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diff --git a/41421.txt b/41421.txt deleted file mode 100644 index c4cb746..0000000 --- a/41421.txt +++ /dev/null @@ -1,2726 +0,0 @@ -Project Gutenberg's The Protestants Plea for a Socinian, by Abraham Woodhead - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Protestants Plea for a Socinian - Justifying His Doctrine from Being Opposite to Scripture - or Church Authority; and Him from Being Guilty of Heresie, - or Schism - -Author: Abraham Woodhead - -Release Date: November 21, 2012 [EBook #41421] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK PROTESTANTS PLEA FOR SOCINIAN *** - - - - -Produced by Colin Bell, Chris Pinfield, Joseph Cooper and -the Online Distributed Proofreading Team at -http://www.pgdp.net - - - - - - Transcriber's Note: - - The text is divided into 5 "Conferences" and 41 sections. - - Marginal notes indicating the start of individual sections have been - converted into section headings. Other notes have been numbered and - moved to the end of each Conference. They often refer to the following - (rather than preceding) passage, and if so are positioned accordingly. - The locations of the marker for Note 13, and of the start of Section - 8, are unclear: they have been inserted in accordance with the sense - of the text. - - Other markers that do not correspond to marginal notes have been - removed. The "*" that are retained in sections 11, 13 and 18 do not - indicate marginal notes, but instead function as bullet points. - - Variations in spelling have been retained with the exception of the - following: - - Conference 1 Summary: "byass'd" changed to "bypass'd". - - Conference 2 Section 17: "be-belief" changed to "belief" and - "absolure" to "absolute". - - Conference 5 Section 36 "enent" changed to "tenent"; Section 37 - "Athenasian" changed to "Athanasian". - - Obscured text has been transcribed as follows: - - Conference 1 Section 8: "?her" transcribed as "Luther". - - Conference 3 Section 18: the sentence beginning "But if it be said" - has been reconstructed from the work cited. - - Conference 5 Section 30: the phrases "not-conforming to" and "As to - Charity" have been reconstructed. - - At the beginning of Conference 1 a brace, extending over several - lines, has been replaced by a column of individual braces. - - Italics are indicated by _underscores_ and Greek by +plus signs+. - When a word in italics is followed by "'s" the latter may or may not - be italicised. This inconsistency has been retained. Inconsistent - hyphenation has also been retained. - - The Text has been corrected in accordance with the Errata section. - Mismatched brackets and parentheses have been removed and apparent - punctuation errors corrected. - - - - - THE - Protestants Plea - FOR A SOCINIAN: - - Justifying His Doctrine from being opposite to - SCRIPTURE OR CHURCH-AUTHORITY; - - And Him from being Guilty of - HERESIE, or SCHISM. - - In Five Conferences. - - Publish'd with Allowance. - - _LONDON_, - Printed by _Henry Hills_, Printer to the King's Most - Excellent Majesty for His Houshold and Chappel. 1686. - - - - - THE - First Conference. - -The _Socinian's_ Protestant-Plea for his not holding any thing -contrary to the _Holy Scriptures_. - - - 1. _That he believes all contained in the Scriptures to be God's - Word; and therefore implicitly believes those truths, against which - he errs._ Sec.. 2. - - 2. _That also he useth his best endeavor to find the true sense of - Scriptures: and, that more is not required of him from God for his - Faith or Salvation, than doing his best endeavour for attaining - it._ Sec.. 3. - - 3. _That, as for an explicite Faith required of some points - necessary, he is sufficiently assured, that this point concerning - the Son's Consubstantiality with the Father, as to the affirmative, - is not so from the Protestant's affirming all necessaries to be - clear in Scripture, even to the unlearned; which this, in the - affirmative, is not to him._ Sec.. 4. - - 4. _That several express, and plain Scriptures do perswade him, - that the negative (if either) is necessary to be believed; and that - from the clearness of Scriptures, he hath as much certainty in this - point, as Protestants can have from them in some other, held - against the common expressions of the former times of the - Church._ Sec.. 6, 8. - - 5. _That, for the right understanding of Scriptures, either he may - be certain of a just industry used; or else, that Protestants, in - asserting that the Scriptures are plain only to the industrious; - and then, that none are certain, when they have used a just - industry, thus must still remain also uncertain in their Faith; as - not knowing, whether some defect in this their industry causeth - them not to mistake the Scriptures._ - - 6. _Lastly; That none have used more diligence in the search of - Scripture, than the_ Socinians, _as appears by their Writings, - addicting themselves wholly to this Word of God, and not suffering - themselves to be any way bypass'd by any other humane, either - modern, or ancient Authority._ Sec.. 9. - - {Where, _The_ Protestant's, _and_ Socinian's _pretended_ - {_Certainty of the sense of Scripture apprehended by them,_ - Digress. {_and made the ground of their Faith against the sense of_ - {_the same Scripture declared by the major part of the_ - {_Church is examined_. Sec.. 9. - - -Sec.. 1. - -To shew the invalidity of such a Guide as Protestants have framed to -themselves for preserving the true Faith, and suppressing Heresies, -hath for several years been the Subject of divers Modern Pens: But, -because Instances and Examples, seem to some, more weighty and -convincing, it is thought fit (the more to awaken, and the better to -satisfie him) here to let the Reader see what Apology a _Socinian_ -(who tho' denying the Trinity, and our Saviors Deity, yet, most -zealously urges Scripture, and its plainness in all necessaries, as if -it justified his own Errors; or that he Erred only in matters not -necessary) upon the Protestant Principles may return for himself to a -Protestant endeavouring to reduce him to the true Faith and the -_Nicene_ Creed; and using any of these five Motives thereto, _viz._ -The Testimony of 1. Scripture. 2. Catholic-Church-Authority. 3. -Councils, with the Danger and Guilt of 4. Heresie, and 5. Schism. Not -intending hereby to equal all Protestant Opinions with the _Socinian_; -but inferring that these Pleas as relating to these Motives will as -rationally justifie the _Socinian_ as the Protestant. - -For, suppose a Protestant, first, concerning the _Scriptures_, -question a _Socinian_ in this manner. - -_Prot._ Why do you, to the great danger of your soul, and salvation, -not believe, _God the Son to be of one, and the same essence, and -substance with God the Father_, it being so principal an Article of -the _Christian_ Faith, delivered in the _Holy Scriptures_? - -_Soc._ To give you a satisfactory account of this matter. I do -believe, with other Christians, that the Scriptures are the Word of -God; and, with other Protestants, that they are a perfect _Rule_ of my -faith. - - -Sec.. 2. - -_Prot._ But, this secures you not, unless you believe according to -this _Rule_; which in this point, you do not. - -_Soc._ However I believe in this point; truly, or falsly; I am secure -that my Faith is entire, as to all _necessary_ points of Faith. - -_Prot._ How so? - -_Soc._ Because, as M. _Chillingworth_ saith[1]--_He that believes all -that is in the_ Bible, _all that is in the_ Scriptures (_as I do_) -_believes all that is_ necessary _there_. - -_Prot._ This must needs be true: but mean while, if there be either -some part of Scripture not known at all by you; or the true sense of -some part of that you know (for, _the Scripture_, as that Author -notes[2], _is not so much the words, as the sense_) be mistaken by -you, how can you say, you believe all the Scriptures? For, when you -say, you believe all the Scripture, you mean only this: that you -believe, that, whatsoever is the _true sense_ thereof, that is _God's -Word_; and most certainly true: which belief of yours doth very well -consist with your not believing, or also your believing the contrary -to the _true sense_ thereof: and then you, not believing the true -sense of some part of it at least, may also not believe the true sense -of something _necessary_ there; which is quite contrary to your -conclusion here. - - -Sec.. 3. - -_Soc._ [3]----_I believe, that that sense of them which God intendeth -whatsoever it is, is certainly true; And thus I believe implicitely -even those very truths, against which I err._ Next: [4]----_I do my_ -best endeavour _to believe Scripture in the true sense thereof. By my -best endeavour I mean_[5], _such a measure of industry, as humane -prudence, and ordinary discretion_ (_my abilities, and opportunities, -my distractions, and hindrances, and all other things considered_) -_shall advise me unto in a matter of such consequence._ Of _using_ -which _endeavour_ also, I conceive, I may be sufficiently certain: -[for otherwise, I can have no certainty of any thing I believe from -this compleat Rule of Scriptures; this due endeavor being the -condition, which Protestants require, that I shall not be, as to all -necessaries, deceived in the sense of Scripture.] Now, being conscious -to my self of such a right endeavor used: [6]----_For me, to believe, -further, this or that to be the true sense of some Scriptures; or to -believe the true sense of them, and to avoid the false, is not -necessary, either to my faith or salvation. For, if God would have had -his meaning in these places certainly known, how could it stand with -his wisdom, to be so wanting to his own will and end, as to speak -obscurely? Or how can it consist with his justice to require of men to -know certainly the meaning of those words which he himself hath not -revealed?_ [7]----_For my error or ignorance in what is not plainly -contained in Scripture, after my best endeavour used; to say that God -will damn me for such errors, who am a lover of him, and lover of -truth, is to rob man of his comfort, and God of his goodness; is to -make man desperate, and God a Tyrant._ - - -Sec.. 4. - -_Prot._ But this defence will no way serve your turn for all points of -Faith revealed in Scripture: for you ought to have of some points an -_express_ and _explicite_ Faith. - -_Soc._ Of what points? - -_Prot._ Of all those that are _fundamental_ and _necessary_. - -_Soc._ Then if this point of _Consubstantiality of the Son with God -the Father_ be none of the _Fundamentals_, and necessaries, wherein I -am to have a right and an explicite Faith, the account I have given -you already, I hope, is satisfactory. - - -Sec.. 5. - -But next: I am secure, that this point, which is the subject of our -discourse, at least in the affirmative thereof, is no fundamental; -for, according to the Protestant principles [8]----_The Scripture is a -Rule, as sufficiently perfect, so sufficiently intelligible in things -necessary, to all that have understanding; whether learned, or -unlearned. Neither is any thing necessary to be believed, but what is -plainly revealed: for to say, that when a place of Scripture by reason -of ambiguous terms lies indifferent between divers senses, whereof one -is true, and the other false, that God obligeth men under pain of -damnation not to mistake through error, and humane frailty, is to make -God a Tyrant, and to say that he requires of us certainty to attain -that end, for the attaining whereof we have no certain means. In -fine,_ [9] _where Scriptures are plain, as they are in necessaries, -they need no infallible Interpreter, no further explanation_ [to me]; -_and where they are not plain, there if I, using diligence to find the -truth, do yet miss of it, and fall into Error, there is no danger in -it._ - -_Prot._ True. Such necessary points are clear to the unlearned, using -a due Industry, void of a contrary interest, _&c._ - -_Soc._ And in such industry I may be assured, I have not been -deficient, having bestowed much study on this matter, read the -Controversie on both sides; compared Texts, _&c._ (as also appears in -the diligent writings of others of my perswasion); and after all this, -the sense of Scripture also, which I embrace, (a sense, you know, -decried and persecuted by most Christians) is very contrary to all my -secular relations, interest, and profit. - - -Sec.. 6. - -Now, after all this search I have used, I am so far satisfied, that -this point, on the affirmative side, is not clear, and evident in -Scripture (and therefore no Fundamental) that I can produce most clear -and evident places out of the Scriptures (if a man can be certain of -any thing from the perspicuity of its Expressions) that the contrary -of it is so. - -[See _Crellius_ in the Preface to his Book _De uno Deo Patre_,----_Haec -de uno Deo Patre sententia_ plurimis, _ac_ clarissimis _sacrarum -literarum testimoniis nititur_----Evidens _sententiae veritas, & -rationum_ firmissimarum _e sacris literis sponte subnascentium_ -multitudo, _ingenii nostri tenuitatem sublevat, &c._----_Argumenta, -quae ex sacris literis deprompsimus, per se_ plana _sunt, ac_ facilia -_adeo quidem, ut eorum vim declinare alia ratione non possint -adversarii, quam ut a verborum simplicitate tum ipsi deflectant, tum -nos abducere conentur._ And see the particular places of Scripture -which they urge (where, as to the expression, and other Texts being -laid aside, that seems to be said, as it were _totidem verbis_, which -the Socinians maintain), _Joh._ 14. 28. 17. 3. _Ep._ 1 _Cor._ 8. -6.----_Col._ 1. 15. _& Rev._ 3. 14. I set not down this to countenance -their Cause, but to shew their Confidence.] - - -Sec.. 7. - -_Prot._ O strange Presumption! And is not your judgment, then, liable -to mistake in the true sense of these Scriptures, because you strongly -persuade your self, they are most evident on your side? - -_Soc._ 'Tis true, that I may _mistake_ in the sense of _some_ -Scripture; but it follows not from hence, that I can be _certain_ of -the sense of _no_ Scriptures. To answer you in the words of Mr. -_Chillingworth_[10]----_Tho' I pretend not to certain means in -interpreting all Scripture, particularly such places as are obscure -and ambiguous; yet this methinks should be no impediment, but that we -may have certain means of not erring in, and about the sense of those -places which are so plain and clear, that they need no Interpreters; -and in such this my Faith is contained. If you ask me, how I can be -sure, that I know the true meaning of these places? I ask you again; -Can you be sure you understand what I, or any man else saith; They -that heard our Saviour and the Apostles Preach, can they have -sufficient assurance that they understood at any time what they would -have them do? If not, to what end did they hear them? If they could, -why may not I be as well assured, that I understand sufficiently, what -I conceive plain in their Writings?