Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	cause_n	just_a	separation_n	3,235	5	9.9864	5	false

Text snippets containing the quad

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

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

{non-Roman} {non-Roman} {non-Roman} est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By Law the King cannot will not refuse to hearken to his great Councell Answer to the Observation pag. 28. and pag. 37. he saith that by the happy temper of our government Monarchy is so wisely ballanced that as we are not exposed to the dangers which attend the Rule of the many so we may avoid the inconveniences which might probably flow from the Atbitrary power of one The same Authour doth readily grant that Parliaments are good Helpes in Government p. 13. ergo they are somewhat more then Counsellours a Quemadmodum Anabaptistae opinantur quod nullus Magistratus in Ecclesia esse possit Bulling adv. Anabapt. lib. 5. p. 157. See Scripture and Reason set forth by divers learned Ministers b Vide Bulling lib. 5. cap. 2. cap. 2. Magistratum non posse neque debere curare res religionis c Vide eundem cap. 4 5. ejusdem libri Contendunt A●abaptista in Ecclesiâ unicuique libe rum esse debero ut agat credat quod ipsi visum fuerit ubi supra cap. 7. d Nulla Carnalis coercitio nulla poena err●ntibus constituta à Deo est omnes in seipsum armat qui in alios quos errare credit armatur Par omnium in omnes Ius est Qui sibi jus tribuit coercendi alio● idem aliis in seipsum Idem justus concedat necesse est Exam. Cens. cap. 24. pag. 259. Lex ista de Apost●tis à Christianisnio non agi● nedum de Apostatis ad Iudaismum c Religionem Suam liberam Christus esse voluit qui ab ea deficiant suo periculo damno deficiunt Ex Censur● cap. 24. p. 264. Tub-preachers Nihil tamen ali●d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertinētibus licite à magistratu fieri posse quidem si necesse sit flagelloè funiculis ei fini facto ulterius aut plus concludere nemo jure potest At hoc jus Magistratui plenâ manu tribuunt Remonstrantes Hac ergo in parte imitetur Magistratus Christum Exam. Cens. cap. 24. pag. 269. At in p●imá Ecclesia institutions cū ordo non est au● in ejus restitutione cum ordo collapsus est Missionem necessariam esse negant Remonst proinde cam de essentia muneris Ecclesiastici quod in verbi legitimâ praedicatione consistit non esse habendam Ex. Cen. c. 21. p. 228 Aut libertas hac communis esse debet eo usque extendi quo eam quisque sibi Concedi amat aut vis inferenda aliorum conscientiis Exam. Cens. c. 24. p 277. Remonstrantes causam nullam esse vident cur sententia eorum qu● Padobaptismum necessario in ecclesia Christi necessitate seu Pracepti seu Medii retinendum aut usurpandū esse non arbitrantur ut entolerabilis in Ecclesia censenda sit a● proinde cur pastores isti qui eum p●r conscientiam usurpare non audent proveris a● degitimis p●storibus Christi habendi non sint Brownists Where the eause of Schisme is necessary there not he that separates but he that is the cause of separation is the Schismatique Tract concerning Schisme pag. 4. See Mr. Chilling preface Sect. 20. Hookers Ecclesiast Polit l. 5 sect. 65. Mr Chill Answer to the Preface p. 16. Sect. 22. There cannot be any Schisme in leaving Communion with any Church unlesse we are obliged to continue in it man cannot be obliged by man but to what either formally or vertually he is obliged by God Was it not lawfull for Judah to reforme her selfe whē Israel would not joyn Sure it was or else the Prophet deceives me that sayes expresly Though Israel transgresse yet let not Judah sinne The Archb. of Cant. his Relation pag. 149. See Mr. Chillingworths Preface Sect. 44. answer to the 2. Motive There may bee just cause to depart from a particular Church in some doct. in s and practises though that Church want nothing necessary to salva●ion Dr. Petter 2. Edit. Sect. 3. p. 75. There may be a necessary separation which yet incurres not the blame of Schism The Archb. of Canterbury his Relation p. 133. in margine a Nor can you say that Israel from the t●me of Separation was not a Church See the Archb. of Cant. Relat. pag. 149. b See the Defēce of the Churches and Ministery of England by Mr. Iacob ag●inst Mr. Iohnson the Publishers Epistle to the Reader prefixed before the Booke Non enim si ab hisce coetibus ad alios