CHAP. I. The lot of Truth and Innocencie in this world. A Ghess of the Author touch­ing himself.

TRUTH was never called into question, but Innocencie was fain to plead for her self at the same bar; nor hath the one been more hated, then the other always envied. Indeed, we men are very prone to evil, and therefore hate not onely the open freedom of a true judgement, but also the tacite censure of another's integrity. Nor is this a crime peculiar to our Age. 'Twas heretofore the disposition of Wickedness, no less to fear the mute innocencie [Page 2] of another, then the living voice of a reprover; nor can it be otherwise hereafter, but that vertue should become a goad to their senses, whose mindes have been seized with vices. But though our wickedness may seem to have a kind of right to detest such Truth, as toucheth the ulcers of ours sins, yet why should we abominate her that casts a harmless eye towards heaven? Is it be­cause, as both these cure the two diseases of the minde, our Errors namely and our Vices, so we are delighted with both those Distempers? Un­doubtedly here lies the pinch. We are more enamoured of our Errours, then of all our dar­lings, either because they wink at the scapes and dalliance of our affections; or because we are enraged against dissenters with obstinate preju­dice and frantick affectation of parties. How­beit we never erre with greater delight then a­bout the sense of divine matters, and are so far from acknowledging those slips, (the witnesses of humane imbecillity) that we account them for Oracles. Nor is our rashness content to have pleased her self herein, but obtrudeth her noti­ons upon others against their wills: and the li­cense of determining is wont to assume so much to it self, that it excludeth a liberty of dissenting in the smallest tittle. After the judgements of mankinde had been oppressed in this maner, the Church for many ages was overspread with thick darkness, whilst the greatest part had neither liberty to utter what they understood, nor list to understand what they might not utter. And though there have been so many windes and storms of Contention in the Christian world, yet have they not to this very day been able to dis­pel [Page 3] so great a fog, so that amidst the clouds dis­persed over all the skie, there are some few who through the intervals behold the whole face of the sun; whilst others see afar off some gleams of the light, but shall ere long discover the very sun it self. The Truth being thus muffled with errors, hath not yet shewn her self to all with a full countenance, although she hath aforehand darted out the rays of her light unto a great part of men. But whatsoever is to come here­after, divine things are at present envelloped with gross darkness. Yet is there nothing that more obscureth the Mystery of Eternal Salvati­on, then the ignorance of the way, that leadeth us to the top of so great happiness. For as all things situated on high, are wont to have a hard and difficult access; so also hath that towring height of the life to come. Nor is it for every man to get up through steep ascents, especially for them whose earthly mindes and dull spirits press them down to lowe desires. And therefore, to the great destruction of mankinde, another way to happiness hath heen invented, easie in­deed and expedite, but such as reacheth not to the end aimed at. For the greatest part of men, thinking it very toilsom to ascend thither by ho­liness of life, sought out a shorter cut, consisting in the meer confession of faith. And this is the way by which the greatest part as yet ascend to heaven, not caring what their actions are, so their opinions be right; and though extremely curi­ous to pry into other things, yet having no re­gard to their life and maners. So that it is no marvel, inasmuch as men everywhere take grea­ter care of their wit, the [...] of their minde, that [Page 4] the very least failing in the knowledge of divine things should be esteemed of greater moment to eternal destruction, then then the commission of the foulest crimes. But this seemeth somewhat monstrous, how some men should arrive at so much confidence, as that, though in their life and maners they even against their wills acknowledg the failings of their mortality, yet in their judge­ments and opinions they should forget their con­dition: and though in the very soul of faith, I mean good works, they do by reason of their sins so often slip, should yet imagine that in the car­case onely, I mean faith, they cannot possibly of­fend. For, whence proceedeth this blinde and precipitant humour of condemning others, but from rashness of defining? whence so great bold­ness of determining, but from the presumption of an infallible judgement? And, which is worst of all, a man now-a-days can no sooner fail in his wit, but presently his honesty is reproached; and oftentimes the reprehension of opinions degene­rateth into the accusation of maners. As for my self, before I lanch out of the haven, I do alrea­dy foresee storms; nor am I in so great fear for the Opinion which I propose in this Discourse, as for my credit and security. For how few are there who will censure this Treatise, without do­ing injury to the Author? who is there, that will set a mark on some mistake thereof, and not withal brand me with some reproach? If any thing here shall seem false to some men, they will account me not onely a lyer, but an impious per­son. They will call me Deceiver, and Patron of damned Heresie; and this writing will be so fifty-cuffed by many, that I my self perhaps, were [Page 5] I known, should not escape Scot-free. But my minde being pure and untainted, will from my conscience reap that fruit of my labour, which was due to it from the judgements of men: nor will I esteem it a weak argument of having de­fended the Truth, to have my innocencie so wic­kedly traduced. For the same spirit is wont to oppose both of them: nor ought it to seem strange to any man, that a most true Opinion should be unjustly taxed of error, when he shall see his own innocencie circumvented with false accusations. Nevertheless I instantly beseech them, who after they have read this Discourse, shall vote concerning my reputation, that they would not charge me with other mens faults; and that my harmless freedom may not be any prejudice to me. Let none impute to me the patronage of Error, if I have perhaps been fa­vourable unto such as erre; unless he suppose it to be the duty of a man, when he is displeased with the vices, to be angry with the persons also.

CHAP. II. What things concerning God and Christ are necessary to be known unto Salvation; and what are the parts of true Faith.

THe whole body of the Church hath now for a long time been infested with an evil spirit, which sets the several members at oddes amongst themselves. Certainly it is obstinate Ambition that cherisheth the humor of raising parties, and much oyl is poured on this flame by a vain per­swasion concerning the points in controversie, that in each of them the sum of our Religion lies at stake. How deeply this opinion hath ta­ken root in our mindes, is evident from the Civil wars amongst us, whereby our hatred turneth to our mutual ruine. But how frivolous and false it is, shall plainly appear from what we mean to speak afterwards; wherein to examine all things that come into debate, would be a long and toyl­some business. It is sufficient to cull-out one of the chiefest points, which if we shall evince not to be necessarily required to the attainment of eternal Happiness, much less will it be true in the other lighter ones. And this is an exact knowledge of the Divine Essence, (as they term it) and a distinct explication of the Holy Trinity. Undoubtedly no man can comprehend the nature of God, and the restless disposition of our minde doth here in vain bestir it self, to reach so high a mystery in this life. We may indeed by our Reason very [Page 7] easily separate not onely defects, but also the very shadow of imperfection from so great a Ma­jestie, but to form in our minde an image worthy of that most noble Essence, is beyond the com­pass of our mortality. And consequently, we may and ought to know what it is not: but to know what it is, though we were never so much bound to it, yet are we not able; unless perhaps that God is the King and Lord of the Universe, and other such-like things, which if we speak pro­perly, belong not to his essence. It cannot be denied, that some of these things are discovered to us by the sacred Oracles, but they are very few, and some of them onely shadowed out with obscure lineaments: and if there be any, where­in all Christians are not agreed, they are at this day enwrapped with so many twisted thorns of Sophisters, and also heretofore discussed with so much wrangling, that they are as yet doubted-of by many. Adde hereunto the probable allega­tion of the Scriptures on both sides, so that if one will hear both parties without prejudice, he will not for the most part easily rid himself out of so great intricacies. It is not my purpose to stretch mine own wit, to engage in dispute on ei­ther side. It is sufficient if I demonstrate, that those questions that concern the more special explica­tion of the Divine Essence, and the accurate distin­ction of Persons, although they be never so profitable, yet are not necessary to salvation: or, which is all one, that a Christian may arrive at the promised goal of happiness, although he be either ignorant of those things, or (such is the condition of our weakness) in an error or mistake about them. If Error in these things taketh not away salvation, much less Igno­rance. [Page 8] And therefore, that there may be no su­perfluity in this Discourse, we will at present in­sist onely on the former.

When I consider the way that bringeth us to heaven, methinks such contemplations as these are out of the road of our journey. For indeed, what maketh us sufficiently, yea abundantly fit­ted for Eternal life, but Faith working by Love, for which onely we shall be pronounced just? But if one may have this Faith, although he have a wrong conceit touching the Mystery of the Holy Trinity, what hinders but that he may together with this Errour be received both into Heaven, and into the Church? Now lest any one should be deceived in the notion of Error, I do not now give so milde a name to their wickedness, who whilst the Truth was yet clear and open in the Church, and called into doubt by none, did first spread darkness over this Article; but to their failing; who in our times

