faith, and the measures of heresy. Such use as this the conscience can make of the ancient councils; but beyond this, or some such good use as this, the conscience is at no hand obliged to follow their determinations, as the sentence of a competent judge, but as of an authentic witness, when it can appear or be credible, that it can be so, and is so. And this was the very thing that St. Athanasius affirmed of the Nicene council: "Siquidem Nicæna synodus non temere habita est, ut quæ habeat gravissimos usus ut legitimam rationem." The Nicene synod was of great use. They met about the question of Easter and the Arian heresy. "Sed in negotio Paschatis non abhorruerunt ab istiusmodi appendice. Ibi enim placuit ut adderetur, 'Visum est ut omnes obtemperarent. De fide vero non scripserunt, Visum est; sed ad istum modum, 'Credit Catholica ecclesia:' et statim confessio ipsa credendi adjuncta est, ut ostenderent eam non esse novam sententiam, sed apostolicam, et quæ ipsi scripsissent, non esse sua inventa, sed apostolorum documenta:" "But in the matter of Easter" [because it was a ritual, and the circumstance of time, and the unity of order] "they decreed, that every one should obey. But in the matter of faith, they did not write so, that they appointed every one to obey; but in this manner, 'The catholic church believes :' and then they adjoined the confession of faith, to show that the doctrine was not new, but that it was apostolical, it was that which they wrote, but nothing of a later birth." To any other purpose neither the council of Nice nor the council of Ariminum, is of any use or authority; save only it is the sentence of so many men, and is to be received according to the credibility of the men, or the reasonableness of the article.

3. But then let it be considered, to what the authority of a council will amount according to the sentence of most men. The doctors of the church of Rome (a few only excepted) say, that 'a council, if it be not confirmed by the pope, hath no authority.' Upon this account, if they say true, every council is fallible, and therefore no rule or guide of faith: for unless it can be deceived, why should it be submitted to the judgment of the pope? and if it can be deceived, it cannot bind, because it cannot secure the conscience. But the others that are not of the Roman party, say, 'A council is then not q De Synod.

deceived, when it delivers the doctrine of Christ and his apostles, and speaks consonantly to Scriptures: and if a single doctor does so, he is to be believed.' What then? where is the difference? this only is it, that it is more likely a council shall find out the truth, and report the tradition ;and if we be to choose our faith by guess and probability, a council is better than a single doctor, by so much as there are many more than one doctor in it. But this will only serve the turn, till men are willing, or at leisure to inquire : this only excepted; because few men can judge, and most men are ruled by others, all such persons can have nothing better to rule and determine them than a general council: but then it is an argument of reason, and not of authority; it is not because they are bound, but because it is most reasonable in their circumstances.

4. I should here have considered of what authority the writings of the fathers are to the interpretation of Scripture, and the conduct of conscience. But because I find only the same use of them as of other learned men, in all ages of the church, save only in those things, where they are witnesses of the apostolical doctrines, to which they best can give testimony who are the most ancient, and because themselves disclaim any authority in matters of faith, and call to be tried by the word of God ;-I had rather this thing should be read in others than in myself: because it is matter of envy and reproach to tell why they cannot be relied upon; and to add more reputation to that authority, which they have acquired by many intervening causes, by reason, and by unreasonableness, would be matter of danger, and sometimes the causes of error, and very often of a deceitful confidence. But who please, may see this uncertainly disputed, and never concluded to any certainty, by Cajetans on one side, and Melchior Canus on the other. He may also consider the saying of the bishop of Bitontot, that he preferred the sentence of one pope before a thousand Jeromes, and a thousand Austins and Gregories; and that every side declines their arbitration, when they speak against them; by which it appears, that no side supposes themselves to be bound in conscience to follow them.

