and State it is fit the heresy should be early discovered left both Church and State be ruined by it 4. The Parliament is much blamed for imprisoning the Translatour without cause and it is much wondered at that his Chamber should be searched by officers now the cause of both will appear The Translatour and his work were so famous that there was notice given of his good service intended to this Nation upon notice given there was a search made now upon search made the book being found and the Translatour apprehended the Parliament is rather guilty of his release then of his Imprisonment 5. The Translatour cannot complain of the publishing of it because as hath been shewn he himself intended to publish it he submits all to these times of Reformation and so doe I let the Reformers judge This book belongs to your Honour because it is but a Prodromus or Fore-runner to make way for a full answer to Master Webberlies Translation and therefore I present it to you not only because Master Webberlies book was seised on by your Lordships warrant but because I know your Honour hath ever patronized the true Protestant Religion for Protestants doe not place Religion in shadowes and ceremonies and because you justly abhorre all superstitious rites whether old or new all judicious men will esteem you the stricter Protestant That you may testify your dislike of Schisme as well as Heresy you have discovered and refuted the uncharitable and bitter errour of the Brownists You have studied Nazianzens law of Martyrdome neither to seek nor fear danger the first would be rashnesse and the second cowardlinesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} You are not of the sect of the Elcesaites whereas Eusebius and Augustine testify taught men to deny the faith in time of Persecution and yet to keep it still in their heart forgetting that of the Apostle that with the heart man beleeves unto righteousnesse but with the mouth confession is made unto salvation Rom. 10. 10. You have learnt to be a good Christian and therefore a good Subject Conscience will bind you to obedience and no other Bond will hold men close to their duty to that Allegiance which is due by the Law of God and the Land both in these treacherous times It was the wisedome of that famous Emperour to banish all Renegado's from his Court {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Traytours against God himselfe for he considered that they who betrayed God for feare would not stick to betray their Prince for gain I dare say that you are the Kings sworne servant and all men say that in your place you doe advance the Kings Income to the highest nay some have been bold to say that you have lesse care of the subjects profit then of the Kings Your devotions speak you a Royalist none prayes more heartily for the King It is your Iudgement that the Kingdome cannot be preserved without an union between the three Estates by which the kingdome is governed and if you might have been heard you would have petitioned and sollicited for an happy union between King and Parliament only you conceive that an union between a Court of Justice and capitall Delinquents is intolerable and an happy union between Protestants and Papists altogether impossible We cannot forget how many leagues the Papists broke in 6. yeares space I reckon from 1572. to 1588. Wise Homer and witty Aristophanes were both in good earnest when they said that no man that had either wealth or Innocence could delight in Civill Warre and Aristophanes shewed himselfe as good a Statesman as a Poet in his sweet lines of Peace where he advises all men to beware how they enter into a league of Peace with men that are unpeaceable and sure Delinquents and Papists are none of the trustiest or meekest men What saith he shall Gulls confide in Foxes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Papists will certainly count us Protestants Gulls indeed well we may be as innocent as doves but we are as simple as Gulls if we confide in Jesuited Foxes let the woolfe and the sheep be first married and see how they agree let us try whether we can make a crabbe goe streight forward or make a Hedge-hog smooth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. If we say to the Pope as the men of Jabesh said to Nahash Make a covenant with us and we will serve thee the Pope will answer like Nahash the Ammonite On this condition will I make a covenant with you that I may thrust out all your right eyes and lay it as a reproach upon all England all Israel all the Reformed Churches 1 Sam. 11. 1 2. If wee have lost our eyes already let us be avenged on the Philistines the Lord strengthen us as Sampson said that we may overthrow the pillars upon which Rome stands so shall we be avenged of the Romane Philistines for both our eyes Judges 16. 28. But there are other Philistines namely Arminian and Socinian Philistines by which Church and State are much endangered and it is the businesse now in hand to lay open their mystery of iniquity to the publique view Wee may say to these pestilent Heretiques as well as to malignant Statesmen Ita nati estis ut mala vestra ad Rempub. pertineant for there are no greater Statesmen in the world then the English Arminians and Popish Socinians for such Monsters hath England nourished as are not to be found in all Africa Herod and Pilate the Romane and the Racovian Antichrist are made friends in England all the Grand-Malignants Arminians Papists and Socinians are of one confederacy all united under one head the Arch-Bishop of Canterbury the Patriarch or Pope of this British world alterius orbis Papa as his Brother-Pope hath given him leave to phrase it because he saw the Arch-Bishop too proud to acknowledge his Supremacy but forward enough to maintain any other point of Popery ready to joyn with him to suppresse all Pure Protestants If this Design take effect there may wel be a reconciliation professed established between Rome and Canterbury the two Popes may divide the spoile of the Church betweene them if they can but agree at parting Whether some have not endeavoured to make such a Reconciliation whether all points of Popery almost have not been greedily embraced in England and that of the Popes Supremacy only rejected more out of pride then conscience let the prudent judge they have light and evidence enough and new evidence is dayly produced The Lord unite the King and Parliament that Truth and Iustice Piety and Peace may be established in our dayes so prayes Aprill 18. 1643. Your Lordships humble servant Fr. Cheynelz It is ordered this eighteenth day of Aprill 1643. by the Committee of the House of Commons in Parliament concerning printing that this book intitâ—led The Rise Growth
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
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 sâ—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
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
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 Câ—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 concâ—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
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
{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 Aâ—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 errâ—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 alioâ— idem aliis in seipsum Idem justus concedat necesse est Exam. Cens. cap. 24. pag. 259. Lex ista de Apostâ—tis à Christianisnio non agiâ— nedum de Apostatis ad Iudaismum c Religionem Suam liberam Christus esse voluit qui ab ea deficiant suo periculo damno deficiunt Ex Censurâ— cap. 24. p. 264. Tub-preachers Nihil tamen aliâ—d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertineÌ„tibus 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 pâ—imá Ecclesia institutions cuÌ„ ordo non est auâ— 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 quâ— Padobaptismum necessario in ecclesia Christi necessitate seu Pracepti seu Medii retinendum aut usurpanduÌ„ esse non arbitrantur ut entolerabilis in Ecclesia censenda sit aâ— proinde cur pastores isti qui eum pâ—r conscientiam usurpare non audent proveris aâ— degitimis pâ—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 wheÌ„ 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 salvaâ—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 tâ—me of Separation was not a Church See the Archb. of Cant. Relat. pag. 149. b See the DefeÌ„ce of the Churches and Ministery of England by Mr. Iacob agâ—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 Sâ—rmon of the L. of Hoasts p. 46. The Iesuits have â—eene the Authors and Instruments of all tuâ—â—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 â—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 coÌ„sequttur duo â— us modu tum quâ mutaverunt pleraque in Divinis Officiis tum quâ multa retinuerunt nam in altero se ad Antichristum pertinere declaraâ—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 Verâ—â—mâ—us Romanus Quare nil dubitamus profiteri Athanasium limitem jurâ— huj us pratergressum esse quando Symbolo