forte discedat protinus eos quos deserit contemnit aut à spe salutu exclusos judicat sed tantummodo ab impurioribus ad puriores se confert ut veritatem omnem saluti nostrae aliquatenus servientem sibi cura cordi esse ostendat Deo ac Iesu Christo suo conscientiam suam probet Say the Arminians in their Preface to their Confession * See Mr. Thomas Goodwin his Fast Sermon preached at Westminster See Mr. Burroughs his S●rmon of the L. of Hoasts p. 46. The Iesuits have ●eene the Authors and Instruments of all tu●●ults seditions c. as Dr. Potter shewes Want of Charity c. Sect. 1. pag. 9. The present Church of Rome perswades men they were as good for any hope of salvation they have not to be Christians as not to bee Roman Catholiques be absolutely out of the Churches Communion as be out of her Communion whether shee bee not guilty of the same crime with the Donatists and those Zelots of the Mosaicall Law let reasonable men judge Mr. Chillingworth c. 3. Sect. 64. See Dr. Potter Sect. 4. St. Augustine and Optatus did acknowledge the Donatists to bee their brethren their Baptisme to be true Baptisme vide Aug in Psal. 32. Con 2. Epist. 166. Et contra Donat ●post Coll. cap. ult. Optat. l. 1. Aug. contra Crese lib. 4. cap. 4. de contra Donat. lib. 1. c. 10 11. Dr. Potter doth confesse this truth Sect. 4. p. 107 108 109. the first edition Mr. Chillingw desires that nothing else should be required of any man to make him capable of the Churches communion then that he beleeve the Scripture and that only and endeavour to beleeve it in the true sense His Preface to the Author c. answer to the last Motive Ecclesiam nostram in omnibus audiendam esse cōsequttur duo ● us modu tum quâ mutaverunt pleraque in Divinis Officiis tum quâ multa retinuerunt nam in altero se ad Antichristum pertinere declara●unt in altero nos esse populum Dei se esse simias nostras confessi sunt Brist Mot Tom. 2. Mot. 23. p 242. seq. See BP. Mortons Appeale Troubles of Frankford See Dr Featleys Advertisement to the Reader prefixed before Ver●●m●us Romanus Quare nil dubitamus profiteri Athanasium limitem jur● huj us pratergressum esse quando Symbolo

well what Religion to be of or where to fasten The Jesuite who wrote the directions to N. N. which Mr. Chillingworth endeavours to answer began to triumph in our complyances with Rome Heark what he saith Protestantisme waxeth weary of it selfe the Professours of it they especially of greatest worth learning and Authority love temper and Moderation and are at this time more unresolved where to fasten then at the infancy of their Church Their Churches begin to look with a new face their walls to speak a new language their Doctrines to be altered in many things c. Mr. Chillingworth is so vaine as to call this painting of Churches the Beauty of Holinesse Sect. 22. But to proceed If the guides of the Church would not endure so much as a Nominall Inconformity with Rome if they and their Adherents looked so like and preached so like them that the Papists themselves took them for Romane Catholiques no marvaile if the poore people cryed out that England was turned Babylon and began to separate for that is very observable which Judicious Hooker delivers in his Ecclesiasticall Politie The people saith he are not accustomed to trouble their wits with nice and subtile differences in the exercises of Religion and saith he in actions of this kinde hee speakes of adoration of the Crosse it may well be applyed to adoration towards the East hoast altar Crucifixe we are more to respect what the greatest part of men is commonly prone to conceive then what some few mens wits may devise in construction of their owne particular meanings They then are to be blamed who invented a few cogging distinctions to juggle with God and their conscience and thought to salve up all with some curious subtilties which the people understood not If they that should be lights of the Church gave no better light then an Ignis fatuns which doth seduce them into bogges and ditches if they puzzeld the people and gave them good cause to doubt whether it was safe to communicate or no must the people communicate when they are perplexed with such doubts that they cannot communicate in faith He that doubts is damned if he eat Rom. 14. 