A third letter for toleration, to the author of the Third letter concerning toleration

CHAP. X. Of the Necessity of Force in Matters of Religion.* 1.1 (Book 10)

You tell us you do not ground the lawfulness of such Force, * 1.2 as you take to be useful for promoting the true Religion, upon the bare usefulness of such Force, but upon the necessity as well as usefulness of it; and therefore you declare it to be no fit means to be used, either for that purpose or any other, where it is not necessary as well as useful.

How useful Force in the Magistrate's Hand, for bringing Men to the true Religion, is like to be, we have shewn in the foregoing Chapter, in answer to what you have said for it. So that it be∣ing proved not useful, it is impossible it should be necessary. However we will examine what you say to prove the necessity of it. The Foundation you build on for its necessity we have in your Argument considered, where having at large dilated on Mens * 1.3 inconsiderateness in the choice of their Religions, and their per∣sisting in those they have once chosen, without due Examination, you conclude thus; Now if this be the case, if Men are so •…•…verse se to a due Consideration, if they usually take up their Religion, without examining it as they ought, what other 〈◊〉〈◊〉 is there left? Wherein you suppose Force necessary, instead of proving it to be so; for Preaching and Perswasion not prevailing upon all Men, you up∣on your own Authority think fit something else should be done; and that being resolv'd, you readily pitch on Force, because you say you can find nothing else, which in effect is only to tell us, if the Salvation of Mens Souls were only left to your discre∣tion, how you would order the matter.

And in your answer to me, you very considently tell us, * 1.4 the true Religion cannot prevail without the assistance either of Miracles, or of Authority. I shall here only observe one or two things, and then go on to examine how you make this good.

The first thing I shall observe is, that in your Argument consider∣ed, &c. you suppose Force necessary only to master the aver∣sion there is in Men to considering and examination: And here in

your Answer to me, you make Force necessary to conquer the aversion there is in Men to imbrace and obey the true Religion. Which are so very different, that the former justisies the use of Force only to make Men consider, the other justisies the use of Force to make Men imbrace Religion. If you meant the same thing when you writ your first Trtatise, it was not very ingenu∣ous to express your self in such Words as were not proper to give your Reader your true meaning; it being a far different thing to use Force to make Men consider, which is an action in their power to do or omit; and to use Force to make them imbrace, i. e. believe any Religion, which is not a thing in any ones power to do or forbear as he pleases. If you say you meant barely considering in your first Paper, as the whole current of it would make one believe, then I see your Hypothesis may mend, as we have seen in other parts, and in time, may grow to its full Stature.

Another thing I shall remark to you, is, That in your first Paper, besides Preaching and Perswasion, and the Grace of God, nothing but Force was necessary. Here in your second, it is either Miracles or Authority, which how you make good, we will now consider.

You having said, you had no reason from any Experiment or expect * 1.5 that true Religion should be any way a gainer by Toleration. I in•…•…anced in the prevailing of the Gospel, by its own Beauty, Force and Reasonableness, in the first Ages of Christianity. You re∣ply, * 1.6 that it has not the same Beauty, Force and Reasonableness now, that it had then, unless I include Miracles too, which are now ce•…•…sed and as you tell us, were not withdrawn, till by their * 1.7 help Christianity had prevailed to be received for the Religion of the Empire, and to be encouraged and supported by the Laws of it.

If therefore we will believe you upon your own word, Force being necessary (for prove it necessary you never can) you have enter'd into the Counsel of God, and tell us, when Force could not be had, Miracles were imploy'd to supply its want. I cannot but think, say you, it's highly probable (if we may be allowed to guess at * 1.8 the Counsels of insinite Wisdom) that God was pleased to con∣tinue them till then, i. e. till the Laws of the Empire suppor∣ted Christanity, not so much for any necessity there was of them all that time, for the evincing the Truth of the Christian Religion, as to supply the want of the Magistrate's Assistance. You allow your self to guess very frelly, when you will make God use Miracles

to supply a means he no where authorised or appointed; How long Miracles continued we shall see anon.

Say you, If we may be allowed to guess: this Modesty of yours where you confess you guess, is only concerning the time of the continuing of Miracles; but as to their supplying the want of coactive Force, that you are positive in, both here and where you tell us, Why Penalties were not necessary at first, to make Men to * 1.9 give Ear to the Gospel, has already been shewn; and a little after, the great and wonderful things which were to be done for the evidencing the truth of the Gospel, were abundantly sufficient to procure Atten∣tion, &c. How you come to know so undoubtedly that Mira∣cles were made use of to supply the Magistrate's Authority, since God no where tells you so, you would have done well to shew.

But in your Opinion Force was necessary, and that could not then be had, and so God must use Miracles. For, say you, Our * 1.10 Saviour was no Magistrate, and therefore could not inflict political Pu∣nishments upon any Man, so much less could he impower his Apostles to do it. Could not our Saviour impower his Apostles to denounce or inflict Punishments on careless or obstinate Unbelievers, to make them hear and consider? You pronounce very boldly me∣thinks of Christ's Power, and set very narrow limits to what at another time you would not deny to be infinite: But it was con∣venient here for your present purpose, that it should be so limited. But, they not being Magistrates, he could not impower his Apostles to inflict political Punishments. How is it of a sudden, that they must be political Punishments? You tell us all that is necessary, is to lay Briars and Thorns in Mens ways, to trouble and disease them to make them consider. This I hope our Saviour had power to do, if he had found it necessary, without the assistance of the Magi∣strates; he could have always done by his Apostles, and Ministers, if he had so thought •…•…it, what he did once by St. Peter, have drop'd Thorns and Briars into their very Minds, that should have pricked, troubled and diseased them sufficiently. But sometimes it is Briars and Thorns only that you want, sometimes it must be Humane Means, and sometimes, as here, nothing will serve your turn but political Punishments; just as will best sute your occasion, in the Argument you have then before you.

That the Apostles could lay on Punishments, as troublesome and as great as any political ones when they were necessary, we see in Ananias and Saphira: And he that had all Power given him in Heaven and in Earth, could, if he had thought •…•…it, have laid Briars and Thorns in the way of all that received not his Doctrine.

You add, But as he could not punish Men to make them hear him, * 1.11 so neither was there any need that he should. He came as a Prophet sent from God to reveal a new Doctrine to the World; and therefore to prove his Mission, he was to do such things as could only be done by a Divine Power: And the Works which he did were abundantly sufficien both to gain him a hearing, and to oblige the World to receive his Do∣ctrine. Thus the want of Force and Punishments are supplied. How far? so far as they are supposed necessary to gain a hearing, and so far as to oblige the World to receive Christ's Doctrine; whereby, as I suppose, you mean sufficient to lay an Obligation on them to receive his Doctrine, and render them inexcusable if they did not: But that they were not sufficient to make all that saw them effectually to receive and imbrace the Gospel, I think is evident, and you will not I imagine say, that all who saw Christ's Miracles believed on him. So that Miracles were not to supply the want of such Force, as was to be continued on Men to make them consider as they ought, i. e. till they imbraced the Truth that must save them. For we have little reason to think that our Saviour, or his Apostles, contended with their neglect or refusal by a constant train of Miracles, continued on to those who were not wrought upon by the Gospel preached to them. St. Matthew tells us, XIII. 57. that he did not many mighty works * 1.12 in his own Country, because of their Unbelief; much less were Miracles to supply the want of Force in that use you make of it, where you tell us it is to punish the fault of not being of the true Religion: For we do not find any miraculously punished to bring them in to the Gospel. So that the want of Force to ei∣ther of these purposes not being supplied by Miracles, the Go∣spel 'tis plain subsisted and spread it self without Force so made use of, and without Miracles to supply the want of it' and therefore it so far remains true, that the Gospel having the same Beauty, Force and Reasonableness now as it had at the beginning, it wants not Force to supply the defect of Miracles, to that for which Miracles were no where made use of. And so far, at least,

the Experiment is good, and this Assertion true, that the Go∣spel is able to prevail by its own Light and Truth, without the continuance of Force on the same Person, or punishing Men fo•…•… not being of the true Religion.

You say, Our Saviour being no Magistrate, could not inslict Poli∣tical * 1.13 Punishments; much less could be impower his Apostles to do in. I know not what need there is, that it should be political; so there were so much Punishment used, as you say, is sufficient to make Men consider, it is not necessary it should come from this or that Hand: or if there be any odds in that, we should be apt to think it would come best, and most effectually, from those who preached the Gospel, and could tell them it was to make them consider, than from the Magistrate, who neither doth, nor ac∣cording to your Scheme can, tell them it is to make them consider. And this Power, you will not deny, but our Saviour could have gi∣ven to the Apos•…•…les.

But if there were such absolute need of Political Punishments Titus or Trajan might as well have been converted, as Constantin•…•… For how true it is, that Miracles supplied the want of Force front those Days till Constantine's, and then ceased, we shall see by and by. I say not this to enter boldly into the Counsels of God, 〈◊〉〈◊〉 to take upon me to consure the Conduct of the Almighty, or to call his Providence to an account; but to answer your saying; Our S•…•…viour was no Magistrate, and therefore could not inflict Political Punishments: For he could have had both Magistrates and Politi∣cal Punishments at his Service, if he had thought sit, and needed not to have continued Miracles longer, than there was necessity for evincing the Truth of the Christian Religion, as you imagine, to sup∣ply * 1.14 the want of the Magistrate's Assistance, by Force, which is necessary.

But how come you to know, that Force is necessary? Has God revealed it in his Word? no where. Has it been revealed to you in particular? that you will not say. What reason have you for it? none at all but this, that having set down the grounds, up∣on * 1.15 which Men take up and persist in their Religion, you con∣clude, what means is there lest bue Force? Force therefore you con∣clude necessary, because without any Authority, but from your own Imagination, you are peremptory, that other means, besides Preaching and Perswasion, is to be used; and therefore is it ne∣cessary, because you can think of no other.

When I tell you there is other Means, and that by your own confession the Grace of God is another Means, and therefore Force is not necessary: You reply, Though the Grace of God be * 1.16 another Means, and you thought sit to mention it, to prevent Cavils; yet it is none of the Means of which you were speaking, in the place I refer to; which any one who reads that Paragraph wist find to be only HUMANE Means: and therefore though the Grace of God be both a proper and sufficient Means, and such as can work by it self, and without which neither Penalties nar any other Means can do any thing; yet it may be true however, that when Admonitions and Intreaties fail, there is no HUMANE Means left, but Penalties, to bring preju∣diced Persons to hear and consider, what may convince them of their Errors, and discover the Truth to them. And then Penalties will be necessary in respect to that end as an HUMANE Means.

In which Words, if you mean any answer to my Argument, it is this, that Force is necessary, because to bring Men into the right way there is other HUMANE Means necessary, be∣lides Admonitions and Perswasions. For else what have we to do with HUMANE in the case? But it is no small advantage one owes to Logick, that where Sense and Reason fall short, a di∣stinction ready at hand may ech it out. Force, when Perswa∣sions will not prevail, is necessary, say you, because it is the only Means lest, When you are told it is not the only Means left, and so cannot be necessary on that account: You reply, that when * 1.17 Admonitions and Intreatics fail, there is no HUMANE Means left, but Penalties, to bring prej•…•…diced Persons to hear and consider what may convince them of their Errors, and discover the Truth to them: And then Penalties will be necessary in respect to that end, as an HUMANE Means.

Suppose it be urged to you, when your moderate lower Pe∣nalties fail, there is no Humane Means left, but Dragooning and such other Severities; which you say you condemn as much as * 1.18 I, to bring prejudiced Persons to hear and consider what may convince them of their Errors, and discover the Truth to them. And then Dragooning, Imprisonment, Scourging, Fining 〈◊〉〈◊〉. will be ne∣cessary in respect to that end, as an HUMANE Means. What can you say but this? that you are impower'd to judg what de∣grees of Humane Means are necessary, but others are not. For without such a considence in your own Judgment, where God has neither said how much, nor that any Force is necessary, I

think this is as good an Argument for the highest, as yours is for the lower Penalties. When Admonitions and Intreaties will not prevail, then Penalties, lower Penalties, some degrees of Force will be necessary, say you, as an HUMANE Means. And when your lower Penalties, your some degrees of Force will not prevail, then higher Degrees will be necessary, say I, as an HUMANE Means. And my reason is the same with yours, because there is no other Means (i. e. HUMANE Means) left. Shew me how your Ar∣gument concludes for lower Punishments being necessary, and mine not for higher, even to Dragooning, & eris mihi magnus Apollo.

But let us apply this to your Succedaneum of Miracles, and then it will be much more admirable. You tell us, Admonitions and Intreaties not prevailing to bring Men into the right way, Force is necessary, because there is no other Means left. To that 'tis said, yes, there is other Means left, the Grace of God. Ay, but, say you, that will not do; because you speak only of HU∣MANE Means. So that according to your way of arguing some other HUMANE Means is necessary: For you your self tell us, that the Means you were speaking of, where you say, that when Admonitions and Intreaties will not do, what other Means is there left but Force? were HUMANE Means. Your words are, Which any one, who reads that Paragraph, will find to be only HUMANE Means. By this Argument then other HUMANE Means are necessary besides preaching and perswasion, and those HUMANE Means you have found out to be either Force or Miracles: The latter are certainly notable Humane Means. And your distincti∣on of Humane Means serves you to very good purpose, having brought Miracles to be one of your Humane Means. Preaching and Admonitions, say you, are not sufficient to bring Men into the right way, something else is necessary, Yes, the Grace of God; no, say you, that will not do, it is not Humane Means: 'tis necessary to have other Humane Means, therefore in the three or four First Centuries after Christianity, the insufficiency of Preaching and Admonitions was made up with Miracles, and thus the necessity of other Humane Means is made good. But to consider a little further your Miracles as supplying the want of Force.

The Question between us here is, whether the Christian Reli∣gion did not prevail in the first Ages of the Church, by its own

Beauty, Force and Reasonableness, without the Assistance of Force? I say it did, and therefore external Force is not necessa∣ry. To this you reply, that it cannot prevail by its own Light, and * 1.19 Strength, without the Assistance either of Miracles, or of Authority; and therefore the Christian Reli•…•…ion not being still accompanied with Miracles, Force is now necessary. So that to make your equiva∣lent of Miracles correspond with your necessary Means of Force, you seem to require an actual application of Miracles, or of Force, to prevail with Men to receive the Gospel, i. e. Men could not be prevailed with to receive the Gospel without actually seeing of Miracles. For when you tell us, that you are sure I * 1.20 cannot say the Christian Religion is still accompanied with Miracles, as it was at its first planting; I hope you do not mean that the Gospel is not still accompanied, with an undoubted testimony, that Miracles were done by the first publishers of it, which was as much of Miracles; as I suppose the greatest part of those had, with whom the Christian Religion prevailed, till it was supported and incouraged, as you tell us, by the Laws of the Empire: For I think * 1.21 you will not say, or if you should, you could not expect to be be∣lieved, that all, or the greatest part of those, that imbraced the Christian Religion, before it was supported by the Laws of the Empire, which was not till the Fourth Century, had actually Miracles done before them, to work upon them. And all those, who were not Eye-witnesses of Miracles done in their Presence, 'tis plain had no other Miracles, than we have, that is upon report; and 'tis probable not so many, nor so well attested as we have. The greatest part then of those who were converted; at least, in some of those Ages, before Christianity was supported by the Laws of the Empire, I think you must allow, were wrought upon by bare preach∣ing, and such Miracles as we still have, Miracles at a distance, re∣lated Miracles. In others, and those the greater number, Pre∣judice was not 〈◊〉〈◊〉 moved, that they were prevailed on to consi∣der, to consider as they ought, i. e. in your Language, to consider so as to imbrace. If they had not so considered in our Days, what, according to your Scheme, must have been done to them, that did not consider as they ought? Force must have been applied to them, what therefore in the Primitive Church was to be done to them? Why! your 〈◊〉〈◊〉 Miracles, actual Miracles, such as you deny the Christian Religion to be still accompanied with, must have been doncin their presence, to work upon them. Will you say

this was 〈◊〉〈◊〉 and 〈◊〉〈◊〉 a new Church-History for us, and out do those Writers, who have been thought pretty liberal of Miracles If you do not, you must consess Miracles supplied not the place of Force, and so let fall all your fine Contrivance about the ne∣cessity either of Force or Miracles; and perhaps you will think it at last a more becoming Modesty, not to set the Divine Power and Providonce on work, by Rules, and for the ends of your Hypothesis, without having any thing in Authentick History, much less in Divine and unerring Revelation to justify you. But Force and Power deserve something more than ordinary and allowable Arts or Arguments, to get and keep them: Si violandum sit jus regnandi causa violandum cst.

If the Testimony, of Miracles having been done, wore sufficient to make the Gospel prevail, without Force, on those, who were not Eye-Witnesses of them, we have that still, and so upon that account need not Force to supply the want of it: But if Truth must have either the Law of the Country, or actual Miracles to support it, what became of it after the Reign of Constantine the Great, under all those Emperors, that were erroneous or Hereti∣cal? It supported it self in Piedmont, and France, and Turky, ma∣ny Ages without Force or Miracles: And it spread it self in divers Nations and Kingdoms of the North and East, without any Force or other Miracles, than those, that were done many Ages before. So that, I think, you will, upon second thoughts, not deny, but that the true Religion is able to prevail now, as it did at first, and has done since in many places, without assistance from the Powers in being, by its own Beauty, Force, and Reaso∣nableness, whereof well-attested Miraclesis a part.

But the account you give us of Miracles will deserve to be a little examined; we have it in these Words, Considering that those * 1.22 extraordinary Means were not withdrawn, till by their help Christianity had prcvail'd to be received for the Religion of the Empire, and to be supported and incouraged by the Laws of it, you cannot you say but think it highly probable, (if we may be allow'd to guess at the Counsels of infi∣nite Wisdom) that God was pleased to continue them till then, not so much for any necessity there was of them all that while, for the evincing the Truth of the Christian Religion, as to supply the want of the Magi∣strate's Assistance. Miracles then, if what you say be true, were continued till Christianity was received for the Religion of the Empire, not so much to evince the Truth of the Christian Religion, as to supply

the want of the Magistrate's Assistance. But in this the Leanned Author, whose Testimony you quote, f•…•…ils you. For the tells * 1.23 you that the chief use of Miracles in the Church, after the Truth of the Christian Religion had been sufficiently consirmed by them in the World, was to oppose the salse and pretended Miracles of Hereticks and Heathens; and answerable hereunto Miracles ceased and returned again, as such oppositions made them more or less necessary. Accordingly Miracles which be∣fore had abated in Trajan's and Hadrian's time, which was in the latter end of the First, or beginning of the Second Century, did again revive to confound the Magical Delusions of the Here∣ticks of that time. And in the third Century the Hereticks using no such Tricks, and the Faith being consirm'd, they by dearees ceased, of which there then, he says, could be no imagi∣nable necissity. His Words are,

Et quidem•…•…o minus necessaria * 1.24 sunt pro veterum Principiis, recentiora illa Miracula, quod Haereticos (quos appellant) nullos adversarios habeant, qui contraria illis dogmata astruant Miraculis. Sic enim vidimus, apud veteres, dum nulli Ecclesiam exercerent Adversarii, seu Haretici, seu Gentiles; aut satis illi praeteritis Miraculis 〈◊〉〈◊〉; ant nullas ipsi praestigias opponerent quae veris essent Miraculis oppugnandae; 〈◊〉〈◊〉 deinde paulatim esse mirificam illam spiritus virtutem. Ortos sub Trajano Hadri∣anoque Haereticos 〈◊〉〈◊〉 praestigiis Magicis fuisse usos, & proinde Miraculorum verorum in Ecclesia usum una REVIX∣ISSE. Ne dicam praestigiatores etiam Gentiles eodem illo se∣culo sane frequentissimos, Apuleium in Africa, in Asia, Alex∣andrum, Pseudomantim, multosque alios quorum meminit Ari∣stides. Tertio seculo orto Haeretici Herniogenes, Praxeas, Noetus, Theodotus, Sabellius, Novatianus, Artemas, Samo∣satenus, nulla, 〈◊〉〈◊〉 videtur, Miracula ipsi venditabant, nullis propterea Miraculis oppugnandi. Inde vidimus, apud ipsos etiam Catholicos, sensim defecisse Miracula. Et quidem, Hae∣reticis nulla in contrarium Miracula ostentantibus, quae tandem singi potest miraculorum necessitas traditam ab initio fidem, Miraculisque adeo jamdudum confirmatam praedicantibus? Nulla certe prorsus pro Primaevo Miraculorum exemplo. Nulla denique consciis vere Primaevam esse fidem quam novis Miraculis suscipiunt confirmandam.

The History therefore you have from him of Miracles, serves for his Hypothesis, but not at all for yours. For if they were continued to supply the want of Force, which was to deal with the Corruption of depraved Humane Nature, that being without any great variation in the World, constantly the same, there could be no reason why they should abate and fail, and then re∣turn and revive again. So that there being then, as you suppose, no necessity of Miracles for any other end, but to supply the want of the Magistrate's Assistance, they must, to sute that end, be con∣stant and regularly the same, as you would have Force to be, which is steadily and uninterruptedly to be applied, as a con∣stantly necessary Remedy, to the corrupt Nature of Mankind.

If you allow the Learned Dodwell's Reasons, for the continu∣ation of Miracles, till the Fourth Century, your Hypothesis, that they were continued to supply the Magistrate's Assistance, will be only precarious. For if there was need of Miracles till that time to other purposes, the continuation of them in the Church, though you could prove them to be, as frequent and cer∣tain, as those of our Saviour, and the Apostles, it would not ad∣vantage your cause: since it would be no evidence, that they were used for that end, which as long as there were other visible uses of them, you could not, without Revelation, assure us were made use of by Divine Providence to supply the want of the Magi∣strate's Assistance. You must therefore confute his Hypothesis, before you can make any advantage of what he says, concerning the continuation of Miracles, for the establishing of yours. For till you can shew, that that which he assigns was not the end, for which they were continued in the Church; the utmost you can say, •…•…is, that it may be imagined, that one reason of their continuation was to supply the want of the Magistrate's Assistance: But what you can without proof imagine possible, I hope you do not expect should be received as an unquestionable proof, that it •…•…as so. I can imagin it possible they were not continued for that end, and one Imagination will be as good a proof as another.

To do your Modesty right therefore, I must allow, that you do faintly offer at some kind of reason, to prove that Miracles were continued to supply the want of the Magistrate's Assistance: And since God has no where declared, that it was for that end, you would perswade us in this Paragraph, that it was so, by two

Reasons. One is, that the Truth of the Christian Religion be∣ing sufficiently evinced by the Miracles done by our Saviour and his Apostles, and perhaps their immediate Successors, there was no other need of Miracles to be continued till the Fourth Centu∣ry, and therefore they were used by God to supply the want of the Magistrate's Assistance. This I take to be the meaning of these Words of yours, I cannot but think it highly probable that God was pleased to continue them till then, not so much for any necessity there was of them all that while for the evincing the Truth of the Christian Religion, as to supply the want of the Magistrate's Assistance. Where∣by, I suppose, you do not barely intend to tell the World what is your opinion in the case, but use this as an Argument, to make it probable to others, that this was the end for which Miracles were continued, which at best will be but a very doubt∣ful Probability to build such a bold Assertion on, as this of yours is, viz. That the Christian Religion is not able to subsist and pre•…•…ail in the World, by its own Light and Strength, without the assistance either of Force, or actual Miracles. And therefore you must either produce a Declaration from Heaven that authorizes you to say, that Miracles were used to supply the want of Force, or shew that there was no other use of them but this. For if any other use can be assigned of them, as long as they continued in the Church, one may safely deny, that they were to supply the want of Force: and it will lie upon you to prove it by some other way than by saying you think it highly probable. For I suppose you do not expect that your thinking any thing highly probable, should be a suf∣ficient Reason for others to acquiesce in. When perhaps, the Hi∣story of Miracles considered, no Body could bring himself to say he thought it probable, but one whose Hypothesis stood in need of such a poor support.

The other Reason you seem to build on is this, That when Christianity was received for the Religion of the Empire, Miracles ceased; because there was then no longer any need of them: which I take to be the Argument infinuated in these Words, Considering that those extraordinary means were not withdrawn, till by * 1.25 their help Christianity had prevailed to be received for the Religion of the Empire. If then you can make it appear that Miracles lasted till Christianity was received for the Religion of the Empire, without any other Reason for their continuation, but to supply the wants of the Magistrate's Assistance; and that they ceased as soon as the

Magistrates became Christian: Your Argument will have some kind of probability, that within the Roman Empire this was the method God used for the propagating the Christian Religi∣on. But it will not serve to make good your Position, That the Christian Religion cannot subsist and prevail by its own Strength and Light, without the assistance of Miracles or Authority, unless you can shew, that God made use of Miracles, to introduce and support it in other parts of the World, not subject to the Ro∣man Empire, till the Magistrates there also became Christians. For the corruption of Nature being the same without, as with∣in the Bounds of the Roman Empire; Miracles, upon your Hypo∣thesis, were as necessary to supply the want of the Magistrate's Assistance in other Countries as in the Roman Empire. For I do not think you will find the Civil Sovereigns were the first con∣verted in all those Countries, where the Christian Religion was planted after Constantine's Reign: And in all those it will be necessary for you to shew us the Assistance of Miracles.

But let us see how much your Hypothesis is favoured by Church-History. If the Writings of the Fathers of greatest Name and Credit are to be believed, Miracles were not with∣drawn when Christianity had prevail'd to be received for the Reli∣gion of the Empire. Athanasius, the great Defender of the Ca∣tholick Orthodoxy, writ the Life of his Contemporary St. An∣thony, full of Miracles; which though some have question'd, yet the Learned Dodwell allows to be writ by Athanasius: and the Stile evinces it to be his, which is also confirmed by other Eccle∣siastical Writers.