_ Again; I pray tell me, whether do -you certainly know the sense of these Scriptures, for the evidence of -which you separated from the Church that was before _Luther_, -requiring conformity to the contrary Doctrines, as a condition of her -Communion? _If you do, then give us leave to have the same means, and -the same abilities to know other plain places, which you have to know -these. For if all the Scripture be obscure, how can you know the sense -of these places? If some places of it be plain, why should I stay -here?_----[11] _If you ask, seeing I may possibly err, how can I be -assured I do not? I ask you again, seeing your eyesight may deceive -you, how can you be sure you see the Sun, when you do see it?_ [12] _A -Judge may possibly err in Judgment, can he therefore never have -assurance that he hath judged rightly? a Traveller may possibly -mistake his way; must I therefore be doubtful whether I am in the -right way from my Hall to my Chamber? Or can our_ London _Carrier have -no certainty in the middle of the day, when he is sober, and in his -wits, that he is in his way to_ London?[13]--_This I am certain of, -that God will not require of me a certainly unerring belief, unless he -had given me a certain means to avoid error, and if I use those which -I have, will never require of me, that I use that which I have -not_[14].----This is Mr. _Chillingworth_'s solid Plea, against the -Papist's grand Objection, for the proving an uncertainty in the -Protestant's Faith upon any their pretence of _evident_ Scripture. - - -Sect. 8. - -_Prot._ But the Scriptures, which you urge against _the Son's being -the same one only God with God the Father_, carry not the same -evidence and clearness, as those Scriptures do, whereon Protestants -build the certainty of their Faith against the Papists, or against the -common Church-Doctrines that were before _Luther_. - -_Soc._ That say the Papists of your plain Scriptures, which you of -mine: I pray, what can be said more plain, or in what point, in your -Opinion, more fundamental (wherein we contend Scripture is most clear, -even to the unlearned), than this, in _Joh._ 17. 3.--_Ut cognoscant -te_ [Pater] _solum verum Deum; &, quem misisti, Jesum Christum_--And, -1 _Cor._ 8. 6. _Unus Deus, Pater; & unus Dominus, Jesus._ And, _Eph._ -4. _ver._ 5. _Unus est Dominus_, [i. e. _Jesus_;] and then, _ver._ 6. -_Unus est Deus, & Pater omnium_--And, _Joh._ 14. 1. _Creditis in Deum, -& in me credite_----And _v._ 28. _Pater meus major me est._ I say, -what more clear for proving the Father his being the _true, most high_ -God, and excluding the other Persons [the _Son_, or the _Holy Ghost_] -from being the very same God? - -_Prot._ And 1. what more clear, on the other side, than these Texts, -_Rom._ 9. 5. _Of whom, as concerning the flesh, Christ came, who is -over all, God blessed for ever_----And, _Tit._ 2. 13. _The glorious -appearing of the great God, and our Saviour Jesus Christ._ -And [15]--_we are in him that is true, even in his Son Jesus Christ. -This is the true God and eternal life_, spoken by St. _John_, the -great vindicator, against _Ebion_, _Cerinthus_, _Carpocrates_ and -other, in his time, opposers of our Lord's Divinity[16]----And _Apoc._ -1. 8. compared with 1. 17.----_I am_ Alpha _and_ Omega, _the beginning -and the ending, which is, and which was, and which is to come, the -Almighty_? I say, what more clear than these Texts, for shewing the -_true Deity_ of Christ? 2. And then, how many other clear Texts are -there, asserting the _Eternity_ of our Lord; that he is nothing made -or created, but pre-existent before the constitution of the World; -equal with God; and that Heaven, and Earth, and all things were made -by him, that were made; and that he descended from Heaven from his -Father, when he took our nature upon him? See _Joh._ 1. 1. &c.--3. 13. -_Heb._ 1. 2, 3, 10 &c.--_Joh._ 17. 5, 24.--_Phil._ 2. 6.--_Joh._ 6. -38.----16. 28.----1. _Tim._ 3. 16.--_Heb._ 2. 14. And 3. then, his -_Deity_ and _Eternity_ thus cleared, his Deity can be no other, than, -in the total essence thereof, numerically the same with that of God -the Father. For, those of your own Sect, together with the whole -Christian world, do acknowledge, 1. That there is but one numerical -most high God, an inseparable attribute of whom is his Creating of the -world, and preexistence before it. And again; 2. That the substance or -essence of this most high God, is not any way divisible, partible or -multipliable; so that, _Si Christus ex Dei substantia generatus fuit, -tota ei Patris substantia, eadem numero, communicata fuit._ See -_Volkel. de vera Rel. l._ 5. _c._ 12. upon which consequence well -discerned, your predecessors were constrained to desert Arianism, or -semi-Arianism, and to take in other respects a more desperate way, of -denying any pre-existence of our Lord before his Incarnation: To -return then to our business. All Scripture being equally true; you -know, no Text thereof can be pronounced clear in such a sense, which -others, as clear contradict. The non-consideration of which by the -passionate or unlearned, is the mother of all errors. The Texts -therefore that you produce here so manifest on your side, that they -may not contradict many more others as clear against you, are to be -understood to speak of our Lord only according to his _Incarnation_, -_Messias_ and _Mediatorship_, in which he hath an inferiority to the -Father and is our _Lord_, by a special Redemption with his blood, in -another manner, than He together with his Father, in the same essence, -is the one true God. - -_Soc._ All the Texts you have mentioned have been diligently -considered, and answered by our party. - -_Prot._ And your Answers are new, forced, absurd, as may clearly -appear to any rational and indifferent person perusing _Volkelius_ l. -5. from the 10. to the 14. Chapter. But to omit this dispute, as now -beside my purpose. If your sense of the Scriptures, you have urged, be -so manifest and clear, as you pretend; how comes so great a part of -the Christian world (doubtless rational men), in the sense of these -very Scriptures so much to differ from you? Therefore here I cannot -but still suppose in you the defect of a _due industry_, well -comparing these Scriptures, and void of pride, passion, and other -interest. - -_Soc._ And I return the like question to you. If, on the clearness of -the express sense of these Scriptures, I cannot infallibly ground my -faith, against many other rational men contradicting; on what -plainness of the sense of any other Scripture is it, that Protestants -can ground theirs against a contrary sense given by the learned; by -several Councils; by the whole Church of some ages, as they do; not -promising to the Councils, even to the four first, an absolute, but -conditional assent, _viz._ only so far, as their Decrees agree with -these clear Scriptures? If neither the plain words of Scripture can -afford a sufficient certainty to me in this matter, which Scriptures, -you say, in fundamentals are to all perspicuous (and such do many deem -this point); nor I can have a sufficient assurance of using an unbiast -industry in the understanding of these Scriptures, and also in the -comparing them with others, in which I am conscious to my self of no -neglect, I see no sufficient ground of my presuming to understand any -other part of Scripture; and then, wherein can lye the assurance of a -Protestant's Faith, for his not erring in _Fundamentals_ at least? -Bishop _Lany_ tells me,[17] _That when we have certain knowledge of a -thing, we may safely learn from the Schools,_ viz. _Ubi non est -formido contrarii; that after diligent search and inquiry when there -remains no scruple, doubt, and fear of the contrary, when the -understanding is fixt, we are said to be certain--And that they who -will say it, and do think so too, may safely be absolved from the -guilt of disobedience._ - -_Prot._ [18]_You have a judgment of discretion I grant, and may -Interpret Scripture for your self: without the use of which Judgment -you cannot serve God with a reasonable service, who are also to give -account of your self, and are to be saved by your own Faith, and do -perish upon your own score._----[19]_None may usurp that royal -prerogative of Heaven in prescribing infallibly in matters questioned, -but leave all to judge according to the Pandects of the Divine Laws, -because each Member of this Society is bound to take care of his Soul, -and of all things that tend thereto_----[20]_In matters of Religion, -when the question is, whether any man be a fit judge, and chooser for -himself, we suppose men honest, and such as understand the difference -between a moment and eternity. And then I suppose that all the -necessary points in Religion are plain and easie, and consequently -every man in this case to be a compleat Judge for himself, because it -concerns himself to Judge aright, as much as eternal happiness is -worth: and if through his own default he Judge amiss, he alone shall -suffer for it._ To God's righteous Judgment therefore I must finally -remit you. At your own peril be it. This, of the Socinian's Plea -concerning the Scripture on his side. - - -Sec.. 9. - -Where the self-clearness of the sense of Scriptures, not mistakable in -Fundamentals, or necessaries, upon a due industry used (of which also -rightly used, men may be sufficiently assured,) being made the ground, -as you see, of the Protestants and Socinians Faith, before these two -proceed to any further conference, give me leave, to interpose a word -between them, concerning this certainty so much spoken of, and -presumed on. - - -Sec.. 10. - -And here first, from this way, lately taken by many Protestants, there -seems to be something necessarily consequent, which I suppose they -will by no means allow, _viz._ That instead of the Roman Church her -setting up some men, (the Church Governors,) as infallible in -necessaries, here is set up by them every Christian, if he will, both -infallible in all necessaries; and certain that he is so. For the -Scripture they affirm most clear in all necessaries to all using a due -industry, and of this due industry they also affirm, men may be -certain, that they have used it; being not all, _possible_, endeavour, -but such a measure thereof _as ordinary discretion_, &c. _adviseth -to_. (See Mr. _Chillingworth_, p. 19.) And next, from this affirmed, -that every one may be so certain in all Fundamentals, it must be -maintained also, that their spiritual Guides, in a conjunction of -them, nay more, every single Prelate, or Presbyter, if they are not, -yet may be, an infallible Guide to the people in all Points necessary. -And therefore M. _Chillingworth_ freely speaks to this purpose[21]----_That -these also may be both in Fundamentals, and also in some points -unfundamental, both certain of the infallibility of their Rule, and -that they do manifestly proceed according to it: and then, in what -they are certain that they cannot be mistaken, they may_ (saith -he[22]) _lawfully decide the controversies about them, and without -rashness propose their decrees, as_ certain, divine _Revelations: and -excommunicate or anathematize any man persisting in the contrary -error._ And there seems reason in such _Anathema_; because all others -either do or may know the truth of the same decrees by the same -certain means, as these Governors do. Now then; what certainty the -Guides of a particular Church may have, I hope may also those of the -Church Catholick: and then, obedience being yielded to these by all -their inferiors, this will restore all things to their right course. -All this follows upon certainty, 1. That Scriptures are plain in -Fundamentals; And 2. That due industry is used to understand them. -But, if you should deny that men can have a _certainty_ of their -industry _rightly used_; then again, is all the fair security these -men promise their followers of their not erring in necessaries quite -vanished. - -But now, to pass from this consequence, (to which I know not what can -be said), and to enquire a little after the true grounds of our -certainty in any thing, which is here so much pretended. - -1. It cannot be denyed, that he that doth err in one thing, may be -certain, that he doth not err in some other; because he may have -sufficient ground and means for his not erring in one thing, which he -hath not in another. Nor again denied, that he, who possibly may err, -yet in the same thing may be certain, that he doth not err, if not -neglecting some means, which he knows will certainly keep him from -error. - - -Sec.. 11. - -2. But notwithstanding these: This seems also necessary to be granted -on the other side (and is so by learned Protestants,) That in what -kind of knowledge soever it be (whether of our _Sense_ or _Reason_, in -whatever _Art_ or _Science_) one can never _rightly_ assure himself -concerning his own knowledge, that he is certain of any thing for a -_truth_, which all, or most others of the same or better abilities for -their cognoscitive faculties, in all the same external means, or -grounds of the knowledge thereof, do pronounce an _error_. Not, as if -truth were not so, though all the World oppose it; nor had certain -grounds to be proved so, though all the World should deny them; but -because the true knowledge of it, and them, cannot possibly appear to -one mans intellect, and, _omnibus paribus_, not to others. Now for any -disparity, as to defect, whether in the _instrument_, or in the -_means_ of knowledge, there, where all or most differ from me, it -seems a strange pride not to imagine this defect in my self, rather -than them; especially, * whenas, all the grounds of my Science are -communicated to them; and * whenas, for my own mistakes, I cannot know -exactly the extent of supernatural delusions. I say, be this in what -knowledge we please; in that of sense, _seeing_, _hearing_, -_numbring_, or in any of Mr. _Chillingworth's_ former instances -mentioned, Sec.. 7. So, I can never rationally assure my self of what I -see, when men, as well or better sighted, and all external -circumstances for any thing I know being the same, see no such matter. -And this is the Rule also proposed by learned Protestants to keep -every Fanatick from pleading certainty in his own conceit. See -Arch-Bishop _Laud_ (Sec.. 33. Consid. 5. n. 1.)