Do fear the Greeks even when they offer Gifts: that is, who having been cozened with so many lyes and cheats of Antichrist, dare not believe him even when he seemeth to speak Truth: as shall be further made appear by the sequele of the Discourse. Moreover, that perfit Faith is not taken away by that error, we shall easily per­ceive, if we enquire into every part thereof. Nor verily shall you finde in the whole compass of our Faith, that more duties are required of belie­vers, then Assent to the Promises of Jesus Christ, and Obedience to his Precepts. The first of which the Apostle James, chap. 2. very aptly inti­mateth to be the Body of Faith; and the second, the Soul thereof. To the belief of the Promises [Page 9] that plain Confession is sufficient, which passeth under the name of The Apostles Creed: and if there be any thing else requisite, I see not what can be added, besides the Reverence due to the holy Scriptures, to which if credence be once de­nyed, the certainty of our Salvation is brought into danger. Now whether both, or one of these compleat the whole nature of that Faith, which is due to the Divine Promises, certainly experi­ence it self testifieth, that such as erre in the knowledge of the foresaid Mystery, may excel­lently discharge this part of Faith. For they without any exception give credence to the holy Scripture, and to the Apostles Creed. And therefore what is wanting to beget in them a full belief, that God cannot chuse but perform his promise? For, that the things aforesaid are suf­ficient to the belief hereof, is even from hence manifest. God hath promised us Salvation by his Son. To rely on this promise, it is enough if we be perswaded, that God both can and will give unto us what he hath promised. For by this means all the causes of distrust being pared a­way, there will be no ground left to doubt of so great a Promise. But whilst they believe the holy Scriptures, and their Abridgement the Apo­stles Creed, they cannot in the least doubt con­cerning the power or will of God; when not­withstanding they may mistake in the knowledge of his Essence. Wherefore this first part of Faith is not taken away by that Error. As for Obedi­ence to the Precepts of Christ, certainly this can much less be taken away by such mistakings. For neither was it the purpose of God, by giving his Commandments to exercise the sharpness of our [Page 10] Wit, but the goodness of our Will. And there­fore how blinde soever our Knowledge is in ab­struser things, yet may our Will be conformed to the obedience of the Divine Law, then which no­thing is more manifest and open. Nor doth the Piety of sundry erring persons here need an Ad­vcoate, in that it sufficiently pleadeth for it self, and oftentimes sheweth its Faith even in silent works, which very many vainly boasting of, can­not finde in their life and actions. Neither indeed hath any thing been enjoyned us, wherein our vertue and obedience may not shew themselves. For what need is there to invite us with rewards to those things, which we willingly perform of our own accord? But they buy Happiness at a very cheap rate, who spend nothing but the la­bour of their Wit upon it. For he that is never so wicked and careless of his Salvation, may know some truth concerning God. Nor can we boast of our obedience in such things, unless we admit the damned Spirits to a share in our praise. Besides, the nature of all Precepts ought to be such, as that it might evidently appear to all, who are to perform them, that they are pre­scribed. But how manifest this doctrine touch­ing the Trinity is, the incredible height of the ve­ry thing it self sheweth; and how manifestly it is prescribed, the labours and contentions of so ma­ny Fathers and Councels heretofore testifie. Yea, though somthing in this point were never so much enjoyned to be known and believed, yet none re­fuseth to believe those things, that are expresly extant in the holy Scriptures: nor is there any one so impious as to contradict them. All the controversie is about meanings and consequen­ces, [Page 11] wherein an error and failing doth no more infer disobedience, and consequently damnation, then the simplicity of an obsequious servant, who not rightly understanding the command of his Master, did yet obey as far as he was able. But if we may believe the Promises of Jesus Christ, and obey his Precepts, although we are mistaken in such a maner, what shall we want to the full possession of a lively Faith? Is there yet any thing in the nature of Faith, uncomprehended in those two parts? But there is a wonderful silence in the Sacred Oracles concerning that third part; nor do I see how that Faith is not perfit, which is lively; or how that is not lively, which consisteth in a maner of its body and soul. But you will say, that we are necessarily to believe many things, which are neither the very Precepts, nor the Pro­mises. To which I answer, that they so belong to one of these, that without them neither can be rightly performed; of which sort is the Omnipo­tencie of God, and the like attributes, as also the Creation, Providence, &c. which though they be neither the Precepts, nor the Promises, yet can­not the belief of the Promises consist without them; so that an error in them is not now dan­gerous, but altogether pestilent and pernicious. But it hath been clearly proved that errors a­bout those doctrines, touching which the whole Discourse hath been set on foot, subvert neither member of Faith, at least in their own nature, and unavoidably.

CHAP. III. That sincere Love towards God and Christ is sufficient to Salvation; and that the same may be in such as erre.

LEt us adde an Appendix to this argument, which may even be in stead of a new reason. Who therefore dares to condemn him to the pu­nishment of Eternal Death, in whom liveth the sincere Love of his Creator and Redeemer? or what more certain pledge of Eternal Happiness is there, then to love God and the Lord Jesus Christ, with the whole heart, and with all the powers of the minde? This indeed is too too manifest, inasmuch as the sum of our Obedience lieth herein, which though it be not the cause of our Salvation, yet is it at least the way, and an evident argument and most certain signe there­of. Now if it shall be made plainly to appear, that they, who are not able to extricate them­selves out of those perplexed and craggie Que­stions, whereof we have spoken, may notwith­standing in the mean time love God and the Lord Jesus Christ, with all the powers of their minde; what cause will there be, why we should not think that the same persons may be saved? Logicians say, that the next and immediate cause (as they term it) cannot be hindered, but it will out of hand produce the effect. Let us therefore in the first place consider the next cause of this Love; and then we shall see whether it may be in men so erring.

The perfit Love of any one is bred in the minds [Page 13] of the lovers chiefly for three causes concurring together. 1. From the firm and constant me­mory of such benefits as are past, and from the sense of such as are present. For gratitude also is a part of Love. 2. From a certain hope and confidence of Supreme Happiness to be ob­tained from the beloved thing, if you come to enjoy it. For love languisheth without desire. 3. And finally, from a perfit apprehension, as far as may be, of the soverain beauty and excellen­cie of the object: which is the true and principal cause of the Love it self. Now forasmuch as nei­ther the perfit Love of God, nor the perfit per­ception of his Excellencie can fully happen to us in this life: we mean not an absolute perfection of both, but such as is the chiefest in its kinde, namely as great as can exist in this state of mor­tality. Nor do I understand, what can be further required unto perfit love. For who seeth not, that our will can no more abstain from loving a perceived beauty, then fire from burning stubble put unto it? Which beauty, if it be perfitly seen, a perfit love also will arise: but if no more then perfitly in its kinde, a love also perfit it its kinde will arise. Certainly if any one denyeth that so­verain Love necessarily proceedeth from such a cause, he subverteth the Principles of Nature, which dictateth even to children, that whatsoever seemeth good or beautiful, will also prove very pleasing; and so Love will be increased accor­ding to the measure of the apprehended beauty. It remaineth that we consider, whether such a perfit perception of the Excellencie of God and his Christ, accompanied with those two helping causes, may not be in them, who comprehend not [Page 14] those hidden and abstruse Mysteries of the Di­vine Essence. Which if it be in us who do not erre, it may also be in them, or it will be necessa­ry to shew a reason of the Prerogative which we have above them in this behalf. And first, let us speak of God the Father. As for the remem­brance of his favours, they acknowledge them­selves together with us to be obliged unto him, perpetually making mention of his infinite mer­cies; the chiefest whereof consisteth in taking us for his children. As for the certain expectation of a very great benefit, what vaster hope, what lavisher wish can be fained, then that which they together with us desire and expect from the most high God? There remaineth behinde the con­templation of his beauty and majestie. I con­fess there is nothing in humane matters so exact, that can lend a shadow to the image of so great a Majesty. Nevertheless as touching God the Fa­ther, they do in a maner agree with us. For we are able to conceive nothing so great and sub­lime touching him, which they also do not con­ceive. Nor doth it follow, that because they do not reach the curious subtilty in the received distinction of Persons, therefore they cannot ac­cording to their capacity conceive the beauty of the Divine Countenance, not to be seen by pro­fane mindes; and consequently dedicate and worship the image of that unspeakable Majesty within the Sanctuary of their breast. As if it were a hard matter to have all maner of high concep­tions touching him, whom you certainly know and continually think to be the source and origi­nal of all goodness and beauty, although you do not comprehend doctrines snarled and entangled [Page 15] with so many knots. Enough seemeth to be al­ready spoken touching God the Father. But what if they have like, yea the same causes with us of Love towards the Son of God, will any thing hinder them from being as capable of this love as we our selves are? Let us begin from Hope. Do not they expect the same bountiful right hand of the Lord Jesus, which will hereafter reach out a heavenly reward to all the faithful? Do they not luxuriate in this wish? And who can chuse but feel his heart wounded with the love of Christ, who setteth Christ before his eyes as giving him the pay of his warfare? But you will say, that in making an estimate of his favours they seem to be injurious to him, whilst they affirm, that the Fathers anger towards us was appeased without the entermise of Christ, and that no price, pro­perly so called, was paid for our sins. For I per­ceive that almost all, who in the article of the Holy Trinity dissent from us, are of that opinion. I defend not the opinion of the men, neverthe­less I perceive that they judge a Redemption, properly so called, to be both absurd, and im­possible. What derogation therefore is it either to gratitude towards the Lord Jesus, or to the holy memory of his merits, if they imagine that he did not those things for our sakes, which could at no hand be done; when in the mean time he abundantly performed all other things which might proceed from him toward us? For no o­ther thing is required to the most strict obligati­on of a benefit, then that the benefactor do for ones sake all that he is able. But they acknowledg that the Lord Jesus did for our salvation spare no pains, yea not his very life. And though they [Page 16] do not think that his blood was spilt to appease God, and therefore not so rigidly to make satis­faction for our sins, yet do they hold that it was spent and given for our sakes; so that although they assert another special scope and effect of his death, then we do, nevertheless they seem to ac­knowledge the same merit in general. And who would not be imbued with a most tender affection towards him, whom he supposeth to have under­gone a most bitter death for his life's sake? who would not most ardently love him, whom he thinketh perpetually busied in conferring bene­fits upon him? To which if you adde an expe­ctation of Supreme Happiness from his hands, it cannot now happen otherwise but that the minde should melt in the resentment of a most delicate flame. I come now to the excellency of the Lord Jesus, which being imperfitly conceived by them, seemeth unable to excite a perfit love of it self. For how great a diminution is it of his ma­jesty and nobility, to have all that taken away from him, which he had from all eternity? The question is not now, whether their opinion be right, who think that all power both in heaven and earth was at a certain time given to the Son of God, whereas he was formerly nothing but the Word and chief Prophet. But if true Love be conversant about the things that are present, and not about such as are past, (for neither doth this affection look backwards, to embrace the things that have been heretofore) certainly it is more to the purpose to consider, what they ima­gine touching his present, then what they con­ceive touching his past state and condition. For as beauty, being quite extinct, exciteth no love [Page 17] of it self, because it flourished heretofore: so if the same be at present very happie, it causeth never the less love & admiration of it self, because it was not such formerly. What therefore do they attri­bute to our Saviour at present? Even a majesty equal unto God the Father, and such excellency as riseth-up above the highest pitch that can be imagined. For they serve and worship him as the onely Son of God, as a true God, and disposing all things with his beck; who describeth the laws of the Universe according to his pleasure; who layeth tasks and commands upon the blessed Na­tives of heaven; who with the bridle of his in­vincible power restraineth the spirits banished out of heaven; to whom the stars and elements willingly yield obedience, and who finally hath the very nature of things tributary to him, from whence he levyeth the tax of his Church, and the assesment of his people. Now what deroga­tion is it to his honour, that he is beholding to his Father for the fortune of so great a Domi­nion? which thing even we our selves dare not wholly deny. Will the opinion touching the ex­cellencie of our Saviour flag in the judgement of our love, when we shall erect the eyes of our minde to his so sublime majestie, who is fairer then the stars and all light, and more gay then the world it self? Why should I now comme­morate his immense goodness and wisdom, and his other Divine Splendor, at the sight whereof the eyes of our minde grow dim? Why should I recount his other praises, at which the poverty of humane language waxeth dumb? All which they without any tergiversation ascribe to Jesus Christ their Saviour, although they otherwise [Page 18] erre in their opinion of him. Now we must ei­ther hold that those things are not sufficient to excite soverain love towards God the Father, and his Son: or that they cannot possibly be in those men, of whom we treat, if we suppose them uncapable of being touched with that holy ar­dour. Of which twain since neither seemeth probable, there is no question to be made, but they also may be ravished with that heavenly love, and so delivered from eternal destruction, and put in possession of heaven, if so be they per­severe therein unto the end.

