not live in so much harmony and peace as the objectors seem to suppose!

Secondly, I would farther observe, that though it should be granted, as I believe it must, that the professors of Christianity have persecuted each other more than the professors of any other religion, yet it will not be any argument against its divine authority.

The objectors would indeed infer, either that its genius is not calculated to effect the highest good of society, perfect benevolence, or that this excellent design is not plainly proposed.

But I deny the inference and appeal to the records of the New Testament, which we mutually allow as the standard authority of our religion. Now, here it appears as certain and as plain as the most simple words can make it, that our great Master requires a charitable and benevolent temper, and course of action from all those persons whom he will own for his disciples. This is as plain on the one hand, as it is on the other, that Christians have persecuted their brethren, and it cannot be denied, without denying the proofs of the evangelical history, which would put the question upon quite a different footing.

Here then we have two separate facts, and there is no disputing from one against the other. No subtleties of argument can persuade me, that Christ did not plainly require peace and love, as the very seal of our Christian faith, when my own eyes convince me that he did. And as for any inference that

VOL. II.

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may be drawn from the dissensions among Christian professors, it can never be made out, unless the postulatum be granted, that no professing Christian will be so wicked as to neglect to inquire into the will of Christ, or so daringly profane as to overlook it in any instance where it is clearly revealed-and how unwarrantable would such a postulatum be, I appeal to the objectors themselves! As well might they argue against the Christian religion from the prevailing uncharitableness of some who have dishonoured that sacred name by wearing it; for Christ has as expressly denounced a condemnation against the latter, as the former.

Thirdly, the fact which is now under contemplation will rather afford us a noble argument in favour of the excellency of Christianity, which has supported its professors under so much ill usage from their pretended brethren-as well as from their avowed enemies. There was plainly a diversity of opinions among the heathen converts, and regulations were enacted, to suppress the growth of heresy and schism in the members of particular communities; but the wiser part of mankind saw into the folly of ordaining established forms for varied minds, -and many of them thought for themselves in a rational and moderate way; but others under the influence of carnal views, held the truth in unrighteousness, and chose rather to comply with what they knew to be flagrantly absurd, than to hazard their ease, in the defence of the truth. But real Christians have ever been ready to appear as its un

daunted champions, and have chosen to sacrifice not only their prosperity, but their lives, rather than submit to impositions dishonourable to the Supreme Being, and injurious to the eternal happiness of mankind. It is true, that many who have called themselves by that holy name have degenerated into worse than heathen wickedness. Christianity has been corrupted and poisoned by the abominable and pernicious innovations of evil men, who have enslaved the consciences of others, to gratify their avarice and ambition. Had they not been opposed, all had been quiet, and they had gone on, the one part in a tyrannical usurpation, and the other in a slavish submission, until they had both slept the sleep of eternal death. But the principles of genuine primitive Christianity, impressing thinking men with love to God and a Redeemer, charity to their fellow creatures, and a concern for their own eternal salvation, they felt themselves called upon to enter their protest against the prevailing errors of the day. Authority, from time to time, arose against them, and put on its power and its terrors to suppress them, but they resolutely held fast their integrity; and, when they imagine it the cause of God in which they are engaged, they will be ever found ready to defend it with their blood rather than desert it. Thus persecutions came in from causes before unknown. But I appeal to any honest heathen, whether this be not a generous temper, and whether it be not an honour to that religious faith which is able to inspire it? It is true this may be the occasion of bloodshed, as

loyalty to one's prince may be so among rebels; and a generous concern for the civil liberties of mankind may be so before tyrants; yet it is so apparent a glory to the cause of truth that it is frequently an occasion of promoting its progress. Thus, on the whole, it appears that whatever persecutions may have been occasioned in fact by Christianity, that religion was not the motive which led men to persecute, but that it would only engage them to maintain a good conscience, and rather to endure persecution, than to avoid it, at the expense of a guilty silence.

It is another important question, but entirely distinct from the former, whether it be not an argument of some difficulty, as to the perfection of the Christian revelation, that it should present so many disputable points which give a handle to the tyranny of usurping men, and enables them to impose upon the weakness of their brethren by authoritative determinations. And it may further be questioned, whether it is consistent with the divine goodness, to suffer so excellent a religion to be the innocent occasion of so much mischief in the world, since it is certain, that this is in fact a great scandal to infidels, and has been very detrimental to the souls of men.

If my dear friend desires it, I may perhaps offer him some thoughts on each of these heads; but for the present I am obliged to conclude, by assuring him, that I am

His, as heartily as he can wish,

PHILIP DODDRIDGE.

FROM THE REV. THOMAS SAUNDERS.

December 1, 1727.

WHEN I see a letter superscribed by my dearest friend I look upon it with a peculiar delight; but not being able to indulge my eye, I make a forcible entry, ever expecting something to entertain my reason and feast my intellectual capacities, and in this I am never balked; for, if it be a letter written with that design, I might in vain consult my books to find any thing so much to the purpose, be the subject what it will. Whether this be owing to the weakness of my judgment, the strength of my passions, or to the superior qualifications of my friend,-another person may perhaps more easily determine than myself. And again, if your epistle contains nothing but some distinguishing marks of friendship, I hug myself in the thoughts of being so much in the esteem of a person for whom I have most deservedly conceived not only a high value in my judgment, but the most passionate regard in my affections. the notices of your health, enjoyment, and usefulness in life, are doubly entertaining, as they relate unto the pleasure of my friend; and, as I may hope my devoutest wishes and earnest requests at a Divine throne have in some measure contributed thereunto. The hints I sent you of my design were unfit to be put into any other hands but your own, for I was in a sort of hurry when I sent them; but, as I never put any thing into your hand but for im

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