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truth_n	church_n	ground_n	pillar_n	16,417	5	10.6783	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79473	Chillingworthi novissima. Or, The sicknesse, heresy, death and buriall of William Chillingworth. (In his own phrase) Clerk of Oxford, and in the conceit of his fellow souldiers, the Queens arch-engineer, and grand-intelligencer. Set forth in a letter to his eminent and learned friends, a relation of his apprehension at Arundell, a discovery of his errours in a briefe catechism, and a shorr [sic] oration at the buriall of his hereticall book. By Francis Cheynell, late fellow of Merton Colledge. Published by authority.	Cheynell, Francis, 1608-1665.	1644 (1644)	Wing C3810; Thomason E36_7; ESTC R13256	46,148	66

the second and third Epistles of John the Epistle to the Hebrewes the Epistle of Jude the book of the Revelation the books of Job Esther Ecclesiastes c. He saith he cannot in reason so undoubtedly beleeve those books to be Canonicall which have beene questioned as those which were never questioned At least I have no warrant to damne any man that shall deny them now having the example of Saints in Heaven either to justifie or excuse such their deniall chap. 2. sect. 38. pag. 67. Surely here is a pretty tempting excuse for if not a justification of those Libertines who question these books and may upon Mr Chillingworths principles question all the rest if they acknowledge one of the Gospels that containes as much as all the rest Ergo that is sufficient pag. 93. 101. But if they beleeve no booke to be Canonicall and therefore will not assent to any book of Scripture they doe not commit a sinne of derogation from Gods perfect and pure veracity for he onely gives God the lye who denies some book or point which he himselfe knowes or beleeves to be revealed by God chap. 3. sect. 15 16 17. Now it is impossible that a man should know one thing to be true and beleeve the contrary or know it and not beleeve it sect. 18. Whither these and the like principles which frequently occurre in his writings tend let the most sober and charitable men judge The only Fundamentall Errour in Mr Chillingworths judgement is to deny something which the party himselfe knowes or beleeves to be revealed by God and therefore in his judgement none but downe-right Atheists erre fundamentally cap. 2. p. 135. 136. Atheisme then as the Jesuites and Arminians conceive is the formality of an Heretick p. 100. for it is down-right Atheisme for any man to deny that to be true which he acknowledges to be spoken by the God of truth Qu. But if I doe beleeve the Scripture to be Gods word is it necessary to beleeve that controversies are to be decided by that Word An. No saith Mr Chillingworth this is no Fundamentall point his words are full I say that this position Scripture alone is the rule whereby they which beleeve it to bee Gods word are to judge all controversies in faith is no Fundamentall point chap. 2. pag. 115. His intent is by this assertion to make good a dreame of his that some controversies in faith need not be judged or determined at all Mr Chillingworth pretends that he holds the Scripture to be a perfect rule of faith and yet he saith it is not necessary to judge all controversies and those no small ones because they are controversies in faith by that perfect rule It is a perfect rule but we need not be ruled by it in all points of faith Qu. But is there then any other way to decide controversies which hath any colour of probability from the Scripture An. Yes nine or ten severall meanes of agreement offered themselves to Mr Chillingworth upon the sudden and haply more might have beene thought on if he had had time and these that are offered have as much probability from Scripture as that which Papists obtrude upon us And truly he was such a ready blasphemer that he could vent extemporary blasphemies yet such as the Licentious men at Oxford approved chap. 3. pag. 130. 131. First he saith we could if we would try it by lots whose Doctrine is true and whose false for which he cites Prov. 16. 33. It may be this Sophister did cast lots for his Religion and it was his hard lot to draw Popery first then Arminianisme and then his doctrine run lower and lower till it came almost to the very dregs of Socinianisme Secondly we could referre it to the King Prov 16. 10. and 21. 1. Mr Chillingworth might make merry with his owne prophane doctrine but I admire that he should dare to sport himselfe with the Majesty of Scripture and the Majesty of the King But truly I am afraid that some are so indifferent in point of Religion that they are content not only to referre it to the King but to the Queene It were proper for them to vent such Doctrine who have as the old Tradition and proverbe hath it taken an oath to be of the Kings Religion Thirdly to an Assembly of Christians assembled in the name of Christ Math. 18. 20. Let them not then blame the Parliament for consulting an Assembly of learned and pious Christians and most of them Ministers of the Gospel assembled in the name of Christ Fourthly to any Priest Malach. 2. 