23. The poore people could not be resolved and durst not be damned sure the Archbishop was rather Schismaticall in imposing such burthens upon tender Communicants then the people in separating from externall Communion Let Mr. Chillingworth be Judge sure he is no Brownist Neither is it alwayes of necessity Schismaticall to separate from the externall Communion of a Church though wanting nothing necessary For if this Church supposed to want nothing necessary require me to professe against my conscience that I beleeve some error though never so small and innocent which I doe not beleeve and will not allow me her Communion but upon this condition In this case the Church for requiring this Condition is Schismaticall and not I for s●parating from the Church Secondly all Separatists are not Brownists it is evident from this very place of Mr. Chillingworth for a man may have just cause to separate from the externall a Communion of a Church though he think that there are all things necessary to salvation in that Church But no Brownist doth conceive that there are all things necessary to salvation in any of our Parish Churches They deny that there is any true Church or Ministers of God to bee found in any Parish of England or that all the Parishes taken collectively can make one Church of God they say our Congregations and Ministers are limbs of b Antichrist Babylonians Idolaters this Doctrine I have ever preached against I preached against it even at Westminster where they say there are so many Brownists and resolve to preach against it still 3. There are some reverend and learned Ministers in this Kingdome who are commonly called the Independent Ministers and these are all put downe for Brownists if not Anabaptists in the Oxford Catalogue though the Arminians have no reason to censure any that goe from a Congregation that is lesse pure to one that is more pure I will therefore briefely shew that these Ministers are neither Anabaptists nor Brownists They will not say the Magistrate is an Head of the Church but they say that Every Christian Magistrate is an Head in the Church which no Anabaptist will say They say that the Prelates doe not hold from the Head as all Officers of the Church should doe Ephes. 4. 15 16. and yet they acknowledge that it is possible for a Prelate and the Diocese under him to hold the Head as the phrase is Colos. 2. 19. and this no Anabaptist or Brownist will acknowledge They will communicate even in a Parish-assembly where the Minister and people generally desire and labour by all lawfull meanes to procure a Reformation They protest against Brownisme as a * bitter error and full of cruelty what can be desired more to cleare them from being Brownists or Anabaptists I heard the same man preach since with much fervency and earnestnesse of spirit against the Brownists for this their error and among other inconveniencies which arise therefrom hee mentioned this that upon the same ground and reason for which they chiefely make the Churches in England no true Churches nor the Ministers thereof true Ministers they must make all those in Scotland France and other Reformed Churches whom yet they seeme to acknowledge to be no true Churches and so no true Churches to have beene in Europe since the Reformation but themselves which were a horrid opinion to enter into a mans heart 4. Brownists doe not that ever I could learne differ from Protestants concerning Civill government and therfore I doe not know why men should cry out that Brownists are greater enemies to the State then Papists themselves We have not yet forgot the Powder-treason and we doe still groane under the Irish Rebellion 5. If the Brownists be as bad as the Donatists of old if they conceive that there is no true Church but in parte Brownistarum as they conceived there was none but in parte Donati if they should deny the Catholique Church which they do not and refuse to Communicate with any of the Reformed Churches or with any Independent Congregation because they will not communicate with any who are ready to embrace communion with any Parish Church let their errour schisme pride uncharitablenesse cruelty and bitternesse be aggravated to the highest yet the Papists have no reason to complaine of them for Papists deny the Catholike Church as directly as the Brownists can be thought to doe they confine it to their owne party the Socinians and Arminians may hold their peace for shame for they both tell us that it is possible that Christ may have no Church at all neither in this part nor that hee may bee an Head without a Body an Husband without a Spouse a King without Subjects as hath beene shewen above pag. 49. The