CHAP. IIII. That though Faith and the Holy Spirit be the Gifts of God, yet erring persons have and may have them.

YEt some body may justly make a doubt, if Faith be the gift of God, and such a perfit and entire love ought to proceed onely from the impulsion of the Holy Spirit, with what warrant we attribute that to the power of the receiver, which lieth in the meer pleasure of the donor. For if we have Faith no other way then from the liberality of God, and that happeneth not to every one, certainly the benefit of so great a gift consisteth in the meer good-pleasure of the mu­ [...]ificent donor. Now shall we little manikins pre­scribe a law to his most free arbitrement, accor­ding to the form whereof he must of necessity make good this bounty of his to a certain sort of [Page 19] men? Or shall we arrogate that to our power, which the sacred Oracles place in his hand? But is it credible that he will lavish out so excel­lent gifts, (I speak of Faith and the Holy Spi­rit) on men depraved with so many errors, and imbued with perverse opinions concerning him? Admit they are naturally capable of so great a good, yet ought they not presently to promise to themselves this grace of God, which no man, that was in his wits, did ever imagine to be due to the deserts of men, much less to the perversness of so many errors. To which I an­swer: Had I to do with none but them, who ex­clude all action of our free reception from the donation of Faith, or imagine that Eternal Sal­vation is in good earnest promised to fewer, then it is outwardly offered, it would be sutable to handle these matters in this place more largely. But now forasmuch as not a few of the Reformed abhor those errors, it would cross the designe of my discourse to digress and expatiate very far. It shall suffice to have touched a few, and those not of the best arguments for the truer opinion, but such as first occur at present. In the first place therefore we must chuse one of these twain, either to imagine that Eternal Salvation is upon con­dition of Faith really promised unto all, to whom it is preached and offered; or that God offers that to certain men in word and tongue, which he hath decreed not to perform in deed and truth. Whosoever shall make choice of the latter, I in­treat them that they would invent a new name for this thing, or confess it under the old name to be hypocrisie, that is, guileful dissimulation and deceit, what they imprudently ascribe to the most [Page 20] high God. But I have little to do with such, as had rather God should be taxed and convinced of evil dissembling, then themselves of error: and therefore I lay this first ground of my an­swer; that God is faithful, and willing seriously to give Eternal Happiness, to whomsoever he of­fereth the same by the preaching of the Gospel, unless men themselves be wanting to their duty. But he hath excluded none of those, to whose ears the voice of so joyful a message cometh, de­siring to gather even them that are unwilling, if so be they leave off their unwillingness. Now if God in the preaching of the Gospel hath promi­sed Eternal Salvation promiscuously to all, who desire to attain it, he hath also promised all means tending to this end, which are on his part necessarily required. For he would be ridiculous, who should promise to a begger that he would presently give him an alms, and in the mean time be careless, yea unwilling to put his hand to his purse, that he may reach-out what he hath promi­sed, especially if the begger can receive that alms no other way then by his reaching of it out. Nor can he be said truly to promise any thing, who re­serveth to himself a free power to bestow some­thing, without which what he hath promised can by no means be received and acquired. Far be it from us to have so impious a thought towards God, as that we should suspect any evil concer­ning the reality of his Words. To whomsoever he hath promised any thing, he hath truely and sincerely promised it, nor will he circumvent any ones credulity with any slights and put-offs. No­thing drove him to the indulgence of so great a benefit, but his own good will towards mankinde. [Page 21] Wherefore he is favourable to his own gifts, and leaveth no impediment to them, so that now no­thing can be wanting on his part to the attain­ment of them, which he doth not willingly impart to all. Whereby it cometh to pass, that the gift of Faith, and whatsoever God conferreth to the office of believers, although it be, like the very Salvation it self, free and voluntary, and no ways deserved, yet is it denyed to none, who having heard the conditions of the New Covenant, doth willingly assent to them, and is not wanting to himself in so great mercy of God: which I would have also understood concerning all spiri­tual gifts, without which his promise cannot be acquired. For I will not deny that there are some, to the promiscuous bestowing whereof he hath engaged his faith to none; which lying out of the direct road that leadeth to the kingdom of heaven, are not pertinent to the thing in hand. But the conditions which are on Gods part re­quired to the nature of the New Covenant, are already, or shall certainly be fulfilled by God: all that remaineth is, that the other party will be mindful of so holy a stipulation, and both believe and obey this Covenant. Which latter, since it may agree to this sort of men, whereof we speak, as hath been made evident from the precedent discourse, what is there lacking unto them, being comprised in this transaction of God with men, to the full freedom and property of all the gifts and promises? For the errors of the understan­ding, especially in things not concerning the very nature of the Covenant, cannot hinder them from reaping the fruit thereof, in that (as we have Already shewn) the knowledge of those things [Page 22] is out of the conditions of the Covenant, (that is, lively Faith and Obedience) and therefore may be absent, and depraved, whilst in the mean time those conditions remain entire. But of these things we will more largely treat in the ensuing Chapter.

CHAP. V. That nothing but Disobedience and Unbelief exclude a man from Eternal Salvation; and that such as erre, are free from these. Whether bare Errors of the Understanding damn a man.

