfgrejjions, 
 iban to mortify their lujis from which they Jpring, which no religion > but the 
 true, % requires of them, . I wonder, faying this, how you could any longer 
 miftake the magiftrate's duty, in reference to religion, and not fee wherein 
 force truly can and ought to be ferviceable to it. What you have faid, 
 plainly fhews you, that the afliftance the magiftrate's authority can give to 
 the true religion, is in the fubduing of lufts, and its being direfted againft 
 pride, injuftice, rapine, luxury and debauchery, and thofe other immoralities 
 which come properly under his coguifance, and may be corredled by pu- 
 niftiments ; and not by the impofing of creeds and ceremonies, as you tell us. 
 Sound 2SiA decent, you might have left, out, whereof their fancies, and not P. 13. 
 the law of God, wiU always be judge, and confequently the rule. 
 ' The cafe between the true and falfe religions, as you have ftated it, in 
 fliort, founds thus, 7r«^ religion, has always light and Jirength of its own, p. j 
 -fttfficient to< prevail with all that ferioufy- confider- it, and "Without prejudice, 
 idolatry, or falfe religions have nothing of light or Jirength to prevail with. 
 Why then does not the true religion prevail againft the falfe, having'fo much 
 the advantage in light and ftrength ? The counter-balance of prejudice hin- 
 ders. rAnd wherein does that confift ? The drunkard muft part with his 
 cups and companions, and the voluptuous man with his pleafures. The 
 proud and vain muft lay by all excefs in apparel, furniture and attendance j 
 and money, the fupport of all thefe, muft be got only by the ways of juftice, 
 honefty, and. fair. induftry : .and every one muft Uve peaceably, uprightly, and 
 friendly with his neighbour. Here then the magiftrate's afliftance is want- 
 ing : here they may and ought to interpofe their power, and by feverities 
 againft drunkennefs, lafcivioufnefs, and all forts of debauchery ; by a fteady 
 and unrelaxed puniftiment of all the ways of fraud and injuftice; and by 
 -their adminiftration,' countenance, and example, reduce the irregularities of 
 .mens manners into order, and bring fobriety, peaceablenefs, induftry and ho- 
 , Eefty.into fafhion. This is their proper bufinefs everywhere ; and for -this 
 X U u they 
 
33© A .THIRD LETTER FOR TOLERATION 
 
 they have a cdmmiffion from God, both by the light of nature and revelsi- 
 tion i and by this, removing the great couaterpoife, which lies in ftrisftoefs 
 of liie, and is fo Arong a bias, with the greateft part, a^iofl the true rdigion, 
 they wtMild caft the balance on that fide. For if moa were forced by 
 •the magiftrate to live fober, honeft ami £lri(£b lives» whatever their rehgion 
 were, would not the 'advantage be on the fide of truth, when, the gratifying 
 of their lufts were not to be obtained by'foriaking her ? In mens lives lies 
 the main obftacle to right opinions in religion : and if yoo wiU not heKeve 
 mcj yet what a very rational man of the church. q£ Exghmi iJiys in the cafe, 
 [Dr. Benfkjtr in his fermon of thefdhji of atkeifiAt p. i6^J vdU deferve to be 
 remembred. Jyid reUgmt b^a'w keaven, teii&aut emy farms: and cofmimar, 
 indifferentfy upon alh, ^ the crown eflifs was bereikaryt anAfire& U gosd and 
 Jfadt and not fettled by eo-uenant upon the ekB of Gadmrlji, facb as live foberlyi 
 righteoufly and godly in this prefent world ; IbeUexit there wmdd be. no fuck 
 tking (^ an infidd among us. j^xd without eontravtrfy it. is the wa^ and means 
 g/" attmrning to heaven^ that makes prefansf coffers fa willing to let ga the expee- 
 tation of it. It is net the articles of the ereed^ but their duty ta God aitd their 
 peigbbowrt, thmt is fitch an inconfi^nt: incredible legend. They will not praBift 
 the rules ofreiigionty and ther^orethey cannot believe the do&ines of it. The in- 
 jgenious author will pardon me the daange of one word, which I doubt not but 
 fuits his opinion, though it did not fo weH that argument he was then on. 
 
 You gjant the troe religio© has always tight, andjirength ta preaaii ; falfe 
 veligions hofve neither. . Take away thciatisfeftioa of mens luftsi, and whkh 
 then, I pray, hath the ad^^tage ? Will men, againft the light of their rea- 
 fon,vdo violence to their underf^dings, and forfake truth, and falvation too* 
 gratis f You tell us here. No religion but the true requires of men the difiicuh 
 talk of mortifying their ktfis. This being granted you, what fervice will this 
 do yOu to prove a neceffity of force to punifli all diilenters in Enghlid f Do 
 none of their religions require the mortifying of lufts as well as yours i x 
 And now, let us confider your inftance whereon you build forauchi that 
 p. 7 we hear of it over and over again. For you tdl us, Iddatry prevailed^ but 
 P. loy^t n&t by the help of force, as has been fi^cientlyjhewn. And again. That truth 
 Irft to Jhift for herfrlf will not do well enough, has been fufftdentfy'Jhewn. What 
 p. 6 you have done to fliew this,, is to be feen, where you tell us, Withiti hemfewge- 
 nerations after the flood, the worjhip of falfe Gods prevailed againfl the religion 
 which Nodb pr(feffed, and taught bis children, f which was undoubtedly the true 
 religion) almafl to the utter exclmfbn of ity f though that at firfi was the only 
 religion in the nxiorld) without arxy aid from force, or theaffifiance of the powers in 
 being, for any thing we find in the bifinry of thofe times, as we may reafinabfy.be- 
 lieve,cenfidering that it found, an entrance into the world, and entertainment in it t 
 when it could ha-ve no fitch aid, or affiance. Of which fbefides the corricpticm 
 ef human nature J yo\x fupp(fe there can no other cattfe be qfigned, or none more 
 frobable than this, that the powers then in being, did not d& what they ndgkt 
 and ought to have done, towards the preventing or cheeking that horrible apof- 
 tacy. Here you tell us, that the nmtfiiip of falfe Gods, within a^very fewge- 
 
 . orations 
 
A THIRD LETTER FOR TO3LERATIi0N 
 
 nerathm nfterihejlo^ prevailed againfi the true religion, -abnoft to the utter 
 exclufivn^cfit. Tins yoa fay indeed, but without any proofs ; and unlefs 
 that hc^ewing, you have not, as you pretend, any vn^y Jhewn it. Out of 
 what records, I befeech you, have you it, that the true religion was eimqfl 
 whdfy extirfiaieii out of the world, within a few generations after the flood ? 
 Tile Scripture, the lai^eft hiftory we have of thofe times, fays nothing of it j 
 nor does, as I remember, mention any as guilty of idoktry, within two or 
 three hundred years after the flood. In Canaan itfelf, I do not think that 
 you can out of any credible hA&ory Jhew, that there was any idolatry within 
 ten or twelve generatic&is after Isfoah j much lefs that it had fo over^read the 
 wodd, and extirpated the true religion, out of that part of it, where the 
 fcene lay ai thofe aftions jecorded in the hiftory of the Bible. In Abraham & 
 
 'time, Mdctyideck who was king of Salem, was alio the prieft of the moft 
 high God. We read that God, with an immediate hand, puniflied miracu- 
 loufly, £rft mankind, at the confufion of Babel, and afterward Sodom, and 
 four other cities j but in neither of thefe places is there any the leaft men- 
 tion of idolatry, by which tkey provoked God, and drew down yengeance 
 on themfelves. So that truly you have Jhenaa nothing at all, and what the 
 Scripture Jhenas is againft you. For fcefides, that it is plain by Melchifede^k. 
 the Magof -Salem, and prieft of the moft high God, to whom Abraham paid 
 tithes, that all the land of Canaan was not yet overfpread with idolatry, 
 though afterwards in the time of J>ejhua, by the forfeiture was therefore 
 made of it to the IfrM-lites, one may have reafon to fufpe<fh it were more de^^ 
 filed with it, than any part of the world : Befides Salem, I fay, he that 
 reads the ftory oi Abimelech, Gen. xx, xxi, xxvi, will have reafon to think, 
 that he alfo and his kingdom, though Philiftines, were not then infefted 
 with idolatry. 
 
 . You think they, and almoft all mankind were idolaters, but you may be 
 miftaken; and that which may ferve to fhew it, is the example of £/5?<2/6 the 
 prophet, who was at leaft as infallible a guefler as you, and was as well in- 
 ftrudted in the ftate and hiftory of his own country, and time, as you can be 
 in the ftate of the whole world three or four thoufand years ago. Elijah 
 thought that idolatry had wholly extirpated the true religion out oi IJrael, and 
 complains thus to God. T" he children of lin^ti have forfaken thy covenant, 
 ■thrown down thy altars, andjlain thy prophets with the fword: and I, even I 
 -tdone,' am left, and they feek my life to take it away, i Kings xviiii, lo. And 
 lie is fo fully perfuaded of it, that he repeats it a^?in, verfe 14 : And yet 
 God telk him, that he had there yet ieven thoufand knees that had not 
 bowed to Baal, feven thoufand that were not idolaters : though this was in 
 
 • the reign of -!^-6«(^, a king zealous for idolatry j and in a kingdom fet up in 
 an idolatrous worfhip, which had continued the national religion, eftablifhed 
 and promoted by the continued fuceeffion of feveral idolatrous princes. And 
 though the national religions foon after the flood were falfe, .which you are 
 -far enough from proving ; how does it thence follow, that the true religion 
 was may extirpated? which it muft needs quite have been, before St. Pjterh 
 
 y u 3 time. 
 
332 A THIRD LETTER FOR TOXE RATION 
 
 P. 9 tijscip^ j^lhtre wc^Q £o great reqfon to fear, as you tell us, That, the true re-, 
 iigipn, without the afliiiance of force, would in a much Jborter time, than ar^ 
 one that does .not well confider the matter would imagine, kemojl eff'eSiuaUy.exr', 
 tirpated throughout the world. .For above two thoufand years after Noah's 
 time, St. Peter tells us. That in every nation, he that feareth God, md~work.-f 
 eih right eoufnefs, is accepted by him, ASfs x, ^S' ^Y which words, and-vby 
 the occafion on which they were fpoken, it is manifeft, that in countries 
 where for two thopfand years together no force had been ufed for the fup- 
 port o£ Noah'$ true', religion, it was not yet wholly extirpated. But that you 
 may not think it was fo near, that there was^ but one left, only Cornelius, if 
 you will look into ^^s xvii, 4, you will find a great multitude of them at 
 'Theffhknica, And of the devout Greeks a great multitude helieved,. and conforted 
 •with Paul a;?^ Silas. And again, verfe !/> more of them in v^/j6^«j, a city' 
 wholly given to idolatry. For that thofe iBSof^evot which we tranflate devouii 
 and whereof many are mentioned in the ^t^j, were Gentiles, whowor- 
 ihjipped the true God, and kept the precepts of Noah, Mr. Mede has abuur 
 dantly proved. So that whatfoever you, who have well confidered the matter, 
 . -niay imagine of the fhortnefs of time, wherein Noah's religion would be ef 
 feEluCdly extirpated throughout the wor/c/, without the affiftance of force, we 
 find it at Athens, at Philippi, at Corinth, amongft the i?(j/«tf«j-, in Antioch of 
 Pifdia, in 'Theffhlonica, above two thoufand years after, and that not fo near 
 • rbeing extinguifhed, but that in fome of thofe places the profefibrs of it were 
 numerous ; at Theffhlonica they are called 2i great multitude : at Antioch many: 
 and how many of them there were in other parts of the world, whereof there 
 was no occafion to make mention in^ that fliort hiftory of the ABs of the 
 Apojiles, who knows ? If they anfwered, in other places, to what were 
 found in thefe, as what reafon is there to fuppofe they fliould not? I think 
 ,-we m.zy imagine them to be as many, as there were effeitually of the true re- 
 ligion Chriftians in ^■Europe, a little before the reformation, notwithftanding 
 ihe afliiiance the Chriflian religion had from authority, after the withdraw- 
 ing of miracles. 
 
 But you have a falvo, for you write warily, and indeavour to fave your- 
 !*■ 9 felf on, all hands J you fay, There is great reafon to fear, that without God's 
 EXTRAORDINARY p R o v I D E N c F , it would in a much jhorter time, than 
 any o,ne, who does not well conftder the matter, would imagine, be moji effec^^ 
 tually extirpated. by it, throughout the world. It is without doubt, the provi- 
 dence of God which governs the affairs both of the world and his church j 
 and to that, whether you call it ordinary or extraordinary, you may truft the 
 prefervation of his church, without the tife of fuch means, as he has no 
 where; appointed or authorized. You fancy force neceflary to pj-eferve 
 the true religion, and. hence you conclude the magiftrate authorized^ withoat 
 any farther cpmmiffipn from God, to ufe it, if there be no other means left ; 
 and therefore that muft be ufed : if religion fhould be preferved without it, 
 it is by the extraordinary providence of God; where extraordinary £\^VL\iis,s no- 
 thing, hut hedging the thing in (jueftion. The true religion has h^h pre^ 
 
 ferved 
 
A THIRD LETTER FOR TOLERATION ^3^ 
 
 felfved many ages, in the church,' without force. Ay, fay you, that Was by 
 the extraordinary providence of God. His providence which over-rules all 
 events, we eafily grant it : but why extraordinary providence? ' beeaufe force 
 was necej'ary to preferve it. And why was force necejfary? beeaufe other- 
 W'ife, without extraordinary providence, it cannot be preferved. In fuch 
 circles, covered under good words, but mifapplied, one might fhew you 
 taking many a turn in your anfwer, if it were fit to wafte others time to 
 trace your wanderings. God has appointed preaching, teaching, perfuafion, 
 inftruftion, as a means to continue and propagate his true religion in the 
 world J and if it were any where preferved and propagated without that, we 
 might call it his extraordinary providence ; but the means he has appointed 
 being ufed, we may conclude, that men have done their duties, and fo may 
 leave it to his providence, however we will call it, to preferve the little 
 flock, which he bids not to fear, to the end of the world. 
 
 But let us return again to what you fay, to make good this hypothefis of 
 yours. That idolatry entred firft into the world by ihe contrivance, and 
 Ipreaditfelf by the indeavours of private men, without the affiftance of the 
 rhagiftrates, and thofe in power. To prove this, you tell us, "That it found?. B^ 
 Entrance into the world, and entertainment Jn it, when it could have no fuch aid 
 or afjifiance. When was thisj I befeech you, that idolatry found this entrance 
 into the world ? Under what king's reign was it, that you are fo pofitive it 
 could have no fuch aid or ajijlance? If you had named the time, the thing,, 
 though of no great moment to you, had been fure. But now we may very 
 jiiftly qufeftion this bare aflertion of yours. For fince we find, as far back as 
 we have any hiftory of it, that the great men of the world were always for^ 
 ward to fet up and promote idolatry and falfe religions,- you ought to have 
 given us fome reafon why, without authority from hiftory, you afiirm that 
 idolatry, at its entrance into the world, had not that affiftance from men iij 
 power, which it never failed of afterwards. Who they were that made Jf- 
 rael to fin, the Scripture tells us. Their kings were fo zealous promoters of 
 idolatry, that there is fcarce any one of them, that has not that brand left 
 upon him in holy writ. 
 
 One of the firft falfe religions, whofe rife and way of propagating we liave 
 an account of in faered hiftory, was by an ambitious ufurper, wha, having 
 rebelled againft his mafter, with a falfe title fet up a falfe religion, tofecure 
 his power and dominion. \V^hy this might not have been done before fero~ 
 boam's days, and idols fet up at other places, as well as at Dan ^^6. Bethel, to 
 ferve politic ends, will need fome other proof, than barely faying, \i could not 
 be fo at firft. The Devil, unlefs much more ignorant, was not lefe bufy ir> 
 thofe days to ingage princes in his favour, and to weave religioa into affairs of 
 ftate, the better to inn-oduce his worftiip, and fupport idolatry, by accom- 
 modating it to the ambition, vanity, or fuperftition, of, men in power: and 
 therefore, you may as well fay, that the corruption of human nature, as that 
 the ajjifiance of the powers in being, did not, in thofe days, help forward falfe 
 -jreligionsr^ecaufe your reading hasfurniihed you with naparticiilar mentioa 
 
334 A THIRD LETTER FOR TOLERATION 
 
 P. 6 pfit out of hiftofy* But you need but fay, that the <worfiip effalfe^As pre^ 
 vailed witbcut nay aid from fof'ce, ^r the aJfijkma ofths fowers in bepog^for any 
 thing nioefind in the htfi&ry of thofe times j and then you havefuificiently ^^aew, 
 what ? even that yea have juft nothing tojhew for your afferfcion. 
 
 But whatever tnat ^my thing isj which yon find in Mfieryy yoa may meet 
 with men, whofe reading yet I will not compare with yours, who think 
 they have jFound in hiftory, that princes, and thofe in power, firfl: corrupted 
 the true religion, by fetting up the images and fyrabols of their predeceflbrs 
 in their temples j which, by their influence, and the ready obedience of the 
 priefts they appointed, were in fucceffion of time propofcd to the people as 
 objedls of their worfliip. Thus they think xhtj fnd in hiftcff-y t^at l&s, 
 queen of Egypt, with her counfellor thoth, inftituted the funeral-rites of 
 king Ofiris, by the honour done to the facred ox. They think tbey^Walfo 
 in hiftory, that the fame Thoth, who was alfo king oi Egypt in his turn, in- 
 vented the figures of the firft Egyptian gods, Saturn, Dagm, fapiter Ham- 
 mon, and the reft : that is, the figures of their ftatues or idols j and that he 
 inftituted the worship and facrifices of thefe Gods : and his inftitutions were 
 fo well afflfted by thofe in authority, and obferved by the priefts they fet up* 
 that the worfliip of thofe gods foon became the religion of that, and apattcra 
 to other nations. And here we may perhaps, with good reafon, place the 
 rife and origiiia] of idolatry after the flood, there being nothing of this kind 
 more ancient. So ready was the ambition, vanity, or fuperftitiom of princes, 
 to introduce their predeceflTors into the divine worfliip of the people, to fecure 
 to themfeives the greater veneration from thdrfubjedts, as defcended from the 
 gods j or to ere6t fuch a worfhip, and fuch a prieftliood, as might awe the 
 blinded and feduced people into that obedience they deifircd. Thus iifo/w, by 
 the authority of his focceflbrs, the rulers of Egypt, is firft brought for the 
 honour of his name and memory into their tem^^s, and never left, till he is 
 eredted into a god, and mad& Jupiter Hammon, etc. which fafhion took af- 
 terwards with the princes of other countries. 
 
 Was not the great god of the Eaftern nations, Baai,^r fupiter Belus, one 
 of the firft kings of y^rw: .^ And which, I pray, is the more likely, that 
 courts, by their inftruments the -priefts, ftiould thus advaaice the honour of 
 kings amongft the people for the &cA% of ambition and power ; or thepeojjle 
 find out thefe refined ways of doing it, and introduce them into courts for the 
 inflaving themfeives ? What idolatry does your hiftory tell you of among the 
 Greeks, before Phoroneus and Danaus, kings of the Argiixes^, and Cecrops and 
 ^hefeus kihgs of Attica, and Cadmus king of 'Thebes, introduced it? An art of 
 rule it is probable they borrowed from the Egyptians. So that if you had 
 not vouched the filence of hiftory, without confolting it, you would poflibly 
 have found, that in the firft ages, princes, by their influence and aid, by the 
 help and artifice of the priefts they imployed, their fables of their gods, their 
 myfteries and oracles, and all the afliftance they could give it by their autho- 
 rity, did fo much againft the truth, before dire(9; force was grown into fa-» 
 fhion, and appeared openly, that there would be little reafon ofiputting the 
 
 guard 
 
A THIRD LETTER FOR TOLERATION 33;! 
 
 gaard and propagation of the true religion into their hands now, and arming 
 them with force to promote it. 
 
 That this, was the original of 'idolatry in the world, and that it was bor- 
 rowed by other magiftrates from, the Egyptiam, is farther evident, in that 
 this worihip was fettled in Egyff, and grown the national religion there, 
 before the gods of Greece, and feveral other idolatrous countries were born. 
 I^off though they took their pattern of deifying their deceafed princes, from 
 the Egyptiofis, and kept, as near as they couild, to the number a-nd geneak)- 
 gies f^ the. Egyptian godsj yet they took the names ftill of fbme great men 
 of their own, which they accommodated to the mythology of the Egyptians. 
 ThuSr by the affiftance of ^i^^ ^(Sw^rJ /« fc«^, idolatry en tred into the world 
 after the flood. Whereof, if there were not jEb clear footfteps in hiftory, why • 
 yet fhould you not imagine princes and magiftrates, ingaged in falfe reli- 
 gkjns, as ready to imploy their power for the maintaining and promoting 
 their falfe religions- in thofe days, as we find tbem now ? And tbereforej 
 what you fay in the next words, of ibe entrance of idolatry inio the worlii P> 6 
 and the entertainment it found in it, wilt not pafs for fo very evident, without 
 proof, though you tell us never £b confidently, that you JUp^pofe, beftdes the 
 corrupiiam of' human natwe, there can no other eauje be q^gned of it, or none 
 morepps^ik than this, that the^ powers then in being, did not what they might 
 md Qtsght to hanx done, i. e. if you mean it to your porpofey ufe force your 
 Way, to make men confider, or- to imp&fe creedi and ways ofw^rfiip, towards 
 the frevmfing that horvibie afofiacy. 
 
 I grant that the entrance anid growth of idolatry, might be owing to the 
 negligence of the fowers in being, in that they did not do- what they might and 
 ought to have done, in ufing their authority to fupprefs the enormities of 
 men-s nuanners, and correct the irregularity of their Iwes. But this was not 
 all the afliftance they gave to that h^rriik' apoftaey : they were, as far as 
 hiftory gives- us any light, the promoters of it, and leaders in it, and 
 did what they ought not to have done, by fctting up falfe religions, and 
 ufing- their authority to eftablifh them, to ferre their corrupt and ambitious 
 defigns. 
 
 National religions, eflrabliflied by authority, and inforced by the powers in 
 being, we hear of every where, as far back as we have any account of the 
 rife and growth of the religions of the world. Shew me any places within 
 thofe few generations, wherein yowfay the apoftaey prevailed after the flood, 
 where the magiftrates, being of the true religion, the fubjedts by the liberty 
 of a Toleration, were led into- falfe religioos, and then you will produce 
 fomething againft liberty of confcience. But to talk of that great apoftaey, 
 as wholly owing to toleration, when you cannot produce one inftance of 
 Tpieration then in the world, is to iky what you pleafe. 
 
 That the majority of mankind were then, and always have been, by the 
 iorruftian and pvaniity of huraan nature, led away, and kept from imbracing 
 the true religion, is paft doubt. But whether this be owing to Toleration, 
 in matters of -religion, is the queftion. _ David defcribes an horrible corrup- 
 tion 
 
A THIRD LETTER FOR TOLERATION 
 
 tion and apoftacy in his time, fo as to fay, There is none that doth good, m 
 not 07ie, Pfal. xiiii ; and yet I do not think you will fay, aTol^ation then in 
 that kingdom was the caufe of it. If the greateft part cannot be ill without 
 a Toleration, I am afraid you muft be fain to find out a Toleration in every 
 country, and in all ages of the world. For 1 think it is tru^, of all times and 
 places, that the broad la^yy that leadeth to deJiruSHon, hashadmoft travellers. 
 I would be glad to know where it was that force, your way applied, /. e. 
 with punifliments only upon non-co;iformifts, ever prevailed to bring the 
 greater number into the narrow way, that leads unto life ; which our Saviour 
 tells u's, there 2XQfew xki-Mjind. 
 
 The corruption of human nature, you fay, oppofes the true religion. I grant 
 it you. There was alfo, fay you, an horrible apojiacy after the flood j let this 
 alfo be granted you : and yet from hence it will not follow, that the true 
 religion cannot fubfift and prevail in the world without the affiftance of 
 force, your way applied, till you have fliewn, that the falfe religions, which 
 were the inventions of men, grew up un{i€r Toleration, and not bytheinr 
 Couragement and affiflance of the powers in being. *, v>' 
 
 How near foever therefore, the true religion was to be extinguijh^d within 
 ■a few generations after the flooii, which whether more in danger then, than 
 in moft ages fince, is more than you can fhew. This will be ftill the quef- 
 tion, whether the liberty of Toleration, or the authority of the powers in ' 
 being, contributed moft to it ? And whether there can be no other, nor more 
 probable caufe afligned, than the want of force, your way applied, I (hall 
 leave the reader tojudge. This I am fure, whatever caufes any one elfe fhall 
 ajjtgn, are gs w^ll proved as yours, if they offer them only as their con- 
 jedtures. 
 
 Not but that I think men could run into falfe and foolifli ways of wor- 
 ship, without the inftigation or afliftance of human authority; but the 
 powers of the world, as far as we have any hiftory, having been always -for- 
 ward enough, true religion as little ferving princes as private mens lujis, to 
 take up wrong religions, and as forward to imploy their authority to impofe 
 the religion, good or bad, which they had once taken up ; I can fee no rea- 
 fon wliy the riot ufing of force, by the princes of the world, {hould be af- 
 figried as the fole, or fo much as the moA probable caufe of propagating the 
 falfe religions of the world, or extirpating the true ; or how you cart fo po- 
 litively lay, idolatry prevailed without any affiflance from the powers in 
 being. 
 
 : Since therefore hiilory leads us to the magiftrates, as the authors and pro- 
 moters of idolatry in the worlds to which we may fuppo^ their not fup- 
 preffing of vice, joined as another caufe of the fpreading of falfe religions^, 
 you were beft confider, whether you can AiW fuppofe there can no other' caufe 
 he ciffigned, of the prevailing of the worfhip of falfe gods, but the magiftrate's 
 not interpofing his authority in matters of religion. For that that cannot with 
 any probability at all be afligned as any caufe, I {hall give you this farther 
 reafon. You impute the ^xcssiAm^Qi i2XiQ i&Xi^xom to the /corruption and 
 
 pravity 
 
A THIRD LETTER FOR TOLERATION 337 
 
 fra-oity. of human nature, left to kfelf» unbridled by authority. Now \i force, 
 your way applied, , does not at all bridle the corruption and pravity of human 
 nature, the magiftrate's not fo interpofing his authority, cannot be ajftgned as 
 any.wK/^jat.all of that apoftacy. So that let that apoftacy have what rife, 
 and. fpread as fanas you- pleafe, it will not make one jot for force, your way 
 applied, or (hew that that can receive any afliftance your way from authority. 
 For, your ufe.of authority and force, beiiig only to bring men to an outward 
 conformity to the national religion, it leaves the corruption and pravity of 
 human nature z.^ unbridled as before; as I have fhewn elfewhere. 
 
