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HE SPARKS 
 
 LI BRA RY. 
 
 [AMERICA.] 
 Collected by 
 
 JARED Sparks, LL. D., 
 
 President of Harvard College. 
 \ Purchased by the Cornell University, 
 1872. 
 
BR1610 .T24"'l817'"'** '•"'""* 
 
 olln 
 
The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029261506 
 
eEOAOriA 'EKAEKTIKH. 
 
 A 
 
 DISCOURSE 
 
 OF 
 
 THE LIBERTY OF PROPHESYING, 
 
 WITH ITS 
 
 SJttst ILtittit0 anBf ^trn^tv* 
 
 SHEWING 
 
 THE UNREASONABLENESS OF PRESCRIBING TO OTHER MEN'S FAITH, 
 AND THE INIQUITY OF PERSECUTING DIFFERING OPINIONS. 
 
 Br JEREMY TAYLOR, D. D. 
 
 Chaplain in Ordinary to King Charles I. and Lord Bishop of 
 Down, Connor, and Dromore. 
 
 n min iEtfition. 
 
 Avvacrde yap xad' eva wavTeg irpocprireveiv. 
 
 1 Cor.xiv. 31. 
 
 For ye may all prophesy one by one, that all may learn and all 
 may he comforted. 
 
 LONDON: 
 
 PRINTED FOR GALE AND FENNER, PATERNOSTER ROW. 
 1817. 
 
S. Curtis, Printer, 
 Camberweli. 
 
ADVERTISEMENT. 
 
 In preparing the following Edition of the Liberty of 
 Prxyphesying for the Press, it has been judged expedient 
 to omit the very long Dedication of the Work to Lord 
 Christopher Hatton, (as merely recapitulating its 
 principal arguments) and to place the elaborate 
 addition to Section Eighteen, on the Case of the Ana', 
 baptists, at the end of the Volume. The Reader will 
 thus receive this most powerful Writer's Statement of 
 the Question of Infant Baptism in the way he gave it to 
 the World— first in the shape here given, without the 
 Appendix; and then with that important addition. 
 
CONTENTS. 
 
 INTRODUCTION 
 
 1 
 
 Sect. I. Nature of faith ^ 
 
 II. Nature of heresy 25 
 
 III. Onarguments from Scripture 81 
 
 IV. Difficulty of Expounding Scripture .. 101 
 
 V . On the uncertainty of Tradition 115 
 
 VI. Uncertainty of Councils 141 
 
 VII. Fallibility of the Pope 176 
 
 VIII. Inconsistencies of the Fathers 215 
 
 IX. Of the church, considered diffusively 231 
 
 X. Of the authority of Reason 236 
 
 XI. Causes of Error in Reasoning 244 
 
 XII. Innocent causes of Error 263 
 
 XIII. Treatment of persons in Error 271 
 
 XIV. Practice of the primitive Church 290 
 
 XV. Duty of Churchrgofoernors 301 
 
 XVI. Duty of Princes 305 
 
 XVII. Of compliance with weak minds 311 
 
 XVIII. Case of the Anabaptists 318 
 
 XIX. No Toleration of Impiety 350 
 
 XX. Case of the Church of Rome 354 
 
 XXI. Duty of particular Churches 372 
 
 XXII. Duty of Individuals 375 
 
 Appendix 381 
 
eEOAOriA 'EKAEKTIKH. 
 
 OF 
 
 THE LIBERTY 
 
 OF 
 
 PROPHESYING. 
 
 The infinite variety of opinions in matters 
 of religion, as they have troubled Christendom, 
 with interests, factions, and partialities ; so have 
 they caused great divisions of the heart, and 
 variety of thoughts and designs amongst pious 
 and prudent men. For they all, seeing the incon- 
 veniences ^hich the disunion of persuasions and 
 opinions have produced directly or accidentally, 
 have thought themselves obliged to stop this 
 inundation of mischiefs, and have made attempts 
 accordingly. But it hath happened to most of 
 them as to a mistaken physician, who gives 
 excellent physic but misapplies it, and so misses 
 of his cure ; so have these men, their attempts 
 have therefore been ineffectual ; for they put 
 their help to a wrong part, or they have endea- 
 voured to cure the symptoms, and have let the. 
 dispase alone till it seemed incurable. Some 
 
Z THE LIBERTY OF PROPHESYING* 
 
 have endeavoured to re-unite these factions by 
 propounding such a guide which they were all 
 bound to follow ; hoping that the unity of a 
 guide, would have persuaded unity of minds ; 
 but who this guide should be at last became 
 such a question, that it was made part of the 
 fire that was to be quenched ; so far was it from 
 extinguishing any part of the flame. I' Others 
 thought of a rule, and this must be the means 
 of union, or nothing could do it. But supposing 
 all the world had been agreed of this rule, yet 
 the interpretation of it was so full of variety, that 
 this also became part of the disease, for which 
 the cure was pretended. AH- men resolved upon 
 this, that though they yet had not hit upon the 
 right, yet some way must be thought upon to 
 reconcile differences in opinion ; thinking so long 
 as this variety should last, Christ's kingdom was 
 not advanced, and the work of the Gospel went 
 on but slowly : few men in the mean time con- 
 sidered, that so long as men had such variety of 
 principles, such several constitutions, educations, 
 tempers, and distempers, hopeSj interests, and 
 weaknesses, degrees of light, and degrees of 
 understanding, it was impossible all should be of 
 one mind. And what is impossible to be done, 
 ig not necessary it should be done f and therefore,, 
 although variety of opinions was impossible to 
 be cured, (and they who attempted it, did like 
 him who claps his shoulder to the ground to stop 
 an earthquak^ yet the inconveniences arising 
 from it might possibly be cured, not by uniting 
 their belief, tha't was to be despaired of, but by 
 curing that, which caused these mischiefs and 
 accidental inconveniences of their disagreeings, 
 Foar although these inconveniences whiSi every 
 
INTRODUCTION. 3 
 
 man sees and feels were consequent to this di- 
 versity of persuasions, yet it was but accidentally 
 and by chance ; inasmuch as we see that in 
 many things, and they of great concernment, 
 men allow to themselves and to each other a 
 liberty of disagreeing, and no hurt neither. And 
 certainly if diversity of opinions, were of itself 
 the cause of mischiefs^ it would be so ever, that 
 is, regularly and universally (but that we see it 
 is not ?) for there are disputes in Christendom 
 concerning matters of greater concernment then 
 most of those opinions that distinguish sects, and 
 make factions ; and yet because men are per- 
 mitted to differ in those great matters, such evils 
 are not consequent to such differences, as are to 
 the uncharitable managing of smaller and more 
 inconsiderable questions;^ It is of greater con- 
 sequence to believe righf^in the question of the 
 validity or invalidity of a death-bed repentance, 
 then to believe aright in the question of pur- 
 gatory, and the consequences of the doctrine of 
 predetermination, are of deeper and more material 
 consideration than the products of the belief of 
 the lawfulness or unlawfulness of private masses ; 
 and yet these great -concernments where a Liberty 
 of Prophesying in these questions hath been per- 
 mitted, hath made no distinct communion, no 
 sects of Christians, and the others have, and so 
 have these too in those places where they have 
 peremptorily been determined on either side. 
 Since then if men are quiet and charitable in 
 some disagreeings, that then and there the in- 
 convenience ceases, if they were so in all others 
 where lawfully they mighty (and they may in 
 most) Christendom should be no longer rent in 
 pieces, but would be redintegrated in a new Pen- 
 
 b2 
 
4 THE LIBKRTV OF PROPHESYING. 
 
 tecost ; and although the Spirit of God did rest 
 upon us in divided tongues, yet so long as those 
 tongues were of fire not to kindle strife, but to 
 warm our affections, and inflame our charities 
 
 ? 
 
 we should find that this variety of opinions m 
 several persons would be looked upon as aii 
 argument only of diversity of operations, while 
 the Spirit is the same ; and that another raaii 
 believes not so well as I, is only an argument that 
 I have a better and a clearer illumination than hej 
 that I have a better gift than he, received a 
 special grace and favour, and excel him in this^ 
 land am perhaps excelled by him in many more; 
 And if we all impartially endeavour to find a 
 truth, since this endeavour and search only is in 
 our power, (that we shall find it heingvab extra, a 
 gift and an assistance extrinsical) I can see noi 
 reason why this pious endeavour to find out t^uth 
 shall not be of more force to unite us in the bonds 
 of chai-ity, then the misery in missing it shall be 
 to dis-^unite us. So that since a union of persuasion 
 is impossible to be attained, if we would attempt 
 the cure by such remedies as are' apt to enkindle 
 and encre€0e charity, I am confident we might 
 see a blessed peace would be the reward and 
 crown of such endeavours. 
 
 . But men are now adays jand indeed always 
 have been,; since the expiration of the first blessed 
 ages of Christianity, so in love with their own 
 fancies and opinions, as to think faith and all 
 Christendom is concerned in their support and 
 maintenance, and whoever is not So fond and does 
 not dandle them like themselves, it grows up 
 to a quarrel, which, because it is in materid 
 theologicB, or relates to theology, is made a quarrel 
 in religion, and God is entitled to it ; and then 
 
INTRODCCTION. 6 
 
 if you are once thought an enemy to God, it 
 is our duty to persecute you even to death/ we 
 do God good service in it ; when if we should 
 examine the matter rightly, the question is either 
 in materia nou revelata, or minns evidenti, or non 
 necessarid, either it is not revealed, or not so 
 clearly, but that wise and honest men may be 
 of different minds, or else it is not of the foun- 
 dation of faith, but a remote superstructure, or 
 else of mere speculation, or perhaps when all 
 comes to all, it is a false opinion, or a matter of 
 human interest, that we have so zealously con- 
 tended for; for to one of these heads most of 
 the disputes of Christendom may be reduced ; 
 so that I believe the present fractions, (or the 
 most) are from the same cause which St. Paul 
 observed in the Corinthian schism. When there are 
 divisions among you, are ye not carnal ?_j It is not 
 the differing opinions , that is the cause of the 
 present ruptures, but want of charity ; it is not 
 the variety of understandings, but the dis^union 
 of wills and affections ; it is not the several prin- 
 ciples, but the several ends that cause our miseries ; 
 our opinions commence, and are upheld according 
 as our turns are served and our interests are 
 preserved, and there is no cure for us, but piety 
 and charity. A holy life will make our belief 
 holy, if we consult not humanity and its im- 
 perfections in the choice of our religion, but 
 search for truth without designs, save only of 
 acquiring heaven, and then be as careful to 
 preserve charity, as we were to get a point of 
 faith ; I am much persuaded we should find- 
 out more truths by this means; or however j 
 (which is the main of all) we shall be secured 
 
6 THE LIBERTY OF PROPHESYING. 
 
 though we miss them ; and. ' then we are well 
 enough.-i-, 
 
 ~ For if it be evinced that one heaven shall 
 hold men of several opinions, if the unity of faith 
 be not destroyed by that which men call differing 
 religions, and if an unity of charity be the duty 
 of us all^even towards persons that are not per- 
 suaded of every proposition we believe, then I 
 would fain know to what purpose are all those 
 stirs, and great noises in Christendom ; those 
 names of faction, the several names of churches 
 not distinguished by the division of kingdoms, as 
 the church obeys the government, ut Eecledte 
 ^equatwr hnperiumy which was the primitive rule * 
 and canon, but distinguished by name of sects 
 and men ? These are all become instruments of 
 hatred, thence come schisms and parting of com- 
 munions, i^nd then persecutions, and then wars 
 £^nd rebellion, and then the dissolutions of all 
 friendships and societies. J All these "mischiefs 
 proee^ft not from this, that all men are not of 
 one mind, for that , is neither necessary nor 
 possible, but that every opinion is made an article 
 qf faith, every article is a ground of a quarrel, 
 every quarrel makes a faction, every faction 
 is zealous, and all zeal pretends for God, and 
 whatsoever is for God cannot be too much ; we 
 By this time are come to that pass, we think we 
 love not God except we hate our brother, and 
 we have not the virtue of religion, unless we 
 persecute all religions but our own ; for luke- 
 warmness is so odious to God and man^ that we 
 proceeding furiously upon these mistakes^ by 
 
 * Optat. lib. 3. 
 
NATCRE OF FAITH. 7 
 
 supposing we preserve the body, we destroy the 
 soul of religion, or by being zealous for fetith, or 
 which is all one, for that which we mistake for 
 faith, we are cold in charity, and so lose the 
 reward of both.^ 
 
 All these ert-ors and mischiefs must be dis- 
 covered and cured, and that is the purpose of 
 this discourse. 
 
 Section I. 
 
 Of the nature of faith, and that its dutt) is com- 
 pleted in believing the Articles of the Apostles' 
 Creed. 
 
 FIRST, theUj it is of great concernment to know 
 the nature and iMegrity of faith ; for there begins 
 our first and great mistake ; f6r faith although 
 it be of great excellency, yet when it is taken 
 for a habit intellectual, it hath so little room and 
 so narrow a^ capacity, that it cannot lodge 
 thousands of those opinions which pretend, to be 
 of her family* 
 
 For although it be necessary for us to believe 
 whatsoever we know to be revealed of God; 
 and so every man does, that believes there is 
 a God: yet it is not necessary, concerning many 
 things, to know that God hath revealed them. ; 
 that is, we may be ignorant of, or doubt con- 
 cerning the propositions, and indifferently maintain 
 either part, when the question is not concerning 
 God's veracity, but whether God hath said so or 
 
8 THE LIBERTY OF PROPHESYING. 
 
 no; that which is of the foundation of faith, that 
 only is necessary ;" and the knowing or not 
 knowing of that, the believing or disbelieving 
 it, is that only which, as to the nature of the 
 things, to be believed, is in immediate and neces- 
 sary order to salvation or damnation. 
 
 Now all the reason and demonstration of the 
 world convinces us, that this foundation of faith, 
 or the great adequate object of the faith that 
 savps us, is that great mysteriousness of Chris- 
 tianity which Christ taught with so much diligence, 
 for the credibility of which he wrought so many 
 miracles ; for the testimony of which the Apostles 
 endured persecutions ; that which was a folly 
 to the Gentiles, and a scandal to the Jews, this 
 is that which is the object of a Christian's faith : 
 all other things are implicitly in the belief of 
 the articles of God's veracity, and are not 
 necessary in respect of the constitution of faith 
 to be drawn out, but may there lie in the bowels 
 of the great articles without danger to any thing 
 or a;ny person, unless some other accident or 
 circumstance makes them necessary : now the 
 great object which I speak of, is "'Jesus Christ 
 crucified. I have determined to know nothing 
 among you save Jesus Christ, and him crucified ; 
 so said St. Paul to the church of Corinth,: this 
 is the article upon the confession of which Christ 
 built his church, viz. only upon St. Peter's creed, 
 which was no more but this simple enunciation, 
 , We believe and are sure that thou art Christ, the 
 1 Son of the liting G^orf.-^ and to this salvation par- 
 ticularly is promised, as in the case of Martha's 
 creed, John 11. 27. To this the Scripture gives 
 
 '^ Matthew xvi. 19, 
 
NATURE OF FAITH. 
 
 the greatest testimony, and to all them that 
 confess it ^^^ For every spirit that confesseth that 
 Jest4s Christ is come in the flesh is of God]; and 
 Who ever confesseth that Jesus Christ is the Son of 
 God, God dwelleth in him, and he in God: .f the 
 believing this article is the end of writing tn-e four 
 gospels : ''Fur all these things are written, that 
 ye might believe, that Jesus is the Christ the Son 
 of God, 'tand then that this is sufficient follows, 
 
 land thatoelievingf viz. this article (for this was 
 only instanced m)''ye might have life through his 
 name/ ihis is that great Article , which as to the 
 nature of the things to ' be believed, is sufficient 
 disposition to prepare a catechumen to baptism, as 
 appears itf the case of the Ethiopian Eunuch, 
 whos^^ creed was only this,^'/ believe (hat Jesus 
 Christ is the Son of God^ and upon this confession^ 
 (saith the story/) -they both went into the water, 
 and the Ethiop was washed, and became as white 
 as snow. 
 
 In these particular instances, there is no variety 
 of Articles, save only that in the annexes of the 
 several expressions, such things are expressed, 
 as besides that Christ is come, they tell from 
 whence, and to what purpose ; and whatsoever is 
 expressed, or is to these purposes implied, is 
 made articulate and explicate, in the short and 
 admirable mysterious creed of St. Paul, Rom. 10. 8. 
 
 '/ This is the word of faith which we preach, that if 
 thou shalt confess with thy . mouth the Lord Jesus, 
 and. shalt believe in thine heart, that God hath, 
 raised him, from the dead, thou shalt be saved t 
 ,this is the great and intire complexion of a 
 Christian's faith, and since salvation is promised 
 
 • John iv, 2. 15. t John xx. 31. 
 
10 THE LrBEKTY OF PROPHECYING, 
 
 to the belief of this creed, either a snare is laid 
 for us, with a purpose to deceive uS, or else 
 nothing is of prime and original necessity to be 
 believed, but this Jesiis Christ our Redeemer ; and 
 all that which is the necessary parts, means, or 
 main actions of working this redemption for us, 
 and the honour for him, is in the bowels and fold 
 of the great Article, and claims an explicit 
 belief by the same reason, that binds us to the 
 belief of its first' complexion, without which 
 neither the thing could be acted, nor the pro- 
 position understood. 
 
 For the act of believing propositions^/ is not for 
 itself, but in order to certain ends ; as sermons are 
 to good life and obedience ; for, (excepting that 
 it acknowledges God's veracity, and so is a direct 
 act of religiori) believing a revealed proposition, 
 hath no exc'ellency in itself, but in order to that 
 end for which we are instructed in such reve- 
 lations. Now God's great purpose being to bring 
 us to him by Jesus Christ, Christ is our medium 
 to God, obedience is the medium to Christ, and 
 faith the medium to obedience, and therefore is 
 to have its estimate in proportion to its proper 
 end, and those things are necessary, which neces- 
 sarily promote the end, without which obedience 
 cannot be encouraged or prudently enjoined ; so 
 that those Articles are necessary, that is, those 
 are fundamental points, upon which we build our 
 obedience ; and as the influence of the Article is 
 to the persuasion or engagement of obedience, so 
 they have their degrees of necessity. P Now all 
 thai Christ, when he preached, taught us to 
 believe, and all that the Apostles in their sermons 
 piropound, ail aim at this, that we should 
 acknowledge Christ for our Lawfgiver and our 
 
NATURE OF FAITH. 11 
 
 Slaviour ; so that nothing can be necessary by 
 a prime necessity to be believed explicitly, but 
 such things which are therefore parts of the great 
 Article, because they either encourage our services, 
 or oblige them, such as declare Christ's greatne^ 
 in himself, or his goodness to us \ so that although 
 we must neither deny nor doubt of any thing, 
 which we know our great Master hath taught us/ 
 ]^et salvation is in special and by name annexed 
 to the belief of those Articles only, which have 
 in them the indearments of our services, or the 
 support of our jponfidence, or the satisfaction of 
 our hopes, such as are ; Jesus Christ the Son of 
 the living God, the crucifixion and resurrection 
 of Jesus, forgiveness of sins by his blood, resur- 
 rection of the dead, and life eternal; because these 
 propositions qualify Christ for our Saviour and 
 our Lawfgiver, the one to engage our services, 
 the other to endear them ; for so much is necessary 
 as will make us to be his servants, and his dis- 
 ciples; and what can be required more? This 
 only. Salvation is promised to the explicit 
 belief of those Articles, and therefore those only 
 are necessary, and those are sufficient ; but thus, 
 to us in the forojality of Christians, which is a 
 formality super-added to a former capacity, we 
 befd*Q we are Christians.are reasonable creatures, 
 and capable of a blessfed eternity, and there is 
 a creed which is the Gentiles' ereed-^ which is so 
 supposed in the Christian creed, as it is supposed 
 in a Chi'istian to be a man, and that is,fl he that 
 cometh to God must believe that he is, and that he 
 is a rewarder of them that diligently seek himA' 
 
 If any man will urge farther, that whatsoever 
 is deducible from these Articles by necessary 
 consequence, is necessary to be believed explicitly : 
 
12 THE LIBERTY OF PROP.HE&VING. 
 
 I answer, It is true, if he sees the deduction 
 and cohereijce of the parts; but it is not certain 
 that every man shaH be able to deduce what- 
 soever is either immediately, or certainly deducible 
 from these premises ; and then since salvation is 
 promised to the explicit belief of these, I see not 
 how any man can justify the making the way to 
 heayen narrower then Je,sus Christ hath made it, 
 it being already so narrow, that there are few 
 that find it. - 
 
 In the pursuance of this great truth, the Apos- 
 tles or the holy men, their contemporaries and 
 disciples, composed a creed to be a rule of faiths 
 to all Christians, as appears in Irenseus, Ter- 
 tuUian,* St. Cyprianj'-p St. Austin,^ Ruffinus,§ 
 and. divers others ; \\ which creed, unless it had ; 
 contained all the entire object of faith, and the 
 foundation of religion, it cannot be imagiijed to 
 what purpose it should serve ; and that it was so 
 esteemed by the whole church of God in all ages, 
 appears in this, that since. faith is a necessary pre- 
 disposition to baptism in all persons capable of the 
 use of reason, all Catechum,ens in the Latin church 
 coming to baptism, wereTnterrogated concerning 
 their faith, and gave satisfaction in the recitation 
 of this creed. And in the East they professed 
 exactly the same faith, something difiering in 
 words, but of the same matter, reason, design, 
 and consequence ; and so they did at Jerusalem, 
 so at Aquileia. This was that correct and blame- 
 
 * Apol. contr. Gent. c. 47. de veland. virg. c. 1. 
 
 t In exposit. Symbol. t Serm. 5. de tempore, cap. 2. 
 
 ^ In Symbol, apud Cyprian. 
 
 II AH, the orthodox fathers maintain that the creed is of apostolic 
 o:^igin. Sext. Senensis, lib. 2/ bibl. 5. vide Genebr, I, 3. de 
 Triit: 
 
NATCliE OF FAITH» , 13 
 
 less faith proclaimed by the holy Catholic and 
 4postolic church of God apart from all novelty and 
 
 innovation : opSrj koi a/uwjuijroc TTicfTCi;, TjvTTEp KWilTTil 
 7} ayia ts Ots, KaOoXiKt) Kai aTrooroXtKJ^ eKKXrjcria /car* 
 
 sSevo TpoTTov Katvjo-juov SsSa/uEvr;. These Articles, 
 were the ifistructions left hy the holy Apostles dud 
 their fellow labourers to the holy churches of God: 
 
 TO- Tuv a-yi(ov airoaToKwv Kai ts fiir cKetvwv Siarpixpav^wv- 
 sv TaiQ a-yiaiQ Oea EKicXrjo-taic SiSay/xara .* NoW Since. 
 
 the Apostles and apostolical men and churches in 
 these -their symbols, did recite particular Articles 
 to a considerable number, and were so minute in 
 their recitation, as to descend to circumstances, it 
 is more than probable that they omitted nothing 
 of necessity; and that these Articles are not 
 general principles, in the bosom of which many 
 more Articles equally necessary to be believed 
 explicitly and more particular are enfolded ; but 
 that it is as minute an explication of those funda- 
 mental principles I before reckoned, as is rietjes- 
 Sary to salvation. 
 
 "And therefore TertuUian calls the creed the rule 
 of faith, by whose guidance, whatever appears am- 
 biguous or obscure in Scripture may be investigated 
 and explained. The seal of the heart and the oath 
 of our warfare. Regulum fidei, qud salvd <f- formd 
 ejus manente in suo ordine, possit in Scriptma 
 tractari 6f inquiri si quid videtur vel ambiguitate 
 pendere vel ohscuritate obumbrari. Cordis signa- 
 culum 4" nostrce militicB Sacramentumj St. Ambrose 
 calls it,' lib. 3. de velandis virgin, 'The cortipre- 
 hertsion and perfection of our faith. Cqmprchemio 
 fidei nostrcB atquc perfect'? 0, St. AL5stin,_Se'-ii, 116 : 
 The confession, d:clurat'ov, f.n>J- rale of faith. 
 Confessio, expcsiuo, nvfwitt/ttjfei', generally by the 
 
 • L. 5. Cod. de S. Trinit. et fid. Gath. cum recta. 
 
14 THE LIBERTY OF PROPHESYING. 
 
 ancients. Tliftorofessfon of this creed, was the 
 -exposition of imtb saying of St. Peter, avvsiSvaiwc 
 ayaOrig £Tr£fioTTifj,a sig Qeov, The answer of a good 
 conscience towards God. For of the recitation 
 and profession of this creed in baptism, it is 
 that TertuUian, On the resurrection of the body, 
 says, The sovl is not consecrated by the water, 
 but by the truth professed. Anima non lotions, 
 sed responsione sancitwr. And of this was the 
 prayer of Hillary, lib. 12. de Trinit. Regard 
 this expression of my conscience, that I may always 
 ^continue in the professions I have made by baptism 
 in the name of the Father, the Son, and the Holy 
 ^fiirit ; the sign of my regeneration. Conserva 
 mine conscientice mece vocem ut quod in refgenera- 
 tionis mecB symbolo baptizatus in Patre, Filio, 
 Spir. S. professus sum semper dbtineam. And 
 according to the rule and reason of this discourse, 
 (that it may appear Jthal the creed hath in it all 
 Articles primo <f j>er se, primely and universally) 
 the creed is just such an explication of that faith 
 which the Apostles preached, viz. the creed which 
 St. Paul recites, as contains in it all those things 
 which Entitle Christ to us in the capacities of our 
 Law-giver and our Saviour, such as enable him to 
 the great work of redemption, according to the 
 predictions concerning him, and such as engage 
 and encourage our services. For, taking out the 
 Article of Christ's despent into Hell, (which was 
 not in the old creed, as appears in some of the 
 copies I before referred to, in TertuUian, RufBnus, 
 and Ireneeus; and indeed was omitted in all the 
 confessions of the eastern churches,- in the church 
 of Rome-, and in the Nicene creed, which by 
 adoption came to be the creed of the Catholics 
 church) all other Articles are such as directly 
 
NATWHX OF FAITH. ^15 
 
 constitute the parts and work of our redemption, 
 such as clearly derive the honour to Christ, and 
 enable him with the capacities of our Saviour and 
 Lord. The rest engage our services by proposi- 
 tion of such Articles, which are rather promises 
 than propositions ; arid the whole creed, take it 
 in any of -the old forms, is but an analysis of that 
 which St. Paul calls the word of salvation, 
 whereby we shall be saved, viz. that we confess 
 Jesus to be Lord, and that God raised him from 
 the dead J by the first whereof he became our 
 lavf^giver and our guardian ; by the second he 
 was our Saviour) the other things are but parts 
 and main actions of those two. Now what 
 reason there is in the world ^that can enwrap any- 
 thing else within the foundation, that is, m the 
 whole body of Articles simply and inseparably 
 necessary, or in the prime original necessity of 
 faith, I cannot possibly imagine. These do the 
 work, and therefore nothing can upon the true 
 grounds of reason enlarge the necessity to th© 
 inclosure of other Articles. 
 
 Now if more were necessary than the Arti- 
 cles of the creed, I demand why was it made 
 the characteristic * note of a Christian from a 
 Heretic, or a Jew, or an Infidel ? 6r to what 
 purpose was it composed? Or if this was in- 
 tended as sufficient, did the Apostles or those 
 churches, which they founded, know any thing 
 else to be necessary ? If they did not, then either 
 nothing more is necessary'^ (I speak of matters of 
 mere belief^ or they did not know all the will of 
 the Lord, and so were unfit dispensers of th© 
 
 * Vide Isidor. de Eccles. offic. lib. 1. cap. 20. Suidan. Tume- 
 6um. lib. li. c. 30. advers. Venant. For. in Exeg. Symb. Feuai-» 
 dent, in Iren. lib. 1. c. 2. 
 
16 THE LIBERTY OF PROPHESYING. 
 
 mysteries of the kingdom; or if they did know 
 more was necessary, and yet would not insert it, 
 they did an act of public notice, and consigned it 
 to all ages of the church to no purpose, unless to 
 beguile credulous people by mdking them believe 
 their faith was sufficient, having tried it by that 
 touch-stone apostolical, when there was no such 
 matter. 
 
 But if this was sufficient to bring men to 
 heaven then, why not now ? If the Apostles 
 admitted all to their communion, that believed this 
 creed, why shall we exclude any that preserve the 
 same entire ? why is not our faith of these Articles 
 of as much efficacy for bringing us to heaven, as 
 it was in the churches apostolical ?-t-w4io had 
 guides more infallible that might without error 
 have taught them superstructures enough, if they 
 had been necessary : and so they_did. But that 
 they did not insert them into the creed, when^ 
 they might have done it with as much certainty 
 as these Articles, makes it clear to my under- 
 standing, that other things were not necessary, 
 but these were ; that whatever profit and advan- 
 tages might come from other Articles, yet these 
 were sufficient, and however certain persons might 
 accidentally be obliged to believe much more, yet 
 this was the one and only foundation of faith upon 
 which, all pei-sons were to build their hopes of 
 heaven. This was therefore necessary to be, 
 taught to all, because of necessity to be 'b*elieved 
 by all : so that although other persons might 
 commit a delinquency in point of order, if they 
 did not know or did not believe much more, 
 because they were obliged to further disquisi- , 
 tions in order to other ends, yet none of these 
 who held the creed entire, could perish for 
 
NATURE OF FAITH< 17 
 
 Waht of necessary faith, though possibly he might 
 for supine negligence , or affected ignorance, or 
 some other fault which had influence upon t^s 
 opinions and his understanding, he having a new 
 supervening obligation from accidental circum- 
 stances, to know and believe more. 
 
 Neither are we obliged to make these Articles 
 more particular and minute than the creed. For 
 since the Apostles, and indeed our blessed Lord 
 himself promised heaven to them^who believed 
 him to be the Christ vthat was to come Into the 
 world, and that he jwho believes in him, should be 
 partaker of the resurrection and life eternal, he 
 will be as good as his word: yet because this 
 Article was very general, and a complexion 
 rather than a single proposition ; the Apostles and 
 others our Fathers in Christ did make it more 
 explicit, and though they have said no more than 
 .what lay entire and ready formed in the bosom of 
 the great Article, yet they made their extracts to 
 great purpose and absolute sufficiency, and there- 
 fore there needs no more deductions or remoter 
 consequences from the first great Article, than the 
 Creed of the Apostles. For although whatsoever 
 is certainly deduced from any of these Articles 
 made already so explicit, is as certainly true, and 
 as much to be believed as the Article itfcelf, because 
 nothing but what is true can flow from truth, ex 
 veris possunt nil nisi vera sequi, yet because it is 
 not certain that our deductions fi'om them are 
 certain, find what one calls evident, is so obscure 
 to another, that he believes it false ; it is the best 
 and only safe course to rest in that explication the 
 Apostles have made, because if any of these 
 apostolical deductions were not demonstrable evi- 
 dently to follow from that great Article to which 
 
18 THE LIBERTY OP PROPHESYING. 
 
 salvation is promised, yet the authority of them, 
 who compiled the symbol, the plain description 
 of the Arti<iies from the words of Scriptures, the 
 evidence of reason demonstrating these to be the 
 whole foundation,- are sufficient upon great 
 grounds of reason to ascertain us ; but if we go 
 Kirther, besides the easiness of being deceived, we 
 ■ffelying upon our own discourses, (which though, 
 they may be true and then bind us to follow them, 
 but yet no more than when they only seem truest,) 
 yet they cannot make the thing certain to ano- 
 ther, much less necessary in itself. And since 
 God would not bind us upon pain of sin and 
 
 f)unishment, to make deductions ourselves, much 
 ess would he bind us to follow another man's 
 logic as an Article of our faith; I say much less 
 another man's ; for our own integrity (for we will 
 certainly be trtte to ourselves, and do our own 
 business heartily) is as fit a;nd proper to be em- 
 ployed as another man's ability. He cannot 
 secure me that his ability is absolute and the 
 greatest, but I can be more certain that my own, 
 purposes and fidelity to myself is such. And 
 since it is necessary to rest somewhere, lest we 
 should run to an infinity, it is best to rest there 
 where the Apostles and the churches apostolical 
 rested; when not only they who are able to judge, 
 but others who are not, are equally ascertained of 
 the certainty and of the sufficiency of that 
 explication. 
 
 This I say, not that I believe it unlawfierl or 
 unsafe for the Church or any of the ecclesiastical 
 rulers, or any wise man to extend his own 
 creed to any thing .which may certainly follow 
 from any one of the ArtipJes ; but I say^v" that 
 iio such deduction is fit to be prest on others 
 
NATURE OF FAITH. 19 ' 
 
 as an ai'ticle of faith ; and that evfcry deduction 
 which is so made, unless it be such a thing as is at 
 first evident to all, is but sufficient to make a 
 human faith, nor can it amount to a divine, much 
 less can be obligatory to bind a person of a dif- 
 fering persuasion to subscribe under pain of losing 
 his faith, or being a heretic,\^ For it is a demon- 
 stration, that nothing can be hecessary to be be- 
 lieved under pain of damnation, but suchpropo" 
 sitions of which it is certain^ that God hath spoken 
 and taught them to us, and of which it is certain 
 that this is their sense and purpose. For^if the 
 sense be uncertain, we can no more be obliged to 
 believe it in a certain sense, than we are to be- 
 lieve it at all, if it were not certain that God 
 delivered it. But if it be only certain that God 
 spake it, and not certain to what sense, our faith 
 of it is to be as indeterminate as its sense, and it 
 can be no other in the nature pf the thing, nor is 
 it consonant to God's justice to believe of him 
 that he can or will require more. And this is of 
 the nature of those propositions which Aristotle 
 calls Qtauc, to which without any further proba- 
 tion, all wise men will give assent at its first pub- 
 lication. And therefore deductions inevident, 
 from'the evident and plain letter of faith, are as 
 great recessions from the obligation, as they are 
 from the simplicity, and certainty of the article. 
 And this I also affirm, although the church of 
 any one denomination, or represented in a coun- 
 cil, shall make the .deduction or declaration. 
 For unless Christ had promised his Spirit to 
 protect every particular church from ajj errors 
 less material, unless he had promised an absolute 
 universal infallibility even in the most trifling 
 matters, unless superstructures be of the same 
 
 c2 
 
20 THE LIBERTY OF PROPHESYING. "- 
 
 necessity with the foundation, and that God's 
 Spirit doth not only preserve his church in the 
 being of a church, but in a certainty of not saying 
 any thing that is less certain ; and that whether 
 they will or no too ; we may be bound to peace 
 and obedience, to silence, and to charity, but 
 have not a new article of faith made ; and a new 
 proposition though consequent ^(as it is said) from 
 an article of faith becomes not therefore a part of 
 the faith, nor of absolute necessity. If What did 
 ihe church ever aim to do by the decrees of her 
 councils, but to make what was believed before, be- 
 lieved more firmly ?' Quid unquam aliud ecclesia 
 conciliorum decretis^ enisa est, nisi ut quod antea 
 simpliciter credebatur, hoc idem postea diligentius 
 crederetur, said Vincentius Lirinensis; whatsoever,' 
 was of necessary belief before is so still, and hath 
 a new degree added by reason of a new light or a 
 clear explication ; but no prositiohs can be adopted 
 into the foundation. The church hath power to 
 intend our faith, but not to extend it ; to make 
 our belief more evident, but not more large and 
 comprehensive. For Christ and his Apostles con- 
 cealed nothing\that was necessary to the integrity 
 of Christian faith, or salvation of our souls; 
 Christ declared all the will of his Father, and the 
 Apostles were stewards and dispensers of the 
 same mysteries, and were faithful in all the house, 
 and therefore concealed nothing, but taught the 
 whole doctrine of Christ; so they said themselves. 
 And, indeed if they did not teach all the doctrine 
 of faith, an angel or a man might have taught us 
 other things than what they taught, without de- 
 serving an anathema, but not without deserving a 
 blessing for making up that faith entire,which the 
 Apostles left imperfect.^Now if they taught all 
 
NATURE OF FAITH. 21 
 
 the whole body of faith, either the church in the 
 following ages lost part of the faith ^ (and then 
 where was their infallibility, and the effect of 
 those glorious promises to which she pretends and 
 hath certain title ; for she may as well introduce 
 a falsehood as lose a truth, it being as much pro-, 
 mised to her that the Holy Ghost shall lead her 
 into all truth, as that she shall be preserved from 
 all errors as appears, John, xvi, 13.)-)fOr if she 
 retained all the faith which Christ and his Apostles 
 consigned and taught, then no age can by declar- 
 ing any point, make that be an ai-ticle of faith 
 which v\'as not so in all ages of Christianity before 
 such declaration. And indeed if the church* by 
 declaring an article can make that to be necessaryj 
 which before was not necessary, I do not see how 
 it can stand with the charity of the church so to 
 do. (especially after so long experience she hath 
 had that all men will not believe every such deci- 
 sion or explication^) for by so doing she makes the 
 narrow way to heaven narrower, and chalks out 
 one path more to the devil than he had before, and 
 yet the way was broad enough when it was at 
 the narrowest. For before, differing persons 
 might be saved in diversity of persuasions, and 
 now after this declaration if they cannot, there is 
 no other alteration made, but that some shall be 
 damned who before even in the same dispositions 
 and belief should have been beatified persons. For 
 therefore, it is well for the fathers of the primitive 
 church, that their errors were not discovered, for 
 if they had been contested, (for that would have 
 
 • Vide Jacob Almain. in 3 Sent. d. 25. Q. Vnic. Dub. 3. 
 Patet ergo, quod nulla Veritas est Catholicae ex approbatione, Ec- 
 clesias vel PapiE, Gabr. Bid. in 3. Sent. Dist. 25. Q. Unic. Art. 
 3. Dub, 3. ad finem. 
 
22 THE LIBERTY OF PROPHESYING. 
 
 been called discovery enough^ "either they must 
 h(we relinquished their errors or been expelled from, 
 the ehurchf vel err ores emendassent, vel'ab ecclesia 
 ejecti fuissent* But it is bett&r as it was, they 
 went to heaven by that good fortune, whereas 
 otherwise they might have gone to the devil. 
 And yet there were Sonie errors, particularly that 
 of St, Cyprian that was discovered, and he went 
 to heaven, it is thought ; possibly they might so 
 too for all this pretence. But suppose it true^ yet 
 whether that declaration of an article of which 
 with safety we either might have doubted or been 
 ignorant, does more good than the d^^niiig of 
 t%ose many souls occasionally, but yet certainly 
 and foreknowingly does hurt, I leave it to all wise 
 and good men to determine. And yet besides this, it 
 cannot enter into my thoughts, that it can possibly 
 consist with God's goodness jto put it into the 
 power of man so palpably and openly to alter the 
 paths and inlets to heaven, and to straiten his 
 ineroies, unless he had furnished these men with 
 an infallible judgment and an infallible prudence, 
 arid a never failing charity; that they should never 
 do it but with great necessity, and with great 
 truth^ and without ends and human designs, ^of 
 which I think no a»guments can make us certain 
 what the Primitive Church hath done in this case : 
 I shall afterwards consider and give an account of 
 it, but for the present there is no insecurity in 
 ending there where the Apostles ended, in build-» 
 ing where they built, in resting where they left 
 lis, unless the same infallibility which they had, 
 had still continued, which I think I shall hereafter 
 niake evident it did not. And therefore those ex- 
 
 • Bellar. de Laicis, h. 3. c 20. Sect, ad Priinam Conlirmad- 
 onem. 
 
NATURE OF FAITH. ^3 
 
 pensions of creed, which were made in the first 
 ages of the church, although for the matter they 
 were most true ; yet because it was not certaiQ 
 that they should be so, and they might have Hee» 
 otherwise, therefore they could not he in the same 
 order of faith, nor in the same degrees of neces^ 
 gity to be believed with the articles apostolical ; 
 and therefore .whether they did well or no in lay- 
 ing the same weight upon them, or whether they 
 did lay the same weight or noyve will afterwardfs 
 consider. 
 
 But to return. I consider that a foundation of 
 faith cannot alter, unless a new building be to be 
 made, the foundation is the same still ; and this 
 foundation is no other but that which Christ and 
 his Apostles laid, which doctrine is like himself, 
 yesterday and to day, and the same for ever : So 
 that the articles of necessary belief to all ."(which 
 are the only foundation'^ they cannot be several in 
 several ages, and to several persons. Nay, the 
 sentence and declaration of the church cannot lay 
 this foundation, or make any thing of the founda^- 
 tion, because the church cannot lay her own 
 foundation ; we must suppose her to be a building, 
 and that she relies upon the foundation, which is 
 therefore supposed to be laid before, because she 
 is built upon it, or.^to make it more explicate^ 
 because a cloud may arise from the allegory of 
 building and foundation, it is plainly thus ; the 
 church being a company of men obliged to the 
 duties of faith and obedience, the duty and obliga- 
 tion being of the faculties of will and understanding 
 to adhere to such an object, must pref suppose 
 the object made ready for them; for" as the 
 obj^t is before the ^.ct in order of nia,tUTe, and 
 therefore not to be produced or encreased by 
 
24 THE LIBERTY OF PROPHESYING. 
 
 the faculty/^which is receptive, and cannot be 
 a!ctive upon its proper object :) so the object of the 
 church's faith is in order of nature before the 
 church, or before the act and habit of faith, and 
 therefore cannot be enlarged by the church, any 
 more then the act of the visive faculty can 
 add visibility to the object. So that if we have 
 found out what foundation Christ and his Apostles 
 did lay, that is what body and system of articles 
 simply necessary they taught and required of 
 us to believe, we need not, we cannot go any 
 further for foundation, we cannot enlarge that 
 system or collection. T| Now then, although all 
 that they said is true, and nothing of it to be 
 doubted or disbelieved, yet as all that they said 
 is neither written nor delivered ^ {because all 
 was not necessary^ so we know that of those 
 things' which are written, some things are as 
 far off from the foundation >as those things which 
 were omitted, and therefore although now acci- 
 denfly they must be believed by all that know, 
 them, yet it is not necessary all should know 
 them ; and that all should know them in the 
 same sense and interpretation, is neither probable 
 nor obligatory; but therefore since these things- 
 are to be distinguished by some differences of 
 necessary iand not necessary, whether or no is 
 not the declaration of Christ and his Apostles 
 aflfixing salvation to the belief of some great 
 comprehensive articles, and the act of the Apostles 
 rendering them as explicit as they thonght con- 
 venient, and consigning that creed made so 
 explicit, as a tessera of a "Christian, as a com- 
 prehension of the articles of his belief, as a suf- 
 ."^pient disposition and- an expression of the faith 
 ;pf a Catechumen in order to baptism: whether 
 
NATURE OF HERESY. 25 
 
 or no I say, all this be not sufficient probation^ 
 that these only are of absolute necessity, that this 
 is sufficient for mere belief in order to heaven, and 
 that therefore whosoever believes these Articles 
 heartily and explicitly, 0;oc fxivu Iv avrw, as St. 
 John's expression is, God dwelleth in hwi, I leave 
 it to be considered and judged of from the pre- 
 mises \ (jinly this, if the old Doctors had been 
 made judges in these questions, they would have 
 passed their affirmative ; for to instance in one 
 for all, of this it was said by TertuUmnj^ This 
 symbol is the one sufficient immovable7~unalter- 
 able and unchangeable rule of faith, that admits. 
 no increment or decrement ; but if the integrity 
 and unity of this be preserved, in all other things. 
 men may take a Liberty of enlarging their know- 
 ledges and Prophesyings, according as they are* 
 assisted by the grace of God.rf 
 
 ., Section II. 
 
 V 
 
 Of heresy and the nature of it, and that it is to 
 
 be accounted according to the strict capacity of 
 
 ChristiarO Faith, and not in opinions speculative ; 
 
 nor ever to pious persons. 
 
 AND thus I have represented a short draught 
 of the object of faith, and its foundation ; the 
 
 * Regula quid^ fidei una omnino -^st sola immobilis et irre- 
 formabilis, &c. Hkc lege fidei manente caetera jam discipline et 
 conversationis admittiint ^ovitatem correctionis^' operante scil. et 
 proficiente usque in finest) gratia Dei.— Lib. de veland. Virg. 
 
26 THE WBERTY OF PROFHBSYING. 
 
 next consideFation in order to our main design, 
 is to consider what was and what ought to be 
 the judgment of the Apastles concerning heresy : 
 for although there are more kinds of vices, than 
 there are of virtues ; yet the number of them is 
 to be taken by accounting the transgressions of 
 their virtues, and by the limits of faith ; we may 
 also reckon the analogy and proportions of heresy, 
 that as we have seen who was called faithful 
 by the apostolical men, we may also perceive 
 who were listed by them in the catalogue of 
 fcepetics, that we in our judgments may proceed 
 accordingly. 
 
 And first the word heresy is used in Scripture 
 indiiferently, in a good sense for a sect or division 
 ©f opinion, and men following it, or sometimes 
 in a bad sense, for a feilse opision signally con- 
 demned ; but these kind of people were then 
 called Aijti-christs and false prophets more fre- 
 quently than heretics, and then there were many 
 of them in the world. But it is observable that 
 no heresies are noted with distinct particularity 
 in Scripture, but such as are great errors prac- 
 tical, such whose" docStrines taught impiety, or 
 such who denied the coming of Christ directly 
 or by consequence, not reipote or - wire-drawn, 
 but prime and immediate : ari'd therefore in the 
 Code de, 8. Trinitate ^ fide CafhoUca, heresy is 
 
 -called d<7E^j?c,' io^a.', Kai aOifiiTOQ didasKaXia, -a wicked 
 
 opinion and an ungodly doctrine. 
 
 The first false doctrine we find condemned by 
 the Apostles, was the opinion of Simon Magus, 
 who thought the Holy ;^(Jhos£;;was 'to be bought 
 with money; he thought very dishonourably to 
 the blessed Spirit; but yet hk followers are 
 rather noted of a vice, neither resting in the 
 
KATTJRE OF UEKESY. 27 
 
 undevstandi»g, nor derived from it, but wholly 
 practical ; it is simony, not heresy, though in 
 Simon it was a false opinion proceeding from a 
 low account of God, and promoted by bis own 
 ends of pride and covetousness : the great heresy 
 that troubled them was the doctrine of the neces-< 
 sity of keeping the Law of Moses, the necessity 
 of circumcision ; against which doctrine they 
 were therefore zealous, because it was a direct 
 overthrow to the very end and excellency of 
 Christ's coming. -Aiid this was an opinion most 
 pertinaciously and obstinately maintained by the 
 Jews, and bad made a sect among the Galatians, 
 and this was indeed wholly in opinion ; and 
 against it the Apostles opposed two articles of the 
 creed, which served at several times according as 
 the Jews changed their opinion, and left some 
 degrees of their error, / believe in Jesus Christ, 
 and I believe the holy Catholic Church ^ for 
 they therefore pressed the necessity of Moses' law, 
 because they were unwilling to forego the glorious 
 appellative of being God's own peculiar people ; 
 and that salvation was of the Jews, and that the 
 rest of the world were capable of that grace, no 
 otherwise but by adoption into their religion, and 
 becoming proselytes : but this was so ill a doctrine, 
 as thai it overthrew the great benefits of Christ's 
 coming; for if they wer« circumcised, Christ pro- 
 fited fhem nothing, meaning this, that Christ will 
 not be a Saviour to them who do not acknowledge 
 him for their Law-giver ; and they neither con- 
 fess him their Law-giver nor their Saviour, that 
 look to be justified by the Law of Moses, and 
 observation of legal' rites; so that this doctrine 
 wag a direct enemy to the foundation, and there- 
 fore the Apostles were so zealous against it. Now 
 
28 THE LIBERTY OF PROPHESYING. 
 
 then that other opinion, which the Apostles met 
 at Jerusalem to resolve, was but a piece of that 
 opinion ; for the Jews and proselytes were drawn 
 off from their lees and sediment, by degrees, step 
 by step. At first, they would not endure any 
 should be saved but themselves and their prose- 
 lytes. Being wrought off from this height by 
 miracles, and preaching of the Apostles, they 
 admitted the Gentiles to a possibility of salvation, 
 but yet so as to hope for it by Moses' Law. From 
 which foolery, when they were with much ado 
 dissuaded, and told that salvation was by faith in 
 Christ, not by works of the Law, yet they re- 
 solved to plow with an ox and an ass still, and join 
 Moses with Christ ; not as shadow and substance, 
 but in an equal confederation ; Christ should save 
 the Gentiles if he was helped by Moses, but alone 
 Christianity could not do it. Against this the 
 Apostles assembled at Jerusalem, and made a de- 
 cision of the question, tying some of the Gentiles 
 (such only who were blended by the Jews as fellow 
 countrymen) to observation of such rites which 
 the Jews had derived by tradition from Noah, 
 intending by this to satisfy the Jews as far as might 
 be with a reasonable compliance and condescen- 
 sion ; the other Gentiles who were unmixt, in the 
 mean while, remaining free as appears in the 
 liberty St. Paul gave the church of Corinth of 
 gating idol sacrifices (expressly against the decree 
 at Jerusalem) so it were without scandal. And yet 
 for all this care and curious discretion, a little of 
 the leaven still remained : all this they thought did 
 so concern the Gentiles, that it was totally imper- 
 tinent to the Jews ; still they had a distinction, to 
 satisfy the letter of the Apostles decree, and yet 
 to persist in their old opinion; and this so continued 
 
NATURE OF HERESY. 29 
 
 that fifteen Christian bishops in succession were 
 circumcised, even until the destruction of Jerusa- 
 lem, under Adrian, as Eusebius reports.* 
 
 First, by the way let me observe, that never 
 any matter of question in the Christian Church 
 was determined with greater solemnity, or more 
 full authority of the church than this question 
 concerning circumcision: no less than the whole 
 college of the Apostles and Elders at Jerusalem, 
 and that with a decree of the highest sanction, " It 
 seemed good to the Holy Ghost and to us." Se- 
 condly, either the case of the Hebrews in particu- 
 lar was omitted, and no determination concei'ning 
 them, whether it were necessary or lawful for 
 them to be circumcised, or else it was involved in 
 the decree, and intended to oblige the Jews. If 
 it was omitted since the question was concerning 
 what was essential, (for, I Paul, say unto you, if 
 ye be circumcised, Christ shall profit you nothing) 
 it is very remarkable how the Apostles to gain the 
 Jews, and to comply with their violent prejudice 
 in behalf of Moses' Law, did for a time tolerate 
 their dissent even in what was otherwise essential, 
 which I doubt not but was intended as a precedent 
 for the church to imitate for ever after : but if it 
 was not omitted, either all the multitude of the 
 Jews (which St. James then their bishop expressed 
 .by Ttolfu fivpiaStg ; Thou seest how ma?iy myriads of 
 Jews that believe and yet are zealots for the law ,"'f' 
 and Eusebius, speaking of Justus, says, he was 
 one of the infinite mtdtitude of the circumcision 
 who believed in Jesus.) % I say all these did 
 perish, aud their believing in Christ served them 
 
 • Euseb. 1. 4. Eccles. Hist. c. 5. t Acts 21, 20. 
 
 I L, 3. 32. Eccles. Hist, 
 
30 THE LIBERTY OP PROPHESYING. 
 
 to no other ends, but in the infinity of their tor* 
 ments to upbraid them with hypocrisy and heresy ; 
 or if they were saved, it is apparent how merciful 
 God was, and pitiful to human infirmities, that 
 in a point of so great concernment did pity their 
 weakness, and pardon their errors, and love their 
 good mind, since their prejudice was little less 
 than insuperable, and had fair probabilities, at 
 least it was such as might abuse a wise and good 
 man (and so it did many) they did err with a good 
 intention.* And if I mistake not, this considera- 
 tion St. Paul urged as a reason why God forgave 
 him who weis a persecutor of the saints, because 
 he did it ignorantly in unbelief, that is, he was not 
 convinced in his understanding, of thei truth of 
 the way which he persecuted, he in the mean while 
 remaining in that incredulity, not out of malice 
 of' ill ends, but the mistakes of humanity and a 
 pious zeal, therefore God had mercy on him : and 
 so it was in this great question of circumcision, 
 here only was the diiference, the invincibility of 
 St. Paul's error, and the honesty of his heart 
 caused God so to pardon him as to bring him to 
 the knowledge of Christ, which God therefore 
 did because it was necessary, necessitate medii ; 
 no salvation was consistent with the actual re- 
 manency of that error; but in the question of 
 circumcision, although they by consequence did 
 overthrow the end of Christ's coming : yet because 
 it was such a consequence, which they being hin^ 
 dered by a prejudice not impious did not perceive, 
 God tolerated them in their error till tiiiie and a 
 oontiaual dropping of the lessons- and dictates 
 apostolical did wear it out, and then the doctrine 
 
 • 1 Tim. i. 13. 
 
NATURE OF HEREST. 31 
 
 put on its apparel, and became clothed with ne- 
 cessity; they in the mean time so kept to the 
 foundation, that is, Jesus Christ crucified and 
 risen again, that although this did make a violent 
 concussion of it, yet they held fast with theJt 
 heart, what they ignorantly destroyed with theii- 
 tongue, (which Saul before his conversion did 
 not) that God upon other titles, then an actuajl 
 dereliction of their error did bring them to 
 salvation. 
 
 And in the descent of so many years, I find 
 not any one anathema past by the Apostles or 
 their successors, upon any of the Bishops of 
 Jerusalem, or the believers of the circumcision, 
 and yet it was a point as clearly determined, and 
 of as great necessity, as any of those questions 
 that at this day, vex and crucify Christendom, 
 
 Besides this question, and that of the resur- 
 rection, commenced in the church of Corinth, 
 and promoted with some variety of sense by 
 Hymenseus and Philetus in Asia, who said that 
 the resurrection was past already, I do not 
 remember any other heresy named in Scripture, 
 but such as were errors of impiety, such as was 
 particularly, forbidding to marry, and the heresy 
 of the Nicolaitans, a doctrine that taught the 
 necessity of lust and frequent fornication. 
 
 Butfin all the animadversions against errors 
 made, by the Apostles in the New Testament, no 
 pious person was condemned, no man that did 
 invincibly err ; but something that was amiss, 
 in the principle of action, was that which the 
 Apostles did regard. And it is very considerable, 
 that even they of the circumcision, who in so 
 great numbers did heartily believe in Christ, and 
 and yet most violently l-etain circumcision, and 
 
32 THE LIBERTY OF PROPHESYING. 
 
 without question went to heaven in great num- 
 bers ; jtet of the number of these very men, they 
 came deeply under censure, when to their error 
 they added impiety : so long as it stood with 
 charity and without human ends and secular in- 
 terests, so long it was either innocent or connived 
 at ; hut when they grew covetous, and for filthy 
 lucres sake taught the same doctrine which others 
 did in the simplicity of their hearts, then they 
 turned hereticks, then they were termed seducers ; 
 and Titus was commanded to look to them, and 
 to silence them; For there are many that are 
 intractable and vain bahlers, seducers of minds, 
 especially they of the circumcision, who seduce 
 whole houses, teaching things that ihey ought not, 
 for filthy lucre''s sake. Thesis indeed were not to 
 be indured, but to be silenced, by the conviction 
 of sound doctrine, and to be rebuked sharply, 
 and avoided. 
 
 For heresy is not an error of the understanding, 
 but an error of the will. And this is clearly 
 insinuated in Scripture, in the stile whereof faith 
 and a good life are made one duty, and vice is 
 called opposite to faith, and heresy opposed to 
 holiness and sanctity. So in St. Paul, For, (saith 
 he) the end of the commandment is charity out of 
 a pure heart, and a good (conscience, and faith 
 unfeigned ; * from which charity, and purity, 
 and goodness, and sincerity, because some have 
 wandered, have turned aside unto vain jangling. 
 And immediately after, he reckons the oppositions 
 to faith and sound doctrine, and instances only in 
 vices that stain the lives of Christians, the unjust, 
 the unclean, the uncharitahle, the liar, the perjured 
 
 * 1 Tim. i. 5. 
 
NATURE OF HERESY. 33 
 
 person; these are the enemies of the true doc-, 
 trine. And therefore St. Peter having given in 
 charge, to add to our virtue, patience, temperance, 
 charity, and the like ; gives this for a reason, for 
 if these things be in you, and abound, ye shall 
 be fruitful in the knowledge of our Lord Jesus 
 Christ. So that knowledge and faith is inter 
 prcBcepta morum, is part of a good life : * And 
 Saint Paul calls faith, or the form of sound words, 
 KUT fvdiiStlav BiSacTKoXiav, the doctrine that is ac- 
 cording to godliness, 1 Tim. vi. 3.t And to 
 believe in the truth, and to have pleasure in 
 unrighteousness, are by the same Apostle opposed, 
 and intimate, that piety and faith is all one thing ; 
 faith must be uyiijc /cat a'juwjuoc, entire and holy too, or 
 it is not right. It was the heresy of the Gnosticks, 
 that it was no matter how men lived, so they did 
 but believe aright : which wicked doctrine Tatianus 
 a learned Christian, did so detest, that he fell into 
 a quite contrary, JVon est cwrdndum quid quisque 
 credat, id tantum cu/randum est quod quisque faciat ; 
 it is of no consequence what a man believes, but 
 only what he does: And thence came the sect 
 Encratites: Both these heresies sprang from the 
 too nice distinguishing the faith from the piety 
 and good life of a Christian : they are both but 
 one duty. However, they may be distinguished, 
 if we speak like philosophers; they cannot be 
 distinguished, when we speak like Christians. 
 
 * What then is belief or faith? It is in my opinion, confidently 
 to believe in Christ, that is, to be faithful to God, or faithfully to 
 keep his coramandments : Quid igitur credulitas vel fides? dpinor 
 fideliter hominem Christo credere, id est, fidelem Deo esse, hoc est, 
 fideliter Dei mandata servare. So Salvian. 
 
 t aci^rja ruiv ■)(pi';iavZv Bptjaiitla ; That is our religion or faith, 
 the whole manner of serving God, C, de summd TriniU et Jida 
 CkUhol. 
 
 D 
 
34 THE LIBERTY OF PliOPHESYING. 
 
 For to believe what God hath commandedj, is in 
 order to a good life ; and to live well, is the 
 product of that believing", and as proper emanation 
 from it, as from its proper principle, and as heat 
 is from the fire. And therefore, in Scripture, they 
 are used promiscuously in sense, and in expression, 
 as not only being subjected in the same person, 
 but also in the same faculty; faith is as truly 
 seated in the will, as in the understanding, and a 
 good life, as meerly derives from the understand- 
 ing as the will. Both of them are matters of 
 choice and of election, neither of them an effect 
 natural and invincible, or necessary antecedently. 
 And indeed, if we remember that St. Paul reckons 
 heresy amongst the works of the flesh, and ranks 
 it with all manner of practical impieties, we shall 
 easily perceive, that if a man mingles not a vice 
 with his opinion, if he be innocent in his life, 
 though deceived in his doctrine, his error is his 
 misery, not his crime; it makes him an argument 
 of weakness and an object of pity, but not a 
 person sealed up to ruin and reprobation. 
 
 For as the nature of faith is, so is the nature 
 of heresy, contraries having the same proportion 
 and commensuration. Now faith, if it be taken 
 for an act of the understanding meerly,- is so far 
 from being that excellent grace that justifies us, 
 that it is not good at all, in any kind but in genera 
 na.tur(E, naturally ; and makes the understanding 
 better in itself, or pleasing tp God, just as strength 
 doth the arm, or beauty the face, or health the 
 body; these are natural perfections indeed, and 
 so knowledge and a true belief is to the under- 
 standing. But this makes us not at all more 
 acceptable to God ; for then the unlearned were 
 certainly in a damnable condition, and all good 
 
NATURE OF HERESY. 35 
 
 scholars should be saved (whereas I am afraid too 
 much of the contrary is true.) But unless faith 
 be made moral by the mixtures of choice, and 
 charity, it is nothing but a natural perfection, not 
 a grace or a virtue ; and this is demonstrably 
 proved in this, that by the confession of all men 
 of all interests and persuasions, in matters of meer 
 belief,- invincible ignorance is our excuse if we be 
 deceived, which could not be, but that neither to 
 believe aright is commendable, nor to believe 
 amiss is reprovable ; but where both one and the 
 other is voluntary and chosen antecedently or 
 consequently, by prime election or ex post facto, 
 afterwards ; and so comes to be considered in 
 morality, and is part of a good life or a bad life 
 respectively. Just so it is in heresy, if it be a de- 
 sign of ambition, and making of a sect (so Erasmus 
 expounds St. Paul aipETtKov av0p&)7rov, if it be for 
 filthy lucres sake as it was in some, that were of 
 the circumcision, if it be of pride and love of pre- 
 eminence, as it was in Diotrephes, who loved to 
 have the preeminence, or out of pevishness and 
 indocibleness of disposition, or of a contentious 
 spirit, that is, that their feet are not shod with 
 the preparation of the gospel of peace ; in all 
 these cases the error is just so damnable, as its 
 principle, but therefore damnable not of itself, but 
 by reason of its adherency. And if any shall say 
 any otherwise, it is to say, that some men shall be 
 damned when they cannot help it, perish without 
 their own fault, and be miserable for ever, because 
 of their unhappiness to be deceived through their 
 own simplicity and natural or accidental, but 
 inculpable infirmity. 
 
 For it cannot stand with the goodness of God, 
 who does so know our infirmities, that he pardons 
 
 d2 
 
36 THE LIBERTY OF PROPHESYtNG. 
 
 many things in which our wills, indeed, have the 
 least share, (but some they have) but are overborne 
 with the violence of an impetuous temptation ; I 
 say, it is inconsistent with his goodness to condemn 
 those who err where the error hath nothing of the 
 will in it, who therefore cannot repent of their 
 ^error, because they believe it true, who therefore 
 cannot make compensation because they know 
 Bot that they are tied to dereliction of it. And 
 although all heretics are in this condition, that 
 is, they believe their errors to be true ; yet there is 
 a vast difi^rence between them who believe sq 
 out of simplicity, and them who are given over tp 
 believe a lie, as a punishment or an effect of some 
 other wickedness or impiety. For all have a 
 eohcomitant assent to the truth of what they 
 believe ; and no man can at the same time believe 
 w^hat he does not believe, but this assent of the 
 understanding in heretics is caused not by force 
 of argument, but the argument is made forcible by 
 something that is amiss in his will ; and although 
 a heretic may peradventure have a stronger argu- 
 ment for his error, than some true believer for his 
 right persuasion ; yet it is not considerable how 
 strong his argument is (because in a weak under- 
 standing, a small motive will produce a great 
 persuasion, like gentle physic in a weak body) 
 but that which here is considerable, is, what it is 
 that made his, argument forcible. If his invinciWe 
 and harmless prejudice, if his weakness, if his 
 education, if his mistaking piety, if any thing that 
 hath no venom, nor a sting in it, there the heart- 
 iness of his persuasion is no sin, but his misery 
 and his excuse ; but if any thing that is evil in the 
 principle of his conduct, did incline his under- 
 standing, if his opinion did commence upon pride. 
 
NAffTJBE OF HERESY. 37 
 
 CO* is nourished by covetousness, or continues 
 through stupid carelessness, or increases by pei'- 
 tinacy, or is confirmed by obstinacy, then the 
 innocency of the error is disbanded, his misery is 
 changed into a crime, and begins its own punish- 
 ment. But by the way I must observe, that when 
 I reckoned obstinacy amongst those things which 
 make a false opinion criminal, it is to be under- 
 stood with some discretion and distinction. For 
 there is an obstinacy of will which is indeed highly 
 guilty of misdemeanor, and when the school 
 makes pertinacy or obstinacy to be the formality 
 of heresy, they say not true at all, unless it be 
 meant the obstinacy of the will and choice ; and 
 if theydo, they speak imperfectly andinartificially, 
 this being but one of the causes that makes 
 error become heresy ; the adequate and perfect 
 formality of heresy is whatsoever makes the 
 error voluntary and vicious, as is clear in Scrip- 
 ture, reckoning covetousness, and pride, and lust, 
 and whatsoever is vicious to be its causes ; (and 
 in habits, or moral changes and productions, 
 whatever alters the essence of a habit, or gives it 
 a new formality, is not to be reckoned the efficient 
 but the form) but there is also an obstinacy (you 
 may call it) but indeed, is nothing but a resolution 
 and confirmation of understanding which is not in 
 a man's power honestly to alter, and it is not all 
 the commands of humanity, that can be argument 
 sufficient to make a man leave believing that for 
 which he thinks he hath reason, and for which he 
 hath sdch arguments as heartily convince him. 
 Now the persisting in an opinion finally, and 
 against all the confidence and imperiousness of 
 human commands, that makes not this criminal 
 obstinacy, if the erring person have so much 
 
38 THE LIBERTY OF PROPHESYING. 
 
 humility of will as to submit to whatever God 
 says, and that no vice in his will hinders him 
 from believing it. So that we must carefully 
 distinguish continuance in opinion from obstinacy, 
 confidence of understanding from peevishness of 
 affection, a not being convinced from a resolution 
 never to be convinced, upon human ends and vicious 
 principles : Scimus quosdam quod semel imbiherint 
 nolle deponere, nee propositum suum facile mutcvre, 
 sed salvo inter collegas pads et concordice vinculo 
 qwBdam propria quae apud se semel sint murpata 
 retinere; Qua in re nee nos vim cuiquam facimuSy 
 aut legem damus : * We are acquainted with some 
 persons who are unwilling to relinquish what they 
 have once believed, nor can they be easily con- 
 vinced, but still persist in retaining their notions, 
 but, in the spirit of love and peace ; in which 
 matter, we neither use compulsion nor authority, 
 saith St. Cyprian. And he himself was such a 
 one ; for he persisted in his opinion of rebapti- 
 zation until death, and yet his obstinacy w^s not 
 called criminal, or his error turned to heresy. But 
 to return. 
 
 In this sense, it is, that a heretic is aDTo/cara/cpiTocj 
 self-condemned, not by an immediate express 
 sentence of understanding, but by his own act or 
 fault brought into condemnation. As it is in the 
 Canon Law Notorious percussor Clerici is ipso 
 ju/re excommunicate, not per sententiam latam ah 
 homine, but hjure, a man who strikes a clergyman, 
 is excommunicated by his own conscience, not 
 so much by a public verdict of man as by right. No 
 man hath passed sentence from a judgment seat, 
 but law hath decreed it by express enactment : so 
 
 * Lib. 2. Epist. 1. 
 
NATURE OF HERESY. 39 
 
 it is in the case of a heretic. The understanding 
 which is judge, condemns him not by an express 
 sentence ; for he errs with as much simplicity in 
 the result, as he had malice in the principle : but 
 there is- setentia lata a jure, his will which is his 
 law, that hath condemned him. And this is 
 gathered from that saying of St, Paul, 2 Tim. iii. 
 13. But em'l men and seducers shall wax worse and 
 worse, deceiving and being deceived : first they are 
 evil men; malice and peevishness is in their wills ; 
 then they turn heretics and seduce others, and while 
 they grow worse and worse, the error is master of 
 their understanding, they are deceived themselves, 
 given over to believe a lie, saith the Apostle : they first 
 play the knave, and then play the fool ; they first 
 sell themselves to the purchase of vain glory or ill 
 ends, and then they become possessed with a lying 
 spirit, and believe those things heartily, which if 
 they were honest, they should with God's grace 
 discover and disclaim. So that now we see that 
 a hearty persuasion in a false article does not 
 always make the error to be esteemed involuntary^, 
 but then only when it is as innocent in the prin- 
 ciple as it is confident in the present persuasiom 
 And such persons who by their ill lives and vicious 
 actions, or manifest designs (for by their fruits ye 
 shall know them) give testimony of such criminal 
 indispositions, so as competent judges by human 
 and prudent estimate may so judge them, then 
 they are to be declared heretics, and avoided. 
 And if this wei-e not true, it were vain that the 
 Apostle commands us to avoid an heretic : for no 
 external act can pass upon a man for a crime that 
 is not cognizable. 
 
 Now every man that errs, though in a matter of 
 oopsequence, so long as the foundation is entire. 
 
40 THE UBERTY OF PROPHESYING. 
 
 cannot be suspected justly guilty of a crime to give 
 his error a formality of heresy ; for we see many 
 a good man miserably deceived, (as we shall make 
 it appear afterwards) and he that is the best 
 amongst men, certainly hath so much humility to 
 think he may be easily deceived, and twenty to 
 one but he is in something or other ; yet if his 
 error be not voluntary, and part of an ill life, 
 then because he lives a good life, he is a good 
 man, and therefore no heretic : no man is a 
 heretic against his will. And if it be pretended 
 that every man that is deceived, is therefore 
 proud, because he does not submit his understand- 
 ing to the authority of God or man respectively, 
 and so his error becomes a heresy : to this I answer, 
 that there is no Christian man but will submit his 
 understanding to God, and believes whatsoever 
 he hath said ; but always provided, he knows that 
 God hath said so, else he must do his duty by a 
 readiness to obey when he shall know it. But for 
 obedience or humility of the understanding 
 towards men, that is a thing of another consider- 
 ation, and it must first be made evident that his 
 understanding must be submitted to men ; and 
 who those men are, must also be certain, before it 
 will be adjudged a sin not to submit. But if I 
 mistake not, Christ's saying, call no man mctster 
 upon earth, is so great a prejudice against this 
 pretence, as I doubt it will go near wholly to 
 make it invalid. So that as the worshipping of 
 angels is a humility indeed, but it is voluntary 
 and a will-worship to an ill sense, not to be 
 excused by the excellency of humility, nor the 
 virtue of religion: so is the relying upon the 
 judgment of man, an humility too, but such as 
 comes not under that obedience of faith which is 
 
NATURE OF HERESY. 41 
 
 the duty of every Christian ; but entrenches upon 
 that duty which we owe to Christ as an acknow- 
 ledgment that he is our great Master, and the 
 Prince of the Catholic Church. But whether it 
 be or be not, if that be the question, whether the 
 disagreeing person be to be determined by the 
 dictates of men, I am sure the dictates of men 
 must not determine him in that question, but it 
 must be settled by some higher principle : so that 
 if of that question the disagreeing person does 
 opine, or believe, or err bond fide, he is not there- 
 fore to be judged a heretic, because he submits 
 not his understanding; because till it be sufficiently 
 made certain to him that he is bound to submit, 
 he may innocently and piously disagree, and this 
 not submitting is therefore not a crime, (and so 
 cannot make a heresy) because without a crime 
 he may lawfully doubt whether he be bound to 
 submit or no, for that is the question. And if in 
 such questions which have influence upon a whole 
 system of theology, a man may doubt lawfully if 
 he doubts heartily, because the authority of men 
 being the thing in question, cannot be the judge 
 of this question ; and therefore being rejected, or 
 (^wliich is all one) being questioned, that is, not 
 believed, cannot render the doubting person 
 guilty of pride, and by consequence riot of heresy, 
 much more may particular questions be doubted 
 of, and the authority of men examined, and yet 
 the doubting person be humble enough, and there- 
 fore no heretic for all this pretence. And it 
 should be considered that humility i? a duty in 
 great ones as well as in idiots. And as inferiors 
 must not disagree without reason, so neither must 
 s^periors prescribe to others without suflSefent 
 authority, evidence and necessity too. And if 
 
43 THE LIBERTY OF PKOPHESYING. 
 
 rebellion be pri4e, so is tyranny; both may be 
 guilty of pride of understanding, sometimes the 
 one in irnposing, sometimes the other in a causeless 
 disagreemg ; but in the inferiors it is then only 
 the want of humility, when the guides impose or 
 presci'ibe what God hath also taught, and then it 
 is the disobeying God's dictates, not man's, that 
 makes the sin. But then this consideration will 
 also intervene, that as no dictate of God obliges 
 men to believe it, unless I know it to be such : so 
 neither will any of the dictates of my superiors, 
 engage my faith, unless I also know, or have no 
 reason to disbelieve, but that they are warranted 
 to teach them to me, therefore, because God hath 
 taught the same to them; which if I once know, 
 or have no ree^son to think the contrary, if I 
 disagree, my sin is not in resisting human authority 
 but divine. And therefore the whole business of 
 submitting our understanding to human authorityj, 
 comes to nothing ; for either it resolves into the 
 direct duty of submitting to God, or if it be 
 gpoken of abstractedly, it is no duty at all. 
 
 But this pretence of a necessity of humbling the 
 understanding, is none of the meanest arts 
 whereby some persons have invaded and usurped 
 a power over men^s faith and consciences, and 
 therefore we shall examine the pretence after- 
 wards, and try if God hath invested any man or 
 company of men with such a power. In the 
 mean time, he that submits his understanding to 
 all that he knows God hath said, and is ready to 
 submit to all that he hath said if he but know it, 
 denying his own affections and ends, and interests 
 and human persuasions, laying them all down at 
 the foot of his great Master Jesus Christ, that man 
 batih brought nis understanding into subjection. 
 
NATURE OF HERESY. 43 
 
 and every proud thought unto the obedienee 
 of Christ, and this is the obedience of faith, which 
 is the duty of a Christian. 
 
 But to proceed: besides these heresies noted in 
 Scripture', the age of the Apostles, and that which 
 followed, was infested with other heresies; but 
 such as had the same formality and malignity 
 with the precedent, all of them either such as 
 taught practical impieties, or denied an article of 
 the creed. Egesippus in Eusebius reckons seven 
 only prime heresies that sought to deflower the 
 purity of the church : that of Simon, that of 
 Thebutes, of Cleobius, of Dositheus, of Gortheus, 
 of Masbotheus ; I suppose Cerinthus to have been 
 the seventh man, though he express him not : but 
 of these, except the last, we know no particulars ; 
 but that Egesippus says, they were false Christs, 
 and that their doctrine was directly against God 
 and his blessed Son. Menander also vvas the first 
 of a sect, but he bewitched the people with his 
 sorceries. Cerinthus' doctrine pretended enthu- 
 siasm or a new revelation, and ended in lust, 
 and impious theorems in matter of uncleanness. 
 The Ebionites* denied Christ to be the Son of 
 God, and affirmed him, begot by natural genera- 
 tion, (by occasion of which and the importunity of 
 the Asian bishops, St. John writ his gospel) and 
 taught the observation of Moses' Law. Basilides 
 taught it lawful to renounce the faith, and take 
 false oaths in time of persecution. Carpocrates 
 was a very bedlam, half-witch', and quite mad- 
 man, and practised lust, which he called the 
 secret operations to overcome the potentates of the 
 world. Some more there were, but of the same 
 
 * Vid, Hilar, lib. 1. de Trin. 
 
44 THE LIBttRTY OF PROPHESYING. 
 
 nature and pest ; not of a nicety in dispute, not a 
 question of secret philosophy, not- of atoms, and 
 undiscernable propositions, but open defiances of 
 all faith, of all sobriety, and of all sanctity, ex- 
 cepting only the doctrine of the Millenaries, which 
 in the best ages was esteemed no heresy, but true 
 Catholic , doctrine, though since it hath justice 
 done to it, and hath suffered a just condemnation. 
 
 Hitherto, and in these instances, the church did 
 esteem and judge of heresies, in proportion to the 
 rules and characters of faith. For faith being a 
 doctrine of piety as well as truth, that which was 
 either destructive of fundamental verity, or of 
 Christian sanctity was against faith, and if it 
 made a sect, was heresy ; if not, it ended in per- 
 sonal impiety, and went no farther. But those 
 who as St. Paul says, not only did such things, 
 but had pleasure in them that do them, and there- 
 fore taught others to do what they impiously did , 
 dogmatize, they were hereticsboth in matter arid 
 form, in doctrine and deportment towards God 
 and towards man, and judicable in both tribunals. 
 
 But the Scripture and apostolical sermons, 
 having expressed most high indignation against 
 these masters of imjJious ' sects, leaving them 
 under prodigious characters and horrid represent- 
 wients, as calling them men of corrupt minds, re- 
 probates concerning the faith, given over to strong 
 delusions to the belief of a lie, false Apostles, false 
 Prophets, men already condemned, and that by 
 themselves, Anti-Christs, enemies of God; and 
 heresy itself, a work of the flesh, excluding from 
 the kingdom of heaven, \eii such impressions in the 
 minds of all their successors, and so much zeal 
 against such sects, that if any opinion commenced 
 in the churcbj not heard of before ; it oftentirttes 
 
NATURE OF IIEREST. 45 
 
 had this ill kck to run the same fortune with an 
 old heresy. For because the heretics did bring in 
 new opinions in matters of great concernment^ 
 every opinion de novo brought in was liable to the 
 same exception ; and because the degree of ma- 
 lignity in every error was oftentimes undiscern-. 
 able, and most commonly indemonstrable, their 
 zeal was alike against all ; and those ages being 
 full of piety, were fitted to be abused with an 
 over active zeal, a^ wise persons and learned are. 
 with a too much indifferency. 
 
 But it came to pass, that the further the suc- 
 cession went from the Apostles, the more forward 
 men were in numbering heresies, and that upon 
 slighter and more uncertain grounds. Some foot- 
 Steps of this we shall find, if we consider the sects 
 that are said to have sprung in the first three hunr 
 dred years, and they were pretty and quick in 
 their springs and falls ; four score and seven of 
 them are reckoned. They were indeed reckoned 
 after\vard, and though when they were alive, 
 they were not condemned with as much forward-; 
 ness, as after they were deadj yet even then, 
 confidence began to mingle with opinions less 
 necessary, and mistakes in judgment were oftener 
 and more public than they should have been. 
 But if they were forward in their censuresj (as 
 sometimes some of them were) it is no great won- 
 der they were deceived. For what principle or 
 criterion had they then to judge of heresies or 
 condemn them, besides the single dictates or de- 
 cretals of private bishops ? for Scripture wa^ 
 indifferently pretended by all; and concerning the 
 meaning of it, was the question : now there was 
 no general council all that while, no opportunity 
 for the church to convene ; and if we search thq 
 
46 THE LIBERTY OF PROPHESYING. 
 
 communicatory letters of the bishops and martyrs 
 in those days, we shall find but few sentences de- 
 cretory concerning any question of faith or new 
 sprung opinion. And in those that did, for ought 
 appears, the persons were mis-reported, or their 
 opinions mistaken, or at most, the sentence of con- 
 d^nnation was no more but this ; such a bishop 
 who hath had the good fortune by posterity to be 
 reputed a Catholic, did condemn such a man or 
 such an opinion, and yet himself erred in as con- 
 siderable matters, but meeting with better neigh- 
 bours in his life-time, and a more charitable 
 posterity, hath his memory preserved in honour. 
 It appears plain enough in the case of Nicholas th6 
 deacon of Antioch, upon a mistake of his words 
 Whereby he taught to abuse the flesh, viz. by acts 
 of austerity and self-denial, and mortification ; 
 some wicked people that were glad to be mistaken 
 and abused into a pleasing crime, pretended that 
 he taught them to abuse the flesh by filthy com- 
 mixtures and pollutions: this mistake was trans- 
 mitted to posterity with a full cry, and acts after- 
 wards found out to justify an ill opinion of him. 
 For by St. Jerome's time it grew out of question, 
 but that he was the vilest of men, and the worst of 
 heretics:* accusations that while the good jnan 
 lived were never thought of; for his daughters 
 were virgins, and his sons lived in holy cceiibate 
 all their lives, and himself lived in chaste wedlock, 
 and yet his memory had rotted in pe-^petual in- 
 famy, had not God (in whose sight the memory of 
 the saints is precious) preserved it by the testimony 
 
 * Nicolaus Antiochenus, omnium immunditiarum conditor clioros 
 doxit femineos. Ad. Ctesiph. And again, Iste Nicolaus Diaco.. 
 nus ita immundus extitit ut etiara in prKsepi Domini nefas perpe- 
 tr&rit. Epist. de Fabiaiio lapso. 
 
KATtJBB OF HKRESY. 47 
 
 of Clemens Alexandrinus,* and from him of 
 Eusebius-f and Nicephorus. But in the catalogue 
 of heretics made by Philastrius, he stands marked 
 with a black character as guilty of many heresies : 
 by which one testimony we may guess what trust 
 is to be given to those catalogues : well, this good 
 man had the ill luck to fall into unskillful hands at 
 first ; but Ireneeus, Justin Maryr, Lactantius, (to 
 name no more) had better fortune ; for it being 
 still extant in their writings that they were of the 
 Millenary opinion, Papias before, and Nepos after 
 were censured hardly, and the opinion put into the 
 catalogue of heresies, arfd yet these men never 
 suspected as guilty, but like the children of the 
 captivity walked in the midst of the flame, and 
 not so much as the smell of fire passed on them. 
 But the uncertainty of these things is very me- 
 morable, in the story of Eustathius, bishop of 
 Antioch contesting with Eusebius Pamphilus: 
 Eustathius accused Eusebius for going about to 
 corrupt the Nicene creed, of which slander he 
 then acquitted himself, (saith Socrates) If; and yet 
 he is not cleared by posterity, for still he is sus- 
 pected, and his fame not clear : however Eusebius 
 then escaped well, but to be quit with his adversary, 
 he recriminates and accuses him to be a favourer 
 of Sabellius, rather them of the Nicene canons ; an 
 imperfect accusation, God knows, when the crime 
 was a suspicion, provable only by actions capable 
 of divers constructions, and at the most, made but 
 some degrees of probability, and the fact itself did 
 not consist, and therefore was to stand or fall, to 
 be improved or lessened according to the will of 
 the judges, whom in this cause Eustathius by his 
 
 • L. 3, Stromal. t L. 8. c. 26, Hist. t h. I. c. 23. 
 
46 THE UBERtY OF PROPHESYXJ|(G. 
 
 ill fortune and a potent adversary found harsh 
 towards him, insomuch that he was for heresy de- 
 posed in the synod of Antioch ; and though this 
 was laid open in the eye of the world as being 
 most ready at hand, with the greatest ease charged 
 upon every man, and with greatest difficulty ac- 
 quitted by any man ; yet there were other suspi- 
 cions raised upon him privately, or at least talked 
 of afterwards, and pretended as causes of his de- 
 privation, least the sentence should seem too hard 
 for the first offence. And yet what they were no 
 man could tell, saith the story. But it is ob- 
 servable what Socrates ^ith, as in excuse of such 
 proceedings.* " It is the manner among the 
 *' bishops, when they accuse them that are de- 
 *' posed, they call them wicked, but they publish 
 " not the actions of their impiety." It might 
 possibly be that the bishops did it in tenderness of 
 their reputation, but yet hardly ; for to punish a 
 person publicly and highly, is a certain declaring 
 the person punished guilty of a high crime, and 
 then to conceal the fault upon pretence to preserve 
 his reputation, leaves every man at liberty to con- 
 jecture what he pleaseth, who possibly will believe 
 it worse than it is, inasmuch as they think his 
 judges so charitable as therefore to conceal the 
 fault, least the publishing of it should be his 
 greatest punishment, and the scandal greater than 
 his deprivation.-f However this course, if it were 
 just in any, was unsafe in all ; for it might undo 
 more than jt could preserve, and therefore is of 
 
 * TSto Be cttI TravTUiv elwBaaL t&v KaTaipafiivwv ttokiv o't 
 immoiroi, KaTtfyopavTee fitv ic, aaeftij XiyovTCQ, rag Se airiag 
 rijc a.(7e(3elaQ « Xiynau L. I.e. 24. 
 
 t Simplicitet pateat vitium fortasse pusillura, quod tegitur majus 
 cre(Jitur esse malum. Martial. 
 
NATURE OF HERESY. 49 
 
 more danger, than it can be of charity. It is 
 therefore too probable that the matter was not 
 very fair ; for in public sentence, the acts ought 
 to be public. But that they rather pretend heresy 
 to bring their ends about, shews how easy it is to 
 impute that crime, and how forward they were 
 to do it: and that they might, and did then, as 
 easily call heretic as afterward, when Vigilius 
 was condemned of heresy for saying there were 
 antipodes ; or as the friars of late did, who sus- 
 pected Greek and Hebrew of heresy, and called 
 their professors heretics, and had like to have put 
 Terence and Demosthenes into the Index Expur- 
 gatorius ; sure enough they railed at them, there- 
 fore, because they understood them not, and had 
 reason to believe they would accidentally be ene- 
 mies to their reputation among the people. 
 
 By this instance which was a while after the 
 Nicene council, where the acts of the church 
 were regular, judicial and orderly, we may guess 
 at the sentences passed upon heresy, at such times 
 and in such cases, when their process was more 
 private, , and their acts more tumultuary, their 
 information less certain, and therefore their mis- 
 takes more easy and frequent. And it is remark- 
 able in the case of the heresy of Montanus, the 
 scene of whose heresy lay within the first three 
 hundred years, though it was represented in the 
 catalogues afterwards, and possibly the mistake 
 concerning it, is to be put upon the score of 
 Epiphanius, by whom Montanus and his fol- 
 lowers were put into the catalogue of heretics 
 for commanding abstinence from meats, as if they 
 were unclean, and of themselves unlawful. Now 
 the truth was, Montanus said no such thing, but 
 commanded frequent abstinence, enjoined dry 
 
60 THE LIBERTY OF PROPHESYING. 
 
 diet, and an ascetic table, not for conscience 
 sake, but for discipline ; and yet because he did 
 this with too much rigour and strictness of man- 
 date, the primitive church dishked it in him, as 
 being too near their error, who by a judaical 
 superstition abstained from meats as from un- 
 cleanness. This by the way will much concern 
 them who place too much sanctity in such rites 
 and acts of discipline ; for it is an eternal rule and 
 of never failing truth, that such abstinences, if 
 they be obtruded as acts of original, immediate 
 duty and sanctity, are unlawful and superstitious. 
 If they be for discipline they may be good, but of 
 no very great profit; it is that bodily exercise 
 which St. Paul says, profiteth but little ; and just 
 in the same degree, the primitive church esteemed 
 them ; for they therefore reprehended Mpntanus, 
 for urging such abstinences with too much earnest- 
 ness, though but in the way of discipline, for that 
 it was no more, TertuUian, who was himself a 
 Montanist, and knew best the opinions of his own 
 sect, testifies; and yet Epiphanius reporting the 
 errors of Montanus, commends that which Mon- 
 tanus truly and really taught, and which the 
 primitive churcli condemned m him, and therefore 
 represents that heresy in another sense, and affixes 
 that to Montanus, which Epiphanius believed a 
 heresy, and yet which Montanus did not teach. 
 And this also among many other things lessens 
 my opinion very much of the integrity or dis- 
 cretion of the old catalogues of heretics, and 
 much abates my confidence towards them. 
 
 And now that I have mentioned them casually 
 in passing by, I shall give a short account of 
 them ; for men are much mistaken ; some in their 
 opinions concerning t,he truth of them ; as 
 
NATURE OF HERESY. 61 
 
 feeliaving them to be alJ true, some concerning their 
 purpose as thinking them suflBcient not only to 
 condemn aW those opinions, there called heretical ; 
 but to be a precedent to all ages of the church to 
 be free and forward in calling heretic. But h© 
 that considers the catalogues themselves, as they 
 are collected by Epiphanius, Philastrius, and 
 St. Austin, shall ^ijd that many are reckoned for 
 heretics for opinions in matters disputable, and 
 undetermined, and of no consequence ; and that 
 in these catalogues of heretics there are men 
 numliered for heretios, which by every side re- 
 spectively are acquitted; so that there is no 
 company of men in the world that admit these 
 catalogues as good records, or suflScient sentences 
 of condemnation. For the ohurche;S of the Reforr 
 mation, J ana certain, they acquit Aerius for 
 denying prayer for the dead, and the Eustathians 
 for denying invocation of Saints. And I am 
 partly of opinion, that the church of Rome is not 
 willing to call the CoUyridians heretics, for offer^ 
 lug a cake to the Virgin Mary, unless she also 
 will run the hazard of the same sentence for 
 offering candles to her : and that they will be glad 
 with St. Austin, (I. 6. de heere^. c. 86.) to excuse 
 the TertuUianists for picturing God in a visible 
 corporal representment. * And yet these sects are 
 put in the black book by Epiphanius and St. Austin, 
 and Isidore respectively. I remember also, that 
 the Ossexii are called heretics, because they re- 
 fused to worship toward the East ; arid yet in that 
 dissent, I find not the malignity of a heresy, nor 
 any thing against an article of faith or good 
 manners ; and it being only in circumstance, it 
 
 • D. Thom. 1. contr. gent. c. 21. 
 E 2 
 
62 THE LIBERTY OF PJIOPHESYING. 
 
 were hard, if they were otherwise pious men and 
 true believers, to send them to hell for such a 
 trifle. The Parermeneutae refused to follow other 
 men's dictates like sheep, but would expound 
 Scripture according to the best evidence them- 
 selves could find, and yet were called heretics, 
 whether they expounded true or no. The Pau- 
 liciani* for being offended at crosses, the Proclians 
 for saying in a regenerate man, all his sins were 
 not quite dead, but only curbed and assuaged, 
 were called heretics, and so condemned ; for 
 ought I know, for affirming that which all pious 
 men feel in themselves to be too true. And he 
 that will consider how numerous the catalogues 
 are, and to what a volume they are come in their 
 last collections, to no less than five hundred and 
 twenty, (for so many heresies and heretics are 
 reckoned by Prateolus) may think that if a re- 
 trenchment were justly made of truths, and all 
 impertinencies, and all opinions, either still dis- 
 putable, or less considerable, the number would 
 much decrease ; and therefore, that the catalogues 
 are much amiss, and the name heretic is made a 
 terriculamentum, (a bugbear) to affright people 
 from their belief, or to discountenance the persons 
 of men, and disrepute them, that their schools 
 inay be empty and their disciples few. 
 
 So that I shall not need to instance how that 
 some men were called heretics by Philastrius, for 
 rejecting the translation of thcLxx. and following 
 the Bible of Aquila, wherein the great faults 
 mentioned by Philastrius, are, that he translates 
 Xfuffrov 0f8, not Christum, but unctum Dei, the 
 anointed of God ; and instead of Emanuel, writes 
 
 * Etfthjin. pare 1. tit. 21. Epiphan. haares. 64. 
 