calls them to oppose the Parliament Now can I or any man beleeve that Mr. Chillingworth doth intend to maintaine Calvinisme I mean pure Protestant Religion I appeale to the conscience of* Dr. Sheldon whether he hath not reserved more charity for an Infidel then a Calvinist he hath expressed himselfe very slily in his Sermons and yet plainly enough to intelligent Auditours but I will take the counsell of his Text and judge nothing before the time I remember his observations upon that Text Good Master what shall I doe that I may inherit eternall life it is not saith he what shall I beleeve as the Calvinists would have it or to that effect but what shall I doe Sure the good Dr. forgot the Jaylours question What shall I doe to be saved and the Apostles answer Beleeve c. Is this the Calvinisme he jerkes at Knot I beleeve had some ground to say that the infection was so generall that it had overspread All Soules I would there had been no need of such discoveries but since things are grown to this passe it is folly to complement we are compelled to speak Plain English in Sober Sadnesse If our faith will be lost except it be kept by a controversy it is an act both of faith and love for Orthodoxe men to undertake the controversy Dr. Potter doth acknowledge the Church of Rome to be a member of the Church universall and saith the Church of England hath a true and reall union still with that Church in Faith and Charity nay pag. 76. We doe not forsake the Communion of the Church of Rome any more then we forsake the Body of Christ whereof we acknowledge the Church of Rome a member though * corrupted But it seems in 8. or 9. yeares Dr. Potter had altered his opinion for in his Sermon preached at the Consecration of the Bishop of Carlslie in the yeare 1628. I find these words I am confident were the Fathers now alive they would all side with us in our necessary separation from the abominations idolatry and tyranny of the papacy with which no good Christian can hold any union in faith any communion in Charity p. 64 65. The learned and reverend Bishop Davenant did maintain that the Church of Rome was Apostaticall in his sad determinations if it be Apostatized from faith as Bishop Davenant saith and hath no more charity then Dean Potter saith it hath how can we especially since our separation from Rome be said to have a true and reall union with it still in Faith and Charity It is in vaine for him now to distinguish between the Church of Rome and the Court of Rome though there was once ground for that distinction for Rome is all Court now if he will have me use Charrons similitude the Church is the apple and the C●ur the worme the worme hath eaten up the apple the Court hath devoured the Church we distinguish between Fundamentalls and superstructions and some talke as if the Papists were sound in Fundamentalls but the case is cleare that they have overthrown the old foundation and all their superstructions are upon a new foundation or upon no foundation at all For if their Churches authority be the foundation of all their faith and their Churches Authority be built lastly and wholly upon Prudentiall motives as Mr. Chillingworth shewes cap. 2. pag. 64. Sect. 35. then sure here is a new Foundation or else their Church is a Castle in the ayre a Church without foundations I dare appeale to Master Chillingworth whether the Papists doe not erre grossely and therefore Fundamentally in those things which belong to the covenant between God and man in Christ See whether my inference be not grounded on his Assertion pag. 17. the answer to the Preface Sect. 26. Dr. Potter tells us * that their errours and practises for which they have been forsaken of Protestants are not damnable in themselves to men who beleeve as they professe but the Arch-Bishop of Canterbury is more Orthodoxe or else the man that gave him this note was more Orthodoxe for doubtlesse the materialls of that faire fabrick were brought in by men of different religions the principles are so crosse he saith that errour in points not Fundamentall may be damnable to some men though they hold it not against their conscience Sect. 