that is say they to make the Law perfect and they overthrow the Gospel by saying that we are justifyed by the workes of the Law and by their confounding of the Law of Faith and the Law of workes they say as the Jewes say that the great work of the Messiah is to proclaime and confirme the Law only they adde that it wâ—â— his inâ—ent legem Mosaicam ceu minus perfectam perficere locupletare and therefore they say Christ and his Apostles did so often presse obedience to the Law to shew that we are to be justifyed by the works of the Law and hence it is that they call our blessed Saviour Mosen Mosissimum as if Christ had not preached the Gospel the Law of Faith as the Apostle calls it Rom. 3. 27. And by this meanes the Law of Justification by faith alone without the works of the Law which is the scope of the Gospel is quite overthrown They set open a wide gap to Atheisme by denying that the soule of man can possibly so subsist by it selfe after this life as to be capable of joy or torment of reward or punishment they may when they please speak plain English and say that there is neither Heaven nor Hell Animadvertendum est say they Christum Apostolos coactos fuisse quodammodo hominum opinionibus quae tunc plerunque vigebant se accommodare quemadmodum satis aperte docet parabola Divitis Lazari Nam aliquem in inferno fuisse ibi torqueri in sinu Abrahae decumbere sunt plane fictitia similia illis quae Poetae de Ixione Sisypho Tantalo scribunt hâc etiam prudentiâ hodie apud vulgus Christianorum in hac materiâ utendum c. I have transcribed this out of Doctor Josuah Stegman the Reverend Superintendent of Scawenburg and when ever I cite Stegman briefly in the margin I intend that learned Author and not Ioachimus Stegman the grand Socinian The Socinians desire to take us off from giving any heed to the received interpretations of a Fathers or Councells that so they may obtrude their own fancies and conceits upon us as solid and Rationall most accurate but very moderate Interpretations vide Brev. Disq. p. 7. They of all men doe most affect the conduct of their own private spirit which they call Right Reason and though they pretend that we are more busie in enquiring after the unanimous consent of Fathers and Councels then the true sense of the Scriptures yet they doe not endeavour by this out-cry to extoll and enthrone the Scriptures but to set their own private spirit or b judgement in the chaire which is indeed to make every man a Pope This conceit of theirs cannot but take well with the multitude for every man as Luther saith is born with a Pope in his belly and with a Pope in his braine too for every one would faine have his reason his fancy to sit Judge in all controversies every man is apt to think himself infallible and that his Private Iudgement ought to be the Publike Standard Finally every one desires to give a Toleration or a Dispensation to himselfe that he may be allowed to maintain such opinions and goe on in such courses as are generally condemned by the judgement of Learned and Pious men There is another quarrell that they pick with the Reformed Churches and that is for extolling their Doctours too highly such as Luther Brentius Melancthon Bucer Chemnitius Calvin Beza Zuinglius and the rest but they would pardon this errour if they did not oblige other men to stand to the Judgement of these and such like Reverend Authours if they might have but their liberty of prophecying according to their own private spirit or judgement they would be content but that the Churches passe their censures upon such as dissent from the most received interpretations of Fathers Councels and the Reformed Divines though such interpretations seem unreasonable to the Private Judgement of our acute Socinians But there is a third fault greater then any of the former that is that the Reformed Divines make the Holy Spirit speaking in the Scriptures and shining into the hearts and minds of men by a glorious light to enable them to understand the Scriptures the Judge of controversies for by this means say they the judgement of sound Reason is made uselesse and of none effect or Authority before the illumination of the Holy Ghost this is an high fault indeed we are it seemes in great danger of being seduced from the dictates of blind carnal reason to follow the light and voice of the Scriptures the Holy Spirit Besides there is another greater danger if we follow the Spirit so much we shal not be able to answer that Seraphique Doctour Valerianus Magnus his book de Acatholicorum credendi Regulâ Iudicio set forth at Prague 1628. but it may be the book needs no answer or they that follow the Spirit and the Scriptures are not at leisure they have better imployment But let the Socinians speak their minde clearely then what is it they would have why they would throw the Pope out of his chaire and they would sit there themselves by turnes that so they may be Popes round for every man say they hath reason enough before he is inlightned by the Holy Ghost to judge of the authority of Scriptures by Histories and other principles and to collect out of the Scriptures compared and the foresaid principles not onely all things necessary to salvation but many profitable truths besides though not so necessary I should be very glad to learne what those other Principles are besides the Scripture out of which we may collect truths necessary to salvation for this you must look into the seventh Chapter of this Brevis disquisitio Caterùm ad sacrarum literarum anctoritatem genuinam mentem dignoscendam principia etiam illa quae Philosophica appellant advocanda esse But if a man be no Scholar why then those principles which are knowne to him by nature and his owne observation are the Rules whereby hee must examine first whether the Scriptures be the word of God and then what is the true sense and meaning of them if such a man have but a good wit a little experience saith hee will serve the turne Nay he affirmes that it will serve the turne if by the helpe of those good principles his owne good wit and conference with others he do but heare the summe of those few things which the Socinians conceive necessary to salvation though he never heare or know that there is any such booke as the booke of God Mr. Chillingworth comes very neere this Disquisition-monger in his accurate Treatise for he saith The Scripture is not to be believed finally for it selfe but for the matter contained in it so that if men did believe the doctrin contained in the Scripture it should no way hinder their salvation not to
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