7. This makes well of the Queens side Fifthly to any Preacher of the Gospel Pastour or Doctour Math. 28. 20. Sure Mr Chillingworth was more independent then they that are commonly so called Sixthly to any Bishop or Prelate why not then to the Bishop of Rome for it is written Obey your Prelates Heb. 13. 17. Mr Chillingworth since his pretended conversion was very apt to be seduced by the vulgar or Rhemish translation or some version received at Saint Omers but this was a voluntary and devised meanes as he saith in the same page Seventhly to any particular Church of Christians seeing it is a particular Church which is called the house of God a pillar and ground of truth 1 Tim. 3. 15. and seeing of any particular Church it is written He that heareth not the Church let him be unto thee an Heathen Matth. 18. Mr Chillingworth is sometimes Prelaticall and sometimes Congregationall Eighthly we might referre it to any man that prayes for Gods spirit for it is written every one that asketh receives this is one steppe beyond the Brownists Matth. 7. 8. James 1. 5. Lastly we might referre it to the Jewes for without all doubt of them it is written My spirit that is in thee c. Isaiah 59. 21. And why not to the Socinians they have naturall reason a very competent Judge in Mr Chillingworths conceit What wonder is it that so many blasphemies and quibbles for every quibble upon Scripture is a blasphemy should be licensed by grave and learned Professours of Divinity what if Papists take liberty to blaspheme and put the Scripture upon the rack to force it to confesse what makes for their turn must Protestants or such a one who undertakes the common Cause of Protestants though he was no Protestant bee permitted to blaspheme by the Licence of an University Repent deare Doctors once more repent and I will proceed Qu. But how shall I know the true sense of Scripture there being such variety of conceits which passe for Interpretations Answ Here help mee Reason again and Implicit Faith For the last Resolution of my Faith in his conceit must be into Reason page 65. 96. and still he labours to prove that Reason is Judge and he frequently jeares at Knot for accounting it an absurdity for every man and woman to rely upon their Reason in the interpreting of Scripture p. 98. Reasons drawn

to be violent for Christ and Heaven and my passions are too often as hot as my zeale but They may beare with small faults and in this businesse I have proceeded with deliberation and moderation I consider that I am in the body and my body may be delivered I know not how soone into the enemies hand I doe not expect though I might desire that halfe that mercy which I shewed to Master Chillingworth may be shewen to me Defunctorum cineribus violentiam inferre sacrilega praesumptio est is a Rule if I mistake not in the Civill Law and I shall be able to justifie my carriage in the businesse of his Funerall to the face of his greatest Patrons from all inhumanity or sacriledge Sacrilegae bustis abstinuere manus Let us if you please take a view of all our proceedings and of Master Chillingworths opinions and then I am afraid some will say there was a little foolish pity shewed on my part and the uncharitablenesse will be found in them onely who censure me for want of charity First there were all things which may any way appertaine to the civility of a funerall though there was nothing which belongs to the superstition of a funerall His body was decently laid in a convenient coff●n covered with a mourning Hersecloth more seemly as I conceive then the usuall covering patched up out of the mouldy reliques of some moth-eaten copes His friends were entertained according to their owne desire with Wine and Cakes though that is in my conceit a turning of the house of mourning into an house of banqueting All that offered themselves to carry his corps out of pure devotion because they were men of his perswasion had every one of them according to the custome of the countrey a branch of Rosemary amourning Ribband and a paire of Gloves But as it doth become an impartiall Historian I confesse there were three severall opinions concerning his buriall The first opinion was negative and peremptory That hee ought not to be buried like a Christian 1. Who refused to make a full and free confession of Christian Religion 2. Nay if there had been nothing else against him but his taking up of Armes against his countrey that they conceived a sufficient reason to deny the buriall of his corps I will not trouble you with many reasons that one place of Scripture was to them in stead of many reasons to prove that an Heathen might be buried in all the outward pompe and glory that can be devised rather then one who hath destroyed his owne land and slaine his own people Isa. 14. 