Palladius tells us, That Ammon did many Miracles: But that particularly St. Athanasius related in the Life of Anthony, That Ammon going with some Monks, Anthony had sent to him; when they came to the River Lycus, which they were to pass, was afraid to strip for fear of seeing himself naked; and whilst he was in dispute of this matter, he was taken up, and in an extasy carry'd over by an Angel, the rest of the Monks swimming the River. When he came to Anthony, Anthony told him he had sent for him, because God had revealed many things to him concerning him, and particularly his Translation. And when Ammon died, in his retirement, Anthony saw his Soul carried into Heaven by Angels. Palladius in vita Ammonis.

Socrates tells us, That Anthony saw the Soul of Ammon taken * 1.26 up by Angels, as Athanasius writes in the Life of Anthony.

And again, says he, It seems supersluous for me to relate the ma∣ny Miracles Anthony did, how he fought openly with Devils, dis∣covering all •…•…heir Tricks and Cheats: For Athanasius Bishop of A∣lexandria has prevented me on that Subject, having writ a Book * 1.27 particularly of his Life.

Anthony was thought worthy of the Vision of God, and led a Life perfectly conformable to the Laws of Christ. This whoever reads the Book, wherein is contain'd the History of his Life, will easily know; wherein he will also see Prophecy shining out: For he prophesied very clearly of those who were infected with the Arian Contagion, and foretold what Mischief from them was threatned to the Churches, God truly reuealing all these things to him, which is certainly the principal evidence of the Catholick Faith. No such Man being to be found a∣mongst the Hereticks. But do not take this upon my Word, but read and study the Book it self.

This Account you have from St. Chrysostom, whom Mr. Dod∣well * 1.28 calls the Contemner of Fables.

St. Hierom, in his Treatise De Viro Perfecto, speaks of the fre∣quency of Miracles done in his time, as a thing past question: Besides those, not a few which he has left upon record, in the Lives of Hilarion and Paul, two Monks, whose Lives he has writ. And he that has a mind to see the plenty of Miracles of this kind, need but read the Collection of the Lives of the Fa∣thers, made by Rosweydus.

Russin tells us, That Athanasius lodg'd the Bones of St. John Baptist in the Wall of the Church, knowing by the Spirit of Prophecy, the good they were to do to the next Generation: And of what Efficacy and Use they were, may be concluded from the Church with the golden Roof, built to them soon after, in the place of the Temple of Serapis.

St. Austin tells us, That he knew a blind Man restor'd to sight * 1.29 by the Bodies of the Millan Martyrs, and some other such things; of which kind, there were so many done in that time, that many scaped his Knowledg; and those which he knew, were more than he could number. More of this you may see Epist. 137.

He further assures us, that by the simple Reliques of St. Ste∣phen, a blind Woman receiv'd her Sight. Lucullus was cured of an old Fistula; Eucharius of the Stone; Three Gouty Men recovered; A Lad kill'd with a C art-wheel going over him, restor'd to Life safe and sound, as if he had received no hurt: A Nun lying at the point of

Death, they sent ber Coat to the Shrine, but she dying before it was brought back, was restor'd to Life by its being laid on her dead Body. The like happened at Hippo to the Daughter of BASSUS; and two o∣thers, whose Names he sets down, were by the same Reliques raised from the dead.

After these and other Particulars there set down, of Miracles done in his time by those Reliques of St. Stephen, the holy Fa∣ther goes on thus; What shall I do? pressed by my Promise of dis∣patching this Work, I cannot here set down all: And without doubt * 1.30 many, when they shall read, his, will be troubled that I have omitted so many Particulars, which they truly know as well as I. For if I should, •…•…assing by the rest, 〈◊〉〈◊〉 only the miraculous Cures which have been wrought by this most glorious Martyr Stephen, in the Colony of * 1.31 Calama, and this of ours, I should fill many Books, and yet should not take in all of them: But only of those of which there are Collections published, which are read to the People: For this I took care should be done, when I saw that Signs of divine Power, like those of old, were FREQUENT also in our Times. It is not now two Years since that Shrine has been at Hippo: And many of the Books (which I certainly knew to be so) not being published, those which are published concerning those miraculous Operations, amounted to near fifty when I writ this. But at Calama, where this Shrine was before, there are more published, and their number is incomparably greater. At Uzal also a Colony, and near Utica, we know many famous Things to have been done by the same Martyr.

Two of those Books he mentions, are printed in the Appen∣dix of the X•…•… Tome of St. Austin's Works of Plantius Edit. One of them contains two Miracles, the other, as I remember, about seventeen. So that at Hippo alone, in two Years time, we may count, besides those omitted, there were published a∣bove 600 Miracles, and, as he says, incomparably more at Calama: besides what were done by other Reliques of the same St. Stephen in other parts of the World, which cannot be suppos'd to have had less virtue than those sent to this part of Africa. For the Reliques of St. Stephen, discovered by the Dream of a Monk, were divided and sent into distant Countries, and there distri∣buted to several Churches.

These may suffice to shew, that if the Fathers of the Church of great it Name and Authority are to be believed, Miracles were not withdrawn, but continued down to the latter end of

the 4^th Century, long after Christianity had prevailed to be re∣ceived for the Religion of the Empire.

But if these Testimonies of Athanas•…•…, Chrysostom, Palladius, Russin, St. Hierom, and St. Austin, will not serve your turn, you may find much more to this purpose in the same Authors; and if you please, you may consult also St. Basil, Gregory Nazian∣zen, Gregory Nazianzen, St. Ambrose, St. Hilary, Theodoret, and o∣thers.

This being so, you must either deny the Authority of these Fathers, or grant that Miracles continued in the Church after Christianity was received for the Religion of the Empire: and then they could not be to supply the want of the Magistrate's Assistance, unless they were to supply the want of what was not wanting; and therefore they were continued for some other end. Which end of the Continuation of Miracles, when you are so far in∣structed in, as to be able to assure us, that it was different from that for which God made use of them in the 2d and 3d Cen∣turies: when you are so far admitted into the Secrets of Divine Providence, as to be able to convince the World that the Mira∣cles between the Apostles and Constantine's Time, or any other Period you shall pitch on, were to supply the want of the Magi∣strate's Assistance, and those after, for some other purpose, what you say may deserve to be consider'd. Till you do this, you will only shew the Liberty you take, to assert with great Confi∣dence, though without any ground, whatever will sute your Sy∣stem; and that you do not stick to make bold with the Counsels of infinite Wisdom, to make them subservient to your Hypothesis.

And so I leave you to dispose of the Credit of Ecclesiastical Writers, as you shall think fit; and by your Authority, to esta∣blish or invalidate theirs as you please. But this, I think, is evi∣dent, that he who will build his Faith or Reasonings upon Mi∣racles delivered by Church-Historians, wi•…•… find cause to go no farther than the Apostles time, or else not to stop at Constan∣tine's: since the Writers after that period, whose Word we rea∣dily take as unquestionable in other things, speak of Miracles in their time with no less Assurance, than the Fathers before the 4^th Century; and a great part of the Miracles of the 2d and 3d Centuries stand upon the Credit of the Writers of the 4^th. So that that sort of Argument which takes and rejects the Testi∣mony of the Ancients at pleasure, as may best sute with it, will

not have much force with those, who are not disposed to imbrace the Hypothesis, without any Arguments at all.

You grant, That the True Religion has always Light and Strength * 1.32 of its own, i. e. without the Assistance of Force or Miracles, sufficient to prevail with all that consider it seriously, and without Prejudice: That therefore, for which the Assistance of Force is wanting, is to make Men consider seriously, and without Prejudice. Now whether the Miracles, that we have still, Miracles done by Christ and his Apostles, attested, as they are, by undeniable History, be not fitter to deal with Mens Prejudices, than Force, and than Force which requires nothing but outward Conformity, I leave the World to judg. All the Assistance the true Religion needs from Authority, is only a Liberty for it, to be truly taught; but it has seldom had that, from the Powers in being, in its first entry into their Dominions, since the withdrawing of Miracles: And yet I desire you to tell me, into what Country the Gospel, accompanied (as now it is) only with past Miracles, hath been brought by the Preaching of Men, who have labour'd in it after the Exam∣ple of the Apostles, where it did not so prevail over Mens Pre∣judices, that as many as were ordain'd to eternal Life, consider'd and believ'd it. Which, as you may see, A•…•…t. XIII. 48. was all the Advance it made, even when assisted with the Gift of Miracles: For neither then were all, or the majority wrought on to con∣sider, and embrace it.

But yet the Gespel cannot prevail by its own Light and Strength; and therefore Miracles were to supply the place of Force. How was Force used? A Law being made, there was a continued Ap∣plication of Punishment to all those, whom it brought not to im∣brace the Doctrine proposed. Were Miracles so used till Force took place? For this, we shall want more new Church-History, and I think contrary to what we read in that part of it which is unquestionable; I mean in the Acts of the Apostles, where we shall find, that the then Promulgators of the Gospel, when they had preach'd, and done what Miracles the Spirit of God directed, if they prevail'd not, they often left them: Then Paul and Bar∣nabas waxed bold, and said, It was necessary that the Word of * 1.33 God should first have been spoken to you: but seeing you put it from you, and judg your selves unworthy, we turn to the Gentiles. They shook off the Dust of their Feet against them, and came unto Iconium. * 1.34 But when divers were hardned, and believed not, but spake evil of

that way, before the multitude, he departed from them, and separated the Disciples. Paul was pressed in Spirit, and testisied to the Jews * 1.35 that Jesus was Christ; and when they opposed themselves, and blasphe∣med, he shook his Raiment, and said unto them, Your Blood be upon your own heads, I am clean, from henceforth I will go unto the Gentiles. Did the Christian Magistrates ever do so, who thought it neces∣sary to support the Christian Religion by Laws? Did they ever, when they had a while punish'd those, whom Perswasions and Preaching had not prevail'd on, give off, and leave them to themselves, and make trial of their Punishment upon others? Or is this your way of Force and Punishment? If it be not, your's is not what Miracles came to supply the room of, and so is not necessary. For you tell us, they are punish'd to make them consider, and they can never be suppos'd to consider as they ought, whilst they persist in rejecting; and therefore, they are justly pu∣nish'd * 1.36 to make them so consider: So that not so considering, be∣ing the Fault for which they are punish'd, and the Amendment of that Fault the end which is design'd to be attain'd by pu∣nishing, the Punishment must continue. But Men were not al∣ways heat upon with Miracles. To this, perhaps you will re∣ply, that the seeing of a Miracle or two, or half a dozen, was sufficient to procure a hearing; but that being punish'd once or twice, or half a dozen times, is not; for you tell us, the Power * 1.37 of Miracles communicated to the Apostles, served altogether, as well as Punishment, to procure them a hearing: Where, if you mean by Hearing, only Attention, who doubts but Punishment may also procure that? if you mean by Hearing, receiving and imbracing, what is propos'd, that even Miracles themselves did not effect upon all Eye-witnesses. Why then, I beseech you, if one be to supply the place of the other, is one to be continued on those who do reject, when the other was never long continued, nor, as I think, we may safely say, often repeated to those, who persisted in their former Perswasions?

After all therefore, may not one justly doubt, whether Mira∣cles supplied the place of Punishment; nay, whether you your self, if you be true to your own Principles, can think so? You tell us, that not to join themselves to the True Church, where suffi∣cient Evidence is offered to convince Men that it is so, is a Fault that * 1.38 it cannot be unjust to punish. Let me ask you now; Did the Apo∣stles, by their Preaching and Miracles, offer sufficient Evidence

to convince Men that the Church of Christ was the True Church; or, which is, in this case, the same thing, that the Doctrine they preach'd was the True Religion? If they did, were not those, who persisted in Unbelief, guilty of a Fault? And if some of the Mi∣racles done in those days, should now be repeated, and yet Men should not imbrace the Doctrine, or join themselves to the Church which those Miracles accompanied, would you not think them guilty of a Fault, which the Magistrate might justly, nay, ought to punish? If you would answer truly and sincerely to this Question, I doubt you would think your beloved Punish∣ments necessary notwithstanding Miracles, there being no other •…•…umane Means left. I do not make this Judgment of you, from any ill Opinion I have of your good Nature, but it is consonant to your Principles: For if not Professing the True Religion, where sufficient evidence is offer'd by bare Preaching, be a Fault, and a Eault jus•…•…y to be punish'd by the Magistrate, you will certainly think it much more his Duty to punish a greater Fault, as you must allow it is, to reject Truth propos'd with, Arguments and Miracles, than with bare Arguments: Since you tell us, that the * 1.39 Magistrate is obliged to procure, as much as in him lies, that every Man take care of his own Soul, i. e. consider as he ought; which no Man can be suppos'd to do, whilst he persists in rejecting: As you tell us, pag. 24.

Miracles, say you, supplied the want of Force, till by their help Christianity had prevailed to be received for the Religion of the Em∣pire. Not that the Magistrates had not as much Commission then, from the Law of Nature, to use Force, for promoting the true Religion, as since: But because the Magistrates then, not being of the true Religion, did not afford it the assistance of their Political Power. If this be so, and there be a necessity either of Force or Miracles, will there not be the same Reason for 〈◊〉〈◊〉 ever since, even to this Day, and so on to the end of the World, in all those Countries where the Magistrate is not of the true Religion? Unless (as you urge it) you will say (what * 1.40 without Impiety cannot be said) that the wise and benign Disposer of all things, has not furnished Mankind with competent means for the promoting his own Honour in the World, and the good of Souls.

But to put an end to your pretence to Miracles, as supplying the place of Force. Let me ask you, whether since the with∣drawing of Miracles, your moderate degree of Force has been

made use of, for the support of the Christian Religion? if not, then Miracles were not made use of to supply the want of Force, unless it were for the supply of such Force as Christianity never had, which is for the supply of just no Force at all; or else for the supply of the Severities which have been in use amongst Chri∣stians, which is worse than none at all. Force, you say, is neces∣sary: what Force? not Eire and Sword, not loss of E•…•…ates not maim∣ing with Corporal Punishments, not st•…•…ving and tormenting in 〈◊〉〈◊〉 Prisons: those you condemn. Not Compulsion: these Severities, you say, are apter to hinder, than promote the true Religion; but mode∣rate lower Penalties, tolerable Inconveniencies, such as should a little disturb and disease Men. This assistance not being to be had from the Magistrates, in the First Ages of Christianity, Miracles, say you, were continued till Christianity became the Religion of the Em∣pire, not so much for any necessity there was of them, all that while, for the ev•…•…ncing the Truth of the Christian R•…•…ligion, as to supply the want of the Magistrate's Assistance. For the true Religion not being able to support it self by its own Light, and Strength, without the assi∣stance either of Miracles, or of Authority, there was a necessity of the one or the other; and therefore, whilst the Powers in being assisted not with necessary Force, Miracles supplied that want. Miracles, then being to supply necessary Force, and necessary Force being only lower moderate Penalties, some Inconveni•…•…ncies, such as only disturb and disease a little. If you cannot shew that in all Countries, where the Magistrates have been Christian, they have assisted with such Force, 'tis plain t•…•…at Miracles supplied not the want of necessary Force; unless to supply the want of your necessary Force, for a time, were to supply the want of an Assistance, which true Religion had not upon the withdraw∣ing of Miracles, and I think I may say, was never thought on by any Authority, in any Age or Country, till you now, above 1300 Years after, made this happy discovery. Nay, Sir, since the true Religion, as you tell us cannot prevail or subsist without, Miracles or Authority, i. e. your moderate Force; it must neces∣sarily follow, that the Christian Religion has, in all Ages and Countries, been accompanied either with actual Miracles, or such Force: which, whether it be so or no, I leave you and all sober Men to consider. When you can shew, that it has been so, we shall have reason to be satis•…•… with your bold Assertion: That the Christian Religion, as delivered in the New Testament,

cannot prevail by its own Light, and Strength, without the as∣sistance of your moderate Penalties, or of actual Miracles accom∣panying it. But if ever since the withdrawing of Miracles in all Christian Countries, where Force has been thought necessary by the Magistrate to support the National, or (as every where it is called) the true Religion, those Severities have been made use of, which you (for a good Reason) condemn, as apter to hinder, than promote the true Religion; 'tis plain that Miracles supplied the want of such an Assistance from the Magistrate, as was apter to bin∣der, than promote the true Religion. And your substituting of Mi∣racles, to supply the want of moderate Force, will shew nothing, for your Cause, but the zeal of a Man so sond of Force, that he will without any warrant from Scripture, enter into the Coun∣sels of the Almighty; and without authority from History, talk of Miracles, and Political Anministrations, as may best sute his System.

To my saying, a Religion that is from God, wants not the assistance of Humane Authority to make it prevail; you answer, This is not simply nor always true. Indeed when God takes the matter * 1.41 wholly into his own Hands, as he does at his first revealing any Religi∣on, there can be no need of any assistance of Humane Authority: but when God has once sufficiently settled his Religion in the World, so that if Men from thenceforth will do what •…•…ey may and ought, in their several Capacities, to preserve and propagate it, it may 〈◊〉〈◊〉 and prevail without that extraordinary Assistance from him, which was necessary for its first establishment. By this Rule of yours, how long was there need of Miracles to make Christianity subsist and prevail? If you will keep to it, you will find there was no need of Miracles, after the promulgation of the Gospel by Christ and his Apostles; for I ask you, was it not then so sufficiently settled in the World, that if Men would from thenceforth have done what they might and ought, in their several Capacities, it would have subsisted and prevailed without that extraordinary assistance of Miracles? unless you will on this occasion retract what you say in other places, viz. that it is a Fault not to receive the true Religion, where sufficient evidence is offered to convince Men that it is so. If then from the times of the Apostles, the Christian Re∣ligion has had sufficient evidence, that it is the true Religion, and Men did their Duty, i. e. receive it, it would certainly have subsisted and prevailed, even from the Apostles Times, without

that extraordinary Assistance, and then Miracles after that were not necessary.

But perhaps you will say, that by Men in their several Capaci∣ties, you mean the Magistrates. A pretty way of speaking, proper to you alone: But even in that Sense, it will not serve your turn. For then there will be need of Miracles, not only in the time you propose, but in all times after. For if the Magi∣strate, who is as much subject as other Men to that Corruption of Humane Nature, by which you tell us False Religions prevall against the True, should not do what he may and ought, so as to be of the true Religion, as 'tis the odds he will not, what then will become of the true Religion, which according to you can∣not subsist or prevail without either the Assistance of Miracles or Authority? Subjects cannot have the Assistance of Authority, where the Magistrate is not of the true Religion; and the Ma∣gistrate wanting the assistance of Authority to bring him to the true Religion, that want must be still supplied with Miracles, or else, according to your Hypothesis, all must go to wrack; and the True Religion, that cannot subsist by its own Strength and Light, must be lost in the World. For I presume you are scarce yet such an Adorer of the Powers of the World, as to say, that Magistrates are privileged from that common Corruption of Mankind, whose opposition to the true Religion you suppose cannot be overcome, without the assistance of Miracles or Force. The Flock will stray, unless the Bell-weather conduct them right; the Bell-weather himself will stray, unless the Shep∣herd's Crook and Staff (which he has as much need of as any Sheep of the Flock) keep him right. Ergo, The whole Flock will stray, unless the Bell-weather have that assistance which is necessary to conduct him right. The Case is the same here. So that by your own Rule, either there was no need of Mira∣cles to supply the want of Force, after the Apostles time, or there is need of them still.

But your Answer, when looked into, has something in it more excellent. I say, a Religion that is of God, wants not the assi∣stance of Humane Authority to make it prevail. You answer, True, when God takes the matter into his own Hands. But when once * 1.42 he has sufficiently settled Religion, so that if Men will but do what they may and ought, it may subsist without that extraordinary assistance from Heaven; then he leaves it to their Care. Where you suppose,

if Men will do their Duties in their several Capacities, true Re∣ligion, being once establish'd, may subsist without Miracles. And is it not as true, that if they will, in their several Capacities, do what they may and ought, true Religion will also subsist without Force? But you are sure Magistrates will do what they may and ought, to preserve and propagate the true Religion, but Subjects will not. If you are not, you must bethink your self how to answer that old Question,

—Sed quis custodiet 〈◊〉〈◊〉 Custodes?—

To my having said, that prevailing without the assistance of Force, I thought was made use of as an Argument for the Truth of Christian Religion. You reply, that you hope I am mistaken, for sure this is a very bad Argument, That the Christian Religion, * 1.43 so contrary in the 〈◊〉〈◊〉 of is, as well to Elesh and Blood, as to the Powers of Darkness, should prevail as it did; and that not only with∣out any assistance from Authority, but even in spight of all the op∣position which Authority and a wicked World, joined with those infer∣nal Powers, could make against it. This I acknowledg has deservedly been insisted upon by Christians as a very good proof of their Religion. But to argue the Truth of the Christian Religion, from its •…•…eer pre∣vailing in the World, without any aid from Force, or the assistance of the Powers in being; as is whatever Religion should so prevail, must needs be the true Religion, (whatever may be intended) is really not to desend the Christian Religion, but to be•…•…ray it. How you have mended the Argument by putting in •…•…eer, which is not any where used by me, I will not examine. The Question is, whe∣ther the Christian Religion, such as it was then, (for I know not any other Christian Religion) and is still contrary to the Flesh and Blood, and to the Powers of Darkness, prevail'd not without the assistance of Humane Force, by those aids it has still? This, I think, you will not deny to be an Argument used for its Truth by Christians, and some of our Church. How far any one in the use of this Argument, pleases or displeases you, I am not con∣cern'd. All the use I made of it was to shew, that it is confes∣sed that the Christian Religion did prevail, without that Hu∣mane Means of the coactive Power of the Magistrate, which you assumed to be necessary; and this, I think, makes good the

Experiment I brought. Nor will your seeking, your way, a Refuge, in Miracles, help you to evade it; as I have already shewn.

But you give a Reason for what you say, in these following words; For neither does the True Religion always prevail without * 1.44 the Assistance of the Powers in being; nor is that always the True Re∣ligion, which does so spread and prevail. Those who use the Ar∣gument of its prevailing without Force, for the Truth of the Christian Religion, 'tis like will tell you, that, if it be true, as you say, that the Christian Religion (which at other times does) some-times does not prevail without the Assistance of the Powers in being, it is, because when it fails, it wants the due Assistance and Diligence of the Ministers of it. How shall they hear without a Preacher? How shall the Gospel be spread and pre∣vail, if those who take on them to be the Ministers and Preach∣ers of it, either neglect to teach it others as they ought, or con∣firm it not by their Lives? If therefore you will make this Argu∣ment of any use to you, you must shew, where it was, that the Ministers of the Gospel, doing their Duty by the Purity of their Lives, and their interrupted Labour, in being instant in season and out of season, have not been able to make it prevail. An Instance of this, 'tis believed you will scarco find: And if this be the case, that it fails not to prevail where those, whose Charge it is, neglect not to teach and spread it with that Care, Assi∣duity, and Application which they ought, you may hereafter know where to lay the blame; Not on the Want of sufficient Light and Strength in the Gospel to prevail, (wherein me∣thinks, you make very bold with it) but on the want of what the Apostle requires in the Ministers of it; some part whereof, you may read in these Words to Timothy; But thou, O Man of God, follow after Righteousness, Godliness, Faith, Love, Patience, Meekness: Give Attendance to Reading, to Exhortation, to Doctrine, preach the Word, be instant in season and out of season; reprove, re∣buke, exhort, with all Long-suffering and Doctrine: And more to this purpose in his Epistles to Timothy and Titus.

That the Christian Religion has prevail'd, and supported it self in the World now above these 1600 Years, you must grant, and that it has not been by Force, is Demonstration. For where-ever the Christian Religion prevail'd, it did it, as far as we know any thing of the means of its Propagation and Support,

without the help of that Force, moderate Force, which you say, is alone useful and necessary. So that if the Severities you con∣demn, be, as you confess, apter to hinder than promote the Gospel, and it has no where had the Assistance of your moderate Penal∣ties, it must follow, that it prevail'd without Force, only by its own Strength and Light, displaid and brought home to the Un∣derstandings and Hearts of the People, by the Preaching, In∣treaties and Exhortations of its Ministers. This at least you must grant, that Force can be by no means necessary to make the Gospel prevail any where, till the utmost has been tried that can be done by Arguments and Exhortations, Prayers and In∣treaties, and all the friendly Ways of Perswasion.

As to the other part of your Assertion, Nor is that always the True Religion, that does so spread and prevail. 'Tis like they will demand Instances of you, where False Religions ever prevail'd against the Gospel, without the assistance of Force on the one side, or the betraying of it by the Negligence and Carelesness of its Teachers on the other? So that if the Gospel any where wants the Magistrate's Assistance, it is only to make the Mini∣sters of it do their Duty. I have heard of those, and possi∣bly there are Instances of it now not wanting, who by their pious Lives, peaceable and friendly Carriage, and diligent Ap∣plication to the several Conditions and Capacities of their Pa∣rishioners, and screening them as much as they could from the Penalties of the Law, have in a short time scarce left a Dissenter in a Parish; where, notwithstanding the Force had been before used, they scarce found any other. But how far this has re∣commended such Ministers to those who ought to incourage or follow the Example, I wish you would inform your self, and then tell me. But who sees not that a Justice of Peace's War∣rant * 1.45 is a shorter, and much easier way for the Minister, than all this •…•…do of instruction, Debates, and particular Application. Whether it be also more Christian, or more effectual to make real Converts, others may be apt to enquire. This, I am sure, it is not justifiable (even by your very Principles) to be used till the other has been throughly tried.