 You tell us. That it is not true, that the true religion will prevail by its p, 7 
 own light and Jirength, without miracles, or the afftjidnce of the powers in be- 
 ing, becaiife .of the corruption of human nature. And for this yon give us 
 an inftance in the apojidcy prefently after the flood. And you tell us. That 
 without the afliftance of force it would prefently he extirpated out of the 
 world, if the corruption of human nature be fo univerfal, and fo ftrong, 
 that, without the help of force, the true religion is too weak to ftand it, 
 and cannot at all prevail,, 'wi^oyxt miracles or force; how come men ever to 
 be converted, in countries where the national religion is falfe? If you fay 
 by extraordinary providence, what that amounts, to, has been fhewn. If 
 you, fay this corruption is fo potent in all men, as to oppofe and prevail 
 againft the Gofpeli not zffi{k.&dihj force or miracles, that is not true. If in 
 Bioft men, fo it is ftill, even where force is ufed. For I defire you to name 
 me a country, where the greatefl: part are really and truly Chriftians, fuch 
 as you cpnfidently believe Chrift, at the lafl: day, will own to be fo. In- 
 England having, as you do, excluded all the diflTenters, or elfe why would 
 you have them punifhed, to bring them to imbrace the true religion ? you 
 mufl:, I fear, allow yourfelf a great latitude in thinking, if you think that 
 the corruption of human nature, does not fo far prevail, even amongft con- 
 formifts, as to make." the ignorance, and lives, of great numbers amongft 
 them, fuch as futes not at all with thefpirit of true Chrijiianity . How great 
 their ignorance may be, in the more fpiritual and elevated parts of the Chri- 
 ftian religion, may be gueflfed, by what the reverend bifhop, before cited, 
 fays of it, in reference to a rite of the church j the moft eafy and obvious to 
 he infl:ru<Sted in, and underftood. Hi$ words are, In the common management 
 of that holy rite [confirmation] it is but too vifible, that of thofe multitudes 
 't}3at croud to it, the far greater part come merely as if they were to receive the 
 b^ofs bleffing,. without anyfenfe of the vow made by them, and of their renew- 
 ing their baptifmalingagements in it, Pajl. Care, p. 1 89. And if Origen were 
 now alive, might he not find many in our church, to whom thefe words of 
 his might be "applied, Whofe faith fgnifies only thus much, and goes no farther 
 than this, viz. that they come duly to the church, and bow their heads to thepriejis, 
 etc. Horn, in Jof. IX. For it feems it was then the fafhion to bow to the prieft 
 as it is now to the altar. If therefore you fay force is neceflary, becaufe 
 without it no men will fo confider as to imbrace the true religion, for the 
 falvation of their fouls, that I think is manifeftiy falfe. If you fay it is ne- 
 
 X X cej'ary 
 
4 THl^'Ojh^TTZK FOR TOLERATION 
 
 cej^ ^^ (uch tpfasf ?« V4JJ B^lfef Jbe gfifi&t^ft part fo imbnic^ it, yo^ 
 mufi ufe ft^qie p^h?jr (n^gijg ]f^ ftr.c€, y©iir way AppUed, for ^l^at does not 
 fo f^r wprk p^ the fn^j^fi$f. If ypi^ fay it is vecejfary, faeq^fe poffifeiy it 
 m^y wprk oij foipe, ^]^i?b J>aff pfMchkg, aM paffiiaficai, will not| I sin- 
 fv^ej-, if ppfll,bly'jf^uf |».^^^ j^a^zK^/y/jf iijay ssrprk-pn fomes, andl^eve- 
 fijre if/6^_y are ^(cejfar^, it ip ?g ppflttk, that greater punifhrnents «^ay 
 wpr|? Pn pthjers, ^nd f jjgrgfofg i^fy gr# pefieSary, ?nd fo on j:o the utpioft 
 fe verities. 
 
 P; 25 . That the cprruptip-p ^ ihftp§n ^atuire i§ every where iparead, and that it 
 works ppwerfyl|y \n the cyij^Msn of ^fpfae^eace, who ireceiv^ mt thehve 
 of tie truth, but bAv.^ |i|?^/^^. kt. u^gi^mtfn&fi ; aqd .^uefpr© Go^ gives 
 
 ,,!,,, {,,1 ihem up to helienje q He^ po lJA4y« I ifei^is* will dfi^. But that thi$cofr(i|H 
 
 , / > tion of hupan patHfe woi|:ji tquilly ia ajl msmy or in all ages j and fo, that 
 God will. Of evier 4if3> givf Wf, §11 niea, not reft-cained hy force, your way 
 modifie4 and appl^e^j tp ij^ligSie^ ^Ja as ^l falfe religiipias ape, that I yet fee 
 no reafon to gr^gt. |^gr W4l( tfeis iw^Qee pf Noah's region, yioia fo mvK^ 
 rely pn, ever perfu^d?? VU ypt^ have pfPved, that from thofe eight nien 
 which brought the trm, v^^n with lh®E» iot® the new wiorld there were 
 not eight thoufand, or ^ight^ fihpu^jd, which setained it in the worM S^ 
 the WPrft times pf thf %f of^y. A ad fefion^ljf, ti^ yo'U have proved thajft 
 the fatie religions pf jthf !!i>^]dl |^QVit£lpd(> ivmheiUit any ^ from force, or 
 tli^e afl^ftance pf the p<?®^ers. is being. And thirdly. That the decay ©f the 
 true religion wajs fp? w-apt pf fpree* ypyr tmidert^e fsree^ neitiher of which 
 ypu haye at all prpv^dt ^s, I |h«ik it soaoif^. 
 
 One cpnfideratipn i^cw? tPBchiflg .?i^i!a6, ^ad his rdagien,. give me leave to 
 fuggeft, ^nd that is, if force W'?r§ fcvBf eefliry fon die fiipport of the true fe~ 
 ligibn, as you n[^ake it, it is ftcgjjge, Ced, >vho. gave hina preeepta a^out- 
 pther things, fhould never re.veal this; to biin« nor any body elfe, that I know. 
 To this, you, who have cppfpiJsd, the BQn^tuve^ nfit to have pvsj^ the magis- 
 trate this conimijfifin^., muft i^y, that it is pJaiik enaugh. ia th© commiffioa 
 that he has from the lam) qf nature, aad fo. needed not any revela^tion, to-in- 
 ftrud the magiftrate ip the right he has tp. ufe force;., I cpnfefs- thj? magis- 
 trates have ufed force in matters, of religion, and hasve been as confideMi^ 
 and conftantly put upon it hy their piiefts, as, if they had a,s clear a Com- 
 miffipn from heaven, as St. Pft&r had to preap h the Gio^el to the Gentiles.. 
 But yet it is plain, notwithilanding that commiffioa from the/aw of nature, 
 there needs fome farther inftru^ion. ftosn revelation, finee it does npt appear, 
 that they have found put the right uf^ of fprcei, foch as the true religion re- 
 quires for its ppeferyationj, and though you have after fcverai^ thoufand s of 
 years, at laft, difcoyered it, ypt it is ^jejy imperfefSUyj y-ou not being able t6 
 tell, if a law were npw to be madje againft thpfe ,wha have not confidered as 
 , j//^^j)/ (jaj".i6^, what ajre thofe mod&i&fe penalties -which are to be.imployed 
 againft them, though yet without that all the reft fignifies nothing. But 
 however doqbtful ypq a;?e in this, I am glad to find you fodirecS:, in putting 
 
 P. 7 mens rejedling the true religioj), upon, the ddlBjculty they Imsto-f^or-t^ their. 
 
 'u/ist 
 
A THIRD LETTER FOR fbLlAATIok ^"39 
 
 luji,s, 'whUh tht t)frte feligkh requires ofthvrfi, and I dellffe ybu to rdmetiii'ber it 
 in oth^t plaees, wbepe I h^ve occafion torrtind yoti of it. 
 
 To eoncki-die, That we may fee the great advantage ySdf caufe will fe^ 
 ceivg frem? tha€ tnftanee, you fo much rely on,> of the dpoflacy after the flCorf, 
 I flitfU oppofe another fo- it. You fay. That iMattj prevailed iri tBe itdrld, in P. 6 
 (*y^w generations, abnoft to the utter exdujioti of the true religion, wkhoiit ahy 
 ^l4 from forge, ot- affifiafke of thi fowefi i'h beings by feafoft of Tofef^idn. 
 And fhei?efofe,. yom think there is great reafon to fear, that the true feligioh P. 9 
 w^di by Toleratioti, qmckly be mof effeSimily extirpated fhfottghb'ui the iborid. 
 And I fay, that after Chr^ianity was received for tSe ttlighn of the empire, 
 itod. whilft political Ikws, and force, interpofed in it, an horrible apbftacy 
 prevailed, to almbfi the utter 'excli^on' of ttue rdigiovi, arid a gerieral intro-^^^^*^|f' 
 <kidi»g of Idolatlry. And'- therefore I thlrtfe there is great reafdri i(y feit mote andApoA,^* 
 bariai thafi good, from the ufe of force in religion. of thehter 
 
 This I think as good art argtiment againft, as yowl's for force, aiicf fotoe- *''"^^* 
 thfelg, bettei* J itrtce- what you build on is only prefumed by you, lidt proved 
 f#Oi»'hiftdryr: whereas the matt^dr of fk(ft herd is well known, nor will ydd. 
 4my it, ■#h'teni you confider the flarte of reJigidh in Chriftendom lirid'^f the 
 sffiwaneeof that fdrce^- which- yoti' reil us, fuc<3eeded a.ti4 fupplied' the place 
 tJfi'wMi^vra'miilaokSj^ which in fot^'opitii&i, are fo rieceffaryin'the ab- 
 fence of £o^eri, ^nafcydti mafce that the ifeaiforf of fheir" continuance ;' and tell 
 u§> the^' were cdi^^ukdtilifm$Sfco\:A6)b&^ had •,- ni^ fo mttcB ftit evincing the?. 37 
 frmh ^the^ G&r^iam r'e^i^B^, as to' finpffyth^ want of the magiftrate's afftfi- 
 anee. §&■ that ^henevferVforcfe'Mle^- thfefb'i according' to your hypotheifis; 
 are miracles to fupply its want j. for without orie'of them, the true religion j^ 
 if \!Ve'Hlaybeliev« you,'!Vfrill {ook be' Utterly extirpated; and wKat force, in 
 the abfence of iftiraoles,! prod*k:ed' in Chriftendom feveral ages before tH6 re- 
 ftrfmation-i is fa well knowtf,. that" it will be hard to Arid what ferviciefyour 
 way of arguing will do any bat the Rotfiifll religion. 
 
 ■ But- to take ydur argunient in its full latitude, you Iky, but you fay it 
 without book,, that there was Once a Tolerati&ift^ in the vvoHd to the almoji 
 utter eitfirpation of the tru6 rteiigiO^n ; an^^I fay to you, that as far as records 
 authorize either opinion, we' may fay force has been always ufed in matters 
 of religion, td the great prejudice of the true' religion, and the prbfefTor^ of. 
 it. And there not being an age wherein you can £hew me, upon' a fair trial 
 of an eftaibliflied national Toleration, that the t?tre religion vt^l^ extir'pated, or 
 indangered-, fo much as yoti pretend by it> where'as there is no age, where^ 
 of we have fefSdent hiftory to judge of this rfe'atfer', vsrherein it will not be 
 eafy to find that the- true relig^ion, an^d its'folidw^'rs, fufjfered by force, you 
 wiil in vain indeaVouf, by inftances, tO' prove the ill effeds, or' ufelefnjsfs o;f 
 TokratiOnv fut^h as- the author propofed, vdiich I challenge you to fhew me 
 ■^4»ever i^tt up in the v^nld^ orthsft the true religion fuffered by it; and it 
 is to the want of iti and the-reftraints and difadvantages the true religion has 
 laboured under, its fo little fpreadiffgiri the ■v\>orld will juftly be imputed | 
 iituili froai better experiments,, you have fortiething to fay againft it. 
 *'-' >^^' X X 2 Our 
 
340 A THIRD LETTER FOR TOLERATION 
 
 Our Saviour has prorftifed that he will build his church on this funda- 
 mental truth. That he is Chriji the/on of God; fo that the gates ofheUJhdU 
 not prevail againji it : and this I believe, though you tell us the true religion ' 
 is not able to fubfift without the affiftance of force, when miracles ceafe. I 
 do not remember that our Saviour any where promifes any other affiftance 
 but that of his fpirit, or gives his little flock any incouragement tp expedt 
 much countenance or help from the great men of the world j or the coercive 
 power of the magiftrates, nor any where authorizes them to ufe it for the 
 fupport of his church j not many wife men after the fiejh, not many mighty ^ 
 not many noble ^ \ Cor. i, 26, is the ftile of the Gofpel ; and I believe will be 
 found to belong to all ages of the church militant, paft and to come, as well 
 as to the firft : for God, as St. Paul tells us, has chofen ihefooMfh things cf 
 the 'world to confound the wife, and the weak things^ of the world to confound the 
 mighty j and this not only till miracles ceafed, but ever fmce. To be hated 
 fit Cbrift's namefakt, and by much tribulation to enter into the kingdok of hea- 
 ven, has been the general and conftant lot of the people of God, as well as 
 it feems to be the current ftrain of the New Teftament ; which promifes 
 nothing of fecular power or greatnefs J fays nothing of kings being nurjing 
 fathers, or queens nurfng mothers : which prophecy, whatever meaning it 
 have, it is like our Saviour would not have omitted to fupport his church 
 with fome hopes and aflurance of fueh affiftance, if it were to have any ac- 
 complifliment before his fecond coming; when Ifrael fhall come in again, 
 and with the Gentiles make up the fulnefs of his glorious kingdom. But 
 the tenor of the New Teftament is. All that will live godly in Jefus Chriji, 
 Jhall fuffer perfecution, n Tim. iii, 12. 
 
 A. p. 7 I" your *' Argument confdered," you- tell us, That no man can fail of find- 
 
 ing the way of falvation that feeks it as he ought. In my anfwer, I take no- 
 tice to you, that the places of Scripture you cite to prove it, point out this 
 way oifeeking as we ought, to be a good life ; as particularly that of St. John-, 
 Jf any one wtll da his will, he jhall know, of the doSirine whether it be cf God : 
 
 i, II, p. 72 «pon which I ufe thefe words. " So that thefe places, if they prove what 
 " you cite them for. That no man can fail of 'finding the way of falvdtion, 
 " whjx feeks it as he ought; they do alfo prove, that a good life is the only 
 " way to feek as we .ought j and that therefore, the magifti^tes, if they 
 " would put men upon feeking the way of falvation as they ought, Q\o\Ad, by 
 ** their laws and penalties force them to a good life ; a good cohvierfation be- 
 " ing the fureft and readieft way to a right undePftanding. And that if ma- 
 " giftrates will feverely and impartially fet themfelves againft vice, in whdm- 
 " foever it is found, true religion will be fpread wide? than ever hitherto 
 
 . •- ■ *' it has been by the impofition oi creeds and ceremonies'.' To this you reply, 
 
 P. 13 Whether the magifirates fetting themfelves feverely and impifriially againfi what 
 
 you fuppofel call vice., or the impofition of found creeds and decent ceremonies, 
 does more conduce to. the fpreading the true religion, and rendring it fruitful in 
 ' the lives of its prof eff'ors, we need 'not examine; you confefs, you think, both- 
 together do beft i and this, you think,, is as much as needs befaidto thit-para^ 
 
 graphs 
 
A THIRD LETTER FOR TOLERATION 341 
 
 graph. If it had been put to you. Whether a good living, or a good pre- 
 bend would more conduce to the inlarging your fortuncj 1 think it would 
 be allowed you as no improper or unlikely anfwer, what you fay here, / 
 think both together nvould do beji ; but here the cafe is otherwife, your think- 
 ing determines not the point : and other people of equal authority, rnay, and 
 I will anfwer for it, do think otherwife : but becaufe I pretend to no autho- 
 rity, I will give you a reafon, why your thinking is infufficient. You tell 
 us. That force is not a jit means, where it is not necejfary as well as ufeful; P* 3° 
 and you prove it to he. necejfary , becaufe there is no other means left.. Now if 
 the feverity of the magiftrate, againft what I call vice, will, as you will not 
 deny, promote a good life, and that he the right way to feek the truths pf 
 religion, here is another means befides impofing'of creeds and ceremonies, to 
 promote true religion j and therefore your argument for its neceffity, becaufe 
 of no other means left, being gone, you cannot fay both together are bef, 
 when one of them being not neceffary, is therefore, by your own confeffioni 
 not to be ufed. 
 
 I having faid, That if fuch an indireSi and at a difiance ufefulnefs were fuf- 
 ficient to juftifythe ufe of force, the magiftrate might make his fubjeds eu- 
 nuchs -for the kingdom: of heaven : you reply, that yoM' fuppofe I will not fay p. 3, 
 eafiration is neceffary, becaufe you hope I acknowledge, that marriage, and that 
 grace which God denies to none, who fer.ioujly ajk it, arc fufficient for that pur- 
 pofe. And 1 hope you acknowledge, that preaching, admonitions and in- 
 -ilruftions, and that grace which God denies to none who ferioujly aJk it, are 
 fufficient for falvation. So that by this anfw;er of yours, there being no more 
 iieceflity of force to make men of the true religion, than there is of caftra- 
 tion to make men chafte, it will ftill remain that the magiftrate, when he 
 thinks fit, may, upon your principles, as well caftrate men to make 
 them chafte, as ufe force to make them imbrace the truth that muji fave 
 them. ■ . , 
 
 If caftration be not neceftary, becaufe marriage and the grace of God isfaf- 
 ficient, without it ; nor will force be neceflary, becaufe preaching, and the 
 grace of God is fufficient without it; and this, I think, by your own rule, 
 where you tell us, Where there are many 'ufeful means, and fame (f them are?. 34 
 fufficieijt without the reft, there is no neceffity of uftn'g them alL So that you 
 muft either quit your neceffity of force, or take in caftration too : which, 
 however it might not go down with the untradtable and defperately perverfe 
 and obftinate people in thefe Weftern countries, yet is a dodrine, you may 
 hope, may meet with a better reception in the Ottoman empire, and recom- 
 mend you to fome of my Mohammedans. 
 
 To my faying, " If what we are apt to think ufeful, were thence to beL.II,p.Ei 
 *'. concluded fo, we might be in danger to be obliged to believe the pre- 
 *f tended miracles of the church of Rome, by your way of reafoning -, unlefi 
 V we will fay, that which without impiety canriot^ be faid, that the wife an^ 
 f* benign Difpofer and Governor of all things, does not ufe all ufeful means for 
 «' promoting his own honour in the world, and Jthe good of fo'uk" This, I think, 
 
 wiii 
 
34? A THIRD LETTER FOR TOLERATION: 
 
 P, 33 will conclude as much for miracles as for force : you reply, you fhtnk it -mH 
 not; fon in the flac&\ intend, yon Jfeak nat of ujefuh but (f competent, i. e* 
 fi0£i$nt means. Nonv cmipetent, or fufficieni means are neceffary ; but you 
 tbmk no man wiH fay that aU ufefiil means are fo : and therefore fhittghr as 
 you eiffirm, k cannot befaid without impiety^ that the wife and benign D^^ejr 
 and Governor, of all things has notfumifked mankind lekh competeM means for 
 the pKomoting hkawnhmam in the world, and thegesdef finik', yet it if *wwjp 
 agreeable with piety-, and with truth tos, tofoy that he daes not now ufe ait i^- 
 fi^ means : becaufe as none ^ his attributes obliges him t& ufe more thmtfujS^ 
 cient means ; fohe may ufifufficient means, without «fmg ail ufefvdnwans. Fvr 
 ^here the^e are many ufeful means, andfome of themi are JitfikieM •without the 
 reft., ther^ is no> mceffity of ufing tJt^m alt. So thai f rem. Gms not tfmg mirachs 
 now, to promote the tnue veH^an^^ I cannot conviude t^t he does, not tihiiak- them 
 if^knaw, but only that ke does not think them necej^aj. And therefsre;. tkm,^ 
 wha/t we are apt to- think, vfiful, were thence to be £oncbidedfo<; yet if- what' 
 ever is ufeful, be not likewife to be concluded necefj'ary, there is na reafiM, tofiiKf 
 thai we Jl^uM' b& oNiged to> bdie^^ the mifocles pretettdkd ta ly tke- ckmch 
 ef Rome. For ^ miracles be- not now necefiry, tkere is no incojwemenve' in 
 ^hatiimg the mimi^S' pretind^d to l^ the church rf'Rxxas, to be but pretmdsd 
 nmadm. To which. 1' ari^er. Put it how you\ will, for campetejvt meansi 
 er uf^l nxeaaa, it will conclude for miracles ftiU: as much aa for force. 
 
 A, p. 1 6 Your words are thefe, 1^ fue^ a degree' of oui'moftdcfarciBi, asrhaxbienntentiojtedi 
 ke-reaHy of great artd ma^^c&y^ufB-far the advaitciag thefe ends, as taking, tik 
 leionld'as nf?e>J^dit, you fey, you thmk- i^ csppears to, be.\. them it- m^be.ac- 
 knomkdged there is a-right>fmewhere to ufe it far the ashmttdngthofeends i «^- 
 AjjS wet will fay, wihai without impiety cannot he f aid, that the wife and benign 
 Hf^pifer of all' things^ kas not furnijbedmmkind with competent means f^xr the 
 pfBomoting his own honotut in the w*rld, and the goottof fouls^ What^ I befeech 
 you, now is the fum of this argument, but this, force is of great and necef- 
 • feiry tife-i therefore* the wife and beni^ Difpafer of alt things, who wUl not 
 leave mankind unfurrdfhedi which it would-be impiety to^fc^, of competent means 
 foff the promoting hisBomvr in the world, and the good of fouls , has given fome- 
 'mherearighttoufeitf 
 
 Let us try it now, whether it will not do as well for miracles. Mkaeles 
 rn^e of great and neceff&ry ufe, as great and neceffary at leaft as forcd, there* 
 fore the wife and bemgn Difpofer of all things, wkowiH not leave mankiftd-un-^ 
 fmmjhedi which- it would be impiety i to fay, of competent means for the pro- 
 mating his honour in the worlds and the good-.of fouls, has-grven fomewherea 
 power of miracles. I afk you, whea I in the *' Sveon^Lettsr' ufed ywift 
 own wor(fe, appUed to miracles inftead of force-, would tbey-aoit conclude 
 then as well for miracles 2&iov force. For you muft-remember.there was not 
 then in all your foheme one word' of mir^chs to fupplpthe place of /orcB'.' 
 For^ce z\onQ was mentioned, force alone was neceflary, all was laid on force>.' 
 Nor was it eafy to divine, that miracles fhould be taken in, to mend.the de- 
 fe<5ts.of yourhypotheiiis, which in your ^wer tamey you Jiowhave-donei 
 
 and 
 
A THIRD LETTER FOR TOLERATION 343 
 
 aiiid I eafily allow it, without hdding you to any thing you have faid, and 
 ihill al\ii^ays do fo. Fpr feeldng truth, and not triumph, as you frequently 
 fuggeft, I jSjall always take your hypothefis as you pleafe to reform it, and 
 either irabrace it, or fhew you why I do not. 
 
 Let us fee theiefore, whether this argument will do any better now yout 
 fcheme in mended, arid you tass^t. force or miracks necej'ary. If force or mi- 
 racles are o/'^r^'^/ imd neceffary ufe far the ftom&ting true religion, and the fal" 
 Vfltien offmhi then it mufl be mknmvkdgdy that thp'e isjomewhere a right t9 
 vfi the oae, or a power to do the other, for the advancing thofe ends^ j unlefi 
 'me ^iUJkyy 'mbat •vsithotd impiety cannot befai^, that the "wife and benign Dtf" 
 ^(^frr ^nd Governor of all things has not furpified mankind with competent 
 memsfor the promoting his own honour, and the good (f fouls. From whence 
 it will follow, if your argument be good, tl^t where men have not a righl 
 to ftfe force, there jftill we are to expe(9: miracles, unlefi ive will f^, etc. 
 Now where the magiftrates are not of the true religion, there by this part 
 of your fcheme, there is a right in Tmbo^ to ttfe force; < for if there were,, 
 what need of miracles, as youi tell us there was, in the firft ages of ChriC- 
 tianjty, to fupply that want ? Since the magiftrates, who were of fasLfe re- 
 ligions then, were furnifhed with as much right, if that were enough, as 
 -they are now. So that where the magiftrates are of falife religions, there 
 y^u muft, upon your principles, affirm miracles are flill to fupply the want 
 offorecti, unle/s you liMl fajy what without impiety cannot he fald, that the 
 w/e a,itd benign JDifpqfer and Governor of dithirngs,, bath noift^nifia^d mankind 
 with competent means for the promoting hii own hmmr hi the. world, and the 
 gsod of finis. Now how far this will favour the pretences of the church of 
 Rometpimkaisks m the Ea/]tsLndJV^>-Imdks,. and other parts Botimdei; po*- 
 piifh. govern^ments,. you were beft: confider. This is evident, that in, ail 
 countries wheie the tcioje iteligion is Kot reeei'md for the reRgion of the Aim, 
 att^fupp^Ttgd and imaaraged ^ tktkmis (fit, you na^uft allow miracles to be 
 S8;.nec;efrary rm.w, as ever they, were any where indie world, for the- fuppljr 
 of the want of force,, before the magiftrates were Chriftian«. And theia* whae 
 a^a^tage ytjitjr do^^tirine gives to the church of Rome; is very vifibte. For 
 they, like you^ iiipp^^it?^ theirs the one mly true- religion,, are fopplied by you 
 with this argianieot for it, m^. Th&t xhei trwe reHgimnmllnc^ prevail by its'?, f 
 own light and firength, withal the affifitmce (f miracks ar authority.. Which 
 are the campe.ten-imieam,rw\mis^, witbsut impiety, it cannst be- faid, that the 
 wife ^dibenigr^ Dfpofer and Gavevnar cf all things,, has notfu^mfi'd mankind 
 wi0i. From whence they wili not tMnk it hard to draw' this ccaifequence -^ 
 th^t thejefofe the w^ea^ benign. GofmrJmx^ of ail things, has continsued ia 
 their church, thm powes of mifiswdLes, wltiek yours, does not fa much as pce- 
 ttridito,, tOifiipply the im^t: of tih<mag^rat'e's a:fifia7z&e, whej?e that cannot be 
 had to mafee, the irue religion prevaiife.. , ^Aml; if a Papift feouM prefs you with, 
 this apgument, \ would gladly fca^w-, what you would reply to him. 
 
 Thotugh this.be ejiough to make good what I fadd, yet fince Ifeek truth,. 
 vsxQm.^m- my Qwa juItiiicatiQn, let us examine a httle, what it is you here 
 
 ,' ■ ... ^^^ 
 
344 A THIRD LETTER FOR TOLERATION 
 
 fay of competent means. Competent means, you'fay, are necejfary ', but yoa 
 think no man will fay, all ufeful means arefo. If you think you ipeak plain, 
 dear determined fenfe, when you ufed this good Englijh word competent y I 
 pity you : if you did it with fkill, I fend you to-my Pagans and Mohamme- 
 dans!^ • But this fafe way of talking, though it be not altogether fo clear, yet 
 it fo often occurs in you, that it is hard to judge, whether it be art or nature. 
 
 P' 33 Now pray ^ what do you mean by mankind's being furnijhed with competent- 
 means f If It be fuch means as any are prevailed on by to imbtace the truth 
 that mujifave them, preaching is a -conipetent means ; for by preaching alone, 
 without force, many are prevailed on, and become truly Chriftians j and 
 then yoar force, by your own confeffion, is not necejfary. If by competent, 
 you underfland fuch means by which all men are prevailed on, or the ma- 
 jority, to become truly Chrifiians, I fear your force is no competent means. 
 
 Which way^ever you put it, you mull acknowledge mankind to be defti- 
 tute of competent means, or your moderate force not to be that neceffary compe- 
 tent means : fince whatever right the magijlrates may have had any where to 
 ufe it, wherever it has not been ufed, let the caufe be what it will that 
 kept this means from being ufed, there the people have been deflitute of that 
 means. "". 
 
 . But you will think there is little reafon to complain of obfcurity, you hav- 
 ing abundantly explained what you mean by compietent, in faying competent, 
 i. e. fufficient means. So that we have nothing to do but to find out what- 
 you mean ^fufficient : and the meaning of that word, in your ufe of it, you 
 
 P. 51 happily give us in thefe following. What does any man mean by fufficient evi- 
 dence, but fuch as will certainly win affent wherever it is duly confider'df Ap- 
 ply this to your zw^^/zj-, and then tell me, w\iet\i&T yoxxt force he {ach compe- 
 tent, i. e. fufficient means, that it certainly produced imbracing the truth, 
 wherever it was duly, ' i. e. your way applied -, if it did not, it is plain it is 
 not your competent fufficient means, and fo the world, without any fuch im- 
 putation to xhe dLivmewifdom^Lndi benignity, might be without it. If you 
 will fay it was_/^«>«f, and did produce that end wherever it was applied, I 
 defire you then to tell me whether mankind hath been always furnifhed with 
 competent means. You have it now in your choice, either to talk impioufly, or 
 renounce force, and difown it to be competent means; one of the two I do not 
 fee how, by your own argument, you can avoid. 
 
