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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	sense_n	1,482	5	6.9836	4	false

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

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

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