But if there be any thing in the Argument for the Truth of Christianity, (as God forbid there should not) that it has, and consequently can prevail without Force, I think it can scarce be 〈◊〉〈◊〉 in matter of Fact, that False Religions do also prevail a∣gainst

the Christian Religion, when they come upon equal Terms in Competition; and as much Diligence and Industry is used by the Teachers of it, as by Seducers to False Religions, the Magi∣strate using his Force on neither side. For if in this case, which is the fair trial, Christianity can prevail, and False Religions too, 'tis possible Contrarieties may prevail against one ano∣ther both together. To make good therefore your Assertion, you must shew us, where-ever any other Religion so spread and prevail'd, as to drive Christianity out of any Country without Force, where the Ministers of it did their Duty to teach, adorn and support it.

As to the following words, Nor is that always the True Reli∣gion * 1.46 which does so spread and prevail; as I doubt not but you will ac∣knowledg with me, when you have but consider'd within how few Gene∣rations after the Flood, the Worship of false Gods prevail'd against that which Noah professed and taught his Children, which was un∣doubtedly the True Religion, almost to the utter Exclusion of it, (though that at first was the only Religion in the World) without any aid from Force, or assistance from the Powers in being. This will need some∣thing more than a negative Proof, as we shall see by and by.

Where I say,

The Inventions of Men need the Force and * 1.47 Help of Men: A Religion that is from God, wants not the assistance of humane Authority.

The first part of those Words you take no notice of; neither grant nor deny it to be so, though perhaps it will prove a great part of the Controver∣sy between us.

To my Question, Whether if such a Toleration as is pro∣pos'd by the Author of the First Letter, were establish'd in France, Spain, Italy, Portugal, &c. the True Religion would not * 1.48 be a gainer by it? You answer, That the True Religion would be a loser by it in those few Places where it is now establish'd as the Na∣tional Religion; and particularly, you name England. It is then, it seems, by your way of moderate Force and lower Penalties, that in all Countries where it is National, the True Religion hath pre∣vail'd and subsists. For the Controversy is between the Author's universal Toleration, and your new Way of Force; for greater degrees of Force, you condemn as hurtful. Say then that in England, and where-ever the True Religion is National, it has been beholden to your Force for the Advantages and Support it has had, and I will yeild you the Cause. But of National Re

ligions, and particularly that of England, I have occasion to speak more in another place.

In the next place you answer, That you suppose I do not hope * 1.49 I shall perswade the World to consent to my Toleration. I think by your Logick, a Proposition is not less true or false, because the World will or will not be perswaded to consent to it. And there∣fore, though it will not consent to a general Toleration, it may nevertheless be true that it would be advantageous to the True Religion: and if no body must speak Truth till he thinks all the World will be perswaded by it, you must have a very good Opinion of your Oratory, or else you will have a very good Excuse to turn your Parsonage, when you have one, into a sine-Cure. But though I have not so good an Opinion of my Gift of Perswasion, as perhaps you have of yours; yet I think I may without any great Presumption hope, that I may as soon per∣swade England, the World, or any Government in it, to consent to my Toleration, as you perswade it to content it self with moderate Penalties.

You farther answer, If such a Toleration, establish'd there, would permit the Doctrine of the Church of England to be tru∣ly preach'd, and its Worship set up in any Popish, Mahometan or Pagan Country, you think True Religion would be a gainer by it for a time; but you think withal, that an universal Toleration * 1.50 would ruin it both there and every where else, in the end. You grant it then possible, notwithstanding the Corruption of humane Na∣ture, that the True Religion may gain some where, and for some time, by Toleration: It will gain under a new Toleration you think, but decay under an old one; Would you had told us the Reason why you think so. But you think there is great reason to fear, that without God's extraordinary Providence, it wo•…•…ld in a * 1.51 much shorter time, than any one, who does not well consider the matter, will imagine, be most effectually 〈◊〉〈◊〉 by it throughout the World. If you have considered right, and the matter be really so, it is demonstration, that the Christian Religion, since Constantine's time, as well as the True Religion before Moses's time, must needs have been totally extinguish'd out of the World, and have so continued, unless by Miracle and immediate Revelation re∣stor'd. For those Men, i. e. the Magistrates, upon whose be∣ing of the True Religion, the Preservation of it, according to you, depends, living all of them under a free Toleration, must

needs lose the True Religion effectually and speedily, from a∣mong them; a•…•…d they quitting the True Religion, the assistance of Force, which should support it against a general Defection, be utterly lost.

The Princes of the World are, I suppose, as well infected with the depraved Nature of Man, as the rest of their Brethren. These, whether 100 or 1000, suppose they lived together in one So∣ciety, wherein, with the True Religion, there were a free Toleration, and no Coactive Power of the Magistrate imployed a∣bout Matters of Religion, would the True Religion be soon ex∣tirpated amongst them? If you say it would not, you must grant Toleration not to be so destructive of the True Religion, as you say; or you must think them of another race, than the rest of corrupt Men, and free from that general Taint. If you grant that the True Religion would be quickly extirpated a∣mongst them, by Toleration, living together in one Society, the same will happen to them, living as Princes, where they are free from all Coactive Power of the Magistrate in Matters of Reli∣gion, and have as large a Toleration as can be imagin'd. Unless you will say, that depraved humane Nature works less in a Prince than a Subject; and is most tame, most mortified, where it has most Liberty and Temptation. Must not then, if your Maxim be true, Toleration quickly deprive the few Orthodox Princes that are in the World (take it when you will) of the True Re∣ligion; and with them, take away the Assistance of Authority, which is necessary to support it amongst their Subjects? Tole∣ration then does not, whatever your Fears are, make that wo∣ful wrack on True Religion which you talk of.

I shall give you another Evidence of it, and then come to exa∣mine your great Reason taken from the Corruption of humane Nature, and the Instance you so often repeat, and build so much on, the Apostacy after the Flood. Toleration, you sav, would quickly, and effectually extirpate the True Reiigion through∣out the World. What now is the Means to preserve True Re∣ligion in the World? If you may be believed, 'tis Force, but not all Force, great Severities, Fire, Faggot, Imprisonment, loss of Estate, &c. These will do more harm than good; 'tis only lower and moderate Penaltics, some tolerable Inconveniences, can do the business. If then moderate Force hath not been all along, no, nor any where, made use of for the Preservation of

the True Religion, the Maintenance and Support of the True Religion in the World, has not been owing to what you oppose to Toleration: And so your Argument against Toleration is out of doors.

You give us in this and the foregoing Pages, the Grounds of your Fear, It is the Corruption of humane Nature which opposes the True Religion. You express it thus, Idolatry prevailing a∣gainst * 1.52 it [the True Reigion] not by its own Light and Strength, for it could have nothing of either, but meerly by the Advantage it had in the Corruption and Pravity of humane Nature, finding out to it self more agreeable Religions than the true. For, say you, what∣ever Hardships some False Religions may impose, it will however, al∣ways be easier to carnal and worldly-minded Men, to give even their First-born for their Transgressions, than to mortify their Lusts from which they spring, which no Religion but the True, requires of them. I wonder, saying this, how you could any longer mistake the Ma∣gistrate's Duty, in reference to Religion, and not see wherein Force truly can and ou•…•…ht to be serviceable to it. What you have said, plainly shews you, that the Assistance the Magistrate's Authority can give to the True Religion, is in the subduing of Lusts, and its being directed against Pride, Injustice, Rapine, Luxury and Debauchery, and those other Immoralities which come properly under his Cognisance, and may be corrected by Punishments; and not by the imposing of Creeds and Ceremonics, as you tell us. Sound and Decent, you might have left out, * 1.53 whereof their Fancies, and not the Law of God, will always be Judg and consequently the Rule.

The Case between the true and false Religions, as you have stated it, in short, sounds thus, True Religion has always Light and * 1.54 〈◊〉〈◊〉 of its own sufficient to prevail with all that seriously consider it, and without prejudice. 〈◊〉〈◊〉 or False Religions have nothing of Light or Strength to prevail with. Why then does not the true Re∣ligion prevail against the false, having so much the advantage in Light and Strength? The Counter-ballance of Prejudice hinders. And wherein does that Str•…•…ngth? The Drunkard must part with his Cups and Companions, and the Voluptuous Man with his Plea∣sures. The Proud and Vain must lay by all Excess in Apparel, Furniture and Attendance; and Money, the support of all these, must be got only by the ways of Justice, Honesty, and fair In∣dustry. And every one must live peaceably, uprightly, and

friendly with his Neighbour. Here then the Magistrate's a•…•…istance is wanting: Here they may and ought to interpose their Power, and by Severities, against Drunkenness, Laciviousnes, and all sorts of Debauchery; by a steady and unrelaxed Punish∣ment of all the ways of Fraud and Injustice; and by their Ad∣ministration, Countenance, and Example, reduce the Irregula∣rities of Mens Manners into order, and bring Sobriety, Peace∣ableness, Industry and Honesty into Fashion. This is their pro∣per Business every-where; and for this they have a Commission from God, both by the Light of Nature and Revelation; and by this, removing the great Counterpoise, which lies in strictness of Life, and is so strong a Bias, with the greatest part, against: the true Religion, they would cast the Ballance on that •…•…de. For if Men were forced by the Magistrate to live sober, honest and strict Lives, whatever their Religion were, would not the advan∣tage be on the side of Truth, when the gratifying of their Lusts were not to be obtained by for saking her? In Mens Lives lies the main Obstacle to right Opinions in Religion: and if you will not believe me, yet what a very rational Man of the Church of * 1.55 England says in the case, will deserve to be remembred. Did Religion bestow Heaven, without any Forms and Conditions, indifferently upon all; If the Crown of Life was Hereditary, and free to good and bad, and not settled by Covenant upon the Elect of God only, such as live soberly, righteously and godly in this present World; I believe there would be no such thing as an Insidel among us. And without Controversy 'tis the way and means of attaining to Heaven, that makes profane Scoffers so willing to let go the expeclation of it. 'Tis not the Articles of the Creed, but their Dury to God and their Neighb•…•…r, that is such an inconsi•…•…tent incredible Legend. They will not practise the Rules of Religion, and therefore they cannot believe the Doctrines of it. The ingenious Author will pardon me the change of one word, which I doubt not but 〈◊〉〈◊〉 his Opinion, though it did not so well that Argument he was then on.

You grant the true Religion has always Light, and Strength to prevail; 〈◊〉〈◊〉 Religions have neither. Take away the satisfaction of Men; Lusts, and which then, I pray, hath the advantage? Will Men, against the Light of their Reason, do violence to their Understandings, and for sake Truth, and Salvation too, gratis? You tell us here, No Religion but the true requires of Men the diffi∣cult Task of mortifying their Lust s. This being granted you,

what Service will this do you to prove a necessity of Force to punish all Disseuters in England? Do none of their Religions re∣quire the mortisying of Lusts as well as yours?

And now, let us consider your Instance whereon you build so much that we hear of it over and over again. For you tell us. Idolatry 〈◊〉〈◊〉, but yet not by the help of Force, as has been * 1.56 sufficiently 〈◊〉〈◊〉. And again, That Truth left to shift for her self, will not 〈◊〉〈◊〉 well enough, has been sufficiently 〈◊〉〈◊〉. What you have done to shew this, is to be seen, where you tell us, Within how * 1.57 few Generations after the •…•…ood, the Worship of False Gods prevail'd against the Religion which Noah professed, and taught his Children, (which 〈◊〉〈◊〉 〈◊〉〈◊〉 the true Religion) almost to the •…•…tter exclusion of it, (though that at 〈◊〉〈◊〉 〈◊〉〈◊〉 was the only Religion in the World) without any Aid from •…•…orce, or the Assistance of the Powers in being, for any thing we find in the History of those Times, as we may reasonably be∣lieve, considering that it found an entrance into the World, and enter∣tainment in it, when it could have no such Aid, or Assistance. Of which (besides the Corruption of Humane Nature) you suppose there can no other Cause be assigned, or none more probable than this, that the Powers then in being, did not do what they might and ought to have done, towards the preventing, or checking that horrible Apostacy. Here you tell us, that the Worship of False Gods, within a very few Generations after the Flood prevail'd against the true Religion, almost to the •…•…tter exclusion of it. This you say indeed, but without any Proofs, and unless that be shewing, you have not, as you pretend, any way shewn it. Out of what Records, I beseech you, have you•…•… that the true Religion was almost wholly extirpated out of the Wo•…•…ld, within a few Generations after the Flood? The Scripture, the largest History we have of those Times, says 〈◊〉〈◊〉 of it, nor does, as I remember, mention any as guilty of Idolatry, within 2 or 300 Years after the Flood. In Canaan it self, I do not think that you can out of any credible History 〈◊〉〈◊〉, t•…•…at th•…•…re was any Idolatry within ten or twelve Genera∣tions after Noah; much less that it had so overspread the World and extirpated the true Religion, out of that part of it where the Scene lay of those Actions recorded in the History of the Bible. In Abraham's 〈◊〉〈◊〉, 〈◊〉〈◊〉 who was King of 〈◊〉〈◊〉, was also the Priest of the most High God. We read that God, with an immediate Hand, punish'd miraculously, first 〈◊〉〈◊〉, at the Confusion of Babel, and afterward Sodom, and

four other Cities; but in neither of these Places is there any, the le•…•…st, mention of Idolatry, by which they provoked God, and drew down Vengeance on themselves. So that truly you have shewn nothing at all, and what the Scripture shews is against you. For besides, that it is plain, b•…•… Melchisedeck the King of Sale•…•… and Priest of the most High God, to whom Abraham * 1.58 paid Tithes, that all the Land of Canaan was not yet overspread with Idolatry, though afterwards in the Time of 〈◊〉〈◊〉, by the forsciture was therefore made of it to the Israelites, one may have reason to suspect it were more desiled with it, than any part of the World. Besides Salem, I say, he that reads the * 1.59 Story of Abimelech, will have reason to think, that he also and his Kingdom, though Philistines, were not then infected with Idolatry.

You think they, and almost all Mankind were Idolaters, but you may be mistaken; and that which may serve to shew it, is the Example of Elijah the Prophet, who was at least as infallible a Guesser as you, and was as well instructed in the State and Hi∣story of his own Country, and Time, as you can be in the State of the whole World 3 or 4000 Years ago. Elijah thought that Idolatry had wholly extirpated the true Religion out of Israel, and complains thus to God. The Children of Israel have for saken * 1.60 thy Covenant, thrown down thy Altars, and stain thy Prophets with the Sword; and I, even I alone, am left, and they seek my Life to take it * 1.61 away. And he is so fully perswaded of it, that he repeats it again: and yet God tells him, that he had there yet 7000 Knees that had not bowed to Baal, 7000 that were not Idolaters: though this was in the Reign of Ahab, a King zealous for Idolatry; and in a Kingdom set up in an Idolatrous Worship, which had continued the National Religion, established and promoted by the conti∣nued Succession of several Idolatrous Princes. And though the National Religions soon after the Flood were false, which you are far enough from proving; how does it thence follow, that the true Religion was near extirpated? which it must needs quite have been, before St. Peter's time, if there were so great reason to fear, * 1.62 as you tell us, That the true Religion, without the assistance of Force, would in a much shorter time, than any one that does not well consider the matter would imagine, be most effectually extirpated throughout the World. For above 2000 Years after Noah's time, St. Peter tells us, That in every Nation, he that search God, and * 1.63

worketh 〈◊〉〈◊〉, is accepted by him. By which Words, and by the occa•…•…ion on which they were spoken, it is manifest, that in Countries where for 2000 Years together no Force had been used for the support of Noah's true Religion, it was not yet wholly 〈◊〉〈◊〉. But that you may not think it was so near, that there was but one left, only Cornelius, if you will look into Acts XVII. 4. you will find a great Multitude of them at Thes∣salonica, And of the devo•…•…t Greeks a great Multitude believed, and consorted with Paul and Silas. And again, more of them in A•…•…ens, * 1.64 a City wholly given to Idol•…•…try. For that those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate devout, and whereof many are mentioned in the Acts, were Gen•…•…iles, who worshipped the true God, and kept the Precepts of No•…•…, Mr. Mede has abundantly proved. So that what •…•…ever you, •…•…ho have well considered the matter, may imagine of the shortness of time, wherein Noah's Religion would be ef∣fectually extirpated throughout the World, without the assistance of Force, we find it at Athens, at Philippi, at 〈◊〉〈◊〉, amongst the Rom•…•…ns, in Antioch of Pisidia, in Th•…•…ssalonica, above 2000 Years after, and that not so near being extinguish'd, but that in some of those Places the Professors of it were numerous: at Thessalonica they are call'd a great Multitude: at 〈◊〉〈◊〉 many: and how many of them there were in other parts of the World, whereof there was no occasion to make mention in that short History of the 〈◊〉〈◊〉 of the Apostles, who knows? If they answered, in other Pla∣ces, to what were found in these, as •…•…hat reason is there to sup∣pose they should not? I think we may imagine them to be as many, as there were effectually of the true Religion Christians in Europe, a little before the Reformation, not withstanding the assistance the 〈◊〉〈◊〉 Religion had from Authority, after the withdrawing of Mira•…•…les.

But you have a Salvo, for you write warily, and endeavour to save your self on all hand•…•…; you say, There is great reason to * 1.65 fear, that without God's EXTRAORDINARY PROVIDENCE, it would in a much shorter time, than any one, who does not well consi∣der the matter, would imagine, be most 〈◊〉〈◊〉 extirpated by it, throughout the World. 'Tis, without doubt, the Provide•…•…ce of God which governs the A•…•…airs both of the World and his Church; and to that, whether you call it Ordinary or Extra∣ordinary, you may trust the Preservation of his Church, without the use of such Means, as he has no where appointed or authori∣zed.

You fancy Force necessary to preserve the True Religion, and hence you conclude the Magistrate authorized, without any farther Commission from God, to use it, if there be no other Means left; and therefore that must be used: If Religion should be preserved without it, it is by the Extraordinary Providence of God; where Extraordinary signi•…•…cs nothing, but begging the thing in question. The true Religion has been preserved many Ages, in the Church, without Force. Ay, say you, that was by the Extraordinary Provid•…•…ce of God. His Providence which over-rules all Events, we ea•…•…ly grant it: But why Extraordinary Providence? because Force was 〈◊〉〈◊〉 to preserve it. And why was Force 〈◊〉〈◊〉? because otherwise, without Extraordi∣nary Providence, it cannot be preserv'd. In such Circles, covered under good Words, but misapplied, one might shew you taking many a Turn in your answer, if it were •…•…it to waste others time to trace your Wanderings. God has appointed Preaching, Teaching, Perswa•…•…on, Instruction, as a means to continue and propagate his true Religion in the World; and if it were any where preserved and propagated without that, we might call it his Extraordinary Providence; but the means he has appointed being used, we may conclude, that Men have done their Duties, and so may leave it to his Providence, however we will call it, to preserve the little Flock (which he bids not to fear) to the end of the World.

But let us return again to what you say, to make good this Hypothesis of yours, That Idolatry entred first into the World by the Contrivance, and spread it self by the Endeavours of private Men, without the Assistance of the Magistrates, and * 1.66 those in Power. To prove this, you tell us, That it found En∣trance into the World, and Enterta•…•…nment in it, when it could have no such Aid or Assistance. When was this, I b•…•…eech you, that Ido∣latry found this Entrance into the World? Under what King's Reign was it, that you are so positive it could have no such Aid or Assistance? If you had named the time, the thing (though of no great mom•…•…nt to you) had been sure. But now we may very justly question this bare Assertion of yours. For since we find, as far back as we have any History of it, that the great Men of the World were always forward to set up and promote Idolatry and False Religions, you ought to have given us some reason why, without Authority from History, you a•…•…irm that

Idolatry, at its entrance into the World, had not that Assistance from Men in Power, which it never fail'd of afterwards. Who they were that made Israel to sin, the Scripture tells us. Their Kings were so zealous Promoters of Idolatry, that there is 〈◊〉〈◊〉 one of them, that has not that Brand left upon him in holy Writ.

One of the first False Religions, whose rise and way of pro∣pagating we have an account of in Sacred History, was by an ambitious Usurper, who having rebell'd against his Master, with a False Title set up a False Religion, to secure his Power and Dominion. Why this might not have been done before Jeroboam's days, and Idols set up at other places, as well as at Dan and Bethel, to serve politick Ends, will need some other Proof, than barely saying, it could not be so at first. The Devil, unless much more ignorant, was not less busy in those days to engage Princes in his favour, and to weave Religion into Affairs of State, the better to introduce his Worship, and support Ido∣latry, by accommodating it to the Ambition, Vanity, or Super∣stition, of Men in Power: and therefore, you may as well say, that the Corruption of humane Nature, as that the Assistance of the Powers in being, did not, in those days, help forward False Re∣ligions; because your Reading has furnish'd you with no par∣ticular mention of it out of History. But you need but say, * 1.67 that the Worship of False Gods prevail'd without any aid from Force, or the assistance of the Powers in being, for any thing we find in the History of those times, and then you have sufficiently 〈◊〉〈◊〉, what? even that you have just nothing to shew for your As∣sertion.

But whatever that any thing is, which you find in History, you may meet with Men (whose reading yet I will not compare with yours) who think they have found in History, that Princes and those in Power, first corrupted the True Religion, by setting up the Images and Symbols of their Predecessors in their Temples; which, by their Influence, and the ready Obedience of the Priests they appointed, were in succession of Time, propos'd to the Peo∣ple as Objects of their Worship. Thus they think they find in History that 〈◊〉〈◊〉, Queen of Egypt, with her Counsellor Thoth, instituted the Funeral-Rites of King Osir•…•…, by the Ho∣nour done to the sacred Ox. They think they find also in Hi∣story, that the •…•…ame Thoth, who was also King of Egypt in his

turn, invented the Figures of the first Egyptian Gods, Saturn, Dagon, Jupiter Hammon, and the rest: that is, the Figures of their Statues or Idols; and that he instituted the Worship and Sacrifices of these Gods: And his Institutions were so well assist∣ed by th•…•…se in Authority, and observed by the 〈◊〉〈◊〉 they set up, that the Worship of those Gods soon became the Religion of that, and a Pattern to other Nations. And here we may perhaps, with good reason, place the rise and original of Ido∣latry after the Flood, there being nothing of this kind more an∣cient. So ready was the Ambition, Vanity, or Superstition of Princes, to introduce their Predecessors into the Divine Worship of the People, to secure to themselves the greater Veneration from their Subjects, as descended from the Gods; or to erect such a Worship, and such a Priesthood, as might awe the blind∣ed and seduced People into that Obedience they desired. Thus Ham, by the Authority of his Successors, the Rulers of Egypt, is first brought for the Honour of his Name and Memory into their Temples, and never left, till he is erected into a God, and made Jupiter Hammon, &c. which Fashion took afterwards with the Princes of other Countries.

Was not the great God of the Eastern Nations, Baal, or Ju∣piter Bel•…•…, one of the first Kings of Assyria? And which, I pray, is the more likely, that Courts, by their Instruments the Priests, should thus advance the Honour of Kings amongst the People for the ends of Ambition and Power; or the People find out these resined Ways of doing it, and introduce them into Courts for the enslaving themselves? What Idolatry does your History tell you of among the Greeks, before Phoroncus and Danaus, Kings of the Argives, and Cecrops and Theseus Kings of 〈◊〉〈◊〉, and Cadmus King of Thebes, introduced it? An Art of Rule 'tis probable they borrowed from the Egyptians. So that if you had not vouch'd the Silence of History, without consulting it, you would possibly have found, that in the first Ages, Princes, by their Influence and Aid, by the Help and Artisice of the Priests they imploy'd, their Fables of their Gods, their Mysteries and Oracles, and all the Assistance they could give it by their Au∣thority, did so much against the Truth, before direct Force was grown into fashion, and appear'd openly, that there would be little reason of putting the Guard 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 borrowed by other Magistrates from the Egyptians, is farther evident in that this Worship was setled in Egypt, and grown the National Religion there, before the Gods of Greece, and several other Idolatrous Countries, were bo•…•…. For though they took their Pattern of Deifying their deceased Princes, from the Egyptians, and kept, as near as they could, to the Number and Genealogies of the Egyptian Gods; yet they took the Names still of some great Men of their own, which they accommoda∣ted to the Mythology of the Egyptians. Thus, by the assistance of the Powers in being, Idolatry entred into the World after the Flood. Whereof, if there were not so clear Footsteps in Histo∣ry, why yet should you not imagine Princes and Magistrates, in∣gaged in False Religions, as ready to imploy their Power for the maintaining and promoting their False Religions, in those days, as we find them now? And therefore, what you say in the next Words, of the entrance of Idolatry into the World, and * 1.68 the it sound in it, will not pass for so very evident without Proof, though you tell us never so considently, that you suppose, besides the Corruption of humane Nature, there can no other Carse be assigned of it, or none more probable than this, That the Powers then in being, did not what they might and ought to have done (〈◊〉〈◊〉. e. if you mean it to your purpose, use Force your way, to make Men consider, or to impose Creeds and Ways of Worship) to∣wards the 〈◊〉〈◊〉 or checking that horrible Apostacy.

I grant that the entranee and growth of Idolatry, might be owing to the Negligence of the Powers in being, in that they did not do what they might and ought to have done, in using their Authority to suppress the Enormities of Mens Manners, and correct the Irregularity of their Lives. But this was not all the Assistance they gave to that horrible Apostacy: They were, as for as History gives us any light, the Promoters of it, and Lea∣ders in it, and did what they ought not to have done, by set∣ting up False Religions, and using their Authority to establish them to serve their corrupt and ambitious Designs.