 But to lay by your competent and fufficient means i and to eafe you of the un- 
 certainty and difficulty you will be in to determine what is fo, in refpeft of 
 mankind; I fuppofe it will be little lefs impious to fay, that the wife and be- 
 nign Di/pofer and Governor hath not furritjK d mankind with nectffary means, 
 as to fay he hath hotfurnijh'd them with competent means. Now, Sir, if your 
 moderate penalties, and nothing elfe, be, fince the withdrawing of miracles, 
 this neceffary means, what will be left you to fay, by your argument, of the 
 wifdom and benignity of God in all thofe countries, where moderate penalties" 
 are not made ufe of? where men are not furnifhed with this means to bring 
 them to the true religion ? For unlefs you caa fay, that your moderate penalties 
 
 have 
 
A THIRD LETTER FOR TOLERATION' 345 ; 
 
 have been conftantly made ufe of In the world for the fupport and incou- 
 ragement of the true reh'gion, and to bring men to it, ever iince the with- 
 drawing of miracles, you muft confefs, that not only fome countries, which 
 yet were enough againft you, but mankind in general, have been unfur- 
 niflied of the necejfary means for the promoting the honour of God in the world, 
 and the fahation of mens fouls. This argument out of your own mouth, 
 were there no other, is fufEcient to fhew the weaknefs and unreafonablenefs 
 of your fchemej and I hope the due confideration of it will make you cau- 
 tious another time, how you intitle the wifdom and benignity of God to the 
 fupport of what you once fancy to be of great and neceflary ufe. 
 
 I having thereupon faid, " Let us not therefore be more wife than our L. II, p. 82 
 *• Maker in that ftupendous and fupernatural work of our falvation. The 
 <* Scripture," etc. 
 
 You reply, Though the work of our falvation be, as Ijujily call it, ftupen- p. 35 
 dous and fupernatural ; yet yon fuppofe nofober man doubts, but it both admits 
 and ordinarily requires the ufe of natural and human means, in fubordination to 
 that grace which works it. 
 
 If you had taken notice of thefe immediately following words of mine, 
 ** The Scriptijre that reveals, it to us, contains all that we can know or do, 
 *' in order to it ; and where that is filent, it is prefumption in us to direft ;" 
 you would not have thought what you here fay a fufficient anfwer : for - 
 though God does make ufe of natural and human means in fubordination to 
 grace, yet it is not for man^to make ufe of any means, \xi fubordination to his 
 grace, which God has not appointed, out of a conceit it may 6.0 fome fervice 
 indireSily and at a dijiance. 
 
 The whole covenant and work of grace, is the contrivance of God's infi- 
 nite wifdom. What it is, and by what means he will difpenfe his grace, is 
 known to us by revelation only j which is fo little futed to human wifdom, 
 that the Apoftle calls It thtfooltjhnefs of preaching. In the Scripture is con- 
 tained all that revelation, and all things neceflary for that work, all the 
 means of grace : there God has declared all what he would have done for the 
 falvation of fouls ; and if he had thought force neceflary to be joined with 
 ihefoolijhnefs of preaching, no doubt but he would fomewhere or other have 
 revealed it, and not left it to the wifdom of man : which how difproportioned 
 and oppofite it is to the ways and wifdom of God in the Gofpel, and how un- 
 fit to be trufl:ed in the bufmefs of falvation, you may fee, i Cor. i, from verfe 
 37, to the end. 
 
 The work of grace admits, and ordinarily requires the ufe of natural and hu'Y. 35 
 man means. I deny it not : let us now hear your inference ; Therefore till I 
 havejhewn that no penal laws, that can be made, can do any fer vice towards the 
 falvation of tnens fouls in fubordination to Gods grace, or that God has forbidden 
 the magijirate to ufe force, for fo you ought to put it, but you rather chufe, 
 according to your ordinary way, to ufe general and doubtful words ; and 
 therefore you fay, Toferve him in that great work with the authority which 
 he has given him, there will be no 'occafon for the caution I have given, not to 
 
 ^\ be 
 
A THIRD tfittEk FOR tOLEkAtiOlf 
 
 be wifef thah our Maker in that ftupdrldbqi Work of our falvafife/ Bjr 
 which Way of argilirig, any thing that I cantiot fhew, cannot poffibly^ caii- 
 fiot iridirehly and at a dijldhce, or by accident, Aoanyfervice, or God has not 
 fofbidden, may be made ufe of for the falvatiofiof fouls, I fuppofe ypU mean 
 exptefslyJhrBiddeh, for elfe I might think fhefe words, [Who has Required 
 this at your hands f] a fufEcient prohibition of it. The fum of your argu- 
 ment is, what cannot Befiewtdnot to dt) dnyfervie'el may be iifed (^sdhUman 
 vieantin fubordinatioh to grace .^ in the Wi^rk of falvation. To which Ir^ply, 
 That what may, througil the grace of God, fometimes do fbmC fervice, 
 cannot, without a farther warrant fjfoni revelation than fuch ufefulnefsi be re- 
 quired, or made ufe of as a fuboi-dlnaiCe means to grace. For if fo, then au- 
 ricular confeffibn, penaneei j:<i]griniages, proceflioris, etc. which no body can 
 iliew do not ever do any fervid, at leaft, indireBly and at a dtjiance, towards 
 the falvation of fouls, riiay all be juftified. 
 
 It is not enough that it can nbt be Ihewn that it cannot do ariy fervice to 
 juftify its ufefulnefs J for what is there that may hot, ih^reBt^ and at a 
 dijiance, or by accident, d6 fohie fervice ? To fhew that it is a hnnran Means, 
 that God has no where appointed, in Jikbordination to grace, in the fuperna- 
 tural Work of falvation, is enough to prove it ah unvvarrantable boldneft to 
 ufe it : and much more fo in the prefent cafe of foHe, Which, if piit into 
 the magiftrate's handi Avith power to uife it iii matters of religion, will do 
 fnore harm than good ; as I think I have fufficiently Qiewh. 
 
 And therefore, fince according to ybii, the iriagiftrate's commiflion, to 
 iife force for the falvation of fouls, is from the law of nature; which com- 
 miflion reaches t6 none, fince the revelation of the Golpel, but Chriftian 
 magiftrdtes ; it is more natural to conclude, were there nothing elfe in the 
 fcafe but the filence of Scripture, that the Chriftian hiagiftrate has rio fufch 
 power, becaufe he has ho fuch commiflion any where in thie Gofpel, iyherfc- 
 in all things are appointed neceffary to falvation ; than that there was fo clear 
 a commiflion given to all magiftrates by the law of naturei that it is necefl!ary 
 tojljew a prohibition from revelation, if one will dehy Chriftian magiftrates 
 to have that power; Since the commiflion of the law of nature to magif- 
 trates, beihg only that general one, of doing good accordihg to the beft of 
 their judgments : if that extends to the ufe of force in matters of religion, it 
 will abundantly more oppofe than promote the true religion, if force in the 
 cafe has any efficacy at all, and fo do more harm than good : which though 
 it fhews not, what you here demand, that it cannot do any fervice towards 
 the falvatioh of mens fouls, for that cannot be fhewn of any thing! yet it 
 fhews the difliervice it does, is fo much rhore, than zny fervice can be ex- 
 |)eded from it, that it can never be proved, that God has given power to 
 magiftrates to ufe it by the commiflion they have of doing good, frpin 'the 
 law of nature. 
 
 B\it whilft you tell me, Till Ihavejhewn that force and penalties cannot da 
 any fervice towards the falvation of fouls, there will be no occafon for the cau- 
 tion \ gav6y<i\x, not to be wifer than our Maker in that ftupendous^an^ fu- 
 
 pematural 
 
A THIRD LETTER F,OR TOLERATIOIvr 3^7 
 
 pernatur^lwqrk, you have forgot your own confeffion. That itis not enougji 
 to authorize the ufe of force, that it may be ufeful, if it be not alfo neceJJ'ary.?. 30 
 And when you can prove fuch means neceflary, which though it cannot b.e 
 fhewn, never upon atiy pccafion, to do any fervice ; yet may be, and is 
 ,abundantly fhewn to do fo little fervice, and lo uncertainly, that if it be 
 ufed, it will, if it has any efficacy, do more harm than good : if you can, 
 I fay, prove fuch a means as that neceff'ary, I think I may yield you the 
 eaufe. But the ufe of it has fo much certain harm, and fo little and uncer- 
 tain good in it, that it can never be fuppofed included or intended in the ge- 
 neral commiffion to the magiftrates, , of doing good : which may ferve for an 
 ^nfwer to your next paragraph. 
 
 Only let me take notice, that you here make this commiffion of the law 
 of nature to extend the a/^ of force, only to induce thofe, njoho would not other-'^. 35 
 njolje, to hear mhat may and ought to move them to inibrace the truth. They 
 have heard all that is offered to move them to imbrace, i. e. believe, but are 
 not moved : is the magiflrate by the law of nature cpmmiffioned to punifh 
 thetn for what is not in their power ? for faith is the gift of God, and not 
 in a man's power: or is the magiflrate commiffioned by the law of natur?, 
 ^vhich imppwers him in general, only, to do them good ? Is he, I-fay, com- 
 jjliflioned to make them lie, and proofs that which they do not .believe? 
 And is this for their good ? If he punifh them till they inibrace, i. e. believe, 
 he punifhes them for vvhat is not in their power ; if till they imbrace, i. e. 
 barely pr^jfefs, he punifhes them for what is not for their good: to neither 
 of which, can he be cornmiffioned by the law of nature. 
 
 To my faying, Till you can fhew us a commiffion in Scripture, it will be 
 fit for us^^to obey that precept of the Gofpel, Mark mi, 24, which bids us 
 take heed "what we hear. You reply. That this you fuppofe is only intended?. 36 
 Jbr the vulgar reader j for it ought to be rendered. Attend to what you hear ; 
 which you prove out of Grotius. What if I or my readers are not fo learned, 
 as .tp underfl;and either the Greek original, or Grotius' s Latin comment ? 
 Or if we did, are we to be blamed for underflanding the Scripture in that 
 fenfe, which the national, i. e. as you fay, the true religipn authorizes, arid 
 which yoU'tell us,; would be 2,. fault in us if we. did not believe ? 
 
 For if, as you fuppofe, there be fuffieient provifion made in England S^r?. 20 
 
 in/trud:ing all men in the truth, we cannot then but take the words in. this 
 
 • fenfe, it being that which the public authority has given them ; for if we 
 
 are. not to follpw the fenfe as it is given us in the tranflation authorized by 
 
 our governors, and ufed by our worfhip . eflablifhed by law, but muft feek 
 
 it elfewhere, it .will be hard to .find, how there is any other provifion made 
 
 for infbru<^ing men in the fenfe of' the Scripture, which is the truth that muji 
 
 five thfm, but to, leave them to their own inquiry and judgment, and to 
 
 themfelves, to take whom they think befl for interpreters and expounders of 
 
 Scriptijire, and tO; quit that of ^he true church, which fhe has given in her 
 
 tranflation. This is the liberty you take to differ from the true church, 
 
 . '-when^you. think fit, and it wjll ferve your purpofe. She fays, take heed what 
 
343 A THIRD LETTER FOR TOLERATION 
 
 you hear; but you fay, the true fenfe is, lAitend to what you hear. Me- 
 tbinks you fhould not be at fuch variance with diiTenters ; for after all, 
 
 NOTHING IS so LIKE A NONCONFORMIST AS A CONFORMIST. ThoUgh it 
 
 be certainly every one's right to underftand the Scripture in that fenfe which 
 appears trueft to him, yet I do not fee how you, upon your principles, can 
 depart from that which the church of E/zg-Z/^W has given it: but you, I find, 
 when you think fit, take that hberty ; and fo much hberty as that, wauJd, I 
 think, fatisfy all the diffenters in England. 
 
 As ta your other place of Scripture j if St. Paul, as it feems to me, m 
 that tenth to the Romans, were fliewing that the Gentiles were provided 
 with all things necelfary to falvation, as well as the Jews ; and that by liav- 
 ing men fent to them to preach the Gofpel, that provifion was made, wha;t 
 you fay in the two next paragraphs will (hew us, that you underftand, that 
 P- 37- the Greek word kko^, fignifies both hearing and report, but does no more 
 -anfwer the force of thofe two verfes, againft you, than if you had fpared all 
 you faid with your Greek criticifm. The words of St. Paul are thefe ; How 
 then jhall they call on him on 'whom they have not believed? And how jhall they 
 believe in him of whom they have not heard? And how Jhall they hear without 
 a preacher? And how Jhall they preach, except they be fent ? So then faith- coni- 
 eth by hearing, and hearing by the word of God, Rom. x, 14, 15, 17. In this 
 dedudtion of the means of propagating the Gofpel, we may well fuppo|e 
 St. Paul would have put in miracles 01 penalties, if, as you fay, one of them 
 had been neceffary. But whether or no. every reader will think St. Paul fet 
 down in that place all neceffary means, I know not; but this, I am confi- 
 dent, he will think, that the New Teflament does -, and then I afk, Whether 
 there be in it one word of force to be ufed to bring men to be Chriflians, or 
 to hearken to the good tidings of falvation, offer'd in the Gofpel.? .. 
 
 To my afking, " What if God, for reafons beft known to himfelf, would 
 p. 38 " not have men compelled?" You anfwer, Jf he would not have them 
 eompell'd now miracles are ceafed, as far as moderate penalties compel, f other- 
 wife you are not concerned in the demand) he would have told usf&. Concern- 
 ing «7/r<3£-/i?j fupplying the want of force, I fhall need to fay nothing more 
 here but to your anfwer. That God would have told us fo. I fhall in few words 
 ftate the matter to you. You firfl fuppofe force neceffary to compel men to 
 hear, and thereupon fuppofe the magiflrate inverted with a power tchcompel 
 ^txatohear, and from thence peremptorily declare, that if God would not 
 have force ufed, he would have told us fo. You fuppofe alfb, that it muft be 
 only moderate force. Now may we not afk one, that is fo far of the council 
 of the Almighty, that he can pofitively fay what he would or would not 
 have, to tell us, whether it be not as probable that God, who knows the 
 temper of man that he has made, who knows how apt he is not to ^are any 
 degree of force when he believes be has a commifEon to coimpel men to (k> 
 any thing in their power, and who knows alfo how prone man is to thin^ 
 it reafonable to do fo : whether, I fay, it is not as probable that God, if he 
 wauld have Jtite magiftrate to ufe none hxsx moderate force to compel mn ta 
 
 hear^ 
 
A THIRD LETTER FOR TOLERATION 349 > 
 
 heart 'would alfo have fold usfo ? Fathers are not more apt than naagiftrates to 
 flrain their power beyOnd what is convenient for the education of their 
 children j and yet it has pleafed God to tell them in the New Teftament, of 
 this moderation, by a precept more than once repeated. 
 
 To my demanding, " What if God would have men left to their freedom 
 *' in this point -, if they will hear, or if they will forbear, will you conftrain 
 *' them? Thus we are fure he did with his own people," etc. You anfwer. 
 But thofe words, whether they will hear, or whether they will forbear, niohich !*• sJf 
 ive find thrice ufed in the prophet Ezekiel, are nothing at all to my purpofe. 
 P(9/-<^j/. hearing there, no man underjiands the bare giving an ear to what was to 
 be preach" d, nor yet the confidering it only ; but the complying with it, and obey^ 
 ing it, according to the paraphrafe which Gvoims gives of the words. Me- 
 thinks, for this once, you might have allowed me to have hit upon fomething; 
 to the purpofe, you having denied me it in fo many other places : if it were 
 but forpity, and one other reafon j which is, that all you have to fay againft 
 it, is, that by hearing there, no man underjiands the bare giving an ear to what 
 was to be preached, nor yet the confidering it, but the complying with it, and 
 obeying it. If I mifremember not, your hypothefis pretends the ufe of force 
 to be not barely to make men give an ear, nor yet to confider, but to make 
 them confider as they ought, i. e. fo as not to^ rejeSi ; and therefore, though 
 this text out oi Ezekiel, be nothing to the purpofe againft bare giving an ear, 
 
 •yet if you pleafe, let it ftandas if it were to the purpofe againft your hypo- 
 thefis, till you can find fbme other anfwer to it. 
 
 If you will give yourfelf the pains to turn to ASls xxviii, 24, 25, 26, 
 
 "27, 28, you will read thefe words, And fome believed the things that were 
 
 fpoken, and fome believed not. And when they agreed not among themfelves 
 they departed, after that Paul had fpoken one word; Wellfpake the Holy Ghoji ' 
 
 -by Efaias the prophet. Unto our fathers, faying. Go unto this people, and fay, 
 
 hearing, ye fliall hear, and fiiall not underfiand; and feeing, ye Jhall fee, and not 
 
 perceive. For the heart of this people is waxed gr of s, and their ears are dull of 
 
 Hearing, and their eyes have they clofed; lefi they Jhould fee with their eyes, and 
 
 hear with their ears, and underjland with their heart, and Jhould be converted, 
 
 and 1 Jhould heal them. Be it known therefore unto you, that the falvation ef 
 
 God iifertt unto the Gentiles, and that they will hear it. 
 
 " * If one fhould come now, and out of your treatife, called " ^ he argument 
 
 of t-he Letter concerning 'Toleration confider d and anfwer d" reafon thus. It is A. |k ^, etti 
 
 evident that thc{e Jews have not fought the truth in this matter, with that ap^ 
 
 plication of mind, and freedom of judgment which was requifite, whilfi theyfuf- 
 
 fered their lujls and paffions to fit in judgment, and manage the inquiry. The 
 imprejjions of education, the reverence and admiration' (f perfans., worldly re- 
 
 fpeBs, and the like incompetent motives, have determined them. Now if this be 
 the cafe; if thefe men are aver fe to a due confideration of things, where they are 
 moji concerned to ufe it, wpiat means is there left f be/ides the grace of 
 God J to reduce thfem out of the wrong way they are in, but to lay thorns and 
 briars in it f Would you not think this a good argument to Ihew the necef- 
 - ■ fity 
 
350 A THIRD LETTER FOR TOLERATION 
 
 fitjr of ufing force and penalties upon thefe men in the ASts, who refufed to 
 be brought to imbrace the true religion upon the preaching of St. Pnut? 
 For what other means ivas left, tcx&at human method could betifedto bring them 
 to make a moifer and more rational choice ^ but laying fuch penalties upon them as 
 might balance the weight of fuch prejudices, tuhich inclirid them to prefer ^afalfe 
 imy before the true ?■ Tell me, I befeech 3fou, would you not, had you been 
 a Chriftian magiftrate in thofe days, have thought yourfelf obliged to itiy, 
 
 A. p. II by force, to over-balance the 'weight (f thofe prejudices which inclind them to 
 prefer flfalfe way to the true ? For there was no other human means left ; and 
 if that be not enough to prove the neceffity of ufing it, you have no proof of 
 any neceffity of force at all. 
 
 If you would have laid penalties upon them, I afk you, what if God for 
 reafons beft known to himfelf, thought it not neceflary to ufe any other hu- 
 man means but preaching and perfudlion ? You have a ready anfwer. There 
 is no other human means but force, and fome other human means befides 
 preaching, is neceflary, /. e. in your opinion : and is it not fit your authority 
 ihouM-carry it ? For as to miracles, whether you think fit to rank them 
 amongft human means or no ; or whether or no there were any fliewed to 
 thefe ambelieving Jews, to fupply the want of force, I guefs, in this cafe, 
 you will not be much helped, which ever you fuppofe : Though to one un- 
 biaffed, who reads that chapter, it will, I imagine, appear moft probable 
 that St. Paul, when he thus parted with them; had done no miracles amongft 
 them. . >\ 
 
 But you have, at the clofe of the paragraph before us, provided a ^/x'o 
 
 p. 3$ for all, in telling us. However the penalties<yQn defend, are not fuch as can any 
 
 way be pretended to take away mens freedom in this point. The queftion is. 
 Whether there be a neceffity of ufing other human means but preachings for 
 the bringing men to imbrace the truth that muft fave them; and whether 
 force be it ? God himfelf feems, in the places quoted, and others, to teach 
 us, that he would have men left to their freedom from any conftraint of 
 foEC,e in that point; and you anfwer, T^he penalties jow defend are not fuch 
 as can any ways be pretended to take away mens freedom in this point. Tell ^s 
 what you mean by thefe words of yours, take away mens freedom in this point', 
 and then apply it. I think it pretty hard to ufe penalties and foree to any 
 "man, without Yai^jg- aixiay his freedom from penalties and force. Farther, the 
 
 A. p. ri penalties you think necelTary, if we may believe you yourfelf, are to be fuch 
 as may balance the tveight of thofe prejudices, nvhich incline men to prefer afalfe 
 Hvay before a true: Whether thefe be fuch as you will defend, is another 
 queftion. This, I think, is to be made plain, that yoU mufl: go beyond 
 the lower degrees of force, and moderate penalties, to balance thofe pre- 
 judices. 
 
 L. II p. 83 ^° "^y ^^ying> " That the method of the Gofpel is to pray and befeech, 
 " and that if God had thought it neceflary to have men puniflied to make 
 " them give ear, he could have called magiftfates to be fpreaders of the 
 " Gofpel, as well as poor fifhermen, or Paul a perfeeator, who yet wanted 
 
 « not 
 
A THIRD LETTER FOR TOLERATION 351 
 
 ** not power to punifh Ananias znd. Saphirai and the inceftuous Corm- 
 *' thian." You reply. Though it he the method of the Gofpel, for the mi.- P. 38 
 nijiers of it to pray and befeech men; yet it appears from my o-wn ivords here^ 
 both that punijhments may befometimes necejfary ; and that punijhing, and that 
 even by thofe who are to pray and befeech, is confijient ivith that method. I 
 fear, Sir, you fb greedily lay hold upon any examples ;o£ punifhment, when 
 on any account they come in your way, that you give yourfelf not liberty 
 to Gonfider whether they are for your purpofe or no ; or elfe you would 
 fearce infer, as you do fr^m my words, that, in your czS^ypuniJhmints may bi 
 fametimes necejfary. Ananias and Saphira were punifhed ; therefore it appears, 
 fay you, that punijhments may be fometimes necej'ary. For what, I befeech 
 you ? Fot the only end, you fay, puniifhments are ufeful in religion, /, e. to 
 M-ake men cmftder. So \}a.^tAnanms and iSa^i&Jra were ftruck dead : for 
 whit end ? To make them tonfidef. If you had given yourfelf the leifure 
 to have refleded on this, and the other inftance of the inceftuous Corinthian, 
 it is poffible you would have found neither of them to have ferved very well 
 to fhew punifhment necejfary to bring men to imbrace the true religion i for 
 both thele were punishments laid on thofe who had already imbraced the 
 true religion, and were in the communion of the true church, and ib can 
 only fhew, if you will infer any thing concerning the neceffity of punifli- 
 riients from them, that punifhments may be fometimes necel&ry for thofe 
 who are in the communion of the true church. And of that you may make 
 your advantage. 
 
 As to your other inferences from my words, %>iz. That punijhing, and that 
 even by thofe ivho are, as ambafladors, to pray and befeech, is confjient ivith 
 that method : when they can do it as the Apoftles did, by the immediate di- 
 fedtion and afliftance of the fpirit of God, I ihall eafily allow it to be eonjifieni: 
 W/y& the method of the Gofpel. If that will not content you, it is plains 
 yo*have an itch to be handling the fecular fword ; and fince Chrift has not' 
 given you the power you defire, you would be executing the magiftfate'& 
 pretended commijion from the lanv of nature. One thing more let me mind 
 you of, and that is, that if, from tlie puniiliments of Ananias and SaphirOy 
 and the inceftuous Corinthian, you can infer a neceffity of punifhment to make 
 men confider, it will follow that there was a neceffity of punifhment to make 
 men confider, notwithftanding miracles j which cannot therefore be fuppofed, 
 to fupply the want of punifhments. 1 
 
 To: my afking, " What if God, forefeeing this force would be in the L. II, p. % 
 ^' hands of men, as paffionate, as humourfome, as liable to {)rejudice and 
 " error, as the reft of their brethren, did not think it a proper means to 
 ** bring men into the right way ? " You reply. But if there be any thing of?. 39 
 an argument in this, it proves that. there ought to be no civil governmtnt in the 
 •world', and fo proving too much, proves nothing at all. This you fay; but 
 you being one of thofe mortals which is liable to error as well, as your bre- 
 thren, you cannot expert it,ihould be received for infallible truth, till you 
 have proved it j and that- you will never do, till you can fhew, that there is 
 
 AS 
 
A THIRD LETTER FOR TOLERATION 
 
 as abfolute a neceffity offeree in the magiftrate's hand for the falvation of fouls, 
 as there is of force in the magiftrate's hands for the prefervation of cFvil fo- 
 ciety ; and next, till you have proved that force, in the hands of men, as paf- 
 fionate, and humourfome, or liable to prejudice and error as their brethren, 
 would contribute as much to the bringing men, and keeping them in the right 
 way to falvation, as it does to the fupport of civil fociety, and the keeping 
 menat peace in it. 
 
 Where men cannot live together without mutual injuries, not to be avoided 
 without force, reafon has taught them to feek a remedy in government, 
 which always places powrer fomewhere in the fociety to reftrain and punifli 
 fuch injuries; which powder, whether placed in the community itfelf, or 
 fome chofen by the community to govern it, muft ftill be in the hands 
 of men j and where, as in focteties of civilized and fettled nations, the 
 form of the government places this power out of the community itfelf, it is 
 unavoidable, that out of men, fuch as they are, fome fhould be made ma- 
 giftrates, and have coercive power or force put into their hands, to govern and 
 dire<3: the fociety for the public good ; without which force, fo placed in the 
 hands of men, there could be no civil fociety, nor the ends for which 
 it is inftituted, to any degree attained. And thus government is the will of 
 God. 
 
 It is the will of God alfo, that men fhould be faved ; but to this, it is 
 not neceffary that force or coaBive power fhould be put into mens hands j 
 becaufe God can, and hath provided other means to bring men to falvation : 
 to which, you indeed fuppofe, but can never prove force neceffary. 
 
 The paffionSy humours , liablenefs to prejudices and errors, common to ma- 
 glftrates with other men, do not render force m their hands fo dangerous and 
 unufeful, to the ends of fociety, which is the public peace, as to the ends of 
 religion, which is the falvation of mens fouls. For though men of all ranks 
 could be content to have their own humours, pajjtons, and prejudices fatisfied, 
 yet when they come to make laws, which are to diredl their force in civil 
 matters, they are driven to oppofe their laws to the humours, paffions 2^6. pre- 
 judices of men in general, whereby their own come to be reftrained : for if 
 law-makers, in making of laws, did not diredt them againfl the irregular 
 humours, prejudices and pajftons of men, which are apt to miflead them : if 
 they did not indeavour with their beil judgment, to bring men from their 
 humours and pajfions, to the obedience and pradice of right reafon, the fo- 
 ciety could not fubfift, and fo they themfelves would be in danger to lofe 
 their ftation in it, and be expofed to the unreftrained humours, pajfions, and 
 violence of others. And hence it conies, that be men as humourfome, paf- 
 iionate, and prejudiced as they will, they are flill by their own intereft 
 obliged to make ufe of their belt fkill, and with their mofl unprejudiced and 
 fedateft thoughts, take care of the government, and indeavour to preferve 
 the commonwealth ; and therefore, notwithflanding their humours and pqf- 
 Jions, their liablenefs to error and prejudice, they do provide pretty well for 
 the fupport of fociety, and the power in their hands is of ufe to the mainte- 
 nance of it. 
 
