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.
§. 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 pænam 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.
§. 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.
§. 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.
§. 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.
§. 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 Hæresin
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_.
§. 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_ §. 26.
[103] _Chillingw. Pref._ §. 39.
[104] _Ib._ §. 28.
[105] _Ib._ §. 29.
[106] _Ibid._
[107] _Chillingw. p._ 376.
[108] _Ib._ §. 57.
_FINIS._
_ERRATA._
Page 19. lin. 18. read _Emperor_. p. 28. l. 1. dele [_See more
Protestants cited to this purpose_, _Disc._ 3. §. 19.] pag. 31, l. 7.
r. _there by_.