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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54417	Samaritanism, or, A treatise of comprehending, compounding and tolerating several religions in one church demonstrating the equity, and necessity of the act and late vote of Parliament against non-conformists, from reason, the ancient church, and the opinions and practice of papists and Puritans now plotting and pleading for toleration.	Perrinchief, Richard, 1623?-1673.	1664 (1664)	Wing P1604; ESTC R36671	69,567	82

Now that the Romanists will not endure anycompetition in Religion appears by what is said above and by these several instances In the year of our Lord Five hundred fifty five as Funcius tells us Hic Hereticos Schismaticos no●entes ad saniorem Doctrinam reduci rationibus seculari manu coerceri posse definivit Funcius Comment Chronol lib. 8. Ribadeneira de las virtudes del Principe Christiano lib. 1. cap. 24. cap. 23.26 27 28. Pelagius was made Bishop of Rome in the room of Vigilius by the Emperor Jestinian This Man saith he defined that Hereticks and Schismaticks who refused to be brought home to sound Doctrine were to be restrained by the Secular Power And that this hath been the currant judgment of that Church their Modern writers declare Do they not make this Defence of theirs and Offence of their Enemies Religion one of their First Principles and Documents which they season Princes with Let the Work of Ribadeneira the Jesuite speak for all In the year 1597 he wrote a Treatise in Spanish Printed at Antwerp Of the Virtues of a Christian Prince The Subjects of some of the Chapters of which Book are these That it is impossible that Hereticks and Catholicks should make a good League in one and the same Commonwealth Chap. 24. Examples of Certain Emperors who suffer'd not many Religions Chap. 23. The same is proved by the Authority and Examples of Saints Chap. 26. That Hereticks ought to be punished and how prejudicial Liberty of Conscience most be Chap. 27. That Heresies are the Causes of Revolutions and Ruines of States Chap. 28. From such Titles as these it is easie to divine what is contained in that Work I have thought good to leave all to the ingenuity of the Reader to judge rather than to exceed in unnecessaries Becanus De Fide Haeret●●is servanda Contra Paraeum To this Author let us add one of the same Fraternity Becanus in a tractate against Paraeus where he lays down this as a Second Principle Liberty of Religion and Faith is unlawful and contrary to Christian Doctrine and hurtful and pernicious to the Commonwealth His Reasons are these First Because as Divines teach very right Heresie is a greater sin than Adultery Murther or Theft Secondly The Doctrine of Christ is true But true and false are contrary Thirdly Liberty is hurtful First In respect of the Salvation of Souls Secondly In respect of outward Peace and Tranquillity For this cannot be preserved without Unity of Faith A third Principle of his is this A Catholick Prince can neither prescribe approve or introduce Liberty of Religion but must hinder the same as much as possibly he can But yet if he cannot hinder it without greater dammage to the Publick good he may permit it as the less Evil Hitherto Becanus And that very Villain Parsons Parsons Mitigation cap. 2 num 5. in a Treatise of Mitigation writeth thus We agree with the Protestants in this that there can be no agreement between us and them in Religion Yea so far did this mans Zeal hurrie him for Religion who himself was by his own side suspected to be an Atheist in heart that presuming at length by his many State-Stratagems and Treasonable Practises to subvert both Church and State as they were then established that one of his requests to the Pope was That England being reduced to his Model none other Popish Orders might be Tolerated in England save the Jesuites and Franciscans which were not like to disagree so much as Secular Priests with other Orders and the Jesuites while these kept to their particular Rules of having all they can lay their hands on and they of having nothing And I have been told that even since the Restauration of his Present Majesty the Emulation and Animosities have been so great that after several Pamphlets For and Against Secular Priests and Jesuites the Secular Priests with the assistance of some of other Orders undertook with some Great Persons that upon condition they might have a Toleration which is the most that any Faction did at first Petition for they would take care that the Jesuites should never be admitted in England of which Mr. Cressie that busie Apostate can give you a farther account