[107] Matth. xiii. 31, 32.
[108] Si enim et hostes exertos, non tantùm vindices occultos, agere vellemus, deesset nobis vis numerorum et copiarum? Tertull. Apologet. c. 37.
[109] Could it be foreseen, that nothing of this sort would happen? When the Reformation was set on foot in Germany, Luther and his adherents resolved to carry it on in the spirit of the Gospel, that is, by pacific measures. But how soon did passion and policy strike in, to drive them from this purpose! The Catholics were intolerant: the Reformed grew powerful: and then, what was too naturally to be expected, followed.
If it be said, that the Gospel hath not been always propagated, without force; I acknowledge, it has not: but then I observe, 1. that it was incontestably so propagated, till the conversion of the Roman empire; in which event, alone, the prophecies appear to have had a reasonable completion. 2. that the force employed, has generally been the force of one Christian sect, directed against some other (in which scandalous contentions the prophecies have no concern), not in the propagation of Christianity itself in unbelieving countries. 3. that the way of force, when professedly used against unbelievers, though, in some cases, it has contributed to the enlargement of Christ’s kingdom, has yet, in others (where, too, the utmost force and zeal were combined) very signally failed of success; of which the crusades against the Mahometans afford a striking instance: and 4. lastly, that we expect the final universal prevalence of the Christian faith from the same spiritual arms only, which were first employed with such success in the propagation of it.
[110] An eminent writer, with the view, indeed, of disgracing the Reformation, hath set this matter in a very just light: “Que nos freres, says he, ouvrent donc les yeux; qu’ils les jettent sur l’ancienne Eglise, qui durant tant de siécles d’une persecution si cruelle ne s’est jamais échapée, ni un seul moment, ni dans un seul homme, & qu’on a vûë aussi soûmise sous Diocletien, et même sous Julien l’apostat, lorsqu’elle remplissoit deja toute la terre, que sous Neron & sous Domitien, lorsqu’elle ne faisoit que de naitre: c’est la qu’on voit veritablement le doigt de Dieu.”
Hist. des Variations, l. x. c. 53.
The finger of God, as the learned writer says, was indeed conspicuous in this conduct of the primitive Christians, because it fulfilled the prophecies (so unlikely to be fulfilled) concerning the manner in which Christianity was to obtain an establishment in the world. If the conduct of the reformed had not this merit, it was because the prophecies did not extend to the reformation of Christian religion, but to the introduction and first settlement of it. The agents, in this last work of Providence, were therefore left to the natural influence of their passions, and they acted too frequently as those passions impelled them.
For the rest, how far the general precepts of the Gospel require a passive submission and non-resistance to outrageous intolerance, whether absolutely, and in all cases, is a point of nice discussion; in which I take no part, at present, because I am not now making the apology of the reformed, but shewing the completion of the prophecies concerning the propagators of Christianity: and the wonder to see them so punctually completed, is not lessened, but increased, by supposing, that the precepts of the Gospel leave mankind to the free use of their natural rights, in the case of extreme violence and injustice.
[111] The vision is yet for an appointed time, but at the end it shall speak, and not lye: though it tarry, wait for it, because it shall surely come, it will not tarry. Habakkuk, ii. 3.
[112] By the word Tyranny, here and elsewhere in these discourses, as applied to the Pope, I would be understood to mean, that super-eminent dominion, which he exercised, or claimed a right of exercising, over the princes and states of his communion, in all affairs both temporal and spiritual.—I use the word (somewhat improperly, perhaps) for the sake of brevity, as I know of no other single term, that so well expresses my meaning.
[113] What is here said of the scriptural division of time, with regard to the affairs of the Church, is enough for my purpose. There is another division of time, in the prophetic scriptures, with regard to the kingdoms of the world; concerning which the reader may consult Bishop Kidder’s Dem. of the Messiah, Part iii. ch. ix.; and especially Mr. Mede’s Apostasy of the latter times, ch. xi.