----and _Hooker_ (Preface -Sec.. 6.) their designing of a clear evidence, or demonstrative argument, -_viz._ _Such as proposed to_ any man, _and understood, the mind cannot -chuse but inwardly assent to it_; and therefore, surely, proposed to -many men, the mind of the most cannot dissent from it. - - -Sec.. 12. - -Consequently, in the Scripture; abstracting from the inward operations -of God's Holy Spirit, and any external infallible Guide, (which -infallible Guide Scripture it self cannot be to _two_ men delivering a -contrary sense thereof:) I see not from whence any certainty can arise -to particular persons, for so many Texts or places thereof, concerning -the sense of which, the most, or the most learned, or their Superiors, -to whom also all their motives or arguments are represented, do differ -from them. From the plainness of the expression or Grammatical -construction of the words, such certainty cannot arise; unless no term -thereof can possibly be distinguished, or taken in a diverse or -unliteral sense; but, if it cannot be so taken, then all Expositors -must needs agree in one and the same sense. For Example, For the -_Literal_ and _Grammatical_ sense, what Text Plainer than [_Hoc est -corpus meum_]? and yet Protestants understand it otherwise. Very -deficient therefore seemeth that answer of Mr. _Chillingworth's_ to -_F. Knot_[23], urging, _That the first Reformers ought to have -doubted, whether their opinions were certain,--Which is to say_ -(answers he), _that they ought to have doubted of the certainty of -Scripture; which_ in formal and express terms, _contains many of -their opinions_ [whenas the greater world of Catholicks sees no such -matter.] Besides, as there is no term almost in any sentence, but is -capable of several acceptions; so, since no falshood, no discord is in -the Scriptures, there is no sentence in it, however sounding for the -expression, but must be reconciled in its sense to all the rest; and -for this a diligent comparing of Texts is necessary, to attain the -true meaning of many places, that seem at the first sight most clear -in what they say, but that there are also other places as clear that -seem to say the contrary: And some such places they were, (and that in -very necessary points too) of which St. _Peter_ saith; _That some -wrested them to their own damnation_[24]_: wrested them_, because they -wanted (not industry, but) learning; _which the unlearned_ (saith he) -_wrest_----And indeed commonly the most ignorant have the -strongliest-conceited certainty for what they apprehend or believe, -because they know fewest reasons against it; whilst, by much study and -comparing several Revelations one with another, those come at last to -doubt, or deny that sense of some of them, which at the first they -took for most certainly and evidently true. Pardon this long -Parenthesis. - - -[1] _p._ 23, 159, 367. - -[2] _Chill. p._ 87. - -[3] _Chill. p._ 18. - -[4] _Chill. Ib._ - -[5] _Chill. p._ 19. - -[6] _Chillingw. p._ 102. - -[7] _Chill. p._ 18, 92. - -[8] _Chill. p._ 92. - -[9] _Chill. p._ 59. - -[10] _Chillingw. p._ 111. - -[11] _Ib. p._ 112. - -[12] _Ib. p._ 117. - -[13] _Ib. p._ 112. - -[14] _See also Chill. p._ 140, 366, 367. - -[15] 1 _Joh._ 5. 20. - -[16] _S. Hieron. de viris illust._ - -[17] _Serm. at Whitehall_, _March_ 12. 1664. _p._ 17. - -[18] _Dr. Ferne, Division of Churches_, _p._ 46, 61. _Chillinw. p._ 57. - -[19] _Stillingfl. p._ 1, 3. - -[20] _Chillinw. p._ 59, 100. - -[21] _p._ 140. - -[22] _p._ 118. 140. & 166. - -[23] _Chillingw. p._ 307. - -[24] 2 _Pet._ 3. 16. - - - - -CONFERENCE II. - -_The Socinians Protestant-Plea, For his not holding any thing contrary -to the unanimous sense of the Catholick Church, so far as this can -justly oblige._ - - - 1st. _That an unanimous Consent of the_ whole _Catholick Church in - all ages, such as the Protestants require for the proving of a - point of faith to be necessary, can never be shewed, concerning - this point of_ Consubstantiality. Sec.. 14. - - _And that the consent, to such a doctrine of the_ major part _is no - argument sufficient, since the Protestants deny the like consent - valid for several other points._ Sec.. 14. - - 2. _That supposing an unanimous consent of the Church Catholick of - all ages in this point, yet from hence a Christian hath no security - of the truth thereof according to Protestant Principles, if this - point, (whether way soever held) be a non-necessary; for that in - such, it is said the_ whole _Church may err._ Sec.. 15. - - 3. _That this Article's being in the affirmative, put in the Creed - proves it not (as to the affirmative) a Necessary._ Sec.. 16. - - 1st. _Because not originally in the Creed, but added by a Council; - to which Creed if one Council may add, so may another of equal - authority in any age, whatever restraint be made by a former - Council._ - - 2. _Because several Articles of the latter Creeds are affirmed by - Protestants not necessary to be believed, but upon a previous - conviction, that they are divine revelation._ Sec.. 16. - - 4. _Lastly. That though the whole Church delivers for truth in any - point, the contrary to that he holds, he is not obliged to resign - his judgment to her's, except conditionally, and with this - reservation, unless on the other side, there appear evidence to him - in God's Word. Now, of the evidence of Scripture in this point on - his side, that he hath no doubt._ Sec.. 17. - - -Sec.. 13. - -2. Now to resume the _Conference_. The _Protestant_, better thinking -on it, will not leave the Socinian thus at rest in this plerophory of -his own sense of Scripture, but thus proceeds. - -_Prot. Scriptures_ indeed are not so clear and perspicuous to every -one[25] _as that Art and subtilty may not be used to pervert the -Catholick doctrine, and to wrest the plain places of Scripture which -deliver it, so far from their proper meaning, that very few ordinary -capacities may be able to clear themselves of such mists as are cast -before their eyes, even_ in the great Articles of the Christian faith. -Therefore why do not you submit your judgment, and assent to _the -sense of Scripture_, in this point _unanimously delivered by the -consent of the Catholick Church_; which also is believed always -unerrable in any necessary point of faith, as this is? - -_Soc._ First, If you can shew me _an unanimous consent_ of the Church -Catholick of all ages in this point, and that as held necessary, I -will willingly submit to it. But this you can never do according to -such a proof thereof, as is required, _viz._ [26]_That all Catholick -Writers agree in the belief of it; and none of them oppose it: and -agree also in the belief of the necessity of it to all Christians. * -That no later Writers and Fathers, in opposition of Hereticks, or -heats of contention, judged then the Article so opposed to be more -necessary than it was judged before the contention. * That all -Writers, that give an account of the faith of Christians, deliver it; -And deliver it not as necessary to be believed by such as might be -convinced that it is of divine Revelation, but with a necessity of its -being explicitely believed by all_[27]. Now, no such unanimous -consent can be pretended for the forementioned _Consubstantiality_. -For, not to speak of the times next following the Council of _Nice_, -nor yet of several expressions in the Ancients, _Justin Martyr_, -_Irenaeus_, _Tertullian_, _Clemens Alexandrinus_, _Origen_, that seem -to favour our opinion[28]: Nor, of those Eastern Bishops, which -_Arrius_, in his Letter to _Eusebius Nicomed._[29] (numbers on his -side,) _Hilarius_[30] relates no less than Eighty Bishops before that -Council, to have disallowed the reception of the word +homousios+; and -in the Council also Seventeen, (some of note) at first to have -dissented from the rest. - - -Sec.. 14. - -_Prot._ Not yeilding what you say for truth; but for the present, -supposing it; yet the Judgment of so _small_ a _party_ may by no means -be adhered to by you, it being inconsiderable in respect of the _whole -Body_ of the Catholick Church declaring against you. - -_Soc._ If the consent of the much major part is to be taken for the -whole, then the Reformed cannot maintain their dissent from the much -more numerous body of Christianity, that opposed their opinions, and -sense of Scriptures at the beginning of the Reformation, and do still -oppose them. But not to stand upon this, I would willingly conform to -the unanimous, or most general judgment of the Church Catholick; if I -were secure that she could not be mistaken in it. But [31]_The sense -of the Church Catholick is no infallible rule of interpreting -Scripture in all things which concern the Rule of Faith--[32]Nor may -she usurp that royal Prerogative of Heaven, in prescribing infallibly -in matters questioned._ - -_Prot._ You may be secure, that she never erreth in any point -_necessary_. - -_Soc._ But you tell me, that though she never err in necessaries, yet -it follows not, that she is an _unerring Guide or Witness_ therein[33] -or, _that she must unerringly declare what points are necessary and what -not_; and I must first learn, whether this point of _Consubstantiality_ -is to be numbred among _necessaries_, before I can be assured, that the -sense of the Church Catholick errs not therein. - - -Sec.. 15. - -_Prot._ But [34]_It is a sufficient prescription against any thing -which can be alledged out of Scripture, that it ought not to be looked -on as the true meaning of Scripture, if it appear contrary to the -sense of the Church Catholick from the beginning; and therefore such -doctrines may well be judged destructive to the rule of Faith, which -have been so unanimously condemned by the Church Catholick._ - -_Soc._ Why so? - -_Prot._ [35]_Because nothing contrary to the necessary Articles of -Faith can be so held by the Catholick Church; for its very Being -depends on its belief of necessaries to salvation._ - -_Soc._ This last is most true; but then, if you mean to make your -discourse cohere, you must say, it is a sufficient prescription, _&c._ -if it appear contrary to the sense of the Catholick Church, _viz. in a -point necessary_: for, the reason you give carries, and secures you no -further; and then that which you say is no great matter: For, here we -are still to seek, whether the point we discourse of is in the -affirmative such a _necessary_. - - -Sec.. 16. - -_Prot._ But this is ranked among those points which the Church hath -put in her Creeds. - -_Soc._ From the beginning this Article was not in the Creed; and -though it should be granted that all points necessary are contained in -the Creeds, yet all in the Creeds are not thought points necessary: -[36]_Necessary so, as to be believed by any before a clear conviction -of the divine Revelation thereof_: which conviction I yet want. - - -Sec.. 17. - -_Prot._ But yet, though, first the Catholick Church may err in -_non-necessaries_; And 2ly. in what points are _necessary_, what not, -her judgment be not infallible, yet you have still great reason to -submit your judgment to hers; because, if it happen to be a point -necessary, she is from the divine Promise infallible and unerring in -it; not so, you. 2. If not necessary, and so both she and you therein -liable to error, yet you much the more; and she also in these things -is appointed by God for your Teacher and Guide. - -_Soc._ Therefore I use the help and direction of my spiritual Guides; -consider their reasons; do not rashly depart from their judgment; but -yet [37]_The due submission of my assent, and belief to them is only -to be conditional, with reservation of evidence in God's Word. For in -matter of faith_ (as Dr. _Ferne_ saith) _I cannot submit to any -company of men by resignation of my judgment and belief to receive for -faith all that they shall define, for such resignation stands excluded -by the condition of the authority which is not infallible; and by the -condition of the matter, faith, of high concernment to our own souls, -and to be accounted for by_ our selves: _who therefore stand bound to -make present, and diligent search for that evidence and demonstration -from God's Word, upon which we may finally and securely stay our -belief_----And [38]_The Church determining matter of faith_ (saith -he) _ought to manifest it out of_ God's Word: _and we may expect such -Churches, proof, before we yield absolute assent of belief._ And so -Dr. _Stillingfleet_ saith[39]----_All men ought to be left to judge -according to the Pandects of the divine Laws, because each member of -this Society is bound to take care of his Soul, and of all things that -tend thereto._ Now I for my part see no solid ground out of the -Scripture for _Consubstantiality_, but rather for the contrary; which -several of our Writers have made appear to the world. And therefore -unless the Church were either infallible in all she determined, or at -least in distinguishing those necessaries wherein she cannot err from -the rest, it seems no way justifiable, that she puts this her -definition into the Creed; she, as I conceive, thus requiring from all -an absolute consent thereto; and not only (as some[40] would perswade -me) a conditional for some of them, _viz._ whenever I shall be clearly -convinced, that such point is of divine Revelation. - - -[25] _Stillingfl. p._ 58, 59. - -[26] _Stillingfl. p._ 72. - -[27] See before _Dis._ 3. Sec.. 52. - -[28] _See Petavius in Epipha. Haer._ 69. - -[29] _Apud Epipha. Haer._ 69.--_Theodor. l._ 1. _c._ 5. - -[30] _De Synod._ - -[31] _Still. p._ 59. - -[32] _Stillingfl. p._ 133. - -[33] _Stilling. p._ 154, 152.--_Chillingw. p._ 150.--_Dr. Hammond, -Defence of the Lord Falkl. p._ 23. - -[34] _Stillingfl. p._ 59. - -[35] _Stilling. ib._ - -[36] _Stillingfl. p._ 70, 71. - -[37] _Dr. Ferne, Considerations_, _p._ 10. - -[38] _The Case between the Churches_, _p._ 40. - -[39] _p._ 133. - -[40] _Still. p._ 70. - - - - -CONFERENCE III. - -His Plea, for his not holding any thing contrary to the Definitions of -_lawful General Councils_, the just conditions thereof observed. - - -_That he conceives he ows no obedience to the Council of_ Nice. - - 1. _Because this cannot be proved to have been a lawful General - Council with so much certainty, as is necessary for the ground of - his Faith, as appears by those many questions mentioned by Mr._ - Chillingworth, Stillingfleet, _and other Protestants, wherein he - must first be satisfied, concerning it._ - - 2. _Because, though it were a General Council, yet it might err even - in necessaries, if it were not universally accepted; as he can shew - it was not._ - - 3. _That, though yielded to be generally accepted, it might err still - in non-necessaries; and that Protestants cannot prove this point to - be otherwise._ - - 4. _That the Leaders of this Council were plainly a party contesting - this, for many years before, with the other side condemned by them; - and were Judges in their own cause._ - - 5. _All these exceptions cancelled, and Obedience granted due to this - Council; yet, that so, there is due to it not that of_ assent, _but - only of_ silence. Sec.. 19. - - 6. _But yet not that of silence neither from him; considering his - present perswasion, that indeed the affirmative in this point is an - error_ manifest _and_ intolerable: _concerning which matter his - party having long complained to their Superiors, and produced - sufficient evidence; yet these have proceeded to no redress of - it._ Sec.. 20. - - 7. _But yet that he will submit to the Judgment of a future Council, - if it, rightly considering the reasons of his tenent, decree that - which is according to God's Word, and he be convinced thereof._ - Sec.. 22. - - -Sec.. 18. - -3. _Prot._ But do you not consider by what persons this Article was -long ago inserted into the Creed: Namely, by the _first General_, and -the most venerable Assembly of the _Fathers_ of the Church that hath -been convened since the _Apostles_ times; celebrated under the _first -Christian_ Emperor by a perfect Representative of the Catholick -Church; and by such persons, as came very much purified out of the -newly-quenched fire of the greatest persecution that the Church hath -suffered, that under _Dioclesian_; will not you then at least submit -your judgment to the Decree of this great and Holy Council; one and -the first of those four which St. _Gregory_ said he received with the -same reverence, as the four Gospels? - -_Soc._ No, And for this I shall give you in brief many reasons, as I -conceive satisfactory. For 1. Had I an obligation of submission of -judgment to lawful General Councils, you cannot prove this such a one, -and those the decrees thereof which are now extant, with such a -certainty as is necessary to build thereon an Article of my Faith. For -to prove this, you must satisfie me in all those things questioned -concerning General Councils * by M. _Chillingworth_, p. 94. * By Dr. -_Pierce_ in his answer to Mr. _Cressy_, p. 18. &c. * By Mr. _Whitby_ -from p. 428. to p. 433. [where he concludes: 1. _That we never had a -General Council._ 2. _That a General Council is a thing impossible_.] -* By Mr. _Stillingfleet_ p. 508. &c.