But when a man considers how that subtil industrious and powerful Faction hath bafled all the severest Edicts against them in such Countries where Popery flourishes he will scarce believe that such a device could take effect or if it did could continue long Could any Decree be more solemn or sharp against them than that made by Henry the Fourth of France whereby the Jesuites were all to depart Paris within Three daies and within Fifteen An. Dom. 1594 to forsake the whole Kingdom and a Pillar to be erected in Publick for Posterity to read their wickedness and doom for the Assasination of that Great Prince in his own Chamber by a young bird John Chastel of about 18 years of age of the Jesuites bringing up And yet such was their Dexterity Dissimulation and Interests with Pope and all Princes of their Religion that about Ten years after the very same King should be imposed upon so far as to demolish the Monument of their Wickedness repeal his Banne restore them again And in the very same year as most then and there living judged the same King being Murthered right-out by Ravilliac instigated by those holy men they not only escaped censure but carried the matter with such artifice that the Kings heart must be given to them as his best Friends and conveighed to a Convent of theirs at La Flech Notwithstanding thus much Ravilliack confessed who would confess but little that by reading Mariana the Jesuites Book he was impelled to commit that Fact Whereupon Cotton the Jesuites Chief Father wrote a Book to the Queen endeavouring to shew that they held no such opinions But another Author wrote a Book which he entituled Anti-Cotton wherein he manifestly proved the contrary And did not the State of Venice in Paul the Fifths time upon discovery of their treacherous and mischievous Prancks expel them their Dominions adding a Law after them which made it Death for any to propound any thing to the Senate in order to their Return yet have they so brought it about by the Pope their singular Friend and by the Turk their happy Enemy and lastly by their infinite Treasure That admittance and welcom is granted them into their Countries But to return Judg we yet farther of their Opinions concerning Toleration of others from that prophane Fop Author of Fiat Lux Pag. 260. who in a good humour professes great kindness to both Prelatical and Puritan Party but that forced fained Part being soon laid down and he returning to himself compares them both to the Bond-maid and her Son Ismael and then nothing less will satisfie him than ejice Ancillam cum Puero suo Out with them both Surely that the Papists may enter and have not only free

but alone Possession For he adds This is the only remedy and means of Peace But Bellarmine where we above quoted him gives us not only his opinion but reasons why Hereticks may not be suffered which are worth the reciting on this occasion This then is the subject of one Chapter Bellarm li. 3. To. 2. ca. 19. Non posse conciliari Catholicos cum Haereticis i. e There can be no Reconciliation between Catholicks and Hereticks And whom he means by both no doubt is to be made First then he begins with Cassander and quarrels with and confutes him whose opinion and design he tells us it was That Princes ought to find out an Expedient toreconcile Catholicks Lutherans and Calvinists and that until this could be effected every one should be permitted his Faith provided he received the Scriptures and Apostles Creed But herein the Cardinal was mistaken For in that Treatise De Officio Pii Viri c. quoted by him Cassander has neither any such words nor design but this must be rather found in his Consultations and even there he doth not propound any thing for the Toleration of diverse Religions but the reduction of Religion to Primitive Rule of Holy Scriptures Interpreted by purest Antiquity which was the most equal and visible outward means of Reconciling Differences But his Reasons why neither Lutherans nor Calvinists ought to be Tolerated because they are such for the most part that War against himself and Pretenders to Moderation at present we will here set down First because we agree not in the Creed it self Secondly Lutherans and Calvinists are no true Members of the Church Thirdly Lutherans and Calvinists differ more than in Rites in such things as are of greatest moment and yet not contained in the Creed it self 4. The Holy Fathers and the Apostles require that we should observe not only the principal but less Matters 5. If it be free to believe as men please in one point by the same reason they may be suffered to believe so in others also 6. This is a new opinion of Cassander