The Protestants Plea For A Socinian

THE Protestants Plea FOR A SOCINIAN:

The Socinian's Protestant-Plea for his not holding any thing contrary to the Holy Scriptures ....

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§. 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

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§. 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

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§. 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 ma

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§. 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....

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§. 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 li

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§. 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 ,—— Hæc de uno Deo Patre sententia plurimis, ac clarissimis sacrarum literarum testimo

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§. 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

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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 Scr

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§. 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....

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§. 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 i

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§. 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 ther

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§. 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. F

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NOTES

[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,

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§. 13.

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

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§. 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

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§. 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 b

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§. 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....

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§. 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 T

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NOTES

[25] Stillingfl. p. 58, 59. [26] Stillingfl. p. 72. [27] See before Dis. 3. §. 52. [28] See Petavius in Epipha. Hær. 69. [29] Apud Epipha. Hær. 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] St

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§. 18.

P Rot. 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 ;

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§. 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

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§. 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 Author

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§. 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 you

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§. 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

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NOTES

[41] p. 515, 516. [42] See before , §. 13 . [43] §. 13 . [44] See Baronius. A. D. 318, 319. [45] §. 478. [46] p. 60. [47] Ib. §. 10. [48] Whitby , p. 15. Stillingfleet , p. 506, 537. [49] §. 32. n. 5. &amp; §. 33. consid. 5. n. 1. [50] Dr. Ferne, Case between the Churches , p. 48, 49. &amp; 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. §. 34, &amp;c. [56] De Baptismo , l. 2. c. 3. [57] Stillin

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§. 23.

P Rot. 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

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§. 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

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§. 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

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§. 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 , §. 7. n. ——§. 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 aga

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§ 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;

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NOTES

[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. [69] Titus 3. 11. [70] Reply to Chalced. p. 105. [71] p. 128. [72] p. 129. [73] Heresie , p. 114. [7

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§. 28.

P Rot. 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 i

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§. 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 j

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§. 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

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§. 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 separate

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§. 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.

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§. 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 do

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§. 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

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§. 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

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§. 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,—— Tha

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§. 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

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§. 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....

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§. 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

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§. 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 ὁμοούσιον 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

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§. 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 E

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NOTES

[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. P

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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 ....

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