had taught but would have quite faln off to Popery againe as he conceived for the people had a great opinion of his doctrine though he was neither Doctour nor Pastor in the Church Neve tandem divina veritas ab eo praedicata quineque Pastoris neque Doctoris officio in Ecclesia fungeretur ob auctoris non parvam I beleeve it should be though 't is printed magnaÌ„ auctoritateÌ„ magna Christiani orbis detrimento passim rejiceretur Faustus Disp de Christi natura pag. 6. It was therefore Laelius his master-plot to propound doubts questions to such famous men as Calvin others in the Reformed Churches as if he intended to gain some farther light when indeed he sought for further advantage by their determinations Quod tamen ut omnem offensionem vitaret addiscendi tantum studio a se fieri dicebat qua tamen ratione ab initio idem vere ab eo factum fuisse verisimile est quare etiam Discipulum semper se nunquam autem Doctorem profitebatur Faustus ubi supra Master Calvin did easily perceive his subtilty and therefore gave him a faire but sharp admonition about the Calends of January 1552. as the Polonian Knight doth confesse Si tibi per aereas illas speculationes saith Calvin volitare libet sine me quae so humilem Christi Discipulum ea meditari quae ad fidei meae aedificationem faciunt Quod pridem testatus sum serio iterum moneo nisi hunc quaerendi Pruritum mature corrigas metuendum esse ne tibi gravia tormenta accersas Faustus saith that his Uncle was snatched away by an untimely death non sine Dei consilio that so those great mysteries which God had revealed to none but Laelius might be made known unto the world Cùm statim fere post mortem ejus eorum quae ipse palam docere non audebat pars aliqua literis consignari passim divulgari est coepta id quod eo vivente nunquam fortasse contigisset amicis ex iis quae ipse scripserat non adhuc plene edoctis adversus praeceptoris voluntatem aliquid eorum quae ab ipso didicerant in vulgus prodere minime audentibus Hac scilicet ratione Deus quae illi uni patefecerat omnibus manifesta esse voluit Faustus ubi supra pag. 6. 7. I am at this great paines of transcribing because Socinian bookes are so deare every man will not pay a groat a sheete the price that I am forced to onely that I may declare the truth so much for Laelius Faustus Socinus the Nephew of Laelius was borne in the yeare 1539 two houres and three quarters before Sun-rising on the fift of December so scrupulous are some in calculating the nativity of this monster and he himselfe tooke notice of it in his Epistle Ad excellentissimum quendam virum He was of no meane parentage his father was by name Alexander Socinus and for his Policie Subtilitatum princeps as he was deservedly stiled his mother was nobly descended the Polonian Knight hath shewen her descent Matrem habuit Agnetem Burgesii Petruccii Senenfis quondam Reipub. Principis ac Victoriae Piccolomineae filiam He studied the Lawes till he was about three and twenty yeares of age and then hee betooke himselfe to the great Duke of Hetruria his Court where he spent twelve yeares onely he had so much leisure at Court as to write a booke about the authority of the Scripture in which he doth slily pervert the Scriptures and lay a ground for all his hereticall blasphemies This is all the account that can be given of him for 35. yeares I doe not heare of any great brags though the Socinians doe make loud brags of him of his Logique Philosophy Schoole-divinity the learned tongues onely he spent some two or three yeares in digesting his Uncles Notes and then thought he had learning enough to contradict all the Fathers and Councels and undertooke to censure all the Reformed Churches and to dispute with the greatest Scholars in the world the presumption of his wit besides the badnesse of his cause did betray him to his adversaries especially in the first prizes he played and he was so subtile as to seeme ingenuous in acknowledging such oversights as he could not possibly conceale Quod vero ais saith Faustus to Puccius supellectilem meam Hebraeam Graeeam teipsum latere non potest ejusmodi meam supellectilem non valde curtam modò sed propemodum nullum esse Graecos enim fontes ut egomet omnibus dico leviter admodum degusâ—avi Hebraeos vix dum attigi c. Socin. Resp. ad Def. Puccii pag. 49. And he confesses that he made a great flourish in the world before he had any Logick hee had vapoured against Puccius Palaeologus Volanus and divers others he had composed a Commentary on the first part of the first Chapter of S. Iohn and on the seventh to the Romans his Animadversions in Theses Posn de Trino uno Deo alia quaedam Imperfecta as he saith cum nondum Dialecticae ullam operam dedissem ut post hac non mireris si in meis scriptis multa deprehenderis minus rectè tradita ac conclusa Epist. ad excellentissimum quendam virum It was no wonder indeed if a man that understood neither Greek nor Hebrew nor Logick should give many interpretations and draw many Conclusions which will not hold Now whether after the delicacies of the Court and 35. yeares of his age mis-spent he was so apt to mould his stiffe braines and new-cast them into a Logicall forme let the world judge Socinus then was not the greatest Scholar in the world though hee thought himselfe able to teach all the Church and all the world The Polonian Knight acknowledges that he was of an hasty cholerique disposition praecipitem ad Bilem natura formaverat but it seemes his heat did evaporate at Court In vita aâ—licâ deferbuisse juvenilem illum Socini astum qui plerumque magna in magnos lapsus prâ—cipitat ingenia and yet Marcellus Squarcialupus Socinus his good friend doth often complaine of him for his rashnesse c. as Calovius shewes at large you may reade plentifull testimonies cited at length Consid. Th. Socin. pag. 13. 15. to him therefore I referre you Faustus then had more subtilty then learning when he was not able to prove his opinions he told his Auditours Haec si vera non sint verisimilia saltem probabilia deprehendetis He was of a maâ—ignant wit hee knew how to disgrace truth by scoffes and slanders he thought to affright weake spirited men from the Protestant Religion by telling them that they held opinions in particular that Christ is God which made Christian Religion ridiculous to Iewes and Turkes Et exteris denique omnibus but names none else Haecque hujusmodi alia quaedam quorum ansam illis dedit graeca vox *
know whether there were any Scripture or no chap. 2. pag. 65 66. I thought it had beene necessary to have received those materiall objects or Articles of our Faith upon the authority of God speaking in the Scriptures I thought it had beene Anabaptisticall to have expected any Revelation but in the Word of God for a Revelation nay a supernaturall revelation is necessary to help naturall reason as the same Mr. Chillingworth acknowledges Knot had very unhappily branded Mr. Chillingworth for a Socinian because he maintaineth That nothing ought or can bee certainly believed farther then it may be proved by evidence of naturall reason where I conceive saith Mr. Chillingworth naturall reason is opposed to supernaturall revelation and whosoever holds so let him be Anathema Sect. 28. in his Answer to Knots Direction to N. N. Now let Mr. Chillingworth say that either there is a Revelation to be expected out of the Word as the Enthyfiasts do or else let him acknowledge that God hath ordained the Scriptures as the meanes and instruments to reveale saving truths and let him teach men to depend upon the Ordinances of God and not make men stand at a gaze to expect a Revelation in an extraordinary way Or else let him speake plaine and say there is truth enough written in the hearts of every man by nature to save him or that it may be learnt from Philosophers writings let him say as Socinus doth that the substance of the promises is eternall life that the maine thing God lookes after is practise that Heathens and Christians have the same practicall rules written in their heart and so if a man doe but hope for eternall life by observing these practicall rules as many Heathens did witnesse that verse of Phocylides {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Discourses of Socrates Plato Hermes c. hee may be eternally saved and then we shall know how free he is from Socinidnisme Or else let him confesse that naturall Reason being helped by a supernaturall Revelation