Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	age_n	church_n	true_a	1,952	5	4.9061	4	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

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ingeniose quidem ut illis videtur foeliciter comminiscuntur quae omnia cùm ridicula magna ex parte appareant efficitur proh dolor ut Jesu Christi religio Judaeis Turcis exteris denique omnibus maximè sit ludibrio Explicat cap. prim Ioh. pag. 9. Our superstitious men of late pressed us to comply with them in hope of converting Papists from their superstition by conforming our selves to the selfe same superstition and now the Socinians would have us to deny Christ to be God that we may convert Turkes and Iewes to the Christian faith as if the best way to convert men to the Christian faith were to deny a prime Article of our Christian faith or as if Jews and Turks would have a better opinion of Christ if the Christians should deny him to be God and so harden them in their beloved blasphemies and yet Faustus Socinus saith his friends did encourage him to write against that inveterate figment of the divine nature of Christ Hac enim ratione Iudaeos Turcas ad Christianam religionem allici posse qui portentosis istis opinionibus quae Christianae fidei Axiomata esse creduntur ab eâ amplectenda semper sunt deterriti Faustus ubi supra pag. 2. I should tyre out my Reader if I should but reckon up the tricks and devices of this Faustus for he pretended just as our Translator here to be a Reformer of the Reformers nay of the Reformation it selfe he makes many glorious pretences in his booke called Solutio Scrupulorum God saith he in this last Age intends to make many new discoveries and to Reforme his Church more thorowly then ever Luther he confesses hath discovered truths enough to carry us to Heaven Zuinglius and Oecolampadius reformed the Church in matters of great weight and moment they are justly to be extolled because they have purged the Church from superstition and Idolatry and caused all false worships to be abhorred but he doth very slily intimate that it was now left to him to confute all errors which Luther Zuinglius and Oecolampadius had not observed in the Church for saith he though the Idols Temple is laid levell with the ground no man hath as yet set up the Temple of Christ nay he goes farther Nec caementa lapides ad illud extruendum parari and we may truly say Socinus lapides loquitur as the Comedian said and he knows full well how to daube with untempered morter He hath written two other pestilent Books in which he hath most cunningly vented his poyson one is a booke which I never saw De ss. Scripturae authoritate which Calovius tels is one of his most subtile pieces and seemes to be one of his first Essayes Dominicus Lopez a Jesuit was so taken or mistaken with it as to print it in the yeare 1588. The other Pamphlet is a briefe discourse De causâ ob quam creditur aut non creditur Evangelio Iesu Christi In this second he speakes plainer then in the former as they say who have read both and they conceive that it was purposely put forth as a Commentary upon the other for Socinus did speake more freely still every yeare then other accordingly as hee saw his Discourses entertained and applauded by potent Abettours he did not put his name to his Commentary upon Iohn till he saw how it would take Libuit antequam nomen nostrum prodamus aliorum exigui hujus laboris nostri judicius cognoscere Explic. Ioh. p. 4. And Calovius saith he did not put his name to it till whole Churches Congregations I suppose he meanes had subscribed to Socinus his Tenets Calovius de Origine Theol. Soc. p. 19. He gained very much by his feigned modesty he saith it was his hearty desire to bring all men to his opinion yet such was his charity and modesty that he would account them brethren who counted him an Hereticke and held his opinions to be pernicious upon condition they did their best to live in obedience to Christs precepts and sought in a faire way to convince him by Scripture Explic. cap. prim Ioh. pag. 4. But though he pretended to be ruled by Scripture it is most evident that all his Art was to withdraw men from hearkning to the plainest Texts of Scripture which doe contradict blinde carnall reason He taught the world a new way of disputing in Divinity we were wont to argue thus Whatsoever God saith is true but God saith thus and thus ergo but he taught us to prove That such and such a proposition is true by the causes and proper effects first or else saith he it is absurd to thinke that God said any thing but truth and therefore unlesse it can appeare by some demonstrative argument that such a proposition is true we must not pitch upon that proposition as the minde of the holy Ghost in any Text of Scripture what ever the words of the Text seeme to hold forth unto us wee must goe looke out for some other sense which is agreeable to right Reason Rationis lumen quo Deus nos donavit aperte ostendit non debere nec posse corporalem poenam quam unus debeat ab alio persolvi idque etiam omnium gentium ac seculorum legibus ac consuetudinibus perpetuo maximo consensu comprobatum sit as Socinus in his Tract Deservatore Behold how the light of Reason the Laws nay the Customes and perchance some of them unreasonable of Nations must over-rule God so that God himselfe shall not be believed if he doe not speake consonantly to my corrurpt reason and our vaine Customes It is cleare and evident that whatsoever Socinus produces against Christs satisfaction or our Justification is a meere figment of his owne braine for he onely urges some colourable arguments which have but a shew or shadow of reason But I shall not instance in more particulars now because I desire to passe on and discover Socinus his subtilty in scattering his errors abroad in Sarmatia Transylvania c. and therefore this shall suffice for the Rise of Socinianisme CHAP. II. The Growth of Socinianisme ILL weeds thrive apace Laelius had sowne his errors as hath beene already shewen in some five or sixe yeares within ten yeares space there were whole Congregations submitted themselves to the Socinian yoake in Sarmatia as Doctor Calovius assures mee Intra decennium integra Ecclesiae accesserunt haeresi ejusdem in Sarmatia Consid Th. Soc. Prooemial pag. 65. And this Heresie did spread so fast in Transylvania that within twenty yeares after there were some hundreds of Congregations infected Ut vix triginta elapsis annis aliquot Centuriae Coetuum talium ibidem numeratae fuerint Ibid. What they maintained upon their first Apostasie may bee seene in a Booke De falsa vera unius Dei Patris Filii S. Sti. cognitione It pleased God that Franciscus Davidis the

