this The Catholick Church being one what opinion was broached by any contrary to the Catholic Church receiv'd an ill stamp and was called Heresie The several opinions of the Philosophers were not branded with an ill name they were not so fixed to one School that it should be impious to be of another but 't is otherwise in the Church of Christ which owneth the Holy Jesus to be her Master and Founder and glorying that she is the Pillar and ground of Truth whosoever sets up for himself and divulgeth to the world an opinion contrary to the doctrine of the Church he himself was judged an Heretick and his opinion an Heresie On this account in the Church of Christ in all ages the word Heresie was not a word of a middle or indifferent sense but of an evil and reproachful acceptation 'T is granted that the Roman Empire was full of Philosophers when the Gospel was preached and that some not many were converted but it is denied that most of the Pastors of the Church were chosen out of these Philosophers The primitive Christians had a mighty jealousie of them and the greatest Philosophers which were Christians were not Bishops such were the Professors and Masters in the School of Alexandria as Pantaenus Clemens Alexandrinus Origen c. The Heathens objected against the Christians that few of them were Learned which caused St. Jerome to write his Book De Viris Illustribus 'T is a gaeat attestation to the truth of Christianity that it appeared when Philosophy so much flourished in the world Those great Wits which were so vastly furnished with Oratory Learnning and the Tongues if there had been any cheat acted by the Christians they would easily have detected it therefore when Christ profest that by his works he might be known he and his Apostles wrought those Miracles which gave a clear attestation to his doctrine No doubt but some of these Philosophers were converted but that by reason of their great skill in Oratory and Philosophy most of the Primitive Church were chosen out of the number of these Philosophers 'T is deny'd In the Primitive Church for the three first Centuries there was not a Philosopher made a Bishop When Christians became numerous they sent their Children to be instructed in Philosophy and the Liberal Sciences who became brave persons But I am ignorant if any Philosopher converted was made a Bishop What Hobbs averrs that these Pastors retaining their Philosophical Dogma's interpreting Scriptures according to their own Sect that thus at first Heresie entered into the Church is not true for Heresie was crept into the Church in the Apostles time St. Paul commands Christians to beware of Heresies and St. Peter saith there are those who shall privily bring in damnable Heresies I do ackowledge Tertullian wrote smartly and truly when he term'd Philosophers the Patriarchs of Hereticks De praescriptione Irenaeus Lib. 2. Cap. 19. gives us an account from what Philosophers the Valentinian and Gnostick Heresies borrow'd their absurd and monstrous opinions But then we must say that these Hereticks were not Pastors in the Church The first that broach't those prodigious opinions was Simon Magus who was onely baptiz'd In the first Century there was not one Heretick which was a Pastor or Bishop in the Church of Christ The Heresie of the Nicholaitans took its rise from Nicholas one of the Seven Deacons he did not broach that Heresie but some who misinterpreted a passage of his were the Authors of it Nor any of the Christian Clergy was the Author of any Heresie in the second Century Tatius was a great Orator converted by Justin Martyr and was the Author of the Heresie of the Encratites but he was not of the Clerical order In the third Century Novatus a Roman Presbyter broach't his Heresie I speak according to the best knowledge I have in the Church history viz. concerning the not receiving the Lapsi into Communion but he was not a Philosopher nor was his opinions any wise a kin to the Dogma's of the heathen Philosophers Nepos was an Aegyptian Bishop not a profest Philosopher a person of great excellency in many things the Author of the opinion of Christs reigning a 1000 years upon Earth which opinion is founded not upon any of the Principles of Philosophy but upon some passages in the Revelations Paulus Samosatenus made Bishop of Antioch was the broacher of many evil Doctrines but he was not a Philosopher The design of Mr. Hobbs easily appears he every where casts severe Reflections upon Christianity and its Professors The Apostle condemns vain Philosophy Col. 2. which in the sence of Cl Alexandrinus is the Epicurean Philosophy from which Hobs borrows his Principles Moral Natural and Political Upon the rising of a new opinion the Pastors of the Church assemble themselves if the Author of that Novelty persisted contrary to the determination of the Church he was laid aside and considered as an heathen man i. e. they excommunicated him other punishments they could inflict none This shall be easily granted but what he subjoyns is utterly to be refused That all the punishments the Church could inflict was only ignominy by this one stroke of his pen he hath cancel'd the New Testament To say that excommunication or casting a man out of the Church or esteeming him as an heathen man was but Infamy 't is to deny Christianity One of the great offices of the Church was Ecclesiastical discipline and the divine censures of which excommunication