18 19 20. All the Kings of the Nations even all of them lye in glory every one in his owne house But thou art cast out of thy grave like an abominable branch and as the raiment of those that are slaine thrust thorow with a sword that go downe to the stones of the pit as a carcasse trodden under feet Thou shalt not be joyned with them in buriall because thou hast destroyed thy land and slaine thy people marke that Reason the seed of evill doers shall never bee renowned In the third place some were bold to say that he was Felo de se guilty of his owne death by his foole-hardinesse Finally it was alledged that he was an Heretick no member of any of the Reformed Churches and therefore to be reckoned as an Excommunicated person now you know what law it is which denieth buriall to Heretikes and Excommunicated persons though they be excommunicated for inconformity onely for not appearing or not paying of 3. s. 4. d. or some such like cause Read Pickerings Case in the high Commission The truth is we looked upon Master Chillingworth as a kinde of Non-conformist nay to speake strictly a Recusant rather then a Non-conformist for Non-conformists refuse to subscribe to Canons which concerne Discipline but Master Chillingworth refused to subscribe some Articles of Religion as he himselfe acknowledges though he thought charitably of them who did subscribe them For he saith he doth not undertake the peculiar defence of the Church of England but the common cause of Protestants and yet he doth not hold the doctrine of all Protestants true because they hold contradictions yet he conceived them free from all errour destructive of salvation and though he did make scruple of subscribing the truth of one or two Propositions yet he thought himselfe fit enough to maintaine that those who doe subscribe them are in a saveable condition See the Preface to the Author of Charity maintained Sect. 39. You see Master Chillingworth did refuse to subscribe What thinke ye Gentlemen are not Chichester men pretty good Disputants Can you confute these Reasons If you can doe your best if you cannot I have no reason to prompt you scratch your heads beat your deskes bite your nailes and I will goe sleep and will not heare what they said of Master Chillingworths Argument on Fieldings case The second opinion was your opinion and the opinion of such as you are my good friends at Athens the men of a Cathedrall spirit thought it fit that Master Chillingworth being a member of a Cathedrall should be buried in the Cathedrall and being Cancellarius it was conceived that he should be buried intra cancellos and rot under the Altar neare the pot of Incense that the constant perfume of the Incense might excuse the thrift of his Executrix Ossa inodora dedit It was answered that he was of or belonging to the Cathedrall at Sarum and therefore they might carry him thither but then his Will could not be performed because he desired to be buried at Chichester in case he did end his dayes in that City But some more serious conceived that this desire of burying him intra cancellos was but the issue of a superstitious conceit that the Chancell or sanctum sanctorum was more holy then other places and the carcasse of a Priest as sacred as that holy ground And it was their opinion that a modest and well-grounded deniall of this request would be the most effectuall confutation of that superstitious conceit The ground of the deniall was Master Chillingworths phantasie viz. That there are two wayes to make men faithfull and consequently to bring them to Heaven without either necessity of Scripture or Church his words are these And Saint Paul tells us that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} might be knowne by his workes and that they had the Law written in their hearts Either of these wayes might make some faithfull men without either necessity of Scripture or Church Cap. 2. Sect. 124. pag. 100. the first Edition Now shew me any place of Scripture say they to prove that such a mans corps should be buried in the Church who maintaines that men may be saved without Church or Scripture This passage is the more observable because in some places of his booke he would beare us in hand that he doth not thinke that Heathens shall be

out of the circumstances of the Text cannot convince me unlesse I judge of them by my Reason and for every man or woman to rely on that in the interpreting of Scripture you say is an horrible absurdity And p. 99. Reason will shew this to be the meaning yes if we may use our Reason and rely upon it Protestants use their reason but Socinians rely upon their reason And he teaches implicit faith all along his book Protestants saith he do agree with an Implicit faith in that sense of the whole Scripture which God intended whatsoever it was p 129. 130 cap. 5. sect. 3. a ready way to tempt men to beleeve very little concerning the sense of Scripture for men will be apt to say that the sense of this and the other place of Scripture is not plainly and fully revealed and Mr Chillingworth doth not require any thing to be beleeved with an explicit faith which is not plainly and undoubtedly delivered in Scripture My reason saith he is convincing and demonstrative because nothing is necessary to be beleeved but what is plainly revealed p. 92. But nothing in his judgement is plainly revealed about any point which is called in question if there be a seeming conflict of Scripture with Scripture Reason with Reason Authority with Authority in such a case he cannot well understand how it can be truly sayd that God hath manifestly revealed the truth on either side chap. 3. sect. 9. p. 136. 