rendered visible by the funereal light of the stake? I forget nothing,
Sirs, and I beg of you not to forget anything either. There are three
remarks which I commend to your attention.

It must not be forgotten that the Gospel first obtained extensive
success when Roman society was in the lowest state of corruption, and
that its representatives were but too much affected by the evils which
it was their mission to combat.

It must not be forgotten that there came afterwards hordes of barbarians
who in a certain sense renovated the worn-out society, but who poured
over the new leaven a coarse paste hard to penetrate.

It must not be forgotten, lastly, that if a cause might legitimately be
condemned for the faults of its defenders, there are none, no, not a
single one, which could remain erect before the tribunal which so should
give judgment. Every cause in this world is more or less compromised by
its representatives; but there are bad principles, which produce evil by
their own development, and there are good principles which man abuses,
but which by their very nature always end by raising a protest against
the abuse. It is in the light of this indisputable truth that we are
about to enter upon a discussion of which you will appreciate the full
importance.

Sceptical writers affirm that toleration has its origin in the weakening
of faith; and, drawing the consequence of their affirmation, they
recommend the diffusion of the spirit of doubt as the best means of
promoting liberty of conscience. We have here the old argument which
would suppress the use to get rid of the abuse. Persecutions are made in
the name of religion; let us get rid of faith, and we shall have peace.