NATURE OF HERESY). 53 
 
 Dem nobiscum, God with us. But this most 
 concerns them of the piimitive church, with 
 whom the translation of Aquila was in great 
 reputation,* It was supposed he was a greater 
 clerk, and understood more than ordinary ; it may 
 be so, he did : but whether yea or no, yet since 
 the other translators by the confession of Philas- 
 trius, qiuBdam prcetermisisse necessitate urgente 
 cogerentur, when compelled by urgent necessity 
 did pass by some things, if some wise men or unwise 
 did follow a translator who understood the qriginal 
 well, (for so Aquila had learnt among the Jews) it 
 was hard to call men heretics for follpwing his 
 translation, especially since the other bibles (which 
 were thought to have in them contradictories ; 
 and it was confessed, had omitted some things) 
 were excused by necessity : and the others necessity 
 of following Aquila, when they had no better, was 
 not at all considered, nor a less crime than heresy laid 
 upon their score t- Such another was the heresy 
 of the Quartodecimani ; for the Easterlings 
 were all proclaimed heretics for keeping Easter 
 after the manner of the East ; and as Socrates , 
 and Nicephorus report, the bishop of Rome was. 
 very forward to excommunicate all the bishops of 
 the lesser Asia, for observing the feast according 
 to the tradition of their ancestors, though they 
 did it modestly, quietly, and without faction ; and 
 although they pretended, and were as well able 
 to prove their tradition from St. .fohn, of so 
 observing it, as the western church could prove 
 their tradition derivative from St. Peter and 
 
 » Is enim veluti plus h quihusdam ..... intellexisse laudatur^ 
 t Philastr. 99. eos inter haereticos numerat qui spiraculum vitas 
 
 in libro Geiles. interpretantur animam rationalem, et non potiu^ 
 
 gratiam Spiritus sancti. 
 
64 THE LIBERTY OF PROPHESYING. 
 
 St. Paul. If such things as these make up the 
 catalogues of heretics, (as we see they did) their 
 accounts differ from the precedents they ought to 
 have followed, that is, the censures apostolical, 
 and therefore are unsafe precedents for us; and 
 unless they took the liberty of using the word 
 heresy, in a lower sense, than the world now 
 doth, since the councils have been forward in 
 pronouncing anathema, and took it only for a 
 distinct sense, and a differing persuasion in matters 
 of opinion and minute articles, we cannot excuse 
 the persons of the men : but if they intended the 
 crime of heresy against those opinions as they laid' 
 them down in their catalogues, that crime (I say) 
 which is a work of the flesh, which excludes frorii 
 the kingdom of heaven ; all that I shall say against 
 them, is, that the causeless curse shall return empty, 
 and no man is damned, the soonef, because his 
 enemy cries oh! accursed! and they that were the 
 judges and accusers might err as well as the 
 persons accused, and might need as charitable 
 Construction of their opinions and practices as the 
 other. And of this we are sure they had no 
 wa:rrant from any rule of Scripture, or practice 
 apostolical, for driving so furiously and hastily in 
 such decretory sentences. But I am willing rather 
 to believe their sense of the word^eres^/, was more 
 gentle than with us it is, and for that they might 
 have warrant from Scripture. 
 
 But by the way, I observe that although these 
 catalogues are a great instance to shew that they 
 whose age and spirits were far distant from the 
 Apostles, had also other judgments concerning 
 faith and heresy, than the Apostles had, and the 
 ages apostolical; yet these catalogues although 
 they are reports of heresies in the second and 
 
NATURE OF HERESY. 65 
 
 third ages, are not to be put upon the account 
 of those ages, nor to be reckoned as an instance 
 of their judgment, which although it was in 
 some degrees more culpable than that of their 
 predecessors, yet in respect of the following 
 ages it was innocent and modest. But these 
 catalogues I speak of, were set down according 
 to the sense of the then present ages, in which as 
 they in all probability did differ from the appre- 
 hensions of the former centuries, so it is certain, 
 there were differing learnings, other fancies, divers 
 representments and judgments of men depending 
 upon circumstances which the first ages knew, 
 and the following: ages did not ; and therefore the 
 catalogues were drawn with some truth, but less 
 certainty, as appears in their differing about the 
 authors of some heresies. Several opinions imputed 
 to the same, and some put in the roll of heretics 
 by one, which the other left out ; which to me is" 
 an argument that the collectors were determined, 
 riot by the sense and sentences of the three first 
 ages, but by themselves, and some circumstances 
 about them, which to reckon for heretics, which 
 not. And that they themselves were the prime 
 judges, or perhaps some in their own age together 
 with them ; but there was not any sufficient ex- 
 ternal judicatory, competent to declare heresy, 
 that by any public or sufficient sentence or acts 
 of court had furnished them with warrant for their 
 catalogues. And therefore, they are no argument 
 SuflScient that the first ages of the church, which 
 certainly were the best, did much recede from 
 that which I shewed to be the sense of the Scrip- 
 ture, and the practice of the Apostles ; they all 
 contented themselves with the Apostles' creed, as the 
 rule of the faith ; and therefore were not forward 
 
66 THE LIBERTY OF PROPHESYING. 
 
 to judge of heresy, but by analogy to their rule 
 of faith : and those catalogues made after these 
 ages are not sufficient arguments that they did 
 otherwise, but rather of the weakness of some 
 persons, or of the spirit and genius of the age in 
 which the compilers lived, in which the device of 
 calling' all differing opinions by the name of 
 heresies, might grow to be a design to serve ends 
 and to promote interests, as often as an act of 
 zeal and just indignation against evil persons, de- 
 stroyers of the faith and corrupters of manners. 
 
 For whatever private mens' opinions were, yet 
 till the Nicene council, the rule of faith was entire 
 in the Apostles creed, and provided they retained 
 that easily, they broke not the unity of faith, 
 however differing opinions might possibly com- 
 mence in such things in which a liberty were 
 better suffered than prohibited with a breach of 
 charity. And this appears exactly in the question 
 between St. Cyprian of Carthage and Stephen, 
 bishop of Rome, in which one instance it is easy 
 to see what was lawful and safe for a wise and good 
 man, and yet how others began even then to be 
 abused by that temptation, which since hath in- 
 vaded all Christendom. St. Cyprian re-baptised 
 heretics, and thought he was bound so to do ; calls 
 a synod in Africa as being metropolitan, and con- 
 firms his opinion by the consent of his suffragans 
 and brethren, but still with so much modesty, that if 
 any man was of another opinion, he judged him not, 
 but gave him that liberty that he desired himself; 
 Stephen, bishop of Rome grows angry, excom- 
 municates the bishops of Asia and Africa, that in 
 divers synods had consented to re-baptization, and 
 without peace, and without charity, condemns 
 them for heretics. Indeed here was the rarest 
 
NATURE OF HERESY. 67 
 
 mixture and conjunction of unlikelihoods that I 
 have observed. Here was error of opinion with 
 much modesty and sweetness of temper on one 
 side, and on the other, an over-active and impe- 
 tuous zeal to attest a truth. It uses not to be so, 
 for error usually is supported with confidence, and 
 truth suppressed and discountenanced by indiffe- 
 rency. But that it might appear that the error 
 was not the sin, but the uncharitableness, Stephen 
 was accounted a zealous and furious person, and 
 St. Cyprian though deceived, yet a very good 
 man, and of great sanctity.* For although every 
 error is to be opposed, yet according to the variety 
 of errors, so is there variety of proceedings. If 
 it be against faith, that is, a destruction of any 
 part of the foundation, it is with zeal to be re- 
 sisted, and we have for it an apostolical warrant, 
 contend earnestly for the faith ; but then as these 
 things recede farther from the foundation, our 
 certainty is the less, and their necessity not so 
 much, and therefore it were very fit that our con- 
 fidence should be according to our evidence, and 
 our zeal according to our confidence, and our 
 confidence should then be the rule of our commu- 
 nion, and the lightness of an article should be 
 considered with the weight of a precept of 
 charity. And therefore, there are some errors to 
 be reproved, rather by a private friend than a 
 public censure, and the persons of the men not 
 avoided but admonished, and their doctrine re- 
 jected, not their communion ; few opinions are of 
 that malignity which are to be rejected with the 
 same exterminating spirit and confidence of aver- 
 sation with which the first tpachers of Christianity 
 
 * Vid, S. Aug. 1. 2. c. 6. de baptk contra Donat. 
 
58 THE LIBERTY OF PllOPHESVING. 
 
 condemned Ebion, Manes, and. Cerinthus ; and 
 in the condemnation of heretics, the personal 
 iniquity is more considerable than the obliquity of 
 the doctrine, not for the rejection of the article, 
 but for censuring the persons ; and therefore it is 
 the piety of the man that excused, St. Cyprian, 
 which is a certain argument that it is tiot the 
 opinion but the impiety that condemns and makes 
 the heretic. And this was it which Vincentius 
 Liririensis said in this very case of St. Cyprian.* 
 *^ Strange as it must appear, we judge the Catholic 
 authors and the heretics that followed to be of one 
 and the same opinion. We excuse the master, we 
 condemn the scholars. Those who wrote the 
 books are the inheritors of heaven, while the 
 defenders of these very books are thrust down to 
 hell."t Which saying, if we confront against the 
 saying of Salvian condemning the first authors of 
 the Arian sect, and acquitting the followers, we 
 are taught by these two wise men, that an error 
 is not it that sends a man to hell ; but he that 
 begins the heresy, and is the author of the sect, 
 he is the man.marked out to ruin, and his followers 
 escaped, when the heresiarch commenced the 
 error upon pride and ambition, and his followers 
 went after him in simplicity of their heart ; and 
 so it was most commonly : but on the contrary, 
 when the first man in the opinion was honestly 
 and invincibly deceived, as St. Cyprian was, and 
 that his scholars to maintain their credit or their 
 ends, maintained the opinion, not for the excel- 
 
 * Adv. hEeres. c. 11. 
 t Unius et ejusdem opinionis (mirum videri potest) judicamiis 
 authores Catholicos, et sequaces haereticos. Excusamus.magistros, 
 et condemnamus scholasticos. Qui scripserunt libros sunt heeredes 
 coeli, quorum librorum defensores detruduntur ^ad infernum. 
 
NATURE OF HERESY. 59 
 
 lerioy of the reason persuading, but for the benefit 
 and accruments, or peevishness, as did the Dona- 
 tists, qui de Cypriani authoritate sibi carnaliter 
 i)lcmdiuntur, as St. Austin said of them ; then the 
 Scholars are the heretics, and the master is a 
 catholic. For his error is not the heresy formally, 
 tod an erring person may be a catholic. X A 
 wicked pferson' in his error becomes heretic, when 
 the good man in the same error shall have all tbe 
 r'ewards of faith. For whatever an ill man 
 believes, if he therefore believe it, because it 
 serves his own ends, be his belief true or false, the 
 man hath an heretical mind, for to serve his own 
 tfnds, his mind is prepared to believe a lie. But a 
 good man that believes what according to his 
 light, and upon the use of his moral indust^ry he 
 thinks true, whether he hits upon the right or no, 
 because he hath a mind desirous of truth, and 
 j^repared to believe every truth, is therefore 
 Btcceptable to God, because nothing hindered him 
 from it but what he could not help, his misery 
 and his weakness, which being imperfections 
 liierely natural, which God never punishes, he 
 stands fair for a blessing of his morality, which 
 God always accepts. / So that now if Stephen had 
 followed the example of God Almighty, or re- 
 tained but the same peaceable spirit which his 
 brother of Carthage did, he might with more 
 elclvantage to truth and reputation both of wisdom 
 and piety have done his duty in attesting what he 
 believed to be true ; for we are as much bound to 
 be zealous pursuers of peace as earnest contenders 
 for the faith. I am sure more earnest we ought to 
 be for the peace of the church, than for an article 
 which is not of the faith, as this question of re- 
 baptization was riot, for St. Cyprian died in belief 
 
60 THE LIBERTY OF PROPHESYING. 
 
 against it, and yet was a catholic, and a martyr, 
 for the Christian faith. 
 
 The sum is this, St. Cyprian did right in a 
 wrong cause, (as it hath been since judged) and 
 Stephen did ill in a good cause ; as far then as 
 piety and charity is to be preferred before a true 
 opinion, so far is St. Cyprian's practice a better 
 precedent for us, and an example of, primitive 
 sanctity, than the zeal and indiscretion of Stephen : 
 St. Cyprian had not learned to forbid to any one a 
 Liberty of Prophesying or Interpretation, if he 
 transgressed not the foundation of faith and the 
 creed of the Apostles. 
 
 Well, thus it was, and thus it ought to be in the 
 first ages, the faith of Christendom rested still 
 upon the same foundation, and the judgments of 
 heresies were accordingly, or Were amiss ; but 
 the first great violation of this truth was, when 
 general councils came in, and the symbols were 
 enlarged, and new articles were made as much of 
 necessity to be believed as the creed of the 
 Apostles, and damnation threatened to them that 
 did dissent, and at last the creeds multiplied in 
 number and in articles, and the Liberty of Pro- 
 phesying began to be something restrained. 
 
 And this was of so much the more force and 
 eificacy because it began upon great reason, and 
 in the first instance, with success good enough. 
 For I am much pleased with the enlarging of the 
 creed, which the council of Nice made, because 
 they enlarged it to my sense ; but I am not sure 
 that others are satisfied with it ; while we look 
 upon the article they did determine, we see all 
 things well enough ; but there are some wise 
 personages consider it in all circumstances, and 
 think tl^ church bad been more happy if she had 
 
NATtUE OF HEUESY. 61 
 
 not been in some sense constrained to alter the 
 simplicity of her faith, and make it more curious 
 and articulate, so much that he had need be a 
 subtle man to understand the very words of the 
 new determinations. 
 
 For the first Alexander bishop of Alexandria, 
 in the presence of his clergy, entreats somewhat 
 more curiously of the secret of the mysterious 
 Trinity and Unity; so curiously, that Arius* 
 (who was a sophister too subtle as it afterward 
 appeared) misunderstood him, and thought he 
 intended to bring in the heresy of Sabellius. For 
 while he taught the Unity of the Trinity, either 
 he did it so inartificially or so intricately, that 
 Arius thought he did not distinguish the persons, 
 when the bishop intended only the unity of nature. 
 Against this Arius furiously drives, and to conftite 
 Sabellius, and in him (as he thought) the bishop, 
 distinguishes the natures too, and so to secure the 
 article of the Trinity, destroys the Unity. It 
 was the first time the question was disputed in the 
 world, and in such mysterious niceties, possibly 
 every wise man may understand something, but 
 few can understand ail, and therefore suspect what 
 they understand not, and are furiously zealous for 
 that part of it which they do perceive. Well, it 
 happened in these as always in such cases, in things 
 men understand not they are most impetuous ; and 
 because suspicion is a thing infinite in degrees, for 
 it hath nothing to determine it, a suspicious person 
 is ever most violent, for his fears are worse than 
 the thing feared, because the thing is limited, but 
 his fears are not^f" ; so that upon this grew conten- 
 tions on both sides, and tumults, railing and 
 
 * Socra, L 1. c. S. t Lib. I.e. 6. 
 
62 THE LIBERTY OF PROPHESYING. 
 
 reviling each other ; and then the laity were drawn 
 into parts, and the Meletians abetted the wrong, 
 part, and the right part fearing to be overborn, 
 did any thing that was next at hand to secure 
 itself. Now then they that lived in that age, that 
 understood thje men, that saw how quiet the 
 church was before this stir, how miserably rent 
 now, what little benefit frona the question, what 
 schism about it, gave other censures of the busi- 
 ness than we since have done, who only look upon 
 the ai-ticle determined with truth ajid approbatiip)! 
 of the church generally since that time. But the 
 epistle of Constantine to Alexandjer and Arius,* 
 tells the truth, and chides them both for com- 
 mencing the question, Alexander for broaching 
 it, Arius fgr taking it up ; and although thig be 
 true, that it had been better for the church it never 
 had begun, yet being begun, what is to be done in 
 it ? Of this also in that .adJIl^rg.bl^ epistle, we haye 
 the Emperor's judgment (I suppose not without 
 the advise and privity of Hosius, bishop of 
 Corduba, whom the Emperor loved wd trusted 
 much, and employed in the delivery of the letters.) 
 For first he calls it " a certain vain piece of a 
 question, ill begun and more unadvisedly pub- 
 lished, a question which no law or ecclesiastical 
 canon defineth, a fruitless contention, the pro- 
 duct of idle brains, a matter so nice, so obscure, 
 so intricate, that it was neither to be explicated 
 by the clergy, nor understood by the people, a 
 dispute of words, a docti-ine inexplicable, but 
 most dangerous when taught, least it introduce 
 discord or blasphemy ; and, therefore, the ob- 
 jector was rash, and the answerer unadvised; 
 
 * Cap. 7. 
 
NATURE OF HER^ESY. 63 
 
 for it concerned not the substance of faith or th^ 
 worship of God, nor any chief commandment 
 of Scripture, and therefore, why should it be 
 the matter of discord ? For though the matter 
 be grave, yet because neither necessary nor ex- 
 plicable, the contention is trifling and toyishi 
 And therefore, as the phijbsophers of the same 
 sect, though differing in explication of an 
 opinion, yet more love for the unity of their 
 profession, than disagree for the difference of 
 opinion ; so should Christians believing in the 
 same God, retaining the same faith, having the 
 same hopes, opposed by the same enemies, not 
 fall at variance upon such disputes, considering 
 our understandings are not all alike, and there- 
 fore, neither can our opinions in such mysterious 
 articles : so that the matter being of no great 
 importance, but vain, and ^ toy in respect of 
 the excellept blessings of peace and charity, it 
 were good that Alexander and Arius should 
 leave contending, keep their opinions to them^ 
 selves, ask each other forgiveness, and give 
 mutual toleration." This is the substance of Con- 
 stantine's }etter, and it contains in it much reason, 
 if he did not undervalue the question; but it 
 seems it was not then thought a question of faith, 
 but of- nicety of dispute ; they both did believe one 
 God and the Holy Trjn^ity. Now then that he 
 afterward called the Nicene council, it was upon 
 occasion of the vileness of the men of the Arian 
 part, their eternal discord and pertinacious wrang- 
 ling, and to bring peace into the church, that was 
 the necessity ; and in order to it was the determi- 
 nation of the article. But for the article itself, 
 tfee letter declares what opinion he had of that, 
 ?ind this letter was by Socrates called a wonderful 
 
64 THE LIBERTY OF PROPHESYING. 
 
 exhortation, full of grace and sober counsels ; and 
 such as Hosius himself, who was the messenger, 
 pressed with all' earnestness, with all the skill and 
 authority he had. 
 
 I know the opinion the world had of the article 
 afterward is quite differing from this censure given 
 of it before ; and therefore they have put it into 
 the creed (I suppose) to bring the world to unity, 
 and to prevent sedition in this question, and the 
 accidental blasphemi^, which were occasioned by 
 their curious talkings of such secret mysteries, 
 and by their illiterate resolutions. But although 
 the article was determined with an excellent spi- 
 rit, and we all with much reason profess to believe 
 it ; yet it is another consideration, whether or no 
 it might not have been better determined, if with 
 more simplicity ; and another yet, whether or no 
 since many of the bishops who did believe this 
 thing, yet did not like the nicety and curiosity of 
 expressing it, it had not been more agreeable to 
 the practice of the Apostles to have made a deter- 
 mination of the article by way of exposition of 
 the Apostles creed, and to have left this in a 
 rescript, for record to all posterity, and not to 
 have enlarged the creed with it ; for since it was 
 an explication of an article of the creed of the 
 Apostles, as sermons are of places of Scripture, it 
 was thought by some, that Scripture might with 
 good profit, and great truth be expounded, and 
 yet the expositions not put into the canon or go 
 for Scripture, but that left still in the naked ori- 
 ginal simplicity, and so much the rather since 
 that explication was further from' the foundation, 
 and though most certainly true, yet not penned 
 by so infallible a spirit, as was that of the Apos- 
 tles ; and therefore not with so much evidence, as 
 
NATURE OF HERESY. 65 
 
 certainty. And if they had pleased, they might 
 have made use of an admirable precedent to this 
 and many other great and good purposes, no less 
 than of the blessed Apostles, whose symbol they 
 might have imitated, with as much simplicity as 
 they did the expressions of Scripture, when they 
 first composed it. For it is most considerable, 
 that although in reason, every clause in the creed 
 should be clear, and so inopportune and unapt to 
 variety of interpretation, that there might be no 
 place left for several senses or variety of exposi- 
 tions ; yet when they thought fit to insert some 
 mysteries into the creed, which in Scripture were 
 expressed in so mysterious words, that the last 
 and most explicit sense would still be latent, yet 
 they who (if ever any did) understood all the 
 senses and secrets of it, thought it not fit to use 
 any words but the words of Scripture, particu- 
 larly in the articles of Christ's descending into 
 hell, and. sitting at the right hand of God, to shew 
 us, thatithose creeds are best which keep the very 
 words of Scripture ; and that faith is best which 
 hath greatest simplicitjjl; and that it is better in 
 all cases humbly to submit, than curiously to en- 
 quire and pry into the mystery under the cloud, 
 and to hazard our faith by improving our know- 
 ledge : if the Nicene Fathers had done so, possi- 
 bly the church would never have repented it. 
 
 And indeed the experience the church had after- 
 wards, shewed that the bishops and priests were 
 not satisfied in all circumstances, nor the schism 
 appeased, nor the persons agreed, nor the canons 
 accepted, nor the article understood, nor anything 
 right, but when they were overborn with autho- 
 rity, which authority when the scales turned, did 
 thje same service and promotion to the contrary. 
 
 F 
 
66 THE LIBERTY OF PROPHESYING. 
 
 But it is considerable, that it was not the ar- 
 ticle or the thing itself that troubled the disagree- 
 ing' persons, but the manner of representing it. 
 For the five dissenters, Eusebius of Nicomedia, 
 Theognis, Maris, Theonas, and Secundus, believed 
 Christ to be the very God of very God, but the 
 clause of o/ioscrioc they derided as being persuaded 
 by their logic, that he was neither of the substance 
 of the Father, by division as a piece of a lump, nor 
 derivation as children from their parents, nor by 
 production as buds from trees, and nobody could 
 tell them any other way at that time, and that 
 made the fire to burn still. And that was as I 
 said, if the article had been with more simplicity, 
 and less nicety determined, charity would have 
 gained more, and faith would have lost nothing. 
 And we shall find the wisest of them all, for so 
 Eusebius Pamphilus* was esteemed, published a 
 creed or confession in the synod, and though he 
 and all the rest believed that great mystery of 
 godliness, God manifested in the flesh, yet he was 
 not fully satisfied, nor so soon of the clause of one 
 substance, till he had done a little violence to his 
 own understanding ; for even when he had sub- 
 scribed to the clause of one substance, he does it 
 with a protestation, that heretofore he never had 
 been acquainted, nor accustomed himself to such 
 speeches. And the sense of the word was either 
 so ambiguous, or the meaning so uncertain, that 
 Andreas Fricius ■\ does with some probability dis- 
 pute that the Nicene Fathers by o-fiomwQ, did mean 
 likeness, not unity of essence with the Father ,$ and 
 it was so well understood by personages dis- 
 interested, that when Arius and Euzoius had 
 
 * Vide Sozoraen. lib. 2. c: 18, f Socrat. lib. I. cap. 29. 
 
 + Patris similitudinem, non essentik unitatem. 
 
NATCRB OF HERESY, 67 
 
 confessed Christ to be Detis verbum, without 
 inserting the clause of one siibstance, the em- 
 peror by his letter approved of his faith, and 
 restored him to his country and oflSce, and the 
 communion of the church. And a long time 
 after, although the article was believed with nicety 
 enough*, yet when they added more words still 
 to the mystery, and brought in the word vTroaTaaiQ, 
 (hypostasis) saying there were three hypostases in 
 the holy Trinity, it was so long before it could 
 be understood, that it was believed therefore, be- 
 cause they would not expose their superiors, or 
 disturb the peace of the church, in things which 
 they thought could not be understood ■\. 
 
 But without all question, the fathers determined 
 the question with much truth, though I cannot 
 say, the arguments upon which they build their 
 decrees, were so good as the conclusion itself was 
 certain ; but that which in this case is considerable, 
 is whether or no they did well in putting a curse 
 to their decree, and the decree itself into the 
 
 ' It was no injudicious application that some one made of the 
 saying of Ariston the philosopher, to this mystery, " Black hellebore 
 cleanses and heals if it be taken in a state of consistence ; but wheti 
 bruised and broken in pieces it suffocates." Non impradenter dixit, 
 qui curiosEe explicationi hujus mysterii dictum Aristonis Philosophi 
 applicuit, Helleborus niger si crassiis sumatur pujgat et sanat. 
 Quum autem territur et comminuitur, suffocat. Anon, 
 
 t Pray determine, for I shall not hesitate to speak of three 
 hypostases, if you command me. Discerne si placet obsecto, non 
 timebo tres hypostases dicere, si jubelis ; and again, I implore thee 
 by the Saviour of the World and the united Trinity, that thou 
 wouldst authorize me by thy letters either to be silent or to speak on 
 the subject of the hypostasis. Obtestor beatitudinem tuam pet 
 Crucifixum, mundi salutem, per bfiodaiov Trinitatera, ut mihi 
 Epistolis jtuis, sive tacendarem sive dicendarum hypostaae&n detur 
 authoritas. St, Hierom to Damasus. 
 
 f2 
 
68 THE LIBERTY OF PROPHESYING. 
 
 Symbol, as if it had been of the same necessity? 
 For the curse, Eusebius Pamphilus could hardly 
 find in his heart to subscribe, at last he did 5 but 
 with this clause, that he subscribed it because the 
 forn^ of curse did only forbid men to acquaint them- 
 selves with foreign speeches and unwritten lan- 
 guag€S, whereby confusion and discord is brought 
 into the church. So that it was not so much a 
 magisterial high assertion of the article, as an en- 
 deavour to secure the peace of the church. And 
 to the same purpose for ought I know, the fathers 
 composed a form of confession, not a prescript 
 rule of faith to build the hopes of our salvation on, 
 but a tessera of that communion which by public 
 authority was therefore established upon those 
 articles, because the articles were true, though not 
 of prime necessity, and because that unity of con- 
 fession was judged, as things then stood, the best 
 preserver of the unity of minds. 
 
 But I shall observe this, that although the 
 Nicene Fathers in that case at that time, and in 
 that conjuncture of circumstances did well (and 
 yet their approbation is made by after ages eic 
 post facto) yet if this precedent had been followed 
 by all councils (and certainly they had equal 
 power, if they had thought it equally reasonable) 
 and that they had put all their decrees into the 
 creed, as some have done since, to what a volume 
 had the creed by this time swelled ? and all the 
 house had run into foundation, nothing left for 
 superstructures. But that they did not, it ap- 
 pears ; first, that since they thought all their de- 
 crees true, yet they did not think them necessary, 
 at least not in that degree, and that they pub- 
 lijshed such decrees, they did it declaratively, not 
 imperatively, as doctors in their chairs, not mas- 
 
NATURE OF HEKESY. 69 
 
 ters of other men's faith and conscience. Second- 
 ly, and yet there is some more modesty, or wari- 
 ness or necessity (what shall I call it ?) than this 
 comes too : for why are not all controversies 
 determined ? But even when general assemblies 
 of prelates have been, some controversies that 
 have been very vexatious, have been pretermitted, 
 and others of less consequence have been deter- 
 termined. Why did never any general council 
 condemn in express sentence the Pelagian heresy, 
 that great pest, that subtle infection of Christen- 
 dom ? and yet divers general councils did assem- 
 ble while the heresy was in the world. Both 
 these cases ,in several degrees leave men in their 
 Liberty of believing and Prophesying, The latter 
 proclaims that all controversies cannot be deter- 
 mined to supposes, and the first declares that those 
 that are, are not all of them matters of faith, and 
 themselves are not so secure, but they may be 
 deceived ; and therefore possibly it were better it 
 were let alone ; for if the latter leaves them di- 
 vided in their opinions, yet their communions, 
 and therefore probably their charities are not di- 
 vided ; but the former divides their coijimunions, 
 and hinders their interest ; and yet for ought is 
 certain, the accused person is the better catholic. 
 And yet after all this, it is not safety enough to 
 say, let the council or prelates determine articles 
 warily, seldom, with great caution, and with much 
 sweetness and modesty. For though this be bet- 
 ter than to do it rashly, frequently and furiously, 
 yet if we once transgress the bounds set us by 
 the Apostles in the creed, a,nd not only preacl^ 
 other truths, but determine them pro tribuuali as 
 well as pro cathedra^ although there be no error 
 in the subject matter (a,s in Nice there wa,3 none) 
 
70 THE LIBERTY OF PROPHESVING. 
 
 yet if the next ages say they will determine ano- 
 ther article with as much care and caution, and 
 pretend as great a necessity, there is no hindering 
 them, but by giving reasons against it; and so 
 like enough they might have done against the 
 decreeing the article-at Nice ; yet that is not suf- 
 ficient ; for since the authority of the Nicene 
 council hath grown to the height of a mountain- 
 ous prejudice against him that should say it was 
 ill done, the same reason and the same necessity 
 may be pretended by any age and in any council, 
 and they think themselves warranted by the great 
 precedent at Nice, to proceed as peremptorily as 
 they did ; but then if any other assembly of learn- 
 ed men may possibly be deceived, were < it not 
 better they should spare the labour, than that they 
 should with so great pomp and solemnities engage 
 men's persuasions, and determine an article which 
 after ages must rescind ? For therefore most cer- 
 tainly in their own age, the point with safety of 
 faith and salvation, might have been disputed and 
 disbelieved : and that many men's faiths have 
 been tied up by acts and decrees of councils for 
 those articles in which the next age did see a 
 liberty had better been preserved, because an error 
 was determined, we shall afterward receive a 
 more certain account. 
 
 And therefore the council of Nice did well, and 
 Constantinople did well, so did Ephesus and Chal- 
 cedon ; but it is because the articles were truly 
 determined (for that is part of my belief;) and 
 who is sure it should be so before hand, and whe- 
 ther the points there determined were necessary 
 or no to be believed or to be determined ? If peace 
 had been concerned in it through the faction and 
 division of the parties, I suppose the judgment of 
 
NATURE OF HERESY. 71 
 
 Constantine the emperor, and the famous Hosius 
 of Corduba is sufficient to instruct us, whose au- 
 thority I rather urge than reasons, because it is 
 a prejudice and not a reason I am to contend 
 against. 
 
 So that such determinations and publishing of 
 confessions with authority of prince and bishop, 
 are sometimes of very good use for the peace of 
 the church, and they are good also to determine 
 the judgment of indifferent persons, whose reasons 
 of either side, are not too great to weigh down 
 the probability of that authority : but for persons 
 of confident and imperious understandings, they 
 on whose side the determination is, are armed 
 with a prejudice against the other, and with a 
 weapon to affront them, but with no more to 
 convince them ; and they against whom the de- 
 cision is, do the more readily betake themselves 
 to the defensive, and are engaged upon contesta- 
 tion and public enmities, for such articles which, 
 either might safely be unknown, or with much 
 charity disputed. Therefore the Nicene council, 
 although it have the advantage of an acquired 
 and prescribing authority, yet it must not become 
 a precedent to others, lest the inconveniences of 
 multiplying more articles upon as great pretence 
 of reason as then, make the act of the Nicene 
 Fathers in straitening prophesying, and enlarg- 
 ing the creed, become accidentally an inconveni- 
 ence. The first restraint, although if it had been 
 complained of, might possibly have been better 
 considered of; yet the inconvenience is not visi- 
 ble, till it comes by way of precedent to usher in 
 more. It is like an arbitrary power, which al- 
 though by the same reason it take sixpence from 
 the subject,, it may take a hundred pounds, and 
 
72 " THE LIBERTY OF PROPHESYING. 
 
 then a thousand, and then all, yet so long as it 
 is within bounds, the inconvenience is not so 
 great; but when it comes to be a precedent or 
 argument for more, then the first may justly be 
 complained of, as having in it that reason in 
 the principle, which brought the inconvenience 
 in the sequel ; and we have seen very ill conse- 
 quences from innocent beginnings. 
 
 And the inconveniences which might possibly 
 airise from this precedent, those wise personages 
 also did foresee, and therefore although they took 
 liberty in Nice to add some articles, or at least 
 more explicitly to declare the first creed, yet they 
 then would have all the world to rest upon that 
 and go no farther, as believing that to be suffi- 
 cient. St. Athanasius declares their opinion »?', yapy 
 
 ev avTij Trpa a rwv wartcwv Kara rag Oeiai; ypa(j)ag, OfioXo- 
 
 Eiffo marigf avraoKriQ £(tti Trpoc avar^oTrriv fUTairatriQ 
 
 aas^tiag, avaramv 8e rrjc aaef^HaQ Iv Xptur^ TTLarewg *. 
 
 " That faith which those fathers there confessed, 
 was sufficient for the refutation of all impiety, 
 and the establishment of all faith in Christ and 
 true religion." And therefore there was a famous 
 epistle "written by Zeno the emperor, called the 
 "EvwTtKov or the epistle of reconciliation,'}' in which 
 all disagreeing interests, are entreated to agree in 
 the Nicene symbol, and a promise made upon 
 that condition to communicate with all other 
 sects, adding withal, that the church should never 
 receive any other symbol than that which wa^ 
 composed by the Nicene Fathers. And how- 
 ever Honorius was condemned for a Monothelite ; 
 yet in one of the epistles which the sixth synod 
 alledged aga;inst him, (viz. the second) he gave 
 
 • Epist. ad Epict. t Fuagr. 1. (3. e. 14, 
 
NATURE OP HERESY. 73 
 
 fhem counsel that would have done the church as 
 much service as the determination of the article 
 did ; for he advised them not to be curious in their 
 disputings, nor dogmatical in their determinations 
 about that question ; and because the church was 
 not used to dispute in that question, it were better 
 to preserve the simplicity of faith, than to ensnare 
 men's consciences by a new article. And when 
 the emperor Constantius was by his faction en- 
 gaged in a contrary practice, the inconvenience 
 and unreasonableness was so great, that a prudent 
 heathen observed and noted, it in this character of 
 Constantius,* " That he mixed the Christian 
 religion, complete and simple in itself with a weak 
 and foolish superstition, perplexing to examine, 
 and useless to form ; and he excited dissentions 
 which were widely diifused, and which promised 
 to be a war of words, whilst he endeavoured to 
 regulate every sacred rite by his own will." 
 
 And yet men are more led by example than 
 either by reason or by precept ; for in the council 
 of Constantinople one article new and entire 
 was added, viz. I believe one baptism for the re- 
 mission of sins; and then again they were so 
 confident, that that confession of faith was so 
 absolutely entire, and that no man ever after 
 should need to add any thing to "the integrity of 
 faith, that the fathers of the council of Ephesus 
 pronounced anathema to all those that should add 
 any thing to the creed of Constantinople. And 
 yet for all this, the church of Rome in a synod at 
 
 * Christianam religionem absolutam et simplicem (N. B.) anili 
 miperstitione confiidit. In qua scrutand^ perplexing quam in com- 
 ponend^ gi'atiiis, excitavit dissidia quae progressa fusjus aluit con- 
 certatione verbonlm diim ritum omn^m ad suum trahere conatur 
 arbitriuiB. 
 
74 THE LIBERTY OJF PROPHESYING. 
 
 Gentilly, added the clause of Filioque to the 
 article of the profession of the Holy Ghost, and 
 what they have done since, all the world knowsj 
 Exemplw non consistunt, sed quamvis in tenuem 
 recepta tramitem, latissim^ evagandi sibi faciimt 
 potestatem. All men were persuaded that it was 
 most reasonable the limits of faith should be no 
 more enlarged; but yet they enlarged it them- 
 selves, and bound others from doing it, like an 
 intemperate father, who, because he knows he 
 does ill himself, enjoins temperance to his son, 
 but continues to be intemperate himself. 
 
 But now if I should be questioned concerning 
 the symbol of Athanasius, (for we see the Nicene 
 symbol was the father of many more, some twelve 
 or thirteen symbols in the space of a hundred 
 years) I confess I cannot see that moderate sen- 
 tence and gentleness of charity in his preface and 
 conclusion as there was in the Nicene creed. 
 Nothing there but damnation and perishing ever- 
 lastingly, unless the article of the Trinity be 
 believed, as it is there with curiosity and minute 
 particularities explained. Indeed Athanasius had 
 been soundly vexed on one side, and much cried 
 up on the other, and therefore it is not so much 
 wonder for him to be so decretory and severe in 
 his censure, for nothing could more ascertain his 
 friends to him and disrepute his enemies, than the 
 belief of that damnatory appendix, but that does 
 not justify the thing. For the articles themselves, 
 I am most heartily persuaded of the truth of them, 
 and yet I dare not say all that are not so, are irre- 
 vocably damned, because citra hoc symholum, the 
 faith of the Apostles creed is entire, and he that 
 believeth and is baptised shall be saved, that is, he 
 that believeth such a belief as is sujBBcient disposi- 
 
NATURE OF HERESY. 75 
 
 tion to be baptised, that faith with the sacrament 
 is sufficient for heaven. Now the Apostles creed 
 does one ; why therefore do not both entitle us to 
 the promise? Besides, if it were considered con- 
 cerning Athanasius' creed, how many people 
 understand it not, how contrary to natural reason 
 it seems, how little the Scripture* says of those 
 curiosities of explication, and how tradition was 
 not clear on his side for the article itself, much less 
 for those forms and minutes, how himself is put 
 to make an answer and excuse for the Fathers"]" 
 speaking in favour of the Arians, at least so 
 seemingly, that the Arians appealed to them for 
 trial, and the offer was declined, and after all this 
 that the Nicene creed itself went not so far, neither 
 in article, nor anathema, nor explication ; it. had 
 not been amiss if the final judgment hadbeen left 
 to Jesus Christ, for he is appointed Judge of all 
 the World, and he shall judge the people right- 
 eously, for he knows every truth, the degree of 
 every necessity, and all excuses that do lessen or 
 take away the nature or malice of a crime ; all 
 which I think Athanasius, though a very good 
 man, did not know so well as to warrant such a 
 sentence. And put the case, that the heresy there 
 condemned be damnable, (as it is damnable 
 enough) yet a man may maintain an, opinion that 
 is in itself damnable, and yet he not knowing it 
 
 * Vide Hosum de author. S. Scrip. 1. 3. p. 53. & Gordon. 
 Huntlasura. torn. 1. controv. 1. de verbo Dei, cap. 19. 
 
 t Vide Gretser. & Tanner, in coloq. Ratisbon. Eusebium 
 fuisse Arianum ait Perron, lib. 3. cap. 2. contre le Roy laques. 
 Idem ait Originem negasse Divinitatem filii & Spir. S. 1. 2. c 7. 
 de Euchar. contra. Duplessis. idem cap. 5. observ. 4. ait. Ire- 
 nsum talia dixisse quae qui hodie diceret, pro Ariano reputaretur. 
 vide etiam Fisher, in resp. ad 9. Queest. lacobi Reg. & Epiphau. 
 in heeres. 69* 
 
76 THE UfiERTY OP PnOPHESYING. 
 
 SO, and being invincibly led into it may go to 
 lieaven ; his opinion shall burn and himself be 
 saved. But however, I find no opinions in Scrip- 
 ture called damnable, but vs^hat are impious in 
 materid practicd, or directly destructive of the 
 faith or the body of Christianity, such of which 
 St. Peter speaks; bringing in damnable heresies^ 
 even denying the Lord that bought them, these are 
 the false prophets, who out of covetousness m,ake 
 merchandize of you through cozening words.* 
 Such as these are truly heresies, and such as these 
 are certainly damnable. But because there are 
 no degrees either of truth or falsehood, every true 
 proposition being alike true ; that an error is more 
 or less damnable, is not told us in Scripture, but 
 is determined by the man and his manners, by 
 circumstance and accidents, and therefore the 
 censure in the preface and end, are arguments^ of 
 his zeal and strength of his persuasion, but they 
 are extrinsical and accidental to the articles, and 
 might as well have been spared. And indeed to 
 me it seems very hard to put uncharitableness into 
 the creed, and so to make it become as an article 
 of faith, though perhaps this very thing was no 
 faith of Athanasius, who if we may believe 
 Aquinas, made this manifestation of faith, non 
 per modum symboli, sed per modum doctrincB,'f 
 that is, if I understood him right, not with a 
 purpose to impose it upon others, but with confi- 
 dence to declare his own belief ; and that it was 
 prescribed to others as a creed, was the act of the 
 bishops of Rome ; so he said, nay, possibly it was 
 none of his: so said the patriarch of C, P. 
 
 • 2 Pet. 2. 1. 
 
 t D. Tho. 22ffi. ci. 1. artic. 1. ad Sum. 
 
Vaturs of heresy. 7T 
 
 MeletiuS) about one hundred, and thirty yeai's 
 since, in his epistle to John Douza, " We do not 
 jHjruple plainly to protest that the creed is falsely 
 ascribed to Athanasius, which was corrupted by 
 the Roman Pontiff." AQmnasio falsd adscriptum 
 aymbolum cum Pontificum Rom. appendice Hid 
 advUeratum, luce lucidius contestamur. And it 
 is more than probable that he said true, because 
 this creed was written originally in Latin, 
 which in all reason Athanasius did not, and it 
 was translated into Greek, it being apparent 
 that the Latin copy is but one, but the Greek is 
 variqus, there being three editions or translations 
 rather, expressed by Genebrard, lib. 3. de Trinit. 
 But in this particular, who list, may better satisfy 
 himself in a disputation de symbolo Athanasii, 
 printed at Wertzburg, 1590, supposed to be 
 written by Serrarius or Cleneherus. 
 
 And yet I must observe that this symbol of 
 Athanasius, and that other of Nice, oifer not at 
 any new articles ; they only pretend to a further 
 explication of the articles apostolical, which is a 
 certain confirmation that they did not believe 
 more articles to be of belief necessary to salva- 
 tion : if tljey intended these further explications 
 to be as necessary as the dogmatical articles of the 
 Apostles creed, I know not how to answer all that 
 may be objected against that ; but the advantage 
 that I shall gather from their not proceeding to 
 new matters, is laid out ready for me in the words 
 of Athanasius, saying of this creed this is the 
 Catholic faith and if this authority be good, or 
 his saying true, or he the author, then no man 
 can say of any other article, that it is a part of 
 the Catholic faith, or that the Catholic faith can 
 be enlarged beyond the contents of that symbol ; 
 and therefore it is a strange boldness in the church 
 
78 THE LIBKRTY OP PROPHEStlNG. 
 
 of Rome, first to add twelve new articles, and 
 then to add the appendix of Athanasius to the end 
 of them. This is the Catholic faith, without which 
 no man can he saved* 
 
 But so great an example of so excellent a man, 
 hath been either mistaken or followed with too 
 much greediness, for we see all the world in factions, 
 all damning one another, each party damned by all 
 the rest, and there is no disagreeing in opinion 
 from any man that is in love with his own opinion, 
 but damnation presently to all that disagree. A 
 ceremony and a rite hath caused several churches 
 to excommunicate each other, as in the matter of 
 the Saturday fast, and keeping Easter. But what 
 the spirits of men are when they are exasperated 
 in a question and difference of religion, as they 
 call it, though the thing itself may be most incon- 
 siderable, is very evident in that request of Pape 
 Innocent the Third, desiring of the Greeks (but 
 reasonably a man would think) that they would 
 not so much hate the Roman manner of conse- 
 crating in unleavened bread, as to wash and scrape 
 and pare the altars after a Roman priest had con- 
 secrated. Nothing more furious than a mistaken 
 zeal, and the actions of a scrupulous and abused 
 conscience. When men think every thing to be 
 their faith and their religion, commonly they are 
 so busy in trifles and Such impertinencies in which 
 the scene of their mistake lies, that they neglect 
 the greater things of the law, charity, add com- 
 pliances, and the gentleness of Christian commu- 
 nion, for this is the great principle of mischief, and 
 yet is not more pernicious than unreasonable. 
 
 Por I demand : can any man say and justify 
 
 • Bulla Pii quarti supra forma juramenti professionis fidei, in 
 fa. Coac. Trident. 
 
NATURE OF HERESY. 79 
 
 that the Apostles did deny communion to any 
 man that believed the Apostles creed, and lived a 
 good life ? And dare any man tax that proceeding 
 of remissness, and indifferency in religion ? And 
 since our blessed Saviour promised salvation to 
 him that believeth, (and the Apostles when they 
 gave this word the greatest extent, enlarged it 
 not beyond the borders of the creed) how can 
 any man warrant the condemning of any man to 
 the flames of hell, that is ready to die in attestation 
 of this faith, so expounded and made explicit by 
 the Apostles, and lives accordingly? And to this 
 purpose it was excellently said by a wise and a 
 pious prelate, St. Hilary, Non per difficdles nos 
 DeViS ad heatam niiam queestiones vocat, ^c. In 
 ahsoluto nobis et facili est ceternitas ; Jesum suscita- 
 turn d- mortuis, per deum credere, et ipsum esse 
 Dominum conjiteri, 6fc.* These are the articles 
 which we must believe, which are the sufficient 
 and adequate object of that faith which is required 
 of us in order to salvation. And therefore it was, 
 that when the Bishops of Istria deserted the com- 
 munion of Pope Pelagius, in causd frium capitur 
 lorum, t he gives them an account of his faith, by 
 recitation of the creed, and by attesting the four 
 general councils, and is confident upon this, that 
 there can be no question respecting the validity of 
 faith : de fidei firmitate nullapoterit esse quoestio vel 
 suspicio generari ; let the Apostles creed, especially 
 so explicated, be but secured, and all faith is secured ; 
 and yet that explication too, was less necessary 
 than the articles themselves; for the explication 
 was but accidental, but the articles even before 
 
 • L. 10. de Trin, ad finem. t Concil. torn. 4. Edit, Paris, p. 473. 
 
80 THE HBERTY OF^ PROPHESYING. 
 
 the explication, were accounted a sufficient inlet 
 to the kingdom of heaven. 
 
 And that there was security enough, in the 
 simple believing the first articles, it is very certain 
 amongst them, and by their principles who allow 
 of an implicit faith to serve most persons to the 
 greatest purposes ; for if the creed did contain in 
 it the whole faith, and that other articles were in 
 it implicitly, (for such is the doctrine of the school, 
 and particularly of Aquinas) * then he that ex- 
 plicitly believes all the creed, does implicitly 
 believe all the articles contained in it, and then 
 it is better the implication should still continue, 
 than that by any explication (which is simply 
 unnecessary) the church should be troubled with 
 questions, and uncertain determinations, and fac- 
 tions enkindled, and animosities set on foot, and 
 men's souls endangered, who before were secured 
 by the explicit belief of all that the Apostles 
 required as necessary, which belief also did secure 
 them for all the rest, because, it implied the belief 
 of whatsoever was virtually in the first articles, if 
 such belief should by chance be necessary. 
 
 The sum of this discourse is this, if we take an 
 estimate of the nature of faith, from the dictates 
 and promises evangelical, and from the practice 
 apostolical, the nature of faith and its integrity 
 consists in such propositions which make the 
 foundation of hope and charity, that which is 
 sufficient to make us to do honour to Christ, and 
 to obey him, and. to encourage us in both ; and 
 this is compleated in the Apostles creed. And 
 since (Jontraries are of the same extent, heresy is 
 
 • 32ffi. q. 1. 2. 18. cap. 
 
ON ARGUMENTS FROM SCRIPTURE. 81 
 
 to be judged by its proportion and aiialogy to 
 faith, and that is heresy only which is against 
 faith. Now because faith is not only a precept of 
 doctrines, but of manners and holy life, whatsoever 
 is either opposite to an article of creed, or teaches 
 ill life, that is heresy ; but all those propositions 
 which are extrinsical to these two considerations, 
 be they true or be they false, make not heresy, 
 nor the man an heretic ; and therefore however 
 he may be an erring person, yet he is to be used 
 accordingly, pitied and instructed, not condemned 
 or excommunicated ; and this is the result of the 
 first ground, the consideration of the nature of 
 faith and heresy. , 
 
 Section III. > 
 
 Of the difficulty and uncertainty of Arguments from 
 Scripture, in Questions not simply necessary, not 
 literally determined. 
 
 GOD who disposes of all things sweetly and 
 according to the nature and capacity of things 
 and persons, had made those only necessary, which 
 he had taken care should be suiEoiently propounded 
 to all persons of whom he required the explicit 
 belief. And therefore all the articles of faith are 
 clearly and plainly set down in Scripture, and the 
 gospel is not hid excepting from them that are 
 lost, nisi pereuntibus saith. St. Paul ; * -rraam yap 
 
 apCTifa TrapaKXijfftv, km KaKiag airaarig rpOTTJ)!/ i v ravraig 
 
 'Orthod. fidei.lib. 4. c. 18. 
 G 
 
82 THE LIBERTY OF PROPHESYING. 
 
 £v^'icFKOfiev, for there we find the defence and ex- 
 hortation to every virtue, and the warning 
 against every vice, saith Damascen, and that so 
 manifestly that no man can be ignbrant of the 
 foundation of faith without his own apparent 
 fault. And this is acknowledged -by all wise and 
 good men, and is evident, besides the reasonable- 
 ness of the thing, in the testimonies of Saints, 
 Austin,* Jerome,! Chrysostome, J Fulgentius,§ 
 Hugo de Sancto Victore, II Theodoret,** Lactan- 
 tius, tt Theophilus Antiochenus, ;};;]: Aquinas, §§ 
 and the latter school-men. And God hath done 
 more ; for many things which are only profitable, 
 are also set down so plainly, that (as St. Austin 
 says) every one may partake if he come in a devout 
 and pious spirit, nemo inde haurire non possit, si 
 modd adhamriendum devoU acpih accedat(ubi supra 
 de util. cred. p. 6.) but of such things there is no 
 question commenced in Christendom, and if there 
 were, it cannot but be a crime and human interest 
 that are the authors of such disputes, and therefore 
 these cannot be simple errors, but always heresies, 
 because the principle of them is a personal sin. 
 
 But besides these things which are so plainly 
 set down, some for doctrine as St. Paul says, that 
 is, for articles and foundation of faith, some for 
 instruction, some for reproof, some for comfort, 
 that is, in matters practical and speculative of 
 seyeral tempers and constitutions, there are innu- 
 merable places containing in them great mysteries, 
 
 • Super Psal. 88. et de util. cred. c. 6. 
 
 t Super Isa. c. 19. et in Psal. 86. 
 
 X Homil. 3. in Thesa. Ep. 2. § Serm. de confess. 
 
 II Miscel. 2. ]. 1. tit. 46. " In Gen. ap. Struch p. 87. 
 
 tt C. 6. c. 21. U Ad AntiocL 1. 2. p. 918. 
 
 §§ Par. 1. q. 1. art. 9. 
 
ON ARGUMENTS FROM SCRIPTURE. 83 
 
 <)ut yet either so enwrapped with a cloud, or so 
 darkened with umbrages, or heightened with 
 expressions, or so covered with allegories and 
 garments of rhetorick, so profound in the matter, 
 or so altered or made intricate in the manner, in 
 the clothing and in the dressing, that God may 
 seem to have left them as trials of our industry, 
 and arguments of our imperfections, and incentives 
 to the longings after heaven, and the clearest 
 revelations of eternity, and as occasions and of)- 
 portunities of our mutual charity and toleration 
 to each other, and humility in ourselves, rather 
 than the repositories of faith, and furniture of 
 creeds, and articles of belief. 
 
 For wherever the word of God is kept, whether 
 in Scripture alone, or also in tradition, he that 
 considers that the meaning of the one, and the 
 truth or certainty of the other, are things of great 
 question, will see a necessity in these things, 
 (which are the subject matter of most of the 
 questions of Christendom) that men should hope 
 to be excused by an implicit faith in God Almighty. 
 For when there are in the explications of Scripture 
 so many commentaries, so many senses and inter- 
 pretations, so many volumes in all ages, and all, 
 like men's faces, exactly none like another, either 
 this difference and inconvenience is absolutely no 
 fault at all, or if it be, it is excusable, by a rnind 
 prepared to consent in that truth which God 
 intended. And this I call an implicit faith in 
 God, which is certainly of as great excellency as 
 an implicit faith in any man or company of men. 
 Because they who do require an implicit faith in 
 the church for articles less necessary, and excuse 
 the want of explicit faith by the implicit, do 
 require an implicit faith in the church, because 
 
 c 2 
 
84 THE LIBERTY OF PROPHESYING. 
 
 they believe that God hath required of them t9 
 have a mind prepared to believe whatever the 
 church says ; which because it is a proposition of 
 no absolute certainty, whosoever does in readiness 
 of mind believe all that God spake, does also 
 believe that sufficiently, if it be fitting to be 
 believed, that is, if it be true, and if God hath 
 said so ; for he hath the same obedience of under- 
 standing in this £is in the other. But because it 
 is not so certain God hath tied him in all things, 
 to believe that which is called the church, and 
 that it is certain we must believe God in all things, 
 and yet neither know all that either God hath 
 revealed, or the church taught, it is better to take 
 the certain than the uncertain, to believe God 
 rather than men, especially, since if God hath 
 bound us to believe men, our absolute submission 
 to God, does involve that, and there is no incoiv 
 venience in the world this way, but that we 
 implicitly believe one article more, viz. the 
 churches authority or infallibility, which may 
 well be pardoned, because it secures our belief of 
 all the rest, and we are sure if we believe all that 
 God said explicitly or implicitly, we also believe 
 the church implicitly jn case we are bound to it ; 
 but we are not certain, that if we believe any 
 company of men whom we call the church, that 
 we therefore obey God and believe what he 
 hath said. But however, if this will not help us, 
 there is no help for us, but good for tune or absolute 
 predestination, for by choice and industry, no man 
 can secure himself that in all the mysteries of reli- 
 gion taught in Scripture, he shall certainly under- 
 stand and explicitly believe that sense, that God 
 intended. For to this purpose, there are many 
 considerations. 
 
ON AKGPMENTS FROM SCRIPTURE. 85 
 
 » 1. There are so many thousands of copies that 
 were written by persons of several interests and 
 persuasions, such different understandings and 
 tempers, such distinct abilities and weaknesses^ 
 that it is no wonder there is so great variety of 
 readings both in the Old Testament and in the 
 New, In the Old Testament, the Jews pretend 
 that the Christians have corrupted many places, 
 on purpose to make symphony between both the 
 Testaments. On the other side, the Christians 
 have had so much reason to suspect the Jews, 
 that when Aquila had translated the Bible in their 
 schools, and had been taught by them, they 
 rejected the edition, many of them, and some of 
 them called it heresy to follow it. And Justin 
 Martyr justified it to Tryphon, that the Jews 
 had defalked many sayings from the books of the 
 old Prophets, and amongst the rest, he instances 
 in that of the psalm, ' dicite in nationibus quia 
 Dominus regnavit d. ligno. The last words they 
 have cut off, and prevailed so far in it, that to 
 this day none of our Bibles have it ; but if they 
 ought not to have it, then Justin Martyrs. Bible 
 had more in it then it should have, for there it 
 was; so that a fault there was either under or 
 over. But however, there are infinite readings in 
 the New Testament, (for in that I will instance) 
 some whole verses in one that are not in another, 
 and there was in some copies of St. Mark's 
 Gospel in the last chapter a whole verse, a chapter 
 it was anciently called, that is not found in our 
 Bibles, as St. Jerome, ad Hedibiam, q. 3. notes. 
 The words he repeats, lib. 2. contra Polygamos. 
 They confessed, saying, that it is the essence of 
 iniquity and unbelief, which does not allow the 
 true power of God to be apprehended by unclean 
 
86 THE LIBERTY OF PROPHESYING. 
 
 spirits; therefore now display thy righteousness. 
 Et illi satis faciebant dicentes, scEculum' istud 
 iniquitatls et incredulitatis substantia est, quee non 
 siiiit per immimdos spiritus veram Dei apprehendi 
 virtidem, idcirco jam nunc revela justitiam tuam.~ 
 These words are thought by some, to favour of 
 Manicheism, and for ought I can find, were 
 therefore rejected out of many Greek copies, and 
 at last out of the Latin. Now suppose that a 
 Manichee in disputation should urge this plaqe, 
 having found it in his Bible, if a Catholic should 
 answer him by saying it is Apocryphal, and not 
 found in divers Greek copies, might not the 
 Manachee ask how it came in, if it was not the 
 word of God, and if it was, how it came out ? and 
 at last take the same liberty of rejecting any other 
 authority which shall be alledged against him ; if 
 he can fitid any copy that may favour him, how- 
 ever that favour be procured ; and did not the 
 Ebionites reject all the epistles of St. Paul, upon 
 pretence he was an enemy to the Law of Moses,? 
 indeed it was boldly and most unreasonably done; 
 but if one title or one chapter of St. Mark be 
 called Apocryphal, for being suspected of Mani- 
 cheisme, it is a ^lea that will too much justify 
 others in their taking and chusing what they list. 
 But I will not urge it so far ; but is not there as 
 much reason for the fierce Lutherans to reject the 
 Epistle of St. James for favouring justification by 
 works, or the Epistle to the Hebrews, upon prci 
 tence that the sixth and tenth chapters do favor 
 Novatianism ; especially since it vi^as by some 
 famous churches at first not accepted, even by the 
 church of Rome herself? The parable of the 
 woman taken in adultery, which is now in John 8. 
 Eusebius says, was not in any -gospel, but the 
 
ON ARGUMENTS FROM SCRIPTURE. 87 
 
 gospel secundum hebr.ceos, and St. Jerome makes 
 it doubtful, and so does St. Chrysostome and 
 Euthimius, the first not vouchsafing to explicate 
 it in homilies upon St. John, the other affirmiiig 
 it not to be found in the exacter copies, I shall 
 not need to urge that there are some words so near 
 in sound, that the Scribfes might easily mistake : 
 there is one famous one of, serving the Lord 
 Kupi'ff) SsXetJovtec, which yet some copies read, serv- 
 ing the time, ku^m SsXauovrEc, the sense is very 
 unlike, though the words be near, and there 
 needs- some little luxation to strain this latter 
 reading to a good sense ; that famous precept bf 
 St. Puul, that the women must pray with a 
 covering on their head iia tsc.- a-y-yXsc, because of 
 the Angels, hath brought into the church an 
 opinion that Angels are present in churches, and 
 are spectators of our devotion and deportment. 
 Such an opinion, if it should meet with peevish 
 opposites on one side, and confident hyperaspists 
 on the other, might possibly make a sect, and 
 here were a clear ground for the aflSVmative, and 
 yet who knows but that it might have been a 
 mistake of the transcribers to doublp the y ? for if 
 it were read Sta rsc ayeXsc, that the sense be, women 
 in public assemblies must wear a vail, by reason 
 of the companies of the young men there present, 
 it would be no ill exchange for the loss of a letter, 
 to make so probable, so clear a sense of the place. 
 But the instances in this kind, are too many, as 
 appears in the variety of readings in several 
 copies proceeding from the negligence or igno- 
 rance of the transcribers, or the ma,licious endeavour 
 of heretics,* or the inserting marginal, notes into 
 
 * Graeci corruperunt novum Testaraentum ut testanfur Tertul. 
 L 5. adv. Marcion. Euseb. 1. 5. Hist. c. ult. Irenee. I. \. c. 29. 
 .allu. hseres. Basil. 1. 2. contr. Eunomium. 
 
88 THE LIBERTY OF PROPHESYING. 
 
 the text, or the nearness of several words. Indeed 
 there is so much evidence of this particular, that 
 it hath ertcouraged the servants of the vulgar 
 translation (for so some are now a-day's) to pre- 
 fer that translation before the orignal ; for although 
 they have attempted that proposition with very 
 ill success, yet that they could think it possible to 
 be proved, is an argument there is much variety 
 and alterations in divers texts ; for if they were 
 not, it were impudence to pretend a translation, 
 and that, none of the best, should be better than 
 the original. But so it is that this variety of 
 reading is not of slight consideration ; for although 
 it be demonstrably true, that all things necessary 
 to faith and good manners are preserved from 
 alteration and corruption, because they are of 
 things necessary, and they could not be necessary, 
 unless they were delivered to us, God in his good- 
 ness and his justice having obliged himself to 
 preserve that which he hath bound us to observe 
 and keep ; yet in other things which God hath 
 not obliged himself so punctually to preserve, in 
 these things since variety of reading is crept in, 
 every reading takes away a degree of certainty 
 from any proposition derivative from those places 
 go read : and if some copies (especially if they be 
 public and notable) omit a verse or title, every 
 argument from such a title or verse, loses much of 
 its strength and reputation ; and we find it in a 
 great instance. For when in probation of the 
 mystery of the glorious Unity in Trinity, we 
 alledge that saying of St. John there are three 
 which heo/r witness in heaven, the Father, the Word 
 and the ^irit, and these three are one : the 
 Antitrinitarians think they have answered the 
 argument by saying the Syrian translation, and 
 divers Greek copies have not that verse in them. 
 
ON ARGUMENTS FROM SCRIPTURE. 89 
 
 and therefore being of doubtful authority, cannot 
 conclude with certainty in a question of faith. 
 And there is an instance on the Catholic part. 
 For when the Arians urge the saying of our 
 Saviour, No man knows that day and hour (viz. 
 of judgment) no not the Son, but the Father only, 
 to prove that the Son knows not all things, and 
 therefore cannot be God in the proper sense; 
 St. Ambrose thinks he hath answered the argu- 
 ment by saying, those words no not the Son was 
 thrust into the text by fraud of the Arians. So 
 that here we have one objection, which must first 
 be cleared and made infallible, before we can be 
 ascertained in any such question as to call them 
 heretics that dissent. 
 
 2. I consider that there are very many senses 
 and designs of expounding Scripture, and when 
 the grammatical sense is found out, we are many 
 times never the nearer ; it is not that which w^as 
 intended ; for there is in very many Scriptures a 
 double sense, a literal and a spiritual ; (for the 
 Scripture is a Book written within and without. 
 (Apoc. 6.) and both these senses are subdivided. 
 For the literal sense is either natural or figurative: 
 and the spiritual is sometimes allegorical, some- 
 times anogogical;, nay, sometimes there are divers 
 ' literal senses in the same sentence, as St. Austin 
 excellently proves in divers places, * and it ap- 
 pears in divers quotations in the New Testament, 
 where the Apostles and divine writers bring the 
 same testimony to divers purposes ; and particu- 
 larly, St. Paul's making that saying of the Psalm, 
 Thou art my Son, this day have I begotten thee, to 
 
 * Lib. 12. confess, caj*. 26. Lib. 11. deCivit.Dei. c. 19. Li. 3. 
 de doctrina Christ, cap. 27. 
 
90 THK LIBERTY OF PROPHESYING. 
 
 be an argument of Christ's resurrection, and a 
 designation or ordination to his pontificate is an 
 instance very famous in his 1st. and 6th. chapter 
 to the Hebrews. But now there being such 
 variety of senses in Scripture, and but few places 
 so marked out, as not to be capable of divers 
 senses, if men will write commentaries, as Herod 
 made orations with, a soul full of vanity, fura 
 TToXX^c (^avTacj'iaq, what infallible K^irrf^iov will be 
 left whereby to judge of the certain dogmatical 
 resolute sense of such places which have been 
 the matter of question ? For put case a question 
 were commenced concerning the degrees of glory 
 in heaven, as there is in the schools a noted 
 one, to shew^ an inequality of reward, Christ's 
 parable is brought of the reward of ten cities, 
 and of five according to the divers improve- 
 ment of the talents ; this sense is mystical, and 
 yet very probable, and understood by men for 
 aught I know, to this very sense. And the result 
 of the argument is made good by St. Paul, as one 
 star differeth from another in glory ; so shall it be 
 in the resurrection of the dead. Now suppose 
 another should take the same liberty of expound- 
 ing another parable to a mystical sense and 
 interpretation, as all parables must be expounded ; 
 then the parable of the Labourers in the Vineyard, 
 and though differing in labour, yet having an equal 
 reward, to any man's understanding may seem very 
 strongly to prove the contrary, and as if it were of 
 purpose, and that it were the, prime design primum 
 intentum of the parable, the Lord of the vineyard 
 determined the point resolutely upon' the mutiny 
 and repining of theim that had born the burthen 
 ■ and heat of the day, / will give unto this last even 
 as to thee ; which to my sense seems to determine 
 
ON ARGUMENTS FROM SCRIPTURE. 91 
 
 the question of degrees ; they that work but little, 
 and they that work long, shall not be distinguished 
 in the reward,, though accidentally they were in 
 the work : and if this opinion could but answer 
 St. Paul's words, it stands as fair, and perhaps 
 fairer than the other. Now if we look well upon 
 the words of St. Paul, we shall find he speaks 
 nothing at all of diversity of degrees of glory in 
 beatified bodies, but the diiferences of glory in - 
 bodies heavenly and earthly. There are (says he) 
 bodies earthly, and there are heavenly bodies : and 
 one is the glory of the earthly, another the glory of 
 the heavenly ; one glory of the Sun, another of the 
 Moon, <^e. So shall it be in the Reszirrection ; for 
 it is sown in corruption, it is raised in incorruption. 
 Plainly thus, our bodies in the Resurrection shall 
 differ as much from our bodies here in the state of 
 corruption, as one star does from another. And 
 now suppose a sect should be commenced upon 
 this question (upon lighter and vainer many have 
 been) either side must resolve to answer the other's 
 arguments, whether they can or no, and to deny 
 to each other a liberty of expounding the parable 
 to such a sense, and yet themselves must use it or, 
 want an argument. But men used to be unjust 
 in their own cases ; and were it not better to leave 
 • each other to their liberty and seek to preserve their 
 own charity ? for when the words are capable of 
 a mystical or diverse sense, I know not why men's 
 fancies or understa-ndings should be more bound 
 to be like one another than their faces : and either 
 in all such places of Scripture, a liberty must be 
 indulged to every honest and peaceable wise man, 
 or else all iargument from such places must be 
 wholly declined. Now, although I instanced in 
 a question, which by good fortune never came to 
 
92 ; THE LIBERTY OF PROPHESYING. 
 
 open defiance, yet there have been sects framed 
 upon lighter grounds, more inconsiderable ques- 
 tions, which have been disputed on either side 
 with arguments less material and less ; pertinent. 
 St. Austin laughed at the Donatists, for bringing 
 that saying of the spouse in the Canticles to prove 
 their schism, " Tell me where thou feedest, 
 where thou makest thy flock to rest at noon."* 
 For from thence they concluded the residence 
 of the , church was only in the south part of 
 the world, only in Africa, f It was but a weak 
 way of argument; yet the Fathers were free 
 enough to use such mediums, to prove mysteries 
 of great concernment ; but yet again, when they 
 speak either against an adversary, or with con- 
 sideration, they deny that such mystical senses 
 can sufficiently confirm a question of faith. But 
 I shall instance in the great question of rebaptiza- 
 tion of heretics, which many Saints, and Martyrs, 
 and Confessors, and divers councils, and almost 
 all Asia and Africa did once believe and practise. 
 Their grounds for the invalidity of the baptism 
 by a heretic, were such mystical words^ as these,. 
 " Thou hast covered my head in the day of 
 battle."^ — " He that whasheth himself after the 
 touching of a dead body, if he touch i it again, 
 what availeth his washing." — ^" Drink waters out • 
 of thine own cistern, &c." — " We know that 
 God heareth not sinners, "J And he that is not with 
 me is against, Luke, 11. I am not sure the other 
 
 * Indica mihi ubi pascas, ubi cubes in meridie. 
 
 t Hieron. in. Matth. 13. 
 
 + Oleum peccatoris non impinguet caput meum Ps> 1 40. And 
 Qui baptizatur a mortuo, quid profidit lavatio ejus? Ecclus. 34. 
 And ab aqua alien^ abstin^te, Prov. 5. And Deus peccatores non 
 exaudit, Job. 9. 
 
ON ARGUMENTS FROM SCRIPTtrRE. 93 
 
 part had arguments so good. For the great one of, 
 one faith one baptism, una fides, unum baptisma^ 
 did not conclude it to their understandings who 
 were of the other opinion, and men famous in their 
 generations; for it was no argument that they 
 who had been baptised by John's babtism should 
 not be baptised in the name of Jesus, because 
 one God, one baptism, untcs Deus, unum baptisma; 
 and as it is still one faith which a man confesseth 
 several times, and one sacrament of the Eucharist, 
 though a man often communicates; so it might 
 be one baptism though often ministered. And 
 the unity of baptism might not be derived from 
 the unity of the ministration, but from the unity of 
 the religion into which they are baptised ; though 
 baptized a thousand times, yet because it was still 
 in the name of the Holy Trinity, still into the 
 death of Christ, it might be one baptism, unum 
 baptismal Whether St. Cyprian, Firmilian, and 
 their colleagues had this discourse or no (I know not) 
 I am sure they might have bad much better to have 
 evacuated the force of that argument, although I 
 believe they had the wrong cause in hand. Butj 
 this is it that I say, that when a question is so un- 
 determined in Scripture, that the arguments rely 
 only upon such mystical places, whence the best 
 fancies can draw the greatest variety, and sucb 
 which perhaps were never intended by the Holy 
 Ghost, it were good the rivers did not swell higher 
 than the fountain, and the confidence higher than 
 the argument and evidence ; for in this case there 
 could not any thing be so certainly proved, as that 
 the disagreeing party should deserve to be con- 
 demned by a sentence of excommunication for 
 disbelievingjt, and yet they were ; which I wonder 
 at so much the more, because they (who as it was 
 
94 THE LIBERTY OF PROPHESYING. 
 
 since judged) had the right cause, had not any 
 sufficient argument from Scripture, not so much as 
 such mystical arguments, but did fly to the tradi- 
 tion of the churchy in which also I shall afterward 
 shew, they had nothing that was absolutely 
 certain. 
 
 3. I consider that there are divers places of 
 Scripture containing in them mysteries and ques- 
 tions of great concernment, and yet the fabric and 
 constitution is such, that there is no certain mark 
 to determine whether the sense of them should be 
 literal or figurative ; I speak not here concerning 
 extrinsical means of determination, as traditive 
 interpretation, councils, fathers, popes, and. the 
 like ; I shall consider them afterward in their 
 several places ; but here the subject matter being 
 concerning Scripture in its own capacity, I say 
 there is nothing in the nature of the thing to de- 
 termine the sense and meaning, but it must be 
 gotten out as it can; and that therefore it is 
 unreasonable, that what of itself is ambiguous should 
 be understood in its own prime sense and intention, 
 under the pain of either a sin or an anathema ; I 
 instance in that famous place from whence hath 
 sprung that question of transubstantiation. This is 
 my body. Hoc est corpus meum. The words are plain 
 and clear, apt to be understood in the literal sense, 
 and yet this sense is so hard, as it does violence to 
 reason, and therefore it is the question whether or 
 no it be not a figurative speech. But here what shall 
 we have to determine it? What means soever we 
 take, and to what sense soever you will expound it, 
 you shall be put to give an account why you ex- 
 pound other places of Scripture in the ^ame case 
 to quite contrary senses. For if you expound it 
 literally, then besides that it seems to entrench 
 
ox ARGCMENTS FROM SCRIPTUUE. 95 
 
 upon the words of our blessed Saviour, The words 
 that I speak they are spirit and they are life, that 
 is, to be spiritually understood, (and it is a 
 miserable thing to see what wretched shifts are 
 used to reconcile the literal sense to these words, 
 and yet to distinguish it from the capernaitical 
 fancy) but besides this, why are not those other 
 sayings of Christ expounded literally, I am a vine, 
 I am the door, I am a rock ? Why do we fly to a 
 figure in those parallel words ? This is the covenant 
 which I make between me and you ; and yet that 
 covenant was but the sign of the covenant ; and 
 why do we fly to a figure in a precept, as well as 
 in mystery and a proposition ? If thy right hand 
 offend thee cid it off; and yet we have figures 
 enough to save a limb. If it be said because 
 reason tells us these are not to be expounded 
 according to the letter; this will be no plea for 
 them who retain the literal exposition of the other 
 instance against all reason, against all philosophy, 
 against all sense, and against two or three sciences. 
 But if you expound these words figuratively,, be- 
 sides that you are to contest against a world of 
 prejudices, you give yourself the liberty, which 
 if others will use when either they have a reason 
 or a necessity so to do, they may perhaps turn all 
 into allegory, and so may evacuate any precept, 
 and elude any argument. Well, so it is that very 
 wise men have expounded things allegorically,* 
 when they should have expounded them literally, 
 
 * Sic St. Hieron. In adolescenti^ provocatus ardore et studio 
 Scriptuarum allegoric^ interpretatus sum Abdiam prophetam, cujus 
 historiain nesciebam, De sensu dllegorico S. Script, dixit Ba- 
 eilius, tag Keicofi\l/a/j.ivov fiera Toy \6yov hT^oZeyojXt^a, aXrj^if Se 
 ^ivai « Trdvv tuxratfiEv. L. 29. de Civit. Dei, c. 7. pra;. fat. L. 
 19. in Isai. et in c. 36. Ezek. 
 
96 THE LIBERTY OF PROPHESYING. 
 
 So did the feimous Origen, who as St. Jerome 
 reports of him, turned Paradise so into an allegory, 
 that he took away quite the truth of the story, 
 and hot only Adam was turned out of the garden, 
 but the garden itself out of Paradise. Others 
 expound things literally when they should under- 
 stand them in allegory ; so did the ancient Papias 
 understand (Apocal. 20.) Christ's Millenary reign 
 upon earth, and so, depressed the hopes of Chris- 
 tianity and their desires to the longing and expec- 
 tation of temporal pleasures and satisfactions, and 
 he was followed by Justin Martyr, Irenaeus, 
 Tertullian, Lactantius, and indeed the whole 
 church generally till St. Austin and St. Jerome's 
 tiipe who first of any whose works are extant did 
 reprove the error. If such great spirits be de- 
 ceived in finding out what kind of senses be to be 
 given to Scriptures, it may well be endured that 
 we who sit at their feet, may also tread in the 
 steps of them whose feet could not always tread 
 aright. 
 
 4. I consider that there are some places of 
 Scripture that have the self same expressions, the 
 same preceptive words, the same reason and 
 aqcount in all appearance, and yet either must be 
 expounded to quite different senses, or else we 
 must renounce the communion, and the charities 
 of a great part of Christendom. And yet there 
 is absolutely nothing in the thing or in its circum- 
 stances, or in its adjuncts that can determine it to 
 different purposes. I instance in those great 
 exclusive negatives for the necessity of both sacra- 
 ments.* Whoso is not born of water, &c. — 
 
 • Nisi quis renatus^ fuerit ex aqua, &c. Nisi ihanducaveritis 
 catnem filii hominis, &c. a non introibit in regnum cceloruui. 
 
ON ARGUiVJENTS FROM SCRIPTURE. 97 
 
 He that eateth not the flesh of the son of man, 
 «&c. shall not enter into the 'kingdom of heaveri, 
 for both these. Now then the first is urged for 
 the absolute indispensable necessity of baptism 
 even in infants, insomuch that infants go to 
 part of hell if (inculpably both on their own and 
 their parents part) they miss of baptism, for 
 t,hat is the doctrine of the church of -Rome, 
 which they learned from St. Austin, and others 
 also do from hence baptize infants, though 
 with a less opinion of its absolute necessity. And 
 yet the same manner of precept in the same form 
 of words, in the same manner of threatning, by 
 an exclusive negative, shall not enjoin us to com- 
 municate infants, though damnation (at least in 
 form of words) be exactly and throughout per 
 omnia alike appendant to the neglect of holy bap- 
 tism and the venerable Eucharist. If unless he 
 is born again, nisi quis renatus shall conclude 
 against the Anabaptist, for necessity of baptizing 
 infants, (as sure enough we say, it does) why shall 
 not an equal, unless ye eat, nisi comederrlis, bring 
 infants to the holy communion ? The Primitive 
 Church for some two whole ages did follow their 
 own principles, wherever they lead them ; and 
 seeing that upon the same ground equal results 
 must follow, they did communicate infants as soon 
 as they had baptised them. And why the church 
 of Rome should not do so too, being she expounds 
 nisi comederitis of oral manducation, I cannot 
 yet learfe a reason. And for others that expound 
 it of a spiritual manducation, why they shall not 
 allow the disagreeing part the same liberty of 
 expounding nisi quis renatus too, I by no means 
 can understand. And in these cases no external 
 determiner can be pretended in answer. For 
 
 H 
 
98 THE LIBERTY OF PROPHESYING. 
 
 whatsoever is extrinsical to the words, as councils, 
 tradition, church authority, and fathers, either 
 have said nothing at all, or have concluded by 
 their practice contrary to the present opinion, as 
 is plain in their communicating, infants by virtue 
 of nisi comederitis. 
 
 b. I shall not need to urge the mysteriousness of 
 ome points in Scripture, which naturally, ex natwa 
 rei are hard to be understood though very plainly 
 represented. For there are some mysteries in divi- 
 nity ySecretatheologiee, which are only to be under- 
 stood by persons vwy holy and spiritual, which are 
 rather to be felt than discoursed of, and therefore if 
 peradventure they be offered to public considera- 
 tion, they win therefore be opposed because they 
 run the same fortune with many other questions, 
 that is, not to be understood, and so much the 
 rather because their understanding, that is, the feel- 
 ing such secrets of the kingdom, are not the results 
 of logic and philosophy, nor yet of public revelation 
 but of the public spirit privately working, and in no 
 man is a duty, but in all that have it, is a reward, and 
 is not necessary for all, but given to some, producing 
 its operations, not regularly, but upon occasions, 
 personal necessities and new emergencies. Of this 
 nature are the spirit of obsignation, belief of partir 
 Cular salvation, special influences and comforts 
 coming from a sense of the spirit of adoption, 
 actual fervors and great xjomplacencies in devotion, 
 spiritual joys, which are little drawings aside of 
 the curtains of peace and eternity, and antipasts 
 of immortality. But the not understanding the 
 perfect constitution and temper of these mysteries 
 (and it is hard for any man so to understand, as to 
 make others do so too that feel them not) is cause 
 that in many questions of secret theology, by being 
 
ON ARGUMENTS FROM SCRIPTURE. 99 
 
 very apt and easy to be mistaken, there is a neces- 
 sity in forbearing one another ; and this considera- 
 tion would have been of good use in the question 
 between Soto and Catharinus, both for the pre- 
 servation of their charity and expHcation of the 
 mystery. 
 
 6. But here it will not be unseasonable to con- 
 sider, that all systems and principles of science are 
 expressed, so that either by reason of the univer- 
 sality of the terms and subject matter, or the in- 
 finite variety of human understandings, and these 
 peradventure swayed by interest, or determined 
 by things accidental and extrinsical, they seem to 
 divers men, nay to the same men upon divers 
 occasions to speak things extremely disparate and 
 sometimes contrary, but very often of great 
 variety. And this very thing happens also in 
 Scripture, that if it were not in a sacred subject, 
 re sacrd fit serid, it were excellent sport to observe 
 how the same place of Scripture serves several 
 turns upon occasion, and they at that time believe 
 the words sound nothing else, whereas in the 
 liberty of their judgment and abstracting from 
 that occasion, their commentaries understand them 
 wholly to a differing sense. It is a wonder of 
 what excellent, use to the church of Rome, is, I 
 will give thee the keys, tibi dabo claves. It was 
 spoken to Peter and none else, (sometimes) and 
 therefore it concerns him and his successors only, 
 the rest are to derive from him. And yet if you 
 question them for their sacrament of penance and 
 priestly absolution, then tibi dabo claves comes in, 
 and that was spoken to St. Peter, -and in him to 
 the whole college of the Apostles, and in them to 
 the whole hierarchy. If you question why the 
 pope pretends to free souls from purgatory, tihi 
 
 H 2 
 
loo THE LIBERTY OF PROPHESYING., 
 
 daho dams is his warrant ; but if you tell him the 
 keys are only for binding and loosing on earth 
 directly, and in heaven consequently; and that 
 purgatory is a^art of hell, or rather neither earth 
 nor heaven nor hell, and so the keys seem to have 
 nothing to do with it, then his commission is to 
 be enlarged by a suppletory of reason and conse- 
 quences, and his keys shall unlock this difficulty ; 
 for it is the key of knowledge, clatis scientice, as 
 well as of authority^ authoritatis. And these keys 
 shall enable him to expound Scriptures infallibly, 
 to determine questions, to preside in councils, to 
 dictate to all the world magisterially, to rule the 
 church, to dispense with oaths, to abrogate laws : 
 and if his key of knowledge will not, the key of 
 authority shall, and tibi dabo claves shall answer 
 foi" all. We have an instance in the single fancy 
 of one man, what rare variety of matter is afforded 
 from those plaint words of, 1 have prayed for thee, 
 Peter, Oravi pro te Petre, Luke 22, wrthat place 
 says BellarminC)* is otherwise to be understood of 
 Peter, otherwise of the popes, and otherwise of 
 the church of Rome. And pro te signifies that 
 Christ prayed that Peter might neither err per- 
 sonally nor judicially, and that Peter's successors, 
 if they did err pei-sonally, might not err judicially, 
 and that the Roman church might not err perr 
 sonally. All this variety of sense is pretended by 
 the fancy of one man, to be in a few words which 
 are as plain and simple as are any words in Scrip- 
 true. And what then in those thousands that are 
 intricate ? So is done with, feed my sheep, pasce 
 oves, which a man would think were a commis- 
 sion as irmocent and guiltless of designs, as the 
 
 * Bellar. lib. 4. de Pontif. c. 3. § respondeo primb. 
 
ON ARGUMENTS FROM SCRIPTURE. 101 
 
 sheep in the folds are. But if it be' asked why 
 the bishop of Rome calls himself Universal Bishop, 
 pasce ones is his • warrant ? Why he pretends to 
 a power of deposing Princes, pasce oves, said 
 Christ to Petei', the second time. If it be de- 
 manded why also he pretends to a power of au- 
 thorising his subjects to kill him, feed my Iambs, 
 pasce agnos, said Christ the third time: a.j\d pasce 
 is c?oce, tea,ch ; and pasce is impera, command ; and 
 pasce is occide, slay. Now if others should take the 
 same (unreasonableness I will not say, but the same) 
 liberty in expounding Scripture, or if it be not 
 licence takfen, but that the Scripture itself is so full 
 and redundant in senses quite contrary, what man 
 soever, or what company of men soever shall use 
 this principle, will certainly find such rare produc- 
 tions from several places, that eithep the unreason- 
 ableness of the thing will discover the error of the 
 proceeding, or else there will be a necessity of 
 permitting a great liberty of judgment, where is 
 so infinite variety without limit or marl^ of neces- 
 sary determination. If the first, then because an 
 error is so obvious and ready to ourselves, it will 
 be great imprudence or tyranny to be hasty in 
 judging others; but if the latter, it is it that I 
 contend for : for it is most unreasonable, when 
 either the thing itself ministers variety, or that 
 we take licence to ourselves in variety of interpre- 
 tations, or proclaim to all the world our great 
 weakness, by our actually being deceived, that 
 we should either prescribe to others magisterially 
 when we are in error, or limit their understandings 
 when the thing itself affords liberty and variety. 
 
102 THE LIBERTY OF PROPHESYING. 
 
 Section IV. 
 Of the difficulty of Efvpounding Scripture. 
 
 THESE considerations are taken from the 
 nature of Scripture itself; but then if we consider 
 that we have no certain ways of determining, 
 places of difficulty and question, infallibly and 
 certainly, but that we must hope to be saved in the 
 belief of things plain, necessary and fundamental, 
 and our pious endeavour to find out God's meaning 
 in such places which he hath left under a cloud for 
 other great ends reserved to his own knowledge, 
 we shall see a very great necessity in allowing a 
 Liberty in Prophesying without prescribing au- 
 thoritatively to other men's consciences, and 
 becoming lords and masters of their faith. Now 
 the means of expounding Scripture are either 
 external or internal. For the external, as church 
 authority, tradition, fathers, councils and decrees 
 of bishops, they are of a distinct consideration, 
 and follow after in their order. But here we will 
 first consider the invalidity and uncertainty of all 
 those means of expounding Scripture which are 
 more proper and internal to the nature of the 
 thing. The great masters of commentaries, some 
 whereof have undertaken to know all mysteries, 
 have propounded many ways to expound Scripture, 
 which indeed are excellent helps, but not infallible 
 assistances, both because themselves are but moral 
 instruments which forpe not truth from conceal- 
 ment, ex abscondito, as also because they are not in- 
 fallibly sued and applied. 1. Sometimes the sense is 
 drawn forth by the context and connection of parts: 
 
DIFFICULTY OP EXPOUNWNG SCRIPTDRE. 103 
 
 it is well when it can be so. But when there is too 
 Oi' three antecedents, and subjects spoken of, what 
 man or what rule shall ascertain me that I make Bay 
 reference true by drawing the relation to such aij 
 antecedent ; to which I have a mind to apply it, 
 another hath not. For in a contexture where one 
 part does not always depend upon another. 
 Where things of differing natures intervene and 
 interrupt the first intentions, there it is not always 
 very probable to expound Scripture, take its 
 meaning by its proportion to the neighbouring 
 words. But who desires satisfaction in this, may 
 read the observation verified in St. Gregory's 
 morals upon Job, lib. 6. c. 29. and the instances he 
 there brings are excellent proof, that this way of 
 interpretation does not warrant any man to impose 
 his expositions upon the belief and understanding 
 of other men too confidently and magisterially. 
 
 2. Another great pretence of medium is the con- 
 ference of places, which lUyricus calls, a mighty 
 remedy, and a most happy exposition of holy 
 Scrijpture, ingens remedium et ftBlicissimam exposi- 
 tionem sanctce scriptureB; and indeed so it is if well 
 and temperately used; but then we are beholding 
 to them that do so ; for there is no rule that can 
 constrain them to it; for comparing of places is of 
 so indefinite capacity, that if there be ambiguity of 
 words, variety of sense, alteration of circumstances, 
 or difference of style amongst divine writers, then 
 there is nothing that may be more 9,bused by 
 wilful people, or may more easily deceive the 
 unwary, or that may amuse the most intelligent 
 observer. The Anabaptists take advant?^ge enough 
 in this proceeding, (and indeed so may any one 
 that list) and when we pretend against them the 
 ifcoessity of baptising all, by authority of nisi guts 
 
104 THE LIBERTY OF PROPHESYING. 
 
 penatus fuerit ex aqud et Spiritu, unless born of 
 water and the Spirit; they have a parallel for 
 it, and tell us that Christ will baptise us with 
 the Holy Ghost and with fire, and that one 
 place expounds the other ; and because by fire is 
 not meant an element or any thing that is natural^ 
 but an allegory and figurative expression of the 
 same thing; so also by water may be meant the 
 figure signifying the effect or manner of operation 
 of the Holy Spirit. Fire in one place, and water 
 in the other, do but represent to us that Christ's 
 baptism is nothing else but the cleansing and 
 purifying us by the Holy Ghost ; but that which 
 I here note as of the greatest concernment, and 
 which in all reason ought to be an utter overthrow 
 to this topic, is an universal abuse of it among 
 those that use it most, and when two places seem 
 to have the same expression, or if a word have a 
 double signification, because in this place it may 
 have such a sense, therefore it must, because in 
 one of the places the sense is to their purpose, they 
 conclude that therefore it must be so in the other 
 too. An instance I give in the great question 
 between the Socinians and the Catholics. If any 
 place be urged in which our blessed Saviour is 
 called God, they shew you two or three where the 
 word God is taken in a depressed sense, for a 
 quasi Deiis, as wfien God said to- Moses, I have 
 made thee a god to Pharoah, Constitui te Deum 
 Pharaonis ; and hence they argue, because I can 
 shew the word is used for a false god, Deus facius, 
 therefore no argument is suflScient to prove Christ 
 to be true God, Deus verus, from the appellative of 
 Deus. And might not another argue to the exact 
 contrary, and as well urge that Moses is the true 
 God, Deus verus, because in some places the word 
 
DIFFICULTY OF EXPOUNDING SCRIPTURE. 105 
 
 Detis is used for the eternal God, joro Deo asterno: 
 both ways the argument concludes impiously and 
 unreasonably. It is a fallacy to proceed from 
 possibility to affirmation, ci posse ad esse affirmative ; 
 because breaking of bread is sometimes used for an 
 eucharistical manducation in Scripture ; therefore I 
 shall not from any testimony of Scripture affirming 
 the first Christians to have broken bread together, 
 conclude that thiey lived hospitably and in com- 
 mon society. Because it may possibly be eluded, 
 therefore it does not signify any thing. And this 
 is the great way of answering all the arguments 
 that can be brought against any thing that any 
 man hath a mind to defend ; and any man that 
 reads any controversies of any side, shall find as 
 many instances of this vanity almost as he finds 
 arguments from Scripture ; this fault was of old 
 noted by St. Austin,* for then they had got the 
 trick, and he is angry at it. We ought not to 
 consider any thing prescribed because something 
 else in another place possesses a general similarity 
 of signification, or believe it always has. the same 
 meaning.-f 
 
 3. Oftentimes Scriptures are pretended to be 
 expounded by a proportion andanalogy of reason. 
 And this is as the other, if it be well, it is well. 
 But unless there were some inteUectus imiversalis 
 furnished with infallible propositions, by referring 
 to which every man might argue infallibly, this 
 logic may deceive as well as any of the rest. For 
 it is with reason as with men's tastes ; although 
 there are some general principles which are tea- 
 
 • De Doctri. Christian, lib. 3. 
 
 t Neque enim puta're debemus esse prascriptum, ut t|UO(! in 
 aliquo loco res aliqua per sirailitudinera significftverit, hoc etiam 
 semper significare credamus. 
 