 But 
 
A" THIRD LETTER FOR TOLERATION 
 
 But in matters of religion it is quite otkerwife j you had told us, about the 
 latter* end of your "Argument " p. 22, how liable men were in chufing their 
 religion, to be mifled by ■ humour, pajjion and prejudice ; and therefore, it was 
 not fit that in a bufinefs of fuch concernment they fhould be left to them- 
 felves : and hence, in this matter of religion, you would have them fub- 
 jed:ed to the caaSii've power of the magiilrate. But this contrivance is vifibly 
 of no advantage to the true religion, nor can ferve at all to fecure men from. 
 a wrong choice. For the magiftrates, by their humours, prejudices and 
 pajjions, which they are born to like other men, being as liable, and likely 
 to be mifled in the choice of their religion, as any of their brethren, as con- 
 ftantfeixperience hath always fhewn, what advantage could it be to mankind, 
 for the falvation of their fouls, that the magiflrates of the world fhould have 
 power to ufe force to bring men to that religion which they, each of them^ - 
 by whatfoever humour, pajjion or prejudice influenced, had chofen to them- 
 felves as the true ? For whatfoever you did, I think with reverence we may 
 fay, - that God forefaw, that whatever commifllon one magiftratehad by the 
 law of nature, all magifl:rates had : and that commiflion; if there were any 
 fuchi could be only to ufe their coaSiive power to bring men to the religion 
 they believed to be true, whether it were really the true or no : and there- 
 fore I fliall, without taking away government out of the world, or fb much as 
 queft:ioning it, ftill think this a realbnable quefl:ion j " What if God, fore- 
 ** feeing this force would be in the hands of men, as pajjtonate, as humour- 
 *' fame, as liable lo prejudice and error, as- the refl: of their brethren, did not 
 •' think it a proper means, in fuch hands, to bring men into the right way ?'* 
 And that it needs a better anfwer than you have given to it : and therefore, 
 you might have fpared the pains you have taken in this paragraph, to provor 
 that the magifl:rates, being liable, as much- as other men to humour i prejudice; 
 pajjion and i?rr^r, makes not force, in his hand, wholly unferviceable to the' 
 adminiftration of civil government. Which is what no body denies : and 
 you would have better imployed it to prove, that if the magifl:rate's being as 
 liable to pajjion, humour, prejudice and error as other men, made force, in 
 his hafids, improper to bring men to the true religion, this would take 
 away government out of the world ; which is a confequence, I think, I may 
 deny. ' - 
 
 To which let me now add. What if God forefaw, that if force, of any' 
 kind or degree whatfoever, were allowed in behalf of truth, it would be ufed 
 hY^erring,paJionafet prejudiced mtn, to the refl:raint and ruin of truth, as 
 ddnfl;ant experience in all ages has fhewn, and therefore commanded that the 
 tares ftiould be fufFered to grow with the wheat till the harvefl, when th? 
 infallible Judge ihall fever them. That parable of our Saviour's plainly tells 
 us. If force were once permitted, even in favour of the true religion, what 
 mifchief it was like to do in the mifapplication of it, by forward, bufy 
 miftaken men, and therefore he wholly forbid it j and yet, I hope, this does- 
 not take away civil government out of the world. '- 
 
 Zz To 
 
354 A THIRD LETTER FOR TOLERATION 
 
 To my demanding, *' What if there be other means?" and faymg, 
 '• Then yours ceafes to be neceflary upon that account, that there is ho other 
 " means left ; for the grace of God is another means." You anfwer. That 
 P. 39 though the grace of God be another means, yet it is none of the means of 
 'Which you werefpeahing in the place I refer to, -which any one., -who reads that 
 paragraph, 'will find to be only human means. In that place, you were indea- 
 vouring to prove force neceflary to bring men to the true religion* as ap^ 
 pears ; and there having dilated for four or five pages together upon the 
 A. p. 6 earelefnefs, prejudices, paeons, hjis, impreffions of education, -worldly refpeSis, 
 '. and other the like caufes, which you think miflead and keep men from the 
 
 true religion, you at laft, conclude force neceflary to bring men to it, becaufe 
 admonitions and ifftreaties not prevailing, there is no other means left. To 
 this,, grace being inftanced in as another means, you tell us here you mean 
 no other human means left. So that to prove force necefliary, you mufl: prove 
 that God would have other human means ufed befides praying, preaching, 
 perfuafion and inftrudtion; and for this, you will need to bring a plain di- 
 rediion from revelation for your moderate pu^fhments -, unlefs, you will pre- 
 tend to know, by your own natural wifdom, what means God has made 
 tieceffary ; without which, thofe whoim he hath foreknown and predeflinaiedy 
 and will in his good time call, Romans viii, 29, by Tuch means as he thinks 
 fit, according to his purpofe, cannot be brought into the nvay of fahation. 
 Perhaps you have fome warrant we know not of» to enter thus boldly into the 
 counfel of God ; without which, in another man, a modeil Chriflian would 
 be apt to think it prefumption. 
 
 You fay, there are many who are not prevailed on by prayers-, intt^atie^ 
 and exhortations, to imbrace the, true religion^ What then is to be done ? 
 Some degrees of force are neceffary to be ufed* Why ? Becaufe there is no 
 other human means left. Many are not prevailed on by your moderate force ;; 
 What then is to be done ? Greater degrees of force are neceflary, becaufe 
 there is no other human means left. No, fay you, God has made moderate 
 force neceflary, becaufe there is no other human means left, where preaching 
 and intreaties will not prevail : but he has not made greater degrees of force 
 necefl^ary, becaufe there is no other human means left where moderate force, 
 will not prevail. So that your rule changing, where the reafon continues 
 the fame, we muil conclude you have fome way of judging concerning the 
 purpofes-and ways of the Almighty in the work of falvation, which every 
 one underftands not. You would not elfe, upon fo flight ground' as you 
 have yet produced for it, which is nothing but your own imagination, make 
 force, your moderate force fo neceflfary, that you bring in queftion the wif- 
 A. p. i&dom and bounty of the Difpofer and Governor of all things, as if he had not 
 furnijh'd mankind with competent means for the promoting his own honour in 
 the -world, and the good of fouls, if your moderate force were wanting to bring, 
 them to the true religion ; whereas you know, that mofl: of the nations of 
 the world always were defl:itiite of this buman.means to bring them to the. 
 
 true 
 
A THIRD LETTER FOR TOLERATION 
 
 true religion. And I inaa'girie you would be put to it, to name me one now 
 that is furnifhed with it. 
 
 Befides, if jrou pleafe to remember what you fay in the next words. And p. 39 
 therefc^e, though the grace of God he both a proper and fufficient means, and 
 fuch as can work by itfelft and without which, neither penalties nor any other 
 means can do any thing -, and by confequence, can make any "means effedlual : 
 how can you fay any human means, in this fupernatural work, unlefs what 
 God has declared to be fo, is neceffary ? Preaching and inftrudtion, and ex- 
 hortation, are human means that he has appointed : thefe, therefore, men 
 may and ought to ufej they have a commiffion from God. and may expe(3: 
 his bleffing and the affiftance of his grace; but to fuppofe, when they are 
 ufed and prevail not, that force is neceffary, becaufe thefe are not fufficient, 
 is to exclude grace, and afcribe this work to human means ; as in effedt you . 
 do, when you call force competent and fufficient means, as you have done. 
 For if bare preaching, by the affiftance of grace, can and will certainly pre- 
 vail ; and moderate penalties, as you confefs, or any kind of force, without 
 the affiftance of grace, can do nothing. How can you fay, that force 'is in any 
 cafe a more neceffary, or a more competent, or fufficient means, than bare 
 preaching and inftrudion ? unlefs you can fhew us, that God hath promifed 
 the co-operatiori and affiftance of his grace to force, / and not to preaching ? 
 The contrary whereof, has more of appearance. Preaching and perfuafion 
 are not competent means, you fay j Why ? becaufe, without the co-operation 
 <jf grace, they can do nothing : but by the affiftance of grace, they can pre- 
 vail even without force. Force too, without grace, you acknowledge can 
 do nothing ; but joined with preaching and grace, it can prevail. Why 
 then, I pray, is it a more competent means than preaching, or why neceffary j 
 where preaching prevails not ? fince it can do nothing without that, which, 
 if joined to preaching, can make preaching effedtual without it. 
 
 You go on, Tet it may be true however, that when admonitions and intrea- p. 40 
 ties fail, there is no human means left but penalties, to bring prejudiced per- 
 fons to hear and confider what may convince them of their errors; and difcovef 
 the truth to them : and then penalties will be nece^Tary in reJpeSl to that end, 
 as an human means. Let it be true or not true, that when intreaties, etc; 
 fail, there is no human means left but penalties : your inference I deny, that 
 then penalties will be neceffary as an human means. For I afk you, fince 
 you lay fo much ftrefs to fo little purpofe on human means, isfome human 
 means neceffary ? if that be your meaning, you have human means in the 
 cafe, vix. admonitions, intreaties, being infant- in feafon and out of feafon. I 
 afk you again. Are penalties neceffary becaufe the end could not be obtained 
 by preaching, -without them ? that you cannot fay, for grace co-operating 
 with preaching will prevail : Are penalties then neceffary as fure to produce 
 that end? nor fo are they neceffary; for without the affiftance of. grace, you, 
 confefs, they can do nothing. So that penalties, neither as human means, nor 
 as any means, are at all neceffary. And now you may underftand what I 
 intend, by faying that the grace of God is the only means, which is the in- 
 
 Z z 2 quiry 
 
 zis 
 
2S^ A THIRD LETTER FOR TOLERATION 
 
 I qtiiry of your next paragraph, viz. this I intend, that it is the only effica- 
 
 cious means, without which all human means is inefFeftual. You tell me, 
 P. 40 If by. it I intend that it does either always, or ordinarily exclude all other means', 
 you fee no ground I have to fay it. And I fee no ground you have to think I 
 intended, that it excludes any other means that God in his goodnefs will be 
 pleafed to make ufeof : but this 1 intend by it, and this, I think, I have 
 ground to fay, that it excludes all the human means of force from being «<?- 
 cejfary, or fo much as lawful to be ufed, unlefs God Hath required it by fome 
 more authentic declaration than your bare faying or imagining it is neceflary. 
 And you muft have more than ^ajaz^ii confidence, if you continue to mix this 
 poor and human contrivance of yours, with the wifdom and counfel of God 
 in the work of falvation ; fince he having declared the means and methods 
 to be ufed for the faving mens fouls, has in the revelation of the Gofpel, by 
 your own confeffion, prefcribed no fuch human means. 
 
 To my faying, " God alone can open the ear that it may hear, and opert 
 jbid. *' the heart that it may underftand." You reply. But by your favour, this 
 does not prove that he makes ufe of no means in doing of it. Nor needs it : it 
 is enough for me, if it proves, that if preaching and inftrucftion doth not' 
 Open the ear, or the heart, it is not necejfary any one fhould try his ftrength 
 with a hammer or an auger. Man is not in this bufinefs, wnere no means 
 can be effedtual, without the affiftance and co-operation of his grace,-to make 
 ufe of any means which God hath not prefcribed. You here fet up a way of 
 propagating Chriftianity according to your fancy, and tell us how you would 
 have the work of the Gofpel carried on : you commiffion the magiftrate 
 by arguments of congruityj you find an efficacy in puniffiment towards- 
 the converting of men : you limit the force, to be ufed to low and moderate 
 degrees ; and to countries where fufficient means of inJiruBion are provided 
 by the law. And where the magijirates religion is the true, i. e. where it 
 pleafes you ; and all this without any diredtrion from God, or any authority 
 fo much as pretended from the Gofpel ; and without its being truly for the 
 propagation of Chriftianity, but only fo much of it as you think ^t, and 
 what elfe you are pleafed to join to it. Why elfe, in the religion you are 
 content to have eftabliffied by law, and promoted by penalties, is any thing 
 more or lefs required,, than is exprefsly contained in the New Teftament ? 
 
 This indeed is well fuited to any one^ who would have a power of pu- 
 nifhirig thofe that differ from his opinion, and would have men compelled 
 to conformity in England. But in this your fair contrivance, what becomes 
 cf the reft of mankind, left to wander in darknefs out of this GoJJien, who 
 neither have, nor, according to your fcheme, can have your necefl"ary 
 means of farce and penalties to bring them to imbrace the truth that muft 
 fave them : for if that be neceffary, they cannot without a miracle, either 
 prince or people, be wrought on without it. If a Papift at Rome, a Lu- 
 theran at St^kho-lm, -ov a Calvinift at Geneva, fhould argue thus for his 
 church, would you not fay, that fuch as thefe looked like the thoughts of a 
 |)oor prejudiced narrow mind ? But they may miftake^ and you cannot ; 
 
 they 
 
A THIRD LETTER FOR TOLERATION 357 
 
 they may be prejudiced, but you cannot. Say too, if you pleafe, you are 
 confident you are in the right, but they cannot be confident that they are fo. 
 This I am fure, God's thoughts are not as man's thoughts, nor his ways as 
 man's ways, ijaiah -ly, 8. And it may abate anyone's confidence of the 
 neceffity or ufe of punifhments, for not receiving our Saviour, or his reli- 
 gion, when thofe who had the power of miracles were told, that they knew 
 not liihat manner of fpirit they- •were of, when they would have commanded 
 down fire from heave.n, Luke vim, 55. But you do well to take care to 
 have the church you are of, fupported by force and penalties, whatever be- 
 comes of the propagation of the Gofpel, or the falvation of mens fouls, in 
 other parts of the world, as not coming within your hypothefis. 
 
 In your next paragraph, to prove that God does blefs the ufe of force, you 
 fay you fuppofe I mean, by the words you there cite, that the magijirate has P. 40 
 no ground to hope that God will blefs any penalties that he may ufe to bring men 
 to hear and confider the doSlrine of falvation ; or f which is the fame thing) that 
 God does not fat leaji not ordinarily J afford his grace and afftftance to them who 
 are brought by fuch penalties to hear and confider that doSirine, to enable them to 
 hear and confider it as they ought, i. e. fo as to be moved heartily to imbrace it. 
 You tell me. If this be my meaning ; then to let raefee that it is not true, you 
 fhall only deftre me to fell yon, whether they that are fo brought to bear and 
 confider, are bound to believe the Gofpel or not? If \ fay they are; (and you 
 fuppofe I dare not fay otherwife;] then it evidently follows, that God does afford 
 them that grace which is requifiteto inable them to believe the Gofpel: becaufe, 
 without thai grace, it is impoffible for them to believe it ', and they cannot be 
 bound to believe what it is impoffible for them to believe. To which, I fhall 
 only anfwer. That by this irrefragable argument, it is evident, that where- 
 ever due penalties have been ufed, for thofe you tell us zrtfufiicient and com- 
 petent means, to make men hear and confider as they ought, there all men were 
 brought to believe the Gofpel : which, whether you will refolve with your- 
 ielf to be true or falfe, will be to me indifferent, and on either hand equally 
 advantage your caufe. Had you appealed to experience for the fuceefs of 
 the ufe of force by the magiflrate, your argument had not Ihewn half fo 
 much depth of theological learning: but the mifchief is, that if you will 
 -not make it all of a piece fcholiiftic, and by arguing that all whom the ma- 
 giftrates ufe force upoo, are brought to confider as they ought, and to all that 
 are {a wrought upon, God does , afford that grace which is requifite ; and fo 
 roundly conclude for a greatec fuceefs of force, to make men believe the 
 Gofpel, than ever our Saviour and the Apoflles had by their preaching and 
 miracles, for that wrought not on all, your unanf\verable argument comes to 
 nothing. And in truth, as you have in this paragraph ordered the matter, 
 : by, being too fparing of your abftradl metaphyfical reaibning, and imploying 
 it but by halves, we are fain, after all, to come to the dull way of experience j 
 and muft be forced to count, as the parfon does his communicants, by his 
 Eafter-book, how many thofe are fa brought to hear and confider, to know 
 how far QxoAhleffes penalties, Inde^, were it to be meafured by conforming, 
 
 the 
 
358 A THIRD LETTER FOR TOLERATION 
 
 the Eafter book would be a good regifter to determine it. But finee you 
 put it upon belienjingy that will be of fomewhat a harder difquiiition. , 
 
 To my faying, upon that place out of Ifaiah, vi, lo. Make the heart of 
 this people fat, leji they underjiand, and convert, and be healed, " Will all 
 •' the force you can ufe be a means to make fuch people hear and under- 
 P,'4i*' ftand, and be converted ?" You reply. No, Sir, it will not. But what 
 then ? What if God .declares that he nvill not heal thofe who have long refijled 
 all his ordinary methods, and made themfebues, morally fpeaking, incurable by 
 them ? f Which is the utmoji, you fay, I can make of the words I quote. J WtU 
 it follow from thence, that no good can be done by penalties upon ethers, whs 
 are not fo far gone in wickednefs and objiinacy ? Jf it will not, as it is evident if 
 •will not, to what purpofe is thisfaidf It is faid to this purpofe, viz. to fhew, 
 that force ought not to be ufed at all. Thofe ordinary methods which, 
 refifted, are puniflied with a reprobate fenfe, are the ordinary methods of 
 inftrudtion, without force ; as is evident by this place an4 many others, par- 
 ticularly Romans i. From whence I argue ; that what ftate foevej: you wili 
 fuppofe men in, either as paft, or not yet come to the day c^ grace, up body 
 can be juftified in ufing force to work upon them. For till theor^nary me^- 
 thods of inftrudtion and perfuafion can do no more, force is not neceffary, for 
 you cannot fay what other means is there lefi, aiad ft> ^ your own rule not 
 lawful. For till God hath pronounced this fenteuee fefre, ©^ a^y one. 
 Make his heart fat, etc. the ordinary means of inftruSion and perfiiafiofl, 
 may, by the afliftance of God's grace, prevail. And when this fe^tenee is 
 once paffed upon them, and God will not e^ord them his grace t& heal them j 
 I take it, you confefs in this place, I am fure you muft confefs your forc^ 
 to be wholly ufelefs, and fo utterly impertinent, unilefe that can be pertinent 
 to be ufed, which you own can do nothing. So that whether it willfolkw 
 or no, from mens being given up to a reprobate mind, for having refifted 
 the preaching of falvation, that no good can be done by penalties upon otherj ; 
 this will follow, that not kaowing whether preaching may not, by the grace 
 of God, yet work upon them j or whether the . day of grace be paft with 
 them'j neither you nor any body eife can fay that force is necejfary ; and if it 
 be not necejfary, you youf felf tell us it is not to be ufed. 
 Ibid. In your next paragraph, you complain of me, as reprefenting your argur- 
 ment, . as you fay, I commonly do, as f yon allow' d any magijirate, of what re^ 
 ligion foever, to lay penalties upon all that diffent from him. Unhappy magif- 
 trates that have not your allowance ! But to confole them, I imagine they 
 •will find that they are all under the fame obligation, one as another, to propa- 
 gate the religion they believe to be the true, whether you allow it them or 
 no. For to go no further than the firft words of your argument, which you 
 complain I have mifreprefented, and which you tell me runs thus. When men fly 
 from the means of right information ; I afk you here, who ftiall be judge of 
 thofe means of right information, the magiftrate who joins force with them to 
 make them be hearkned to, or no ? When you have anfwer'd that, you will 
 have refolved a great part of the queftion. What magiftrates are to uiie force ? 
 
 But 
 
A THIRD LETTER FOR TOLERATION 359 
 
 But that )rou may not complain again ot my mifreprefenting, I muft beg 
 my readers leave to fet dpwnyour argument at large in your own words> and 
 all you fay upon it. W^en men fiy from the means of a right information, and A. p, n 
 ivifl natfo much as confider how reafonable it is, throughly and impartially to ex- 
 amine a religion, which they imbraced upon fueh inducements, as ought to havi 
 nofuoay at »ll in the matter, and therefore with little or no examination cf th? 
 proper grounds ^f it % ijohat human method can be ufedto bring them to aSi likf 
 men, in an affair of fuch confequence, aiid to make a wifer and more rational 
 ehoice, but that <f laying fuch penalties upon them, as may balance the weight of 
 thofe prejudices, which inclined them to prefer afalfe way before- the true, etc-. 
 JVow this argument, you tell me, I pretend to retort in this manner : " Andp, ^ 
 *' I fay, I fee no other means left, taking the world as we now find it, 
 ** vyherein the magiftrate never lays penalties, for matters of religion, upon 
 " thofe of his own church, nor is it to be expedted they ever fhould, to 
 *' make men of the national church, any where,, throughly and impartially 
 *' examine a religion, which they imbraced upon fuch inducements as ough^ 
 *• to have no fway at all in the matter, and therefore with little or no exa- 
 ** mination of the proper grounds of it : and therefore, I conclude the ufe 
 ** of force by diffenters upon conformifts neceffary. I appeal to all the world, 
 *' whether this be not as juft and natural a conclufion as yours ?" ^nd you 
 fay, you are w?// content the world Jhould judge. And when it determines, thai 
 there is the fame recfon to fay, 'That to bring thofe who conform to the national 
 church, to examine their religion, it is neceffary for diffenters (^who cannot pof~ 
 fMy have the coaSlive power, becaufe the national church has that on itsjide,. 
 am cannot be national without it) to ufe force upon conformijls, as there is tot 
 fay, 'That where the national church is the true church, there to bring diffenters 
 (as I call them) to examine their religion, it is neceffary for the magijirate fwhif. 
 hasthe coaBivepowerJ' to lay moderate penalties upon them for diffenting : yott 
 fay, when the world determines thus, you will never pretend any more to judges 
 ii>hat is reafonable, in any cafe whatfoever. For you doubt not but you may 
 fifely prefume, that the world will eafily admit thefe two things. . 1 . That 
 though it be very ft and deftrable, that all that are of the true religion, fhoul£ 
 underjiand the true grounds of it ; that fo they may be the better able, both .to> 
 defend themf elves againf the affaults offeducers, and to reduce fuch as are out 
 of' the way ; yet this is not JiriSily neceffary to their faluatien : becaufe experience 
 Jhews fas far as men are capable to judge of fuch matters) that many do heartily 
 believe and prof efs the true religion, and confcientiowfy praSlife the duties of it, 
 who-yet do not underfandthe true grounds upon which it challenges their belief t 
 and no man doubts, but whofoever doesfo believe, prof efs, and praSlife the tru& 
 religion, if he perfeveres to the end, Jhall certainly attain falvation by it. 
 2. That- how much foever it concerns thofe who rejeSi the true religion (whom% 
 mmf call diSenters if I pleafe) ta examine and confider why they dofo-, and how 
 needful foever penalties may be ta bring them to this^ it is, however, utterly un^ 
 reafonablel that fuch as have not the coaSiive power, ffould take upon them to. 
 infiB penalties for thatpurpofe ; becaufe y as. that is not conffent ivith order 
 
 jind 
 
36o A THIRD LEtTER FOR TOLERATION 
 
 and government^ which cannot fland, where private perfons are permitted to 
 ttfurp the coaSlive power ; fo there is nothing more manifejl, than that the pre- 
 judice which is done to religion, and to the intereji of mens fouls, by deflroying 
 government, does infinitely outweigh any good that can pofjibly be done by that 
 which defiroys it. And whoever admits and confiders thefe things, you fay, you 
 are very fecure will be far enough from admitting, that there is any parity of 
 reafon in the cafes we herefpeak of, or that mine is as juft and natural a con- 
 clufion as yours. 
 
 The fum of what you fay, amouiits to thus much. Men being apt to 
 take up their religion, upon inducements that ought to have no fway at all in 
 the matter, and fo, with little or no examination of the grounds of it ; there- 
 fore penalties are necelTary to be laid on them, to make them throughly and 
 impartially examine. But yet penalties need not be laid on conformifts, in 
 England, to make them examine ; becaufe they, and you, believe yours to 
 be the true religion : though it muft be laid on Prefbyterians and Inde- 
 pendents, etc. to make them examine, though they believe theirs to be the 
 true religion J becaufe you believe it not to be fo. But you give another 
 very fubftantial reafon, why penalties cannot be laid On conformifts, to make 
 them examine ; and that is, becaufe the national church has the coaBive power 
 on its fide, and therefore they have no need of penalties to make them exa- 
 mine. The national church of France too, has the coaSlive power on its fide, 
 and therefore, they who are of it have no need of penalties, any of them, to 
 make them examine. 
 A. p. 1 1 If your argument be good, that men take up their religions upon wrong 
 inducements, and without di\iQ examination of the proper grounds of it ', and 
 that therefore they have need of penalties to be laid on them to make them 
 examine, as they ought, the grounds of their religion ; you muft confefs there 
 are fome in the church o^ England, to whom penalties are neceflary : unlefs 
 you will afErm, that all, who are in the communion of the church of Eng- 
 land, have fo examined: but that I think you will not do, however you in- 
 deavour to palliate their ignorance and negligence in this matter. There 
 being therefore a need of penalties, I fay, it is as neceffary that Preftiyte- 
 rians fhould lay penalties on the conformifts of the church oi England, to 
 make them examine, as for the church of England to lay penalties on the 
 Preftjyterians to make them do fo : for they each equally- believe their reli- 
 gion to be true ; and we fuppofe, on both fides, there are thofe who have 
 not duly examined. But here you think you have a fure advantage, by faying 
 it is not confifient with the order of government, and fo is impraSlicable. I 
 eafily grant it. But is yours more praiflicable ? When you can make your 
 way practicable, for the end for which you pretend it neceffary, viz. to 
 make all, who have taken up their religion uponfuch inducements, as ought to 
 have no fway at all in the matter, to examine throughly and impartially the pro- 
 per grounds of it ; when, I fay, you can fhew your way pradticable, to this 
 end, you will have cleared it of one main objeftion, and convinced the world 
 that yours is a more juft and natural conclufion than mine. 
 
 If 
 
A THIRD LETTER FOR TOLERATION- 361 
 
 If your caufe were capable of any other defence, I fuppofe we fhould not 
 have had fo long and elaborate an anfwer as you have given us in this para- 
 graph, which at laft bottoms only on thefe two things : i . That there is in 
 you, or thofe of your church, fome approaches towards infallibility, in your 
 belief that your religion is true, which is not to be allowed thofe of other 
 churches, in the belief of theirs. 2. That it is enough if any one does 
 but conform to it, and remain in the communion of your church : or 
 elfe one would think there {hould be as much need for conformifts too 
 of your church, to examine the grounds of their religion, as for any others. 
 
 To underjiand the true grounds of the true religion, is not, yon £-3.y, JlriSilyp. ^z 
 necej/ary to fahation. Yet, I think, you will not deny, but it is zsJiriSlly 
 neceffary to fahation, as it is to conform to a national church in all thofe 
 things it impofes : fome whereof, are not neceffary to falvation ; fome 
 whereof, are acknowledged by all to be indifferent j and fome whereof, to 
 fome confcientious men, who thereupon decline communion, appear un- 
 ibund or unlawful. If not being JlriSlly neceffary to falvation, will excufe 
 from penalties in the one cafe, why will it not in the other ? And now I fhall 
 excufe the world from determining my conclufion to be as natural as yours : 
 for it is pity fo reafonable a difputant as you are, fliould take fo defperate 
 a refblution as never to pretend anj more to judge 'what is reafonable in any cafe 
 ■ •ujhatfoever. 
 
 Whether you have proved that force, ufed by the magiflrate, be a means 
 prefcribed by God to procure the gift of faith from him, which is all you fay 
 in the next paragraph, others muft judge. 
 