WHat it is lawful for almighty God to do to­wards mankinde, is questioned by none, that is not ignorant of his absolute dominion. What he is willing and wont to do, and how he ordereth and guideth his commands, and the whole com­monwealth of the world, with rewards and pe­nalties, is a thing right worthy to be taken into consideration. Certainly we are all born in a Kingdom, which is by the goodness of the most high God made so milde and pleasant to us, that all the sweetness of liberty is sordid in compari­son thereof. But he sheweth himself a Father, in stead of a Lord and Prince, unto a great part of men, of which alone we will at present dis­course. For we who have heard the voice of his Promises, are all called from the meanness of our rank to the condition of the Divine Adoption. [Page 23] To enjoy so great felicity as it is happy: so to mis [...] it is very wretched and calamitous. It therefore very much concerneth men, to foresee by what steps they may be tumbled down from so great a height. And they who have already got-up so high, that they have a hope of Eternal Salvation upon the conditions of the New Covenant, can­not be pulled down from their station but by un­belief and disobedience. For since in this last Covenant nothing is required of us besides a lively Faith, concerning which we have formerly spoken, certainly we can by no other means vio­late the Holy Engagement of that compact, then if we become destitute of that very faith, which cannot be done without the crime of manifest disobedience. For it is enjoyned and comman­ded us, unless we had rather perish. And what else is faith then obedience to God under a cer­tain hope and confidence of his promises? As Abraham being called obeyed by faith, Heb. 11. [...]. wherefore if this one rock of disobedience be a­voided, we have no cause to fear the shipwrack of our salvation. It now remaineth to be conside­red, whether bare errors of the minde are diso­bedience. That they are not so, is even from hence apparent, because they consist in the mista­king of the understanding, but this in the pravity of the will. Again, since God regardeth not the actions themselves, but the minde of the agents, who seeth not that they who desiring from their hearts to obey, yet through error and imprudence do not so, cannot be justly accused of disobedi­ence? A servant doth not refuse his service, if not rightly apprehending his masters will, he ful­filleth it according to his understanding; much [Page 24] less may he be punished for disobedience, and that with eternal punishment. Nor doth God so much regard the effect as the decree of our counsel. And if you look to the event of the thing, neither did Abraham indeed obey God, commanding to sacrifice his son Isaac, yet did he obey in his heart and minde. For he was willing to obey God, and did all he could, being pro­hibited by the Angel to do the rest, Gen. 22. Suppose it to be commanded that we believe the true explication of the Holy Trinity. Such as simply erre do not indeed obey this precept, for they dissent from such as are orthodox, yet do they obey in their minde and heart, because they are willing to believe, and do believe all that which they think to be true, although they do not hit in all things the genuine sense of that which is true. And so they do what they are able, be­ing hindered by ignorance from doing more. But you will say, that ignorance is gross and af­fected. I excuse not that which is affected, such as was in them, who whilst the Apostles were living, or their successors, did erre willingly and of set purpose. For this was meer malice. But they who after so great darkness had bespread the Church, do not discern the rising light from counterfeit torches, cannot be said to sin out of malice and through their own fault, as shall also hereafter be more largely handled. But what if it hath been shewn that it is not commanded, nor pertaineth to the nature of our faith and obedi­ence? Shall they presently be disobedient, who do not fully understand a mystery, which is no­where commanded to be fully understood? In short, whether they, who are called Socinians, do [Page 25] sin out of a bare error of minde, we shall see hereafter. It is sufficient for me at present to evince, that bare errors of minde are not punish­ed by God with eternal punishment under the New Covenant. Elegant is that of Bernard, Nothing burns in Hell, but our own will. For it onely is capable of receiving the filthiness of sin: for which in the whole Universe there had been no place, unless God had left to intelligent crea­tures a free and entire will. Unless (I say) God had discharged the will from all condition of servitude, all proof of vertue had perished to­gether with the license of sinning. Although ve­ry many had rather acknowledge God the au­thor of sin, then the bounteous giver of this li­berty. Of which liberty notwithstanding it is an evident signe, that we abuse it alone to the license of sinning: so that the failing of our un­derstanding deservedly seemeth worthy of com­miseration and pardon, whereas the pravity of our will deserveth hatred and punishment. It is therefore no wonder if God punisheth this, rather then the other, with eternal destruction; because in this there is place for guilt, in the other onely for imbecillity. But he never punished imbecillity and ignorance for contumacie, especially with ex­treme and everlasting punishment. Likewise in the Law of Moses, whereof he was so severe an exactor, as that he ratified the reverence of one ceremony with the blood of a man that went to gather sticks, Num. 15. yet did he leave pardon for error, and a refuge for ignorance, and that in the most grievous crimes, which concern the life and safety of a man. The rigor of the Mosaick Law pardoneth his offence who killed a man un­awares, [Page 26] and granteth him a repeal after the death of the High-Priest. And why should not also the lenity of the Christian Covenant absolve the fault of such as erre, after the death of Christ our High-Priest, whose yoke is sweet, and burthen light, and who refuseth not to disburthen and case us of the fardle of our sins? who hath left on record in the latter end of his Testament, how worthy he accounted errors of pardon, whilst in the most cruel nick of his death he prayed for those that erred, Luke 23. Indeed to pray for them who sin unto death, it is not lawful: nor would the Lord ever have done that amidst the sacrilegious boldness of so great a crime, had he not taken pity on their unhappie ignorance. For­give them, saith he. For what reason? Because they know not what they do. Now if in the igno­rance of so great a murder there remained, even in our Saviours judgement, some place for par­don, shall we with our censures damn to eternal punishment the meer clouds of the minde, and harmless ignorance? But you will say, Shall we hold that ignorance and errors are never pu­nished with everlasting destruction? What shall become of the souls of so many thousand Infi­dels? what of those barbarous Brasilians, and others of that sort, the greatest part whereof have not had so much as a suspicion touching God and Christ? Shall we say that these shall be punished for contumacie, who know not any law, from whose obedience they may revolt? Shall not the ignorance of God and Christ in them undergo everlasting punishment? In the first place, I deny that they are in any sort pu­nished, to whose ears the sound of the saving do­ctrine [Page 27] never came, and say that they are onely left in that wretched condition, to which they were liable by their very birth. For inasmuch as the punishment of our first parent derived the most wretched state of eternal death to his po­sterity, God might according to his wisdom and good-pleasure exempt whom he would from this misery, leaving the rest in the same. For who shall prescribe a law to his absolute power? or set bounds to his clemency? Those therefore, to whom he hath revealed his law, he punisheth as rebels, unless they obey, not with any new kinde of punishment, (especially after death) but onely by leaving them in their miserable state together with the rest. Others, to whom he hath not vouchsafed so great a benefit, he leaveth indeed in the same state, but doth not therefore punish. For the reason of eternal death, as it is to be called a punishment, con­sisteth not in the appointment of a new punish­ment, but in a certain ademption of the Divine Grace, which might free them out of the servi­tude of the old punishment; which certainly is not taken away from them, to whom it was ne­ver offered. But some one will reply, Why should those wretched Ignorants be in the same condi­tion with the impious and disobedient? As if God were unjust towards those, because he useth clemency towards these. Doth the Lord of the vine yard do wrong to the labourers, when he re­compenseth the unequal merits of sundry persons with one reward, not by taking somewhat away from them that were more deserving, but onely by adding somewhat to them that were less de­serving? Mat. 20. But if something may be [Page 28] added to their reward, who are less deserving, without wrong to those who are more deserving; something also may be taken away from their punishment, who are more deserving, without wrong to them who are less deserving. Suppose that one hath promised liberty to Titius his ca­ptive upon a certain condition, without promising any thing to Sejus. Titius for his contumacie loseth the reward, receiving nothing from his ma­ster, but remaining captive and miserable toge­ther with Sejus. Can Sejus now complain, that he being innocent, endureth the same things with Titius who was disobedient? Titius may rather acknowledge the clemencie of his master, who would content himself with the meer ademption of the reward. As therefore innocent Sejus is not punished by his master, although he be left in the same misery with guilty Titius: so neither shall the ignorant Brasilians be hereafter punish­ed by not receiving that which was never promi­sed to them. These may rather ponder on the grievous punishment of their contumacie, who see their Salvation, and pine away for having forsaken it. We have, I suppose, shewn suffici­ently, that such Ignorants, whereof we speak, are not punished. But if we grant that they al­so are punished, shall they be presently punish­ed for their ignorance? As if that ignorance were that which ought to be punished, and is not it self rather a certain punishment. Who know­eth not that God oftentimes avengeth wickedness and crimes with errors? Who would not reckon such ignorance amongst the horrid punishments of God? This therefore will remain to be en­quired further, for what causes he hath punished [Page 29] them with so great blindness? But who hath known the thoughts of the Lord? or who hath been his counsellour? There is no cause why any one should fish this secret out of me, but that I certainly know that God proceedeth slowly and unwillingly to punishment, and that every one is undoubtedly the author of his own destru­ction. Of all them that were wicked and inclu­ded under sin, the most high God might take pi­ty on some, and punish others. So that the cause of this punishment should, as it seemeth, be sought-for, not in the ignorance but the wicked­ness of men, and in the special good-pleasure of the wise God. Let us proceed further. Sup­pose those barbarous Brasilians to be punished for ignorance. What is this to our errors? Their ignorance taketh away all faith, religion, and piety. We speak of the bare errors of the mind, which are so far from weakning faith, or religion, that they ought, under the penalty of everlasting destruction, to be free even from all contagion of wickedness. Finally, admit that the Brasili­ans are punished for the bare ignorance of their minde, (which notwithstanding we do not grant) shall we therefore say that the same ignorance is punished by God with so grievous and bitter a punishment in our erroneous ones? The punish­ment of those doth infinitely differ from the pu­nishment of these. It is an easie matter to lose such things as the minde with a flattering hope never promised to it self. The reward of eternal Life is not promised to them, no hope of immor­tality given them, no taste of everlasting joy of­fered to them: they never endeavoured to enter in thorow the strait gate; to deny themselves; [Page 30] they have not attempted to bear their cross; to follow their Saviour thorow the afflictions of this world. But the greatest part of them who erre through the bare imbecillity of their wit, have omitted nothing to the most certain hope of Salvation, and to all the toyl of a pious life, and to the tolerance of Christs cross. Shall we ima­gine that these shall for their meer ignorance, and the mistakes of their understanding, be discarded from the forethought and foretasted expectation of eternal joy? Shall we think that their la­bours shall be in vain, and their hope and faith vanish into smoke? Certainly this would be a most wretched condition, and not to be compared with that punishment of those Barbarians. So that it can at no hand seem probable to any man, who setteth before his eyes the infinite grace and mercy of God, especially under the new Cove­nant, that ignorance should have so severe a punishment inflicted on it.

CHAP. VI. That the things necessary to be known unto Salvation, are few and very simple, and easie to be understood b [...] the simplest. Such is not the common doctrine touching the Trinity.

THere are not wanting some, amongst so many families of Christians, who im [...]gine certain particular men, whom they call Reprobates, to be by name excluded from the Heavenly Inheri­tance: yet do the opinions of almost all dissenting parties herein agree, that the way to Salvation is beforehand shut-up and obstructed to no sort of men. And indeed, not without good reason. For since they are all equal in the sight of the most high God, and no mans dignity exempteth him out of the condition of the rest, there is no respect of persons with God, no regard of emi­nencie. He vieweth not the mindes of men tho­row those coverings of the body, or thorow the dress and ornament of the outward fortune, but naked and sequestred from all disguises; and therefore the condition, which is for the most part without the verge of the man himself, ought to difference none before him. As for the counsel therefore of the great God, all are alike destina­ted to Eternal Happiness, whether they be men or women, yong or old; clad in scarlet, or cour­ser wool; having so much land that they cannot count it, or having no land to count; in short, [Page 32] whether they be born to rule, or servitude; ex­ercise liberal, or manual arts, all are promiscu­ously and in the same degree called to that Hea­venly Inheritance. How few of all these can pe­netrate into those abstruser secrets of sublime doctrines? And therefore by the most wise coun­sel of God, the heads necessary to salvation are so ordered, that they may without any pains be understood and comprehended by all. Howbeit that doctrine, touching which the present dis­course is intended, is so intricate and hard, and doth so far surpass the apprehension of the sim­pler sort, that very few of them can promise Sal­vation to themselves, if it be prejudicial to any one to have a misunderstanding of these things. For the question is not concerning the Holy Tri­nity, which all confess and adore, even they who are nicknamed Samosatenians, but touching the difference of Essences and Persons, touching the communication of properties, touching those My­steries, which no man ever saw, nor sufficiently understood. These things rise-up so high above our imbecillity, and so great a crop of thorns and bryars springeth up when they begin once to be discussed, that nature seldom produceth so happie a wit, as can in good earnest rid himself out of that brake. If any one of the duller sort (and who seemeth acute enough for so subtil things?) stick in those bryars, why should we impute that to his wickedness, which is due to the weakness of his wit? The very sublimity of the things, ar­gueth their difficulty, as also the excellencie of the object, which never was, never will be com­prehended by the minde of man. And therefore not long after the Apostles times, a great bicke­ring [Page 33] about these things disturbed the whole world, and did so exercise the wits of the Fathers, that after so many toils and Councels, neither did all agree with one another, nor every one with himself. By so much easier a task it is to search the Majesty of God, then comprehend it. Which curiosity, how fatal it proved to the world, let us believe the complaint of Hilary, who pro­nounceth the Bishops of France happie, in that they had neither forged, nor received, nor known any other Confession, then that old and most simple one, which had from the age of the Apo­stles been received in all Churches. O that we had rather be happie with those French Bishops, then by being over-wise disturb the quiet of the Church, or banish out of heaven such souls as are incapable of so great Mysteries! How many men truely pious and simple shall you finde, who are not able to maintain and defend their own o­pinion, though sometimes true? If these happen to doubt of the truth, or through imprudencie to slip in such matters, shall they presently be exclu­ded from the entrance both of Heaven and the Church, as enemies of God and Christ? What shall the wretches do, whilst oftentimes they hang in suspense between a great shew of probability on both sides? And why should not the know­ledge of such things, as are altogether requisite to Salvation, be as obvious to the simple, as to learned wits? Hath God paved an easier way to Salvation for the learned and ingenious, then for others? Nor is it very material, that the ruder sort may apprehend by the teaching of the more learned, what they perhaps cannot of themselves attain unto. For since amongst the learned them­selves [Page 34] there are so many controversies, either the ruder sort shall judge of them by their own un­derstanding, which is all one, (for it is as hard to determine between the arguments on both sides, as between true and false opinions) or shall hand over head follow the authority of others. But if the choice of the true opinion exceedeth their a­bility, so that they are altogether enforced to fol­low others without any premised deliberation; what fault of theirs will it be, when they are mistaken? Therefore they shall either be punished guiltless for the fault of others, or if they perish guilty, their onely offence will be this, namely, that they are somewhat dull; which is ridiculous. For let us suppose, what often cometh to pass, that there are certain simple men of an innocent life, and who according to the power of their mortality live piously and devoutly: let us also suppose, what often falleth out, that there are learned and ingenious men, but overwhelmed with sins and trespasses. In both perhaps God may finde just cause of punishment: but he set­teth not so high an estimate on wits, as to deal more severely with better men onely for their rudeness, then with the worst of men, and such as by their very ingratitude for his gifts provoke his vengeance. But he should deal more severely with better men, were a certain and infallible way to Salvation quite shut up to them for the dulness of their wit; and onely an uncertain, and slippery one, depending on anothers wit or piety, left them. And if, on the contrary, wicked men, so they be ingenious, have always (if they please) a priviledge to go thorow the right and saying path. But you will say, God is bound [Page 35] to none, and when he findeth in both a cause of just severity, though not equal, he may accor­ding to his own good pleasure prosecute his right in those, and pardon these their greater sins. I answer: What God may do, is not here so much questioned, as what he will, and is wont to do. And therefore though we should grant, that he may do this, yet would it not as yet appear, that he will, and is wont to do so. For God may do many things towards men, without impeachment to his justice, which otherwise his wonted mercy seemeth not to permit. But would not a respect of persons be by this means apparently ascribed unto God, if before him learned men should be in a better condition, then simple ones? And yet notwithstanding he is wont to reveal his my­steries not to the wise of this world, but to the simple and ignorant, as the face of the Primitive Church witnesseth, which had very few learned men: which very thing evinceth the condition of simple men in point of Religion, to be if not bet­ter, yet at least equal to that of the learned. I am sorry to dwell longer on a thing so evident. For these things cannot be obscure to any one, but him, who being puffed up with a vain confi­dence of himself, and his knowledge, hath quite evaporated and breathed-out all charity and mildness of Christian forbearance. And there­fore such as erre are oftentimes by us accused of wickedness, not that they themselvs erre grievous­ly, but because they think us to erre grievously. Our pride may seek what pretences she pleaseth, yet doth she for the most part plead her own cause: & a great part of those that erre are dam­ned & anathematized not so much for their own ignorance, as for their dissent from us.