National Religions, establish'd by Authority, and inforced by the Powers in being, we hear of every where, as far back as we have any account of the rise and growth of the Religions of the World. Shew me any place, within those few Generations, wherein you say the 〈◊〉〈◊〉 prevail'd after the Flood, where

the Magistrates, being of the True Religion, the Subjects by the Liberty of a Toleration, were lead into False Religions, and then you will produce something against Liberty of Cons•…•…ience. But to talk of that great Apostacy, as wholly owing to Tolera∣tion, when you cannot produce one Instance of Toleration then in the World, is to say what you please.

That the majority of Mankind were then, and always have been, by the Corruption and Pravity of humane Nature, led away, and kept from imbracing the True Religion, is past doubt. But whether this be owing to Toleration, in Matters of Religi∣on, is the Question. David describes an horrible Corruption and Apostacy in his time, so as to say, There is none that doth * 1.69 good, no not one; and yet I do not think you will say, a Tolera∣tion, then in that Kingdom, was the cause of it. If the greatest part cannot be ill without a Toleration, I am afraid you must be fain to find out a Toleration in every Country, and in all A∣ges of the World. For I think it is true, of all Times and Pla∣ces, that the Broad way that leadeth to Destruction, has had most Travellers. I would be glad to know where it was that Force, your way apply'd, i. e. with Punishments only upon Nonconformists, ever prevail'd to bring the greater number in∣to the Narrow-way, that leads unto Life; which our Saviour tells us, there are sew that sind.

The Corrup•…•…on of Humane Nature, you say, opposes the True Religion. I grant it you. There was also, say you, an horrible Apostacy after the Flood; let this also be granted you: and yet from hence it will not follow, that the True Religion cannot subsist and prevail in the World without the assistance of Force, your way apply'd, till you have shewn, that the False Religions, which were the Inventions of Men, grew up under Toleration, and not by the Encouragement and Assistance of the Powers in being.

How near soever therefore, the True Religion was to be extin∣guish'd within a few Generations after the Flood, (which whether more in danger then, than in most Ages since, is more than you can shew.) This will be still the Question, Whether the Liberty of Toleration, or the Authority of the Powers in being, contri∣buted most to it? And whether there can be no other, nor more pro∣bable Cause assigned, than the want of Force, your way apply'd, I shall leave the Reader to judg. This I am sure, whatever

Causes any one else shall assign, are as well proved as yours, if they offer them only as their Conjectures.

Not but that I think Men could run into false and foollsh Ways of Worship, without the Instigation or Assistance of hu∣mane Authority; but the Powers of the World, as far as we have any History, having been always forward enough (True Religion as little serving Princes as private Mens Lusts) to take up Wrong Religions, and as forward to imploy their Au∣thority to 〈◊〉〈◊〉 the Religlon, good or bad, which they had once taken up, I can see no reason why the not using of Force, by the Princes of the World, should be assigned as the sole, or so much as the most probable Cause of propagating the False Religions of the World, or extirpating the True; or how you can so positively say, Idolatry prevail'd without any assistauce from the Powers in being.

Since therefore History leads us to the Magistrates, as the Au∣thors and Promoters of Idolatry in the World, to which we may suppose their not supressing of Vice, joined as another Cause of the spreading of False Religions, you were best con∣sider, whether you can still suppose there can no other Cause be assigned, of the prevailing of the worship of False Gods, but the Magistrate's not interposing his Authority in matters of Re∣ligion. For that that cannot with any probability at all be as∣signed as any Cause, I shall give you this further Reason. You impute the prevailing of False Religions, to the Corruption and Pravity of Humane Nature, left to it self, unbridled by Authority. Now, if Force, your way applied, does not at all bridle the Corruption and Pravity of Humane Nature, the Magistrate's not so interposing his Authority, cannot be assigned as any Cause at: all of that Apostacy. So that let that Apostacy have what rise, and spreas as far as you please, it will not make one jot for Force, your way applied, or shew that that can receive any as∣sistance your way from Authority. For your use of Authority and Force, being only to bring Mento an outward Conformity to the National Religion, it leaves the Corruption and Prauity of Humane Nature, as unbridled as before; as I have shewn else∣where.

You tell us, That it is not true, that the true Religion will preuail * 1.70 by its own Light and Strength, without Miracles, or the assistance of the Powers in being, because of the Corruption of Humane Nature.

And for this you give us an instance in the Apostacy presently after the Flood. And you tell. us, That without the 〈◊〉〈◊〉 of Force it would presently be extirpated out of the World. 〈◊〉〈◊〉 the * 1.71 Corruption of Humane Nature be so universal, and so strong, that, without the help of Force, the true Religion is too weak to stand it, and cannot at all prevail, without Miracles or Force; How come Men ever to be converted, in Countries where the National Religion is False? If you say by Extraordinary Provi∣dence, what that amounts to, has been shewn. If you say this Corruption is so potent in all Men, as to oppese and prevail against the Gospel, not assisted by Force or Miracles, that is not true. If in most Men, so it is still, even where Force is used. For I desire you to name me a Country, where the greatest part are really and truly Christians, such as you confidently believe Christ, at the last Day, will own to be so. In England, having, as you do, excluded all the Dissenters (or else why would you have them punish'd, to bring them to imbrace the true Religion?) you must, I fear, allow your self a great Latitude in thinkiing, if you think that the Corruption of Humane Nature, does not so far prevail, even amongst Conformists, as to make the Igno∣rance, and Lives, of great numbers amongst them, such as sutes not at all with the Spirit of •…•…ue Christianity. How great their Ignorance may be, in the more spiritual and elevated parts of the Christian Religion, may be guessed, by what the Reverend Bi∣shop, before cited, says of it, in reference to a Rite of the Church; the most easy and obvious to be instructed in, and un∣derstood. His Words are, In the common management of that Holy Right [Consirmation] it is but too uisible, that of those Mul∣titudes * 1.72 that croud to it, the far greater part co•…•… meerly as if they were to receive the 〈◊〉〈◊〉 Blossing, without any sense of the Vow made by them, and of their renewing their Baptismal Engagements in it. And if Origen were now alive, might he not sind many in our Church to whom these Words of his * 1.73 might be apply'd; Whose Faith signifi•…•…only 〈◊〉〈◊〉 much, and goes no farther than this, VIZ. that they come duly to the Church, and how their Heads to the Priests? &c. For it seems it was then the Fashion to bow to the Priest as it is now to the Altar. If therefore you say Force is necessary, because without it no Men will so consider as to imbrace the true Religion, for the Salvation of their Souls, that I think is manifestly false. If you say it is necessary to use such means as will make the greatest part so imbrace it, you must

use some other means than Force, your way applied, for that does not so far work on the Majority. If you say it is necessary, because possibly it may work on some, which bare Preaching, and Perswasion, will not: I answer, If possibly your moderate Punishments may work on some, and therefore they are necessary, 'tis as possible, that greater Punishments may work on others, and therefore they are necessary, and so on to the utmost Severities.

That the Corruption of Humane Nature is every where spread, * 1.74 and that it works powerfully in the Children of Disobedience, who received not the Love of the Truth, but had Pleasure in Unrighteousness; and therefore God gives them up to believe a Lie, no Body, I think, will deny. But that this Corruption of Humane Nature works e∣qually in all Men, or in all Ages; and so, that God will, or ever did, give up all Men, not restrained by Force, your way modi∣fied and applied, to believe a Lie, (as all False Religions are) that I yet see no reason to grant. Nor will this Instance of Noah's Religion, you so much rely on, ever perswade, till you have proved, that from those eight Men which brought the true Re∣ligion with them into the new World, there were not eight thou∣sand, or eighty thousand, which retain'd it in the World in the worst Times of the Apostacy. And Secondly, till you have proved, that the False Religions of the World prevail'd, with∣out any aid from Force, or the assistance of the Powers in being. And Thirdly, That the decay of the true Religion was for want of Force, your moderate Force, neither of which you have at all proved, as, I think it manifest.

One Consideration more touching Noah, and his Religion, give me leave to suggest, and that is; If Force were so necessary for the support of the true Religion, as you make it, 'tis strange God, who gave him Precepts about other things, should never reveal this to him, nor any Body else, that I know. To this, you, who have confessed the Scripture not to have given the Magi∣strate this Commission, must say, that it is plain enough in the Commission that he has from the Law of Nature, and so needed not any Revelation, to instruct the Magistrate in the Right he has to use Force. I confess the Magistrates have used Force in matters of Religion, and have been as considently and constantly put upon it by their Priests, as if they had as clear a Commis∣sion from Heaven, as St. Peter had to preach the Gospel to the

Gentiles. But yet 'tis plain, notwithstanding that Commission from the Law of Nature, there needs some farther instruction from Revelation, since it does not appear, that they have found out the right use of Force, such as the true Religion requires for its Preservation; and though you have after several thousands of Years, at last, discovered it, yet it is very 〈◊〉〈◊〉, you not being able to tell, if a Law were now to be made against those who have not consider'd as they ought, what are those mo∣derate Penalties which are to be imployed against them, though yet without that all the rest signifies nothing. But however * 1.75 doubtful you are in this, I am glad to find you so direct, in put∣ting Mens rejecting the 〈◊〉〈◊〉 Religion, upon the difficulty they have to 〈◊〉〈◊〉 their 〈◊〉〈◊〉, which the true Religion requires of them, and I desire you to remember it in other places, where I have occasion to mind you of it.

To conclude, That we may see the great advantage your Cause will receive from that Instance, you so much rely on, of the A∣postacy after the Flood; I shall oppose another to it. You say, That Idolatry prevail'd in the World, in a few Generations, almost to * 1.76 the •…•…tter exclusion of the true Religion, without any Aid from Force, or Assistance of the Powers in being, by reason of Toleration. And therefore, you think there is great reason to fear, that the trac Reli∣gion * 1.77 would, by Toleration, quickly be most effectually extirpated thoughout the World. And I say, that after Christianity was receiv∣ed for the Religion of the Empire, and whilst Political Laws, and Force, interposed in it, an horrible Apostacy prevail'd 〈◊〉〈◊〉 * 1.78 most the •…•…tter exclusion of the true Religion, and a general in∣troducing of Idolatry. And therefore I think there is great rea∣son to fear more harm than good, from the use of Force in Reli∣gion.

This I think as good an Argument against, as yours for Force, and something better; since what you build on is only presum'd by you, not proved from History: whereas the mat∣ter of Fact here is well known, nor will you deny it, when you consider the State of Religion in Christendom under the assist∣ance of that Force, which you tell us, succeeded and supplied the place of withdrawn Miracles, which in your Opinion, are so necessary in the absence of Force, that you make that the rea∣son of their continuance; and tell us, they were continued •…•…ill * 1.79 Force could be had; not so much for evincing the Truth of Christi∣an

Religion, as to supply the want of the Magistrate's Assistance. So that when ever Force fail'd, there, according to your Hypothe∣sis, are Miracles to supply its want; for without one of them, the True Religion (if we may believe you) will soon be •…•…terly extirpated; and what Force, in the absence of Miracles, produ∣ced in Christendoin several Ages before the Reformation, is so well known, that it will be hard to find what Service your way of arguing will do any but the Romish Religion.

But to take your Argument in its full Latitude, you say, but you say it without Book, that there was once a Toleration in the World to the almost utter Extirpation of the true Religion; and I say to you, that as far as Records authorize either Opinion, we may say Force has been always used in matters of Religion, to the great prejudice of the true Religion, and the Professors of it. And there not being an Age wherein you can shew me, upon a fair Trial of an establish'd National Toleration, that the true Religion was extirpated, or indangered, so much as you pretend by it: Whereas there is no Age (whereof we have sufficient History to judg of this matter) wherein it will not be easy to find that the true Religion, and its Followers, suffered by Force. You will in vain endeavour, by Instances, to prove the ill effects, or uselesness of Toleration, such as the Author proposed, which I challenge you to shew me was ever yet set up in the World, or that the true Religion sufferd by it; and 'tis to the want of it, the Restraints and Disadvantages the true Religion has laboured under, and its so little spreading in the World will justly be imputed; until, from better Experiments, you have something to say against it.

Our Saviour has promised that he will build his Church on this fundamental Truth, That he is Christ the Son of God; so that the Gates of Hell shall not prevail against it: And this I believe, though you tell us the True Religion is not able to subsist with∣out the assistance of Force, when Miracles cease. I do not re∣member that our Saviour any where promises any other as∣sistance but that of his Spirit, or gives his little Flock any En∣couragement to expect much Countenance or Help from the great Men of the World, or the Coercive Power of the Magi∣strates, nor any where authorizes them to use it for the sup∣port of his Church; Not many wise Men after the Flesh; not many * 1.80 mighty, not many noble, is the Stile of the Gospel; and I believe will

be found to belong to all Ages of the Church Militant, past and to come, as well as to the first: For God, as St. Paul tells us, has chosen the foolish things of the World to confound the wise, and the weak things of the World to confound the mighty; and this not only till Miracles ceased, but ever since. To be hated for Christ's Name sake, and by much Tribulation to enter into the Kingdom of Heaven, has been the general and constant Lot of the People of God, as well as it seems to be the current Strain of the New Testament; which promises nothing of secular Power or Great∣ness; says nothing of Kings being nursing Fathers, or Queens nur∣sing Mothers: which Prophecy, whatever meaning it have, 'tis like our Saviour would not have omitted to support his Church with some Hopes and Assurance of such Assistance, if it were to have any Accomplishment before his second Coming; when Israel shall come in again, and with the Gentiles make up the Fulness of his glorious Kingdom. But the Tenor of the New Testament is, All that will live Godly in Jesus Christ, shall suffer Persecution, 2 Tim. III.

In your Argument consider'd, you tell us, That no Man can fail * 1.81 of finding the way of Salvation that seeks it as he ought. In my an∣swer, I take notice to you, that the places of Scripture you cite to prove it, point out this way of seeking as we ought, to be a good Life; as particularly that of St. John, If any one will do his Will, he shall know of the Doctrine whether it be of God: upon which I use these Words.

So that these places, if they prove what you * 1.82 cite them for, That no Man can fail of finding the way of Salva∣tion, who seeks it as the ought; they do also prove, that a good Life is the only way to seek as we ought; and that therefore, the Magistrates, if they would put Men upon seeking the way of Salvation as they ought, should by their Laws and Penalties force them to a good Life; a good Conversation being the su∣rest and readiest way to a right Understanding. And that if Magistrates will severely and impartially set themselves against Vice, in whomsoever it is found, True Religion will be spread wider—than ever hitherto it has been by the Imposition of Creeds and Ceremonies.

To this you reply, Whether the * 1.83 Magistrates setting themselves severely and impartially against what you suppose I call Vice, or the Imposition of sound Creeds and decent Ceremonies, does more conduce to the spreading the True Religion, and rendring it fruitful in the Lives of its Professors, we need not examine;

you confess, you think, both together do best; and this, you think, is as much as needs be 〈◊〉〈◊〉 to that Paragraph. If it had been put to you, Whether a good Living, or a good Prebend would more conduce to the enlarging your Fortune, I think it would be al∣low'd you as no improper or unlikely Answer, what you say here, I think both together would do best; but here the case is o∣therwise, your Thinking determines not the Point: and other People of equal Authority, may, and I will answer for it, do think otherwise: but because I pretend to no Authority, I will give you a Reason, why your Thinking is insufficient. You tell us, That Force is not a fit Means, where it is not necessary as well as * 1.84 useful; and you prove it to be necessary because there is no other Means left. Now if the Severity of the Magistrate, against what I call Vice, will, as you will not deny, promote a good Life, and that be the right Way to seek the Truths of Religion, here is another Means besides imposing, of Creeds and Ceremonies, to promote True Religion; and therefore, your Argument for it Necessity because of no other Means left, being gone, you can∣not say both together are best, when one of them being not neces∣sary, is therefore, by your own Confession, not to be used.

I having said, That if 〈◊〉〈◊〉 an indirect and at a distance Use∣fulness were sufficient to justify the Use of Force, the 〈◊〉〈◊〉 might make his Subjects Eunuchs for the Kingdom of Hea∣ven: You reply, That you suppose I will not say Castration is ne∣cessary, * 1.85 because you hope I acknowledge, that Marriage, and that Grace which God denies to none, who seriously ask it, are sufficient for that Purpose. And I hope you acknowledg, that Preaching, Ad∣monitions and Instructions, and that Grace which God denies to none who seriously ask it, are sufficient for Salvation. So that by this Answer of yours, there being no more necessity of Force to make Men of the True Religion, than there is of Castration to make Men chaste, it will still remain that the Magistrate, when he thinks fit, may, upon your Principle;, as well castrate Men to make them chaste, as use Force to make them imbrace the Truth that must save them.

If Castration be not 〈◊〉〈◊〉, because Marriage and the Grace of God is sufficient, without it; nor will Force be necessary, be∣cause Preaching, and the Grace of God is sufficient without it; and this, I think, by your own Rule, where you tell us, Where there are many useful Means, and some of them are sufficient without * 1.86

the rest, there is no necessity of using them all. So that you must either quit your necessity of Force, or take in Castration, too, which however, it might not go down with the untractable and desperately perverse and obstinate People in these Western Countries, yet is a Doctrine, you may hope, may meet with a better Reception in the Ottoman Empire, and recommend you to some of my Mahometans.

To my saying,

If what we are apt to think useful, were * 1.87 thence to be concluded so we might be in danger to be obli∣ged to believe the pretended Miracle of the Church of Rome, by your way of Reasoning; Unless we will say (that which with∣out Impiety cannot be said) that the wise and benign Disposer and Governor of all things, does not use all useful Means for promoting his own Honour in the World, and the good of Souls.

This, I think, will conclude as much for Miracles as for Force: You reply, You think it will not; For in the place I intend, you speak not of useful, * 1.88 but of competent, i. e. sufficient Means: Now competent, or sufficient Means are necessary; but you think no Man will say that all useful Means are so: And therefore though, as you 〈◊〉〈◊〉, it cannot be said without 〈◊〉〈◊〉, that the wise and benign Disposer and Gover∣nor of all things has not furnish'd Mankind with competent Means for the promoting his own Honour in the World, and the Good of Souls; yet it is very agreeable with Pie•…•…y, and with Truth too, to say that he does not now use all useful Means: Because as none of his Attributes obliges him to use more than sufficient Means; s, he may use sufficient Means, without using all useful Means. For where there are many useful Means, and some of them are sufficient without the rest, there is no necessity of using them all. So that from God's not using Mira∣cles now, to promote the True Religion, I cannot conclude that he does not think them useful now, but only that he does not think them ne∣cessary. And therefore, though what we are apt to think useful, were thence to be concluded so; yet if whatever is useful, be not 〈◊〉〈◊〉 to be concluded necessary, there is no reason to fear that we should be obli∣ged to believe the Miracles pretended to by the Church of Rome. For if Miracles be not now necessary, there is no inconv•…•…nience in thinking the Miracles pretended to by the Church of Rome, to be but pretended Miracles. To which I answer, Put it how you will, for competent Means, or useful Means, it will conclude for Mira∣cles still as much as for Force. Your Words are these, If such a degree of outward Force, as 〈◊〉〈◊〉 been mentioned, be really of great * 1.89

and necessary use for the advancing these Ends, as taking the World as we find it, you say, you think it appears to be; then it must be acknowledg'd there is a right somewhere to use it for the advancing those Ends; unless we will say (what without Impiety cannot be said) that the wise and benign Disposer of all things, has not furnish'd Mankind with competent Means for the promoting his own Honour in the World, and the Good of Souls. What, I beseech you, now is the sum of this Argument, but this, Force is of great and 〈◊〉〈◊〉 use; therefore, the wise and benign Disposer of all things, who will not leave Mankind unfurnish'd (which it would be Impiety to say) of competent Means for the promoting his Honour in the World, and the Good of Souls, has given somewhere a right to use it?

Let us try it now, whether it will not do as well for Mira∣cles. Miracles are of great and necessary use, (as great and ne∣cessary at least as Force;) therefore, the wise and benign Dispo∣ser of all things, who will not leave Mankind unfurnish'd (which it would be Impiety to say) of competent Means for the promoting his Honour in the World, and the Good of so•…•…ls, has given somewhere a Power of Miracles. I ask you, when I in the Second Letter u∣sed your own Words, apply'd to Miracles instead of Force, would they not conclude then as well for Miracles as for Force. For you must remember there was not then in all your Scheme one word of Miracles to supply the place of Force. Force alone was mention'd, Force alone was necessary, all was laid on Force. Nor was it easy to divine, that Miracles should be taken in, to mend the Defects of your Hypothesis, which in your Answer to me, you now have done, and I easily allow it, without hold∣ing you to any thing you have said, and shall always do so. For seeking Truth, and not Triumph, as you frequently sug∣gest, I shall always take your Hypothesis as you please to re∣form it, and either imbrace it, or shew you why I do not.

Let us see therefore, whether this Argument will do any bet∣ter now your Scheme is mended, and you make Force or Mira∣cles necessary. If Force or Miracles are of great and necessary use for the promoting True Religion, and the Salvation of Souls, then it must be acknowledged, that there is somewhere a Right to use the one, or a Power to do the other, for the advancing those Ends; unless we will say (what without Impiety cannot be said) that the wise and be•…•…ign Disposer and Governor of all things has not furnish'd Man∣kind with competent Mean; for the promoting his own Honour, and

the Good of Souls. From whence it will follow, if your Argu∣ment be good, that where Men have not a Right to use Force, there still we are to expect Miracles, unless we will say, &c. Now where the Magistrates are not of the True Religion, there by this part of your Scheme, there is a Right in no body to use Force; for if there were, what need of Miracles (as you tell us there was) in the first Ages of Christianity, to supply that Want? Since the Magistrates, who were of False Religions then, were furnish'd with as much Right, if that were enough, as they are now. So that where the Magistrates are of False Religions, there you must, upon your Principles, affirm Miracles are still to supply the want of Force; unless you will say (what without Impiety cannot be said) that the wise and benign Disposer and Gover∣nor of all things, hath not furnish'd Mankind with competent Means for the promoting his own Honour in the World, and the good of So•…•…ls. Now how far this will favour the Pretences of the Church of Rome to Miracles in the East and West-Indies, and other Parts not under Popish Governments, you were best consider. This is evident, that in all Countries where the True Religion is not received for the Religion of the State, and supported and encouraged by the Laws of it, you must allow Miracles to be as necessary now, as ever they were any where in the World, for the supply of the want of Force, before the Magistrates were Christians. And then what advantage your Doctrine gives to the Church of Rome, is very visible. For they, like you, supposing theirs the one only True Religion, are supply'd by you with this Argu∣ment for it, viz. That the True Religion will not prevail by its own * 1.90 Light and Strength, without the assistance of Miracles or Authority. Which are the competent Means, which, without Impiety, it cannot be said, that the wise and benign Disposer and Governor of all things, has not furnish'd Mankind with. From whence they will not think it hard to draw this Consequence; that therefore the wise and benign Governor of all things, has continued in their Church the Power of Miracles (which yours does not so much as pretend to) to supply the want of the Magistrate's Assistance, where that cannot be had to make the True Religion prevail. And if a Papist should press you with this Argument, I would gladly know what you would reply to him.

Though thi•…•… be enough to make good what I said, yet since I seek Truth, more than my own Justification, let us examine a little, what 'tis you here say of competent Means: Competent Means, * 1.91 you say, are necessary; but you think no Man will say, all useful Means are so. If you think you speak plain clear determin'd Sense, when you used this good English Word Competent, I pi∣ty you: if you did it with Skill, I send you to my Pagans and 〈◊〉〈◊〉. But this safe way of Talking, though it be not al∣together so clear, yet it so often occurs in you, that 'tis hard to * 1.92 judg, whether it be Art or Nature. Now pray what do you mean by Mankind's being furnish'd with competent Means? If it be such Means as any are prevail'd on by to imbrace the Truth that must save them, Preaching is a competent Means; for by Preach∣ing alone, without Force, many are prevail'd on, and become truly Christians; and then your Force, by your own Confession, is not necessary. If by competent, you understand such Means by which all Men are prevail'd on, or the majority, to become truly Christians, I fear your Force is no competent Means.

Which way ever you put 〈◊〉〈◊〉, you must acknowledg Mankind to be destitute of competent Means, or your moderate Force not to be that necessary competent Means: Since whatever Right the Magistrates may have had any where to use it, where-ever it has not been used, (let the cause be what it will that kept thi•…•… Means from being used, there the People have been destitute of that Means.

But you will think there is little reason to complain of Ob∣scurity, you having abundantly explain'd what you mean by competent, in saying, competent, i. e. sufficient Means. So that we have nothing to do but to find out what you mean by sufficient: and the Meaning of that Word, in your use of it, you happily give us in these following, What does any Man mean by sufficient * 1.93 Evidence, but such as will certainly win Assent where-ever it is duly consider'd? Apply this to your Means, and then tell me, whe∣ther your Force be such competent, i. e. sufficient Means; that it cer∣tainly produced imbracing the Tr•…•…, where-ever it was duly, i. e. your way apply'd; if it did not, 'tis plain it is not your compe∣tent sufficient Means, and so the World, without any such Im∣putation to the Divine Wisdom and Benignity, might be without it. If you will say it was sufficient, and did produce that end where-ever it was apply'd, I desire you then to tell me whe∣ther

Mankind hath been always furnish'd with competent Means. You have it now in your choise, either to talk impiously or re∣nounce Force, and disown it to be competent Means; one of the two I do not see how, by your own Argument, you can a∣void.

