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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32802	The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ...	Cheynell, Francis, 1608-1665.	1643 (1643)	Wing C3815; ESTC R16168	87,143	88

Bodecherus though he hath been derided he hath not been answered Peltius Vedelius and others so that I need say no more in that point What Art and care hath been used to propagate the Arminian errours in England would require a large volume and I had laid open all their sleights and projects had not my bookes and notes been seised on to the full God may give me opportunity to say something to that point yet before I finish my course The Church of Scotland complains of his Grace for he first protected Wederburn when he fled from Scotland for fear of the Church-censures because this Wederburn had poysoned the young students in Divinity with Arminianisme in the new Colledge at Saint Andrews his Grace made the same Wederburn Bishop of Dumblane that so he might be Dean of the Kings Chappell and vent all his Arminian errours in the Royall Chappell in despight of all the Presbyteries Then his Grace chose out 24. Royall Chaplaines such as were most likely to preach the Deanes Arminian Tenets to the State when they saw that all preferment did run that way I will not say any thing of Master Sydserf Doctor Forbes c. You may read the complaint at large in a book entitled Ladens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the Canterburian self-conviction But that which did most mischiefe was a large Declaration procured by his Grace but sent in the Kings name into Scotland in which their general Assembly was much condemned for passing any censure upon Arminians Besides his Grace had two Scouts in Ireland the Bishop of Derry and Doctour Chappell Behold three Kingdomes infected at once with this deadly disease by the pestilent subtilty of one Arch-Bishop But I shall make it appear that we have gone nearer to Socinianisme yet Acontius was as learned Peltius calls him clandestinus Socinianorum assecla now I have wondred often what was the reason that Acontius was new printed in Oxford by Doctour Potters book-binder Creature I might say if I did affect the language of the times They might as well have Printed Bonfinius for I finde him joyned with Acontius they were both sneaking Socinians they followed Socinus just as Nicodemus followed Christ by stealth in the dark Iacobus Acontius Bonfinius Socini clandestini asseclae Judicious and learned Pareus not long before his death writ a letter on the first of March 1613. ad N. N. in which he expresseth himselfe after this manner Arminium vestrum Sociniani in Polonia expresse ut Suum nuper nominarunt unà cum quodam Bonfinio Acontio clandestinis asseclis quorum authoritate postularunt àfratribus Orthodoxis fraternitatem isti verò fortiter recusarunt Acta ad me misit Synodus Lublinensis cui nuper postridie Natalis Domini respondi c. Pareus was a man of a very peaceable disposition willing to compose all differences which might fairely and honestly be compounded as appeares by his Irenicum and therfore his judgement is to be the more valued but you see he doth not vent his own private opinion but declares the judgement of the Synod I beleeve that every impartiall Reader will think this passage very considerable The Socinians have one Principle which draws a great party after them of all heretikes sectaries Nothing say they is Fundamentally necessary to salvation but only Faith or obedience to the commands of Christ for they make faith obedience all one ut supra Now Acontius was a great stickler in this point and therefore learned Peltius saith this opinion did open a wide gap to let in all heresies into the Church and yet Acontius and the Socinians thought nothing else Fundamentall but obedience to Christs precepts men might deny the Godhead of Jesus Christ and almost any Article of the Christian Faith and yet be Christians good enough in their conceit Nihilque tandem fore Fundamentale praeter istud scil. Obedientiam mandatorum ex mente Acontii Socinianorum positum See Peltius his Epistle Dedicatory prefixed before his Harmony Well might Acontius his book be intitled Stratagemata Satanae but sorry I am that Doctour Potter should be thought to have such an hand in publishing of it that it was known in Oxford by the name of Doctour Potters Stratagems I know Acontius doth in that book mince the matter but the book is so much the more dangerous and cannot but poyson young students more insensibly and irrecoverably Besides Acontius his pretence of moderation and charity will work much upon men that understand not his Stratagems they will conceive that he grew every day more moderate and more a Accurate also and that he complyed so