 In that following ; you quote thefe words of mine. " If all the means 
 " God has appointed to make men hear and confider, be exhortation in fea- 
 ** fon and out of feafon, etc. together with prayer for them, and the ex- 
 *' ample of meeknefs, and a good life ; this is all ought to be done, whether 
 " they will hear, or whether they will forbear." To which you thus reply. 
 But if thefe he not all the means God has appointed, then thefe things are not all?. 43 
 that ought to be done. But if I afk you. How do you know that this is not 
 all God has appointed ; you have nothing to anfwer, to bring it to your pre- 
 fent purpofe, but that you know it by the light of nature. For all you fay 
 is but this ; that by the light of nature you know force to be ufeful and ne- 
 ceffary to bring men into the way of falvation ; by the light of nature you 
 know the magifTtrate has a commiffion to ufe force to that purpofe i and by 
 the fame light of nature, you know that miracles were appointed to fupply 
 ,the want of force till the magiflrates were Chrifl:ians. I imagine, Sir,. you 
 would Jcarce have thought this a reafonable anfwer, if you had taken notice 
 of my words in the fame paragraph immediately preceding thofe you have 
 cited J which, that you may fee the fcope of my argument, I will here 
 trouble you with again; and they are thefe : " It is not for you and me, L. II, p. 84 
 " out of an imagination that they may be dfeful, or are neceffary, to pre- 
 " fcribe means in the great and myfterious work of falvation, other than 
 «' what God himfelf has diredted. God has appointed force as ufeful and 
 «' neceffary, and therefore it is to be ufedj is a way of arguing becoming 
 
 A a a " the 
 
362 A THIRD LETTER FOR TOLERATION 
 
 " the ignorance and humility of poor creatures. But I think force ufeful 
 " or neceflary, and therefore it is to be ufed, has methinks a little too much 
 " prefumption in it. You zik what means elfe is there left ? None, fay I, 
 *' to be ufed by man, but what God himfelf has directed in the Scriptures, 
 *' wherein are contained all the means and methods of falvation. Faith is the 
 *' gift of God. And we are not to ufe any other means to procure this gift 
 " to any one," but what God himfelf has prefcribed. If he has there ap- 
 " pointed, that any fhould be forced to hear thofe wfjO tell them they have 
 *' mijiaken their "way, and offer to Jhenis them the right ; and that they fhould 
 " be puniflied by the magiftratei if they did not ; it will be paft doubt, it 
 *' is to be made ufe of. But till that can be done, it will- be in vain to fay, 
 " what other means is there lefty 
 
 My argument here lies plainly in this ; That all the means and methods 
 t>f falvation are contained in the Scripture : which either you were to have 
 denied, or €iit. have fliewh where it was, In Scripture, that force Was ap- 
 pointed. But inftead of that, you tell us, that God appointed miracles in 
 the beginning of the GoiJpel. And though, when thefe ceafed, the means 
 I mention were all the minifters had left, yet this proves not that the ma- 
 ^' 43 giftrate was not to ufe force. Your words are, Ai to thefirfi fpreaders of the 
 iB-oJpel, it has already been Jhemn, that Godapfointed ether means befides thefe 
 foj- th'em to ufe, to induce men to hear and conjider : and though, when thofe ex- 
 traordinary means ceafed, thefe means which Y mention fviz. Preaching, etc.) 
 were the. only means left to the minifkrs of the Gofpel ; yet that is no proof that 
 the magiftrate, when he became Chrijiian, could not lawfully ufe fucb means as 
 his Jiation inabled him to ufe, when they became needful. I faid, in exprefs 
 "words, " No means was to be ufed by man, but what God himfelf has di- 
 " redled in the Scripture." And you anfwer. This is no proof that theChri- 
 ftian magijirate may not ufe force. Perhaps when they fo peremptorily in- 
 terpofe their decifive decrees in the bufinefs of falvation, eftablifli religions 
 by laws and penalties, with what articles, creeds, ceremonies and difcipline 
 they think fit ; for this we fee done almoft in all countries, when they force 
 men to hear thofe, and thofe only, who by their authority are chofen and al- 
 lowed to tell men they have mijiaken their way, akd offer tojhew them the right j 
 it may be. thought neceffary to prove magiftrates to be men. If that needs no 
 ^ proof, what I faid needs fome other anfwer. 
 
 But let us examine a little the parts of what you here fay. ^s to thefirfi 
 fpreaders of the Gofpel, fay you, it has already been Jhewn^ that God appointed 
 other means befides exhortation in feafon and outoffeafon, prayer, and the 
 example of a good life, for them to ufe to induce men to hear and confdef. 
 What were thofe other means ? To that you anfwer readily, miracles. Ergo., 
 men are diredted now by Scripture to ufe miracles. Or elfe what anfwer do^ 
 you make to my argument, which I gave voir in thele words, " No meafts 
 " is to be ufed by man, but what God himfelf has Jireded in the Scrip- 
 f* tures, wherein are contained all the means and methods of falvation." 
 No, they cannot ufe miracles now as a means, fay you, for they have them 
 not. What then ? Therefore the magiftrate, who has it, muft ufe force to 
 
 fupply 
 
A THIRD LETTER FOR TOLERATION 
 
 fupply the want of thofe extraordinary means which are now ceafid. This in- 
 deed is an inference of yours, but not of the Scriptures. Does the Scripture 
 fay any thing of this ? Not a word -, not fo much as the leaft intimation to- 
 wards it in all the New Teftament. Be it then true or falfe, that force is 
 a means to be ufed by men in the abfence of miracles, this is yet no anfwer 
 to my argument j this is no proof that it is appointed in Scripture j which is 
 the thing my argument turns on. 
 
 Revelation then fails you. Let us fee now how reafon and common fenfe, 
 that common light of nature, will help you out. 
 
 You then reafon thus : bare preaching, etc. will not prevail on men to bear 
 andconfider; and therefore fome other means is neceJJ'ary to make thcin do fo. ■ 
 Pray what do you mean by men, or any other of thofe indefinite terms, you 
 have always ufed in this cafe? Is it that bare preaching will prevail on no 
 men? Does reafon, under which I comprehend experience too, and all the 
 ways of knowledge, coatra-diftinguilhed to revelation, difcover any filch 
 thing to you ? I imagine you will not fay that ; or pretend that no body was 
 ever brought, by preaching and perfuafion, to hear and conjider the truths of 
 the Gofpel, mean by conjidering what you will, without other means ufed by 
 thofe who applied themfelvcs to the care of converting them.. To fuch there- 
 fore as may be brought to hear and confider, without other means^ you will 
 not fay that other means are necefTary. 
 
 In the next place, therefore. When you fay bare preaching will not pre- 
 vail on men, do you mean that it will not prevail on all men, arid therefore 
 . . it is neceijary that men fhould ufe other means ? Neither, I think, will rea- 
 fon authorize you to draw fuch a confequence : becaufe neither will preach- 
 ing alone,' nor preaching aflifted with force, or any other means man can 
 ufe, prevail on all men. And therefore no other means can be pretended to 
 be neceffary to be ufed byman, to do what men by thofe means never did, 
 nor ever can do. 
 
 ' That fome men fliall be faved, and not all, is, I think, paft ^queftion to 
 all that are Chriftians : and thofe that fliall be faved, it is plain, are the 
 eleB. If you think not this plain enough in Scripture, I defire you to turn 
 to the feventeenth of the XXXIX articles of the church of England, where 
 you will read thefe words : Fredejiinaiion to life is the eveflajiing purpofe of 
 God, whereby f before the foundations ofthenvorld were laid J he hath conjiantly 
 decreed ky his counfel fecret to us, to deliver from curfe and damnation thofe 
 fwhsm, he has chofen in Chrifi out of mankind, and to bring them by Chriji to 
 ever lofting fahation, as veffels made to honour. Wherefore they which be in^- 
 duedwithfo ex£ellent a benefit of God, be called according to God' s purpofe by 
 his fpirit working in due fe of on : they through grace obey the calling ; they be 
 jufiified freely ; they be madefons of God by adoption ; they be made like the image 
 of his only begotten Son Jefus Chrifi; they walk religioufiy in good works ; and 
 at length, by God's mercy, they attain to everlafiing felicity. Now pray tell 
 me whether bare preaching will not prevail on all the ele6i to hear knd confi- 
 4er, without other means to be ufed by men. If you fay it will ; the necef- 
 fity of your other means, I think, is out of doors. If you fay it will not ; 
 
 A a a 2 I 
 
A THIRD LETTER FOR TOLERATION 
 
 I defire you to tell me how you do know it without revelation ? And whether 
 by your own reafon you can tell us, whether any, and what means God has 
 made necelTary, befides what he has appointed in Scripture for the calling 
 his eJeB ? When you can do this, we fhall think you no ordinary divine, nor 
 a ftrangcr to the fecret counfels.of the infinitely wife God. But till then, 
 your mixing your opinion with the divine wifdom in the great work of fal- 
 vation, and from arguments of congruity, taking upon you to declare the ne- 
 ceffity or ufefulnefs of means, which God has not exprefsly diredled, for the 
 gathering in of his ek£}, will fcarce authorize the magiftrate to ufe his co- 
 aBive power for the edifying and compleating the body of Chrift, which is 
 his church. Thofe whom God hath chojin in Chriji out of mankind, before the 
 the foundations of the world, are called, according to God's purpqfe, by hisfpi- 
 rit, working in duefeafon, and through grace obey the calling ; fay you in your 
 article. The outward means that God has appointed for this, is preaching. 
 Ay, but preaching is not enough j that is, is not fufficient means, fay you. 
 And I alk you how you know it ; fince the Scripture, which declares all 
 that we can know in this matter, fays nothing of the infufficiency of it, or 
 of the necefiity of any other ? Nor can there be a neceffity of any other 
 means than what God exprefsly appoints, in a matter wherein no means can 
 operate effectually, without the affiftance of his grace j and where the affift- 
 ance of his grace can make any outward means, he appoints, effeftual." 
 
 I muft defire you here to take notice, that by preaching, which I ufe 
 for fliortnefs, I mean exhortation, inftrudlion, intreaty, praying for, and 
 in fine, any outward means of perfuafion in the power of man, feparate 
 from force. 
 43 You tell us here, ^s to the firfi fpreaders of the Gofpel, God appointed 
 ether means, viz. miracles, for them to ufe to induce men to hear and confder. 
 If by the frji fpreaders of the Gofpel, you mean the twelve Apoftles and ie- 
 venty Difciples^ whom Chrift himfelf fent to preach the Gofpel j they in- 
 deed were appointed by his immediate command, to {hew miracles by the 
 power which be had beftowed upon them. But will you fay, all the mi- 
 nifters^ and preachers of the Gofpel had fuch a commiffion, and fuch a 
 power, all along from the Apoftles time; and that they, every one, did 
 aftually (hew m'iracles, to induce men to hear and confder, quite down, till 
 Chrijlianity was fupported by the law of the empire f Unlefs you could fhew 
 this, though you could produce fome well-attefted miracles, done by fome 
 men in every age till that time, yet it would not be ^fufficient to prove that 
 miracles were appointed to be conftantly ufed to induce men to hear andconjider j 
 and fo by your reafoning, to fupply the want of force, till that neceffary affift- 
 ance could be had from the authority of the magiftrate become Chriftian. For 
 fince it is what you build upon, that men will not h^ar and canfder upon bare 
 preaching, and I think you will forwardly enough agree, that till Chrijiianity 
 war made the religion of the empire, there were thofe every where that heard 
 the preachers of it fo little, or fo little confidered what they faid, that they re- 
 jefted the Gofpel ; and that therefore miracles or force are neceffary means to 
 make mea hear and conftder j you muft own that thofe who preached with- 
 out, 
 
A THIRD LEtTER FOR TOLERATION 
 
 out the power of miracles, or the coaftive power of the magiftrate accom- 
 panying them, were unfurnifhed oicomfetent andfufficient means to make men 
 hear andconjider j and fo to bring them to the true religion. If you will fay 
 the miracles done by others were enough to accompany their preaching, to 
 make it be heard and confidered ; the preaching of the minifters at this day 
 is fo accompanied, and fo will need no affiftance of force from the magiftrate. 
 If the report of miracles done by one minifter of the Gofpel fome time be- 
 fore, and in another place, were fufEcient to make the preaching of ten or a 
 thoufand others, he heard and can/idered, why is it not fo now? For the 
 credibility and atteftation of the report is all that is of moment ; when mi- 
 racles done by others, in other places, are the.argument that prevails. But 
 this, I fear, will not ferve your turn in the bufinefs of penalties; and 
 whatever might fatisfy you in the cafe of miracles, I doubt you would 
 not think the falvation of fouls fufficiently provided for, if the report of 
 the force of penalties, ufed fome timer fince on one fide of the 'Tweed', were 
 all that ihould affift the preachers of the true religion on the other, to make 
 men hear and conjider. 
 
 St. Paul, in his epiftle to Titus, inftru^Ss him what he, and the Prefbyters 
 he fhould ordain in the cities of Crete, were to do for the propagating of the 
 Gofpel, and bringing men heartily to imbrace it. His direftions are, that 
 they fliould be blamelefs, not rioters, not felf-willed, notfoon angry, not given 
 to wine or filthy lucre, not Jirikers, not unruly; lovers of hofpitalify, and of 
 good men ; fober^jiiji, holy, temperate; to be able by found doBrine, both to ex- 
 hort and convince gainfayers ; in all things to be a pattern of good works ; in 
 do6irine fhewing uncorruptednefs, gravity , fncerity, found fpeech that cannot be 
 ' condemned, that he that is of the contrary part may be ajhamed, having no evil. 
 to fay of you. Thefe things fpeak, and exhort, and rebuke, with all authority^ 
 Avoid foolijhquejiions, and genealogies, and contentions. A man that is an he- 
 retic after thefirft andfecond admonition, rejeSl. To repay you the favour of 
 your 'Greek, it is 7ra^a/7» i which, if I may take your liberty of receding frorrt 
 our tranflation, I would read avoid. 
 
 The Cretans, by the account St. Paul gives of them, were a people that 
 would require all the means that were needful to prevail with any ftrangers 
 to the Gofpel, to hear and confider. But yet we find nothing direfted for 
 the fupport and propagation of the Gofpel in this ifland, but preaching, 
 exhortation, reproof, etc. with the example of a good life. In all this 
 epiftle, wrft on purpofe to inftrudt the preachers of the Gofpel, in the means 
 they were to ufe among the Cretans, for their converfion, not a word about 
 miracles, their power or ufe : which one would think ftrange, if they were 
 the means appointed, and neceffary to- make men hear and confider, and 
 without which they would^ot do it. Preaching, admonition, exhortation',., 
 intreaties, inftrudion-, by the common light of reafoa , were known, and. 
 natural to be ufed, to perfuade men. There needed not much be faid to- 
 convince men of it. But if miracles were a neceffary mean5, it was a 
 means wholly newj unexpected, and out of the power ©f other teachers* 
 And therefore one would think, if they were appointed for the ends you 
 
 propofe^ 
 
^66 A THIRD LETTER FOR TOLERATION 
 
 propofe, one-fhould hear fomething of that appointment : fince that they 
 were to be ufed ; or how, and when ; was farther from common apprehen- 
 fion, and feems to need fome particular diredlion. 
 
 If you fay the fame fpirit that gave them the power of miracles, would 
 alfo give them the knowledge both that they had it, and how to ufe it ; I am 
 far enough from limiting the operations of that infinitely wife Spirit, who 
 will not fail to bring all the ded: of God into the obedience of truth, by 
 thofe means, and in that manner he fliall think neceffary. But yet our Sa- 
 viour, when he fent abroad his difciples, with the power of miracles, not 
 only put it in their commiffion, whereby they were informed that they had 
 that extraordinary gift, but added inftrudlions to them in the ufe of it. 
 ^redy you have received^ freely give ; a caution as neceflary to the Cretan el- 
 ders, in the ufe of miracles, if they had that power j there being nothing 
 more lia,ble to be turned to the advantage oi filthy lucre. 
 
 I do not queftion but the fpirit of God might give the power, and ftir up 
 the mind of the firft ipreaders oi the -Golpel to do miracles on forhe extra- 
 ordinary occafion. But if they were a necefTary means to naake men hear 
 and confider what was preached to them, till force fupplied their place, and 
 fo were ordinarily to accompany the preaching of the Gofpel, «nlefs it fhould 
 be preached without the means appointed and neceflary to m^ke it prevail, I 
 think, in that cafe, we may expedt it fhould exprefsly have made a part of 
 the preacher's commiflion j it making a neceffary part of^ the efFedtual execu- 
 tion of his fund:ion. 
 
 But the Apoftle, it feems, thought fit to lay the ftrefs upon inftrudling 
 Others, and living well themfelves ; upon being inftant infeafon, and out of 
 Jeafon; and therefore dire<9:s all his advices for the ordering the Cretan 
 church, and the propagating the Gofpel there, , to make them attend to 
 thofe neceflary things of life and do£trine, without fo much as mentioning 
 the appointment, need, or ufe of miracles. 
 I/. II, p. 84 I /aid, " But whatever negleft or averfion there is in fome men, impar- 
 ** tially and throughly to be inftrufted j there will, upon a due examina- 
 ** tion, I fear, be found no lefsanegled: and averfion in others, impartially 
 *' and throughly to inftirudt them. It is not the talking even general truths 
 ** in plain and clear language j much lefs a man's own fancies in fcholaftical 
 " or uncommon ways of fpeaking, an hour or two, once a week, in public j 
 " that is enough to inftrud: even willing hearers in the way of falvation, and 
 *' the grounds of their religion :" and that politic difcourfes and inveftives 
 from the pulpit, inftead of friendly and Chriftian debates with people at 
 their houfes, were not the proper means to inform men in the foundations of 
 religion ; and that if there were not a negledt in this part, I thought there 
 would be little need of any other means. To this, you tell me, in the next 
 P. 43 paragraph, you do not fee how pertinent my difcourfe, about this matter, is to 
 
 the prefent queftion. If the ihewing the neglecSs, obfervable in the ufe of 
 what is agreed to be neceffary means, will not be allowed by you to be per- 
 tinent, in a debate about neceffary means j when poflSbly thofe very neglefibs 
 may ferve to make other means feem requifite, which really are not fo ; yet 
 
 if 
 
A THIRD LETTER FOR TOLERATION 3^ 
 
 if yOQ are not of thofe who will never think any fuch difconf&^rtinent, you 
 will allow me to- mind you of it again, as not impertinent in anfwer to j^our 
 laft letter, wherein you fo often tell us of thefufficient provifion made for in- 
 firuBion. For wherever the negled be, it can fcarce be faid there 1% fuffi- 
 c'lent pro'Vifion made for inftrudion in a Chriftian country, where great num- 
 bers of thofe, who are in the communion of the national church, are grofly 
 ignorant of the grounds of the Chriftian religion. And I afk you, whether it 
 be in refpedt of fuch conformifts you fay, as you do in the fame paragraph. 
 That when the befi provifion is made that can be, for the inJiruBion of the P. 43, 
 people, yon fear a great part of them will Jiill need fame moderate penalties to 
 Sring them to hear and receive inftruSiion S 
 
 But what if all the means that can, be not ufed for their inftrudtion ? 
 That there are negle(9:s of this kind, you will, I fuppofe, take the word of 
 a reverend prelate of our church, who thought he could not better Jhew his 
 good-will to the clergy, than by a feafonable Difcourfe of the Pajioral Care, 
 to cure that negle<a for the future. There he tells you, p. 115, 118, that 
 miniOiers Jhould watch over and feed their fock, and not injoy their benefices as. 
 forms, etc. Which reproach, fays he, whatever we may be, our church is free 
 of', which he proves hy the Jiipulation and covenant they make with Chrift, 
 that they will never ceafe their labour, care:, and diligence, till they have done- 
 all that lieth in them, according to their bounden duty, towards all fuch as are^ 
 or jhould be committed to their care, to bring them to a ripenefs of age in Chriji^ 
 And a page or two after, having repeated part of the promife made by thofe 
 "who take orders, he adds, In this is exprejjed the fo much neglected, but 
 fo neceffary duty, which incumbents owe their flock in a private way -, vifiting,. 
 infiru^ing, and admoniflsing ; which is one of the moft ufeful and important. 
 parts of their duty^ how generally foever it may be difufed or forgotten. P. 1 87, 
 he fays, Rvery. priefl that minds his duty will find, that no part of it isfo ufe- 
 ful as catechiftical difcQurfes ; by means whereof, his people will underfi-emd all his-^ 
 fermons the better, when they have once had a clear notion of all thofe terms that 
 mufi run through them ; for thofe not being und?rfi6od, renders them all uninteJ^ 
 ligible. Another part of the priefs duty, he tells you, p. 201, is with rela- 
 tion to them that are without, who are of the fide of the church of Rome, or- 
 among the diffenters. Other churches and bodies are noted, for their zeal im 
 making profelytes ; for their feflUfs indeavours, as well as their unlawful me-^ 
 thods in it : they reckoning perhaps that all will be fanSiified by the increafing' 
 their party ; which is the true name of making converts, except they become- 
 at the fame time good men, as well as 'votaries to a fide or caufe. We are cer- 
 tainly very REMis.s.i« this of bath hands. Little pains is taken to gain either- 
 upowPapl/isor Nonconformifis: the law has been so much trusted to, 
 that that method only w»s thought fure ; it was much valued, and pthers at the' 
 Jame time as much -a-EG-L^cr-E-D. And whereas, at firft, without force 
 OR violence, in forty years time, Popery, from being the prevailing religion,, 
 was reduced to a handful, we have now, in. above twice that number of year s^ 
 made very little pro^refs, etc^ 
 
 Perhaps; 
 
363 A THIRD LETTER FOR TOLERATION 
 
 Perhaps here .again you will tell me, you do not fee how this is pertinent to 
 the prefent quejlion ; which, that you may fee, give me leave to put you in 
 mind, that neither you, nor any body elfe, can pretend force necejfary, till 
 all the means of perfuafion have been ufed, and nothing mgleSied ih^t can 
 be done by all the fofter ways of application. And fince it is your own 
 dotStrine, that force is not lawful, unlefs where it is neceffary.\ the magiftrate, 
 upon your principles, can neither lawfully ufe force, nor the minifters of any 
 national church plead for it any where, but where they themfelves have firft 
 done their duties: a draught whereof, adapted to our prefent circumftances, 
 we have in the newly, pubhflied Difcourfe of the Pajioral Cafe. And he that 
 fhall prefs the ufe offeree as neceflary, before he can anfwer it to himfelf 
 and the world, that thofe who have taken on them the care of fouls have 
 performed their duties, were beft confider, whether he does not draw up aft 
 accufation againft the men of that holy order, or againft the magiftrate who 
 fufFers them to negled any part of their duty. For whilft what that learned 
 bifhop, in the palTages above- cited, and in other places, mentions,- is 
 negleSied, it cannot be faid, that no other means but force is left ; thofe, which 
 are on all hands acknowledged neceflary and ufefiil means, not having yet 
 been made ufe of. , ' 
 
 p. 42 To vindicate your methoi from novelty, you tell me, it i& as old as St. 
 
 Auftin. Whatever he fays in the place you quote, it fliews only his opinion, 
 but not that it was ever ufed. Therefore, to fhew it not to be new in 
 pradice, you add, that you think it has been made ufe of by all thofe magiJirateSf 
 ivho having made all requifiteprovifions for the inJiruSlmg their people in the 
 truth, hav.e likewife required them under convenient penalties to imbrace it. 
 Which is as much as to fay, that thofe magiftrates who ufed your method, 
 did ufe your method. And that certainly you may think fafely, and without 
 fear of being gainfaid. 
 
 But now I will tell you what I think, in my turn : and that is, 
 if you could have found any magiftrates who had made ufe of your me- 
 thod, as well as you think you have found a divine that approves of it, you 
 would have named thofe magiftrates as forwardly as you do ^St. Aufiin. 
 If I think amiis, pray corred: me yet, and name them. 
 
 That which makes me imagine you will hardly find any examples of it, 
 L. II,p. 85 is what I there faid in thefe words : " All other law- makers have conftantly 
 " takea this method ; that where any thing was to be amended, the fault 
 " was firft declared, and then penalties denounced againft all thofe, who 
 *' after a time fet, fhould be found guilty of it. This the common fenfe 
 " of mankind, and the very reafon of laws, which are intended not for 
 *' puniflament, but corrediion, has made fo plain, that the fubtileft and moft 
 *' refined law-makers have not gone out of this courfe, nor have the moft 
 " ignorant and barbarous nations miffed it. But you have outdone Solon 
 *' and Lycurgus, Mofes and our Saviour, and are refolved to be a law- maker' 
 " of a way by yourfelf. It is an old and obfolete way, and will not ferve 
 ** your turn, to begin with warnings and threats of penalties, to be inflidted 
 
 on 
 
A THIRD LETTER FOR TOLERATION 369 
 
 •* on thofe who do not reform, but continue to do that which you think 
 " they fail in. To allow of impunity to the innocent, or the opportiinity 
 " of amendment to thofe who would avoid the penalties, are formalities 
 " not worth your notice. You are for a {horter and furer way. Take a 
 *' whole tribe, and puniih them at all adventures, whether guilty or no of 
 f • the mifcarriage which you would have amended ; or without fo much as 
 " telling them what it is you would have them do, but leaving them to find 
 " it out if they can. AH thefe abfurdities are contained in your way of 
 " proceeding, and are impoffible to be avoided by any one, who will pu- 
 • *• ni(h diifenters, and only diffenters, to make them conjider and weigh the 
 " -grounds of their religion, and impartially examine whether it be true or no, 
 " and upon what gtounds they took it up ; that fo they may fnd and imbrace 
 " the truth that mujl fave them." Thefe abfurdities, I fear, muft be re- 
 moved, before any magiftrates will find your method pradticable. 
 
 I having faid, " your method is not altogether unlike the plea made ufe 
 '* of to excufe the late barbarous ufage of the Proteftants in France, 
 " from being a perfecution for religion, viz. That it was not a punifhment 
 •* for religion but for difobeying the king's laws, which required them to 
 •' come to mafs : fo by your rule, diffenters muft be puniftied, not for the 
 " religion they have imbraced, and the religion they have rejected." In 
 anfwer to this, in the next paragraph, you take abundance of pains to prove, P. 44 
 that the king of France's laws, that require going to mafs, are no laws. 
 You were beft to fay fo on the other fide of the water. It is fure the pu- 
 liifhments were punifliments, and the dragooning was dragooning. And if 
 you think that plea excufed them not, I am of your mind. But neverthe- 
 lefs am of opinion, as I was, that it will prove as good a plea as yours j 
 which is what you argue againfl: in your next paragraph, in the words fol- 
 lowing, wherein you examine the likenefs of your new method to this plea. Ibid. 
 You tell me, I fay, by your rule, the dijfenters (from the true religion, for 
 yon fpeak of no other J muji be punijh'd for if \ pleafe, fubjeSled to moderate 
 penalties, fuch as jhall make them uneafy, but neither dejiroy or undo them) i 
 for what f Indeed I thought by your firft book, you meant not for their re- 
 ligion, but to make them confider ; but here you ajGc me where it is yon fay 
 that diJJ'enfersfronwthe true religion, are not to be punijh'd for their religion ? 
 So then, it feems, in your opinion now, diffenters from the true religion 
 are to be punijh'd, or, as you are pleafed to mollify the expreffion, for 
 the thing is the fame, fubjeBed to moderate penalties for- their religion. 
 \ think 1 fliall not need to prove, to any one but one of your nice ftile, 
 that the execution of penal laws, let the penalties be great or fmall, are 
 punifhments. 
 
 If therefore the religion of diffenters from the true, be a fault to be 
 pumped by the magiftrate ; who is to judge who are guilty of that - 
 fault ? Muft it be the magiftrate every where, or the magiftrate in 
 fome countries, and not in others, or the magiftrate no where ? If the 
 magiftrate no where is to be judge who .are diffenters from the true 
 
 * ; B 1p b religion. 
 
37Q A TFriRD LETTER FOR TOLERATION 
 
 religion, he can no whe/e punifh. them. I£hc Be to be evoiy* wfecrcjidgc, 
 then the king of France, or the Great Turk, nmft punifli thoferwhom tbejr 
 judge difienters from the true religion, as well as other poteistates. if feme 
 Baftgrffiateshave 3 right to judge, and atdiersf not y That yety I fear, how ab^ 
 fi^d f«ever it be, ihould I grant it,, wild not do jrour bufinefs. For hefides 
 that, they will hardly agree to make yooi tlaieia: infalFible umpire in thercafei 
 to detecmine who of diemhay^ ansd-who have not this right to judge: which 
 i& the true religigji; ox if thay fhould, and. you ft)ould declare the king: of 
 'England had that right, viz. whilft he complieidr to fapport the orthiaitexyj. 
 eccleliailical polity, and! thofe cereraooiea wlkh yoia approve of; biac that • 
 the king of France^, and to Great Tark^ had> it not, and £b could have no 
 right to ufe force on thofe they judg0Aii^ia^iarj''^a»K the true reH^n j yoa 
 ought to bethink yourfelf what you will lepfy to one that fhoul'd ufe your 
 
 A. p. 16 own words ; Ifjucha degpeeofoutteard force:, as: has: been mentkmedy bermMyt 
 of great and even neeeffary ntfe, far the advanung; ^ the true reiigiony, amlJaU 
 vatian offauls, then itmufi be aeknsmUd^dr t^at in France; and Tmke^, etc. 
 there is a right fifneitihere to i*fi it^Jn'tJoe as^armmg thafe ends; ufd^we 
 ^lifay (what without impiety ccmnot h faid) that the- -wifo and bittigm^if-' 
 pafir and Governor of all things, has not in France and Turkey fwmiflid 
 mankind ivith competent means for the pramotmg his. awn henour, and the ^od. 
 offouls. 
 