{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

Armininians in that great point of Predestination they oppose the Reformed Churches in their doctrine about originall sin the Socinians have taught them to deny that Infants are conceived and born in sin and this is the true reason why they deny Baptisme to infants though I know they urge many other reasons to colour the businesse no man need to wonder that Baptisme of Infants is neglected by all those who deny originall sinne Pelagius of old about the yeare 420. said that it was a vaine thing to imagine that the sinnes of infants were washed away by Baptisme because they have no sin at all and therefore Heaven was set open to them The Anabaptists in the conference at Franckendale maintained that Infants were born without originall sinne nay without the least spot of sinne and therefore there was no need of their being washed in the Laver of Regeneration The Socinians tell us that Originall sinne is a meere fable a fancy They that can goe no farther then English may read a book of Free-will Predestination the first transgression subscribed in the Epistle or Preface after this manner Your brethren the Anabaptists falsly so called But I beleeve the reason why the Anabaptists are complained of at this time is because they are disobedient to Magistrates for it is commonly said that they have lately taken up Armes in rebellion against the King I must confesse I have wondred often when I have heard of this dayly complaint because I know that an Anabaptist doth not think it lawfull to be a Cutler he thinks no sword ought to be made because he conceives it unlawfull to use a sword It is well known that the Anabaptists goe to Sea without any Ordnance in their ships that they travaile without any sword by their side But if there be any fighting Anabaptist in these days I suppose the English Socinians have taught the English Anabaptists to deny those principles in practise which they maintain in dispute Who are so active in all Counsells of warre at Oxford as men that are shrewdly suspected for Socinianisme If they deny this truth their letters which are dayly intercepted will testify to their faces that they are not true to their own principles Yet I commend the Chaplaines for their Designe they would fain seise upon mens goods without force or violence and therefore they tell the people that they ought not now under the Gospell to fight for the defence of their goods and if they could perswade the people to be Anabaptists in this point then these Reverend Troopers and meek men of warre might seise upon all the peoples goods without force of Armes and so be as true to their Racovian principles as the Racovians themselves they might robbe without weapons a whole parish might be plundered by one Sermon as well as by two troopes if the people were but throughly instructed in or as we say beaten to this Conscientious slavery All the spoile of a whole towne would lye no heavier upon the conscience of one of these Chaplaines then a reare egge upon his stomack for they are not ashamed to affirme that God hath not given his people any earthly goods or possessions under the Gospell and therefore plundering is not robbing they doe but take that from men which God never gave them Mr. Webberly in the third chapter of his Treatise tells us that God hath not given his people any earthly possessions now under the new Testament they must not regard earth but look after heaven this is they say the Court-Divinity but sure the Rationall Lords that have such vast possessions should not be much taken with these raptures if they be it were good for the Lords to turne Chaplaines or step into a Cloyster and let their own Chaplaines be Lords in their roome How the Court-Chaplaines will maintain this Doctrine and not be as Anti-Monarchicall as the very Anabaptists I professe I know not they might have done well to have excepted the Crown-lands They were wont to preach at the Court that the Subjects have nothing of their own but by this doctrine they will leave the King nothing of his owne sure they mean to have all to themselves They must say that our King lives under the new Testament they will grant him to be a Christian and therefore he must not regard earthly possessions c. The King may perceive by this what good friends he hath at Court Nor doe they stick to question the Authority as well as the possessions or Revenues of Kings The Anabaptists as disobedient to a Parliament as to a King any person or Court which hath power to fine or imprison is by them denyed to be a godly person or a Christian court It was one of the Seditious lawes enacted by that lawlesse faction at Munster Magistratibus ac Principibus nullus subjiciatur The Socinians and Arminians think themselves as lawlesse The * Arminians say that they can willingly beare with one that conceives it unlawfull for a Magistrate to punish any Delinquent with capitall punishment though he doe not embrace this opinion out of tendernesse of conscience but only because he hath been trained up in it from his youth You see the Arminians give faire quarter to the Papists and Socinians if any man hath been nursed up in this opinion they will beare with him though his conscience be not tender They excuse Socinus in the same Chapter and say that many honest men were of this opinion before Socinus was born The Arminians and Socinians make a King of clouts and put a wooden or painted sword into his hand to affright children for they say that he must not draw bloud no not in a legall way for capitall offences The * Arminians foresaw this consequence and are content to let it passe they will not alter the confession of their faith to avoid this inconvenience In the confession of our faith say they we use none but this generall expression the power of the sword and forbeare to mention any capitall punishment because say they we doe not require all that embrace our confession to maintain that Magistrates have power to inflict capitall punishments whereby it appears that they doe plainly equivocate even in the confession of their faith or rather the declaration of their opinion Non fidei nostrae confessionem sed sententiae declarationem exhibemus they use generall and slippery termes and teach all their Sectaries the Socinians and Anabaptists need no teaching how to slip their necks out of so wide and loose a collar Reverend Iunius shewes that the Arminians teach their Sectaries to blot the name of any Prince or Magistrate out of the number of Christians and make him an Infidell if he punish the greatest offenders with death in a legall way Doe any Reformed Divines maintain this seditious tenent which will certainly ruine any State where it is generally received Did Melanchthon Bucer Calvin Beza Bullinger ever preach such doctrine nay