was the severest and is still if duely manag'd the greatest puishment To be thrown out of the Church to be depriv'd of the Prayers of the Church to have no part in those offices of Religion by which the Grace and Favour of God is obtain'd and to be delivered to Satan is this Infamy onely To be outlaw'd whereby a person is depriv'd of the benefit and liberty of the law he is deprived of the liberty of his Countrey he enjoys not a free air house nor harbor and by reason a Capital penalty is inflicted on those who afford him any reception or give him any relief he is exposed to the utmost peril of ruine except the outlawry be reverst Is this only Infamy The Calamity that Excommunication involves a person in is far greater For Excommunication acording to the Doctrine of the Primitive Church was reputed a sentence excluing the Excommunicated Persons from the Kingdome of Heaven and hence by Tertullian in his Apology called futuri judicij praejudicium Is this only Infamy He might have said that Christianity is nothing the promises and threatnings contained in it are mere Chimaera's thence tho they that embrace it do entertain such a belief t is but a fancy therefore all the evil which attends by excommunicationis onely Infamy Excommunication was not onely for Heresies but likewise for immoralities and excommunication did not brand a man for an Heretick but the person being rendred infamous for his Heresie was if in the bosome of
the Church cast out That Heretick and Catholick became not Relatives by this excommunication nor by this did Heretick become a name and a name of disgrace both together A Person by becoming an Heretick was excommunicated this name did preceed not follow excommunication It must be acknowledged that the Heresies concerning the Trinity were very troublesome in the Church but not so vexatious during the ten Persecutions as in Constantines time and after but what is the cause that when he proposes the Troubles arising from the Doctrine of the Trinity he would mix those doctrines which were wholly alienated from the doctrine of the Trinity as those of the Manichees For saith he according to the usual Curiosity of Natural Philosophy they could not abstain from disputing the first principles of Christianity into which they were Baptized in the name of the Father Son and Holy-Ghost Some there were who made them Allegorical others would make one Creator of Good another of Evil. This was the principal Tenet of the Manichees who took their Names from one Manes This Monstrous opinion that there were two Eternal Principles Light and Darkness these were two Contrary Gods the one the Author of Good the other of Evil. What is this to the Trinity That which he adds is not to be endured From which doctrine they are not far distant that now make the first cause of Sinful actions to be every man as to his own Sin Is this great Truth Manichism To say man by his free-will is the Author of Sin In commendation of himself in his own life thus I Printed then two treatises that stung the Bishop Bramhal in his Mother Tongue The question at the time was and is still whether at Gods or our own choice we will Can we will evil at Gods choice We therefore do affirm expressly contrariant to Mr. Hobs that the causation of Evil cannot be attributed to God without Impiety He mentioning our late fatal Wars thus Such Crimes and Sufferings I will not impute unto the Deity I have no Sence if this be not a Repugnancy in this Tract he affirms that those who assert that the causation of Evil cannot be attributed to God are allyed to the Manichees And yet when in the Verses which respect his life he recounts the English Evils and Calamities during the Wars he dares not impute them to the Deity Truly how far this Opinion is from Manichaism let the World Judge Can any man have sence to believe that if Sin flows from God the first Cause but it must be attributed to him The Manichees believe an Eternal being the Author of all Evil. Take their Monstrous opinion from themselves There was an Epistle which they in St. Austin called the Fundamentum and thus begins Manichaeus Apostolus Jesu Christi Providentiâ Dei Patris haec sunt salubria verba de vivo ac perenni Fonte Manichaeus the Apostle of Jesus Christ by the Providence of God the Father these are sound and wholsōe words flowing from a Liveing and Perpetual Fountain In this Epistle thus In exordio fuêre duae substantiae a se divisae c. In the beginning there were two substances divided from one another God the Father had the cōmand of Light and then he proceeds to describe that kingdom he then goes to the Kingdome of Darkness which was at the side of Light giveing a wild description of that Kingdome of Darkness He gives an account of the Black King of it that he with his hideous Train assaulted God the Father the King of Light who being affraid of him sent some of his Troops who mixing with the Black Regiments formed his World That what is Good must come from the King of Light what is bad from the King of Darkness These frenzies of him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewitched once that great man who by the Grace of God beeing inlightned fell from them to the Catholic Church St. Augustine a Presbyter in Hippo disputes Fortunatus a Manichaean Presbyter of that City Both dispute about the Original of the Evil of Sin he assigns it to the Black Prince quitting the Cause