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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	civil_a	judge_n	law_n	2,710	5	5.1476	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32853	Mr. Chillingworth's judgment of the religion of Protestants, &c.; Religion of Protestants a safe way to salvation. Selections	Chillingworth, William, 1602-1644.	1689 (1689)	Wing C3887; ESTC R323	9,088	17

Christians of those that are already agreed upon this first Principle that the Scripture is the Word of God. But that there is any Man or any Company of Men appointed to be Judg for all Men that we deny and that I believe you will never prove Every Man to judg for himself in Matters of Religion Chap. 2. N. 16. In Civil and Criminal Causes the Parties have for the most part so much Interest and very often so little Honesty that they will not submit to a Law though never so plain if it be against them or will not see it to be against them though it be never so plainly Whereas if Men were honest and the Law were plain and extended to all Cases there would be little need of Judges Now in Matters of Religion when the Question is Whether every Man be a fit Judg and Chuser for himself we suppose Men honest and such as understand the difference between a Moment and Eternity and such Men we conceive will think it highly concerns them to be of the true Religion but nothing at all that this or that Religion should be the true And then we suppose that all the necessary Points of Religion are plain and easie and consequently every Man in this Cause to be a competent Judg for himself because it concerns himself to judg right as much as Eternal Happiness is worth and if through his own default he judg amiss he alone shall suffer for it Ch. 3. N. 81. If they Men would be themselves and be content that others should be in the choice of their Religion the Servants of God and not of Men if they would allow that the way to Heaven is no narrower now than Christ lest it his Yoak no heavier than he made it that the belief of no more Difficulties is required now to Salvation than was in the Primitive Church that no Error is in it self destructive and exclusive from Salvation now which was not then if instead of being zealous Papists earnest Calvinists rigid Lutherans they would become themselves and be content that others should be plain and honest Christians if all Men would believe the Scripture and freeing themselves from Prejudice and Passion would sincerely endeavour to find the true sence of it and live according to it and require no more of others but to do so not denying their Communion to any that do so would so order their Publick Service of God that all which do so may without Scruple or Hypocrisie or Protestation against any part of it joyn with them in it who does not see that seeing as we suppose here and shall prove hereafter all necessary Truths are plainly and evidently set down in Scripture there would of necessity be among all Men in all things necessary Unity of Opinion And notwithstanding any other differences that are or could be Unity of Communion and Charity and mutual Toleration by which means all Schism and Heresie would be banished the World and those wretched Contentions which now rend and tear in pieces not the Coat but the Members and Bowels of Christ with mutual Pride and Tyranny and cursing killing and damning would fain make immortal should speedily receive a most blessed Catastrophe But of this hereafter when we shall come to the Question of Schism wherein I perswade my self that I shall plainly shew that the most vehement Accusers are the greatest Offenders and that they are indeed at this time the greatest Schismaticks who make the way to Heaven narrower the Yoke of Christ heavier the differences of Faith greater the Conditions of Ecclesiastical Government harder and stricter than they were made at the beginning by Christ and his Apostles they who talk of Unity and aim at Tyranny and will have Peace with none but with their Slaves and Vassals Pres N. 30. For what one Conclusion is there in the whole Fabrick of my Discourse that is not naturally deducible out of this one Principle That all things necessary to Salvation are evidently contained in the Scriptures Or what one Conclusion almost of importance is there in your Book which is not by this one clearly confutable Grant this and it will presently follow in opposition to your first Conclusion and the Argument of your first Chapter That amongst Men of different Opinions touching the obscure and controverted Questions of Religion such as may with probability be disputed on both sides and such are the Disputes of Protestants good Men and Lovers of Truth of all sides may be saved because all necessary things being supposed evident concerning them with Men so qualified there will be no difference there being no more certain sign that a Point is not evident than that honest and understanding and indifferent Men and such as give themselves liberty of Judgment after a mature Consideration of the matter differ about it Of Disagreeing Protestants Ans to Pref. N. 26. 1. The most disagreeing Protestants that are yet thus far agree that these Books of Scripture which were never doubted of in the Church are the undoubted Word of God and a perfect Rule of Faith. 2. That the sense of them which God intended whatsoever it is is certainly true so that they believe implicitly even those very Truths against which they err and why an implicit Faith in Christ and his Word should not suffice as well as an implicit Faith in your Church I have desired to be resolved by many of your side but never could 3. That they are to use their best Endeavours to believe the Scripture in true sense and to live according to it This if they perform as I hope many on all sides do truly and sincerely it is impossible but that they should believe aright in all things necessary to Salvation that is in all those things that pertain to the Covenant between God and Man in Christ for so much is not only plainly but frequently contained in Scripture and believing aright the Covenant if they for their parts perform the Condition required of them which is sincere Obedience why should they not expect that God will perform his Promise and give them Salvation For as for other things which lie without the Covenant and are therefore less necessary if by reason of the seeming Conflict which is oftentimes between Scripture Reason and Authority on the one side and Scripture Reason and Authority on the other if by reason of the variety of Tempers Abilities Educations and unavoidable Prejudices whereby Mens Understandings are variously formed and fashioned they do embrace several Opinions whereof some must be erroneous to say that God will damn them for such Errors who are Lovers of him and Lovers of Truth is to rob Man of his Comfort and God of his Goodness it is to make Man desperate and God a Tyrant Ib. N. 27. That it is sufficient for any Man's Salvation that he believe the Scripture that he endeavour to believe it in the true sense of it as far as concerns his Duty and

