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’epée;” 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? There are many, I know, amongst them who think more generously, and whose morals are not corrupted by that which is called religion; but this is the spirit of the priesthood, in whose scale that scrap of a parable, “Compel them to come in,” which they apply as they please, outweighs the whole Decalogue. This will be the spirit of every man who is bigot enough to be under their direction; and so much is sufficient for my present purpose.