of the North, having but recently become Christians, could not entertain the same opinions as Southern countries, because they could not adopt the same usages. They could not, for example, for a long time adore images, as they had neither painters nor sculptors. It also was somewhat dangerous to baptize an infant in winter, in the Danube, the Weser, or the Elbe.
It was no easy matter for the inhabitants of the shores of the Baltic to know precisely the opinions held in the Milanese and the march of Ancona. The people of the South and of the North of Europe had therefore chosen opinions different from each other. This seems to me to be the reason why Claude, bishop of Turin, preserved in the ninth century all the usages and dogmas received in the seventh and eighth, from the country of the Allobroges, as far as the Elbe and the Danube.
These dogmas and usages became fixed and permanent among the inhabitants of valleys and mountainous recesses, and near the banks of the Rhône, among a sequestered and almost unknown people, whom the general desolation left untouched in their seclusion and poverty, until they at length became known, under the name of the Vaudois in the twelfth, and that of the Albigenses in the thirteenth century. It is known how their chosen opinions were treated; what crusades were preached against them; what carnage was made among them; and that, from that period to the present day, Europe has not enjoyed a single year of tranquillity and toleration.
It is a great evil to be a heretic; but is it a great good to maintain orthodoxy by soldiers and executioners? Would it not be better that every man should eat his bread in peace under the shade of his own fig-tree? I suggest so bold a proposition with fear and trembling.
SECTION II
It appears to me that, in relation to heresies, we ought to distinguish between opinion and faction. From the earliest times of Christianity opinions were divided, as we have already seen. The Christians of Alexandria did not think, on many points, like those of Antioch. The Achaians were opposed to the Asiatics. This difference has existed through all past periods of our religion, and probably will always continue. Jesus Christ, who might have united all believers in the same sentiment, has not, in fact, done so; we must, therefore, presume that He did not desire it, and that it was His design to exercise in all churches the spirit of indulgence and charity, by permitting the existence of different systems of faith, while all should be united in acknowledging Him for their chief and master. All the varying sects, a long while tolerated by the emperors, or concealed from their observation, had no power to persecute and proscribe one another, as they were all equally subject to the Roman magistrates. They possessed only the power of disputing with each other. When the magistrates prosecuted them, they all claimed the rights of nature. They said: "Permit us to worship God in peace; do not deprive us of the liberty you allow to the Jews."
All the different sects existing at present may hold the same language to those who oppress them. They may say to the nations who have granted privileges to the Jews: Treat us as you treat these sons of Jacob; let us, like them, worship God according to the dictates of conscience. Our opinion is not more injurious to your state or realm than Judaism. You tolerate the enemies of Jesus Christ; tolerate us, therefore, who adore Jesus Christ, and differ from yourselves only upon subtle points of theology; do not deprive yourselves of the services of useful subjects. It is of consequence to you to obtain their labor and skill in your manufactures, your marine, and your agriculture, and it is of no consequence at all to you that they hold a few articles of faith different from your own. What you want is their work, and not their catechism.
Faction is a thing perfectly different. It always happens, as a matter of necessity, that a persecuted sect degenerates into a faction. The oppressed unite, and console and encourage one another. They have more industry to strengthen their party than the dominant sect has for their extermination. To crush them or be crushed by them is the inevitable alternative. Such was the case after the persecution raised in 303 by the Cæsar, Galerius, during the last two years of the reign of Diocletian. The Christians, after having been favored by Diocletian for the long period of eighteen years, had become too numerous and wealthy to be extirpated. They joined the party of Constantius Chlorus; they fought for Constantine his son; and a complete revolution took place in the empire.
We may compare small things to great, when both are under the direction of the same principle or spirit. A similar revolution happened in Holland, in Scotland, and in Switzerland. When Ferdinand and Isabella expelled from Spain the Jews, – who were settled there not merely before the reigning dynasty, but before the Moors and Goths, and even the Carthaginians – the Jews would have effected a revolution in that country if they had been as warlike as they were opulent, and if they could have come to an understanding with the Arabs.
In a word, no sect has ever changed the government of a country but when it was furnished with arms by despair. Mahomet himself would not have succeeded had he not been expelled from Mecca and a price set upon his head.
If you are desirous, therefore, to prevent the overflow of a state by any sect, show it toleration. Imitate the wise conduct exhibited at the present day by Germany, England, Holland, Denmark, and Russia. There is no other policy to be adopted with respect to a new sect than to destroy, without remorse, both leaders and followers, men, women, and children, without a single exception, or to tolerate them when they are numerous. The first method is that of a monster, the second that of a sage.
Bind to the state all the subjects of that state by their interest; let the Quaker and the Turk find their advantage in living under your laws. Religion is between God and man; civil law is between you and your people.
SECTION III
It is impossible not to regret the loss of a "History of Heresies," which Strategius wrote by order of Constantine. Ammianus Marcellinus informs us that the emperor, wishing to ascertain the opinions of the different sects, and not finding any other person who could give correct ideas on the subject, imposed the office of drawing up a report or narrative upon it on that officer, who acquitted himself so well, that Constantine was desirous of his being honored in consequence with the name of Musonianus. M. de Valois, in his notes upon Ammianus, observes that Strategius, who was appointed prefect of the East, possessed as much knowledge and eloquence, as moderation and mildness; such, at least, is the eulogium passed upon him by Libanius.
The choice of a layman by the emperor shows that an ecclesiastic at that time had not the qualities indispensable for a task so delicate. In fact, St. Augustine remarks that a bishop of Bresse, called Philastrius, whose work is to be found in the collection of the fathers, having collected all the heresies, even including those which existed among the Jews before the coming of Jesus Christ, reckons twenty-eight of the latter and one hundred and twenty-eight from the coming of Christ; while St. Epiphanius, comprising both together, makes the whole number but eighty. The reason assigned by St. Augustine for this difference is, that what appears heresy to the one, does not appear so to the other. Accordingly this father tells the Manichæans: "We take the greatest care not to treat you with rigor; such conduct we leave to those who know not what pains are necessary for the discovery of truth, and how difficult it is to avoid falling into errors; we leave it to those who know not with what sighs and groans even a very slight knowledge of the divine nature is alone to be acquired. For my own part, I consider it my duty to bear with you as I was borne with formerly myself, and to show you the same tolerance which I experienced when I was in error."
If, however, any one considers the infamous imputations, which we have noticed under the article on "Genealogy," and the abominations of which this professedly indulgent and candid father accused the Manichæans in the celebration of their mysteries – as we shall see under the article on "Zeal" – we shall be convinced that toleration was never the virtue of the clergy. We have already seen, under the article on "Council," what seditions were excited by the ecclesiastics in relation to Arianism. Eusebius informs us that in some places the statues of Constantine were thrown down because he wished the Arians to be tolerated; and Sozomen says that on the death of Eusebius of Nicomedia, when Macedonius, an Arian, contested the see of Constantinople with Paul, a Catholic, the disturbance and confusion became so dreadful in the church, from which each endeavored to expel the other, that the soldiers, thinking the people in a state of insurrection, actually charged upon them; a fierce and sanguinary conflict ensued, and more than three thousand persons were slain or