5. But the best use of them is that which the church of England hath described in one of her ancient canons, that her bishops and priests should teach nothing, "nisi quod ex doctrina Veteris et Novi Testamenti veteres patres et ecclesiæ episcopi collegerint:" "but what the fathers and ancient bishops of the church have gathered out of the doctrine of the Old and New Testament:" which canon gives a very good answer to this inquiry, if we should enter into it. For it declares that the fathers are so far to be followed as they follow Scripture, and that their writings are of great use for the reproof of new doctrines: and certainly if preachers were confined to this measure, possibly we might miss some truths, which now, it may be, we find; but it is certain we should escape very many errors. For the rest I refer my reader to the archbishop of Spalato", to Rivet*, to Daniel Tossanus, to Gregory de Valentia", to bishop Morton, and to Dr. Whitakerb. In this whole affair the conscience is at liberty, and therefore I am here to inquire no further.

RULE XXIII.

Subscription to Articles and Forms of Confession in any particular Church, is wholly of political Consideration.

1. WHEN forms of confession are made, and public articles established, it is of great concernment not only to the reputation of the government, but to the unity and peace of that Christian community, that they be not publicly opposed. To this purpose we find so many subscriptions to the decrees of councils, by princes and prelates, and priests and deacons, by prefects of cities, and governors of countries; it was an instrument of unity and peace, a declaration of their consent, and at no hand to be approved, unless it be in a false article, or with tyranny to consciences, or to maintain a faction.

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But that which the government looks after, is, that no new religions be introduced to the public disturbance; of which the Romans were so impatient, that they put to death a noble lady, "Pomponia Græcina, utpote novæ cujusdam religionis ream," saith Tacitus, "as being guilty of a new religion." Now to prevent this, subscription is invented, that is, an attestation of our consent; which if it be required by the supreme authority, it may be exacted in order to peace and unity; and Tacitus tells that Assidius Merula was degraded from the dignity of a senator, because he refused to subscribe to the laws of Augustus. This is the same case; for subscription serves no other end, but that which is necessary in government. We find in Polydore Virgil, that the ancient kings of England, at their inauguration," silicem tenebant juraturi per Jovem, se religionem et ritus patrios retenturos, hæc verba loquentes, si sciens fallo, tunc me diespiter, salva urbe arceque, bonis omnibus ejiciat;" they swore by Jupiter that they would keep the religion and their country rites; and cursed themselves, if they did not.” This was more than ecclesiastical subscription: for that bound them to it for ever; this only gives witness of our present consent, but according to its design and purpose: for the future, it binds us only to the conservation of peace and amity.

intends in his commanding it; that is, at least, that he who subscribes, does actually approve the articles overwritten; that he does, at that time, believe them to be such, as it is said they are; true, if they only say they are true; useful, if they pretend to usefulness; necessary, if it be affirmed that they are necessary. For if the subscriber believes not this, he, by hypocrisy, serves the ends of public peace and his own preferment.

3. But this whole affair is to be conducted with some wariness, lest there come more evil by it than there can come good. And therefore, although when articles are framed, the sons of the church ought to subscribe them for public peace, in case they do heartily approve them; yet such articles ought not to be made and imposed, unless they of themselves be necessary, and plain by and plain by a divine commandment. And this was the advice of Melancthon f: "Ut sit igitur discordiarum finis, recte facit potestas obligans homines ut obtemperent, quando alioqui parere est necesse ;"-"The supreme power may then command men to subscribe to such articles, which it is necessary that they should believe." But if God have not commanded us to believe them, no human power can command us to profess them.

4. Beyond what is necessary or very useful, unless peace be concerned in the publication of the article and its establishment, it is but weakly and impertinently concerned in the subscription. For if the peace of the church be safe without the article, how can it be concerned in the consent to it and profession of it, excepting only by an accidental and a necessity superinduced by themselves and their own imprudent forwardness, or itch of empire over consciences? If an article be contested publicly, and is grown into parties and factions, and these factions cannot be appeased without decision of the question,-then the conformity is as useful to peace as the sentence and determination were; and then there is nothing else to be considered, but that the article be true, or believed to be so. But to them that are so persuaded, it is necessary they obey, if they be required to subscribe; and the supreme power hath authority to require it, because it is one of their greatest duties, to govern and to rule in peace. But these things can seldom happen thus without our own

f In epist. et consiliis theologicis.