The natural test of Orthodoxy is assumed to be the belief of the majority of Christians; for if Christianity be a revelation of truth, its essential contents must be easy to apprehend, and when apprehended, they must be generally accepted. The revelations of God in nature are seen and accepted by the human intellect, and so become matters of science. Orthodox science is that which the great majority of scientific men have accepted as such; and Orthodox _Christianity_, in like manner, must be that which the majority of Christian believers accept as such. Hence it is taken for granted, as regards Orthodox doctrine, that it meets the test, “_Quod semper, quod ubique, quod ab omnibus_.” § 4. Heterodoxy thus becomes sinful. But if the essential truth of Christianity be thus plain, those who do not receive it must be either stupid or wilful. Its rejection argues a want of intellect or a bad heart. Heretics, therefore, ought logically to become to the Orthodox objects either of contempt or hatred. If they cannot see what is so plain, they must be intellectually imbecile. If they will not see it, they must be morally depraved. Therefore intelligent people who accept and teach heresies ought to be considered wicked people by logical Orthodox minds. Moreover, they are the most dangerous persons in the community, because, by denying that truth by which the soul is to be saved, they endanger not merely the temporal, but also the eternal, welfare of those whom they seduce. And if we have a right to abate a nuisance which only interferes with the earthly comfort and peace of society, how much more one which attacks its spiritual peace and eternal welfare! Have not the majority a right to protect themselves, their children, and society from that which they not merely believe, but know, to be evil? For Orthodoxy assumes to be not merely opinion, but knowledge. Hence Orthodoxy legitimates persecution.(5) Persecution is only the judicious repression of criminal attempts to pervert and injure society. Moreover, Orthodoxy, according to its principle, ought to discourage inquiry in relation to its own fundamental principles. For why continue to discuss and debate about that which is known? Progress consists in advancing from the known to the unknown. The unknown, and not the known, is the proper subject for inquiry. The system of Orthodoxy, therefore, according to its own principle, should be withdrawn from further examination. Intellectual advance requires us to take for granted something—to forget that which is behind in order to press forward to that which is before. The doctrines of Orthodoxy therefore, when once established, should afterwards be assumed, and need not be proved. We do not call a scientific man a bigot because he refuses to discuss fundamental principles. If Orthodoxy be science, why accuse it of bigotry when it follows the same course? § 5. The Doctrine of Essentials and Non-essentials leads to Rome.