far with the Socinians meerly out of a desire of peace But though the book be close and dedicated to Queen Elizabeth yet ever and anon he lets fall some hopes of being saved without the acknowledgement of those mysteries which the Church hath long held for necessary Articles of faith What did the man that was cured of the palsy beleeve why saith he he did beleeve as it was fit that that man who is called Iesus was from God mark he doth not say that he was God and in favour with God and hoped that he should be healed by him and yet his sins were forgiven Credebat enim ut par est hominem eum qui Iesus diceretur à Deo esse apud eum gratiosum itaque sperabat per eum sanitatem se posse adipisci Illa verò eum cognita etiam habuisse omnia quae diu pro articulis fidei Necessariis habuit Ecclesia quàm sit verisimile cuique judicandum relinquo Sunt alia multa loca quae eódem prorsus tendunt Nay he conceives Abraham the Father of the faithfull to have been ignorant of those Heads of Divinity which we count Articles of Faith Fundamentall Articles Abraham saith he beleeved that he should have off-spring that in his seed all the nations of the earth should be blessed that Canaan should be his Caeterum de Religionis apicibus istis ignorare opinantur scil. Reformati fas non esse mirum est silentium quin ipsum etiam Salutis mysterium per ejus semen Tecte admodum obscureque promittitur I put in scil Reformati for doubtlesse it is a jerk at the Reformed Churches and so that passage fore-cited Ecclesia diu habuit is certainly a jerk for the Nicene Fathers Athanasius and those ancients which required such a distinct confession of faith You see he seems to leave it doubtfull whether Abraham did beleeve in Christ or no these oblique passages and many such in his third book especially doe shew what a good mind he had to favour them who at that time about the yeare 1565. did call the Articles of the Christian faith into question No marvaile if he wrote so warily when Servetus had been made such an example in the yeare 1553. Besides Laelius Socinus was now dead and

Grace and his adherents are sufficiently knowne nor a true teaching Church as shall evidently be demonstrated in the next Chapter CHAP. VI The Religion so violently contended for by the Archbishop of Canterbury and his adherents is not the true pure Protestant Religion I Intend not to transcribe overmuch out of Bishop Mountague Shelford Pocklington Dr. Potter Mr. Chillingworth Dr. Dowe Dr. Heylin c. Their Books are commonly sold and I have given a taste already in the third and fourth Chapters of some of these Authors ex ungue leonem as they say there are a great many passages collected and published already by severall men so that I am forestalled and by some happily prevented there is a Booke entituled Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} closely penned and never answered in which their Heresies are filled up by dozens There will come forth a Booke very shortly in which the Designe of Reconciling or rather uniting Rome and Canterbury for there was no great quarrell betweene them will be more fully discovered for these reasons I may well shorten my journey Let any man that desires satisfaction but peruse those Bookes which were Printed in England betweene 1630. and 1639. and compare them with the Harmony of Confessions of the Reformed Churches and then hee may easily judge Mr. Chillingworth proves undeniably that the Church of Rome is not Infallible but to what end and purpose why that Rome and Canterbury may shake hands the Pope may abate something in point of Supremacy his Primacy being grounded upon his Infallibility but if the Pope Cardinals c. the Archbishop of Canterbury and his adherents were united the people would be unwilling to part with their Masse why for that if they will but yeild thus farre as to turne their Masse into English the good men are agreed for Mr. Chillingworth tels the Papists that no Godly Lay man that is an ignorant Papist that is well conceited of the Masse who is verily perswaded that there is neither impiety nor superstition in the use of their Latine Service shall be damned as he hopes for being present at it Excellent Divinity A strong perswasion will turne superstition and impiety into godlinesse Yet he saith there is some danger as long as the Service is in Latine because the want of that devotion which the frequent hearing the offices understood might happily beget in them the want of that instruction and edification which it might afford them may very probably hinder the salvation of many which otherwise might have beene saved that is might have beene saved if the Service had beene in English this is plaine dealing the men are likely to agree the Masse in English may beget such devotion afford such instruction