aking of the game-laws. These measures, although they have the
Christian religion for their subject, are resolvable into a principle
which Christianity certainly did not plant (and which Christianity could
not universally condemn, because it is not universally wrong), which
principle is no other than this, that they who are in possession of
power do what they can to keep it. Christianity is answerable for no
part of the mischief which has been brought upon the world by
persecution, except that which has arisen from conscientious
persecutors. Now these perhaps have never been either numerous or
powerful. Nor is it to Christianity that even their mistake can fairly
be imputed. They have been misled by an error not properly Christian or
religious, but by an error in their moral philosophy. They pursued the
particular, without adverting to the general consequence. Believing
certain articles of faith, or a certain mode of worship, to be highly
conducive, or perhaps essential, to salvation, they thought themselves
bound to bring all they could, by every means, into them, and this they
thought, without considering what would be the effect of such a
conclusion when adopted amongst mankind as a general rule of conduct.
Had there been in the New Testament, what there are in the Koran,
precepts authorising coercion in the propagation of the religion, and
the use of violence towards unbelievers, the case would have been
different. This distinction could not have been taken, nor this defence
made.

I apologise for no species nor degree of persecution, but I think that
even the fact has been exaggerated. The slave-trade destroys more in a
year than the Inquisition does in a hundred or perhaps hath done since
its foundation.

If it be objected, as I apprehend it will be, that Christianity is
chargeable with every mischief of which it has been the occasion, though
not the motive; I answer that, if the malevolent passions be there, the
world will never want occasions. The noxious element will always find a
conductor. Any point will produce an explosion. Did the applauded
intercommunity of the pagan theology preserve the peace of the Roman
world? did it prevent oppressions, proscriptions, massacres,
devastation? Was it bigotry that carried Alexander into the East, or
brought Caesar into Gaul? Are the nations of the world into which
Christianity hath not found its way, or from which it hath been
banished, free from contentions? Are the