----495. 119. 123. &c. Who also, -against the being of such a General Council as is the Representative -of the whole Church Catholick, thus disputes[41]----_The representation -of a Church_ (saith he) _by a General Council, is a thing not so -evident, from whence it should come: for if such representative of the -whole Church there be, it must either be so by some formal act of the -Church, or by a tacite consent. It could not be by any formal act of -the Church; for then there must be some such act of the universal -Church preceding the being of any General Council, by which they -receive their Commission to appear in behalf of the universal Church. -Now that the universal Church did ever agree in any such act is -utterly impossible to be demonstrated, either that it could be, or -that it was. But if it be said, that such a formal act is not -necessary, but the tacite consent of the whole Church is sufficient -for it; then such a consent of the Church must be made evident, by -which, they did devolve over the power of the whole Church to such a_ -Representative. _And all these must consent in that act whose power -the Council pretends to have; of which no footsteps appear----The -utmost then_ (saith he) _that can be supposed in this case, is, that -the parts of the Church may voluntarily consent to accept of the -decrees of such a Council; and by that voluntary act, or by the -supreme authority enjoyning it, such decrees may become obligatory._ -Thus he. But I suppose its Decrees obligatory then only to those parts -of the Church that voluntarily consent to accept of them, as the -_Arians_ did not to receive the _Decrees_ of _Nice_. Lastly, by * -Bishop _Taylor_ in the 2d. Part of his _Disswasive_, _l._ 1. Sec.. 1. p. -29. _&c._ to the end of the Section. Where p. 31. he saith concerning -this of _Nice_, that makes for you, compared with that of _Ariminum_, -which makes for us----_That if a Catholick producing the Nicene -Council be rencountred by an Arian producing the Council of_ Ariminium -_which was far more numerous, here are_ aquilis aquilae & pila minantia -pilis: _but who shall prevail? If a General Council be the rule and -guide, they will both prevail, that is, neither. And it ought not to -be said by the Catholick; Yea, but our Council determined for the -truth; but yours for error: For, the_ Arian _will say so too. But, -whether they do or no, yet it is plain that they may both say so: and -if they do, then we do not find the truth out by the conduct and -decision of a General Council; but we approve this General, because -upon other accounts we believe that what is there defined is true. And -therefore_ S. Austin's _way here is best_, Neque ego Nicaenum -Concilium, neque tu Ariminense, _&c. both sides pretend to General -Councils: that which both equally pretend to, will help neither; -therefore let us go to Scripture._ And _p._ 32.----_What is the -reason_ (saith he of Councils in General) _that some Councils are -partly condemned: the Council of_ Sardis, _that in_ Trullo, _those of_ -Frankford, Constance, _and_ Basil? _but that every man and every -Church accepts the Councils as far as they please, and no further? The -Greeks receive but seven General Councils, the Lutherans six, the -Eutychians three, Nestorians two_, &c.----Pro captu lectoris habent -sua fata. _It is as every one likes._ I spare to tell you what he -saith, _p._ 26.--_That in the first General Council of_ Jerusalem, -_which was the first precedent, and ought to be the true measure of -the rest, the Apostles were the Presidents, and the Presbyters -Assistants, but the Church_ [viz. _the converted brethren and the -Laity_, see p. 36.] _was the Body of the Council, and were Parties in -the Decree_, quoting _Acts_ 15, 22, 23. _and that we can have no other -warrant of an authentick Council than this._ 2. Though it be shewed a -lawful General Council, representing the whole Church (as it ought, if -such) yet what obligation can there lye upon me of consenting to it? -since it may _err_ even in _Fundamentals_, if it be not universally -accepted, as indeed this Council was not, for several Bishops there -were, that were dissenters in the Council, and many more -afterward.[42] 3. Were it universally accepted; yet unless you can -shew me by some means, that this point wherein I differ from its -judgment, is a fundamental or necessary point to salvation, both it, -and the Catholick Church also that accepts it may err therein. 4. The -judgment of this Council seems justly declinable also on this account. -That whereas the _Guides_ of the _Church_, many years before this -Council were divided in their opinion, _Alexander_ Patriarch of -_Alexandria_, and _Hosius_ a Favorite of the Emperor heading one -party; and _Arius_ and the Bishops adhering to him, whom I mentioned -formerly[43], heading another, and whereas afterward, in the -prosecution of this difference, both the foresaid _Alexander_ in one -_Provincial Council_ held in _Egypt_, and _Hosius_ sent thither by the -Emperor in another, had there condemned _Arius_, and his Confederates; -yet so it was ordered, that in this General Council assembled for an -equal hearing and decision of this Controversie of these two professed -Enemies to the other party, the one (_Hosius_) was appointed to sit as -President of this Council; and the other (_Alexander_) held in it the -next place to him; and poor _Arius_ excluded; and the Bishops who -favoured him in the Council, though at first freely declaring their -dissent, yet at last over-awed to a subscription; as also was _Arius_ -himself chiefly by the Emperor _Constantine_'s overbearing authority; -who, before somewhat indifferent in the contest, yet upon Arius his -undutiful and too peremptory Letters, had some years before taken -great offence at him; and also (as he was very eloquent) publickly -written against him[44]. Which _overawing_ hence appears, in that the -same _Bishops_ that were adherents to _Arius_, when, this Emperor -being deceased, _Constantius_ his Son countenanced their Cause, -returned, I say not to their former Opinion only, but to their publick -profession of it. By which we may guess, that if the Controversie had -at that time been committed to equal and disengaged Judges, and such -as had not formerly shewed themselves a Party; or, if the Oriental -Bishops, without any fear of the Prince upon them, might have given -free Votes; and the _Arian_ Cause had then had a _Constantius_ instead -of a _Constantine_, (things wherein Protestants well understand me, -because on the same Grounds they have rejected the Council of _Trent_) -we may presume then the issue would have been under _Constantine_ the -same that it was under his Successor, I say before Judges equal and -indifferent, and not such as were before a Party, though this Party -should be compounded of the chief Superior Prelates of the Church. -For, as Dr. _Stillingfleet_ urgeth, [45]----_We must either absolutely, -and roundly assert, that it is impossible that the Superiors in the -Church may be guilty of any error or corruption; or, that if they be, -they must never be called to an account for it; or else, that it may -be just, in some Cases, to except against them as Parties: And if in -some Cases, then the Question comes to this, Whether the present_ [he -speaks of Idolatry, I of Consubstantiality] _be some of these Cases or -no? And here if we make those Superiors Judges again, what we granted -before comes to nothing._ - -_Prot._ No Person that is appointed by our Lord to be a Judge in any -Controversie (as those Bishops you have mentioned were in the Cause of -_Arius_) can rightly or properly be said to be, on that Side for which -he gives Sentence, a Party. Nor doth their giving Sentence once -against any Side, prejudice them (as supposed Enemies, or Opposites, -or Interested) from sitting on the Bench, as oft as need requires, to -pass it again, alone, or with others. But, if every one may be -afterward called an Anti-party, who once declares himself of a -contrary Judgment, I perceive Mr. _Chillingworth_'s Observation is -right, [46]_That, in Controversies in Religion, it is in a manner -impossible to be avoided, but the Judge must be a Party._ I add also, -That in Matters of Religion, where every Man is concerned, and in -great Controversies, especially where is any division of Communion, -all, both _Laity_ and _Clergy_, speedily own, and range themselves on -one side or other; _Clergy_ interessing themselves for the necessary -direction of their _Subjects_; _Laity_, in obedience to their -_Superiors_; neither can such a Judge be nominated, that is not to one -side suspected. So that, in Controversies of Religion, we must deny -any Judge (as he did[47]); or this Plea, That the ordinary Judge, that -is assigned us, is a _Party_, must not be easily hearkened to. As for -that you urge out of Bishop _Taylor_, concerning the _Laity_ in the -first Council at _Jerusalem_ (the Pattern to all following) being -Parties in the Decree, I suppose it is meant no further, than that -also these may assist in the Council, and give there a consentient, or -attesting, but not a decisive Vote: which neither did the Emperors -claim, when they presided therein. _See Dr. Field of the Church, p._ -646. - - -Sec.. 19. - -_Soc._ But I have not yet said all. For Fifthly, Were there none of -the forenamed defects in it, [48]_No Authority on Earth can oblige -to_ internal assent _in matters of Faith, or to any farther Obedience -than that of_ Silence. - -_Prot._ Yes, you stand obliged to yield a _conditional_ assent, at -least to the Definitions of these highest Courts, _i. e._ unless you -can bring evident _Scripture_, or _Demonstration_ against them. - -_Soc._ I do not think Protestant Divines agree in this. I find indeed -the Archbishop[49] requiring Evidence and Demonstration, for Inferiors -_contradicting_, or publishing their dissent from the Councils -Decrees, but not requiring thus much for their _denial_ of _assent_. -And I am told, [50]--_That in matters proposed by my Superiors, as_ -God's Word, _and of_ Faith, _I am not tied to believe it such, till -they manifest it to me to be_ so; _and not that I am to believe it -such, unless I can manifest it to be_ contrary, _because my Faith can -rest on no Humane Authority, but only on God's Word, and Divine -Revelation._ And Dr. _Field_ saith,--[51]_It is not necessary -expresly to believe, whatsoever the Council hath concluded, though it -be true, unless by some other means it appear unto us to be true, and -we be convinced of it in some other sort than by the bare Determination -of the Council._ Till I am convinced then of my Error, the Obedience -of _Silence_ is the most that can be required of me. - - -Sec.. 20 - -But sixthly, I conceive my self in this point not obliged to this -neither; considering my present persuasion, that this Council -_manifestly_ erred; and that, in an error of such high consequence -(concerning the _unity_ of the _most high God_) as is no way to be -tolerated; and I want not evident Scriptures, and many other -unanswerable Demonstrations, to shew it did so; and therefore being -admitted into the honourable Function of the Ministry, I conceive I -have a lawful Commission from an _higher Authority_, to publish this -great Truth of _God_, and to contradict the _Councils_ Decree. - - -Sec.. 21. - -_Prot._ But you may easily mistake that for _evident Scripture_, and -those for _Demonstrations_, that are not. Concerning which you know -what the Archbishop and Mr. _Hooker_ say[52]----_That they are such, -as proposed to any man, and understood, the mind cannot chuse but -inwardly assent to them_[53]. You ought therefore first to propose -these to your Superiors, or to the Church, desiring a redress of such -Error by her calling another Council. And, if these Superiors, -acquainted therewith, dislike your Demonstrations, which the -Definition saith, if they be right ones, they must be by all, and -therefore by them, assented to, methinks, (though this is not said by -the Archbishop) in humility you ought also to suspect these -Demonstrations, and remain in silence at least, and no further trouble -the Church. - -_Soc._ May therefore no particular Person, or Church, proceed to a -Reformation of a former Doctrine, if these Superiors, first complained -to, declare the Grounds of such Persons or Churches for it, not -sufficient? - -_Prot._ I must not say so. But if they neglect (as they may) to -consider their _just_ Reasons so diligently as they ought, and to call -a Council for the Correcting of such Error according to the weight of -these Reasons, then here is place for Inferiors to proceed to a -reformation of such Error without them. - -_Soc._ And who then shall judge, whether the Reasons pretended are -_defective_, or rather the present Church _negligent_ in considering -them? - -_Prot._ Here, I confess, to make _the Superiors_ Judges of this, is to -cast the Plaintiff before that any Council shall hear his Grievance, -these Superiors, whose Faith appears to adhere to the former Council, -being only Judges in their own Cause; and so the liberty of -complaining will come to nothing[54]. - -_Soc._ The Inferiors then, that complain, I suppose are to judge of -this. To proceed then. To these Superiors, in many diligent Writings, -we have proposed, as we think, many unanswerable Scriptures, and -Reasons much advanced beyond those represented by our Party to the -former _Nicene_ Council (and therefore from which Evidences of ours we -have just cause to hope from a future Council a contrary Sentence); -and finding no redress by their calling another Council for a -reviewing this Point, we cannot but conceive it as lawful for a -Socinian Church, Pastor, or Bishop, to reform for themselves, and the -Souls committed to them, in an Error appearing to them _manifest_ and -_intolerable_, as for the Protestants, or for Dr. _Luther_, to have -done the same for Transubstantiation, Sacrifice of the