1. THAT to affert only a bare Right in any Man to do a thing, implies a Right in him to let it alone, if he thinks fit. And therefore no Man need engage himself in any Enquirys by virtue of his Right to think freely, unless he judges himself fufficiently qualify'd.

2. TO affert it is all Mens Duty to think freely on certain Subjects, engages them only in Enquirys on thofe Subjects, which they who contend for the Neceffity of all Mens affenting to certain Propofitions, must allow all Men are qualify'd to do. For the only way to know what Opinion I ought to have in any matter, is to think about that matter; and to fuppofe that God requires me to believe any Opinion, and has not put into my power the means of knowing what that Opinion is, is abfurd.

3. SUPPOSING the Bulk of Mankind do want the Capacity to think freely on matters of Speculation, I do then allow, that Free-Thinking can be no Duty; and the Priests must likewise allow, that Men can be no way concern'd about Truth or Falfhood in fpeculative matters, and that the Belief of no Opinions can be justly requir'd of them. But ftill the Right to think freely will remain untouch'd for all those who are difpos'd to think freely.

2dly. IT

2dly. IT is objected, That to allow and encourage Men to think freely, will produce endless Divifions in Opinion, and by confequence Disorder in Society. To which I anfwer,

1. LET any Man lay down a Rule to prevent Diversity of Opinions, which will not be as fertile of Diversity of Opinions as Free-Thinking; or if it prevents Diversity of Opinions, will not be a Remedy worfe than the Disease; and I will yield up the Question.

2. MERE Diversity of Opinions has no tendency in nature to Confufion in Society. The Pythagoreans, Stoicks, Scepticks, Academicks, Cynicks, and Stratonicks, all exifted in Greece at the fame time, and differ'd from one another in the most important Points, viz. concerning the Freedom of human Actions, the Immortality and Immateriality of the Soul, the Being and Nature of the Gods, and their Government of the World: And yet no Confufion ever arose in Greece on account of this Diverfity of Opinions. Nor did the infinite Variety of Religions and Worships among the Antients ever produce any Disorder or Confufion, Nay, fo little Polemick Divinity was there among them, and fo little mischief did the Heathen Priefts do, that there are no Materials for that fort of Hiftory call'd Ecclefiafti

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cal Hiftory. And the true reafon why no ill effect follow'd this Diverfity of Opinions, was, becaufe Men generally agreed in that mild and peaceable Principle of allowing one another to think freely, and to have diffe rent Opinions. Whereas had the common practice of Calumny us'd among us prevail'd among them, or had they condemn'd one another to Fire and Faggot, Imprisonment and Fines in this World, and Damnation in the next, and by thefe means have engag'd the Paffions of the ignorant part of Mankind in their several Partys; then Confufion, Disorder, and every evil Work had follow'd, as it does at this day among those who allow no Liberty of Opinion. We may be convinc'd of this by our own Experience. How many Difputes are there every where among Philofophers, Phyficians, and Divines; which, by the allowance of free Debate, produce no ill effects? Further, let any man look into the Hiftory and State of the Turks, and he will fee the influence which their tolerating Principles and Temper have on the Peace of their Empire. It is affirm'd in their Alcoran, * That one who lives as he ought to do, whether he be Chriftian or few, or whether he hath forfaken one Profeffion to embrace another; every one that adores God, and does the thing that is good, ball undoubtedly obtain the Love of God. And pur

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fuant to their Principles has been their Practice; for from the beginning of their Empire to this day, they have tolerated various Sects, and particularly Chriftians (upon the terms of paying a small Tribute) tho those Christians efteem their Prophet an Impoftor, and would infallibly extirpate with Fire and Sword their prefent Protectors, if the Empire was in their hands. The Peace of the Turkish Empire is fo perfect (in respect to the Peace among Chriftians) by virtue of the Charity and Toleration which prevail among them, that our Pious Bishop TAYLOR fays, He could not but expect that God would enlarge the Bounds of the Turkish Empire, or fome way or other punish Chriftians by reason of their pertinacious difputing of things unneceffary, undeterminable and unpro. fitable, and for their hating and perfecuting their Brethren, which should be as dear to them as their own Lives, for not confenting to one another's Follys and fenflefs Vanitys. So that it is evident Matter of Fact, that a Refraint upon Thinking is the cause of all the Confufion which is pretended to arise from Diversity of Opinions, and that Liberty of Thinking is the Remedy for all the Difor ders which are pretended to arife from Diverfity of Opinions,

* Epiftle Ded. to Liberty of Prophefying.

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3dly. IT is objected, That if Free-Thinking be allow'd, it is poffible fome Men may think themselves into Atheism; which is esteem'd the greatest of all Evils in Government. To which I answer,

1. MY Lord BACON fays, * The contemplative Atheist is rare: But many Divines maintain that there never was a real Atheist in the world. And fince the Matter of fact is fo uncertain as to be made a Problem, there needs no provifion against such a Monster.

2. IF there is any fuch rare Monster as an Atheist, DAVID has given us his Character in these words, The Fool bath faid in Pial.14.1. bis heart, there is no God; that is, no one denies the Existence of a God but fome idle, unthinking, fhallow Fellow. And Mr. HOBBES fays, That they who are capable of infpecting the Veffels of Generation, and Nutrition, and not think them made for their feveral Ends by an understanding Being, ought to be efteem'd deftitute of Understanding themfelves. And my Lord BACON further ju

* Effays, p. 93. 4to.

Qui fi machinas omnes tum Generationis, tum Nutritionis fatis perfpexerint, nec tamen eas a mente aliquâ conditas ordinatafque ad fua quafque officia viderint, ipfi profectò fine mente effe cenfendi funt. De Homine, c. I.

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