that in this work our author “clearly vindicates the miracles of our Saviour, and shews, that, as they were circumstanced, they were convincing proofs of his divine mission.” But though Mr. Chandler refuted the arguments of Collins against Christianity, he was not unwilling to do justice to his merit, and therefore candidly said, in the preface to his own book, “The preface to the Discourse of the grounds and reasons is, in my judgment, an excellent defence of the liberty of every one’s judging for himself, and of proposing his opinions to others, and of defending them with the best reasons he can, which every one hath a right to, as a man and a Christian.” Our author also zealously opposed any interference of the civil magistrate in the defence of Christianity: “Though the magistrate’s sword,” says he, “may very fitly be employed to prevent libertinism, or the breach of the public peace by men’s vices, yet the progress of infidelity must be controuled another way, viz. by convincing men’s consciences of the truth of Christianity, and fairly answering their objections against it. Is it not surprising, that men, who take their religion upon trust, and who therefore can know but little of the intrinsic worth of Christianity, or of that strong evidence that there is to support it, should be in pain for it, when they find it attacked by any new objections, or old ones placed in a somewhat different view from what they were before; or that they should call out aloud to the magistrate to prevent the making them, because they know not how otherwise to answer them? But that men of learning and great abilities, whose proper office it is to defend Christianity, by giving the reasons for their faith, and who seem to have both ability and leisure thus to stand up in the behalf of it, should make their appeal to the civil power, and become humble suitors to the magistrate to controul the spirit of infidelity, is strangely surprising. It looks as if they suspected the strength of Christianity; otherwise, one would think they would not invite such strange and foreign aids to their assistance, when they could have more friendly ones nearer at home, that would much more effectually support and protect it; or at least, as though they had some other interest to maintain than the cause of common Christianity; though at the same time they would willingly be thought to have nothing else in view, but the service and honour of it. If the scheme of our modern deists be founded in truth, I cannot help wishing it all good success; and it would be a crime in the civil magistrate, by any methods of violence, to prevent the progress of it: but if, as I believe, Christianity is the cause of God, it will prevail by its own native excellence, and of consequence needs not the assistance of the civil power.” A second edition of this work was published in 1728. Having presented a copy of it to Archbishop Wake, his grace expressed his sense