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the most sacred nature. The like is true of the doctrines of transubstantiation, worship of the Virgin Mary, &c. &c., in Popish countries; and of the doctrines of the Trinity, satisfaction, &c., in Protestant countries. All such laws are right, if the opinion I have mentioned is right. But, in reality, civil power has nothing to do in such matters, and civil governors go miserably out of their proper province, whenever they take upon them the care of truth, or the support of any doctrinal points. They are not judges of truth, and if they pretend to decide about it, they will decide wrong. This all the countries under heaven think of the application of civil power to doctrinal points in every country, but their own. It is indeed superstition, idolatry, and nonsense, that civil power at present supports almost every where under the idea of supporting sacred truth, and opposing dangerous error. Would not, therefore, its perfect neutrality be the greatest blessing? Would not the interest of truth gain unspeakably, were all the rulers of states to aim at nothing but keeping the peace; or did they consider themselves bound to take care, not of the future, but the present, interest of man; not of their souls and of their faith, but of their person and property; not of any ecclesiastical, but secular, matters only?" "All the experience of past time proves, that the consequence of allowing civil power to judge of the nature and tendency of doctrines, must be making it a hindrance to the progress of truth, and an enemy to the improvement of the world." "I would extend these observations to all points of faith, however sacred they may: be deemed. Nothing reasonable--can suffer by discussion. All doctrines, really sacred, must be clear, and incapable of being opposed with success." "That immoral tendency of doctrines, which has been urged as a reason against allowing the public discussion of them, may be either avowed and direct? or only a consequence with which they are charged. If it is avowed and direct, such doctrines certainly will not spread; the principles rooted, in human nature will resist them, and the advocates of them will be soon disgraced. If, on the contrary, it is only a consequence with which a doctrine is charged, it should be considered how apt all parties are to charge the doctrines they oppose with bad tendencies. It is well known that Calvinists and Arminians, Trinitarians and Socinians, Fatalists and
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