in the Word is not able to discerne saving truths so as to beleeve them after a saving manner without the speciall assistance of the holy Ghost such assistance as is vouchsafed to none but the Elect of God and then I will acknowledge that he is no Socinian But otherwise if either he thinke as he seemes to thinke that all the materiall objects which are necessary to salvation may be knowne out of some other booke then Scripture or by some other meanes and that if a man beleeve them meerely as truths probable by reason and doe not receive those truths as the Oracles of God but dictates of Reason then sure he may be a Socinian still nay if he hold a supernaturall Revelation by the Word to be necessary it being the meanes which God hath ordained and so is made necessary to us by Gods ordinance yet if hee thinke this outward revelation to be sufficient without the inward and speciall revelation of the Spirit he may be a Socinian still But this by the way I shall say the lesse of Mr. Chillingworth when I come to touch upon his Booke sure I am such dangerous principles as these will beate greene heads from the study of the Scriptures if they be not censured upon every occasion I know Master Chillingworth protests that he is willing to stand to the judgement of the Catholique Church of this and former ages to the consent of Protestants the Church of England but if he put in the Papists into the Catholicke Church as I beleeve he will then he will say the Papists doe not agree and therefore the Catholick Church of this age is not against the Socinians nay the Fathers doe not all agree and so there is not a Catholick consent of the Ancients as Mr. Chillingworth I beeleeve did purposely shew at large in the eighteenth Section of his Answer to N. N. that so he might winde himselfe out the better in this 28. Section Nay peradventure he will put the Socinians in for to give a vote if you aske for the consent of the Catholique Church of this Age for hee cals them a company of Christians in the 29. Section and though he saith They are erroneous in explicating he doth not say in denying the mysteries of Religion allowing greater liberty in speculative matters so the Socinians call the Articles of the Christian faith then any other company of Christians doth or they should doe yet for their honour he saith they explicate the Lawes of Christ with more rigour and lesse indulgence to the flesh then the Papists doe and that is true but not much for their commendation because they thereby disgrace the Morall Law of God and say it was imperfect till Christ gave new Lawes but Mr. Chillingworth was willing to take any occasion to commend them Moreover if Mr. Chillingworth by the Church of England meane the Arch-Bishop of Canterbury and his faction then indeed there will not be a generall consent of the Church of England against the Socinians Once more if he take in all the Arminians and some Iesuited Papists that as Vertumnus Romanus prescribes come to Church and heare our Common prayers and receive the Sacrament in some Congregations in this Kingdome though they bee of Mr. Fisher or Mr. Flued his minde and ranke all these amongst Protestants for we have had strange kinde of Protestants for these twelve yeares last past then I beleeve there will not be a generall consent of such Protestants against the Socinians and so Mr. Chillingworth may oppose Socinianisme when all these agree together to oppose it But indeed hee hath one Argument which makes me beleeve that he and more of that faction who countenance many Socinian errors doe not agree with the Socinians in all points because Socinianisme if it be taken in all its demensions is such a Doctrine by which no man in his right minde can hope for any honour or preferment either in this Church or State or in any other Many men do indeed adventure as farre as they dare this way onely they are afraid of thwarting the great Designe as I shall hereafter shew I dare not excuse Mr. Chillingworths dangerous principles though I account him a very rationall man yet I beleeve him to be the more dangerous I dare not therefore give him that liberty which he gives others and cry Quisque abundet in sensusuo because they are not the words of S. Paul though Mr. Chillingworth father them upon him chap. 2. pag. 92. the words of the Apostle are Let every man be fully perswaded or assured in his own minde Rom. 14. 5. I goe on to shew the danger of Socinianisme It is an Hotch-potch of Gentilisme Turcisme Judaisme and I know not what they have put in some scruples of Christianity to make up the messe The Centuriatours say that Mahomet did compose his Alcoran by the helpe of the Iewes and Iohannes Antiochenus an Arian and
truly Turcisme doth much savour of Iudaisme and Arianisme Now Socinianisme is compounded of the selfe same ingredients Socinus borrowed very much from Servetus and Servetus from the Alcoran as Wajekus proves and Socinus doth acknowledge vide Antiwajek Soc. pag. 33. They say we hinder the conversion of the Turks by departing so far from them whereas they agree with Turks in denying the Godhead eternall generation meritorious satisfaction of Christ in blaspheming the Trinity Paul Alciat and Adam Neuser two Socinians turned Turks nay the Turks discourse more solidly about the Prescience of God then the Socinians or Arminians doe The Resurrection of these very bodies was believed by none but Iewes and Turkes at first as the Socinians would make us believe and the Protestants have received it from them They open a gap to an Atheisticall Libertinisme by promising salvation to all Hereticks ignorant persons if they live but chast sober just lives and expect eternall life for that is the summe of the promises and they need not know or beleeve more all the mysteries of faith are by them counted but meere notions speculations at best and it is no great matter if men have diverse and contrary opinions about them they may all fare well enough truly I thinke one as well as another if there be neither heaven nor hell Socinians are not to be permitted in any Church for they deny that there is as yet any Triumphant Church above nor is it necessary that there should be any Militant Church here below The Arminians jumpe with them in the same conceit they say Christ may bee a King without a kingdome an Head without a body Neque verò necesse esse credimus ad hoc ut Christus rex caput maneat in terris Ecclesiam veram semper esse Their reasons are because Christs kingdome doth rather consist in his owne Soveraigne Authority then in the obedience and subjection of any people Besides if there were a necessity of it that there must be a Church on earth then Christs people would not be a free willing people and so there would be no spirituall Church if they are not left at liberty to accept or refuse Christ sure that is a rebellious Liberty for a liberty to reject Christ is a liberty to rebell No man they say need inquire after the true Church much lesse is it necessary that he should be a member of the true Church Ubinam quaeso est scriptum Christum praecepisse ut unusquisque inquirat norit quaenam sit vera Ecclesia Socinus de Eccles. Thes. They would not have any marks given of a true Church I suppose for fear theirs should be discovered to be a false but especially they deny that the pure preaching of the word is a note of the true Church for with jeasting Pilate they aske What is Truth How shall it appeare say they that any Church preaches the saving Truth Nay Arminians