§. 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 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.