106 THE LIBERTY OF PROPHESY-lNG. 
 
 sonable to all men, yet every man is not able to 
 draw out all its consequences, nor to understand 
 them when they are drawn forth, nor to believe 
 when he does understand them. There is a pre- 
 cept of St. Paul directed to the Thessalonians 
 before they were gathered into a body of a church, 
 2 Thes. iii. 6. To withdraw from every brother that 
 walketh disorderly. But if this precept were now 
 observed, I would fain know whether we shoulc^ 
 not fall into that inconvenience which St. Paul 
 sought to avoid in giving the same commandment 
 to the church of Corinth, 1 Cor. v. 9. / wrote to 
 you that ye should not company with fornicators ; 
 and yet not altogether with the fornicators of this 
 world, for then ye must go out of the world : and 
 therefore he restrains it to a quitting the society of 
 Christians living ill lives. But now that all the 
 world hath been Christians, if we should sin in 
 keeping company with vicious Christians, must 
 we not also go out of this world? Is not the 
 precept made null, because the reason is altered, 
 and things are come about, and that the 6i iroXXoi 
 are the brethren aSiX<^ot 6vofj.al6iJ.svoi called brethren, 
 as St. Paul's phrase is? And yet either this 
 never was considerfed, or not yet believed ; for it 
 is generally taken to be obligatory, though (I 
 think) seldom practised. But when we come to 
 expound Scriptures to a certain sense by argu- 
 ments drawn from prudential motives, then we 
 are in a vast plain without any sufficient guide, 
 and we shall have so many senses,, as there are 
 human prqdences. But that which goes further 
 than this, is a parity of reason from a plain place 
 of Scripture to an obscure, from that which is 
 plainly set down in a text to another that is more 
 remote from it. And thus is that place in St. Mat- 
 
DIFFICULTY OF EXPOUNDING SCRIPTURE. 107 
 
 thew forced, If thy brother refuse to be amended, tell 
 it to the church. Die ecclesice. Hence some of the 
 Roman doctors argue, if Christ commands to tell 
 the church in case of adultery or private injury, 
 then much more in case of heresy. Well, suppose 
 this to be a good interpretation ; why must I stay 
 here ? Why may not I also add by a parity of 
 reason, if the church must be told of heresy, much 
 more of treason : and why may not I reduce all 
 sins 'to the cognizance of a church tribunal, as 
 some men do indirectly, and Snecanus does heartily 
 and jplainly ? If a man's principles be good, and 
 his deductions certain, he need not care whither 
 they carry him. But when an authority is in- 
 trusted to a person, and the extent of his power 
 expressed in his commission, it will not be safety 
 to meddle beyond his commission upon confidence 
 of a parity of reason. To instance once more ; 
 when Christ in pasce oves et tu es Petrus, feed 
 my sheep and thou art Peter, gave power to 
 the pope to govern the church (for to that sense 
 the church of Rome expounds those authorities) 
 by a certain consequence of reason, say they, 
 he gave all things necessary for exercise of this 
 jurisdiction, and therefore in pasce oves he gave 
 him an indirect power over temporals, for that 
 is necessary that he may do his duty : well, hav- 
 ing gone thus far, we will go further upon the 
 parity of reason, therefore he hath given the pope 
 the gift of tongues, and he hath given him power 
 to give it ; for how else shall Xavier convert the 
 Indians ? He hath given him also power to com- 
 mand the seas and the winds, that they should 
 obey him, for this also is very necessary in some 
 cases. And so feed my sheep, is receive the gift of 
 tongues, command the winds, dispose of pi-mcely 
 
108 THE LIBERTT OF PROPHESYING. 
 
 diadems, and the possessions of the people, and the 
 influences of heaven too : pasce oves is acoipe donvm 
 Unguarum, and impera veittisj et dispone regum dia- 
 demata, et laicoriim prcedia, and influentias eceli too, 
 and whatsoever the parity of reason will judge 
 equally necessary in order to pasce oves ; when- a 
 man does speak reason, it is but reason he should 
 be heard ; but though he may have the good for- 
 tune, or the great abilities to do it, yet he hath 
 not a certainty, no regular infallible assistance, no 
 inspiration of arguments and deductions ; and if 
 he hady yet because it must be reason that must 
 judge of reason, unless other men's understandings 
 were of the same air, the same constitution and 
 ability, they cannot be prescribed unto by ano- 
 ther man's reason ; especially because such rea- 
 sonings as usually are in explication 6f particular 
 places of Scripture, depend upon minute circum- 
 stances and particularities, in whic^ it is so easy 
 to be deceived, and so hai'd to speak reason 
 regularly and always, that it is the greater wonder 
 if we be not deceived. 
 
 . 4. Others pretend to expound Scripture by the 
 analogy of faith, and that is the most sure and 
 infallible way (as it is thought :)■ but upon stricter 
 survey it is but a chimera, a thing in nubibus, in the 
 clouds, which varies like the right hand and left 
 hand of a pillar, and at the best is but like the coast 
 of a country to a traveller out of his way ; it may 
 bring him to his journey's end though twenty 
 miles about ; it may kedp him from running into 
 the sea, and from mistaking a river for dry land ; 
 but whether this little path or the other be the 
 right way it tells not. So is the analogy of faith, 
 that is, if I understand it right, the rule of faith, 
 that is the creed. Now were it not a fine device 
 
DIFFICULTY OP EXPOtlNDING SCRIPTURE. *109 
 
 to .go to expound all the Scripture by the creed^ 
 there being in it so many thousand places which 
 have no more relation to any article in the creed, 
 then they have to the Eclogues of Virgil. Indeed 
 if a man resolves to keep the analogy of faith, that in, 
 to expound Scripture, so as not to do any violence 
 to any fundamental article, he shall be sure hOw-, 
 ever he errs, yet not to destroy faith, he shall not 
 perish in his exposition. And that was the pfe- 
 cept given by St. Paul, that^ all prophesyings 
 should be estimated, according to the analogy 
 of faith, Kai dvaXoyiav TTttrrtwc, Romans vi. 12. 
 and to this very purpose, Saint Austin in his 
 exposition of Genesis, by way Of preface sets 
 down the articles of faith, with this design and 
 protestation of it, that if he says nothing against 
 those articles, though he miss the particular sense 
 of the place, there is no danger, or sin in his 
 exposition ; but how that analogy of faith should, 
 have any other influence in expounding such 
 places in which those articles of faith are neither 
 expressed, nor involved, I understand not. But 
 then if you extend the analogy of faith further 
 than that which is proper to the rule or symbol of 
 faith, then every man expounds Scripture accord- 
 ing to the analogy of faith ; but what ? his own 
 faith : which faith if it be questioned, I am no 
 more bound to expound according to the analogy, 
 of another man's faith, than he to expound ac- 
 cording, to tlie analogy bf mine. And this is it 
 that is complained on of all sides that overvalue- 
 their own opinions. Scripture seems so clearly to 
 ^peak what they believe, that they wonder all the, 
 world does, not see it as clear as they do ; but they 
 satisfy themselves with saying that it is because, 
 they come with prejudice, whereas if they had the 
 
llO THE LIBERTY OF PROPHESYING. 
 
 true belief, that is, theirs, they would easily see 
 what they see. And this is very true : for if they 
 did believe as others believe, they would expound 
 Scriptures to their sense ; but if this be expounding 
 according to the analogy of faith, it signifies no 
 more than this, be you of my mind, and then my 
 arguments will seem concluding, and my autho- 
 rities and allegations pressing and pertinent : and 
 this will serve on all sides, and therefore will do 
 but little service to the determination of questions, 
 or prescribing to other men's consciences on any 
 side. 
 
 Lastly ; consulting the originals is thought 
 a great matter to interpretation of Scriptures. 
 But this is to small purpose : for indeed, it will 
 expound the Hebrew and the Greek, and rectify 
 translations. But I know no man that says that 
 the Scriptures in Hebrew and Grefek, are easy and 
 certain to be understood, and that they are hard 
 in Latin and English : the difficulty is in the thing 
 however it be expressed, the least is in the lan- 
 guage. If the original languages were our mother 
 tongue. Scripture is not much the easier to us ; 
 and a natural Greek or a Jew, can with no more 
 reason, nor authority obtrude his interpretations 
 upon other men's consciences, than a man of 
 another nation. Add to this, that the inspection 
 of the original, is no more certain way Of inter- 
 pretation of Scripture now, than it was to the 
 Fathers and primitive ages of the church; and 
 yet he that observes what infinite vai'iety of 
 translations of the Bible were in the first aiges of 
 the church (as St. Jerome observes) and never a 
 one like a,nother ; will think that we shall differ 
 as much in our interpretations as they did, and 
 that the medium is as uncertain to us as it was to 
 
DIFFICULTY OF EXPOUNDING SCUIPTURE. Ill 
 
 tbem ; and so it is ; witness the great number of 
 late translations, and the infinite number of com- 
 mentaries, which are too pregnant an argument, 
 that we neither agree in the understanding of the 
 words nor of the sense. 
 
 The truth is, all these ways of interpreting 
 of Scripture which of themselves are good helps, 
 are made either by design, or by our infirmities, 
 ways of intricating and involving Scriptures in 
 greater difficulty, because men do not learn their 
 doctrines from Scripture, but come to the under- 
 standing of Scripture with preconceptions in ideas 
 of doctrines of their own, and then no wonder 
 that Scriptures look like pictures, wherein every 
 man in the room believes they look on him only, 
 and that wheresoever he stands, or ho\(r often 
 soever he changes his station. So that now what 
 was intended for a remedy, becomes the pro- 
 moter of our disease, and our meat becomes the 
 matter of sicknesses : and the mischief is, the wit 
 of man cannot find a remedy for it ; for these is 
 no rule, no limit, no certain principle, by which 
 all men jnay be guided to a certain and so infal- 
 lible an interpretation, that he can with any 
 equity prescribe to others to believe his interpre- 
 tations in places of controversy or ambiguity/ A 
 man would think that the memorable prophesy 
 of Jacob, that the sceptre should not depart from 
 Judah till Shiloh come, should have been so clear 
 a determination of the time of the Messias, that 
 a Jew should never have doubted it to have been 
 verified in Jesus of Nazareth ; and yet for this so 
 clear vaticination, they have no less than twenty- 
 six answers. St, Paul and St. James seem to 
 fipeak a little diversly concerning justification by 
 foith and works, and yet to my understanding it 
 
112 THE LIBERTY OF PROPHESYING. 
 
 is very easy to reconcile them : but all men are not 
 of my mind ; for Osiander in his confutation of the 
 book which Melancthon wrote against him, ob- 
 serves, that there are twenty several opinions 
 concerning justification, all drawn from the Scrip- 
 tures, by the men only of the Augustan Confession. 
 There are sixteen several opinions concerning 
 original sin ; and as many definitions of the sacra- 
 ments as there are sects of men that disagree 
 about them. 
 
 And now what help is there for na in the midst 
 of these uncertainties ? If we follow any one 
 translation, or any one man's commentary, what 
 rule shall we have to chuse the right by? Or is 
 any one man, that hath translated perfectly, or 
 expounded infallibly ? No translation challenges 
 such a prerogative as to be a*thentic, but the 
 vulgar Latin; and yet see with what good suc- 
 cess : for when it was declared authentic by the 
 Council of Trent, Sixtus put forth a copy much 
 mended of what it was, and tied all men to follow 
 that ; but that did not satisfy ; for Pope Clement 
 reviews and corrects it in many places, and still 
 the, decree remains in, a changed subjectr And 
 secondly, that translation will be very unapt to 
 satisfy, in which one of their own men, Isidore 
 Clarius, a Monk of Brescia, found and mended 
 eight thousand faults, besides innumerable others 
 -which he says he pretermitted. And then thirdly^ 
 to shew how little themselves were satisfied with 
 it, divers learned men amongst them did new 
 translate the Bible, and thought they did God 
 and the church good service in it. So that if you 
 take this for your precedent, you are sure to be 
 mistaken infinitely: if you take any other, the 
 authors themselves do not promise you any secu- 
 
ON THK CNCERTAINXY OF TRADITION. Il3 
 
 Hty. If you resolve to follow any one as far only 
 as you see cause, then you only do wrong or right 
 by chance ; for you have certainty just propor- 
 tionable to your own skill, to your own infallibility. 
 If you resolve to follow any one, whithersoever 
 he leads^ we shall oftentimes come thither, w^here 
 we shall see ourselves become ridiculous, as it 
 happened in the case of Spiridion Bishop of 
 Cyprus, who so resolved to follow his old book, 
 that when an eloquent Bishop who was desired to 
 preach, read his text, take up thy bed and walk, 
 7^ autum tolle cubile tuum et ambula ; Spiridion 
 was very angry with him, because in his book 
 it was, take up thy couchj tolle ledum tuum, and 
 thought it arrogance in the preacher to speak 
 better Latin then his translator had done : and if 
 it be thus in Translations, it is far worse in Ex- 
 positions : * because for example all do not receive 
 the holy scriptures on account of its profundity 
 in the same sense, for there are as many men to 
 study it as there are sentences ; in which every 
 man knows what innumerable ways there are of 
 being mistaken, God having in things not simply 
 necessary, left such a difficulty upon those parts 
 of Scripture which are the subject matters of con- 
 troversy, ad edomandum lahore superbiam, et in- 
 tellectum h,fastidio revocandumiss, St. Austin^ gives 
 a reason) that all ^hat err honestly, are therefore 
 to be pitied, and tolerated, because it is or may 
 be the condition of every man at one time or 
 other. 
 
 > Quia scil. Scripturam sacrain pro ipsa sui altitudine non uno 
 eodemque sensu omnes accipiuiitj. ut penfe quot homines tot i]lic '^ 
 aententias erui posse videantur, said Vincent. Lirinensis. In 
 Commonit. « 
 
 t Lib. 2. de doctr. Christian, c. 6. 
 
114 THE LIBERTY OF PROPHESYING. 
 
 The sum is this: since holy Scripture is the 
 Repository of divine truths, and the great rule of 
 faith, to which all sects of Christians do appeal for 
 probation of their several opinions, and since all 
 agree in the articles of the creed as things clearly 
 and plainly set down, and as containing all that 
 which is of simple and prime necessity ; and since 
 on the other side there are in Scripture many 
 pther mysteries, and matters of question upon 
 "which there is a vail; since there are so many 
 qopies with infinite varieties of reading ; since a 
 various interpunction, a parenthesis, a letter, an 
 accent, may much alter the sense ; since some 
 places have divers literal senses, many have spiri- 
 tual, mystical and allegorical meanings ; since there 
 are so many tropes, metonymies, ironies, hyper- 
 boles, proprieties and improprieties of language, 
 whose understanding depends upon such circum- 
 stances that it is almost impossible to know its 
 proper interpretation ; now that the knowledge of 
 guch circumstances and particular stories is irre- 
 vocably lost : since there are some mysteries which 
 at the best advantage of expression, are not easy 
 to be apprehended, and whose explication, by 
 reason of our imperfections, must needs be dark, 
 sometimes weak, sometimes unintelligible : and 
 lastly, since those ordinary means of expounding 
 Scripture, as searching the originals, conference 
 of places, parity of reason, and analogy of faith, 
 are all dubious, uncertain, and very fallible, he 
 that is the wisest and by consequence the likeliest 
 to expound truest in all probability of reason, will 
 be very far from confidence, because every one of 
 these and many more, are like so many degrees 
 of improbability and uncertainty, all depressing 
 our certainty of finding out truth in such mysteries 
 
ON THE UNCEUTAINTY OF TRADITION. 116 
 
 and amidst so many difficulties. And therefore a 
 wise man that considers this, would not willingly 
 be prescribed to by others ; and therefore if he 
 also be a just man, he will not impose upon others; 
 for it is best every man should be left in that 
 liberty, from which no man can justly take him, 
 unless he could secure him from error : so that 
 here also there is a necessity to conserve the 
 Liberty of Prophesying, and interpreting Scrip- 
 tures ; a necessity derived from the consideration 
 of the diflBculty of Scripture in questions contro- 
 verted, and the uncertainty of any internal medium 
 of interpretation. 
 
 Section V. 
 
 Of the insufficiency and uncertainty of Tradition 
 to ea^ound Scripture, or determine Questions. 
 
 IN the next place, we must consider those 
 extrinsical means of interpreting Scripture, and 
 determining questions, which they most of all 
 confide in, that restrain prophesying with the 
 greatest tyranny. The first and principal is tra- 
 dition, which is pretended not only to expound 
 Scripture, " for it is requisite, on account of the 
 various turns and windings of error, that the 
 drift of prophetic and apostolic interpretation, be 
 regulated by the concurrent opinion of the 
 universal church," * but also to propound articles 
 
 • Necesse enim est propter tantos tarn varii erroris anfractus, ut 
 propljeticse et apostolicJe interpretationis linea secundum ecclesiastici 
 et Catholici sensiis normam dirigatur. Vincent. Lirinens. in 
 Commonitor. 
 
 i2 
 
116 THE LIBERTY OF PROPHESYING. 
 
 upon a distinct stock, such articles whereof 
 there is no mention and proposition in Scripture. 
 And in this topic, not only the distinct articles 
 are clear and plain, like as the fundamentals of 
 faith expressed in Scripture, but also it pretends 
 to expound Scripture, and to determine questions 
 with so much clarity and certainty, as there shall 
 neither be error nor doubt remaining, and there- 
 fore no disagreeing is here to be endured. And 
 indeed it is most true if tradition can perform' 
 these pretensions, and teach us plainly, and assure 
 us infallibly of all truths, which they require us to 
 believe, we can in this case have no reason to 
 disbelieve them, and therefore are certainly here- 
 tics if we do, because without a crime, without 
 some human interest or collateral design, we 
 cannot disbelieve traditive doctrine or traditive 
 interpretation, if it be infallibly proved to us that 
 tradition is an infallible guide. 
 
 But here I first consider that tradition is no 
 repository of articles of faith, and therefore the 
 not following it is no argument of heresy ; for 
 besides that I have shewed Scripture in its plain 
 expresses to be an abundant rule of faith and 
 manners, tradition is a topic as fallible as any- 
 other; so fallible that it cannot be sufficient 
 evidence to any man in a matter of faith or 
 question of heresy. 
 
 For 1. I find that the fathers were infinitely 
 deceived in their accqunt and enumeration of 
 traditions, sometimes they did call some traditions, 
 such, not M^hich they knew to be so, but by 
 arguments and presumptions they concluded them 
 so. Sucji as was that of St. Austin. " What is 
 held by the universal church, not as instituted 
 by councils, may be considered as derived from 
 
ON THE UNCERTAINTY OF TRADITION. 117 
 
 apostolic tradition."* Now suppose this rule 
 probable, that is the most, yet it is not certain ; 
 it might come by custom, whose original was not 
 known, but yet could not derive from an aposto- 
 lical principle. Now when they conclude of 
 particular traditions by a general rule, and that 
 general rule not certain, but at the most probable 
 in -any thing, and certainly false in some things, 
 it is wonder if the productions, that is, their judge- 
 ments, and pretence fail so often. And if I should 
 but instance in all the particulars, in which tra- 
 dition was pretended falsly or uncertainly in the 
 first ages^ I should multiply them to a troublesome 
 variety ; for it was then accounted so glorious a 
 thing to have spoken with the persons of the 
 Apostles, that if any man could with any colour 
 pretend to it, he might abuse the whole church, 
 and obtrude what he listed under the specious title 
 of apostolical tradition, and it is very notorious to 
 every man that will but read and observe the 
 recognitions or stromata of Clemens Alexandrinus, 
 where, there is enough of such false wares shewed, 
 in every book, and pretended to be no less than 
 from the Apostles. In the first age after the 
 Apostles, Papias pretended he received a tradition 
 from the Apostles, that Christ before the day of 
 Judgment should reign a thousand years upon 
 earth, and his Saints with him in temporal felici- 
 ties ; and this thing proceeding from so great an 
 authority as the testimony of Papias, drew after 
 it all or most of the Christians in the first three 
 hundred years. For besides that, the millenary 
 
 * Ea qus universalis tenet Ecclesia nee h. conciliis instituta 
 reperiuntur, credibile est ab apostolorum traditione decen'disse, 
 Epipt, 1 1§. ad laniaar. De bapt. contr. Donat. lib. 4. c. 34» 
 
118 THE LIBERTY OF PROPHESYING. 
 
 opinion is expressly taught by Papias, Justin 
 Martyr, Ireneeus, Origan, Lactantius, SeveruSj 
 Victorin.us, AppoUinaris, Nepos, and divers others 
 famous in their time, Justin Martyr in his dialogue 
 against Tryphon says, it was the belief of all 
 Christians exactly orthodox, Km u tiVec eWJ yrt 
 irdvra opBoyvwfio' 'v£q Xpimavoi, and yet there was 
 no such tradition, but a mistake in Papias ; but I 
 find it no were spoke against, till Dionysius of 
 Alexandria confuted Nepo's book, and converted 
 Coracion the Egyptian from the opinion. Now 
 if a tradition whose beginning of being called so, 
 began with a scholar of the Apostles (for so was 
 Papias) and then continued for some ages upoin 
 the mere authority of so famous a man, did yet 
 deceive the church : much more fallible is the 
 pretence, when two or three hundred years after, 
 it but commences, and then by some learned man 
 is first called a tradition t^postolical. And so it 
 happened in the case of the Arian heresy, which 
 the Nicene Fathers did confute by objecting a 
 contrary tradition apostolical, as Theodoret re- 
 ports ; * and yet if they had not had better argu- 
 ments from Scripture than from tradition, they 
 would have failed much in so good a cause ; for 
 this very pretence the Arians themselves made, 
 and desired to be tried by the Fathers of the first 
 three hundred years, f which was a confutation 
 sufficient to them who pretend a clear tradition, 
 because it was unimaginable that the tradition 
 should leap so as not to come from the first to the 
 last by the middle. But that this trial was some-^ 
 time declined by that excellent man St. Athanasius, 
 although at othex times confidently and truly 
 
 • liib, 1. hist. c. 8. t Vide Petav. in EpipL hev. 69. 
 
ON THE UNCERTAINTY OF TUADITION. 119 
 
 pretended, it was an argument the tradition was 
 not so clear,* but both sides might with some 
 fairness pretend to it. And therefore one of the 
 prime founders of their heresy, the heretic f 
 Artemon having observed the advantage might 
 be taken by any sect that would pretend tradition, 
 because the medium was plausible and consisting 
 of so many particulars, that it was hard to be 
 redargued, pretended a tradition from the Apostles, 
 that Christ was i/^/Xoc dvOojirog, and that the tradition 
 did descend by a constant succession in the church 
 of Rome to' Pope Victor's time inclusively, and 
 till Zepherinus had interrupted the series and cor- 
 rupted the doctrine ; which pretence if it had not 
 had some appearance of truth, so as possibly to 
 abuse the church, had not been Avorthy of confu<- 
 tation, which yet was with care undertaken by 
 an old writer, out of whom Eusebius transcribes 
 a large passagt? to reprove the vanity of the pre- 
 tender. But I observe from hence, tha^t it was 
 usual to pretend to tradition, and that it was 
 easier pretended than confuted, and I doubt not 
 but oftner done than discovered. A greiat question 
 arose in Africa concerning the Baptism of heretics, 
 whether it were valid or no. St. Cyprian and 
 his party appealed to Scripture ; Stephen, Bishop 
 of Rome, and his party, would be judged by 
 custom and tradition ecclesiastical. See how 
 much the nearer the question was to a determina- 
 tion, either that probation was not accounted by 
 St. Cyprian, and the Bishops both of Asia and 
 
 * (cat yip dgl rlvce w ^t'Xot 'iXeyov airo r5 rifiercpu yivae 
 ofjuiKoyovvTeQ avTov XpiTOv e'lSa, Hv^piawov ^i S^ av^pii>ir(dv 
 yovofisvov alrofacvofitvoi, Sig 6 CfivTiOeiJ.ai, i^E av irXtt^ot ravra 
 jxol loi,aaavTEQ ETToiev, Justin Mart, dial ad Tryph. lud. 
 t Euse. 1. 5. c, ult. 
 
120 THE MBERTY OF PROPHESYING. 
 
 Africa, to be a good argument, and suflBcient to 
 determine them, or there was no certain tradition 
 against them ; for unless one of these two do it, 
 nothing could excuse them from opposing a known 
 truth, unless peradventure, St. Cyprian,, Firmilian, 
 the Bishops of Galatia, Cappadocia, and almost 
 two parts of the world were ignorant of such 
 a tradition, for they knew of none such, and some 
 of them expressly denied it. And the sixth 
 general synod approves of the canon made in the 
 council of Carthage under Cyprian upon this very 
 ground, because " it is universally observed, in 
 exact conformity to the custom handed down 
 by tradition," * they had a particular tradition 
 for rebaptization, and therefore there could be 
 no tradition universal against it, or if there were, 
 they knew not of it, but much for the contrary ; 
 and then it would be remembered that a con- 
 cealed tradition was like a silent thunder, or a 
 law not promulgated; it neither was known, 
 nor was obligatory. And I shall observe this too, 
 that this very tradition was so obscure, and was 
 so obscurely delivered, silently proclaimed, that 
 St. Austin,! who disputed against the Donatists 
 upon this very question, was not able to prove it, 
 but by a consequence which he thought probable 
 and credible, as appears in his discourse against the 
 .Donatists. The Apostles, saith St. Austin, jprer 
 scribed nothing in this particular : but this custom 
 which is contrary to Cyprian ought to be believed to 
 have come from their tradition, as many other things 
 which the Catholic Church observes. That's all the 
 ground and all the reason ; nay, the church did 
 
 • Praedictorum prffisulem locjs et solum secundum traditam eia 
 coiisuetudirjem servatus est. Can. 2. 
 
 t L, 5, de baptism, contr, Donat. q. 23. 
 
ON THE UNCERTAINTY OF TRADITION. 121 
 
 waver concerning that question, and befbre the 
 decision of a council, Cyprian* and others might 
 dissent without breach of charity. It was plain 
 then there was no clear tradition in the question, 
 possibly there might be a custom in some churches 
 postnate to the times of the Apostles, but nothing 
 that was obligatory, no tradition apostolical. But 
 this was a suppletory device ready at hand when 
 ever they needed it ; and St. Austin '^ confuted the 
 Pelagians, in the question of original sin, by the 
 custom of exorcism and insufflation, which St. 
 Austin said came from the Apostles by tradition, 
 which yet was then, and is now so impossible to 
 be proved, that he that shall affirm it, shall gain 
 only the reputation of a bold man and a confident. 
 2. I consider, if the report of traditions in the 
 primitive times so near the ages apostolical was so 
 ,uncertain, that they were fain to aim at them by 
 conjectures, and grope as in the dark, the uncer- 
 tainty is much increased since, because, there are 
 many famous writers whose works are lost, which 
 yet if they had continued, they might have been 
 good records to us, as Clemens Romanus, Ege- 
 sippus, Nepos, Coracion, Dionysius Areopagite, 
 of Alexandria, of Corinth, Firmilian, and many 
 more : and since we see pretences have been made 
 without reason in_ those ages where they might 
 better have been confuted, than now they can, it 
 is greater prudence to suspect any later pretences^ 
 since so many sects have been, so many wars, so 
 many corruptions in authors, so many authors lost; 
 so much ignorance hath intervened, and so many 
 
 * Lib. 1. de baptism, c. 18. - 
 
 t Depeccat. original, 1. 2. c. 40. contra Pelagi, et Caelest, 
 
122 THE LIBERTY OF PROPHESYING. 
 
 interests have been served, that now the rule is to 
 be altered ; and whereas it was of old time cre- 
 dible, that that was apostolical whose beginning 
 they knew not, now quite contrary, we cannot 
 safely believe them to be apostolical unless we do 
 know their beginning to have been from the 
 Apostles. For this consisting of probabilities and 
 particulars, which put together make up a moral 
 demonstration, the argument which I now urge 
 hath been growing these fifteen hundred years ; 
 and if anciently there was so much as to evacuate 
 the authority of tradition, much more is there now 
 absolutely to destroy it, when all the particulars, 
 which time and infinite variety of humane acci- 
 dents have been amassing together, are now 
 concentered, and are united by way of constipa- 
 tion. Because every age and every great change, 
 and every heresy, and fevery interest, hath in- 
 creased the difficulty of finding out true 
 traditions. 
 
 3. There are very many traditions which are 
 lost, and yet they are concerning matters of as 
 great consequence as most of those questions for 
 the determination whereof traditions are pre-^ 
 tended : it is more than probable, that as in 
 Baptism and the Eucharist, the very forms of 
 ministration are transmitted to us, so also in con- 
 firmation and ordination, and that there were 
 special directions for visitation of the sick, and 
 explicit interpretations of those difficult places of 
 St. Paul which St. Peter affirmed to be so difficult - 
 that the ignorant do wrest them to their own 
 damnation, and yet no such church hath conserved 
 these or those many more which St. Basil affirms 
 
 to be so many that eamXdxPrt ij/iijpa ra aypa^a rvq 
 
ON THE tINCERTAJNTV OF TRADItlON. 123 
 
 tKKXrjffiac jUwffTijpta Str/-ysju6vov ;* the day would fail 
 him in the very simple enumeration of all tradi- 
 tions ecclesiastical. And if the church hath failed 
 in keeping the great variety of traditions, it will 
 hardly be thought a fault in a private person to 
 neglect tradition, which either the whole church 
 hath very much neglected inoulpably, or else the 
 whole church is very much to blame. And who 
 can ascertain us that she hath not entertained some 
 which are no traditions as well as lost thousands 
 that are ? That she did entertain some false tra^ 
 ditions, I have already proved; but it is also as 
 probable that some of those which these ages did 
 propound for traditions, are not so, as it is certain 
 that some which the first ages called traditions, 
 were nothing less. 
 
 4. There are some opinions, which when they 
 began to be publicly received, began to be ac-* 
 counted prime traditions, and so became such not 
 by a native title, but by adoption ; and nothing is 
 more usual than for the fathers to colour their 
 popular opinion with so great an appellative^ St; 
 Austin called the communicating of infants an 
 apostolical tradition, and yet we do not practise it, 
 because we disbelieve the allegation. And that 
 every custom which at first introduction was but a 
 private fancy or singular practice, grew after- 
 wards into a public rite-, and went for a tradition 
 after a while continuance, appears by TertuUian, 
 who seems to justify it,"!" You do not think it 
 ~ lawful for any Christian to appoint for discipline 
 and salvation whatever he may deem well pleasing 
 to God, JVon enim existimas tu licitum esse cuicun- 
 que Jideli constituere <}uod Deo placere Uli visum 
 
 • Cap. 29. de spir. Sancto. t Contra Marcion. 
 
124 THE LIBERTY OF PROPHESYINO. 
 
 fuerit, ad disciplirmm et salutem* And again, 
 whoever may introduce a tradition, you should 
 not regard the author but the authority, A quo- 
 cunque traditore censetwr, nee authorem respicias 
 sed authoritatem.'f And St. Jerome most plainly, 
 the regulations of the fathers are to be regarded as 
 apostolical traditions, Preecepta majorum aposto^ 
 licas traditiones quisque exisUmat. And when 
 Ireneeus had observed that great variety in the 
 keeping of Lent, which yet to be a forty days 
 fast is pretended to descend from tradition apos- 
 tolical, some fasting but one day before Easter, 
 some two, some forty, and this even long before 
 Ireneeus's time, he gives this reason, that variety 
 of fasting originated with our fathers, who did 
 not accurately observe their custom, who either 
 from simplicity or personal authority, were for 
 ordaining rites for their posterity, varietas ilia, 
 jejunii coepit apud majores nostras qui non accuratb 
 consuetudinum eorum qui vel simplicitate quddam 
 vel privatd authoritate in posterum aliquid statuis- 
 sent, observarant. And there jare yet some points 
 of good concernment, which if any man should 
 question in a high manner, they would prove inde- 
 terminable by Scripture, or sufficient reason, and 
 yet I doubt not their confident defenders would say 
 they are opinions of the church, and quickly pre- 
 tend a tradition from the very Apostles, and believe 
 themselves so secure that they could not be dis- 
 covered, because the question never having been 
 disputed, gives them occasion to say that which' 
 had no beginning known, was certainly from the 
 Apostles, For why should not divines do in the 
 question of reconfirmation as in that of rebaptiza- 
 
 * De coron, milit. p. 3, et 4. f Apiid Euseb. 1, 5. c. 24. 
 
ON THE UNCERTAINTY OF TnADITION. 123^^ 
 
 tion ? Are not the grounds equal from an indelible 
 character in one as in the other ? and if it happen- 
 such a question as this after contestation should be 
 determined not by any positive decree, but by the 
 cession of one part, and the authority and reputa-* 
 tion of the other, does not the next age stand fair 
 to be abused with a pretence of tradition, in the 
 matter of reconfirmation, which never yet came 
 to a serious question ? For so it was in the ques- 
 tion of rebaptization for which there was then no 
 more evident tradition than there is now in the 
 question of reconfirmation, as I proved formerly, 
 but yet it was carried upon that title. 
 
 6. There is great variety in the probation of 
 tradition, so that whatever is proved to be tradi- 
 tion, is not equally and alike credible ; for nothing 
 but universal tradition is of itself credible ; other 
 traditions in their just proportion as they partake 
 of the degrees of universality. Now that a tradi- 
 tion be universal, or which is all one that it be a 
 credible testimony, St. Irengeus* requires that 
 tradition should derive from all the churches apos- 
 tolical. And therefore according to this rule, 
 there was no sufficient medium to determine the 
 question about Easter, because the eastern and 
 western churches had several traditions respec- 
 tively, and both pretended from the Apostles. 
 Clemens Alexandrinus'f' says, it was a secret 
 tradition from the Apostles that Christ preached 
 but one year : but Irenaeus J says it did derive from 
 lieretics, and says that he by tradition first from 
 St.. John, and then from his disciples received 
 another tradition, that Christ was almost fifty 
 years old whea he died, and so by consequence 
 
 * Lib. 3. c. 4. t Li- 1- Stromat. J L. 2. c. 39. 
 
126 THK LIBER-KY OF PROPHESYING. 
 
 preaqhed almost twenty years ; both of them were 
 deceived, and so had all that had believed the 
 report of either pretending tradition apostolical. 
 Thus the custom in the Latin Church of fasting on 
 Saturday was against that tradition which the 
 Greeks had from the Apostles ; and therefore by 
 this division and want of consent, which wa:s the 
 true tradition was so absolutely indeterminable, 
 that both must needs lose much of their reputation. 
 But how then when not only particular churches 
 but single persons are all the proof we have for a 
 tradition ? And this often happened ; I think St. 
 Austin* is the chief argument and authority we 
 have for the Assumption of the Virgin Mai-y ; the 
 baptism of infants is called a tradition by Origen 
 alone at first, and from him by others. The pro- 
 cession of the Holy Ghost from the Son, which is 
 an article the Greek Church disavows, derives 
 from the tradition apostolical, as it is pretended ; 
 and yet before St. Austin we hear nothing of it 
 very clearly or certainly, forasmuch as that whole 
 mystery concerning the blessed Spirit was so little 
 explicated in Scripture, and so little derived to 
 them by tradition, that till the council of Nice, 
 you shall hardly find any form of worship or 
 personal address of devotion to the Holy Spirit, 
 as Erasmus observes, and I think the contrary 
 will very hardly be verified. And for this parti- 
 cular in which I instance, whatsoever is in 
 Scripture concerning it, is against that which the 
 church of Rome calls tradition, which makes the 
 Greeks so confident as they are of the point,- and 
 is an argument of the vanity of some things which 
 for no greater reason are called traditions, but 
 
 • Salmeron A\sput 51. m Rom. 
 
ON THE UNCERTAINTY OF TKADITIOV. 127 
 
 bepause one man hath said so, and that they can be 
 proved by no better argument to be true. Now 
 in this case wherein tradition descends upon us 
 with unequal certainty, it would be very unequal 
 to require of us an absolute belief of every thmg 
 jlpt written, for fear we be accounted to slight 
 tradition apostolical. And since nothing can 
 require our supreme assent, but that which is truly 
 Catholic and Apostolic, and to such a tradition is 
 required as Irenes says, the consent of all those 
 churches which ihe Apostles planted, and where 
 they did preside, this topic will be of so little use 
 in judging heresies, that (besides what is deposited 
 in Scripture) it cannot be proved in any thing but 
 in the canon of Scripture itself, and as it is now 
 received, even in that there is some variety. 
 
 And therefore there is wholly a mistake in this 
 business ; for when the fathers appeal to tradition, 
 and with much earnestness, and some clamour, 
 they call upon heretics to conform to or to be tried 
 by tradition, it is such a tradition as delivers the 
 fundamental points of Christianity, which were 
 also recorded in Scripture. But because the canon 
 was not yet perfectly consigned, they called to 
 that testimony they had, which was the testimony 
 of the churches apostolical, whose bishops and 
 priests being the oracles of religion, antistites reli- 
 gionis, did believe and preach the Christian 
 religion, and conserve all its great mysteries 
 according as they had been taught. Ireneeus calls 
 this a tradition apostolical, that Christ took the 
 cup .and said it was his own blood, and taught the 
 new oblation of the New Testament, which the 
 church receiving from the Apostles, communicates 
 to the whole world, Christum accepisse calicem, et 
 diocisse sanguinem mum esse, et docuisse novam 
 
128 THE LIBERtY OF PROPHESYlNd. 
 
 ohlationem riovi TestamenM, qudm ecclesia per 
 Apostolos accipiens bffertper totum mundum. And 
 the fathers in these ages confute heretics by eccle- 
 siastical tradition, that is, they confront ag&inst 
 their impious and blasphemous doctrines that reli- 
 gion which the Apostles having taught to the 
 churches where they did preside, their successors 
 did still preach, and for a long while together 
 suffered not the enemy to sow tares amongst their 
 wheat. And yet these doctrines^hich they called 
 traditions, were nothing but such fundamental 
 truths which were in Scripture, all coincident with 
 
 the sacred writings, Travra ariiK^biva TaiQ ypa^aic,. as 
 
 lEenseus in Eusebius observes, in the instance of 
 Poiycarpus, and it is manifest by considering what 
 he;resies they fought against, the heresies of Ebion, 
 Cerinthus, Nicolaitans, Valentinians, Carpocra- 
 tians,* persons that denied the Son of God, the 
 unity of the Godhead, that preached impurity, 
 that practised sorcery and witchcraft. And now 
 that they did rather urge tradition against them 
 than Scripture, was, because the public doctrine 
 of all the Apostolical Churches was at first more 
 known and famous than many parts of the Scrip- 
 ture, and because some heretics denied St. Luke's 
 gospel, some received none but St. Matthew's; 
 some rejected all St. Paul's .epistles, and it was a 
 long time before the whole canon was consigned 
 by universal testimony, some churches having one 
 part some another, Rome herself had not all, so that 
 in this case the argument from tradition was the 
 most famous, the most certain, and the most 
 prudent. And now according to this rule they 
 had more traditions than we have, and traditions 
 
 * Vid. Irens. 1. 3. et 4. coat, haeres. 
 
eift THE .UNCERTAINTY OF TRADITION. 129f 
 
 did by degrees lesisen as they came to be written, 
 and their necessity was less, as the knowledge of 
 them was ascertained to us by a better keeper of 
 divine truths. All that great mysteriousness of 
 Christ's priesthood, the unity of his sacrifice, 
 Christ's advocation and intercession for us in heaven, 
 and many other excellent doctrines might very 
 well be accounted traditions before St. Paul's 
 epistle to the Hebrews was published to all the 
 world ; but now* they are written truths ; and if 
 they had not,' possibly we might either have lost 
 them quite, or doubted of them as we do of many 
 other traditions, by reason of the insufficiency of 
 the propounder. And therefore it was that St. 
 Peter* took order that the gospel should be writ, 
 for he had promised that he would do something 
 which after his decease should have these things 
 in remembrance. He knew it was not safe 
 trusting the , report of men where the fountain 
 might quickly run dry, or be corrupted so insen- 
 sibly, that no cure could be found for it, nor any 
 just notice taken of it till it were incurable. And 
 indeed there is scarce any thing but what is written 
 in Scripture, that can with any confidence of 
 argument pretend to derive from the Apostles, 
 except rituals and manners of ministration ; but 
 no doctrines or speculative mysteries are so trans- 
 mitted to us by so'^clear a current, that we may 
 see a visible channel, and trace it to the primitive 
 fountains. It is said to be a tradition apostolical, 
 that no priest should baptise without chrism and 
 the command of the bishop : suppose it were, yet 
 we cannot be obliged to believe it with much con- 
 fidence, because we have but little pi'oof for it, 
 
 • 2 Pet. 1 13 
 K 
 
130 <1?HE LIBERTY OF PROBHESYING. .'.' 
 
 scarce any thing but the single testimony of Bit 
 Jerome.* And yet if it were, this is but a ritualj 
 of which in passing by, I shall give that account : 
 that, suppose this and many more rituals did derive 
 clearly from tradition apostolicalj (which yet but 
 very few do) yet it is hard that any church should 
 be charged with crime for not observing such 
 tituals, because we see some of them which cer* 
 tiainly did derive from the Apostles, are expired 
 and gone out in a desuetude ; such as are abstinence 
 from blood, and from things strangled, the coend* 
 bitic life of secular persons, the college of widows, to 
 worship standing upon the Lord's day, to give milk 
 and honey to the newly baptised, and many more 
 of the like nature; now there having been no mark 
 to distinguish the necessity of one from the indiife^ 
 rency of the other, they are all alike necessary, or 
 alike indiiferent ; if the former, why does no church 
 observe them ? if the latter, why does the church 
 of Rome charge upon others the shame of novelty, 
 for leaving of some rites and ceremonies which by 
 her Own practice we are taught to have no obliga- 
 tion in them, but to be adiaphorous ? St. Paul gave 
 order, that a bishop should ,be the husband of one 
 wife ; the church of Rome will not allow so much j 
 other churches allow more : the Apostles com- 
 manded Christians to fast on Wednesday and 
 Friday, as appears in their canons ; the church of 
 Rome fasts Friday and Saturday, and not on 
 Wednesday : the Apostles had their agapee or love 
 feasts, we should believe them scandalous: they 
 used a kiss of charity in ordinary addresses, th© 
 tehu^ch of Rome keeps it only in their mass, other- 
 churches quite omit it: the Apostles permitted 
 
 • Dialog, adv. Lucifer. 
 
ON THE UNCERTAINTY OF TKADITION. 131 
 
 priests and deacons to live in .conjugal society ais 
 appears in the 5 can. of the Apostles, (which to 
 them is an argument who believe them such) and 
 yet the church of Rome, by no means will endure 
 it ; nay more, Michael Medina* gives testimony, 
 that of 84 canons apostolical which Clemens col-, 
 lected, scarce six or eight are observed by th€! 
 Latin Church, and Peresius gives this account of 
 it, " among these there are many which, owing to 
 the corruption of the times are not fully observed, 
 others are rejected on account either of the times 
 or the nature of them, or by the authority of the 
 church." In illis contineri muUa quae temporum car- 
 r^ptione non plenh observantw, aliis pro tempore et 
 maieries qualitate aut ohliteratis, aut totius ecclesMB 
 magisterio abrogaiis. Now it were good that 
 they which take a liberty to themselves, should 
 also allow the same to others. So that for one 
 thing or other, all traditions excepting those very 
 few that are absolutely universal, will lose all their 
 obligation, and become no competent medium to 
 confirie men's practices or limit their faiths, or de- 
 termine their persuasions. Either for the diflBculty 
 of their being proved, the incompetency of the 
 testimony that transmits them, or theindifferency 
 of the thing transmitted, all traditions both ritual 
 and doctrinal, are disabled from determining our 
 consciences either to a necessary believing or 
 obeying. 
 
 6. To which I add byway of confirmation, that 
 there are some things called traditions, and are 
 offered to be proved to us by a testimony, which 
 is -either false or not extant. Clemens of Alexan- 
 
 • De sacr. hom. continent, lib. 5. c. 105. 
 t De tradit. part. 3. c. de author, can. apost. 
 K 2 
 
132 THE LlBERTy OF PROPHESYING, 
 
 dria pretended it a tradition that the Apostles 
 preached to them that died in infidelity, even 
 after their death, and then raised them to life, but 
 he prov^ed it only by the testimony of the book of 
 Hermes ; he affirmed it to be a tradition apos- 
 tolical, that the Greeks were saved by their 
 philosophy, but he had no other authority for it 
 but the Apocryphal books of Peter and Paul. 
 TertuUian and St. Basil, pretend it an apostolical 
 tradition, to sign in the air with the sign of the 
 cross, but this was only consigned to them in the 
 gospel of Nicodemus. But to instance once for 
 all, in the epistle of Marcellus to the Bishop of 
 Antioch, where he affirms that it is the canon of 
 the Apostles, " that councils cannot be held with* 
 out the authority of the Roman pontiff." Preeter 
 senterdeniiam Romani jjontificis^ non posse concilia 
 celebrari. And yet there is no such canon extant, 
 nor ever was for ought, appears, in any record we 
 have ; and yet the collection of the canons is so 
 entire, that though it hath something more than 
 what was apostolical, yet it hath nothing less. 
 And now that I am casually fallen upon an instance 
 from the canons of the Apostles, I consider that 
 there cannot in the world a gi-eater instance 
 be given how easy it is to be abused in the be- 
 lieving of traditions. For to the first fifty^ which 
 many did admit for apostolical, thirty-five more 
 were added, which most men now count spurious, 
 all men call dubious, and some of them universally 
 condemned by peremptory sentence, even by them 
 who are greatest admirers of that eoUection, as 
 sixty-five, sixty-seven, and the eighty-fourth and 
 fifth canons. For the first fifty, it is evident that 
 there are some things so mixed with them, and no 
 mark of difference left, that the credit of all is 
 
ON THE UNCEUTAINTY OF TRADITION. 133 
 
 much impaired, insomuch that Isidor* of Sevill 
 3ays, " they were apocryphal, made by heretics'^ 
 and published under the title Jtpostolical, but nei- 
 ther the Fathers, nor the church of Rome did give 
 assent to them." And yet they have prevailed so 
 far amongst some, that Damascen f is of opinion 
 they should be received equally with the canonical 
 writings of the Apostles. One thing only I 
 observe (and we shall find it true in most writings, 
 whose authority is urged in questions of Theology) 
 that the authority of the tradition is not it which 
 moves the assent, but the nature of the thing ; and 
 because such a canon is delivered, they do not 
 therefore believe the sanction or proposition so 
 delivered, but disbelieve the tradition, if they do 
 not like the matter, and so do not judge of the 
 matter by the tradition, but of the tradition by. 
 the matter. ArTd thus the church of Rome rejects 
 the eighty-fourth or eighty-fifth canon of the 
 Apostles, not because it is delivered with less 
 authority than the last thirty-five are, but be- 
 cause it reckons the canon of Scripture otherwise 
 than it is at Rome. Thus also the fifth canon 
 amongst the first fifty, because it approves the 
 marriage of Priests and Deacons does not persuade 
 them to approve of it too, but itself becomes sus- 
 pected for approving it : so that either they accuse 
 themselves of palpable contempt of the apostolical 
 authority, or else that the reputation of such 
 traditions is kept up to serve their own ends, and 
 therefore, when they encounter them, they are 
 more to be upheld ; which what else is it but to 
 teach all the world to contemn such pretences 
 
 * Apud Gratian. dist. 16. c. Canones, 
 t Lib. J. c, 13. de. Orthord. fide. 
 
134 THE LIBERTY OF PROPHESYING. 
 
 and undervalue traditions, and to supply to others 
 a reason why they should do that, which to them 
 that give the occasion is most unreasonable ? 
 
 7. The testimony of the ancient church being 
 the only means of proving tradition, and some- 
 times their dictates and doctrine being the tradition 
 pretended of necessity to be imitated, it is con- 
 siderable that men in their estimate of it, take 
 their rise from several ages and differing testimo- 
 nies, and are' not agreed about the competency of 
 their testimony ; and the reasons that on each side 
 make them differ, are such as make the authority 
 itself the less authentic and more i-epudiable. 
 Some will allow only of the three first ages, as 
 being most pure, most persecuted, and therefore 
 most holy, least interested, serving fewer designs, 
 having fewest factions, and therefore more likely 
 to speak the truth for God's sake, and its own, as. 
 best complying with their great end of acquiring 
 heaven in recompense of losing their lives : others 
 say,* that those ages being persecuted minded the 
 present doctrines proportionable to their purposes 
 and constitution of the ages, and make little or 
 nothing of those questions which at this day vex 
 Christendom : and both speak true : the first ages 
 speak greatest truth, but least pertinently. The 
 next ages, the ages of the four general councils 
 spake something, not much more pertinently to 
 the present questions, but were not so likely to 
 speak true, by reason of their dispositions contrary 
 to the capacity and circumstance of the first ages; 
 and if they speak wisely as Doctors, yet not cer- 
 tainly as. witnesses of such propositions which the 
 first ages noted not ; and yet unless they had 
 
 * Vid. Card.- Porron. lettre au Sieur CaSaubon. 
 
ON TJgE UNCERTAINTY OF TRADITION. 136 
 
 noted, could not possibly be traditions. And 
 therefore, either of them will be less useful as to 
 our present affairs. For indeed the questions 
 which now are the public trouble, were not con- 
 sidered or thought upon for many hundred years, 
 and therefore prime tradition there is none as to our 
 purpose, and it will be an insufficient medium tq 
 be used or pretended in the determination ; and 
 to dispute concerning the truth or necessity of 
 traditions, in the questions of our times, is as if 
 historians disputing about a question in the English 
 story, should fall on wrangling whether Livy or 
 Plutarch were the best writers : and the earnest 
 disputes about traditions are to no better purpose. 
 For no church at this day admits the one half of 
 those things, which certainly by the Fathers were 
 called traditions apostolical, and no testimony of 
 ancient writers does consign the one half of the 
 present questions, to be or not to be traditions. 
 So that they who admit only the doctrine and 
 testimony of the first ages cannot be determined 
 in most of their doubts which now trouble us, 
 because their writings are of matters wholly dif-» 
 fering from the present disputes, and they which 
 would bring in after ages to the authority of a 
 competent judge or witness, say the same thing • 
 for they plainly confess that the first ages spake 
 little or nothing to the present question, or at 
 least nothing to their sense of them ; for therefore 
 they call in aid from the following ages, and make 
 them suppletory and auxiliary to their designs, 
 and therefore there are no traditions to our pur- 
 poses. And they who would willingly have it 
 otherwise, yet have taken no course it should be 
 otherwise ; for they, when they had opportunity in 
 the councils of the last ages to determine what they 
 
136 THE LIBERTY OF PUOPHESVINO. 
 
 had a mind to, yet they never named the number, 
 nor expressed the particular traditions which they 
 would fain have the world believe to be aposto- 
 lical ; but they have kept the bridle in their own 
 hands, and made a reserve of their own power, 
 that if need be, they may make new pretensions, 
 or not be put to it to justify the old by the en- 
 gagement of a conciliary declaration. 
 
 Lastly, we are acquitted by the testimony of 
 the primitive Fathers, from any other necessity of 
 believing, than of such articles as are recorded in 
 Scripture : and this is done by them, whose 
 authority is pretended the greatest argument for 
 tradition, as appears largely in Ireneeus,* who 
 disputes professedly for the sufficiency of Scrip- 
 ture against certain heretics, who affirm some 
 necessary truths not to be written. It was an 
 excellent saying of St. Basil, and will never be 
 whipped out with all the eloquence of Perron, in his 
 Serm. de fide. " It is a manifest departure from 
 the faith, and mere superciliousness, either to reject 
 what is taught in Scripture, or to introduce any 
 thing that is not written there.", Manifestus estjidei 
 lapsus, et liquidum swperhice vitium vel respuere 
 aliquid eorum quce Scripturce. habel, vel inducer e 
 quicquam quod scriptum non est. And it is but a 
 poor device^ to say, that every particular tradition 
 is consigned in Scripture by those places which 
 give authority to tradition ; arid so the introducing 
 of tradition is not a super-inducing any thing pver 
 or besides Scripture, because tradition is like a 
 messenger, and the Scripture is like his letters of 
 credence, and therefore authorizes whatsoever 
 tradition speaketh. For supposing Scripture does 
 
 * L. 3. c. 3. co^tr. hasres, 
 
ON THE UNCERTAINTY OF TRADITION. 137 
 
 consign the authority of tradition (which it might 
 do before all the whole instrument of Scripture 
 itself was consigned, and then afterwards there 
 might be no need of tradition) yet supposing it, 
 it will follow that all those traditions which are 
 truly prime and apostolical, are to be entertained 
 according to the intention of the deliverers, which 
 indeed is so reasonable of itself, that we need not 
 Scripture to persuade us to it ; itself is authentic 
 as Scripture is, if it derives from the same fountain; 
 and a word is never the more the word of God 
 for being written, nor the less for not being 
 written ; but it will not follow that whatsoever is 
 pretended to be tradition, is so, neither is the 
 credit of the particular instances consigned in 
 Scripture; cunning is employed in generalising, 
 et dolosus versator in generalibus ; but this craft 
 is toia palpable. And if a general and inde- 
 finite consignation of tradition be sufficient to 
 warrant every particular that pretends to be tra- 
 dition, then St. Basil had spoken to no purpose 
 by saying it is pride and apostasy from the faith, 
 to bring ip what is not written : for if either any 
 man brings in what is written, or what he says is 
 delivered, then the first being express Scripture, 
 and the second being consignled in Scripture, no 
 man can be charged with superinducing what is 
 not written, he hath his answer ready ; and then 
 these are zealous words absolutely to no. purpose ; 
 but if such general consignation does not warrant 
 every thing that pretends to tradition, but only 
 such as are truly proved to be apostolical ; then 
 Scripture is useless as to this particular; for such 
 tradition gives testimony to Scripture, and there- 
 fore it is of itself first, and more credible, for it 
 is credible of itself ; and therefore unless St. Basil 
 
138 THE LIBERTY OF PUOPUESVING. 
 
 thought that all the will of God in mattery, of 
 faith and doctrine were written, I see not what 
 end nor what sense he could have in these words: 
 for no man in the world except enthusiasts and 
 mad-men, ever obtruded a doctrine upon the 
 church, but he pretended Scripture for itj or 
 tradition, and therefore no man could be pressed 
 by these words, no man confuted, no man in- 
 structed, no not enthusiasts or Montanists. For 
 suppose either of them should say, that since in 
 Scripture the Holy Ghost is promised to abide 
 with the church for ever, to teach, whatever they 
 pretend the Spirit in any age hath taught them, 
 is not to superinduce any thing beyond what is 
 written, because the truth of the Spirit, his ve- 
 racity, and his perpetual teaching being promised 
 and attested in Sci-ipture, Scripture hath just so 
 consigned all such revelations, as Perron saith, it 
 hath all such traditions. But I will trouble myself 
 no more with arguments from any human au- 
 thorities ; but he that is surprised with the belief 
 of such authorities, and will but consider the 
 very many testimonies of antiquity to this pur^ 
 pose, as of Constantine, * St. Jerome,"}" St. 
 Austin,:}; St. Athanasius, § St. Hilary, || St. Epipha- 
 nius,** and divers others, all speaking words, to 
 the same sense, with that saying of St. Paul,-t'f 
 " Not to think above that which is written,'* 
 Nemo sentiat swper quod seriptam est, will see 
 that there is reason, that since no man is materially 
 
 * Orat. ad Nicen. pp. apud. Theodor. 1. I.e. 7. 
 
 t In Matth. 1. 4. c. 23. et in Agg£Bum. 
 
 X De bono viduil, c 1. § Orat, contr. gent. 
 
 II In Psa. 132. ** L. 2. contra, heres. torn. 1. h«r. 61. 
 
 ft 1. Cor. 4. 6. 
 
ON THE UNCERTAINTY OF TRADITION. 139 
 
 a heretic, but he that errs in a- point of faith, 
 and all faith is sufficiently recorded in Scripture, 
 the judgment of faith and heresy is to be derived 
 from thence, and no man is to be condemned for 
 dissenting in an article for whose probation tra- 
 dition only is pretended ; only according to the 
 degree of its evidence, let every one determine 
 himself, but of this evidence we must not judge 
 for others ; for unless it be in things of faith, and 
 absolute certainties, evidence is a word of relation, 
 and so supposes two terms, the object and the 
 faculty ; and it is an imperfect speech, to say, a 
 thing is evident in itself (unless we speak of first 
 principles or clearest revelations) for that may be 
 evident to one that is not so to another, by reason 
 of the pregnancy of some apprehensions, and the 
 immaturity of others. 
 
 This discourse hath its intention in traditions 
 doctrinal and ritual, that is, such traditions which 
 propose articles new in materid; but now, if 
 Scripture be the repository of' all divine truths 
 sufficient for us, tradition must be considered as 
 its instrument, to convey its great mysteriousness 
 to our understandings ; it is said there are traditive 
 interpretations as well as traditive propositions, 
 but these have not much distinct consideration in 
 them, both because their uncertainty is as great 
 as the bther upon the former considerations ; as 
 also because in very deed, there are no such things 
 as traditive interpretations universal : for as for par- 
 ticulars, they signify no more, but that they are not 
 sufficient determinations of questions theological, 
 therefore, because they are particular^ contingent, 
 and of infinite variety, and they are no more 
 arguments, than the particular authority of these 
 
140 THE LIBERTY OF PROPHESYING. 
 
 men whose commentaries they are, and therefore 
 must be considered with them. 
 
 The sum is this : since the Fathers who are th^ 
 best witnesses of traditions, yet were infinitely 
 deceived in their account, since sometimes they, 
 guessed at them and conjectured by way of rule and 
 discourse, and not of their knowledge, not by 
 evidence of the thing; since many are called 
 ■traditions which were not so, many are uncertain 
 whether they were or no, yet confidently preten- 
 ded ; and this uncertainty which at first was great 
 enough, is increased by infinite causes and acci- 
 dents in the succession of 1,600 years ; since the 
 church hath been either so careless or so abused, 
 that she could not, or would not preserve tra- 
 ditions with carefulness and truth ; since it was 
 ordinary for the old writers to set out their own 
 fancies, and the rites of their church which had 
 been ancient, under the specious title of apostolical 
 traditions ; since gome traditions rely but upon 
 single testimony at first, and yet descending upon 
 others, come to be attested by many, whose tes- 
 timony though conjunct, yet in value is but single^ 
 because it relies upon the first single relator, and 
 so can have no greater authprity, or certainty, 
 than they derive from the single person ; since 
 the first ages who were most competent to consign 
 tradition, yet did consign such traditions as be of 
 a nature wholly discrepant from the present ques- 
 tions, and speak nothing at all, or very imperfectly 
 to our purposes ; and the following ages are no fit 
 witnesses of that which was jiot transmitted to 
 them, because they could not know it at all, but 
 by such transmission and prior consignation ; since 
 what at first was a. tradition, came afterwards tQ 
 
"UNCERTAINTY OF CCTDNCILS^ 141 
 
 be written, and so ceased its being a tradition ; 
 yet the credit of traditions cormnenced tipon the 
 certainty and reputation of those truths first de- 
 delivered byword, afterward consigned by writing; 
 since what was certainly tradition apostolical, as 
 many rituals were, are rejected by the church in 
 several ages, and are gone out into a desuetude ; 
 and lastly, since, beside the no necessity of tra- 
 ditions, there being abundantly enough in Soripture> 
 there are many things called traditions by the 
 Fathers, which they themselves either proved by 
 iio authors, or by apocryphal and spurious and 
 heretical, the matter of tradition will in very 
 much be so uncertain, so false, so suspicious, so 
 contradictory, so improbable, so unproved, that if 
 a question be contested and be oiFered to be proved 
 only by tradition, it will bie very hard to impose 
 such a proposition to the belief of all men with 
 any imperiousness or resolved determination, but 
 it will be necessary men should preserve the 
 Liberty of believing and Prophesying, and not part 
 with it, upon a worse merchandise and exchange 
 than Esau made for his birthright. 
 
 Section VI. 
 
 Of the uncertainty and insufficiency of Councils 
 Ecclesiastical to the same purpose, 
 
 BIJT since we are all this while in uncertainty, 
 if is necessary "that we should address ourselves 
 somewhere, where we may rest the sole of our 
 foot : and nature. Scripture, and experience teach 
 
I4f THE LIBERTY OF PKOPHESYISG. 
 
 the world in matters of question to submit to some 
 final sentence. For it is not reason that contro- 
 versies should continue till the erring person shall 
 be willing to condemn himself ; and the Spirit of 
 God hath directed us by that great precedent at; 
 Jerusalem, to address Ourselves to the church, 
 that in a plenary council and assembly, she mdy. 
 synodicaily determine controversies. So that if a 
 general council have deteripined A question, or 
 expounded Scripture, we may no more disbelieve 
 the decree, than the Spirit of God himself who 
 speaks in them. And indeed, if all assemblies of 
 bishops were like that first, and all bishops were 
 «f the same spirit of which the Apostles were, I 
 should obey their decree with the same religion as 
 I do them whose preface was, " it seemeth good 
 to the Holy Spirit and to us," visum est Spiritui 
 Sancto et nobis: and I doubt not but our blessed 
 Saviour intended that the assemblies of the church 
 should be judges of controversies, and guides of 
 our persuasions in matters of difficulty. But he 
 also intended they should proceed according to 
 his will which he had revealed, and those pre- 
 cedents which he had made authentic by the 
 immediate assistance of his holy Spirit : he hath 
 done his part, but we do not do our's. And if 
 any private person in the simplicity and purity of 
 his soul desires to find out a truth of which he is 
 in search and inquisition, if he prays for wisdom, 
 we have a promise he shall be heard and answered 
 liberally, and therefore much more, when the 
 representatives of the Catholic church do meet, 
 because, every person there hath in individuo a title 
 to the promise, and another title as he is a governor 
 and a guide of souls, and all of them together have 
 another title in their united capacity, especially," 
 
UNCERTAINTY OF COUNCILS. \4i 
 
 if in that union they pray, and proceed with sim- 
 plicity and purity ; so that there is no disputing" 
 against the pretence and promises, and authority 
 of general councils. Foi* if any one man can 
 hope to be guided by God's Spirit in the search, 
 the pious and impartial and unprejudicate search 
 of truth, then much more may a general council. 
 If no private man can hope for it, then truth is not 
 necessary to be found, nor we are not obliged to 
 search for it, or else we are saved by chance : but-" 
 if private men can by virtue of a promise, upon 
 certain conditions, be assured of finding out suffi- 
 cient truth, much more shall a general council. 
 So that I consider thus : there jare many promises 
 pretended to belong to general assemblies in the 
 church ; but I know not any ground, nor any pre- 
 tence, that they shall be absolutely assisted, 
 without any condition on their own parts, and 
 whether they will or no : faith is a virtue as well 
 as charity, and therefore consists in liberty and 
 choice, and hath nothing in it of necessity : there 
 is no question but that they are obliged to proceed 
 according to some rule ; for they expect no assist- 
 ance by way of enthusiasm; if they should, I 
 khow no warrant for that, neither did any general 
 council ever ofier a decree which they did not think 
 sufficiently proved by Scripture, reason, or tradi- 
 tion, as appears in the acts of the councils ; now 
 then, if they be tied to conditions, it is their duty 
 to observe them ; but whether it be certain that 
 they will observe them, that they will do all their 
 duty, that they will not sin even in this particular 
 in the neglect of their duty, that is the considera- 
 tion. So that if any man questions the title and 
 authority of general councils, and whether or no 
 great promises appertain to them, I suppose him 
 
144 T.HE LIBERTV OF PROPHESYINGi. 
 
 to be much mistaken ; but he also that thinks al| 
 of them have pi'oceeded according to rule and 
 reason, and that none of them were deceived, 
 because possibly they might have been truly di- 
 rected, is a stranger to the history of the church, 
 and tQ the perpetual instances and experiments of 
 the faults and failings of humanity. It is a famous' 
 saying of St. Gregory, that he had the four first 
 councils in esteem and veneration next to the four 
 Evangelists ; I suppose it was because he did 
 believe them to have proceeded according to rule, 
 and to have judged righteous judgment ; but why 
 had not he the same opinion of other councils too 
 which were celebrated before his death, for he 
 lived after the fifth general ? not because they had 
 not the same authority ; for that which is warrant 
 for one is warrant for all ; but because he was not 
 so confident that they did their duty nor proceeded 
 so without interest as the first four had done, and 
 the following councils did never get that reputa- 
 tion which all the Catholic Church acknowledged 
 due to the first four. And in the next order were 
 the three following generals ; for the Greeks and 
 I^a,tins did never jointly acknowledge but seven 
 generals to have been authentic in any sense, be- 
 cause they were in no sense agreed that any more 
 than seven had proceeded regularly and done their 
 duty : so that now the question is not whether 
 general councils have a promise that the Holy 
 Ghost will assist them ; for every private man hath 
 that: promise, that if he does his duty he shall be 
 assisted sufficiently in order to that end to which 
 he needs assistance ; and therefore much more 
 shall general councils in order to that.end for which 
 they convene, and to which they need assistance, 
 that is, in order to the conservation of the faith. 
 
UNCERTAINTY OF COUNCILS. 146 
 
 for the doctrinal rules of good life, and all that 
 xsoncerns the essential duty of a Christian, but not 
 in deciding questions to satisfy contentious, or 
 curious or presumptuous spirits. But now can the 
 bishops so convened be factious, can they be abused 
 .with prejudice, or transported with interests, can 
 they resist the Holy Ghost, can they extinguish 
 the Spirit, can they stop their ears, and serve 
 .themselves upon the Holy Spirit and the pretence 
 of his assistances, and cease to serve him upon 
 themselves, by captivating their jinderstandings 
 to his dictates, and their ■vy ills to his precepts? Is 
 it necessary they should perform any condition ? 
 is there any one duty for them to perform in these 
 assemblies, a duty which they have power to do 
 or not do ? If so, then they may fail of it, and 
 jiot do their duty: and if the assistance of the 
 Holy Spirit be conditional, then we have no more 
 .assurance that they are assisted, than that they do 
 their duty and do not sin. 
 
 Now let us suppose what this duty is : certainly, 
 if the gospel be hid, it is hid to them that are lost ; 
 and all that come to the knowledge of the truth, 
 must come to it by such means which are spiritual 
 and holy dispositions, in order to a holy and spi- 
 ritual end. They mugt be shod with the prepara- 
 tion of the gospel of peace, that is, they must have 
 peaceable and docible dispositions, nothirig with 
 them that is violent and resolute to encounteie 
 those, gentle and sweet assistances : and the rule 
 ,they are to follow, is the rule which the holy Spirit 
 hath consigned to the Catholic Church, that is the 
 holy Scripture, either* entirely or. at least for the 
 
 * Vid. Optat. Milev. I. 5. adv. Farm, Baldvin. in eumlem, et 
 St. A.ugust. in Psa. 21. Expos. 2. 
 
 L 
 
146 THE LIBERTY OF PROPHESYING. 
 
 greater part of the rule : so that now if the bishop 
 be factious and prepossessed with persuasions 
 depending upon interest, it is certain they may 
 judge amiss ; and if they recede from the rule, it 
 is certain they do judge amiss : and this I say upon 
 their grounds who most advance the authority of 
 general councils : for if a general council may err, 
 if a pope confirm it not, then most certairily if in 
 any thing it recede from Scripture, it does also 
 err ; because that they are to expect the pope's 
 confirmation they offer to prove from Scripture : 
 now if the pope's confirmation be required by 
 authority of Scripture, and that therefore the 
 defailance of it dqes evdouate the authority of the 
 council, then also are the council's decrees invalid, 
 if they recede from any other part of Scripture : 
 so that Scripture is the rule they are to follow, and 
 a man would have thought it had been needless to 
 have proved it, but that we are fallen into ages in 
 which no truth is certain, no reason concluding, 
 nor is there any thing that can convince some 
 men. For Stapletoh* with extreme boldness 
 against the piety of Christendom, against the 
 public sense of the ancient church, and the prac^ 
 tice of all pious assemblies of bishops affirms the 
 decrees of a council to be binding, " though not 
 confirmed by the probable testimony of Scripture."'-f' 
 Nay, though it be quite, " unauthorized by Scrip- 
 ture," extra Scripturam : but all wise and good men 
 have ever said that sense which St. Hilary ex- 
 pressed in these words, " I will never defend what 
 is not in the gospel." Qu^ extra emngelium sunt 
 non defendam. This was it which the good 
 
 * Relect. centrov. 4. q. 1. a. 3. 
 
 t Etiamsi non confirmetur'ne probabili testimoJiio ScriptararUm. 
 
UNCERTAINTY OF COUNCILS. 14f 
 
 good Emperor Constantine* propounded to the 
 fathers met at Nice, " the gospels, the divine 
 doctrines of the Apostles^ and ancient prophets 
 obviously teach us what we ought to believe in 
 religion."'f And this is confessed by a sober man 
 of the Roman. Church itself, the cardinal of Cusa, 
 ^' we ought to follow whatever is found in the 
 authorized writers of sacred Seripture."$; Now 
 then all the advantage I shall take from hence, 
 is this, that if the Apostles commended them who 
 examined their sermons by their conformity to the 
 law and the propliets, and the men of Berea were 
 accounted noble for searching the Scriptures whe- 
 ther those things which they taught were so or no ; 
 I suppose it will not be denied, but the councils' 
 decrees may also be tried, whether they be conform 
 to Scripture yea or no ; and although no man can 
 take cognizance and judge the decrees of a council, 
 " for ipuhliG auihorit J," pro authoritate publica, yet 
 ^' for private and individual information," pro in-r 
 formatione privata, they may ; the authority of a 
 council is not greater than the authority of the 
 Apostles, nor their dictates more sacred or aur 
 thentic. Now then put the case, a counci Ishould 
 recede from Scripture; whether or no were we 
 bound to believe its decrees? I only ask the 
 question : for it were hard to be bound to believe 
 what to our understanding seems contrary to that 
 which we know to be the Word of God : but if 
 we may lawfully recede from the council's decrees, 
 
 \ 
 • L. 2. ad Constant. 
 . t Libri sEvangelici, oracula Apostolorum, et veterum prophet- 
 arum clarfe nos instruunt quid sentiendum in divinis. Apnd Theo- 
 dor. 1. 1. c. 7. 
 
 i O portet quod omnia taJia quse legere debent, contiheantur in 
 authoritatibus sacrarura scripturarum. Concord. CathoJ. 1. ^- c. 1 0. 
 
 L 2 
 
148 TH^: LIBERTY OF PROPHESYING. 
 
 in case they be contrariant to Scripture, It is all 
 that I require in this question. For if they be 
 tied to a rule, then they are to be examined and 
 understood according to the rule, and then we are 
 to give ourselves that Libeirty of judgnient which 
 is requisite to distinguish us from beasts, and to 
 put us into a capacity of reasonable people, fol- 
 lowing reasonable guides. But however, if it be 
 certain that the councils are to follow Scripture, 
 then if it be notorious that they do recede from 
 Scripiture, we are sure we must obey God rather 
 than men, and then we are well enough. For 
 unless we are bound to shut our eyes, and not to 
 look upon the sun, if we may give ourselves Liberty 
 to believe what seems most plain, and unless the 
 feuthority of a council be so great a prejudice as 
 to make us to do violence to our understanding, 
 so as not to disbelieve the decree, because it seems 
 contrary to Scripture, but to believe it agrees with 
 Scripture, though we know not how, therefore 
 because the council hath decreed it; unless I say 
 we be bound in duty to be so obediently blind and 
 sottish, we are sure that there are some councils 
 which are pretended general, that have retired 
 from the public notorious words and sense of 
 Scripture. For what wit of man can reconcile 
 the decree of the thirteenth session of the council 
 of Constance with Scripture, in which session the 
 half communion was decreed, in defiance of Scrip- 
 ture, and with a "notwithstanding," non obstante 
 to Christ's institution. For in the preface of the 
 decree, Christ's institution and the practice of the 
 primitive church is expressed, and then with a 
 non obstante, communion in one kind is established. 
 Now then suppose the non obstante in the form of 
 words relates to the primitive practice ; yet since 
 
UNCERTAINTY OP COtJNCILS. 149 
 
 Christ's institution was taken notice of in the first 
 words of the decree, and the decree made quite 
 contrary to it, let the non obstante relate whither 
 it will, the decree (not to call it a defiance) is a 
 plain recession from the institution of Christ, and 
 therefore the non obstante will refer to that with- 
 out any sensible error ; and indeed for all the 
 excuses to the contrary, the decree was not so 
 discreetly framed, but that in the very form of 
 words, the defiance and the non obstante is too 
 plainly relative to the first words. For what 
 sense can there be in the first " permissionj" licet 
 else T " Christ allows it in both kinds, and the 
 Primitive Church allows it, &c. yet, notwith- 
 standing, &c."* The first licet being a relative 
 term, as well as the second licet, must be bounded 
 with some correspondent. But it matters not 
 much ; let them whom it concerns enjoy the benefit 
 of all excuses they can imagine, it is certain 
 Christ's institution and the council's sanction are 
 as contrary as light and darkness. Is it possible 
 for any man to contrive a way to make the decree 
 of the council of Trent, commanding the public 
 offices of the church to be in Latin, friends with 
 the fourteenth chapter of the Corinthians? It is 
 not amiss to observe how the Hyperaspists of that 
 council sweat to answer the allegations of St. 
 Paul, and the wisest of them do it so extremely 
 poor, that it proclaims to all the world that the 
 strongest man, that is, cannot eat iron or swallow 
 a rock. Now then, would it not be an unspeakable 
 tyranny to all wise persons, (who as much hate to 
 have their souls enslaved as their bodies imprisoned) 
 
 * Licet Christus in utraque specie ; licet ecclesia pi'imitrBa, 
 &c. Tamen hoc non obstante, &c, 
 
150 THE LIBEETY OF PROPHESYING. 
 
 to command them to believe that these decrees are 
 agreeable to the Word of God? Upon whose 
 understanding soever these are imposed, they may 
 at the next session reconcile them to a crimcj and 
 make any sin sacred, or persuade him to believe 
 propositions contradictory to a mathematical de-* 
 monstration. All the) arguments in the world that 
 can be brought to prove the infallibility of coun- 
 cils, cannot make it so certain that they are 
 infallible, as these two instances do prove infallibly 
 that these were deceived ; and if ever we may 
 safely make use of our reason, and consider whe-. 
 ther councils have erred or no, we cannot by any 
 reason be more assured, that they have or have 
 not, than we have in these particulars : so that 
 either our reason is of no manner of use, in the 
 discussion of this question, and the thing itself is 
 not at all to be disputed, or if it be, we are certain 
 that these actually were deceived, and we must 
 never hope for a clearer evidence in any dispute. 
 And if these be, others might have been, if they 
 did as these did, that is, depart from their rule. 
 And it was wisely said of Cusanus :* " the experi- 
 ence of it is notorious, that councils have erred:" 
 and all the arguments against experience are but 
 plain sophistry. 
 
 , And therefore I make no scruple to slight the 
 decrees of such councils, wherein the proceedings 
 were as prejudicate and unreasonable, as in the 
 council wherein Abailardus was condemnedj 
 where the presidents having pronounced " damna- 
 mus," they at the lower end being awaked at the 
 noise, heard the latter part of it, and concurred as 
 
 • Notandum est experimento rerum universale concilium posse 
 deficere. L. 2. c. 1 4. Concord, Cathol. 
 
UNCERTAINTY OF COUNCILS. 151 
 
 far as " ranamus " went, and that was as good as 
 damnamus ; for if they had been awake at the 
 pronouncing the whole word, they would have 
 given sentence accordingly. But by this means 
 St. Bernard* numbered the major part of voices 
 against his adversary Abailardus : and as far eis 
 these men did do their duty, the duty of priests 
 and judges, and wise men ; so we may presume 
 them to be assisted : but no further. But I am 
 content this (because but a private assembly) shall 
 pass for no instance : but what shall we say of all 
 the Arian councils celebrated with so great fancy, 
 and such numerous assemblies? we all say that 
 they erred. And it will not be sufficient to say 
 they were not lawful councils : for they were 
 convened by that authority which all the world 
 knows did at that time convocate councils, and by 
 which (as it is confessed and is notorious ■-[-) the 
 first eight generals did meet, that is by the 
 authority of the Emperor all were called, and as 
 many and more did come to them, than came to 
 the most famous council of Nice : so that the 
 councils were lawful, and if they did not proceed 
 lawfully, and therefore did err, this is to say that 
 councils are then not deceived, when they do their 
 duty, when they judge impartially, when they 
 decline interest, when they follow their rule 5 but 
 this says, also that it is not infallibly certain that 
 they will do so ; for these did npt, and therefore 
 the others may be deceived as well as these were. 
 But another thing is in the wind; for councils 
 not confirmed by the pope, have no warrant that 
 they shall not err, and they not being confirmed, 
 
 ' Epist, Abailardi. ad Heliss, conjugem. 
 t Cusanus, I. Z, cap. Z5. Ck)ncord. 
 
162 THE LIBERTY OF PROPHESYING. 
 
 therefore failed. But whether is the pope's con- 
 firmation after the decree or before ? It cannot 
 be supposed before ; for there is nothing to be 
 confirmed till the decree be made, and the article 
 composed. But if it be after, then possibly the 
 pope's decree may be requisite in solemnity of law, 
 and to make the authority popular, public, and 
 human, but the decree is true or false before the 
 pope's confirmation, and is not at all altered by 
 the supervening decreee, which being " subse- 
 quent," postnate, to the decree, alters not what 
 went before ; " Our opinion of a fact is not to be 
 determined by a subsequent decree." Nunquam 
 enim crescit ex postfacto prceterit estimatio, is the 
 voice both of law and reason. So that it cannot 
 make it divine, and necessary to be heartily 
 believed. It may make it lawful, not make it 
 true; that is, it may possibly by such means 
 become a law but not a truth. I speak now 
 upon supposition the popes confirmation were 
 necessary, and required to the making of con- 
 ciliary and necessaiy sanctions. But if it were, 
 the case were very hard : for suppose a heresy 
 should invade, and possess the chair of Rome, 
 what remedy can the church have in that case, 
 if a general council be of no authority with- 
 out the pope confirm it ? Will the pope confirm 
 a council against himself? Will he condemn his 
 own heresy ? That the pope may be a heretic 
 appears in the Canon law,* which says he may 
 for heresy be deposed, and therefore by a council, 
 which in this case hath plenary authority without 
 the pope. And therefore in the synod at Rome 
 held under pope Adrian the Second, the censure 
 
 * Dist. 40. Can. si Papa, 
 
UNCKKTATNTY OF COUNCILS. l53 
 
 of the sixth synod against Honorius, who was con- 
 victed of heresy, is approved with this appendix, 
 that in this case the case of heresy, " inferiors may 
 judge their superiors," minores possint de majori- 
 bm Judieare : and therefore if a pope were above 
 a council, yet when the question is concerning 
 heresy, the case is altered; the pope may be 
 judged by his inferiors, who in this case, which is 
 the main case of all, become his superiors. And 
 it is -little better than impudence to pretend that 
 all councils were confirmed by the pope, or that 
 there is a necessity in respect of divine obligation, 
 that any should be confirmed by him, more then 
 by another of the patriarchs: For the council of 
 Chaloedon itselfj one of those four which S. Gre- 
 gory did revere next to the four Evangelists, is 
 rejected by pope Leo, who in his 63d epistle to 
 -Anatolius, and in his 54th to Martian, and in his 
 66th to Pulcheria, accuses it of ambition and in- 
 considerate temerity, and therefore ho fit assembly 
 for the habitation of the holy spirit ; and Gelasius 
 in his tome de vinculo Anathematis, affirms that 
 the council is in part to be received, in part to be 
 rejected, and compares it to heretical books of a 
 mixt matter, and proves his assertion by the place 
 of St. Paulj " prove all things, hold fast that 
 which is good;" omnia probate, quod bonum est 
 retinete. And Bellarmine says the same ; " in the 
 council of Chalcedon some things are ^ood, some 
 bad, some may be received, and some rejected ; 
 the same may be said concerning the books of 
 heretics ;" * and if any thing be false, then all is 
 questionable and judicable and discernable, and 
 
 ' In concilio Chalcedonensi qusdam sunt bona, quaedam oiala, 
 quaedam recipienda, quaedam rejicienda; itaet in libris hEereticorum. 
 Do Laicis, I. 3. c. 20. § ad hoc ult. 
 
164 THE LIBERTY OF PROPHESYING. 
 
 not infallible antecedently. And however, that 
 council haih ex post facto, and by the voluntary 
 consenting of after ages obtained great reputation ; 
 yet they that lived immediately after it, thq,t ob- 
 served all the circumstances of the thing, a.nd the 
 disabilities of the persons, and the uncertainty of 
 the truth of its decrees, by reason of the uncon- 
 cludingness of the arguments brought to attest it, 
 were of another mind^ " As to the council of 
 Chalcedon, it was neither openly acknowledged 
 by the churches, nor rejected by all, for each head 
 of a church was entirely guided by his own judge- 
 ment." * And so did all men in the world that 
 were not mastered with prejudices and undone 
 in their understanding with accidental imperti- 
 nencies ; they judged upon those grounds which 
 they had and saw, and suffered not themselves to 
 be bound to the imperious dictates of other men, 
 who are as uncertain in their determinations as 
 others in their questions. And it is an evidence 
 that there is some deception, and notable error 
 either in the thing, or in the manner of their pro- 
 ceeding, when the decrees of a council shall have 
 no authority from the compilers, nor no strength 
 from the reasonableness of the decision, but from 
 the accidental approbation of posterity : and if 
 posterity had pleased, Origen had believed w^ell, 
 and been an orthodox person. And it was pretty 
 sport to see that Papias was right for two ages 
 together, and wrong ever since ; and just so it 
 was in councils, particularly in this of Chalcedon, 
 that had a fate alterable according to the age, and 
 
 • Quod autem ad concilium Chalcedonense attinet, illud id teni- 
 poris (viz, Anastasii Imp.) neque palam in Ecclesiis sanctissimis 
 praedicatum fuit, neque ab omnibus rejectum, nam singuli ecclesiarum 
 prEBsides pro suo arbitratu in ea re egerunt. Evagr. lib. 3. cap. 30. 
 
UNCERTAINTY OF COUNCILS. 156 
 
 according to the climate ; which to my uhder- 
 fetanding is nothing else but an argument that the 
 business of infallibility is a latter device, and com- 
 menced to serve such ends as cannot be justified 
 by true and substantial grounds, and that the pope 
 should confirm it as of necessity, is a fit cover for 
 the same dish. 
 
 In the sixth general council, Honorious pope of 
 Rome, was condemned ; did that council stay for 
 the Pope's confirmation before they sent forth 
 their decree ? Certainly they did not think it so 
 needful, as that they would have suspended or 
 cassated the decree, in case the pope had then 
 disavowed it: for, besidesthe condemnation of pope 
 Honorious for heresy, the thirteenth and fifty- 
 iifth canons of that council are expressly against 
 the custom of the church of Rome, But this 
 particular is involved in that new question, whether 
 the pope be abo\^e a council ? Now since the con- 
 testation of this question, there was never any free 
 or lawful council that determined for the pope, it 
 is not likely any should, and is it likely that any 
 pope will confirm a council that does not ? For 
 the council of Basil * is therefore condemned by 
 the last Lateran, which was an assembly in the 
 pope's own palace, and the council of Constance 
 is of no value in this question, and slighted in a 
 just proportion, as that article is disbelieved. But 
 I will not much trouble the question with a long 
 consideration of this particular ; the pretence is 
 •senseless and illiterate, against reason and expe- 
 rience, and already determined by St. Austin 'f 
 sufficiently as to this particular. " We may think 
 
 */ Vid. postea de Concil. Sinvessano. § 6. N. 9. 
 t Epist. 162. adGlorium. 
 
186 th:e liberty op puophesying. 
 
 the bishops who have given their judgment at 
 Rome were not good judges, there still remained 
 the larger council of the whole church in which 
 the cause might yet be discussed by their own 
 judges, who upon convicting these of pronouncing 
 a wrong judgment might annul their decree."* 
 For since popes may be parties, may be simoniacs, 
 schismatics, heretics, it is. against reason that in 
 their own causes, they should be judges, or that 
 in any causes they should be superior to their 
 judges. And as it is against reason, go is it against 
 all experience too; for the council Sinvessanum 
 (as it said) was convened to take cognizance of 
 pope Marcellinus ; and divers councils were held 
 at Rome to give judgment in the causes of Dama- 
 sus, Sixtus III, Symmachus, and Leo III and IV, 
 as is to be seen in Platina, and the Tomes of the 
 councils. And it is no answer to this and the like 
 allegations to say, in matters of fact and human 
 constitution the pope may be judged by a coun- 
 cil, but in matters of faith all the world must 
 stand to the pope's determination and authoritative 
 decision : for if the pope can by any colour pre- 
 tend to any thing, it is to a supreme judicature in 
 matters ecclesiastical, positive and of fact ; and 
 if he fails in this pretence, he will hardly hold up 
 his head for any thing else ; for the ancient bishops 
 derived their faith from the fountain, and held 
 that in the highest tenure, even from Christ their 
 head; but by reason of the imperial city'f' it 
 became the principal seat, and he surprized the 
 
 • Ecce putemus illos episcopos qui Roma? judicaverunt non bonps 
 jndices fuisse, restabat adhuc plenarium ecclesiae iiiiiversae concilium 
 ubi etiam cum ipsis judicibus causa possit agitari, ut si male 
 judicasse convicti essent, eorum sententiae solverentur» 
 
 t Vide ConciL Chalced. act. 1 5. " 
 
tTNCERTAINTY OF COCNClLS. 151 
 
 highest judicature, partly by the concession of 
 others, pai-tly by his own accidental advantages, 
 and yet even in these things although he was 
 <' superior to each one," nuy'or singtdis, yet he 
 was " inferior to all of them together," minor 
 universis:* and this is no more than what was 
 decreed of the eighth general synod ; which if it 
 be sense, is pertinent to this question ; for general 
 councils are appointed , to take cognizance of 
 questions and differences about the bishop of Rome, 
 *' not however to give sentence against him auda- 
 ciously," non tamen audacter in eum ferre senten-^ 
 tiam : by audactbr, as is supposed, is meant preeci- 
 pitcmter, hastily and unreasonably ; but if to give 
 sentence against him be wholly forbidden, it is 
 nonsense ; for to what purpose is an authority of 
 taking cognizance, if they have no power of 
 giving sentence, unless it were to defer it to a 
 superior judge, which in this case cannot be sup- 
 posed ? for either the pope himself is to judge his 
 own cause after their examination of him, or the 
 general council is to judge him : so that although 
 the council is by that decree enjoined to proceed 
 modestly and warily, yet they may proceed to 
 sentence, or else the decree is ridiculous and im- 
 pertinent. 
 
 But to clear all, I will instance in matters of 
 question and opinion : for not only some councils 
 have made their decrees without or against the 
 pope, but some councils have had the pope's con- 
 firmation, and yet have not been the more legiti- 
 mate or obligatory, but are known to be heretical. 
 For the canons of the sixth synod, although some 
 of them were made against the popes, and the 
 
 • Act. ult. can. 21. 
 
158 THE LIBERTY OF PROPHESYKSG. 
 
 custoiti of the church of Rome, a pope awhile 
 after did confirm the council, and yet the canons 
 are impious and heretical, and so esteemed by the 
 church of Rome herself. I instance in the second 
 canon which approves of that synod of Carthage, 
 under Cyprian, for rebaptization of heretics, and 
 the 72d canon that dissolves marriage between 
 J)ersons of differing persuasion in matters of Chris- 
 tian religion ; and yet these canons were approved 
 by pope Adrian I. who in his epistle to Tharasius^ 
 which is in the second action of the seventh synod, 
 calls them " canons divinely and legally made 
 and published," canones divirie et hgaliter preedir, 
 cdtos. And these canons were used by pope 
 Nicholas I. in his epistle ad Michaelem, and by 
 Innocent III. c. a multis. extra, de cetai. ordinam,- 
 dorum. So that now (that we may apply this) 
 there are seven general councils which by the 
 church of Rome are condemned of error. The 
 Council* of Antioch, A. D. 346, in which St, 
 Athanasius was condemned : the council of Milr 
 laine, A. D. 354, of above 300 bishops : the 
 council of Ariminum, consisting of 600 bishops : 
 the second council of Ephesus, A. D. 449^ in 
 which the Eutychian heresy was confirmed, and 
 the patriarch Flavianus killed by the faction of 
 Dioscorus : the council of Constantinople, under 
 Leo Isaurus, A. D. 730: and .another at Constan- 
 tinople 35 years after : and lastly, the coimcil at 
 Pisa 134 years since.-j- Now that these general 
 councils are condemned, is a sufficient argument 
 that councils may err ; and it is no answer to say 
 
 • Vid. Socra. i 2. c. 5, et Sozom. 1. 3. c. 5. . 
 
 t Gregor. in Regist. li. 3. caus. 7. ait Concilium Nuniidiee 
 errasse. Concilium Aquisgr?ini erravit. De raptore et rapta dist. 20. 
 can. de libellis, in gloss^. 
 
UNCERTAINTY OF COUNCILS. 16& 
 
 they were not confirmed by the pope ; for the 
 pope's confirmation I have shewn not to be neces- 
 sary, or if it were, yet even that also is an argu- 
 ment that general councils may become invalid^ 
 either by their own fault, or by some extrinsical 
 supervening accident, either of which, evacuates 
 their authority ; and whether all that is required 
 to the legitimation of a council, was actually 
 observed in any council, is so hard to determine, 
 that no man can be infallibly sure that such a 
 council is authentic and sufficient pr-obation. 
 
 And this is the second thing I shall observe. 
 There are so many questions concerning the effi- 
 cient, the form, the matter of general councils, 
 and their manner of proceeding, and their final 
 sanction, that after a question is determined by a 
 conciliary assembly^ there are perhaps twenty 
 more questions to be disputed before we can with 
 confidence, either believe the council upon its 
 mere authority, or obtrude it upon others. And 
 upon this ground, how easy it is to elude the 
 pressure of an argument drawn from the authority 
 of a general council, is very remarkable in the 
 question about the pope's or the council's supe- 
 riority ; which question although it be defined for 
 the council against the pope, by five general 
 councils, the council of Florence, of Constance, of 
 Basil, of Pisa, and one of the Laterans, yet the 
 Jesuits to this day, account this question, " unde- 
 termined," pro non definitd, and have rare pre- 
 tences for their escape. As first, it is true, a council 
 is' above a pope, in case there be no pope, or he 
 uncertain ; which is Bellarmine's answer, never 
 considering whether he spake sense or no, nor 
 yet remembering that the council of Basil deposed 
 
160 THE LIBERTY OF PROPHESYIWG. 
 
 Eugenius, who was a true pope, and so acknow-* 
 ledged. Secondly, sometimes the pope did not 
 confirm these councils, that is their answer : and 
 although: it was an exception that the Fathers 
 never thought of, when they were pressed with 
 the authority of- the council of Ariminum or 
 Syrmium, or any other Arian convention ; yet 
 the council of Basil was convened by pope 
 Martin V. then, in its sixteenth session, declared 
 by Eugenius the IV. to be lawfully continued, and 
 confirmed expressly in some of its decrees by pope 
 Nicholas, and so stood till it was at last rejected 
 by Leo X.' very many years after ; but that came 
 too late, and with too visible an interest ; and this 
 council did decree, " that a council is to be conr 
 sidered as superior to a pope :" fide catholic^ 
 tenendum concilium esse supra papam : but if one 
 pope confirms it, and another rejects it, as it 
 happened in this case and in many more, does 
 it not destroy the competency of the authority ? 
 And we see it by this instance, that it so serves the 
 turns of men, that it is good in some cases, that is, 
 when it makes for them, and invalid when it 
 makes against them, Thirdly, but it is a, little 
 more ridiculous in the case of the council of Con- 
 stance, whose decrees were confirmed by Martin. V,^ 
 but that this may be no argument against them, Bel- 
 larmine tells you he only confirmed those things, 
 " which were done with our concurrence after 
 Our diligent examination;" quee facta fuerant con- 
 ciliarit&, re diligenter examinatd ; of which there 
 being no mark, nor any certain rule to judge it, 
 it is a device that may evacuate any thing we 
 have a mind to, it was not done condlia/ritlr^ that 
 is, not according to our mind ; for conciliarithry 
 
UNCjJRTAINTY OF COUNCILS. 161 
 
 is a fine new nothing, that may signify what you 
 please. Fourthly, but other devices yet more 
 pretty they have ; as, whether the council of 
 Lateran, was a general council, or no, they know 
 not, (no, nor will not know) which is a wise and 
 plain reservation of ■ their own advantages, to 
 make it general, or not general, , as shall serve 
 their turns. Fifthly, as for the council of Florence, 
 they are not sure, ^whether it hath defined the 
 question ''openly enough." satis apertb; apertl they 
 will grant, if you will allow them not satis apertb. 
 Sixthly and lastly, the council of Pisa is, " neither 
 approved nor disallowed," neque approbatum neque 
 reprobatum ;* which is the greatest folly of all, and 
 most prodigious vanity. So that by something or 
 other, either they were not convened lawfully, or 
 they did not proceed condliariter, or it is not 
 certain th^t the council was general, or no ; or 
 whether , the council were approbatum or repro- 
 batum, or else it is '•'. partly confirmed and partly 
 disallowed ;" partim confirmatum, partim repro- 
 batum, or else it is neque approbatum, neque, repro- 
 batum^ ; by one of these ways, or a device like 
 to these, all councils and all decrees shall be made 
 to signify nothing, and to have no authority. 
 