and Socinians both tell us that there is no need of preaching saving Truths are sufficiently manifested they say and yet it seemes it is not sufficiently manifested to them for they cannot tell what it is They doe not see any great use of the Sacraments they cannot believe that the sprinkling of water upon the body should have any spirituall effects upon the soule they cannot believe that our faith can bee strengthened our pardon sealed Christ and his benefits imparted to us by eating of Bread and drinking Wine Now sure a Church that is without Ministers Sacraments markes or signes of a true Church would be but an empty Titular Church and to such a Church onely should Socinians be admitted Socinians are not to be suffered in any State for they will not shew any obedience or respect to Magistrates they say they have no power to punish hainous offenders in time of peace nor have they power to defend themselves or the people by the Sword in time of Warre But especially they charge the Magistrates to beware how they meddle with good honest Hereticks for all Hereticks in the opinion of Arminians and Socinians who speake favourably in their owne cause are good pious men What they say of the Law of Nations or of a particular State I had rather you should reade in their Writings then in mine I beleeve your patience is already tyred with this briefe narration if any desire to be farther satisfied in particulars let them reade this book CHAP. IV. Whether England hath been or still is in danger to be farther infected with Socinianisme FArther infected I say for it is too evident that it hath been in some measure already infected with this pestilent heresie I know the Archbishop of Canterbury did pretend to crush this cockatrice of Socinianisme but all things being considered it is to be feared that his Canon was ordained for concealing rather then suppressing of Socinianisme for he desired that none but his own party should be admitted to the reading of Socinian books it was made almost impossible for any that were not of his party to take the degree of Batchelour of Divinity I can say more in that point then another or at least improbable they should have means to pay a groat a sheet for Socinian books It is well known that the Arch-Bishop did highly favour and frequently employ men shrewdly suspected for Socinianisme Master Chillingworth to speak modestly hath been too patient being so deeply charged by Knot for his inclining towards some Socinian Tenets no man in Saint Ieromes opinion ought to be patient in such a a case and sure no innocent man would be patient Mr. Chillingworth hath not yet answered Christianity maintained The Protestants doe not own many of those principles which are scattered in Master Chillingworths book and Knot could observe that he proceeded in a destructive way just as the Socinians doe The Reformed Churches abroad wonder that we could finde no better a Champion amongst all our Worthies they who travailed hither out of forrain parts blessed themselves when they saw so much froath and grounds so much Arminianisme and vanity in Master Chillingworths admired peece What doth it advantage the Protestant cause if the Pope be deposed from his infallible chair and Reason enthroned that Socinianisme may be advanced But I am afraid Doctor Potter may take it unkindly that I have named Master Chillingworth before him for his Grace employed Doctour Potter first and he was cryed up as a Patrâ—ne of the Protestant Profession but he sowred his Calvinisme with so much Arminian leaven and sweetned Popery with some such gentle Scruples of Moderate Divinity as they call it that the Jesuites laughed in their sleeves and Knot was so pleasant that he could scarce refrain from laughing openly That these two great Champions doe vent Arminian principles is manifest to any man that hath but peeped into their books Now that Arminianisme is a fair step to Socinianisme hath been sufficiently proved by
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 à fratribus 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 quà m 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
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 daÌ„ned 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 â—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 Desigâ—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
it seemssuch slaves he had who to satisfy his ambition and their own would deny both their Principles and his that the Master-plot might thrive and prosper For it is observable that our English Arminians and Socinians are nothing so true to their own principles as the Ringleaders of these factions are beyond the Seas His Grace both in his old book and in his new saith that Reason and ordinary grace superadded by the help of Tradition doe sufficiently enlighten the soul to discern that the Scriptures are the oracles of God here is the Socinians sound or right reason before the illumination of the Spirit but to please the Arminians Ordinary or Universall grace comes in also and the name of Tradition to please the Popish party and what all these are like to doe without the speciall Grace of the holy Spirit I leave it to any Protestant to judge There is another Rule which his Grace holds fast in both his bookes namely That the Churches Declaration can bind us to peace and externall obedience where there is not expresse letter of scripture and sense agreed on What Sir must there be no deduction no consequences allowed must there be expresse letter of Scripture there 's one Socinian rule Secondly when the letter of the text is expresse must not the point contained in the Text and expressed in the letter be accounted Fundamentall because the sense is not agreed upon but the point called into question by some learned Socinian or bold Arminian is the sense of that place of Scripture which hath been received by so many Fathers Councels Reformed Churches Martyrs not true or the point not necessary because it is now called into question by some wanton wits that can hardly agree upon any point Must we then subscribe to that Arminian and Socinian principle Nullum dogma controversum est fundamentale When a point begins to be controverted shall it cease to be Fundamentall By this meanes we may bring in an Atheisticall Libertinisme into the Church we shall have no more Articles of our Faith then the Arminians or Socinians please to leave us I beleeve we shall have a very short Creed one of these dayes if this rule be followed for as fast as they please to question our Articles we must part with them especially if our great Patriarch interpose his Authority his Declaration must passe for the Churches Declaration if he say such a point is controverted and I command you silence it is not Fundamentall now because controverted then we must be silent and let the truth fall to the ground This was the old muzle which was put upon the Ministers mouthes to make them lie still like dumbe dogs whiles the theeves stole away what they pleased this and that Commandement this and the other Article of the Christian faith we must it seemes for Peace sake part with our religion and disobey God that we may obey the Church sure he that hath the head of a Scholar and the heart of a Christian will scarce have any inward Peace if he perform externall obedience in such a case This may suffice for a taste of the Arch-Bishops Divinity nor the young Students could not but take notice of such passages and therefore whet