CHAP. VII. That there is not in this life a perfect know­ledge of God, and of Divine Mysteries, but in the other life; and that Faith, Hope, and Charity, are sufficient to Salvation.

IF in the business of our Salvation a difference were made between the very work of our feli­city, and such means as tend thereunto, we should esteem fewer things as necessary to be known, and a far easier course might be taken to repair con­cord in the Church. Whereas now, whilst we confound the means with the end, it cometh to pass that in a preposterous order we will have that which was first in the intention, to be also first in the execution, when notwithstanding the means do in their nature so follow the end, as to go before it in time. What is it to which the de­sire of the noblest mindes aspireth? Even the pleasure of Eternal Joy, which mans minde can­not so much as conceive, without the exact knowledge of God. But that contemplation, happy even to envie, awaiteth us in the heavens: nor can the narrowness of our earthly temper in this frailty comprehend it. As therefore he would be ridiculous, who should hope for the fruit of soverain happiness in this life: so are we also seised with a very foolish humour, whilst in this Inne of our mortality we require of all the suiters for heaven, a perfit knowledge of Gods nature: which is not a taste or hansel of our fe­licity, [Page 37] but the very top and complement thereof. If the capacity of our understanding doth (as hath been said) in vain attempt to comprehend this fully on the earth, it is fit that we, together with the Apostle, 1 Cor. 13. knowing and prophe­sying in part, expect the perfection that is to come. But with what spaces shall we circum­scribe that wandering and imperfit knowledge? It is the safest way to set those limits thereunto, which the very nature of the New Covenant hath appointed. Namely, that we chiefly and necessarily inculcate on all onely that knowledge of God and Christ, without which those things cannot consist, which are required of us by ver­tue of the New Covenant. Of which sort are a firm confidence placed in God and his Christ, to­gether with a hope of his promises, and perfit charity. All these things are easily consistent with those mistakes about the subtil search into the nature of God and Christ. Moreover, the greatest difficulty in such dissentions is for the most part wont to arise about the state of our Saviour, before he repaired the lapsed condition of men. Howbeit, if we make a true estimate of the matter, although this mystery of his Eter­nity be true and altogether Divine, yet doth it not properly belong to us, to whom he hath pre­sented and revealed himself a Mediator in a hu­mane nature and condition onely. So that they are altogether worthy of excuse, who see and look upon him onely in that part, wherein he shewed himself to mankinde. For as they lose not the rewards of a Covenant, who do not exactly know and comprehend his nature, with whom, and by the entermise of whom, they enter into [Page 38] league, so that they know both so far forth, as the reason of the Covenant, and common utility requireth: so neither seem they exclusible from heaven, who in the knowledge of God and Christ the Mediator want nothing to the reason and ob­servance of the New Covenant, although they rise not up to the sublimer contemplation of both. Especially since the greatest part of them, who at this day recede from the common sense of the Church in so great a matter, are not out of any rashness so perswaded touching the Son of God, but rather out of a pious fear, lest they should detract from the Father somewhat of his honor. Wherein if they unwittingly offend against the Son out of love to the Father, (so that improbi­ty mingle not it self with their error) it seemeth very credible, that the Son will, for the very love of the Father, forgive them this error. For he gave a notable proof of his meekness, when he prayed for his ignorant murtherers, as we also did before hint. What, think we, will not he do for the love of the Father, who for the love of Men forgave so great an injury to his enemies? Now if he out of love to mankinde doubted not to assume the form of a servant, and really to en­dure extreme disgraces, certainly he will bear with the errors of men, who do not conceive wor­thily enough of his Majestie and Dignity, espe­cially that which is past. Will he, who for the sakes of men did of his own accord debase him­self to the lowest condition, punish them for this very thing, namely, because they out of igno­rance think more meanly of his condition, then is fit? Especially when he himself by his debase­ment did in a maner give an accasion of such ig­norance. [Page 39] Certainly it is incredible, that he who of his own accord underwent for the sins of men a reproachful kinde of death, will not pardon to humane weakness a simple opinion, that dero­gates something from his ancient Excellencie, if so be the error be harmless, and removed from all sin of malice. More might be said on this occasion; but neither is it my intention to say all things, and what hath been spoken will suffice courteous judgements. As for moody disposi­tions, we may sooner wish, then hope to bring them from their inbred prejudices. Now let us descend to such things as are more special.

CHAP. VIII. A General Apologie for the Socinians, that they are not of such a Perswasion out of Ambition, Avarice, Pleasure, or Superstition, nor offend out of any Malice, but onely out of the Care of their Salva­tion.