37. Numb. 6. pag. 320. Dr. Potter and some others have a fancy of resting in the profession of such truths as all Christians in the whole world agree upon Master Chillingworth will put in the Socinians for a company of Christians I hope Dr. Potter will not joyn with him but the Arch-Bishop dislikes this plot as it comes from A. C. or at least shewes the danger of it and would be better advised in this point He saith he doth not think it safest in a controverted point of faith to beleeve that only which the dissenting parties agree upon or which the adverse party confesses the Arch-Bishop instances in the Doctrine between the Orthodoxe and the Arian if that rule be true which was mentioned before then saith he 't is safest for a Christian to beleeve that Christ is of like nature with God the Father and be free from beleefe that he is Consubstantiall with him c. His second instance is about the Resurrection His third about the unity of the Godhead if we will rest in the acknowledgement of one God he meanes and not confesse the Trinity of Persons in the unity of the Godhead for his Grace hath not framed his argument right then Iewes Turkes and Socinians will be as good Christians as we are The fourth instance is about the verity of Christs Godhead The Arch-bishops Relat. p. 309 310 c. You see whither this charitable principle would lead us we must take in the Socinian first as a Christian and then we may turn Turkes with credit I will conclude all with a part of Dr. Potters prayer The Lord take out of his Church all dissention and discord all Heresies and Schismes all Abuses and false doctrines all Idolatry Superstition and tyranny and unite all Christians in one holy band of truth and Peace that so with one minde and one mouth we may all joyne in his service and for ever glorify the holy name of the most holy and glorious Trinity Amen Amen Amen The Printer to the Reader The Author being called from London to a businesse of higher conc●rnment could not oversee the Presse but some few sheets being sent to him he returned some brief Corrections which he hath desired me to communicate that the Reader might blot out those things which are redundant and rectify such mistakes as alter the sense of the Author Be pleased to take speciall notice of these that follow S. G. Errata In Pag. 2. lin. 6. r. he will not confesse that they pag. 3. l. 19. dele if Smalcius be Judge in pag. 3. l. 6. marg. dele Sociniani in pag. 6. l. 18. r. with him but

consider that Samosatenus p. 10. l. 20. dele they p. 27. l. 7. r. but the cause of the quarrell is that the Churches p. 28. l. penult r. without the word p. 33. l. ult. r. let them read my answer to Mr. webberley p. 37. l. 7. dele therefore p. 38. l. 10. r. istis quos ignorare Vide Annotat. Casaub. in G. Nys. Epist. ad Amb. Bas. Pacem ecclesia pacem Christi amissā quaerere turbatā componere repertam tenere curavimus Sed hujus ipsius fieri nos vel participes vel autores nec tēporis nostri peccata me ruerunt nec Antichristi ministri sunt passi qui Pace sua id est Impietatis sua unitato se jactant agentes se non ut Christi Episcopos sed Antichristi Sacerdotes Hilarius contra Auxentium Volumus nos pacem sed pacem Christi pacē in qua non fit bellum involutū pacē qua non ut adversartes subjictat sed ut a mices jungat Hieronym Ep. ad Th. contra errores Ioh. Hi●ros See Mr. Gatak●rs defence of Mr. Wotte● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Gr. Na. zimz Orat. 20. Elcesaita fidem in persecutione negādam docebant in corde servandam Aug. de Hare sibus ad Quod. vult Deū Euseb. de vita Const. l. 1. c. 11. Vide Dinothuw● d● bell● Ga●ico cundē de be●o Belgico Dimetr Meteran Hist. Belg. P●pellinier● Memoires de la ligue Insidi● sub pacis nomine latebant 1572. Barth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. At saptens quondam rite ho● pradixit Homerus Exors ille domus pauperque extorris exlex Quem bellum civile juvat crudele nefandum Aristop {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vulpt●bus atque leves voltis confidere Mergi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mergus fulica Ardea mihi Gavia videtur esse a Gull or Sea goose vide observ. Flor. Chr. in locum Nullâ id ratione queamus Ante lup●s quàm connubio sibi junxerit agnam At nunquā rectà efficias incedere Cancrum Non facias unquam ut lavis sict asper Echinus