536 THE STATE AND FATE OF
in men, is j^alpable unto all that are not wilfully blind. But this protestant religion, so introduced, stated the interest of Christian re- ligion in a way and design utterly inconsistent herewith, and destruc- tive of it; and this was to give all glory and honour to God and Christ alone, and to teach the guides of the church to be humble, holy, zealous, ensamples of the flock, utterly renouncing all secular power and domination, with territories, titles, and great revenues on the account of their office and the discharge of it. And was it any wonder that those who were in possession of three parts of the power and a third part of the revenue of most nations in Europe, should look on this principle as the worst of devils, and so represent it as to frio-hten above half the monarchs of these nations from once lookin^f steadily upon it, whereby they might have easily discovered the cheat that was put upon them? And thus was it with the first planters of Christian religion with respect unto the Pagans, Acts xix. 27.
But herein many labour to make a difference between the intro- duction of religion under Paganism, and the reformation of it under Antichristianism : for they say that the first professors of Christian religion for three hundred years endured their persecutions with all patience, never once stirring up either wars or commotions in the defence of their profession; — but since, upon and after the introduc- tion of protestant religion, there have been many tumults and dis- orders, many popular commotions and wars, which have been caused thereby. For if all the professors of it had quietly suffered themselves to have been killed with the sword, or hanged, or burned, or tortured to death in the Inquisition, or starved in dungeons (and more was not required of them), there would have been no such wars about religion in the world ; for their enemies intended nothing but to de- stroy them in peace and quietness, without the least disturbance unto the civil rule among men.
I say, this difference did not arise from any difference in the reli- gion of the one and the other, nor of the principles of those by whom they were professed ; but it hath proceeded from external causes and circumstances that were greatly different between the primitive Christians and the Protestants in some places and nations. For the primitive Christians, whose story we have, were all of them placed in and subject unto one empire. In that whole empii'e, and all the provinces of it, there was not one law, custom, or usage, giving the least countenance unto right of p7-otectio\H of liberty/. There was not one prince, ruler, senate, governor, that had the least pretence of legal right to protect or defend them in their profession against the will and law of the emperor or empire. The outward rights of religion were no way allied in any thing unto the civil rights of men. However numerous, therefore, the Christians were in those days,
THE PROTESTANT RELIGION. 537
tliey were all absolutely private persons, without pretence of law or right to defend themselves: in which state of things it is the un- doubted principle of all Protestants, that where men are persecuted merely on the accoimt of religion, without relation unto the civil rights and liberties of mankind, their duty is patiently to suffer with- out the least resistance. But it hath been otherwise upon the Re- formation and since ; for the protection and preservation of religion Avas taken up by sundry potentates, free princes, and cities, who had a legal right and power to protect themselves and their subjects in the profession of it. It hath been, and is at this day, incorporated into the laws, rights, and interests of sundry nations; which ought to be defended. And no instance can be given of any people defend- ing themselves in the profession of the protestant religion by arms, but where, together with their religion, their enemies did design and endeavour to destroy those rights, liberties, and privileges, which not only the light of natiu'e, but the laws and customs of their several countries, did secure unto them as a part of their birth-right inheri- tance. And in some places, though the name of religion hath been much used on the one side and the other, yet it hath been neither the cause nor occasion of the wars and troubles that have been in them; and this makes their case utterly difterent from th^t of the primitive Christians.
This religion being thus re-instated in many nations, it brought forth fruit in them ; even as the gospel did at its first preaching in the places whereinto it came. Col. i. 6.
It brought forth fruit in them by whom it was received, such as is the proper fruit of religion, — namely, it did so m light, knowledge, truth, in holiness, in the real conversion of multitudes unto God, in good works, in the spiritual comfort of believers in life and death, Avith all other fruits of righteousness which are to the praise of God. Thereby, also, was the worship of God vindicated from idolatry and superstition, and restored in many places unto its primitive simplicity and purity.
It brought, also, no small advantage even unto those nations, both princes and their subjects, by whom the profession thereof was never received, as Christian religion also did of old unto the pagan world ; for hereby it is that the kings and potentates of Christendom, even those of the Roman profession, have much eased themselves of that intole- rable yoke of bondage that was on them unto the pope's pretended 230wer and his impositions. For whilst all nations were in subjection to him, it was at their utmost hazard that any one king or state should contend with him about any of his demands or assumptions: for he could stir uj) what nation he pleased, and give them sufficient encouragement to avenge his quarrels on rebellious princes; which he