 3. There is no general council that hath deter- 
 mined that a general council is infallible: no 
 Scripture hath recorded it ; no tradition universal 
 hath transmitted to us any such proposition ; so 
 that we must receive the authority at a lower 
 rate, and upon a less probability than the things 
 consigned by that authority. And it is strange 
 that the decrees of councils should be esteemed 
 authentic and infallible, and yet it is not infallibly 
 
 * Bellar. de cone. 1. 1. c. 8. 
 M 
 
162 THE LIBERTY OF PROPHESYIN'G. 
 
 oei'tain, that the councils themselves are infallible^ 
 because the belief of the council's infallibility is not 
 proved to us by any medium, but such as may 
 deceive us. 
 
 4. But the best instance that councils are some^ 
 and may all be, deceived, is the contradiction of 
 one council to another; for in that case, both 
 cannot be true, an<i which of them is true, mus^ 
 belong to another judgment, which is less than 
 the solemnity of a general council ; and the deter- 
 mination of this matter can be of no great;er 
 Certainty after it is concluded, than when it was 
 propounded as a question, being it is to be de- 
 termined by the same authority, or by a less 
 than itself. But for this allegation, we cannot 
 want instances ; the council of Trent * allows pic- 
 furing of God the Father ; the council of J^iee 
 altogether disallows it ; the same Nicene counoil,t 
 which was the seventh general, allows of picturing 
 Christ in the form of a lamb; but the sixth synod 
 •by no means will endure it, as Caranza affirms i 
 the council of Neocaesarea confirmed by Leo IV. 
 dist. ^0. de libellis,X and approved by the first 
 Nicene council, as it is said in the seventh session 
 of the council of Florence, forbids second mar- 
 riages, and imposes penances on them that are 
 married the second time, forbidding priests to be 
 present at such marriage feasts : besides, that this 
 is expressly against the doctrine of St Paul, it is 
 also against the doctrine of the council of Laodicea,! 
 wfeieh took off such penances, and pronounced 
 second marriages to be free and lawful. Nothing is 
 more discrepant than the third council of Carthage 
 
 ' Sess. 25. , t Act. 2. | Can 82. 
 
 § Cap. 1. L. 17. de cul. Dei. c 20. 
 
UNCERTAINTY OF COUNCILS. 163 
 
 and the council of Laodicea, about assignation of 
 the canon of Scripture, and yet the sixth general 
 synod approves both : and I would fain know if 
 all general councils are of the same mind with the 
 Fathers of the council of Carthage, who reckon 
 Ihto the canon five books of Solomon. I am 
 sure St. Austin reckoned but three, and I think 
 all Christendoin beside, are of the same opinion.* 
 And if we look into the title of the law De conciliiSf 
 cBlhiConcordantia dmcordantiarmn, we shall find 
 instances enough to confirm that the decrees of 
 some councils are contradictory to others, and 
 that no wit can reconcile them : and whether they 
 did or no, that they might disagree, and former 
 councils be corrected by later, was the belief of 
 the doctors in those ages in which the best and 
 most famous councils were convened, as appears 
 in that famous saying of St. Austin^ speaking con- 
 cerning the rebaptizing of heretics ; and how 
 much the Africans were deceived in that question. 
 He answers the allegation of the Bishops' letters, 
 and those national councils which confirmed 
 St, Cyprian's opinion, by saying that they were 
 no final determination. For " The letters of 
 Bishops may be corrected by national councils, 
 national councils by larger conventions, and these 
 again -by later assemblies." -f- Not only the occa- 
 sion of the question being a matter not of fact, 
 but of faith, as being instanced in the question of 
 rebaptization : but also the very fabric and 
 economy of the words, put by all the answers of 
 those men who think themselves pressed with the 
 
 * L' ] 7 de cul. Dei. c. 20. 
 
 t Episcoporum literae emenidari possunt k concilils nationalibus, 
 concilia nationalia h, plenariis, ipsaque plenaria priora si posterioribus 
 emendari. L. S. de bapt. Donat. c. 3. 
 
 M 2 
 
164 THE LIBERTY OF PROPHESYING. 
 
 authority of St. Austin. For as national councils 
 may correct the bishops' letters, and general-- 
 councils may correct national, so the later general 
 may correct the former, that is, have contrary 
 and better decrees of manners, and better deter- 
 minations in matters of faith. And from hence 
 hath riseti a question whether is to be received, 
 the former or the later councils, in case they con- 
 tradict each other. The former are nearer the 
 fountains apostolical, the later are of greater con- 
 sideration ; • the first, have more authority, the 
 later more reason ; the first are more venerable, 
 the later more inquisitive and seeing. And now 
 what rule shall we have to determine our beliefs, 
 whether to authority, or reason ; the reason and 
 the authority, both of them not being the highest 
 in their kind, both of them being repudiable,' and 
 at most but probable ? And here it is, that this 
 great uncertainty is such, as not to determine any 
 body, but fit to serve every body ; and it is sport to 
 see that Bellarmine * will by all means have the 
 council of Carthage preferred before the council of 
 Laodicea, because it is later, and yet he prefers 
 the second Nicenef council before the council of 
 Frankfort, because it is elder : St. Austin would 
 have the former generals to be mended by the 
 later ; but Isidore in Gratian, says, when councils 
 do differ standum esse antiqmoribits,'^ the elder must 
 carry it: and indeed these probables are buskins 
 to serve every foot, and they are like magnum 
 et parvum, they have nothing of their own, all 
 ihat they have is in comparison of others ; so these 
 topics have nothing of resolute and dogmatical 
 
 * Lib. E-. de cone. c. 8. § respondeo in priniis, 
 
 t Ibid. § de concilio autem. 
 
 t Dist. 20. can. Domino sancta 
 
UNCERTAINTY OF COUNCILS. 165 
 
 truth, but in relatioa to such ends a:s an ititere&ted 
 person hath a mind to serve upon them. 
 
 6. There are many councils corrupted, and, 
 many pretended, and alledged, when there wercj 
 no. such things, both which make the topic of the^ 
 authority of councils to be little and inconsider^ible : 
 there is a council brought to light in the edition 
 of councils by Binius, viz. Sinvessanum, pretended 
 to be kept in the; year 303, but it was so private, 
 until then, that we find no mentipn of it in any 
 ancient record : neither Eusebius nor Ruffinus,; 
 St. Jerome nor Socrates, Sozomen nor Theo- 
 doret, nor Eutropius, nor Bede knew any thing 
 of ,it^ and the eldest allegation of it is by pope 
 Nicholas I. in the ninth century. And he that 
 shall consider that 300 bishops in the midst of 
 horrid persecutions (for so then they were) are 
 pretended to have convened, will need no greater, 
 argument to suspect the imposture ; besides, he 
 that was the framer of the engine did not lay his 
 ends together handsomely, for it is said that the 
 deposition of Marcellinus by the synod was told 
 to Diocletian, when he was in the Persian war, 
 when, as it is known, before that time he had re- 
 turned to Rome and triumphed for his Persian 
 conquest, as Eusebius in his chronicle reports: and 
 this is so plain, that Binius and Baronius pretend 
 the text to be corrupted, and to go to mend* it by 
 such an emendation as is a plain contradiction to 
 the sense ; and that so un-clerk-jike (viz. by putting 
 in two words and leaving out one) which whether 
 it may be allowed them by any licence less than 
 
 * Pro cum esset in bello Persarum legi volunt cum reversus esset 
 e bello Persanim, Euseb. Chronicon. vide Binium in notis a,d 
 Concil. Sinvessanum. Tom, 1. Concil. et Baron. Annul. Tom. 3. 
 A. D, 303. num. 107. 
 
166 THE LIBERTY OF PROPHESYING. 
 
 poetical let critics judge. St. Gregory * saith that 
 the Constantinopolitans had corrupted the synod 
 of Chalcedon, and that he suspected the same 
 concerning the Ephesine council : and in the fifth 
 synod there was a notorious prevarication, for 
 there were false epistles of pope Vigilius and 
 Menna the patriarch of Constantinople inserted, 
 and so they passed for authentic till they were 
 discovered in the sixth general synod, actions the 
 12th and 14th: and not only false decrees and 
 actions may creep into the codes of councils ; but 
 sometimes the authority of a learned man may 
 abuse the church with pretended decrees, of which 
 there is no oapy or shadow in the code itself: and 
 thus Thomas Aquinas f says that the epistle to the 
 Hebrews was reckoned in the canon by the Nicene 
 council, no shadow of which appears in those 
 copies we now have of it ; and this pretence and 
 the reputation of the man prevailed so far with 
 Melchior Canus, the learned bishop of Canaries, 
 that he believed it upon this ground, " so htfly a 
 man would not have asserted such a thing if he 
 had not been fully assured of it."J And there are 
 many things which have prevailed upon less reason 
 and a more flight authority. And that very 
 council of Nice, hath not only been pretended by 
 Aquinas, but very much abused by others, and its 
 authority and great reputation hath made it more 
 liable to the fraud and pretences of idle people : for 
 whereas the Nicene Fathers made but twenty 
 canons, for so many and no more were received 
 by Cecilian§ of Carthage, that was at Nice in 
 
 * L, 5. Ep. 14. ad Narsem. f Comment, in Hebr. 
 
 + Vir sanctus rem adeo gravem non astrueret, nisi compertum 
 habuisset. 
 
 § Con. Carthstg. VI. cap. 9, 
 
UNCERTAINTy OF COUNCILS. 16t 
 
 the council; by St. Austin,* and 200 Africai^ 
 bishops with him ; by St. Cyrillf of Alexandria^ 
 by Atticus;f of Constantinople, by Ruffinus, 
 Isidore § and Theodoret, asBaronius|| witnesses, 
 yet there are fourscore lately found out in an 
 "Arabian MS. and published in Latin by Turrian 
 and Alfonsus of Pisa ; Jesuits surely, and like to 
 be masters of the mint. And not only the canons, 
 bat the very acts of the Nicene council are false 
 and spurious, and are so confessed by Baronius ; 
 though how he and Lindanus** will be reconciled 
 upon the point, I neither know well nor much 
 care. Now if one council be corrupted, we see 
 by the instance of St. Gregory, that another may 
 be suspected, and so all; because he found the 
 council of Chalcedon corrupted, he suspected also 
 the Ephesine, and another might have suspected 
 more, for the Nicene was tampered foully with ; 
 and so three of the four generals were sullied and 
 made suspicious^ and therefore we could not be 
 secure of any. If false acts be inserted in one 
 council, who can trust the actions of any, unless 
 he had the keeping the records himself, or durst 
 swear for the register : and if a very learned man, 
 (as Thomas Aquinas was) did either wilfully 
 deceive us, or was himself ignorantly abused iu 
 allegation of a canon which was not, it is but a 
 very fallible topic at the best, and the most holy 
 
 * Con. African, 
 t Ibid. c. 102. et c. 133. 
 X Lib. 1. Eccl. Hisf. c. 6. 
 § Imprinc. Con. de Synod. Princ. 
 
 II Baronius, torn. 3. A. D. 325. n. 156. Tom. 3. ad A. D. 325. 
 n. 62. 63, 
 
 ** Panopl. I. 2. c, 6, • 
 
168 THE tIBEKTY OF PROPHESYING. 
 
 man thait is may be abused himself, and the wisest 
 may deceive others. 
 
 6. And lastly, to all this and to the former in- 
 stances, by way of corollary, I add some more 
 particulars in which it is notorious that councils 
 general, and national, that is, such as were either 
 general by original, or by adoption into the canon 
 qf the Catholic Church did. err, and were actually 
 deceived. The first council of Toledo admits to 
 the communion him that hath a concubine, so he 
 have no wife besides, and this council is approved 
 by pope Leo in the 92d epistle to Rusticus, bishop 
 of, Narbona. Gratian* says, that the council 
 means by a concubine, a wife married sine dote et 
 solennitate ; but this is daubing with untempered 
 mortar. For though it was a custom amongst the 
 Jews to distinguish wives from their concubines^ 
 by dowry and legal solemnities, yet the Christian 
 distinguished them no otherwise, than as lawful 
 and unlawful, than as chastity and fornication; 
 and besides, if by a concubine is meant a lawful 
 .wife without a dowry, to what purpose should the 
 council make a law that such a one might be ad- 
 mitted to the communion ? For I suppose it was 
 never thought to be a law of Christianity, that a 
 man should have a portion with his wife, nor he 
 that married a poor virgin should deserve to, be 
 excommunicate. So that Gratian and his foUowr 
 ers are pressed so with this canon, that to avoid 
 the impiety of it, they expound it to a signification 
 without sense or purpose. But the business then 
 was, that adultery was so public and notorious a 
 practice, that the council did chuse rather to 
 
 '^ Dist. 34. can. omnibus.. 
 
UNCEKTAmTT OF COUNCILS. 169 
 
 endure simple fornication, that by such permission 
 of a. less, .they might slacken the public custom of 
 a greater, just as at Rome they permit stews to 
 prevent unnatural sins ; but that by a public 
 sanction, fornicators, habitually and notoriously 
 such, should be admitted to the holy communion, 
 was an act of priests, so unfit for priests, that no 
 excuse can make it white or clean. The council 
 of Wormes* does authorize a superstitious custom 
 at that time too much used, of discovering stolen 
 goods by the Holy Sacrament, which Aquinas f, 
 justly condemns for superstition. The sixth j 
 synod separates persons lawfully married upon an 
 accusation and crime of heresy : the Roman 
 council under pope Nicholas II. § defined that not 
 only the Sacrament of Christ's body, but the very 
 body itself of our blessed Saviour is handled and 
 broken by the hands of the priest, and chewed by 
 the teeth of the communicants; which is a mani- 
 fest error, derogatory from the truth of Christ's 
 beatifical resurrection, and glorification in the 
 heavens, and disavowed by the church of Rome 
 itself: but Bellarmine|| that answers all the argu- 
 ments in the world, whether it be possible or not 
 possible, would fain make the matter fair, and 
 the decree tolerable; for says he, the decree 
 means that the body is broken not in itself biit in 
 the sign, and yet the decree says that not only 
 the Sacrament, (which if any thing be, is cer- 
 tainly the sign) but the very body itself is broken 
 and champed with hands and teeth respectively ; 
 which indeed was nothing but a plain over-acting 
 the article in contradiction to Berengarius. And 
 
 * Cap. 3. t Part 3. q. 80. a. 6. ad 3 m. t Can. 72. 
 
 § Can., ego Berengar. de consecrat. dist. 2. 
 
 II Lib. 2. c. 8. de ConciL 
 
170 THE LIBERTY OF PROPHESYING. 
 
 the answer of Bellarmine is not sense; for he 
 denies that the body itself is broken in itself (that 
 was the error we charged upon the Eoman symtd) 
 and the sign abstracting from the Ijody is not 
 broken (for that was the opinion that council 
 condemned in Berengarius) but says Bellarmine, 
 the body in the sign: what is that? for neither 
 the sign, nor the body, nor both together are 
 broken : for if either of them distinctly, they 
 either rush upon the error which the Roman 
 synod condemned in Berengarius, or upon that 
 which they would fain- excuse in pope Nicholas" 
 but if both are broken, then it is true to affirm it 
 of either, and then the council is blasphemous in 
 saying that Christ's glorified body is passible and 
 frangible by natural manducation : so that it is 
 and it is not, it is not this way, and yet it is no 
 way else, but it is spme way, and they know not 
 how, and the council spoke blasphemy, but it 
 must be, made innocent ; and therefore, it was re- 
 quisite a cloud of a distinction should be raised, 
 that the unwary reader might be amused, and the 
 decree escape untouched ; but the truth .is, they 
 that undertake • to justify all that other men say, 
 must be more subtle than they that said it, and 
 must use such distinctions which possibly the first 
 authors did not understand. But I will multiply 
 no more instances, for what instance soever I shall 
 bring;, some or other will be answering it, which 
 thing is so far from satisfying me in the particu- 
 lars, that it increases the difficulty in the general, 
 and satisfies me in my first belief: for* if no 
 
 * Ilia demiim eis videntur edicta et concilia quae in rem suam 
 faciuBt ; reliqua non pluris aestimant quara conventum muliercularum 
 in textrinS, vel therrois. Ludo, Vives. ia Scholiis, lib. 30. Aug, 
 {le Civit. Dei. c, gS.! 
 
TTNCERTAINTY OF COUNCILS. 17l 
 
 decrees of councils can make against them, though 
 they seem never so plain against them, then let 
 others be allowed the same liberty, (and there is 
 all the reason in the world they should) and no 
 decree shall conclude against any doctrine that 
 they have already entertained ; and by this means 
 the church is no fitter instrument to decree con- 
 troversies than the Scripture itself, there being as 
 much obscurity and disputing in the sense, and 
 the manner, and the degree, and the competency, 
 and the obligation of the decree of a council, as of 
 a place of Scripture. And what are we the 
 nearer for a decree, if any sophister shall think 
 his elusion enough to contest against the authority 
 of a council ? Yet this they do, that pretend 
 highest for their authority, which consideration, 
 or some like it, might possibly make Gratian 
 prefer St. Jerome's* single testimony before a 
 w^hole council, because he had Scripture of his 
 side; which says, that the authority of councils 
 is not " deserving of credit and confidence on 
 their own account," avTowiarog, and that councils 
 may possibly recede from their rule, from Scrip- 
 ture ; and in that case, a single person proceeding 
 according to rule is a better argument ; which 
 indeed was the saying of Panormitan; " In 
 matters of faith, the opinion of an individual is 
 preferable to the dictate of a pope or of a whole 
 council, if he be guided in his decision by better 
 arguments."t 
 
 I end this discourse with representing the 
 
 * 36. q. 2. c. placuit. 
 
 t In coneernerttibus fidem etiam dictum uiiius privati esset dieto 
 papse aut totius concilii prasferendum, si ille moveretur 'melioribus 
 argumentis. Part, 1, de election. Et elect, potest, cap. signj 
 ficasti, 
 
172 THE LIBERTY OF PROPHESYING. 
 
 words of Gregory Nazienzen in his epistle to 
 Procopius ; " To say the truth, such is my feeling 
 that I would shun all the councils of bishops, foB 
 I have never known one of them come to any 
 good and prosperous issue, or which did not rather 
 tend to the increase than the diminution of wick- 
 edness."* But I will not be so severe and dog- 
 matical against them ; for I believe many councils 
 to have been called with sufficient authority, to 
 have been managed with singular piety and pru- 
 dence, and to have been finished with admirable 
 success and truth. And where we find such 
 councils, he that will not, with all veneration, 
 believe their decrees, and receive their sanctions, 
 understands not that great duty he owes to them 
 who have the care of our souls, whose faith we 
 are hound to follow, (saith St., Paul "1") that is, so 
 long as they follow Christ, and certainly many 
 councils have done so : but this was then when 
 the public interest of Chistendom was better 
 conserved in determining a true article, then in 
 finding a discreet temper, or a wise expedient to 
 satisfy disagreeing persons ; (as the fathers ^t Trent 
 did, and the Lutherans and Calvinists did at 
 Sendomir in Polonia ; and the Sublapsarians and 
 Supralapsarians did at Dordt.) It was in ages 
 when the sum of religion did not consist in main- 
 taining the. grandezza of the papacy ; where there 
 was no order of men with a fourth vow upon 
 
 * Ego si vera scribere oportet ita animo affectus sum, ut omnia 
 Episcoporum concilia fugiam, quoniam nulling concilii iinem Istum 
 fauslnmque vidi, nee quod depulsionem maelorum potius quam 
 accessionem et incrementum habuerit. Athanas, lib. de synod, 
 Ftustra. igitur circumcurgjtantes praetexunt obfidem se synodos 
 postulare, cum sit divina Scriptura omnibus potentior, 
 
 t Heb. 13. 7. 
 
UNCERTAINTY OF CODNCILS. 1T3 
 
 them, to advance St. Peter's Chair ; when there 
 was no man, nor any . company of men, that 
 esteemed themselves infallible, and therefore they 
 searched for truth as if they meant' to find it, 
 and would believe it if they could see it proved, 
 not resolved to prove it because they had upon 
 chance or interest believed it ; then they had rather 
 have spoken a truth, than upheld Iheir reputation, 
 but only in order to truth. This was done some- 
 time|, and when it was done, God's Spirit never 
 failed them, but gave them such assistances as 
 were sufficient to that good end for which they 
 were assembled, and did implore his aid : and 
 therefore it is, that the four > general councils so 
 called by way of eminency, have gained so great 
 a reputation above all othersj not because they 
 had a better promise, or more special assistances, 
 but because they proceeded better according to 
 the rule, with less faction, without ambition and 
 temporal ends. 
 
 And yet those very assemblies of bishops had 
 no authority by their decrees to make a divine 
 faith, or to constitute new objects of necessary ' 
 credence ; they made nothing true that was not 
 so before, and therefore they are to be apprehended 
 in the nature of excellent guides, and whose, de- 
 crees are most certainly to determine all those 
 who have no argument to the contrary of greater 
 force and efficacy than the authority or reasons of 
 the council. And there is a duty owing to every 
 parish priest, and to every diocesan bishop ; these 
 are appointed over us, and to answer for our souls, 
 and are therefore morally to guide us, as reasonable 
 creatures are to be guided, that is, by reason and 
 discourse : for in things of judgment and under- 
 standing, they are but in form next above beasts. 
 
174 THE LIBERTY OF PROPHESlVlNG. 
 
 that are to be ruled by the imperiousness and 
 absoluteness of authority, unless the authority be 
 divine, that is, infallible. Now then, in a juster 
 height, but still in its true proportion, assemblies 
 of bishops are to guide us with a higher authority, 
 beca4lse in reason it is supposed they will do it 
 better, with more argument and certainty, and 
 with decrees, which have the advantage by being 
 the results of many discourses of very wise and 
 good men: but that the authority of general 
 councils, was never esteemed absolute, infallible 
 and unlimited, appears in this, that before they 
 were obliging, it was necessary that each particu- 
 lar church respectively should accept them, con- 
 currente universali totius ecclesia consejisu, ^c. in 
 deda/ratione veritatum quee credendee sunt. ^c. *■ 
 That is the way of making the decrees of councils 
 become authentic, and be turned into a law as 
 Gerson observes | and till they did, their decrees 
 were but a dead letter, (and therefore it is, that 
 these later popes have so laboured, that the council 
 of Trent should be received in France ; and Carolus 
 Molineus, a great lawyer, and of the Roman com- 
 munion, disputed t against the reception,) and this 
 is a known condition in the canon law, but it 
 proves plainly, that the decrees of councils have 
 their authority from the voluntary submission of 
 the particular churches, not from the prime sanc- 
 tion and constitution of the council. And there 
 is great reason it should ; for as the representative 
 body of the church derives all power from the 
 diffusive body which is represented, so it resolves 
 
 * Vid. St. August. 1. 1. c. 18. de bapt. contr. Donat. 
 t So did the third estate oi France in the convention of the 
 three estates under Lewis the 1 3th earnestly contend against itw 
 
UNCERTAINTY OF COttNCItS. 17S 
 
 into it, and though it may have all the legal 
 power, yet it hath not all the natural ; for^more 
 able men may be unsent, then sent ; and they who 
 are sent may be wrought upon by stratagem^ 
 which cannot happen to the whol© diffusive 
 church ; it is therefore most fit that since the legal 
 power, that is, the external was passed over to 
 the body representative, yet the efficacy of it, and 
 the internal, should so still remain in the diffusive 
 as to Tiave power to consider whether their repre- 
 sentatives did their duty, yea or no, and so to 
 proceed accordingly : fpr unless it be in matters 
 of justice, in which the interest of a third person 
 is concerned, no man will or can be supposed to 
 pass away all power from himself of doing himself 
 right, in matters personal, proper, and of so high 
 concernment : it is most unnatural and unreason- 
 able. But besides, that they are excellent instru- 
 ments of peace, the best human judicatories in, 
 the world, rare sermons, for the determining a 
 point in controversy, and the greatest probability 
 from human authority, besides these advantages, 
 {I say) I know nothing greater that general 
 councils can piietend to, with reason and argument 
 sufficient to satisfy aJiy wise man : and as there 
 was never any council so general, but it might 
 have been more general ; for in respect of the 
 whole church, even Nice itself was but a small 
 assembly; so there is no decree so well constituted, 
 but it may be proved by an argument higher than 
 the authority of the council: and therefore general 
 councils, and national, and provincial, and dioce- 
 san in their several degrees, are excellent guides 
 for the prophets, and directions and instructions 
 for their Prophesyings, but not of weight and 
 authority to restrain their Liberty so wholly, but 
 
176 THR LIBERTY OF PROPHESYING. 
 
 that they may dissent when they see a reason 
 strong enough so to persuade them, as to be wiUing? 
 upon the confidence of that reason and their own 
 sincerity, to answer to God for such their modesty^ 
 and peaceable, but (as they believe) their necessary 
 disagreeing. 
 
 Section VII. 
 
 Of the fallibility of the Pope, and the uncertainty of 
 his expounding Scriptv/re, and resolving questiom. 
 
 BUT since the question between the council 
 and the pope grew high, , there have not wanted 
 abettors so confident on the pope's behalf, ; as to 
 believe general councils to be nothing but pomps 
 and solemnities of the catholic church, and that all 
 the authority of determining controversies is 
 formally and ^effectually in the pope. And there- 
 fore to appeal from the pope to a future council 
 is a heresy, yea, and treason too, said pope 
 Pius II, * and therefore it concerns us now to be 
 wise and wary. But before I proceed, I must 
 needs remember that pope Pius II, f while he was 
 the wise and learned' ^neas Sylvius, was very 
 confident for the pre-eminence of a council, and 
 gave a merry reason why more clerks were for 
 the popes than the council, though the truth was 
 
 * Episf. ad Norimberg. 
 
 t Patrum et'avorum nostrorum tempore pauci audebant dicere 
 papam esse supra concilium. 1. 1. de gestis concil, Basil. 
 
FALLIBILITY OF THE POPE. 177 
 
 on the other side, even because the pope giveg 
 bishoprics and abbeys, but councils give none; 
 and yet, as soon as he was made pope, as if he 
 had been inspired, his eyes were open to see the 
 great privileges of St. Peter's chair, which before 
 he could not see, being amused with the truth, or 
 else with the reputation of a general council. 
 But however, there are many that hope to make 
 it good, that the pope is the universal and the 
 infallible doctor, that he breathes decrees as 
 oracles, that to dissent from any of his cathedral 
 determinations^ is absolute heresy, the rule of faith 
 being nothing else but conformity to the chair of 
 Peter. So that here we have met a restraint of 
 Pifophecy iiideed ; but yet to make amends, I hope 
 we shall have an infallible guide ; and when a man 
 is in heaven, he will never complain that his 
 choice is taken from him, and that he is confined 
 to love and to admire, since his love and his ad- 
 miration is fixed upon that which makes him 
 happy, even upon God himself. And in the 
 church of Rome there is in a lower degree, blit 
 in a true proportion, as little cause to be troubled, 
 that we are confined to believe just so, and no 
 choice left us for oiir understandings to discover,^ 
 or our wills to chuse, because though we be limited, 
 yet we are pointed out where we ought to rest, 
 we are confined to our center, arid there where 
 our understandings will be satisfied, and therefore 
 will be quiet, and. where after all our strivings, 
 stifdies and endeavours, we desire to come, that 
 is, to truth, for there we are secured to find it, 
 because we have a guide that is infallible : if this 
 prove true, we are well enough. But if it be false 
 or uncertain, it were better we had still kept our 
 
l78 THE LIBERTY OF PROPHESYING. 
 
 Liberty, than be cozened out of it with gay pre- 
 tences. This then, we must consider. 
 
 And here we shall be oppressed with a cloud 
 of witnesses : for what more plain than the com- 
 mission given to Peter ? " -Thou art Peter, and 
 upon this rock will I build my chivrch. And to thee 
 will I give the keys" And again, " For thee ham 
 I prayed that thy faith fail not ; but thou, when thou 
 art converted, confirm thy brethren ." And again,: 
 " If thou lovest me, feed my sheep:''' now nothing 
 of this being spoken to any of the other Apostles,' 
 by one of these places, St. Peter must needs be 
 appointed foundation or head of the church, and 
 by consequence he is to rule and govern all. By 
 some other of these places he is made the supremd 
 pastor, and he is to teach and deterjnine all, and 
 enabled with an infallible power so to do : and in 
 a right understanding of these authorities, the 
 fathers speak great things of the chair of Peter ; 
 for we are as much bound to believe that all this 
 Was spoken to Peter's successors, as to his person ; 
 that must by all means be supposed, and so did 
 the old doctors, who had as much certainty of it 
 as we have, and no more ; but yet let us hear what 
 they have said. " To this church, by reason of its 
 more powerful principality, it is necessary all 
 
 churches round about should convene : *... In thi% 
 
 tradition Apostolical, always was observed, and 
 therefore to communicate with this bishop, with 
 this church, was to be in communion with the 
 
 church Catholic :t To this church, error or 
 
 perfidiousness cannot have access::]:... Against 
 
 * Irenae. contra. htere§. 1. 3. c. 3. 
 ' t Ambr. de obitu Salyrf, et 1. ] . Ep. 4. ad Imp. Cypr. Ep. 52. 
 t Cypr. Ep. 55. ad Cornel. 
 
FALLIBILITY OP PO?E. 179 
 
 this see, the gates of hell cannot prevail:* ..For 
 
 we know this church to be built upon a rock : 
 
 ..And whoever eats the Lamb not within this 
 
 house, is prophane ; he that is not in the ark of 
 Noah, perishes in the inundation of waters. 
 He that gathers not with this bishop, he scatters; 
 and he that belongeth not to Christ, must needs 
 belong to Antichrist." t And that is his final 
 sentence : but if you would have all this proved 
 by an infallible argument, Optatus,:]; of Milevis in 
 Africa, supplies it to us from the very name of 
 Peter : for therefore Christ gave him the cognomi- 
 nation of Cephas, " from the head," aTro tjjc ke^oX^c, 
 to shew that St. Peteir was the visible head of 
 the Catholic church. " A cover this, truly worthy 
 of the dish," as we say ; dignum patelld operculum! 
 This long harrangue must needs be full of tragedy 
 to all them that take liberty to themselves to follow 
 Scripture and their best guides, if it happens in 
 that liberty that they depart from the persuasions 
 or the communion of Rome: but indeed, if with 
 the peace of the bishops of Rome, I may say it, 
 this scene is the most unhandsomely laid, and the 
 worst carried, of any of those pretences that have 
 lately abused Christendom. 
 
 1. Against the allegations of Scripture, I shall 
 lay no greater prejudice than this, that if a person 
 disinterested should see them,, and consider what 
 the products of them might possibly be, the last 
 thing that he would think of, would be, how that 
 any of these places should serve the ends or pre- 
 tences of the church of Rom'#: for to instance in 
 one of the particulars; that man had need have a 
 
 * St. Austin, in Psal. contra, partem. Donat. 
 t Hieron. Ep. 57. ad Damasum. 
 J L. 3. contra. Parmeflian. 
 
 N 2 
 
180 TH13 lilByERTY OF PROPHESYING. 
 
 strottg fancy -\Yho imagines, that because Ghrist 
 prayed for St. Peter, that (being he had designed 
 him to be one of those upon whose preaching and 
 doctrine he did mean to constitute a church) that 
 his faith might not fail, (for it was necessary that 
 no bitterness or stopping should be in one of the 
 first springs, least the current be either spoiled 
 or obstructed) that therefore, the faith, 'of pope 
 Alexander VI. or Gregory, or Clement, 1,500. 
 years after, should be preserved by virtue of 
 that prayer, which the form; of words, the time, 
 the occasion, the manner of the address, the effect 
 itself, and all the circuntstances- of the action and 
 person, did determine; to be persbnail; and- wheitt 
 it was more than pei-sonal, * St. Peter did not rer 
 presesent his successors at Rome, but the whole 
 Catholic church, says Aquinas and the divines of 
 the University of Paris.-f " Tbey would be prayed to 
 for the church alone," volunt enimpro sold ecclesia 
 esse oratum, says Bellarmine of them^ and th^ 
 glosg upon the canon law, plainly denies . the 
 effect of this ,prayer at all to appertain, to the 
 pope._ "The question is, respecting what churcrj 
 it,' is said, that it is infallible: is it of the pope 
 himself, who is called the church ? But it is certain 
 the pope may err — I answer, the congregation of 
 the faithful is balled the churcb, and it cannot- be 
 Otherwise tJiaaLsuch, for our Lord himself prays 
 lor the, church, and will not be disappointed, of 
 theu request of his lips." J But there is a litt,k 
 
 jH* 22(s. q2. a. 6.ar, 6.ad3 iji. , ,' 
 
 , i^L- 4. de Homan. Ppnt. c. 3, § I. 
 
 iQuare 3e qiiS, ecclesia intelligas quod hoc dicitur'quod non 
 possit errare, si de.ipsp papa qui ecclesia dicitur? sed certum"est 
 
 quod papa errare potest Itei^pondeo, ipsa, cpngregatio fideliam 
 
 hic dicitur ecclesia, et talis ecclesia non potest noii esse, nam ipse 
 
rALLlBILITY OF THE POPE. 181 
 
 d&ngei*in this argument wHen we Well consider 
 it ; jbut it is likely td redound on the head of them 
 :#hose turns it should serve: for it may be re- 
 wiembered that for all this prayer of Christ for 
 ■St. Peter, the g'ood man fell foully, and denied 
 'his master shamefully : and shall Christ's prayet- 
 •be of greater effioaoy for his successors, for whom 
 it was made but indirectly, and by consequerice, 
 than for himself, for whom it was directly and in 
 *he first intention? And if not, then for all this 
 argument, the popes may deny Christ as well as 
 their chief and deeessor Peter. But it would not 
 be forgotten how the Roman doctors will by no 
 means allow that St. Peter was then the chief 
 bishop or pope^ when he- denied his master. But 
 then much less was he chosen chief bishop, when 
 the prayer was made for him, because the prayer 
 was made before his fall; that is, before that time 
 in' which it is confessed, he was not as yet made 
 pope : and how then the whole succession of the 
 papacy should be entitled to it, passes the length 
 of my hand to span. But then also if it be sup- 
 ' posed and allowed, that these words shall intail 
 infallibility upon the chair of Rome, why shall 
 not also all the apostolical sees be infallible as 
 well as Rome ? Why shall not Constantinople or 
 Byzantium, where St. Andrew sate ? Why shall 
 not Ephesus, where St. John sate ? Or Jerusalem, 
 where St. James sate ? For Christ prayed for them 
 all, " that the Father would sanctify them by his 
 truth ,■" Ut Pater sanctijica/ret eos sua. veritate, 
 John 17. 
 
 Dominus ofat pro ecclesi^, et volunt^te labiorum suorum noil 
 fraudabitur. Caus. 21. cap. it recta, q. 1. 29. dist. Ajiastatius, 
 60. dist. fi. papa. 
 
182 IIBIRTY OF PROKHESYiNGv 
 
 %. For " I will give thee the keys," tibi cM)& 
 claves : was it personal or not ? If it were, then 
 the bishops of Rome have nothing to do with it : 
 if it were hot, then by what argument will it be 
 made evident, that St. Peter^ in the promise re- 
 presented only his successors, and not the whole 
 college of Apostles, arid the whole hierarcy ? For 
 if St. Peter was chief of the Apostles, and head of 
 the church, he might fair enough be the reprer 
 gentative of the whole college, and receive it in 
 .their right as well as his own ; which also is certain 
 that it was so, for the same promise of binding 
 and loosing, (which certainly was all that the 
 keys were given forj) was made afterward to all 
 the Apostles, Mat. xviii. and the power of remits 
 ing and retaining, which in reason and according 
 to the style of the church, is the game thing in 
 other words, was actually given to all the Apostles ; 
 a:nd unless that was the performing the first and 
 second promise, we find it not recorded in Scrip'.- 
 ture how, or wheii, or whether yet or no, the 
 promise be performed: that promise I say, which 
 did fiot pertain to Peter principally and by origi- 
 jiation, and to the rest, by communication, society 
 and adherence, but that promise , which was made 
 to St. Peter first, but not for himself, but for all the 
 college, and for all their successors, and then liiade 
 the second time to them all, without representation, 
 but in diffusion, and performed to all alike in 
 pi-esence, except SL Thomas. And if he went to 
 St, Petpr to derive it from him, I know not ; I 
 find no record for that, but that Christ conveyed 
 the promise to him by the same commission, the 
 church yet never doubted, nor had she any reason. 
 But this matter is too notorious : I say no more to 
 it, tut repeat the words and argument of St. Austin, 
 
FALLIBILITY OF TllE POPE, 183 
 
 " If the keys were only given and so pirpmised to 
 St. Peter, that the church had not the keys, (si hoc 
 Petro tantum dictum est, non :facil hoc ecclesia: *) 
 then the church can neither bind nor loose, remit 
 nor retain, which God forbid ;" if any man should 
 endeavour to answer this argument, I leave him 
 and St. Austin to contest it. 
 
 3. For " feed my sheep," pasce oves, there is 
 little in that allegation, besides the boldness of , the 
 objectors ; for were not all the Apostles bound to 
 feed Christ's sheep? had they not all the com- 
 mission from Christ, and Christ's Spirit imme- 
 diately? St, Paul had certainly; did not St. Peter 
 himself, say to all the bishops of Pontus, Galatia, 
 Cappadocia, Asia, and Bithinia,- that they should 
 feed the . flock of God, and the great bishop and 
 shepherd should give them s^n immarcescible 
 crown,; plainly implying, that from whence they 
 derived their authority, from him they were sure^ 
 of a reward: in pursuance of which, St Cyprian 
 laid . his argument upon this basis, " in words 
 implying that the commission was to all, and that 
 a portion of the flock was allotted to every 
 pastor."f Did not St. Paul, call to the bishops, of 
 Ephesus, to feed the flock of God, of which the 
 Holy Ghost hath made them bishops or overseers? 
 And that this very commission was spoken to 
 Peter, not in a personal, but a public capacity^ 
 and in him spoke to ip^U the Apostles we see at- 
 tested by St. Austin and St. Ambrose, J and 
 generally by all antiquity; ai^d it so concerned 
 even every priest, that Damasus was willing 
 
 * Tra. 50. in loann. 
 
 + Nam cum statutum sit omnibus nobis, &c. et singulis pastoribua 
 portio gregis, &c. L. 1. Epist. 3. 
 X De agone Christi. c. 30, 
 
i84 THE LIBERTY OF PROPHESYING. 
 
 enough to have St, Jerome explicate many ^es- 
 tions for him. And Liberius writes an epistle, io 
 AthanasiuS, with much modesty, requiring his 
 advice, in a question of faith, " That I also may 
 be persuaded without all doubting of those things 
 which you shall be pleased to command me".* 
 Now Liberius needed not to have troubled himself 
 to have written into, the East to Athanasius ; for if 
 he had but seated himself in his chair, and made 
 the dictate, the result of his pen and ink woyld 
 certainly have taught him and all the church; but 
 that the good pope was ignorant that either pasce 
 oves was his own charter, and prerogative, or that 
 any other words of Scripture had made him to be 
 infallible, or if he was not ignorant of it, hp did 
 very ill to compliment himself out of it. So did 
 all those bishops of Rome, that in that troublesome 
 and unprofitable question of Easter, being unsatis- 
 fied in the supputation of the Egyptians, and the 
 definitions of the mathematical bishops of Alex- 
 andria, did yet require and intreat St. Ambrose f 
 to tell them his opinion, as he himself witnesses; 
 ii pasce oves belongs only to the pope by primary 
 title, in these cases the sheep came to feed the 
 shepherd, which, though it was well enough in 
 the thing, is very ill for the pretensions of the 
 Roman bishops ; and if we consider how little 
 many of the popes have done toward feeding the 
 sheep of Christ, we shall hardly determine which 
 is the greater prevarication, that the pope should 
 claim the whole commission to be granted to him, 
 or that the execution of the commission should be 
 wholly passed over to others ; and it may be there 
 
 ' * iva Kayo. weiroiOijQ w ctJtacpirwc, Trepi <Sv a'^iois KeXevciv iioi. 
 Epist ad Athanas. apud Athanas. torn. 1, pae. 42. Park 
 t L. 10. Epist. 83. 
 
FALLIBILITY OF THE POPE. 18^ 
 
 IS, a mystery in it, that since St. Peter seilt a bishoJ> 
 with his staff to raise up a disciple of his from 
 the dead, who was afterward bishop of Triers, the 
 pope of Rome never wears a pastoral staff, excejit 
 it be in that diocese, (says Aquinas*) for grestt 
 reason, that he who does not do the office, should 
 not hear the symbol ; but a man would think that 
 the pope's master of the ceremonies, wa^ ill- advised, 
 not to assign a pastoral staff to him, who pr^teiids 
 the commission of pasce oves to belong to him by 
 prime right and origination. But this is not ia 
 business to be merry in. 
 
 But the great support is expected from " Thou 
 :art Peter, and upon this rock I will build my 
 ■church, &c." f Now there being so great dif- 
 ^ference in the exposition of these words, by 
 ;pe¥Sons disinterested, who, if any, might be al- 
 lowed to judge in this question, it is certain that 
 neither one sense nor other can be obtruded for an 
 .article of faith, much less as a Catholicon instead 
 of all, by constituting an authority which should 
 ,guid« us in all faith, and determine us in all 
 questions ; for if the church was not built upon 
 the person of Peter, then his successors can chal- 
 lenge nothing from this instance ; now that it was 
 the confession of Peter, upon which the church 
 was to rely for ever, w^e have witnesses very 
 credible, St. Ignatius,^ St. Basil, § St. Hilary,]] 
 St. Gregory Nyssen, ** St. Gregory the Great, ff 
 St. Austin, JJ St. Cyrill of Alexandria, §§ Isidore 
 
 - M. 4. Sent. dist. 24. - ■ 
 
 . t Tu es Petrus et super banc petram aedificabo ecclesiam, &c, 
 + Ad Philadelph. § Seleuc. orat 25. || t. 6. de Trinit. 
 '* De Trinitate advers. Judeeos. 
 ft L. 3. Ep. 33. JJ In 1. Eph. Joann. tr. 10. 
 
 §§ De Trinit. 1. 4. 
 
186 THi; I^IBERTY OF PROPHESYING. 
 
 Pelusiot,* and very many more. And although 
 all these witnesgeis concurring cannot make ,3. 
 pj?oposition to bp true, yet thpy are sufficient 
 witnesses, that it was not the universal belief of 
 Christendom that the church was built upon 
 St. Peter's person. Cardinal Perron hath a fine 
 fancy to plude this variety of exposition, and 
 the consequence of it ; for (gaith he) these expo- 
 sitions are not contrary or exclusive of each other, 
 but inclysive and consequent to each other : for 
 the church is founded c^-ugally upon the confession 
 of St. Peter, formally upon the ministry of his 
 person, and this was a reward or a consequence of 
 the fornier : so that these expositions are both 
 true, but they are conjoined as mediate and im- 
 mediate, direct and collateral, literal and moral, 
 original and perpetual, accessory and temporal ; 
 the one consigned at the beginning, the othef 
 introduced upon occasion ; for before the spring 
 of the Arian heresy, the fathers expounded these 
 wprds of the person of Peter ; but after the Arians 
 troubled them, the fathers finding great authority, 
 and energy in this confession of Peter for the 
 establishment of the natural filiation of the Son of 
 God, to advance the reputation of these words 
 and the force of the ai'gument, gave themselves 
 licence to expound these words to the present 
 advantage, and to make the confession of Peter 
 to be the foundation of the church ; that if the 
 Arians should encounter this authority, they might 
 with more prejudice to their persons declaim 
 against their cause, by saying they overthre\isr the 
 foundation of the church. Besides that this an- 
 swer does much dishonour the reputation of the 
 
 *L. 1. Ep.,235, 
 
FALLIBILITY OF THE POPE. 187 
 
 fathers' integrity, and makes their interpretations 
 less credible, as being made not of knowledge or 
 reason, but of necessity, and to serve a present 
 turn, it is also false : for Ignatius* expounds it in 
 a spiritual sense, which also the liturgy attributed 
 to, St. James' calls, " upon the rock of faith," 
 iiri wtrpav t^c iriffTtwc : * and Origen expounds it 
 cBttystically to a third purpose, but exclusively t6 
 this : and all these were before the Arian con- 
 troversy. But if it be lawful to make such 
 unproved observations, it would have been to 
 better purpose, and more reason to have observed 
 it thus: the fathers, so long as the bishop of 
 Rome kept himself to the limits prescribed him 
 by Christ, and indulged to him by the constitution 
 or concession of the church, were unwary and apt 
 to expound this place of the person of Peter ; but 
 when the church began to enlarge her phylacteries 
 by the favor of princes, and the sunshine of a 
 prosperous fortune, and the pope, by the advantage 
 of the imperial seat, and other accidents began to 
 invade upon the other bishops and patriarchs, then 
 that he might have no colour from Scripture for 
 such new pretensions, they did most generally turn 
 the stream of their expositions from the person 
 to the confession of Peter, and declared that to be 
 the foundation of the church. And thus I have' 
 requited fancy with fancy ; but for the main point, 
 that these two expositions are inclusive of each 
 other, I find no warrant ; for though they may 
 consist together well enough, if Christ had so 
 intended them ; yet unless it could be shown by 
 gome circumstance of the text, or some other ex- 
 trinsical argument that they must be so, and that 
 
 * Epist. ad Philadelph, In c, 16 Mat. tract. 1, 
 
188 THE LiBERTY OI? PllOPHES^ING. 
 
 both senses were actually intended, it is but graiis 
 dictum, and a begging of the question, to say that 
 they are so ; and the fancy so new^ thiat when 
 Sti Austin had expounded this place of the persosii 
 of Peter, he reviews it again, and in his retraetations 
 leaves every man to his liberty, which to take ; as 
 having nothing certain in this article : which had 
 been altogether needless if he had believed them to 
 be inclusively in each other, neither of them had 
 need to have been retracted, both were alike true, 
 both of them might have been believed : but I said 
 the fancy was new, and I had reason ; fof it was 
 so unknown till yesterday, that even the late 
 writers of his own side, expound the Words of the 
 confession of St. Peter exclttsively to his persoh or 
 any thing else, as is to be feeen in Marsilius,* 
 Petrus de Aliaco,'!' and the gloss upon Des;^. 19. 
 can. ita Dominus, § ut swpra^ which also was the 
 interpretation of Phavorinus Camef s theif ' own 
 bishop, from whom they learned the resemblantf© . 
 of the word " petros" (n-Erpoc) and " petlja," (wtVpa,) 
 of which they have made so many gay discourses, 
 5. But upon condition I may have leave at 
 another time to recede from so great and nume^ 
 rous testimony of fathers, I am willing to believg 
 that it was not the confession of St. Petef, but 
 his person upon which Christ said he would build 
 his church, or that these expositions are consistent 
 with and consequent to each other, that this con- 
 fession WEis the objective foundation of faith, and 
 Christ and his Apostles the subjective, Christ 
 principally, and St. Peter instrumentally ; and 
 yet I understand not any advantage will hence 
 
 * Desens. pacis, part 3. c. 28. f Recommend, aacr. Script. 
 
FALLIBILITY OF THE POPE; ^ 189 
 
 accirue to the see of Rome : for upon St. Peter it 
 was built, but not alone, for it was upon the'fmm-' 
 ehtion of tAe Apostles and Prophets, Jesus Christ 
 Mimelf bemg the chief cortter stone; and when 
 St. Pawl reckoned the ceconomy of hierarchy, he 
 KOdkons not Peter first, and then the Apostles. 
 But first Aipo^es, secondarily Prophets, &c. And 
 whatsoever is first, either is before all things else, 
 or at least nothing is before it : so that at least St. 
 Peter is not before all the rest of the Apostles, 
 which also St. Paul expressly avers, / am in 
 nothing inferior to the very, cMefest of the Aposthk, 
 no BQft in tke very being a rook and a fojinda|;ion ; 
 and it was of the church of Ephesus, that St. Paul 
 said in particular it was " the pillar and ground 
 (or foundation) of truth;'' columna et fvrmamentum, 
 ^er^ferf^s, that church was, not excludiiag others, 
 for they also were as much as she y ~for so we keep 
 chase ,aaid be united to the corner-stone, although 
 some he master builders, yet all may build, and 
 we. have known whole nations converted by lay- 
 men and women, who have been builders so far as 
 to bring them, to the corner-stone.* 
 : 6w But suppose ail these things concern St. Peter 
 in all the capacities that can be with any colour 
 pret^idqd, yet what have the bishops of Rome to 
 do. withithis? For how will it appear that these? 
 promises and commissions did relate to him as a 
 particular bishop, and not as a public Apostle? 
 S^nce this latter is so much the more likely, be- 
 cause the great pretence of all seems in reaSoa 
 more propoutionaJbletot the founding of a churchy 
 than its continuance: and yet if they did relate 
 
 * Vid/ Socrat. 1. I.e. 19. 2a Sozoni. I. 2. c. I4» Niccph. 
 1. 14.,c. 40. ,. ;. 
 
190 THE LIBERTY OF PROPHESYING. 
 
 to him as a particular bishop, (which yet is a fur- 
 ther degree of improbability, removed further 
 from certainty) yet why shall St. Clement or 
 Linus rather succeed in this great office of head**, 
 ship than St. John or any of the Apostles that 
 survived Peter? It is no way likely a private 
 person should skip over the head of an Apostle; 
 or why shall his successors at Rome more enjoyr 
 the benefit of it than his successors at Antioch, 
 since that he was at Antioch and preached there, 
 we have a divine authority, but that he did so at 
 Rome at most we have but a human ; and if it 
 be replied j that because he died at Rome, it was 
 argument enough that there his successors were to 
 inherit his privilege, this besides that at most it is 
 but one little degree of probability, and so not of 
 strength, sufficient to support an article of faith ; 
 it makes that the great divine right of Rome, and 
 the apostolical presidency was so contingent and 
 fallible as to depend upon the decree of NerO ; and 
 if he had sent him to Antioch there to bave suffered 
 martyrdom, the bishops of that 4own had been 
 heads of the Catholic Church. And this thing 
 presses the harder, because it is held by no mean 
 persons in the church of Rome, that the bishopric 
 of Rome and the papacy are things separable: 
 and the pope may quit that see and sit in another, 
 which to my understanding is an argument, that 
 he that succeeded Peter at Antioch, is as much 
 supreme by divine right as he that sits at Rome ;* 
 both alike, that is, neither by divine ordinance : 
 for if the Roman bishops by Christ's intention 
 were to be head of the church, then by the same 
 intention, the succession must be continued in that 
 
 * Vid. Cameracens. Qu. vespert. ^ 
 
FALLIBILITY OF THE POtE. 191 
 
 see> and then let the pope go whether he will, the 
 bishop of Rome must be the head, which they" 
 themselves deny, and the pope himself did not 
 believe, when in a schism he sate at Avignon 5 and 
 that it was to be continued in the see of Rome, it 
 is but oifered to us upon conjecture, upon an act of 
 providence, as they fancy it, so ordering it by 
 vision, and this proved by an author which them- 
 selves call fabulous and apocryphal, under the 
 name of Linus, in Bihlioih. PP. depassione Petri 
 et Pauli: a goodly building which relies upon an 
 event that was accidental, whose purpose was but 
 insinuated, the meaning of it but conjectured at, 
 and this conjecture so uncertain, that it was an 
 imperfect aim at the purpose of an event, which 
 whether it was true or no, was so uncertain, that 
 it is ten to one there was no such matter. And 
 yet again, another degree of uncertainty is, to 
 whom the bishops of Rome do succeed : for 
 St. Paul was as much bishop of Rome, as St. Peter 
 was ; there he presided, there he preached, and he 
 it was that was the doctor of the uncircumcision, 
 and of the Gentiles, St. Peter of the circumcision, 
 and of the Jews only ; and therefore the converted 
 Jews at Rome, might with better reason claim the 
 privilege of St. Peter, than the Romans and the 
 churches in her communion, who do not derive 
 from Jewish parents. 
 
 7. If the words were never so appropriate to 
 Peter, or also communicated to his successors, yet 
 of what value will the consequent be ? what pre- 
 rogative is entailed upon the chair of Rome ? For 
 that St. Peter was the ministerial head of the 
 church, is the most that is desired to be proved by 
 those and all other words brought for the same 
 purposes, and interests of that see : now let the 
 
192 THp LIBERTY OF PROPHESyiNG. 
 
 Biinisterial head have what dignity caa be iraa^ 
 gined, let him be the first (and in. all communities 
 that are regular and orderly, there must be some- 
 thing that is first, upon certain occasions where ai^ 
 equal power cannot be exercised, and madjEj 
 pompous or ceremonial :} but will this ministerial 
 headship infer an infallibility ? will it infer more 
 than the headship of the Jewish synagogue, where 
 clearly the high priest was supreme in many sensesj. 
 yet in no sense infallible ? will it infer more to us, 
 than it did amongfet the Apostles ? amongst whom 
 if for order's sake, St. Peter was the first, yet he 
 had no compulsory power over the Apostles ; there 
 A^as no such thing spoken of, nor a^ny such thing 
 put in practice. And that the other, Apostle^ 
 were by a personal privilege as infallible as himr 
 self, is no reason to hinder the exercise of ju;rig-^^ 
 diction or any compulsory power over them ; for 
 though in faith they were infallible, yet in mannersr 
 and matter of fact as likely to err as St, Peter, 
 Ijimself was, and certainly there might have sonae-r 
 thing happened in the whole college, that might 
 have been a record of his authority, by transmittiiig; 
 an exapiple^^of the exercise of some judicial power; 
 oyer some one of them : if he had but wi,thstoo4 
 ainy of them to their faces as St. Paul did him, ii 
 had been more than yet is said in his behalf. Will, 
 the ministerial headship infer any more than 
 when the church in a community or a public 
 qapacity, should do any act of ministry ecclesiapw 
 tical, he shall be first in order ? Suppose this to 
 be a dignity to preside in councils, which yet was 
 not always granted him ; suppose it to be a power 
 Qf taking cognizance of the major causes of 
 Ijishops when, councils cannot be called ; suppose 
 it a double voice or the last decisive, or the nega- 
 
FALLIBILITY OP THE POPE. 19iJt 
 
 tive in the causes exterior i suppose it to be what 
 you will of dignity or external regimen, which 
 when all churches were united in communion, and 
 neither the interest of states, nor the engagement 
 of opinions had made disunion, might better have 
 been acted than now it can ; yet this will fall in- 
 finitely short of a power to determine controver- 
 sies infallibly, and to prescribe to all men's faith 
 and consciences. A ministerial headship or the 
 prime minister, cannot in any capacity become the 
 foundation of the church to any such purpose. 
 And therefore men are causelessly amused with 
 such premises, and are afraid of such conclusions, 
 which will never follow from the admission of any 
 sense of these words that can with any probabi- 
 lity be pretended. 
 
 8. I consider that these arguments from Scrip- 
 ture, are too weak to support such an authority 
 which pretends to give oracles, and to answer 
 infallibly in questions of faith, because there is 
 greater reason to believe the popes of Rome have 
 erred, and greater certainty of demonstration, 
 than there can be that these places are infallible, 
 as will appear by the instances and perpetual 
 experiment of their being deceived, of which 
 there is no question, but of the sense of these 
 places there is: and indeed, if I had as clear 
 Scripture for their infallibility, as I have against 
 their half coinmunion, against their service in an 
 unknown tongue, worshipping of images, and 
 divers other articles, I would make no scruple of 
 believing, but limit and conform my understanding 
 to all their dictates, and believe it reasonable all , 
 Prophesying should be restrained : but till then, I 
 have leave to discourse, and to use my reason ; 
 and to my reason, it seems not likely that neither 
 
194 THE LIBERTY OF PttOPHESVlMG. 
 
 Christ nor any of his Apostles, St. Peter himself^ 
 •hor St. Paul writing to the church of Rome,, 
 should speak the least word or tittle of the infalli- 
 bility of their bishops, for it was certainly as 
 convenient to tell us of a remedy, as to foretell 
 that certainly there must needs be heresies, and 
 need of a remedy. And it had been a certain 
 determination of the question, if when so rare an 
 opportunity was ministered in the question about 
 circumcision that they should have sent to Peter, 
 who for his infallibility in ordinary, and his power 
 of headship would not only with reason enough 
 as being infallibly assisted, but also for his autho- 
 rity have best determined the question, if at least 
 the first Christians had known so profitable and so 
 excellent a secret ; and although we have but little 
 record, that the first council at Jerusalem did 
 much observe the solemnities of law, and the forms 
 of conciliary proceedings, and the ceremonials; 
 yet so much of it as is recorded, is against them ; 
 St. James and not St. Peter gave the final sen- 
 tence, and although St. Peter determined the 
 question " for liberty," j(5ro libertate, yet St, James 
 made the decree, and the assumentum too, and 
 gave sentence they should'abstain from some things 
 there mentioned, which by way of temper he 
 judged most expedient : and so it passed. And 
 St. Peter shewed no sign of a superior authority, 
 nothing of superior jurisdiction, " but entreated 
 him that every thing might be determined by a 
 public decree, and not by any individual's per- 
 sonal authority and command,"* 
 
 So that if this question be to be determined by 
 
 • "Opa C£ avTOV fierce kvivifc Trrivra irOiaVTa yowfirjc, ictv 
 avS'evriKQg 8S api^iKwc. S. Chrjsost, hom. 3. in. act. A'dost. 
 
FALLIBILITY OP THE POPE. 19^ 
 
 Scripture, it must either be ended by plain places 
 or by obscure ; plain places there are none, and 
 these that are with greatest fancy pretended, are 
 expounded by antiquity to contrary purposes. But 
 if obscure places be all the '* authority," duOevrla, 
 by what means shall we infallibly find the sense 
 of them? The pope's interpretation, though in 
 all other cases it might be pretended, in this can- 
 not ;- for it is the thing in question, and therfefore 
 cannot determine for itself; either therefore we 
 have also another infallible guide besides the pope, 
 and so we have two foundations and two heads 
 (for this as well as the other upon the same reason) 
 or else (which is indeed the truth) there is no in- 
 fallible way to be infallibly assured that the pope 
 i^ infallible. Now it being against the common 
 condition of men, above the pretences of all other 
 governors ecclesiastical, against the analogy of 
 Scripture, and the deportment of the other Apostles, 
 against the oeconomy of the church, and St. Peter's 
 own entertainment, the presumption lies against 
 him, and these places, are to be left to their prime 
 intentions, and not put Upon the rack, to force 
 them to confess what they never thought. 
 
 But now for antiquity, if that be deposed in this 
 question, there are so many circumstances to be 
 considered to reconcile their words and their 
 actions, that the process is more troublesome than 
 the argument can be concluding, or the matter 
 considerable : but I shall a little consider it, so far 
 at least as to shew either antiquity said no such 
 thing as is pretended, or if they did, it is but little 
 considerable, because they did not believe therein 
 selves ; their practice was the greatest evidence in 
 the world against the pretence of their words. 
 But I am much eased of a long disquisition in this 
 
 o 2 
 
196 THE LIBERTY OF PROPHESYING. 
 
 particular, (foi* I love not to prove a question by 
 arguments whose authority is in itself as fallible, 
 and by circumstances made as uncertain as the 
 question) by the saying of ^neas Sylvius, that 
 before the Nicene council every man lived to 
 hjmself, and small respect was had to the church 
 of Rome, which practice could not well consist 
 with the doctrine of their bishop's infallibility, 
 and by consequence supreme judgment and last 
 resolution in matters of faith ; but especially by 
 the insinuation and consequent acknowleidgement 
 of Bellarmine,* that for 1,000 years together, the 
 fathers knew not of the doctrine of the pope's 
 infallibility, for Nilus, Gerson, Alemain, the 
 divines of Paris, Alphonsus de Castro, and pope 
 Adrian VI. persons who lived 1,400 after Christ, 
 ai&rm, that infallibility is not seated in the pope's 
 person, that he may err, and sometimes actually 
 batii, which is a clear demonstration that the 
 church knew no such doctrine as this ; there had 
 been no decree nor tradition, nor general opinion 
 of the fathers, or of any age before them ; and 
 therefore this opinion which Bellarmine would 
 fain blast if he could, yet in his conclusion he 
 says it is not " properly heretical," joropn^ hceretica. 
 A device, and an expression of his own without 
 sense or precedent. But if the fathers had spoken 
 of it and believed it, why may not a disagreeing 
 person as well reject their authority when it is in 
 behalf of Rome, as they of Rome without scruple 
 cast them off when they speak against it ? For 
 »» Bellarmine being, pressed with the authority of 
 ■Nilus, bishop of Thessalonica, and other fathers^ 
 he says that the pope acknowledges no fathers, 
 
 * De Rom. Pont. L 4. c. 2. § secuijda senlentia. 
 
FALLIBILITY OF THE POpE. 197 
 
 but they are all his children, and therefore they 
 cannot depose against him ; and if that he true, 
 why shall we take their testimonies for him ? For 
 if sons depose in their fathers behalf, it is twenty 
 to one, but the adverse party will be cast, and 
 therefore at the best it is but suspicious evidence. 
 But indeed this discourse signifies nothing, but 
 a perpetual uncertainty in such topics, and that 
 where a violent prejudice, or a concerning inte- 
 rest is engaged, men by not regarding what any 
 man says, proclaim to all the world that nothing 
 is certain, but divine authority. 
 
 But I will not take advantage of what Bellar- 
 mine says, nor what Stapleton, or any one of 
 them all say, for that will be but to press upon 
 personal persUasidns, or to urge a general questioil 
 with a particular defaillance, and the question is 
 never the nearer to an end; for if Bellarmine 
 says any thing that is riot to another man's purpose 
 oif persuasion, that man will be tried by his owfi 
 arguflient, not by another's : and so would every 
 man do that loves his liberty, as all wise men do, 
 and therefore retain it by open violence, or private 
 evasions : but to return. 
 
 An authority from Ireneeus in this question; and 
 onbehalf of the pope's infallibility, or the authority ~ 
 of the see of Rome, or of the necessity of com- 
 municating with them is very fallible ; for besides 
 that there are almost a dozen answers to the 
 words of the allegation, as is to be seen in those 
 that trouble theihselves in this question with the 
 allegation, and answering sudh authorities, yet if 
 they should make for the ajQSrmative of this 
 question, it is " an affirmation contrary to fact," 
 protestatio contra factum. For IrenseUs had no 
 such great opinion of pope Victor's infallibility. 
 
198 THE LIBERTY OF PROPHESYING. 
 
 that he believed things in the same degree of ne- 
 cessity that the pope did ; for therefore he chides 
 him for excommunicating the Asian bishops aOpowg 
 all at a blow in the question concerning Eastef- 
 day ; and in a question of faith he expressly disa- 
 greed from the doctrine of Rome ; for Irengeus 
 was of the millenary opinion, and believed, it to 
 be a tradition apostolical ; now if the church of 
 Rome was of that opinion, then why is she not 
 now? where is the succession of her doctrine ? 
 But if she was not of that opinion then, and 
 Irenseus was, where was his belief of that 
 church's infallibility ? The same I urge concern- 
 ing St. Cyprian, who was the head of a sect in 
 opposition to the church of Rome, in the question 
 of rebaptization, and he and the abettors, Firmi- 
 lian and the other bishops of Cappadocia and the 
 voisinage, spoke harsh words of Stephen, and such 
 as became them not to speak to an infallible doctor, 
 and the supreme head of the church. I will urge 
 none of them to the disadvantage of that see, but 
 only note the satyrs of Firmilian against him, 
 because it is of good use, to shew that it is possible 
 for them in their ill carriage to blast the reputation 
 and efficacy of a great authority : for he says that 
 that church did pretend the authority of the 
 Apostles, " When in a multitude of its religious 
 ordinances it would depart from the divine rul^, 
 and from the practice of the church at Jerusalem, 
 and even defame Peter and Paulas their autho- 
 rities."* And a little after, " I disdain the open 
 and manifest folly of Stephanus, by which the 
 
 * Cum in multis sacramentis divine rei, a principio discrepet, 
 et ab ecclesia Hierosolymitan^, et defamet Petrum et Paulum 
 ,tanquam authores. Epist. Firmiiiani contr, Steph, ad Cyprian, 
 Vid, etiajn Ep. Cjpriani ad Pompeium. 
 
rALLIBILITY OF THE PO-PE,- IQQ* 
 
 reality of the Christian rock' is disannulled ;" * 
 , which words say plainly that for all the goodly 
 pretence of apostolical authority, the church of 
 Home did then in many things of religion disagree 
 from divine ihstitution (and from the church of 
 Jerusalem, which they had as great esteem of for 
 religion sake, as of Rome for its principality) and 
 that still in pretending to St. Peter and St. Paul 
 they dishonoured those blessed Apostles, and de- 
 stroyed the honour of their pretence by their 
 untoward prevarication; which words I confess 
 pass my skill to reconcile them to an opinion of 
 infallibility ; and although they were spoken by 
 an angry person, yet they declare that in Africa 
 they were no't then persuaded, as now they were 
 at Rome : " For Peter, who was chosen by the 
 Lord, did not vainly and proudly arrogate to 
 himself so as to claim the pre-eminence."'|' That 
 was their belief then, and how the contrary hath 
 grown up to that height where now it is all the 
 world is witness : and now I shall not need to 
 note concerning St. Jerome, that he gave a com- 
 pliment to Damasus, that he would not have given 
 to Liberius, " who did not take away, but gave 
 to you." ' Qui tecum non colligit spargit. For it 
 might be true enough of Damasus, who was a 
 good bishop and a right believer ; but if Liberius's 
 name had been put instead of Damasus, the case 
 had been altered with the name ; for St. Jerome 
 did believe, and write it so, that Liberius had 
 
 * Juste dedignor apertam et manifestam stiiltitiam Stephani, per 
 quam Veritas Christianae petrae aboletur. 
 
 t Nam nee Petrus quern primum Dominus elegit vendicavit sibi 
 aliquid insolenter aut arroganter assumpsit, ut diceret se primatum 
 teaere. Cyprian. Epist. ad Quintuni frattem. 
 
200 THE LIBERTY OF PROPHESYING. 
 
 subscribed to Arianism.* And if either he or any 
 of the rest had believed the pope could not be a 
 heretic nor his faith fail, but be so good and of 
 So competent authority as to be a rule to Cl^risten- 
 dom ; why did they not appeal to the pope in the 
 Arian Controversy ? why was the bishop of Rome 
 made a party and a concurrent as other good 
 bishops were, ^nd not a judge and an arbitrator 
 m the question ? Why did the fathers prescribe 
 so many rules and cautions and provisos for the 
 discovery of heresy ? Why were the Emperors 
 at so much charge, and the church at so much 
 trouble as to call and convene in councils respec- 
 tively, to dispute so frequently, to write so 
 Sedulously, to observe all advantages against their 
 adversaries, and for the truth, aiid never offered 
 to call for the pope to determine the question in 
 his chair ? Certainly no way could have been so 
 , expedite, none so concluding and peremptory, 
 iione could have convinced so certainly, none 
 eould have triumphed sO openly, over ail dis- 
 crepants as this, if they had known of any such 
 thing as his being infallible, or that he had 
 been appointed by Christ to be the judge of con- 
 troversies. And therefore I will not trouble this 
 discourse to excuse any more words either pre- 
 tended or really said to this purpose of the pope, 
 for they would but make books swell, and the 
 question endless : I shall only to this purpose 
 observe, that the old waiters were so far fron^ 
 believing the infallibility of the Roman church or 
 bishop, that many bishops and many churches did 
 actually liv? and continue out of the Roman com- 
 munion ; particularly St. Austin,-)- who with 217 
 
 * De Script Eccles. in Fortunatiano. 
 
 t Ubi ilia Augustini et reliquorum pradentia ? quig jam fera$ 
 
FALLIBILITY OF THE POPE. 201 
 
 bkfaops and their successors for 100 years together 
 stood separate from that church, if we may beheve 
 their own records : so did Ignatius of Constanti- 
 nbple, St. Chrysoston;, St. Cyprian, Firmilian, 
 those bishops of Asia that separated in the question 
 of Easter, and those of Africa in the question of 
 rebaptization : but besides this, most of them had 
 opinions which the church of Rome disavows 
 now, and therefore did so then, or else she hath 
 innovated in her doctrine, which though it be 
 most true and notorious, I am sure she will never 
 confess.' But no excuse can be made for St. Austin's 
 disagreeing, and contesting in the question of 
 appeals to Rome, the necessity of communicating 
 infants, the absolute damnation of infants to the 
 pains of hell, if they die before baptism, and divers 
 other particulars. It was a famous act of t^he 
 bishops of Liguria and Islria, who seeing the 
 pope of Rome consenting to the fifth synod in 
 disparagement of the famous council of Chalcedon, 
 which for their own interests they did not like of, 
 they renounced subjection to his patriarchate, and 
 erected a patriarch at Aquiieia who was afterwards 
 translated to Venice, where his name remains to 
 this day. It is also notorious that most of the 
 fathers were of opinion that the souls of the faith- 
 ful did not enjoy the beatific vision before dooms- 
 day ; whether Rome was then of that opinion or 
 BO, I know not, I am sure now they are not ; 
 witness the councils of Florence and Trent ; but 
 of this I shall give a more full account afterwards. 
 
 crassissimae ignorantiae illam vocem in tot et tantis Patribiis? Alan. 
 Cop. dialog, p. 76, 77. Vide etiam Bonifac. II. Epist. ad 
 ' Ealalium Alexandrinum. Lindanum Panoph. 1. 4. c. 89. in iine. 
 Salmeron Tom.- 12. Tract. 68. § ad Canonem. Sander, de Visibili 
 Monorchia, L 7. n. 41 1. Baron, Tom. 10. A. D. 878. 
 
202 THE LIBERTY OF PllOPHESVING. 
 
 But if to all this which is already noted, we add 
 that great variety of opinions amongst the fathers 
 and councils in assignation of the canon, they not 
 consulting with the bishop of Rome, nor any of 
 them thinking themselves bound to follow his rule 
 in enumeration of the books of Scripture, I think 
 no more need to be said as to this particular. 
 
 8. But now if after all this, thei-e be some popes 
 which were notorious heretics, and preachers of 
 false doctrine, some that made impious decrees 
 both in faith and manners; some that have de- 
 termined questions with egregious ignorance and 
 stupidity, some with apparent sophistry, and many 
 to serve their own ends, most openly ; I suppose 
 then, the infallibility will disband, and we may 
 do to him as to other good bishops, believe him 
 when there is cause ; but if there be none, then to 
 use our consciences. " For it cannot be sufficient 
 for a christian, that the pope constantly affirms 
 the propriety of his own command ; he must 
 examine for himself, and form his opinion by the 
 divine law."* I would not instjance and repeat 
 the errors of dead bishops, if the extreme boldness 
 of the pretence did not make it necessary: but 
 if we may believe Tertullian,'|" pope Zepherinus 
 approved the prophecies of Montanus, and upon 
 that approbation granted peace to the churches of 
 Asia and Phrygia, till Praxeas persuaded him to 
 revoke his act ; but let this rest upon the credit of 
 Tertullian, whether Zepherinus were a Montanist 
 or no ; some such thing there was for certain. 
 
 * Non eniin salvat Christianum quod pontifex constanter aifirmat 
 praeceptum suum esse justum, sed oportet illud examinari, et se 
 jaxta regulam superius datum dirigere. Tract, de interdict, compos, 
 a Theol. Venet. prop. 13. 
 
 t Lib. adver. Praxeam. 
 
FALLIBILITY OF THE POPE. 203 
 
 Pope Vigilius * denied two natures in Christ, artd 
 in his epistle to Theodora the Empress, anathema- 
 tized all them that said he had two natures in one 
 person ; St. Gregory himself permitted priests to 
 give confirmation, which is all one, as if he should 
 permit deacons to consecrate, they being by divine 
 ordinance annfexed to the higher orders ; and upon 
 this very ground, Adrianus affirms, that the pope 
 may err " in his definitions of the articles of faith," 
 in definiendis dogmatibus fidei. ■\ And that . we 
 may not fear we shall want instances, we may to 
 secure it, take their own confession, " there are 
 many heretical decretals," nam muUce sunt decreiales 
 hcereticae, says Occham, as he is cited by Almain, 
 " and I firmly believe this," etfirmiUr hoc credo j^ 
 (says he for his own particular) " but one must 
 not affirm contrary to what is decreed" §. So that 
 we may as well see that it is certain that popes 
 may be heretics, as that it is dangerous to say so ; 
 and therefore there are so few that teach it : all 
 the patriarchs and the bishop of Rome himself 
 subscribed to Arianism, || (as Baronius confesses ;) 
 and Gratian ** affirms that pope Anastasius the 
 second was stricken of God for communicating 
 with the heretic Photinus. I know it will be 
 made light of that Gregory the seventh saith, the 
 very exorcists of the Roman church are superior 
 to princes. But what shall we think of that de- 
 cretal of Gregory the third, who wrote to Boniface 
 his legate in Germany, " That they whose wives 
 did not concede to their conjugal wishes on account 
 
 * Vid. Liberal, in breviavio, cap. 22. Durand. 4. dist. 7. q. 4, 
 f Quae de confii'm. art. ult. J 3. dist. 24. q. unica. 
 
 S Sed non licet dogmatizare oppositum quoniam sunt determinatae. 
 )| A. D. 357. n. 44. " ** Dist. 19. c. 9. L. 4. Ep. 2. 
 
204 LIBERTY OF PROPHESYING. 
 
 of some bodily infirmity, might marry others." * 
 Was this a doctrine fit for the head of the church, 
 an infallible doctor ? It was plainly, if any thing 
 ever was " the doctrine of devils," and it is 
 noted for such by Gratian, catis. 32. q. 7. can, 
 quod proposuisti. Where the gloss also intimates 
 that the same privilege was granted to the Eng* 
 lishmen by Gregory, " because they were newly 
 converted to Christianity;" quia novi erant in 
 fide. And sometimes we had little reason to 
 expect much better ; for, not to instance in that 
 learned discourse in the canon law, de majoritate 
 et obedientid,-\ where the popes supremacy ovei- 
 kings is proved from the first chapter of Genesis, 
 and the pope is the sun, and the emperor is the 
 moon, for that was the fancy of one pope perhaps ; 
 though made authentic and doctrinal by him ; it 
 Was (if it be possible) more ridiculous, that pope 
 Innocent the third, urges, that the Mosaical law 
 was still to be observed, and that upon this argu- 
 ment, " That by the very word Deuteronomy or 
 second law, it is shewn that what is determined 
 there, ought to be observed in the New Testa- 
 ment: ";j; Worse yet ; for when there was a corrup- 
 tion crept into the decree called, Sancta Romcma,^ 
 where instead of these words, " the work of Se- 
 dulius written in heroic verses," Sedulii opm 
 heroicis versibus descriptum, all the old copies, till 
 
 * Quod illi qubrnm uxores infirmitate aliqu^ morbidae debitum 
 reddere noluerunt, aliis poterant nubere. Vid. Corranz. Sum. 
 Concil. fol. SI 8. Edit. Antwerp. 
 
 t Cap per venerabitem, qui filii sint legitimi. 
 
 X Sanfe cum Deuteronomiiim secunda lex interpretetur 6x vi vc- 
 cabuli comprobatur ut quod ibi decernitur in Testamento novo debecyt 
 observari. 
 
 § Dist. 15. apud Gratian. 
 
FALLIBIHTY OF THE POPE. 205 
 
 oC late, read " written in heretical verses," heere- 
 iicis versilms descriptum ; this very mistake made 
 many wise men, (as Pierius says, *) yea pope 
 Adrian the sixth, no worse man, believe that all 
 poetry was heretical, because, forsooth, pope 
 Gelasius, whose decree that was, although he 
 believed Sedulius to be a good Catholic, yet as 
 they thought, he concluded his verses to be he- 
 retical : but these were ignorances ; it hath been 
 worse amongst some others, whose errors have 
 been more malicious. Pope Honorius was con- 
 demned by the sixth general synod, and his epistles 
 burnt ; and in the seventh action of the eighth 
 synod, the acts of the Roman council under Adrian 
 the second, are recited, in which it is said, that 
 Honorius was justly anathematized, because he 
 was convicted of heresy. Bellarmine says, it is 
 probable that Pope Adrian and the Roman council 
 were deceived with false copies of the sixth synod, 
 and that Honorius was no heretic. To this I 
 say, that although the Roman synod, and the 
 eighth general synod, and pope Adrian, altogether, 
 are better witnesses for the thing than Bellarmine's 
 conjecture is against it, yet if we allow his con- 
 jecture, we shall lose nothing in the whole, for 
 either the pope is no infallible doctor, but may be 
 a heretic as Honorius was, or else a council is to 
 us no infallible determiner ; I say, as to us, for if 
 Adrian and the whole Roman council, and the 
 eighth general, were all cozened with false copies 
 of the sixth synod, which was so little a while 
 before them, and whose acts were transacted and 
 kept in the theatre and records of the Catholic 
 church ; he i& a bold man that will be confident 
 
 - De Sacord. barb. 
 
208 THE LIBKUTY OF t«nOPHESYiNG. 
 
 that he hath true copies now. So that let whick 
 they please, stand or fall, let the pope be a heretic, 
 or the councils be deceived a:nd palpably abused, 
 (for the other, we will dispute it upon other in- 
 stances and arguments when we shall know which 
 part they will choose) in the mean time we shall 
 get in the general what we lose in the particular. 
 This only, this device of saying the copies of the 
 councils were false, was the stratagem of Albertus 
 Pighius* 900 years after the thing was done, of 
 which invention Pighius was presently admonished, 
 blamed, and wished to recant. Pope Nicholas' 
 explicated the mystery of the Sacrament with so 
 much ignorance and zeal, that in condemning'^ 
 Berengarius he taught a worse impiety. But 
 what need I any more instances; it is a. confessed 
 case by Baronius, by Biel, by Stella, Almain/ 
 Occham, and Canus, and generally by the best; 
 scholars in the church of Rome f, that a pope may 
 be a heretic, and that some of them actually were 
 so, and no less than three general councils did 
 believe the same thing : viz. sixth, seventh, and 
 eighth as Bellarmine is pleased to acknowledge in 
 his fourth book de Pontifice Romano^c, 11. resp^ 
 ad arg. 4. And the canon .s« Papa. dist. 40. 
 affirms it in express terms, that a pope is judicable* 
 and punishable in that case. But there is no 
 wound but some empiric or other will pretend to 
 cure it, and there is a cure for this too. Foe 
 though it be true that if a pope were a heretic; 
 the church milght depose him, yet no pope can be 
 a heretic, not but that the man may, but the pope 
 
 * Vid diatrib. de act. 6. et 7aa. sjTiod. praefatione ad lectorefn; et 
 Dominicum Bannes SSbe. q. 1. a. 10. dub. 2. 
 t Picua Alirand. in exposit. theorem. J. 
 
^ FALLIBILITY OF THE FOPE. 207 
 
 cannot j for he is ipso facto no pope, for he is no 
 christian; so Bellarmine : * and so when you think 
 you have him fast, he is gone, and nothing of the 
 pope left ; but who sees not the extreme folly of 
 this evasion? For besides that out of fear and 
 caution he grants more than he needs, more than 
 was sought for in the question, the pope hath no 
 more privilege than the abbot of Cluny, for he 
 cannot be a heretic, nor be deposed by a council, 
 for if he be manifestly a heretic, he is ipso facto 
 no abbot, for he is no christian ; and if the pope 
 be a heretic privately and occultly, for that he 
 may be accused and judged, said the gloss upon 
 the canon si Papa dist. 40. And the abbot of 
 Cluny and one of his meanest monks can be no 
 more, therefore the case is all one. But t this is 
 fitter to make sport with, than to interrupt a 
 serious discourse. And therefore, although the 
 canon Sancta Romana approves all the decretals 
 of popes, yet that very decretal hath not decreed 
 it firm enough, but that they are so warily re- 
 ceived by them, that when they list they are 
 pleased to dissent from them ; and it is evident in 
 the Extravagant of Sixtus IV. Com de reliquiis;'^ 
 who appointed a feast of the immaculate con- 
 ception, a special office for the day, and indul- 
 gences enough to the observers of it : and yet the 
 Dominicans were so far from believing the pope 
 to be infallible, and his decree autlientic, that they 
 
 * L. 2. c. 30. ubi supra. § est ergo., 
 
 t Vide Alphons. k Castr. I. b. 1. adv. hseres, c. 4. hoc lemma 
 ridentem afFabre. 
 
 t Vid etiam Innpcentium Serm. 2. de consecral. pontif. act. 7. 
 8aB- Synodi. et Concil. 5. sub Symmadio. vide Collat. 8. can. 12. 
 ubi. PP. judicialem sententiam P. vigilii in caus^ trium Capitulorum 
 dainnarunt expresse. Extra, comm. Extrav. grave. Tit. X. 
 
208 THE LIBKKTV OK PROPHESYmG. 
 
 declaimed against it ill their pulpits so fui-iously 
 and so long, till they were prohibited under pain 
 of excommunication, to say the Virgin Mary was 
 conceived in original sin ; now what solemnity 
 can be more required for the pope to make a 
 cathedral determination of an article ? The article 
 was so concluded, that a feast was instituted for 
 its celebration, and pain of excommunication 
 threatened to them which should preach the 
 contrary ; nothing more solemn, nothing more 
 confident and severe : and yet, after all this, to 
 shew that whatsoever those people would have us 
 to believe, they will believe what they list them- 
 selves: this thing was not determined defide saith 
 Victorellus ; nay, the author of the Gloss of the 
 Canon Law, hath these express words, " With re- 
 gard to the feast of the conception, nothing is said, 
 because it is not kept as it is in many places, e^nd 
 especially in England; and the reason is, that the 
 Virgin was conceived in sin as well as other 
 saints. "* And the commissaries of Sixtus V. and 
 Gregory XIII, did not expunge these words, but 
 left them upon record, not only against a received 
 and more approved opinion of the Jesuits and 
 Franciscans, but also in plain defiance of a decree 
 made by their visible head of the church, who (if 
 ever any thing was decreed by a pope, with an 
 intent to oblige all Christendom) decreed^ this to 
 that purpose. 
 
 * De festo Conceptionis nihil dicitur quia celebrandum Hon est, 
 sicut in multis regionibus fit, et maxime in Anglic, et haec est ratio, 
 quia in peccatis concepta fuit sicut et cateri sancti. De Angelo 
 custod. fol. 59. de conisecrat. dist. 3. can. pionunciand. gloss, verb. 
 Nativit. 
 
 t Hkc in perpetuum valiturk constitutione statuimus, &Ct de 
 reliquiis, cfcc. Extray. Com. Sixt. 4. cap. I. 
 
rAXtIBlLll"V OP THE tOPri. 2o9 
 
 So that without taking particular notice of it, 
 that egregious sophistry and flattery of the late 
 writers of the Roman church is in this instance; 
 besides divers others before mentioned, clearly 
 made invalid. For here the bishop of Rome, not 
 as a private doctor, but as pope ; not by declaring 
 his own opinion, but with an intent to oblige the 
 church, gave sentence in a question which the 
 Dominicans will still account " undetermined," 
 pro non cktermindiid. And every decretal recorded 
 in the canon law, if it be false in the matter, is 
 just such another instance : and Alphonsus 4 Castro 
 says it to the same purpose, in the instance of 
 Celestine dissolving marriages for heresy ; "Whose 
 error ought not to be imputed to negligence alone, 
 so that we may say he erred as a private individual 
 and not as a pope, because this decision of Celestine 
 is found in the ancient decretals, in the chapter 
 concerning the conversion of infidels, whicl^ I 
 myself have seen and read." * And therefore it is 
 a most intolerable folly to pretend that the pope 
 cannot err in his chair, though he may err in his 
 closet, and may maintain a false opinion even to 
 his death : for besides that, it is sottish to think 
 that either he would not have the world of his 
 own opinion (as all men naturally would) or that 
 if he were set in his chair, he would determine 
 contrary to himself in his study (and therefore to 
 represent it as possible, they ate fain to flie to a 
 miracle for which they have no colour, neither 
 instructions, nor insinuation, nor warrant, nor 
 
 ; * Neque Ctelestini error talis fiiit qui, soli negligentiEB, imputari 
 debeat. ita ut ilium errasse dicamus velut privatam personam et non 
 ut papam, quoniam hujusmodi Ceelestini deiinitio habetur in antiquis 
 decretalibus in cap! laudabilem, titulo- de conversione infidelium ; 
 quam ego ipse vidi et legi. (ib. 1. adv. JiKr^B. cap. 4. 
 
 P 
 
210 THE LIBERTY OF PROH^ESYING. 
 
 promise; besides that, it were impious and un- 
 reasonable to depose him for heresy, who may so 
 easily, even by setting himself in his chair, and 
 reviewing his theorems, be cured :) it is also 
 against a very great experience : for besides the 
 former allegations, it is most notorious, that pope 
 Alexander HI. in a council at Rome of three hun- 
 di-ed archbishops and bishops, A. D. 1179, con- 
 demned Peter Lombard of heresy in a matter of 
 great concernment, no. less than something about 
 the incarnation;, from which sentence he was, 
 after thirty-six years abiding it, absolved by pope 
 Innocent III, without repentance or dereliction 
 pf the opinion. Now if this sentence was not a 
 cathedral dictate, as solemn and great as could be 
 expected, or as is said to be necessary to oblige all 
 Christendom, let the great hyperaspists of the 
 Roman church be judges, who tell us that a par- 
 ticular council with the pope's qonfirmatipn. is 
 made oecumenical by adoption, and is infallible, 
 and obliges all Christendom ; so Bellarmine : and 
 therefore he says, that it is " rash, erroneous, and 
 almost. heretical;" temerarium, erroneum, et proaei- 
 mumJier<Bsi,* to deny it; but whether it be or 
 not, it is all one, as to my purpose: for it is cer- 
 tain, that in a particular council confirmed by.the 
 pope, if ever; then, and there the pope sate 
 hinaself in his chair, and it is as certain that 
 hp sate besides the. cushion and determined ri^ 
 diculously and falsely in this case : f but this 
 is a device for which there is no Scripture, no; 
 tradition, no one dogmatical resolute saying of 
 any father, Greek or Latin, for above 1000 years 
 
 * L. 2. de Concil. cap. 5. 
 
 •t De Ppntif. Rom. c, 14, § respomfeo.. In 3. eent d. 24. q. in 
 cool. 6. dub. 6. in fine. 
 
I-ALLIBILITY OF THE POPE. 211 
 
 after Christ : and themselves when they list can 
 acknowledge as much. And therefore Bellarmine's 
 isaying, I perceive is believed by them to be 
 true : that there are many things in the decretal 
 epistles,* which make not articles to be defide. 
 And therefore, " We are not implicitly to believe 
 whatever the pope -determinesj" f says Almain : 
 And this serves their turns in every thing they do 
 Txot like, and therefore I am resolved it shall serve 
 my turn also for somethings and that is, that the 
 matter of the pope's infallibility is so ridiculous 
 and improbable, that they do not believe it them- 
 selves: some of them clearly practised the contrary, 
 and although' pope- Leo X. hath determined the 
 pope to be above a council, yet the Sorbonne to 
 this day scorn it at- the very heart. And I might 
 urge upon them that scorn that Almain truly 
 enough by way of Argument alledges. J It is a 
 wonder; that they who affirm the pope cannot err 
 in judgment, do not also affirm that he cannot 
 sin : they are like enough to say so, says he, if the 
 vicious lives of the popes did not make a daily 
 confutation of such flattery : now for my own 
 particular, I am as confident and think it as 
 certain, that popes are actually deceived in mat- 
 ters of Christian doctrine, as that they do preva- 
 ricate the laws of'Christian piety : and therefore, § 
 Alphonsas a Castro calls them ''impudent flatterers 
 
 ■ * Proverbialitfer ojim dictu erat, de decretalibus. Male cum 
 rebus huraanis actum esse, ex quo dejcretis alse accesserunt. scil. 
 eum decretales post decretum Gratiani sub nomine Gregorii noni 
 edebsiittir. " 
 
 t Non est necessario- credendum determinatis per summura pon- 
 iificem. 
 
 X De Autliorit. Eccles. cap- 10. in fine. 
 
 § L. 1. eg,. 4. aclv.ers. -hastes, edit. Paris 1534. In seqq. tion 
 expurgaiituT ista verba', tft'ideih sensus manet. ^ 
 
 p2 
 
212 THE LIBERTY OF PROPHESYING. 
 
 of the pope ;" imjmdentes papa assentatores,^ that 
 ascribe to him infallibility in judgment or inter- 
 pretation of Scripture. 
 