Mass, and other -Points that have been concluded, against the Truth, by several former -Councils. - -_Prot._ But such were not _lawful General Councils_, as that of _Nice_ -was. - -_Soc._ Whatever these Councils were, this much matters not, as to a -_reformation_ from them; for, had they been lawfully General, yet -Protestants hold[55], these not universally accepted may err even in -_Fundamentals_; or, when so accepted, yet may err in Non-fundamentals; -Errors _manifest_, and _intolerable_, and so may be appealed from to -future; and those not called, their Error presently rectified by such -Parts of Christianity as discern it; and also S. _Austin_[56] is -frequently quoted by them, saying----_That past General Councils -erring, may be corrected by other Councils following_. - - -Sec.. 22. - -_Prot._ But I pray you consider, if that famous Council of _Nice_ hath -so erred, another Council called, may it also not err, notwithstanding -your Evidences proposed to it? For, though perhaps some new -demonstrative Proofs you may pretend from several Texts more -accurately compared and explained; yet you will not deny this -sufficient Evidence to have been extant for that most Learned Council -to have seen the Truth, having then the same entire Rule of Faith as -you now, the Scriptures, (in which, you say, your clearest Evidences -lie) for their direction. When a Future Council (then) is assembled, -and hath heard your Plea, will you _assent_ to it, and acquiesce in -the Judgment thereof? - -_Soc._ Yes, interposing the Protestant-Conditions of Assent, _If its -Decree be according to God's Word, and we convinced thereof_. - -_Prot._ Why, such a submission of Judgment and Assent I suppose you -will presently yield to me in any thing, whereof you are convinced by -me; may this future Council then challenge no further Duty from you? -why then should the Church be troubled to call it? - -_Soc._ [57]_Though this Future Council also should err, yet it may -afford Remedy against Inconveniences; and one great Inconvenience -being, Breaking the Church's Peace; this is remedied by its -Authority_, if I only yield the Obedience of Silence thereto. - -_Prot._ But if your Obedience oblige not to _silence_ concerning -Councils past, because of your new Evidences, neither will it to a -future, if you think it also doth err; and either these Evidences -remain still unsatisfied, or these satisfied, yet some other new ones -appear to call for a new Consideration. - -_Soc._ [58]_Because it may also err, it follows not it must err; and -it is probable that it shall not err, when the former Error is thus -discovered, and if the Council proceed lawfully, be not overawed,_ -&c.[59] But however, if I ought upon this review to be restrained to -_silence_, yet, I not convinced of the truth of its Decree, this -Silence is the uttermost that any future Council, after its rejecting -my Reasons, can justly exact of me; and not _belief_, or _assent_, at -all: It may not oblige me, that I should relinquish that you call -_Socinianism_ at all, but that, not divulge it; whereas now by the -Acts of _former_ Councils (I would gladly know upon what rational -ground) an _Anathema_ is pronounced against me, if I do not believe -the contrary, and I am declared to stand guilty of _Heresie_ meerly -for retaining this Opinion; which retaining it is called _obstinacy_ -and _contumacy_ in me, after the Councils contrary _Definition_. - - -[41] _p._ 515, 516. - -[42] _See before_, Sec.. 13. - -[43] Sec.. 13. - -[44] _See Baronius._ A. D. 318, 319. - -[45] Sec.. 478. - -[46] _p._ 60. - -[47] _Ib._ Sec.. 10. - -[48] _Whitby_, _p._ 15. _Stillingfleet_, _p._ 506, 537. - -[49] Sec.. 32. _n._ 5. & Sec.. 33. _consid._ 5. _n._ 1. - -[50] _Dr. Ferne, Case between the Churches_, _p._ 48, 49. -& _Division of Churches_, _p._ 45. - -[51] _p._ 666. - -[52] _A. B. Laud_ 245. - -[53] _Id._ _p._ 227. - -[54] _Stillingfl. p._ 479, 292. - -[55] _See before, Disc_. 3. Sec.. 34, _&c._ - -[56] _De Baptismo_, _l._ 2. _c._ 3. - -[57] _Stillingfl. p._ 542. - -[58] _Stillingfl. ibid._ - -[59] _Id. p._ 526. - - - - -CONFERENCE IV. - -His Plea, for his not being guilty of _Heresie_. - - -_That he cannot rightly according to Protestant Principles, be accused -as guilty of_ Heresie, _for several reasons._ - - 1. _Because Protestants holding Heresie to be an_ obstinate _defence - of some error against a fundamental, he thinks from hence his - tenent freed from being an Heresie, as long as in silence he - retains it, unless he engage further, to a publick pertinacious - maintaining thereof._ Sec.. 23. - - 2. _Fundamentals varying according to particular persons, and - sufficient proposal; none can conclude this point in the - affirmative, to be,_ as to him, _a fundamental, or, of the truth of - which he hath had a sufficient proposal._ - - 3. _That a lawful General Council's declaring some point Heresie, - doth not necessarily argue that it is so; because they may err in - Fundamentals; or at least in distinguishing them from other - points._ Sec.. 26. - - 4. _That he can have no autocatacrisie or obstinacy in a dissenting - from their Definitions, till he is either actually convinced, or at - least hath had a sufficient proposal either of the truth of such - point defined: that such Councils have authority to require - submission, of judgment, and assent to their Definitions: of which - conviction or sufficient proposal (that varies much, according to - the differing conditions of several persons) as to himself, none - can judge save himself: and, consequently, neither can they judge - of his guilt of Heresie._ Ib. - - -Sec.. 23. - -4. _Prot._ You know that all _Hereticks_ are most justly _anathematized_, -and cut off from being any longer Members of the Catholick Church, and -so do remain excluded also from Salvation. Now this _Tenent_ of yours -hath always been esteemed by the Church of God a most pernicious -_Heresie_. - -_Soc._ I confess _Heresie_ a most grievous Crime, dread and abhor it, -and trust I am most free from such a guilt; and from this I have many -ways of clearing my self. For Heresie (as Mr. _Chillingworth_ defines -it) [60]being not an erring, but an _obstinate_ defence of an Error; -not of any Error, but of one against a _necessary_ or _fundamental_ -Article of the Christian Faith. First, Though this which I hold should -be an error, and that against a Fundamental, yet my silence practised -therein, can never be called an obstinate defence thereof, and -therefore not my tenent an _Heresie_. 2. Since Fundamentals vary -according to particular persons, and (as Mr. _Chillingworth_ -saith[61])--_No Catalogue thereof, that can be given, can universally -serve for all men; God requiring more of them, to whom he gives more, -and less of them, to whom he gives less;--And that may be sufficiently -declared to one (all things considered) which (all things considered) -is not to another sufficiently declared: and variety of circumstances -makes it as impossible to set down an exact Catalogue of Fundamentals, -as to make a Coat to fit the Moon in all her changes_: And (as Mr. -_Stillingfleet_ follows him[62]) _since the measure of Fundamentals -depends on the sufficiency of the proposition; and none can assign -what number of things are sufficiently propounded to the belief of all -persons, or set down the exact bounds, as to all individuals, when -their ignorance is inexcusable, and when not; or tell what is the -measure of their capacity; what allowance God makes for the prejudice -of Education_, &c. Hence I conceive my self free from Heresie, in this -my opinion, on this score also; because though the contrary be to some -others a Fundamental truth, and to be explicitly believed by them; yet -to me, as not having any sufficient proposal, or conviction thereof, -but rather of the contrary, it is no _Fundamental_, and consequently, -my tenent opposing it, if an _error_, yet no _Heresie_. - - -Sec.. 24. - -_Prot._ Do not deceive your self; for though according to different -revelations, to those that were without Law, or those under the Law, -or those under the Gospel; _Fundamentals_ generally spoken of, might -be more to some than others; yet to all those who know and embrace the -Gospel, we say[63]; all Fundamentals are therein clearly proposed to -all reasonable men, even the unlearned; and therefore the erring -therein, to all such, cannot but be obstinate and Heretical. - -_Soc._ Unless you mean only this, That all Fundamentals, (_i.e._ so -many as are required of any one) are clear to him in Scripture; but -not all the same Fundamentals, there clear to every one; but to some -more of them; to some fewer; I see not how this last said, accords -with that said before by the same person. But if you mean thus, then -_Consubstantiality_, (the point we talk of) may be a Fundamental to -you, and clear in Scripture, but also not clear to me in Scripture, -and so no Fundamental, and hence I think my self safe. For,----[64]_I -believing all that is clear to me in Scripture, must needs believe all -Fundamentals; and so I cannot incurr Heresie, which is opposite to -some fundamental_----[65]_The Scripture sufficiently informing me -what is the Faith, must of necessity also teach me what is Heresie: -That which is streight will plainly teach us what is crooked; and one -contrary cannot but manifest the other._ - - -Sec.. 25. - -_Prot._ I pray you consider a little better what you said last; for -since Heresie as you grant it, is an obstinate defence of error only -against some _necessary_ point of Faith; and all truth delivered in -Scripture is not such; unless you can also distinguish, in Scripture, -these points of necessary Faith from others, you can have no certain -knowledge of Heresie, and the believing all that is delivered in -Scripture, though it may preserve you from _incurring_ Heresie, yet -cannot direct you at all for _knowing_ or _discerning_ Heresie, or an -error against a fundamental or a necessary point of Faith, from other -simple and less dangerous errors, that are not so: nor, by this can -you ever know what errors are Heresies, what not; and so after all -your confidence, if by your neglect you happen not to believe some -Scriptures in their true sense, you can have no security in your -Fundamental, or necessary Faith; or of your not incurring _Heresie_. -Neither, Secondly, according to your discourse, hath the Church any -means to know any one to be an _Heretick_; because she can never know -the just latitude of his fundamentals. And so _Heresie_ will be a -grievous sin indeed; but walking under such a vizard of non-sufficient -proposal, as the Ecclesiastical Superiors cannot discover or punish -it. Therefore to avoid such confusion in the Christian Faith, there -hath been alwaies acknowledged in the Church some authority for -declaring Heresie; and it may seem conviction enough to you, that her -_most General Councils_ have defined the contrary position to what you -maintain; and received it for a _fundamental_. Of which Ecclesiastical -Authority for declaring Heresie, thus Dr. _Potter_, [66]----_The -Catholick Church is careful to ground all her declarations in matters -of Faith, upon the divine authority of Gods written word. And -therefore whosoever wilfully opposeth a judgment so well grounded, is -justly esteemed an Heretick; not properly because he disobeys the -Church; but because he yields not to Scripture sufficiently -propounded, or cleared unto him_ [i. e. by the Church.] Where the -Doctor seems to grant these two things: That all that the Catholick -Church declares against Heresie is grounded upon the Scripture; and -that all such as oppose her judgment are Hereticks: but only he adds, -that they are not Hereticks properly, or formally for this opposing -the Church, but for opposing the Scriptures. Whilst therefore the -_formalis ratio_ of Heresie is disputed, that all such are Hereticks -seems granted. And the same Dr. elsewhere concludes thus, [67]----_The -mistaker will never prove, that we oppose any Declaration of the -Catholick Church_, [he means such a Church as makes Declarations, and -that must be in her Councils]----_And therefore he doth unjustly -charge us with Heresie._ And again, he saith, [68]----_Whatsoever -opinion these ancient writers_ [S. Austin, Epiphanius and others] -_conceived to be contrary to the common or approved opinion of -Christians, that they called an Heresie, because it differed from the -received opinion; not because it opposed any formal Definition of the -Church_: where, in saying, _not because it opposed any Definition_, he -means, _not only because_. For, whilst that, which differed from the -received opinion of the Church, was accounted an Heresie by them, -that, which differed from a formal definition of the Church, was so -much more. Something I find also for your better information, in the -Learned Dr. _Hammond_, [69]commenting on that notable Text in -_Titus_----_A man that is an Heretick after the first and second -admonition, reject_, [a Text implying contrary to your discourse, -Heresie discoverable, and censurable by the Church,] where he explains -+autokatakritos+ _self-condemned; not to signifie a mans publick -accusing or condemning his own doctrines or practices; for that -condemnation would rather be a motive to free one from the Church's -Censures. Nor 2ly to denote one that offends against Conscience, and -though he knows he be in the wrong, yet holds out in opposition to the -Church; for so, none but Hypocrites would be Hereticks; and he that -stood against the Doctrin of Christ and his Church in the purest -times_ [you may guess whom he means] _should not be an Heretick: and -so no Heretick could possibly be admonished or censured by the Church, -for no man would acknowledge of himself, that what he did was by him -done against his own Conscience_, [the plea which you also make here -for your self.] _But to be an expression of his separation from, and -disobedience to the Church; and so an evidence of the_ +exestraptai -kai hamartanei+ _his being perverted, and sinning wilfully, and -without excuse._ What say you to this? - - -Sec.. 26. - -_Soc._ What these Authors say, as you give their sense, seems to me -contrary to the _Protestant_ Principles, [_See D._ Potter, _p._ 165, -167.