and therefore to be suspected 7. This opinion renders the Church altogether obscure and invisible And in his 21th Chapter propounding this subject Posse Haereticos ab Ecclesia damnatos temp ralibus poenis etiam morte multari He first tells us how John Huss at the Council of Constance affirmed that it was not lawful to deliver incorrigible Hereticks to the Secular power and suffer them to be burnt and how Luther affirmed the same and that it is no new error for as much as the Donatists held the same after all this he adds Contrarium docent omnes Catholici aliqui etiam Haeretici i.e. All Catholicks teach the contrary and some Hereticks of which sort is Calvin who caused Servetus to be burnt at Geneva and so Aretius caused Valentinus Gentilis to be put to death at Berne You may see his Thesis proved afterward by several places of the Old and New Testament which I list not here to relate they are obvious of themselves Stapleton in his Sermons confirmes this saying Qui libros Haereticorum legere c. Staplet Prompta Moral Domin 7. post Pente They who think it no sin to read Hereticks Books or suppose they may be suffered safely consider not what that imports which our Saviour says Beware of false Prophets c. And to imprint this the better in our minds he tells us with great gravity and seriousness a Tale out of the common Budget thus ' The Abbot Cyriacus Presbyter of Laura Calamon near the River Jordan Pratum Spiritu cap. 46. saw in his sleep the Blessed Virgin pass by his Cell and being very importunate with her that she would vouchsafe to come in and surely to take an hard bed she replied How can I enter into thy Cell while thou keepest by thee mine enemy and so having said thus went her way But he waking marvelled what this should mean but at length having ransacked all his Cell he found two Books of Nestorius stitched to a Volume of Jsychius Surius Commentar-rerum gectarum in Orbe Au. 1540 pag. 400. Answerable hereunto is the applause given by Surius to the Emperor's Decree made in the year 1540. for the burning of Hereticks Books and his own opinion largely deliver'd in justification of such punishment towards Hereticks And though Guiliclmus Parisiensis were a Man of that moderation and gravity in other points Guilielmus Farisiensis De Fide cap. 2. herein he seems to be most severe saying Quicquid contra veram credulitatem est error est Consequens igitur est omnem credulitatem quae c●mmuni fidei contradicit errorem esse impietatis ideo g●adio igne exterminandam i. e. What ever is against true Faith is an error From whence it follows That all belief which is against the common Faith is an impious error Consideres deinde● Ecclesiam Romanam c. Episcop Respons ad Wadding Epist. De Regula and to be driven out by fire and sword So that true is that of Episcopius to Wadding the Jesuit whom he advises to consider it The Roman Church holds this for an undoubted Axiome according to his confession and particularly Rosweden in his late Treatise of the evil Faith of Capellus that Hereticks are to be put to death their Books to be burnt and their Faith to be kept under by eternal silence But this short tast of a plentiful table of such stuffe as this may suffice as to the Romanists opinion which their practises have superabundantly confirmed of which to speak a little as it will not be impertinent so to speak much altogether superfluous the whole being but too apparent And here we may begin with the Romish Inquisition constituted of so much injustice and cruelty as scarce can be matched any where It began saith Pedro Paolo after the year One thousand Pedro Paolo Histor. Inquisit pag. 6. two hundred the principal Inquisitors being the Dominicans and Franciscans who sprang up about that time And about the year of Grace One thousand two hundred forty four Frederick the Second Emperor published four Edicts at Padoa in favour of the Inquisitors whereby obstinate Hereticks were to be cast into the Fire and such as repented were yet to be kept in Prison perpetually And this Inquisition in tract of time hath acquired so much strength and sury that Princes themselves have been subject to it and oppressed by it as lamentably appears in the sad instance of Charles Prince and Heir of Spain who upon suspicion only that he favoured Hereticks falling into the Paws of these merciless Lions was put to death against his Father Philip's will Joac Ursin Praefat. ad lib. Reginal Ursin de Inquisitioue and endeavour to the contrary as Joachimus Vrsinus witnesseth Yet I know there goes a tradition that his own Father caused his death upon such a suspicion which if so the matter is but little mended as