But to lay by your competent and sufficient Means, and to ease you of the uncertainty and difficulty you will be in to deter∣mine what is so, in respect of Mankind; I suppose it will be little less impious to say, that the wise and benign Disposer and Go∣vernor hath not furnish'd Mankind with necessary Means, as to say he hath not furnish'd them with competent Means. Now, Sir, if your moderate Penalties, and nothing else, be, since the withdraw∣ing of Miracles, this necessary Means, what will be left you to say, by your Argument, of the Wisdom and Benignity of God in all those Countries, where moderate Penalties are not made use of? where Men are not furnish'd with this Means to bring them to the True Religion? For unless you can say, that your moderate Penalties have been constantly made use of in the World for the Support and Encouragement of the True Religion, and to bring Men to it, ever since the withdrawing of Miracles, you must con•…•…s, that not only some Countries, (which yet were enough against you) but Mankind in general, have been unfurnish'd of the necessary Means for the promoting the Honour of God in the World, and the Salvation of Mens Souls. This Argument out of your own Mouth (were there no other) is sufficient to shew the Weakness and Unreasonableness of your Scheme; and I hope the due, Consi∣deration of it, will make you cautious another time, how you intitle the Wisdom and Benignity of God to the support of what you once fancy to be of great and necessary use.

I having thereupon said,

Let us not therefore be more wise * 1.94 than our Maker in that stupendous and supernatural Work of our Salvation, the Scripture, &c.

You reply, Though the Work of our Salvation be, as I justly * 1.95 call it, stupendous and supernatural; yet you suppose no sober Man doubts, but it both admits, and ordinarily requires the use of na∣tural and humane Means, in Subordination to that Grace which works it.

If you had taken notice of these immediately following Words of mine,

The Scripture that reveals it to us, contains all that we can know or do, in order to it; and where that is silent,

'tis presumption in us to direct;

You would not have thought what you here say a sufficient Answer: For though God does make use of natural and humane Means in Subordination to Grace, yet it is not for Man to make use of any Means, in Subordination to his Grace, which God has not appointed, out of a Conceit it may do some Service indirectly and at a distance.

The whole Covenant and Work of Grace, is the Contrivance of God's infinite Wisdom. What it is, and by what Means he will dispense his Grace, is known to us by Revelation only; which is so little suted to humane Wisdom, that the Apostle calls it the Foolishness of Preaching. In the Scripture, is contain'd all that Revelation, and all things necessary for that Work, all the Means of Grace: There God has declared all what he would have done for the Salvation of Souls; and if he had thought Force necessary to be join'd with the Foolishness of Preaching, no doubt but he would some where or other have reveal'd it, and not left it to the Wisaom of Man: which how disproportion'd and opposite it is to the Ways and Wisdom of God in the Go∣spel, and how unfit to be trusted in the business of Salvation, you may see 1 Cor. I. from v. 17, to the end.

The Work of Grace admits, and or dinarily requires the use of natu∣ral and bumane Means. I deny it not: Let us now hear your In∣ference; Therefore till I have shewn that no Penal Laws, that can * 1.96 be made, can do any Service towards the Salvation of Mens Souls in Subordination to God's Grace, or that God has forbidden the Magi∣strate to use Force, (for so you ought to put it;) but you rather choose (according to your ordinary way) to use general and doubtful Words; and therefore you say, To serve him in that great Work with the Authority which he has given him, there will be no occasion for the Caution I have given, not to be wiser than our Maker in that stupendous Work of our Salvation. By which way of Arguing, any thing that I cannot shew, cannot possibly, cannot indirectly and at a distance, or by accident, do any Service, or God has not forbidden, may be made use of for the Salvation of Souls. I suppose you mean expresly forbidden, for else I might think these Words, [Who has required this at your hands?] a suffi∣cient Prohibition of it. The sum of your Argument is what cannot be shew'd not to do any Service, may be used as an humane Means in Subordination to Grace, in the Work of Salvation. To which I reply, That what may, through the Grace of God,

sometimes do some Service, cannot without a farther warrant from Revelation, than such an Usefulness be requir'd, or made use of as a subordinate Means to Grace. For if so, then Auricu∣lar Confession, Penance, Pilgrimages, Processions, &c. which no body can shew, do not ever do any Service, at least, indirectly and at a distance, towards the Salvation of Souls.

'Tis not enough that it cannot be shewn that it cannot do any Service to justify its Usefulness; For what is there that may not, indirectly and at a distance, or by accident, do some Service? To shew that it is an humane Means, that God has no where ap∣pointed, in Subordination to Grace, in the supernatural Work of Salvation, is enough to prove it an unwarrantable Boldness to use it: And much more so in the present case of Force, which, if put into the Magistrate's hands with Power to use it in Mat∣ters of Religion, will do more harm than good; as I think I have sufficiently shewon.

And therefore, since according to you, the Magistrate's Com∣mission, to use Force for the Salvation of Souls, is from the Law of Nature; which Commission reaches to none, since the Reve∣lation of the Gospel, but Christian Magistrates; 'tis more natu∣ral to conclude, (were there nothing else in the case but the Silence of Scripture) that the Christian Magistrate has no such Power, because he has no such Commission any where in the Gospel, wherein all things are appointed necessary to Salva∣tion; than that there was so clear a Commission given to all Magistrates by the Law of Nature, that it is necessary to shew a Prohibition from Revelation, if one will deny Christian Magi∣strates to have that Power. Since the Commission of the Law of Nature to Magistrates, being only that general one, of doing Good according to the best of their Judgments: if that extends to the use of Force in Matters of Religion, it will abundantly more oppose than promote the True Religion, if Force in the case has any Efficacy at all, and so do more harm than good: Which though it shews not, (what you here demand) that it can not do any Service towards the Salvation of Mens Souls, for that cannot be shewn of any thing; yet it shews the Disservice it does, is so much more, than any Service can be expected from it, that it can never be proved, that God has given Power to Magi∣strates to use it by the Commission they have of doing Good, from the Law of Nature.

But 〈◊〉〈◊〉 you tell me, Till I have 〈◊〉〈◊〉 that Force and Pe∣nalties cannot do any Service towards •…•…he Sa•…•…ation of Souls, there will be no occa•…•…ion for the Caution I gave you, not to be wiser than our Maker in that stupendous and supernatural Work, you have forgot your own 〈◊〉〈◊〉, That it is not enough to au∣thorize * 1.97 the use of Force, that it may be useful, if it be not also necessary. And when you can prove such Means necessary, which though it cannot be shewn, never upon any occasion, to do any Service; yet may be, and is abundantly shewn, to do so little Service, and so uncertainly, that if it be used, it will, if it has any Efficacy, do more harm than good: If you can, I say, prove such a Means as that necessary, I think I may yield you the Cause. But the use of it has so much certain Harm, and so lit∣tle and uncertain Good in it, that it can never be suppos'd in∣cluded or intended in the general Commission to the Magi∣strates, of doing good: Which may serve for an Answer to your next Paragraph.

Only let me take notice, that you here make this Com∣mission * 1.98 of the Law of Nature to extend the use of Force, only to induce those, who would not otherwise, to hear what may and ought to move them to imbrace the Truth. They have heard all that is of∣fered to move them to imbrace, i. e. believe, but are not moved: Is the 〈◊〉〈◊〉 by the Law of Nature commission'd to punish them for what is not in their Power? for Faith is the Gift of God, and not in a Man's Power: Or is the Magistrate commis∣sion'd by the Law of Nature, which impowers him in general, only to do them good? Is he, I say, commission'd to make them lie, and 〈◊〉〈◊〉 that which they do not believe? And is this for their good? If he punish them till they imbrace, i. e. believe, he punishes them for what is not in their Power; if till they im∣brace, i. e. barely prosess, he punishes them for what is not for their good: To neither of which, can he be commission'd by the Law of Nature.

To my saying, Till you can shew us a 〈◊〉〈◊〉 in Scrip∣ture, it will be fit for us to obey that 〈◊〉〈◊〉 of the Gospel, Mark 4. 24. which bids us take •…•…eed what we 〈◊〉〈◊〉. You reply, That this you suppose is only intended for the 〈◊〉〈◊〉 Reader; * 1.99 For it ought to be renderd, Attend to what you hear; which you prove out of 〈◊〉〈◊〉. What if I or my Readers are not so learned, as to understand either the Greek Original, or 〈◊〉〈◊〉

Latin Comment? Or if we did, are we to be blamed for un∣derstanding the Scripture in that Sense, which the National, i. e. (as you say) the True Reli•…•…ion authorizes, and which you tell us, would be a Fault in us if we did not believe? * 1.100

For if, as you suppose, there be sufficient Provision made in England for instructing all Men in the Truth, we cannot then but take the Words in this Sense, it being that which the Publick Authority has given them; for if we are not to follow the Sense as it is given us in the Transtation authorized by our Gover∣nors, and used in our Worship establish'd by Law, but must seek it elsewhere, 'twill be hard to find, how there is any other Provision made for instructing Men in the Sense of the Scripture, which is the Truth that must save them, but to leave them to their own Inquiry and Judgment, and to themselves, to take whom they think best for Interpreters and Expounders of Scrip∣ture, and to quit that of the True Church, which she has given in her Translation. This is the Liberty you take to differ from the True Church, when you think •…•…it, and it will serve your purpose. She says, take take what you hear; but you say, the true Sense is, 〈◊〉〈◊〉 to what you hear. Methinks you should not be at such variance with Distenters; for after all, nothing is so like a Nonconformist as a Conformist. Though it be certainly every one's Right to understand the Scripture in that Sense which ap∣pears truest to him, yet I do not see how you, upon your Prin∣ciples, can depart from that which the Church of England has given it: but you, I nd•…•…, when you think fit, take that Liberty; and so much Liberty as that, would, I think, satisfy all the 〈◊〉〈◊〉 in England.

As to your other place of Scripture; if St. Paul, as it seems to me in that Xth to the Romans, were shewing that the Gentiles were provided with all things necessary to Salvation, as well as the Jews; and that by having Men sent to them to preach the Gospel, that Provision was made, what you say in the two next Paragraphs will shew us, that you understand, that the Greek * 1.101 Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both Hearing and Report, but does no more answer the Force of those two Verses, against you, * 1.102 than if you had spared all you said with your Greek Cri∣ticism. The Words of St. Paul are these; How then shall they call on him on whom they have not believed? And how shall they be∣lieve in him of whom they have not heard? And how shall they hear

without a Preacher? And how shall they preach, except they be sent? So then Faith cometh by Hearing, and Hearing by the Word of God. In this Deduction of the Means of propagating the Gospel, we may well suppose St. Paul would have put in Miracles or Pe∣nalties, if, as you say, one of them had been necessary. But whether or no every Reader will think St. Paul set down in that place all necessary Means, I know not; but this, I am con∣sident, he will think, that the New Testament does; and then I ask, Whether there be in it one word of Force to be used to bring Men to be Christians, or to hearken to the good Tidings of Salvation, offer'd in the Gospel?

To my asking,

What if God, for Reasons best known to Himself, would not have Men compell'd?

You answer, If he would not have them compell'd now Miracles are ceased, as far as mo∣derate * 1.103 Penalties compel, (otherwise you are not concern'd in the De∣mand) he would have told us so. Concerning Miracles supplying the want of Force, I shall need to say nothing more here but to your Answer, That God would have told us so. I shall in few Words state the Matter to you. You first suppose Force neces∣sary to co•…•…pel Men to hear, and thereupon suppose the Magi∣strate invested with a Power to compel them to hear, and from thence peremptorily declare, that if God would not have Force used, he would have told us so. You suppose also, that it must be only moderate Force. Now may we not ask one, that is so far of the Council of the Almighty that he can positively say 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 spare any degree of Force wh•…•… he believes he has a Commission to compel Men to do any thing in their power, and who knows also how prone Man is to think it reasonable to do so: whether, I say, it is not as probable that God, if he would have the Magistrate to use none but moderate Force to compel Men to hear, would also have told us so? Fathers are not more apt than Magistrates to strain their Power beyond what is convenient for the Education of their Children; and yet it has pleased God to tell them in the New-Testament 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 constrain them? Thus we are sure he did `with his own People, &c. You answer, But those Words, whe∣ther * 1.104 they will hear or whether they will sorbear, which we find thrice used in the Prophet Ezekiel, are nothing at all to my purpose. For by Hearing there, no Man understands the bare giving an Ear to what was to be preach'd, nor yet the considering it only; but the com∣plying with it, and obeying it, according to the Paraphrase which Gro∣tius gives of the Words. Methinks, for this once, you might have allow'd me to have hit upon something to the purpose, you having deny'd me it in so many other places: if it were but for Pity, and one other Reason; which is, that all you have to say against it, is, that by Hearing there, no Man understands the bare giving an ear to what was to be preach'd, nor yet the considering it, but the complying with it, and obeying it. If I misremember not, your Hypothesis pretends the use of Force to be not barely to make Men give an ear, nor yet to consider, but to make them consider as they ought, i. e. so as not to reject; and therefore, though this Text out of Ezekiel, be nothing to the purpose against have giving an ear, yet if you please, let it stand as if it were to the purpose against your Hypothesis, till you can find some other Answer to it.

If you will give your self the pains to turn to A•…•…s XXVIII. 24,—28. you will read these Words, And some believed the things that were spoken, and some believed not. And when they a∣greed not among themselves they departed, after that Paul had spoken one word; Well spake the Holy Ghost by Esaias the Prophet, unto our Fathers, saying, Go unto this People, and say, Hearing, ye shall hear, and shall not understand; and Seeing, ye shall see, and not per∣ceive. For the Heart of this People is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Heart, and should be converted, and I should heal them. Be it known therefore unto you, that the Salvation of God is sent unto the Gentiles, and that they will hear it.

If one should come now, and out of your Treatise, call'd the Argument of the Letter concerning Toleration consider'd and answer'd, * 1.105 reason thus, It is evident that these Jews have not sought the Truth in this matter, with that Application of Mind and Freedom of Judg∣ment

which was requisite, whilst they suffer'd their Lusts and Passions to •…•…it in judgment, and manage the Enquiry. The Impressions of E∣ducation, the Reverence and Admiration of Persons, worldly Respects, and the like incompetent Motives, have determin'd them. Now if this be the case; if these Men are averse to a due Consideration of things, where they are most concern'd to use it, WHAT MEANS IS THERE LEFT (besides the Grace of God) to reduce them out of the wrong Way they are in, but to lay Thorns and Briars in it? Would you not think this a good Argument to shew the necessity of using Force and Penalties upon these Men in the Acts, who re∣fused to be brought to imbrace the True Religion upon the Preaching of St. Paul? For what other Means was left, what hu∣mane Method could be used to bring them to make a wiser and more rational Choice, but laying such Penalties upon them as might bal∣lance the weight of such Prejudices, which inclin'd them to prefer a false Way before the true? Tell me, I 〈◊〉〈◊〉 you, would you not (had you been a Christian Magistrate in those days) have thought your self obliged to try, by Force, to over-ballance the * 1.106 Weight of those Prejudices which inclin'd them to prefer a false Way to the true? for there was no other humane Means lefe; and if that be not enough to prove the necessity of using it, you have no Proof of any necessity of Force at all.

If you would have laid Penalties upon them, I ask you, what if God, for Reasons best known to himself, thought it not neces∣sary to use any other Humane Means, but Preaching and Per∣swasion? You have a ready Answer, There is no other Humane Means but Force, and some other Humane Means besides Preach∣ing, is necessary, i. e. in your Opinion: and is it not fit your Authority should carry it? For as to Miracles, whether you think fit to rank them amongst Humane Means or no; or whether or no there were any shew'd to these unbelieving Jews to supply the want of Force, I guess, in this case, you will not be much help'd, which ever you suppose: Though to one unbi•…•…s'd, who reads that Chapter, it will, I imagine, appear most proba∣ble that St. Paul, when he thus parted with them, had done no Miracles amongst them.

But you have, at the Close of the Paragraph before us, pro∣vided a Salvo for all, in telling us, However the Penalties you * 1.107 defend, are not skch as can any way be pretended to take away Mens Freedom in this Point. The Question is, Whether there be a ne∣cessity

of using other Humane Means but Preaching, for the bringing Men to imbrace the Truth that must save them; and whe∣ther Force be it? God himself seems, in the Places quoted and others, to teach us that he would have Men left to their freedom from any Constraint of Force in that Point; and you answer, The Penalties you defend are not such as can any ways be pretended to take away Mens freedom in this Point. Tell us what you mean by these Words of yours, take away Mens Freedom in this Point; and then apply it. I think it pretty hard to use Penalties and Force to any Man, without taking away his Freedom from Penalties and Force. Farther, the Penalties you think necessary, if we may believe you your self, are to be such as may ballance the Weight of * 1.108 those Prejudices which incline Men to prefer a false Way before a true: whether these be such as you will defend, is another Questi∣on. This, I think, is to be made plain, that you must go beyond the lower degrees of Force and moderate Penalties, to ballance these Prejudices.

To my saying,

That the Method of the Gospel is to pray * 1.109 and beseech, and that if God had thought it necessary to have Men punish'd to make them give ear, he could have called Ma∣gistrates to be Spreaders of the Gospel as well as poor Fisher∣men, or Paul a Persecutor, who yet wanted not Power to pu∣nish Ananias and Sapbira, and the incestuous Corinthian.

You * 1.110 reply, Though it be the Method of the Gospel, for the Ministers of it to pray and beseech Men; yet it appears from my own Words here, both that Punishments may be sometimes necessary; and that Punish∣ing; and that even by those who are to pray and beseech, is inconsistent with that Metbod. I fear, Sir, you so greedily lay hold upon any Examples of Punishment, when on any account they come in your way, that you give your self not liberty to consider whe∣ther * 1.111 they are for your purpose or no; or else you would scarce inser, as you do from my Words, that, in your case, Punishments may be sometimes necessary. Ananias and Saphira were pu∣nished; therefore it appears, say you, that Punishment may be sometimes necessary. For what, I beseech you? For the only End, you say, Punishments are useful in Religion, i. e. to make Men consider. So that Ananias and Saphira were struck dead: For what end? To make them consider. If you had given your self the leisure to have reflected on this and the other Instance of the incestuous Corinthian, 'tis possible you would have

found neither of them to have served very well to shew Pu∣nishment necessary to bring Men to imbrace the True Religion; for both these were Punishments laid on those who had already imbraced the True Religion, and were in the Communion of the True Church, and so can only shew (if you will infer any thing concerning the necessity of Punishments from them) that Punishments may be sometimes necessary for those who are in the Communion of the True Church. And of that you may make your advantage.

As to your other In•…•…erence from my Words, viz. That Pu∣nishing, and that even by those who are, as Ambassadors, to pray and beseech, is consistent with that Method: When they can do it as the Apostles did, by the immediate Direction and Assistance of the Spirit of God, I shall easily allow it to be consistent with the Me∣thod of the Gospel. If that will not content you, 'tis plain you have an itch to be handling the secular Sword; and since Christ has not given you the Power you desire, you would be executing the Magistrate's pretended Commission from the Law of Nature. One thing more let me mind you of, and that is, that if, from the Punishments of Ananias and Saphira, and the incestuous 〈◊〉〈◊〉, you can infer a necessity of Punishment to make Men consider, it will follow that there was a necessity of Punishment to make Men consider, notwithstanding Miracles; which can∣not therefore be suppos'd, to supply the want of Punishments.

To my asking,

What if God, foreseeing this Force would * 1.112 be in the hands of Men, as passionate, as humoursom, as liable to Prejudice and Error, as the rest 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 an Argument in this, it * 1.113 proves that there ought to be no Civil Government in the World; and so proving too much, proves nothing at all. This you say; but you being one of those Mortals which is liable to Error as well as your Brethren, you cannot expect it should be received for in∣sallible Truth, till you have proved it; and that you will never do, till you can shew, that there is as absolute a necessity of Force in the Magistrate's hand for the Salvation of Souls, as there is of Force in the Magistrate's hands for the Preservation of Civil So∣ciety; And next, till you have proved that Force, in the hands of Men, as passionate, and humoursom, or liable to Pr•…•…judice and Error as their Brethren, would contribute as much to the

bringing Men, and keeping them in the right Way to Salvation, as it does to the support of Civil Society, and the keeping Men at Peace in it.

Where Men cannot live together without mutual Injuries, not to be avoided without Force, Reason has taught them to seek a Remedy in Government, which always places Power somewhere in the Society to restrain and punish such Injuries; which Power, whether placed in the Community it self, or some chosen by the Community to govern it, must still be in the hands of Men; and where (as in Society of civiliz'd and setled Na∣tions) the Form of the Government place this Power out of the Community it self, it is unavoidable, that out of Men (such as they are) some should be made Magistrates, and have Coer∣cive Power or Force put into their hands, to govern and direct the Society for the Publick Good; without which, Force so pla∣ced in the hands of Men, there could be no Civil Society, nor the ends for which it is instituted to any degree attain'd. And thus Government is the will of God.

'Tis the Will of God also, that Men should be saved; but to this, it is not necessary that Force or Coa•…•…live Power should be put into Mens hands; because God can, and hath provided o∣ther Means to bring Men to Salvation: To which, you indeed suppose, but can never prove Force necessary.

The Passions, Humours, Liableness to Prejudices and Errors, common to Magistrates with other Men, do not render Force in their hands so dangerous and unuseful, to the Ends of Society, which is the Publick Peace, as to the Ends of Religion, which is the Salvation of Mens Souls. For though Men of all Rank•…•…, could be content to have their own Humours, Passions and Pre∣judices satisfied, yet when they come to make Laws, which are to direct their Force in civil Matters, they are driven to oppose their Laws to the Humours, Passions and Prejudices of Men in ge∣neral, whereby their own come to be restrain'd: For if Law∣makers, in making of Laws, did not direct them against the ir∣regular Humours, Prejudices and Passions of Men, which are apt to mislead them: If they did not endeavour with their best Judgment, to bring Men from their Humours and 〈◊〉〈◊〉, to the Obedience and Practice of right Reason, the Society could not subsist, and so they themselves would be in danger to lose their Station in it, and be expos'd to the unrestrain'd Humours, Passions,

and Violence of others. And hence it comes, that be Men as humoursom, passionate, and prejudiced as they will, they are still by their own Interest obliged to make use of their best Skill, and with their most unprejudiced and sedatest Thoughts take care of the Government and endeavour to preserve the Common-wealth; and therefore, notwithstanding their Hu∣mours and Passions, their liableness to Error and Prejudice, they do provide pretty well for the Support of Society, and the Power in their hands is of use to the maintenance of it.

But in Matters of Religion it is quite otherwise; you had told us, about the latter end of your Argument C. how liable Men were in choosing their Religion, to be misled by Humour, Passion and Prejudice; and therefore, it was not fit that in a Business of such Concernment they should be left to themselves: and hence, in this Matter of Religion, you would have them sub∣jected to the Coactive Power of the Magistrate. But this Con∣trivance is visibly of no advantage to the True Religion, nor can serve at all to secure Men from a wrong Choice. For the Magistrates, by their Humours, Prejudices and Passions, (which they are born to like other Men) being as liable, and likely to be misled in the Choice of their Religion, as any of their Bre∣thren, as constant Experience hath always shewn, what advan∣tage could it be to Mankind, for the Salvation of their Souls, that the Magistrates of the World should have Power to use Force to bring Men to that Religion which they, each of them, by whatsoever Humour, Passion or Prejudice influenc'd, had cho∣sen to themselves as the True? For whatsoever you did, I think with Reverence we may say, that God foresaw, that whatever Commission one Magistrate had by the Law of Nature, all Ma∣gistrates had: And that Commission, if there were any such, could be only to use their Coactive Power to bring Men to the Religion they believed to be true, whether it were really the true or no: And therefore, I shall, without taking away Go∣vernment out of the World, or so must as question it, still think this a reasonable Question;

What if God, foresecing this Force would be in the hands of Men, as passionate, as humour∣som, as liable to Prejudice and Error as the rest of their Bre∣thren, did not think it a proper Means, in such hands, to bring Men into the right Way?

And that it needs a better Answer than you have given to it: And therefore, you might have spa∣red

the pains you have taken in this Paragraph, to prove that the Magistrates, being liable as much as other Men to Humour, Prejudice, Passion and Error, makes not Force, in his hand, whol∣ly Un•…•…erviceable to the Administration of Civil Government. Which is what no body denies: and you would have better im∣ploid it to prove, that if the Magistrate's being as liable to Pas∣sion, Humour, Prejudice and Error as other Men, made Force, in his hands, improper to bring Men to the True Religion, this would take away Government out of the World: which is a Consequence, I think, I may deny.

To which, let me now add, What if God foresaw that if Force, of any kind or degree whatsoever, were allow'd in be∣half of Truth, it would be us'd by •…•…rring, passionate, prejudiced Men, to the restraint and ruin of Truth, as constant Experience in all Ages has shewn, and therefore commanded that the Tares should be 〈◊〉〈◊〉 to grow with the Wheet till the Harvest, when the infallible Judg should sever them. That Parable of our Saviour's plainly tells us, If Force were once permitted, even in favour of the True Religion, what Mischief it was like to do in the Misapplication of it, by forward busy mistaken Men, and therefore be wholly forbid it; and yet, I hope, this does not take away Civil Government out of the World?