137. Well but admit that the appearances on my side are answerable and grant that Scripture Reason Authority are all against me because on the other side yet consider the strange power of Education and Prejudices instilled by it and what Passions I am subject to and then my errour is unavoydable and therfore excusable for though the truth is in it selfe revealed plainly enough yet to such a one as I am prepossest with contrary opinions the truth in that point is not plainly revealed read page 137. Sure the corruption of our Nature is as unavoydable as prejudices and passions and therefore he must according to his principles conclude that God who knowes whereof we are made will not enter into judgement with us for those things which all things considered were unavoydable they are his own words page 137. Nay besides education prejudices and passions inadvertence may in the fourth place excuse us if we dis-beleeve a plain Revelation Finally in the fift place multitude of buisinesse distractions hinderances will excuse us and hinder God from imputing our errours to us as sinnes In his answer to the preface p 19. I am 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 he will be sure to give liberty enough shall advise them unto in a matter of such consequence But certainly humane prudence and ordinary discretion will teach men to plead these excuses which he hath framed for them when any point of faith shall be pressed upon them they will say our opportunities are few our distractions and hinderances many our education meane our abilities weake our prejudices strong our passions violent our inadvertence pardonable and therefore we will content our selves with a modest humble implicite faith we beleeve the whole Scripture to be true in that sense which God intended whatsoever it was but we have not time to search or ability to judge what it was if we beleeve nothing explicitely or to disbeleeve a clear revelation that revelation though cleare in it selfe is not cleare to us our errour the corruption of our nature our prejudices contrary opinions with which we are already prepossest and all other things considered is unavoidable and therefore God will never impute it to us as a sinne Whither these Principles tend let the pretended Parliament at Oxford judge Qu. But are we not bound to heare what the Church will say to us for our direction in weighty points Ans. I must beléeve the Church in every thing she proves either by Scripture Reason or universall Tradition be it Fundamentall or bée it not Fundamentall pag 149. These disjunctives seem to imply that something fundamentall may be proved by reason or universall Tradition which cannot be proved by Scripture The Licencers may do well to declare what that Fundamentall point is or how many there are if there be more then one I may go to Heathens I need not go to the Church for any thing which Reason teaches the Philosophers can sufficiently instruct me and if what the Church teaches be finally resolved into my owne reason as he affirmes p. 96. then I do not beléeve either God or the Church but my own reason By you saith Master Chillingworth to Knot as well as by Protestants all is finally resolved into your owne reason Sect. 115. cap. 2. Sure I am then that such Protestants and Jesuites are in their high-way to pure Socinianisme and therefore it is no marvell if some Jesuites have been such Anti-Trinitarians as Master Chillingworth pleads in his owne defence Preface and Answer to the directions to N. N. Sect. 16 17 18 c. the Church hath lost the interpretation of obscure places pag. 56 and plaine places need no exposition at all Qu. But what if the Church erre Ans. Then a man may learne of that self same Church which taught him to confute the errours of that Church that is I may learne to confute the erroneous conclusions of that Church by those very rules and principles which that Church teaches Chap 3. sect. 40. p. 150. First then a private man is presumed to have more Logicke then that teaching Church Secondly the Prelates who call themselves the Church may give my brethren of the Assembly leave to confute their erroneous conclusions by some rules and principles which they themselves have delivered Thirdly a man may learne of the Church how to teach the Church Principles which lead to these harsh truths being licenced at Oxford are an argument to me that they approved this booke before they read it Qu. But how shall we doe then to finde out the true Church and the true Religion Ans. For commands to séek the Church I have not yet met with any and I beleeve saith he to Knot you if you were to shew them would be your self to seek Cap. 3. Sect. 41. p. 150. And for Religion how little paines or care we are to take about it hath been already shewed Q. But which must a man chuse first his Religion or his Church Ans. Every man is to iudge for himself with the iudgment of discretion which he calls humane prudence and ordinary discretion in the place of his Answer to the preface fore-cited p. 19. and to chase either his religion first then his Church as Master Chillingworth saith or as Knot his Church first and then his Religion pag.