 But if themselves did believe it heartily, what 
 excuse is there in the world, for the strange unr 
 charitableneiss or supine negligence of the popes, 
 that they do not set themselves in their chair and 
 write infallible commentaries, and determine all 
 controversies without error, and blast all heresies 
 with the word of their mouth, declare what is 
 and what is not de fide, that his disciples and 
 confidents may agree upon it ; reconcile the Fran- 
 ciscans and Dominicans, and expound all mygte-r 
 ries ? For it cannot be imagined but he that was 
 endued with so supreme power in order to so 
 great ends, was also fitted with proportionable, 
 that is, extraordinary personal abilities, succeeding 
 and derived upon the persons of all the popes; 
 And then the doctors of his church, need not 
 trouble themselves with study, nor writing expli- 
 cations of Scripture, but might wholly attend to 
 practical devotion, and leave all their scholastical 
 wranglings, the distinguishing opinions of their 
 orders, and they might have a fine church, some- 
 thing like fairy land, or Lucian's kingdom in tiie 
 moon : but if they say they cannot do this when 
 they list, but when they are moved to it by the 
 Spirit, then we are never the nearer ; for so may 
 the bishop of Angouleme write infallible commen- 
 taries when the Holy Ghost moves him to it, for 
 I suppose his motions are not ineffectual, but he 
 will sufficiently assist us in performing of what 
 he actually moves us to : but among so many 
 hundred decrees ^which the popes of Rome have 
 made, or confirmed and attested, (which is all 
 btie,) I would fain know in hpw many of them 
 
FALLIBILITY OF THE POPE. 213 
 
 did the Holy Ghost assist them ? If they know it, 
 let them declare it, that it may be certain which 
 pf their decretals are de fide ; for as yet none of 
 his own church knows; if they do not know, 
 then neither can we know it from them, and then 
 we are as uncertain as ever ; and besides the Holy 
 Ghost may possibly move him, and he by his 
 ignorance of it, may neglect so profitable a motion, 
 and then his promise of infallible assistance will 
 be to veiy little purpose, because it is with very 
 much fallibility applicable to practise : and there- 
 fore it is absolutely useless to any man, or any 
 church ; because, suppose it settled in Thesi, that 
 the pope is infallible, yet whether he will do his 
 duty, and perform those conditions of being 
 assisted, which are required of him, or whether 
 he be a secret Simoniack (for if he be, he is ipso 
 facto, no pope) or whether he be a bishop, or 
 priest, or a Christian, being all uncertain ; every 
 one of these depending upon the intention and 
 power of the baptizer or ordainer, which also are 
 fallible, because they depend upon the honesty 
 and power of other men; we cannot be infallibly 
 certain of any pope that he is infallible, and there- 
 fore when our questions are determined, we are 
 never the nearer, but may hug ourselves in an 
 imaginary truth, the certainty of finding truth out 
 depending upon so many fallible and contingent 
 circumstances. And therefore, the thing, if it 
 were true, being so to no purpose, it is to be 
 presumed that God ];iever gave a power so im- 
 pertinently, and from whence no benefit can 
 accrue to the Christian church, for whose use and 
 benefit, if at all, it must needs have been ap- 
 pointed. 
 
 But I am too long in this impertinency : if I 
 
214 THE LIBERTY OF PROPHESYING. 
 
 were bound to call any, man master upon earth, 
 and to believe him upon his own affirmative and 
 authority; I would of all men least follow, him , 
 that pretends he is infallible and cannot prove it* 
 For that he cannot prove it, makes me as uncer- 
 tain as ever, and that he pretends to infallibility, 
 makes him careless of, using such means which 
 will morally secure those wise persons,, who 
 knowing their own aptness, to be deceived, use 
 what endeavours they can to secure themselves, 
 from error, and • so become the better and more 
 probable , guides. 
 
 Well! thus far we are come: although we are 
 secured in fundamental points from : involuntary 
 errorj by the plain, express^ and dogmatical places 
 of Scriptures, yet in other things we are not, but 
 may be invincibly mistaken, because of the ob- 
 scurity and difficulty in the controverted parts. of 
 Scripture, by reason of the uncertainty of the 
 means of its interpretation, since tradition is. of 
 an uncertain reputation], and sometimes evidently 
 false ; councils 'are contradictoiy to each other, 
 and therefore certainly are equally deceived -many 
 of them, and therefore all may: ajid then the 
 popes of Rome are very likely to miskad us^ but 
 cannot ascertain us of truth in matter of question; 
 and in this woi;ld we believe in part, and Prophesy 
 in part, and this imperfection shall never be done 
 away till we be translated to a more glorious 
 state ; either we must throw our chances, and 
 get truth by accident or predestination, or else 
 we must lie safe in a mutual toleration, and 
 private Liberty of persuasion, unless some other, 
 anchor can be thought upon where we may fasten 
 our floating vessels, and ride safely. 
 
INCONSISTENCIES OF 'THE FATHER'S. 215 
 
 Section VIIT. 
 
 Of the Disability of Fathers, or Writers Ecelesf- 
 astical,to determine our Questions,with Certainty 
 and Truth. 
 
 THERE are some that think they can deter- 
 mine all questions in the world by two or three 
 sayings of the fathers, or by the consent of so 
 many as they will pleiase to call a concurrent tes- 
 timony : but this consideration will soon be at an 
 end ; for if the fathers, when they are witnesses 
 of tradition, do not always speak truth, as it 
 happened in the case of Papias and his numerous 
 followers for almost three ages together, then is 
 their testimony more improbable when they 
 dispute or write commentaries. .-■'•.'■ 
 
 2. The fathers of the first ages spake unitedly 
 concerning divers questions of secret theology^ 
 and yet were afterwards contradicted by one per- 
 sonage of great reputation, whose credit had so 
 much influence upon the world, as to make the 
 contrary opinion become popular ; why then may 
 not we have the same Liberty, when so plain an 
 uncertainty is in their persuasions, and so great 
 contrariety in their doctrines ? But this is evident 
 in the case of absolute predestination, which till 
 St. Austin's time no man preached, but all taught 
 the contrary, and yet the reputation of this one 
 excellent man altered the scene. But if he might 
 dissent from so general a doctrine, why may not 
 we do so too, it being pretended that he is so 
 excellent a precedent to be followed, if we have 
 the same reason ? He had no more authority nor 
 
216 THE LIBERTY OF PROPHESYING. 
 
 dispensation to dissent, than any bishop hath 
 now. And therefore St. Austin hath dealt inge- 
 niously, and as he took this Liberty to himself, so 
 he denies it not to others, but indeed forces them 
 to preserve their own Liberty : and therefore when 
 St. Jerome* had a great mind to follow the fathers 
 in a point that he fancied, and the best security 
 he had, was, " you may allow me to err with 
 such men," patiaris me cum talibus errme ; 
 St, Austin would not endure it, but answered his 
 reason, and neglected the authority. And there- 
 fore it h9,d been most unreasonable that we should 
 do that now, though in his behalf, which he 
 towards greater personages (for so they were then) 
 a^t that time judged to be unreasonable. It is a 
 plain recession from antiquity, which was deter- 
 mined by the council of Florence, " that the souls 
 of the saints are received immediately into heaven, 
 and behold God himself as if he is three and one."f 
 As who please to try, may see it dogmatically 
 j'esolved to the contrary by Justin Martyrjjj: 
 Ireneeus,§ by Origen,|| St. Chrysostom,** Theodo- 
 ret,tt Arethas Ceesariensis,:]:^ Euthymius,§§ who 
 may answer for the Greek Church, and it is plain 
 that it was the opinion of the Greek Church by 
 that great difficulty the Romans had of bringing 
 the Greeks to subscribe to the Florentine council ; 
 where the Latins acted their master-piece of wit 
 and stratagem, the grea,test that hath been tiH the 
 
 * Sess. ult. 
 
 t Piorum animas purgatas, &c. mox in Ccelum recipj, et intueri 
 claTe ipsum Deum trinum et unum sicuti est. 
 
 : Q. 60. ad Christian. ** Horn. 39. in 1 Cor. 
 
 § X.ib. 5. tt Inc. ll.adHeb. 
 
 )J Horn. 7. in Levit, |1 In c. 6. ad Aisoc, 
 
 §§Jnl6, c.Luc, , \ 
 
INCONSISTENCIES OF TflE FATHERS. 217 
 
 famous and superpolitio design of Trent. ■ And 
 for the Latin Church, TertuUian,* St. Ambrose,t 
 St. Austin,;}: St. Hilary ,§ Prudentius,|| Lactantius,** 
 Victorinus Martyr,"f~|- and St. Bernard ,:|::|; are 
 known to be of opinion that the souls of the saints 
 are in " secret places and outward courts or 
 halls," abditis receptaculis, et exterioribus atriis, 
 where they expect the resurrection of their bodies, 
 and the glorification of their souls, and though 
 they all believe them to be happy, yet they enjoy 
 not the beatific vision before the resurrection : now 
 there being so full a consent of fathers (for many 
 more may be added) and the decree of pope 
 John XXII, besides, who was so confident for 
 his decree that he commanded the University of 
 Paris to swear that they would preach it and no 
 other, and that none should be promoted to degrees 
 in theology, that did not swear the like, (as 
 Occham,§§Gerson,||||Marsilius,***andAdrianuS'|"ft 
 report :) since it is esteemed lawful to dissent from 
 all these, I hope no man will be so unjust to press 
 other men to consent to an authority which he 
 himself judges to be incompetent. These two 
 great instances are enough, but if more were 
 necessary, I could instance in the opinion of the 
 Chiliasts, maintained by the second and third 
 centuries and disavowed ever since : in the doc^ 
 
 . * Lib, 4. adv. Mar. § In Psal. 1.38. 
 
 t L. 2. de Cain. c. 2. II De exeq. defvinctor. 
 
 + Ep. 111. ad Fortunatianum. ** L. 7. c. 21. 
 tt In c. 6. Apoc. 
 • XI Serm. 3. de om. Sanctis. Vid. enim, St. Aug. in Enchir. <J. 
 108. et 1. 12. de civit. Dei. c. 9. et in Ps. 36. et in. I. 1. retract, 
 e. 1 4. Vid. insuper testiraonia quae collegit. Spala. 1. 5. c. 8. n. 98. 
 de repub. Eccl. et Sixt. Senens. 1. 6. annot. 345. 
 
 §§ In oper. 90. dierum. *** In 4. sent. q. 13. a. 3. 
 
 11)1 Serm. d^ Paschal. fff In 4. de Sacram. confirmat. 
 
218 THE tlBERTY OF PROPHESYING. 
 
 trine of communicating infants, taught and prac- 
 tised as necessary by the fourth and fifth centuries, 
 and detested by the Latin Church in all the fol- 
 lowing ages : in the variety of opinions concerning 
 the very form of baptism, some keeping close to 
 the institution and the words of its first sanction,' 
 others aflSrming it to be suflBcient, if it be admi- 
 nistered " in the name of Christ," in nomine 
 Christi ;* particularly St. Ambrose, pope Nicholas 
 the First, V. Bede,-f and St. Bernard,:]: besides 
 some writers of after ages as Hugo de St. Viotore, 
 and the doctors generally his contemporaries. 
 And it would not be inconsiderable to observe, 
 that if any synod, general, national, or provincial, 
 be receded from by the church of the later age, 
 (as there have been very many) then, so many 
 fathers as were then assembled and united in 
 opinion, are esteemed no authority to determine 
 our persuasions. Now, suppose 200 fathers as- 
 sembled in such a council, if all they -had written 
 books and authorities, 200 authorities had been 
 alledged in confirmation of an opinion, it would 
 have made a. mighty^ noise, and loaded any man 
 -Avith an insupportable prejudice that should dissent : 
 ^nd -yet every opinion maintained against the 
 authority of any one council, though but provin- 
 cial, is in its proportion such a violent recession 
 and neglect of the authority and doctrine of so 
 many fathers as were then assembled, who did as 
 much declare their opinion in those assemblies by 
 their suffrages,, as if they had written it in so 
 many books; and their opinion is more consi- 
 derable in the assembly than in their writings, 
 
 * De cohsecrat. dist. 4. c. h, quodam JudcEo. 
 t In c 10. Act X Ep. 340. 
 
INCONSISTENCIES OF THE FATHERS. 219 
 
 because it, was more deliberate, assisted, united, 
 and more dogmatical. In pursuance of this ob- 
 servation, it is. to be noted by way of instance, 
 that St., Austin and two hundred and seventeen 
 bishops, and all their successors* for a whole age 
 together, did consent in denying appeals to Rome ; 
 and yet the authority of so many fathers (all true 
 Catholics) is of nb force now at Rome in this 
 question ; but if it be in a matter they like, one 
 of these fathers alone is sufficient. The doctrine 
 of St. Austin alone brought in the festival and 
 veneration of the , Assumption of the blessed 
 Virgin, and the hard sentence passed at Rome 
 upon unbaptized infants and the Dominican opinion 
 concerning pre-determination, derived from him 
 alone as from their original : so that if a father 
 speaks for them, it is wonderful to see what trage- 
 dies are stirred up against them that dissent, as is 
 to be seen in that .excellent nothing of Campian's 
 ten reasons. But if the .fathers be against them, 
 then " the fathers have, in some things, mistook in 
 no slight degree, and some of them most egregi- 
 ously,'!'" it is certain the chiefest of them have 
 foully erred. Nay, I^osa, Salmeron, and Wad- 
 ding, in the question of the immaculate conception, 
 make no scruple to dissent . from antiquity ; to 
 prefer new doctors before the old, and to justify 
 
 * Vid. Epist. Bonifacii II. apud Nicolinum, Tom. 2. Concil. 
 pag. 544. et exemplar precum Eulalii apud euiidem. ibid. p. 525. 
 Qui anathematiz at omnes decifores suos qui in in ea causa Romae 
 seopponendq rectae fidei regulam praevaricari sunt, inter quos 
 tamen fuit Augustinus, quem pro maledicto Caelestinus tacite 
 agnoscit,' admittendo sc. exemplar precum. Vid. Doctor. Marta. 
 de jurisdict. part 4. p. 278. et Erasm. annot in Hierom. praefat. jn 
 Daniel. 
 
 t Patres in quibusdam non leviter lapsi sunt, says Bellarmine, and y 
 constat quoadam ex prtecipnis, De verb. Dei. 1, 3. e. 10. § dices. > 
 
220 THE LrBISHTY OF PROPHESYING. 
 
 themselves, bring instances in which the chuisch of 
 Rome had determined against the fathers. And 
 it is not excuse enough to say that singly the 
 fathers may err, but if they concur, they are 
 certain testimony. For there is no question this 
 day disputed by persons that are willing to be tried 
 by the fathers, so generally attested on either'side, 
 as some points are which both sides dislike seve- 
 rally or conjunctly. And therefore it is not honest 
 for either side to press the authority of the fathers, 
 as a concluding argument in matter of dispute, 
 unless themselves will be content to submit in all 
 things to the testimony of an equal number of 
 them, which I am certain neither side will do. 
 
 3. If I should reckon all the particular reasons 
 against the certainty of this topic, it would be more, 
 than needs as to this question, and therefore I will 
 abstain from all disparagement of those worthy 
 personages, who were excellent lights to their 
 several dioceses and cures. And therefore I will 
 not instance that Clemens Alexandrinus * taught 
 that Christ felt no hunger or thirst, but eat only to 
 make demonstration of the verity of his human 
 nature : nor that St. Hilary taught that Christ in 
 his sufferings had no sorrow ; nor that Origen 
 taught the pains of hell not to have an eternal 
 duration : nor that St. Cyprian taught rebaptiza- 
 tion; nor that Athenagoras condemned second 
 marriages ; nor that St. John Damascen said, 
 Christ only prayed in appearance, not really and 
 in truth ; I will let them all rest in peace, and their 
 memories in honour ; for if I should enquire into 
 the particular probations of this article, I must do 
 to them as I should be forced to do now ; if any 
 
 * Strom. 1.' 3; et 6. 
 
INCONSISTENCIES OF' THfi FATHERS. 221 
 
 man should say that the wrisings of the school-men 
 were excellent argument and authority to deter- 
 mine men's persuasions ; I must consider their 
 writings, and observe their defaillances, their con- 
 tradictions, the weakness of their arguments, the; 
 mis-allegations of Scripture, their inconsequent 
 deductions, their false opinions, and all the weak- 
 nesses of humanity, and the failings of their 
 Eerspns; which no good man is willing to do, unless 
 e be compelled to it by a pretence that they are 
 infallible, or that they are followed by men even 
 into errors or impiety. And therefore since there 
 is enough in the former instances, to cure any such 
 mis -persuasion and prejudice, I will not instance 
 in the innumerable particularities that might per- 
 suade us to keep our Liberty efltire or to use it 
 discreetly. For it is not to be denied but that 
 great advantages are to be made by their writings, 
 *' all of them containing some probable things 
 according to their wisdom."* If one wise, man 
 says a thing, it is an argument to me to believe it 
 in its degree of probation, that is, proportionable 
 to such an assent as the authority of a wise man 
 can produce, and when there is nothing against it 
 that is greater; and so in proportion higher and 
 higher as more wise men (such as the old doctors 
 were) do aflBrm it. But that which I complairu: 
 of is that we look upon wise men that lived long 
 ago with so much veneration and mistake, that 
 we reverence them not for having been wise men, 
 but that they lived long since. But when the 
 question is concerning authority, there must be 
 something to build it on ; a divine commandment, 
 
 * Et probabile est quad omnibus, quod pluribus, quod sapren- 
 tibus yicjetur. 
 
222 THE LIBERTY OF PROPHESYING. 
 
 human sanction, excellency of spirit, and greatness 
 of understanding,-, on which things all hilrnain 
 authority is regularly built. But now if we had 
 lived in their times (for so we must look upon 
 them now, as they did who without prejudice 
 beheld them) I suppose we should then have 
 beheld them, as we in England look on those 
 prelates, who are of great reputation for learning 
 and sanctity ; here only is th© difference ; when 
 persons are living, their authority is depressfed by 
 their personal defaillances, and the contrary in- 
 terests of their contemporaries, which disband 
 when they are dead, and leave their credit entire 
 upon the reputation of those excellent books, and 
 monuments of learning and piety which are left 
 behind : but beyond this, why the bishop of Hippo 
 shall have greater authority than the bishop of the 
 Canaries, " other things being equal," ceeteris 
 paribus, I understand not. For did they that 
 lived (to instance) in St. Austin's time believe all 
 that he wrote ? If they did, they were much to 
 blame, or else himself was to blame for retraetihg 
 much of it a little before his death : and if while 
 he lived, his affirmative was no more authority, 
 than derives from the credit of one very wise man, 
 against whom also very wise men were opposed ; 
 I know not why this authority should prevail 
 further now ; for there is nothing added to' the 
 strength of his reason since that time, but only 
 that he hath been in great esteem with posterity : 
 and if that be all, why the opinion of the following 
 ages shall be of more force than the opinion of the 
 ^rst ages, against whom St. Austin in many things 
 clearly did oppose himself, I see no reason; or 
 whether the first ages were against him or no, yet 
 that he is approved by the following ages is no 
 
INC0NSi;8TENCIES OF THE FATHERS. 223 
 
 better argument ; for it makes his authority not 
 to be innate, but derived from the opinion of 
 others, and so to be precarious, and to depend 
 upon others, who if they should change their 
 opinions, and such examples there have been many, 
 then there were nothing left to urge our consent 
 to him ; which when it was at the best, was only 
 this, because he had the good fortune to be believed 
 by them that came after, he must be so still. And 
 because it was no argument for the old doctors 
 before him, this will jiot be very good in his 
 behalf: the same I Say of any company of them j 
 I say not so of all of them, it is to no purpose to 
 say it, for there is no question this day in contesta- 
 tion, in the explication of which all the old writers 
 did consent : in the assignation of the canon of 
 Scripture, they never did consent for six hundred 
 years together, and then l?y that time the bishops 
 had agreed indifferently well, and but indifferently, 
 »pon that, they fell out in twenty more ; and 
 except it be in the Apostles' creed, and articles of 
 such nature, there is nothing which may with 
 any colour be called a consent, much less tradition 
 universal. 
 
 4. But I will rather chuse to shew the uncer- 
 tainty of this topic hf such an argument, which 
 was not in the fathers' power to help, such a» 
 snakes no invasion upon their great reputation, 
 which I desire should be preserved as sacred as it 
 ought. For other things, let who please read 
 Mr. Daill6 " on the proper Use of the Fathers," 
 but I shall only consider that the writings of 
 the fathers have been so corrupted by the intermix- 
 ture of heretics, so many false books put forth 
 in their names, so many of their writings lost 
 which would more clearly have explicated their 
 
2^4 The liberty of prophesying. 
 
 sense; and at last an open profession made, and 
 a trade of making the fathers speak, not what 
 themselves thought, but what other men pleased^ 
 that it is a great instance of God's providence 
 and care of his church, that we have so much 
 good pi'eserved in the writings which we receive 
 from the feithers, and that all truth is not as clear 
 gone as is the certainty of their great authority 
 and reputation* 
 
 The publishing books with the inscription of 
 great names began in St. Paul's time ; for some 
 had troubled the church of Thessalonica with a 
 false epistle in St. Paul's name, against the incon- 
 venience of which he arms them in 2 Thess. ii. 1. 
 And this increased daily in the church. The 
 Arians Avrote an epistle to Constantine,* under the 
 name of Athanasius, and the Eutychians wrote 
 against Cyrill of Alexandria, under the nape of 
 Theodoret ; and of the age in which the seventh 
 synod was kept, Erasmus reports, " that books 
 under the assumed names of illustrious men were 
 extremely plentiful."! It was then a public busi- 
 ness, and a trick not more base than public : but it 
 was more ancient then so, and it is memorable in 
 the books attributed to St. Basil, containing thirty 
 chapters de Spiritu Sancto, whereof fifteen were 
 plainly added by another hand under the covert 
 of St. Basil, as appears in the difference of the 
 style, in the impertinent digressions against the 
 custom of that excellent man, by some passages 
 contradictory to others of St. Basil, by citing 
 Meletius as dead before him, who yet lived three 
 
 * Apolog. Athanas. ad Constant. 
 
 1 Libris falso celebrium virorvtm titulo coramendatis scatere 
 omaia. Vid. Baron. A. D. 553. 
 
IVCONSISTENCIES OP THE FATHERS. 226 
 
 years* after him, and by the very frame and 
 manner of the discourse ; and yet it was so hand-» 
 somely carried^ and so well served the purposes 
 of men, that it was quoted under the title of 
 St. Basil by many, but without naming the numbei* 
 of. chapters, and by St. John Damascen in these 
 words, " Basil, in a work containing thirty 
 chapters, to Amphilochius ;*'t and to the same 
 purpose, and in the number of 27 and 29 chapters 
 he is cited by Photius,:f by Euthymius, by 
 Burchard, by Zonaras, Balsamon and Nicephorus 5 
 but for this, see more in Erasmus' preface upon 
 this book of St. Basil. There is an epistle goes 
 still under the name of St. Jerome ad Demetriadent 
 virginem, and is of great use in the question tJf 
 predestination, with its appendices, and yet a very 
 learned man § 800 years ago did believe it to be 
 written by a Pelagian, and undertakes to confute 
 divers parts of it, as being high and confident 
 Pelagianism, and written by Julianus Episc. 
 Eclanensis ; but Gregorius Ariminensis || from 
 St. Austin, affirms it to have been written by Pe* 
 lagius himself. I might instance in too many ; 
 there is not any one- of the fathers who is esteemed 
 author of any considerable number of books that 
 hath escaped untoubhed ; but the abuse in this 
 kind hath been so evident^ that now if any inte- 
 rested person of any side be pressed with an 
 authority very pregnant against him, he thinks to 
 escape by accusing the edition, or the author, or 
 
 * Vid. Baron, in Annal. 
 
 t Basilius in opere triginta capitum de Spiritu S. ad Amphilo* 
 chiiim. L. 1. de imagin. orat. 1. 
 X Nomocan. tit. 1. cap. 3. 
 
 ■ I V.Beda de gratia Christi^dv. Julianum. 
 
 ■ II Greg. AriiHi in Z. sent. dist. 26. q. 1. a. 3. 
 
 Q 
 
226 THE LIBKRTY OP PROPHESYING. 
 
 the hands it passed through, or at last he therefore 
 suspects it, because it makes against him ; both 
 sides being resolved that they are in the rights the 
 authorities that they admit, they will believe not 
 to be against them ; and they which are too 
 plainly against them, shall be no authorities : and 
 indeed the whole world hath been so much abused, 
 that every man thinks he hath reason to suspect 
 whatsoever is against him, that is, what he please ; 
 which proceeding only produces this truth, that 
 there neither is nor can be any certainty, nor 
 very much probability in such allegations. 
 
 But there is a worse mischief than this, besides 
 those very many which are not yet discovered, 
 which like the pestilence destroys in the dark, and 
 grows into inconvenience more insensibly and 
 more irremediably, and that is, corruption of par-r 
 ticular places, by inserting words and altering 
 them to contrary senses : a thing which the fathers 
 of the sixth general synod complained of con- 
 cerning the constitutions of St. Clement ; " In 
 which certain corruptions of the true faith are 
 introduced into some passages which have ob- 
 scured the elegant and beautiful form of the divine 
 decrees."* And so also have his recognitions, so 
 have his epistles been used, if at least they were 
 his at all, particularly the fifth decretal epistle 
 that goes under the name of St. Clement, in which 
 community of wives is taught upon the authority 
 of St. Luke, saying the first Christians had all 
 things common; if all things, then wives also" 
 says the epistle ; a forgery like to have been done 
 
 * Quibus jam olim ab iis qui h. fide aliena sentium adulterina 
 quaedam etiam pietate aliena introducta sunt quae divinorum nobis 
 decretoruui elegantem et venustam speciem obscuravenint. Can. 2. 
 
INCONSISTENCIES OP THE FATHERS. 227 
 
 by some Nicolaitan, or other impure person. 
 There is an epistle of Cyrill extant to Successus, 
 bishop of Dioceesarea, in which he relates that he 
 was asked by Budus, bishop of Emessa, whether 
 he did approve of the epistle of Athanasius to 
 Epictetus, bishop of Corinth, and that his answer 
 was, " if the copies you have are not corrupted, 
 for many are so by the enemies of the church."* 
 And this was done even while the authors them- 
 selves were alive ; for so Dionysius of Corinth 
 complained that his writings were corrupted by 
 heretics, and pope Leo, that his epistle to Flavia- 
 nus was perverted by the Greeks : and in the synod 
 of Constantinople before quoted (the sixth synod) 
 Macarius and his disciples were convicted " of 
 wishing to garble or corrupt the writings of the 
 saints."'f' Thus the third chapter of St. Cyprian's 
 book de unitate Ecclesus, in the edition of Pame- 
 lius, suffered great alteration : these words, " the 
 primacy is given to Peter," primatus Petro dattir, 
 wholly inserted; and these " the church is founded 
 upon the chair of St. Peter," st^er cathedram 
 Petri fundata est ecclesia; and whereas it was 
 before, " Christ builds his church upon one," super 
 unum nBdijicat eeclesiam Christus, that not being 
 enough, they have made it " upon that one," 
 sviper illvm unum. Now these additions are 
 against the faith of all old copies, before Minutius, 
 and Pamelius, and against Gratian, even after 
 himself had been chastised by the Roman correc- 
 tors, the commissaries of Gregory XIII, as is to 
 be seen where these words are alledged, " the 
 
 * Si ha3c apud vos scripta non sint adultera : nam plura ex his ab 
 hogtibus eceiesiae deprehenduntur esse depravata. Euseb. I. 4, c. 23. 
 
 t Quod sanctorum testimonia aut truncftrint aut deprav^rint. 
 Act. 8. vid. etiam. Synod 7, act. 4. 
 
 Q 2 
 
228 THE LIBERTY OF PROPHESYING. 
 
 Lord speaks to Peter," loquitiir Dominus ad 
 Petrum.* So that we may say of Cyprian's works' 
 as Pamelius himself said concerning his writings 
 and the writings of other of the fathers, " whence 
 we gather that the writings of Cyprian and of 
 others of the fathers are in various ways corrupted 
 by the transcribers."t But Gratian himself could 
 do . as fine a fete when he listed, or else some- 
 body did it for him, and it was in this very 
 question, their beloved article of the pope's supre- 
 macy ; for he quotes these words out of St. Am'- 
 brose, " they do not hold the inheritance of Peter 
 who do not possess the seat of Peter •"'\. " faith,'* 
 jidem, not " seat," sedem, it is in St. Ambrose ; 
 but this error was made authentic by being inserted 
 into the code of the law of the Catholic Church ; 
 and considering how little notice the clergy had 
 of antiquity, but what was transmitted to them 
 by Gratian, it will be no great wonder that, all 
 this part of the world Swallowed such a bole and 
 the opinion that was wrapped in it. But I need 
 not instance in Gratian any further, but refer any 
 one that desires to be satisfied concerning this 
 collection of his, to Augustinus, archbishop of 
 Tarracon in emendatione Gratiani,^ where he shall 
 find fopperies and corruptions good store noted by 
 that learned man : but that the Indices Eospwrga- 
 torii commanded by authority, and practised with 
 
 * Decret. c. 24. Q. 1. can. 
 
 t Unde coUigimus Cypriani scripta ut et aliorum veteriiln cl 
 librariis varie fuisse interpolata. Annot. Cjfprian. super. Concil. 
 Carthag. n. 1. 
 
 X Non habent Petri hsereditatem qui non habent Petri sedem, 
 De paenit. dist. I . c. potest fieri. 
 
 § Vid. Ind. Expurg. Belg. in Bertram, et Flandr. Hispan. 
 Portugal. Neopolitan. Romanum. Junium in prsefat. ad Ind- 
 Expurg. Belg. Hasen muUerum, pag. 275. Withrington. Apolog, 
 nwm. 449. 
 
INCONSISTENCIES OF THE FATHER S. 229 
 
 public licence, profess to alter and correct the 
 sayings of the fathers, and to reconcile them to 
 the Catholic sense by putting in and leaving out, 
 is so great an imposture, so unchristian a proceed- 
 ing, that it hath made the faith of all books and 
 all authors justly to be suspected ; for considering 
 their infinite diligence and great opportunity, as 
 having had most of the copies in their own hands, 
 together with an unsatisfiable desire of prevailing 
 in their right or in their wrong, they have made 
 an absolute destruction of this topic, and when 
 :the . fathers speak Latin,* or breathe in a Roman, 
 diocese, although the providence of God does in- 
 finitely over-rule them, and that it is next to a 
 miracle that in the monuments of antiquity there 
 is no more found that can pretend for their advan- 
 tage than there is, which indeed is infinitely 
 inconsiderable ; yet our questions and uncertain- 
 ties are infinitely multiplied instead of a probable 
 and reasonable determination. For since the 
 Latins always complained -of the Greeks for pri- 
 vately corrupting the , ancient records both of 
 councils and fathers,'}' and now the Latins make 
 open profession, not of corrupting, but of correct- 
 ing their 'writings (that is the word) and at the 
 most it was but a human authority, and that of 
 •persons not always learned, and very often de- 
 ceived ; the whole matter is so unreasonable, that 
 it is not worth a further disquisition. But if any 
 one desires to enquire further, he may be satisfied 
 in Erasmus, in Henry and Robert Stephens, in 
 their prefaces before the editions of fathers, and 
 
 * Videat Lector Andreani Cristoviuhi in Bello Jesuitico, et 
 Joh. Remolds in libr. de idol. Rom. 
 
 f Vid. Ep. Nicolai ad Michael. IniBerat, 
 
230 THE LIBERtY OF PROPHESYING, 
 
 their observations upon them : in Bellarmine de 
 scripts Eccles. in Dr. Reynolds, delibrisApocryphiSf 
 in Scaliger, and Robert Coke, of Leeds in York- 
 shire, in his book De censwra Patrum. 
 
 Section IX. 
 
 Of the incompetency of the Chmch in its diffusive 
 capacity to he judge of controversies, and tM 
 impertinency of that pretence of the Spirit. 
 
 AND now after all these considerations of 
 the several topics, tradition, councils, popes and 
 ancient doctors of the church, I suppose it will 
 not be necessary, to consider the authority of the 
 church apart. For the church either speaks by 
 tradition, or by a representative body in a council, 
 by popes, or by the fathers : for the church is not 
 a chimeera, not a shadow, but a company of men 
 believing in Jesus Christ, which men either speak 
 by themselves immediately, or by their rulers, or 
 by their proxies and representatives ; now I have 
 considered it in all senses but in its diifusive 
 capacity : in which capacity she cannot be sup- 
 posed to be a judge of controversies, both because 
 in that capacity she cannot teach us, as also be- 
 cause if by a judge we mean all the church 
 diffused in all its parts and members, so there can 
 be no controversy, for if all men be of that opinion, 
 then there is no question contested ; if they be not 
 all of a mind, how can the whole diffusive Catholic 
 church be pretended in defiance of any one article, 
 where the diffusive church being divided, part 
 
OF THE CHURCH, CONSIDERED DIFFUSIVELY. 231 
 
 goes this way, and part another? But if it be said, 
 the greatest part must carry it ; besides that it is 
 impossible for us to know which way the greatest 
 part goes in many questions, it is not always true 
 that the greater part is the best, sometimes the 
 contrary is most certain, and it is often very 
 probable, but it is always possible. And when 
 paucity of followers was objected to Liberius,* 
 he gave this in answer, there was a time when 
 but three children of the captivity resisted the 
 king's decree. And Athanasiusf wrote on purpose 
 against those that did judge of truth by multi- 
 tudes, and indeed it concerned him so to do, when 
 he alone stood in the gap against numerous armies 
 of the Arians. 
 
 But if there could in this case be any distinct 
 consideration of the church, yet to know which is 
 the true church is so hard to be found out, that 
 the greatest questions of Christendom are judged 
 before you can get to your judge, and theti there 
 is no need of him. For those questions which are 
 concerning the judge of questions, must be deter- 
 mined before you can submit to his judgment, and 
 if you can yourselves determine those great ques- 
 tions which consist much in universalities, then 
 also you may determine the particulars as being 
 of less difficulty. And he that considers how 
 many notes there are given to know the true 
 church, no less than fifteen by Bellarmine, and 
 concerning every one of them almost whether it 
 be a certain note or no, there are very many 
 questions and uncertainties^ and when it is resolved 
 which are the notes, there is more dispute about 
 the application of these notes than of the " original 
 
 * Theod'. 1. 2. c. 16. hist, f Tom. 2. 
 
232 THE LIBERTY OF PKOPHESYING. 
 
 question," ripwroKpivojuEvov, will quickly be satisfied 
 that he had better sit still than to go round about 
 a diflBcult and troublesome passage, and at last 
 get no further, but return to the place from whence 
 he first set out. And there is one note amongst 
 the rest, Holiness of Doctrine, that is, so as to have 
 nothing false either in " the doctrine of faith or 
 morals,'* doctrina fidei or morum, (for so Bellar- 
 mine explicates it) which supposes all your con- 
 troversies, judged before they can be tried by the 
 authority of the church, and when we have found 
 out all true doctrine (for that is necessary to judge 
 of the church by, that as Saint Austin's council is 
 *^ we should look for the church in the words of 
 Christ," ecclesiam in verbis Christi investigemtis) 
 then we are bound to follow because we judge it 
 true, not because the church hath said it, and this, 
 is to judge of the church by her doctrine, not of 
 the doctrine by the church. And indeed it is the 
 best and only way : but then how to judge of that 
 doctrine will be afterwards inquired into. In the 
 mean time, the church, that is, the governors of 
 the churches are to judge for themselves, and for 
 all those who cannot judge for themselves. For 
 others, they must know that their governors judge 
 for them too, so as to keep them in peace and 
 obedience, though not for the determination of 
 their private persuasions. For the oecono^iy of 
 the church requires that her authority be received 
 by all her children. Now this authority is divine 
 in its original, for it derives immediately from 
 Christ, but is human in its ministration. We are 
 to be led like men, not like beasts ; a rule is 
 prescribed for the guides themselves to follow, as 
 we are to follow the guides: and although in 
 matters ijideterminaHe or ambiguous, the pre^ 
 
OF THE CHURCH, CONSIDERED DIFFUSIVELY. 233 
 
 sumption lies on behalf of the governors, (for we 
 do nothing for authority if we suffer it not to 
 weigh that part down of an indifferency and a 
 question which she chooses) yet if there be " a 
 manifest error," error manifestus, as it often hap- 
 pens, or if the church governors themselves be 
 rent into innumerable sects, as it is this day in 
 Chi;istendom, then we are to be as wise as we 
 can in choosing our guides, and then to follow so 
 long as that reason remains for which we first 
 chose them. And even in that government which 
 was an immediate sanction of God, I mean the 
 ecclesiastical synagogue, where God had consigned 
 the high-priests' authority with a menace of death 
 to them that should disobey, that all the world 
 might know the meaning and extent of such prcr 
 cepts, and that there is a limit beyond which they 
 cannot command, and we ought not to obey : it 
 came once to that pass, that if the priest had been 
 obeyed in his conciliary decrees, the whole nation 
 had been bound to believe the condemnation of 
 our blessed Saviour to have been just, and at 
 another time the Apostles must no more have 
 preached in the name of Jesus. But here was 
 manifest error. And the case is the same to every 
 man that invincibly and therefore innocently 
 believes it so, " Obey God rather than man," 
 Deo poWm^^gucim homimbus is our rule in such 
 cases. Forf, although every man is bound to follow 
 ,his guide, iinless he believes his guide to mislead 
 Jiim ; yet when he sees reason against his guide, 
 it is best to follow his reason/ for though in this 
 he may fall into error, yet he will escape the sin ; 
 he may do violence to truth, but never to his 
 own conscience; and an honest error is better 
 than an hypocritica,! profession of truth, or ^ 
 
234 THE LIBEKTY OF PROPHESYING. 
 
 violent luxation of the understanding, since if he 
 retains honesty and simplicity, he cannot err in a 
 matter of faith or absolute necessity ;' God's good- 
 ness hath secured all honest and careful persons 
 from that ; for other things, he must follow the 
 pest guides he can, and he cannot be obliged to 
 follow better than God hath given him. — 
 
 And there is yet another way pretended of 
 infallible expositions of Scripture ; and that is, by 
 the Spirit. But of this I shall say no more, but 
 that it is impertinent as to this question. For put 
 the case, the Spirit is given to some men enabling 
 them to expound infallibly, yet because this is but a 
 private assistance, and cannot be proved to others, 
 this infallible assistance may determine my own 
 assent, but shall not enable me to prescribe to 
 others, because it were unreasonable I should, 
 unless I could prove to him that I have the Spirit, 
 and so can secure him from being deceived, if he 
 relies upon me. In this case I may say, as 
 St. Paul, in the case of praying with the Spirit, 
 " He verily giveth (hanks well, hut the other is not 
 edified." So that let this pretence be as true as it 
 will, it is sufficient that it cannot be of conside- 
 ration in this question. 
 
 The result of all is this ; since it is not reasonable 
 to limit and prescribe to all mens' understandings 
 by any external rule in the interpretation of diffi- 
 cult places of Scripture ^which is our rule f since 
 no man nor company of men is secure from error, 
 or can secure us that they are free from malice, 
 interest and design ; and since all the ways by 
 which we usually are taught, as tradition, councils, 
 decretals, ifc^. are very uncertain in the matter, in 
 their authority, in their being legitimate and na- 
 tural, and many of them certainly raise, and nothing 
 
OF THE AUTHORITY OF REASON. iSS 
 
 certain but the divine authority of Scripture, in 
 which all that is necessary is plain, and much of 
 that that is not necessary is very obscure, intricate 
 and involved; either we must setup our rest, only 
 upon articles of faith, and plain places, and be in- 
 curious of other obscurer revelations, (which is a 
 duty for persons of private understandings, and of 
 no public function) or if we will search further (to 
 which in some measure the guides of others are 
 obliged) it remains we inquire how men may 
 determine themselves, so as to do their duty to 
 God, and not to disserve the church ; that every 
 such man may do what he is bound to, in his 
 personal capacity, and as he relates to the public 
 as a public minister. 
 
 Section X^. 
 
 Of the atdhority of Reason, and that it, proceeding 
 upon best grounds, is the best judge, 
 
 - HERE then I consider, that although no man 
 may be trusted to judge for all others, unless this 
 person were infallible and authorized so to do, which 
 ho man nor no company of men is, yet every man 
 may be trusted to judge for himself/ I say every 
 man that can judge at all, (as for others, they are 
 to be saved as it pleaseth God^ but others that can 
 judge at all must either choose their guides, who 
 shall judge for them, (and then they oftentimes do 
 the wisest, and always save themselves a labour, but 
 then they choose too) orif they be persons of greater 
 understanding, then they are to choose for them- 
 gelves in particular, what the others do in general. 
 
236 THE LIBERTt OF PROPHESYING. 
 
 and by choosing their guide ; and for this, any 
 man may be better trusted for himself, than any 
 man can be for another : for in this case his own 
 interest his most concerned ; and ability is not so 
 necessary as honesty, which certainly every man 
 will best preserve in his own case, arid to himself, 
 (and if he does not, it is he that must smart for it,) 
 and it is not required of us not to be in error, but 
 that we^endeavour to avoid it. 
 , §^. He that follows his guide so far as his reason 
 goes along with him, or which is all one, he that 
 follows his own reason (not guided only by natural 
 arguments, but by divme revelation, and all other 
 -gopd meansVhath great advantages over him that 
 gives himself wholly to follow any human guide 
 whatsoever, because he foUowsfall their reasons 
 and his own too ; he follows them till reason 
 leaves them, or till it seems so to him, which is all 
 one to his particular, for by the confession of all 
 sides, an erroneous conscience binds him, when a 
 right guide does not bind him. But he that gives 
 himself up wholly to a guide is oftentimes (I mean,' 
 if he be a discerning person);^forced to do violence 
 to his own understanding,' and to lose all the 
 benefit of his own discretion, that he may reconcile 
 his reason to his guide. And of this we see infinite 
 jnconveniencies in the church of Rome ; for we 
 find persons of great understatjding^ oftentimes so 
 amused with the auth<irity of their church, that it 
 is pity to see them sweat in answering some ob- 
 jections, which they know not how to do, but yet 
 believe they must, because the church hath said it. 
 So that if they read, study, pray, search records, 
 and use all the means of art and industry in the 
 pursuit of truth, it is npt with a resolution to follow 
 that which shall seem truth to them, but to con- 
 
dp tHE AtJTHORlTY OF REASON. 237 
 
 firm what before they did believe; and if anf 
 argument shall seem unanswerable against any 
 article of their church, they are to take it for a 
 temptation, not for an illumination, and they are 
 to use it accordingly : which makes them make 
 the devil to be the author of that jwhich God's 
 Spirit hath assisted them to find in the use of 
 lawful means and the search of truth. And when 
 the devil of falshood is like to be cast out by 
 God's Spirit, they say that it is through Belze- 
 bub ; which was one of the worst things that ever 
 the Pharisees said or did| |ind was it not a plain 
 stifling of the just and reasonable demands made 
 by the emperor, the kings of France and Spain, 
 and by the ablest divines among them, which was 
 used in the council of Trent, when they demanded 
 the restitution oS priests to their liberty of mar- 
 riage, the use of the chalice, the service in the 
 vulgar tongue, and these things not only in pur- 
 suance of truth, but for other^reat and good 
 ends, even to take away an infiffite scandal and 
 a great schism ? And yet when they themselves 
 did profess it, and all the world knew these 
 reasonable demands were denied merely upon a 
 politic consideration, yet that these things should 
 be framed into articles, and decrees of faith, and 
 they for ever after bound not only to desire the 
 same things, but to think the contrary to be divine 
 ■ truths \ never was reason made more a slave or 
 more useless. Must not all the world say, either 
 they must be great hypocrites, or do great violence 
 to their understanding, when they not only cease 
 from their claim, but must also believe it to be 
 unjust? If the use of their reason had not been 
 restrained by the tyranny and imperiousness of 
 their guide, what the emperor, and the kings. 
 
238 THE LIBERTY OF PROPHESYING* 
 
 and their theologians would have done, they catt 
 best judge who consider the reasonableness of the 
 demand, and the unreasonableness of the denial. 
 But we see many wise men who with their op- 
 iandutn esset ut ecclesia licentiam claret, ^c. pro- 
 claim ^to all the world, that in some things they 
 consent and do not consent, and do not heartily 
 believe what they are bound publicly to profess ; 
 and they themselves would clearly see a difference^ 
 if a contrary decree should be framed by the 
 churchy they would with an infinite greater conr 
 fidence rest themselves in other propositions thaij 
 what they must believe as the case now stands^ 
 and they would find that the authority of a church 
 is a prejudice jas often as a free and modest use of 
 reason is a temptation. 
 
 3. God will have no man pressed with another's 
 -i^con<veniencies in matters spiritual and intellecr 
 tual^'"no man^s salvation to depend upon another, 
 and every[tooth ihat eats sour grapes shall be set ou 
 edge for itsplf,llhd for none else: and this is re* 
 markable in that saying of God by the Prophet, ** 
 " If the Prophet ceases to tell my people of thek 
 sins, and leads them, into error, the people sh^l di^ 
 in their sins,, and the hlood of them I will require 
 at the hands of that Prophet f I meaning, that God 
 hath so set the prophets to guide us, that we also 
 are to follow them by a voluntary! assent by an 
 act of choice and election. For although acci- 
 dentally and occasionally the sheep may, perish 
 by the shepherd's fault, yet that which hath the 
 chiefest influence upOn their final condition, is 
 their own act and election, and therefore God 
 hath so appointed guides to us, that if we perish^ 
 
 * Ezek. 33. 
 
OF THE AUTHORITY OF REASON. S39 
 
 it niay be accounted upon both our scores, upon 
 our own and the guides' too, which says plainly, 
 that although we are intrusted to our guides, yei 
 we are intrusted to ourselves too. Our guidesi 
 must direct us, and yet if they fail, God hath not 
 so left us to thein, but he hath given us enough to 
 ourselves to discover their failings, and our own 
 duties in all things necessary. And for other 
 things we must do as well as we canTP But it is 
 best to- follow our guides, if we know nothing 
 better; but if we do, it is better to follow the 
 pillar of fire-, than a pillar of cloud, though both 
 possibly may lead to Canaan : but then also it is 
 possible that it may be otherwise. But I am sure 
 ' if I do my own best/ then if it be best to follow 
 a guide, and if it be also necessary, I shall be 
 ^ure by God's grace and my own endeavour,' to 
 get to it ; but if I, without the particular engage- 
 ment of my own <nnderstandingj follow a guide, 
 possibly I may be guilty of extrejne negligence, 
 or I may extinguish God's Spirit, or do violence 
 to my own reason. And whether intrusting my- 
 self wholly with another, be not a laying up my 
 talent in a napkin, I am not so well assured. I 
 am certain the other is not. And since another 
 man's answering for me will not hinder, but that 
 I also shall answer for myself ; as it concerns him. 
 to see he does • not wilfully mi^uide me, so it 
 concerns me to see that he shall not if I can help 
 it/ if I cannot, it will not be required at my hands : 
 whether it be his fault, or his invincible error, I 
 shall be charged with neither. 
 
 ^ This is no other than what is enjoined as a 
 duty. For since God will be justified with a free 
 obedience, and there is an obedience of under*- 
 standing as well as of will and affection^ it is of 
 
240 LrBfiRTY OP PROPHi;SYlN<3. ' 
 
 : great concernment, as to be willing to believe what-- 
 ever God says, so also to inquire diligently whe- 
 ther ,the will of God be so as is pretendedr* Even 
 our actis of understanding are acts of choice, and 
 therefore it is commanded as a duty, to " Search \ 
 the Scriptures, to try the spirits whether they, be of 
 God or no, of ourselves to be able to judge what is 
 right, to try all things, and to retain that which is \ 
 best.'''' For he that resolves not tb consider, resolves 
 not to be careful whether he have truth or no, and 
 therefore hath an affection indifferent to truth or 
 falsehood, which is all one as if he did choose 
 amiss ; and since when things are truly pro- 
 pounded and made reasonable and intelligible we 
 cannot but assent, and then it is no thanks to us ; 
 we have no way to give our wills to God in mat- 
 ters of belief, but by our industry in searching it 
 and examining the git)unds upon which the pro- 
 pounders build their dictates, ^nd the not dding 
 it is oftentimes a cause th^' God gives a man 
 over ac v'sv aSoKifjLeti, into a reprobate and undis- 
 cerning mind and understanding. 
 
 ■fSr. And this very thing, "(though men will not 
 understand it) is the perpetual practice of all men 
 in the world ftiat can giVe a reasonable account 
 of their faith. The very Catholic church itself 
 is rationabilis et ubique diffusa, -f saith Optatus, 
 " reasonable, as well as diffused, every where." For 
 take the proselytes of the church of Rome, even 
 in their greatest submission of understanding^ they 
 seem to themselves to follow their reason most of 
 all. For if you tell them. Scripture and tradition 
 
 * Mat. XV. la Joh. V. 40. 1 Joh. iv. 1. Ephes. v. 17. Luk. 
 xxiv. 25. Rom. iii. II, and i. 28. Apoc. ii. 3. Act. xvii. 11. 
 t Lib. 3. 
 
OP tHE AUTHORITY OF REASON. 241 
 
 are their rules to follow, they will believe you 
 when they know a reason for it, and if they take 
 you upon your word, they have a reason for that 
 too, either they believe you a learned man, or a 
 good man; or that you can have no ends upon 
 them, or something that is of an equal height to 
 fit their understanding's. If you tell them they 
 must believe the church, you must tell. them why 
 they are bound to it, and if you quote Scripture 
 to prove it, you must give them leave to judge, 
 whether the words alledged speak your sense or 
 no, and therefore to dissent if they say no such, 
 thing. And although all men are not wise, and 
 proceed discreetly, yet all make their choice sonae, 
 way or other. He that cliboses to please his 
 fancy, takes his choice as much, as he that chooses 
 prudently. And no man speaks more unreason- 
 ably, than he that denies to men the use of their 
 reason in choice of their religion. ■ For that I 
 may by the way remove the common prejudice, 
 reason and authority are not things incompetent 
 or repugnant, especially when the authority is 
 infallible and supreme : for there is no greater, 
 reason , in the world than to believe such an 
 authority.^ But then we must consider, whether 
 every authority that pretends to be such, is so in- 
 deed. And therefore, Dezis dixit, ergo hoc verii/m 
 est, " God hath said it, therefore it is true," 
 is the greatest demonstration in the world for 
 things of this nature. But it is not so in human 
 dictates, and yet reason and human authority are 
 not enemies. For it is a good argument for us to 
 follow such an opinion, because it is made sacred, 
 by the authority of councils and ecclesiastical- 
 tradition, and sometimes it is the best reason w© 
 have in a question, and then it is to be strictly 
 
 R 
 
242 yHE LIBERTY OF PROPHESYING. 
 
 followed ; but there may also be at other times a 
 reason, greater than it that speaks against.it, and 
 then the authority must not carry it. But then 
 the difference is not between reason and authority, 
 but between this reason and that, which is greater;; 
 for authority is a very good reason, and, is to pre- 
 vail, unless a stronger comes and disarms it, but 
 then it must give place. So that in this question, 
 by Eeason I do not mean a distinct topic, but a 
 transcendent that runs through all topics; for 
 reason, like logic, is instrument of all thing^ else, 
 and when revelation, and philosophy and public 
 experience, and all other grounds of probability 
 or demonstration have supplied us with matter, 
 then reason does but make use of them ; that is, 
 in plain terms, there being so many ways of ar^ 
 guing, so many sects, such differing interests, 
 such variety of authority, so many preteuces, and 
 so many false beliefs, it concerns every wise man 
 to consider which is the best argumeat, which, 
 proposition relies upon the truest grounds i and if 
 this were not his only way, why do men dispute 
 and urge arguments, why do they cite councils 
 and fathers, why do they alle^ge Scripture and 
 tradition, and all this on all sides, and to contrary 
 pui-poses ? If we must judge, then we must use' 
 our reason ; if we must not judge, why do they 
 produce evidence ? Let them leave disputing and 
 decree propositions magisterially, but then we 
 may choose whether we will believe them or no ; 
 or if they say we must believe them, they must 
 prove it, and tell us why. And all these disputes; 
 concerning tradition, councils, fathers, ifeci aire 
 not arguments against or besides reason, but con- 
 testations and pretences to the best arguments, 
 a^ad the most certain satisfaction of our reason. 
 
OF THE AUTHORITY OF REASON. 343 
 
 But then all these coming into question, sabmit 
 themselves to reason, that is, to be judged by 
 human understanding, upon the best grounds and 
 information it can receive. So that Scripture, 
 tradition, councils, and fathers, are the evidence 
 in a question, but reason is the judge^ that is, we 
 being the persons that are to be persuaded, we 
 must see that we be persuaded reasonably, and it 
 is unreasonable to assent to a lesser evidence, when 
 a greater and clearer is propounded j. but of that 
 every man for himself is to take cogniizance if he 
 be able, to judge, if he be not, he is not bound 
 under the tie of necessity to know any thing of it; 
 that that is necessary shall be certainly con\^yed 
 t& him, God that best can, 'will certainly take 
 care for that.; for if he doe^, not, it becomes to be 
 not necessary ; or if it should still remain necessary, 
 and he be damned for not knowing it, and yet to 
 know it be not in his power, then who can help 
 it ? There can be no further care in this business. 
 In other things, there being no absolute and prime 
 necessity, we are left to our Liberty to judge that 
 way that makes best demonstra'^on of our piety 
 and of our love to God and trutfr, not that way 
 that is always the best argument of an excellent 
 understanding, for this may be a blessing, but the 
 other only is a duty.! ^_-'i^-.{fK 
 
 . And now that we aVe pitched upon that way 
 which is most natural and reasonable in determi- 
 nation of ourselves rather than of questions, which 
 are often indeterminable, i^inee right Reason pro- 
 ceeding upon the best grounds it can, viz. of 
 divine revelation and human authority^ and pro- 
 bability is our guide, " in relation to human 
 things," stando in humarkik; and supposing the 
 assistance of God's Spirit, (Which he never denies 
 
 r2 
 
244 THE LIBERTY OF PUOPHESYIN.G. 
 
 them that fail not of their duty in all such things' 
 in which he requires truth and certainty) it 
 remains that we consider how it comes to pass 
 that men are so much deceived in the use of their 
 reason, and choice of their religion, and that in 
 this account we distinguish those accidents which 
 make error innocent from those which make it 
 become a heresy. 
 
 Section XI. 
 
 Of some causes of Error in the exercise of Reason 
 which are inculpate in themselves. 
 
 FIRST then I consider, that there are a great 
 many inculpable causes of error, whicA are argu- 
 ments of human imperfections, not convictions of 
 a sin. And (1.) the variety of human understand- 
 ings is so great, that what is plain and apparent 
 to one, is difficult and obscure to another ; one will 
 observe a consequent from a common principle, and 
 another from thence will conclude the quite con- 
 trary. When St. Peter saw the vision of the sheet 
 let down with all sorts of beasts in it, and a voice 
 saying, " Rise Peter, slay and eat," surge Petre, 
 macta et manduca, if he had not by a particular 
 assistance been directed to the meaning of the 
 Holy Ghost, possibly he might have had other 
 apprehensions of the meaning of that vision, for 
 to myself it seems naturally to speak nothing but. 
 the abolition of the mosaical rites, and the restitu- 
 tion of us to that part of Christian Liberty which\ 
 consists in the promiscuous eating of meats ; and 
 
CAUSES OF ERROR IN REASONING. 246 
 
 yet besides-this, there want not some understand- 
 ings in the world, to whom these words seem to 
 give St. Peter a power to kill heretical princes. 
 Methinks it is a strange understanding that makes 
 such extractions, but Bozius and Baronius did so. 
 But men may understand what they please, espe- 
 cially when they are to expound oracles. It was 
 an argument of some wit, but of singularity of 
 understanding, that happened in the great con- 
 testation between the missals of St. Ambrose and 
 St. Gregory. The lot was thrown, and God made 
 to be judge, so as he was tempted to a miracle, to 
 answer a question which themselves might have 
 ended without much trouble. The two missals 
 were laid upon the altar, and the church door shut 
 and sealed. By the morrow mattins they found 
 St. Gregory's missal torn in pieces (saith the story) 
 and thrown about the church, but St. Ambrose's 
 opened and laid upon the altar in a posture of 
 being read. If I had been to judge of the meaning 
 of this miracle, I should have made no scruple to 
 have said it had been the will of God that the 
 missal of St. Ambrose which had been anciently 
 used, and publicly tried and approved of, should 
 still be read in the church, and that of Gregory 
 let alone, it being torn by an angelical hand as an 
 argument of its imperfection, or of the inconve- 
 nience of innovation. But yet they judged it 
 otherwise, for by the tearing and scattering about, 
 they thought it was meant, it should be used over 
 all the world, and that of St. Ambrose read only 
 in the church of Millaine. I am more satisfied 
 that the former was the true meaning, than I am 
 of the truth of the story : but we must suppose 
 that. And now there might have been eternal 
 disputings about the meaning of the miracle, and 
 
246 THE LIBERTY OF PKOPHESYING. 
 
 nothing left to determine, when two fanciea are 
 the litigants, and the contestations about probabi- 
 lities hinc inde. And I doubt not this was one 
 cause of so great variety of opinions in the primi- 
 tive church, when they proved their several 
 opinions which were mysterious questions of 
 Christian theology, by testimonies out of the ob- 
 scurer prophets, out of the psalms and canticles, 
 as who please to observe their arguments of dis- 
 course and actions of council shall perceive they 
 very much used to do. Now although men's 
 understandings be not equal, and that it is fit the 
 best understandings should prevail, yet that will 
 not satisfy the weaker understandings, because all 
 men will not think that another understanding is 
 better than his own, at least not in such a particu- 
 lar, in which with fancy he hath pleased himself. 
 But commonly they that are least able, are most 
 bold, and the more ignorant is the more confident, 
 therefore it is but reason if he would have another 
 bear with him, he also should bear with another, 
 and if he will not be prescribed to, neither let 
 him prescribe to others. And there is the more 
 reason in .this, because such modesty is commonly 
 to be desired of the more imperfect; for wise men 
 know the ground of their persuasion, and have 
 their confidence proportionable to their evidence, 
 others have not, but over-act their trifles: and 
 therefore I said it is but a reasonable demand, that 
 they that have the least reason should not be most 
 imperious; and for others it being reasonable 
 enough, for all their great advantages upon other 
 men, they will be soon persuaded to it; for al- 
 though wise men might be bolder, in respect of 
 the persons of others less discerning, yet they 
 know there are but few things so certain as to 
 
CAUSES OF ERROR IN REASONING. 247 
 
 create much boldness and confidence of assertion, 
 if they do not, they are not the men I take them 
 for. 
 
 2. When an action or opinion is commenced 
 with zeal and piety against a known vice or a 
 vicious person, commonly all the mistakes of its 
 proceeding are made sacred by the holiness of the 
 principle, and so abuses the persuasions of good 
 people, that they make it as a characteristic note 
 to distinguish good persons from bad ; and then 
 whatever error is consecrated by this means, is 
 therefore made the more lasting, because it is 
 accounted holy, and the persons are not easily 
 accounted heretics, because they erred upon a 
 pious principle. There is a memorable instance 
 in one of the greatest questions of Christendom, 
 viz. concerning images. For when PhilippicuS 
 had espied the images of the six first synods upon 
 the front of a church, he caused them to be pulled 
 down ; now he did it in hatred of the sixth synod : 
 for he being a Monothelite, stood condemned by 
 that synod. The Catholics that were zealous for 
 the sixth synod, caused the images and represent- 
 ments to be put up again, and then sprung the 
 question concerning the lawfulness of images in 
 churches ; Philippicus * and his party strived by 
 suppressing images to do disparagement to the 
 sixth synod : the Catholics, to preserve the honour 
 of the sixth synod, would uphold images. And 
 then the question came to be changed, and they 
 who were easy enough to be persuaded to pull 
 down images, were over-awed by a prejudice 
 against the Monothelites, and the Monothelites 
 strived to maintain the advantage they had got by 
 
 * Vid. Paulum Diaconum. 
 
248 THE LIBERTY OF PROPHESYING. 
 
 a just and pious pretence against images. The 
 Monothelites would have secured their error by 
 the advantage and consociation of a truth, and 
 the other would rather defend a dubious and 
 disputable error, than lose and let go a certain 
 truth. And thus the case stood, and the successors 
 of both parts were led invincibly. For when the 
 heresy of the Monothelites disbanded, (w^hich it 
 did in a while after) yet the opinion of the Icono- 
 clasts, and the question of images grew stronger. 
 Yet since the Iconoclasts at the first were heretics, 
 not for their breaking images, but for denying the 
 two wills of Christ, his divine and his human: 
 that they were called Iconoclasts was to distinguish 
 their opinion in the question concerning the 
 images, but that then Iconoclasts so easily had the 
 reputation of heretics, was because of the other 
 opinion which was conjunct in their persons ; 
 which opinion men afterwards did not easily 
 distinguish in them, but took them for heretics in 
 gross, and whatsoever they held to be heretical. 
 And thus upon this prejudice grew great advan- 
 tages to the veneration of images, and the persons 
 at first were much to be excused, because they 
 were misguided by that which might have abused 
 the best men. And if Epiphanius, who was as 
 zealous against images in churches as Philippicus 
 or Leo Isaurus, had but begun a public contesta- 
 tion, and engaged Emperors to have made decrees 
 against them, Christendom would have had other 
 apprehensions of it, than they had when the 
 Monothelites began it. For few men will endure 
 a truth from the mouth of the devil, and if the 
 person be suspected, so are his ways too. And it 
 is a great subtlety of the devil so to temper truth 
 and falsehood in the same person, that truth may 
 
CAUSES OF ERROR IN REASONING. 249 
 
 lose much of its reputation by its mixture with 
 error, and the error may become more plausible 
 by reason of its conjunction with truth. And this 
 we see by too much experience, for we see many 
 truths are blasted in their reputation, because 
 persons whom we think we hate upon just grounds 
 of religion, have taught them. And it was plain 
 enough in the case of Maldonat,* that said of an 
 explication of a place of Scripture, that it was 
 most agreeable to antiquity, but because Calvin 
 had so expounded it, he therefore chose a new one. 
 This was malice. But when a prejudice works 
 tacitly, undiscernably, and irresistibly of the 
 person so wrought upon, the man is to be pitied, 
 not ^condemned, though possibly his opinion de- 
 serves it highly. And therefore it hath been 
 usual to discredit doctrines by the personal defail- 
 lances of them that preach them : or with the 
 disreputation of that sect that maintains them in 
 conjunction with other perverse doctrines. Faustus 
 the Manichee in St. Austin,! glories much, that 
 in their religion God was worshipped purely and 
 without images. St. Austin J hkeditwell, for so 
 it was in his too, but from hence Sanders concludes, 
 that to pull down images in churches was the 
 heresy of the Manichees. The Jews endure no 
 images, therefore Bellarmine§ makes it to be a 
 piece of Judaism to oppose them. He might as 
 well have concluded against saying our prayers 
 and church music, that it is judaical, because the 
 Jews used it. And he would be loth to be served 
 so himself, for he that had a mind to use such 
 
 * In cap. 6. Johan. 
 
 t L. 20. c. 3. cont. Faustum Man. 
 
 I L. 1. c. ult. de Imagin. 
 
 § De reliq. SS. I. 2, c. 6. Sect. NicoUus. 
 
250 THE LIBERTY OF PROPHESYING. 
 
 arguments, might with much better probability 
 conclude against their sacrament of extreme 
 unction, because when the miraculous healing was 
 ceased, then they were not Catholics but heretics 
 that did transfer it to the use of dying persons, 
 (says Ireneeus ;*) for so did the Valentinians : and 
 indeed this argument is something better than I 
 thought for at first, because it was in Ireneeus' 
 time reckoned among the heresies. But there are 
 a sort of men that are even with them, and hate 
 some good things which the church of Rome 
 teaches, because she who teaches so many errors, 
 hath been the publisher, and is the practiser of 
 those things. I confess the thing is always unrea- 
 sonable, but sometimes it is invincible and inno- 
 cent ; and then may serve to abate the fury of all 
 such decretory sentences, as condemn all the 
 world but their own disciples. 
 
 3. There are some opinions that have gone 
 hand in hand with a blessing, and a prosperous 
 profession ; and the good success of their defenders 
 hath amused many good people, because they 
 thonght they heard God's voice where they saw 
 God's hand, and therefore have rushed upon such 
 opinions with great piety and as great mistaking. 
 For where they once had entertained a fear of 
 God, and apprehension of his so sensible declara- 
 tion, such a fear produces scruple, and a scrupulous 
 conscience is always to be pitied, because though 
 it is seldom wise, it is always pious. And this 
 very thing hath prevailed so far upon the under^j 
 standings even of wise men, that Bellarmine 
 makes it a note of the true church. Which 
 opinion, when it prevails, is a ready way to 
 
 » 
 
 * L. 1. c. 8. adv* haBr, 
 
CAUSES OF ERROR IN REASONING. 261 
 
 make, that instead of martyrs, all men should 
 prove heretics or apostates in persecution ; for 
 since men in misery are very suspicious, out of 
 strong desires to find out the cause, that by re- 
 moving it they may be relieved, they apprehend 
 that to be it that is first presented to their fears ; 
 and then if ever truth be afflicted, she shall also 
 be destroyed. I vi^ill say nothing in defiance of 
 this fancy, although all the experience in the 
 world says it is false, and that of all men. Chris- 
 tians should least believe it to be true, to vs^hom a; 
 perpetual cross is their certain expectation, (and 
 the argument is like the moon, for which no 
 garment can be fit, it alters according to the 
 success of human aifairs, and in one age will serve 
 a papist, and in another a protestant) yet when 
 such an opinion does prevail upon timerous per- 
 sons, the malignity of their error (if any be con- 
 sequent to this fancy, and taken up upon the 
 reputation of a, prosperous heresy) is not to be 
 considered simply and nakedly, but abatement is 
 to be made in a just proportion to that fear, and 
 to that apprehension. 
 
 4. Education is so great and so invincible a 
 prejudice, that he who masters the inconvenience 
 of it, is more to be commended than he can justly 
 be blamed that complies with it. For men do not 
 always call them principles which are the prime 
 fountains of reason, from whence such consequents 
 naturally flow, as are to guide the actions and 
 discourses of men ; but they are principles which 
 they are first taught, which they sucked in next to 
 their milk, and by a proportion to those first prin- 
 ciples, they usually take their estimate of proposi- 
 tions. For whatsoever is taught to them at first 
 they believe infinitely, for they know nothing to 
 
253 THE Liberty of prophesying. 
 
 the contrary, they have had no other masters 
 whose theorems might abate the strength of their 
 first persuasions, and it is a great advantage in 
 those cases to get possession ; and before their first 
 principles can be dislodged, they are made habitual 
 and complexional, it is in their nature then to 
 believe them, and this is helped forward very 
 much by the advantage of love and veneration 
 which we have to the first parents of our persua- 
 sions. And we see it in the orders of regulars in 
 the church of Rome. That opinion which was 
 the opinion of their patron or founder, or of some 
 eminent personage of the institute, is enough to 
 engage all the order to be of that opinion ; and it 
 is strange that all the Dominicans should be of one 
 opinion in the matter of pre-determination and 
 immaculate conception, and all the Franciscans 
 of the quite contrary, as if their understandings 
 were formed in a different mould, and furnished 
 with various principles by their very rule. Now 
 this prejudice works by many principles, but how 
 strongly they do possess the understanding is 
 visible in that great instance of the affection and 
 perfect persuasion the weaker sort of people have 
 to that which they call the religion of their' fore- 
 fathers.* You may as well charm a fever asleep 
 with the noise of bells, as make any pretence of 
 reason against that religion which old men have 
 entailed upon their heirs male so many genera- 
 tions till they can prescribe. And the Apostles 
 found this to be most true in the extremest diffi- 
 culty they met with, to contest against the rites 
 
 * Optima rati ea quae magno assensu, recepta sunt, quorumqiie ; 
 exempla multa sunt, nee ad rationem, sed ad similitudinera 
 vivimus. Sen. Vid. Minut. Fel, octav. 
 
CAUSES OF £RROR IN UEASdNlNG. 253 
 
 of Moses, and the long superstition of the Gen- 
 tiles, which they therefore thought fit to be 
 retained, because they had done so formerly, 
 " proceeding as things were or had been, not as 
 they were to be,"* and all the blessings of this 
 life which God gave them, they had in conjunc- 
 tion with their religion, and therefore they, 
 believed it was for their religion, and this persua- 
 sion was bound fast in them with ribs of iron ; the 
 Apostles were forced to unloose the whole con- 
 juncture of parts and principles in their under- 
 standings, before they could make them malleable 
 and receptive of any impresses. But the obser- 
 vation and experience of all wise men can justify 
 this truth. AH that I shall say to the present 
 purpose, is this, that consideration is to be had to 
 the weakness of persons when they are prevailed 
 upon by so innocent a prejudice, and when there 
 cannot be arguments strong enough to over- 
 master an habitual persuasion bred with a man, 
 nourished up with him, that always eat at his 
 table, and lay in his bosom, he is not easily to be 
 called heretic, for if he keeps the foundation of 
 faith, other articles are not so clearly demon- 
 strated on either side, but that a man may inno-, 
 cently be abused to the contrary. And therefore 
 in this case to handle him charitably, is but to do 
 him justice : and when an opinion " in articles of 
 inferior moment," in minoribus articuUs, is enter- 
 tained upon the title and stock of education, it 
 may be the better permitted to him, since upon 
 no better stock nor stronger arguments, most men 
 entertain their whole religion, even Christianity 
 itself. 
 
 * Pergeufes non quo eundum est, sed quo itur. 
 
254 THE LIBERTY OK PROPHESYIxXGi 
 
 ' 5. There are some persons of a differing persua- 
 sion, who therefore are the rather to be tplerated^ 
 because the indirect practices and impostures of 
 their adversaries have confirmed them, that those 
 opinions which they disavow, are not from God, 
 as being upheld by means not of God's appointi- 
 ment : for it is no unreasonable discourse to say, 
 that God will not be served with a lie, for he 
 does not need one, and he hath means -enough to 
 support all those truths which he hath com^ 
 manded, and hath supplied every honest cause 
 with enough for its maintenance, and to contest 
 against its adversaries. And (but that they which; 
 use indirect arts will riot be willing to lose any of 
 their unjust advantages, nor yet be charitable tO 
 those persons, whom either to gain or to undo, 
 they leave nothing unattempted) the church of 
 Rome hath much reason not to be so decretory in 
 her sentences against persons of a differing per- 
 suasion, for if their cause were entirely the cause 
 of God, they have given wise people reason to 
 suspect it, because some of them have gone to the 
 devil to defend it. And if it be remembered what 
 tragedies were stirred up against Luther, for 
 saying, the devil had taught him an argument 
 against the mass, it will be of as great advantage 
 against them, that they go to the devil for many 
 arguments to support not only the mass, but the 
 other distinguishing articles of their church : J 
 instance in the notorious forging of miraclfes, and 
 framing of false and ridiculous legends. For the 
 former, I need no other instances than what hap- 
 pened in the great contestation about the immaicu- 
 late conception, when there were miracles brought 
 on both sides to prove the contradictory parts j and 
 though it be more than pi'obable that both sides 
 
CAUSES OF BRROR IN KEASONtNG. 255 
 
 played the jugglers, yet the Dominicans had t'h© 
 ill luok to be discovered, and the actors burned at 
 Berne. But this discovery happened by provi- 
 dence ; for the Dominican opinion hath more 
 degrees of probability than the Franciscan ; is 
 clearly more consonant both to Scripture and all 
 antiquity, and this part of it is acknowledged by 
 the greatest patrons themselves, as Salmeron, 
 Fosa, and Wadding, yet because they played the 
 knaves in a just question, and used false arts to 
 maintain a true proposition, God Almighty- to 
 shew that he will not be served by a lie, was 
 pleased rather to discover the imposture in the 
 right opinion than in the false ; since nothing is 
 more dishonourable to God, than to offer a 
 sia in sacrifice to him, and nothing more in- 
 congruous in the nature of the thing, then thjat 
 truth and falsehood should support each other, or 
 that true doctrine should live at the charges of a 
 He. And he that considers the arguments for 
 each opinion, will easily conclude, that if God 
 would not have truth confirmed by a lie, much 
 less would he himself attest a lie with a true 
 miracle. And by this ground it will easily follow, 
 that the Franciscan party, although they had 
 better luck than the Dominicans, yet had not 
 more honesty, because their cause was worse, and 
 therefore their arguments no whit the better. 
 And although the argument drawn from miracles 
 is good tb attest a holy doctrine, which by its own 
 worth will support itself, after way is a little 
 made by miracles, yet of itself and by its owa 
 reputation it will not support any fabric; for 
 instead of proving a doctrine to be true, it makes 
 that the miracles themselves are suspected to be 
 illusions, if they be pretended in behalf of a 
 
266 The liberty of pb.ophesyin<3. 
 
 doctrine, which we think we have reason td 
 account false. -•* And therefore the Jews did not 
 believe Christ's doctrine for his miracles, but dis- 
 believed the truth of his miracles, because they^ 
 did not like his doctrine. And if the holiness of 
 his doctrine, and the Spirit of God by inspirations 
 and infusions, and by that which St. Peter calls 
 a surer word of Prophesy, had not attested the 
 divinity both of his person and his office, wa 
 should have wanted many degrees of confidence 
 which now we have upon the truth of Christian^ 
 religion. But now since we are foretold by this 
 surer word of Prophesy, that is, the prediction of 
 JTesus Christ,* that antichrist should come in all 
 wonders, and signs, and lying miracles, and that 
 the church saw much of that already verified in 
 Simon Magus, ApoUohius Tyaneus, and Ma'nethoy 
 and, divers heretics,-)" it is now come to that pass, 
 that the argument in its best advantage proves 
 nothing so much as that the doctrine which. it 
 pretends to prove, is to be suspected, because it 
 v.'as foretold that false doctrine should be obtruded 
 'nder such pretences! But then, when not only 
 t 'ue miracles are an insufficient argument to prove 
 a truth since the establishment of Christianity, 
 but that the miracles themselves are false and. 
 spurious, it makes that doctrine in whose defence 
 they come, justly to be suspected, because , they 
 are a den fju^s tration that the interested persons use 
 all means^f^ave nothing unattempted to prove; 
 their propositions; but since they so fail, as to 
 bring nothing from God, but something from the 
 
 * Vid. Baron, M. D, 68. n, 22, Philostrat. 1, 4. T. 485. com- 
 pend, Cedren. p, 202. 
 
 t .Stapleton, prompt. Moral, pars sestiva, p, 627. 
 
CAUSES OF ERRO^ IN REASONING. 257 
 
 devil for its justification, it is a great sigp that the 
 doctrine is false, because we know the devil, unless 
 it he against his will, does nothing to prove a true 
 proposition that makes against him. And now 
 then, those persons who will endure no man of 
 another opinion, might do well to remember how 
 by their exorcisms, their devil's tricks at Lowdon, 
 and the other side pretending to cure mad folks 
 and persons bewitched, and the many discoveries 
 of their juggling, they have given so much reason 
 to their adversaries to suspect their doctrine, that 
 either they must not be ready to condemn their 
 persons who are made suspicious by their indirect 
 proceeding in attestation of that which they value 
 so high as to call their religion, or else they must 
 condemn themselves for making the scandal active 
 and efiectual. 
 
 As for false legends, it will be of the same con^ 
 sideration, because they are f^lse testimonies of 
 miracles that were never done, which differs only 
 from the other, as a lie in words from a lie in 
 action ; but of this we have witness enough in that 
 decree of pope Leo X. session the eleventh, of the 
 last Lateran council, where he excommunicates 
 all the forgers and inventors of visions and false 
 miracles, which is a testimony that it was then a 
 a practice so public as to need a law for its sup- 
 pression; and if any man shall doubt whether it 
 were so or not, let him see the centum gra/camina 
 of the princes of Germany where it is highly com- 
 plained of. But the extreme stupidity and sottish- 
 ness of the inventors of lying stories is so great, as to 
 give occasion to some persons to suspect the truth 
 of all church story, " What is true and what is fels© 
 is equally suspected;"* witness the legend of Lofti- 
 
 * Isid. Pelus. 
 s 
 
2&8 THE LIBERTY OF PfeOPHESYINC 
 
 bardy : of the author of which, the bkhop of the 
 Canaries gives this testimony, " You will much 
 oftener read in his book, monstrous prodigies than 
 real miracles: an impudent and stupid fellow and 
 far enough from being serious and judicious."* But 
 I need not descend go low, for saint Gregory and 
 V. Bede themselves reported miracles, f for the 
 authority of which they only had the repox't of the 
 common people, and it is not certain that St. Je- 
 rome had so much in his stories of St. Paul and 
 St. Anthony, J and the Fauns and Satyrs which 
 appeared to them, and desired their prayers.- But 
 1 shall only by way of eminenoy, note what Sir 
 Thomas More says in his epistle to Ruthal the 
 king's secretary, before the dialogue of Lucian 
 PhiTopseudes, that therefore he undertook the 
 translation of that dialogue, to free the world 
 from a superstition that crept in under the face 
 and title of religion. For such lies, says he,< are 
 transmitted to us with such authority, that a cer- 
 tain impostor had persuaded St. Austin, that the 
 very fable which Lucian scoflfe, and makes sport 
 withal in that dialogue, was a real story,, and 
 acted in his own days. *' Of the two persons, tbet 
 one of which departed, the other returned to life 
 at the end of twenty days, which Lucian ridicule 
 under different names." § The epistle is worth the 
 reading to this purpose; but he says this abuse 
 grew to such a height, that scarce any life of any 
 Saint or martyr is truly related, but is full of lie* 
 
 * In illo enim libro miracukmim monsti-a «aspius quam ver* 
 miracula legas. Hanc bomo scripsit ferrei .ofis, plund)ei cordis,, 
 aniini certe panim seTeri et prudentia, 
 
 t Vid L. II. loc. Theol. cap. 6. * Canus ibid 
 
 § Viz. De dnobus spurinis, altero decedente altero m vitani 
 redeunte post viginti dies ; quam in aliis nominibus ridet Lucianus. 
 Vide etiam argumentum Gilfeerti Cognati, iaannotat ia hunc dialog. 
 
CAOBES OF ERROR IN RBASOXTNG. 250 
 
 afid lying wonclers, and some persons thought 
 thev eerved God if they did honour to God's 
 saints, by inventing some prodigious story or 
 miraeie for their reputation. So that now it is no 
 wonder if the most pious men are apt to believe, 
 and the greatest historians are easy enough tp 
 report such stories, which serving to a good .end, 
 are also consigned by the report of persons, other?' 
 wise pious and prudent enough* I will not 
 instance in Vincentius his Speculum, Turonensi^, 
 Thomas Cantipratanus, John Kerolt, Vita© Pa.!- 
 trum,* nor the revelations of s^int Bridget, thoijgh 
 confirmed by two popes, Martin V. and Bonifao© 
 IX. even the best and most deliberate amongst 
 iiiem, Lippomau, Surius, Lipsius B^ovius, An4 
 Baronius are so full of fables, that they cause great 
 disreputation to the other monuments and records 
 of -antiquity, and yet do no advantage to the cause 
 under which they serve and take pay. They do 
 no good and much Jinrt ; but yet accidentally they 
 may procure this advantage to charity, since they 
 do uotie to faith ; that since they have so abused 
 the credit of story that our confidences want 
 touch of that support we should receive from her 
 records of antiquity, yet the men that dissent and 
 ere scandalised by such proceedings should b^ 
 e^used if they should chance to be. afraid of truth 
 l^at hath put <>n garments of imposture : and since 
 emuh violence is done to the truth and certainty 
 of their judging, let none be done to their liberty 
 of judging : since they cannot meet a right guid^, 
 let ihem have a charitable judge. And since it is 
 one very great argument against Simon Mjs^m 
 sixlA against Mahomet, that we can prove their 
 
 * Vid Palaeot. de sacra smdone, fart. I. Epist. ad Lector. 
 
 s 2 
 
260 THE LIBKRTY OF PROPHESYING. 
 
 miracles to be impostures, it is much to be pitied 
 if timorous and suspicious persons shall invincibly 
 and honestly less apprehend a truth which- they 
 see conveyed by such a testimony, which we all 
 use as an argument to reprove the Mahometan 
 Superstition. 
 
 6. Here also comes in all the weaknesses and 
 trifling prejudices which operate not by their own 
 strength, but by advantage taken from the weak- 
 ness of some understandings. Some men by a 
 proverb or a common saying are determined to 
 the belief of a proposition, for which they have 
 no argument better than such a proverbial sen- 
 tencfe. And when divers of the common people 
 in Jerusalem were ready to yield their under- 
 standings to the belief of the Messias, they were 
 turned clearly from their apprehensions by that 
 proverb, " Look and see, does any good thing come 
 from Galilee?^' And this, when Christ comes, no 
 man knows from whence he is ; but this man was 
 known of what parents; of what city. And thus 
 the weakness of their understanding was abused, 
 and that made* the argument too hard for them. 
 And the whole seventh chapter of Saint John's 
 gospel is a perpetual instance of the efficacy of 
 such trifling prejudices, and the vanity and weak- 
 ness of popular understandings. Some whole ages 
 have been abused by a definition, which being 
 Once received, as most commonly they are upon 
 slight grounds, they are taken for certainties in 
 any science respectively, and for principles, and 
 upon their reputation men use to frame conclu- 
 sions, which must be false or uncertain according 
 as. the definitions are. And he that hath observed 
 any thing of the weaknesses of men, and the suc- 
 cessions of groundless doctrines from age to age, 
 
CAUSES OP ERROR IN REASONING. 261 
 
 and how seldom definitions which are put into 
 systems, or that derive from the fathers, or 
 approved among school-men, are examined by. 
 persons of the same interests, will bear me witr. 
 ness, how many and great inconveniencies press 
 hard upon the persuasions of men, who are 
 abused, and yet never consider who hurt them. 
 Others, and they very many, are led by authority, 
 or examples of princes and great personages, 
 " Have any of the rulers believed on him?"* 
 Some by the reputation of one learned man, are, 
 carried into any persuasion whatsoever. And 
 in the middle and latter ages of the church, this 
 was the more considerable, because the infiniite 
 ignorance of the clerks, and the men of the long 
 robe, gave them over to be led by those few guides 
 which were marked to. them by an eminency, 
 much more than their ordinary : which also did 
 the more amuse them, because most commonly 
 they were fit for nothing but to admire what they, 
 understood not ; their learning then was in some, 
 skill in the Master of the Sentences, in Aquinas or, 
 Sootus whom they admired next to the most 
 intelligent order, of Angels ; hence came opinions 
 that made sects and division of names, Thomists, 
 Scotists, Albertists, Nominals, Reals, and I know 
 not what monsters of names ;, and whole families 
 of the same opinion ; the whole institute of an 
 order being engaged to believe according to the 
 opinion of some leading man of the same osder, as 
 it such an opinion were: imposed upon them, " As 
 a proof of holy obedience," in virtute sanctce 
 obedientice. But this inconvenience is greater 
 when the principle of the TOistQ.ke runs higher, 
 
 * Joh. 7. 
 
362 THE LIBEHTTf OF PROPHESYING. 
 
 when the opinioti is derived from a primitive nlan, 
 a»d a saintj for then it often happens that what 
 at first was but a plain innocent seduction, comes 
 to be made sacred by the veneration which is con- 
 sequent to the person for having lived long agone } 
 and then, because the person is also since cano- 
 nized, the error is almost made eternal, and th© 
 cure despej-ate. These and the like prejudices, 
 which are as various as the miseries of humanity. 
 Or thev ariety of human understandings, are not 
 absolute excuses, unless to some persons ; but truly 
 if they be to Anj, they are exemptions to all, 
 from being pressed with too peremptory a sen-^ 
 tence against them, especially if we consider 
 what leave is given to all men by the church of 
 Rome to follow any one probable doctor in an 
 opinion which is contested against by many more. 
 And as for the doctors of the other side, they 
 being destitute of any pretences to an infallible 
 medium to determine questions, must of necessity 
 allow the same Liberty to the people, to be as 
 prudent as they can in the choice of a fallible 
 guide; and when they have chosen, if they do 
 follow him into error, the matter is not so inex- 
 piable for being deceived in using the best guides 
 we had, which guides, because themselv^s were 
 abused, did also against their wills deceive me. 
 So that this prejudice may the easier abuse us^ 
 because it is almost like a duty to follow the 
 dictates of a probable doctor, or if it be over-acted 
 or accidentally pass into an inconvenience, it is 
 therefore to be excused because the principle 
 was not ill, unless we judge by our event, not by 
 the antecedent probability. Of such men as these 
 it was said by Saint Austin, " The common sort 
 of people are safe in their not inquiring by their 
 
INNOCENT CAUSES OF ERROR* 263 
 
 own industry, and in the simplicity of their un- 
 derstanding relying upon the best guides they 
 can get."* 
 
 But this is of such a nature in which, as we may 
 inculpably be deceived, so we may turn it into a 
 vice or a design, and then the consequent errors 
 will alter the property, and become heresies. 
 There are some men that have men's persons in ad- 
 miration because of advantage, and some that have 
 itching ears, and heap up teachers to themselves. 
 In these and the like cases, the authority of a 
 person, and the prejudices of a great reputation 
 is not the excuse but the fault : and a sin is so far 
 &om. excusing an error, that error becomes asi n 
 by reason of its relation to that sin as to its parent 
 and principle. 
 
 Section XII. 
 
 Of th& innaemcy of Error in opinion in a piam 
 person, 
 
 AND therefore as there are so many innocent 
 causes of Error; as there are weaknesses within, 
 and harmless and unavoidable prejudices from 
 without, so if ever error be procured by a vice it 
 hath no excuse, but becomes such a crime, of so 
 much malignity, as to have influence upon the 
 effect and consequent, and by communication 
 makes it become criminal, The Apostles noted 
 
 , * Caeteram turbam non intelligendi vivacitas, sed cred^ndi 
 simplicitas tutissimam facit, Contr. Fund, c. 4. And Gregory 
 Nazienzen, avit,zi woXXoKig tov \a6v to dfiaaavi'^ov. Orat. 31, 
 
264 THE LIBERT V OF PKOPHESYlIfG. 
 
 two such causes, covetousness and ambition: the 
 former in them of the circumcision, and the latter 
 in Diotrephes and Simon Magus ; and there were 
 some that were, " under the influence of various 
 lusts," ayofievoi ETTi^vfiiaig iroiKiXdig, they were of the 
 lotig robe too, but they were the she-disciples, 
 upon whose consciences some^ false Apostles had 
 influence by advantage of their wantonness, and 
 thus the three principles of all sin become also the 
 principles of heresy, the lust of the flesh, the lust 
 of the eye, and the pride of life. And in pursu- 
 ance of these arts the devil hath not wanted fuel 
 to set to work incendiaries in all ages of the church. 
 The bishops were always honourable, and most 
 commonly had great revenues, and a bishopric 
 would satisfy the two designs of covetousness and 
 ambition, and this hath been the golden apple 
 very often contended for, and very often the 
 cause of great fires in the church. " Thebulis 
 created disturbances in the church because he 
 could not obtain the bishopric of Jerusalem,"* 
 said Egesippus in Eusebius. TertuUian turned Mon- 
 tanist in discontent for missing the bishopric of 
 Carthage after Aggrippinus, and so did Montanus 
 himself for the same discontent, saith Nicephorus. 
 Novatus would have been bishop of Borne, Do- 
 natus of Carthage, Arius of Alexandria, Aerius of 
 Sebastia, but they all missed, and therefore all of 
 . them vexed Christendom. And this was so com- 
 mon a thing, that oftentimes, the threatening the 
 church with a schism, or a heresy, was a design 
 to get a bishopric : and Socrates reports of Asterius, 
 that he did frequent the conventicles of the Ariansj 
 
 * Thebulis quia rejectus ab Episcop^tu Hierosolymllano, turbare 
 cocpit Ecclesiam. 
 
INNOCENT CADSES OF ERUOR. 265 
 
 <* For he was aiming at some bistiopric," Nam 
 episcapatum aliquem amhiebat. And setting aside 
 the infirmities of men, and their innocent preju- 
 dices; Epiphanius makes pride to be the only 
 cause of heresies, " Pride and prejudice," vjSpic 
 KOI TTfioKpKTic, cause them all, the one criminally, 
 the other innocently. And indeed St. Paul does 
 almost make pride the only cause of heresies ; his 
 words cannot be expounded, unless it be at least 
 the principal, " He is proud, knowing nothing, 
 but doting about questions and strifes of words, 
 whereof cometh envy, strife, railings, evil sur- 
 misings, 1 Tim. vi. 3. 4.* 
 
 The sum is this, if ever an opinion be begun 
 -with pride, or managed with impiety, or ends in 
 a crime ; the man turns heretic : but let the error 
 be never so great, so it be not against an article 
 of creed, if it be simple and hath no confederation 
 with the personal iniquity of the man, the opinion 
 is as innocent as the person, though perhaips as 
 false as he is ignorant, and therefore shall burn 
 though he himself escape. But in these cases, and 
 many more, (for the causes of deception increase 
 by all accidents, and weaknesses and illusions) no 
 man can give certain judgment upon the persons 
 of men in particular, unless the matter of fact and 
 crime be accident and notorious. The man can- 
 not by human judgment be concluded a heretic, 
 unless his opinion be an open recession from plain 
 demonstrative divine authority, (which must needs 
 be notorious, voluntary, vincible and criminal) or 
 
 * ii hs erepoSiSacKaKti, and consenis not to sound words, and 
 the doctrine that is according to godliness, TETixpuiraC firicev 
 fjTiTajuEVoe, aXKa votrdv Trepl ^rf-riiatiQ Kai Xoyo/ja^/af, «^ o/v 
 ylverai (pOSvoe,' tptg, (iXalKJiriiAai, virqvoicu iravtipai. 
 
266 THE LIBBR'Py OF PROPHESYING. 
 
 that there be g, palpable serving of an end acci- 
 dental and extrinsical to the opinion. 
 
 But this latter is very hard to be discerned, 
 because those accidental and adherent crimes 
 which makes the man a heretic, in questions not 
 simply fundamental or of necessary practice, are 
 actions so internal and spiritual, that cognizance 
 can but seldom be taken of them. And therefore 
 to instance, though the opinion of purgatory be 
 false, yet to believe it cannot be heresy, if a man 
 be abused into the belief of it invincibly, because 
 it is not a doctrine either fundamentally false or 
 practically impious, it neither proceeds from the 
 will, nor hath any immediate or direct influence 
 upon choice and manners. And as for those other 
 ends of upholding that opinion which possibly its 
 patrons may have, as for the reputation of their 
 churches' infallibility, for the advantage of dirges, 
 requiems, masses, monthly minds, anniversaries, 
 and other oflBces for the dead, which usually are 
 very profitable, rich and easy, these things may 
 possibly have sole influences upon their under- 
 standing, but whether they have, or no, God only 
 knows. If the proposition and article were true, 
 these ends might justly be subordinate and con- 
 sistent with a true proposition. And there are 
 some truths that are also profitable, as the necessity 
 of maintenance to the clergy, the doctrine, of 
 restitution, giving alms, lending freely, remitting 
 debts in cases of great necessity : and it would 
 be but an ill argument that the preachers of these 
 doctrines speak false, because possibly in these 
 articles they may serve their own ends. For 
 although Demetrius and the crafts-men were 
 without excuse for resisting the preaching of 
 
INNOCENT CAUSES OF ERROR. 26 Y 
 
 St» Paul, because it was notorious they resisted 
 the truth upon ground of profit and personal 
 ©moluments, and the matter was confessed by 
 themselves, yet if the clergy should maintain their 
 just rights and revenues, which by pious dedica- 
 tV&BS and donatives were long since ascertained 
 Upon them, is it to be presumed in order of law 
 and charity, that this end is in the men subor- 
 dinate to truth, because it is so in the thing itself, 
 and that therefore no judgment in prejudice of 
 these truths can be made from that observation ? 
 