To my demanding, `What if there be other Means? and saying, `Then yours ceases to be necessary upon that account, that there is no other Means left; for the Grace of God is ano∣ther Means. You answer, That though the Grace of God be * 1.114 another Means, yet it is none of the Means of which you were speak∣ing in the place I refer to, which any one, who reads that Paragraph, will find to be only Humane Means. In that place, you were endea∣vouring to prove Force necessary to bring Men to the True Re∣ligion, as appears; and there having dilated for four or five * 1.115 Pages together upon the Carelesness, Prejudices, Passions Lusts, Impressions of Education, worldly Respects, and other the like Cau∣ses, which you think mislead and keep Men from the True Re∣ligion; you at last, conclude Force necessary to bring Men to it, because Admonitions and 〈◊〉〈◊〉 not prevailing, there is no o∣ther Means left. To this, Grace being instanced in as another Means, you tell us here, you mean, no other HUMANE Means left. So that to prove Force necessary, you must prove that God would have other Humane Means used besides Praying,

Preaching, Perswasion and Instruction; and for this, you will need to bring a plain Direction from Revelation for your mo∣derate Punishments; unless you will pretend to know, by your own natural Wisdom, what Means God has made necessary; without which, those whom he hath foreknown and predestinated, * 1.116 and will in his good time call by such Means as he thinks sit, ac∣cording to his purpose, cannot be brought into the Way of Sal∣vation Perhaps you have some Warrant we know not of, to enter thus boldly into the Counsel of God; without which, in another Man, a modest Christian would be apt to think it Pre∣sumption.

You say, there are many who are not prevail'd on by Prayers, Intreaties and Exhortations, to imbrace the Religion. What then is to be done? Some degrees of Force are necessary to be used. Why? Because there is no other Humane Means left. Many are not prevail'd on by your moderate Force; What then is to be done? Greater degrees of Force are necessary, because there is no other Humane Means left. No, say you, God has made moderate Force necessary, because there is no other Humane Means left where Preaching and Intreaties will not prevail: but he has not made greater degrees of Force necessary, because there is no other Humane Means left where moderate Force will not prevail. So that your Rule changing, where the Reason continues the same, we must conclude you have some way of Judging con∣cerning the Purposes and Ways of the Almighty in the Work of Salvation, which every one understands not. You would not else, upon so slight Ground as you have yet produced for it, which is nothing but your own Imagination, make Force, your moderate Force so necessary, that you bring in question the Wisdom and Bounty of the Disposer and Governour of all things, * 1.117 as if he had not furnish'd Mankind with competent Means for the promoting his own Honour in the World, and the good of Souls, if your moderate Force were wanting to bring them to the True Reli∣gion; whereas you know, that most of the Nations of the World always were destitute of this Humane Means to bring them to the True Religion. And I imagine you would be put to it, to name me one now that is furnish'd with it.

Besides, if you please to remember what you say in the next Words, And therefore thongh the Grace of God be both a proper and sussicient Means, and such as can work by it self, and without * 1.118

which, neither Penalties nor any other Means can do any thing; and by consequence, can make any Means effectual: How can you say any Humane Means, in this supernatural Work, unless what God has declar'd to be so, is necessary? Preaching and Instructi∣on, and Exhortation, are Humane Means that he has appointed: These, therefore, Men may and ought to use; they have a Com∣mission from God, and may expect his Blessing and the As∣sistance of his Grace; but to suppose, when they are used and prevail not, that Force is necessary, because these are not sussicient, is to exclude Grance, and ascribe this Work to Humane Means; as in effect you do, when'you call Force competent and sussicient Means, as you have done. For if bare Preaching, by the Assistance of Grace, can and will certainly prevail; and mo∣derate Penalties, as you confess, or any kind of Force, without the Assistance of Grace, can do nothing, How can you say, that Force is in any case a more necessary or a more competent, or suffi∣cient Means, than bare Preaching and Instruction? unless you can shew us, that God hath promised the Co-operation and As∣sistance of his Grace to Force, and not to Preaching? The con∣trary whereof, has more of Appearance. Preaching and Per∣swasion are not competent Means, you say; Why? because, without the Co-operation of Grace, they can do nothing: But by the Assistance of Grace, they can prevail even without Force. Force too, without Grace, you acknowledge can do nothing; but join'd with Preaching and Grace, it can prevail. Why then, I pray, is it a more competent Means than Preaching, or why ne∣cessary, where Preaching prevails not? since it can do nothing without that, which, if joined to Preaching, can make Preaching effectual without it.

You go on, Yet it may be true however, that when Admonitions * 1.119 and Intreaties fail, there is no HUMANE Means left but Penalties, to bring prejudiced Persons to hear and consider what may convince them of their Errors, and discover the Truth to them: And then Penalties will be necessary in respect to that end, as an HUMANE Means. Let it be true or not true, that when Intreaties, &c. fail, there is no HUMANE Means left but Penalties: Your Infe∣rence I deny, that then Penalties will be necessary as an HU∣MANE Means. For I ask you, since you lay so much stress to so little purpose on HUMANE Means, is some Humane Means necessary? if that be your Meaning, you have Humane Means in

the case, viz. Ad•…•…onitions, Intreaties, being instant in season and out of season. i ask you again; Are Penalties necessary because the End could not be obtain'd by Preaching, without them? that you cannot say, for Grace co-operating with Preaching will prevail; Are Penalties then necessary as sure to produce that End? nor so are they necessary, for without the Assistance of Grace, you consess, they can do notbing. So that Penalties, nei∣ther as Humane Means, nor as any Means, are at all necessary. And now you may understand what I intend, by saying that the Grace of God is the only Means; which is the Enquiry of your next Paragraph, viz. this I intend, that it is the only efficacious * 1.120 Means, without which all Humane Means is ineffectual. You tell me, If by it I intend that it does either always, or ordinarily, ex∣clude * 1.121 All other Means; you see no ground I have to say it. And I see no ground you have to think I intended, that it excludes any other Means that God in his Goodness will be pleased to make use of: But this I intend by it, and this, i think, i have ground to say, that it excludes all the Humane Means of Force from being ne∣cessary, or so much as lawful to be used, unless God hath re∣quired it by some more authentick Declaration than your bare saying or imagining it is necessary. And you must have more than Humane Confidence, if you continue to mix this poor and humane Contrivance of yours, with the Wisdom and Counsel of God in the Work of Salvation; since he having declar'd the Means and Methods to be used for the saving Mens Souls, has in the Revelation of the Gospel, by your own Consession, pre∣scribed no such Humane Means.

To my saying, God alone can open the Ear that it may hear, and open the Heart that it may understand. You reply, But by, * 1.122 your favour, this does not prove that he makes use of no Means in do∣ing of it. Nor needs it: it is enough for me, if it proves, that if Preaching and Instruction doth not open the Ear, or the Heart, 〈◊〉〈◊〉 not necessary any one should try his Strength with an Hammer or an Auger. Man is not in this business, (where no Means can be effectual, without the assistance and co-operation of his Grace) to make use of any Means which God hath not prescribed. You here set up a way of propagating Christianity according to your Fancy, and tell us how you would have the work of the Gospel carried on: You commission the Magistrate by Arguments of Congruity; you find an efficacy in Punishment

towards the converting of Men: you limit the Force, to be used to low and moderate degrees; and to Countries where sufficient Means of Instruction are provided by the Law. And where the Magistrate's Religion is the True, i. where it plea∣ses you; and all this without any Direction from God, or any Authority so much as pretended from the Gospel; and with∣out its being truly for the Propagation of Christianity, but on∣ly so much of it as you think fit, and what else you are pleas'd to join to it. Why else, in the Religion you are content to have establish'd by Law, and promoted by Penalties, is any thing more or less requir'd, than is exprestly contain'd in the New Testa∣ment.

This indeed is well suited to any one, who would have a Po∣wer of punishing those who differ from his Opinion, and would have Men compell'd to Conformity in England. But in this your fair Contrivance, what becomes of the rest of Mankind, left to wander in Darkness out of this Goshen, who neither have, nor (according to your Scheme) can have your necessary Means of Force and Penalties to bring them to imbrace the Truth that must save them: For if that be necessary, they cannot without a Miracle, either Prince or People, be wrought on without it. If a Papist at Rome, a Lutheran at Stockholm, or a Calvinist at Geneva, should argue thus for his Church, would you not say, that such as these look'd like the Thoughts of a poor prejudi∣ced narrow Mind? But they may mistake, and you cannot; they may be prejudiced, but you cannot. Say too, if you please, you are confident you are in the Right, but they cannot be con∣fident that they are so. This I am sure, God's Thoughts are not as Man's Thoughts, nor his Ways as Man's Ways, Isai. LV. 8. And it may abate any one's Confidence of the necessity or use of Punishments, for not receiving our Saviour, or his Religion, when those who had the power of Miracles were told, that they knew not what manner of Spirit they were of, when they would have * 1.123 commanded down Fire from Heaven. But you do well to take care to have the Church you are of, supported by Force and Penalties, whatever becomes of the Propagation of the Gospel, or the Sal•…•…ation of Mens Souls, in other parts of the World, as not coming within your Hypothesis.

In your next Paragraph, to prove that God does bless the use of Force, you say you suppose I mean, by the Words you there * 1.124 cite, that the Magistrate has no ground to hope that God will bless any Penalties that he may use to bring Men to hear and consider the Doctrine of Salvation; or (which is the same thing) that God does not (at least not ordinarily) afford his Grace and Assistance to them who are brought by such Penalties to hear and consider that Doctrine, to enable them to hear and consider it as they ought, i. e. so as to be moved heartily to imbrace it. You tell me, If this be my Meaning; then to let me see that it is not true, you shall only desire me to tell you, whether they that are so brought to hear and consider, are bound to be∣lieve the Gospel or not? If I say they are; (and you suppose I dare not say otherwise;) then it evidently follows, that God does afford them that Grace which is requisite to enable them to believe the Gospel: Because, without that Grace, it is impossible for them to believe it; and they cannot be bound to believe what it is impossible for them to be∣lieve. To which, I shall only answer, That by this irrefragable Argument, it is evident, that where-ever due Penalties have been used (for those you tell us are sufficient and competent Means) to make Men hear and consider as they ought, there all Men were brought to believe the Gospel; which, whether you will resolve with your self to be true or false, will be to me in∣different, and on either hand equally advantage your Cause. Had you appeal'd to Eperience for the Success of the use of Force by the Magistrate, your Argument had not shewn half so much depth of Theological Learning: But the Mischief is, that if you will not make it all of a piece Scholastick, and by ar∣guing that all whom the Magistrates use Force upon, are brought to consider as they ought, and to all that are so wrought upon, God does afford that Grace which is 〈◊〉〈◊〉; and so roundly conclude for a greater Success of Force, to make Men believe the Gospel, than ever our Saviour and the Apostles had by their Preaching and Miracles, (for that wrought not on all) your unanswerable Argument comes to nothing. And in truth, as you have in this Paragraph ordered the matter, by being too sparing of your abstract Metaphysical Reasoning, and imploying it but by halves, we are fain, after all, to come to the dull way of Ex∣perience; and must be forced to count, as the Parson does his Communicantes, by his Easter-Book, how many those are that are so broughs to hear and consider, to know how far God blesses

Penalties. Indeed, were it to be measur'd by conforming; the Easter-Book would be a good Register to determin it. But since you put it upon Believing, that will be of some-what a harder Disquisition.

To my saying, (upon that place out of Isaiah VI. 10. Make the Heart of this People fat, lest they understand, and convert, and be healed)

Will all the Force you can use be a means to make such People hear and understand, and be converted?

You re∣ply, No, sir, it will not. But what then? What if God declares * 1.125 that he will not heal those who have long resisted all his ordinary Me∣thods, and made themselves, morally speaking, incurable by them? (Which is the utmost, you say, I can make of the Words I quote.) Will it follow from thence, that no good can be done by Penalties up∣on others, who are not so far gone in Wickedness and Obstinacy? If it will not, as it is evident it will not, to what purpose is this said? It is said to this purpose, viz. to shew that Force ought not to be used at all. Those ordinary Methods which, resisted, are punished with a Reprobate Sense, are the ordinary Methods of Instructi∣on, without Force; as is evident by this place and many o∣thers, particularly Rom. I. From whence I argue; That what State soever you will suppose Men in, either as past, or not yet come to the Day of Grace, no Body can be justified in using Force to work upon them. For till the ordinary Methods of In∣struction and Persuasion can do no more, Force is not necessary, (for you cannot say what other Means is there left) and so by your own Rule not lawful. For till God hath pronounced this Sen∣tence here, on any one, Make his Heart fat, &c. the ordinary Means of Instruction and Perswasion, may, by the assistance of God's Grace, prevail. And when this Sentence is once passed upon them, and God will not afford them his Grace to 〈◊〉〈◊〉 them; (I take it, you confess in this place) I am sure you must confess your Force to be wholly useless, and so utterly 〈◊〉〈◊〉: Un∣less that can be pertinent to be used, which you own can do no∣thing. So that whether it will follow, or no, from Mens being given up to a Reprobate Mind, for having resisted the preaching of Sal∣vation, That no good can be done by Penalties upon others; this will follow, that not knowing whether Preaching may not, by the Grace of God, yet work upon them; or whether the Day of Grace be past with them; neither you nor any Body else can say

that Force is necessary; and if it be not necessary, you your self tell us it is not to be used.

In your next Paragraph, you complain of me, as representing * 1.126 your Argument, as you say I commonly do, as if you allow'd any Magistrate, of what Religion soever, to lay Penalties upon all that dissent from him. Unhappy Magistrates that have not your al∣lowance! But to console them, I imagine they will 〈◊〉〈◊〉 that they are all under the same Obligation, one as another, to pro∣pagate the Religion they believe to be the true, whether you al∣low it them or no. For to go no farther than the first Words of your Argument, which you complain I have misrepresented, and which you tell me runs thus, When Men fly from the Means of right Information; I ask you here, who shall be Judg of those Means of right Information, the Magistrate who joins Force with them to make them be 〈◊〉〈◊〉 to, or no? When you have an∣swer'd that, you will have resolv'd a great part of the Question, What Magistrates are to use Force.

But that you may not complain again of my misrepresenting, I must beg my Readers leave to set down your Argument at large in your own Words, and all you say upon it. When Men fly from the Means of a right Information, and will not so much as consider how reaso∣nable * 1.127 it is, throughly and impartially to examine a Religion, which they imbraced upon such Inducements, as ought to have no sway at all in the matter, and therefore with little or no Examination of the proper grounds of it; What Humane Method can be used to bring them to act like Men, in an Affair of such consequence, and to make a wiser and more rational choice, but that of laying such Penalties upon them, as may ballance the weight of those Prejudices, which inclined them to prefer a False Way before the True, &c. Now this Argument, you tell me, I pretend to retort in this manner:

And, I say, I see no * 1.128 other Means left (taking the World as we now find it, wherein the Magistrate never lays Penalties, for Matters of Religion, upon those of his own Church, nor is it to be expected they ever should) to make Men of the National Church, any where, throughly and impartially examine a Religion, which they imbraced upon such Inducements as ought to have no sway at all in the matter, and therefore with little or no examination of the proper Grounds of it: And therefore, I conclude the use of Force by Dissenters upon Conformists necessary. I appeal

to all the World, whether this be not as just and natural a Con∣•…•…clusion as yours?

And you say, you are well content the World should judg. And when it determines, that there is the same reason to say, That to bring those who conform to the National Church, to ex∣amine their Religion, it is necessary for Dissenters (who cannot possibly have the 〈◊〉〈◊〉 Power, because the National Church has that 〈◊〉〈◊〉 its side, and cannot be National without it) to use Force upon Con∣formists, As there is to say, That where the National Church is the True Church, there to bring Dissenters (as I call them) to examine their Religion, it is necessary for the Magistrate (who has the Coactive Power) to lay moderate Penalties upon them for dissenting: You say, when the World determines thus, you will never pretend any more to judg what is reasonable, in any case what soever. For you doubt not but you may safely presume that the World will easily admit these two things. 1. That though it be very fit and desirable, that all that are of the true Religion, should understand the true Grounds of it; that so they may be the better able, both to defend themselves against the assaults of Seducers, and to reduce such as are out of the Way; yet this is not strictly necessary to their Salvation: Because Experience shews (as far as Men are capable to judg of such Matters) that many do 〈◊〉〈◊〉 believe and profess the true Religion, and conscientiously pra∣ctise the Duties of it, who yet do not understand the true Grounds up∣on which it challenges their Belief: And no Man doubts but who soever does so believe, profess, and practise the True Religion, if he perseveres to the end, shall certainly attain Salvation by it. 2. That how much soever i•…•… concerns those who reject the true Religion (whom I may call * 1.129 Dissenters if I please) to examine and consider why they do so; and how needful soever Penalties may be to bring them to this; it is, how∣ever, •…•…tterly unreasonable that such as have not the Coactive Power, should take upon them to inslict Penalties for that purpose: Because, as that is not consistent with Order and Government; which cannot stand, * 1.130 where private Persons are permitted to usurp the Coactive Power; So there is nothing more manifest, than that the prejudice which is done to Religion, and to the Interest of Mens Souls, by destroying Govern∣ment, does infinitely outweigh any good that can possibly be done by that which destroys it. And whoever admits and considers these things, you say, you are very secure will be far enough from admitting, that there is any Parity of Reason in the Cases we here speak of, or that mine is as just and natural a Conclusion as yours.

The sum of what you say, amounts to thus much. Men be∣ing apt to take up their Religion, upon Inducements that ought to have no sway at all in the Matter, and so, with little or no Exami∣nation of the Grounds of it; therefore Penalties are necessary to be laid on them, to make them throughly and impartially examine. But yet Penalties need not be laid on Conformists, in Eng∣land, to make them examine; because they, and you, believe yours to be the true Religion: Though it must be laid on Pres∣byterians and Independents, &c. to make them examine, though they believe theirs to be the true Religion; because you believe it not to be so. But you give another very substantial Reason, why Penalties cannot be laid on Conformists, to make them ex∣amine; and that is, because the National Church has the Coactive Power on its side, and therefore they have no need of Penalties to make them examine. The National Church of France too, has the Co-active Power on its side; and therefore, they who are of it have no need of Penalties, any of them, to make them examine.

If your Argument be good, that Men take up their Religions * 1.131 upon wrong Inducements, and without due Examination of the pro∣per 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 must confess there are some in the Church of England to whom Penalties are necessary: Unless you will affirm, that all, who are in the Communion of the Church of England, have so examin'd: But that I think you will not do, however you indeavour to palliate their Ignorance, and Negligence, in this matter. There being therefore a need of Penalties; I say, 'tis as necessary that Presbyterians should lay Penalties on the Conformists of the Church of England, to make them examine, as for the Church of England to lay Penalties on the Presbyterians to make them do so: For they each equally be∣lieve their Religion to be true; and we suppose, on both sides, there are those who have not duly examin'd. But here you think you have a sure advantage, by saying it is not consistent with the Order of Government, and so is impracticable. I easily grant it. But is yours more practicable? When you can make your way practicable, for the end for which you pretend it necessary (viz.) to make all, who have taken up their Religion upon such Induce∣ments, as ought to have no sway at all in the Matter, to examine

throughly and impartially the proper grounds of it; When, I say, you can shew your way practicable, to this end, you will have clear'd it of one main Objection, and convinc'd the World that yours is a more just and natural Conclusion than mine.

If your Cause were capable of any other defence, I suppose we should not have had so long and elaborate an Answer as you have given us in this Paragraph, which at last bottoms only on these two things: 1. That there is in you, or those of your Church, some Approaches towards Insallibility; in your Belief that your Religion is true; which is not to be allow'd those 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 else one would think there should be as much need for Conformists too of your Church, to examine the Grounds of their Religion, as for any others.

To understand the true Grounds of the True Religion; is not, * 1.132 you say, strictly necessary to Salvation. Yet, I think, you will not deny, but it is as strictly necessary to Salvation, as it is to conform to a National Church in all those things it imposes: some whereof, are not necessary to Salvation; some whereof, are acknowledg'd by all to be indifferent; and some whereof, to some conscientious Men, who thereupon decline Communion, appear unsound or unlawful. If not being strictly necessary to Salvation, will excuse from Penalties in the one case, why will it not in the other? And now I shall excuse the World from de∣termining my Conclusion to be as natural as yours: For 'tis pity so reasonable a Disputant as you are, should take so despe∣rate a Resolution as never to pretend any more to judg what is rea∣sonable in any case what soever.

Whether you have proved that Force, used by the Magistrate, be a Means prescrib'd by God to procure the Gift of Faith from him, (which is all you say in the next Paragraph,) others must judg.

In that following; you quote these Words of mine.

If all the Means God has appointed to make Men hear and consider, be Exhortation in season and out of season, &c. together with Prayer for them, and the Example of Meekness, 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 * 1.133 these be not all the Means God has appointed, then these things are

not all that ought to be done. But if I ask you, How do you know that this is not all God has appointed, you have nothing to an∣swer (to bring it to your present purpose) but that you know it by the Light of Nature. For all you say is but this; That by the Light of Nature you know Force to be useful and necessary to bring Men into the way of Salvation; By the Light of Nature you know the Magistrate has a Commission to use Force to that purpose; And by the same Light of Nature, you know that Mi∣racles were appointed to supply the want of Force till the Magi∣strates were Christians. I imagine, Sir, you would scarce have thought this a reasonable Answer, if you had taken notice of my Words in the same Paragraph immediately preceding those you have cited; Which (that you may see the Scope of my Argu∣ment) I will here trouble you with again; and they are these.

It is not for you and me, out of an Imagination that they may * 1.134 be useful, or are necessary, to prescribe Means in the great my∣sterious Work of Salvation, other than what God himself has directed. God has appointed Force as useful and necessary, and therefore it is to be used, is a way of Arguing becoming the Ignorance and Humility of poor Creatures. But I think Force useful or necessary, and therefore it is to be used, has methinks a little too much Presumption in it. You ask what Means is there left? None, say I, to be used by Man, but what God himself has directed in the Scriptures, wherein are con∣tained all the Means and Methods of Salvation. Faith is the Gift of God. And we are not to use any other Means to pro∣cure this Gift to any one, but what God himself has prescribed. If he has prescribed appointed, that any should be forced to hear those who tell them they have mistaken their way, and offer to 〈◊〉〈◊〉 then the right; and that they should be 〈◊〉〈◊〉 by the Magi∣strate, if they did not; 'twill be past doubt, it is to be made 〈◊〉〈◊〉 of. But till that can be done, 'twill be in vain to say, what o∣ther Means is there left.

My Argument here lies plainly in this; That all the Means and Methods of Salvation are contain'd in the Scripture: Which ei∣ther you were to have deny'd, or else have 〈◊〉〈◊〉 where it was, in Scripture, that Force was appointed. But instead of that, you tell us, that God appointed Miracles in the beginning of the Gospel. And though, when these 〈◊〉〈◊〉, the Means I mention were all the Ministers had left, yet this proves not that the

Magistrate was not to use Force. Your Words are, As to the first Spreaders of the Gospel, it has already been shown that God ap∣pointed other Means besides these for them to use, to •…•…nduce Men to * 1.135 hear and consider: And though, when those extraordinary Means ceased, these Means which I mention, (viz. Preaching, &c.) were the only Means left to the 〈◊〉〈◊〉 of the Gospel; yet that is no Proof that the Magistrate, •…•…hen he became Christian, could not law∣fully 〈◊〉〈◊〉 such Means as his Station 〈◊〉〈◊〉 him to 〈◊〉〈◊〉, when they be∣came 〈◊〉〈◊〉. I said, in 〈◊〉〈◊〉 words,

No Means was to be used by MAN, but what God himself has directed in the Scrip∣ture. And you answer, This is no Proof that the Christian Ma∣gistrate may not use Force. Perhaps when They so peremptorily interpose their decisive Decreas in the Business of Salvation; e∣stablish Religions by Laws and Penalties, with what Articles, Creeds, Ceremonies and Discipline they think fit; (for this we see done almost in all Countries) when they force Men to bear those, and those only, who, by their Authority, are chosen and allow'd 〈◊〉〈◊〉 Men they have mistaken their way, and offer to shew them the right; it may be thought necessary to prove Magistrates to be MEN. If that needs no Proof, what I said needs some o∣ther Answer.

But let us examine a little the Parts of what you here say.

As to the first Spreaders of the Gospel, say you, it has already been those, that God appointed other Means besides Exhortation in sea∣son, and out of season, Prayer, and the Example of a good Life, for them to use to induce Men to hear and consider. What were those other Means? To that you answer readily, Miracles. Ergo, Men are directed now by Scripture to use Miracles. Or else what Answer do you make to my Argument, which I gave you in these Words, `No Means is to be used by Man, but what God himself has directed in the Scriptures; wherein are con∣tain'd all the Means and Methods of Salvation.

No, they cannot use Miracles now as a Means, say you, for they have them not. What then? Therefore the Magistrate, who has it, must use Force to supply the want of those extraordinary Means which are now ceased. This indeed is an Inference of yours, but not of the Scriptures. Does the Scripture say any thing of this? Not a word: not so much as the least Intimation towards it in all the New Testament. Be it then true or false, that Force is a Means to be used by Men in the absence of Miracles, this is yet no Answer

to my Argument; this is no Proof that'tis appointed in Scrip∣ture; which is the thing my Argument turns on.

Revelation then fails you. Let us see now how Reason and Common Sense, that common Light of Nature, will help you out.

You then reason thus. Bare Preaching, &c. will not prevail on Men to hear and consider: and therefore some other Means is necessary to make them do so. Pray what do you mean by Men, or any other of those indefinite Terms, you have always used in this Case? Is it that bare Preaching will prevail on no Men? Does Reason (under which I comprehend Experience too, and all the ways of Knowledg, contradistinguish'd to Revelation) discover any such thing to you? I imagine you will not say that; or pretend that no Body was ever brought, by Preaching and Perswasion, to hear and consider the Truths of the Gospel, (mean by considering what you will) without other Means used by those who applied themselves to the care of converting them. To such therefore as may be brought to hear and consider, with∣out other Means, you will not say that other Means are neces∣sary.

