§. IV.
Object.But if it be said, Their Error notwithstanding is thereby suppressed, and the Scandal removed;
Answ.I answer, Besides that this is a Method no Ways allowed by Christ, as is above proved, surely the Church can be no Ways bettered by the Accession of Hypocrites, but greatly corrupted and endangered; for open Heresies Men may be aware of, and shun such as profess them, when they are separated from the Church by her Censures: But secret Hypocrites may putrefy the Body, and leaven it, ere Men be aware. And if the Dissenters prove resolute, and suffer boldly for the Opinions they esteem right, Experience sheweth that such Sufferings often tend to the Commendation of the Sufferers, but never of the Persecutors. For such Suffering ordinarily breeds Compassion, and begets a Curiosity in others to enquire the more diligently into the Things for which they see Men suffer such great Losses so boldly; and is also able to beget an Opinion, that it is for some Good they do so suffer: It being no Ways probable that Men will venture all merely to acquire Fame; which may as well be urged to detract from the Reputation of all the Martyrs, unless some better Arguments be brought against it than a Halter or a Faggot. But supposing this Principle, That the Magistrate hath Power to force the Consciences of his Subjects, and to punish them if they will not comply, very great Inconveniences and Absurdities will follow, and even such as are inconsistent with the Nature of the Christian Religion.
For First, It will naturally follow, That the Magistrate ought to do it, and sinneth by Omission of his Duty, if he do it not. Will it not then hence be inferred that Christ was defective to his Church, who having Power to force Men, and to call for Legions of Angels so to do, did notwithstanding not exert that Power, but left his Church to the Mercy of the Wicked, without so necessary a Bulwark?
Secondly, Seeing every Magistrate is to exercise his Power according to the best Understanding he hath, being obliged so to do, for the Promoting of what he in Conscience is persuaded to be Truth, will not this justify all the Heathen Emperors in their Persecutions against Christians? Will not this justify the Spanish Inquisition, which yet is odious, not only to Protestants, but to many moderate Papists? How can Protestants in Reason condemn the Papists for persecuting them, seeing they do but exercise a lawful Power according to their Conscience and best Understanding, and do no more to them than the Sufferers profess they would do to them, if they were in the like Capacity? Which takes away all Ground of Commiseration from the Sufferers: Whereas that was the Ground which of old gained Reputation to the Christians, that they being innocent, suffered, who neither had, nor by Principle could, hurt any. But there is little Reason to pity one that is but dealt by according as he would deal with others. For to say, They have no Reason to persecute us, because they are in the Wrong, and we in the Right, is but miserably to beg the Question. Doth not this Doctrine strengthen the Hands of Persecutors every where, and that rationally, from a Principle of Self-preservation? For who can blame me for destroying him that I know waits but for an Occasion to destroy me, if he could? Yea, this makes all Suffering for Religion, which of old was the Glory of Christians, to be but of pure Necessity; whereby they are not led as Lambs to the Slaughter, as was the Captain of their Salvation; but rather as Wolves catched in the Snare, who only bite not again because they are not able; but could they get Force, would be as ready to lead those the same Way that led them. Where is the Faith and Patience of the Saints? For indeed it is but a small Glory to make a Virtue of Necessity, and suffer because I cannot help it. Every Thief and Murderer would be a Martyr at that Rate: Experience hath abundantly proved this in these last Centuries; for however each Party talk of positively obeying the Magistrate in such Cases, and that the Power resides in him, yet it is apparent, that from this Principle it naturally follows, That any Party, supposing themselves right, should, so soon as they are able, endeavour at any Rate to get uppermost, that they might bring under those of another Opinion, and force the Magistrate to uphold their Way, to the Ruin of all others. What Engine the Pope of Rome used to make of his pretended Power in this Thing, upon any Pretence of Dislike to any Prince or State, even for very small Heresies in their own Account, to depose Princes, and set up their Subjects against them, and give their Dominions to other Princes to serve his Interest, they cannot be ignorant who have read the Life of Hildebrand; and how Protestants have vindicated the Liberty of their Consciences after this same Manner is apparent. They suffered much in France, to the great Increase and Advantage of their Party; but as soon as they found themselves considerable, and had gotten some Princes upon their Side, they began to let the King know, That they must either have the Liberty of their Consciences, or else they would purchase it; not by suffering, but by fighting. And the Experience of other Protestant States shews, That if Henry the 4th, to please the Papists, had not quitted his Religion, to get the Crown the more peaceably, and so the Protestants had prevailed with the Sword, they would as well have taught the Papists with the Faggot, and led them to the Stake: So that this Principle of Persecution on all Hands is the Ground of all those Miseries and Contentions. For so long as any Party is persuaded that it is both lawful for them, and their Duty, if in Power, to destroy those that differ from them, it naturally follows they ought to use all Means possible to get that Power, whereby they may secure themselves in the Ruin of their Adversaries. And that Papists judge it not unlawful to compel the Magistrate, if they be strong enough to do it, to effect this. Experience shews it to be a known Popish Principle, That the Pope may depose an Heretick Prince, and absolve the People from the Oath of Fidelity: And the Pope, as is above said, hath done so to divers Princes; and this Doctrine is defended by Bellarmine against Barclay. The French refused Henry the Fourth till he quitted his Religion. And as for Protestants, many of them scruple not to affirm, That wicked Kings and Magistrates may be deposed, and killed: Yea, our Scotch Presbyterians are as positive in it as any Jesuits, who would not admit King Charles the Second, though otherwise a Protestant Prince, unless he would swear to renounce Episcopacy; a Matter of no great Difference, though contrary to his Conscience. Now how little Proportion these Things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great Demonstration; and it is observable, that notwithstanding many other Superstitions crept into the Church very early, yet this of Persecution was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have asserted it, such an innate and natural Part of the Christian Religion, that almost all the Christian Writers, for the first three hundred Years, earnestly contended for it, condemning the contrary Opinion.