affirmed it could have no other Original then from the Evil Nature of the Prince of Darkness The like we find in his second dispute with Felix the Manichaean Saint Austin assigns rightly this to the Free will of man It cannot enter into my head why Mr. Hobs should give this assertion my understanding is too shallow to fathom this depth Nothing farther to be reproved till we come to the 6 page onely this passage may receive a little Censure pag 6 Constantine the great was made by the valor and assistance of the Christian Soldiers sole Emperor He not much regarding the peculiar Providence of God takes nonotice of that great miracle of y e Cross appearing at Noon with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Army of Constantine was inferior to Magnentius his Forces a small number of his Soldiers were Christians it was more the peculiar action of the Arme of Heaven which dissipated the Army of Magnentius and gave the Eagles to Constantine In the latter end of his time their arose a dispute between Alexander the Bishop and Arrius the Presbyter of that City Here the Philosopher hath erred in his Chronology for for the quarrel between them began before the Licinian Persecution in the Tenth of Constantin's who commanded the Empire 37 years Would this was the worst Error This Controversy between the Inhabitants and Souldiers presently became a quarrel and was the cause of much bloodshed in and about the City This so far concerned the Emperors Civil government that he thought it necessary to call a general Council of all the Bishops and other eminent Divines throwout the Roman Empire to meet at the City of Nice Indeed I read in the Time of Constantius the Aarrians prosecuted the Catholicks with the greatest fury imaginable The lamentable Tragedy of which is given us by an Alexandrian Synod in their Letters to Julius Bishop of Rome But that any murders were committed during the Reign of Constantine I do not observe but to lessen the honor of Christian Religion he assigns the calling of that Council to the Peace of the Empire The prime reason was the Establishing the Peace of the Church and the Uniformity in Doctrine which will be manifested he said to the Fathers in his Exhortation to them That they would fall in hand w th the Articles of Faith and whatsoever they should decree therein he would cause to be Observed On which he thus Animadverts This may perhaps seem a great indifferency then would in these Days be approved off I know not the sence of this reflection for what could be more desired by a Council of the Emperor then to assure them that he would ratify those Canons which they decreed cencerning the things they were called for The main of the discourse is concerning his animadversions on this Article
Bishop These were condemned in the Chalcedonian Council I will grant that the Disciples of Eutyches did say If two Natures there would be two hypostases I will say it was an Heretical illation and affirme that the Latine word Persona answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Sence of the Churches both East and West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Substance but Subsistence to which Persona directly answers But saith he in the Nicene Creed there 's no mention of Hypostasis or Hypostatical Union nor of Corporeal nor Incorporeal nor of parts but this was acknowledged by the Fathers in that Council there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which necessarily infers it after a dispute concerning the sense of these words they all agreed in the same Faith and that Hypostasis is as well as Persona entertained by the universal Church not signifying Substantiam as usally but Subsistentiam from the Nicene decree must of nâ—cessity flow the Hypostatical Vnion Tho the word Incorporeal was not used in the Nicene Creed yet it is used in Eusebius his Synodical Episties who styles God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immaterial and Incorporeal as before asserted but invidiously to throw dirt upon the Fathers ' such Points saith he were not necessary to Salvation but set a broach for ostentation of learning or else to dazle men with designe to lead them towards some ends of their own ' By which he charges the most humble persons with pride the most sincere with Hypocrisie and the most unbiass'd with secular aims T is true that it was not judged necessary to Salvation that vulgar persons should know what Hypostasis and Persona intended as appears by that Council held at Alexandria by Athanasius Bishop of that See Eusebius of Vercelles and Lucifer of Calaris Two Western Bishops who after they had contended about these words were united in this Nicene article that Christ was the Eternal Son of God and really God and that it was an Article of the Christian Faith necessary to Salvation What he says concerning St. Cyprian is nothing to my design nor shall I make any remarks upon his discourse of the Usurpation of the Bishop of Rome or take cognizance of what he says of the punishment ordained against Hereticks in the Reign of K. Rich. the 2. and succeding Princes for this is nothing to my purpose my whole designe is to make good the contradiction with which he is charged I must therefore have no regard to any penal statures in Causes Ecclesiastical until the Reign of Queen Elisabeth I charge him with these heretical propositions contrary to the doctrine of the Church