their wits to maintain those opinions which his Grace countenanced There was a great Scholar who asked one of the Canterburian faction what he thought of the Primate of Irelands treatise concerning Christs Incarnation in which he demonstrates that the Word was made flesh and that therefore Christ is God and man the Canterburian answered that indeed there was as much produced upon that argument as could be said upon it but under correction saith he I conceive the Primate hath not cleared the point which he undertook to prove The men of this strain when they were at their height began to vary their expressions they called Christ their great Master or our Lord and Master at the highest so that you could scarce tell by their prayers whether they did respect Christ or their Patrone most for the Chaplaines styled their Patrone their very good Lord and Master Dr. Taylour in his epistle Dedicatory to the Arch-Bishop before the sermon on the Gun powder treason seems to affect that expression of calling Christ our great Master the Socinians will beare them company in such generall expressions and some have thought of composing such a Liturgy as might give no offence to Arminians or Socinians that would be an inoffensive Liturgy indeed and they may doe well to enlarge their Charity and make their Liturgy inoffensive to the Turkes and Jewes as well as the Socinians for any Liturgy which will please one that is a thorow Socinian will please Turkes and Jewes also if it be but warily composed and they will keep themselves in such generall expressions as some doe too much affect But of all that I have met with none comes neer Mr Webberly a Batchelour of Divinity and fellow of Lincolne Colledge who hath translated a Socinian book into English for the benefit of this Nation and prepared it for the presse Now they think they may own the businesse they dare appeare in their proper colours and blaspheme Christ in plaine English But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our dayes and at the pompe of the Clergy which must be maintained by the sword for what care they though England swimme in bloud so they swimme in wealth and pleasure therefore Mr. Webberly tells us very honestly that Socinianisme was to be corrected and chastised with respect to the nature of our climate What need I adde more take all in a word There are some mysterious parts of Socinianisme that seâ—m Rationall these I think in good earnest the men of this age have too much doted on Secondly some parts of Socinianisme they qualify and chastise a little because there is a little too much quick-silver in them Thirdly some parts they doe totally reject because they thwart the maine Designe Fourthly some parts of Socinianisme are instilled into the people that they might be made a meer prey to their Courts in times of Peace and to their army in times of warre Mr. Webberly for instance may be so farre irrationall as to be of the Councell of warre which no strict Socinian would allow but then Mr. Webberly would teach the people that they must not defend their possessions against invading enemies by force of Armes because God hath not given his people any earthly possessions by Covenant under the Gospell as he did under the Law Surely they have heard of Iulian who boxed the Christians on one eare and bid them turn the other eare that they might be boxed on both sides in obedience to their Masters command CHAP. V. Shewes that the famous Atheists Anabaptists and Sectaries so much complained of have been raised or encouraged by the doctrines and practises of the Arminian Socinian and
Socinians say that there is not as yet any triumphant Church above nor is it necessary there should bee any militant Church here below It was no errour in the Donatists that they held it possible that the Church might bee contracted from a larger extent to a lesser as Mr. Chillingworth observes but their error was that they held it done de Facto when they had no just ground or reason to doe so chap. 3. p. 162. But the Author of the Tract concerning Schisme doth quite outleape Mr. Chillingworth It is saith he a thing indifferent the Church may be in any number more or lesse it may be in any place Countrey or Nation it may be in all and for ought I know it may be in none pag. 7. Sure the Brownist is more moderate he saith there must be a Church 6. But the great quarrell with the Brownist is that hee would have the Common-prayer Booke taken away To which I answer in a word that they are not all Brownists who desire to have that Law abrogated by which the Common-prayer Booke is established Mr. Chillingworth desires that there might be this triall made betweene us and the Papists That there might be some Forme of Worshipping God propounded which is wholly taken out of the Scripture and herein saith he to the Papists if we refuse to joyne with you then and not till then may you justly say we have utterly and absolutely abandoned your Communion Answer to the Preface Sect. 23. May not some that are not Brownists say the same to us we keepe our distance from you meerely because your Forme of worshipping God is not taken wholly out of Scripture though for the present then wee joyne not with you yet doe not say till that be done that wee doe utterly and absolutely abandon your Communion The Author of the Tract of Schisme would have such a Forme of service as Donatists Arians Papists all that call themselves Christians might joyne in p 9 10. You see he dislikes the Common-prayer Booke and sure dislikes the best part of it the Creeds he is farre worse then a Brownist Be pleased to observe that Liturgies were first composed to expell Socinianisme and now this Author would have a Liturgie composed to let in Arianisme or at least to humour the Arians and sooth them up in their Heresie as if the Articles of our Creed were but private fancies and it concerned us more to please Hereticks then preserve our Creed But there is a learned man of a more moderate opinion and sounder judgement then either of the former though they bee both very learned men it is Dr. Featley be pleased to heare him speake There is nothing saith he in the Protestant Liturgie or Service which the Romanists do or by their owne Rules can except at The Confession forme of Absolution Prayers Hymnes Collects c. are either such as the Papists themselves use or at least such as they dislike not in his Annotations on Vertumnus Romanus p. 16 17. Now this is the very reason the Papists bragge so much and why some that are not Brownists take offence at our Liturgy And this learned Doctor tels us that all who love the truth in sincerity should with bended knees humbly desire that his Majesty and the high Court of Parliament would make some more certaine distinctive signe betweene Papists and Protestants then monthly comming to Church and taking the oathes of Allegiance and Supremacy Now how this present Liturgy which the Papists like so well can make any such distinction let the prudent judge I intend not to run out into the large question about the necessity or Antiquity of Liturgies but let men that are so violent in this point consider 1. How corrupt those Liturgies are which are voted for ancient 2. How much Bishop Hall is forced to grant when this question was agitated betweene him and the Smectymnâ—ans 3. To passe by what is said about the lawfulnesse of a Set-forme let them consider what Arguments are produced against the Imposition of a Set-forme 4. If it were granted that a Set-forme