Petra Romana est Mola Asinaria demergatur sola in profundum maris in collo nostro non suspendatur Barret d● Iur● Regu Tacit. A● l. 4. Vibane the 2d did account my worthy Predecessour S. Anselm his own Compeer and said he was the Patriarch and Apostolique of the other world The Archbishop his Relat. p. 171. The like priviledge offered to this Archbishop by the English Fryar Bar●●si●s see the large supplement of Canterburies selfe-conviction pag. 20. What offers were made by Signior Co● I leave to one more skillfull to demonstrate Scribant ● laute accurate qui ad hoc munus ingenii fiductâ vel officii ratione ducuntur me verò sublevanda recordationu vel potius oblivionu mea gratiâ Commoniterium mihimet parasse suffecerit Vinc. Li●in adv. Har. a Vide Calovium consid. Theol. Socin. pag. 105. 106. sequ. Vide Stegman Photin Disp. 1 pag. 1. 3. Hebionei Christun● tantummodo hominem dicunt Vti Augustinus de Haresibus Euseb. Pamph Hist. lib. 3. cap. Gr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lat. 24. Epihanius Hares 30. Ariani Patrem Filium Spiritū Sanctum nolunt esse uniui ejusdemque naturae at que substantiae aut ut expressius dicatur essentia August de Haeresibus Ariani omnes dicti antiquitus era●t licet sententiis inter se discordes qui in pr●c●puum errotem cum Ario conspirabant nempe Filium Dei Patri consubstantialem esse negantes ●ti Smiglecius Probat D Bez● Prasatio prafixa Explicat Val Gentilis Perfidi● Perjurii Sociniani cum Aetionis Filiū nō modo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sed etia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} di●unt Stegman Phot. Disp. 1. pag. 7 8. Sociniani insuper Filium De● post munds occasum prorsus non regnaturum cum Ario s●mniant Sociniani vide Calov de di stinct Theol. S●cin a priscis haresibus pag. 116. Noc est ut Photinianum nomen su●terfugiant cum in principalibus se c● Photino convenir● fateantur D Stegman Photin Disp. 1. pag 3. Iacobus ad Portum Orthod Fid Defen. advers●● Ostorradium Martin Thalyaus Anatom Samosat Glossema Samosateniorum est ejusdē●oloris cū Turcismo ac Iudaismo cum Turcis quidem plus habent affini tatu quàm cum Iudae● Turcismus en●m ut ex alijs errorum cento nibus sic ex Samosatenia nismo a Mahume te est conftatus Pauliani a Paulo Samosateno Christū non semper suisse dicunt sed ej us initiū ex quo de Ma. ria natus est asse verant nec eum ali quid amplius quā hominem putant Ista haeresis aliquāao cujusdā Artemonii fuit sed cum defecisset ●staurata est a Paulo postea sic a Photino confirmata c. Aug de Hares Execrandus ille Samosatenus ejus Ecolesiae conspurcator in quâ primi sunt Christiani nominati D. Beza ubi supra August de Hares Haresis Samosaten postea sic a Photino confirmata ut Photiniani quàm P●ultani celebriús nuncupentur Philaster continuatim ponit ambos Samosatenū scil. Photinum sub singulis propriis numeris quasi haereses duas cum dicat Photinum in omnibus Pauli secutum fuisse doctrinam Vide Iacobum ad Portū Orthodox fid. Defens Stegman Disput 1. pag. 4. 7. 8. Calovium Considerat Theol. Socin. Preoemial Gloriantur Sociniani selectes quasdam Cōfessions sua vel directe vel oblique de Deo Christo favisse Samosatenum Photinum Baliardum Basilidianos Carpocrat Gnosticos Marcionites Montanistas Noctianos Arianos Berillum Eutych Donatum Helvidiū Eunomiū Miletium Sabinum Praxeam Manichaum Sabellium Photinum ejusce furfuris perditissimos hareticos vide Caloviunt de D●uct Theol. Socin. à priscis haresibus pag. 106. Vide D. Stegman Disp. 1. pag. 4. Learned Mr. Gataker his Postscript to Mr. Wotto●s Defence pag. 40. 41. Calov Considerat Theol. Socinian Prooemial p. 120. Beza Prafat. pra fix explicat H●res Valent Gen● Calovins Consid. Theol. Soc. Prooe●ial pag. 6. Michael Servetus p●nas luens Anno 1553. Nonnulli Geneva iterum è favillis Serveti flammas quasdam hareseos ipsius excitare tum illis quoque inter alios favit Lalius Socinus Calov Decas Dis. pag. 7. Impictas Val. Gent. b●evi script● detecta per D. 1. Calvinum vide Valentint Gent. Pro. theses Confession● Libellum Antid●torum Responsum D. Calvini ad Question Georg Elandratae Eiusdem Brev. Admonit ad fratres Polonas nee non confirmat istius Admonit Simleri Epistolam Ministris in Polonia Russia Theses 1. Hyperii in Acad Marpurg Assert Doct. Cath. de Trinitate per Alexand. Ale●●um Theses D. Beza in Pra●ect de Trinitate B. A●etis Histor.