and

Adrian, for the Chriftian faith, and against the perfecution of it.

Justin Martyr, an excellent philofopher and Chriftian, wrote two learned diffuafives against perfecution, which he dedicated (as I take it) to Antoninus Pius, and Marcus Aurelius Antoninus.

Melito, bishop of Sardis, a good and learned man, wrote a smart defence for the Christian religion and a toleration, dedicated to Verus.

Tertullian, in his most sharp and excellent Apology for the Chriftians, faftens perfecution upon the Gentiles, as an infeparable mark of fuperftition and error; as he makes the Chriftian patience a fign of truth. In his difcourfe to Scapula, he fays, It is not the property of religion to perfecute for religion: fhe fhould be received for herself, not force.'

Hilary, an early and learned father, against Auxentius, faith, The Chriftian church does not perfecute, but is perfecuted.'

Atticus, bishop of Conftantinople, would by no means have the minifter of Nice to refpect any opinion or fect whatsoever, in the diftribution of the money fent by him for the relief of Chriftians; and by no means to prejudice those that practise a contrary doctrine and faith to theirs: that he fhould be fure to relieve thofe that hunger and thirft, and have not wherewith to help themselves, and make that the rule of his confideration. In fhort, he made the hereticks to have his wifdom in admiration, in that he would by no means trouble or moleft them.

Proclus, another bishop of Conftantinople, was of this opinion, That it was far easier by fair means to allure unto the church, than by force to compel.' He determined to vex no fect whatever, but restored to the church the renowned virtue of meekness required in Chriftian minifters.

If we will next hear the hiftorian's own judgment upon the toleration, I am of opinion,' fays he, that he is a perfecutor, that in any kind of way molesteth

• fuch

fuch men as lead a quiet and peaceable life.' Thus Socrates, in his third book: in his feventh he tells us, That the bishop of Sinada, indeed, did banish the Hereticks; but neither did he this,' fays he, according to the rule of the Catholick church, which is not accustomed to perfecute.' Lib. 7.

Lactantius tells the angry men of his time thus, If you will with blood, evil and torments, defend your worship, it fhall not thereby be defended, but • polluted.'

manner

Chryfoftom faith exprefly, That it is not the of the children of God, to perfecute about their religion, but an evident token of antichrift.' Thus the fathers and doctors of the first ages. That emperors and princes have thus believed, let us hear fome of greatest note, and most preffing to us. Jerom, a good and learned father, faith, That herefy must be cut off with the fword of the spirit.' Conftantius, the father of Conftantine the Great, laid this down for a principle, That those that were difloyal to God, would never be trufty to their prince. And, which is more, he lived thus, and fo died, as his great fpeech to his great fon, on his death-bed, amply evidences.

Conftantine the Great, in his fpeech to the Roman fenate, tells them, There is this difference between human and divine homage and fervice, that the one is compelled, and the other ought to be free.'

Eufebius Pamphilus, in the life of Conftantine, tells us, that in his prayer to God, he faid, 'Let thy people, I beseech thee, defire and maintain peace, living free from fedition, to the common good and benefit of all the world; and those that are led away ⚫ with error, let them defire to live in peace and tranquillity with the faithful: for friendly humane fociety and commerce with them, will very much avail to bring them to the right way. Let no man mo‹ lest another, but let every one follow the perfuafion ⚫ of their own confcience: but let thofe that have a true opinion concerning God, be perfuaded, that VOL. IV.

'

A a

fuch

'fuch as regulate their lives by God's holy laws, do lead an holy and upright life: but thofe that will not conform thereunto, may have liberty to erect and • fet up altars. But we will maintain the church and true religion, which thou haft committed to our defence. Moreover, we defire that they may joyfully receive and welcome this general offer of peace and 'concord.'

This was the judgment of the most celebrated emperor that ever profeffed the Chriftian faith. I have cited other emperors in the body of this difcourse; but because the worst are to be commended when they do well, Valens himself, charmed with the fweetness and strength of the philofopher Themiftius, in his elegant oration, grew moderate towards the orthodox, whom a little before he had feverely treated: of which these were the heads; That he perfecuted without reafon people of good lives: that it was no crime to think or believe otherwife than the prince believed that he ought not to be troubled at the diverfity of opinions: that the Gentiles were much more divided in their judgment than the Chriftians: that it sufficeth that every sect aimed at the truth, ⚫ and lived virtuously.' We have had modern royal examples too.

Stephen, king of Poland, declared his mind in the point controverted, thus, I am king of men, and not of confcience; a commander of bodies, and not of fouls.'

The king of Bohemia was of opinion, That mens • confciences ought in no fort to be violated, urged, or constrained.'

And lastly, let me add (as what is, or fhould be, of more force) the fenfe of king James and king Charles the first, men, as of fupreme dignity, fo famed for their great natural abilities and acquired learning; It is a fure rule in divinity,' faid king James, that God never loves to plant his church by violence and bloodshed.' And in his expofition on

the

That per

the twentieth of the Revelations, he faith, fecution is the note of a falfe church.' And in the advice of king Charles the firft to the late king, he fays, Take heed of abetting any factions; your partial adhering to any one fide, gains you not fo great advantages in fome mens hearts, (who are prone to be of their king's religion) as it • lofeth you in others, who think themselves, and their profeffion, first despised, then perfecuted by you.' Again, Beware of exafperating any factions, by the croffnefs and afperity of fome mens paffions, humours, or private opinions, employed by you, grounded only upon their difference in leffer matters, which are but the fkirts and fuburbs of religion; wherein a charitable connivance, and Chriftian toleration, often diffipates their ftrength, whom rougher oppofition fortifies, and puts the defpifed and oppreffed party into fuch combinations, as may ' most enable them to get a full revenge on those they count their perfecutors, who are commonly 'affifted by that vulgar commiferation that attends all that are faid to fuffer under the notion of religion.'

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Always keep up folid piety, and those fundamental truths which mend both hearts and lives of men, with impartial favour and juftice. Your prerogative is beft fhown and exercised in remitting, rather than exacting the rigour of laws; there being nothing • worse than legal tyranny.'