may be imposed yet those many cart-loads of Arguments which are produced against this Set-forme are considerable 5. It is confessed that a Minister should be able to pray as well as preach and should give and even devote himselfe to prayer he should meditate and study how to pray 6. It is granted on all sides that wee ought to pray according to the occasion and how we should foresee all the wants and straits of a Church and compose a Set-forme for them before-hand it concernes them to declare When K. Iames was to advise Prince Henry how to pray hee did not thinke it sufficient to leave him to the Church-Liturgy or to any prayers composed by man the onely Rule of Prayer saith he is the Lords Prayer he advised him to study the Psalmes of David because they being composed by a King hee might collect prayers out of them most sutable to his wants and so he should be enabled to pray according to the occasion he disswaded him from following the common ignorant sort that prayes nothing but out of bookes for that would breed an uncouth coldnesse in him towards God hee bids him take heed that hee be not over-homely in his expressions for that would breed a contempt of God nay he counsels him farther to pray as his heart moves him pro re natâ Reade his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pag 151. 152. Let these things be well weighed and considered and then our fierce men will not terme every man a Brownist who desires to have that Law abrogated by which this Common Prayer booke is established and enjoyned I need not adde what the Arminians and Socinians think of Liturgies onely observe that though the Arminians beyond Sea were prevailed with to write something for the Archbishops Bishops Archdeacons c. in England yet they write but faintly Exam. Censurae cap. 21. and they could not be prevailed with to write a word in defence of our Liturgy they will not admit no not of the most received Creeds there is they say too much majesty in them they call the Preface to Athanasius his Creed Whosoever will be saved must hold c. a proud Preface for this is say they to give divine Authority to humane Formes and into the assembly of such bold men let not our soule ever enter you see what they think of humane Formes Exam. Censurae Praef. pag. 6. 7. and lastly the Brownists had beene in the right if the Archbishop of Canterbury could have compassed his Designe for his project was to root out all that would not comply which if he had effected he had made good the Brownists opinion for them for then there would have beene no true Church of God in England indeed not a true governing Church for his government would have beene tyranicall not a true practising Church the practises of his
is the question Whether Mr. Rouse or Dr. Potter hath answered that subtile booke most like a Protestant let the learned judge I have said enough of Dr. Potter already I referre the Reader to Ladens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am even ashamed to repeat what Dr. Pocklington hath printed in his Sermon Sunday no Sabbath See the first edition p. 48. 50. We must have an Altar with a Crosse upon it if we will beleeve Dr. Pocklington Altare Christianum cap. 21. pag. 143. We may comply with the Jewes in phrase and other respects cap. 22. pag. 147. I hope he doth not mean in Caspar Barlaeus his sense or as the Socinians mean he hath a vain conceit that the Christian Church of the Iewes had Altars I hope they did not bow all to or towards the Altar when they met Act. 15. We must if we will beleeve this Dr. agree with the Iewes in externall Rites Ceremonies p. 147. Give me leave to throw away this book and Dr. Kellet his Tricenium When the Arch Bishop of Canterbury was to assigne what errours in Doctrine might give just cause of separation he would not adventure to set them down in particular lest in these times of discord he might be thought to open a doore for Schisme he knew full well that some who were countenanced by him had brought in errours enough which gáve just cause of separation Knot the Jesuite spoke plaine English to Mr. Chillingworth when he told him that the Doctrine of the Church of England began to be altered in many things for which our Progenitours forsooke the Romane Church For example it is said that the Pope is not Antichrist Prayer for the dead is allowed Limbus Patrum Pictures it is maintained that the Church hath Authority in determining controversies of faith and to interpret Scripture about Free-will Predestination universall grace that all our workes are not sinnes Merit of good workes Inherent Justice Faith alone doth not justify Traditions Commandements possible to be kept Your thirty nine Articles are patient nay ambitious of some sense in which they may seeme Catholique Calvinisme is accounted Heresy and little lesse then treason Men in talke use willingly the once fearfull names of Priests and Altars What saith Mr. Chillingworth to this bold charge Why some things he excuses and grants the rest As for the Popes not being Antichrist the lawfulnesse of some kinde of prayers for the dead the Estate of the Fathers soules before Christs Ascension Free-will Predestination universall grace the possibility of keeping Gods Commandements and the use of pictures in the Church these are not things fit to be stood upon we must not break charity for such matters these points have been anciently disputed amongst Protestants if you will beleeve an Arch-Priest Brearley and so he leaves that point here is a faire compasse a long rope for a Papist Arminian c. to dance in But Mr. Chillingworth saith the Protestants have constantly maintained and doe still maintain that good workes are not properly meritorious and that faith alone justifies but either this is false or else men that are counted Protestants have changed their Religion Franciscus de Sancta Clara wil inform him of the extravagancies of some in these points who passed for such Protestants as England hath been guilty of entertaining of late yeares I have heard it publikely maintained in Oxford by Mr. Wethereld of Queenes Colledge that Bona opera sunt Causae Physicae Vitae Aeternae he had said before that they were Morall Causes by that he meant Meritorious but that expression would not content him It is well known what Dr. Duncan maintained at Cambridge what Shelford printed there what Dr. Dow and Dr. Heylin have since maintained and to their power justifyed you may read their words at large in Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fifth Chapter The Arch-Bishop of Canterbury hath given us the reason why the Jesuites refused to come to our Churches it seems he had invited them since they themselves acknowledge that there is no positive errour in our Liturgy and it is briefly this Because though our Liturgy had in it nothing ill yet it wanted a great deale of that which was good and was in their Service I can now give at least a probable conjecture why his Grace altered the Service-book which he sent into Scotland why surely to please the Jesuites for he put in something which the Jesuites counted good and so in his apprehension made up the defect Mr. Newcomen in his learned Sermon hath shewen at large how punctuall his Grace was in observing the Jesuites instructions for the alteration of our Religion How truth hath been sold at a low rate by the highest Priests is clearely discovered by Mr. Hill in his accurate Sermon Revend Dr. Hakewill hath set forth Dr. Heylin to the life and therefore I will not