----_D._ Hammond _of Heresie_, Sec.. 7. _n._----Sec.. 9. _n._ 8. _Def. -of L. Falkl. c._ 1. _p._ 23.] and to their own positions elsewhere; -neither, surely, will _Protestants_ tye themselves to this measure and -trial of _autocatacrisie_. For, since they say; That lawful General -Councils may err in Fundamentals; these Councils may also define, or -declare something _Heresie_ that is not against a Fundamental; and if -so, I, though in this self-convinced, that such is their Definition, -yet am most free from Heresie in my not assenting to it, or (if they -err intollerably) in opposing it. Again, since Protestants say, -Councils may err in distinguishing Fundamentals, these Councils may -err also in discerning Heresie, which is an error against a -Fundamental, from other errors that are against non-Fundamentals. -Again: Whilst I cannot distinguish Fundamentals in their Definitions, -thus no Definition of a General Council may be receded from by me, for -fear of my incurring Heresie; a consequence which Protestants allow -not. Again: Since Protestants affirm all Fundamentals plain in -Scripture, why should they place _autocatacrisie_, or self-conviction, -in respect of the Declaration of the Church rather than of the -Scripture? But, to requite your former quotations, I will shew in -plainer Language the stating of Protestant Divines concerning -Autocatacrisie as to the Definitions of the Church, under which my -opinion also finds sufficient shelter; _We have no assurance at all_ -(saith Bishop _Bramhall_[70]) _that all General Councils were, and -always shall be so prudently managed, and their proceedings always so -orderly and upright, that we dare make all their sentences a -sufficient conviction of all Christians, which they are bound to -believe under pain of damnation._ [I add, or under pain of -Heresie]--And _Ib._ p. 102.----_I acknowledge_ (saith he) _that a -General Council, may make that revealed truth necessary to be believed -by a Christian as a point of Faith, which formerly was not necessary -to be believed; that is, whensoever the reasons and grounds of truth -produced by the Council, or the authority of the Council (which is, -and always ought to be very great with all sober discreet Christians) -do convince a man in his Conscience of the truth of the Councils -Definitions_: which truth I am as yet not convinced of, neither from -the reasons nor authority of the Council of _Nice_. Or, if you had -rather have it out of Dr. _Potter_----_It is not resisting_ (saith -he[71]) _the voice or definitive sentence, which makes an Heretick; -but an obstinate standing out against evident Scripture sufficiently -cleared unto him. And the Scripture may then be said to be -sufficiently cleared when it is so opened, that a good and teachable -mind_ (_loving and seeking truth_) [my Conscience convinceth me not, -but that such I am] _cannot gainsay it._--Again [72]----_It is -possible_ (saith he) _that the sentence of a Council or Church may be -erroneous, either because the opinion condemned is no Heresie or error -against the Faith, in it self considered; or because the party so -condemned is not sufficiently convinced in his understanding (not -clouded with prejudice, ambition, vain-glory, or the like passion) -that it is an error_ [one of these I account my self.] Or out of Dr. -_Hammond_, [73]----_It must be lawful for the Church of God_, [any -Church, or any Christian, upon the Doctors reason,] _as well as for -the Bishop of_ Rome, _to enquire whether the Decrees of an Universal -Council have been agreeable to Apostolical Tradition or no; and if -they be found otherwise, to eject them out, or not to receive them -into their_ belief. _And then still it is the matter of the Decrees, -and the Apostolicalness of them, and the force of the testification, -whereby they are approved and acknowledged to be such, which gives the -authority to the Council; and nothing else is sufficient, where that -is not to be found._ And elsewhere he both denies in General an -Infallibility of Councils, and grounds the Reverence due to the Four -first Councils _on their setting down and convincing the truth of -their Doctrin out of the Scripture words understood with piety,----and -the fetching their Definitions regularly from the sense thereof, which -the General Churches had received down from the Apostles_.[74] [Upon -which follows, that, in such case, where a Lawful General Council doth -not so, (as possibly it may, and Inferiors are to consider for -themselves, whether it doth not) there may be no Heretical -Autocatacrisie in a dissent from it, nor this dissent _an evidence of -the_ +exestraptai+ _and_ +hamartanei+ _his being perverted and sinning -wilfully, and without excuse._]----Lastly, thus Doctor _Stillingfleet_ -concerning _Heresie_[75]----_The formal reason of Heresie is denying -something supposed to be of divine Revelation; and therefore,_ 2ly. -_None can reasonably be accused of Heresie, but such as have -sufficient reason to believe, that that which they deny is revealed by -God. And therefore,_ 3ly. _None can be guilty of Heresie for denying -any thing declared by the Church; unless they have sufficient reason -to believe, that whatever is declared by the Church is revealed by -God; and therefore the Church's Definition cannot make any_ Hereticks, -_but such as have reason to believe, that she cannot err in her -Definitions._ From hence also he gathers, _That Protestants are in -less danger of Heresie than Papists, till these give them more -sufficient reasons to prove, that whatever the Church declares, is -certainly revealed by God_. Thus he. Now such sufficient proving -reasons as Protestants plead, that Papists have not yet given them -concerning this matter of Church-Authority, I alledge, that neither -have they nor others given me. To be _self-condemned_, therefore, in -my dissent from the definition of the Council of _Nice_, I must first -have sufficient reason proposed to me to believe, (and so remain -self-condemned and Heretical in disbelieving it) this point; _viz._ -That the Church, or her Council, hath power to define matters of Faith -in such manner, as to require my assent thereto. Which so long as I -find no sufficient reason to believe, I suppose I am freed (without -obstinacy or Heresie, or being therein self-condemned,) from yielding -assent to any particular matter of Faith, which the Church defines. -And, had I sufficient reason proposed to me for believing this point, -yet so long as I am not actually convinced thereof, I become only -guilty of a fault of _ignorance_, not _obstinacy_, or _autocatacrisie_, -or _Heresie_; for, if I am self-condemned, or guilty of obstinacy in -disbelieving the foresaid points, [76]_Then I become so, either by -the Church's definition of this point, or without it. By reason of the -Church's definition of this it cannot be; for this very power of -defining is the thing in question, and therefore cannot be cleared to -me by the Church's defining it_[77]: and thus, _That thing is proposed -to me in the definition to be believed, which must be supposed to be -believed by me already, before such proposal or definition, or else -the definition is not necessary to be believed_. [78]Nor _without_, or -_before_ such definition, can I have an _autocatacrisie_; because this -autocatacrisie, you say with Dr. _Hammond_, ariseth from my -disobedience to the Church. - -_Prot._ Methinks, you make the same plea for your self in this matter, -as if one, that is questioned for not obeying the _divine precepts_, -or not believing the divine Revelations delivered in _Scripture_, -should think to excuse himself by this answer; that indeed he doth not -believe the _Scripture_ to be _God's Word_; and therefore he -conceives, that he cannot reasonably be required to believe that which -is contained therein. And, as such a person hath as much reason -(though this, not from the Scripture, yet from Apostolical Tradition) -to believe that Scripture is Gods Word, as to believe what is written -in it; so have you, though not from the _Nicene_ Council defining it, -yet from Scripture and Tradition manifesting it, as much reason to -believe its authority of defining, as what is defined. It's true -indeed; that had you not sufficient proposal, or sufficient reason to -know this your duty of _Assent_ to this definition of the Council of -_Nice_, you were faultless in it; but herein lies your danger, that -from finding a _non actual conviction_ of the truth, within, (hindred -there by I know not what supine negligence, or strong self-conceit, -_&c._) you gather a _non-sufficient proposal_, without. - - -Sec. 27. - -_Soc._ It remains then to enquire, who shall judge concerning this -_sufficient proposal_, or sufficient reason, which I am said to have, -to believe what the _Nicene_ Council, or the Church hath declared in -this point. [79]Whether the Church's judgment is to be taken by me in -this, or my own made use of; If _her judgment_, the ground of my -belief and of Heresie lies still in the Church's _definition_; and -thus it will be all one in effect, whether I believe what she -declares, without sufficient reason; or learn this of her, when there -is sufficient reason to believe so. It must be then, _my own -judgment_, I am to be directed by in this matter[80]: and if so, then -it is to be presumed, that God doth both afford me some means not to -be mistaken therein; and also some certain knowledge when I do use -this means aright: (for, without these two I can have no security in -my own judgment in a matter of so high concernment, as _Heresie_ and -_fundamental Faith_ is.) Now this means, in this matter, I presume I -have daily used, in that I find my Conscience, after much examination, -therein to acquit me, unless you can prescribe me some other surer -evidence, without sending me back again to the _authority_ of the -_Church_. - -_Prot._ 1. Whilst your discovery of your tenent to be an _Heresie_ -depends on your having sufficient reason to believe it is so. And 2. -The judgment of your having, or not having sufficient reason to -believe this, is left to your self, the Church hath no means to know -you or any other to be an Heretick, till they declare themselves to be -so. And thus, in striving to free your self from Heresie, you have -freed all mankind from it, (as to any external discovery and -convincement thereof) and cancelled such a sin; unless we can find -one, that will confess himself to maintain a thing against his own -Conscience. - -_Soc._ If I, so do the Protestants; for, they also hold none guilty of -_Heresie_, for denying any thing declared by the Church, unless they -have reason to believe, that whatever is declared by the Church is -revealed by God; and of this sufficient reason they make not the -_Church_ or _Superiors_, but _themselves_, the Judge. - - -[60] _p._ 271. - -[61] _p._ 134. - -[62] _p._ 98. 99. - -[63] _Chillingw. p._ 92. - -[64] _Chillingw. p._ 367. - -[65] _Ib._ 101. - -[66] _p._ 97. - -[67] _p._ 132. - -[68] _p._ 103. - -[69] _Titus_ 3. 11. - -[70] _Reply to Chalced. p._ 105. - -[71] _p._ 128. - -[72] _p._ 129. - -[73] _Heresie_, _p._ 114. - -[74] _Of Heresie p._ 96. - -[75] _Rat. Account. p._ 73. - -[76] _Stillingfl. p._ 99. - -[77] _Stillingfl. p._ 74. - -[78] _Ib. p._ 99. - -[79] _Stillingfl. p._ 73. - -[80] _See Still. p._ 479. - - - - -CONFERENCE V. - -His Plea, for his not being guilty of _Schism_. - - - 1. _That the Socinian Churches have not forsaken the whole Church - Catholick, or the external Communion of it: but only left one part - of it that was corrupted; and reformed another part,_ (i.e.) - _themselves. Or, that he, and the Socinian Churches, being a part - of the Catholick, they have not separated from the whole, because - not from themselves._ Sec.. 28. - - 2. _That their separation being for an error unjustly imposed upon - them as a condition of Communion, the Schism is not theirs, who - made the separation; but theirs who caused it._ Sec.. 29. - - _Besides that, whatever the truth of things be; yet so long as they - are required by any Church to profess they believe, what they do - not, their separation cannot be said causless, and so Schism._ - Sec.. 32. - - 3. _That though he and his party had forsaken the external Communion - of all other Churches, yet not the internal; in which they remain - still united to them: both in that internal Communion of_ Charity, - _in not condemning all other Churches as non-Catholick; and in that - of_ Faith, _in all Essentials and Fundamentals, and in all such - points, wherein the Unity of the Church Catholick consists._ Sec.. 30. - - 4. _That the doctrin of_ Consubstantiality _for which they departed, - is denyed by them to be any Fundamental; nor can the Churches, from - which they depart for it, be a competent Judge against them, that - it is so._ Sec.. 34. - - 5. _That, though they are separaters from the Roman, yet not from the - Reformed Churches, which Churches leave men to the liberty of their - own judgment; nor require any internal assent to their doctrins (in - which thing these blame the tyranny of the Roman_ Church) _save - only conditional, if any be convinced of the truth thereof; or, not - convinced of the contrary._ Sec.. 35. - - 6. _In fine, that for enjoying and continuing in the Protestant_ - Communion _he maketh as full a profession of conformity to her - Doctrins as_ Mr. Chillingworth _hath done in several places of his - book, which yet was accepted as sufficient._ Sec.. 41. - - -Sec.. 28. - -5. _Prot._ I have yet one thing more, about which to question you. If -you will not acknowledge your opinion _Heresie_ in opposing the -publick judgment, and definition of the Catholick Church in that most -reverend Council of _Nice_, upon pretence that you have not had a -convincing Proposal, that this Definition was therein made according -to _God's Word_, or the _Scriptures_; yet, how will you clear your -self, or your Socinian Congregations of _Schism_? avoidable upon no -plea of adherence to Scripture, if it shall appear, that you have for -this opinion deserted the Communion of the _Catholick Church_; out of -which Church is no Salvation. - -_Soc._ [81]_I grant there neither is, nor can be any just cause to -depart from the Church of_ Christ; _no more than from_ Christ -_himself: therefore I utterly deny, that our Churches have made any -separation from the_ Church Catholick _at all: and this for many -reasons. For_ 1st. [82]--_We have not forsaken the whole Church, or -the external Communion of it: but only that_ part _of it which is -corrupted, and still will be so; and have not forsaken, but only -reformed another_ part _of it, which part_ we our selves _are: and I -suppose you will not go about to perswade us, that we have forsaken_ -our selves, _or our own Communion. And if you urge, that we joined our -selves to no other part, therefore we separated from the whole: I say, -it follows not, inasmuch as_ our selves _were a part of it, and still -continued so, and therefore can no more separate from the whole, than -from our selves._ - -_Prot._ So then, it seems we need fear no _Schism_, from the _Church -Catholick_ till a part can divide from it self, which can never be. - - -Sec.. 29. - -_Soc._ Next, As for our separating from all other particular Churches, -the ground of our Separation being an error, which hath crept into the -Communion of these Churches, and which is unjustly imposed upon us in -order to this Communion, we conceive, in this case, if any, _They, not -We_, are the _Schismaticks_: for as the Arch-Bishop[83].----_The -Schism is theirs, whose the Cause of it is; and he makes the -separation, who gives the first just cause of it, not he that makes -actual separation, upon a just cause preceding._ - - -Sec.. 30. - -Again, Though we have made an actual Separation from them, as to the -not-conforming to, or also as to the reforming of an error: yet, -First, _As to Charity_; we do still retain with the same Churches our -former Communion.