AY me! what contumacie is this, and scorning to obey, that we men depart from our hea­venly allegiance in nothing sooner, then that which hath most accurately been enjoyned and prescribed? Doth that unhappie exile of hea­ven, solliciting the earth to a society of rebelli­on, tempt us in that part chiefly, where he may make us most guilty of Treason? Or rather, did the Divine Providence more strictly command [Page 40] that, wherein he most suspected our obedience? Whatsoever it be, certainly the more frequently mutual love and good-will is enjoyned us in the sacred Oracles, the more obstinately do we refuse it. And (which is the more to be lamented) we follow them as guides herein, who ought at no hand to go before us, I mean the Ministers and Teachers of Religion, who being cozened with the zeal of inhumane piety, make it a part of our duty to hate dissenters. A great part of them be­ginneth to hate the persons before the vices, and (which is a thing very unjust) under a pretence of the publike cause they exercise private hatred. Yea further, to an inexpiable and most hateful War, the bare name of parties is sufficient: and in a preposterous order the judgement here fol­loweth hatred and enmity, as elsewhere it doth love. Besides, it is prejudicial to the truth to have been uttered or defended by such as erre; nor is vertue valued at her worth in them, who have been once blasted with the suspicion and prejudice of errors. No honesty, guilty of the least heresie, is safe in the Church of Rome: nor is the honesty of a Catholike more gently dealt withal amongst Protestants, who being them­selves also divided into sundry factions, with proud determinations denounce heaven or hell to one another. There is no remembrance of mortality; no pardon to mistaking, anywhere. Although you offend not in your maners, yet is it a capital offence to trip in the understanding of Divine matters. Yet hath the publike hatred of the world more easily conspired against no sort of men, then against those who commonly pass under the name of Socinians or Photinians. Cer­tainly [Page 41] an unhappie race of men, and amidst so many injuries and reproaches, honest in a maner gratis. For neither do I excuse the errors which they hold. The thing I wonder at is this, How men so distant from all ambition and avarice, and innocent in all the parts of their life, should be so grievously mistaken. To aim at high matters, is the undoing of very many wits, born and fra­med to the best things. But this vice, arising from the desire of glory, hath there no place, (if other lusts be absent) where ambition findeth not room enough for her swelling to expatiate in. For what man, being well in his wits, would pro­mise to himself a name of renown amongst the most contemned and universally-hated part of the ignoble vulgar? Who would seek after the rays of an illustrious fame amidst the darkness of obscurity, who might finde it in the light and sun-shine? As we see very many of them might do, whom neither the splendor of their birth, nor their wit and learning exempteth from a volun­tary debasement. Nor can you justly charge them with avarice, a great part of whom doth generously despise all means of growing rich; and you shall hardly finde anywhere either poorer men, or such as by the rule of their sect, are ne­cessitated to give more then they. There re­maineth superstition, whose timorous nature al­ways condemneth anothers liberty in that which she her self doth with a scrupulous religion refuse. Certainly Superstition is either banished from a­mongst them, or hath there put-off that which was in her nature most odious, since they in all their doctrines so dissent from others, as that they exclude none either from eternal Salvation, or [Page 42] from brotherly communion, but such a one as is a patron of manifest vice. Which very carriage wipeth away even the least suspicion of pride, which never debaseth her self unto so great mo­desty, as not to prescribe that truth, which she arrogateth to her self, to be held and observed by all others almost under a form: so that I am utterly unable to finde out the cause, why they should expose themselves to the cruel hatred of all, and to dangers, unless it be an ardent desire to please God, and study of true piety. In which regard they are worthy of more pardon, if any disaster befall them in the search of sublime things. For indeed I cannot apprehend what it is that inflameth us with so implacable preju­dice against them, when neither the sweetness of fame, nor the spur of riches, nor the allurements of a dissolute life, but onely the sollicitous care of their salvation, hath cast them into these straits. We ought rather to favour the wret­ches, and reach forth a saving right hand to them, even against their will. Whereas now on the contrary we reject them suing for our fa­vour, and had rather hate & abominate, then in­struct them in a friendly maner. But by what right, or for what demerit of theirs? Is it because they defend things. which they conceive to be true, with so great prejudice to their honour and security? What? would we have them sacrifice their faith and conscience on the pleasure of o­thers? Or is it because they think those things to be true, which are false? Truly we are very injurious to mortality, if we suppose the errors and failings of our minde to be crimes. You will say, They sin of set purpose: and fall not [Page 43] casually, but by a voluntary slip. But who told you so? Or who hath discovered unto you their intimate counsels? Certainly not charity, which is an enemy to evil surmises, but bitterness and malignity of spirit, which is apt to make a sinister construction of anothers meaning. Although they had no evident proof of their innocency, yet in a doubtful matter, and such as is known onely to the judge of hearts, it became us not to make any sad decree against them. How much less can they be condemned, when there appear­eth nothing that might invite and drive them to so wretched and dangerous malice? we should at least here make use of that notable saying of Piso's, For what advantage is this done? For if they be neither seised with a longing after honours and riches, nor with an itch of pleasures, nor can have any hopes of earthly solace; and if they conform their life to the prescript of that most holy Law, where lyeth the incitement to so great improbity, as that they should purposely pro­cure to themselves so many troubles together with eternal destruction?

CHAP. IX. An Answer to the Objection about reje­cting the Consent of the Church, for the Authority of the Scripture onely.

BUt you will say, that they have been so daring as to question a Mystery for so many ages since received by all the Christian world with great applause, & venerable for its very antiqui­ty, and ratified by the authority of so many Holy Fathers and Councels: and so are come to the very height of wickedness, in attempting to discuss with sacrilegious curiosity such things as ought to be believed. The reprehension then is this, that they have begun to make a doubt of so certain a thing. But what? Is it unlawful to busie your wit about a thing of undoubted truth, that after a more strict examination you may the sooner im­petrate assent from your self? Certainly it is a dis­paragement to the Truth, if we suppose her to be afraid of mens judgments. For neither is it unbe­coming her to plead for herself at the bar of Rea­son, that she may bravely overcome, and draw the very judge to her side: whereas if she decline the tryal of this court, she suffers not a little in the confidence of her cause. For though we may not enquire into the truth of the Divine Oracle, yet we both may and ought into the true meaning thereof: and they are slanderers, who say that the Socinians believe not the words of the Scri­pture, because they doubt of the received sense. But what if they seem also to have just causes of [Page 45] doubting? For they conceive that the Holy Fa­thers, and the consent of so many ages, do adde more dignity and veneration, then stress to the doctrine of the Trinity. How well grounded this conceit is, I dispute not. However, certain it is, that they are not the first who have charged the publike authority of the Church, and the consent of many Synods and ages, with the sus­picion of most grievous crimes. For since they see the foresaid authority in many other things of great moment, not onely accused, but also con­victed of falshood▪ what so hainous crime have they committed, who dare not entrust their faith and opinion of Divine things unto her? For of sixteen ages, the twelve latter cannot warrant many things to the greatest part of Christians. It cannot be denyed that the Socinians going far­ther then others, do also reject the consent of the four former, but especially of the third and fourth ages. For since the Truth hath found little as­surance in humane authority for so many ages of the lowest antiquity, they thought that their opi­nions were to be squared onely by the rule of the holy Scripture. Wherein truly they could not erre so greatly, but that they had a far greater cause of erring. For what could the faith of the Church, being once suspected, ratifie to them? how could they know, that the Christian world hath groaned under the darkness of errors no longer then for ten or twelve ages? Or that those an­cient times had any priviledge above the follow­ing ones, so that they could not erre? They saw them to be men, yea such men as were, alas! defiled for a great part with vices and crimes. Nor could they be ignorant of the factions amongst the Ni­cene [Page 46] Fathers, nor of their evident ambition, nor of the evil arts of sundry others, nor of the shame­ful errors of men otherwise most holy. And though it were to be held that about the three hundredth yeer of Salvation the Church did still retain the primitive Truth, yet in so many dissen­tions, and so many adverse Councels, they judged that at least the choyce of the truer opinion did pertain to themselves. In chusing which, they ought not to follow the judgement of the succes­sive Church, which had been already justly con­demned in many points of fait [...] but the infallible rule of the holy Scripture. For how could the Church warrant unto them the opinion of others, when she was not able to make good her own. Besides, they called to minde the genius of that age, and the dispositions of those Fathers, con­cerning whom that great man Justus Lipsius in our age wrote, that many did then so put-on Christ by an outward profession, that in their minde they did not put-off Plato. And therefore they not with­out cause suspected, that in many heads of do­ctrine, plain words were wrested to forrain and Philosphical senses, whilst the Fathers did with ingenious comments tack the mysteries of their Philosophy to the word of God, that they might not seem to have learned in vain. For what should be the cause, say they, that touching the received explication of the holy Trinity, Plato and Trismegistus speak more clearly, then the sa­cred Scripture? Or what reason should there be, why the Scripture should more timorously and obscurely deliver so holy a Mystery, then the foresaid Philosophers? These and the like things, [Page 47] though they do not acquit them of error, yet do they clear them from the imputation of rashness. For nothing is more certain, then that the do­ctrine of Christ is not built on so weak a foun­dation, as some constitute in humane authority. Now did we heretofore wrest these arms out of the hands of Papists, that we our selves might use them against others? Certainly it becometh not us either to take their weapons, or deliver ours up to them: but when we are summoned to the tribunal of the holy Scripture onely, we ought not to yield this p [...]aise to the Adversaries, that they should seem to hope better then we concer­ning the equity and favour of so great a judge.

CHAP. X. An Answer to three other Objections: a Comparison of Calvin 's Doctrine touching Fatal Predestination, with the Doctrine of others.

BUt it will be further objected, that the Socini­ans impiously contradict the manifest words of the sacred Scripture, and scornfully reject the clear Truth coming-in upon them. To which I answer, That whatsoever pains and travel they undertake in this business, is employed not a­gainst the holy Trinity, (as they are unjustly de­famed) nor against the Sacred Scripture, but a­gainst the Humane Explications of both. Hence we may see that they willingly assent and give credit to all the Sacred Oracles touching this [Page 48] matter, onely rejecting certain interpretations and forms, sprung-up certain ages after. They believe that they are according to the command of Christ to be baptized into the Name of the Fa­ther, and of the Son, and of the Holy Spirit, Matth. 28. They believe those three sacred Witnesses in heaven, the Father, the Word, and the Holy Spirit, 1 Joh. 5. They acknowledge that in the beginning was the Word, and the Word was a God, Joh. 1. yet such a one, to whom all power in heaven and earth was given, as he speaketh of himself, Matth. 28. It would be tedious to recko [...] up all the Scri­pture-testimonics of this kinde, to which they give credence without any exception. Those hard and subtil opinions concerning the Essence and Person of God, concerning the communica­tion of properties, and others of that batch, they either understand not, or think them repugnant to the simple and plain word of God. Give us leave, say they, to be ignorant of such things as are believed with danger. In these so subtil and thorny explications, if they after the maner of men chance to erre, shall they presently be ter­med the enemies of God and Christ? Shall there be found no pardon for an error in so great diffi­culty of things; no excuse for weakness? which notwithstanding we ingeniously seek even for the greatest crimes, though we be never so well pro­vided of means to avoid them. Are they, who out of ignorance and error violate the Edicts of Princes, acquitted from the crime of treason? and shall he that offendeth about the Divine Oracles, in our opinion, have no refuge for his weakness in the mercy of the Heavenly Father? But you will reply, that their Blasphemies are horrid, [Page 49] wherein impiety leaveth no place for pity; and reproachful against the Son of God, and over­throwing the foundation of our faith. To which I answer, that if there have been any amongst them of a more intemperate tongue or quill, they are infamous not onely with us, but also with them. But what is here meant by the Founda­tion of Faith, I do not sufficiently perceive. It hath been abundantly evidenced before, that such errors do necessarily take away neither our Faith nor our Salvation. For it is not the foun­dation of Salvation, to know his Essence, who hath promised the salvation to us, so that we have no impious and contumelious opinion of him: as the ignorance of the nature of the promiser taketh not away the certainty of the promise, un­less he hath promised us anything under the con­dition of such knowledge. As for the knowlege of the Father, they therein do in a maner agree with us. They likewise adore and reverence with Divine worship the Son of God, as the author and mediator of their Salvation, the heir and Lord of the Universe, and the General of our warfare. But you will here reply, that they deny his eternity. I answer, that they together with holy Paul care not much to know any thing, but Jesus Christ, and him crucified; and had rather with so great an Apostle rest in the simplicity of this knowledge, then either with Arius to ascend to non-enliti [...]s, or with Athanasius to co-essentialities. As for the honour which they give to the Holy Spirit, the greatness thereof appeareth, in that they scarce distinguish him from the Supreme Father. Shall they then be said to blaspheme against these, if they be somewhat mistaken in the other know­ledge [Page 50] of them? Indeed many opinions are drawn out of their doctrines, that the wretches may be loaded with more envie, and that by them, who whilst they are so vigilant in other mens errors, are fast asleep in their own. But if all the chaff were to be sifted out of humane opinions, I would wish that a great part of the Reformed Churches would labour to defend their own cause, before they undertake to oppose that of others: but those above all, who have from the age of Chry­sippus recalled down to these very times that se­cret and inevitable law of Fate▪ and who hold also, that the sins and destruction of mankinde, and finally all and singular motions and impul­sions of our will, proceed from the Decree of E­ternal Destiny; to whom this false perswasion also seemeth to be fatal. From which opinion, if we lay aside prejudice, more and more shameful errors will be deduced, then out of the books of Socinians. For which is more reproachful unto God, to hold that he is one as well in Person, as Essence; or (that I may clothe naked injustice with soft words) to bring-him-in punishing men, for not doing those things, which by his own pro­curement were impossible? Is it more absurd to conceive that there is one Essence of the Father, another of the Son, then that God (I shudder to speak it) hath one thing open in his tongue, and another thing, contrary thereunto, shut-up in his breast? This is reproach enough to the most high God, although we do not adde, that this dissimulation is joyned with deceit? Is the dignity of the Holy Spirit more traduced, whilst he is said to be onely the vertue and power of God; then the goodness of God, whilst he is [Page 51] held the author of sin? which consequence doth also flow by a fatal and inevitable flux from that doctrine of Fate. For he that decreed men should necessarily sin, certainly would have them sin: otherwise he would have decreed every thing against his owne desire. Now he, whose decree and will the event doth immutably follow, may certainly be termed the cause of that event, whether he effect it by himself, or by another. Finally, is it a greater derogation to the dignity of Christ, to deny two natures in him, lest we should make him two persons, then to the wis­dome of God, to affirm that he would perswade men to that, whereto nevertheless he hath not perswaded them, namely that he would give sal­vation unto all, when notwithstanding he hath designed it onely to a few? Truly if we look more narrowly into the matter, the doctrine of the Socinians touching the Holy Trinity, is not to be accounted so much evil and impious in its owne nature, as imperfect, and maimed. For it seemeth to ascribe to the Holy Trinity nothing false or absurd, but only to take away something that is true, namely the divine nature of Christ, and the proper person of the Holy Spirit. Whereas this doctrine touching the fatal pre­destination of particular men, laboureth not with any defect, but with manifest ptavity. For it not onely offereth injury to God by most un­worthy calumnies, but also striketh at the foun­dation of our faith. For to omit security and des­pair, with which two rams it battereth the wall of our piety, it wonderfully weakneth the ve­ry belief of Gods promises, whilest it bringeth-in God wickedly dissembling, the more is the grief!