 But if " in any other way," aliunde, we are 
 ascertained of the truth or falshood of a propo* 
 eition respectively, yet the judgment of the per- 
 gonal ends of the men cannot ordinarily be certain 
 and judicial ; because most commonly the acts are 
 private, and the purposes internal, and temporal 
 ends may sometimes consist with truth, and 
 whether the purposes of the men make these 
 ends principal or subordinate, no man can judge; 
 and be they how they will, yet they do not 
 always prove that when they are conjunct with 
 erro*-, that the error was caused by these purposes 
 and criminal intentions. 
 
 But in questions practical, the doctrine itself 
 and the person too, may with more ease be re- 
 proved, because matter of fact being evident, and 
 nothing being so certain as the experiments of 
 human affairs, and these being the immediate 
 consequents of such doctrines, are with some 
 more certainty of observation redargued, than 
 the speculative ; whose judgment is of itself 
 more difficult, more remote from matter and 
 human observation, and with less curiosity and 
 explicitness declared in Scripture, as being of less 
 consequence and concernment in order to God's 
 
268 THE LIBERTY OF PROPHESYING. 
 
 and man's great end. , In other things which encl 
 in notion and ineffective; contemplation,, where 
 neither the doctrhie is malicious^ nor the person 
 apparently criminal, he is to be left to the judgr- 
 ment of God, and as there is no certainty of 
 human judicature in this case, so it is to no pur- 
 pose it should be judged. For if the person may 
 be innocent with his error, and there is no rule 
 whereby he can certainly be pronounced, that: he 
 is actually criminal; (as it happens in matters 
 speculative.) Since the end of the commandment 
 is love out of a pure conscience and faith unfeigned ; 
 and the commandment may obtain its end in a 
 consistence with this simple speculative error, 
 " Why should men trouble themselves with such 
 opinions, so as to disturb the public charity or the 
 private confidence?" Opinions and persons are 
 just so to be judged as other matters and, persons 
 criminal. For no man can judge any thing ehe : 
 it must be a crime, and it must be open, so as to 
 lake cognizance, and make true human judgment 
 of it. And this is all I am to say concerning the 
 causes of heresies, and of the distinguishing rules, 
 for guiding of our judgments towards others. 
 
 As for guiding our judgments and the use of pur 
 reason in judging for ourselves, all that is to be 
 said is reducible to this one proposition. Since 
 errors are then made sins, when they are con-- 
 trary to charity, or inconsistent with a good life 
 and the honour of God, that judgment is the 
 truest, or at least that opinion most innocent that 
 1. best promotes the reputation of God's glory, 
 and 2. is the best instrument of hoiy life. For in 
 questions and interpretations of dispute^ these two 
 analogies are the best to make propositions, and. 
 conjectures, and determinations, PUigeiioe and 
 
INNOCENT CAtJSES Op-ERB&tt. 269 
 
 care in obtainiBg the best guides, and the napst 
 convenient assistances ; prayer, and imodesty of 
 spirit, simplicity of purposes and intentions, hu- 
 mility and aptness to learn, and a peaceable dis- 
 position, are therefore necessary to finding out 
 truths, because they a^'e parts of good life, without 
 which our truths will do us little advantage, and 
 our ■ errors can have no excuse, but with these 
 dispositions as he is sure to find out all that is. ne- 
 cessary, so what truth he inculpably misses of, he 
 is sure is therefore not necessary, because he 
 could not find it when he did his best and his 
 most innocent endeavours. /And this I say, to 
 secure the persons ; because no rule can antece- 
 dently secure the proposition in matters disputable. 
 For even in the proportions and explications of 
 this rule, there is infinite variety of disputes : and 
 when the dispute is concerning free will, one party 
 denies it because he believes it magnifies the grace 
 of Gfod, that it works irresistibly; the other 
 affirms, because he believes it engages us upon 
 greater care and piety of our endeavours. The 
 one opinion thinks God reaps the glory of our 
 good actions, the other thinks it charges our bad 
 actions upon him. So in the question of merit, 
 one part chooses his assertion because he thinks it 
 encourages us to do good works, the other, believes 
 it makes us proud, and therefore he rejects it. 
 The first believes it increases piety, the second 
 believes it increases spiritual presumption and 
 vanity. The first thinks it magnifies God's justice, 
 the other thinks it dferogates from his mercy. 
 Now then, since neither this nor any ground can 
 seeure a man from possibility of mistaking, we 
 were infinitely miserable if it would not secure, us 
 from punishfltient,-. so long, as we willingly . consent 
 
i!70 tHE LIBERTY OF PROPHKStiNG. 
 
 not to a crimcj and do our best endeavour td 
 avoid an error. Only by the way, let me observe, 
 that since there are such great differences of ap- 
 prehension concerning the consequents of an 
 article, no man is to be charged with the odioug 
 consequences of his opinion. Indeed his doctrine 
 is, but tlae person is not, if he understands not such 
 things to be consequent to his doctrine; for if he 
 did, and then avows them, they are his direct 
 opinions, and he stands as chargeable with them 
 as with his first propositions ; but if he disavows 
 them, he would certainly rather quit his opinion 
 than avow such errors or impieties, which are 
 pretended to be consequent to it, becau«e every 
 inan knows that can be no truth, from whence 
 falsehood naturally and immediately does derive, 
 and he therefore believes his first proposition, 
 "because he believes it innocent of such errors as 
 are charged upon it directly or consequently. 
 
 So that now, since no error, neither for itself 
 nor its consequence, is to be charged as criminal 
 upon a pious person, since no simple error is g. 
 sin, nor does condemn us before the throne of 
 Ood, since he is so pitiful to our crimes, that he 
 pardons many " entirely," de toto et mtegro,m all 
 makes abatement for the violence of temptation, 
 and the surprisal and invasion of our faculties, 
 and therefo]?e much less will demand of us an 
 account for our weaknesses; and since the strongest 
 understanding cajnnot pretend to such an iminunity 
 and exemption from the condition of men, as not 
 <to be deceived, and confess its weakness ; it remains 
 we enquire what deportment is to be used towards 
 persons of a differing persuasion, when we are (I 
 do not say doubtful of a proposition, but) convinced 
 that he that differs from us is in error, for this 
 
TREATMENT OP PERSONS IN ERROR. SYl 
 
 was the first intention, and the last end of this 
 discourse. 
 
 Section XIII. 
 
 Of the deportment to be used towards permns dim* 
 peeing, and the reasons why they are not to he 
 ..puamked mth dee^^ 4*^. 
 
 FOR although every man naay be deceived, yet 
 acme are right and may know it too, for every 
 man that may erjr, does not therefore certainly err^ 
 and if he errs because he recedes from his rule, 
 then if he follows it he may do right, and if ever 
 any man upon just gronnds did.chajnge his opinion^ 
 then he was in the right, and was sure of it too, 
 and although confidence is mistaken for a ju£t 
 persuasion many times, yet some men are confi- 
 dent, and have reason so to be. Now when this 
 happens, the question is what deportment they 
 are to use towards persons that disagree ironx 
 them^ and by consequence are in eiror. 
 
 1, Then, no Christian is to be put to death, 
 dismembered^ or otherwise directly persecuted for 
 his opinion, which does not teach impiety or blas- 
 phemy. If it plainly and apparently brings in a 
 crime, and himself does act it or encourage it, then 
 the. matter of £eict is punishable acconling to its 
 proportion or malignity; as if he preaches treason 
 or 'Sedition, his opinion is not his excuse, because 
 it brings in a crime, and a man is nevertheless 
 tiidtor, beea^iKe fee believes it lawi^l to oommii 
 
27^ THE LIBERTY OF PROPHESYING.. 
 
 treason ; and, a man is a murderer if he kills his 
 brother unjustly, although he thinks he does God 
 good service in it. Matters of fact are equally 
 judicable, whether the principle of them be from 
 within or from without: and if a man could 
 pretend to innocence in being seditious, blasphe- 
 mous, or perjured by persuading himself it is 
 lawful, there were as great a gate opened to all 
 iniquity, as will entertain all the pretences, the 
 designs, the impostures, and disguises of the world. 
 And, therefore God. hath taken order that a,ll rules 
 concerning matters of fact and good life, shall be 
 so clearly explicated, that without the crime of the 
 man, he cannot be ignorant of all his practical 
 duty. And therefore the Apostles and primitive 
 doctors made no scruple of condemning such 
 persons for heretics, that did dogmatize a sin. . He 
 that teaches others to sin, is worse than he that 
 commits the crime, whether he be tempted by his 
 own interest, or encouraged by the other's doctrine. 
 It was as bad in Basilides to teach it to be lawful 
 to renounce faith and religion, and take all manner 
 of oaths and covenants in time of persecution, as 
 if himself had done so ; nay it is as much worse, as 
 the mischief is more universal, or as a fountain .is 
 greater than a drop of water taken from it. He 
 that writes treason in a book, or preaches sedition 
 in a pulpit, and persuades it to the, people, is the 
 greatest traitor and incendiary, and his opinion 
 there is the fountain of a sin, and therefoi:e could 
 not be entertained in his understanding upon 
 weakness, or inculpable or innocent prejudice ; he^ 
 cannot from Scripture or divine revelation have 
 any pretence to colour that so fairly as to seduge 
 either a wise or an honest man. If it rest theje 
 a:nd goes no further, it is not cognizable, and so 
 
TKEATMENT OF PERSONS IN ERROR. 273 
 
 scopes that way ; tut if it be published, and comes 
 " from the pen to the sword," (i stylo dd Machce- 
 ram (as Tertullian's phrase is) then it becomes 
 matter of fact in principle and in persuasion, and 
 is just so punishable? as is the crime that it per- 
 suades : such were they of whom St. Paul com- 
 ' plains, who brought in damnable doctrines and 
 lusts.* St. Paul's " I wish they were even cut 
 off," utinam ahseindantur, is just of them, take it 
 in any sense of rigour and severity, so it be pro- 
 portionable to the crime, or criminal doctrine. 
 Such were those of whom God spake in Deut. 15. 
 If any prophet tempts to idolatry, saying^ let us 
 go after other Gods, he shall be slain. But these 
 do not come into this question. But the proposi- 
 tion is to be understood concerning questions 
 disputable in materia intelleduali, Q' as matter of 
 opinion,") which also for all that law of killing, 
 such false prophets were permitted with impunity 
 in the synagogue, as appears beyond exception in 
 the great divisions and disputes between the 
 Pharisees and the Sadduces. I deny not but cer- 
 tain and known idolatry, or any other sort of 
 practical impiety with its principiant doctrine may 
 be punished corporally, because it is no other but 
 matter of fact ; but no matter of mere opinion, no 
 errors that of themselves are not sins, are to be 
 persecuted or punished by death or corporal in- 
 flictions. This is now to be proved. 
 
 2. All the former discourse is suflBcient argu- 
 ment how easy it is for us in such matters to be 
 deceived. So long as the Christian religion was a 
 simple profession of the articles of belief, and a 
 iearty prosecution of the rules of good life, the 
 
 * Gal 5. 
 T 
 
274 THE LIBERTY OF PROPHESYING. 
 
 fewness of the articles, and tl^e clearness of the 
 rule, was cause of the seldom prevarication. But 
 when divinity is swelled up to so great a body, 
 when the several questions which the peevishness 
 and wantonness of sixteen ages have conamenced, 
 are concentred into one, and from all these ques- 
 tions something- is drawn into the body of theology 
 till it hath ascended up to the greatness of a moun- 
 tain, and the sum of divinity collected by Aquina*, 
 makes a volume as great as was that of Livy 
 mocked at in the epigram. 
 
 Quern mea vix totum bibliotlieca capit.* 
 
 It is impossible for any industry to consider so 
 many particulars in the infinite numbers of ques- 
 tions as are necessary to be considered before we 
 can with certainty determine any. And after all 
 the considerations which we can have in a whole 
 age, we are not sure not to he deceived. The 
 obscurity of some questions, the nicety of some 
 articles, the intricacy of some revelations, the 
 variety of human understandings, the windings of 
 logic, the tricks of adversaries^ the subtllty of 
 sophisters, the engagement of educations, personal 
 affections, the portentous number of writers, the 
 infinity of authorities, the vastness of some argu- 
 ments, as consisting in enumeration of many 
 particulars, "the uncertainty of others, the several 
 degrees of probability, the difficulties of Scripture, 
 the invalidity of probation of tradition, the oppo- 
 sition of all exterior arguments to each Other, and 
 their open contestation, the public violence. done 
 to authors and records, the private arts and sup- 
 plantings, the falsifyings,the indefatigable industry 
 
 * " Of which my entire Ebrary can scarcely hold the whole." 
 
TREATMENT OF PERSONS IN ERROR. 275 
 
 of some men to abuse all understandings, and all 
 persuasions into their own opinions, these and 
 thousands more, even all the difficulty of things, 
 and all the weaknesses of man and all the arts of 
 the devil, have made it impossible for any man in 
 so great variety of matter not to be deceived. No; 
 man pretends to it but the pope, and no man is 
 more deceived than he is in that very particular. 
 
 3. From henoje proceeds a danger which is con- 
 sequent to this proceeding, for if we, who are so 
 apt to be deceived, and so insecure in our resolution. 
 01 questions disputable, should persecute a disa- 
 grieeing person, we are not sure we do not fight 
 against God, for if his proposition be true and 
 persecuted, then, becausJe ali truth derives from 
 God, this proceeding is against God, and therefore 
 this is not to be done upon Gamaliel's ground, lest 
 peradventure We be found to fight against God, 
 of which, because we can have no security (at leaist) 
 in this case, we have all the guilt of a doubtful or 
 an uncertain conscience. For if there be no se- 
 curity in thfe thing, as I have largely proved, the^ 
 conscience in such cases is as uncertain as the 
 question is, and if it be not doubtful where it is 
 uncertain, it is because the man is not wise, but as 
 confident as ignorant, the first without reason, and 
 the second without excuse. And it is. very dis- 
 proportionable for a man to persecute another 
 certainly, for a proposition, that if he were wise, 
 he would know is not certain, at least, the other 
 person may innocently be uncertain of it. If he 
 be killed, he is certainly killed, but if he be called 
 heretic, it is not so certain that he is an heretic. 
 It were good therefore, that proceedings were 
 a,ccording to evidence, and the rivers not swell 
 over the banks, nor »• certain definitive sentence 
 
 T 2 
 
276 THE LIBERTY OF PUOPHESYING, 
 
 of death passed upon such persuasions which can- 
 not certainly be defined. And this argument is 
 of so much the more force, because we see that 
 the greatest persecutions that ever have been, 
 were against truth, even against Christianity itself, 
 and it was a prediction of our blessed Saviour, 
 that persecution should be the lot of true be*- 
 lievers : and if we compute the experience pf 
 suffering Christendom, and the prediction, that 
 truth should suffer, with those few instances; of 
 suffering heretics, it is odds, but persecution is on 
 the wrong side, and that it is error and heresy,; 
 that is, cruel and tyrannical, especially since the, 
 truth of Jesus Christ, and of his religion are so 
 meek, so charitable, and so merciful : and we may 
 in this case, exactly use the words pf St. Paul, 
 But as then,' he that was born after the fleshy per-, 
 sectded him that was born after the spirit ; even so 
 it is now : and so it ever will be till Christ's second 
 coming. 
 
 4. Whoever persecutes a disagreeing person, 
 arms all the world against himself,* and all pious 
 people of his own persuasion, when the scales of 
 authority return to his adversary, and attest hi» 
 contradictory ; and then, what can he urge for 
 mercy for himself, or his party that shewethnone 
 to others? If he says, that he is to be 'spared 
 because he believes true, but the other was justly 
 
 * " When this is perceived, they will seek onr rnin with the 
 greater boldness." Quo comperto illi in nostram pemiciem liceritiorS 
 audacia grassabuntur. St. Aug. epist. ad Donat. Procons. et Contr. 
 ep. Fund. • " So now I ought to be so much the more patient with 
 you, as my neighbours manifest a similar feeling towards me, when 
 in your view I err most egregiously." Ita nunc debeo sustfnere et 
 tanta patientiS. vobiscum agere quantS, mecum egerunt proximi mei 
 cum in vestro dogmaterabiosiis ac csecus errarem. 
 
TREATMENT OF PEllSONS IN EllROlU 277 
 
 persecuted because he was in error, he is ridicu- 
 lous. For he is as confidently believed to be a 
 heretic, as he believes his adversary such, and 
 whether he be or no, being the thing in question, 
 of this he is not to be his own judge, but he that 
 hath authority on his side, will be sure to judge 
 against him. So that, what either side can in- 
 differently make use of, it is good that neither 
 would, because neither side can with reason suffi- 
 eient do it in prejudice of the other. If a man 
 will say, that every man must take his adventure, 
 and if it happens authority to be with him, he will 
 persecute his adversaries, and if it turns against 
 him, he will bear it as well as he can, and hope for 
 a reward of martyrdom, and innocent suffering ; 
 besides that this is so equal to be said of all sides, 
 and besides, that this is away to make an eternal 
 disunion of hearts and charities, and that it will 
 make Christendom nothing but a shambles, and a 
 perpetiial butchery, and as fast as men's wits grow 
 wanton, or confident', or proud, or abused, so often 
 there will be new executions and massacres. 
 Besides all -this, it is most unreasonable and unjust, 
 as being contrariant to those laws of justice and 
 charity, whereby we are bound with greater zeal 
 to spare and preserve an innocent, than to condemn 
 a guilty person, and there is less maliqe and ini- 
 quity in sparing the guilty, than in condemning 
 the good. Because it is in the power of men to 
 remit a guilty person to divine judicature, and for 
 divers causes, not to use severity, but in no case 
 is it lawful, neither hath God at all given to man 
 a power, to condemn such persons as cannot be 
 proved other than pious and innocent. And 
 therefore it is better, if it should so happen, that we 
 should spare the innocent person, and one that is 
 
278 THH LIBERTY OF PROPHESYING. 
 
 actually deceived, than that, upon the turn of th& 
 wheel, the true believers should be destroyed^- 
 
 And this very reason, he that had authority 
 sufficient and absolute to make laws, was pleased 
 to urge as a reasonable inducement for the esta- 
 blishing of that law which he made for the indem- 
 nity of erring persons. It vvas in the parable of 
 the tares mingled with the good seed in "the 
 Lord's field," agro dominico, the good seed 
 (Christ himself being the interpreter) are the chil- 
 dren of the kingdom, the tares are the children of 
 the wicked one, upon this comes the precept, 
 gather not the tares l)y themselves, hut let them both 
 grow together, till the harvest, that is, till the day 
 of judgment. This parable hath been tortured 
 infinitely to make it confess its meaning, but we 
 shall soon dispatch it. All the difficulty and 
 variety of exposition is reducible to these two 
 questions. What is meant by gather not? and 
 what by tares'^ That is, what kind of sword is 
 forbidden ? and what kind of persons are to be 
 tolerated ? The former is clear ; for the spiritual 
 sword is not forbidden to be used to any sort of 
 criminals, for that would destroy the power of 
 excommunication. The prohibition therefore lies 
 against the use of the temporal sword, in cutting 
 off some persons. Who they are, is the next 
 difficulty. ' But by tares, or the children of the 
 wicked one, are meant either persons of ill lives, 
 wicked persons only " in conduct," in re practicA, 
 or else another kind of evil persons, men criminal 
 or faulty " in understanding," in re intellectuaU. 
 One or other of these two must be meant ; a third 
 I know . not. But the former cannot be meant, 
 because it would destroy all bodies politic,, which 
 cannot consist without laws, nor laws without a 
 
TREATMENT OF PERSONS IN ERROR. 279 
 
 compulsory and a power of the s\v:ord ; therefor©, 
 if criminals were to be let alone till the day of 
 judgment, bodies politic must stand or fall "' aof 
 cording to the will and decision of the wicked," 
 ad arhitrium invpiorum, and, nothing good could 
 b^ prptected, not innocence itself, nothing could 
 jje secure but violence and tyranny. It follows 
 then that since a kind of persons who are indeed 
 faulty, are to be tolerated, it must be meant of 
 persons faulty in another kind, in which the gospjel 
 had not in other places clearly established a power 
 externally compul^qry, and therefore since in all 
 aqtions practically criminal a power of the sworc^ 
 is permitted, here where it is denied must mean a 
 crime of another kind, and by consequence errors 
 intellectual, commonly called heresy. 
 
 And after all this, the reason there given, con- 
 firms this interpretation,* for therefore it is for- 
 bidden to cut on these tares, lest we also pull up 
 the wheat with them, which is the sum of these 
 tw:o last arguments. For because heresy is of so 
 nice consideration, and difficult sentence, in think- 
 ing to. root up heresies, we may by our mistakes f 
 destroy true doctrine ; which although it be po&- 
 siblp to be done in all cases of prapjioal question, 
 by mistake, yet because external actions are more 
 discernable, tha,n inward speculations and opinions, 
 innocent persons are not so easily mistaken for the 
 guilty, in actions criminal, as in matters of inward 
 persuasion. And upon that very reason, St. Martin 
 was zealous to haye procured a revocation of a 
 
 « Vide St. Chrysost. hojmil. 47. in Cap. 13. Matth. et St. AuMst. 
 Quest, in cap. 13 Mat. St. Cyprian. Ep. lib. 3. Ep. 1. Theophyl. 
 in 13 Matth, 
 
 ..t St, Hieron. in cap. 13. Matth. ait, per hanc parabolam sigiii- 
 iican, ne in rebus dubiis praeceps fiat judicium. 
 
280 THE LIBERTY OF PROPHESYING. 
 
 commission granted to certain tribunes to make 
 enquiry in Spain for sects and opinions ; for under 
 colour of rooting out the Priscillianists, there was 
 much mischief done, and moi;e likely to happen 
 to the orthodox; For it happened then, as often- 
 times since, " a heretic was sometimes discovered 
 rather by his pallid countenance and his dress than 
 by his creed."* They were no good inquisitors 
 of heretical pravity, so Sulpitius witnesses. But 
 secondly, the reason says, that therefore these 
 persons are so to be permitted as not to be perse- 
 cutfed, lest when a revolution of human affairs sets 
 contrary opinions in the throne or chair, they who 
 were persecuted before, should now themselves 
 become persecutors, of others, and so at one time 
 or other, before or after, the wheat be rooted up, 
 and the truth be persecuted. But as these reasons 
 confirm the law, and this sense of it, so abstracting 
 from the law, it is of itself concluding by an 
 argument " from inconvenience," ah incommodo^ 
 and that founded upon the principles of justice, 
 and right reason, as I formerly alledged. 
 
 4. We are not only uncertain of finding out 
 truths in matters disputable, but we are certain 
 that the best and ablest doctors of Christendom, 
 have been actually deceived in matters of great 
 concernment, which thing is evident in all those 
 instances of persons from whose doctrines all sorts 
 of Christians respectively, take Libery to dissent. 
 " They may rage against us, saith St. Augustin, 
 who know nothing of the labor it requires to 
 discover truth, and the difficulty with which error 
 is avoided. They may rage against us, who know 
 
 * Pallore pptiuset veste quam fideJiaereticu&aijudicari solebat ali- 
 quando per tribunes maximi. 
 
TREATMENT OF PERSONS IN ERROR. 281- 
 
 not how rare and hard it is to vanquish the car- 
 nalities even of the pious mind. They may rage 
 against us, who know not the groans and pains 
 connected with obtaining the least acquaintance 
 with the blessed God : and lastly, they may rage 
 against us, who are deluded by none of the errors 
 which they impute to us."* The errors of Papias, 
 Jrenaeus, Lactantius, Justin Martyr, in the Mil'- 
 lenary opinion, of Saint Cyprian, Firmilian, the 
 Asian and African fathers, in the question- of 
 re-baptization ; Saint Austin in his decretory and 
 uncharitable sentence against the unbaptized chil- 
 dren of Christian parents, the Roman or the 
 Greek doctors in the question of the procession of 
 the Holy Ghost, and in the matter of images, 
 are examples beyond exception. " The errors 
 that attach to human minds are innumerable," 
 Now if these great personages had been perse- 
 cuted or destroyed for their opinions, who should 
 harve answered the invaluable loss the church of 
 God should have sustained in missing so excellent, 
 so exemplary, and so great lights? But then if 
 these persons erred, and by consequence, might 
 have been destroyed, what should have become 
 of others whose understanding was lower, and 
 their security less, their errors more, and their 
 danger "greater ? At this rate all men should have 
 passed through the fire, for who can escape, when 
 
 * Illi in vos saviant qui neaciunt cum quo labore veruta invenia- 
 tur, et qnam diffieilfe caveantur errores. Illi in vbs saiviant qui 
 nosciunt quam. rarum et arduum sit carnalia phantasmata piae mentis 
 serenitate superare. Illi in vbs saeviant qui nesciunt quibus et 
 suspiriis et gemitibus fiat ut exquantulacunque parte possit intclligi 
 Deus. PoStremo illi in vos saeviant qui nullo tali errore decepti 
 sunt, quali vos deceptos vident. St. August. Contr. Ep. Fund. 
 
182 THE LIBERTY OF PKOPHESYING. 
 
 Saint Cyprian and St. Austin cannot? Now ,t^ 
 say these persons were not to he persecuted, he- 
 cause although they had errors, yet none con- 
 demned by the church, at that time or before, is 
 to say nothing to the purpose, nor nothing that 
 js true. Not true, because; Saint Cyprian's erroK 
 was condemned by Pope Stephen, which in the 
 present sense of the prevailing pajjty in the churefe 
 of Rome, is to be condemned by the church. Not 
 to the purpose; because it is nothing else but to 
 say that the church did tolerate their errors. Fo¥ 
 since those opinions were open and manifest to 
 the world, that the church did not condemn them;, 
 it was either because those opinions were by th^ 
 church not thought to be errors, or if they were, 
 yet she thought .fit to tolerate the error and the 
 erring person. And if she would do so still, it 
 would in most cases be better than now it is. And 
 yet if the church had condemned them, it had not 
 altered the case as to this question, for either tbp 
 persons upon the condemnation of their error 
 should have been persecuted or not. If not, why 
 ^Ivall they now, against the instance and precedent 
 of those ages who were confessedly wise and 
 pious, and whose practice are ofte,n made to us ar- 
 guments to follow ? If yea, and that they hi^d been 
 persecuted, it is the thing which, this argument 
 condemns, and the loss of the church had. been 
 invaluable in the losing or the provocation and 
 temptation of such rare personages : and the ex- 
 ample and the rule of so ill consequence, that all 
 persons might upon the same ground have suffered, 
 and though some had escaped, yet no man could 
 have any more security from punishment than 
 from error. 
 
 5. Either the disagreeing person is in error, or 
 
TREATMENT OP PERSONS IN ERROR. 283 
 
 fioti but a true believer; in either of the cases to 
 persecute him is extremely imprudent. For if he 
 be a true believer, then it is a clear case that we , 
 do open violence to God, and his servants, and his 
 truth. If he be in error, what greater folly and stu- 
 pidity than to give error the glory of martyrdom, 
 and the advantages which are accidentally con- 
 sequent to a persecution ? For as it was true of 
 the martyrs, " Whenever we die we begin to 
 live," Quoties mqrimer toties nascimiM', and the 
 increase of their trouble was the increase of their 
 confidence and the establishment of their persua- 
 sions : so it it is in all false opinions ; for that an 
 opinion is true or false, is extrinsical or accidental 
 to the consequence and advantages it gets by 
 being afflicted. And there is a popular pity that 
 follows all persons in misery, and that compassion 
 breeds likeness of affections, and that very often 
 produces likeness of persuasion ; and so much the 
 rather, because there arises a jealousy and preg- 
 nant suspicion that they who persecute a;i opinion 
 are destitute of sufficient arguments to confute it, 
 and that the hangman is the best disputant. For 
 if those arguments which they have for their own 
 doctrine were a sufficient ground of confidence 
 and persuasion, men would be more willing to 
 use those means — arguments — ^which are better 
 compliances with human understanding, which 
 more naturally do satisfy it, w^hioh are more 
 humane and Christian, than that way which 
 satisfies none, which destroys many, which pro- 
 vokes more, which makes all men jealous. To 
 which add, that those who die for their opinion, 
 leave in all men, great arguments of the hearti- 
 ness of their belief, of the confidence of their 
 persuasion, of the piety and innocency of their 
 
284 THE LIBERTY OF PIIOPHESYISTG, 
 
 persons, of the punty of their intention, and 
 simplicity of purposes ; that they are persons 
 totally disinterested, and separate froni design. 
 For no interest can be so great as to 'be put in 
 balance against a man's life and 'his soul, and he 
 does very imprudently serve his ends who seeingly 
 and fore-knowingly loses his life in the prosecution 
 of them. Just as if Titius should offer to die for 
 Sempronius, upon condition he might receive 
 twenty talents when he had done his work. It is 
 certainly an argument of a great love, and a great 
 confidence, and a great sincerity, and a great 
 hope, when a man lays down his life in attestation 
 of a proposition. Greater love than this hath no 
 man, than, to lay down his life, saith our blessed' 
 Saviour. And although laying of a wager is an 
 argument of confidence more than truth,, yet 
 laying such a wager, staking of a man's soul, and 
 pawning his life, gives a hearty testimony that 
 the "person is honest, confident, resigned, chari- 
 table and noble. And I know not whether truth 
 can do a person or a cause more advantages, than 
 these can do to an error. And therefore, besides 
 the impiety, there is great imprudence in cano- 
 nizing a heretic, and consecrating an error by 
 such means, which were better preserved . as en- 
 couragements of truth, and comforts to real and 
 true martyrs. And it is not amiss to observe that 
 this very advantage was taken by heretics, who 
 were ready to shew and boast their catalogues of 
 martyrs ; in particular, the Circumcellians did so, 
 and the Donatists, and yet the first were hereticsj 
 the second schismatics. And it was remarkable 
 in the scholars of Priscillian, who, as they had 
 their master in the reputation of a saint, while he 
 wasiliving, so when he was dead, they had him ill 
 
TREATMENT OF PERSONS IN ERROR. 
 
 veneration as a martyr ; they with reverfenete 
 and devotion carried his, and the bodies of his 
 slain companions to an honourable sepulture^ 
 atnd counted it religion to swear by the nam^ of 
 Priscillian. So that the extinguishing of the 
 person, gives life and credit to his doctrincj and 
 when he is dead, he yet speaks more effectually. 
 
 Q. It is unnatural and unreasonable to persecute 
 disagreeing opinions. Unnatural ; for under- 
 standing being a thing wholly spiritual cannot bei 
 j'estrained, and therefore neither punished, by 
 corporal afflictions. It is in aliend repnblicdf si 
 matter of another world ; you may as well cure 
 the cholic by brushing a man's clothes,- or fill a 
 man's belly with a syllogism : these things do not 
 communicate in matter, and therefore neither in 
 action nor passion ; and since all punishments in 
 a prudent government punish the offender to pre- 
 vent a future crime, and so it proves more medi- 
 cinal than vindictive, the punitive act beinig in 
 order to the cure and prevention: and since no 
 punishment of the body can cure a disease in the 
 soul, it is disproportionate in nature, and in all 
 civil government, to punish where the punishment 
 can do no good. It may be an act of tyranny^ 
 but never of justice* For is an opinion ever the 
 more true or false for being persecuted? Some 
 men have believed it the more, as being provoked 
 into a confidence, and vexed into a resolution, but 
 the thing itself is not the truer, and though the 
 hangman may confute a man with an inexplicable 
 dilemma, yet not convince his understanding, for 
 such premises-, can infer no conclusion, but that of 
 a man's life : and a wolf may as well give laws to 
 the understanding, as he whose dictates are only 
 propounded in violence, and written in blocjd. 
 
2^6 THE LIBERTY OF PROPHESYING. 
 
 And a dog is as capable of a law as a man, if there' 
 be no choice in his obedience, nor discourse in his 
 choice, nor reason to satisfy his discourse. And 
 as it is unnaturalj so it is unreasonable, that Sem- 
 pronius should force Caius to be of his opinioh^ 
 because Sempronius is consul this year, and com- 
 mands the Lictors: as if he that can kill a man 
 Cannot but be infallible: and if he be not, why 
 should I do violence to my conscience, because he 
 can do violence to my person ? 
 
 ■7. Force, in matters of opinion, can' do no good, 
 but is very apt to do hurt ; for n6 man can change 
 his opinion when he will, or be satisfied in his 
 teason that his opinion is false, because discounter 
 nanced. If a man could change his opinion when 
 he lists, he might cure many inconveniencies of 
 his life : all his f^ai's and his sorrows would soon 
 disband, if he would but alter his opinion, whereby 
 he is persuaded, that such an accident that afflicts 
 hiB?is an evil, and such an object formidable ; let 
 him but believe himself impregnable, or that he 
 receives a benefit when he is plundered, disgraced), 
 imprisoned, condemned, and a,fflicted, neither his 
 sleeps need to be disturbed, nor his quietness dis* 
 composed < But if a man cannot change his 
 (opinion when he lists, nor ever does heartily or 
 jpesolutely but when he cannot do otherwise, then 
 to use force, may make him an hypocrite, but 
 never to be a right believer, and so instead of 
 erecting a trophy to God and true religion, we 
 build a monument for the devil. Infinite examples 
 iare recorded in church story to this very purposei-: 
 but Socrates instances in one for all ; for when 
 'Eleusius, bishop of Cyzicum, was threatened by 
 the emperor Valens with banishment and confis- 
 cation, if he did not subscribe to th6 decree of 
 
TREATMENT OF PERSONS IN ERROR. 28? 
 
 Ariminum, at last he yielded to the Arian opinion, 
 and presently fell into great torment of conscience^ 
 openly at Cyzicum recanted the error, asked God 
 and the church forgiveness, and complained of 
 the emperor's injustice ; and that was all the good 
 the Arian party got by offering violence to his 
 conscience. And so many families in Spain which 
 are as they call them, new Christians, and of a 
 suspected faith, into which they were forced by 
 the tyranny of the Inquisition, and yet are secret 
 Moors, is evidence enough of the inconvenience 
 of preaching a doctrine " in the face of a bloody 
 sword," in ore gladii crtientandi. For it either 
 punishes a man for keeping a good conscience, or 
 forces him into a bad ; it either punishes sincerity, 
 or persuades hypocrisy ; it persecutes a truth, oi* 
 drives into error : and it teaches a man to dis- 
 semble and to be safe, but never to be honest. 
 
 8. It is one of the glories of Christian religion, 
 that it was so pious, excellent, miraculous, and 
 pe»PStfasive, that it came in upon its own piety and 
 wisdom, with no other force but a torrent of ar- 
 guments and demonstration of the Spirit ; a mighty 
 rushing wind to beat down all strong holds, and 
 every high thought and imagination ; but towards 
 the persons of men it was always full of meekness 
 and charity, coinplianoe, and toleration, conde- 
 scension and bearing with one another, restoring 
 persons overtaken with an error, in the spirit ^ 
 m&ekmss, considering lest we also be tempted. The 
 consideration is as prudent, and the proposition as 
 just as the precept is charitable, and the precedent 
 Was pious and holy. Now things are best con- 
 served with that which gives it the first being, and, 
 which is agreeable to its temper and constitution, 
 ^'hat prece]pt which it chiefly preaches in order to 
 
288 THE LIBERTY OF PROPHESYING. 
 
 all the blessedness in the wbijd, that is, of meek- 
 ness, mercy, and charity, should also preserve 
 itself and promote its own interest. For indeed 
 nothing will do it so well, nothing doth so excel- 
 lently insinuate itself into the understandings and 
 affections of men, as when the actions and persua- 
 sions of a sect, and every part and principle and 
 promotion are univpcal. And it would be a 
 mighty disparagement to so glorious an insinuation, 
 that in its principle it should be merciful and 
 humane, and in-the promotion and propagation of 
 it so inhuman: emd it would be improbable and 
 Unreasonable that the sword should be used in the 
 persuasion of one proposition, and yet in the per- 
 suasion of the whole religion nothing like' itv To 
 do so, may serve the end of a temporal prince, but 
 never promote the honour of Christ's Idngdoin; it 
 may secure a design of Spain, but will very much 
 disserve Christendom, to offer to support it by that 
 whifeh good men believe to be a distinctive cogni- 
 zance of the Mahometan religion from the excel- 
 lency and piety of Christianity; whose sense and 
 spirit is described in those excellent words of 
 St. Paul, 2 Tim. ii. 24. " T/«e servant of the Lord 
 must not strive, but be gentle unto all men, in meek- 
 ness instructing those that oppose themselves, if Gcfct 
 peradventure will give them repentance to the ac- 
 knowledging the truth. They that oppose them- 
 selves, must not be stricken by any of God's 
 servants; and if yet any man will smite these who 
 are hisopposites in opinion, he will get nothing by 
 that, he must quit the title of being a servant of 
 God for his pains. And I think a; distinction of 
 persons secular and ecclesiastical will do no ad- 
 vantage for an escape, because even the secular 
 power, if it be Christian^ and a servant of God 
 
TREATMENT OF PERSONS IN ERROR. 289 
 
 must not be " a striker. The servant of the Lord 
 must not strive,-' rrXif/criKoc. AsXov Kvpis » Sh 
 ftay^fddai, I mean in those oases where meekness of 
 instruction is the remedy, or if the case be irreme- 
 diable, abscission by censures is the penalty. 
 
 0. And if yet in the nature of the thing it were 
 neither unjust nor unreasonable, yet there is nothing 
 under God Almighty that hath power over the 
 soul of man, so as to command a persuasion, or to 
 judge a disagreeing : human positive laws direct 
 all external acts in order to several ends, an'd the 
 judges take cognizance accordingly, but no man 
 can command the will, or punish him that obeys 
 the law against his will : for because its end is 
 served in external obedience, it neither looks after 
 more, neither can it be served by more, nor take 
 notice of any more. And yet possibly the under- 
 standing is less subject to human power than the 
 will, for that human power hath a command over 
 external acts which naturally and regularly flow, 
 from the will, "and at most," et utplurimum, sup^ 
 
 fose a direct act of will; but always either a dire<jt 
 r indirect volition, primary or accidental ; but the 
 understanding is a natural faculty subject to no 
 command, but where the command is itself a 
 reason fit to satisfy and persuade it. And there- 
 fore God commanding us to believe such revela- 
 tions, persuades and satisfies the understanding, 
 by his commanding and revealing : for there is no 
 greater probation m the world that a proposition 
 IS true, than because God hath commanded us to 
 believe it. But because no man's command is a 
 satisfaction to the understanding, or a verification' 
 of the proposition, therefore the understanding is 
 not subject to human authority. They may per- 
 suade, but not enjoin where God hath not ; and 
 
290 THE LIBERTY OF PROPHESYING. 
 
 where God hatb, if it appears so to him, he is an 
 infidel if he does nqt believe it. And if all men 
 have no other efficacy or authority on the under- 
 standing but by persuasion, proposal, and entreaty, 
 then a man is bound to assent, but according to the 
 operation of the argument, and the energy of 
 persuasion ; neither indeed can he, though he would 
 never so fain ; and he that out of fear and too much 
 compliance and desire to be safe, shall desire to 
 bring his undei-standing with some luxation to the 
 belief of human dictates and authorities, may as 
 qften miss of the truth as hit it, but is sure always 
 to lose the comfort of truth, because he believes it 
 upon indirect, insufficient, and incompetent argu- 
 ments : and as his desire it. should be so, is his best 
 argument that it is so, so the pleasing of men is 
 his best reward, and his not being condemned and 
 contradicted all the possession of a truth. 
 
 Section XIV. 
 
 Of the practice of Chridian Churches towards 
 persons disagreeing, and when persecution first 
 came in. 
 
 AND thus this truth hath been practiced in all 
 times of Christian religion, when there were no 
 collateral designs on foot, nor interests to be 
 served, nor passions to be satisfied. In St. Paul's- 
 time, though the censure of heresy were not so 
 loose and forward as afterwards, and all that were 
 galled heretics were clearly such, and highly cri- 
 Tjiinal ; yet as their crime was, so was their censure^ 
 
PRACTITCE OP THE PRIMITIVE CHURCH. 291 
 
 that is, spiritual. They were first admonished, 
 once at least, for so Irenseus,* Tertullian,'-f' Cy- 
 prian,J Ambrose,^ and Jerome || read that place 
 of Titus 3. But since that time, all men, and at 
 that time some read it, " after a second admoni- 
 tion," post unam et alteram admOnitionem, reject 
 a heretic. Rejection from the communion of ^ 
 saints after tM''o warnings, that is the penalty. 
 St. John expresses it by not eating with them, not 
 bidding them God speed, but the persons against 
 whom he decrees so severely, are such as denied 
 Christ to be come in the fleshj direct antichrists : 
 and let the sentence be as high as it lists in this 
 case, all that I observe is, that since in so damnable 
 doctrines nothing but spiritual censure, separation 
 from the communion of the faithful, was enjoined 
 and prescribed, we cannot pretend to an apostoli- 
 cal precedent, if in matters of dispute and innocent 
 question, and of great uncertainty and no malignity, 
 we should proceed to sentence of death. 
 
 For it is but an absurd and illiterate arguing, to 
 say that excommunication is a greater punish- 
 ment, and killing, a less; and therefore whoever 
 may be excommunicated, may also be put to death 
 (which indeed is the reasoning that Bellarmine 
 uses) for first, excommunication is not directly, 
 and of itself a greater punishment than corporeal- 
 death. Because it is indefinite, and incomplete, 
 and in order to a further punishment, which if it 
 happens, then the excommunication was the inlet 
 to it, if it does not, the excommunication did not 
 signify half so much as the loss of a member, mucK 
 iess^ death. For it may be totally ineffectual, 
 
 * L. 3. cap. 3. t De prescript. { Lib. ad quirinum. 
 
 § Upon this passage, \\ Ibidem. 
 
 u"2 
 
292 THB UIBEBTY OP; PROPHESYING^ 
 
 either by ^he iniquity of the proceeding, oi^ 
 repentance of the person : and in all times and, 
 cases it is a medicine if the man please ; if he wiUr 
 not, but perseveres in his impiety, then it is him- 
 self that brings the censure to effect, that actuatest^ 
 the judgment and gives a sting, and, an energy 
 upon that which otherwise would be " without^ 
 authority," y;tifi a/cwpoc. Secondly, but when it is^ 
 at worst, it does not kill the soul, it only consigns 
 it to that death which it had deserved, and should 
 have received independently from that sentence 
 of the church. Thirdly, and yet excommunication 
 is to admirable purpose ; for whether it refers^ 
 to the person censured, or to others, it is pruden-, 
 tial in itself, it is exemplary to others, it is medi- 
 cinal to all. For the person censured, is by this 
 means threatened into piety, and the threatening 
 made the more energetical upon him, because by 
 fiction of law, or as it were by a sacramental, 
 representment, the pains of hell are made presen-^ 
 tial, to him ; and so becomes an act of prudent 
 judicature, and excellent discipline, and the best; 
 instrument of spiritual, government : because the 
 nearer the threatening is reduced to matter, and 
 the more present and circurjistantionable it is made, 
 the more operative it is upon our spirits while they 
 are immerged in matter. And this is the full; 
 sense and power of excommunication in its direct 
 intention: consequently and accidentally othep 
 evils might, follow it, as in the times of the 
 Apostles, the censured persons were buffetted, by^ 
 Satan, and even at this day there is less security 
 even to the temporal condition of such a person^ 
 whom his spiritual parents have anathematized. 
 But besides this, I know no warrant to affirm any 
 thing of excomiBunication, for the sentence of the 
 
PRACTICE OF THE PRIMITITE CHDRCH. 2M 
 
 church does but declare, not effect the final sen- 
 tence of damnation. Whoever deserves excom- 
 munication deserves damnation ; and he that 
 yepents shall be saved, though he die out of the 
 church's external communion, and if he does not 
 repent, he shall be damned though he was not 
 excommunicate. 
 
 But suppose it greater than the sentence of cor- 
 poreal death, yet it follows not, because heretics 
 may be excommunicate, therefore killed, for from 
 a greater to a less, in a several kind of things, the 
 argument concludes not. It is a greater thing to 
 make an excellent discourse than to make a shoe, 
 yet he that can do the greater cannot do this less. 
 An angel cannot beget a man, and yet he can do 
 a greater matter ill that kind of operations which 
 we term spiritual and angelical. And ifthis were 
 eohclnding, that whoever may be excommunicate 
 iaay be killed, then, because of excommunications, 
 the church is confessed the sole and entire judge, 
 she is also an absolute disposer of the lives of per- 
 sons. I believe this will be but ill doctrine in 
 Spain: for in BtMd CceruB Domini, the king of 
 Spain is every year excommunicated on Maunday 
 1%arsday ; but if by the same power he might also 
 be put to death (as upon this ground he may) the 
 pope might with more ease be invested in that part 
 of St. Peteiy's patrimony which that king hath 
 invaded and surprised. But besides this, it were 
 extreme harsh doctrine in a Roman consistory, 
 iVom whence excommunications issue for trifles, 
 for fees, for not suffering themselves infinitely \0 
 be oppressed, for any thing ; if this be greater 
 than death, how great a tyranny is that which 
 does more than kill men for less than trifles, or 
 dse how inconsequent is that, argument which 
 
294 THE LIBERTY OF PROPHESYING. 
 
 concludes its purpose upon so false pi'etence and 
 supposition ? 
 
 Well, however zealous the Apostles were against 
 heretics, yet none were by them, or their dictates' 
 put to death. The death of Ananias and Sapphira, 
 and the blindness of Elynias the sorcerer, amount 
 not to this, for they were miraculous inflictions : 
 and the first was a punishment to vow-breach and 
 •sacrilege, the second of sorcery, and open contest- 
 ation against the religion of Jesus Christ ; neither 
 of them concerned the case of this present ques- 
 tion : or if the case were the same, yet the autho-' 
 I'ity is not the same: for he that inflicted these' 
 punishmen'ts was infallible, and of a power com- 
 petent : but no man at this day is so. Biit as yet, 
 people were converted by miracles, and preaching, 
 and disputing, and heretics by the same means 
 were redargued, and all men instructed, none tor- 
 tured for theil* opinion. And this continued till 
 Christian people were vexed by disagreeingpersons, 
 and were impatient and peevish by their own too 
 much confidence and the luxuriancy of a pros- 
 perous fortune : but then they would not endure 
 persons that did dogmatize any thing which might 
 entrench upon their reputation or their interest.' 
 And it is observable, that no man, nor no age, did 
 ever teach the lawfulness of putting heretics to 
 death, till they grew wanton with prosperity. 
 But when the reputation of the governors was 
 concerned, when the interests of men were en- 
 dangered , when they had something to lose, when 
 thiey had built their estimation upon the credit of 
 disputable questions, when they began to be jealous' 
 of other men, when they over-valued themselves 
 and their own opinions, when some persons invaded 
 bishoprics upon pretence of new opinions, then 
 
PRACTICE OF THE PRIMITIVE CHURCH. 295' 
 
 they, as they thrived in the favour of emperors, 
 and in the success of theii* disputes, solicited the 
 temporal power to banish, to fine, to imprison, 
 and to kill their adversaries. 
 
 So that the case stands thus. In the best times,, 
 amongst the best men, when there were fewer 
 temporal ends to be served, when religion and the 
 pure and simple designs of Christianity were only 
 to be promoted ; in those times and amongst such 
 men, no persecution was actual, nor persuaded 
 nor allowed towards disagreeing persons. But as 
 men had ends of their own and not of Christ's, as 
 they receded from their duty, and religion from 
 its purity, as Christianity began to be compounded 
 with interests, and blended with temporal designs, 
 so men were persecuted for their opinions. This 
 is most apparent, if we consider when persecution' 
 first came in, and if we observe how it was 
 checked by the holiest and the wisest persons. 
 
 The first great instance I shall note, was in 
 Priscillian and his followers, who were condemned 
 to death by the tyrant Maximus, Which instance, 
 although St. Jerome observes as a punishment and 
 judgment for the crime of heresy, yet is of no use 
 in the present question, because Maximus put 
 some Christians of all sorts to death promiscuously. 
 Catholic and heretic without choice, and therefore 
 the Priscillianists might as well have called it a 
 judgment upon the Catholics, as the Catholics 
 upon them. 
 
 But when Ursatus and Staoius, two bishops, 
 procured the Priscillianists death by the power 
 they had at court, St. Martin was so angry at 
 them for their cruelty, that be excommunicated 
 thero bqt^., And, St. Ambrose, upon thfe same 
 stock, denied his communion to the; Itaoiani, And 
 
^9€| THE LlJftEKTy OF PKOPHESYING# 
 
 the account that Sulpitius gives of the story is 
 this, " the example was worse than the men. If 
 the men were heretical, the execution of them 
 however was unchristian," * 
 
 But it was of more authority that the Nicene 
 fathers supplicated the emperor, and prevailed for 
 the banishment of Arius; f of this we can give no 
 other account, but that by the history of the 
 time, ;]; we see baseness enough, and personal mis- 
 demeanor, and factiousness of spirit in Arius, to 
 have deserved worse than banishment, though 
 the obliquity of his opinion were not put into the 
 balance ; which we have reason to believe was 
 not so much as considered, bepause Cojistantine 
 gave toleration to differing opinions, and Arius 
 himself was restored upon such conditions to his 
 country and oflBce, which would not stand with 
 the ends of the Catholics, if they had been severe 
 exactors of concurrence and union of persuasions. 
 I am still within the scene of ecclesiastical 
 persons, and am considering what the opinion of 
 the learnedest and the holiest prelates were, con- 
 cerning this great question. If we will believe 
 ^aint Austin, (who was a credible person) no good 
 man did allow it. " No good men approve of 
 inflicting death upon any one, though he be a 
 heretic." § This was St. Austin's final opinion ; 
 
 * Hoc modo (says he) homines lace indignissinii pessimo exempln 
 Aecati sunt. 
 
 tSpzom. 1. 1. c. 20. 
 
 $ Socrat. 1. I.e. 26 Cont. Crescon. Grammat. lib. 3. c. 50. vide 
 etiam Epist 6 1 . ad dulcilium. et Epist. 1 58. et 1 59. et lib. 1 . c. 29. 
 cont tit. petilian. vide etiam Socrat lib. 3. c. 3. et c 29. lib. 2. 
 cap. 5. retractat vide Epist 48. ad vincent. script, post retract et 
 Epist 50. ad Bonifac. 
 
 § NuUis tamen bonis in Catholidi hoc placet, si usc[ue, ad mortem 
 in quenquam licet hsreticum seeviatur. 
 
PRACTICE OF THE PKIMITIVE CHURCH. 297 
 
 |!br he had been firet of the mind, that it was not 
 honest to do any violence to mis-persuaded per- 
 sons ; and when, upon an accident happening in 
 Hippo, he had altered and retracted that part of 
 the opinion, yet then also he excepted death, and 
 would by no means have any mere opinion made 
 capital. But for ought appears, St. Austin had 
 greq,ter reason to have retracted that retractation, 
 than his first opinion. For his saying of " nuUis 
 bonis placet''\ was as true as the thing was reason- 
 able it should be so. Witness those known tes- 
 timonies of TertuUian, * Cyprian,')" Lanctantius,± 
 Jerome,§ SeverusSulpitius,|| Minutius,** Hilary ,'("j 
 Damascen,;|:;|: Chrysostom,§§ Theophylact, |||| and 
 Biernard, *** and divers others, whom the reader 
 may find quoted by the arch-bishop of Spalatb, 
 lib. 8. de rep. Eccles. cap. 8. 
 
 Against this concurrent testimony my reading 
 can lUTnish me with no adversary, nor contrary- 
 instances, but in Atticus of C. P. Theodosius of 
 gynada, in Stacius and Ursaeus before reckoned. 
 Only indeed, some of the later popes of Rome, 
 began to be busy and unmerciful, but it was then, 
 iiphen themselves were secure, and their interests 
 great, and their temporal concernments highly 
 considerable. 
 
 , For .it is most true, and not amiss to observe it, 
 that no man who was under the ferula did. ever 
 think it lawful to have opinions forced, or here- 
 tics put to death, and yet many rnen who them- 
 
 * Ad Scapula. f Lib. 3. Ep. 1 Epist. + Lib. 5. c. 20. 
 
 § la cap. 13, Matth. et in cap. 2. hos. 
 
 II In vit: S. Martin. ** Octav. 
 
 ■ft Cont Auxent. Arr. ${ 3. sect. c. 32. 
 
 §§ In cap. 13. Matth. hom. 47. |||| In Ej^ng, Matth. 
 
 *** In verba Apost. fides #x audita. , 
 
298 THE LIBERTY OF PROPHEaYlN&. 
 
 selves have escaped the danger of a pile and a 
 faggot, have changed their opinion just as the 
 case was altered, that is, as themselves were un- 
 concerned in the suffering. Petilian, Parmenian, 
 and Gaudentius, * by no means would allow it 
 lawful, for. themselves were in danger, and were 
 upon that side that is ill thought of and discoun- 
 tenanced; but Gregory, f and Leo,:]: popes of 
 Rome, upon whose side the authority and advan- 
 tages were, thought it lawful they should be' 
 punished and persecuted, for themselves were 
 unconcerned in the danger of suffering. And 
 therefore, St. Gregory commends the Exarch of 
 Ravenna, for forcing them who dissented from 
 those men who called themselves the church. 
 And there were some divines in the Lower 
 Germany, who upon great reasons spake against- 
 the tyranny of the Inquisition, and restraining 
 Prophesying, who yet when they had shaken* 
 off the Spanish yoke, began to persecute their 
 brethren. It was unjust in them, in all men 
 unreasonable and uncharitable, and often increases 
 the. error, but never lessens the danger. 
 
 But yet although the church, I mean, in her 
 distinct and clerical capacity, was against de- 
 stroying or punishing difference in opinion, till 
 the popes of Rome did super-seminate and per- 
 suade the contrary, yet the bishops did persuad© 
 the emperors to make, laws against heretics, and 
 to .punish disobedient persons with fines, with ini- 
 prisonment, with death and banishment respec- 
 tively. This indeed calls us to a new account. 
 
 * A pud Aug. li. 1. c. 7. cont. Epist. Parmenian, et 1, 2. c. 10. 
 cont. tit. Petilian. 
 
 t Epist. 1. ad Turbium. $ Lib. 1. ep. 72. 
 
PRACTICE OF THE PRIMITIVE GIIURCII. 299,. 
 
 For the church-men might not proceed to blood 
 nor corporeal inflictions, but might they not deliver 
 over to the secular arm, and persuade temporal 
 princes to do it ? For this, I am to say, that since 
 it is notorious that the doctrine of the clergy was 
 against punishing heretics, the laws which were 
 made by the emperors against them, might be for 
 restraint of differing religion in order to the 
 preservation of the public peace, which is too, 
 frequently violated by the division of opinions. 
 But I am not certain, whether that was always 
 the reason, or whether or no, some bishops of the 
 court did not also serve their own ends in giving 
 their princes such untoward counsel ; but we find 
 the laws made severally to several purposes, in 
 divers cases and with different severity. Con- 
 slantine the emperor, made a sanction, " That; 
 such as erred only with the faithful might take 
 the blessing of peace and quietness." * The; 
 emperor Gratian, decreed, " That every one 
 might follow what religious, opinion he chose, 
 and that all might "come to the ecclesiastical 
 conventions without any apprehensions." f But 
 he excepted the Manichees, the Photinians, and 
 Eiinomians. Theodosius the elder J, made a law. 
 of death against the Anabaptists of his time, and 
 banished Eunomius, and against other erring 
 persons appointed a pecuniary mulct; but he did 
 no executions, so severe as his sanctions, to shew 
 they were made in terrorem only. § So were the 
 
 * Ut parem cum fidelibus ii quL errant pacis et quietis frutionem 
 gaudentes accipiant. Apud Euseb. de vita Constant. 
 
 t Ut quam quisq ; vellet religionem sequeretur ; et conventus 
 Ecclesiasticos semoto metu omnes agerent. 
 
 % Vide Socrat. 1. 7. c. 12. 
 
 § Vid. Cod. de heretic. L. Manichees. et leg. Arriani, et.l. 
 Quicunque. 
 
SOO THE LIBERTY OF PKOPHESYIJJG. 
 
 laws of Valentiman and Martian, decreeing;, 
 ** Against all those who persist in teaching error," 
 emitra omnes qui prava docere ienent, that they 
 should be put to death ; so did Michael, * the 
 emperor, but Justinian only decreed banishment. 
 
 But whatever whispers some politics might make 
 to their princes, as the wisest and holiest did not 
 think it lawful for churchmen alone to do exe- 
 cutions, so neither did they transmit such persons 
 to the secular judicature. And therefore, when 
 the edict of Maeedonius the president, was so 
 ambiguous, that it seemed to threaten death to 
 heretics, unless they recanted ; St. Austin ad- 
 monished him carefully to provide that no heretic 
 should be put to death, alledging it also, not only 
 to be unchristian, but illegal also, and not war- 
 ranted by imperial constitutions ; for before his 
 time, no laws were made for their being put to 
 death: but however he prevailed, that Maeedonius 
 published another edict, more explicit, and less 
 seemingly severe. But in his epistle to Donatus, 
 the African proconsul, he is more confident and 
 determinate, " We are impelled by necessity 
 rather to choose to perish by them, than to rush 
 upon those who are marked out for destruction 
 by your decrees." f 
 
 But afterwards, many got a trick of giving 
 them over to the secular power, which at the 
 best is no better then hypocrisy, removing envy 
 from themselves, and laying it upon others, a 
 refusing to do that in external act, which they do 
 in council and approbation: which is a trans- 
 mitting the act to another, and retaining a prp- 
 
 * Apud Paul Diac. 1. 16. et 1. 24. 
 ■ 'f'J!^^eee9litate' nobis impact!, et indict^, ut potids occidi 9b eis 
 eligamus, quam eos occidendos vestris judiciis ingeramus. 
 
DUTTf 0-F CH^URGH-GOVERNORS.. ZQ\ 
 
 portion of guilt unto themselves, even their own 
 and the others too.. I end this with the saying of 
 Ghrysostom, " We ought to reprove and anathe- 
 matize impious and heretical doctrines ; but to 
 spare the men, and pray for their salvation. '* 
 
 Section XV. 
 
 Bow far the Church or Governors may act to the 
 restraining false or differing (pinions. 
 
 BUT although heretical persons are not to b^ 
 destroyed, yet heresy being a work of the flesh, 
 and all heretics criminal persons, whose acts and 
 doctrine have influence upon communities of men, 
 whether ecclesiastical or civil, the governors of 
 the republic, or church respectively, are to do 
 their duties in restraining those mischiefs winch 
 toay. happen to their several charges, for whose 
 indemnity they are answerable. And therefor© 
 according to the effect or malice of the doctrine 
 or the person, so the cognizance of them belongs 
 to several judicatures. If it be false doctrine in 
 any capacity, and doth mischief in any sense, or 
 teaches ill life in any instance, or encourages evil 
 in any particular, Sei BTrurrofilZeiv, these men must 
 be silenced, they must be convinced by sound 
 doctrine, and put to silence by spiritual evidence^ 
 and restrained by authority ecclesiastical, that i$ 
 by spiritual censures, according as it seems neces- 
 
 •Dogmata impia et quae ab haereticis profecta sunt arguero e« 
 aaathematizare «pOrtet^ hominibusautem parcendum et pro salute 
 eonim errsneluiih l^nn. de Anathemate. 
 
30^ THK LIBERTY OF PROPHESYING. 
 
 sary to him who is most concerned in the regimen 
 of the church. For all this w& have precept and 
 precedent apostolical, and much reason. For by 
 thus doing the governor of the church uses all 
 that authority that is competent, and all the 
 means that is reasonable, and that proceeding 
 which is regular, that he may discharge his cure 
 and secure his flock. And that he possibly may 
 be deceived in judging a doctrine to be heretical, 
 and by consequence thie person excomrnunicated 
 suffers injury, is no argument against the reasoij- 
 ableness of the proceeding. For all the injury 
 that is, is visible and in appearance, and so is his 
 crime. Judges must judge according to their best 
 reason guided by law of God as their rule, arid 
 by evidence and appearance as their best instru- 
 ment, and they can judge no better. If the 
 fudges be good and prudent, the error of pro- 
 ceeding will not be great, nor ordinary, and there 
 can be no better establishment of human judica- 
 ture, than is a fallible proceeding upon an infallible 
 ground ; and if the judgment of heresy be made 
 hj estimate and proportion of the opinion to a 
 good or a bad life respectively, supposing an error 
 in tlie deduction, there will be no malice in the 
 conclusion; -and that he endeavours to secure 
 piety according to the best of his understanding^ 
 and yet did mistake in his proceeding, is only an 
 argument that he did his duty after the manner 
 of men, possibly with the piety of a saint, though 
 iiot with the understanding of an angeK And 
 the little inconvenience that happens to the person 
 injuriously judged, is abundantly made up in the 
 excellency of the discipline, the goodness of the 
 example, the care of the public, and all those 
 great influences into the mariners of nien which 
 
DUTY OF CHURCH-GOVERNOttS. ^05 
 
 derive from such an act so publicly consigned. 
 But such public judgment in matters of opinion, 
 must be seldom and curious, and never but to 
 secure piety, and a holy life ; for in matters 
 speculative, as all determinations are fallible, so 
 scarce any of them are to purpose, nor ever able 
 to make compensation of either side, either for 
 the public fraction, or the particular injustice, if 
 it should so happen in the censure. 
 
 But then as the church may proceed thus far, 
 yet no Christian man, or community of men may 
 proceed farther. For if they be deceived in their 
 judgment and censure, and yet have passed only 
 spii'itual censures, they are totally ineffectual, and 
 come to nothing, there is no effect remaining 
 upon the soul, and such censures are not to meddle 
 with the body so much as indir-ectly. But if any 
 other judgment pass upon persons erring, such 
 judgments whose effects remain, if the person be 
 unjustly censured, nothing will answer and make 
 compensation for such injuries. If a person be 
 excommunicated unjustly, it will do him no hurt, 
 but if he be killed or dismembered unjustly, that 
 censure and infliction is not made ineffectual by 
 his innocence, he is certainly killed and dismem- 
 bered. So that as the church's authority in such 
 oases so restrained and made prudent, cautelous, 
 and orderly, is just and competent : so the pro- 
 ceeding is reasonable, it is provident for the 
 public, and the inconveniencies that may fall 
 upon particulars so little, as that the public benefit 
 makes ample compensation, so long as the pro- 
 ieeeding is but spiritual. 
 
 This discourse is in the case of such opinions, 
 which by the former rules are formal heresies, 
 and upon practical inconveniencies. But for 
 
304 THE LIBRRTy OF PROPHESYING; 
 
 matters of question which have not in them an 
 enmity to the public tranquillity, as the republic 
 hath nothing to do, upon the ground of all 
 the former discourses; so if the church med- 
 dles wjth them where they do not derive into 
 ill life, either in the person or in the consequent, 
 or else are destructions of the foundation of re- 
 ligion, which is all one, for that those fundamental 
 articles are of greatest necessity in order to a 
 virtuous and godly life, which is wholly built 
 upon them, (and therefore are principally neces- 
 sary) if she meddles further, otherwise than by 
 preaching, and conferring, and exhortation, she 
 becomes tyrannical in her government, makes 
 herself an immediate judge of consciences and 
 persuasions, lords it over their faith, destroys 
 unity, and charity ; and as if he that dogmatizes 
 the oMpion becomes criminal, if he troubles the 
 churcn^ith an immodest, peevish, and pertina- 
 cious proposal of his article, not simply necessary ; 
 so the church does not do her duty, if she so 
 condemns it pro trihunali as to enjoin him and 
 all her subjects to believe the contrary. And as 
 there may be pertinacy in doctrine, so there may 
 be pertinacy in judging, and both are faults. 
 The peace of the church and the unity of her 
 doctrine is best conserved when it is judged by 
 the proportion it hath to that rule of unity which 
 the Apostles gave, that is the creed for articles of 
 mere belief, and the precepts of Jesus Christ, and 
 the practical rules of piety, which are most plain 
 and easy, and without controversy, set down in 
 the gospels and writings of the Apostles. But to 
 multiply articles, and adopt them into the family 
 of the faith, and to require assent to such articles 
 wJhich (as St. Paul's phrase i») are of doubtful 
 
DUTY OF PRINCES. 305 
 
 ilis^^tation, equal to that assent we give to 
 litatters of faith, is to build a tower upon the 
 top of a bulrush, and the further the effect of 
 such proceedings does extend, the worse they are; 
 the very making such a law is unreasonable, the 
 inflicting spiritual censures upon them that cannot 
 do so much violence to their understanding as 
 to obey it, is unjust and ineffectual ; but to punish 
 the person with death, or with corporeal infliction, 
 indeed it is effectual, but it is therefore tyrannical. 
 We have seen what the church may do towards 
 restraining false or differing opinions ; next I shall 
 consider,' by way of corollary, what the prince 
 may do as for his interest, and only in isecuring 
 his people, and serving the ends of true religion. 
 
 Section XVI. 
 
 Whether it he lawful for a Prince to give Toleration 
 to several Religions. 
 
 FOR upon these very grounds we may easily 
 give account of that great question, ''' Whether it 
 be lawful for a prince to give toleration to several 
 religions?" 
 
 ' For first, it is a great fault that men will call 
 the several sects of Christians by the names of 
 severaV religions. The religion of Jesus Christ 
 is the form of sound doctrine and wholesome 
 words, which is set down in Scripture indefinitely,'^ 
 actually conveyed to us by plain places, and se- 
 pafated as for the question of necessary or not 
 
306 THE LIBERTY OF PRdPHESYJNG. 
 
 necessary by the symbol of the Apostles. Those 
 impertinenoies which the wantonness and vanity 
 of men hath commenced, which their interests 
 have promoted, which serve not truth so much as 
 their own ends, are far from being distinct re- 
 ligions ; for matters of opinion are no parts of the 
 worship of God, nor in order to it, but as they 
 promote obedience to his commandments; and 
 when they contribute towards it, are in that 
 proportion as they contribute parts and actions, 
 and minute particulars of that religion to whose 
 end they do, or pretend to serve. And such are 
 all the sects and all the pretences of Christian?, 
 but pieces and minutes of Christianity, if they do 
 serve the great end, as every man for his own 
 sect and interest believes for his share, it does. 
 
 2. Toleration hath a double sense or purpose, for 
 sometimes by it, men understand a public licence 
 and exercise of a sect : sometimes it is only an 
 indemnity of the persons privately to convene 
 and to opine as they see cause, and as they mean 
 to answer to God. Both these are very much to 
 the same purpose, unless some persons whom we 
 are bound to satisfy, be scandalized, and then the 
 prince is bound to do, as he is bound to satisfy. 
 To God it is all one. For abstracting from the 
 offence of persons, which is to be considered just 
 as our obligation is to content the persons, , it is 
 all one whether we indulge to them to meet 
 publicly or privately, to do actions of religion 
 concerning which, we are not persuaded, that 
 they are truly holy. To God it is just one to be in 
 the dark and in the light, the thing is the same> 
 pnly the circumstance of public and private is 
 different, which cannot be concerned in any thing, 
 nor can it concern any thing but the matter of 
 
DUTY OF PRINCES. 307 
 
 scandal, and relation to the minds and fantasies 
 of certain persons. 
 
 3/So that to tolerate is not to persecute. And 
 the question whether the prince may tolerate 
 divers persuasions, is no more than, whether he 
 may lawfully persecute any man for not being- of 
 his opinion. Now in this case he is just so to tole- 
 rate diversity of persuasions, as he is to tolerate 
 public actions, for no opinion is judicable, nor no 
 person punishable, but for a sin, and if his opinion 
 oy reason of its managing, or its effect, be a sin 
 in itself, or becomes a sin to the person, then as 
 he is to do towards other sins, so to that opinion, 
 Or man so opining. But to believe so, or not so, 
 when there is no mox'e but mere believing, is not 
 in bis power to enjoin, therefore not to punish. 
 And it is not only lawful to tolerate disagreeing 
 persuasions, but the authority of God only is 
 competent , to take notice of it, and infallible to 
 determine it, and fit to judge ; and therefore no 
 human authority is suflScient to do all those things 
 which can justify the inflicting temporal punish- 
 ments upon such as do not conform in their per- 
 suasions to a rule or authority which is not only 
 fallible, but supposed by the disagreeing person 
 to be actually deceived. 
 
 But I consider, that in the toleration of a 
 different opinion, religion is not properly and 
 immediately concerned, so as in any degree to be 
 endangered. " It is the natural right of every 
 person to worship as he thinks best ; for it is not 
 a part of religion to force religion, which ought to 
 be a matter of free choice, not of compulsion."* 
 
 .. * Humani jurus et naturalis potestatis, unicuique quod putaverit, 
 cqlere. Sed nee religionls est cogere religionem, qu* suscipi spon(e 
 debet, non vi. Tertul. ad'Scapnlam. 
 
 X 2 
 
308, THE LIBERTY OF PROPHESYING. 
 
 For it maybe safe in diversity of persuasioiiSj and 
 it ali?o a part of Christian religion that the liberty 
 of men's consciences should be preserved in all 
 things, where God hath not set a limit and madb 
 a restraint ; that the soul of man should be free., 
 and acknowledge no master but JesUvS Christ ; 
 that matters spiritual should not be restrained 
 by punishments corporeal; that the same meekness 
 and charity should be preserved in the promotion 
 of Christianity, that gave it foundation and incre- 
 ment, and firmness in its first publication ; thai 
 conclusions should not be more dogmatical than 
 the virtual resolution and efficacy of the premises : 
 and that the persons should not more certainly be 
 condemned than their opinions confuted ; and 
 lastly, that the infirmities of men and difficulties 
 of things should be both put in balance to make 
 abatement, in the definitive sentence against 
 men's persons. But then, because toleration of 
 opinions is not properly a question of religion, it 
 may be a question of policy : and although a man 
 may be a good Christian, though he believe an 
 error not fundamental, and not directly or evi- 
 dently impious, yet his opinion may accidentally 
 disturb the public peace through the over-active- 
 ness of the person, and the confidence of their 
 belief, and the opinion of its appendant neces- 
 sity, and therefore toleration of diffiering persua- 
 sions in these cases, is, to be considered upon 
 political grounds, and is just so to be admitted or 
 denied as the opinions or toleration of them may 
 consist with the public and necessary ends of 
 government. Only this : as Christian princes 
 must look to the interest of their government, so 
 especially must they consider the interests of 
 Christianity, and not call every redargutioh or 
 
DUTY OF PRINCES. 309^' 
 
 modest discoveiy of an established error, by the 
 name of disturbance of the peace. For it is very 
 likely that the peevishness and impatience of con- 
 tradiction in the governors may break the peace, 
 Jfiet them remember but the gentleness of Chris- 
 tianity, the Liberty of consciences which ought 
 to be preserved, and let them do justice to the 
 persons, whoever they are, that are peevish, pro- 
 vided no man's person be over-born with prejudice. 
 For if it be necessary for all men to subscribe to 
 the present established religion, by the same reason 
 at another time, a man may be bound to subscribe 
 to the contradictory, and so to all religions in the 
 world. And they only, who by their too much 
 confidence entitle God to all their fancies, and 
 make them to be questions of religion, and evi- 
 dences for heaven, or consignations to hell, they 
 only think this doctrine unreasonable, and they 
 are the men that first disturb the church's peace, 
 and then think there is no n^ppeasing the tumult 
 but by getting the victory. But they that con- 
 sider things wisely, understand, that since salvation 
 and damnation depend not upon impertinencies, 
 and yet that public peace and tranquillity may, 
 the prince is in this case to seek how to secure 
 government, and the issues and intentions of that, 
 while there is in these cases, directly no insecurity 
 to religion, unless by the accidental uncharitable-' 
 ness of them that dispute : which uncharitableness 
 is also much prevented when the public peace is 
 secured, and no person is on either side engaged 
 upon revenge, or troubled with disgrace, or vexed 
 with punishments by. any decretory sentence 
 against him. " Gentleness wins the mind, bijt 
 asperity kindles hatred and pronaotes cruel disi-^ 
 
310 THE LIBERTY OF PROPHESYING, 
 
 oords."* It was the saying df a wise statesman j 
 (I mean Thuanus,) " If you persecute heretics or 
 discrepants, they unite themselves as to a common 
 defence : if you permit them, they divide them-^ 
 selves upon private interest, and the rather, if thi§ 
 interest was an ingredient of the opinion." 
 
 The sum is this, it concerns the duty of a prince 
 because it concerns the honor of God, that all 
 yices and every part of ill life be discountenanced 
 and: restrained : and therefore in relation to that, 
 opiniofiS are to be dealt with. For the under- 
 standing being to direct the will, and opinions to 
 guide our practices, they are considerable only as 
 they teach impiety and vice, as they either dis- 
 honour God or disobey him. Now all such doc- 
 trines are to bs condemned; but for the persons 
 preaching such doctrines, if they neither justify 
 nor approve the pretended consequences which 
 are certainly impious, they are to be separated 
 from that consideration. But if they know such 
 consequences and allow them, or if they do not 
 sitay till the doctrines produce impieiy, but take 
 sin before-hand, and manage- them impiously in 
 any sense ; or if either themselves or their doctrine 
 do really and without colour or feigned pretext, 
 disturb the public peace and just interests, they 
 are not to be suffered. " Dion Cassius relates 
 the following wise piece of advice, given to, 
 Augustus by Mecsenas ; abhor and restrain those 
 who are guilty of innovations in religion, not only 
 for the sake of the gods, but because those who 
 
 * Dextera praecipue capit indulgentia mentes, asperitas odiu 
 saevaq ; bella parit, 
 
 t Hseretici qui. pace data factionibns scinduntur, persecutione 
 uniuntur contra remp. ' 
 
OF COMPLIANCE WITH WEAK MINDS. 311 
 
 introduce new divinities, influence multitudes to 
 change their faith : whence arise conspiracies, 
 seditions, riots, which only tend to obstruct good 
 government. The laws moreover express, that 
 whatever is done against religion is a general 
 mischief."* In all other cases it is not only lawful 
 to permit them, but it is also necessary, that 
 princes, and all in authority, should not persecute 
 discrepant opinions. And in such cases, wherein 
 persons not otherwise incompetent, are bound to 
 reprove an error, (as they are in many) in all 
 these, if the prince makes restraint, he hinders 
 men from doing their duty, and from obeying the 
 laws of Jiisus Christ. 
 
 Section XVII. 
 
 Of compliance with disagreeing persons or weak 
 consciences in general. 
 
 UPON these grounds, it remains that we 
 reduce this doctrine to practical conclusions, and 
 consider among the differing sects and opinions 
 which trouble. theSe parts' of Christendom, and 
 come into our concernment, which sects of Chris* 
 tians are to be tolerated, and how far ? and which 
 
 * Extat prudens monitum Mecsnatis apud DioneJnCassium ad 
 Augustura in hasc verba. Eos vero qui ia divinis aliquid innovant, 
 edio habe, et coerce, non deorum/solilm causS,: sed quia nova 
 numina hi tales introducentes multos impellunt ad mutationem rerum. 
 Unde conjurationes, seditiones, conciliabula existunt, res profecto 
 miiiime conducibiles principatui. . Et legibus quoque ; expreSsura 
 est, quod in reljgionem. comnjittitur, in omnium fertur injuriam. 
 
312 THE LIBERTY OF PROPHESYING. 
 
 are to be restrained and punished in their several 
 proportions ? 
 
 * The first consideration is, that since diversity 
 of opinions does more concern public peace than 
 religion, what is to be done to persons who 
 disobey a public sanction upon a true allegation ; 
 that they cannot believe it to be lawful to obey 
 such constitutions, although they disbelieve them 
 upon insufficient grounds, that is, whether in 
 constituta lege, disagreeing persons or weak con- 
 sciences are to be complied withal, and their 
 disobeying and disagreeing tolerated ? 
 
 1, In this question, there is no distinction can 
 be made between persons truly weak, and but 
 pretending so. For all that pretend to it, are to 
 be allowed the same Liberty whatsoever it be ; for 
 no man's spirit is known to any, but to God and 
 himself : and therefore pretences and realities in 
 this case, are both alike in order to the public 
 toleration. And this very thing is one argument 
 to persuade a negative. For the chief thing in 
 this case is the concernment of public government, 
 \vhich is then most of all violated, when what may 
 prudently be permitted to some purposes, may be 
 demanded to many more, and the piety of the 
 laws abused to the impiety of other men's ends. 
 And if laws be made so malleable, as to comply 
 with weak consciences, he that hath a mind to 
 disobey, is made impregnable against the coercitive 
 power of the law by this pretence. For a weak 
 conscience signifies nothing in this case, but a 
 dislike of the law upon a contrary persuasion. For 
 if some weak consciences do obey the law, and 
 othersi do not, it is not their weakness indefinitely 
 that is the cause of it, but a definite and particular 
 persuasion to the contrary. So that if such a 
 
OF COMPLIANCE WITH WEAK MINDS. 313 
 
 pretence be excuse sufficient from obeying, then the 
 law is a sanction, obliging every one to obey that 
 hath a mind to it, and he that hath not, may 
 choose ; that is, it is no law at all, for he that hath 
 a mind to it may do it if there be no law, and he 
 that hath no mind to it need not for all the law. 
 
 And therefore the wit of man cannot prudently 
 frame a law of that temper and expedient, but 
 either he must lose the formality of a law, and 
 neither have power coercitive nor obligatory, but 
 " by the will of inferiors," adarbitrium inferiorum, 
 or else it cannot antecedently to the particular 
 case give leave to any sort of men to disagree or 
 disobey. 
 
 2. Suppose that a law be made with great 
 reason so as to satisfy divers persons, pious and 
 prudent, that it complies with the necessity of 
 government, and promotes the interest of God's 
 service and public order, it may easily be imagined 
 that these persons which are obedient sons of the 
 church, may be as zealous for the public order and' 
 discipline of the church, as others for their opi- 
 nion against it, and may be as much scandalized 
 if disobedience be tolerated, as others are if the 
 law be exacted, and what shall be done in this 
 case ? Both sorts of men cannot be complied 
 withal, because as these pretend to be offended at 
 the law, and by consequence (if they understand 
 the consequents of their own opinion) at them that 
 obey the law : so the others are justly offended at 
 them that unjustly disobey it. If therefore there 
 be any on the right side as confident and zealous 
 as they who are on the wrong side, then the disa- 
 greeing persons are not to be complied with, to 
 avoid giving offence; for if they be, offence 
 is given to better persons, and so the mischief. 
 
314 THE LIBERTY OF PROPHESYING. 
 
 which Such complying seeks to prevent, is made 
 greater and more unjustj obedience is discouraged, 
 and disobedience is legally canonized for the result 
 of a holy and a tender conscience. 
 
 3. Such complying with the disagreeings of a 
 sort of men, is the total overthrow of all discipline, 
 and it is better to make no laws of public worship, 
 than to rescind them in the very constitution : and 
 there can be no end in making the sanction, but 
 to make the law ridiculous, and the authority 
 contemptible. For to say that complying with 
 weak consciences in the very framing of a law of 
 discipline, is the way to preserve unity, were all 
 one as to say, to take away all laws is the best way 
 to prevent disobedience. In such matters of in- 
 differency, the best way of cementing the fraction, 
 is to unite the parts. in the authority, for then the 
 question is but one, viz. Whether the authority 
 must be obeyed or not ? But if a permission be 
 given of disputing the particulars, the questions 
 become next to infinite. A mirror, when it is 
 broken, represents the object multiplied and 
 divided : but if it be entire, and through one 
 centre transmits the species to the eye, the vision 
 is one and natui-al. Laws are the mirror in which 
 men are to dress and compose their actions, and 
 therefore must not be broken with such clauses of 
 exception which may without remedy be abused 
 to the prejudice of authority, and peace, and all 
 human sanctions. And I have known in some 
 churches that this pretence bath been nothing but 
 a design to discredit the law, to dismantle the 
 authority that made it, to raise their own credit, 
 and a ,trophy of their zeal ; to make it a charac- 
 teristic note of a sect, and the cognizance of holy 
 persons, and yet the men that claimed exemption 
 
OF COMPLIANCE WITH WEAK MINDS. 315 
 
 from the laws, upon pretence of having weak 
 consciences, if in hearty expression you had told 
 them so to their heads, they would have spit in 
 your face, and were so far from confessing them- 
 selves weak, that they thought themselves able to 
 give laws to Christendom, to instruct the greatest 
 clerks, and to catechise the church herself; and 
 which is the worst of all, they who were perpetu- 
 ally clamorous that the severity of the laws should 
 slacken as to their particular, and in matter, 
 adiaphorous (in which, if the church hath any 
 authority, she hath power to make laws) to indulge 
 a leave to them to do as they list, yet were the 
 most imperious amongst men, most decretory in 
 their sentences, and most impatient of any disa- 
 greeing from them, though in the least minute and 
 particular: whereas by all the justice of the 
 world, they who persuade such a compliance in 
 matters of fact, and of so little question, should 
 not- deny to tolerate persons that differ in questions 
 of great diflSculty a^d contestation. 
 
 4. But yet since all things almost in the world 
 have been made matters of dispute, and the will 
 of some men, and the malice of pthers, and the 
 infinite industry and pertinacy of contesting and 
 resolution to conquer, hath abused some persons 
 innocently into a persuasion, that even the lam& 
 themselves, though never so prudently constituted, 
 are superstitious or impious, such persons who are 
 otherwise pious, humble, and religious, are not to 
 be destroyed for such matters, which in themselves 
 are not of concernment to salvation, and neither 
 are so accidentally to such men ; and in such cases 
 where they are innocently abused, and they err 
 without purpose and design. And, therefore, if 
 there be a public disposition in some persons, ta 
 
816 THE LIBERTY OF PROPHESYING> 
 
 dislike laws of a certain quality, if it be foreseeiiy 
 it is to be considered in lege dicenda ; and whatever- 
 inconvenience or particular offence is foreseen, is 
 either to be directly avoided in the law, or else a 
 compensation in the excellency of the law, and 
 certain advantages, made to out-weigh their 
 pretensions : but in lege jam dicta, because there 
 may be a necessity some persons should have a 
 Liberty indulged them, it is necessary that the 
 governors of the church should be entrusted with 
 a power to consider the particular case, and indulge- 
 a Liberty to the person, and grant personal dis- 
 pensations. This I say is to be done at several- 
 times, upon particular instance, upon singular 
 consideration, and new emergencies. But that a 
 whole kind of men, such a kind to which all men, 
 without possibility of being confuted may pretend, 
 should at once, in the very frame of the law, be 
 permitted to disobey, is to nullify the law, to 
 destroy discipline, and to hallow disobedience ; it 
 takes away the obliging part of the law, and 
 makes that the thing enacted shall not be enjoined, 
 but tolerated only: it destroys unity and uni-. 
 formity, which to preserve was the very end of 
 such laws of discipline: it bends the rule to the 
 thing which is to be ruled, so that the law obeys 
 the subject, not the subject the law: it is to make 
 a law for particulars, not upon general reason and 
 congruity, against the prudence and design of all 
 laws in the world, and absolutely without the 
 example of any church in Christendom; it pre- 
 vents no scandal, for some will be scandalized at 
 the authority itself, some at the complying, and 
 remissness of discipline, and several men at 
 matters, and upon ends contradictory : all which 
 cannot, some ought not to be complied withal. 
 
OF COMPLtANCE WITH WEAK MINDS. 317 
 
 5. The sum is this. The end of the laws of 
 discipline are in an immediate order to the conser- 
 vation and ornament of the public, and therefore 
 the laws must not so tolerate, as by conserving' 
 persons to destroy themselves and the public 
 benefit, but if there be cause for it, they must be 
 cassated, or if there be no sufficient cause, the 
 complyings must be so as may best preserve the 
 pairticulars in conjunction with the public end,' 
 which because it is primarily intended, is of 
 greatest consideration. But the particulars, whe- 
 ther of case or person, are to be considered occa-f 
 sionally and emergently by the judges, but cannot 
 antecedently and regularly be determined by a 
 law. 
 
 But this sort of men is of so general pretence, 
 that all laws and all judges may easily be abused 
 by them. Those sects which are signified by a 
 name, which have a system of articles, a body of 
 profession, may be more clearly determined in 
 their question concerning the lawfulness of per- 
 mitting their professions and assemblies. 
 
 I shall instance in two, which are most trouble- 
 some and most disliked ; and by an account made 
 of these, we may make judgment what may be 
 done towards others whose errors are not appre- 
 hended of so great malignity. The men I mean, 
 ai-e the anabaptists and the papists. 
 
S18 THE LIBERTY OF PROPHESYINd. 
 
 Section XVIII. 
 
 A particular consideration of the opinions of the 
 Anabaptists. 
 
 IN the Anabaptists I consider only their two 
 capital opinions, the one against the baptism of 
 infants, the other against magistracy : and because 
 they produce different judgments and various 
 effects, all their other fancies, which vary as the 
 moon does, may stand or fall in their proportion 
 and likeness to these. 
 
 And first, I consider their denying baptism to 
 infants; although it be a doctrine justly con- 
 demned by the most sorts of Christians, upon 
 great grounds of reason, yet possibly their defence 
 may be so great, as to takeoff much, and rebate 
 the edge of their adversaries' assault. It will be 
 Reither unpleasant nor unprofitable to draw a short 
 scheme of plea for each party, the result of which 
 possibly may be, that though they be deceived, 
 yet they have so great excuse on their side, that 
 their error is not impudent or vincible. The bap* 
 tism of infants rests wholly upon this discourse. 
 
 When God made, a covenant with Abraham for 
 himself and his posterity, into which the Gentiles 
 were reckoned by spiritual adoption, he did for 
 the present consign that covenant with the sacra- 
 ment of circumcision. The extent of which rite, 
 was to all his family, from the " master," major 
 domo, to the " servant," proselytus domicilio, and 
 to infants of eight days old. Now the very 
 nature of this covenant being a covenant of faith 
 for its formality, arid with all faithful people &r 
 
CASE OF THE ANABAPTISTS. 319 
 
 the object ; and circumcision being a seal of this 
 covenant, if ever any rite do supervene to consign 
 the same covenant, that rite must acknowledge 
 circumcision for its type and precedent. And this 
 the Apostle tells us in express doctrine. Now the 
 nature of types, is to give some proportions to its 
 successor the anti-type, and they both being seals 
 of the same righteousness of faith, it will not 
 easily be found where these two seals have any 
 such distinction in their nature or purposes, as to 
 appertain to persons of differing capacity, and not 
 equally concern all, and this argument was thought 
 of so much force by some of those excellent men 
 which were bishops in the primitive church, that 
 a good bishop wrote an epistle to St. Cyprian, to 
 know of him whether or no it were lawful to 
 baptize infants before the eighth day, because th© 
 type of baptism was ministered in that circumci- 
 sion, he in his discourse supposing that the first 
 rite was a direction to the second, which prevailed 
 with him so far as to believe it to limit every 
 circumstance. 
 
 And not only this type, but the acts of Christ 
 which were previous to the institution of baptism, 
 did prepare our understanding by such impresses 
 as were sufficient to produce such persuasion in 
 us, that Christ intended this ministry for- the 
 actual advantage of infants as well as of persons 
 of understanding. For Christ commanded thftt 
 children should be brought unto him, he took them 
 in his arms, he imposed hands on them and bles- 
 sed them, and without question, did by such aotg 
 ©f favor consign his love to them, and them to 
 a capacity of an eternal participation of it. And 
 possibly the invitation which Christ made to all, 
 to come to him, all them that are heavy ladea, 
 
'320 THE LIBERTY OF PROPHESYING. 
 
 tiid, in its proportion concern infants as much as 
 others, if they be guilty of original sin, and if 
 that sin be a burthen, and presses them to any 
 Spiritual danger or inconvenience. And it is all 
 the reason of the world, that since the grace of 
 Christ is as large as the prevarication of Adam,' 
 all they who are made guilty by the first Adam, 
 should be cleansed by the second. But as they 
 are guilty by another man's act, so they should 
 be brought to the font, to be purified by others, 
 there being the same proportion of reason, that 
 by others' acts, they should be relieved who were 
 in danger of perishing by the act of others. And 
 therefore, St; Austin argues excellently to this 
 purpose. " The church accommodates them with 
 the feet of others that they may come with heart 
 of others that they may believe, with the tongue 
 of others that they may make confession ; for as 
 they are diseased, in consequence of another's sin, 
 so being made whole by another's confession they 
 are saved."* And Justin Martyr, " The children 
 xof pious parents who bring them to be baptized, 
 are accounted worthy by baptism."!" 
 
 But whether they have original sin or no, yet 
 take them in puris naturalibus, they cannot go. to 
 God, or attain to eternity : to which they were 
 intended in their first being and creation, and 
 therefore much less since their naturals are im- 
 paired by the curse on human nature procured by 
 
 * Accommodat illis mater ecclesia aliorum pedes, ut veniant ; ' 
 alionim cor, ut credant; aliorum linguam ut fateantur; ut quoniam,' 
 qttod aegri sunt, alio peccante prsgravantur, sic cum sani fiant alia 
 confitente. salventur. Serm. 10, de verb. Apost. , ., 
 
 t dl}.Hvrai. Sk twv Sia ra PatrAcfiaToe ayaBiov to. Pptijiri r>7. 
 7r£7£i tSv trpotrfepovTwv dvTcC tS> PaTTTitrfiaTt. Reap, ad Or- 
 thodoxos. 
 
CASE OP THE ANABAPTISTS, 321 
 
 Adam's prevarication. And if a natural agent 
 cannot " by mere nature," in puris naturaUbus 
 attain to heaven, which is a supernatural end, 
 much less when, it is laden with accidental and 
 grievous impediments. Now then since the only 
 way revealed to us of acquiring heaven is by 
 Jesus Christ ; and the first inlet into Christianity, 
 and access to him is by baptism, as appears by 
 the perpetual analogy of the 'New Testament ; 
 either infants are not persons capable of that end 
 which is the perfection of human nature, and to 
 which the soul of man in its being made immortal 
 was essentially designed, and so are miserable and 
 deficient from the very end of humanity, if they 
 die before the use of reason ; or else they must be 
 brought to Christ by the church doors, that is, by 
 the .font and waters of baptism. 
 