and edification as is sufficient for salvation Can the Papists desire fairer quarter or a foller acknowledgement Is not this doctrine sufficient to effect an Accommodation betweene Rome and Canterbury I dare say all the Papists in England will fight for such a Protestant Religion Mr. Chillingworth in his Epistle Dedicatory gives his Majesty to understand That the Papists allow Protestants as much charity as Protestants allow them and therefore such Protestants and true Papists will easily be reconciled or indeed are already reconciled I cannot stand to reckon up Mr. Chillingworths principles consider these that follow 1. God is not offended with us for not doing what hee knowes we cannot doe Whiles we are unregenerate God knowes we cannot repent and beleeve is not God offended with us even then for our impenitence and unbeleefe besides he conceives that unaffected ignorance joyned with Implicite faith and generall repentance is not damnable 2. Mr. Chillingworth is verily perswaded that God will not impute errours to them as sinnes who use such a measure of industry in finding truth as humane prudence and ordinary discretion their abilities and opportunities their distractions and hinderances and all other things considered shall advise them unto in a matter of such consequence Sure God will judge men with more then ordinary discretion and therefore though we may justifie our selves when our opinions and practises are scanned by humane prudence yet God may justly condemne us for not attending upon him without distraction Such loose principles as these will nurse men up in security and ignorance or else betray them to indifferency in religions to that * Arminian Libertinisme which hath been so much admired of late dayes and cryed up as the only way to maintain peace For if a man poysoned with this principle be seduced by a Papist Arminian Socinian he need use but ordinary discretion and therefore take but ordinary care to resist the seducer Alas his abilities are not great his distractions not few and his hinderances many besides if he have time to consider the Arguments propounded yet hee wants opportunity and therefore all things considered he had as good yeeld as stand out for it is in the eye of humane prudence a matter of no great consequence for Mr. Chillingworth saith a Papist may be saved especially if he have the Masse in English and Socinians are a company of Christians which though they are erroneous in explicating mysteries and take too great a liberty in Speculative matters yet they explicate and maintaine the Lawes of Christ with lesse indulgence to the flesh then the Papists 3. Mr. Chillingworth thinkes it sufficient to beleeve all those bookes of Scripture to be Gods Word of whose Authority there was never any doubt made in the Church hee cannot in reason beleeve the * other bookes so undoubtedly as those books which were never questioned and he hath the example of Saints in heaven to justify or excuse his doubting nay his denyall Sect. 38. There is no necessity of conforming our selves to the judgement of any Church concerning the rest that were never questioned for that also he urges the Authority of some Saints in Heaven ancient Fathers whole Churches by their difference about this point shewed that they knew no necessity of conforming themselves herein to the judgement of any Church Sect. 34. and yet of this controversy whether such or such bookes be Canonicall the Church is to judge Sect. 35. And the Churches testimony is though no demonstrative Enforcement yet an highly probable inducement and so a sufficient ground of faith What kind of faith this is like to prove I know not which is grounded upon a probable testimony to which no man need to subseribe or conform 4. It is enough to beleeve by a kind of Implicite faith that the Scripture is true in Gods own sense and meaning though you know not what God meant if you use such industry as ordinary discretion shall advise for the knowing of Gods meaning of which I have said enough already this may suffice for a taste Dr. Potter is very charitable to the Papists because they receive the Apostles Creed but whether they receive it in the Apostles sense

