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 lies indifferent between divers senses, whereof one is true, and the other false, that God obligeth men under pain of damnation not to mistake through error, and humane frailty, is to make God a Tyrant, and to say that he requires of us certainty to attain that end, for the attaining whereof we have no certain means. In fine, [9] where Scriptures are plain, as they are in necessaries, they need no infallible Interpreter, no further explanation [to me]; and where they are not plain, there if I, using diligence to find the truth, do yet miss of it, and fall into Error, there is no danger in it.
Prot. True. Such necessary points are clear to the unlearned, using a due Industry, void of a contrary interest, &c.
Soc. And in such industry I may be assured, I have not been deficient, having bestowed much study on this matter, read the Controversie on both sides; compared Texts, &c. (as also appears in the diligent writings of others of my perswasion); and after all this, the sense of Scripture also, which I embrace, (a sense, you know, decried and persecuted by most Christians) is very contrary to all my secular relations, interest, and profit.
[§. 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 testimoniis nititur——Evidens sententiæ veritas, & rationum firmissimarum è sacris literis spontè subnascentium multitudo, ingenii nostri tenuitatem sublevat, &c.——Argumenta, quæ ex sacris literis deprompsimus, per se plana sunt, ac facilia adeo quidem, ut eorum vim declinare aliâ ratione non possint adversarii, quam ut â verborum simplicitate tum ipsi deflectant, tum nos abducere conentur. And see the particular places of Scripture which they urge (where, as to the expression, and other Texts being laid aside, that seems to be said, as it were totidem verbis, which the Socinians maintain), Joh. 14. 28. 17. 3. Ep. 1 Cor. 8. 6.——Col. 1. 15. & Rev. 3. 14. I set not down this to countenance their Cause, but to shew their Confidence.]
§. 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 obscure and ambiguous; yet this methinks should be no impediment, but that we may have certain means of not erring in, and about the sense of those places which are so plain and clear, that they need no Interpreters; and in such this my Faith is contained. If you ask me, how I can he sure, that I know the true meaning of these places? I ask you again; Can you be sure you understand what I, or any man else saith; They that heard our Saviour and the Apostles Preach, can they have sufficient assurance that they understood at any time what they would have them do? If not, to what end did they hear them? If they could, why may not I be as well assured, that I understand sufficiently, what I conceive plain in their Writings? Again; I pray tell me, whether do you certainly know the sense of these Scriptures, for the evidence of which you separated from the Church that was before Luther, requiring conformity to the contrary Doctrines, as a condition of her Communion? If you do, then give us leave to have the same means, and the same abilities to know other plain places, which you have to know these. For if all the Scripture be obscure, how can you know the sense of these places? If some places of it be plain, why should I stay here?——[11] If you ask, seeing I may possibly err, how can I be assured I do not? I ask you again, seeing your eyesight may deceive you, how can you be sure you see the Sun, when you do see it? [12] A Judge may possibly err in Judgment, can he therefore never have assurance that he hath judged rightly? a Traveller may possibly mistake his way; must I therefore be doubtful whether I am in the right way from my Hall to my Chamber? Or can our London Carrier have no certainty in the middle of the day, when he is sober, and in his wits, that he is in his way to London?[13]—This I am certain of, that God will not require of me a certainly unerring belief, unless he had given me a certain means to avoid error, and if I use those which I have, will never require of me, that I use that which I have not[14].——This is Mr. Chillingworth's solid Plea, against the Papist's grand Objection, for the proving an uncertainty in the Protestant's Faith upon any their pretence of evident Scripture.