In the next place, therefore, When you say bare Preaching will not prevail on Men; Do you mean that't will not prevail on all Men, and therefore'tis necessary that Men should use other Means? Neither, I think, will Reason authorise you to draw such a Consequence: Because neither will Preaching alone, nor Preaching 〈◊〉〈◊〉 with Force; or any other Means Man can use, prevail on all Men. And therefore no other Means can be preten∣ded to be necellary to be used by Man, to do what Men by those Means never did, nor never can do.

That some Men shall be saved, and not all, is, I think, past question to all that are Christians: And those that shall be saved, 'tis plain, are the 〈◊〉〈◊〉. If you think not this plain enough in Scripture, I desire you to turn to the 17th of the 29 Articles of the Church of England, where you will read these Words: Predestination to Life is the everlasting Purpose of God, whereby (be∣fore the Foundations of the World were laid) he hath const de∣creed by his Counsel secret to us, to deliver from Curse and Damna∣tion those whom he ha•…•… CHOSEN in Christ out of Mankind, and to bring them by Christ to everlasting Salvation, as Vessels made to ho∣nour. Wherefore they which be indued with so excellent a Benefit

of God, be called according to God's purpose by his Spirit, 〈◊〉〈◊〉 in due 〈◊〉〈◊〉: They through Grace obey the calling; They be justified free∣ly; They be made Sons of God by Adoption; They be made like the I∣mage of his only begotten Son Jesus Christ; They walk religiously in good Works; and at length by God's Mercy, They attain to everlasting Felicity. Now pray tell me whether bare Preaching will not prevail on all the Elect to hear and consider, without other Means to be used by Men. If you say it will; the neceslity of your other Means, I think, is out of doors. If you say it will not; I desire you to tell me how you do know it without Revelation; And whether by your own reason you can tell us, whether any, and what Means God has made necessary, besides what he has appointed in Scripture for the calling his Elect. When you can do this, we shall think you no ordinary Divine, nor a Stran∣ger to the secret Counsels of the insinitely wise God. But till then, your mixing your Opinion with the Divine Wisdom in the great Work of Salvation, and from Arguments of Con∣gruity, taking upon you to declare the Necessity or Usefulness of Means, which God has not expresly directed, for the gather∣ing in of his Elect, will scarece authorize the Magistrate to use his Co•…•…tive Power for the edisying and compleating the Body of Christ, which is his Church. Those whom God hath chosen in Christ out of Mankind, before the Foundations of the World, are cal∣led, according to God's Purpose, by his Spirit, working in due season, and through Grace obey the calling; say you in your Article. The outward Means that God has appointed for this, is Preaching. Ay, but Preaching is not enough; that is, not sussicient Means, say you. And I ask you how you know it; since the Scripture, which declares all that we can know in this matter, says nothing of the Insussiciency of it, or of the Necessity of any other? Nor can there be a Necessity of any other Means than wh•…•…t God expresly appoints, in a Matter wherein no Means can operate effectually, without the Assistance of his Grace; and where the Assistance of his Grace can make any outward Means, he ap∣points effectual.

I must desire you here to take notice, that by Preaching, which I use for Shortness, I mean Exhortation, Instruction, In∣treaty, Praying for, and in fine, any outward Means of Perswa∣sion in the Power of Man, separate from Force.

You tell us here, As to the first Spreaders of the Gospel, God ap∣pointed other Means, viz. Miracles, for them to use to induce Men to hear and consider. If by the first Spreaders of the Gospel, you * 1.136 mean the twelve Apostles and 70 Disciples, whom Christ him∣self sent to preach the Gospel; They indeed were appointed by his immediate Command, to shew Miracles by-the Power which he had bestowed upon them. But will you say, all the Ministers and Preachers of the Gospel had such a Commission, and such a Power all along from the Apostles time; and that they, every one, did actually shew Miracles to induce Men to hear and consider, quite down, till Christianity was supported by the Law of the Empire? Unless you could shew this, though you could produce some well-attested Miracles, done by some Men in e∣very Age till that time, yet it would not be sufficient to prove that Miracles were appointed to be constantly used to induce Men to hear and consider; and so by your Reasoning, to supply the want of Force, till that necessary Assistance could be had from the Authority of the Magistrate become Christian. For since it is what You build upon, that Men will not hear and consider upon bare Preaching, (and I think you will forwardly enough agree, that till Christianity was made the Religion of the Empira, there were those every where that heard the Preachers of it so little, or so little consider'd what they said, that they rejected the Gospel;) and that therefore Miracles or Force are necessary Means to make Men hear and consider; You must own that those who preach'd without the Power of Miracles, or the Coactive Power of the Magistrate accompanying them, were unfurnish'd of competent and sufficient Means to make Men hear and consider; and so to bring them to the True Religion. If you will say the Miracles done by others were enough to accompany their Preaching, to make it be heard and consider'd; the Preaching of the Ministers at this day is so accompanied, and so will need no assistance of Force from the Magistrate. If the report of Miracles done by one Minister of the Gospel some time before, and in another place, were sufficient to make the Preaching of ten or a thousand others, be heard and consider'd, why is it not so now? For the Credibility and Attestation of the Report is all that is of moment; when Miracles done by others, in other places, are the Argument that prevails. But this, I fear, will not serve your turn in the business of Penalties; and whatever

might satisfy you in the case of Miracles, I doubt you would not think the Salvation of Souls sufficiently provided for, if the Re∣port of the Force of Penalties, used some time since on one side of the Tweed, were all that should assist the Preachers of the True Religion on the other, to make Men hear and consider.

St. Paul, in his Epistle to Titus, instructs him what he, and the Presbyters he should ordain in the Cities of Crete, were to do for the propagating of the Gospel, and bringing Men hear∣tily to imbrace it. His Directions are, that they should be blameless, not Rioters, not self-willed, not soon angry, not given to Wine nor filthy Lucre, not Strikers, not unruly; Lovers of Hospita∣lity, and of good Men; sober, just, holy, temperate; To be able by sound Doctrine, both to exhort and convince Gain-sayers; In all things to be a Pattern of good Works; In Doctrine, shewing Uncor∣ruptedness, Gravity, Sincerity, sound Speech that cannot be condem∣ned, that he that is of the contrary part may be ashamed, having no evil to say of you. These things speak, and exhort, and r•…•…buke, with all Authority. Avoid foolish Questions, and Genealogies, and Conten∣tions. A Man that is an Heretick after the first and second Admo∣nition, reject. To repay you the favour of your Greek, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which, if I may take your liberty of receding from ONr Translation, 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 Strangers to the Gospel to hear and consider. But yet we find nothing directed for the Support and Propaga∣tion of the Gospel in this Island, but Preaching, Exhortation, Reproof, &c. with the Example of a good Life. In all this E∣pistle, writ on purpose to instruct the Preachers of the Gospel, in the Means they were to use among the Cretans, for their Con∣version, not a word about Miracles, their Power or Use: Which one would think strange, if They were the Means appointed and necessary to make Men hear and consider, and without which they would not do it. Preaching, Admonition, Exhortation, In∣treaties, Instruction, by the common Light of Reason, were known, and natural to be used, to perswade Men. There needed not be much said to convince Men of it. But if Miracles were a necessary Means, it was a Means wholly new, unexpected, and out of the Power of other Teachers. And therefore one would think, if they were appointed for the Ends you propose, one

should hear something of that Appointment: Since that they were to be used; or how, and when; was farther from common Apprehension; and seems to need some particular Direction.

If you say the same Spirit that gave them the Power of Mi∣vacles, would also give them the knowledg both that they had it, and how to use it; I am far enough from limiting the Ope∣rations of that infinitely wise Spirit, who will not fail to bring all the Elect of God into the Obedience of Truth, by those Means, and in that manner he shall think necessary. But yet our Saviour, when he sent abroad his Disciples, with the Power of Miracles, not only put it in their Commission, whereby they were informed that they had that extraordinary Gift, but added Instructions to them in the use of it. Freely you have received, freely give; A Caution as necessary to the Cretan Elders, in the use of Miracles, if they had that Power; There being nothing more liable to be turn'd to the advantage of Filthy Lucre.

I do not question but the Spirit of God might give the Power, and stir up the Mind of the first Spreaders of the Gospel to do Miracles on some extraordinary occasion. But if they were a necessary means, to make Men hear and consider what was preached to them, till Force supplied their place; and so were ordinarily to accompany the preaching of the Gospel, (unless it should be preach'd without the means appointed and necessary to make it prevail) I think, in that case, we may expect it should expresly have made a part of the Preachers Commission; it ma∣king a necessary part of the effectual Execution of his Fun∣ction.

But the Apo•…•…le, it seems, thought fit to lay the stress upon instructing others, and living well themselves, upon being in∣stant in season, and out of season. And therefore directs all his Advices for the ordering the Cretan Church, and the propaga∣ting the Gospel there, to make them attend to those necessary things of Life and Doctrine; without so much as mentioning the appointment, need, or use of Miracles.

I said,

But whatever Neglect or Aversion there is in some * 1.137 Men, impartially and throughly to be instructed; there will upon a due Examination (I fear) be sound no less a Neglect and Aversion in others, impartially and throughly to instruct them. 'Tis not the talking even general Truths in plain and •…•…ear Language; much less a Man's own Fancies in Scholastical

or uncommon ways of speaking, an hour or two, once a week, in publick; that is enough to instruct even willing Hearers in the way of Salvation, and the Grounds of their Religion

: And that Politick Discourses and Inve•…•…tives, from the Pulpit, instead of Friendly and Christian Debates with People at their Houses, were not the proper means to inform Men in the Foun∣dations of Religion; and that if there were not a neglect in this part, I thought there would be little need of any other Means. To this you tell me, in the next Paragraph, You do not see how * 1.138 pertinent my Discourse, about this matter, is to the present question. If the shewing the Neglects, observable in the use of what is agreed to be necessary Means, will not be allow'd by you to be pertinent, in a debate about necessary Means; when possibly those very Neglects may serve to make other Means seem requisite, which really are not so; Yet if you are not of those who will never think any such Discourse pertinent; you will allow me to mind you of it again, as not impertinent in answer to your last Letter, wherein you so often tell us of the sufficient Provision made for Instruction. For wherever the Neglect be, it can •…•…arce be said there is sufficient Provision made for Instruction in a Christian Country, where great numbers of those, who are in the Com∣munion of the National Church, are grosly ignorant of the Grounds of the Christian Religion. And I ask you, whether it be in respect of such Conformists you say, as you do in the same Paragraph, That when the best Provision is made that can be, for the * 1.139 Instruction of the People, you fear a great part of them will still need some moderate Penalties to bring them to hear and receive Instru∣ction?

But what if all the means that can, be not used for their In∣struction? That there are Neglects of this kind, you will, I suppose, take the word of a Reverend Prelate of our Church, who thought he could not better shew his Good-will to the Clergy, * 1.140 than by a seasonable Discourse of the Pastoral Care, to c•…•…re that Neglect for the future. There he tells you, that Ministers should watch over and seed their Flock, and not enjoy their Benesices as Farms, &c. Which Reproach, says he, (whatever We may be) our Church is free of; which he proves by the Stipulation and Cove∣nant they make with Christ, that they will never cease their La∣bour, Care and Diligence, till they have done all that lieth in them, according to their bounden Duty, towards all such as are, or should

be committed to their Care, to bring them to a Ripeness of age in Christ. And a Page or two after, having repeated part of the Promise made by those who take Orders, he adds, In this is ex∣pressed the so much NEGLECTED, but so necessary Duty, which Incumbents owe their Flock in a private way; visiting, instracting and admonishing; which is one of the most useful and important Parts of their Duty, how generally socuer it may be disused or forgetten. P. 187. He says, Every, Priest that minds his Duty will find, that no Part of it is so useful as Catechistical Discourses; by means where∣of, his People will understand all his Sermons the better, when they have once had a clear Notion of all those Terms that must run through them; for those not being understood, renders them all unintelligible. Ano∣ther Part of the Priest's Duty, he tells you, is with relation to them * 1.141 that are without, who are of the side of the Church of Rome, or a∣mong the Dissenters. Other Churches and Bodies are noted for their Z•…•…al, in making Proselytes; for their 〈◊〉〈◊〉 Endeavours, as well as their unlawful Methods in it: They reckoning perhaps that all will be 〈◊〉〈◊〉 by the increasing their PARTY; which is the true Name of making Converts, except they become at the same time good Men, as well as Votaries to a Side or Cause. We are certainly very RE∣MISS in this of both hands. Little pains is taken to gain either upon Papists or Nonconformists: The LAW HAS BEEN SO MUCH TRUSTED TO, that that Method only was thought sure; it was much valued, and others at the same time as much NEGLECTED. And whereas, at first, WITHOUT FORCE OR VIOLENCE, in forty Years time, Popery from being the prevailing Religion, was reduced to a bandful; we have now in above twice that number of Years, made very little Progress, &c.

Perhaps here again you will tell me, you do not see how this is pertinent to the present Question; Which, that you may see, give me leave to put you in mind, that neither you nor any body else can pretend Force necessary till all the Means of Perswasion have been used, and nothing negl•…•…ted that can be done by all the sof∣ter Ways of Application. And since it is your own Doctrine, that Force is not lawful, unless where it i•…•… necessary; the Magi∣strate, upon your Principles, can neither lawfully use Force, nor the Ministers of any National Church plead for it any where, but where they themselves have first done their Duties: A Draught whereof, a•…•…apted to our present Circumstances, we have in the newly publish'd Discours: of the Pastoral Care. And

he that shall press the use of Force as necessary, before he can answer it to himself and the World, that those who have taken on them the care of Souls have performed their Duties, were best consider, whether he does not draw up an Accusation a∣gainst the Men of that Holy Order, or against the Magistrate who suffers them to neglect any part of their Duty. For whilst what that Learned Bishop, in the Passages above cited and in o∣ther places, mentions, is neglected; it cannot be said that no other Means but Force is lest: Those, which are on all hands acknow∣ledg necessary and useful Means, not having yet been made use of.

To vindicate your Method from Novelty, you tell me, 'tis * 1.142 as old as St. Austin. Whatever he says in the place you quote, it shews only his Opinion, but not that it was ever used. There∣fore, to shew it not to be new in practice, you add, that yon think it has been made use of by all those Magistrates, who having made all requisite Provisions for the instructing their People in the Truth, have likewise requir'd them under convenient Penalties to im∣brace it. Which is as much as to say, that those Magistrates who used your Method, did use your Method. And that certainly you may think safely, and without fear of being gainsaid.

But now I will tell you what I think, in my turn: And that is, if you could have found any Magistrates who had made use of your Method, as well as you think you have found a Divine that approves of it, you would have named those Magistrates as for∣wardly as you do St. Austin. If I think amiss, pray correct me yet, and name them.

That which makes me imagine you will hardly find any Ex∣amples * 1.143 of it, is what I there said in these Words;

All other Law-makers have constantly taken this Method; that where any thing was to be amended, the Fault was first declared, and then Penalties denounced against all those who after a time set, should be found guilty of it. This the common Sense of Man∣kind, and the very Reason of Laws (which are intended not for Punishment but Correction) has made so plain, that the subtilest and most refined Law-makers have not gone out of this Course, nor have the most ignorant and barbarous Nati∣ons mist it. But you have out-done Solon and Lycurgus, Moses, and our Saviour, and are resolved to be a Law-maker of a Way by your self. 'Tis an old and obsolete Way, and will not,

serve your turn, to begin with Warnings and Threats of Pe∣nalties, to be inflicted on those who do not re•…•…orm, but con∣tinue to do that which you think they fail in. To allow of Impunity to the Innocent, or the Opportunity of Amend∣ment to those who would avoid the Penalties, are Formalities not worth your Notice. You are for a shorter and surer Way. Take a whole Tribe, and punish them at all Adventures, whe∣ther guilty or no of the Miscariage which you would have a∣mended; or without so much as telling them what it is you would have them do, but leaving them to find it out if they can. All these Absurdities are contained in your Way of proceding; And are impossible to be avoided by any one, who will punish Dissenters, and only Dissenters, to make them con∣sider and weigh the Grounds of their Religion, and impartially exa∣mine whether it be true or no, and upon what Grounds they took it up; that so they may find and 〈◊〉〈◊〉 ace the 〈◊〉〈◊〉 that must save them.

These Absurdities, I fear, must be remov'd, before any Magistrates will find your Method practicable.

I having said,

Your Method is not altogether unlike the Plea made use of to excuse the late barbarous usage of the Prote∣stants in France, from being a Persecution for Religion, viz. That it was not a Punishment for Religion, but for disobeying the King's Laws, which requir'd them to come to Mass: So by your Rule, Di•…•…enters must be punish'd, not for the Religion they have imbraced, and the Religion they have rejected.

In answer to this, in the next Paragraph, you take abundance of * 1.144 pains to prove, that the King of France's Laws, that require go∣ing to Mass, are no Laws. You were best to say so on the other side of the Water. 'Tis sure the Punishments were Punishments, and the Dragooning was Dragooning. And if you think that Plea excus'd them not, I am of your Mind. But nevertheless am of Opinion, as I was, that it will prove as good a Plea as yours. * 1.145 Which is what you argue against in your next Paragraph, in the Words following, wherein you examine the likeness of your new Method to this plea. You tell me, I say, by your Rule, the Di•…•…enters' (from the true Religion, for you speak of no other) must be punish'd (or if I please subjected to moderate Penaltics, such as shall make them uneasy, but •…•…uber destroy or undo them): For what? Indeed I thought by your 〈◊〉〈◊〉 Book, you meant not for their Religion, but to make them consider; but here you ask me where it is you

say that Dissenters from the true Religion, are not to be punish'd for their Religion? `So then, it seems, in your Opinion now, Dissen∣ters from the true Religion are to be punish'd, or (as you are pleased to mollify the Expression, for the thing is the same) subjected to moderate Penalties for their Religion. I think I shall not need to prove, to any one but one of your nice Stile, that the Execu∣tion of Penal Laws, let the Penalties be great or small, are Pu∣nishments.

If therefore the Religion of Dissenters from the true, be a Fault to be punish'd by the Magistrate; Who is to judg who are guilty of that Fault? Must it be the Ma istrate every-where, or the Magisrate in some Countries and not in others, or the Magi∣strate no-where? If the Magistrate no-where is to be judg who are Dissenters from the true Religion, he can no-where punish them. If he be to be every-where Judg, then the King of France, or the Great Turk, must punish those whom they judg Dissenters from the true Religion, as well as other Potentates. If some Magistrates have a right to judg, and others not; That yet, I fear, (how absurd soever it be) should I grant it, will not do your business. For besides that They will hardly agree to make you their infallible Umpire in the case, to determine who of them have, and who have not this right to judg which is the True Religion; or if they should, and you should declare the King of England had that Right, (viz. whilst he complied to support the Orthodoxy, Ecclesiastical Polity, and those Ceremonies which you approve of;) But that the King of France, and the Great Turk, had it not, and so could have no right to use Force on those they judg'd Dissenters from the true Religion; You ought to bethink your self what you will reply to one that should use your own Words; If such a degree of outward Force, as has been * 1.146 mentioned, be really of great and even necessary use, for the advan∣cing of the True Religion, and Salvation of Souls, then it must be ac∣knowledg'd, that in France and Turky, &c. there is a right some∣where to use it, for the advancing those ends; unless we will say (what without Impiety cannot be said) that the wise and benign Dis∣poser and Governour of all things, has not in France and Turky fur∣nish'd Mankind with competent Means, for the promoting his own Ho∣nour, and the good of Souls.

You go on, and tell us, they are to be punish'd, not for follow∣ing * 1.147 the Light of their own Reason, nor for obeying the Di∣ctates

of their own Con•…•…lences, but rather for the contrary. For the Light of their own Reason, and the Dictates of their own Consci∣ence (if their Reason and their Consciences were not perverted and abused) would undoubtedly lead them to the same thing, to which the Method you speak of is designed to bring them; i. e. to the same thing to which your Reason and your Conscience leads you. For if you were to argue with a Papist, or a Presbyterian, in the case; What privilege have you to tell him, that his Reason and Consci∣ence is perverted, more than he has to tell you that yours is so? Unless it be this insupportable Presumption, that your Reason and Conscience ought to be the Measure of all Reason and Consci∣ence in all others, which how you can claim, without pretending to Infallibility, is not easy to discern.

The Diversion you give your self, about the likeness and un∣likeness of those two Pleas, I shall not trouble my self with; since, when your Fit of Mirth was over, you were forced to confess, That as I have made your Plea for you, you think there * 1.148 is no considerable difference, as to the Fairness of them, excepting what arises from the different degrees of Punishment, in the French Discipline, and your Method. But if the French Plea be not true; and that which I make to be yours be not yours;—I must beg your pardon, Sir, I did not think it was your Opinion, (nor do I yet remember that you any where said in your A. &c.) that Men were to be punish'd for their Religion; but that it was purely to make Men examine the Religion they had imbraced, and the Reli∣gion that they had rejected. And if that were of moment, I should think my self sufficiently justified, for this my Mistake, by what you say in your Argument, &c. from p. 6, to 12. But since you explain your self otherwise here, I am not unwilling to take your Hypothesis, as you from time to time shall please to reform it. You answer then, That to make them examine, is indeed the * 1.149 next End for which they are to be punish'd. But what is that to my Question? Which, if it be pertinent, demands for what Fault, not for what End, they are to be punish'd: As appears even by my next Words.

So that they are punish'd, not for having offended a∣gainst a Law, (i. e. not for any Fault;) for there is no Law in England that requires them to examine.

This, I must confess, was to shew, that here, as in France, whatever was pretended, yet the True Reason why People were punish'd, was their Re∣ligion. And it was for this Agreement, that in both Places Reli∣gion

was meant, though something else was talked of, that I said your plea was like that made use of in France. But I see I might have spared my Pains to prove that you punish Diffenters for their Religion, since you here own it.

You tell me, in the same place, I was impertinent in my Question, (which was this, For what then are they to be punish'd?) that I demanded for what End, and not for what Fault they are to be punish'd. In good earnest, Sir, I was not so subtile as to distinguish them. I always thought that the End of all Laws was to amend those Faults which were forbidden; and that when any one was punish'd, the Fault for which he was punish'd was the •…•…ransgression of the Law, in that particular which was by the Law commanded or forbidden; and the End of the Pu∣nishment, was the Amendment of that Fault for the future. For Example; If the Law commanded to hear, not Hearing was the Fault punish'd; and the End of that Punishment, was to make the Offenders hear. If the Law commanded to examine, the Fault punish'd, when that Law was put in Execution, was not Examining; and the End of the Punishment, to make the Offenders examine. If the Law commanded Conformity, the Fault was Nonconformity, and the End of it to make Men con∣form.

This was my Apprehension concerning Laws, and Ends of Punishments. And I must own my self still so dull as not to distinguish otherwise between the Fault for which Men are to be punish'd, and the End for which they are to be punish'd, but only as the one is past, the other future. The Transgression or Fault, is an Omission or Action that a Man is already guilty of; the End of the Punishment, that it be not again repeated. So that if a Man be punish'd for the Religion he 〈◊〉〈◊〉, I can see no o∣ther End for which he is punish'd, but to make him quit that Religion. No other immediate End I mean; for other remote Ends, to which this is subordinate, it may have. So that if not examining the Religion which Men have imbraced, and the Re∣ligion they have rejected, be not the Fault for which Men are punish'd; I would be glad you would shew me how it can be the next End, as you say it is, of their being punish'd. And that you may not think my Dullness gives you a Labour without Ground, I will tell you the Reason why I cannot find any other next End of Punishment, but the Amendment of the Fault for∣bidden;

and that is, Because That seems to me to be the End, the next End, of any Action; which, when obtain'd, the Acti∣on is to cease, and not cease till it be attain'd. And thus, I think, it is, in Punishments, ordain'd by the Law. When the Fault for∣bidden is amended, the Punishment is to cease, and not till then. This is the only way I have to know the End, or final Cause for which any Action is done. If you have any other, you will do me a kindness to instruct me. This 'tis which makes me con∣clude, (and I think with me all those who have not had the Lei∣sure and Happiness to attain the utmost resining of the Schools) that if their Religion be the Fault for which Dissenters are pu∣nish'd, Examining is not the End for which they are punish'd; but the Change of their Religion: Though Examining may per∣haps in some Men, precede their Change, and help to it. But that is not necessary. A Man may change his Religion without it: And when he has chang'd, let the Motive be what it will, the End the Law aims at is obtain'd, and the Punishment ceases. So on the other side, If not Hearing, not Examining, be the Fault for which Men are punish'd, Conformity is not the next End for which they are punish'd, though it may perhaps, in some, be a Consequence of it; but Hearing and Examining must be under∣stood to be the Ends for which they are punish'd. If they are not the Ends, why does the Punishment cease when those Ends are attain'd? 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 Di∣stinctions.

But let us consider your Hypothesis as it now stands, and see what advantage you have got to your Cause by this new Ex∣plication. Dissenters from the True Religion are to be punish'd, say you, for their Religion. Why? Because 'tis a Fault. Against whom? Against God. Thence it follows indeed, that God, if he pleases, may punish it. But how will you prove that God has given the Magistrates of the Earth a Power to punish all Faults against himself? Covetousness, or not loving our Neigh∣bour as our selves, are Faults or Sins against God. Ought the Magistrate to punish these? But I shall not need to trouble you much with that Question. This Matter I think will be decided between us without going so sar.