of the holy Ministers is such that they will receive such a miserable stray beast as I am into their fold againe and triumph at my conversion Hee proceeded farther yet made a solemne and orthodoxe confession of his faith and a Recantation of his errors on the 29. of August 1558. At last having abjured his errors under his hand the Senate in hope that his repentance was cordiall and sincere they commanded him to walke bare-headed bare-legged and bare-foote thorow every street in the City with a Trumpet blown before him and a light in his hand then to kneele downe aske pardon of the Senate and burne all his heretical Doctrines with his owne hand all which he did upon the second of September following Behold the mercy of Geneva to one that was but hopefull though he had beene an Heretick a Schismatick a Seducer they forgave him and gave him leave to come forth of prison without taking any Sureties because he pleaded that he was a stranger and poore onely they tooke an oath of him that he should not depart the City without their licence but he soone brake his oath and fled not far off to Gribaldus and Alciatus two of his owne stampe and faction but he met there with a Governour of a resolute spirit who began to enquire into his dangerous opinions and being fully informed of their desperate malignancy he committed him to prison for a while but not long after released him and gave him a faire warning but no sooner he enjoyed his liberty but he presently published his opinions in print and abused the Governour with a dedication as if the book had been published by the Governors consent and Authority Not long after he travails to Lyons where he was imprisoned for the space of 50. days but he pretended that he did only oppose Calvin in the carriage of some controversies and by that meanes the Antichristian spirit which reignes in the bosome of Papists did incline them to forgive and release him it seems the Papists cares not what Article of faith be denyed nor how much Jesus Christ be dishonoured so Calvin be opposed for by this silly shift he got o●t twice from the Papists Confessionem it a potuit attemper are ut à Papist is admitteretur solùm Evangelicas Ecclesias nominatim Calvinum perstringens c. and by that means he made his first escape his second escape was obtained by the selfe same shift Libellum Antidotorum confessionem sic potuit attemperare ut judicaretur solum Calvinum impugnare non ipsam Trinit atem ideoque solutus carceribus dimissus est as Aretius relates in his History of Valentine But hee was not satisfied yet unlesse he could beguile Protestants as well as Papists he went therefore over into Poland and joyned with Alciat and Blandrate in seducing the Polonian Churches he confirmed his Doctrines by Sophistry some fragments out of the Fathers and some pieces of the Alcor●● to shew that he intended to please the Turks as well as the Papists and to quarrell only with the Protestants his friend Alciat turned direct Mahometist being led to it by his principles but Valentine expressed himself in a more reserved and cunning way then Alciat or Blandrate whereupon there fell out some difference between them and so by Gods providence they did the lesse hurt in Poland but there they continued above two years but at last the King of Poland took notice of them and intended to have published an edict against their hereticall blasphemies but then the Antichristian spirit stirred up Cardinal Hosius to suggest another course to his Majesty but God moved the King to banish all strangers Innovatours in Doctrine and Perturbers of the Peace out of his kingdome upon the 5. of March in the yeare 1566. Being banished out of Poland and knowing that Calvin was dead he thought fit to return into the old quarters never dreaming that he should have faln into the hands of the old Governour whom he had formerly a bused in so high a nature but by divine providence the same person though it was not his turne was governour of that province vide supra p. 10. as Aretius declares Gaium ipsum accedens cui idē adhuc praefectus prorogat â forte ipsi extra ordinem ejus provinciae administratione praeerat Valentine thought it his best course to put a good face upon the matter and challenge any man to dispute with him but the Governour well knowing that he had been often disputed with and fairly admonished cryed Fiat quod justum est and clapt him up close prisoner upon the 11. day of June 1566. The province being under the jurisdictiō of the Senate of Bern Valentine appealed from the Governor of Gaium to the Senate of Bern he was brought thither upon the 19. day of July When he was examined the Senate charged him with heresy Perjury blasphemy Schism and over and above that he had joyned with Alciat and Blandrate in seducing the simple people To which he answered that he had nothing to do with either of thē for Alciat saith he is a Mahumetan and Blandrate is a Sabellian and Samosatenian he complained that those Churches which were called Evangelicall or Reformed Churches were still too much enslaved to the Pope and yet when he was among the Papists he saw his own confession of that which he called his Faith passed currant enough Nostras ecclesias damnari quasi adhuc Papatui servientes quum interim ipse inter Papistas constitutus posset confessionibus editis elabi He was questioned for a book which he dedicated to the