"Command; one thing to Prefs with an Argument, another with Penalties; This, the "Civil Power alone has a Right to do; to "the Other, Good-will is Authority enough; "and upon this Ground I affirm (fays my Author) that the Magiftrates Power extends

ર

not to the establishing any Articles of Faith "by Force of his Laws. For Laws are of no "Force at all without Penalties; and Penalties in "this Cafe are abfolutely impertinent; because it "can never be known when the Sufferer has de"ferved them; and because they are not proc per to convince the Mind; and without "fuch Conviction the Profeffion is Hypocrify " and the Worship difpieafing to God; and "adds to the Number of our other Sins, thofe of Hypocrify, and Contempt of the Divine Majefty. But (fome will fay) let Men at

lealt Profefs that they Believe. A fweet Re"ligion indeed, that obliges Men to diffemble " and tell Lyes, both to God and Man for "the Salvation of their Souls. If the Magi

ftrate think to fave Men thus, he feems to "understand little of the Way of Salvation. "And if he does it not in order to fave them,

why is he fo folicitous about the Articles "of Faith as to establish them by a Law? Belides, thefe Methods are fo far from being adapted to the Pretended End, that they are likely to have a quite Contrary Effect, to prejudice Men against fuch a Religion that allows, much more if it injoins, Penalties, in order to bring Men to it; or at least to the Profeffion of it, whether they embrace it or no; for fo far only Force can go, and there the Magiftrate gives over, at Publick Profef

fion, or Subfcription, whether the Man be lieves a Word of the Matter or no.

Again, being by Force brought to an outward Conformity against their Confcience, does not this tend to lay wafte the Confci ence? to loosen the Principles of Integrity and Honefty, the best Security to Govern ment and Order in the World ? does not this harden the Heart, and show the Way to the like Prevarications in Civil Matters? What should hinder but that Man fhould come to cheat, lye, couzen, on the Exchange or with his Cu ftomer, who has been taught to do it already with his God? Why may not a Man take the fame Course to add to his Cafh, as to fave his Pocket? and why not with the Magiftrate himself too, as well as with God, and his own Confcience? And fo fare-well all Security that a Government can depend upon, for Truth, Faith and Allegiance. And whether this will not tend as directly to the Subverfion of Gor vernment, as any of thofe Characters, Opinions, and Practices, I have before shown to be inconfiftent with it?

The Byas of Secular Rewards and Punishments in Matters of Religion, which are not adapted to the pretended End, and fo can do no good; has a Tendency to manifeft Difadvan tage. It is apt to pervert Perfons in their Enquiry after Truth, as much as Education. Prejudice, Paffion or Pride, &c. fo that the Common Place, made ufe of, in Defence of Severities, viz. that They are defigned to make Men weigh Matters, and confider carefully

and

and impartially; as it can never. be applyed, because we know not who has and who has not confidered; and fo may punish the Innocent as well as the Guilty; fo neither is there any Impartiality allowed; for People are never thought to have confidered Right, till they Conform to the Magiftrates Opinion. Befides, fome who are of the Magiftrates Mind, it may be have confider'd as little as their Neighbours, and yet are not punished. Confideration is to no Purpose if it be not impartial and fincere. Now, Discountenance and Punishment, put into one Scale, with Impunity Honours and Preferment in the other, is, to borrow a good Illuftration, as fure, and no furer, a Way to make a Man Weigh Impartially, than it would be for a Prince, to Bribe or Threaten a Judge to make him Judge Uprightly.

Thus far Sir, I have made my Improvement of what you have plainly proved to belong effentially to the Proteftant Religion. I am perfvaded that the Proteftant Religion well understood, and establish'd in its proper Latitude, would prove an Expedient for Peace among all Proteftants. To prevent the Abuse of this Thought, I have alfo fhown who have no Right to this Common Liberty, as well as fecured it to all Proteftants who are otherwise good Subjects: that they have a Right to it for any thing that can be objected against it on the part of the Civil Power. The next Thing is to carry this Expedient into the Church, and to fhow that there is nothing in that Society that fhould hinder This from taking Place. That True Religion is a Peace-maker every

where ;

where; that the Lufts and Paffions of Men have borrowed that venerable Name, to carry on those Designs, which Religion condemns. But I perceive to what a length I am already run out; I fhall add no more but that if you think this worthy of publick Notice, you may expect one time or other to hear fur ther from,

SIR,

Tour Humble Servant.

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