----_Not dividing from them through the breach of -Charity; Or condemning all other Churches, as no parts of the -Catholick Church, and drawing the Communion wholly to our selves, as -did those famous Schismaticks, the Donatists._ [See Doctor _Ferne -Division of Churches_, p. 105. and 31, 32.] - - -Sec.. 31. - -Next, _as to matter of Faith_: We hold that all separation from all -particular Churches in such a thing, wherein the _unity_ of the -Catholick Church doth not consist, is no separation from the whole -Church, nor is any thing more, than our suspension from the Communion -of particular Churches, till such their error is reformed; For, as -Doctor _Stillingfleet_[84]----_There can be no separation from the -whole Church, but in such things, wherein the unity of the whole -Church lies:--Whoso therefore separates from any particular Church as -to things not concerning their being, is only separated from the -Communion of that Church, and not the Catholick._ Now, that for which -we have separated from other Churches, we conceive not such, as is -essential, or concerns the being of a Church so, that without it we or -they cannot still retain the essence thereof; we declare also our -readiness to joyn with them again, if this error be corrected, or at -least not imposed: And [85](as Dr. _Stillingfleet_ saith)----_Where -there is this readiness of Communion, there is no absolute separation -from the Church as such, but only suspending Communion, till such -abuses be reformed_, [or not pressed upon us]. And as Bishop -Bramhall[86]----_When one part of the universal Church separateth it -self from another part, not absolutely or in essentials, but -respectively in abuses, and innovations, not as it is a part of the -universal Church, but only so far as it is corrupted and degenerated_ -[whether in doctrin or manners] _it doth still retain a Communion not -only with the Catholick Church, and with all the Orthodox members of -the Catholick Church, but even with that corrupted Church, from which -it is separated, except only in such Corruptions._ - - -Sec.. 32. - -_Prot._ Saving better Judgments, methinks a separation (if causeless) -from the Communion of all other Churches, or from those who are our -Superiors, in a lesser matter than such a Fundamental or essential -point of Christianity as destroys the being of a Church, should be -_Schism_; and the smaller the point for which we separate, the greater -the guilt of our separation. Were not the Donatists Schismaticks in -rejecting the Catholick Communion, requiring their conformity in such -a point, in which St. _Cyprian_'s error before the Church's defining -thereof was very excusable; and the African Congregations in his time -not un-churched thereby? - -_Soc._ [87]----_But the Donatists did cut off from the Body of Christ, -and the hope of Salvation, the Church from which they separated, which -is the property of Schismaticks._----And [88]----_They were justly -charged with Schism, because they confined the Catholick Church within -their own bounds._ But as Dr. _Ferne_ saith[89]--_Had the Donatists -only used their liberty and judgment in that practice of re-baptizing -Hereticks, leaving other Churches to their liberty; and (though -thinking them in an error for admitting Hereticks, without baptizing -them, yet) willing to have Communion with them, as parts of the -Catholick Church (saving the practices wherein they differed), then -had they not been guilty of Schism._ In that which I hold I only -follow my Conscience, condemn not the Churches holding otherwise: On -the other side [90]_Christ hath forbid me under pain of damnation to -profess what I believe not_ [be it small or great] _and consequently -under the same penalty hath obliged me to leave the Communion, in -which I cannot remain without the Hypocritical Profession of such a -thing, which I am convinced to be erroneous._ [91]_At least this I -know, that the Doctrin which I have chosen, to me_ seems _true, and -the contrary, which I have forsaken,_ seems _false: and therefore, -without remorse of Conscience, I may profess that, but this I cannot: -and a separation, for preserving my Conscience, I hope will never be -judged causeless._ - - -Sec.. 33. - -_Prot._ At this rate none will be a Schismatick, but he who knows he -erreth (_i. e._ not who holdeth, but only who professeth an error); or -who knows, that the point, for the non-conformity to which, required -of him, he deserts the Church, is a _Truth_, and the contrary, which -he maintains, an error. But Doctor _Hammond_[92] tells you. _That he -that doth not communicate with those_ [I suppose he means Superiors] -_the condition of whose Communion contains nothing really erroneous or -sinful, though the doctrin so proposed as the condition of their -Communion, be apprehended by him, to whom it is thus proposed, to be -false, remains in Schism._ - -_Soc._ And at this rate, all those, who separate from the Church, -requiring their assent to what is indeed a truth, will be Schismaticks, -(and that, whether in a point Fundamental, or not Fundamental,) though -they have used all the industry, all the means they can (except this, -the relying on their Superiors judgment) not to err; unless you will -say, that all truths, even not Fundamental, are in Scripture so clear, -that none using a right industry, can (neither) err in them; which no -_Chillingworth_ hath maintained hitherto. - - -Sec.. 34. - -_Prot._ But we may let this pass; for, your separation was in a point -perspicuous enough in Scripture (and so you void of such excuse): was -in a point Essential and Fundamental, and in which a wrong belief -destroys any longer Communion of a particular Person or Church, with -the Catholick. - -_Soc._ This I utterly deny; nor see I by what way this can ever be -proved against me, for you can assign no Ecclesiastical Judge that can -distinguish Fundamentals, Necessaries, or Essentials, from those -points that are not so, as hath been shewed already. And as Dr. -_Stillingfleet_[93] urgeth concerning Heresie, so may I concerning -Schism:----What are the measures whereby we ought to judge, what -things are Essential to the being of Christianity, or of the Church? -Whether must the _Church's judgment_ be taken, or every _mans own -judgment_? if the _former_, the Ground of Schism lies still in the -Church's definitions, contrary to what Protestants affirm: if _the -latter_; then no one can be a Schismatick, but he, that opposeth that -of which _he is_, or _may be convinced_, that it is a Fundamental, or -essential matter of Faith. If he be only a Schismatick, that opposeth -that, of which _he is convinced_; then no man is a Schismatick, but he -that goes against his present Judgment; and so there will be few -Schismaticks in the world; If he, that opposeth that, which _he may be -convinced_ of; then again, it is that which _he may be convinced_ of, -either in the Church's judgment or in his own: If in the Church's, it -comes to the same issue, as in the former: If _in his own_; how I -pray, shall I know, that I may be convinced of what, using a due -indeavour, I am not convinced already? or, how shall I know, when a -due industry is used? and if I cannot know this, how should I ever -settle my self unless it be upon _Authority_, which you allow not. -Again, I am taught, that any particular, whether Person or Church, -may judge for themselves with the _Judgment_ of _Discretion_: And in -the matter of Christian Communion,----[94]_That nothing can be more -unreasonable, than that the Society_ [suppose it be a Council] -_imposing conditions of its Communion_ [suppose the Council of _Nice_ -imposing Consubstantiality so] _should be Judge, whether those -conditions be just and equitable or no: And especially in this case, -where a considerable Body of Christians judge such things required to -be unlawful conditions of Communion, what justice or reason is there, -that the party accused should sit judge in his own cause?_ - -_Prot._ By this way no _Separatist_ can ever be a _Schismatick_, if he -is constituted the judge, whether the reason of his separation is -just. - -_Soc._ And in the other way, there can never be any just cause of -separation at all, if the Church-Governors, from whom I separate, are -to judge, whether that be an error, for which I separate. - - -Sec.. 35. - -_Prot._ It seems something that you say: But yet, though upon such -consideration, a free use of your own _judgment_, as to providing for -your own Salvation is granted you; yet, methinks in this matter you -have some greater cause to suspect it, since several Churches, having -of late taken liberty to examine by Gods Word more strictly the -corrupt doctrins of former ages, yet these _reformed_, as well as the -other _unreformed_, stand opposite to you; and neither those -professing to follow the Scriptures, nor those professing to follow -Tradition, and Church-Authority; neither those requiring strict -obedience and submission of judgment, nor those indulging Christian -liberty, countenance your doctrin. But you stand also _Reformers_ of -the _Reformation_, and separated from all. - -_Soc._ Soft a little. Though I stand separated indeed from the present -unreformed Churches; or also (if you will) from the whole Church that -was before _Luther_; yet I both enjoy the external Communion, and -think I have reason to account my self a true member of the Churches -Reformed; and, as I never condemned them, or thought Salvation not -attainable in them; so neither am I (that I know of) excluded by, or -from them; so long as I retain my opinion in silence, and do not -disturb their peace; and I take my self also on these terms to be a -member, in particular, of the Church of _England_, wherein I have been -educated. For, all these Churches (as confessing themselves _fallible_ -in their decree) do not require of their Subjects to yield any -_internal assent_ to their Doctrins; or to profess any thing against -their Conscience, and in Hypocrisie; and do forbear to use that -Tyranny upon any for enjoying their Communion, which they so much -condemn in that Church, from which, for this very thing, they were -forced to part Communion, and to reform. Of this matter, thus, Mr. -_Whitby_[95]--_Whom did our Convocation ever damn for not internally -receiving their decrees? Do they not leave every man to the liberty of -his judgment?--They do not require, that we should in all things -believe, as they believe; but that we should submit to their -determination, and not contradict them; their decisions are not -obtruded as infallible Oracles, but only submitted to in order to -peace and unity----So that their work is rather to silence, than to -determine disputes,_ &c.----_and_ p. 438. _We grant a necessity, or at -least a convenience of a Tribunal to decide controversies, but how? -Not by causing any person to believe what he did not antecedently to -these decrees, upon the sole authority of the Council; but by -silencing our disputes, and making us acquiesce in what is propounded -without any publick opposition to it, keeping our opinions to our -selves----A liberty of using private discretion in approving or -rejecting any thing as delivered, or not, in Scripture, we think ought -to be allowed; for faith cannot be compelled; and by taking away this -liberty from men, we should force them to become Hypocrites, and so -profess outwardly what inwardly they disbelieve._----And see Dr. -Stillingfleets Rational Account, p. 104. where, speaking of the -obligation to the 39. Articles, he saith,----_That the Church of_ -England, _excommunicates such as openly oppose her doctrin, supposing -her fallible; the Roman Church excommunicates all, who will not -believe whatever she defines to be infallibly true._----_That the -Church of_ England _bindeth men to peace to her determinations, -reserving to men the liberty of their judgments, on pain of -excommunication if they violate that peace. For it is plain on the one -side, where a Church pretends infallibility, the excommunication is -directed against the persons for refusing to give internal assent to -what she defines: But where a Church does not pretend to that, the -excommunication respects wholly that overt Act, whereby the Church's -peace is broken. And if a Church be bound to look to her own peace, no -doubt she hath power to excommunicate such as openly violate the bonds -of it; which is only an act of caution in a Church to preserve her -self in unity; but where it is given out, that the Church is -infallible, the excommunication must be so much the more unreasonable, -because it is against those internal acts of the mind, over which the -Church as such hath no direct power._----And p. 55. he quotes these -words out of Bishop _Bramhall_[96] to the same sense,--_We do not -suffer any man to reject the 39 Articles of the Church of_ England _at -his pleasure; yet neither do we look upon them as essentials of saving -faith, or legacies of Christ, and his Apostles; but, in a mean, as -pious opinions fitted for the preservation of unity; neither do we -oblige any man to believe them, but only not to contradict them. By -which we see what vast difference there is, between those things which -are required by the Church of_ England _in order to peace, and those -which are imposed by the Church of_ Rome, _&c._ Lastly, thus Mr. -_Chillingworth_[97] of the just authority of Councils and Synods -(beyond which the Protestant Synods, or Convocations pretend -not.)