 And in reason, it seems more pregnant and 
 plausible that infants rather than men of under- 
 standing should be baptized : for since the efficacy 
 of the sacraments depends upon divine institution 
 and immediate benediction, and that they produce 
 their efiects independently upon man, in them that 
 do not hinder their operation ; since infants cannot 
 by any act of their own, promote the hope of 
 their own salvation, which men of reason and 
 choice may, by acts of virtue and election ; it is 
 more agreeable to the goodness of God, the 
 honour and excellency of the sacrament, and, the 
 necessity of its institution, that it should in infants 
 supply the want of human acts and free obedience. 
 Which the very thing itself seems to say it does, 
 because its effect is from God, and requires nothing 
 on man's part, but that its efficacy be not hindered : 
 and then in infants, the disposition is equal, and the 
 necessity more ; they cannot object to others' acts, 
 
322 THE LIBERTY OF PROPHESYING. 
 
 and by the same reason cannot do others' acti^ 
 which without the sacraments do advantage usi 
 towards our hopes of heaven, and therefore have 
 more need to be supplied by an act, and an 
 institution divine and supernatural, ; 
 
 And this is not only necessary in respect of the 
 condition of infants in capacity, to do acts of 
 grace, but also in obedience to divine precept. 
 For Christ made a law whose sanction is with aii 
 exclusive negative to them that are not baptizedy 
 " Unless a man be born of water and of the Spirit^ 
 he shall not enter into the kingdom of heaven ,•" if 
 then, infants have a capacity of being co-heirs 
 with Christ in the kingdom of his Father, as 
 Christ affirms they have, by saying, " For of sueh 
 is the kingdom of heaven," then there is a necessity 
 that tkey should be brought to baptism^ there 
 being an absolute exclusion of all persons unbap- 
 tized, and all persons not spiritual from the king- 
 dom of heaven. 
 
 But indeed, it is a destruction of all the hopes 
 and happiness of infants, a denying to thern an 
 exemption from the final condition of beasts and 
 inseotiles, or else a designing of them to a worse 
 misery, to say that God hath not appointed some 
 external or internal means of bringing, them to an 
 eternal happiness : internal they have none ; for 
 grace being an improvement, and heightening the 
 faculties of nature, in order to a heightened and 
 supernatural end, grace hath no influence or effi- 
 cacy upon their faculties, who can do no natural 
 acts of understanding: and if there be no external 
 means, then they are destitute of all hopes, and^ 
 possibilities of salvation. 
 
 But thanks be to God, he hath provided bistteir 
 and told us accordingly, for he hath mads a 
 
CASE OF THE ANABAPTISTS. 323 
 
 promise of the Holy Ghost to infants as well as 
 to men : " The promise is made to you and to yowr 
 children^ said St. Peter ; " The promise of the 
 Father, the promise that he would send the Holy 
 Ghost. -^^ now if you ask how this promise shall be 
 conveyed to our children, we have an express out 
 of the same sermon of St. Peter, " Be baptized^ 
 and ye sliall receive the gift of the Holy Ghost;"* so 
 that therefore, because the Holy Ghost is promised, 
 and baptism is the means of receiving the promisej 
 therefore baptism pertains to them, to whom the 
 promise, which is the effect of baptism, does 
 a|5pertain. And that we may not think this 
 argument is fallible, or of human collection, ob- 
 serve that it is the argument of the same Apostle 
 in express terms ; for in the case of Cornelius and 
 his family, he justified his proceeding by this very 
 medium, " Shall we deny baptism to them who 
 have deceived the gift of the Holy Ghost as well 
 as we?" Which discourse if it be reduced to form 
 of argument, says this, they that are capable of 
 the same grace are receptive of the same sign ; 
 bat then (to make the syllogism up with an as- 
 sumption proper to our present purpose) infants 
 are capable of the same grace, that is, of the Holy 
 Ghost (for the promise is made to our children as 
 well as to us, and St. Paul says, the children of 
 believing parents are holy, and therefore have the 
 Holy Ghost, who is the fountain of holiness and 
 saffctification,^ therefore they are to receive the 
 sign and the seal of it, that is, the sacrament of 
 baptism. 
 
 And indeed since God entered a covenant with 
 the Jews, which did also actually involve their 
 
 * Act. 2. 38, 39. 
 
 Y 2 
 
324 THE LIBERTY OF PROPHESYING. 
 
 children, and gave them a sign to establish the 
 covenant, and its appendant promise, either God 
 does not so much love the church as he did the 
 synagogue, and the mercies of the gospel are 
 more restrained, than the mercies of the law, God 
 having made a covenant with the infants oi Israel, 
 and none with the children of Christian parents ; 
 or if he hath, yet we want the comfort of its cpn- 
 signation ; and unless our children are, to be bap- 
 tized, and so entitled to the promises of the new 
 covenant, as the Jewish babes were, by circUm^ 
 cision, this mercy which appertains to infants is 
 ^o secret, and undeclared, and unconsigned, that 
 we want much of that mercy and outward testi- 
 mony which gave them comfort and assurance. 
 
 And in proportion to these precepts and reve- 
 lations was the practice apostolicp-l : for they (to 
 whom Christ gave in precept to make disciples 
 all nations baptizing them, and knew that nations 
 without children never were, and that therefore 
 they were passively concerned in that commission,) 
 baptized whole families, particularly that of Ste- 
 phanus, and divers others, in which it is more 
 than probable there were some minors, if not 
 sucking babes. And this practice did descend 
 upon the church in after ages by tradition aposto- 
 lical : of this we have sufficient testimony froHi 
 Origen, " The church has received it by tradition 
 from the Apostles, to baptize little children."* 
 And St. Austin, " The church has practised it 
 upon the faith of the fathers." f And generally 
 all writers, (as Calvin says,) affirm the same thing: 
 
 * Pro hoc ecclesia ab Apostolis traditionem accepit, etiam pai'- 
 vulis baptismum dare. In Rom. 6. torn. 3. pag. 543. 
 
 t Hoc ecclesia it majorum fide percepit. Senn. 10. de verk 
 Apost. c. 2. 
 
CASE OF THB ANABAPTISTS. 325 
 
 for " There is no writer so ancient as not to refer 
 its origin to the apostolic age."* From hence the 
 conclusion is, that infants ought to be baptized, 
 pned it is simply necessary, that they who deny it 
 are heretics, and such are not to be endured be- 
 cause they deny to infants hopes, and take away 
 the possibility of their salvation, which is revealed 
 to us on no other condition of which they are 
 capable but baptism. For by the insinuation of 
 the type, by the action of Christ, by the title 
 infants have to heaven, by the precept of the 
 gospel, by the energy of the promise, by the 
 reasonableness of the thing, by the infinite neces- 
 sity on the infant's part, by the practice aposto- 
 lical,~^by their tradition, and the universal practice 
 of the church ; by all these God and good people 
 proclaim the lawfulness, the oonveniency, and the 
 necessity of infants' baptism. 
 
 To all this, the Anabaptist gives a soft and 
 gentle answer, that it is a goodly harangue, 
 which upon strict examination will come to 
 nothing; that it pretends fairly and signifies little; 
 that some of these allegations are false, some 
 impiertinent, and all the rest insufficient. 
 
 For the argument from circumcision is invalid 
 upon infinite considerations ; figures and types 
 prove nothing, unless a commandment go along 
 with them,' or some express to signify such to be 
 their purpose : for the deluge of waters and the 
 ark of Noah were a figure, of baptism said Peter ; 
 and if therefore the circumstances of one should 
 be drawn to the other, we should make baptism a 
 prodigy rather than a rite : the pascal lamb was 
 
 * NuUus est scriptor tam vetustus, qui non ejus originem ad 
 apostolorum saeculum pro certo referat.- 4. Instit. cap. 1 6. § 8. 
 
326 THE LIBERTY OF PROPHESYING. 
 
 a type of the eucharist, which succeeds the other 
 as baptism does to circumcision ; but because there 
 was in the manducation of the pascal lamb, no 
 prescription of sacramental drink, shall we thence 
 conclude that the eucharist is to be ministered but 
 in one kind? And even in the very instance of 
 this argument,' supposing a correspondence of 
 analogy between circumcision and baptism, yet 
 there is no correspondence of identy : for although 
 it were granted that both of them did consign the 
 covenant of faith, yet there is nothing in the 
 circumstance of children's being circumcised that 
 so concerns that mystery, but that it might very 
 well be given to children, and yet baptism only 
 to men of reason ; because circumcision left a 
 character in the flesh, which being imprinted 
 upon infants did its work to them when they 
 came to age ; and such a character was necessary 
 because there was no word added to the sign; but 
 baptism imprints nothing that remains on the 
 body, and if it leaves a character at all, it is upon 
 the soul, to which also, the word is added which 
 is as much a part of the sacrament as the sign 
 itself is ; for both which reasons, it is requisite 
 that the persons baptized should be capable of 
 reason, that they may be capable both of the 
 word of the sacrament, and the impress made 
 upon the spirit : since therefore the reason of this 
 parity does wholly fail, there is nothing left to 
 infer a necessity of complying in this circumstance 
 of age any more than in the other annexes of the 
 type : and the case is clear in the bishop's question 
 to Cyprian, * for why shall not infants be bap^ 
 tized just upon the eighth day as well as circupa- 
 
 *'L,;'3. Epist 8. ad Fidum. 
 
CASE OF THE ANABAPTISTS. 32T 
 
 cised ? If the eorrespcmdence of the rites be ^ 
 argument to infer one circumstance which is im- 
 pertinent and accidental to the mysteriousness of 
 the rite, why shall it not infer all ? And then also 
 females must not be baptized, because they were 
 not circumcised : but it were more proper if we 
 would understand it right, to prosecute the ana- 
 logy from the type to the anti-type, by way of 
 letter and spirit, and signification; and as circum- 
 cision figures baptism, so also the adjuncts of th§ 
 circumcision shall signify something spiritual, in 
 the adherencies of baptism : and therefore as in- 
 fants were circumcised, so spiritual infants shall 
 be baptized, which is spiritual circumcision ; 
 for therefore babes had the ministry of the type, 
 to signify that we must, when we give our names 
 to [Christ become, vijttioi tv Trovjjpia, ^' children in 
 malice." For unless you become like one of these 
 little ones, you cannot enter into the kingdom of 
 heaven, said our blessed Saviour, and then the 
 type is made complete. And this seems to have 
 been the sense of the primitive church ; for in the 
 age next to the Apostles, they gave to all bap- 
 tized persons milk and honey to represent to 
 them their duty, that though in age a,nd under- 
 standing they were men, yet they were babes in 
 Christ, and children in malice. But to infer the 
 sense of the Paedo-baptists is so weak a manner 
 of arguing, that Austin, whose device it was, 
 (and men use to be in love with their own fancies) 
 at the most, pretended it but as probable and a 
 mere conjecture. 
 
 ' And as ill success will they have with the other 
 arguments as with this ; for from the action of 
 Christ's blessing infants, to infer that they are to 
 be baptized, proves nothing so much as that there 
 
328 THE LIBERTY OF PROPHESYING. 
 
 is great want of better arguments ; the conclusion 
 would be with more probability derived thus : 
 Christ blessed children and so dismissed them, but 
 baptized them not, therefore infants are not to be 
 baptized : but let this be as weak as its enemy, 
 yet that Christ did not baptize them, is an argu- 
 ment sufficient that Christ hath other ways of 
 bringing them to heaven than by baptism, he passed 
 his act of grace upon them by benediction and im- 
 position of hands. 
 
 And therefore, although neither infants nor any 
 man in puris naturalibus, can attain to a super- 
 natural end, without the addition of some instru- 
 ment or means of God's appointing ordinarily and 
 regularly, yet where God hath not appointed a 
 rule nor an order, as in the case of infants we 
 contend he hath not, the argument is invalid. 
 And as we are sure that God hath not commanded 
 infants to be baptized ; so we are sure God will 
 do them no injustice, nor damn them for what 
 they cannot help. 
 
 Arid therefore, let them be pressed with all the 
 inconveniencies that are consequent to original 
 sin, yet either it will not be laid to the charge of 
 infants, so &s to be sufficient to condemn them ; 
 or if it could, yet the mercy and absolute goodness 
 of God will secure them, if he takes them away 
 before they can glorify him with a free obedience; 
 " Why is innocent infancy to be anxidus for the 
 remission of sins," * was the question of TertuUiau, 
 (lib, de bapt,) he knew no such danger from their 
 original guilt as to drive them to a laver of which 
 in that age of innocence they had no need, as he 
 conceived. And therefore, there is no necessity of 
 
 * Quid ergo festinat innocens stas ad remissionem peccatorum. 
 
CASE OF THE ANABAPTISTS. 329 
 
 flying to the help of others, for tongue, and heart, 
 and faith, and predispositions to baptism ; for what 
 need all this stir ? As infants without their own 
 consent, without any act of their own, and with- 
 out any exterior solemnity contracted the guilt of 
 Adam's sin, and so are liable to all the punish- 
 ment which can with justice descend upon his 
 posterity who are personally innocent ; so infants 
 shall be restored without any solemnity or act of 
 their own, or of any other men for them^ by the 
 second Adam, by the redemption of Jesus Christ, 
 by his righteousness and mercies applied either 
 immediately, or how or when he shall be pleased 
 to appoint. And so Austin's argument will come 
 to nothing, without any need of god-fathers, or 
 the faith of any body else. And it is too narrow 
 a conception of God Almighty, because he hath 
 tied us to the observation of the ceremonies of his 
 own institution, that therefore he hath tied him- 
 self to it. Many thousand ways there are, by 
 which God can bring any reasonable soul to 
 himself : but nothing is more unreasonable, than 
 because he hath tied all men of years and dis- 
 cretion to this way, therefore we of our own 
 heads shall carry infants to him that way without 
 his directioh : the conceit is poor and low, and 
 the action consequent to it is too bold and ven- 
 turous, " I have nothing to do but with my own 
 religion' and that of my household :" mysterium 
 meum niihi et filiis domus mece : let him do what 
 he please to infants, we must not. 
 
 Only this is certain, that God hath as great 
 care of infants as of others, and because they have 
 no capacity of doing such acts as jnay be in order 
 to acquiring salvation, God will by his own 
 imniediate mercy bring them thither where he hath 
 
330 THE LIBERTY OF PROPHESYING. 
 
 intended them ; but to say that thereforie he will 
 do it by an external act and ministry, and that 
 confined to a particular, viz. This rite and no 
 other, is no good argument, unless God could not 
 do it without such means, or that he had said he 
 would not : and why cannot God as well do his 
 mercies to infants now immediately, as he did 
 before the institution either of circumcision or 
 baptism? 
 
 However, there is no danger that infants should 
 perish for want of this external ministry, much 
 less for prevaricating Christ's precept of " unless 
 a man be born again, &c." Nisi quis renatus 
 fuerit, <fc. For first, the water and the spirit in 
 this place signify the same thing ; and by water 
 is meant the effect of the spirit, cleansing and 
 purifying the soul, as appears in its pacallel place 
 of Christ baptizing with the spirit and with fire. 
 For although this was literally fulfilled in Pente- 
 cost, yet morally there is more in it, for it is the 
 sign of the effect of the Holy Ghost, and his 
 productions upon the soul ; and it was an excelr 
 leney of our blessed Saviour's oflftce, that he 
 baptizes all that come to him with the Holy Ghost 
 and with fire ; for so St. John preferring Christ's 
 mission and office before his own, tells the Jews, 
 not Christ's disciples, that Christ shall baptize 
 them with fire and the Holy Spirit, thdt is, all 
 that come to Mm, as John the Baptist did with 
 water, for so lies the antithesis : and you may as 
 well conclude, that infants must also paiss through 
 the fire as through the water. And that we may 
 not think this a trick to elude the pressure of this 
 place, Peter says the same thing ; for when he had 
 said that baptism saves us, he adds by way of 
 explication, not the washing of the flesh, bid the 
 
CASE OF THE ANABAPTISTS. 331 
 
 confidence of a good conscience towards God; 
 plainly saying that it is not water, or the purifying 
 of the body, but the cleansing of the spirit, that 
 does that which is supposed to be the effect -of 
 baptism ; and if our Saviour's exclusive negative 
 be expounded by analogy to this of Peter, as 
 certainly the other parallel instance must, and this 
 may, then it will be so far from proving the 
 necessity of infants' baptism, that it can conclude 
 for no man that he is obliged to the rite ; and the 
 doctrine of the baptism is only to derive from the 
 very words of institution, and not be forced from 
 words which were spoken before it was ordained. 
 But to let pass this advantage, and to suppose it 
 meant of external baptism, yet this no more 
 infers a necessity of infants' baptism, thian the 
 other words of Christ infer a necessity to give 
 them the holy communion, " unless ye eat the 
 flesh of the Son of Man, and drink his blood, ye 
 cannot enter into the kingdom of heaven ;"* and 
 yet we do not think these words sufficient argu- 
 ment to communicate them ; if men therefore 
 will do us justice, either let them give both sacra- 
 ments to infants, as some ages of the church did, 
 or neither. For the wit of man is not able to 
 shew a disparity in the sanction, or in the energy 
 of its expression. And therefore they were honest 
 that understood the obligation to be parallel, and 
 performed it accordingly, and yet because we say 
 they were deceived in one instance, and yet the 
 obligation (all the world cannot reasonably say 
 but) is the same ; they are as honest and as reason- 
 able that do neither. And since the ancient church 
 
 *. John vi. 53. 
 
332 THE LIBERTY OF PUOPHESYING. 
 
 did with an equal opinion of necessity give them 
 the communion, and yet men now-a-days do not, 
 why shall men- be more burdened with a prejudice 
 and a name of obloquy, for not giving the infants 
 one sacrament more than they are disliked for not 
 affording them the other. If Anabaptist shall be 
 a name of disgrace, why shall not some other 
 name be invented for them that deny to communis 
 cate infants, which shall be equally disgraceful ; or 
 else both the opinions signified by such names, be 
 accounted no disparagement, but receive their 
 estimate according to their truth ? 
 
 Of which truth, since we are now taking 
 account from pretences of Scripture, it is consi- 
 derable that the discourse of St. Peter, which is 
 pretended for the entitling infants to the promise 
 of the Holy Ghost, and by consequence to baptism, 
 which is supposed to be its instrument and con- 
 veyance, is wholly a fancy, and hath in it nothing 
 of certainty or demonstration, arid not much 
 probability. For besides that the thing itself is 
 unreasonable, and the Holy Ghost works by the 
 heightening and improving our natural faculties,- 
 and therefore is a promise that so concerns them, 
 as they are reasonable creature?, and may have a 
 title to it, in proportion to their nature, but no 
 possession or reception of it, till their faculties 
 come into act; besides this, I say, the words 
 mentioned in St. Peter's sermon (which are the 
 only record of the promise) are interpreted' upon 
 a weak mistake: the promise belongs to you and 
 to your children, therefore infants are actually 
 receptive of it in that capacity. That is the 
 argument ; but the reason of it is not yet disco- 
 vered, nor ever will, for to you and your children, 
 is to you and your posterity, to you and your 
 
CASE OF The ANAfiAPTfSTS, 33? 
 
 children when they are of the game oapacityj in 
 which you are eifectually receptive of the promise : 
 but he that whenever the word children is used in 
 Scripture, shall by children understand infants, 
 must needs believe that'iri all Israel there were no 
 men, but all were infants ; and if that had been 
 true, it had been the greatei" wonder they should 
 overcome the Anakims .and beat the king of 
 Moab, and march so far, and discourse so well, 
 for they were all called the children of Israel. 
 
 And for the allegation of St. Paul that infants 
 are holy^ if their parents- be faithful, it signifies 
 nothing, but that they are holy by designation, 
 just as Jeremiah and John the Baptist were sancti- 
 fied in their mother's womb, that is, they were ap- 
 pointed and designed for holy ministries ; but had 
 not received the promise of the Father, the gift of 
 the Holy Ghost, for all that sanctification ; and 
 just so the children of Christian parents are sanc- 
 tified, that is designed to the service of Jesus 
 Christ, and the future participation of the 
 promises. 
 
 And as the promise a,pper.tains not (for ought 
 appears) to infants in that capacity arid consist- 
 ence, but only by the title of their being reasonable 
 creatures, and when they come to that act of 
 which by nature they have the faculty ; so if it 
 did, yet baptism is not the means of conveying 
 the Holy Ghost. For that which Peter says, be 
 ha/ptized, and ye shall receive the Holy Ghost, 
 signifies no more than this : first, be baptized, and 
 then. by imposition of the Apostles' hands (which 
 was another mystery and rite,) ye shall receive 
 the promise of the Father : and this is nothing 
 but an insinuation of the rite of confirmation, as 
 is to this - sense expounded by divers ancient 
 
334: THE tlBERTV OF PROPHESYT-NCf. 
 
 authors, and in ordinafy ministry, the effect of it. 
 is not bestowed upon any unbaptized persons ; for 
 it is in order next after baptism ; and upon this 
 ground, Peter's argument in the case of Cornelius 
 was concluding enough " from the greater to the 
 less," d majori ad mirnis: thus the Holy Ghost 
 was bestowed upon him and his family, which 
 gift, by ordinaj-y ministry, was consequent to 
 baptism, (jiot as the effect is to the cause or to the 
 proper instrument, but as a consequent is to an 
 antecedent in a chain of causes accidentally and 
 by positive institution depending upon each other) 
 God by that miracle did give testimony, that the 
 persons of the men were in great dispositions 
 towards heaven, and therefore were to be admitted 
 to those rites, which are the ordinary inlets into 
 the kingdom of heaven. But then from hence to 
 argue that wherever there is a capacity of res'- 
 ceiving the same grace, there also the same sign is 
 to be ministered, and from hence, to infer psedb- 
 baptism, is an argument very fallacious uponseve-r 
 ral grounds. First, because baptism is not the sign 
 of the Holy Ghost, but by another mystery it 
 was conveyed ordinarily, and extraordinarily it 
 was conveyed independently from any mystery, 
 and so the argument goes upon a wrong supposi- 
 tion. Secondly, if the supposition were true, the 
 proposition built upon it is false ; for they that are 
 capable of the same grace, are not always capable 
 of the same sign ; for women under the law" of 
 Moses, although they were capable of the righte>- 
 ousness of faith, yet they were not capable of the 
 sign of circumcision : for God does not always 
 Qonvey his graces in the same manner, but to some 
 mediately, to others immediately ; and there is no 
 better instance in the world of it, than the gift of 
 
CASE OF THE ANABAPTISTS. 335' 
 
 th'e Holy Ghost (which is the thing now instanced 
 in, this contestation) for it is certain in Scripture, 
 that it was ordinarily given by imposition of hands, 
 a,ihd that after baptism ; (and when this came into 
 an ordinary ministry, it was called by the ancient 
 church chrism or confirmation j -but yet it was 
 given sometimes without imposition of hands, as 
 at Pentecost, and to the family of Cornelius ; 
 sometimes before baptism, sometimes after, some- 
 times in conjunction with it. 
 
 And after all this, . lest these arguments should 
 not ascertain their cause, they fall on complgiining 
 against God, and will not be content with Grod, 
 unless they may baptize their children, but take 
 exceptions that God did more for the children of 
 the Jews. But why so ? Becatise God made a 
 covenant ; with their children actually as infants, 
 and consigned it by cirbumcision : well ; so he did 
 with our children too in their proportion. He 
 made a covenant of spiritual promises on his part, 
 and spiritual and real services on ours; and this 
 pertains to children when they are capable, but 
 made with them as soon as they are alive, and yet 
 not so as with the Jews' babes; for as their rite 
 consigned them actually, so it was a national and 
 temporal blessing and covenant; as a separation of 
 them from the portion of the nations, a marking 
 them for a peculiar people, (and therefore while 
 they were in the wilderness, and separate from 
 the commixture of all people, they were not at all 
 circumcised) but as that rite did seal the righte- 
 ousness of faith, so by virtue of its adherency, 
 and remanency in their flesh, it did that work 
 when the children came to age. But in Ghristiaa 
 infants the case is otherwise ; for the new coveixianti 
 being established upon better promises, is not only, 
 
336 THE LIBERTY OF PROPHESYING. 
 
 to better purposes, but also in distinct manner td 
 be understood ; when their spirits are as receptive 
 of a spiritual act or impress as the bodies of Jewish 
 children were of the sign of circumcision, then it^ 
 is to be consigned : but this business is quickly at 
 an end, . by sayi«g that God hath done no less for 
 ourfs, than for their children ; for he will do the 
 mercies of a .Father and Creator to them, and he 
 did no more to the other ; but he hath done more 
 to our's ; /or he hath made a covenant with them, 
 and built it upon promises of the greatest concern- 
 ment ; he did not so to them : but then for the 
 other part, which is the main of the argument, 
 that unless this mercy be consigned by baptism, as 
 good not at all in respect of us, because we want 
 the. comfort of it ; this is the greatest vanity in 
 the world: for when God hath made ■ a promise 
 pertaining also to our children (for so our adver- 
 saries .contend, and we also acknowledge in its 
 true sense) shall not this promise, this Word of 
 God be of sufficient truth, certainty^ and efficacy 
 to cause comfort, unless we tempt God arid require 
 a sign of him ? ; May not Christ say to these men, 
 as sometimes to the Jews, a wicked and adulterous 
 generation seeketh after a sign, but no sign shall he 
 given unto it ? But the truth of it is, this argu- 
 ment is nothing but a direct quarrelling with God 
 Almighty. 
 
 Now since there is no strength in the doctrinal 
 part, the practice and precedents apostolical and 
 ecclesiastical, will be of less concernment, if they- 
 were true as is pretended, because actions aposto- 
 lical are not always rules for ever ; it might be fit 
 for them to do it " for the place and time," pro 
 loco et tempore, as divers others of their institu- 
 tions, but yet no engagement past thence upon 
 
CASE OF THE ANABAPTISTJS. 337 
 
 following ages ; for it might be convenient at that 
 time, in the new spring of Christianity, and till 
 they had engaged a considerable party, by that 
 means to make them parties against the Gentiles' 
 superstition, and by way of pre-occupation, to 
 ascertain them to their own sect when they came 
 to be men ; or for some other reason not transmitted 
 to us, because the question of fact itself is not 
 sufficiently determined. For the insinuation of 
 that precept of baptizing all nations, of which 
 children certainly are a part, does as little advan- 
 tage as any of the rest, because other parallel ex- 
 pressions of Scripture do determine and expound 
 themselves to a sense that includes not all persons 
 absolutely, but of a capable condition, as " wor- 
 ship him all ye nations, praise the Lord all ye 
 people of the earth," and divers more. 
 
 As for the conjecture concerning the family of 
 Stephanus, at the best it is but a conjecture, and 
 besides that it is not proved that there were children 
 in the family ; yet if that were granted, it follows 
 not that they were baptized, because by whole 
 families, in Scripture, is meant all persons of reason 
 and age within the family ; for it is said, of the 
 ruler at Capernaum,f that he believed and all his 
 house: now you may also suppose that in his house 
 were little babes, that is likely enough, and yotu 
 may suppose that they did believe too before they 
 coiud understand, rbut that is not so likely ; and 
 then the argument from baptizing of Stephanus' 
 houshold, may be allowed just as probable : but 
 this is unman-like to build upon such slight airy 
 conjectures; 
 
 But tradition by all means must supjJy the 
 
 * John 4. 
 Z 
 
338 THE LIBERTY OF PKOPHESYrNG. 
 
 place of Scripture, and there is pretended a trai 
 dition apostolical, that infants were baptized : but 
 at this we are not much moved ; for we who rely 
 upon the written Word of God as sufficient to 
 establish all true religion, do not' value the alle- 
 gation of traditions : and however the world goes, 
 none of the reformed churches can pretend this 
 argument against this opinion, because they who 
 reject tradition when it is against them, must not 
 pretend it at all for them : but if we should allow 
 the topic to be good, yet how will it be verified ? 
 for so far as it can yet appear, it relies wholly 
 upon the testimony of Origen, for from him 
 Austin had it. Now a tradition apostolical, if it 
 be not consigned with a fuller testimony than of 
 one person whom all after-ages have condemned 
 of many errors, will obtain so little reputation 
 amongst those who know that things have upon 
 greater authority pretended to derive from the 
 Apostles, and yet falsely, that it will be, a great 
 argument that he is credulous and weak, that shall 
 be determined by so weak probation in matters of 
 so great concernment. And the truth of the 
 business is, as there was no command of Scriptur0 
 to oblige children to the susception of it, so the 
 necessity of peedo-baptism was not determined in 
 the church till in the eighth age after Christ, but 
 in the year 418, in the Milevitan council, a pro- 
 vincial of Africa, there was a canon made for 
 peedo-baptism ; never till then ! I grant it was 
 practised in Africa before that time, and they or 
 some of them thought well of it, and though that 
 be no argument for us to think so, yet none of 
 them did ever before pretend it to be necessary, 
 none to have been a precept of the gospel. St. 
 
CASE OF THH ANABAPTISTS. 339 
 
 Austin was the first that ever predched it to be 
 absolutely necessary, and it was in his heat and 
 anger against Pelagius, who had warmed and 
 chafed him so in that question, that it made him 
 innovate in other doctrines possibly of more con- 
 cernment than this. And that although this was 
 practised anciently in Africa, yet that it was 
 without an opinion of necessity, and not often, 
 there, not at all in other places, we have the tes- 
 timony of a learned psedo-baptist, Ludovicus 
 Vives, who in his annotations upon St. Austiri,* 
 affirms, " anciently, no one but a grown up 
 person was baptized."']' , 
 
 But besides that the tradition cannot be proved 
 to be apostolical ; we have very good evidence 
 from antiquity, that it was the opinion of the 
 primitive church, that infants ought not to be 
 baptized ; and this is clear in the sixth canon of 
 the council of Neocaesarea, the sense of the 
 words is this ; ' A woman with child may be 
 baptized when she please ; for her baptism con- 
 cerns not the child.' J The reason of the connexion 
 of the parts of that canon is in the following 
 words, because every one in that confession is to 
 give a demonstration of his own choice and 
 election : meaning plainly, that if the baptism of 
 the mother did also pass upon the child, it were 
 not fit for a pregnant woman to receive baptism, 
 because in that sacrament there being a confession 
 of faith, which confession supposes understanding 
 
 * De Civit. Dei. 1. 1. c. 27. 
 
 t Neminem nisi adultum antiquitils solere baptizari. 
 
 } ITept Kvo(j)op6(rris oti Set ^lorl^taQai oitote jSaXerai* eSiy 
 yap" Koivmvii fj TUreaa tH TiKrofiivia. Sla to tKaaTu ilihv Triv\ 
 xpoalpeffiv Tjjv' iv rjf bjuiXoyia BdKyvaOat. 
 
 z2 
 
' 340 THE LIBERTY OF PROPHESYING. 
 
 and fr^e choice, it is riot reasonable the child 
 should be consigned, with such a mystery, since it 
 cannot do any act of choice or understanding : the 
 canon speaks reason, and it intimates a practice 
 which was absolutely universal in the church, of 
 interrogating the catechumens concerning the 
 articles of creed : which is one argument that 
 either they did not admit infants to baptism, or 
 that they did prevaricate egregiously in asking 
 questions of them, who themselves knew were 
 riot capable of giving answer. 
 
 And to supply their incapacity by the answer 
 of a godfather, is but the same unreasonableness 
 acted with a worse circumstance : and there is no 
 sensible account can be given of it ;for that which 
 some imperfectly murmur concerning stipulations 
 civil performed by tutors in the name of their 
 pupils, is art absolute vanity : for what, if by posi" 
 live constitution of the Romans, such solemnities 
 of law are required in all stipulations, and by 
 indulgence are permitted in the case of a notable 
 benefit accruing to minors, must God be tied, and 
 Christian religion tra;nsact her mysteries by pro- 
 portion and compliance with the law of the 
 Romans ? I know God might, if he would have 
 appointed godfathers to give answer in behalf of 
 the children, and to be fidejussors for them ; but 
 we cannot find any authority or ground that he 
 hath, and if he had, then it is to be supposed he 
 would have given them commission to have trans- 
 acted the solemnity with better circumstances, 
 and given answers with more truth.* For the 
 
 *- a Why is it not necessary (so Junius in his notes upon Ter- 
 tullian) to bring sponsors into danger, since they may fail "of fulfilling 
 their promises by death, or may be deceived by the prevalence of a 
 
CASE OF THE ANABAPTISTS. 341 
 
 question is asked of believing in the present. And 
 if the godfathers answer in the name of the child, 
 / do believe, it is notorious they speak false and 
 ridiculously; for the infant is not capable of believ- 
 ing, and if he were, he were also capable of dis- 
 senting, and how then do they know his mind ? 
 And therefore TertuUian gives advice that the 
 baptism of infants should be deferred till they 
 could give an account of their faith ; '|" and the 
 same also is the council of Gregory, J bishop 
 of Nazianzum, although he allows them to hasten 
 it in case of- necessity ; for though his reEison 
 taught him what was fit, yet he was overborn 
 with the practice and opinion of his age, which 
 began to bear too violently upon him, and yet in 
 another place he makes mention of some to whom 
 baptism was not administered Bw. vniriorrtra, by 
 reason of infancy ; to which, if we add, that the 
 parents of St. Austin, St. Jerome, and St. Am- 
 brose, although they were Christian, yet did not 
 baptize their children before they were 30 years 
 of age, it will be very considerable in the example, 
 and of great efficacy for destroying the supposed 
 necessity or derivation from the Apostles. 
 
 wicked disposition.' Quid ni necesse est (sic legit Franc. Junius 
 in natis ad Tertul.) sponsores etiam periculo ingeri qui et ipsi per 
 mortalitatem destiti^ere promissiones suas poeeint, et proventu mals 
 indolis falli? Tertul. lib. de baptis. cap. 18. 
 
 t ■ " It is best to delay baptism, particularly of little children, on 
 account of their condition, disposition and age. Let them be 
 esteemed Christians when they are able to know Christ." Lib. de 
 baptis. prope finera, cap. 18. itaque pro persone ciyusque condi* 
 tione ac dispositione, etiam aetate, cunctatio'baptismi utilior est, 
 praBcipue tamen circa parvulos'—Fiant Christiani cum Christum 
 nosse potuerint. 
 
 X Orat. 40. quaest in S. Baptisma. 
 
342 THE LIBERTY OF PllOPHESYINe. 
 
 But however, it is against the perpetual analogy 
 of Christ's dootrince to baptize infants : for besides 
 that Christ never gave any precept to baptize 
 them, nor ever himself nor his Apostles (that 
 appears) did baptize any of them ; all that either 
 he or his Apostles said concerning it, requires such 
 previous dispositions to baptism of which infants 
 are not capable, and these are faith and repent- 
 ance : and not to instance in those innumerable 
 places that require faith before this sacrament, 
 there needs no more but this one saying of our 
 blessed Saviour,* He that believeth and is baptized 
 shall be saved, but he that believeth not shall be 
 damned ; plainly thus, faith and baptism in con- 
 junction will bring a man to heaven ; but if he 
 have not faith, baptism shall do him no good. So 
 that if baptism be necessary, then, so is faith, and 
 much more ; for want of faith damns absolutely f 
 it is not said so of the want of baptism. Now if 
 this decretory sentence be to be understood of 
 persons of age, and if children by such an answer 
 (which indeed is reasonable enough) be excused 
 from the necessity of faith, the want of which 
 regularly does damn, then it is sottish to say the 
 same incapacity of reason and faith shall not 
 excuse from the actual susception of baptism, 
 which is less necessary, and to which faith and 
 many other acts are necessary predispositions 
 when it is reasonably and humanly received. The 
 conclusion is, that baptism is also to be deferred 
 till the time of faith : and whether infants have 
 faith or no, is a question to be disputed by persons 
 that care not how much they say, nor how little 
 they prove. 
 
 - Mar, 16. 
 
.CASE OF THE ANABAPTISTS, 343 
 
 1. Personal and actual faith they have none ; for 
 they have no acts of understanding ; and besides 
 how can any man know that they have, since he 
 never saw any sign of it, neither was he told so by 
 any one that could tell ? 2. Some say they have 
 imputative faith ; but then so let the sacrament be 
 too, that is, if they have the parent's faith or the 
 church's, then so let baptism be imputed also by 
 derivation from them, that as in their mother's 
 womb, and while they hang on their breasts, they 
 live upon their mother's nourishment, so they may 
 upon the baptism of their parents or their mother 
 the church. For since faith is necessary to the 
 susception of baptism (and they themselves confess 
 it by striving to find out new kinds of faith to 
 daub the matter up) such as the faith is, such must 
 be the sacrament: for there is no proportion 
 between an actual sacrament and an imputative 
 faith, this being in immediate and necessary order 
 to that : and whatsoever can be said to take off 
 from the necessity of actual faith, all that and 
 much more may be said to excuse from the actual 
 susception of baptism. 3. The first of these 
 devices was that of Luther and his scholars, the 
 second of Calvin and his ; and yet there is a third 
 device which the church of Rome teaches, and 
 that is, that infants have habitual faith : but who 
 told them so? how can they prove it? what 
 revelation or reason teaches any such thing ? Are 
 they by this habit so much as disposed to an actual 
 belief without a new master ? Can an infant sent 
 into a Mahometan province be more confident for 
 Christianity when he comes to be a man, than if 
 he had not been baptized? Are there any acts 
 precedent, concomitant or consequent to this pre- 
 
344 THE LIBERTY OF PROPHESYIMG. 
 
 tended habit ? This strq,nge invention is absolutely 
 without art, without Scripture, reason, or autho- 
 rity : but the men are to be excused unless there 
 were a better; but for all these stratagems, the 
 argument now alledged against the baptism of 
 infants is demonstrative and unanswerable. 
 
 To which also this consideration may be added, 
 that if baptism be necessary to the salvation of 
 infants^ upon whom is the imposition laid? To 
 whom is the command given ? To the parents or 
 to the children ? Not to the children, for they are 
 not capable of a law ; not to the parents, for then 
 God hath put the salvation of innocent babes into 
 the power of others ; and infants may be damned 
 for their fathers' carelessness or malice. It follows 
 that it is not necessary at all to be done to them, 
 to whom it cannot be prescribed as a law, and in 
 whose behalf it cannot be reasonably intrusted to 
 others with the appendant necessity ; and if it be 
 not necessary, it is certain it is not reasonable, and 
 most certain it is no where in terms prescribed, and 
 therefore it is to be presumed, that it ought to be 
 understood and administered according as other 
 precepts are, with reference to the capacity of the 
 subject and the reasonableness of the thing. 
 . For I consider, that the baptizing of infants 
 does rush us upon such inconvenienoies, which in 
 other questions we avoid like rocks, which will 
 appear if we discourse thus. 
 
 Either baptism produces spiritual effects, or it 
 produces them not : if it produces not any, why 
 is such contention about it, what are we the nearer 
 hea.ven if we are baptized ? And if it be neglected, 
 what are we the farther off? But if (as without 
 all peradventure all the Peedo-baptists will say) 
 
CASE OF THE ANABAPTISTS. - 346 
 
 baptism does do a work upon the soul, producing 
 spiritual benefits and advantages, these advantages 
 are produced by the external work of the Sacra- 
 ment alone, or by that as it is helped by the co- 
 operation and predispositions of the siiscipient. 
 
 If by the external work of the sacrament alone, 
 how does this differ from the opus opefatum of the 
 Papists, save that it is worse ? For they say the 
 saorament does not produce its effect but in a 
 stiscipient disposed by all requisites and due pre- 
 paratives of piety, faith, and repentance ; though 
 in a subject so disposed, they say, the sacrament 
 by its own virtue does it ; but this opinion says it 
 does it of itself without the help, or so much as 
 the coexistence of any condition but the mere 
 reception. 
 
 But if the sacrainent does not do its work alone, 
 but per modwn redpientis according to the pre- 
 dispositions of the suscipient, then, because infants 
 can neither hinder it, nor do any thing to further 
 it, it does them no benefit at all. And if any man 
 runs for succour to that exploded K^ria^vyETov, that 
 infants have faith, or any other inspired habit of 
 I know not what or how, we desire no more ad- 
 vantage in the world, than that they are con- 
 strained to an answer without revelation, against 
 reason, common sense^ and all the experience in 
 the world. 
 
 The sum of the argument in short, is this, though 
 under another representment. 
 
 Either baptism is a mere ceremony, or it em- 
 plies a duty on our part. If it be a ceremony 
 only, how does it sanctify us, or make the comers 
 thereurUo perfect? If it implies a duty on our part, 
 how then can children receive it, who cannot do 
 duty at all ? 
 
346 THE LIBERTY OF PROPHESYING. 
 
 And , indeed, this way of ministration makes 
 baptism to be wholly an outward duty, a work of 
 the law, a carnal ordinance ; it makes us adhere 
 to the letter, without regard of the spirit, to be 
 satisfied with shadows, to return to bondage, to 
 relinquish the mysteriousness, the substance and 
 spirituality of the gospel. Which argument is of 
 so much the more consideration, because under 
 the spiritual covenant, or the gospel of grace, if 
 the mystery goes not before the symbol (which it 
 does when the symbols are seals and consignations 
 of the grace, as it is said the sacraments are) yet 
 it always accompanies it, but never follows in 
 order of time : and this is clear in the perpetual 
 analogy of holy Scripture. 
 
 For baptism is never propounded, mentioned or 
 enjoined as a means of remission of sins, or of 
 eternal life, but something of duty, choice and 
 sanctity is joined with it, in order to production 
 of the end so mentioned, " Know ye not that as 
 many as are baptized into Christ Jesus, are baptized 
 into his death?"* There is the mystery and the 
 symbol together, and declared to be perpetually 
 united, otrot ejSaTrTttrOijiutv. All of US who were bap- 
 tized into one, were baptized into the other, not 
 only into the name of Christ, but into his death 
 also : but the meaning of this as it is explained in 
 the following words of St. Paul, makes much foij 
 our purpose : for to be baptized into his death, 
 signifies " To be buried with him in baptism, that 
 as Christ rose from the dead, we also should walk 
 in newness of life :"'f That is the full mystery of 
 baptism ; for being baptized into his death, or 
 which is all one in the next words, " iv ofiomfian 
 
 * RoHi. vi. ,3. t Verse 4- 
 
CASE OF THE ANABAPTISTS. 347 
 
 rs Oavars awrs "Into the likeness of his death,"* 
 cannot go alone ; If we be so planted into Christ, 
 we shall be partakers of his resurrection, and that 
 is not here instanced in precise reward, but in 
 exact dVity, for all this is nothing but " crucifixion 
 of the old man, a destroying the body of sin, that 
 we no longer serve siw."'|" 
 
 This indeed is truly to be baptized both in the 
 symbol and the mystery : whatsoever is less than 
 this, is but the symbol only, a mere ceremony, an 
 optis operatum, a "dead letter, an empty shadow, 
 an instrument without an agent to manage, or 
 force to actuate it. 
 
 Plainer yet: " Whosoever are baptized into 
 Christ have put on Christ, have put on the new 
 man : " but to put on this new man, is " To be 
 formed in righteousness, and holiness, and truth:'''* 
 this whole argument is the very words of St. Paul. 
 The major proportion is dogmatically determined. 
 Gal. iii. 27. The minor in Ephes. iv. 24. The 
 conclusion then is obvious, that they who are not 
 formed new " In righteousness, and holiness, and 
 trtUh," they who remaining in the present incapa- 
 cities cannot " walk in newness of life^'' they have 
 not been " baptized into Christ^'' and then they 
 have but one member of the distinction, used by 
 St. Peter, they have that baptism " Which is a 
 putting avBOAf the filth of the flesh ;" but they have 
 not that baptism " Which is the answer of a good 
 conscience towards God,"X which is the only 
 " baptism that saves us :" and this is the case 
 of children ; and then the case is thus. 
 
 * Verse 5. + Verse 6. 
 
 i J Pet. iii. 21. 
 
348 THE LIBERTY OF PEOPHESYING. 
 
 As infants by thd foroe of nature cannot put 
 themselves into a supernatural condition, (and 
 therefore say the Peedo-baptists, they need baptism 
 to put them into it :) so if they be baptized before 
 the use of reason, before the " works of the ^n/rit" 
 before the operations of grace, before they can 
 throw off " The works of darkness, and live in 
 righteousness and newness of life," they are never 
 the nearer : from the pains of hell they shall be 
 saved by the mercies of God and their own inno- 
 cence, though they die in pwris natwraUhus, and 
 baptism will carry them no further. For that 
 baptism that saves us, is not the only washing with 
 water, of which only children are capable, but the 
 answer of a good conscience towards God, of which 
 they are not capable till the use of reason, till they 
 know to choose the good and refuse the evil. 
 
 And from thence I consider anew, that all vows 
 made hy persons under others' names, stipulations 
 made by minors, are not valid, till they by a su- 
 pervening act, after they are of suflBcient age, do 
 ratify them. Why then may not infants as well 
 make the vow de novo, as de novo ratify that 
 which was made for them ah antiquo when they 
 come to years of choice? If the infant vow be 
 invalid till the manly confirmation, * why were 
 it not as good they staid to make it till that time, 
 before which, if they do make it, it is to no pur- 
 pose ? This would be considered. 
 
 And in conclusion, our way is the surer way, 
 for not to baptize children till they can give an 
 account of their faith, is the most proportionable 
 to an act of reason and humanity, and it can have 
 
 * Vide Eragmum in prsefat. ad Annotat. in Matth. 
 
CASE OF THE ANABAPTI^ITS. 349 
 
 no danger in it: for to say that infants maybe 
 damned for want of baptism, (a thing which is 
 nbt in their power to acquire, they being persons 
 not yet capable of a law) is to affirm that of God 
 which we dare not say of any wise and good man. 
 Certainly it is much derogatory to God's justice 
 and a plain defiance to the infinite reputation of 
 his goodness. 
 
 And therefore, whoever will pertinaciously per- 
 sist in this opinion of the Peedo-baptists and 
 practise it accordingly, they pollute the blood of 
 the everlasting testament, they dishonour and 
 make a pageantry of the sacrament, they inefiec- 
 tually represent a sepulture into the death of 
 Christ, and please themselves in a sign: without 
 effect, making baptism like the fig-tree in the 
 gospel, full of leaves but no fruit ; and they invo- 
 cate the Holy Ghost in vain, doing as if one 
 should call upon him to illuminate a stone, or a 
 tree. 
 
 Thus far the Anabaptists may argue, and men 
 have disputed against them with so much weak- 
 ness and confidence, that they have been encou- 
 raged in their error more by the accidental advan- 
 tages we have given them by our weak arguings,* 
 than by any truth of their cause, or excellency of 
 their wit. But the use I make of it as to our 
 present question is this: that since there is no 
 direct impiety in the opinion, nor any that is 
 apparently consequent to it, and they with so 
 inutjh probability do or may pretend to true per- 
 
 * " Not that there is any force in their statements, but they derive 
 it from our weakness." sV kv role kavTHv hoyjiaai ttjv la'xyv 
 e^pvreg, aW kv roTc fifiereptov aaS/poig ravrrfv ^ripvovTEC^ as 
 Nazianzen observes of the case of the church in his time. 
 
350 THE LIBERTV OF PROPHESYING. 
 
 suasion,, they are with all means. Christian, fair^i 
 and human, to be redargued^ or instructed, but 
 if they cannot be persuaded they must be left to 
 God, who knows every degree of evef-y man's un- 
 derstanding, all his weaknesses and strengths j what 
 impress each argument makes upon hisi spirit, and 
 how unresistible every reason is, and he alone 
 judges his innocency and sincisrity; and for the 
 question, I think thfere is so much to be pretended 
 against that which I believe to be the truth, that 
 there is much more truth then evidence on our 
 side, and therefore we may be confident a^ for 
 our own particulars, but not too forward peremp- 
 torily to prescrilje to others, much less damn, or 
 to kill, or to persecute them that only in this par- 
 ticular disagree. 
 
 Section XIX. -'. 
 
 That there may he no Toleration of Doctrines incon- 
 sistent with piety or the public good. 
 
 BUT then for their other capital opinion, with 
 all its branches, that it is not lawful for princes to 
 put malefactors to death, nor to take up defensive 
 arms, nor to minister an oath, nor to contend iri 
 judgment, it is not to be disputed with such Liberty 
 as the former : for although it be part of that doc- 
 trine which Clemens Alexandrinus says was deli- 
 vered, " by private tradition from the apostles 
 that it is not allowable for Christians to go to law, . 
 
NO TOLERATION OF IMPIETY. 361 
 
 neither before the heathen, nor the saints, and 
 that a righteous man ought not to take an oath ;" * 
 and the other part seems to be warranted by the 
 eleventh canon of the Nicene council, which en- 
 joins penance to them that take arms after their 
 conversion to Christianity ; yet either these autho- 
 rities are to be slighted, or be made receptive of 
 any interpretation rather then the common wealth 
 be disarmed of its necessary supports, and all laws 
 made ineffectual and impertinent : for the interest 
 of the republic, and the well-being of bodies poli- 
 tic is not to depend upon the nicety of our ima- 
 ginations, or the fancies of any peevish or mistaken 
 priests ; and there is no reason a prince should ask 
 JoJiTi-a-Brunck, whether his understanding will 
 give him leave to reign, and be a king: nay, 
 suppose there were divers places of Scripture 
 which did seemingly restrain the political use of 
 the sword, yet since the avoiding a personal in- 
 convenience, hath by all men been accounted 
 sufficient reason to expound scripture to any sense 
 rather than the literal, which infers an unreason- 
 able inconvenience, ("and therefore the palling oiet 
 an eye, and the (netting off a hand, is expounded 
 by mortifying a vice, and killing a criminal habit) 
 much rather must the allegations against the power 
 of the sword endure any sense rather than it should, 
 be thought that Christianity should destroy that 
 which is the only instrument of justice, the 
 restraint of vice and support of bodies politic. 
 It is certain that Christ and his apostles, and 
 Christian religion did comply with the most ab- 
 
 * Per seeretam tradifionem apostolorum, non licere ChristianiS 
 contendere in Judicio, nee coram gentitus, nee coram Sanctis, et 
 perfectum non debere Jurare. L. 7. Stromat. 
 
352 THE lilBERTY OF PROPHESYING. 
 
 solute government, and the most -imperial that 
 was then in the world ; and it could not have 
 been at all endured in the world if it had not ; 
 for indeed the world itself could not last in regular 
 and orderly communities of men, but be a per- 
 petual confusion, if princes and the supreme power 
 in bodies politic, were not armed with a coercive 
 power to punish malefactors : the public neces- 
 sity, and univei'sal experience of all the world 
 convinces those men of being most unreasonable, 
 that make such pretences which destroy all laws, 
 and, all communities, and the bands of civil socie-? 
 ties, and leave it arbitrary to every vain Or vicious 
 person whether men shall be safe, or laws be esta- 
 blished, or a murderer hanged, or princes rule. 
 So that in this case men are not so much to dispute 
 with particular arguments, as to consider the in- 
 terest and concernment of kingdoms and public 
 soeietites : for the religion of Jesus Christ is the 
 best establisher of the felicity of private personsj 
 and of public communities ; it is a religion that is 
 prudent and innocent, human and reasonable, 
 and brought infinite advantages to mankind, but 
 no inconvenience, nothing that is unnatural^ oir 
 unsociable, or unjust. And if it be certain that 
 this world cannot be governed without laws, and 
 laws without a compulsory signify nothing, then 
 it is certain, that it is no good religion that teaches 
 doctrine whose consequents will destroy all govern- 
 ment ; and therefore it is as much to be rooted out, 
 £is any thing that is the greatest pest and nuisance 
 to the public interest: and that we may guess at 
 the purposes of the men, and the inconvenience of 
 such doctrine ; these men that did first intend by 
 their doctrine to disarm all princes, and bodies 
 politic, did themselves take up arms to establish 
 
JfO TOLERATION OF IMPIETY^ 353 
 
 theii' wildy and impious fancy ; and indeed that 
 prince or commonwealth that should be persuaded 
 by them, would be exposed to all the insolencies 
 of foreigners, and all mutinies of the teachers 
 themselves, and the governors of the people could 
 not do that duty they owe to their people of pro- 
 tecting them from the rapine and malice which 
 will be in the world as long as the world is. And 
 therefore, here they are to be restrained from 
 preaching such doctrine, if they mean to preserve 
 their government, and the necessity of the thing 
 will justify the lawfulness of the thing : if they 
 think it to themselves, that cannot be helped ; so 
 long it is innocent as much as concei'ns the public ; 
 but if they preach it, they may be accounted 
 authors of all the consequent inconveniences, and 
 punished accordingly : no doctrine that destroys 
 ^omrnment is to be endured; for although those 
 doctrines are not always good that serve the pri- 
 vate ends of princes, or the secret designs of state, 
 which by reason of some accidents or imperfec- 
 tions of men may be promoted by that which is 
 false and pretending, yet no doctrine can be 
 good that does not comply with the formality of 
 government itself, and the well-being of bodies 
 politic ; " £!ato, when an augur, ventured to say 
 that what comported with the public good was 
 the best augury and what was contrary to the 
 public good the reverse." * Religion is to 
 to meliorate the condition of a people, not to do it 
 disadvantage, and therefore those doctrines that 
 inconvenience the public, are no parts of good 
 .religion ; " that the state may be safe," ut respiJtb. 
 
 * Augur cum esset Cato, dicere ausus est, optimis auspiciis ea 
 geri quas pro reipub, galute gererentur ; quae contra rempub. fierent 
 c(mtra au^icia fieri. Cicero de senectute. 
 
 A A 
 
354 THE LIBERTY OF PROPHESYING. 
 
 saha fit, is a necessary consideration in the per- 
 mission of Prophesyings ; for according to the 
 true, solid, and prudent ends of the republic, so 
 is the doctrine to be permitted or restrained, and 
 the men that preach it according as they are good 
 subjects, and right conimonwealth's-men : for 
 religion is a thing superinduced to temporal go- 
 vernment, and the church is an addition of a 
 capacity to a commonwealth, and therefore is in 
 no sense to disserve the necessity and just interests 
 of that to which it is superadded for its advantage 
 and conservation. 
 
 And thus by a proportion to the rules of these 
 instances, all their other doctrines are to have 
 their judgment, as concerning toleration or re- 
 straint ; for all are either speculative or practical, 
 they are consistent with the public ends or incon- 
 sistent, they teach impiety or they are innocent, 
 and they are to be permitted or rejected accor- 
 dingly. For in the question of toleration, the 
 foundation of faith, good life and government is 
 to be secured ; in all other cases, the former 
 considerations are effectual. 
 
 Section XX. 
 
 How far the Religion of the Chvirch of Rome is 
 Tolerable. 
 
 BUT now concerning the religion of the church, 
 of Rome (which was the other instance I promised 
 to consider) we will proceed another way, and not 
 consider the truth. or falsity of: the doctrines; for 
 
CASE OF THE CHURCH OF ROME. 356 
 
 that is not the best way to determine this question 
 concerning permitting their religion or assemblies ; 
 because that a thing is not true, is not argument 
 sufficient to conclude that he that believes it true 
 is not to be endured ; but we are to consider what 
 inducements there are that possess the under- 
 standing of those men ; whether they be reason- 
 able and innocent, sufficient to abuse or persuade 
 wise and good men, or whether the doctrines be 
 commenced upon design, and managed with 
 impiety, and then have effects not to be endured. 
 And here first, I consider that those doctrines 
 'that have had long continuance and possession in 
 the church, cannot easily be supposed in the 
 present professors to be a design, since they have 
 received it from so many ages, and it is not likely 
 that all ages should have the same purposes, or 
 that the same doctrine should serve the several 
 ends of divers, ages. But however, long prescrip- 
 tion is a prejudice oftentimes so insupportable, 
 that it cannot with many arguments be retrenched, 
 as relying upon these grounds, that truth is more 
 ancient than falsehood, that God would not for so 
 many ages forsake his church, and leave her in an 
 error ; that whatsoever is new, is not only suspi- 
 cious, but false; which are suppositions, pious and 
 plausible enough. And if the church of Rome 
 had communicated infants so long as she hath 
 prayed to saints, or baptized infants, the commu- 
 nicating would have been believed with as much 
 confidence as the other articles are, and the dis- 
 sentients with as much impatience rejected. But 
 this consideration is to be enlarged upon all those 
 particulars, which as they are apt to abuse the 
 persons of the men, and amuse their understand- 
 ings, so they are instruments of their excuse, and 
 
 A a 2 
 
366 THE LIBERTY OF PROPHESYING. 
 
 by making their errors to be invincible, and their 
 opinions, though false^ yet not criminal, make it 
 also to be an effect of reason and charity, to permit 
 the men a Liberty of their conscience, and let 
 them answer to God for themselves and their own 
 opinions : such as are the beauty and splendor of 
 their church ; their pompous service ; the stateli- 
 ness and solemnity of the hierarchy ; their name 
 of Catholic, which they suppose their own due, 
 and to concern no other sect of Christians ; the 
 antiquity of many of their doctrines ; the conti- 
 nual succession of their bishops ; their immediate 
 derivation from the Apostles ; their title to succeed 
 St. Peter ; the supposal and pretence of his personal 
 preirogatives ; the advantages which the conjunc- 
 tion of the imperial seat with their episcopal' hath 
 brought to that see ; the flattering expressions of 
 minor bishops, which by being old records, have 
 obtained credibility ; the multitude and variety of 
 people which are of their persuasion ; apparent 
 consent with antiquity in many ceremonials whidh 
 other churches have rejected ; and a pretended, 
 and sometimes an apparent consent with som& 
 elder ages in many matters doctrinal ; the advan- 
 tage which is derived to them by entertaining 
 some personal opinions of the fathers, which they 
 with infinite clamors see to be cried up to be a 
 doctrine of the church of that time; the great 
 consent of one part with another in that which 
 most of them affirm to be " concerning the faith,'^ 
 de fide ; the great differences which are com- 
 inenced amongst their adversaries, abusing the 
 Liberty of Prophesying unto a very great licen- 
 tfousness ; their happiness of being instruments in 
 converting divers nations; the advantiages of 
 iaonarchical government, the benefit of which as' 
 
CASE OF THE CHCRCH OF ROMS. 367 
 
 well as the iuconveniences (which though they feel 
 they consider riot) they daily do enjoy ; the piety 
 and the austerity of their religious orders of men 
 and women ; the single life of their priests and 
 bi^^ops ; the riches of their church ; the severity 
 of their fasts and their exterior observances ; the 
 great reputation of their first bishops for faith and 
 sanctity; the known holiness of some of those 
 persons whose institutes the religious persons pre-r 
 tend to imitate ; their miracles false or true, sub- 
 stantial or imaginary ; the casualties and accidents 
 that have happened to their adversaries, which 
 being ehances of humanity, are attributed to 
 several causes according as the fancies of men and 
 their interests are pleased or satisfied ; the tempo- 
 ral felicity of their professors; the oblique arts 
 and indirect proceedings of some of those who 
 departed from them; and amongst many other 
 things, the names of heretic and schismatic, which 
 they with infinite pertinacy fasten upon all that 
 disagree from them ; these things and divers others 
 may very easily persuade persons of much reason 
 and more piety, to retain that which they know 
 to have been the religion of their forefathers, 
 which had actual possession and seizure of men's 
 understandings before the opposite professions had 
 a name ; and so much the rather because religion 
 hath more advantages upon the fancy and afl'eor 
 tions, than it hath upon philosophy and severe 
 discourses, and therefore is the more easily per- 
 suaded upon such grounds as these, which are 
 more apt to amuse than to satisfy the under^ 
 standing. 
 
 Secondly, if we consider the doctrines them^ 
 Selves, we shall find them to be superstructures ill 
 built, and. worse managed, but yet they keep the 
 
358 THE LIBERTY OF PKOPIIESViNG. 
 
 foundation, they build upon God in Jesus Christ, 
 they profess the Apostles' creed, they retain faith 
 and repentance as the supporters of all our hopes 
 of heaven, and believe many more truths than can 
 be proved to be of simple and original necessity 
 to salvation : and therefore all the wisest person- 
 ages of the adverse party allowed to them possi- 
 bility of salvation, whilst their errors- are not 
 faults of their will, but weaknesses and deceptions 
 of the understanding. So that there is nothing in 
 the foundation of faith, that can reasonably 
 hinder them to be permitted : the foundation of 
 faith stands secure enough for all their vain and 
 unhandsome superstructures. 
 
 But then on the other side, if we take account 
 of their doctrines as they relate to good life, or 
 are consistent or inconsistent with civil govern- 
 ment, we shall have other considerations. 
 
 Thirdly, for I consider, that many of their 
 doctrines do accidentally teach or lead to ill life, 
 and it will appear to any man that considers the 
 result of these propositions : attrition (which is a 
 low and imperfect degree of sorrow for sin, or as 
 others say a sorrow for sin commenced upon any 
 reason of temporal hope, or fear or desire or any 
 thing else) is a sufficient disposition for a man in 
 the sacrament of penance to receive absolution, 
 and be justified before God, by taking away the 
 guilt of all his sins, and the obligation to eternal 
 pains. So that already the fear of hell is quite 
 removed upon conditions so easy, that many men 
 take more pains to get a groat, than by this doc- 
 trine we are obliged to, for the curing and 
 acquitting all the greatest sins of a whole life, of 
 the most vicious person in the world : and, but that 
 they affright their people with a fear of purgatory^, 
 
CASE OF THE CHCRCH OF ROME. 359 
 
 oi" with the severity of penances, in case they will 
 not venture for purgatory, (for by their doctrine 
 they may choose or refuse either) there would be 
 nothing in their doctrine or discipline to impede 
 and slacken their proclivity to sin ; but then they 
 have as easy a cure for that too, with a little more 
 charge sometimes, but most commonly with less 
 trouble: for there are so many confraternities, so 
 many privileged churches, altars, monasteries, 
 cemetries, offices, festivals, and so free a conces- 
 sion of indulgences appendant to all these, and a 
 thousand fine devices to take away the fear of 
 purgatory, to commute or expiate penances, that 
 in no sect of men, do they with more ease and 
 cheapness reconcile a wicked life with the hopes 
 of heaven, than in the Roman communion. 
 
 And indeed if men would consider things upon 
 their true grounds, the church of Rome should be 
 more reproved upon doctrines that infer ill life, 
 than upon such as are contrariant to faith. For 
 false superstructures do not always destroy faith ; 
 but many of the doctrines they teach, if they 
 were prosecuted to the utmost issue would destroy 
 good life : and therefore my quarrel with the 
 church of Rome is greater and stronger upon such 
 points which are not usually considered, than it is 
 upon the ordinary disputes, which have to no very 
 great purpose so much disturbed Christendom : and 
 I am more scandalized at her for teaching the 
 sufficiency of attrition in the sacrament, for in- 
 dulging penances so frequently, for remitting all 
 discipline, for making so great a part of religion 
 to consist in externals and ceremonials, for putting 
 more force and energy, and exacting with more 
 'severity the commandments of men than the 
 precepts of justice, and internal religion : lastly, 
 besides many other things, for promising heaven, 
 
360 THE LIBERTY OF PUOPHESni'<G, 
 
 to persons after a wicked life, upon their imperti-- 
 nent cries and ceremonials transacted by this priest 
 arid the dying person : I confess I wish the zeal of 
 Christendom -were a little more active against these 
 and the like doctrines, and that men would write' 
 and live more earnestly against them than as yet 
 they have done. 
 
 But then what influence this just zeal is to have 
 Hpon the persons of the professors is another consi- 
 deration : for as the Pharisees did preach well 
 and lived ill, and therefore were to be heard, not 
 iniiitated : so if these men live well, though they 
 teach ill, they are to be imitated not heard : their 
 doctrines by all means. Christian and human, are 
 to be discountenanced, but their persons tolerated 
 eatenus ; their profession and decrees to be rejected 
 and fcondemned, but the persons to be permitted, 
 because by their good lives they confute their 
 doctrines, that is, they give evidence, that they 
 think no evil to be consequent to such opinions, 
 and if they did, that they live good lives, is argu- 
 ment sufficient that they would themselves cast 
 the first stone against their own opinions, if they 
 thought them guilty of such misdemeanors. i 
 
 Fourthly, But if we consider their doctrines in 
 relation to government, and public societies of 
 men, then if they prove faulty, they are so much 
 the more intolerable by how much the conse- 
 quents are of greater danger and malice: such 
 doctrines as these, the pope may dispense with all 
 oaths taken to God or man : he may absolve 
 subjects from their allegiance to their natural 
 prince : faith is not to be kept with heretics : 
 heretical princes may be slain by their subjects. 
 These propositions are so deprest, and do so im- 
 mediately communicate with matter, and the 
 interests of men, that they are of the same Con^ 
 
CASE OF THE CIltUCH OF ROME. 361 
 
 sideration with matters of fact, and are to be 
 handled accordingly. To other doctrines ill life 
 may be consequent ; but the connection of the 
 ahtecedent and the consequent is not (peradven- 
 tTire) perceived or acknowledged by him that 
 believes the opinion with no greater confidence 
 than he disavows the effect and issue of it. But 
 in these, the ill effect is the direct profession and 
 purpose of the opinion, and therefore the man and 
 the man's opinion is to be dealt withal, just as the 
 matter of fact is to be judged ; for it is an imme- 
 diate, a perceived, a direct event, and the very 
 purpose of the opinion. Now these opinions are 
 a direct overthrow to all human society, and mu- 
 tual commerce, a destruction of government, and 
 of the laws and duty and subordination which we 
 owe to princes; and therefore those men of the 
 church of Rome that do hold them, and preach 
 them, cannot pretend to the excuses of innocent 
 opinions, and hearty persuasion, to the weakness 
 of humanity, and the difficulty of things; for God 
 liath not left those truths which are necessary fov 
 conservation of public societies of men so intricate 
 and obscure, but that every one that is honest and 
 desirous to understand his duty, will certainly 
 know that no Christian truth destroys a man's 
 being sociable and a member of the body politic^, 
 co-operating to the conservation of the whole as 
 well as of itself. However, if it might happen that 
 men should sincerely err in such plain matters of 
 fact (for there are fools enough in the world) yet if 
 he hold his peace, no man is to persecute or punish 
 him, for then it is mere opinion, which comes not 
 under political cognizance, that is, that cognizance 
 which only can punish corporeally ; but if h^ 
 preaches it, he is actually a traitor, or seditious, or 
 
362 THE LIBERTY OF PROPHESYING. 
 
 author of perjury, or a destroyer of human society, 
 respectively to the nature of the doctrine ; and the 
 preaching such doctrines cannot claim the privi- 
 lege and immunity of a mere opinion, because it 
 is as much matter of fact, as any the actions of 
 his disciples and confidents, and therefore in such 
 cases is not to be permitted, but judged, according 
 to the nature of the effect it hath or may have 
 upon the actions of men. 
 
 Fifthly: But lastly, in matters merely specu- 
 lative, the case is wholly altered, because the 
 body politic which only may lawfully use the 
 sword, is not a competent judge of such matters 
 which have not direct influence upon the body 
 politic, or upon the lives and manners of men as 
 they are parts of a community (not but that 
 princes or judges temporal may have as much 
 ability as others, but by reason of the incompe- 
 tency of the authority ;) and Gallio spoke wisely, 
 when he discoursed thus to the Jews, " If it were 
 a matter of wrong or wicked lewdness O ye Jews, 
 reason would that I should hear yoii ; hut if it he a 
 question of words, and names, and of your law, look 
 ye to it, for I will be no judge of such matters:^''* 
 the man spoke excellent reason ; for the cogni- 
 zance of these things did appertain to men of the 
 other robe : but the ecclesiastical power, which 
 only is competent to take notice of such questions, 
 is not of capacity to use the temporal sword or 
 corporeal inflictions : the mere doctrines and opi- 
 nions of men are things spiritual, and therefore 
 not cognizable by a temporal authority ; and the 
 ecclesiastical authority, which is to take cogni- 
 zance is itself so spiritual, that it cannot inflict 
 .0,ny punishment corporeal. 
 
 * Act. xviii, 14. 
 
CASE OF THK CHURCH OF ROME. 363 
 
 And it is not enough to say, that when the 
 magistrate restrains the preaching such opinions, 
 if; any man preaches them he may be punished 
 (and then it is not for his opinion but his disobe- 
 dience that he is punished) for the temporal power 
 ought not to restrain Prophesyings, where the 
 public peace and interest is not certainly concerned . 
 And therefore it is not sufficient to excuse him, 
 whose law in that case being by an incompetent 
 power made a scruple where there was no sin. 
 >. And under this consideration, come very many 
 ;articles of the church of Rome, which are wholly 
 speculative, which do not derive upon practice, 
 which begin in the understanding and rest there, 
 and have no influence upon life and government, 
 but very accidentally, and by a great majay re- 
 moves, and therefore are to be considered only so 
 far as to guide men in their persuasions, but have 
 no effect upon the persons of men, their bodies^ or 
 Iheir temporal condition: I instance in two; 
 prayer for the dead, and the doctrine of transub- 
 stantiation, these tv^o to be instead of all the rest. 
 For the first, this discourse is to suppose it false, 
 and we are to direct our proceedings accordingly : 
 and therefore I shall not need to urge vs/ith how 
 <many fair words and gay pretences, this doctrine 
 is set off, apt either to , cozen or instruct the 
 conscience of the wisest according as it is true or 
 .false respectively. But we find (says the Roma- 
 nist) in the history of the Maccabees, that the 
 Jews did pray and make offerings for the dead 
 f(which also appears by other testimonies, and by 
 their form of prayers still extant which they used 
 in the captivity) it is very considerable, that since 
 our blessed Saviour did reprove all the evil doc-^ 
 
364 
 
 THE LIBERTY OF PROPHESYING. 
 
 trines and traditions of the Scribes and Pharisees, 
 and did argue concerning the dead and the resur- 
 rection against the Sadducees, yet he spake no 
 word against this public practice, but left it as he 
 found it, which he who came to declare to us all 
 the will of his Father, would not have done, if it 
 had not been innocent, pious and full of charity. 
 To which by way of consociation, if we add that 
 St. Paul did pray for Onesiphorus, " That God 
 would shew him a mercy in that day,^''* that is, 
 according to the style of the New Testament, the 
 day of Judgment : the result will be, that although 
 it be probable, that Onesiphorus at that time was 
 dead (because in his salutations he salutes his 
 houshold, without naming him who was the major 
 domo, against his custom of salutations in other 
 places; yet besides this, the prayer was for such a 
 blessing to him whose demonstration and reception 
 could not be but after death ; which implies cleai-ly, 
 that then there is a need of mercy, and by con- 
 sequence the dead people even to the day of 
 Judgement inclusively, are the subject of a misery^, 
 the object of God's mercy, anti therefore fit to be 
 commemmorated in the duties of our piety and 
 charity, and that we are to recommend their 
 condition to God, not only to give them more 
 glory, in the re-union, but to pity them to such 
 purposes in which they need ; which because they 
 are not revealed to us in particular, it hinders us 
 not in recommending the persons in particular to 
 God's mercy, but should rather excite our charity 
 and devotion : for it being certain that they have 
 a need of mercy, and it being uncertain how 
 
 * 2 Tim. i, 18. 
 
CASE OF THE CHURCH OF Rt)ME. 365 
 
 jgreat their need is, it may concern the prudence 
 of charity to be the more earnest as not knowing 
 the greatness of their necessity. 
 
 And if there should be any uncertainty in theso 
 arguments, yet its having been the universal 
 practice of the church of God in all places, and 
 in all ages, till within these hundred years, it is a 
 very great inducement for any member of the 
 church to believe that in the first traditions of 
 Christianity, and the institutions apostolical, there 
 was nothing delivered against this practice, but 
 very much to insinuate or enjoin it ; because the 
 practice of it was at the first, and was universal. 
 And if any man shall doubt of this, he shews 
 nothing but that he is ignorant of the records of 
 the church, it being plain in TertuUian* and 
 St. Cyprian, f (who were the eldest writers of the 
 Latin church) that in their times it was ah aniiquiO, 
 the custom of the church to pray for the souls of 
 the faithful departed, in the dreadful mysteries : 
 and it was an institution apostolical, (says one of 
 them) and so transmitted to the following ages of 
 the church, and when once it began upon slight 
 and discontent to be contested against by Aerius, 
 the man was presently condemned for a heretic, 
 as appears in Epiphanius. 
 
 But I am not to consider the arguments for the 
 doctrine itself, although the probability and fair 
 pretence of them may help to excuse such persons 
 who upon these or the like grounds do heartily 
 believe it. But I am to consider that whether it 
 be false or true, there is no manner of malice in 
 it, and at the worst, it is but a wrong error upon 
 
 * De corona milit. c. 3. et de monogam. o. 10. 
 t Ep. 66. 
 
366 . THE LIBEBTV OF PROPHESYING. 
 
 the right side -of charity, and concluded agaihsi 
 by its adversaries upon the confidence of such 
 arguments, which possibly are not so probable as 
 the grounds pretended for it. 
 
 And if the same judgment might be made of 
 any more of their doctrines, I think it were better 
 men were not furious, in the condemning such 
 qjiestions which either they understood not upon 
 the grounds of their proper arguments, or at least 
 consider not, as subjected in the persons, and less- 
 ened by circumstances, by the innocency of the 
 event, or other prudential considerations. 
 . But the other article is harder to be judged of, 
 and hath made greater stirs in Christendom, and 
 hath been dashed at with more impetuous object 
 tions, and such as do more trouble the question of 
 toleration. For if the doctrine of transubstantja- 
 tion be false (as upon much evidence we believe 
 it is) then it is accused of introducing idolatry, 
 giving divine worship to a creature, adoring of 
 bread and wine, and then comes in the precept 
 of God to the Jews, that those prophets who per- 
 suaded to idolatry should be slain. 
 
 But here we must deliberate, for it is concern- 
 ing the lives of men, and yet a little deliberation 
 may suffice :* for idolatry is a forsaking the true 
 God, and giving divine worship to a creature or 
 to an idol, that is, to an imaginary god, who hath 
 no foundation in essence or existence : and is that 
 kind of superstition which by divines is called the 
 superstition of an undue object : now it is evident 
 that the object of their adoration (that which is 
 represented to them in their rninds, their thoughts, 
 and purposes, and by which God principally if 
 
 * Deut. 13. 
 
CASE OF THE CHUKCH OP HOME. 367 
 
 hot solely takes estimate of human actions) in the 
 blessed sacrament, is the only true arid eternal 
 God, hypostatically joined with his holy huma- 
 hity, which humanity they believe actually pre- 
 sent under the vejl of the sacramental signs : and 
 if they thought him not present, they are so far 
 from worshipping the bread in this case, that 
 themselves profess it to be idolatry to do so, which 
 is a demonstration that their soul hath nothing in 
 it that is idolatrical. If their confidence and fan- 
 ciful opinion hath engaged them upon so great 
 mistake (as without doubt it hath) yet the will 
 hath nothing in it, but what is a great enemy to 
 idolatry, "the only fire of hell is a man's own 
 will and desires;" et nihil ardet in inferno nisi 
 propria voluntas : and although they have done 
 violence to all philosophy, and the reason of man, 
 and undone and cancelled the principles of two 
 or three sciences, to bring in this article, yet 
 they have a divine revelation whose literal and 
 grammatical sense, if that sense were intended, 
 would warrant them to do violence to all the 
 sciences in the circle ; and indeed that j transub- 
 stantiation is openly and violently against natural 
 reason, is an argument to make them disbelieve, 
 who believe the mystery of the trinity in all those 
 niceties of explication which are in the school 
 (and which now-a-days pass for the doctrine of 
 the church) with as much violence to the prin- 
 ciples of natural and supernatural philosophy, as 
 can be imagined to be in the point of transubstan- 
 tiation. 
 
 1, But for the article itself, we all say that 
 Christ is there present some way or other extra- 
 ordinary ; and it will not be amiss to worship 
 him at that time, when he gives himself to us in 
 
368 THE LIBERTY OF PKOPHESYINe. 
 
 SO inysterious a manner, and with so great ad- 
 vantages ; especially since the whole office is a 
 consociation of divers actions of religion and divine 
 worship. Now in all opinions of those men who 
 think it an act of religion to communicate and to 
 offer ; a divine worship is given to Christ, and is 
 transmitted to him by mediation of that action 
 and that sacrament, and it is no more in the 
 church of Rome, but that they differ and mistake 
 infinitely in the manner of his presence ; which 
 error is wholly seated in the understanding, and 
 dociS not communicate with the will ; for all agree 
 that the divinity and the humanity of the Son of 
 God is the ultimate and adequate object of divine 
 adoration, and that it is incommunicable to any 
 creature whatsoever, and before they venture, to 
 pass an act of adoration, they believe the bread 
 to be annihilated or turned into his substance who 
 jKiay lawfully be worshipped ; and they who have 
 jthese thoughts, are as much enemies of idolatry, 
 as they that understand better how to avoid that 
 inconvenience which is supposed to be the crime, 
 which they formally hate, and we materially 
 avoid : this consideration was concerning the doc- 
 trine itself. 
 
 2. And now for any danger to men's persons 
 for suffering such a doctrine, this I shall say, that 
 if they who do it, are not formally guilty of jdor 
 latry, there is no danger that they whom they 
 |)er^uade to it should be guilty ; and what persons 
 soever believe it to be idolatry, to worship the 
 sacrament, while that persuasion remains will 
 never be brought to it, there is no fear of that : 
 and he that persuades thera to do it by altering 
 (their persuasions and beliefs, does no hurt but 
 altering the opinions of the men, and abusing their 
 
CASE OF THE CHURCH OF ROME. 369 
 
 imderstandings ;; but when they believe it to be no 
 idolatry, then their so believing it is sufficient 
 security from that crime which hath so great a 
 tincture and residency in the will, that from 
 thence only it hath its being criminal. 
 
 3. However, if it were idolatry, I think the 
 precept of God to the Jews of killing false and 
 idolatrous prophets will be no warrant for Chris- 
 tians so to do : for in the case of the apostles and 
 the men of Samaria, when James and John would 
 have called for fire to destroy them even as Elias 
 did under Moses' law, Christ distinguished the 
 spirit of Elias from his own spirit, and taught 
 them a lesson of greater sweetness, and consigned 
 this truth to all ages of the church, that such seve- 
 rity is not consistent with the meekness which 
 Christ by his example and sermons hath made a 
 precept evangelical : at most it was but a judicial 
 law and no more of argument to make it neces- 
 sary to us, then the Mosaical precepts of putting 
 adulterers to death, and trying the accused per- 
 sons by the waters of jealousy. 
 
 And thus in these two instances, I have given 
 account what is to be done in toleration of diver- 
 sity of opinions : the result of which is principally 
 this : let the- prince and the secular power have a 
 care the commonwealth be safe. For whether 
 such or such a sect of Christians be to lop per- 
 mitted is a question rather political then religious} 
 for as for the concernments of religion, these in* 
 stances have furnished us with sufficient to deter- 
 mine us in. our duties as to that particular, and by 
 one of these all particulars may be judged. 
 
 And now it were a strange inhumanity to per- 
 Bait Jews in a commonwealth, whose interest is 
 served by their inhabitation, and yet upon equal 
 
 B B 
 
370 THE LIBERTY OF PROPHESYING. 
 
 grounds of state and policy, not to permit differing 
 siects of Christians : ibr although possibly there is 
 more danger men's persuasions should be altered 
 in a commixture of divers sects of Christians, yet 
 there is not so much danger when they are changed 
 froin Christian to Christian, as if they be turned 
 from Christian to Jew, as many are daily in Spain 
 and Portugal. 
 
 And this is not to be. excused by saying the 
 church hath no power over them, " who are with- 
 out," qui f oris sunt, as Jews are : for it is true the 
 church in the capacity of spiritual regiments hath 
 nothing to do with them, because they are not her 
 diocese : yet the prince hath to do with them, 
 when they are subjects of his regiment : they may 
 not be excommunicate any more than a stone may 
 be killed, because they are not of the Christian 
 communion, but they are living persons, parts of 
 the commonwealth infinitely deceived in their 
 religion, and very dangerous if they offer to per- 
 suade men to their opinions, and are the greatest 
 enemies of Christ whose honour and the inter^t 
 of whose service a Christian prince is bound with 
 all his power to maintain. And when the question 
 is. of punishing disagreeing persons with death, 
 the church hath equally nothing to do with them 
 both, for she hath nothing to do with the temporal 
 sword, but the prince whose subjects equally 
 Christians and Jews are, hath equal power over 
 their persons ; for a Christian is no more a subject 
 than a Jew is, the prince hath upon them both the 
 same power of life and death, so that the Jew by 
 being no Christian is not foris, or any more an 
 exempt person for his body, or his life, than the 
 Christianise and yet in all churches where the 
 secular power hath temporal reason to tolerate the 
 
CASE OF THE CHUKCH OF ROME. 3?1 
 
 Jews, they are tolerated without any scruple ill 
 religion ; which thing is of more consideration, be* 
 cause the Jews are direct blasphemers of the Son 
 of God, and blasphemy by their own law, the 
 law of Moses, is made capital ; and might with 
 greater reason be inflicted upon them, who 
 acknowledge its obligation than urged upon 
 Christians as an authority, enabling princes to 
 put them to death, who are accused of accidental 
 and consequentive blasphemy and idolatry respec- 
 tively, which yet they hate and disavow with 
 much zeal and heartiness of persuasion. And I 
 cannot yet learn a reason why we shall not be 
 more complying with them, who are of the 
 household of faith ; for at least they are children 
 though they be but rebellious children (and if 
 they were not, what hath the mother to do with 
 them any more then with the Jews ?) they are in 
 some relation or habitude of the family, for they 
 are consigned with the same baptism, profess the 
 same faith delivered by the apostles, are erected 
 in the same hope, and look for the same glory to 
 be revealed to them, at the coming^of their com- 
 mon Lord and Saviour, to whose service accord- 
 ing to their understanding they have vowed them- 
 selves : and if the disagreeing persons be to be 
 esteemed as heathens and publicans, yet not worse, 
 have no company with them, that is the worst that 
 is to be done to such a man in St. Paul's judgment, 
 yet count him not as an enemy, hut admonish him 
 as a brother. 
 
 B B 
 
372 THE LIBERTY OF PROPHESYING. 
 
 Section XXI. 
 
 0/ the ebd'^ af particular Chv/rches in allovdng 
 Cormmmion. 
 
 PROM these premises, we are easily instructed 
 eoncerning the lawfulness or duty respectively of 
 Christian communion, which is differently to be 
 considered in respect of particular churches to 
 ^ach other, and of particular men to parti- 
 cular churches : for as for particular churches^ 
 they are bound to allow communion to all those 
 that profess the same faith upon which the apos- 
 tles did give communion ; for whatsoever pre- 
 serves us as members of the church, , gives us title 
 to the communion of saints, and whatsoever faith 
 or belief that is to which God hath promised 
 heaven, that faith makes us members of the Ca- 
 tholic church : since therefore the judicial acts of 
 the church are then most prudent apd religious 
 when they nearest imitate the example and pi«ty 
 ef God ; to make the way to heaven straighter 
 than God made it, or to deny to communicate 
 with those whom God will vouchsafe to be united, 
 and to refuse our charity to those who have the 
 same faith, because they have not all our opinions, 
 ^nd believe not every thing necessary which we 
 over-value ; is impious and schismatical, it infers 
 tyranny on one part, and persuades and tempts to 
 uncharitableness and animosities on both ; it dis- 
 solves societies, and is an enemy to peace, it 
 busies men in impertinent wranglings, and by 
 names of men and titles of factions it consigns the 
 interested parties to act their differences to the 
 
DUTY OF PARTICUl;,AR CHURCHtiS. 373 
 
 height, and makes them neglect those advantages 
 which piety and a good life bring to the reputa- 
 tion of Christian religion and societies. 
 
 And therefore Vincentius Lirinensis, and indeed 
 the whole church accounted the Donatists here- 
 tics upon this very ground,* because they did im- 
 periously deny their communion to all that were 
 not of their persuasion ; whereas the authors of 
 that opinion for which they first did separate, and 
 make a sect, because they did not break the 
 church's peace nor magisterially prescribed to 
 others, were in that disagreeing and error ac- 
 t^^nted Catholics. " Division and disunion make 
 you heretics, peace and unity make Catholics," f 
 said St. Austin ; and to this sense is that of St. Paul, 
 if I had all faith and had not charity, lam nothing : 
 he who upon confidence of his true belief denies 
 a charitable communion to his brother,' loses the 
 reward of both. And if pope Victor had been as 
 charitable to the Asiatics as pope Anicetus, and 
 St. Polyoarp were to each other in the same dis- 
 agreeing concerning Easter, Victor had not been 
 7rX»j(CTiK:(i> repov KaTavBufiivoq, SO bitterly reproved and 
 condemned as he was for the uncharitable manag- 
 ing of his disagreeing by Polycrates and Ireneeus ; 
 *' True faith which leads to charity leads on 
 to that which unites wills and affections, not 
 opinions." J 
 
 Upon these or the like considerations, ihe em- 
 peror Zeho published his evwWov, in which he 
 made the Nioene creed to be the medium of 
 
 * Cap. 11. Vid. Pacian. Epist ad Sempron. 2. 
 
 t Divisio enim et disunio facit vos haereticos, pax et unita; 
 faciunt Catholicos. L. 2. c. 95. contra liter. Petilian. 
 
 X Concordia enim quae est charitatis effectus est unio voluntatiim 
 non opinionum. Euseb. L 5. c. 35, 26. Aquin. 22. q. 37. a 1, 
 
374 THE LIBERTV OF PitOPHESTVlNG. 
 
 Catholic communion, and although he lived after 
 the council of Chalcedon, yet he made not the 
 decrees of that council an instrument of its re- 
 straint and limit, as preferring the peace of 
 Christendom, and the union of charity for before 
 a forced or pretended unity of persuasion, which 
 never was, or ever will be real and substantial ; 
 and although it were very convenient if ijt could 
 be had, yet it is therefore not necessary because it 
 is impossible ; and if men please, whatever advan- 
 tages to the public would be consequent to it, 
 may be supplied by a charitable compliance and 
 mutual permission of opinion, and the offices of a 
 brotherly affection prescribed us by the laws of 
 Christianity : and we have seen it, that all sects 
 of Christians, when they have an end to be served 
 upon si. third, have permitted that Liberty to a 
 second, which we now contend for, and which 
 they formerly denied but now grant, that by 
 joining hands, they might be the stronger to 
 destroy the third. The Arians and Meletians, 
 joined against the Catholics : the Catholics and 
 Novatians joined against the Arians. Now if 
 men would do that for charity which they do for 
 interest, it were handsomer and more ingenuous ; 
 for that they do permit each others' disagreeiogs 
 for their interest's, sake, convinces them of the 
 lawfulness of the thing, or else the unlawfulness of 
 their own proceedings, and therefore it were 
 better they would serve the ends of charity than 
 of faction, for then that good end would hallo\7 
 the proceeding and make it both more prudent 
 and more pious, while it serves the design of 
 religious purposes. 
 
DOTY OF INDIVIDUALS. 375 
 
 Section XXII. 
 
 That particular men may communicate with 
 churches of different persuasions, and how far they 
 imy do it. 
 
 AS for the duty of particular men in the ques- 
 tion of communicating with churches of different 
 persuasions, it is to be regulated according to the 
 laws of those churches; for if they require no 
 impiety, or any thing unlawful as the condition of 
 their communion, then they communicate with 
 them as they are servants of Christ, as disciples of 
 his doctrine and subjects to his laws, and the par- 
 ticular distinguishing doctrine of their sect hath 
 no influence or communication with him who 
 from another sect is willing to communicate with 
 all the servants of their common lord : for since 
 no church of one name is infallible, a wise man 
 may have either the misfortune or a reason to 
 believe of every one in particular, that she errs in 
 some article or other, either he cannot communi- 
 cate with any, or else he may communicate 
 with all that do not make a sin or the pro- 
 fession of an error to be the condition of their 
 communion. And therefore, as every particular 
 church is bound to tolerate disagreeing persons in 
 the senses and for the reasons above explicated ; 
 so every particular person is bound to tolerate her, 
 that is, not to refuse her communion when he may 
 have it upon innocent conditions : for what is it 
 to me if the Greek chureh denies procession of 
 the third person from the second, so she will give 
 me the right hand of fellowship, (though I affirm 
 it) therefore because I profess the religion of Jesus 
 Christ, and retain all matters of faith and necessity ? 
 
376 THE I^IBERTY OF PROPHESYING. 
 
 But this thing will scarce be reduced to practice, 
 for few churches that have framed bodies of con- 
 fession, and articles, will endure any person that 
 is not of the same confession; which is a plain 
 demonstration that such bodies of confession and 
 articles do much hurt, by becoming instruments 
 of separating and dividing communions, and 
 making unnecessary or uncertain propositions a 
 certain means of schism and disunion : but then 
 men would do well to consider whether or no 
 such proceedings do not derive the guilt of schism 
 upon them who least think it, and whether of the 
 two is the schismatic ? He that makes unnecessary 
 and (supposing the state of things) inconvenient 
 impositions, or he that disobeys them, because he 
 cannot without doing violence to his conscience 
 believe them ? He that parts communion, because 
 without sin he could not entertain it, or they 
 that have made it necessary for him to separate, 
 by requiring such conditions which to man are 
 simply necessary, and to his particular are either 
 sinful or impossible ? 
 
 The sum of all is this, there is no security in 
 any thing or to any person, but in the pious and 
 hearty endeavours of a good life, and neither sin 
 nor error does impede it from producing its pro- 
 portionate and intended eifect : because it is a 
 direct deletery to sin, and an excuse to errors, by 
 making them innocent, and therefore harmless. 
 And indeed this is the intendment and design of 
 iaith : for (that we may join both ends of this 
 discourse together) therefore certain ^.rticles are 
 prescribed to us, and propounded to our under- 
 standing, that so we might be supplied with- 
 instructions, with motives and engagements to 
 incline and determine our wills to the obedience 
 
DUTY OF INDIVIDUALS. 377 
 
 of Christ. So that obedience is just so consequent, 
 to faith, as the acts of will are to the dictates of 
 the understanding: faith therefore being in order 
 to obedience, and so far excellent as itself i^ a part 
 of obedience or the promoter of it, or an engage- 
 ment to it ; it is evident that if obedience and a 
 good life be secured upon the most reasonable and 
 proper grounds of Christianity, that is, upon the 
 Apostles' creed, then faith also is secured. Since 
 whatsoever is beside the duties, l^e order of a 
 good life, cannot be a part of faith, because upon 
 faith, a good life is built ; all other articles by not 
 being necessary, are no otherwise to be required, 
 but as they are to be obtained and found out, that 
 is, morally, and fallibly, and humanly; it is fit 
 all truths be promoted fairly and properly, and 
 yet but few articles prescribed magisterially, nor 
 framed into svmbols and bodies of confession ; 
 least of all, after such composures, should men 
 proceed so furiously as to say all disagreeing after 
 such declarations to be damnable for the future, 
 emd capital for the present. But this very thing 
 is reason enough to make men more limited in 
 their prescriptions, because it is more charitable 
 in such suppositions so to do. 
 
