slaved, not indeed, as formerly, under the divine law, but, what is worst of all, under the law of man, or to speak more truly, under a barbarous tyranny. But I do not expect from candid and judicious readers a conduct so unworthy of them,-that like certain unjust and foolish men, they should stamp with the invidious name of heretic or heresy whatever appears to them to differ from the received opinions, without trying the doctrine by a comparison with Scripture testimonies.* According to their notions, to have branded any one at random with this opprobrious mark, is to have refuted him without any trouble, by a single word. By the simple imputation of the name of heretic, they think that they have despatched their man at one blow. To men of this kind I answer, that in the time of the apostles, ere the New Testament was written, when ever the charge

'But we shall not carry it thus; another Greek apparition stands in our way, Heresy and Heretic; in like manner also railed at to the people as in a tongue unknown........In apostolic time, therefore, ere the Scripture was written, heresy was a doctrine maintained against the doctrine by them delivered; which in these times can be no otherwise defined than a doctrine maintained against the light, which we now only have, of the Scripture.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 325. And again, in The Reason of Church-Government urged against Prelaty. 'As for those terrible names of sectaries and schismatics, which ye have got together, we know your manner of fight, when the quiver of your arguments, which is ever thin, and weakly stored, after the first brunt is quite empty, your course is to betake ye to your other quiver of slander, wherein lies your best archery. And whom you could not move by sophistical arguing, them you think to confute by scandalous misnaming; thereby inciting the blinder sort of people to mislike and deride sound doctrine and good Christianity, under two or three vile and hateful terms.' I. 104.

of heresy was applied as a term of reproach, that alone was considered as heresy which was at variance with their doctrine orally delivered,—and that those only were looked upon as heretics, who according to Rom. xvi. 17, 18. caused divisions and offences contrary to the doctrine' of the apostles.....' serving not our Lord Jesus Christ, but their own belly.' By parity of reasoning therefore, since the compilation of the New Testament, I maintain that nothing but what is in contradiction to it can properly be called heresy.

For my own part, I adhere to the Holy Scriptures alone-I follow no other heresy or sect. I had not even read any of the works of heretics, so called, when the mistakes of those who are reckoned for orthodox,* and their incautious handling of Scripture, first taught me to agree with their opponents whenever those opponents agreed with Scripture. If this be heresy, I confess with St. Paul, Acts xxiv. 14. that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and the prophets'—to which I add, whatever is written in the New Testament. Any other judges or chief interpreters of the Christian belief, together with all implicit faith, as it is called,

*Yea those that are reckoned for orthodox, began to make sad and shameful rents in the Church about the trivial celebration of feasts,' &c. Of Reformation in England. Prose Works, I. 15.

I, in common with the whole Protestant Church, refuse to recognize.*

For the rest, brethren, cultivate truth with brotherly love. Judge of my present undertaking according to the admonishing of the Spirit of God—and neither adopt my sentiments, nor reject them, unless every doubt has been removed from your belief by the clear testimony of revelation. Finally, live in the faith of our Lord and Saviour Jesus Christ. well.

Fare

* With good and religious reason, therefore, all Protestant Churches with one consent, and particularly the Church of England in her thirty-nine Articles, Artic 6th. 19th. 20th. 21st. and elsewhere, maintain these two points, as the main principles of true religion; that the rule of true religion is the word of God only: and that this faith ought not to be an implicit faith, that is, to believe, though as the Church believes, against or without express authority of Scripture' Of true Religion, &c. Prose Works, IV. 260. And again, in the same treatise-This is the direct way to bring in that papistical implicit faith, which we all disclaim.' IV. 268.

A

POSTHUMOUS TREATISE

ON THE

CHRISTIAN DOCTRINE,

COMPILED FROM THE HOLY SCRIPTURES ALONE:

IN TWO BOOKS:

BY

JOHN MILTON.

BOOK I.

CHAPTER I.

OF THE CHRISTIAN DOCTRINE, AND THE NUMBER OF ITS

DIVISIONS.

THE Christian Doctrine is that divine revelation disclosed to all ages by Christ (though he was not known under that name in the beginning) concerning the nature and worship of the Deity, for the promotion of the glory of God, and the salvation of mankind.

It is not unreasonable to assume that Christians believe in the Scriptures whence this doctrine is derived but the authority of those Scriptures will be examined in the proper place.

Christ. Matt. xi. 27. neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.' John i. 4. in him was life, and the life was the light of men.' v. 9. that was

6

the true light which lighteth every man that cometh into the world.' 1 Pet. iii. 19. by which also he went and preached unto the spirits in prison.'

Under the definition of Christ are also comprehended Moses and the Prophets, who were his forerunners, and the Apostles whom he sent Gal. iii. 24. the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.' Heb. xiii. 8. Jesus Christ, the same yesterday, to-day, and for ever.' Col. ii. 17. which are a shadow of things to come: but the body is of Christ.'

1 Pet. i. 10, 11. who prophesied of the grace that should come unto you searching what, or what manner of time the Spirit of Christ which was in them did signify.' Rom. i. 1. Paul, a servant of Jesus Christ' in which manner he begins nearly all the rest of his epistles. 1 Cor. iv. 1. let a man so account of us, as of the ministers of Christ.'

Divine Revelation. Isai. li. 4. a law shall proceed from me.' Matt. xvi. 17. flesh and blood hath not revealed it unto thee, but my Father which is in heaven.' John vi. 46. they shall be all taught of God.' ix. 29. we know that God spake unto Moses.' Gal. i. 11, 12. the gospel which was preached of me is not after man; for I neither received it of man.' 1 Thess. iv. 9. 'ye your

selves are taught of God.'

This doctrine, therefore, is to be obtained, not from the schools of the philosophers, nor from the laws of man, but from the Holy Scriptures alone, under the guidance of the Holy Spirit. 2 Tim. i. - 14.that good thing which was committed unto