that he conform his Life unto it either by Obedience or Repentance He that does so and all Protestants according to the Dictamen of their Religion should do so may be secured that he cannot err Fundamentally so that notwithstanding their Differences and your Presumption the same Heaven may receive them all Ib. N. 29. Who can find fault with him Dr. Potter for saying If through want of means of Instruction Incapacity invincible or probable Ignorance a Man die in Error he may be saved But if he be negligent in seeking Truth unwilling to find it either doth see it and will not or might see it and will not that his Case is dangerous and without Repentance desperate Ch. 1. N. 11. Methinks with much more Reason and much more Charity you must suppose that many of these Controversies which are now disputed among Christians all which profess themselves Lovers of Christ and truly desirous to know his Will and do it are either not decidable by that means which God hath provided and so not necessary to be decided or if they be yet not so plainly and evidently as to oblige Men to hold one way Or lastly if decidable and evidently decided yet you may hope that the erring part by reason of some Veil before their Eyes some execusable Ignorance or unavoidable Prejudice does not see the Question to be decided against him and so opposes not that which he doth know to be the Word of God but only that which you know to be so and which he might know were he void of Prejudice which is a Fault I confess but a Fault which is incident even to good and honest Men very often and not of such a Gigantick Disposition as you make it to fly directly upon God Almighty and to give him the Lie to his Face Of the Necessity of a Visible Judg in Controversies of Religion as well as in Civil Matters Ch. 2. N. 17. In Civil Controversies we are obliged only to external Passive Obedience and not to an Internal and Active We are bound to obey the Sentence of the Judg or not to resist it but not always to believe it just But in Matters of Religion such a Judg is required whom we should be obliged to believe to have judged right so that in Civil Controversies every honest and understanding Man is fit to be a Judg but in Religion none but he that is infallible 5. In Civil Causes there is Means and Power when the Judg has decreed to compel Men to obey his Sentence otherwise I believe Laws alone would be to as much purpose for the ending of Differences as Laws and Judges both But all the Power in the World is neither fit to convince nor able to compel a Man's Conscience to consent to any thing Worldly Terror may prevail so far as to make Men profess a Religion which they believe not such Men I mean who know not that there is a Heaven provided for Martyrs and a Hell for those that dissemble such Truths as are necessary to be professed but to force either any Man to believe what he believes not or any honest Man to dissemble what he does believe if God commands him to profess it or to profess what he does not believe all the Powers in the World are too weak with all the Powers of Hell to assist them 7. In Civil Matters it is impossible Titius should hold the Land in question and Sempronius too and therefore either the Plaintiff must injure the Defendant by disquieting his Possession or the Defendant wrong the Plaintiff by keeping his Right from him But in Controversies of Religion the Case is otherwise I may hold my Opinion and do you no wrong and you yours and do me none Nay we may both of us hold our Opinion and yet do our selves no harm provided the Difference be not touching any thing necessary to Salvation and that we love Truth so well as to be diligent to inform our Conscience and constant in following it Concerning Errors Damnable or not Damnable Ch. 3. N. 52. I Answer that these Differences between Protestants concerning Errors Damnable and not Damnable Truths Fundamental and not Fundamental may be easily reconciled for either the Error they speak of may be purely and simply involuntary or it may be in respect of the cause of it voluntary If the Cause of it be some voluntary and unavoidable Fault the Error is it self sinful and consequently in its own Nature damnable as if by negligence in seeking the Truth by unwillingness to find it by Pride by Obstinacy by desiring that Religion should be true which suits best with my Ends by fear of Mens ill Opinion or any other worldly Fear or any worldly Hope I betray my self to any Error contrary to any Divine revealed Truth that Error may be justly stiled a Sin and consequently of it self to such an one damnable but if I be guilty of none of these Faults but be desirous to know the Truth and diligent in seeking it and advise not at all with Flesh and Blood about the choice of my Opinions but only with God and that Reason that he hath given me If I be thus qualified and yet through humane Infirmity fall into Error that Error cannot be damnable Again the Party erring may be conceived either to die with Contrition for all his Sins known and unknown or without it If he die without it this Error in it self if damnable will be likewise so unto him if he die with Contrition as his Error can be no Impediment but he may his Error though in it self damnable to him according to your Doctrine will not prove so Of using Force in Matters of Religion Ch. 5. N. 96. But they endeavoured to force the Society whereof they were parts to be healed and reformed as they were and if it refused they did when they had Power drive them away even their Superiors both Spiritual and Temporal as is notorious The Proofs hereof are wanting and therefore I might defer my Answer until they were produced yet take this before-hand If they did so then herein in my Opinion they did amiss for I have learnt from the Ancient Fathers of the Church that Nothing is more against Religion than to force Religion and of St. Paul The Weapons of the Christian Warfare are not Carnal And great Reason For humane Violence may make Men counterfeit but cannot make them believe and is therefore fit for nothing but to breed Form without and Atheism within Besides if this means of bringing Men to embrace any Religion were generally used as if it may be justly used in any place by those that have Power and think they have Truth certainly they cannot with reason deny but that it may be used in every place by those that have Power as well as they and think they have Truth as well as they what could follow but the maintenance perhaps of Truth but perhaps only of the profession of it in