be established in the Gospel as the distinguishing badges of Christianity.  How it happens I cannot tell; but so it is, that in all ages of the Church the professors of Christianity seem to have been animated by a quite contrary spirit.  Whilst they were thinly scattered over the world, tolerated in some places, but established nowhere, their zeal often consumed their charity.  Paganism, at that time the religion by law established, was insulted by many of them; the ceremonies were disturbed, the altars thrown down.  As soon as, by the favour of Constantine, their numbers were increased, and the reins of government were put into their hands, they began to employ the secular arm, not only against different religions, but against different sects which arose in their own religion.  A man may boldly affirm that more blood has been shed in the disputes between Christian and Christian than has ever been drawn from the whole body of them in the persecutions of the heathen emperors and in the conquests of the Mahometan princes.  From these they have received quarter, but never from one another.  The Christian religion is actually tolerated among the Mahometans, and the domes of churches and mosques arise in the same city.  But it will be hard to find an example where one sect of Christians has tolerated another which it was in their power to extirpate.  They have gone farther in these later ages; what was practised formerly has been taught since.  Persecution has been reduced into system, and the disciples of the meek and humble Jesus have avowed a tyranny which the most barbarous conquerors never claimed.  The wicked subtilty of casuists has established breach of faith with those who differ from us as a duty in opposition to faith, and murder itself has been made one of the means of salvation.  I know very well that the Reformed Churches have been far from going those cruel lengths which are authorised by the doctrine as well as example of that of Rome, though Calvin put a flaming sword on the title of a French edition of his Institute, with this motto, “Je ne suis point venu mettre la paix, mais l’epee;” but I know likewise that the difference lies in the means and not in the aim of their policy.  The Church of England, the most humane of all of them, would root out every other religion if it was in her power.  She would not hang and burn; her measures would be milder, and therefore, perhaps, more effectual.

Since, then, there is this inveterate rancour among Christians, can anything be more absurd than for those of one persuasion to trust the supreme power, or any part of it, to those of another?  Particularly must it not be reputed madness in those of our religion to trust themselves in the hands of Roman Catholics?  Must it not be reputed impudence in a Roman Catholic to expect that we should? he who looks upon us as heretics, as men in rebellion against a lawful--nay, a divine—­authority, and whom it is, therefore, meritorious by all sorts of ways to reduce to obedience?