King of Poland in which he repeated the confession of his faith which was confuted at Geneva and subjoyned his book of Antidotes in which he indeavours to refute certain Theses collected out of Augustines 15. bookes de Trinitate and the 13. chapter of Calvins first book of Institutions which treats likewise of the Trinity Finally he made some sharp Annotations upon Athanasius and confirmed his own opinion out of the Alcoran The Senate picked out all his Calumnies Impostures blasphemies heresies old and new Wherein Valentine agreed with Arius is shewen by Aretius in the 8. chapter of his History if any man desire to peruse the determinations of Justin Martyr Ignatius Tertullian Augustine in this great article of the Trinity he may read them at large in the same History from the 13. to the 17. chapter I must hasten to bring Valentine to his deserved punishment the Senate had treated with him from the 5. of August to the 9. of September and he remained still stubborn and pertinacious in his blasphemies and therefore the Senate pronounced sentence of death upon him which was accordingly executed for he could not by prayers teares arguments entreaties be wrought upon to change his mind he had a faire warning given him before by the Senate of Geneva if he

Faustus not grown up to his maturity Sabellius he saith was an Heretike for saying that the Father did not differ from the Son but he is not so forward to call them heretikes who deny that the Son hath the same nature with the Father he tells us that we must beleeve Christ to be the Sonne of God and to be made man but he doth not presse us to beleeve that Christ is God We need not wonder at his moderation when he is very tender even about Transubstantiation and unwilling to appear on either side Magna jamdudum fuit vere tragica controversia de Interpretatione verborum corum Accipite hoc est corpus meum non necesse est autem me hoc loco utrarum sim partium aperire tantum catenus quidem utrarumque esse me profiteor quod utrosque adveram Dei ecclesiam pertinere nihil prorsus dubitem lib. 3. and a little after De verborum sententiâ lis est non de veritate this is an excellent device indeed to help off the grossest Heretikes and say that they only differ from us about the meaning of some places of Scripture Christ saith he bids all come unto him that are heavy laden and what saith he will you of your own head say to any man that is comming to Christ Heus tu frustra accedis qui hoc illud non credas But if you reply that Acontius hath not reckoned some points of religion which are of high concernment and therefore you may safely tell a man unlesse he beleeve them he cannot be saved he hath endeavoured to prevent your reply by this excuse Si miraris inter ea quae recensuimus cognitu necessaria non numerari quosdam summo quamvis loco habitos Religionis apices evolve diligenter Examine saith he whether those high points could be known under the old Testament to the people of Israel c. This is just the Socinian Device I will not trouble you any longer with the unsavory discourse of that rotten Author whose main Stratageme was a pretended Moderation and feigned Charity Let us now passe on to some later Authours Doctor Francis White was a man countenanced by the Arch-Bishop to write against the Sabbath and in his Epistle Dedicatory to the Arch-Bishop well knowing what would please his Graces tooth he saith that we are beholding to the Testimony of the Bishops for the weightiest matters in religion and amongst the rest he saith for the eternall Deity of the blessed Saviour It seemes if the Christian world had not given credit to the testimony of Bishops the eternall Deity of Christ had not been acknowledged by Christians what if Bishops had lost their Votes and credit some ages since must Christ have lost his Deity or at least the honour of it Is there nothing written in Scripture concerning the eternall Deity of Christ this is just indeed as Tertullian saith Nisi Deus homini placuerit Deus non erit This book was printed in the year 1635. I need say nothing of that little Pamphlet about Schisme printed not long since because other men have said so much of it I am credibly informed that when the Author of it was asked by a great person in this Kingdome what he thought of the Socinians he answered If you could secure my life I would tell you what I think and truly he hath told us what he thinkes in this little tract viz. that Arianisme was but a Rent in the Church upon matter of opinion p. 9. that those passages in our publique formes which offend the Arians are but private fancies and therefore he desires there may be such a Leiturgy as the Arians may not dislike p. 10. and then the Socinians and Protestants might joyn in one congregation But must we not say that Christ is very God of very God that he is the great God the true God God blessed for ever for fear we offend the Arians Socinians c. must we not worship the Trinity of persons in the unity of the Godhead His Grace will peradventure thinke it long till he heare what I have to say to his own learned book I must confesse there is good learning in that book of his which was printed 1624. I should doe him wrong if I should deny it and though there are some passages which sound ill yet I have charity enough to put a good construction upon most of them but if a prudent Reader will but compare that book and the enlargement of it together which was printed in the yeare 1639. he will find a great deale of alteration in that second Edition or rather second book for it is indeed another book I shall give you a taste of some passages in the latter book which are not in the former that you may see how much his Grace had altered his Religion in those 15. yeares In the 76. Page he saith the Mysteries of Faith doe not contradict Reason for Reason by her own light can discover how firmly the principles of Religion are true He doth not say reason by the light of Scripture or by the light of the Spirit but reason by her own light can discover how firmly the Principles of Religion are true The Socinians lay this principle as their foundation and keep so close to it that they reject the weightiest Articles of the Christian faith because Reason cannot discover them to be true by her own light that is reason ante Spiritus sancti illustrationem before the illumination of the Holy Ghost as they explain themselves in their Brevis Disquisitio cap. 3. de Spiritu Sancto And upon the same ground they doe reject the Received interpretations of Scripture because Reason cannot discover how firmly they are true Can the Arch-Bishop make it appeare by the light of Reason that there shall be a Resurrection of these selfe same bodies that there are three persons and one God that the Word was made flesh that God was made man that Christ was born of a Virgin that God justifies many thousands of the ungodly by the obedience and satisfaction of one man must we not beleeve these Articles till Reason by her own light without the illumination of the Holy Ghost doth discover them to be true and how firmly they are to be beleeved because true for that I suppose the Arch-Bishop means when he saith Reason can discover how firmly these principles of Religion are true Why doe the Socinians so often challenge us to be tryed by reason by common sense by the Judgement of all men but because they conceive Reason by her own light can discover how firmly the principles of religion are true I know the Socinians doe talk much of the offices of Christ but they receive nothing from the Scripture concerning Christs offices but what is as they say agreeable to Reason They say likewise that it is necessary to salvation to know the promises of God but they affirme that it will

suffice if a man be but acquainted with the substance of them if he doth but hope for a better life after this which even some Heathens did without the knowledge of Christ or his Gospell Reason by its own light did discover unto them that the good and great God had prepared eternall happinesse for our immortall soules if this then be enough as the Socinians say it is to receive all things as Principles of Religion which Reason by her own light can discover to be true and how neer the Arch-Bishop comes to them let the Reader judge then the Philosophers especially the Platonists were in an happy condition it will be lawfull for a man to cry out aloud Sit anima mea cum Philosophis and he shall never be thought an Atheist nay shall passe for a good Christian There was a Sermon preached to Sir Iohn Byron when he was in Oxford which favoured strong of this Heathenish Divinity and Sir John gave the Preacher solemne thanks for his paines Let us then Canonize the Heathens for Saints and put Hermes Phocylides Pythagoras Socrates Plato Plotinus Cicero Zoroaster Iamblichus Epictetus Simplicius into our Rubrike and let not Aristotle Alexander or Averroes be left out The Heathens did endeavour to keep Gods commands in hope of a better life What doe the Socinians or indeed Arminians require more Now Reason by her own light can discover that I ought to love God better then the world or my selfe because he is the chiefest good Reason tells me that I must doe as I would be done to the Law of nature is written in the hearts of Heathens the writings of Philosophers doe abound with principles of morality and good life and Socinus saith it is sufficient for a mans salvation to know what God hath commanded and forbidden and if he erre in other points he shall not be shut out of Heaven for such errours as reason cannot