CHAP. XI. Reasons and Examples for tolerating Here­ticks; and who are true Hereticks.

TO what purpose speak I these things? name­ly to shew that there is no cause, why we should not think that they ought to be tolerated in the Church, whose tenets either by themselves, or for their absurd consequences, seem scarce tolerable, so that they do not wilfully ascribe some impious thing to God, and testifie their love towards the Lord Jesus Christ by obeying his commandments. For although both the patrons of the forecited opinions did build unprofitable yea damnable tenets, as it were hay and stubble, upon our foundation, which is Jesus Christ, yet, as it hath been also shewn at the beginning, the tenets, which they through error have brought in, shall be destroyed by fire, whilest they them­selves in the mean time (unless some other thing hinder) shall, as the Apostle testifieth, 1 Cor. 3. obtain pardon and salvation. Neither indeed ought we to refuse or scorn their communion, whom God will receive into the society of eter­nal happiness; nor should we hate them on earth, to whom eternal love in heaven is due. We are unworthy to bear the title of Gods chil­dren, if we disdain to be their brethren, whose Father God desireth to be. But if we be afraid of the contagion of such errors either in behalf of our selves, or rather of the weaker ones, in [Page 53] the first place we may not thereupon renounce brotherly love, which we owe to them although they erre. For we ought not to forsake a cer­tain and clear duty, lest an uncertain evil should happen, nor to pursue even the most holy ends by unlawful means. But secondly, that fear is vain. For if we have not the truth, there is lit­tle danger to be feared from them, much less if we have it. For since they maintain their tenets with no arms, nor with any force, and think it not so much as lawful so to do, nor set them off with any carnal allurements, certainly the truth can never be by them either oppressed with force, or overthrown with fraud, inasmuch as the na­ture of truth is such, that like to Eagles fea­thers she devoureth all other light plumage of opinions, never withdrawing her self from us, unless she be tyred either with our servitude, or sins. Which twain being not to be feared by us in a modest liberty of dissenting, and study of true charity, what cause is there why we should so warily sence our opinions from their tenets? Let us rather be possessed with a certain hope, that as earthen vessels being joyned with those of tin or silver, are broken to pieces: so also if God the author of peace shall bring bring back into the Church that happy tolerance, all false opi­nions fighting hand to hand with the the true, will be dashed to shivers, and perish. Otherwise if we so much fear that mutual patience, and friendly conference, we do not think well enough concerning the goodness of our cause. Hereto­fore when the dawning of Gospel-light was re­turned, Luther and his followers would have wished that they might be tolerated in the com­munion [Page 54] of the Roman Church. But it concern­ed the Pope to secure his darkness, from the ap­proach of the morning. Again, when a dissen­sion was risen up between the Lutherans and the Reformed, who was it that refused the form of agreement that was offered, but he that doubted of his cause? Now also in the very reformed Church it self, upon the dissention concerning Fate, none are more displeased with tolerance, then they that suspect the truth of their doctrine. Would error were so circumspect in the cradle of its infancie, as it is provident being once grown-up. But it being blinde when it is born, doth afterward become sharp sighted, foreseeing its fate afar off, and eschewing it, and is never more ingenious to prolong its life, then when it is pressed with the conscience of its owne weak­ness. But you will say, Shall we acknowledge a Heretick even for a brother, when the Apostle, Tit. 3. commandeth us to avoid him after two or three admonitions? why shall we be more merci­ful then the Holy Spirit? Let not that mercy turn to our misery, when once the Lord begin­neth to require at our hands the souls of so many seduced innocents. Shall we not esteem him a Heretick who in so great a matter departeth from the sound doctrine of the Church? do we not think our owne doctrine sound? How often have they been admonished both with writings and disputations, and yet nevertheless stick to their errors as to rocks? I answer, Let none please himself so much, as to vie with the Apostolical meekness. It is an incurable member, that the Apostle enjoyneth to be cut off from the rest of the Churches body. Howbeit there may be error [Page 55] in them that undertake the cure, and they them­selves may be overspread with much darkness. For neither can the sound part be always discer­ned from the diseased one, and the one doth of­tentimes deceive us with the disguise and image of the other: And though it be never so mani­fest what part is entangled with a true disease, yet doth it sometimes remain to be scanned whe­ther it be to be cut off or cured with mollifying remedies; for those members onely ought to suf­fer amputation, wherein the gangrene leaves no place for a milder medicine. Nor is the Apostle of another minde, when he commandeth many admonitions to be premised before excommuni­cation. And lest it should be doubtful whom he designed by the name of an Heretick, he subjoy­neth arguments thereupon, which are indeed ef­fects of the Heretick himself, but unto us impul­sive causes, that we may avoid him. For he saith, that such a one is overturned, and sinneth being con­demned of himself. And lest any one should think that these are indeed impulsive causes, but not of our fact, and our avoiding, but onely of the Apo­stles injunction; so that he indeed for these causes excludeth every Heretick from the communion of the Church, but yet it is not necessary for us to have respect to them, he premiseth the participle, knowing; to intimate that we also ought to know the causes, why we discommon any of the citi­zens in that heavenly commonwealth, nor hasten rashly to such Proscriptions, but after we have certain knowledge of so great malice in them. And truely although the Apostle had not added this, yet did very charity, and the analogie of our Religion, dictate so much unto us. For this [Page 56] is a great punishment, nor to be inflicted but on such as sin evidently. And forasmuch as in so great a matter no error can be little, we ought first of all to be ascertained, that the man to be condemned is worthy of so rigid a sentence, name­ly such a one, as is here painted out in his co­lours. Which not belonging unto men, who go astray from the common road, out of meer igno­rance, or injury of the times, what shall we do to them that make use of this exception? Shall they, who in these calamitous times, in this deso­lation of the Church, (being born a great while after the rise of Antichrist, and not able fully to dispel the darkness of that long night) turn aside into by▪ paths, be judged to sin out of perversity of minde? Where now is that royal high-way, thorow which the godly may pass securely on with an unerring foot to Salvation? If it lie in the authority of the Church, she hath now for many ages been beset with the snares of Antichrist. We wonder that they are afraid of the suspected faith of the Church, when they do the same after our example, and in so great danger to fear even all the things that are safe is a point of prudence. And we still dare to upbraid them with rashness in departing from the common doctrine, when they seem to do it out of a just and well-groun­ded fear. But if this way consisteth in the au­thority of the holy Scripture, they do not stray from it, whilst they together with us honour those Sacred books with due reverence. But you will say, that the right and orthodox sense of the Ho­ly Scripture is rather the onely path, that is able to bring us to the very citadel of Truth. I con­fess that this way was heretofore worn with the [Page 57] publike going of Christians; but now, being first hidden with the springing briars of Antichrist, and therefore trodden by very few, and not as yet discovered by having all the brake cut down, and besides called into doubt by so many inter­vening false paths, it hath not as yet recovered the name and nature of a Royal high-way, which it had for a long time lost. And therefore the greater pardon is due unto such as deviate from the same. For neither do they erre through de­sperate malice of heart, who do not always walk therein amidst so many cross-ways and turnings. Let any one reckon up to me all the sects of Chri­stian Religion, and I will say he is a brave fellow if he omit none. In so great a concourse of o­pinions, if they have not chosen the truer, who will say that this is rather done out of improbity, then out of ignorance? For by what argument, after so many errors have been introduced, ought the Truth to lie open to their view? By the u­nanimous consent of the Church? O unanimous consent amidst six hundred different sects! You will say, that in the doctrine contrary unto them the greatest part are agreed. But this is nothing, since they have also agreed in very many errors. So that we must again seek out a priviledge for the doctrine of the Trinity, whereby it came to pass that though men erred in other points, yet could they not mistake in this. But if we suppose that they ought to examine all opinions by the rule of the Holy Scripture, and afterwards to chuse the truer; they have done both, save that in the latter they have not followed that which indeed was, but onely that which they thought to be truer. Which certainly is an error, and no [Page 58] malice; nor can they be said to sin self-condem­ned in holding such an opinion, for which they are ready to lose their life and fortunes. For neither doth he condemn himself, at least in his consci­ence, who in the midst of cruel tortures hopeth for eternal life from God, as the reward of de­fending the truth. Wherefore since we are not certain, that they are perverse, and self-condem­ned, but well assured that they are not such, even from the death which they willingly undergo for their Errors; and since such Errors (as hath been before proved) do not subvert eternal sal­vation, it seemeth that they ought not to be se­gregated from the communion of the Church, if they will testifie their love towards the Lord Je­sus, by obeying his commandments.

CHAP. XII. What Hereticks are to be excommunicated, what not; and a fuller Apologie for those who in our Age pass for Hereticks.

BY this reckoning, will some say, How few He­reticks must be excommunicated? who will not invent plausible pretences for his pravity? There is no doctrine so absurd and pestilent, which being palliated with that cloke of error, may not creep into the Church. To which I an­swer, that there is no cause why we should be so­licitous, lest we should have no occasion to use this rigid law of excommunication. Would the Church had even at this day no voluntary rebels [Page 59] against the Divine Majesty. But neither in the times of the Apostles were there men wanting, who subverted either our faith in God, or the hope of immortality, or the piety and love that is enjoyned us, and such as did not by deductions and consequences, but with open face, as they say, vent blasphemies and impieties. Whose endea­vour and impiety is not so obscure, but that it is apparent that they were conscious to themselves of their pravity and fraud. As if any one should deny the resurrection of the dead, who seeth not that such a man, after he hath viewed the clear and certain sentence of the Holy Scripture, will be convicted in himself, although he may perhaps dissemble it? There is the same reason in the patron of some manifest vice. All which being manifest, (for so are the works of the flesh) and manifestly forbidden, such a man hath no start­ing-hole in the ambiguity or obscurity of the Sa­cred Scripture, unless he disbelieve the same, and so overthrow all Religion. Whosoever therefore bring into the Church such doctrines, as do in their own nature subvert our Salvation and Faith, they are deservedly commanded to depart together with the former, not onely lest they should hurt others, but also because they them­selves, as hath been shewn, are of incorrigible malice and perversity, and consequently self▪con­demned. For a Chirurgian doth not presently fear or cut-off an infected part, because it may with its contagion hurt the rest of the body, but would first have that very part cured of the infe­ction: which if it doth not succeed, he then cuts it off as incurable. But those doctrines that stand not within the boundaries of necessity to salvation, are such, that an errour in them, espe­cially [Page 60] in this disturbed state of things, cannot be taxed of wilful pravity, nor can it either damn its author, or exclude him from the bosome of the Church. But some one will here object, Shall we brand with this spiritual censure the ob­stinate maintainer of none, even the greatest er­ror, if so be it overthrow not our Salvation? But there are many things, which though in their own nature they take not from us our Salvation, yet do they by degrees so undermine and weaken the same, that afterwards it falleth down of its own accord. And do you like it, that such disea­ses should be cherished in the Church? To which I answer, that I would have these distempers cu­red without wounds and cauteries, especially be­cause the Truth, unless it be oppressed by force, or scorned by men, who are blinde with the love of vices, is never wont to be supplanted by those pernicious errors; yea this daughter and foster-childe of time, always growing stronger with ve­ry age, doth with the beams of her light dissolve and melt all the waxen arguments of falshood, unless one of those twain before mentioned, doth hinder: both which ought to be banished from the true Church of Christ. For since by force, or the allurement of our affections, as well fals­hood as truth may be promoted, (if yet truth may be so promoted) but by a free dispute in mutual love, onely truth; and falshood sometimes put­teth on the vizo [...] of Truth; it is a safer course to keep this way onely in the Church, which having shut-out error lyeth open to truth, then whilst we endeavour by all means to insinuate truth into men, to leave and prepare an entrance for fals­hood. And therefore to cashiere the lighter er­rors, (for the Objection speaketh not of the [Page 61] lightest) the care and vigilancie of the Pastors is sufficient; who will finde that the love due to er­ring persons will no whit retard them in pulling up false opinions according to their ability. How­ever, should it never so much be granted, that in the infancie of the Church, and in her following growth, these errors, which outwardly appear somewhat light, but inwardly contain very much, were not tolerated, yet will it not be evinced from thence, that they ought not at this day to be tolerated in the old-age of the Church. For they deceive and are deceived, who model our times by the pattern of that flourishing age. The crazie health of the Church cannot be restored with the same remedies. Many things stifle a disease in the birth, which when it is grown up do foment it. When the Church was found and lusty, in the prime flower of her age, and whilst the colledge of the Apostles was yet living, even violent remedies were to be used towards her, be­cause of her vigour. Whereas now being spent with diseases and old age, and become feeble, she doth in a maner sink under the weight of her pre­vailing sickness, and is never in more danger, then when she falleth into the hands of cruel Physici­ans. Heretofore her former vigor did admit the opening of a vein, and taking away of blood: but now after her strength hath been exhausted with so many maladies, if there be any vital juyce remaining, it cannot be let out, but the very life and spirit will issue forth together. Be­lieve me, ye that talk of nothing but launcets and cauteries, will with your unseasonable Phy­sick kill the Church, if ye let out that little blood which is remaining, in this nick of time when she seemeth to be almost a dying. Whatsoever re­medies [Page 62] have been invented for the health and conservation of the Church, as this is touching the punishment of Hereticks, should then, as pru­dence teacheth, be omitted, when they bring more hurt and danger, then profit. For why desire we that the people of God should like a lump of mouldring stuff be further crumbled into infinite pieces? What end of Schisms will there be, if a promiscuous dissent be sufficient to make a rent? Why take we pleasure to behold not the coat onely, as a Great man wrote, but the very body of Christ, whereof he is the head, to be cut and torn in pieces? But let the respect of profit take place: let us see whether it be lawful for us at this time to chase those erring persons from the communion of Christs Church. For there is a wide difference between them, and those hereticks that were contemporary with the Apostles. For suppose them, who now-a-days erre in matters of faith, to make their appearance before the reve­rend consistory of the Apostles and their associ­ates; suppose them to be often convicted and admonished, and nevertheless to persist obsti­nate, though in the least error, who would not detest their malice? Certainly a very slight er­ror would now be transmuted into the nature of a wicked crime. And why so? Because they durst resist the holy Spirit speaking by the Apo­stles: and when they had no cause to question the doctrine and faith of that most sacred Coun­cel, unless they would withal question the whole Christian Religion, yet did not give credence thereunto, nor obey it, and nevertheless would be accounted Christians. What madness, what wickedness, what perversness was it, when by this very incredulity they do sufficiently testifie that [Page 63] they were not Christians, as who denyed belief to the Apostles and their associates, and yet under a pretence of Christianity, did pester the Church with deceit and lyes? Besides, the malice of such men was in the beginning far more manifest, in that a blemish may sooner be discovered in a clean body, then in one that is spotted. And therefore it was an easie matter to espie and pu­nish the wickedness of such men, as did turn aside out of the common road, that never had been called in question. But now though we have a very strong perswasion concerning the certainty of our faith, yet who hath herein given us cauti­on, or security, that we cannot erre? What Coun­cel can we at this day imagine so uncorrupt, as that of the Apostles, or the Primitive Church? And yet how many Proscriptions may you be­hold in this age? how many Decrees, whereby men for the slightest matters exclude one ano­ther out of heaven and the Church? I speak not these things, as if I thought any question were to be made concerning the soundness of the Ortho­dox Opinion: but to make it plain, first, that we ought more timorously, then the Apostles here­tofore, to condemn such as are tardy in this be­half; and secondly, that we should not in ligh­ter matters be over-confident of our knowledge and perswasion▪ and finally, that even in weigh­tyer things, provided they do not subvert our faith in the Lord Jesus, and the obedience of his commandments, we may and are bound to tole­rate the weakness of such as erre. For what mat­ters it, for me certainly to know that I hold the sa­ving doctrine in these points, if this be not mani­fest to all Christians, or if I cannot always very clearly demonstrate the fame to him that erreth? [Page 64] Have not all a far juster cause of questioning the true opinion now-a-days, then heretofore in the time of the Apostles? And suitably a man may very easily slip in such things through impru­dence, which heretofore could not be done with­out the intervening of extreme impiety. Nor is there need of malice for continuance in error, where prejudice is sufficient, and a suspicion of error firmly imprinted in the minde against the patrons of the true opinion. Which certainly may easily seise even on an honest heart, especially be­cause every sect of Christians instil into their par­tisans at the first a hatred and abhorrencie of o­thers, & from their very cradle sow in their hearts their own tenets, which having once taken root, can hardly be pulled thence in their riper age. Now what cruelty is it, to cast out of the bosome and lap of the Church, such persons as are studi­ous of honesty and truth, yea seek an agreement, onely for those errors, which have been implant­ed in them without any fault of theirs, and do not overthrow salvation? But they are Hereticks, and to be avoided, as such who are condemned of their own conscience. Yea for the fore-alleadged causes they are not condemned of their own con­science; And therefore neither now to be avoided, nor Hereticks. Or if we take no compassion on them, yet let us at least take pity on the very truth which we defend, whose growth we envie, first, be­cause we drive others from a neerer prying into her; and next, because we teach by our own ex­ample, that she, if charged with false suspicions, of right may and ought to be excluded by other Christian Churches.