 You go on, and tell us, they are to be puriiflied;^ not for Ibllawing the 
 light of their own reafon, nor for obeying the diflates of tiieir own con* 
 
 I*. 44. fciences, but rather for the contrary. For the light of their own reafm, and 
 the diSl'ates of their own confcience (if their rsafm and their confciences were not 
 perverted and abufedj "would undoul^edfy lead tkem to the fame things, to: which 
 the method yon fpeak of is defgned to- bping them ; L e.. to the fame thing to 
 - which your rea/bn and'your tronfcienceleadsyou.. Forif yott were toargue witb 
 aPapift, or a Prefbyterian, in the cafe, what privitege base you to tell hinv 
 that his reafon and confcience is perverted, more, than he has to tell ^u that 
 yours is fo ? Unlefs it be this infupportable prefumption, that yom reafom 
 and confcience ought to be the meafure of all reafon and. cmfcience in all 
 others, which how you can claim, without pretending to. iirfailrhiEty, is not 
 eafy to difcern. • 
 
 The diverfion you give yourfelf about the likenefe and unlikenefs of thofe 
 two pleas, I (hall not trouble myfelf widi j finee, when, your fit of mirth 
 
 IP. 45 was over, you were forced to confefs. That as I have made your plea for" 
 you, you think thereis no con/idsrabk d^'erence, as to the fairnefe of them-f.. 
 excepting "what arifes from the -different degrees of punijhment, irt the Frerich; 
 difcipline, and your method. But if the French 'plea be not true ; and that- 
 
 nvhich 1 make td.be yours, be notyouts; 1 muft beg your pardon. Sir, I 
 
 did' not think it was your opinion, nor do I yet remember that you anjr 
 where faid in your '* Argument" eOc. that men wei-e to be puniftied for 
 their religion ; but that it was ptrrely to make men examine the religion they, 
 had imbracedi md the religion- that they had re/e^ed. And. if that were of 
 
 • moment. 
 
A THIRD LETTER FOR TOLERATION 
 
 moment, I fhould think myfelf fiifficientiy juftified for this my mif- 
 lake, hy what you fay in your " 4r^ntenti' etc. from p. 6 to iz. Bat 
 £nce you explain yourfeif other wife here, I am not unwUling to take youf 
 hyiJothefis, as you from time to time fliali pleafe to reform it. You anfwer 
 then, That to make them examine, is indeed the next -end for which they are to p. 45 
 iepmiifhed. But what is that to my queftion ? Wiiich» if it be pertinent^ 
 demands for what fault, not for what end, they are to be puniihed : as ap- 
 J3>ears«ven by jaiy next words, " So tiiat they are punifbed, not for having 
 " -ofiended agaidift a law, i. e. not for any fault -, for there is no law in l^ng- 
 " kmd that requires them to examine." This, I muft cofifefs, was to fhew> 
 that here, as in France^ whatever was pretended, yet the true reafon why 
 people were punifbed, was their religion. And it was for this agreem€!nt> 
 that in both places religion was meant, though fcmething elfe was talked 
 cS^ that I faid your plea was like that made ufe of in France. But I fee I 
 Jiiight have spared my pains to prove that you puniflidi&nters for thek reli- 
 gion, fiuce you here own it. 
 
 You tdl me, in the fame place, I was impertioent in my que^ion, which 
 was this, For ^iihaHhen are they te he puwfia d? that I detnaaded for what* 
 end, and not for -wh^sJiffiult they are to be puniflied. In good-earneft. Sir, I 
 was not fo fiibtile as to 4iftinguilh them. I always thought that the citd<£ 
 «ll laws was to amend thofe faults which were forbidden > and that when 
 any one was punifbed, th&fmdt for which he was punifhed, was the tranf- 
 greffion of the law, in that particular -w^ich was by the law commanded or 
 forbidden j and the end of the punifhment, was the amendment of ih^^fmk 
 for the future. For example; if the law commanded to ;&^(W, not hearing 
 was the &uk puoiflied ; and the end of that punifliment, was to make the 
 D&.nd&i&Meflr. 1£ the law commanded to examine, default punifh'd, when 
 that law was put in execution, was not examining j and the end of the pu- 
 nifljment, to make the offenders examine. If the law commanded con- 
 formity, the fault was nonconformity, and the ^nd of it to make mea 
 conforiia. 
 
 This Was my apprehenfion concerning laws, and ends of punifhments. 
 And I m^ufl own rnyfelf ftill fo dull as not to diflinguifli oth^wife between 
 Xh^ fault for "which men are to be punijhed^ and the end for 'which they are to 
 be punijhed; but only as the one is pa^, the other future. The tranfgreffion, 
 or fault, i^ an omifTion or adion that a man is already guilty of; the end of 
 th6 punifbment, that it be not again repeated. So that' if a man be punifhed 
 for the religion he profefies, I can fee no other end for which he is punifhed, 
 but to make him quit tiat rpligicai. No other immediate end I mean ; for 
 other remote ends, to wliich this is fubordinate, it may have. So that if 
 not examining the religion which men have imbraced, and the religion they 
 have ipejefted, be not the fault for rwhichmen are puniflied -, I would be glad 
 you would fhew me how it can be the next end, as you fay it is, of their be- 
 ing puniflied. And that you may not think .my duUnefs gives you a la- 
 bour without ground, I will tell you-jhe re-af0n why I (Cannot find any other 
 
 B b b 2 next 
 
 %7^ 
 
A THIRD LETTER FOR TOLERATION 
 
 next end q£ punifliment, but the amendment of the fault forbidden j and 
 that is, becaufe that feems to me to be the end, the next end, of ahy adlion ; 
 which, when obtained, the adtion is to ceafe, and not ceafe till it be at- 
 tained. And thus, I think, it is in punifhments ordained by the law, 
 •When the fault forbidden is amended, the punifhment is to ceafe, and not 
 till then. This is the only way I have to know the end, or final caufe for 
 which any adtion is done. If you have any other, you will do me a kind- 
 nefs to inftrudl me. This it is which makes me conclude, and I think with 
 me all thofe who have not had the leifure and happinefs to attain the ut- 
 moft refining of the fchools, that if their religion be the fault for which 
 diflTenters are punilhed, examining is not the end for which, they are pu- 
 •nifhed, but the change of their religion : though examining may, perhaps, 
 in fome men, precede their change, and help to it. But that is not neeef- 
 fery. A man may change his religion without it : and when he has 
 changed, let the motive be what it will, the ^«^ the lavir aims at, is ob- 
 tained, and the punifliment ceafes. So on the other fide, if not hearing, not 
 Examining, be the fault for which men are puniflied, conformity is not the 
 next end for which they are puniflied, though it may perhaps, in ibme, be 
 a confequence of it j but hearing and examining muft be underftood to 
 be the ends for which they are puniflied. If they are not the ends, why does 
 the puniflirrient ceafei^ when thofe 'ends are attained ? And thus you have my 
 thoughts concerning this matter, which perhaps will not be very pertinent, 
 as mine have not the good luck always to be to you, to a man of nicer 
 difiiindlions. 
 
 But let us confider your hypothefis as it now ftands, and fee what advan- 
 tage you have got to your caufe by this new explication. Diffenfers Jrom 
 the true religion are to be pumjh'd, fay you, for their religion. Why ? Be- 
 caufe it is 2i fault. Againfl whom ? Againft God. Thence it follbws in- 
 deed, that God, if he pleafes, may punifli it. But how will you prove 
 that God has given the magifl:rates of the earth a power to punifh all faults 
 againft himfelf ? Covetoufnefs, or not loving our neighbour as oUrfelves^ are 
 •faults or fins againft God. Ought the magiftrate to punifli thefe ? But I 
 ihall not need to trouble you much with that queftion. This matter, I 
 think, will be decided between us without going fo far. 
 
 If the magiftrate may punifli any one for' not being of the true religion, 
 muft the magiftrate judge what is that true religion, or no ? If he muft not, 
 what muft guide him in the punifliing of fome, and not of others ? For fo 
 it is in all places where there is a national religion eftabliflied by penal laws. 
 Jf the magiftrate be commiflioned by the fame law of nature, for that is all 
 the commifllon you pretend to, to judge what is the true religion, by which 
 he is authorized to punifli thofe who diflent from it ; muft not alt ma- 
 giftrates judge, and accordingly punifli thofe who diflTent from that, which 
 they judge the true religion, /. e. in effect, thofe who difi^ent from theirs ? 
 And if all magiftrates have a power to punifli thofe who are not of their 
 religioBj I zfk you, Whether it be of more ufe or difadvantage ta the pro- 
 moting 
 
A THIRD LETTER FOR TOLERATION 373 
 
 mating true religion, and fahatien of fouls ? And when you have refolved 
 
 u- 5"^^^°"' y°^ ^^^^ t^en be able to tell me, whether the ufefulnefs of it, 
 which muft be determined by the greater good or harm it is like to do, is 
 
 R J^/° j"^^fy yo"f dodlrine about it, or the magiftrate's ufe of it. 
 
 Befides, your making the diflenting from the true religion a yaw// to be 
 puniflied by the magiftrate, puts an end to your pretence to moderate punifli- 
 ments; which, in this place, you make ufe of to diftinguifli yours from the 
 French method -, faying. That your method punijhes men with punipments 
 which do not deferve to be called Jo, ivhen compared with thofe of the French 
 difciplim. But if the diflenting from the true religion, be zfauh that the 
 magiftrate is to punifh, and & fault of that confequence, that it draws with 
 it the lofs of a man's foul ; I do not fee how other magiftrates, whofe duty 
 it is to punifh faults under their cognizance, and by puniQiing to amend 
 jhem, can be more remifs than the king of France has been, and forbear 
 declaring that they will have all their people faved, and indeavour by fucfe 
 ways as he has 4one to eifed it : efpecially fince you tell us, That Go^ now P. 8 
 leaves religion to the care of men, under his ordinary providence, to try whether 
 they <will do their duties in their feveral capacities or not, leaving them anfwer- 
 ahh for all that may folloiv from their negleSl. In the corredting of faults, 
 malo nodo mains cuneus, is not only what is juftifiable, but what is requifite. 
 But of this more fully in another place. 
 
 In the next place j I do not fee how, by your method, as you explain it 
 here, the. magiftrate can punifh any one for not being of the true religion, 
 though we ftiould grant him to have a powef to do it, whilft you tell us. 
 That your method punijhes men for rejeSting the true religion, propofed to themV. 45 
 •with fufficient evidence, which certainly is a fault. By this part of your 
 fcheme it is plain, that you allow the magiftrate to punifh none but thofe to 
 whom the true religion is proposed with fufficient evidence ; and fufficient evi- 
 dence, you tell us, isfuch as will certainly win ajj'ent wherever if is duly con- P. 51 
 fderd. Now by this rule, there will be very few that the magiftrate will 
 have right to punifh ; fince he cannot know whether thofe who dif^nt, do 
 it for want of due confderation in them, or want oi fufficient evidence in what 
 is propofed J unlefs you mean by due conf deration, fuch conf deration XhiX 
 always does bring men adlually to affent ; which is in effedt to fey nothing 
 at all. For then your rule amounts to thus much, That fufficient evidence is 
 Juch as will certainly win affent wherever it is conftderd duly, i. e. fo as to win 
 affent. This being like fome of thofe other rules we have met with, and 
 ending in a circle, which after you have traced, you atlaft find yourfelf juft 
 where you were at fetting out ; I leave it to you to own as you think fit : 
 and tell you, if by dufy confidering, you mean confidering to his utmoft ; that 
 then, that which is propofed to one Vf'iih fufficient evidence to win affient, may 
 not be fo.to another. 
 
 There are propoiitions extant in geometry, with thdr demonftrations an- 
 nexed, and that with fuch fufficient evidence to fbme men of deep thought 
 and penetration, as to make them fee the demQnftration, and give affent to 
 
 the 
 
;374 ^ THIRD LETTER FOR TOLfiRATION 
 
 the truth : whilU there are many others, ^Bd thofe no novkes in mathe- 
 matics, who with all the confideration and attention they can ufe, are never, 
 able to attain unto it. It is fo in other parts of truth. That which hath 
 evidence enough to make one man ceirtain, has not enough to make another 
 fo ra-pch as guefs it to he ,true^ though he has fpared no indeavour or appli- 
 cation in examining it. And therefore, if the inagiifcr^e be to punifla none 
 "but thofe who re^e^ tie true reMgion, when it has beea offered with Ji^dent 
 evidence, I imagine he wiii not have many to punifti, if he will, as he ou^t, 
 diftinguifli between the innocent and the guilty. 
 
 Upon your forwardaeis to iucQuf^ge the m^giilrate's life of force in niat- 
 
 ters of religaon, by its ,iji^efulne(^, even fo f^r as to pretend advanti^^es 
 
 L.n, p. ii4irom what- yourfelf acknowiedge the mxfappli«iati©a of it, I fay that " So 
 
 " ioftead of difheartning jfrom, y<pw give inqptjif^emsiait to the mifchief j 
 
 *' which, upon your principle, joiael to the paturai tJurft in man after 
 
 " arbitrary power, may be carried to all voamxtt of -exorbitaftqy, with 
 
 P-73 " fome pr-etence of right." To which your i-eply is. That you ^«(^ 
 
 jno where but afthe itji and neceffit^ sf force. What dbifljc you m the yiaos 
 
 mentioned, of the gain that you tejl the fiafefers ihey ibaH rQake bj the 
 
 imagiftrate'^ p-uniihii^ them to bring them to a wwflf isdigion ? You 
 
 do Jaot, as I rifna^flibec, there fay, that fbnee i&.mftffiasy in that caiej 
 
 though they gaming, as you fay, by it ,tlaiiS advantage, •thflit ^iSigc hww better 
 
 than the^.. 44 ^^ere, wher4 tke truth does lie, you >cflnji@t buJt allow, that 
 
 . fuch a mifapplipation oi force ma^ dp fiMe ferwce indinSiy and At a Jijiance, 
 
 towards the Jadvatlon of fouls. - i 
 
 But that you may not thi,nk, whilft I h^ juafer coafideration the 
 dangerous incourageosent you gavie to mjsu in ^ower, to he very bufy with 
 jheir force in matters of aseligign, hy aU the ferts of uiiefdteeife you could 
 imagine of it, however appli^, - right or wrong, that i declined mentioning 
 the mcejfity yon jwetend of force, hee^ufe It would not as well ferve 
 to the purpofe for which I mention its ufefialnefs ; I fhall here take it 
 fo, that the reader jm^y fee what neafon youiia«i to complain of my not do- 
 ing \it befofe. 
 
 . Thus then brands your fyflem. 'The frosuring .and .aAiiimcing .ai^ifway 
 ^ the fpiritml and etarnt^ interefis of men, is one of the ends <f ciniil fxgiety. 
 And force is put into the magiftrate's hands, a« neeeffary for thfi attaining 
 thofe ends, where no other means are left, " Who then upon your grounds 
 " may quickly find reafon, where it fuits his inclination, or ferisres his turn, 
 " to punifh men diredtly to bring them to his religion." For if he may 
 ufe force becaufe it is neeeffkry^.^^ being the only means left to aaas^e men 
 oonfider thoilb rpafons and arguments, which otherwife they woyM not con- 
 iider. Why may he not by the fame rule u& force, as the only means left to 
 procure men degrees of glory, which otherwife they would not attain, and 
 fo to advance tjbieir eternal injjgfp^ft^ ? For St. Paul affures us, that the 
 affiBioMs of this life mork,f)r us afar m&re deeeeding. weight of glory^ So that 
 wjiether the magiflrate may npt, when it junyiemehis turn, argue jthus 
 
 ' ' from 
 
A THIRD LETTER I^OR TOLERATION 375 
 
 fmmiytair principles, judge you : differiters. from my religion mtift be pti- 
 BJfhed, if in the wrong", to bring them into the right way ; if in the 
 right, to make tkem ^ their fofferiiigs gainers of a far more exceeding 
 weight of glory. 
 
 Kut yoa fay, IJ^lefs it be as neceffary- for men to attain any gfeatet degree?. 73, 
 fsf glory,, axkis to attain glory, it will not fo-thw, that if the magiftrate may 
 life force, hcaafe' it may. be indireSl'ly, etc. ufeful- towards the procuring any 
 degree of glory;, he may by the farm rule ufe' it where it t^ay be in: that manner 
 ufiful temm'ds the froc^ring a greater degree of gkry: But that therg if the 
 Jtmie mte[fity (f mens attaining a greater degree of glory, as there is of iheir 
 attakmg gkry, no man will affirm. For witho&t attaining ^oty, thy cannot 
 efcape the' damnation of heii, which yet they may efcafe, withotct any greates 
 degree of gkry. One of the ends of a commonwealth i^, fay yoO, the ^ "*'*■ 
 advancmg menr eternal interejis. The procuring greater defgrees of gfory,/ 
 ie the advancing a raan's eternal intereft. The ufe of force to make men 
 fofFer" ffiJ the truth, what otherwife they would not fuffer, is ■ as necef'ary 
 for the attaining a higher degree of glory, a-s- ufing force to make men con- 
 fider, what otherwife they would not confider, is neceffary for the attaining 
 any degree' of glory. But you will fay, Attaining glory isabfolutely necef-l\Ai\^ 
 Jfxry, bat the attainrng-any greater degree of glory, however defiraBle; is notfo 
 neceffary. Now if there be not th^ fame neceffity of^t'he oneafthefe, as there is- 
 &f the other, there can be no pretence to fay, that whatever is lawful in nefpeSi 
 of one ttf them, is Uhewife fo in refpedt of the other'. But there will always 
 be a J uft pretence to fay, if ad^arlcing the eternal interefis of men be one of" 
 the ends of a commonwealth, and that the force in the magiflirate's hands be- 
 neceffary to the attaining that endf, that then the magiftrate is obliged tcf' 
 ufe it ; whether yoxi will think that end aSfolutely necejfary, or as neciffary 
 as anathcr, or no. I fhall" not here trouble you again with yOUrmiftak^- 
 about what is abfolutely neceff'ary, having tafeen notice of it in unother place. 
 Oaly I fcall defire you to fhew me,- that th« attaimiig of glory is abfolutely 
 neceffary, when next time you have occafion to affirni it. Attaining of~ 
 glory: is- neceffary in order to happinels : and attaining a greater degree of 
 glory, • is neceffary in order to greater happinefs :. but neither of them, is ab- 
 folutely neceffary, but in order to their refpe<fi;ive ends. 
 
 And now, though, as you fay, you do not think yoMx felf Bound: to' tah^ 
 mtiee- of all that may be done' with fime pretence of right : yet, I fdppoie^ 
 upon cooler thoughts, when you have eonfidered of what dangerous confe- 
 quence an. argument, managed as youfs is, may be to the true religion, andl 
 the fincere profeffors of it j and- what occafion or incouf agement it may give 
 to men in power wanaied with zeal, and excited by the^ proper minijfers ol" 
 their own religion, to make a wroftg and exorbitant ufe of forCe* in matters; 
 of religion, yo^ will another time think yourfelf bound not to< let it gov 
 abroad again without fome caution to the magiftrate in the ufe of it^ with- 
 out one word of advice at Icaft, that fince it is given him; as you^ fay, only? 
 §isv prommng the true religien,. he fhould take, care,, and. examineimpartiali;^- 
 
376 A THIRD LETTER FOR TOLERATION 
 
 whether what he imploys it for, be the one only true religion. It being 
 your opinion, whenever he makes ufe of force in matters of religion, for 
 the promoting any thing but that, he goes beyond his-commiffion, injures 
 his fubjedts, and indangers his own foul. 
 
 By this time. Sir, I fuppofe you fee upon what grounds I think you have 
 not cleared thofe difficulties which were charged by me on your method : 
 and my reader wiU fee what reafon there was for thofe imputations, which, 
 with fo loud an outcry, you laid upon me of unfair dealing j fince there 
 is not one of them which cannot be made good to be contained . either 
 in your book, or in your hypothefis j and that fo clearly, that I could not 
 imagine that a man who had fo far confidered government, as to ingage in 
 print, in fuch a controverfy as this, could mifs feeing it as foon as mentioned 
 to him. One of them which very much offends you, and makes you .fo 
 often tell me what I fay is impertinent, ■aioA nothing to the purpofe, andfome- 
 times to ufe warmer expreffions, is, that I argue againfl a power in the ma- 
 giftrate to bring men to his own religion : for I could not imagine that, to a 
 man of any thought, it could need proving, that if there were a commiffion 
 given to all magijirates by the law of nature, which obliged, them to ufe force 
 to bring men to the true religion, it was not poffible for them to put this 
 commiffion in execution, without being judges what was the true religion', 
 and then there needed no great quicknefs to perceive, that every magijiraie, 
 when your commiffion came to be put in execution, would, one as well as 
 another, find himfelf obliged to ufe force to bring men to that which he 
 believed to be the true religion. But fince this was fo hard for you to 
 fee, I now have been at the pains to prove it, and thereby to clear, all 
 thofe imputations. I fhall not inftance in any other : they are all of a like 
 kind. Only where you complain I have not cited your words fairly, if you 
 can fhew that I have done it any where in this or the Second Letter, to the 
 advantage of my caufe -, or to avoid any argument in them, not anfwered j 
 if you pleafe to ftiew it me, I.ffiall either let you fee your miftake, or ac- 
 knowledge mine. 
 
 And now whether you fhall think what I have faid worth that confidera- 
 P. 78 tion you promife, or take it all for cavils and impertinencies, to me is very 
 indifferent. Injoy, if you pleafe, that fhort and eafy way of anfwering.. 
 But if the party you write for, be, as you fay, God; and the fouls of men, it 
 will require you ferioufly to weigh your^fcheme, examine and put together 
 the parts of it, obferve its tendency and confequences ; and in a word, con- 
 fider things, and not words. For the party of God and. fouls needs not any 
 help from obfcurity or uncertainty of general and equivocal terms, but may 
 be ^oke out clearly and diftindtly -, needs no retreat in the round of equiva- 
 valent, or the uncertainty of mifapplied expreffions, that may ferve to amuf^ 
 and deceive the unwary, but inftrud: no body } and lafi;ly, needs no leaipc 
 nor allowance from men of art, to diredt both fubjedls and magiftrates 
 %Qi the examination of the Scriptures, wherein God has revealed to the; 
 world the ways and means of falvation. In doing of this, in a treatife 
 
 where 
 
A THIRD LETTER FOR TOLERATION ^-^j 
 
 where you profefs thefuhjeSt of your inquiry is only what method is to beufed to^^. 68 
 bring men to the true religion ; the party you profefs to write for, would have 
 juftified you againft the rules of any lawful art; and no Chriftian man, of 
 v/hztart foever, would have denied you that liberty : and if I miftake not, 
 the party i you fay you write for, demands it of yoa. 
 
 If you find upon a review of the whole, that you liave managed your 
 caufe for God and the fouls ^ men, with that fincerity and clearnefs that fa- 
 tisfies your own reafon, and you think mayfatisfy that of other men, I fhall 
 congratulate to you fo happy a conftitution. Bmt if all your magnified and 
 necejfary means of force, in the way you contend for, reaches no further 
 than to bring men to a bare outward conformity to the church oi England, 
 wherein you can fedately affirm, that it is prefumable that all that are of it 
 are fo upon reafon and convidlion ; I fuppofe there needs no more to be faid 
 to convince the world •fAi'iX party you write for. 
 
 The party you larite for is God, you fay. But if all you have faid aims 
 ©r amounts to nothing more, than tliat the church of England, as now efta- 
 liifhed by law, in its doftrines, ceremonies and difcipline, {hould be fup- 
 ported by the power of the magiftrate, and men by force be driven into it ; 
 I fear the woild will think you have very narrow thoughts of God; or that 
 that is not the party you write for. It \s, true, you all along fpeak of bring- 
 ing men to the true religion. But to evidence to you,, that by the one only true 
 religion, you mean only that of the church of England, I tell, you, that upon 
 your principles, you cannot name any other church now in the world, and 
 I again demand of you to do it, for the pron^ting whereof, or punifliing 
 dilfenters from it, the magiftrate has the iame right to ufe force, as you pre- 
 tend he has here in England. Till you therefore name fome fuch other true 
 church and true religion, befides that oi England, your faying, that God is 
 the party -^OM write for, will rather fbew that you make bold with his name, 
 than that you do not write for another party. 
 
 You fay too, you write notyor any party, but the fouls of men. You write 
 indeed, and contend earneftly, that men fhould be brought into an outward 
 conformity to the church of England, But that they imbrace that profef- 
 fion upon reafon and convidlioi>> . you are content to have i% prefumable, with- 
 out any further inquiry or examination. And thofe who are once in the 
 the outward communion of the national church, however ignorant or irre- 
 ligious they are, you leave there unaffifted by your only competent means, 
 force; without which, you tell us, the true religiou, by its own light and 
 firength, is not able to prevail againft mens lufts, and the corruption of na- 
 ture, fo as to be confidered as it ought, and heartily imbraced. And this 
 dropped not from your pen by chance ; but you profeiTedly make excufes 
 fot thofe of the national religion* who are ignorant of the grounds of it,, 
 and give us reafons why force cannot be ufed to thofe who outwardly con- 
 form, to make them confider fo as fincerely to imbrace, believe and obey the 
 truth that muft fave them. But the reverend author of the Pajioral Care 
 
 C c c tells 
 
378 ' A THIRD LETTER FOR TOLERATION 
 
 tdk yott, p. 201, PARTY is the true name rf makh^ converts, except the^ 
 become at the fame time p>ad men. ' 
 
 If the ufe of force be neceffary for the falvation of fouls, and mens foul* 
 be the party you write for; you will be fufpetfted to have betrayed your 
 party, if your method and neceflary means of falvation reada no further^ 
 than to bring men to outward conformity, thottgh to the true dburch -, and 
 after that abandons them to their Injh and depraved natures, deftitute of tb? 
 help offeree, yaar necejfary and con^etent means 6i iAvzXktti. 
 
 This way of managing the matter, whatever you intend, feems rather> 
 in the fitnefs of it, to be for anorfier party. But fince you affure us, you 
 Asrrite for nothing but Gad and mens fouls, it can only be faid you had a. good 
 intention, . but ill luck ; iince your fchemey put into the language of the 
 country, will fit any national church and clergy in the world, that can hut 
 fuppofe itfelf the true ; and that I prefume none of them will fail to do. 
 
 You were more than ordinary referved and graciolts, when you tell me, 
 P- 79 That what party I write far, you will not undertake to fay. But having told 
 me, diat my Letter tends ta the promoting ef foeptic^m in religion, yoti 
 thought, it is like, that was fufficient to fhew the party I write for ; and fo 
 you might fafely end your Letter with words that looked Kke civil. But 
 that you may another time be a little better informed what party I write for, 
 I will tell you. They are thofe wiio in every nation j^ar God, work righte- 
 oufnefs, and are accepted with him j and not thofe who in every nation are 
 zealous for human conftitutions, cry up nothing fo much as outward con- 
 formity to the national religion, and are accepted by thofe who are the pro- 
 moters of it. Thofe that I write for are thofe, who, according to the light 
 of their own cbnfci^ices, are every where in earn^ in matters of their own 
 falvation, without any defire to impofe on others ; z party fo feldom favoured 
 by any of the powers of fedts of the world ; a party that has fo few prefer- 
 ments t<5 beftow i fo few benefices to reward the indeavour of any one who 
 appears for it, that I conclude I fhall eafily be believed when I fay, that nei- 
 ther hopes qf preferment, nor a defign to recommend myfelf to thofe I livei 
 amongfi, has biafled my underftanding, or mifled me in my undertaking. So 
 much truth as ferves the turn of any particular church, and can be accom- 
 modated to the narrow intereft of fbme human conftitution, is indeed often 
 received with applaufe, and the publifher finds his account in it. But I 
 think I may fay, truth, in its full latitude of thofe generous principles of the 
 Gofpel, which fo much recommend and inculcate univerfal charity, and a 
 freedom from the inventions and impofitions of men in the things of God, 
 has fo feldom had a fair and favourable hearing any where, that he muft be 
 very ignorant of the hiftory and nature of man, however dignified and diflin- 
 guiftied, who propofes to himfelf any fecular advantage by writing for her 
 at that rate. 
 