of England to whom he is obliged by the laws of the King to be Subject 1. That God hath parts 2. That Christ is not of the same Substance with the Father 3. That the Persons in the sacred Trinity are temporall All which are declared Heretical by the lawes and Church of England But Mr. Hobs would evade the two last Heretical propositions by saying he believes the Doctrine of the Trinity as the Church hath explained it in the Catechisme When the Minister asks the Catecumene what dost thou chiefly lear in these Articles of thy Belief He answers I learn first to believe in God the Father who created me and all the World 2. I God the Son who hath redeemed me and all Mankind 3. I God the Holy-Ghost who hath Sanctified me and all the Elecâ— People of God What is then intended but this thaâ— God in his own person-did create all things in the Person of his Son did redeem Mankind in the person oâ— the Holy Ghost did Sanctifiâ— the Church What clearlie concerning the Divine persons or more consentaneous to the Faith can be said Appendix ad Leviath Cap. 1. On the contrary I will pronounce that nothing is more obscure nor distentaneous to the Faith Tully said properly Ego tres sustineo personas mei Judicis adversarij yet it must be granted that the same word may have divers significations peculiarly in various sciences else the great and famous Northern Constellations may note the greatest Bear in the Muscovian Snowes The Latine Fathers and after them the Schools and Divines take not the word Persona in the same sence that Orators and Philosophers do I believe that Bellarmine did know the meaning of the Latine word persona as well as Mr. Hobs. Let common sence be appealed can the Mystery of the Trinity be explained according to Cicero's use of the word Persona For according to the Church of England in the Athanasian Creed which is part of the Liturgy established by Law and ratified in the 8 Article in which are these words the Three Creeds the Nicene Creed the Athanasian Creed and that commonly called the Apostles Creed ought to be throughly received and believed In the Athanasian the Eternity is not onely of the Essence but of the Persons not as the Father Eternal the Son Eternal and the Holy Ghost Eternal but according to Mr. Hobs the Persons were Temporal i. e. God became a Father when he created the World A Son when he redeemed Mankind and the Holy Ghost when he Sanctifies which is absolutely contrary to the Faith for upon the Impious account of Mr. Hobs the Persons were not eternal by reason the Actions of God in creating the World by which there was the parsonality of the Father and of the Son in redeeming the World and of the Holy Ghost in Sanctifying the Elect People of God were temporal Let this be Queried What Sence is this God redeemed Mankind in the person of his Son Persona mei is Tully himself but Persona Judicis is Tully reprensenting a Judge did God represent another in the redeeming of the World This leads to the making good this Heresy concerning the Incarnation of the Son of God for he utterly denies the eternal Filiation and saith that Christ being the Son of God was an eternal God but as being begotten extraordinarily in time he acknowledgeth that expressly and frequently in the Scriptures Christ is said to be begotten that he was God born of the Father before the World when Christ is said to be begotten t is meant that he was begotten of God himself the Father of the Matter of the Virgin Mat. 1. vers 20. that which was begotten of the Virgin Mary was of the Holy Ghost and should be called the Son of God ' But some perhaps will say that the eternal generation differs from that which was made in the Womb of the Virgin ' To which he thus answers where doth the Holy Scripture or Synod thus distinguish this Question is a certain demonstration that he denys the eternal generation and that he by a strange passion resolves to deny those things which for certain he knows to be true if a stou denyal serves his designe The sacred Scripture in several places is express for the eternal generation
evident by 5 Eliz. Cap. 23 with the significavit to be added to the Writ and in that Significavit 'tis joyn'd that the Excommunication doth proceed upon some cause of some Original matter of Heresy or Error in Religion or Doctrine now received and allowed in the said Church of England whereby it appears that Persons for Heresy might be Imprisoned and so Heresy to become Criminal For it was to be punished by the civil Magistrate with Corporal Mulcts and farther lay a Writ de Heretico comburendo if nothing was declared Heresy why did their lye such a Writ That such a Writ was in force is clear by the annulling of it when this fetal Plot was detected then the Parliament made an Act to Cancel it either it was in force or not if in force the Parliament was Prudent in making it void if not it casts a reproach upon the Two Houses to annul that which was exploded That these Writs were in force is declared and that the Writ de excommunicato capiendo retains its Vigor is evinc'd by the usage of the Kingdome of England As for the Writ de Heretico comburendo it was put in execution in King James his time Legat Wightman were Burnt the one in Smith-field and the other in Litchfield for the Arrian Heresy He saith that they which approve such executions may peradventure know better grounds for them then I do But grounds are very well worthy