----_The Fathers of the Church_ (saith he) _in after times_ -[_i. e._ after the Apostles] _might have just cause to declare their -judgment, touching the sense of some general Articles of the Creed: -but to oblige others to receive their declarations under pain of -damnation, what warrant they had, I know not: He, that can shew, -either that the Church of all ages was to have this Authority; or, -that it continued in the Church for some ages, and then expired: He, -that can shew either of these things let him; for my part I cannot. -Yet I willingly confess the judgment of a Council, though not -infallible, is yet so far directive, and obliging, that_ (without -apparent reason to the contrary) _it may be sin to reject it, at least -not to afford it an outward submission for publick peace sake._ [Thus -much, as the Protestant Synods seem contented with, so I allow]--Again -p. 375. He saith----_Any thing besides Scripture, and the plain, -irrefragable, indubitable consequences of it; Well may Protestants -hold it as matter of opinion, but as matter of faith and religion, -neither can they with coherence to their own grounds believe it -themselves, nor require the belief of it of others, without most high -and most schismatical presumption._ Thus he: now I suppose that either -no Protestant Church or Synod will stile the Son's coequal God-head -with the Father a plain irrefragable, indubitable Scripture, or -consequence thereof, about which is, and hath been so much contest, or -with as much reason, they may call whatever points they please such, -however controverted, and then, what is said here signifies nothing. - - -Sec.. 36. - -_Prot._ Be not mistaken, I pray: especially concerning the Church of -_England_. For though she, for several Points, imposed formerly by the -Tyranny of the _Roman_ Church, hath granted liberty of Opinion, or at -least freed her Subjects from obligation to believe so in them, as the -Church formerly required; yet as to exclusion of your Doctrin, she -professeth firmly to believe the three Creeds; and concerning the -Additions made in the two latter Creeds to the first, Dr. _Hammond_[98] -acknowledgeth,----_That they being thus settled by the Universal -Church, were, and still are in all reason, without disputing, to be -received and embraced by the Protestant Church, and every meek Member -thereof, with that reverence that is due to Apostolick Truths; with -that thankfulness which is our meet tribute to those sacred Champions, -for their seasonable, and provident propugning our faith, with such -timely and necessary application to practice, that the Holy Ghost, -speaking to us now, under the times of the New Testament by the -Governors of the Christian Churches, (Christs mediate successors in -the Prophetick, Pastoral, Episcopal Office) as he had formerly spoken -by the Prophets of the Old Testament, sent immediately by him, may -find a cheerful audience, and receive all uniform submission from us._ -Thus, Dr. _Hammond_ of the Church of _England's_ assent to the three -Creeds. She assenteth also to the definitions of the four first -General Councils: And the Act 1 _Eliz._[99] declares Heresie that, -which hath been adjudged so by them; now in the definitions of these 4 -first General Councils your tenent hath received a Mortal wound. But -lastly, _the 4th_ Canon in the English Synod held 1640.[100] -particularly stiles _Socinianism a most damnable and cursed Heresie, -and contrary to the Articles of Religion established in the Church of_ -England: _and orders that any, convicted of it, be excommunicated and -not absolved, but upon his repentance and abjuration._ Now further -than this [_namely, excommunication upon conviction._] No other Church -I suppose hath, or can proceed against your Heresie; It being received -as a common Axiom in the Canon law; that _Ecclesia non judicat de -occultis_,----And----_Cogitationis paenam nemo patitur._----And----_Ob -peccatum mere internum Ecclesiastica censura ferri non potest._ And in -all Churches every one, of what internal perswasion soever, continues -externally at least a member thereof, till the Church's censures do -exclude him. - - -Sec.. 37. - -_Soc._ The Church of _England_ alloweth, assenteth to, and teacheth, -what she judgeth evident in the Scripture; for so she ought; what she -believes, or assenteth to, I look not after, but what she enjoyns. Now -I yield all that obedience in this point, that she requires from me; -and so I presume she will acknowledge me a dutiful Son. - -_Prot._ What obedience when as you deny one of her chiefest, and most -fundamental doctrins? - -_Soc._ If I mistake not her principles, she requires of me no internal -belief or assent to any of her doctrins, but only, 1st. _Silence_, or -_non-contradiction_ or 2ly, a _conditional belief_, _i.e._ whenever I -shall be convinced of the truth thereof. Now in both these I most -readily obey her. For the 1st, I have strictly observed it, kept my -opinion to my self; unless this my discourse with you hath been a -breach of it; but then I was at least a dutiful subject of this Church -at the beginning of our discourse; and for the 2d, whether _actual -conviction_, or _sufficient proposal_, be made the condition of my -assent, or submission of judgment, I am conscious to my self of no -disobedience, as to either of these; for an _actual conviction_ I am -sure I have not: and, supposing, that I have had a _sufficient -proposal_, and do not know it, my obedience, upon the Protestant -principles, can possibly advance no further, than it now doth. The -_Apostles Creed_ I totally embrace, and would have it the standing -bound of a Christian Faith. For other _Creeds_: I suppose, no more -belief is necessary to the Articles of the _Nicene Creed_, than is -required to those of the _Athanasian_. And, of what kind the necessity -is of believing those, Dr. _Stillingfleet_ states on this -manner [101]----_That the belief of a thing may be supposed necessary, -either as to the matter, because the matter is to be believed in it -self necessary; or because of the clear conviction of mens -understandings; that, though the matters be not in themselves -necessary, yet being revealed by God, they must be explicitly -believed: but then, the necessity of this belief doth extend no -further, than the clearness of the conviction doth._ Again, _that the -necessity of believing any thing arising from the Church's definition_ -[upon which motive you seem to press the belief of the Article of -_Consubstantiality_] _doth depend upon the Conviction, that whatever -the Church defines is necessary to be believed. And, where that is not -received as an antecedent principle, the other cannot be supposed._ -[Now this principle neither I, nor yet Protestants, accept]. Then he -concludes----_That as to the Athanasian Creed_ [and the same it is for -the _Nicene_.] _It is unreasonable to imagine, that the Church of_ -England _doth own this necessity, purely on the account of the -Church's definition of those things which are not fundamental, it -being directly contrary to her sense in her 19th and 20th Articles._ -[Now, which Articles of this Creed are not Fundamental, she defines -nothing; nor do the 19, 20, or 21. Articles own a necessity of -believing the Church's Definitions, even as to _Fundamentals_.] _And -hence, that the supposed necessity of the belief of the Articles of -the Athanasian Creed must, according to the sense of the Church of_ -England, _be resolved, either into the necessity of the matters, or -into that necessity, which supposeth clear conviction, that the things -therein contained are of divine Revelation._ Thus he. Now, for so many -Articles as I am either convinced of the matter to be believed, that -it is in it self necessary; or, that they are divine Revelations, I do -most readily yield my Faith, and assent thereto. Now, to make some -Reply to the other things you have objected. - - -Sec.. 38. - -The Act 1 _Eliz._ allows no Definitions of the First General Councils -in declaring _Heresie_, but with this limitation, that, in such -Councils, such thing be declared _Heresie_ by the express and plain -words of the _Canonical Scripture_. On which terms I also accept them. - - -Sec.. 39. - -Dr. _Hammond_'s affirming, _That all additions settled by the -Universal Church_ [he means General Councils] _are in all reason, -without disputing, to be received as Apostolical Truths, that the Holy -Ghost speaking to us by the Governors of the Christian Churches, -Christ's Successors, may receive all uniform submission from us_, suits -not with the Protestant Principles often formerly mentioned.[102] -For thus (if I rightly understand him) all the definitions of General -Councils, and of the Christian Governors in all ages, as these being -still Christ's Successors, are to be without disputing, embraced as -truths Apostolical. - - -Sec.. 40. - -If the words of the fourth _Canon_ of the _English Synod_ 1640. -signifie any more, than this; That any person _convicted_ of -Socinianism (_i. e._ by publishing his opinion) shall, upon such -conviction, be excommunicated; and if it be understood adequate to -this, _Qui non crediderit filium esse_ +homoousion+ _Deo Patri, -Anathema sit_, and, that the Church of _England_, for allowing her -Communion, is not content with _silence_ in respect of Socinianism, -but obligeth men also to _assent_ to the contrary; then, I see not -upon what good grounds such exclamation is made against the like -Anathema's or exactions of assent required by that of _Trent_, or -other late Councils, or by _Pius_ his Bull. If it be said here, the -reason of such faulting them is, because these require assent, not -being lawful _General Councils_, such reason will not pass; 1st. -Because, neither the English Synod, exacting assent in this point, is -a General Council. 2ly. Because, it is the Protestant tenent, that -neither may lawful General Councils require _assent_ to all their -Definitions. Or, if it be affirmed (either of _General_ or -_Provincial_ Councils) that they may require assent under Anathema to -some of their decrees; _viz._ Those evidently true, and divine -Revelations; such as _Consubstantiality_ is; but may not to others; -_viz._ Those not manifested by them to be such; then, before we can -censure any Council for its Anathema's, or its requiring of assent, we -must know, whether the point, to which assent is required, is, or is -not, evident divine Revelation. And then, by whom, or how, shall this -thing touching the evidence of the Divine Revelation be judged or -decided? for those that judge this, whoever they be, do sit now upon -the trial of the rightness, or mistake of the judgment of a General -Council: Or when, think we, will those who judge this (_i.e._ every -person for himself) agree in their sentence? Again, If on the other -side, the _former Church_ in her language, _Si quis non crediderit, -&c. Anathema sit_, be affirmed (to which purpose the fore-mentioned -Axioms are urged by you) to mean nothing more, than, _Si quis Haeresin -suam palam profiteatur, & hujus professionis convictus fuerit, -Anathema sit_, Thus the Protestants former quarrel with her passing -such _Anathema's_ will be concluded causeless and unjust. But indeed, -though, (according to the former sentences,) her Anathema is not -extended to the internal act of holding such an opinion, if wholly -concealed, so far as to render such person for it to stand -_excommunicated_, and lie actually under this censure of the Church, -because hitherto no contempt of her authority appears, nor is any -dammage inferred to any other member of her Society thereby? Yet her -_Anathema_ also extends, even to the internal act, or tenet, after the -Church's contrary definition known (which tenet also then is not held -without a disobedience, and contempt of her authority) so far, as to -render the delinquent therein guilty of a very great _mortal sin_; and -so at the same time internally cut off from being a true member of -_Christ's Body_; though externally he is not as yet so cut off. And -the Casuists further state him _ipso facto_ to be excommunicated, -before, and without conviction, if externally he doth, or speaketh any -thing, whereby he is convincible; and not if there be any thing -_proved_ against him, but if any thing at least _provable_; and such a -one, upon this, to be obliged in Conscience, not only to confess his -heretical opinion, for his being absolved from _mortal sin_; but also -to seek a release from excommunication incurred, for his re-enjoying -the Church's Communion. Thus you see a rigor in this Church towards -what it once accounted _Heresie_ much different from the more mild -Spirit, and moderate temper of the _Reformed_. - - -Sec.. 41. - -To conclude. For the enjoying the _Protestant_ Communion, I conceive -that, as to any necessary approbation of her Doctrins, it is -sufficient for me to hold with Mr. _Chillingworth_ (as I -do[103])----_That the Doctrin of Protestants, though not that, of all -of them, absolutely true, yet it is free from all impiety, and from -all Error destructive to Salvation, or in it self damnable._ And -[104]----_whatsoever hath been held necessary to Salvation by the -consent of Protestants, or even of the Church of_ England, [which -indeed hath given no certain Catalogue at all of such _necessaries_], -_that, against the Socinians, and all others whatsoever, I do verily -believe, and embrace_----And (which is still the same) [105]--_I am -perswaded, that the constant doctrin of the Church of_ England, _is so -pure and Orthodox, that whosoever believes it, and lives according to -it, undoubtedly he shall be saved._ [For if all truths necessary to -Salvation be held in it, then, so, is no error, opposite or -destructive to Salvation, held by it; and so, living according to the -truths it holds, I may be saved.] Again [106]----_I believe that there -is no error in it, which may necessitate, or warrant any man to -disturb the peace, or renounce the Communion of it_, [For, though I -believe _Antisocinianism_, an error; Yet if I hold it not such, as -that for it any man may disturb the peace, or ought to renounce the -Communion of the Church, I may profess all this, and yet hold -Socinianism.] Lastly as he,[107] so I;----_Propose me any thing out of -the Bible, seem it never so incomprehensible, I will subscribe it with -hand and heart. In other things_ [that I think not contained in this -Book] _I will take no mans liberty of judgment from him, neither shall -any man take mine from me; for I am fully assured, that God doth not, -and therefore that men ought not to require any more of any man than -this; To believe the Scripture to be Gods Word, to endeavour to find -the true sense of it; and to live according to it. Without pertinacy I -can be no Heretick; And[108], endeavouring to find the true sense of -Scripture, I cannot but hold my error without pertinacy, and be ready -to forsake it, when a more true, and a more probable sense shall -appear unto me.----And then, all necessary truth being plainly set -down in Scripture, I am certain by believing Scripture to believe all -necessary truth; and in doing so, my life being answerable to my -Faith, how is it possible I should fail of Salvation?_ Thus Mr. -_Chillingworth_ speaks perfectly my sense. - -_Prot._ I see no other cure for you; but that you learn _humility_ and -_mortification_ of your _Understanding_ (in which lies the most subtle -and perilous of all _Prides_): And, It will reduce you to _Obedience_: -and this to _Truth_. That, with all the Church of God, you may give -glory to _God the only begotten Son_, and _the Holy Ghost, coessential -with God the Father_. To which _Trinity_ in _Unity_, as it hath been -from the beginning, and is now, so shall all Honour and Glory be given -throughout all future ages. _Amen._ - - -[81] _Dr. Potter p._ 75. - -[82] _Chillingw. p._ 274. - -[83] _Lawd. p._ 142. - -[84] _p._ 331. - -[85] _Stilling. ib._ - -[86] _Vindic. of the Church of Eng._ _p._ 9. - -[87] _D. Potter p._ 76. - -[88] _Stillingfl. p._ 359. - -[89] _Division of Churches. p._ 106. - -[90] _Chillingw. p._ 278. - -[91] _Ib._ 279. - -[92] _Of Schism_, _p._ 23, 24, 25. - -[93] _p._ 73. - -[94] _Stillingfl. p._ 292. - -[95] _p._ 100. - -[96] _Schism guarded_, _p._ 192. - -[97] _p._ 200. - -[98] _Of Fundamentals. p._ 90. - -[99] _cap._ 1. - -[100] _Can._ 4. - -[101] _p._ 70, 71. - -[102] _See before_ Sec.. 26. - -[103] _Chillingw. Pref._ Sec.. 39. - -[104] _Ib._ Sec.. 28. - -[105] _Ib._ Sec.. 29. - -[106] _Ibid._ - -[107] _Chillingw. p._ 376. - -[108] _Ib._ Sec.. 57. - - -_FINIS._ - - - - -_ERRATA._ - -Page 19. lin. 18. read _Emperor_. p. 28. l. 1. dele [_See more -Protestants cited to this purpose_, _Disc._ 3. 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