 As to your requeft in the clofe of your letter, 1 hope this will fatisfy you, 
 that you might have Ipared it ; and you, with the reft of the world, wiU fee 
 
 that 
 
A THIRD LETTER FOR TOLERATION 375 
 
 that all I writ in my former was fo true, that you need not have given me 
 any caution for the future. As to the pertinence of what I fay, I doubt 
 whether I (hall pleafe you j becaufe I find by your laft Letter, that what is 
 brought by me to ftiew the weaknefs, abfurdities, or infignificancy of what 
 you write, you are very apt to call impertinent, and nothing to the purpofe. 
 You muft pardon me therefore, if I have indeavoured more to pleafe ottier 
 readers than you in that point. I hope they will find, in what I have faid, 
 not much befides the matter. But to a man who, fuppofing himfelf in the 
 right, builds all upon that fuppbfition, and takes it for an injury to have that 
 privilege denied him; to a man who would fovereignly decide for all the 
 the world, what is the true religion, and thereby impower what magiftrates 
 he thinks fit, and what not, to ufe force ; to fuch a man, not to feem im- 
 pertinent, would be really to be fo. This makes me pleafed with your re- 
 ply to fo many paflages of my Letter, that they were nothing to the purpofe : 
 and it is in your choice whether in your opinion any thing in this fhall 
 be fo. 
 
 But fince this depends upon your keeping fteadily to clear and fettled no- 
 tions of things, feparate from words and expreffions ufed in a doubtful and 
 undetermined fignification, wherewith men of art often amufe themfelves and F. 78 
 othersi I ihall not be fo unreafonable as to expeft, whatever you promife, 
 that you (hould lay by your learning to imbrace truth, and own what will not 
 perhaps fute very well with your circumftances and intereft. 
 
 I fee, my defign not to omit any thing that you might think looks like an 
 argument in yours, has made mine grow beyond the fize of a letter. But an 
 anfwer/to any one being very little different from a letter, I fhall let it go 
 under that title. I have in it alfo indeavoured to bring the fcattered parts of 
 your fcheme into fome method, under diftindt heads, to give a fuller and 
 more diftinft view of them ; wherein, if any of the arguments, w^ich give 
 fupport to your hypothefis, have efcaped me unawares, be pleafed to fliew 
 them me, and I fhall either acknowledge their force, or indeavour to fliew 
 their v^eaknefs. I am, Sir, 
 
 June 20, 1692 Your moft humble fervant^ 
 
 Philanthropus, 
 
 C c c 2 
 
A FOURTH LETTER FOR TOLERATION 
 
*A FOURTH LETTER FOR TOLERATION 
 
 Sir, 
 
 A frefh revival of the controverfy formerly between you and me, is v^^hat 
 I fuppofe no body did expedt from you after twelve years filence. But repur 
 tation, a fufficient caufe fo^ a new war, as you give the world to under-? 
 ftand, hath put reiblution into your heart, and arms into your hands to make 
 an example of me, to the, fhame and confufion of all thofe who could be fo 
 injurious to you, as to think you could quit the opinion you had appeared 
 for in print, and agree with me in the matter of Toleration. It is vifible 
 how tender even men of the moft fettled calmnefs are in point of reputation, 
 and it is allowed the moft exicufable part of human frailty ; and therefore no 
 body can wonder to fee a report thought iipurious laboured againft with might 
 and main, and the affiftance and caufe of religion itfelf taken in and made 
 ufe of to put a flop to it. But yet for all this there are fober men who are 
 of opinion, tiiat it better becomes a Chriftian temper, that difputes, e^e- 
 cially of religion, fhould be waged purely for the fake of truth, and not for 
 tjur own : felf fhould have nothing to do in them. But fince as we fee it 
 will croud itfelf in, and be often the principal agent, your ingenuity in owning 
 what has brought 3rou upon the ftagCragain, and fet you on work, after the 
 eafe and quiet you refolutely maintained yourfelf in fo many years, ought 
 to be comrnehded, in giving us a view of the difcreet choice you have made 
 of a method fuited to your purpofe, wliich you publifli to the world in thefe 
 wordsy p. 2. Being dejirous to put a fiop to a report fo injurious, as well as 
 ^roundk/s, as I look upon this to be, I think it isoUl be no improper way of 
 doing it, if I thus fignify to you and the reader, that I find nothing more con- 
 vincing in this your long letter, than I did in your two former ; giving withal 
 a brief specimen of the anfwerablenefs of it : which I choofe to do upon a few 
 pages at the beginning, where you have placed your greateji firength, or at leqftfo 
 much of it,- as you think fifficient to put an end to this controverfy. 
 
 Here we have your declaration oS. war, of the grounds that moved you to 
 
 it, and of your compendious way to affiared vidory, which I muft own is very 
 
 new and very remarkable. You choofe a few pages out of the beginning 
 
 .of my Third Letter; in thefe, you fay, I have placed my greatef Jlrength, 
 
 So, that what 1 have there faid being baffled, it gives you a juft triumph over 
 
 * In anfwer to « A Second Letter to the Author of the nree Letters far Toleratioti. From 
 « the Author of the Argument of the Letter concerning Toleration briefly confidered and an- 
 " fwered. And of the Defence of it. With a Poftfcript, taking fome notice of two pafFages 
 *« in The JR.ights of the PrateJlantDiJenteru" 
 
 my 
 
3B4 A FOURTH LETTER FOR TOLERATION 
 
 my whole long.Letter ; and all the reft of it being but pitiful, weak, imper- 
 tinent ftuff, is by the overthrow of this forlorn hope fully confuted. 
 
 This is called anfwering by specimen. A new way, which the world 
 owes to your invention, an evidence that whilft you faid nothing you did 
 not fpare thinkisg. And indeed it was a. noble thought, a ftratagem, which 
 I believe fcarce any other but yourfelf would have found out in a invitation 
 of twice twelve years, how to anfwer arguments without faying a word to 
 them, or fo much as reciting them i and, by examining fix or {even pages in 
 thebeginningof a bookj reduce to nothing above three hundred pages of it 
 that follow. This is indeed a dectjive Jiroke that lays all flat Before you. Who 
 fcan ftand againft fuch a conqueror, who, by barely attacking of one, kills a« 
 hundred ? This would certainly be an admirable way, did it not degrade the 
 conqueror, whofe bufinefs is to do j and turn him into a meer talking gazet- 
 teer, whofe boafl;s are of no confequence. For after flaughter of foes, and. 
 routing of armies by fuch a dead-doing hand, no hody thinks it ftrange to find 
 them all alive again fafe and found upon their feet, and in a pofture of .de- 
 fending themfelves. The event, in all forts of controverfies, hath pftea better 
 inftrudted thofe who have, without bringing it to trial, pfefumed on the 
 weaknefs of their ^dverlaries. However, this which you haVe fet up, of con- 
 Tuting without arguing, cannot be denied to he a ready way, and "well thought 
 on to fet you up high, and your reputation fecure in the thoughts of your 
 believing readers, if that be, as it feems it is, your bufinefs j but, as I take it, 
 tends not at all to the informing their underfliafidings, and making them fee 
 the truth and grounds it ftands on. That perhaps is toornuch for the pjrofane 
 vulgar to know; it is enough for them that you know it for them, and have 
 aflured them, that you can, when you pleafe to condefeend fo far, confound 
 all that any one offers againft your opinion. An implicit faith of your being 
 in the right, and afcfibing viftofy to you, even in' points whereof you have 
 faid nothing, is that which fdme fort of men think moft ufeful, and fo their 
 followers have but tongues for their cliampioh to give him the praife and au- 
 thority he aims at, it is na matter whether they hav6 any eyes for themfelves 
 to fee on which fide the truth lies. Thus methinks you and I both find 
 our account in this controverfy under your management ; you in fetting 
 your reputation fafe from the blemiftiit would have been to it that you were 
 brought over to my opinion; and I in feeing, if you' will forgive me fo pre- 
 fumptuous a word, that you have left my caufe fafe in all thofe parts you 
 have faid nothing to, and not very much dam3ge4 in that part .you have at- 
 tacked, as 1 hope to fliew the indifferent reader. You enter upon yonrfpeci- 
 men, p 2, by minding me that I tell you, " That I doubt not, but to let you 
 " fee, that if you will be true to your own principles, and ftand to what you 
 " have faid, you muft carry your ibme degrees of force to all thofe degrees 
 " which in words you declare againft, even to the difcipline of fire and faggot." 
 And you fay, if I make my word good ; you affare me you isoHl carry a faggot 
 yourfelf to the burning what you have written for fo unmerciful and outragious 
 a dijci^line : but till I have done that, you fuppoje the difcipline you have 
 
 ■indeavaured 
 
A FOUHTH LETTER FOR TOLERATION 
 
 - tmeavoursd to defend, may remizin -fafe and unhurt, as it is, in its own nature, 
 •: harmlefs andfalutary to the world. 
 
 To promife fairly is then the part of an honeft man, when the time of per- 
 
 vformance is not yet come. But it falls out unluckily here, for you who 
 
 have undertaken, by anfwering fome parts of my fecond Letter, to fhew the 
 
 i^anpwerablenefs of the whole, that inftead of anfwering; you promife to retfaft, 
 
 n I make good my word, in proving w^on your own principles you mujl carry 
 
 your fome degrees of force to fire and faggot. 
 
 Sir, my indeavours to make my word good, have lain before you a pretty 
 competent time, the world is witnefs of it, and will, as I imagine, think it 
 time for you, fince you yourfelf have brought this queftion upon the ftage, 
 either to acknowledge that I have made my word good, or, by invalidating 
 my arguments, fhew that I have not. He that after a debt of io many years, 
 only promifes what brave things he will do hereafter, is hairdly thought upon 
 the Exchange to do what he ought. The account in his hand requires to be 
 -made up and balanced ; and that will (hew, not what he is to promife, 
 but, if he be a fair man, what he is to perform. If the fehools make longer 
 allowances of time^, and admit evalions for fatisfadtion, it is fit you ufe your 
 privilege, and take more time to confid'er ; only I crave leave in the mean 
 while to refer my reader to what I havefaid on this argument. Chap, iv, of my 
 third Letter, that he may have a view of your way of anfwering by fpecimen, 
 and judge whether all that I have there urged be anfwered by what you fay 
 herCj or what you promife here 'be ever like to be performed. 
 
 The next fample you give tojhew the anfwerablenefs of my Letter, is not 
 much more' lucky than the former; it may be feen, p. 3, and 4, where you 
 fay, 'That I tell you, p. 119, " That you have altered the queftion j" yir it 
 feems, p. 26, you tell me the queftion between us is, " Whether the magiftrate 
 " has any right to ufe force, to bring men to the true religion? Whereas, 
 " p. 76, you yourfelf, I fay, own the queftion to be. Whether the magif. 
 *' trate has a right to ufe force in matters of religion?" Which dffirma- 
 ' tionof mine, you muft take leave to tell me, is a meer fiSlion, for neither p. 76, 
 nor any where eJfe, do you own the queftion to be what I fay you do. 
 
 Arid as to " ufing force in matters of religion," which you fay are my words 
 
 not yours, if I mean by it the ufmg force to bring men to any other religion befides 
 
 the true; you are fo far from owning the queftion to be. Whether the magi/irate 
 
 has a right to ufe force for fuch a purpofe, that you have always thought Jt out 
 
 of queftion, that no man in the world,' tfiagiftrate or other, can have any right to 
 
 ufe, either force, or any other means that I can name,, to bring men to any falfe 
 
 •religion, how muchfoever he may perfuade himf elf that it is true. 
 
 . It is not therefore from any alteration, but from the true fate of the queftion, 
 
 that " You take occafion, as I complain without caufe, to lay load on me, for 
 
 ." charging you with the abfurdities of a power in the magiftrates to punifli 
 
 " men, to bring them to their religion." But it feems, having little to fay 
 
 ■againft what you do affert, you fay, I find it neceffary myfelf to alter the 
 
 ■ queftion, and Jo make the world believe that you affert wh.it you do not, that I 
 
 ■ -may havefo?nethittg before me which I can confute. 
 
 D d d In 
 
A FOURTH LETTER FOR TOLERATION 
 
 In this paragraph you pofitively deny, that it is any where owned by you 
 as the queftion between us. Whether the magiflrate has a right oftifing force 
 in matters of religion f Indeed thefe words are not as they are cited in p. 76, 
 of your former Letter ; but he that will turn over the feaf, may, in p. 78, 
 read thefe words of yours, wz. that Tou refer it to me, ivhether /, in faying no 
 •body has a right ^ or you, in faying the magifirate has a right to ufe force in 
 matters of religion, havemoft reafon : thouigh y©u pofitively tell me, That nei- 
 ther p. 76, nor any where elfe, do you own the queftion to be what J fay you do.. 
 And now let the reader judge between .us. I (hould not perhaps have fomuch 
 as taken notice of this, but that you who are lb iparing of your anfwer, that 
 you think a hu&i fpecimen upon ibme few pages (of the beginning of my Let- 
 ter, fufficient to confute all I have faidin it, do ytet-^yend tiae better part of two 
 pages on this ; which if I had been miftaJaen in, it had been of no great con- 
 fequence ; of which I fee no other ufe you have, but to cafi: on me fome civil 
 reflections of your fafliion, and fix on me the imputation oifBion, meerfBion; 
 a compliment which I (hall not return you, though you fay, " using force 
 *' IN MATTERS OF RELIGION," are my words, not yours. Whether they 
 are your words or not, let p. 78, of your former Letter decide, where yoti 
 own yourfelf to fay, that The magijlrate has a rigfht to ufe force in matters of 
 religion. So that this, as I take it, is zj^ecimen of your being very pofitive in 
 a miftake, and about a plain matter of faiSb, about an acSion of your own, 
 and fo will fcarce prove ^fpecimen of the aiifwerableaiefs of all I fay in my 
 Letter, unlefs we muft allow that truth and falfhood are equally anfwerable, 
 when you declare again ft either of the;m. 
 
 The next part of youv fpecimen we have, p. 4, 5, where you tell me that I 
 undertake to prove, that " If upon your grounds the magiftrate be obliged to 
 *' ufe; force to bring men to the true rdigion; it will necefia'rily follow, that 
 *• every magiftrate, who believes his religion to be true, is obliged to ufe force 
 "' to bring men to his." 
 
 Now becaufe this undertaking isfo necefary for me; and my whole caufe feems 
 to depend Mf on the fuccefs of it : you jball the more carefully confider how well I 
 perform it. But before you do this, it will ■be fit to let ine know, in what fenfe you 
 grant my inference, and in what fonfe you deny it. Now that every magiftrate, 
 who upon juft and ftificient grounds believes his religion to be true, is obliged to uje 
 fome moderate penalties, which is all the force you ever contended for, to bring 
 men to his religion, you freely grant ; becaufe that muft needs be the true religion ; 
 fince no other can, upon fuch grounds,, be believed to be true» But that any ma- 
 giftrate, who upon weak and deceitful grounds, believes afalfe religion ta be true,. 
 and he can never do it upon better grounds, is obliged to ufe the fame, or any 
 ether, means, to bring men to his religion, this you flatly deny ; nor can it by any 
 ruies of reafoning, be inferred from what you affert. 
 
 Here you tell me you grant my inference in this fenfe, viz. 'That every' 
 magiftrate, who upon juft and fufticient grounds believes his religion to be true, is: 
 bmndto ufe force to bring men to it. 
 
 Here you grant that every magiftrate, without knowing that his religion 
 is true, is obliged, upon hia believing it to be truCj^ to ufe force, to bring 
 
 mea 
 
A FOURTH LETTER FOR TOLERATION 
 
 men to it j indeed you add, who believes it to be true upon jujh and fufficient 
 grounds. So you have got a diftinaion, and that alw^ays fets ofF a difputant, 
 though many times it is of no ufe to his argument. For here let me afk you, 
 who muft be judge, whether the grounds upon which he believes his reli- 
 gion to be true, be juft and fufficient? Muft the magiftrate himfelf judge for 
 himfelf, or muft you judge for him ? A third competitor in this judgment I 
 knovv not where you will find for your turn. If every magiftrate muft judge 
 for himfelf, whether the grounds upon which he believes his religion to be 
 true, ZTcJuJi and fufficient grounds, your limitation of the ufe of force to fuch 
 only as believe uponjuji andfufficient grounds, bating that it is an ornament to 
 your ftrle and learning, might have been fpared, fince it leaves my inference 
 untouched in the full latitude I have expreffed it concerning every magiftrate i 
 there not being any one magiftrate excluded thereby from an obligation to 
 ufe force. to bring men to his own religion by this your diftinflion. For if 
 every magiftrate, v^ho upon juft and fufficient grounds believes his religion to 
 be true, be obliged to ufe force to bring men to his religion, and eveny ma- 
 giftrate be himfelf jiidge, whether the grounds he believes n^on. be jufi and 
 fufficient ; it is vifible every magiftrate is obliged to ufe force to bring men to 
 his religion ; fince any one, who believes any religion to be true, cannot but 
 judge the grounds, upon which he believes it to be true, are juft andfuffi- 
 cient J for if he judged otherwife, he could not then believe it to be true. 
 If you fay, you muft jlidge for the magiftrate, then what you grant is this. 
 That every magiftrate who upon grounds that you judge to be juft and fuf- 
 ficient, believes his religion to be true, is obliged to ufe force to bring men 
 to his religion. If this be your meaning, as it feems not much remote from 
 it, you will do well to fpeak it out, that the magiftrates of the vi'orld may 
 know who to have recourfe to in the difficulty you put upon them, in de- 
 claring them under an obligation to ufe force to bring men to the true reli- 
 gion ; which they can neither certainly know, nor muft venture to ufe force 
 to bring men to, upon their own perfuafion of the truth of it, when 
 they have nothing but one of theie two, viz. knowledge, or belief that the 
 religioti they promote is true, to determine them. NeceffitJ? has at laft, 
 unlels you would have the magiftrate a(£t in the dark and ufe his force 
 ■wholly at random, prevailed on you to grant, that the magiftrate may ufe 
 force to bring men to that religion which he believes to be truej but fay 
 you, h\5he\ie.i mu^ he. upon juji and fuficient grounds. The fame neceffity 
 remaining ftill, muft prevail with you to go one ftep further, and tell me 
 whether the magiftrate himfelf muft be judge, whether the grounds upon 
 which he believes his religion to be true, be juft and fufficient, or whether 
 you are to be judge for him. If you fay, the firft, my inference ftands 
 good, and this queftion, I think, is yielded, and at an end. If you fay 
 you are to be judge for the magiftrates, I fliall congratulate to the magif- 
 trates of the world the way you have found out for them to acquit them- 
 feives of their duty, if you will but pleafe to pubhfli it, that they may 
 know where to find you; for in truth. Sir, I prefer you, in this cafe, to the 
 
 D d d 2 Pope i 
 
A F O U R T H L E T T E R- F OR TO L E RATIO N:< 
 
 Pope; though you know that olH gentleman at Romehiis long fince laidi 
 claim to all decilions of this kind, and alledges infallibility for the fupport 
 -qf his title ; which indeed will fcarce be able to Hand at Rome, or any where 
 elfe, without the help of infallibility. But of this perhaps more in the next 
 paragraph. 
 
 You go on with your fpedmen in your next paragraph,, p, 5, which I fhall 
 crave leave of my reader to fet down at large, it being a moft exaft and ftudied 
 piece of artificial fencing, 'wherein, under the cover of good words, and the 
 appearance of nice thinking, nothing is faid ; and therefore may deferve to 
 be kept not as zfpecimen of your anfwering, for, as we fhall fee, you anfwer 
 nothing, but as zfpecimen of your fkill in feeming to fay fomething where 
 you have nothing to anfwer. You tell me that I fay, p. 120, that " I fup- 
 ♦' pofe that you will grant me fwhat he mufi.be a hard man indeed that will 
 *' not grant J 'that any thing laid upon the magiftrate as a duty^ is fome way 
 ^' or other prafticable. Now the magiftrate being obliged to uife force in 
 " matters of religion, but yet fo as to bring men only to the true religion, 
 *' he will not be in any capacity to perform this part of his duty, unlels the 
 f religion he is to promote, be what he can certainly know, or elfe what it 
 " is fufficienf for him to believe to be the true : either his knowledge or his 
 ^' opinion muft point out that religion to him, which he is by force to pro- 
 f mote." Where, if by knowing, or knowledge, I mean the effedl of firiSl de- 
 ptonfiration ; and by believing or opinion, any fort of afj'ent orperfuaftm how 
 fiightly foever grounded,: then you mufi deny the fufficiency of my divifMn; ber- 
 caufe there if. a third fort or degree ofperfuafion which though not groimde^d upon 
 firiB demonfiration ; yet infirmnefs andfimbility, does far exceed that njoMch k 
 built upon /light appearances of probability ; being grounded upon fuch clear and 
 folid proof , as leaves no reafmable doubt in an attentive and unbiaffed mind: fo 
 that it approaches very near to that which is produced by demonfiration^ and is 
 therefore as it refpedls religion, very frequently and familiarly called in Scriptural 
 not faith or belief only, but knowledge, and in divers places full afiurance ; as 
 might eafily be Jhewn, if that were needful. Now this kind of perfuq^n, this 
 knowledge, this full afjurancemen may., and ought to have of the true religion : 
 but they can never have it of afalfe one. And this it is, that mufi point out 
 that religion to the magifirate, which he is to^^ promote by the methdd you con- 
 tend for. 
 
 Here the firft thing you do is to pretend an uncertainty of what I mean 
 by knowing or knowledge, and by believing or opinion. Firft,. As to knovvledge, 
 I have faid certainly know. I have called it vifion, knowledge. an4icertainty, 
 knowledge properly fo called. And for believing or opinion, I fpeak of i^/?^ 
 ing with afjurance, and fay, that believing in the higheft degree of aflUrance, 
 is not knowledge. That whatever is not capable of demonftration, is not^ 
 unlefs it he'felf-evident, capable to produce knowledge, how well grpundeii 
 and great foever the aflurance of faith may be wherewith it is received. 
 That 1 grant, that a ftrong aflurance of any truth, fettled upon prevalent 
 ;^nd well-grouqded arguments of probability, is often, called knowledge in 
 
 popular 
 
A F O'U R T H L E T T E R FOR TO L E R A T I O N^ 389 
 
 popular way* of talking j but being here to diftingulfli between knowledge 
 and belief, ' to what degrees of confidence foever raifed, their boundaries muft 
 be kept, and their names not confounded, with more to the fame purpofe, 
 p. 1 20, 121, whereby it is fo plain, that by knowledge I mean the effed: of 
 ftridt demonftration ; and by believing or opinion,"! mean any degree of per- 
 fuafion even to the higheft degree of affurance ; that I challenge you your- 
 felf to fet it down in plainer and more exprefs terms. But no body can blame 
 you for not finding your adverfary's meaning, let it be never fo plain, when 
 you can find, nothing to anfwer to it. The reafon therefore which you al- 
 ledge for the denying the fufficiency Of my divifion, is no reafon at all>. 
 Vour pretended reafon is becaufe there is a third for.t or degree of perfuqfion ;. 
 which, though not grounded upon ftriSl demonjiration; yet infirrnnefs and flabi- 
 iity does far exceed that which is built upon fight appearances of probability^ 
 etc. Let it be fo, that there is a degrete of perfuafiorr not grounded upon 
 ftri£t demonftration, far exceeding that which is built ' upon flight appear- 
 ances of probability. But let me afli you what reafon can this be to deny 
 the fufficiency of my divifion, becaufe there is, as you fay, a third fort of 
 degree of perfuafion, when even that which you call this third fort or de- 
 gree of perfuafion is contained in my divifion. This is ^ fpecimen indeed, 
 not of anfwering what P have faid, but of not anfwering ; and for fuch I 
 leave it to the reader. A degree of perfuafion, though not grounded on flriSt 
 demonftration^ yet infirrnnefs and fiability far exceeding that which is built uport 
 jlight appearances of probability, you call here a third fort or degree of perfua- 
 fion. 'Pray tell me which are the two other forts ; for knowledge upon ftridt 
 demonftration, is not belief or perfuafion, but wholly above it. Befides, if 
 the degrees oi firmnefs in perfuafion make i^S^^r^nt forts of perfuafion, there 
 are not only three, but three hundred ^r/j of perfuafion ; and therefore the 
 naming of your third fort was with little ground, and to no purpofe or ten- 
 dency to an anfwer ; though the drawing in fomething like a diftindtion be 
 always to the purpofe of a man who hath nothing to anfwer, it- giving occa- 
 fion for the ufe of many good words ; which, though nothing to the point,, 
 ferve to cover the difputants faying nothing under the appearance of learn- 
 ing, to thofe who will not be at the pains to examine what he fays. 
 
 Ydu fay, Every' magiftrate is by the law of nature under an obligation to ufe- 
 force to bring men to the true religion. To this I urge, that the magiftrate hath 
 nothing elfe to determine him in the ufe of force, for promotion of any re- 
 ligion one before another, but only his own belief or perfuafion of the truth. 
 4)f it.' Here you had nothing to do, but fairly to grant or deny ; but iaftead 
 thereof you firft raife a groundlefs doubt as I have fhewn about my meaning> 
 whereof there could be no doubt at all to anyone who- would but read what 
 I had faid ; and thereupon having got a pretence for a diftindtion, you fo- 
 lemnly teil the world there is a third fort of perfuafion, which,though not grounded 
 en ftriSi demonfirdtion ; yet infirmnef and ft ability, does far exceed %hat which 
 is built uponfiighf appearances of probabiUty, leaving no doubts approaching 
 ■tear to knowledge, being full afikrance..' WeU, the magiftrate Bath 2,perfua- 
 '*' fioiv, 
 
A FOURTH LETTER FOR TOLERATION 
 
 Jian of firmnefs andfiability^ has full affurance; muft he be determined by 
 this his y^// affurance in the promoting of that religion by force, ofwhofe 
 truth he is in fo high a degree of perfuafion fo fully affured ? No, fay you, // 
 muji be grounded uponfuch cki^ and folid proof as leaiies no reafonable doi^t in 
 an attentive and unbiajfed mind^ To which the magiftrate is ready to reply, 
 that he> upon his grounds, can fee no reafonable doubt, and that his is an 
 attentive and unbiaffed mind, of all which he himfelf is to be judges till you 
 can produce your authority to judge for him ; though, in the conelufion, 
 you adlually make yourfelf judge fof him. It hfucha kindof perfuafton,fiich 
 a full aJJ'urance nrnfi point out to themagifirate that religion he is to promote h 
 force, 'which can never be had but of the true religion : which is in effedt, as 
 every one may fee, the religion that you judge to be true^ and not the religion 
 the magiftrate judges to be true. For pray tell me, muft the magiftrate's 
 full affurance point out to him the religion vsJhich he is by force to promote^ 
 or muft he by force promote a religion, of whofe truth he hath no belief, no 
 aflurance at all ? If you fay the firft of thefe, you grant that every magiftrate 
 muft ufe force to promote his own religion, for that is the religion whereof 
 he has fo full a^fTurance, that he ventures his eternal ftate upon it. Ay, fay 
 you, that is for v/Z-Wtoi attention, andbecaufe he is not unbiaffed. It is like 
 he will fay the fame of you, and then you are quits. And that he fhould by 
 force promote that religion which he believes not to be true, is fo abfurd, that 
 I think you can neither expe£t it, nor bring yourfelf to fay it. Neither of 
 thefe therefore being anfwers that you can make ufe of, that which lies at the 
 bottom, though you give it but covertly, is this, That the magiftrate ought 
 by force to promote the religion that you beli«ve with full affurance to be 
 true. This would do admirably well for your purpofe, were not the ma- 
 giftrate. in titled to afk, who made you a judge for him in the cafe ? And 
 ready to retort your own words upon you, that it is want of attention and 
 unbiajfednefs in you, that puts your religion paft doubt with you upon' your 
 proofs of it. Try when you pleafe with a Bramin, a. Mohammedan, a Pa~ 
 ■pift, Lutheran, ^aker, Anabaptijl, Prefiyterian, etc- you will find if you 
 argue with them, as you do here with me, that the matter will reft, here 
 between you, and that you are no> more a judge for any of them than they 
 are for you. Men in all religions have equally ftrong perfuafions, and every 
 one muft' judge for himfelf ; nor can any one judge for another, andyoulaii 
 of all for the magiftrate, that the ground you build upon, ^iX firmnefs and 
 fiability of perfuafion in the higheft degree of affurance leaves no doubt ^can -never 
 be had of afalfe religion being falfe, all your talk of full affurance, pointing 
 out to the- magiftrate the true religion that he is obliged by force to promote, 
 amounts to no more but his own religion, and can point out no other 
 to him. 
 