presume to adde any thing to his happy observations The Ministers Remonstrance will give sufficient light to this point I hope it will be published ere long There is a Book which passeth from hand to hand as a pretious manuscript called Romano-Catholicus Pacificus in which there are many faire offers made for a Reconciliation between Rome and Canterbury the Arch-Bishop of Canterbury shall enjoy the Cyprian priviledge and be subject to no Patriarch of which you may read at large in the supplement of the Canterburian selfe-conviction a passage well worthy the serious consideration of all Statesmen I might make my book swell if I should but reckon up the tithe of Bishop Mountague his Popish expressions and therefore I leave men to peruse his writings there are few points of Popery which you may not find in his bookes or in his Articles at visitation It seemes our guides were gone so farre that the Papists thought they might accept of all Propositions of Accommodation which were tendered to them by our gentle Reconcilers Dr. Featley hath excellently discovered what a good opinion the Romanists conceive of some who professe themselves members of the Church of England Protestants are now counted Heretiques no longer if you will speak properly and strictly saith that Popish Priest and therefore sure Protestantisme is waxed weary of it selfe as Knot speaks you may well know what Protestants this Vertumnus meanes such as have been cited in this sixth Chapter Concerning the book called Jesuitica Negotiatio the Ministers have said enough already I admire at the impudence of divers men who have thus freely expressed themselves for the encouragement of the Arminian Socinian and Popish party and yet are not ashamed to say that they stand for the Protestant religion I have seen a letter under Mr. Chillingworths own hand in which he doth excite Dr. Sheldon of All-soules and Dean Potter c. to stand in defiance of the Parliament and advises them to stir up the youth the young laddes of the University as he
Christum sine Ecclesiâ somniant â—idei articulum de Catholicâ Ecclesia â—sque ad finem â—nundi evertunt Spreta haud exolesceâ— ejusmodi calumnia sed agnita videbitur apud nimis malos aut nimis credulos aut minùs amiâ—os Vind. C. Barlas p. 7. Naturall Reason saith Mr. Chilling then built on principles common to all men is the last resolution unto which the Churches Authority is but the first Inducement in the margin pag. 65. Mr. Chill counts himselfe no Socinian because he holds Supernaturall Revelation requisite to help naturall Reason Preface sect. 28. Yet he saith Scripture is not beleeved Finally for it self pag. 65. that a man may be saved who knowes not whether there be any Scripture or no pag. 66. It may be humane prudence and ordinary discretion did advise Mr. Chillingworth to use no more industry in finding out the truth or he hath not been at leisure because of some hindrances andâ— distraction and then he hopes that none of his errours will be imputed to him p. 19. Answer to the Preface I would willingly know whether D. Potter doth not take in the Socinians into his christian world p. 255. Why he makes the Church of England to take part with the Jesuites against Piscator and Calvin implies that Calvinisme is as the black-mouthed Sorbonist called it Bestiarum Religio p. 256 257 258. Edit. 2. Mangones haresium sub praetextu moderatioris Theologia â— nâ—stris ecclesiis verè Reformatâ—s exierunt Ioh. Peltius Remonstrantes aiunt sese cum omnibus aliis sectis imoue Socinianis exceptis fraternitatem posse colere excepta Reformata Ecclesiâ Apolog. ad Censur. Prof. Leid Arminianâ—s Socinianes in viginti ultra articulis per variâ—s paragraphos distinctis convenire probatumdedit 1. Peltius Non nâ—gamus inquiunt RemonstraÌ„tes esse nonnulla ad salutem creditu necessaria pracise sed ea pauca esse arbitramur Et hic etiaÌ„ inquiunt Profess Leyd gentum spirituÌ„ Socinianum animadvertimus Paucissima ad salâ—tem prorsus necessarta sunt inquit Socinus nempe ut Deus Iesus Christus divino honore colatur praesertim verò Chartt as erga proximum exerceatur Quam fideÌ„ charitatem putant in eo subsistere qui neget Christum esse eundâ—m cum Patre Deum Spiritum Sanctum esse personam c. vide Prâ—fess Leyd. CensuraÌ„ Praefationu Re monstr prefix Confess sect. 22. a Caspar Barlaeus Iudâ—os Deum Abrahamâ— colcre quaÌ„vâ— constet eos Iesum ChristuÌ„ blasphemare pios esse posse Deoque acceptos itemque Dei amicos secundum Accuratioré Theologiam dici posse statuit uti Vedellus de Deo Synagogae Dr Poâ—ter recites some such passages p. 117. of his own book but will not take any notice of Acontius Dr. Potter might have corrected these passages out of his own principles because for want of clear Revelation he frees the Church before Christ and the disciples of Christ from damnable errour though they beleeved not those things which he who should now deny were no Christian read from p. 245. to 250. of Dr. Potters book of Charity c. See Dr. Page his answer to that Treatise and a little box of Antidotes against some infectious passages in a Tract concerning Schisme Sumâ—â— Religion is Socinianâ— hâ—c esâ— sub spe alterius vitâ— observare Mandata Dei uti Caloviâ—s consid. Th Soâ—in Prooem p. 86. Sufficit ut sâ—iamus quae reverae praecipiantur vel vetentur à Deo adeo ut si in reliquu error occurrat nemo ob eun deÌ„ calo excludatur Socin Epist. 2. ad Dudithium Arch-Bishops relatiion see pag. 309 310 311. The Arch Bâ—shops Relation pag. 171. The Arch-Bishop calls Socinianisme an horâ—id monster of al Heâ—ies pag. 310. Talis non paucis Declarantium esset Theologia Sociniana in pluribus Articuliâ— quam tamen hactenâ—â— publiee elâ—gere non ausi funt propter scandalum ideâ— ab â—is qua minus iâ—vtdtosa putarunt insidiose in incipientes viam illaÌ„ tâ—tissimam tentarunt Prefess Leyd. Censur. Praefat. Rem Sect. 23. The old Book p. â—4 new 121. The old book p. 9. The new p. 31. Ab iis quae minus invidiosa putarunt insidiose incipâ—entes viam illam suam tutissimaÌ„ tentaruÌ„t ultertus Progressuâ—â— si pro votâ— succesissâ—t non dubiuÌ„ est quin remonstr. Soc. in unam eandem sectam coaluerint etsi non in omnibus alits plane conveniant publice docent unuÌ„quemque in sua fide salvari posse c. Profess Leyd. Cens. Prafat. Sect. 23. The Preface to the Author c. Sect. 7 8. 11. This is the mother give her the childe c. c. 2. p. 50. The doctrine of Indulgences takes away the fear of Purgatory the doctrine of Putgatory the fear of Hell the love of God will not be kindled in the hearts of ignoraÌ„t meÌ„ by Latine service nor by the masse if it were in English because some sins are made veniall the people may well doubt whether there be any mortall because the Pope hath struck out the second Commandement the people may think he hath Authority to strike out the first The foundation of all the Papists faith the Churches Authority is built lastly and wholly upon Prudentiall motives Ac de Atheis quidem non it a fisissem crediturus unquam nisi me tenellum adhue ipsorum agmina summo discrimine salutu mea sâ—lâ—citavissent ante triginta annos quum liâ—â—ris humanioribus operam in Gallia darem â— Iunii sac parallela praefat. Libellum de ss. Scriptura Authoritate Dominicus Lopez Societ Iesu anno 1588. Hispali edidit Dâ—Calovius de orig. Theol. Soc. pag. 22. Mr. Chilling Answer to Knots-directioâ—s to N. N. sect. 18. Ideo diâ—unt Reâ—oÌ„strantes se nolle hareses aut AthelsmuÌ„ introducere quia noÌ„ habent pro hare si id quod revera heresis Atheismus est abomns ecclesia qua Deum in tribus personis adorat pro heresi Atheismo habetur Uedel de Arean Arminianismi lib. 1. cap 1 lib. 2 c. 10. pag. 86 87. Vide Brochmand de Peccato c 6. 9. 1. Pelagio auxiliares mâ—nus prabeâ—t Anabaptistae c. Colloqu Frankâ—aâ—t 4 p. 230 231. Peccatum morte Christi it a expiatuÌ„ ablatum esse ut infantes naseantur omnis labâ—â— expertes ac eaprâ—pter lavacro Regenerationâ—â— nonindigeant Smalcius disp. 2. contr. Francium peccatum originis commentum est fabula Uide Conrad Heresb de factione Monast. Theod. Strack Hist. Anabapt pag 56. * Si qui adeo tenera aut sic à teneru imbutae conscientiae sinc ut credant Christianâ— nulli ne quidem Magistratum gerenti licere sanguinem fundere aut capitalâ—bus suppliciis in sontes animadvertere Remonstiantes eos libenter tolerare paratisunt Exam. Cens. cap. 12 pag. 141. * Defensio contra injustam vim quâ— sine potestate effundendi sâ—nguâ—nem est non