by her own light discover to be errors In like manner the Arch-Bishop if he will be true to this Principle he hath laid down must affirm that no man shal be dāned for rejecting any Articles of the Christian Faith which reason by her own light cannot discover to be true and so manifestly true that they ought to be firmly beleeved If this be not Socinianisme in the highest let the impartiall Reader judge That the Arch-Bishop hath added this passage to his old book perchance upon Master Chillingworths weighty inducements will appear if the Reader be pleased to compare the 76. page of his new Book with the 21 page of his old Book There is another suspicious passage in the 25. section of the Arch-Bishops Relation he descants upon a place of Epiphanius pag. 185. and 186. Epiphanius said that in Peter were found even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The very Niceties and exactnesse of the Christian faith saith the Arch-Bishop and presently gives this reason For he professed the Godhead of the Sonne and of the Holy Ghost pag. 186. How will the Socinians triumph when they heare the Primate of all England discoursing of the Godhead of Christ and the Holy Ghost as Niceties I grant the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is most commonly used in an ill sense but certainly Epiphanius used it here in a good sense which the Arch-Bishop could not but see and therefore used the word exactnesse but to gratify the Socinians he puts in niceties as if he had said If you will be exact you may say that Christ is God but that 's but a nicety somewhat more then needs a man may be saved without it for the Arminians say Athanasius was too bold to prefixe that Proud Preface before his Creed Whosoever will be saved c. and I make no doubt but his Grace was led much by them he had such high thoughts of the Arminian conceits The Arch-Bishop doth acknowledge that in the old Latine Edition at Paris pag. 497. it is thus translated In hoc omnes Quaestiones ●c Subtilitates Fidei inveniuntur therefore hee might have said that all the mysteries of Faith were maintained by Peter though by the malice of Anti-spirituall men even the Godhead of the Holy Ghost and such like Mysteries were made Questions or at best counted subtilties and Niceties Moreover when the Arch-Bishop comes to speak of the proceeding of the Holy Ghost from the Sonne he perswades the Church of Rome to moderation and then le ts fall a sweet bit for the Socinians to feed upon pag. 25. And Rome saith he in this particular should be more moderate if it be but because this Article Filiog was added to the Creed by her self and it is hard to adde and Anathematize too The Socinians are apt enough to say that many of the Articles of our faith were framed at Rome and it seemes his Grace would confirme them in that opinion This was added also to his new book as will appeare if you compare the 25. page of the new book and the 6. of the old It is the common practice of men addicted to the Socinian way to speak very favourably in this point These I call very suspitious passages you must not expect Demonstrations in this point for I know the Arch-Bishop was too wise to speak plain though some of these passages are plain enough And I must professe that I doe not beleeve the Arch-Bishop ever intended to bring in all points of Arminianisme Socinianisme or Popery but to pick out such points as might stand with the great Desig●e he was to humour all these three factions that all three might joyn with him to suppresse Calvinisme and then admire him as the Astolike Patriarch Pope of this other world of Britaine for he would not have us ignorant that Pope Urbane the second even in a Councel accounted his Graces worthy Predecessour Saint Anselme as his own Compeere or fellow-Pope and said he was as the Apostolike and Patriarch of the other world so he then termed this Iland pag. 171. of the new book But I beleeve his Oecumenicall Grace had such a thirst to be a Governour of this little world and yet such a liking to the Universall Grace of the Arminians and the Right Reason of the Socinians that no man that hath one dram of right reason can possibly free his Grace from contradicting himselfe and thwarting his own Designe by crying up some opinions which could not stand with his own Principles in his old book and his Plot which now then peeps out in his new and yet he hath jumbled all together for no other reason that can be imagined unlesse it were his Master-plot to countenance other mens opinions that they might promote his Designe and for a copy of his countenance adore him as the Primate and Patriarch of the Britaines whose Judgement is Finall and therefore there lies no appeale from him to Rome or Cracovia no not to Right Reason assisted by Universal Grace