HOBBIUS INVICTO DISPULIT INGENIO.
CONCERNING HERESY,
AND
THE PUNISHMENT THEREOF.
The word heresy is Greek, and signifies a taking of any thing, and particularly the taking of an opinion. After the study of philosophy began in Greece, and the philosophers, disagreeing amongst themselves, had started many questions, not only about things natural, but also moral and civil; because every man took what opinion he pleased, each several opinion was called a heresy; which signified no more than a private opinion, without reference to truth or falsehood. The beginners of these heresies were chiefly Pythagoras, Plato, Aristotle, Epicurus, Zeno; men, who as they held many errors, so also found they out many true and useful doctrines, in all kinds of learning: and for that cause were well esteemed of by the greatest personages of their own times; and so also were some few of their followers.
But the rest, ignorant men, and very often needy knaves, having learned by heart the opinions of these admired philosophers, and pretending to take after them, made use thereof to get their living by the teaching of rich men’s children that happened to be in love with those great names: though by their impertinent discourse, sordid and ridiculous manners, they were generally despised, of what sect or heresy soever; whether they were Pythagoreans; or Academics, followers of Plato; or Peripatetics, followers of Aristotle; Epicureans; or Stoics, followers of Zeno. For these were the names of heresies, or, as the Latins call them, sects, a sequendo, so much talked of from after the time of Alexander till this present day, and that have perpetually troubled or deceived the people with whom they lived, and were never more numerous than in the time of the primitive church.
The heresy of Aristotle, by the revolutions of time, has had the good fortune to be predominant over the rest. However, originally the name of heresy was no disgrace, nor the word heretic at all in use: though the several sects, especially the Epicureans and the Stoics, hated one another; and the Stoics, being the fiercer men, used to revile those that differed from them, with the most despiteful words they could invent.
It cannot be doubted, but that, by the preaching of the apostles and disciples of Christ, in Greece and other parts of the Roman empire full of these philosophers, many thousands of men were converted to the Christian faith, some really, and some feignedly, for factious ends, or for need; for Christians lived then in common, and were charitable. And because most of these philosophers had better skill in disputing and oratory than the common people, and thereby were better qualified both to defend and propagate the Gospel, there is no doubt, I say, but most of the pastors of the primitive church were for that reason chosen out of the number of these philosophers; who retaining still many doctrines which they had taken up on the authority of their former masters, whom they had in reverence, endeavoured many of them to draw the Scriptures every one to his own heresy. And thus at first entered heresy into the church of Christ. Yet these men were all of them Christians; as they were, when they were first baptized. Nor did they deny the authority of those writings which were left them by the Apostles and Evangelists, though they interpreted them, many times, with a bias to their former philosophy. And this dissention amongst themselves, was a great scandal to the unbelievers, and which not only obstructed the way of the Gospel, but also drew scorn and greater persecution upon the church.
For remedy whereof, the chief pastors of churches did use, at the rising of any new opinion, to assemble themselves for the examining and determining of the same. Wherein, if the author of the opinion were convinced of his error, and subscribed to the sentence of the church assembled, then all was well again: but if he still persisted in it, they laid him aside, and considered him but as an heathen man; which to an unfeigned Christian, was a great ignominy, and of force to make him consider better of his own doctrine; and sometimes brought him to the acknowledgment of the truth. But other punishment they could inflict none; that being a right appropriated to the civil power. So that all the punishment the church could inflict, was only ignominy; and that among the faithful, consisting in this, that his company was by all the godly avoided, and he himself branded with the name of heretic, in opposition to the whole church, that condemned his doctrine. So that catholic and heretic were terms relative; and here it was that heretic came to be a name, and a name of disgrace, both together.