§. 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.
[§. 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.
[§. 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.
[§. 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.