 But in the thing itself, because few kinds of 
 errors are damnable, it is reasonable as few should 
 be capital. And because every thing that is 
 damnable in itself and before God's judgment seat-, 
 is not discernable before men (and questions dis- 
 putable are of this condition) it is also very 
 reasonable that fewer be capital than what are 
 damnable, and that such questions should bctper- 
 mitted to men to believe because they must be left 
 to God to judge. It concerns all persons to see 
 that they do their best to find Out truth, and if 
 
 c c 
 
378 THS LIBERTY OF PROPHESYING. 
 
 they do, it is certain that let the error be never so 
 damnable, they shall escape the error or the 
 misery of being damned for it. And if God will 
 not be angry at men for being invincibly deceived, 
 why should men be angry one at another ? For 
 he that is most displeased at another man's error, 
 may also be tempted in his own will, and as much 
 deceived in his understanding : for if he may fail 
 in what he can choose, he may also fail in what 
 he cannot choose : his understanding is no more 
 secured than his will, nor his faith more than his 
 obedience. It is his own fault if he offends God 
 in either, but whatsoever is not to be avoided as 
 errors, which are incident oftentimes even to the 
 best and most inquisitive of men, are not offences 
 a,gainst God, and therefore not to be punished or 
 restrained by men ; but all such opinions in which 
 the public interests of the commonwealth, and the 
 foundation of faith, and a good life, are not con- 
 cerned, are to be permitted freely. " Let every 
 one be fully persuaded in his own mind," Quisque 
 abundet in sensu sua, was the doctrine of St. P&ul, 
 and that is argument and conclusion too ; and they 
 were excellent words which St. Ambrose said in 
 attestation of this great truth, " Imperial autho- 
 rity has no right to interdict the Liberty of 
 speaking, nor priestly authority to prevent the 
 speaking what you think."* I end with a story 
 which I find in the Jews' books : when Abraham 
 sat at his tent door, according to his custom, 
 waiting to entertain strangers, he espied an old 
 man, stooping and leaning on his staff, weary 
 with age and travel, coming towards him, who - 
 
 * Nee imperiale est libertatem dicendi negare, nee sacerdotale 
 quod sejitifis jion dicere. 
 
DUTY OF INDIVIDUALS. 379 
 
 was an hundred years of age ; he received him 
 kindly, washdd his feet, provided supper, caused 
 him to sit down ; but observing that the old man 
 eat and prayed not, nor begged for a blessing on 
 his meat, asked him, why he did not worship the 
 God of heaven ? The old man told him, that he 
 worshipped the fire only, and acknowledged no 
 other god ; at which answer Abraham grew so 
 zealously angry, that he thrust the old man out of 
 his tent, and exposed him to all the evils of the 
 night, and an unguarded condition. When the 
 old man was gone, God called to Abraham, and 
 asked him where the stranger was ? he replied, I 
 thrust him away because he did not worship thee : 
 God answered him, I have suffered him these hun- 
 dred years, although he dishonoured me, and 
 couldestjiot thou endure him one night, when he 
 gave thee no trouble? Upon this saith the story, 
 Abraham fetched him back again, and gave him 
 hospitable entertainment and wise instruction : 
 " Go thou, and do likewise," and thy charity will 
 be rewarded by the God of Abraham. 
 
 c c * 
 
APPENDIX, 
 
 CONTAINING 
 
 « THE ANABAPTIST'S ARGUMENTS ANSWERED. 
 
 IT concerned not the present design of this 
 book to enquire whether these men speak true or 
 no ; for if they speak-probably, or so as may deceive 
 them that are no fools, it is argument sufficient to 
 persuade us to pity the erring man that is deceived 
 without design ; and that is all that I intended. 
 But because all men will not understand my pur- 
 pose, or think my meaning innocent, unless I 
 answer the arguments which I have made or 
 gathered for mine and their adversaries', (although 
 I say it be nothing to the purpose of my book, 
 which was only to represent, that even in a wrong 
 cause there may be invincible causes of deception 
 to innocent and unfortunate persons, and of this 
 truth the Anabaptists in their question of Paedo- 
 baptism is a very great instance ; yet^ I will 
 rather choose to offend the rules of art, than not 
 to fulfil all the requisites of charity : I have chosen 
 
 D D 
 
382 APPENDIX. 
 
 therefore to add some animadversions upon the 
 Anabaptist's plea, upon all that is material, and 
 which can have any considerable effect in the 
 question. For though I have used this art and 
 stratagem of peace justly, by representing the 
 enemy's strength to bring the other party to 
 thoughts of charity and kind comportments ; yet 
 I could not intend to discourage the right side, or 
 to make either a mutiny or defection in the armies 
 of Israel. I do not, as the spies from Canaan, 
 say that these men are Anakims, and the city 
 walls reach up to heaven, and there are giants in 
 the land : I know they are not insuperable, but 
 they are like the blind and the lame set before a 
 wall, that a weak man can leap over, and a single 
 troop armed with wisdom and truth can beat all 
 their guards. But yet I think that he said well 
 and wisely to Charles the fighting Duke of Bur- 
 gundy, that told him that the Switzer's strength 
 was not to be despised, but that an honoi-able 
 peace and a Christian usage of them were better 
 than a cruel and a bloody war. The event of that 
 battle told all the world, that no enemy is to be 
 despised and rendered desperate at the same time ; 
 and that there are but few causes in the world btit 
 they do sometimes meet with witty advocates, 
 and in themselves put on such semblances of truth, 
 as will (if not make the victory uncertain, yet) 
 make peace more safe and prudent, and mutual 
 charity to be the best defence. 
 
 And first, I do not pretend to say that every 
 Argument brought by good men and wise in a 
 right cause must needs be demonstrative. The 
 divinity of the Eternal Son of God is a truth of 
 as great concernment and as great certainty as any 
 thing that ever was disputed in the Christian 
 
THE ANABAPTIST ANSWERED. 383 
 
 church ; and yet he that reads the writings of the 
 fathers, and the acts of councils convened about 
 that great question, will find that all the armour is 
 not proof which is used in a holy war. For that 
 seems to one which does not so to another ; and 
 when a man hath one sufficient reason to secure 
 him and make him confident, every thing seems 
 to him to speak the same sense, though to an ad- 
 versary it does not : for the one observes the simi- 
 litude, and pleaSeth himself; the other watches 
 only the dissonancies, and gets advantage ; because 
 one line of likeness will please a believing, willing 
 man, but one will not do the work ; and where 
 many dissimilitudes can be observed, and but one 
 similitude, it were better to let the shadow alone 
 than hazard the substance. And it is to be ob- 
 served, that heretics and misbelievers do apply 
 themselves rather to disable truth than directly to 
 establish their error ; and every argument they 
 wrest from the hand of their adversaries is to them 
 a double purchase, it takes from the other and 
 makes him less, and makes himself greater : the 
 way to spoil a strong man is to take from him the 
 armour in which he trusted : and when this adver- 
 sary hath espied a weak part in any discourse, he 
 presently concludes that the cause is no stronger, 
 and reckons his victories by the colours that he 
 takes, though they signified nothing to the strength 
 of the cause. And this is the main way of pro- 
 ceeding in this question : for they rather endea- 
 vour to shew that we cannot demonstrate our part 
 of the question, then that they can prove theirs. 
 And as it is indeed easier to destroy than to build, 
 so it is more agreeable to the nature and to the de- 
 sign of heresy : and therefore it were well that in 
 this and in other questions where there are wjatchful 
 
 DD 2 
 
384 APPENDIX. 
 
 adversaries, we ehoijld fight as Gideon did witli 
 300 hardy brave feil^vvs, that would stand against 
 all violence, rjather than to make a noise with 
 rams-hprns.and broken pitchers, like the men at 
 the siege of Jericho. And though it is not to he 
 expected that all arguments should be demon- 
 strative in a true cause, yet it were well if the 
 generals of the church, which the Scripture affirms 
 is terrible as an army with banners, should not, by 
 sending out weak pa^-ties, which are easily beaten, 
 weaken their own army, and give confidence to. 
 the enemy. 
 
 Secondly, although it is hard to prove a nega-» 
 tive, and it is not in many cases to be imposed 
 upon a litigant ; yet when the affirmative is re- 
 ceived and practised, whoever will disturb th^ 
 actual persuasion must give his reason, and offer 
 proof for his own doctrine, or let me alone with 
 mine. For the reason why negatives are hard to 
 prove is, because they have no positive cause ; hn^ 
 as they have no being, so they have no reason : but 
 then also they are firgt, and before affirmatives, 
 th^t is, such which ftre therefore to prevail becai^^ 
 nothing can be sfiid against them. Darkness is 
 before light, and things are not before they are i 
 and though to provg that things are, something 
 must be said ; yet to prove th^t they are not, 
 nothing is to be alledged but that they are not, 
 aad no man can prove they are. But when an 
 affirmative h^th entered and prevailed, because no 
 effect can be without some positive cause, there- 
 fore this which came in upon some cause or otheji 
 must not be sent away without cause : and because 
 the negative is in this case later than the affirma^- 
 tive, it must entf r as the affirmatives do when 
 they happen iv be later than the negative. Add 
 
THE ANABAPTIST iASWERED. 385 
 
 to thK, that foi' the introduction of a negative 
 against the profession of a prevailing affirmative, 
 it is not enough to invalidate the arguments of the 
 affirmative, by making it appear they are not de- 
 monstrative : for although that might have been 
 sufficient to hinder its first' entry, yet it is not 
 enough to throw it outy because it hath gotten 
 strength and reasonableness by long custom and 
 dwelling upon the minds of men, and hath some 
 fcffces beyond what it derives from the first causes 
 of its introduction. And therefore whoever will 
 persuade men to quit their long persuasions and 
 their consonant practices, must not tell them that 
 such persuasions are not certain, and that they 
 eannot prove such practices to be necessary ; but 
 that the doctrine is false, against some other re- 
 vealed truth which they admit, and the practice 
 evil ; not only useless, but dangerous or criminal 
 So that the Anabaptists cannot acquit themselves 
 and promote their cause by going about to invali- 
 date our arguments, unless they do not Only 
 weaken our affirmative by taking away not one 
 or two, but all the confidences of its strength, 
 but also make their own negative to include a 
 duty, or its enemy to be guilty of a crime. 
 And therefore, if it were granted that we cannot 
 prove the baptism of infants to be necessary, and 
 that they could speak probably against all the 
 arguments of the right belieivers ; yet it were in- 
 tolerable that they should be attended to, unless 
 they pretend, and make their pretence good, that 
 they teach piety, and duty, and necessity : for 
 nothing less than these can make recompence for 
 so violent, so great an inroad and rape upon the 
 persuasions of men. Whether the Anabaptists 
 'ch> so or no, will be considered in the sequel. 
 
386 APPENDIX. 
 
 Thirdly, these arguments which are in the section 
 urged in behalf of the Anabaptists, (their persons) I 
 mean, finally, not their cause at all but in order 
 to their persons, can do the, less hurt, because they 
 rely upon our grounds, not upon their's, that is, 
 they are intended to persuade us to a charitable 
 comport towards the men, but not at all to 
 persuade their doctrine. For it is remarkable, that 
 none of them haye made use of this way of arguing 
 since the publication of these adversaria and of 
 some things they can never make use. As in that 
 exposition of the words of St. Peter, 'Be baptised, 
 and ye shall receive the Holy Ghost ;' which is 
 expounded to be meant not in baptism, but in 
 confirmation : which is a rite the Anabaptists 
 allow not, and therefore they cannot make use of 
 any such exposition which supposes a divine in- 
 stitution of that which they at no hand admit. 
 And so it is in divers other particulars, as any 
 wary person, that is cautious he be not deluded 
 by any weak and plausible pretence of theirs, may 
 easily observe. 
 
 But after all, the arguments for the baptism of 
 children are firm and valid, and though shaken by 
 the adverse plea, yet as trees that stand in the face 
 of storms take the surer root, so will the right 
 reasons of the right believers, if they be represented 
 with their proper advantages. 
 
 Ad. 3. & 13. The first argument is the circum» 
 cising of children, which we say does rightly infer 
 the baptising them : the Anabaptist says no; be- 
 cause admit that circumcision were the type of 
 baptism, yet it follows not that the circumstances 
 of one must infer the same circumstances in the 
 other ; which he proves by many instances ; and 
 so far he S9,ys true. And therefore if there wer^ 
 
THE ANABAPTIST ANSWERED. 387 
 
 no more in the argument than can be inferred 
 from the type to the the anti-type, both the sup- 
 position and the superstructure would be infirm ; 
 because it is uncertain whether circumcision be a 
 type of baptism ; and if it were, granted it cannot 
 infer equal circumstances. But then this argument 
 goes further, and to other and more material pur- 
 poses, even to the overthrow of their chief pre- 
 tension. For circumcision was a seal of the 
 righteousness of faith : and if infants, who have 
 no faith, yet can by a ceremony be admitted into 
 the covenant of faith, as St. Paul contends that all 
 the circumcised were, and it is certain of infants, 
 that they were reckoned amongst the Lord's 
 people as soon as they were circumcised ; then it 
 follows, that the great pretence of the Anabaptists, 
 that for want of faith infants are incapable of the 
 sacrament, comes to nothing. For if infants 
 were admitted into the covenant of faith by a 
 ceremony before they could enter by choice and 
 reason, by faith and obedience ; then so they 
 may now, their great and only pretence notwith- 
 standing. 
 
 Now whereas the Anabaptist says, that in the 
 fediSii^ssion of the Jewish infants to circumcision, 
 and <f f Christian infants to baptism, there is this 
 diflfel'ence, that circumcision imprints a character 
 on the flesh, but baptism does not ; circumcision 
 had no word added, but baptism hath; and there- 
 fore infants were capable of the former, but not 
 of the latter; for they might be cut with the cir- 
 cumcising-stone, but they cannot be instructed with 
 the word of baptism : in that there was a character 
 left by which they might be instructed when they 
 come to age, but in baptism there is no character, 
 and the word they understand not ; therefore that 
 
388 APPENDIX. 
 
 was to purpoSdj but this is not. I answer, that this 
 is something to the circumstance of the sacraments, 
 but nothing to the substance of the argument. For 
 if the covenant of faith can belong to infants, then 
 it is certain they can have the benefit of faith 
 before they have the grace ; that is, God will do 
 them benefit before they can do him service : and 
 that is no new thing in religion that God should 
 love us first. But then, that God is not as much 
 before-hand with Christian as with Jewish infants, 
 is a thing which can never be believed by them 
 who understand that in the gospel God opened all 
 his treasures of mercies, and unsealed the fountain 
 itself, whereas before he poured forth only rivulets 
 qf mercy and comfort. That circumcision is a 
 seal of the righteousness of faith, St. Paul aflBrms ; 
 ihat so also is baptism, (if it^be any thing at all) 
 the Anabaptists must needs confess, because they 
 refuse to give baptism to them who have not faith, 
 and make it useless to them, as being a seal with- 
 out a deed. But then the argument is good upon 
 its first grounds. But then for the titlev reparties 
 but now mentioned, that circumcision imprints a^ 
 character, but baptism does not ; that baptism 
 hath a word, but circumcision had none ; they are 
 just nothing to the purpose. For as that charac- 
 ter imprinted on the infant's flesh would have 
 been nothing of instruction to them, unless there 
 had been a word added, that is, unless they had 
 been told the meaning of it when they came to be 
 men ; so neither will the word added to baptism 
 be of use either to men or children, unless there 
 be a character upon their spirits imprinted when 
 or before they eome to the use of reason by the 
 Holy Spirit of God : but therefore as the Ana- 
 baptists \irouM. have our infants stay from th© 
 
THE ANABAPTIST ANSWERED. 389 
 
 sacrament till they can undei-stand the word ; so 
 also might the imprinting of a character on the 
 flesh of the Jewish infants have been deferred 
 till the word should be added, that is, till they 
 could understand the word, or declaration of 
 the meaning of that character, without which 
 they could not understand its meaning. The 
 case is equal. In the Jewish infants the cha- 
 racter was before the word; in the Christian 
 infants the word is before the character ; but 
 neither that nor this alone could do all the work 
 of the sacrament ; but yet it could do some, and 
 when they could be conjoined, the office was 
 completed. But therefore as the infants under 
 Moses might have tha,t which to them was an 
 insignificant character ; so may the infants under 
 Christ have water, and a word of whose meaning 
 these shall understand as soon as those could un- 
 derstand the meaning of the character. So that 
 these pretended differences signify nothing ; and 
 if they did, yet they are not certainly true, but 
 rather certainly false : for although the scriptures 
 mention not any form of words used in the Mosaic 
 sacraments, yet the Jews' books record them. 
 And then for the other, that there is no character 
 imprinted in baptism ; it is impossible they should 
 reasonably affirm, because it being spiritual is also 
 undiscernable, and cometh not by observation. 
 And although there is no permanent or inherent 
 quality imprinted by the Spirit of baptism that 
 we know of, and therefore will not affirm ; ' (but 
 neither can they know it not, and therefore they 
 ought not to deny, much less to establish any pro-' 
 position upon it ;) yet it is certain that, a;lthoHgh no 
 quality be imprinted before they come to the use 
 OT reason, yet a relation is contracted, and then' 
 
390 APPENDIX. 
 
 the children have title to the promises, and are 
 reckoned in Christi sensu, in Christ's account^ 
 they are members of his body : and though they 
 can as yet do no duty, yet God can do them a 
 favor; although they cannot yet perform a con- 
 dition, yet God can make a promise ; and although 
 the Anabaptists will be so bold, as to restrain in- 
 fants, yet they cannot restrain God, and therefore 
 the sacrament is not to be denied, to them. For 
 although they can do nothing, yet they can receive 
 something ; they can by this sacrament as really 
 be admitted into the covenant of faith, even before, 
 they have the grace of faith, as the infants of the 
 Jews could : and if they be admitted to this cove- 
 nant, they are children of faithful Abraham, and 
 heirs of the promise. All the other particulars of 
 their answer to the argument taken from circum- 
 cision are wholly impertinent; for they are in- 
 tended to prove that circumcision being a type of 
 baptism cannot prove that the same circumstances; 
 are to be observed : all which I grant. For cir- 
 cumcision was no type of baptism, but was a sacra- 
 ment of initiation to the Mosaic covenant ; and 
 so is baptism of initiation to the evangelical : cir- 
 cumcision was a seal of the righteousness of faith, 
 and so is baptism ; but they are both but rites and 
 sacraments, and therefore cannot have the relation 
 of type and antitype ; th^y are both but external 
 ministries fitted to the several periods of the la^ 
 and the gospel, with this only difference, that 
 circumcision gave place tOj was supplied and suc- 
 ceeded to, by baptism ; and as those persons who 
 could not be circumcised, I mean the females, 
 yet were baptised, as is notorious in the Jews' 
 books and story, and by that rite were admitted 
 to the same promises and covenant as if they had. 
 
THE ANABAPTIST ANSWERED. 391 
 
 been circumcised : so much more when males and 
 females are only baptised, baptism must be ad- 
 mitted and allowed to consign all that covenant of 
 faith which circumcision did, and therefore to be 
 dispensed to all them who can partake of that 
 covenant, as infants did then, and therefore cer- 
 tainly may now. So that in short, we do not 
 infer that infants are to receive this sacrament 
 because they received that ; that because the be- 
 nefit and secret purpose of both is the same in 
 some main regards : and if they were capable of 
 the blessing then, so they are now ; and if want of 
 faith hindered not the Jewish babes from entering 
 into the covenant of faith, then neither shall it 
 hinder the Christian babes : and if they can and 
 do receive the benefit for which the ceremony was 
 appointed as a sign and conduit, why they should 
 not be admitted to the ceremony is so very a 
 trifle, that it deserves not to become the entertain- 
 ment of a fancy in the sober time of the day, but 
 must go into the portion of dreams and illusions 
 of the night. 
 
 Ad. 4. And as ill success will they have with 
 the other answers. For although we intend the 
 next argument but as a reasonable inducement of 
 the baptising infants by way of proportion to the 
 other treatments they received from Christ ; yet 
 this probably, notwithstanding all that is said 
 against it, may be a demonstration. For if in- 
 fants can be brought to Christ by the charitable 
 ministries of others when they cannot come them- 
 selves ; if Christ did give them his blessing, and 
 great expressions of his love to them, when they 
 could not by any act of their own dispose them- 
 selves to it ; if the disciples, who when they kneAv 
 nothing of this secret, were reproved for hin- 
 
392 APJPENDIX. 
 
 dering them to be brought, and upon the occasion 
 of this a precept established for ever, that diildren 
 should be suffered to come to him; and though they 
 were brought by others, yet it was all one as if 
 they had come themselves, and was so called, so 
 expounded ; and if the reason why they should 
 be suffered to come is such a thing as must at 
 feast suppose them capable of the greatest bies- 
 sing: there is no peradventure, but this will 
 amount to as much as the grace of baptism will 
 come to. For if we regard the outward ministry, 
 that Christ did take them in his arms and lay his 
 hand upon them : it is as much as if the apostles 
 should take them in their arms and lay water 
 upon them : if we regard the effect of it, that 
 Christ blessed them is as much as if his ministers 
 prayed over th6m : if we regard the capacity 
 of infants, it is such that the kingdom of heaven 
 belongs to them ; that is, they also can be ad- 
 mitted to the covenant of the gospel, for that is 
 the least signification of the kingdom of heaven ; 
 or they shall be partakers of heaven, which is the 
 greatest significEtfcion, and includes all the inter- 
 mediate ways thither, according to the capacity 
 of the suscipients : if we regard the acceptance of 
 the action and entertainment of the pei'son, it is as 
 great as Christ any where expresses : if we regard 
 the precept,' it cannot be supposed to expire in the 
 persons of those little ones which were then 
 brought, for they were come already, and though 
 they were tacitly reproved who offered to hinder 
 them, yet the children were present ; and there- 
 fore it must relate to others, to all infants, that 
 they should for ever be brought to Christ.. And 
 this is also to be gathered from toistwv, (of such,) 
 not Tsrwv, (of these ;) for these are but a few, brat 
 
THE ANABAPTIST ANSWERED. 393 
 
 the Icingdom of God is of such as these who are 
 now brought ; children make up a great portion 
 of it, and the other portion is made up by such who 
 beoonae like to these. And if the transcript belong 
 to the kingdom, it were strange if the exemplai: 
 should not : if none can enter but they who are 
 like children, it must be certain that nothing can 
 hinder the children. And lastly, if we regard 
 the doctrine which Christ established upon this 
 action, it will finish the argument into a certain 
 ponolusion; '. Whosoever shall not receive the 
 kingdom of God as a little child, shall not enter 
 therein : ' receive it as a little child receives it^ 
 that is, with innocence and without any let or 
 hindrance. So that they who receive it best 
 Feceive it but as little children : for they, being 
 the first in the kind, are made the measure of all 
 the rest ; and if others shall be excluded for not 
 l^eing like these, it is certain these are not to be 
 excluded for not being like others: others are 
 commanded to be like them in innocence, and that 
 is sufScient to make them recipients of the divine 
 grace ; but therefore to make infants to be recipients! 
 it is not required that they should have the use of 
 reason. And we do not well consider that it is God 
 who creates all our capacities of grace, and it is he 
 who makes us able to receive what he intends to 
 |)pstow, and nothing of ours can do it 5 no good 
 ^etions can deserve any grace, much less the first 
 grace, the grace of baptism ; and all that men can 
 do in the whole use of their reason and order of their 
 life is to return as much as they can to the innocence 
 of their infancy ; and prayer is but a seeking after 
 mrdcn and grace, whereby we may stand as 
 inn.ocents before God, and charity is but growing, 
 and is here principally the extermination of all 
 
394 APPENDIX. 
 
 malice and envy, and by alms (as Daniel advised 
 to Nebuchadnezzar) we do but break oflf our sins, 
 and our health is but the expulsion of evil humors, 
 and our pleasure is but the removal of pain, and 
 optimus est qui minimis wrgetwr, and our best 
 holiness is being like to infants : and therefore it 
 is no wonder if God made them the principals in 
 this line, and loves them so well who are innocent 
 of any consent to evil : and although they have 
 done no good, yet they are all that which God 
 loves, they are his image undefiled, unscratched, 
 unbroken by any act or consent of their own : but 
 then it were a very great wonder, if these in whom 
 God sees the work of his own hands, the image of 
 his own essence, the purity of innocence, the 
 capacities of glory, to whom his Holy Son gave 
 such signal testimonies of his love, upon whom he 
 bestowed a blessing, for whose sake he was mubh 
 displeased when they were hindered to come, 
 whom he declared the exemplar of those who 
 should be saved, and the pattern and precedent 
 of receiving his kingdom, to whom he imparted 
 spiritual favors by a ceremony and solemnity ; I 
 say, it were a very great wonder that these should 
 not receive the same favors in the way of ordinary 
 establishment, who have the principle title, and 
 did actually receive them in the extraordinary, 
 before the general appointment of the other. If 
 th^re be any thing that can hinder them, it must 
 be something without; for nothing within can 
 hinder them to receive that which others cannot 
 receive but by being like them : and if any thing 
 without does hinder them, it cannot expect to 
 fare better than the disciples, with whom Christ 
 was much displeased. But of what can they now 
 be hindered ? Not of the grace of the sacirament ; 
 
THE ANABAPTIST ANSWERED. 396 
 
 that is their own by way of eminent relation and 
 propriety, the kingdom of heaven is theirs, and of 
 such as they are: not of the sacrament therefore 
 of solemnity, for that is wholly for the other, and 
 is nothing but an instrument, and hath a relative 
 use, and none else ; and as it is to no purpose to 
 any man till they receive the grace of it, so it can 
 be for no reason detained from them who shall 
 certainly have the grace though they be forcibly 
 deprived of the instrument. Unless therefore 
 they who could come to Christ, and were com- 
 manded to be brought to Christ when he was 
 upon earth, may not, cannot come to him now 
 that he is in heaven, and made our Advocate and 
 our gracious Lord and King; unless they who 
 had the honour of a solemnity from the hands of 
 Christ,^ may not be admitted to a ceremony from 
 the hands of his servants ; unless baptismal water 
 be more than baptismal grace, and to be admitted 
 into the church, be more than to be admitted to 
 heaven ; it cannot with any plausible reason be 
 pretended that infants are to b6 excluded from 
 this sacrament. 
 
 Ad. 14. Now as for the little things which the 
 Anabaptists murmur against the first essay of this 
 argument they will quickly disappear. For whereas 
 he says, it were a better argument to say that Christ 
 blessed children and so dismissed them, but bap- 
 tised them not, therefore infants are not to be 
 baptised ; this is perfectly nothing, because Christ 
 baptised none at all, men, women, nor children ; 
 and this will conclude against the baptism of men 
 too, as well as infants : and whereas it is hence 
 inferred, that because Christ baptised them not, 
 therefore he hath other ways of bringing them to 
 heaven than by baptism : it is very true, but this 
 
396 APPENDIX. 
 
 wakes very much against tljiem. For if God hatfe 
 other ways of bringing them to heaven who yet 
 cannot believe, if they can go tp heaven without 
 faith^ why not to the font ? If they can obtain that 
 glorious end in order to which the sacrameat is 
 appointed without the act of beheving, then so 
 also they may the means. But for what end, to 
 what purpose do they detain the water, when 
 they cannot keep back the Spirit? and why will 
 they keep them from the church, when they 
 cannot keep them from Qod? And why do men 
 require harder conditions of being baptised, than 
 of being saved ? And then, that God will by other 
 means bring them to heaven if they have not 
 baptism, is argument suflBcient to prove that 
 God's goodness prevails over the malice and igno- 
 rance of men, and that men contend more for 
 shadows than for substances, and are more nice in 
 their own ministrations than God is in the whole 
 effusions of his bounty ; and therefore that these 
 disagreeing persons may do themselves injury, 
 but, in the event of things, none to thel children. 
 So that this argument though slightly passed over by 
 the Anabaptists, yet is of very great persuasion in 
 this article, and so used and relied upon by the 
 church of England in her oflS.ce of baptism : and 
 for that reason I have the .more insisted upon it. 
 
 Ad. 6. The next argument without any alterr 
 ation or addition stands firm upon its own basis. 
 Adam sinned, and left nakedness to descend upon 
 his posterity, a relative guilt and a remaining 
 misery ; he left enough to kill us, but nothing to 
 Biake us alive : he was the head of mankind in 
 order to temporal felicity ; but there was another 
 head intended tP be the representative of human 
 nature to bring us to eternal : but the temporal 
 
THE ANABAPTIST ANSWERED. 39T 
 
 we lost by Adam ; and the eternal we could never 
 receive from him, but from Christ only : from, 
 Adam we receive our nature such as it is; but 
 grace and truth comes by Jesus Christ : Adam left 
 us an imperfect nature that tends to sin and death, 
 but he left us nothing else, and therefore, to holi- 
 ness and life we must enter from another principle. 
 So that besides the natural birth of infants there 
 must be something added by which they must be 
 reckoned in a new account : they must be born 
 again, they must be reckoned in Christ, they must 
 be adopted to the inheritance, and admitted to the 
 promise, and entitled to the Spirit. Now that this 
 is done ordinarily in baptism, is not to be denied : 
 for therefore it is called XsTpov TraXijjij^KiiaQ, the 
 font or laver of regeneration ; it is the gate of the 
 church, it is the solemnity of our admission to the 
 covenant evangelical : and if infants cannot go to 
 heaven by the first or natural birth, then they must 
 go .by a second and supernatural ! and since there 
 is no' other solemnity or sacrament, no way of 
 being born again that we know of but by the ways 
 of God's appointing, and he hath appointed bap^ 
 tism, and all that are born again are born this 
 way, even men of reason who have or can receive 
 the spirit being to enter at the door of baptism ; 
 -it follows that infants also must enter here, or we 
 cannot say that they are entered at all. And it 
 is highly considerable, that whereas the Anabap- 
 tist does clamorously and loudly call for a precept 
 for childrens' baptism ; this consideration does his 
 work for him and us. He that shews the way 
 needs not bid you walk in it : and if there be but 
 one door that stands open, . and all must enter 
 some way or other, it were a strange perversion 
 of argument to say that none shall pass in at that 
 door unless they come alone; and they that are 
 
 E e 
 
398 Appendix. 
 
 brought, or they that lean on crutches or the 
 shoulders of others, shall be excluded and undone 
 for their infelicity, and shall not receive help be- 
 cause they have the greatest need of it. But 
 these men use infants worse than the poor paraly- 
 tick was treated at the pool of Bethesda : he could 
 not be washed because he had none to put him in ; 
 but these men will not suffer any one to put them 
 in, and until they can go in themselves they shall 
 never have the benefit of the Spirit's moving upon 
 the waters. 
 
 Ad. 16. But the Anabaptist to this discourse 
 gives only this reply, that the supposition or 
 ground is true, a man by Adam or any way of 
 nature cannot go to heaven : neither men nor 
 infants without the addition of some instrument 
 br means of God's appointing ; but this is to be un- 
 derstood to be true only ordinarily and regularly : 
 but the case of infants is extraordinary, for they are 
 not within the rule and the way of ordinary dis- 
 J)ensation ; and therefore there being no command 
 ibr them to be baptised, there will be some other 
 way to supply it extraordinarily. To this I reply, 
 that this is a plain begging of the question, or a 
 denying the conclusion: for the argument being 
 this, that baptism being the ordinary way or in- 
 strument of new birth and admission to the pro- 
 mises evangelical and supernatural happiness, 
 and we knowing of no other and it being as 
 necessary for infants as for men to enter some 
 way or other ; it must needs follow that they must 
 go this way because there is a way for all and 
 we know of no other but this ; therefore the 
 presumption lies on this, that infants must enter 
 this wiay. They answer, that it is true in all but 
 infants ; the contradictory of which was the con- 
 dttsi'on, and intended by the argument. For 
 
THE ANABAPTIST ANSWERED. 399 
 
 whereas they say God hath not- appointed a rule 
 and an order in this case of infants, it is the thing 
 in question, and therefore is not by direct negation 
 to be opposed against the contrary argument. 
 For I argue thus, wherever there is no extraor- 
 dinary way appointed, there we must all go the 
 ordinary ; but for infants there is no extraordina'ry 
 way appointed or declared, therefore they must 
 go the ordinary : and he that hath without differ- 
 ence commanded that all nations should be bap- 
 tised, hath without difference commanded all 
 sorts of persons : and they may as well say that they 
 are sure God hath not commanded women to be 
 baptised, or hermaphrodites, or eunuchs^ or fools^ 
 or mutes, because they are not named in the pre- 
 cept ; for sometimes in the census of a nation 
 women are no more reckoned than children ; and 
 when the children of Israel coming out of Egypt 
 were numbered, there was no reckoning either of 
 women or children, and yet that was the number 
 of the nation which is there described. 
 
 But then as to the thing itself, whether God 
 hath commanded infants to be baptized, it is 
 indeed a worthy inquiry, and the sum of all this 
 contestation : but then it is also to be concluded by 
 every argument that proves the thing to be holy, 
 or charitable, or necessary, or the means of sal- 
 vation, or to be instituted and made in order to 
 an indispensable end. For all commandments are 
 not expressed in imperial forms, as we will, or 
 will not ; thou shalt, or shalt not : but some are by 
 declaration of necessity, some by a direct institu- 
 tion, some by involution and apparent conse- 
 quence, some by proportion and analogy, by 
 identities and parities, and Christ never expressly 
 commanded that we should receive the holy com- 
 munion, but that, when. the supper was celebrated, 
 
 B e 2 
 
400 APPENDIX. 
 
 it shbuld lae in his memorial. And if we should 
 use the same method of arguing in all other 
 instances as the Anabaptist does in this, and omit 
 every thing for which there is not an express 
 commandment, with an open nomination and 
 describing of the capacities of the persons con- 
 cerned iii the duty, we should have neither sacra- 
 ment, nor ordinance, fasting, nor vows, commu- 
 nicating of women, nor baptizing of the clergy. 
 And when St. Ambrose was chosen bishop before 
 he was baptized, it could never upon their account 
 have been told that he was obliged to baptism : 
 because though Christ commanded the Apostles to 
 baptize x)thers, yfet he no way told them that their 
 successors should be baptized, any more than the 
 Apostles themselves were; of whom we read 
 nothing in Scripture that either they were actually 
 baptized, or had a commandment so to be. To 
 which may be added, that as the taking of priestly 
 orders disobliges the suscipient from receiving 
 chrism or confirmation, in case he had it not be- 
 fore ; so, for ought appears in Scripture to the 
 contrary, it may excuse from baptism. But if it 
 does not, then the same way of arguing which 
 obliges women or the clergy to be baptised will 
 be sufficient warrant to us to require in the case of 
 infantsno^more signal precept than in the other, 
 and to be content with the measures of wise men, 
 who give themselves to understand the meaning 
 of doctrines and laws, and not to exact the tittles 
 and unavoidable commands by which fools and 
 unwilling persons are to be governed, lest they die 
 certainly if they be not called upon with univocal, 
 express, open, and direct commandments. But 
 besides all this, and the efi'ects of all the other 
 arguments, there is as much command for infants 
 to be baptized as for men; there being, in the 
 
THE ANABAPTIST ANSWERED. 401 
 
 words of Christ, no nomination or specification 
 of persons, but only in such words as can as well 
 involve children as old men; as, nisi quis and 
 omnes gentes, and the like. 
 
 Ad. 16. But they have a device to save all 
 harmless yet : for though it should be granted that 
 infants are pressed with all the evils of original 
 sin, yet there will be no necessity of baptism to 
 infants, because it may very well be supposed, 
 that as infants contracted the relative guilt of 
 Adam's sin, that is, the evils descending by an 
 evil inhei'itance from him to us, without any so- 
 lemnity; so may infants be acquitted by Christ, 
 without solemnity ; or the act of any other man. 
 This is the sum of the 16th number. To which 
 the answer is easy. First, that at the most, it is 
 but a dream of proportions, and can infer only 
 that if it were so, there were some correspondency 
 between the effects descending upon us from the 
 two great representatives of the world ; but it can 
 never infer that it ought to be so. For these 
 things are not wrought by the ways of nature, in 
 which the proportions are regular and constant ; 
 but they are wholly arbitrary and mysterious, de- 
 pending upon extrinsic causes which are con- 
 ducted by other measures, which we only know 
 by events, and can never understand the reasons. 
 For because the sin of Adam had effect upon us 
 without a sacrament, must it therefofe.be wholly 
 unnecessary that the death of Christ be applied to 
 us by sacramental ministrations ? If so, the ar- 
 gument will as well conclude against the baptism 
 of men as of infants : for since they die in Adam, 
 and had no solemnity to convey that death, there- 
 fore we by Christ, shall all be made alive; and to 
 convey this life there needs no sacrament, This 
 
402 • APPENDIX. 
 
 way of arguing, therefore, is a very trifle, hnt 
 yet this is not : as infants were not infected with the 
 stain, and injured by the evils of Adam's sin, but 
 by the means of natural generation ; so neither shall 
 they partake of the benefits of Christ's death, but 
 hj spiritual regeneration ; that is, by being baptised 
 into his death. For it is easier to destroy than to 
 inake alive ; a single crime of one man was 
 enough to ruin him and his posterity : but to restore 
 us, it became necessary that the Son of God 
 should be incarnate, and die, and he buried, and 
 rise again, and intercede for us, and become our 
 Law-giver, and we be his subjects and keep his 
 commandments. There was no such order of 
 things in our condemnation to death ; must it 
 therefore follow that there is no such in the justifi^^ 
 cation of us unto life ? To the first there needs 
 no sacrament, for evil comes fast enough ; but ta 
 the latter there must go so much as God please ; 
 and the way which he hath appointed us exter^ 
 nally is baptism: to which, if he hath tied us, it 
 is no matter to us whether he hath tied himself to 
 it or no : for although he can go which way be 
 please, yet he himself loves to go in the ways of 
 his ordinary appointing, as it appears in the 
 extreme paucity of miracles which are in the 
 world, and he will not endure that we should 
 leave them. So that although there are many 
 thousand ways by which God can bring any rea- 
 sonable soul to himself; yet he will bring no soul 
 to himself by ways extraordinary, when he hath 
 appointed ordinary ; and therefore, although it be 
 unreasonable of our own heads to carry infants to 
 God by baptism, without any direction from him ; 
 yet it is not unreasonable to understand infants to 
 be comprehended in the duty, and to be intended 
 
THE ANABAPTIST ANSWERED, 403 
 
 in the general precept, when the words do not 
 exchide them, nor any thing in the nature of the 
 sacrament ; and when they have a great necessity, 
 for the relief of which this way is commanded, and 
 no other way signified, all the world will say there 
 is reason we should bring them also the same way 
 to Christ. And therefore, though we no ways doubt 
 but if we do not our duty to them, God will yet 
 perform his merciful intention, yet that is nothing 
 to us ; though God can save by miracle, yet we 
 must not neglect our chai-itable ministries. Let 
 Jiim do what he please to or for infants, we must 
 not neglect them. 
 
 Ad. 6, The argument which is here described, 
 is a very reasonable inducement to the belief of 
 the certain ejSect to be consequent to the baptism 
 of infants : because infants can do nothing towards 
 heaven, and yet they are designed thither, there- 
 fore God will supply it. But he supplies it not by 
 any internal assistances, and yet will supply it; 
 therefore by an external. But there is no other 
 external but baptism, which is of his own institu- 
 tution, and designed to effect those blessings which 
 infants need : therefore we have reason to believe 
 that by this way God would have them brought. 
 
 Ad. 17. To this it is answered, after the old 
 rate, that God will do it by his own immediate act. 
 Well, I grant it ; that is, he will give them salvation 
 of his own goodness, without any condition on 
 the infant's part personally performed ; without 
 faith and obedience,- if the infant dies before the 
 use of reason : but then, whereas it is added, that 
 to say God will do it by an external act of minis- 
 try, and that by this rite of baptism and no other, is 
 no good argument, unless God could not do it with- 
 out such means, or said he would not ; the reply is, 
 
404 APPENDIX. 
 
 easy, that we say God will eiFect this grace upon 
 infants by this external ministry, not because God 
 cannot use another, nor yet, because he hath said 
 he will not, but because he hath given us this and 
 hath given us no other. For he that hath a mind 
 to make an experiment, may upon the same argu- 
 ment proceed thus ; God hath given bread to 
 strengthen man's heart, and hath said, that in the 
 sweat of our brows we shall eat bread ; and it is 
 commanded that if they do not work, they shall 
 not eat : there being certain laws and conditions 
 of eating, I will give to my laborers and hirelings, 
 but therefore my child shall have none ; for be 
 you sure if I give to my child no man's meat, yet 
 God will take as great care of infants as of others, 
 and God will by his own immediate mercy keep 
 them alive as long as he hath intended them to 
 live : but to say that therefore he will do it by ex- 
 ternal food, is no good argument, unless God could 
 Tciot do it without such means, or that he had said 
 he would not. To this I suppose any reasonable 
 person would say I have given sufficient answer, 
 if I tell him that the argument is good, that the 
 infants must eat man's food, although God can 
 keep them alive without it, and although he hath 
 not said that he will not keep them alive without 
 it ; I say, the argument is good, because he hath 
 given them this way : and ■ though he could give 
 them another, and did never say he would not 
 give them another ; yet because he never did give 
 them another, it is but reasonable that they should 
 have this. To the last clause of this number, viz. 
 why cannot God as well do his mercies to infants 
 now immediately, as he did before the institution 
 ' either of circumcision or baptism ? I answer, that 
 I know no man that says he cannot : but yet this 
 
TtiV. ANABAPTIST ANSWERED. 406 
 
 was not sufficient to hinder babes from circum- 
 cision, and why then shall it hinder them from 
 baptism ? For though God could save infants 
 always without circumcision as well as he did 
 sometime, yet he required this of them : and 
 therefore it may be so in baptism, this pretence 
 notwithstanding. 
 
 Ad. 7. This number speaks to the main enquiry, 
 and shews the commandment ; ' Unless a man be 
 born of water and of the Spirit, he shall not enter 
 into the kingdom of heaven ? ' This precept was 
 in all ages expounded to signify the ordinary 
 necessity of baptism to all persons ; and nisi quis 
 can mean infants as well as men of age : and 
 because it commands a new birth and a regenera- 
 tion, and implies that a natural birth caimot entitle 
 us to heaven, but the secorid birth must ; infants, 
 who have as much need and as much right to 
 heaven as men of years, and yet cannot have it 
 •by natural or first-birth, must have it by the 
 second and spiritual : and therefore, all are upon 
 the same main account ; and when they are acci- 
 dentally differenced by age, they are also diffe- 
 renced by correspondent, accidental and propor- 
 tionable duties ; but all must be born again. This 
 birth is expressed here by water and the Spirit, 
 that is, by the Spirit in baptismal water ; for that 
 is in scripture called the laver of a new birth or 
 regeneration. 
 
 Ad. 18. But here the Anabaptist gives us his 
 warrant : though Christ said, none but those who 
 are born again by water and the spirit shall enter 
 heaven; he answers, fear it not, I will warrant 
 ■you. To this purpose it was once said before, 
 ' Yea, but hath God said, in the day ye shall eat 
 thereof ye shall die? I say ye shall- not die, but 
 
406 APPENDIX. 
 
 ye shall be like god^.' But let us hear the 
 answer. First, it is said that baptism and the 
 Spirit signify the same thing : for by water, is 
 meant the effect of the Spirit. I reply, that there- 
 fore they do not signify the same thing, because, 
 by water is meant the effect of the Spirit ; unless 
 the effect and the cause be the same thing: so 
 that there is a contradiction in the parts of the 
 allegation. But if they signify two things, as 
 certainly they do, then they may as well signify 
 the sign and the thing signified, as the cause and 
 the effect ; or they may mean the sacrament and 
 the grace of the sacrament, as it is most agreeable 
 to the whole analogy of the gospel. For we are 
 sure that Christ ordained baptism, and it is also 
 certain that in baptism he did give the Spirit ; and 
 therefore to confound these two is to no purpose, 
 when severally they have their certain meanings 
 and the laws of Chrjst, and the sense of the whole 
 church, the institution and the practice of baptisin, 
 make them two terms of a relation, a sign and a 
 thing signified, the sacrament and the grace of 
 the sacrament. For I offer it to the consideration 
 of any man that believes Christ to haVe ordained 
 the sacrament of baptism, which is most agreeable 
 to the institution of Christ, that by water and the 
 Spirit should be meant the outward element, and 
 inward grace ; or that by < water and Spirit ' 
 should be meant only the spirit cleapsing us like 
 water ? But suppose it did mean so, what would 
 be effected or persuaded by it more than by the 
 other? If it be said that then infants by this 
 place were not obliged to baptism, I reply, that 
 yet they were obliged to new birth nevertheless ;, 
 th^y must be born again of the spirit, if not of 
 water and the Spirit 5 aiid if they are bound to be 
 
THE ANABAPTIST ANSWEllED. 401 
 
 regenerated by the Spirit, why they should not be 
 baptised with water, which is the symbol and 
 sacrament, the vehiculum, and channel of its or- 
 dinary conveyance, I profess I cannot understand 
 how to make a reasonable conjecture. But it 
 may be they mean, that if by water and the 
 Spirit be only meant Spirituspmificmis, the cleans- 
 ing, purifying Spirit, then this place cannot con- 
 cern infants at all : but this loop-hole I have 
 already obstructed by placing a bar that can never 
 be removed. For it is certain and evident that 
 regeineration or new birth is here enjoined to all 
 as of absolute and indispensable necessity, and if 
 infants be not obliged to it, then by their natural 
 birth they go to heaven, or not at all : but if in- 
 fants must be born again, then either let these 
 adversaries shew any other way of new birth, but 
 this of water and the Spirit ; or let them acknow- 
 ledge this to belong to infants, and then the 
 former discourse returns upon them in its full 
 strength. So that now I shall not need to con- 
 sider their parallel instance of 'being baptised 
 with the Holy Ghost and with fire;' For al- 
 though there are differences enough to be observed, 
 the one being only a prOphecy, and the other a 
 precept ; the one concerning some only, and the 
 other concerning all ; the one being verified with 
 degrees and variety, the other equally and to all : 
 yet this place which, in the main expression, I 
 confess to have similitude, was verified in the lat- 
 ter and first signification of it, and so did relate 
 to the miraculouS' descent of the Holy Ghost in 
 the likeness of tongues of fire; but this concerns 
 not all, for all were not so baptised. And whereas 
 it is said in the objection that the Baptist told not 
 Christ's disciples, but the Jews ; and that therefore 
 
408 APPENDIX. 
 
 -it was intended to relate to all : it was well ob- 
 served, but to no purpose ; for Christ at that time 
 had no disciples. But he told it to the -Jews : and 
 yet it does not follow that they should all be bap- 
 tised with the Holy Ghost and with fire ; but it is 
 meant only that that glorious effect should be to 
 them, a sign of Christ's eminency above him, 
 they should see from him a baptism greater than 
 that of John. And that it must be meant of that 
 miraculous descent of the Holy Spirit in Pentecost, 
 and not of any secret gift or private immission, 
 appears, because the Baptist offered it as a sign 
 and testimony of the prelation and greatness of 
 Christ above him ; which could not be proved to 
 them by any secret operation which cometh not 
 by observation, but by a great, and miraculous mis- 
 sion, such as was that in Pentecost. So that hence 
 to argue, that we may as well conclude that infants 
 must also pass through the fire, as through the 
 water, is a false conclusion inferred from no pre- 
 mises ; because this being only a prophecy, and 
 inferring no duty, could neither concern men or 
 children to any of the purposes of their argument. 
 For Christ never said, ' Unless ye be baptised with 
 fire and the Spirit, ye shall not enter into the 
 kingdom of heaven ;' but of water and the Spirit, 
 he did say it : therefore though they must pass 
 through the water, yet no smell of fire must pass 
 upon them. 
 
 But there are yet two things by which they 
 offer to escape. The one is, that in these words 
 baptism by water is not meant at all, but baptism 
 by the Spirit only ; because St. Peter having said 
 that baptism saves us, he adds by way of expli- 
 cation, ' Not the washing of the flesh but the 
 answer of a' good conscience towards God, plainly 
 
THE ANABAPTIST ANSWERED. 409 
 
 saying that, it is hot water but the Spirit. To 
 this I rfeply, that when water is taken exclusively 
 to the Spirit, it is very true, that is not water that 
 cleanses the soul, and the cleansing of the body 
 cannot save us; but whosoever urges the necessity 
 of baptism urges it but as a necessary sacrament; 
 or instrument to convey or consign the Spirit : 
 and this they ttiight with a little observation have 
 learned; there being nothing more Usual in dis- 
 course, than to deny the effect to the instrument, 
 when it is compared with the principle, and yet 
 not intend to deny to it an instrumental efficiency. 
 It is not the pen that writes well but the hand ; 
 and St. Paul says, ' It is not I, but the grace of 
 God : ' and yet it was gratia del mecum, that is, 
 the principal, and the less principal together. So 
 St. Peter, ' it| is not water, but the Spirit,' or 
 which may come to one and the same, ' Not the 
 washing the filth of the flesh, but the purifying the 
 conscience that saves us;' and yet neither one nor 
 the other are absolutely excluded, but the effect 
 which is denied to the instrument is attributed to the 
 principal cause. But however, this does no more 
 concern infants than men of age, for they are not 
 saved by the washing the body, but by the answer 
 of a good, conscience, by the Spirit of holiness and 
 sanctification ; that is, water alone does not do it, 
 unless the Spirit move upon the water. But that 
 water also is in the ministry, and is not to be ex- 
 cluded from its portion of the work, appears by 
 the words of the Apostle, ' The like figure where- 
 unto, even baptism, saves us,' &c. that is, baptism 
 even as it is a figure saves us, in some sense or 
 otlier ; by way of ministry and instrumental efl5- 
 ciency, by conjunction and. consolidation with 
 the other: but the ceremony, the figure, the 
 rite and external ministry must be in, or else his 
 
410 APPENDIX. 
 
 words will in no sense be true, and could be made 
 true by no interpretation, because the spirit 
 may be the thing figured, but can never be 
 a figure. The other little K^na^v^nrov is, that 
 these words were spoken before baptism was or- 
 dained, and therefore could not concern baptism, 
 much less prove the necessity of baptising infants. 
 I answer, that so are the sayings of the prophets 
 long before the coming of Christ, and yet con- 
 cerned his coming most certainly. Secondly, 
 they are not spoken before the institution of bap- 
 tism, for the disciples of Christ did baptize more 
 than the Baptist ever in his life-time : they were 
 indeed spoken before the commission was of bap- 
 tising all nations, or taking the Gentiles into the 
 church ; but not before Christ made disciples, and 
 his Apostles baptised them among the Jews. And 
 it was so known a thing that great prophets and 
 the fathers of an institution did baptize disciples, 
 that our blessed Saviour upbraided Nicodemus for 
 his ignorance of that particular, and his not un- 
 derstanding words spoken in the proportion and 
 imitation of custom so known amongst them. 
 
 But then that this argument which presses so 
 much may be attempted in all the parts of it, like 
 soldiers fighting against curiassiers, that try all 
 the joints of their armour, so do these to this. — For 
 they object in the same number that the exclusiv-e 
 negative of nisi quis does not include infants, but 
 only persons capable ; for, say they, this no more 
 infers a necessity of infants' baptism than the 
 parallel words of Christ. Nisi comederiUs (unless 
 ye eat the flesh of the Son of Man, and drink his 
 blood, ye have no life in you) infer a necessity to 
 give them the holy communion, &c. With this 
 argument men use to make a great noise in many 
 .questions ; but in this it ,will signify but little. 
 
THE ANABAPTIST ANSWERED. 411 
 
 First, indeed to one of the Roman communion it 
 will cause some disorder in this question, both 
 because they think it unlawful to give the holy 
 communion to infants, and yet that these words 
 are meant of the holy communion ;• and if we 
 thought so too, I do not doubt but we should com- 
 municate them with the same opinion of necessity 
 as did the primitive church. But to the thing 
 itself: I grant that the expression is equal, and 
 infers an equal necessity in their re'spective cases ; 
 and therefore it is as necessary to eat the flesh of 
 the Son of Man, and to drink his blood, as to be 
 baptised ; but then it is to be added, that eating 
 and drinking are metaphors and allusions, used 
 only upon occasion of manner which was then 
 spoken of, and which occasioned the whole dis- 
 course ; but the thing itself is nothing but that 
 Christ should be received for the life of our souls, 
 as bread and drink is for the life of our bodies. 
 Now, because there are many ways of receiving 
 Christ, there are so many ways of obeying this 
 precept ; but that some way or other it be obeyed, 
 is as necessary as that we be baptised. Here only 
 it is declared to be necessary that Christ be re- 
 ceived, that we derive our life and our spiritual 
 and eternal being from him ; now this can concern 
 infants, and does infer an ordinary necessity of their 
 baptism : for in baptism they are united to Christ 
 and Christ to them ; in baptism they receive the 
 beginning of a new life from Christ ; it is a re- 
 ceiving Christ which is the duty here enjoined ; this 
 is one way of doing it, and all the ways that they 
 are capable of. And that this precept can be per- 
 formed this way St. Augustine affirms expressly in 
 his third book I)e peccatorum mentis et remissione.* 
 * ¥,t in Serin, ad Infantes apud V. Bedam in 1 Cor. 10. 
 Jghn 6. 63.. 
 
412 APPENDIX. 
 
 In this thing there is nothing hard but the meta- 
 phors of eating and drinking* Now that this is 
 to be spiritually understood our blessed Lord 
 himself affirms in answer to the prejudice of the 
 offended Capernaites ; that it is to be understood 
 of faith, and that faith is the spiritual manducation, 
 is the sense of the ancient church : and therefore 
 in what sense soever any one is obliged to be- 
 lieve, in the same sense he is obliged to the duty 
 of spiritual manducation, and no otherwise. But 
 because infants cannot be obliged to the a;ct or 
 habit of faith, and yet can receive the sacrament 
 of faith, they receive Christ as they can, arid as 
 they can are entitled to life. But however, by 
 this means the difficulty of the expression is taken 
 off: for if by eating and drinking Christ, is meant 
 receiving Christ by faith, then this phrase can be 
 no objection but that St. Austin's affirmative 
 may be true, and that this commandment is per- 
 formed by infants in baptism, which is the sacra- 
 ment of faith. To eat and drink, does with as 
 great impropriety signify faith as baptism ; but 
 this is it which I said at first, that the metaphori- 
 cal expression was no part of the precept, but the 
 vehiculum of the commandment occasioned by the 
 preceding discourse of our blessed Saviour ; and 
 nothing is necessary but that Christ should be re- 
 ceived by all that would have life eternal : of which, 
 because infants are capable, and without receiving 
 Christ, they, (by virtue of these words) are not 
 capable, and but in baptisrri they cannot receive 
 Christ ; it follows that these words are no argu- 
 ment to infer an equal necessity of communicating 
 infants, but they are a good argument to prove a 
 necessity of baptising them. Secondly, butfarr 
 ther yet ; I demand can infants receive Christ in 
 the Eucharist? Can they in that sacrament, eat 
 
THE ANABAPTIST ANSWERED. 413 
 
 the flesh of Christ, and drink his bldod? If they 
 canriot, then neither these words nor.any other can 
 infer an equal necessity of being communicated ; for 
 they can infer none at all: and whether those, 
 other words of nisi quis renatus fuerit, 6f.c. do 
 infer a necessity of baptism, will be sufficiently 
 cleared upon their own account. But if infants can 
 receive Christ in the eucharist, to which they 
 can no more dispose themselves by repentance 
 than they can to baptism by. faith, then it were 
 indeed very well if they were communicated, but 
 yet not necessary ; because if they can receive 
 Christ in the Eucharist, they can receive Christ 
 in baptism ; and if they can receive him any way, 
 this precept is performed by that way; and tberi 
 whether they must also be communicated must be 
 enquired by other arguments ; for whatsoever is 
 in these words intended is performed by any way 
 of, receiving Christ, and therefore cannot infer 
 more in all cii'cumstaiices and to all persons. 
 Thirdly, suppose these words were to be expounded 
 of sacramental manducation of the flesh of Christ 
 in the Lord's supper, yet it does not follow that 
 infants are as much bound to receive the commu- 
 nion as to receive the baptism. It is too crude a 
 fancy to think that all universal propositions, whe- 
 ther affirmative or negative, equally expressed, dp 
 signify an equal universality. It is said in the law 
 of Moses, Whosoever is not circumcised, that soul 
 shall be cut off from his people : this indeed signifies 
 universally, and i^acluded infants, binding them to 
 that sacrament. But when it was said, Whosoever 
 would not seek the Lord God of Israel should be put 
 to death, whether small or great; although these 
 words be expressed with as great a latitude as the 
 other, yet it is certain it did not include infants, 
 
 F f 
 
4L4 APPENDIX. 
 
 ^ho could not seek the Lord. The same is the 
 case of the two sacraments: the obligation to 
 which we do not understand only by the precep- 
 tive words or form of the commandments, but by 
 other appendages and the words of duty that are 
 relative to the suscipients of the several sacraments^ 
 and the analogy of the whole institution. Baptisrti 
 is the sacrament of beginners, the eucharist of 
 proficients ; that is the birth, this is the nourish- 
 ment of a Christian. There are many more things 
 of diiference to be observed. But as the church 
 in several ages hath practised severally in thi^ 
 article, so in the particular there is no such cer- 
 tainty but that the church may without sin do it 
 or not do it as she sees cause. But that there is 
 not the same necessity in both to all persons, and 
 that no necessity of communicating infants can be 
 inferred from the parallel words, appears in the 
 former answers, and therefore I stand to them. 
 
 Ad. 9. The sum of the sixth argument is this. 
 The promise of the Holy Ghost is made to all, t© 
 us and to our children : and if the Holy Ghost 
 belong to them, then baptism belongs to them 
 also ; because baptism is the means of conveying 
 the Holy Ghost, as appears in the words of 
 St. Peter, Be baptised, and ye shall receive the 
 Holy Ghost ; as also, because from this very ar* 
 gument, St. Peter resolved to baptise Cornelius 
 and his family, because they had received the gift 
 of the Holy Ghost : for they that are capable of 
 the same grace are receptive of the same sign. 
 Now that infants also can receive the effects of 
 the Holy Spirit is evident, because besides that 
 the promise of the Holy Ghost is made to all, to 
 ^ and our posterity, St. Paul affirm^ that the 
 children of believing parents are holy: but air 
 
THE ANABAPTIST ANSWERED. 4l<6 
 
 holiness is an emanation from the Holy Spifit of 
 God. 
 
 Ad. 19. To the words of St. Peter they' answer, 
 that the promise does appertain to our children, 
 that is, to our posterity ; but not till they are ca- 
 pable : they have the same right which we have, 
 but enter not into possession of their right till they 
 have the same capacity : for by children are not 
 meant infants, but as the children of Israel signifies 
 the descendants only, so it is here. And indeed 
 this is true enough, but not pertinent enough to 
 answer the intention and efficiency of these wordSk 
 For I do not suppose that the word children 
 means infants, but you and your children must 
 mean all generations of Christendom, all the de» 
 scendants of Christian parents : and if- they belong 
 to their posterity because they are theii's, then the 
 promises belong to all that are so ; and. then chil- 
 dren cannot be excluded. But I demand^ have 
 not the children of believing parents a title to the 
 promises of the gospel ? If they have none, then 
 the kingdom of heaven belongs not to such ; and 
 if they die, we can do nothilflgbut despair of their 
 salvation : which is a proposition whose barbarity 
 and unreasonable cruelty confutes itself. But if 
 they have a title to the promises, then -the thing 
 is done, and this title of theirs can be signified by 
 these words ; and then either this is a good argu- 
 ment, or the thing is confessed without it. For 
 he that hath a title to the promises of the gospel, 
 hath a title to this promise here meritioned, the 
 promise of the Holy Spirit ; for by him we are 
 sealed to the day of redemption. 
 
 And indeed that this mystery may be rightly 
 understood, we are to observie that the Spirit of 
 God is the great ministry of the gospel, and 
 
 Ff 2 
 
416 APPENDIX. 
 
 whatsoever blessing evangelical we can receive^ 
 it is the emanation of the Spirit of God. Grac6 
 and pardon, wisdom and hope, offices and titles, 
 and relations ; powers, privileges and dignities, all 
 are the good things of the Spirit ; whatsoever we 
 can profit withal, or whatsoever we can be profited 
 by, is a gift of God the Father of Spirits, and is 
 transmitted to us by the Holy Spirit of God. Fop 
 it is but a trifle and a dream to think that no perT 
 son receives the Spirit of God, but he that can d<> 
 (actions and operations spiritual. St. Paul distin-: 
 guishes the effects of the Spirit into three classes: 
 a!;here are ' gifts,^ y^a^iafiara and ' ministriesf. 
 ^laicoviai and ' operations,' BVi^ynfiara' besides these; 
 iterations, there are gifts and ministries, and 
 they that receive not the evEpyiv^ara, the operations 
 Or -power to do actions spiritual, may yet receive 
 gifis, or at least the blessings of ministry ; they, 
 can be ministred to by others who from the Spirit 
 haVe received the power of ministration. And I 
 instance in these things, in which it is certain we 
 can receive the Holy Spirit without any predispb* 
 sition of our own. First, we can receive gifts.; 
 even the wicked have, them, and they who shall 
 be rejected at the day of judgment, shall yet 
 argue for themselves, that they have wrought 
 miracles in the name of; the Lord Jesus ; and yet 
 the gift of miracles is a gift of the Holy Spirit : 
 and if the wicked can receive them, who are of 
 dispositions contrary to all the emanations of the 
 Holy Spirit, then much more may children, who, 
 although they cannot prepare themselves any 
 more than the wicked do, yet neither can they do 
 against them, to hinder or obstruct.them. . But of 
 this we have an instance in a young child, Daniel, 
 whose spirit God raised up to acquit the innocent^ 
 
THE ANABAPTIST ANSWERED, 417 
 
 and to save her soul from unrighteous judges : and 
 when the boys in the street sang Hosanna to the 
 son of David, our blessed Lord said, that if they- 
 had held their peace, the stones of the street 
 would have cried out Hosanna. And, therefore, 
 that God should from the mouths of babes and 
 stecklings ordain his own praise, is one of the 
 m&gnalia Dei ; but no strange thing to be believed 
 by us who are so apparently taught it in Holy 
 Scripture. Secondly, benediction or blessing is art 
 emanation of God's Holy Spirit, and in the form- 
 of blessing which is recorded in the epistles of St. 
 Paul, one great part of it is the communication 
 of the Holy Spirit : and it is very probable that 
 those three are but synonyma. The grace of our 
 Lord Jesus Christ, is to give us his Holy Spirit ; 
 and the love of God is to give us bis Holy Spirit ; 
 for the Spirit is the love of the Father, and our 
 blessed Saviour argues it as the testimony of God's 
 love to us ; 'if ye, who are evil, know how to give 
 good things to your children, how much more shall 
 your heavenly Father give his Spirit to them that 
 ask him?' Now since the great sum and com- 
 pendium of evangelical blessings is the Holy 
 Spirit, and this which is expressed by three syno- 
 nymas in the 2d Epistle to the Coi'inthians, is in 
 the first reduced to one, it is all but ' the grace of 
 the Lord Jesus ;' it will follow that, since our 
 blessed Saviour gave his solemn blessing to chil- 
 dren, his blessing relating to the kingdom of 
 heaven,; (for of such is the kingdom) he will not 
 deny his Spirit to them : when he blessed them, he 
 gave them something of his Spirit, some eniana- 
 tiorf of that which blesses us all, and without 
 which no man can be truly blessed. Ttiirdly, 
 titles to inheritance can be given to infants without 
 
418 APPENDIX. 
 
 any predisposing act of their own. Since there- 
 fore infants dying so can, as we all hope, receive 
 the inheritance of saints, some mansion in heaven, 
 in that -kingdom which belongs to them, and such 
 as they are, and that the gift of the Holy Spirit is 
 the consignation to that inheritance ; nothing can 
 hinder them from receiving the Spirit, that is, 
 nothing can hinder them to receive a title to the 
 inheritance of the saints, which is the free gift of 
 God, and the eifect and blessing from the Spirit 
 of God. 
 
 . Now how this should prove to infants to be a 
 title to baptism, -is easy enough to be understood : 
 ' For by one Spirit we are all baptised into one 
 body ;' that is, the Spirit of God rnoves upon the 
 Waters of baptism, and in that sacrament adopts 
 US into the. mystical bbdy of Christ, and gives us 
 title to a coinheritance with him. 
 
 Ad. 21. So that this perfectly confutes what is 
 said in the beginning of Number 21, that baptism 
 is not the means of conveying the Holy Ghost, 
 For it is the Spirit that baptises, it is the Spirit 
 that adopts us to an inheritance of the prbmises, it is 
 the Spirit that incorporates us into the mystical 
 body of Christ ; . and upon their own grounds it 
 ought to be confessed : for since they affirm the 
 water to be nothing without the Spirit, it is certain 
 that the water ought not to be without the Spirit ; 
 and therefore that this is the soul and life of the 
 sacrament, and therefore usually in conjunction 
 ■with that ministry, unless we hinder it : and it 
 cannot be denied but that the Holy Ghost was 
 given ordinarily to new converts at thfeir baptism, 
 And whereas it is said in a parenthesis, that this 
 was (not as the effect is to the cause or to the proper 
 instrument, but as a consequent is to an 
 
THE ANABAPTIST ANSWEUED. 41& 
 
 antecedent in a chain of causes accidentally and by 
 positive institution depending upon each other ;) 
 it is a groundless assertion: for when th6 men 
 were called upon to be baptised, and were told that 
 they should receive the Holy Ghost ; and we find 
 that when they were baptised, they did receive 
 the Holy Ghost ; what can be more reasonable^ 
 than to conclude baptism to be the ministry of the 
 Spirit ? And to say that this was not consequent, 
 properly, and usually, but accidentally only, it 
 lollowed sometimes, but was not so much as inr. 
 strumentally effected by it, is as if one should 
 boldly deny all effect to physic :. for though men 
 are called upon to take physio, and told they 
 should recover, and when they do take physic 
 they do recover ; yet men may unreasonably say, 
 this recovery does follow the taking of physic, not 
 as an effect to the cause or to the proper instru-» 
 ment, but as a consequent is to an antecedent in a 
 chain of causes accidentally and by positive insti- 
 tution depending upon each other. Who can help 
 it if men will say that it happened that they re- 
 covered after the taking of physio, but then was 
 the time in which they should have been well 
 however ? The best confutation of them is tO 
 deny physic to them when they need, and try 
 what nature will do for them without the help of 
 art. The case is all one in this question, this only 
 excepted, that in this case it is more unreasdnable 
 than in the matter of physic, because the Spirit is 
 expressly signified to be the baptiser in the fore- 
 cited place of St. Paul. 
 
 From hence we argue, that since the Spirit is, 
 ministered in baptism, and that infants are capable 
 of the Spirity the Spirit of. adoption, ihe Spirit of 
 incorporation into the body of Christ, the Spirit 
 
420 APPENDIX. 
 
 of sealing them to the day of redemption, the 
 Spirit entitling them to the promises of the 
 gospel, the Spirit consigning to them God's part 
 of the covenant of grace ; they are also capable 
 of baptism : for whoever is capable of the grace 
 of the sacrament, is capable of the sign or sacra- 
 ment itself. 
 
 To this last clause the Anabaptist answers two 
 things. First, that the Spirit of God was con- 
 veyed sometimes without baptism. I grant it, 
 but what then ? Therefore baptism is not the sign 
 or ministry of the Holy Ghost ? it follows not. 
 For the Spirit is the great wealth and treasure of 
 Christians, and is conveyed in every ministry of 
 divine appointment ; in baptism, in confirmation, 
 in absolution, in orders, in prayer, in benediction, 
 in assembling together. Secondly, the other thing 
 they answer is this, that it is not true that they 
 who are capable of the same grace are capable 
 of the same sign ; for females were capable of the 
 righteousness of faith, but not of the seal of cir- 
 cumcision. I reply, that the proposition is true, 
 not in natural capacities, but in spiritual and reli- 
 gious regards ; that is, they who in religion are 
 declared capable of the grace, are by the same 
 religion capable of the sacrament or sign of that 
 grace. But naturally they may be incapable by 
 accident, as in the objection is mentioned. But 
 then this is so far from invalidating the argument^ 
 that it confirms it in the present instance. Ex- 
 ceptio firmat regulam in non exceptis. For even 
 the Jewish females, although they could not be 
 circumcised, yet they were baptised even in those 
 days, as I have proved already;* and although 
 
 * See the Great Exempjar^ part 1, Disc, of Baptism, iiumb. 8, 
 9, 10. 
 
THE ANABAPTIST ANSWERED. 421 
 
 their natural indisposition denied them to be 
 circumcised, yet neither nature nor religion forbad 
 them to be baptised : and therefore since the sa- 
 crament is such a ministry of which all are natu- 
 rally capable, and none are forbidden by the 
 religion, the argument is firm and unshaken, and 
 concludes with as much evidence and certainty as 
 the thing requires. 
 
 Ad. 10. The last argument from reason is, that 
 it is reasonable to suppose that God in the period 
 of grace, in the days of the gospel, would not give 
 us a more contracted comfort, and deal with us 
 by a narrower hand than with the Jewish babes, 
 whom he sealed with a sacrament as well as en- 
 riched with a grace, and therefore openly con- 
 signed them to comfort and favour. 
 
 Ad. 22. To this they answer, that we are to 
 trust the word without a sign ; and since we con- 
 tend that the promise belongs to us and to our 
 children, why do we not believe this, but require 
 a sign ? I reply, that if this concludes any thing, 
 it concludes against the baptism of men and 
 women ; for they hear and read, and can believe 
 the promise, and it can . have all its effects, and 
 produce all its intentions upon men ; but yet they 
 also require the sign, they must be baptised. And 
 the reason why they require it is,- because Christ 
 hath ordained it. And therefore, although we 
 can trust the promise without a sign, and that if 
 we did not, this manner of sign would not make 
 us believe it, for it is not a miracle, that is, a sign 
 proving, but it is a sacrament, that is, a sign 
 signifying; and.although we do trust the promise 
 even in the behalf of infants when they cannot be 
 baptised : yet by the same reason as we trust the 
 prwnise, go we also use the rite, both, in obedience 
 
422 APPENDIX. 
 
 to Christ ; and we use the rite or the sacramen^ 
 Ijecause we believe the promise ; and if we did net 
 believe that the promise did belong to our children, 
 we would not baptise them* Therefore this is 
 such an impertinent quarrel of the Anabaptists, 
 that it hath no strength at all but what it borrows 
 from a cloud of words, and the advantages of its 
 representment. As God did openly consign his 
 grace to the Jewish babes by a sacrament, so he 
 does to ours : and we have reason to give God 
 thanks, not only for the comfort of it, (for that is 
 the least part of it) but for the ministry and con- 
 veyance of the real blessing in this holy mystery. 
 Ad. 23, 24, 25. That which remains of objec- 
 tions and answers is wholly upon the matter of 
 examples and precedents from the Apostles, and 
 first descending ages of the church ; but to this I 
 have already largely spoken in a discourse upon 
 this question ;* and if the Anabaptists would be 
 concluded by the practice of the universal church 
 in this question, it would quickly be at an end. 
 For although sometimes the baptism of children 
 was deferred till the age of reason and choice ; yet 
 it was only when there, was no danger of the 
 death of the children : and although there might 
 be some advantages gotten by such delation, yet 
 it could not be endured that they should be sent 
 out of the world without it. " It is better they 
 should be sanctified even when they understand it 
 not, than that they should go away from 'hence 
 without the seal of perfection and sanctification,"-|- 
 
 * Disc, of baptism of infauts, versus finem J in the Great Exem- 
 plar, part I, p, 802, &c. 
 
 f- KpEiagov yap avaia^fiTb) kylaa^rjvai, jj a,Trt\Ouv Sur^payv^ci 
 taX driXes-a* St. Gregory Nazianzen^ _ 
 
THE ANABAPTIST ANSWERED. 433 
 
 Secondly, but that baptism was amongst the an- 
 cients sometimes deferred, was not always upon 
 a good reason, but sometimes upon the same ac- 
 count as men now-a-days defer repentance, or put 
 off confession, and absolution, and the communion 
 till the last day of their life : that their baptism 
 flaight take away all the sins of their life. Thirdly, 
 it is no strange thing that there are examples of 
 late baptism, because heathenism and Christianity 
 were so mingled in towns, and cities, and private 
 houses, that it was but reasonable sometimes to 
 stay till men did choose their religion, from which 
 it was so likely they might afterwards be tempted. 
 Fourthly, the baptism of infants was always most 
 notorious, and used in the churches of Africa, as is 
 confessed by all that know the ecclesiastical story. 
 Fifthly, among the Jews it was one and all : if the 
 major domo or master of the family believed, he be- 
 lieved for himself and all his family, and they all 
 followed him to baptism, even before they were in- 
 structed ; and therefore it is, that we find mention of 
 the baptism of whole families, in which, children are 
 as well to be reckoned as the uninstructed servants : 
 and if actual faith be not required before baptism, 
 even of those who are naturally capable of it, as 
 it is notorious in the case of the gaolor, who 
 believed, and at that very hour, he and all his 
 family were baptised, then want of faith cannot 
 prejudice infants, and then nothing can. Sixthly, 
 there was never in the church a command against 
 the baptising infants: and whereas, it is urged 
 that in the council of Neoceesarea, the baptism of 
 a pregnant woman did no way relate to the child, 
 and that the reason there given, excludes all in- 
 fants upon the same account, because every one 
 is to shew his faith by his own choice and election ; 
 
424 APPENDIX. 
 
 I answer, that this might very well be in those' 
 times where Christianity had not prevailed, but> 
 was forced to , dispute for. every single proselyte, 
 and the mother was a christian, and the father a 
 heathen ; there was reason that the child should 
 be let alone till he could choose for himself, when 
 peradventure it was not fit his ^father should 
 choose for him : and that is the meaning of the, 
 words of Balsamo and Zonaras upon that canon. 
 But secondly, the words of the Neoceesarean canon 
 are not rightly considered. For the reason is not 
 relative to the child, but only to the woman, 
 concerning whom the council thus decreed. ' The 
 woman with child may be baptized when ?he 
 will:'* for her baptism reaches not to the child^ 
 because every one confesses his faith by his own, 
 act and choice : that is, the woman confesses only 
 for herself, she intends it only for herself, she 
 chooses only for herself; and therefore is only 
 baptised for herself. But this intimates, that if 
 she could confess for her child, the baptism would 
 relate to her child ,- but therefore when the parents 
 do confess for the child, or the god-fathers, and 
 that the child is baptised into that confession,; 
 it is valid. However nothing in this canon is 
 against it. 
 
 I have now considered all that the Anabaptists 
 can with probability object against our arguments, 
 and have discovered the weakness of their excep- 
 tions, by which although they are, and others 
 may be abused, yet it is their weakness that is ther 
 cause of it : for which although the men are to be 
 pitied, yet it may appear now that their cause i& 
 not at all the better. 
 
 * i?ev yap Koit'cavei fi rifcrsffa tS TiKrofiivo) Sta to kmrn l^iav 
 Ti]v Trpoaipe(7Lv rf/v Iv T^6pdkoyi<f hiKvycr^ai,' ■' , 
 
THE ANABAPTIST ANSWERED. 425 
 
 ' Ad. 28. It remains that I consider their own 
 arguments by which they support themselves in 
 their mispersuasion. First, it is against the ana- 
 logy of the gospel : for besides that Christ nevef 
 baptised any infants, nor his Apostles, there is 
 required to baptism faith and repentance ; of which 
 because infants are not capable, neither are they 
 capable of the sacrament. To these things I 
 answer, that it is true Christ never baptised in- 
 fants, for he baptised no person at all: biit he 
 blessed infants, and what that amounts to I have 
 already discoursed ; and he gave a commandment 
 of baptism which did include them also, as I have 
 proved in the foregoing periods, and in other 
 places. That the Apostles never baptised infants, 
 IS boldly said, but can never be proved. But then 
 as to the main of the argument, that faith and 
 repentance are pre-required ; I answer, it is in this 
 as it was in circumcision, to which a proselyte 
 could not be admitted from gentilism or idolatry, 
 unless he gave up his name to the religion, and 
 believed in God and his servant Moses ; but yet 
 their children might : and it might have been as 
 well argued against their children as our's, since in 
 their proselytes and our's there were required pre- 
 dispositions of faith and repentance; 2. But it is 
 no wonder that these are called for by the Apostle^ 
 of those whom they invited to the religion : they 
 dealt with men of reason, but such who had super- 
 induced foul sins to their infidelity ; which were 
 to be removed before they could be illuminated 
 and baptised; but infants are in their pure naturals, 
 and therefore nothing hinders them from receiving 
 the gifts and mere graces of God's Holy Spirit 
 before-mentioned. 3. But .we see also that, al- 
 though Christ required faiih of them who came to 
 
426 APPENDIX. 
 
 be healed, yet when any were brought, or came 
 in behalf of others, he only required faith of them 
 who camfe, and their faith did benefit to others. 
 For no i!nan can call on him on whom they have 
 not believed, but therefore they who cdll must 
 believe ; and if they call for others, they must 
 believe that Christ can do it for others. But this 
 instance is so certain a reproof of this objection of 
 their's, which is their principal, which is their all, 
 that it is a wonder to me they should not all be 
 convinced at the reading and observing of it. I 
 knew an eminent person amongst them, who 
 having been abused by their fallacies, upon the 
 discovery of the falsehood of this their main alle- 
 gation was converted : and I know also some 
 others who could not at all object against it ; but 
 if they had been as humble as they were appre- 
 hensive, would certainly have confessed their 
 error. But to^this, I can add nothing new beyond 
 what I have largely discoursed of in the treatise 
 of baptism before-mentioned. 
 
 Ad. 30. The next argument is. If baptism be 
 necessary to infants, upon whom is the imposition 
 laid ? To whom is the command given ? The children 
 are not capable of a law, therefore it is not given 
 to them : nor yet to thei parents, because if soy 
 then the salvation of infants shoidd be put into 
 the power of others who may be careless, or ma- 
 licious. I answer, that there is no precept of 
 baptising infants just in that circumstance of age; 
 for then they had sinned who had deferred it upon 
 just grounds to their manhood. But it is a precept 
 given to all, and it is made necessary by that 
 order of things which Christ hath constituted in 
 the New Testament ; so that if they be baptised 
 at all in their just period, there is ho command-' 
 
THE ANABAPTIST ANSWERED. 427 
 
 ment broken : but if infants come not to be men, 
 then it was accidentally necessary they should 
 have been baptised before they were men. And 
 now to the inquiry, upon whom the imposititm 
 lies, it is easy to give an answer; it lies upon them 
 who can receive it, and therefore upon the parents j 
 not so that the salvation of infants depends upon 
 others, God forbid ; but so, that if they neglect 
 the charitable ministry, they shall dearly account 
 for it. It is easy to be understood by two instances. 
 God commanded that children should be circum- 
 cised, Moses by his wife's peevishness neglected it, 
 and therefore the Lord sought to kill him for it, 
 not Gershom the child. It is necessary for the 
 preservation of children's lives that they eat, but 
 the provisions of meat for them, is a duty incum- 
 bent on the parents ; and yet if parents expose 
 their children, it may be, the lives of the children 
 shall not depend on others ; but when their fatMr 
 and inother forsaketh them, the Lord taketh them 
 wp: and so it is in this particular; what is wanting 
 to them by the neglect of others, God will supply 
 by his own graces and immediate dispensation. 
 But if baptism be made necessary to all, then it 
 ought to be procured for those who cannot procure 
 it for themselves ; just as meat and drink, and 
 physic, and education. And it is in this as it is Jn 
 blessing: little babes cannot ask it, but their needs 
 require it ; and therefore, as by their friends th^y 
 were brought to Christ to have it, so they must 
 without their asking, minister it to them, who 
 yet are bound to seek it as soon as they can. The- 
 precept binds them both in their several periods. 
 Ad. 31. But their next great strength consists in 
 this dilemma. If baptism does no good, ther& 
 needs no contention about it: if it does, then either 
 
428 Al'l'ENDlX. 
 
 ty the opus operatwm of the saGrament, or by the 
 dispositions of the suscipient. If the former, that 
 is worse than popery : if the latter, then infants 
 cannot receive it, because they cannot dispose 
 themselves to its reception. I answer, that iC 
 wocks its effect neither by the ceremony alone, 
 nor yet by that and the dispositions together, but 
 by the grace of God working as he please, se^ 
 eon ding his own ordinance ; and yet infants are 
 rightly disposed for the receiving the blessings and 
 pffefcts of baptism. For the uniderstanding of 
 which, we are to observe that God's graces are so 
 free, that they are given to us upon the accounts, 
 of his own goodness only, and for the reception of 
 them we are tied to no other predispositions but 
 that we do not hinder them. For what worthi- 
 ness can there be in any man to receive the first 
 grace ? Before grace there can be nothing good in us, 
 and therefore before the first grace there is nothing 
 that can deserve it ; because before the first grace 
 there is no grace, and consequently no worthiness. 
 But the dispositions which are required in men of 
 reason, is nothing but to remove the hinderances 
 of God's grace, to take off the contrarieties to the 
 good Spirit of God. Now because in infants there 
 is nothing that can resist God's Spirit, nothing 
 that can hinder him, nothing that can grieve him, 
 they have that simplicity and nakedness, that 
 passivity and negative disposition or non-hin,- 
 derances, to which all that men candb in disposing 
 themselves are Jaut approaches and similitudes ; 
 and therefore infants can receive all that they 
 need, all that can do them benefit. And although 
 there are some effects of the Holy Spirit whichi 
 require natural capacities to be their foundation ;' 
 yet those are the kvi^jrifxaTa or powers of working :; 
 
THE ANABAPTIST ANSWERED. 429 
 
 but the y^ap'KTfiara, and the inheritance and the title 
 to the promises require nothing on our part, but 
 that we can receive them, that we put no hin- 
 derance to them : for that is the direct • meaning 
 of our blessed Saviour, He that doth not receive 
 the kingdom of God as a little child, shall in no 
 wise enter therein; that is, without that naked- 
 ness and freedom from obstruction and impedi- 
 ment none shall enter. 
 
 Upon the account of this truth, all that long 
 harangue that pursues this dilemma in other 
 words to the same purposes, will quickly come to 
 nothing. For baptism is not a mere ceremony, but 
 assisted by the grace of the Lord Jesus, the com- 
 munication of the Holy Spirit ; and yet it requires 
 a duty on our part when we are capable of duty, 
 and need it ; but is enabled to produce its effect 
 without any positive disposition, even by the ne- 
 gative of children, by their not putting a bar to 
 the Holy Spirit of God, that God may be glorified, 
 and may be all in all. 
 
 Two particulars more are considerable in their 
 argument. 
 
 The first is a syllogism made up out of the words 
 of St. Paul, All that are baptised into Christ have 
 put on Christ. The minor proposition is, with a 
 littlfe straining some other words of St. Paul, thus. 
 But they that put on Christ, or the new man, 
 must be formed in righteousness and holiness of 
 truth ; for so the Apostle, Put ye on the new 
 man, which after God is created in righteousness 
 and true holiness. But infants cannot put on 
 Christ to any such purposes, and therefore cannot 
 be baptised into Christ. I answer, that to put on 
 Christ is to become like unto him, and we put 
 him on in all ways by which we resemble him. 
 
 Gg 
 
430 APPENDIX. 
 
 The little babes of Bethlehem were like untc* 
 Christ, when it was given to them to die for him 
 who died for them and us : we are like unto hira 
 when we have put on. his robe of righteousness, 
 when we are invested with the wedding garment, 
 when we submit to his will and to his doctrine, 
 when we are adopted to his inheritance, when we 
 are innocent, and when we are washed^ and when 
 we are buried with him in baptism. The expres- 
 sion is a metaphor, and cannot be confined to one 
 particular signification : but if it could, yet the 
 Apostle does not say, that all, who in any sense 
 put on the new man, are actually holy and righ- 
 teous ; neither does he say that by the new man 
 is meant Christ, for that also is another metaphor, 
 and it means a new manner of living* When Christ 
 is o|)posed to Adam, Christ is called the new man; 
 but when the new man is opposed to the old conver- 
 sation, then by the new man Christ is not meant : and 
 so it is in this place, it signifies to become a new man, 
 and it is an exhortation to those who had lived 
 wickedly, now to live holily and according to the 
 intentions of Christianity. But to take two meta- 
 phors from two several books, and to concentre them 
 into one signification, and to make them up into one 
 syllogism, is "a fourfold error," fallacia qttatuor 
 terminorMm ; they prove nothing but the craft of 
 the men, or the weakness of the cause. For the 
 words to the Ephesians, were spoken to them who 
 already had been baptised, who had before that, 
 in some sense, put on Christ, but yet he calls 
 upon them to put on the new man ; therefore thiis 
 is something else ; and it means that they should 
 verify what they had undertaken in baptism : 
 which also can concern children, but is seasonable 
 to urge it to them, as St. Baul does to the Ephe- 
 
THE ANABAPTIST ANSWERED. 43l 
 
 sians, after their baptism. But yet after all, let 
 the argument press as far as it is intended, yet 
 infants even in the sense of the Apostle Do put 
 on the new man which after God is created in 
 righteovsness : for so are they; they are a new 
 creation, they are born again, they are formed 
 after the image of Christ by the designation and 
 adoption of the Holy Spirit: but as they can- 
 not do acts of reason, and yet are created in a 
 reasonable nature ; so they are anew created in 
 righteousness even before they can do acts spiri- 
 tual; that is, they are designati sanctitatis, (as 
 TertuUian's expression is) they are in the second 
 birth as in the first, instructed with the beginnings 
 and principles of life, not with inherent qualities, 
 but with titles and relations to promises and 
 estates of blessing and assistances of holiness, 
 which principles of life if they be nourished will 
 express themselves in perfect and symbolical 
 actions. The thing is easy to be understood by 
 them who observe the manner of speaking usual 
 in scripture. We are begotten to a lively hope, 
 so St. Paul : the very consignation and designing 
 us to that hope which is laid up for the saints is a 
 new birth, a regeneration, the beginnings of a new 
 life : and of this, infants are as capable as any. 
 
 The other thing is this, that the infant's vow is 
 invalid till it be after confirmed in the days of 
 reason; and therefore it were as good to be let 
 alone till it can be made with efiect. I answer, 
 that if there were nothing in the sacrament but 
 the making of a vow, I confess I eould see no 
 necessity in it, nor any convenience, but that it 
 engages children to an early piety, and their 
 parents and gua:rclians by their care to prevent the 
 follies of their youth : but then when we consider 
 
432 APPENDIX. 
 
 that infants receive grqat blessings from God in 
 this holy ministry, that what is done to them on 
 God's part is of great effect before the ratification 
 of their vow, this prudential consideration of theirs 
 is light and airy. 
 
 And after all this it will be easy to determine 
 which is the surer way. For , certainly to baptisQ 
 infants is hugely agreeable to that charity which 
 Christ loved in those who brought them to him ; 
 ^nd if infants die before the use of reason, it can 
 do. them no hurt that they were given to God in 
 a "holy designation ; it cannot any way be supr 
 posed, and is not pretended by any- one, to pre- 
 judice their eternity : but if they die without 
 baptism, it is then highly questioned whether 
 they have not an intolerable loss. And if it, be 
 questioned by wise men, whether the want of it 
 do not occasion their eternal loss, and it is not 
 questioned whether baptism does them any hurt or 
 no, theacertainly to baptise them is the surer way, 
 without all perad venture. 
 
 Acl. 33. The last number sums up many words 
 of affrightment together, but no argument, no.thing 
 but bold and unjustifiable assertions;, against which 
 I only oppose their direct contradictories. But 
 instead of them, the effect of the former discourse 
 is this, that whoever shall pertinaciously deny or 
 carelessly neglect the baptism of infants, does un- 
 charitably expose his babeS; to the danger of an 
 eternal loss, from which there is no way to, recover 
 but an extraordinary way which God hath not 
 revealed to us ; he shuts them out of the church, 
 and keeps them out who are more fit to enter thau; 
 himself ; he .as much as lies in him, robs the chjl-, 
 dren pf the gifts of the Holy Ghost, and a title to 
 the promises evangelical; he supposes that they 
 
THE ANABAPTIST ANSWERED. 433 
 
 cannot receive God's gifts, unless they do in some 
 sense or other deserve them, and that a negative 
 disposition is not sufficient preparation to a new 
 creation, and an obediential capacity is nothing, 
 and yet it was all that we could have in our first 
 creation ; he supposes that we must do something 
 before the first grace, that is, that Ood does not 
 love us first, but we first love him, that we seek 
 him, and he does not seek us, that we are before- 
 hand with, and therefore can do something without 
 him, that nature can alone bring us to God. For 
 if he did not suppose all this, his great pretence of 
 the necessity of faith and repentance would come 
 to nothing : for infants might without such dis- 
 positions receive the grace of baptism,, which is 
 always the first ; unless by the superinducing of 
 actual sins upon our nature we make it necessary 
 to do something to remove the hinderances of 
 God's Spirit, and that some grace be accidentally 
 necessary before that which ordinarily and regu- 
 larly is the first grace. He, I say, that denies 
 baptism to infants does disobey Christ's command- 
 ment, which being in general and indefinite terms, 
 must include all that can be saved, or can come to 
 Christ ; and he excepts from Christ's command- 
 ment whom he pleases, without any exception 
 made by Christ ; he makes himself Lord of the 
 sacrament, and takes what portions he pleases 
 from his fellow-servants, like an evil and an unjust 
 steward ; he denies to bring little children to 
 Christ, although our dearest Lord commanded 
 them to be brought ; he upbraids the practice and 
 charity of the holy Catholic church, and keeps 
 infants from the communion of saints, from a 
 participation of the promises, from their part of 
 the covenant, from the laver of regeneration. 
 
434 APPENDIX. 
 
 from being rescued from the portion of Adam s 
 inheritance, from a new creation, from the kmg- 
 dom of God, which belongs to them and such as 
 are like them. And he that is guilty of so many 
 evils, and sees such horrid effects springing from 
 his doctrine, must quit his error, or else openly 
 profess love to a serpent, and direct enmity to the 
 most innocent part of mankind. 
 
 I do not think the Anabaptists perceive or think 
 these things to follow from their doctrine : but 
 yet they do so really. And therefore the effect of 
 this is, that their doctrine is wholly to be reproved 
 and disavowed, but the men are to be treated 
 with the usages of a christian': strike them not as 
 an enemy, but exhort them as brethren. They 
 are with all means christian and human to be 
 redargued or instructed : but if they cannot be 
 persuaded, they must be left to God, who knows 
 every degree of every man's understanding, all 
 his weaknesses and strengths, what impress every 
 argument makes upon his spirit, and how uncha- 
 ritable every reason is, and he alone judges of his 
 ignorance or his malice, his innocenay or his 
 avoidable deception. We have great reason to 
 be confident as to our own part of the question ; 
 but it were also well if our knowledge would nuike 
 us thankful to God, and. humble in ourselves, and 
 charitable to our brother. It is pride that makes 
 contention, but humility is the way of peace and 
 truth. 
 
 Aytoe idYVpoQ' 
 FINIS. 
 
 Printed by S. Curtis, Southampton Place, Camberwell. 
 
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