fame manner as the words fon of Belial, to fignify a wicked perfon. The carnal Jews had no idea of the facred myftery of the son of God, God himfelf, coming upon earth.

Jefus answered the high-prieft," thou haft "faid; nevertheless, I fay unto you, hereafter fhall ye fee the fon of man fitting on the right hand of the power of God, and coming in "the clouds of heaven t."

This anfwer was looked upon by the whole affembly as a blafphemy. But the Sanhedrim having no longer the power of life and death, they falfely accufed Jefus before the Roman governor of the province, of being a difturber of the public peace, and one who faid they should

have clearly understood that our Saviour called himfelf the fon of God in the proper fenfe of that word; and if they looked upon this as a blafphemcus expreffion, it is an additional proof of their ignorance of the incarnation, and of God, the fon of God, being fent upon earth for the redemption of mankind.

Matthew, chap. xxvi. ver. 61-64.

not

not pay tribute to Cæfar; and moreover, called himself king of the Jews. It is therefore inconteftibly evident, that he was accused of a crime against the state.

Pilate being informed that he was a Gallilean, fent him immediately to Herod, the tetrarch of Gallilee. This latter thinking it impoffible that a person of Jesus's appearance fhould pretend to be the head of a party, or afpire to royalty, treated him with great contempt, and fent him back again to Pilate, who had the infamous weakness to condemn him to death, as the only means to appease the tumult raifed against himself; more especially as he had lately experienced the revolt of the Jews, as we are told by Jofephus. On this occafion Pilate did not how the fame generofity which the governor Feftus did afterwards.

I now defire to know, whether toleration or non toleration appears to be of divine prefcription? Let thofe who would refemble Christ, be martyrs, and not exccutioners.

CHA P. XV..

TESTIMONIES against PERSECUTION.

T is an impious act to deprive men of li

berty in matters of religion, or prevent them from making choice of a God. No God nor man would be pleafed with a forced fervice. (Apologetic chap. xxiv.)

Was violence to be used in defence of the faith, the bishops would oppose it.' (St. Hilarius, lib. i.)

Religion when forced ceases to be religion; we should perfuade and not compel. Religion cannot be commanded. (Lactantius, lib. iii.)

It is deteftable heresy to endeavour to bring over by violence, bodily punishments, or imprifonments, thofe whom we cannot convince by reafoning. (St. Athanafius, lib. i.)

Nothing

Nothing is more contradictory to true religion than constraint. (St. Juftin, Martyr, lib. v.)

Is it for us to perfecute those whom God tolerates fid St. Auguftine, before his difpute with the Donatifts had foured his difpofition.

Let no violence be done to the Jews. (The 56th Canon of the 4th Council of Toledo.)

Advise but compel not. (St. Barnard's Letters.)

We do not pretend to overcome error by violence. (Speech of the Clergy of France to Lewis XIV.)

We have always difapproved of rigorous meafures. (Affembly of the Clergy, August 11, 1560.)

We know that faith may yield to perfuafion, but it never will be controuled. (Flechier bishop of Nime's, Letter, 19.)

We ought to abftain even from reproachful fpeeches. (Bishop of Balley's Paftoral Letters.)

Remember that the difeafes of the foul are not to be cured by reftraint and violence, Cardinal Camus' Paftoral Inflructions for the Year 1688.)

Indulge every one with civil toleration. (Archbishop Fenelon to the Duke of Burgundy.)

Compulfion in religion proves the spirit, which dictates it to be an enemy to truth.

(Dirois, a Doctor of the Sorbonne, b. vi. chap. iv)

Compulfion may make hypocrites, but never can perfuade. (Tellement's Hift. Ecclef. tom. vi.)

We have thought it conformable to equity and right reafon, to walk in the paths of the antient church, which never ufed violence to establish or extend religion. (Remonftrance of the Parliament of Paris to Henry II.)

Experience teaches us, that violence is more likely to irritate, than to cure a distemper which is feated in the mind.

dicatory to Henry IV.)

(De Thou's Epifle De

Faith