Part 2

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.

§. 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, §. 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_ (§. 33. Consid. 5. n. 1.)----and _Hooker_ (Preface §. 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.

§. 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. §. 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._ §. 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._ §. 15.

3. _That this Article's being in the affirmative, put in the Creed proves it not (as to the affirmative) a Necessary._ §. 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._ §. 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._ §. 17.

§. 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_, _Irenæus_, _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.

§. 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.

§. 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_.

§. 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.

§. 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. §. 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] _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. §. 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._ §. 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._ §. 22.

§. 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?