If the Magistrate may punish any one for not being of the True Religion, must the Magistrate judg what is that True Religion or no? If he must not, what must guide him in the punishing of some, and not of others? For so it is in all places where there is a National Religion establish'd by Penal Laws. If the Magistrate be commission'd by the same Law of Nature (for that is all the Commission you pretend to) to judg what is the True Religion, by which he is authorized to punish those who dissent from it; Must not all Magistrates judg, and accord∣ingly punish those who dissent from that, which they judg the True Religion, i. e. in effect, those who dissent from theirs? And if all Magistrates have a Power to punish those who are not of their Religion, I ask you, Whether it be of more use or disadvantage to the promoting True Religion and Salvation of Souls? And when you have resolved that Question, you will then be able to tell me whether the Usefulness of it (which must be determin'd by the greater Good or Harm it is like to do) is such as to justify your Doctrine about it, or the Magistrate's use of it.

Besides, your making the Dissenting from the True Religion a Pault to be punish'd by the Magistrate, puts an end to your Pretence to moderate Punishments; which, in this place, you make use of to distinguish yours from the French Method; saying, That your Method punishes Men with Punishments which do not de∣serve to be called so, when compared with those of the French Disci∣pline. But if the Dissenting from the True Religion, be a Fault that the Magistrate is to punish, and a Fault of that consequence, that it draws with it the loss of a Man's Soul; I do not see how other Magistrates, whose Duty it is to punish Faults under his Cognizance, and by punishing to amend them, can be more re∣miss than the King of France has been, and fo•…•…bear declaring that they will have all their People saved, and endeavour by such Ways as he has done to effect it: Especially since you tell * 1.150 us, That God now leaves Religion to the Care of Men, under his or∣dinary Providence, to try whether they will do their Duties in their se∣veral Capacities or not, leaving them answerable for all that may fol∣low from their Neglect. In the correcting of Faults, Malo nodo 〈◊〉〈◊〉 〈◊〉〈◊〉, is not only what is justifiable, but what is requisite. But of this more fully in another place.

In the next place; I do not see how, by your Method, as you explain it here, the Magistrate can punish any one for not being of the True Religion, (though we should grant him to have a Power to do it) whilst you tell us, That your Method punishes Men for rejecting the True Religion, propos'd to them with sufficient * 1.151 Evidence, which certainly is a Fault. By this Part of your Scheme it is plain, that you allow the Magistrate to punish none but those to whom the True Religion is propos'd with sufficient Evidence. And sufficient Evidence, you tell us, is such as will certainly win * 1.152 〈◊〉〈◊〉 where-ever it is duty consider'd. Now by this Rule, there will be very few that the Magistrate will have right to punish; since he cannot know whether those who dissent, do it for want of due Consideration in them, or want of sufficient Evidence in what is proposed; unless you mean by due Consideration, such Conside∣ration that always does bring Men actually to 〈◊〉〈◊〉; which is in effect to say nothing at all. For then your Rule amounts to thus much, That sufficient Evidence is such as will certainly win As∣sent where-ever it is consider'd duly, i. e. so as to win Assent. This being like some of those other Rules we have met with, and ending in a Circle, Which after you have traced, you at last sind your self just where you were at setting out; I leave it to you to own as you think sit: And tell you, if by duly considering, you mean con∣sidering to his utmost; that then, that which is propos'd to one with sufficient Evidence to win Assent, may not be so to another.

There are Propositions extant in Geometry, with their De∣monstrations annexed, and that with such sufficient Evidence to some Men of deep Thought and Penetration, as to make them see the Demonstration, and give Assent to the Truth: Whilst there are many others, and those no No•…•…ices in Mathe∣maticks, who with all the Consideration and Attention they can use, are never able to attain unto it. 'Tis so in other Parts of Truth. That which hath Evidence enough to make one Man certain, has not enough to make another so much as guess it to be true, though he has spared no Endcavour or Application in examining it. And therefore, if the Magistrate be to punish none but those who reject the True Religion, when it has been offer'd with sufficient Evidence, I imagine he will not have many to pu∣nish; if he will, as he ought, distinguish between the Innocent and the Guilty.

Upon your Forwardness to encourage the Magistrate's use of Force in Matters of Religion, by its Usefulness, even so far as to pretend Advantages from what your self acknowledge the Mis∣application of it; I say that,

So instead of 〈◊〉〈◊〉 from, * 1.153 you give Encouragement to the Mischief: which upon your Principle, join'd to the natural Thirst in Man after Arbitrary Power, may be carried to all manner of Exorbitancy, with some Pretence of Right.

To which your Reply is, That you speak on-where but of the Use and Necessity of Force. What think you in the place mention'd, of the Gain that you tell the Suf∣ferers they shall make by the Magistrate's punishing them to bring them to a wrong Religion? You do not, as I remember, there say, that Force is necessary in that case: Though they gaining, as you say, by it this Advantage, that they know better than they did before where the Truth does 〈◊〉〈◊〉; You cannot but allow, that such a Misapplication of Force may do some Service indirectly and at a distance towards the Salvation of Souls.

But that you may not think, whilst I had under Consideration the dangerous Encouragement you gave to Men in Power, to be very busy with their Force in Matters of Religion, by all the •…•…orts of Usefulness you could imagine of it, however apply'd, right or wrong, that I declin'd mentioning the Necessity you pretend of Force, because it would not as well serve to the purpose for which I mention its Usefulness; I shall here take it so, that the Reader may see what reason you had to complain of my not doing it before.

Thus then stands your System. The procuring and advancing any way of the spiritual and eternal Interests of Men, is one of the Ends of Civil Society. And Force is put into the Magistrate's hands, as necessary for the attaining those Ends, where no other Means are left,

Who then upon your Grounds may quickly find Reason, where it •…•…utes his Inclination, or serves his Turn, to punish Men directly to bring them to his Religion.

For if he may use Force because it is necessary, as being the only Means left to make Men consider those Reasons and Arguments, which otherwise they would not consider, Why may he not by the same Rule use Force, as the only Means left to make Men degrees of G'ory, which otherwise they would not attain, and so to ad∣vance their eternal Interests? For St. Paul 〈◊〉〈◊〉 us, that the 〈◊〉〈◊〉 of this Life work for us a far more exce•…•…ding weight of

Glory. So that whether the Magistrate may not, when it may serve his turn, argue thus from your Principles, judg you: Dis∣senters from my Religion must be punish'd, if in the wrong, to bring them into the right Way; if in the right, to make them by their Sufferings Gainers of a far more exceeding weight of Glory.

But you say, Unless it be as necessary for Men to attain any grea∣ter * 1.154 degree of Glory as it is to attain Glory, it will not follow that if the Magistrate may use Force, because it may be indirectly, &c. use∣ful towards the procuring any degree of Glory, he may by the same Rule use it where it may be in that manner useful towards the procu∣ring a greater degree of Glory. But that there is the same necessity of Mens attaining a greater degree of Glory, as there is of their at∣taining Glory, no Man will affirm. For without attaining Glory, they cannot escape the Demnation of Hell, which yet they may escape, without any greater degree of Glory. One of the Ends of a Com∣monwealth is, say you, the advancing Mens eternal Interests. The procuring greater degrees of Glory, is the advancing a Man's e∣ternal Interest. The use of Force, to make Men suffer for the Truth what otherwise they would not suffer, is as necessary for the attaining an higher degree of Glory, as using Force to make Men consider, what otherwise they would not consider, is neces∣sary, * 1.155 for the attaining any degree of Glory. But you will say, Attaining Glory is absolutely necessary, but the attaining any greater degree of Glory, however desirable, is not so necessary. Now if there be not the same necessity of the one of these, as there is of the other, there can be no Pretence to say, that whatever is 〈◊〉〈◊〉 in respect of one of them, is likewise so in respect of the other. But there will al∣ways be a just Pretence to say, if advancing the eternal Interests of Men be one of the Ends of a Commonwealth, and that the Force in the Magistrate's hands be necessary to the attaining that End; that then the Magistrate is obliged to use it; whether you will think that End absolutely necessary, or as necessary as another, or no. I shall not here trouble you again with your Mistake a∣bout what is absolutely necessary, having taken notice of it in ano∣ther place. Only I shall desire you to shew me, that the attaining of Glory is absolutely necessary, when next time you have occasion to affirm it. Attaining of Glory is necessary in order to Happi∣ness: And attaining a greater degree of Glory, is necessary in or∣der to greater Happiness: But neither of them is absolutely necessary, but in order to their respective Ends.

And now though, as you say, you do not think your self bound to take notice of all that may be done with some pretence of Right: Yet, I suppose, upon cooler Thoughts, when you have consider'd of what dangerous Consequence an Argument, manag'd as yours is, may be to the True Religion, and the sincere Prosessors of it; and what Occalion or Encouragement it may give to Men in Power warm'd with Zeal, and excited by the proper Ministers of their own Religion, to make a wrong and exorbitant Use of Force in Matters of Religion, you will another time think your self bound not to let it go abroad again without some Caution to the Magistrate in the Use of it; without one word of Advice at least, that since it is given him, as you say, only for promoting the True Religion, he should take care and examine impartially whether what he imploys it for, be the one only True Reli∣gion. It being your Opinion whenever he makes use of Force in Matters of Religion, for the promoting any thing but that, he goes beyond his Commission, injures his Subjects, and indan∣gers his own Soul.

By this time, Sir, I suppose you see upon what Grounds I think you have not clear'd those Difficulties which were charg'd by me on your Method: And my Reader will see what reason there was for those Imputations which, with so loud an Out∣cry, you laid upon me of unfair Dealing; since there is not one of them which cannot be made good to be contain'd either in your Book or in your Hypothesis; and that so clearly, that I could not imagine that a Man who had so far consider'd Govern∣ment, as to engage in Print, in such a Controversy as this, could miss seeing it as soon as mention'd to him. One of them which very much offends you, and makes you so often tell me what I say is impertinent and nothing to the purpose, and sometimes to use warmer Expressions, is, that I argue against a Power in the Magistrate 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 Commission given to all Magistrates by the Law of Nature, which obliged them to use Force to bring Men to the True Religion, it was not possible for them to put this Com∣mission in execution, without being Judges what was the True Re∣ligion; and then there needed no great quickness to perceive, that every Magistrate, when your Commission came to be put in execution, would, one as well as another, find himself obliged to

use Force to bring Men to that which he believed to be the True Religion. But since this was so hard for you to see, I now have been at the pains to prove it, and thereby to clear all thoseIm∣putations. I shall not instance in any other: They are all of a like kind. Only where you complain I have not cited your Words fairly, if you can shew that I have done it any where in this or the Second Letter, to the advantage of my Cause; or to avoid any Argument in them, not answered; if you please to shew it me, I shall either let you see your Mistake, or acknowledg mine.

And now whether you shall think what I have said worth that Consideration you promise, or take it all for Cavils and Im∣pertinencies, * 1.156 to me is very indifferent. Enjoy if you please that short and easy way of answering. But if the Party you write for, be, as you say, God and the Souls of Men, it will require you se∣riously to weigh your Scheme, examine and put together the Parts of it, observe its Tendency and Consequences; and in a word, consider Things, and not Words. For the Party of God and Souls needs not any Help from Obscurity or Uncertainty of general and equivocal Terms, but may be spoke out clearly and distinctly; Needs no retreat in the round of equivalent, or the uncertainty of misapply'd Expressions, that may serve to a∣muse and deceive the unwary, but instruct no body; And lastly, needs no Leave nor Allowance from Men of Art to direct both Subjects and Magistrates to the Examination of the Scriptures, wherein God has reveal'd to the World the Ways and Means of Salvation. In doing of this, in a Treatise where you profess * 1.157 the Subject of your Enquiry is only what Method is to be used to bring Men to the True Religion; the Party you profess to write for would have justified you against the Rules of any lawful Art; and no Christian Man, of what Art soever, would have denied you that Liberty: And, if I mistake not, the Party, you say you write for, demands it of you.

If you find upon a Review of the whole, that you have ma∣nag'd your Cause for God and the Souls of Men, with that Since∣rity and Clearness that satisfies your own Reason, and you think may satisfy that of other Men, I shall congratulate to you so happy a Constitution. But if all your magnified and necessary Means of Force, in the way you contend for, reaches no farther than to bring Men to a bare outward Conformity to the Church of England; wherein you can •…•…dately affirm, that it is presuma∣ble

that all that are of it are so upon Reason and Conviction; I suppose there needs no more to be said to convince the World what Party you write for.

The Party you write for is God, you say. But if all you have said, aims or amounts to nothing more than that the Church of England, as now establish'd by Law, in its Doctrines, Ceremo∣nies and Discipline, should be supported by the Power of the Magistrate, and Men by Force be driven into it; I fear the World will think you have very narrow Thoughts of God; or that that is not the Party you write for. 'Tis true, you all along speak of bringing 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 promoting whereof, or punishing Dissen∣ters from it, the Magistrate has the same Right to use Force, as you pretend he has here in England. Till you therefore name some such other True Church and True Religion, besides that of England, your saying that God is the Party you write for, will rather shew that you make bold with his Name, than that you do not write for another Party.

You say too, you write not for any Party, but the So•…•…s of Men. You write indeed, and contend earnestly, that Men should be brought into an outward Conformity to the Church of England. But that they imbrace that Profession upon Reason and Con∣viction, you are content to have it presumable, without any far∣ther Enquiry or Examination. And those who are once in the outward Communion of the National Church, however igno∣rant or irreligious they are, you leave there 〈◊〉〈◊〉 by your only competent Means, Force; without which, you tell us, the True Religion, by its own Light and Strength, is not able to prevail a∣gainst Mens Lusts and the Corruption of Nature, so as to be consider'd as it ought, and heartily imbraced. And this drop'd not from your Pen by chance: But you professedly make Ex∣cuses for those of the National Religion who are ignorant of the Grounds of it; And give us Reasons why Force cannot be used to those who outwardly conform, to make them consider so as sincerely to imbrace, believe and obey, the Truth that must * 1.158 save them. But the •…•…verend Author of the Pastoral Care tell

you, PARTY is the true Name of making Converts, except they be∣come at the same time good Men.

If the use of Force be necessary for the Salvation of Souls; and Mens Souls be the Party you write for; you will be suspected to have betrayed your Party, if your Method and necessary Means of Salvation reach no farther than to bring Men to outward Conformity, though to the True Church; and after that aban∣dons them to their Lusts and depraved Natures, destitute of the help of Force, your necessary and competent Means of Salva∣tion.

This way of managing the Matter, whatever you intend, •…•…ms rather, in the Fitness of it, to be for another Party. But since you assure us you write for nothing but God and Mens Souls, it can only be said you had a good Intention, but ill Luck; since your Scheme, put into the Language of the Country, will sit a∣ny National Church and Clergy in the World, that can but suppose it self the True; and that I presume none of them will fail to do.

You were more than ordinary reserv'd and gracious when you tell me, That what Party I write for, you will not undertake to * 1.159 say. But having told me, that my Letter tends to the promoting of 〈◊〉〈◊〉 in Religion, you thought ('tis like) that was sufficient to shew the Party I write for; and so you might safely end your Letter with Words that looked like civil. But that you may a∣nother time be a little better informed what Party I write for, I will tell you. They are those who in every Nation •…•…ear God, 〈◊〉〈◊〉 〈◊〉〈◊〉, and are accepted with him; and not those who in every Nation are zealous for Humane Constitutions, cry up nothing so much as outward Con•…•…ormity to the National Reli∣gion, and are accepted by those who are the Promoters of it. Those that I write for are those, who, according to the Light of their own Con•…•…ences, are every-where in earnest in Matters of their own Salvation, without any desire to impose on others; A Party so seldom favour'd by any of the Powers or Sects of the World; A Party that has so few Preferments to bestow; so few 〈◊〉〈◊〉 to reward the •…•…ndeavours of any one who appears for it, that I conclude I shall easily be believ'd when I say, that nei∣ther Hopes of Preferment, nor a Design to recommend my self to those I live amongst, has 〈◊〉〈◊〉 my Understanding, or misled

me in my Undertaking. So much Truth as serves the turn of any particular Church, and can be accommodated to the nar∣row Interest of some Humane Constitution, is indeed often re∣ceived with applause, and the Publisher finds his account in it. But I think I may say, Truth (in its full Latitude, of those gene∣rous Principles of the Gospel, which so much recommend and inculcate universal Charity, and a Freedom from the Inventions and Impositions of Men in the things of God,) has so seldom had a fair and favourable Hearing any where, that he must be very ignorant of the History and Nature of Man, however dignified and distinguish'd, who proposes to himself any secular Advan∣tage by writing for her at that rate.

As to your Request in the Close of your Letter, I hope this will satisfy you, that you might have spar'd it; And you with the rest of the World will see that all I 〈◊〉〈◊〉 in my former Letter was so true, that you need not have given me any caution for the future. As to the 〈◊〉〈◊〉 of what I say, I doubt whether I shall please you: Because I find by your last Letter, that what is brought by me to shew the Weakness, Absurdities, or 〈◊〉〈◊〉 of what you write, you are very apt to call 〈◊〉〈◊〉, and nothing to the purpose. You must pardon me there∣fore, if I have endeavour'd more to please other Readers than you in that Point. I hope they will find, in what I have said, not much besides the matter. But to a Man who, supposing himself in the right, builds all upon that Supposition, and takes it for an Injury to have that Privilege deny'd him; To a Man who would soveraignly decide for all the World, what is the True Religion, and thereby impower what Magistrates he thinks fit, and what not, to use Force; To 〈◊〉〈◊〉 a Man not to seem 〈◊〉〈◊〉, would be really to be so. This makes me pleas'd with your Reply to so many Passages of my Letter, that they were nothing to the purpose: And 'tis in your Choice whether in your Opinion any thing in this shall be so.

But since this depends upon your keeping steadily to clear and 〈◊〉〈◊〉 Notions of things, separate from Words and 〈◊〉〈◊〉, used in a doubtful and undetermin'd Signification; where∣with 〈◊〉〈◊〉 of Art often 〈◊〉〈◊〉 themselves and others; I shall not * 1.160 be so unreasonable as to expect, whatever you promise, that you should •…•…y by your Learning to imbrace Truth, and own

what will not perhaps sute very well with your Circumstan∣ces and Interest.

I see, my Design not to omit any thing that you might think looks like an Argument In yours, has made mine grow beyond the size of a Letter. But an Answer to any one being very little different from a Letter, I shall let it go under that Title. I have in it also endeavour'd to bring the scatter'd Parts of your Scheme into some Method, under distinct Heads, to give a fuller and more 〈◊〉〈◊〉 View of them. Wherein, if any of the Arguments which give support to your Hypothesis, have escaped me una∣wares; be pleased to shew them me; and I shall either acknowledg their Force, or endeavour to shew their Weakness. I am,

SIR,

Your most Humble Servant, PHILANTHROPUS.

June 20, 1593.

FINIS.

Notes

• * 1.1

  Chap. 10.
• * 1.2

  P. 30.
• * 1.3

  A. p. 10.
• * 1.4

  P. 7.
• * 1.5

  A. p. 2. L. 2. p. 3.
• * 1.6

  P. 5.
• * 1.7

  P. 37.
• * 1.8

  P. 37.
• * 1.9

  P. 38.
• * 1.10

  P. 36.
• * 1.11

  P. 36.
• * 1.12

  Lightfoot Harm. of the N. T. Sect. 〈◊〉〈◊〉. and 〈◊〉〈◊〉.
• * 1.13

  P. 36.
• * 1.14

  P. 37.
• * 1.15

  A. p. 6, 12.
• * 1.16

  P. 39.
• * 1.17

  P. 40.
• * 1.18

  P. 9.
• * 1.19

  P. 7.
• * 1.20

  P. 6.
• * 1.21

  P. 27.
• * 1.22

  P. 37.
• * 1.23

  Dodwell. Dissertar. in 〈◊〉〈◊〉. Diss. 2.
• * 1.24

  Sect. LXV.
• * 1.25

  P. 37.
• * 1.26

  〈◊〉〈◊〉 3.
• * 1.27

  〈◊〉〈◊〉. l. 1. c. 21.
• * 1.28

  Chrysost. Hom. 8. in Mat. 2.
• * 1.29

  C•…•…cum illumina∣tum fuisse jam nove∣ram. Necea quae cognosci∣mus, enu∣merare possumus. Aug. Re∣tract. l. 1. c. 13.
• * 1.30

  Que uti{que} mecum •…•…iunt.
• * 1.31

  〈◊〉〈◊〉 da∣ti sunt. Cum vide∣remus an∣tiquis 〈◊〉〈◊〉 divi∣narum sig∣na 〈◊〉〈◊〉 etiam nostris 〈◊〉〈◊〉 fre∣quentari. Aug. de Civ. 〈◊〉〈◊〉 I. 〈◊〉〈◊〉 8.
• * 1.32

  P. 7.
• * 1.33

  Acts XIII. 46. Ver. 51.
• * 1.34

  Acts XIX. 9.
• * 1.35

  Acts VIII. 6.
• * 1.36

  P. 24, 25.
• * 1.37

  P. 36.
• * 1.38

  P. 25.
• * 1.39

  P. 77.
• * 1.40

  〈◊〉〈◊〉. p. 16.
• * 1.41

  P. 8.
• * 1.42

  P. 8.
• * 1.43

  P. 6.
• * 1.44

  P. 6.
• * 1.45

  Vid. Pastoral Care, pag. 202.
• * 1.46

  P. 6.
• * 1.47

  L. 2. p. 3.
• * 1.48

  P. 8.
• * 1.49

  P. 9.
• * 1.50

  P. 10.
• * 1.51

  P. 9.
• * 1.52

  p. 7.
• * 1.53

  p. 13.
• * 1.54

  p. 7.
• * 1.55

  〈◊〉〈◊〉 〈◊〉〈◊〉 of the Folly of 〈◊〉〈◊〉. p. 16.
• * 1.56

  p. 7. P. 10.
• * 1.57

  P. 6.
• * 1.58

  P. 6.
• * 1.59

  Gen. XX, XXI, XXVI.
• * 1.60

  1 Kings XIX. 10.
• * 1.61

  Ver. 14.
• * 1.62

  P. 〈◊〉〈◊〉.
• * 1.63

  ActsX 35.
• * 1.64

  Ver. 17.
• * 1.65

  P. 〈◊〉〈◊〉.
• * 1.66

  P. 6.
• * 1.67

  P. 6.
• * 1.68

  P. 6.
• * 1.69

  Psal. XIV
• * 1.70

  P. 7.
• * 1.71

  P. 9.
• * 1.72

  Pastoral Care, 〈◊〉〈◊〉. 189.
• * 1.73

  Orig. Hom. in Jos. IX.
• * 1.74

  P. 25.
• * 1.75

  P. 7.
• * 1.76

  P. 6.
• * 1.77

  P. 9.
• * 1.78

  〈◊〉〈◊〉 〈◊〉〈◊〉. XXX. p-194. & A∣post. of the late 〈◊〉〈◊〉
• * 1.79

  P. 37.
• * 1.80

  1 Cor. 1.25
• * 1.81

  A. p. 7.
• * 1.82

  L. 2. p. 5.
• * 1.83

  P. 13.
• * 1.84

  P. 30.
• * 1.85

  P. 31.
• * 1.86

  P. 34.
• * 1.87

  L. 2. p. 1•…•….
• * 1.88

  P. 3.
• * 1.89

  A. p. 16.
• * 1.90

  P. 7.
• * 1.91

  P. 33.
• * 1.92

  P. 25.
• * 1.93

  P. 51.
• * 1.94

  L. 2. p. 19.
• * 1.95

  P. 35.
• * 1.96

  P. 35.
• * 1.97

  P. 30.
• * 1.98

  P. 35.
• * 1.99

  P. 36.
• * 1.100

  P. 20.
• * 1.101

  P. 37.
• * 1.102

  Rom. X. 14, 17.
• * 1.103

  P. 38.
• * 1.104

  P. 38.
• * 1.105

  A. p. 7, &c.
• * 1.106

  P. 11.
• * 1.107

  P. 38.
• * 1.108

  A. p. 11.
• * 1.109

  L. 2. p. 21.
• * 1.110

  P. 38.
• * 1.111

  L. 2. p. 19.
• * 1.112

  L. 2. p. 21.
• * 1.113

  P. 39.
• * 1.114

  P. 39.
• * 1.115

  A. p. 6.
• * 1.116

  Rom. VIII. 29.
• * 1.117

  A. p. 16.
• * 1.118

  P. 39.
• * 1.119

  P. 40.
• * 1.120

  P. 40.
• * 1.121

  Ibid.
• * 1.122

  P. 40.
• * 1.123

  Joh. IX. 5.
• * 1.124

  P. 40.
• * 1.125

  P. 41.
• * 1.126

  P. 41.
• * 1.127

  A. p. 11.
• * 1.128

  P. 41.
• * 1.129

  P. 39.
• * 1.130

  A. p. 6.
• * 1.131

  A. p. 11.
• * 1.132

  P. 42.
• * 1.133

  P. 43.
• * 1.134

  I. 2. p. 22.
• * 1.135

  P. 43.
• * 1.136

  P. 43.
• * 1.137

  L. 2. p. 23.
• * 1.138

  P. 43.
• * 1.139

  Ibid.
• * 1.140

  Past. Care, p. 115,—118.
• * 1.141

  Past. Care, p. 201.
• * 1.142

  P. 43.
• * 1.143

  L. 2. p. 24.
• * 1.144

  P. 44.
• * 1.145

  Ibid.
• * 1.146

  A. p. 16.
• * 1.147

  P. 44.
• * 1.148

  P. 45.
• * 1.149

  Ibid.
• * 1.150

  P. 8.
• * 1.151

  P. 45.
• * 1.152

  P. 53.
• * 1.153

  L. 2. p. 26.
• * 1.154

  P. 73.
• * 1.155

  P. 73.
• * 1.156

  P. 78.
• * 1.157

  P. 68.
• * 1.158

  P. 〈◊〉〈◊〉.
• * 1.159

  P. •…•…9.
• * 1.160

  P. 78.