to be enquired after but he might very well know the just grounds for them He that affirms the Law to be the Sole rule of just and unjust could not be ignorant that by the common Law of England the Writ de Heretico comburendo was valid and thereupon an Heretick might legally be Burnt My Lord Cook part 3. cap. 5. affirms that by the Books of the common Law the King Issuing our his VVrit de Heretico comburendo an Heretick ought to be Burnt That Heresy might be punished by Corporeal and pecumiary Mulcts is clear by the Queens Letters Patents authorized by the 1. Statute of her Reign She did give to the Arch Bishop of Cant. the Bishop of London and divers others any Three or more of them full Power and Authority to reforme redress order correct and amend c. and to have full Power and Authority to order and award to every such offendor by Fine Imprisonment Censure of the Church or otherways or all or any of the said ways Cawdrys Case and in that same case it is resolved by the Judges that the Statute of the First of Queen Elizabeth did not introduce any new Law but declared an ancient one The Title of the Statute being an Act restoring to the Crown the Ancient jurisdiction over the State Ecclesiastical and Spiritual The Sovereign being the Supream head of the Church without whose Authority no person can or ought to exercise any Ecclesiastical jurisdiction or proceed to any Censure it demonstrates that by the Royal Power an Heretick might be punished with a Civil and Corporeal Mulct Farther the Star-Chamber was an ancient Court grounded upon the common Law of England and confirmed by Act of Parliament Which Court took cognizance not onely of Civil Crimes but also of Ecclesiastical and did punish Hereticks by Imprisoning Fineing and Stigmatizeing as appears by the Records of that Court and that famous Instance of Thrask who in the 16. year of King James for spreading of Judaical Heresies he was cited into the Court and being obstinate was sentenced to be set in the Pillory Whipt to the Fleet Fined and Imprisoned all which was executed by which it appears what truth there is in this assertion of Mr. Hobs During the Time the High Commission was in being there was no Statute by which an Heretick might be punished otherwise than by the ordinary Censure of the Church for 't is proved that by the Common Law of England and the Statute Law during the time of the High Commission Hereticks might suffer in their Bodies and Purses hence it follows that Heresy was criminal and he hath not vindicated himself from that contradiction with which he stands charged He farther proceeds ' That no Doctrine could be accounted Heresy unless Commissioners had actually declared and published that what was made Heresy by the Four first general Councils should be Heresie ' but I never heard yet there was any such declaration made either by Proclamation by Recording in Churches or by Printing as is requisite in Penal Laws We have before proved that the High Commission was not the Sole Judges of Heresy That which the Church and Law of England condemns for Heresy is as fully divulged as can be expected The 39. Articles are sufficiently known and those Doctrines which the Four first general Councils received as Orthodox or condemned as Heretical are ratifi'd by the Law and Church of England and sufficiently promulged The Nicene Creed which was completed by the Fourth general Council is read in every Church on Sundaies and Holy daies The Athanasian Creed is to be read at peculiar Festivals both which Creeds as also the Apostles are part of the Liturgy of the Church which is imbodyed into the Laws of the Land and that the opinions which are contrary are made Heretical appears by these Clauses of the Athanasian Creed He therefore that will be saved must thus think of the Trinity Furthermore it is Necessary to Everlasting Salvation that he also believe rightly the Incarnation of our Lord Jesus Christ and this Clause ends the Creed This is the Catholick Faith which except a man believe Faithfully he cannot be saved The Doctrines therefore declared to be Heretical are sufficiently by Printing and Recording in Churches divulged To alleviate his Crime or at least to vindicare himself from Heresie he reflects upon our late sad distractions w ch to me administers matter of horror ' Before arms were taken up saith he the King abolished the High Commission but the Parliament pursued the Rebellion and put down both Episopacy and Monarchy erecting a power by them called a Common wealth by others the Rump which men obeyed not out of Duty but Fear ' those actions were dreadfull and are the fontinels of all those fears which now afflict us The just principles by which Government is formed and established and reasonable laws are enacted deservedly reprove and condemn those actions perpetrated in our late confusions which gave a scandall to our Religion and Nation But how can he cast an odium upon those actions his sentiments justifie Saith he ' there were no humane Laws left in force to restrain any man from Preaching or Writing any Doctrine concerning Religion that he pleased And in this time it was that a book called the Leviathan was writ in defence of the Kings Power Spiritual or Temporal without any word against Episcopacy or against Bishop or against the publick Doctrine of the Church ' To which t is thus Replyed ' the Leviathan was impressed 1651 and come out