 However, in the next paragraph you go on with your fpecimen, znd tell 
 me. Hence appears the- impertinency of all I difcourfe,'^. 1 20, ii\, concerfiing 
 the difference between faith and knowledge : where the thing I was concern d to 
 make out, if 1 would f peak to the^purpofe, was no other but this. That " there 
 
 *' are 
 
A FOURTH LETTER FOR TOLERATION 
 
 *' are as clear and folid grounds for the belief of falfe religions, as there are 
 " for the belief of the true : or, that rnen may both as firmly and as ra- 
 " tionally believe and imbrace falfe religions as- they can the true." ^his^ 
 yoU confefs, is a point, which, yo\xi^^, when I have well ckared and eftablijhed 
 it, willdomybufinefs, but nothing elfe will. And therefore my tatk of faith 
 and kmnokdgey however it may .amufe fuch as ar^ prone to admire all thcft T 
 fay, will never inable me, before better judges, from fhe duty of every magif- 
 trate to wfe moderate penalties for promoting t%e true religion, to infer the fame 
 obliga:tion to lie -upon every magifirat-e in r^peSi to his religion, whatever it be. 
 
 Where the impertinency lies will be feen when it is remembered, that the 
 queftion between us is not what religion has themoft clear and folid grounds 
 for the belief of it, much lefs whether there ar^ as clear and folid grounds for 
 the belief of falfe religions, as there are for the bdief of the true, i. e. whether 
 falfhood has as much truth in it as truth itfdf ? A queftion, which, I guefs, 
 no man, but one of your great pertinency could ever have propofed. But 
 the queftion here between you and me, is What muft point out tothe magif- 
 trate that religion which he is by force to promote, that fo he may be able 
 to perform the duty that you pretend is incumbent on him by the law of 
 nature % and here I proved, that having no certain demonftrative knowledge 
 of the, true religion, all that was left him to determine him in the applica- 
 tion of ifjixct, which you make the propei* inftrument of promoting the true 
 religion, for the promoting the true religion, was only his perfuafion, belief, 
 or affurance of the true religion, which was always his own ; and fo in this: 
 ftate, the religion, which by force the magiftrates of the world- muft of ne- 
 ceflity promote, muft be either their own, or none at all. Thus the argu- 
 ment ftanding between us, I am apt to think the world may be of opinion, 
 that it had been pertinent to your caufe to have anfwered my argument, if 
 you had any thing to anfwer j which fince you have not done, \}!\\% fpecimen 
 alfo of the facility, wherewith you can anfwer all I have faid in the thirfi 
 Letter, may be joined to the former, and be a fpecimen of fomething elfe 
 than what you intended it. For in truth. Sir, the indeavouring to fet up a 
 new queftion abfurd in itfelf, and nothing at all to the purpofe, without of- 
 fering any thing to clear the difficulty you were preffed with, will to under- 
 ftanding readers appear pertinent in one who fets himfelf up for an arrant 
 Drawcanfir, and is giving fpecimens of himfelf, that nothing can ftand in his 
 way. 
 
 It is with the fame pertinency, that to this propofition, 'That there are as 
 clear and folid grounds for the belief of a falfe religion as there are for the 
 belief of the true, you join this following as an equivalent. Or that men may 
 both as firmly and as rationally believe and imbrace falfe religions as they can the 
 true; and you would fain have it thought that your caule is gained, unlefs I 
 will maintain thefe two abfurd propofitions, which my argument has no- 
 thing to do with. 
 
 And you feem to me to build upon thefe two falfe propofitions. 
 
 L 
 
A FOURTH .LETTER FOR T0LERATI9N^ 
 
 , I. That in the want qf knowledge and certainty of wjijch. is the triie,rer 
 ligion, nothing is £t to fet the magiftrate upon, doing his; duty in injploying 
 offeree to make men confider and imbrace the true rehgion, but thehigheft 
 perfuafion and full affiirance of its truth. Whereas his own perfu^iio^ 
 of the truth of his own religion, in what degree fqeyer it be, fo he believes 
 it to be true, will, if he thinks it his duty by^ force to promote the 'true, be 
 fufficient to fet him on work. Nor can it be otherwifcr iince his own per-- 
 fuafion of his own religion, which he judges fo well grounded as to venture 
 his future ftate upon it, cannot but be fufficient to fet him upon doipg what 
 he takes to be his duty in bringing others to the fame religion. , 
 
 II. Another falfe fuppofition you build upon is this, that the true religion 
 is always imbraced with thd firmeft; afTent.. There is fcarce any one fo little 
 acquainted with the world, that hath not met with inftances of men moft ua- 
 rnoveably confident, and fully afTured in a religion which was not the true. 
 Nor is there among the many abfurd religions of the world, almoft any one 
 . thaft does not find votaries to lay down their lives for it : and if that be not 
 firm perfuafion znAfull ajfurance that is ftronger than the love of life, and h^s 
 force enough to make a man throw himfelf into the arms of death, it is 
 hard to know what infirm perfuafion and^a// affurance. Jews and Moham- 
 medans have frequently given inftances of this, higbeft degree of perfuafion. 
 And the Bramins religion in the Eaft is entertained by its follow;^ with nq 
 lefs aflurance of its truth, fince it is not unufual for fome of them to throyv 
 themfelves under the wheels of a mighty chariot, wherein they on folemn 
 days draw the image of their God about in procefljon, there to be cruihed 
 to death, and facrifice their lives in honour of the God they believe in. If 
 it be objeded, that thofe are exartiples of mean and cbmmon men ; but the 
 -great men of the world, and the heads of focieties, do not fo eafily give 
 themfelves up to a confirmed bigotry. I anfwer. The perfuafion they have 
 of the truth of their own religion, is vifibly ftrong enough to make them 
 venture themfelves, and ufe force to others upon the belief of it. Princes 
 are made like other men, believe upon the like grounds that other men do, 
 and ad: as warmly upon that belief, though the grounds of their peffuafion 
 .be in thernfelves not very clear, or may appear to others to be not of the ut- 
 -moft folidity. Men ad by the ftrength of their perfuafion, though they do 
 ,not always place their perfuafion and afi!ent on that fide on which, in reality 
 the ftrength of truth lies. Reafons that are not thought of, nor heard of, 
 nor rightly apprehended, nor duely weighed, make no imprefiaon on the 
 mind : and truth, how richly foever ftored with them, may not be afl!ented 
 to, but lie negledted. The only difference between princes and other men 
 herein, is this, that princes are usually more positive in matters 
 OF RELIGION, BUT LESS INSTRUCTED. The foftnefs and plcafures of a 
 court, to which they are ufually abandoned when young, and affairs of ftate 
 which wholly pofTefs them when grown up, feldom allow any of them time 
 to confider and examine that they may imbrace the true religion. And here 
 your fcheme, upon your own fuppofition, has a fundamental error that over- 
 turns 
 
A FOURTH LETTER FOR TOLERATION 
 
 turns It. For you affirming that force, your way applied, is the necejfary and 
 competent means to bring men to the true rdigibn, you leave magiftrates deftitute 
 of thefe neceffary and competent means of being brodght to the true reli- 
 gion, though that be the readieft way, in your fcheme the only way, to 
 bring other men to it, and is contended foi- by you as the only method. 
 
 1 * further, you will perhaps be ready to replyj that you do not fay 
 barely, that men may not as firmly, but that they cannot as firmly and as 
 rationally believe and imbrace falfe religions as they can the true. This, be 
 It as true as it will, is of no manner of advantage to your caufe. For here 
 the queftion, neceflary to.be confidered in your way of arguing, returns 
 upon you, who muft be judge whether the magiftrate believes and imbraces 
 his religion rationally or no ? If he himfelf be judge, then he does aft ra- 
 tionally, and it muft have the fame operation on him, as if it were the moft 
 rational in the world : if you muft be judge for him, whether his belief be 
 rational or no, why may not others judge for him as well as you ? or at 
 leaft he judge for you, as well as you for him ; at leaft till you have pro- 
 duced your patent t)f infallibility and commiflion of fuperin tendency over 
 .the belief of the magiftrates of the earth, and (hewn the commiflion where- 
 by you are appointed the director of the magiftrates of the world in their be- 
 lief, which is or is not the true religion ? Do not think this faid without 
 caufe, your whole difcourfe here has no other tendency, but the making 
 yourfelf judge of what religion fhould be promoted by the magiftrate's force; 
 which, let me tell you by the way, every warm zealot in any religion, has 
 as much a right to be as you. I befeech you tell me, are you not perfuadedy 
 nay, fully ajjuredy that the church of England is in the right, and all that 
 diflent from her are in the wrong ? Why elfe would you have force ufed to 
 make them confider and conform ? If then the religion of the church of 
 England he, as you are fully ajfnredy the only true religion, and the magif- 
 trate muft ground his perfuafion of the truth of his religion on fuch clear and 
 folid proofs as the true religion alone has, and no falfe one can have, and 
 by that perfuafion the magiftrate muft be diredled in the ufe of force, (for 
 all this in efFeft, you fay, in the fixth and beginning of the feventh pages) 
 what is this but covertly to fay, that it is the duty of all magiftrates to ufe 
 force to bring men to imbrace the religion of the church of England? 
 Which, fince it plainly follows from your dodtrine, and I think you 
 cannot deny to be your opinion, and what in effed: you contend for, you will 
 do well to fpeak it out in plain words, and then there will need no more to 
 be faid in the queftion. 
 
 And now I defire it may be confidered, what advantage this fuppofition of 
 force, which is fuppofed put into the magiftrate's hands by the law of na- 
 ture to be ufed in religion, brings to the true religion, when it arms five 
 hundred magiftrates againft the true religion, who muft unavoidably in the 
 Hate of things in the world adt againft it, for one that ufes force for it. I 
 fay, that this ufe of force in the magiftrate's hand, is barely fuppofed'by you 
 from the benefit it is like to produce; but it being demonftration, that the 
 
 E e e prejudice 
 
A FOURTH LETTER FOR TOLERATION 
 
 prejudice that \vill accrue to the true religion from fuch a ufe of ibrcei is five 
 hundred times more than the advantage: can be expedted ffpm it, the natural 
 and unavoidable inference frohi your own ground of benefit, is, that God 
 never gave any fuch power to the magilfcratei and thefeit will reft till you 
 caUj by fome better argument prove the magiftrate to have fuch a power : 
 to which give me leave to add one word more. 
 
 You fay the magiftrate is obliged by the law of nature to tife.forCe to 
 promote the true reliaion ; muft hd ftand ftiU and do nothing till he cer- 
 tainly know which is the true religion ? If fb, the. commiffion is loft, and he 
 can never do his duty ; for to certain fcnbJfivledgE of the true religion, he can 
 in this world never arrive. May he then adt Upon jiYm ferfmjion tindfull 
 ajfurance, grounded upon fuch clear and fdid frmfs ■ as the ttue rtU^im alone 
 has, and no fatfe one can hdvef And then "indeed you have diftinguiflied 
 yourfelf into a fafe retreat. For who can doubt but your third Jbrtsr 
 degree of perfuafian, if that be your meaning, will determine the magiftrate 
 to the true religion, when it is grounded on thofe which are the proof& 
 only of the true religion, which if it be all that you intfend by jQS\xxfiiti af- 
 furanee, which is the title you give to this your third fort or degree nf pe*%- 
 fuqfion, I muft defire you to apply this in anfwer to my argument. 1 fay, 
 magiftrates in general have nodiing to determine thiem in their. applicatibft 
 of force but their own perfuafion j and your anfwer is, the magiftrates of' 
 the true religion have their own perfuafion to determine them j but of all 
 the other magiftrates, which are above an hundred, I might fay a thoufand 
 to one, you fay nothing at all ; and thus, by the help of a diftin<3:ion, the 
 queftion is refolved. I fay the magiftrates are not in a Capacity to perform 
 their duty, if they be obliged to ufe fotce to promote the true religion, 
 fince they have nothing to determine thfem but their own perfuafion of the 
 truth of any religion ; which, in the variety of religions which the magif- 
 trates of the world have imbraeed, cannot dired: them to the true. Yes, 
 iay you, their perfuafion, who have imbraeed the true religion, wilidire<Sl 
 them to the true religion. Which amounts at laft to no more but thi^, 
 That the magiftrate that is in the right, is iu the right. A very true propo- 
 fition without doubt ; but whether it removes the difficulty I propofed any 
 better than begging the queftion, you were beft confider. There are five 
 hundred magiftrates of falfe religions for one that is of the true ; I fpeak 
 much within compafs ; it is a duty incumbent on them all, fay you, to ufe 
 force to bring men to the true religion. My «jueftion is, how can this be 
 compafTed by men who are unavoidably determined by the perfuafion of the 
 truth of their own religion ? It is anfwered, they who are of the true reli- 
 gion will perform their duty. A great advantage furely to true religion, and 
 'worth the contending for, that it ftiould be the magiftrate's duty to ufe 
 force for promoting the true religion, when in the ftate of things that is at 
 prefent in the world, and always hitherto has been, one magiftrate in five 
 hundred will ufe force to promote the true religion, and the otherfour h.\xn- 
 dred ninety nine to promote falfe ones! 
 
 But 
 
ft ft 
 
 A FOURTH LETTER. FOR TOLERATION 
 
 But perhaps yoii will tell me. That you dp not allow that magiftrates, who 
 ^^^ I -^ rehgions, fhould be determined by their own perfuafions,- which 
 are duilt uponjlight appearances of probability ; but fuch as are grounded upon> 
 clear and' foHd proofs, which the true religion alone has. In anfwer to this, 
 I alk. Who mull be judge whether his perfuafion be grounded on clear and 
 folid proofs, the maglftrate himfelf, or you for him ? If the magiftratehim- 
 ^^y^ *^f " ^^ ^^^ ^"^ where we were ; and all that you fay here, with the 
 diftmClion that you have made about feveral forts of perfuafion, ferves only 
 to lead us round about to the fame place : for the magiftrate, of what reli- 
 gion foerer, muft, notwithftahding all you have faid, be determined by his 
 own perfuafion. If you fay you muft be judge of the clearnefs and folidity 
 of the proofs upon which the magiftrate grounds the belief of his own reli- 
 gion, it is time you fhould produce your patent, and fhew the commiflion 
 whereby you adt. 
 
 There are other qualifications you affign of the proof, on which you tell 
 \x^ your third fort or degree of perfuafion is grounded; and that is fuch, as 
 leaves no recifbnable doubt iri an attentive and unbiajfed mind: which unlefs 
 you muft be judge what is a reafonable doubt, and 'which is an attentive and 
 unbiajfed mind, will do you no manner of fervice. If the magiftrate muft be 
 judge for himfelf in this cafe, you can have nothing to fay to himj but if 
 you muft be judge, then any doubt about your religion will be unreafonable, 
 and his not imbracing and pronioting your religion will be want of attention 
 and an unbiaffed mindi But let me tell you, give but the- fame liberty of 
 judging for the magiftrate of your relig;ion to the men of another religion, 
 which they have as much right to as you have to judge for the magiftrate of 
 any other religion in the points mentioned, all this will return upon ygu^ 
 Go into France and try whether it be not fo. So that your plea for the ma- 
 giftrate's ufing force for promoting the true religion, as yoa have ftated it, 
 gives as much power and authority to the king qi France to ufe it againft 
 his diffenting fubjedts, as to any other prince in Chrijiendom tO" ufe it againft 
 theirs j name which you pleafe. 
 
 The fallacy in making it the magiftrate's duty to promote by force the 
 only true religion, lies in ,this. That you allow yourfelf to fuppofe the ma- 
 giftrate, who is of your religion, to be well-grounded, attentive and un- 
 biafled, and fully and firmly affured that his religion is true ; but that other 
 magiftrates of other religions different from yours are not (o : which, what 
 is it but to eredt yourfelf into a ftate of infallibility above all other men of 
 different perfuafions from yours, which yet they have as good a title to as 
 yourfelf? 
 
 i Having thus advanced yourfelf into the chair, and given yourfelf the 
 power of deciding for all men which is, and which is not the true religion^ 
 it is not to be w^ondercd that you fo roundly pronounce all my difcourfe, 
 p. 1 20, 121, concerning the diferenee between faith and knowledge to be tni- 
 pertinencjr ; and fo magifteriaily to tell me, 'That , the thing I was there con- 
 cerned to make out, if 1 would fpeak to the purpofe, was no other but' this ^ that 
 
 E e e £ there 
 
A FOURTH LETTER FOR TOLERATION 
 
 there are as clear and as folid groimds^ far the belief offulfe^ religions, as there 
 are for belief of the true : or, that men may both as firmly and as rationally be- 
 Keve and imbrace falfe religions as they can the true. 
 
 The impertinency in thefe two or three pages, I fhall leave to ftiift for it- 
 felf in the judgment of any indifferent reader; and will only, > at prelent, 
 examine what you tell / was concerned to make out, if I would J^eak to the 
 furpofe. . 
 
 My bufinefs there was to prove. That the magiftrate being taught that it was 
 his duty to ufe force to promote the true religion, it would thence unavoid- 
 ably follow, that not having knowledge of the truth of any religion, but 
 only belief that it was true, to determine him in his application of force, he 
 would take himfelf in duty bound to promote his own religion by ft^rce; 
 and thereupon force would inevitably be ufedto promote falfe religioiis, 
 upon thofe very grounds upon which you pretend to make it ferviceable only 
 to the true: and this, I fuppofe, I have in thofe pages evidently. proved, 
 though you think not fit to give any other anfwer to what I there fay, but 
 .that it is impertinent j and I fhould have proved fomething elfe, which you 
 would have done well, by a plain and clear dedudtion, to have fhewn from 
 my words. 
 
 [the two following leaves of the copy 
 
 ARE either lost OR MISLAID.] , 
 
 After this new invention of yours, of anfwering by fpeeimen,, fo happily 
 found out for the eafe of yourfelf and other dilpiitants of renown, that 
 fhall pleafe to follow it, I cannot prefume you fliould take notice of any 
 thing I have to fay : you have affumed the privilege, by {hewing your 
 ftrength againft one argument, to pronounce all the reft baffled ; and there- 
 fore to what purpofe is it to offer difficulties to you, who can blow them all 
 off with a breath ? But yet to apologize for myfelf to the tvorld, for be- 
 ing of opinion that it is not always from want of canfideratiori, attention, or 
 being unbiafed, that men vf'ith. firmnefs of perfuafion imbrace, and with y«// 
 ajfurence adhere te the wrong fide in matters of religion, I fliall take the 
 liberty to offer the famous inftahce of the. two Reynolds, brothers, both 
 men of learning and parts j whereof the one being of the church of Rng- 
 land, and the other of the church of Rome, they both defiring each other's 
 eonverfion to the religion which he himfelf was of, that they writ, to one 
 another about it ; and that with fuch appearance of folid and clear grounds 
 on both fides, that they were wrought upon by them : each changed his reli- 
 gion, and that with io firm a perfuafion and full an ajj'uranceoi the truth of 
 that which he turned to, that no indeavours or arguments of either of them 
 ppuld ever after move the other, or bring him back from what he had per*- 
 fuaded him to. If now I fhould afk to which of xhe!k tvfo full a£m-ande 
 pointed out the true religion, you no doubt, if you would anfwer at all, 
 would fay, To him that imbraeed that of the church of England, and a 
 Papift wpDild fay the other : but if an indifferent man were alked whether 
 
 this, 
 
A FOURTH LETTER FOR TOLERATION 
 
 this full, affurance was fufBcient to point out the true- religion to either of 
 them, he muft anfwer. No -, for if it were, they muft neceflarily have been 
 both of the fame religion. 
 
 To fum up then what you anfwer to my faying, " It cannot be the ma- 
 " giftrate's duty to ufe force to promote the true religion, becaufe he is not 
 " in a capacity to perform that duty; for.not having a certain knowledge, 
 " but only his own perfuafion to point out to him which is the true reli- 
 " gion, if he be fatisfied it is his duty to ufe force to promote the true reli- 
 " gion, k will inevitably follow, that he muft always ufe it to promote his 
 " ovvn.'V To which you anfwer, That a: perfuafion of a low degree is not 
 fufficient to point out that religion to the magiftrate which he is to promote 
 by force ; but that ^.firmnefs and Ji ability af perfuafion, a full affurance is that 
 which is to point out to the magijirate that religion which he is hy force to pro- 
 mote. yV\xtvc a by firmriefs and Jiability: of perfuafion and full ajkrance, you. 
 mean what the words import, it is plain you confefs the magiftrate's duty 
 is to promote his own religion by force j for that is the religion which his^ 
 firm perfuafion znd full affurance points out to him. If by full affurance you 
 mean any thing but the ftrength of perfuafion, you contradidt all that you 
 have faid dhontfrmnefs zndfabilityt and degrees of perfuafion ; and having in 
 that fenfe allowed the fufEciency of my divifion, where I fay, " knowledge 
 " or opinion muft point out that religion to him, which he is by force to 
 " promote;" retraft it again, and inftead thereof, under the name of full' 
 affurance, you fubftitute and put in true religion, and fo firmnefs of perfua- 
 fion is in efFetft laid by, and nothing but the name made ufe of: for pray 
 tell me, is firmnefs of perfuafion, or being of the true religion, either of 
 them by itfelf, fufficient to point out to the magiftrate that religion which it 
 is his duty to promote by force ? For they do not always go together. If 
 beingof the true religion by itfelf may do it, your mentioning firmnefs of 
 perfuafion, grounded on folid proof that leaves no doubt, is to no purpofe^, 
 :but to miflead your reafon; for every one that is of the true religion, does 
 npt arrive at that high degree of perfuafion, that full affurance, which ap- 
 proaches that which is very near to that vvhich is produced by demonftra- 
 tion. And in this fenfe oi full affurance, which you fay men may have of 
 the true religion, and can never haveofafalfe one, your anfwer amounts 
 to this, T\i'iX full affurance, in him that imbraces the true religion,, will 
 point out the religion he is by force to promote : where it is plain, that by 
 fulnefs, of affurance you do. mean not the firmnefs of his perfuafion that points; 
 out to him the religion which he is by force to promote, (for any lower de- 
 gree of petfuafion to him that imbraces the true religion would do it as cer- 
 tainly, and to one that imbraces not the true religion, the higheft degree of 
 perfuafion would even in your opinion do nothing at all) but his being of 
 the true religion, is that which alone guides him to his dnty of promoting 
 the true religion by force. So that to my queftion, how £hall a magiftrate 
 who is perfuaded that it is his and every magiftrate's duty to promote the 
 true religioin by fbrce» be determined in his ufe of force, yoafeem to fay his 
 
 firm 
 
\gd A FOUI?.TH* LETTER' FOR- TOLERATION 
 
 Jirm perfuafion or full ajfurance of the truth of the religion he fo promotes 
 muft determine him ; and prefently, in other words, you feem to lay the 
 ftrefs upon his adually being of the true religion. The firll: of theie an- 
 fwers is not true; foi* I have (hewn, that firmnefs of perfuafion may and does, 
 point out to magiftrates falfe religions as well as the true : and the fecond is 
 muchwhat the fame, as if to one, who fhould afk what IhouM inable a than to 
 find the right way who knows it not, it (hould be anfwered, the being iii 
 it. One of thefe muft be your meaning, choofe which you pleafe of them* 
 if you have any meaning at all in your fixth, and beginning of the feventK 
 page, to which I refer the reader; where, if hfe find nothing elfe, he can- 
 not fail to find ^fpecimen of fchool-play, of talking uncertainly in the utmoft 
 perfe£lion, nicely and artificially worded, that it may ferve for z.fpecimen of 
 a mafter-piece in that kind; but z fpecimen of the anfwerablenefs of my 
 Letter will require, as I imagine, a little more plain dealing. And to fa- 
 tisfy readers, that have not attained to the admiration of fkilfiilly faying 
 nothing ; you muft direftly inform them, whether firmnefs of perfuafion be 
 or be not fufiicient in a magiftrate to inable him to do his duty in promoting, 
 the true religion by force, or elfe this you have pitched on will fcarce be a 
 fample of the anfwerablenefs of all I have faid. 
 
 But you ftand pofitive in it, and that is like a mafter, that it cannot be in- 
 ferred from the magiftrate's being obliged to promote by force the true ffeli- 
 gion, that every magiftrate is obliged to promote by force his own religion. 
 And that for the fame reafon you had given before, more perplexed' and ob- 
 Icurely, mz. Becaufe there is this ferpetual advantage on thejide of the true re^ 
 iigion, that it may and ought to be believed on clear mdfolid groundsifuch as will 
 appear the morefo, the more they are examined: whereas no other religion can be 
 Relieved fo, but uponfuch appearances only, as will not bear ajuft examination. 
 
 This would be an anfwcr to what I have faid, if it were fo that all magif*- 
 trates faw the preponderaricy of the grounds of belief, which are on the fide 
 •of the true religion; but Iince it is not the grounds and reafons of a truth 
 that are not feen, that do or can fet the magiftrate upon doing his duty in 
 the cafe; but it is the perfuafion of the mind, produced by fucTj reafons and 
 grounds as do affedt if, that aloiie does, or is capable, to determine the ma- 
 giftrate in the ufe of force, for performing of his duty; it necefliarily fol- 
 lows, that if two magiilrates have equally ftrong perfuafions concerning the 
 truth of their religions refpe£tively, they muft both be fet on work thereby, 
 or neither ; for thdugh one be of a falfe, and the other of the true religion, 
 yet the principle of operation, that alone which they have to determine them, 
 being equal in both, they muft both be deterniined by it ; unlefs it can be 
 faid, that one of therh muft adl according to that principle, which alone can 
 determine, and the other muft ad againft it ; that is, do what he cannot do 5 
 be determined to one thing, by what at the fame time detemiines' him to 
 another. From which incapacity in magiftrates to perform their duty 
 hy force to promote the true religion, I think it may juftly be concluded, 
 that to ufe force for the promoting any religion, cannot be their duty. 
 
 You 
 
A FOURTH LETTER FOR TOLERATION " 
 
 You tell us, it is by the law of nature magiftrates are obliged to promote 
 the true religion by force. It muft be owned, that if this be an obligation of 
 the law of nature, very few magiftratis overlook it, fo forward are they to 
 promote that religion by force which they take to be true. This being the 
 cafe, I befeech you tell me what was Huaina Capac, emperor of Peru 
 obliged to do ? Who, being perfuaded of his duty to j)romote the true reli- 
 gion, was not yet within diftance of knowing or fo much as hearing of the 
 Chriftian religion, which really is the true, (fo far was he from apoflibility 
 to have his belief grounded upon the folid and clear proofs of the true reli- 
 gion.) Was he to promote the true religion by force ? That he neither did 
 nor could know any thing of, fo that that was morally impoffible for him to 
 do. Was he to fit ftill in the neglea of his duty incumbent on him ? That 
 is in effedl to fuppofe it a duty and no duty at the fame time. If upoa 
 his not knowing which is the true religion, you allow it iiis duty to pro- 
 mote it by force, the queftion is at an end : you and I are agreed, that it is 
 not the magiftrate's duty by force to promote the true religion. If you hold 
 it in that cafe to be his duty, what remains for him to do, but to ufe force to 
 promote that religion which he himfelf is ftrongly, nay perhaps to the 
 highell degree of firmnefs, perfuaded is the true ? Which is the granting 
 what I contend for, that, if the magiftrate be obliged to promote by force 
 the true rehgion, it will thence follow, that he is obliged to promote by 
 force that religion which he is perfuaded. is the true ; fince, as you will have 
 it, force was given him to that end, and it is his duty to ufe it, and he 
 hath nothing elfe to determine it to that end but his own perfuafion, So' 
 that one of thefe two things muft follow, either that in that cafe it ceafes to. 
 be his. duty, or elfe he muft promote his own religion, choofe you which 
 you pleafe ^ ****sft*********** 
 
 I fe