est defensio sed defensionis larva terrendâ—s pueris Rem ubi supra Nam vox Gladii quemlibet defensionis modum etiam quae sine sanguine fiâ— significare potest Ibid. Accedit quod fieâ—â— non possit ut Infirmi isti in quorum gratiaÌ„ confessiâ—lusâ—t Homonymtis magistratus justos magistratus tolereÌ„t cuÌ„ expungant magistratuÌ„ vâ—â—dâ—eanteÌ„ justuÌ„ ex officio nomine Dâ—â—â—capitali supplicto impiorum ex numerâ— Christia norum annumerent Infidelibus Homicâ—dis Isac Iun. Exam. Apol. Râ—monstrant cap. 12. p. 311. Satan ejusmodi pestes illum in finem exctavit ne scil. Râ—formatio orbis Christiani in doctrinâ— moribus jam a multo tempore a piis majoribus nostris desiderata à Deo ter Opt. Max. tandem per Lutherum Zuing. Melan Bucer aliosque Dei viros suscepta perficeretur Arg. Epist. Heresbach Conrâ—dus Heresbachtus principum Iulia Cliviae montium c. Institutor Consiliarius quâ— notatu digna inter obsidendum occurrebant probe consignavit utroque insuper principe ju bente retulit teste Theod Strackeo Docebat Muncerus falsum esse ChristuÌ„ satisfecisse pro no bis quicquid tandeÌ„ molles isti Scribae dicant H Bullinger adversus Anabaptistas lib. 1 p. 2. * Socini Defens Tract de ecclesia sub nomine Nicolaidu Omnes qui Anabaptista vocantur qui in Polonia degunt Belgio Italia c ideoque fraternitatem â—â—m omnibus illis se Anabaptistis inire satagunâ— nempe Socini asseclae quo minus res succedat hactenus per eos nullo medo stat sed per illos penes quos ecclesiarum Evangelicarum regimen est gubernatio pag. 62. vide Profess Leydens Censuram in confessionâ—m Remonstrantium Censur. Praesationis sect. 24. Lutherus datis ad Senatum Melhusanum literis monebat lupum hunc perniciosissimum diligentissime cavendum esse Bullinger adversus Anabaptist lib. 1 ca. 1. Anno 1525. in Curia Tigurina Cyprian and the Bishops of â—arthage Councell are cited by Anabaptists but they were not pertinacious in their errour as the Anabaptists now the Arians and Donatists of old There is no command for Rebaptization in Scripture nay not so much as example for it as the Aâ—â—baptists did themselves confesse when they saw that the place Act. 19. 5. made nothing for them See the conference at Frankendale Act. 36. art 12. Vide Edictum Amplissimi Senatus urbis Tigurina Bullinger adv. Anabap. lib. 1. cap. 5. Singuli Anabaptista sufficienter nemine impediente absquejurgiis sententiam suam exposuerunt denuo tamen firmissimis testimoniis sacrarum literarum declaratum est Zuinglium cum suis sectatoribus Anabaptistas vicisse Servâ—tus vetus ille sacrae Triadis id est omnis vere Deitatis hostis adeoque moÌ„sâ—ruÌ„ ne à fanaticis nostroum teÌ„ porum Sectis abhorrere videretur Baptismum Infantium quoque horrendis modâ—s flagellavit abominabilem reddere conatus fuit Strack Epist. Nuncupat Reliquos Articulos Muncerâ— urgebant de Verbo Dei Subtili non Scriptâ— de Viâ—ionibus Reve â—ationibus c. Bullinger adversus Anabap. lib. 1. cap. 4. The Papists allow a Divorce the change of an Hereticall wife as well as the Anabaptists Iohan. Angelius Werd in Synopsil Bodini de Repub. nihil a Davide Georgâ—o talâ—bus optimâ—s Sanctorum alienum loquutus Abominandes omnes Anabaptistas superat blasphemus ille David Georgius Bulling adversus Anaâ—ap lib. 2. c. 14. Vide Consuram Professorum Leydensium in Confess Remoâ—strantium Censur. Prafat. remonstr. In Arca Aâ—minianorum ut in Arca Nâ—a omnium spâ—â—ierum animalia quamus is diverse utentia pabulo conservantur politicâ— stratagemate Libertinis omnibus Anataptistâ— etiam professis aditum prabent ut utano sibt parent ad eos opprimendos quos vident suis conatibus obstare Cens. Prâ—fat Sect. 23 In Synodo sua non obstante Confessione sus Padâ—baptismum non esse creditu necessartum statuunt nec ministros Anabapt. eâ— nomine dimovenaos Cens pag. 305 De coena Domini error et Pontif Luth. rejictunt non Anabaptistarum Sociâ—ianorum Censur. in cap 23. Confess pag 310. Personall defence is lawfull against the suddaine and illegall assaults of Messengers sent from the Prince nay if the King himselfe strike at any one he may ward the Kings blowes hold his hands or the like Dr. Ferne sect. 2. He doth not condemne the people for hindring the execution of a particular passionate unlawfull command of the King by a loving violence and Importunity Sect. 2. See the Book entitled Scripture Reason c. The Text Rom. 13. doth secure a just ruling Prince from all resistance pagâ— Magistrates must be submitted to by vertue of Gods Soveraignty Damnation belongs to obstinate resisters of humane laws which are not opposite to Gods law p. 5. 7. Mr. Burroughes his Sermon of the 1. of Hoasts pag. 45. Scripture and Reason the book set forth by divers Ministers The conscience is bound to obey the lawfull commands of Magistrates Gods wrath is upon the conscience of them that disobey p. 8. Magistrâ—tes are to be maintained upon the publike stock p. 8. read pag. 12 13. and judge whether these Divines doe not plead the Kings cause better then Dr. Ferne they say that the very houses of Parliament may not resist the Authority of the King commanding according to law pag. 23. Read the Ministers Epistle to the Reader and their answer to the 7. Section of Dr. Ferne The Papists say that although Kings doe governe by the lawes of their kingdome yet because they are against the Catholique Religion Subjects may rise up against their King and kill him this doctrine of theirs we abhorre Mr. Burroughes Sermon of the â— of Hoasts p. 41. See Mr. Bridge his Answer to Dr. Fern The Papists doe not only hold it lawfull to depose thus to depose their Prince but to kill him also yea that a private man invested with the Popes Authority may do thus all which we abhorre Sect. 5. p. 32. Papists owe subjection to a forraine State crosse centered to this of his Majesties in its interest of State and meritoriously malitious by its very Articles of faith The fuller Answer to Dr Ferne p. 23. The name King doth signifie a person invested with different power according to the variety of Lawes in seveverall nations See an answer to the Observations printed at Oxford by his Majesties command p. 6. What the Lawes of the Kingdome and Priviledges of Parliament are the Lawyers books dayly published declare Nemo potest mutare Consilium suum in altertus injuriam There would be no end if the King should undoe what he hath done there can be no appeale from himselfe to himselfe he is not to passe sentence in a private but in a publique and judiciall way Answer to the observations pag. 22. Set forth by his Majesties command Potestas {non-Roman} {non-Roman}