57. Every man then is Judge the Scripture for fashions sake he calls the rule but he makes every mans naturall reason the rule to judge whether such a Text be the Word of God and then what is the sense of that Text and so all is still finally resolved into our owne reason into humane prudence and ordinary discretion for Tradition is a principle not in Christianity but in Reason nor proper to Christians but common to all men p. 72. cap. 2. sect. 51. Come away then to the Schoole of Socrates for this is just sit anima mea cum Philosophis Read from the 9● to the 100 page I will advise with God and that Reason he hath given me page 158. he adored God and Reason Qu. But is it not possible for men to become faithfull without either Church or Scripture Ans. Yes by the works of God without us and the Law of God written in us by Nature Either of these wayes might make some faithfull men without either necessity of Scripture or Church ch. 2. sect. 124. p. 100 Qu. What is Faith Ans. It is the Assent of our Vnderstandings Qu. Are not the Essentiall Doctrines of Christianity to bee embraced with our will An. The assent of our understandings is required to them but no obedience from our wills chap. 4. sect. 2. p. 193. Qu. What are these Essentiall doctrines of Christianity Ans. I do not know Qu. Do you not know what ye are to beleeve Or cannot the church tell what these necessary Truths called the Essentiall and Fundamentall parts of Christianity are Answ No there 's no such Church that Mr. Chillingworth was ever acquainted with We are not to learn of the Church what is fundamentall cap. 3. sect. 39 Qu. What doth Mr Chillingworth think Fundamentall Ans. All points which are intrinsecall to the Covenant betwéen God and man page 193. cap. 4. sect. 3. Qu. What are these points Ans. Repentance from dead works and faith in Christ Iesus the forme of God oh that he would have confessed him to be God and Saviour of the world this is all that is simply necessary pag. 159. Qu. What is it to beleeve in Christ Answ It is to expect remission of sinnes and salvation from him upon the performance of the conditions he requires p. 134. Observe more conditions beside faith required to Iustification 2. No mention made of Christs performance but ours 3. No mention of free grace it runs like a Covenant of works Qu. What are these conditions Answ. One is that we beléeve what God hath revealed when it is sufficiently declared to have béene revealed by him You have had the English of that already read pag. 134. Qu. Is it simply necessary to salvation to beleeve in Christ Ans. It is simply necessary for them to whom faith in Christ is sufficiently propounded as necessary to salvation p. 134. He will wrangle with you if you say faith in Christ is sufficiently propounded to Iewes Turks Heathens for observe that he presently addes in the selfe same page That may be sufficiently declared to one all things considered which all things considered to another is not sufficiently declared and consequently that may be Fundamentall and necessary to one which to another is not so In his conceit then it is not necessary for some mens salvation that they should beleeve in Christ And it hath beene formerly observed that some men as he conceived might be made faithfull men without necessity of Church or Scripture Finally in the 133 page he saith expresly that Cornelius was but a meete Gentile one that beleeved not in Christ and knew not but men might be worshipped and yet we are assured that his prayers and almes even whilst he was in that estate were accepted Ergo in his judgement a meere Heathen and an Idolater may have accesse to God in prayer and be accepted without the mediation of our only Mediator the Lord Iesus God blessed for ever But the truth is Cornelius was a Proselyte instructed in the Iewish Religion who beleeved in the Messiah and that faith was sufficient for his acceptance before the Gospel of Christ was preached unto him The prayers and almes of idolatrous Heathens who know not but they may worship men cannot be accepted without faith in Christ nor do their prayers and almes please God so well as that for them or by them they should be promoted to a higher degree of knowledge the knowledge of Christ that so they may be saved by Christ for what is this but to deserve a Saviour which is meritum de congruo at least nay let the Licensers consider whether to deserve Christ be not more then to deserve Heaven Moreover he is much mistaken when he saith that they who never heard of Christ may seek God as to please him and that they shall be rewarded for their seeking of him with the knowledge of the Gospell or saith in Christ for he who doth not seek God in and by Christ our only Mediatour doth not come to God but runs quite beside him to such a carnall seeking God never yet promised such a spirituall reward Consider that of the Apostle Rom. 9. 30 31 32 33. and the next chapter the second and third verses That text Hebr. 11. 6. should be compared with and expounded by Iohn 14. 6. and then it will be evident that no man can seek so as to finde him or come to him after an acceptable manner unlesse he seek God in and come to him by Iesus Christ who is the way the truth and the life the true way to eternall life I hasten to the next question Qu. What other Condition is there of the Covenant besides beleeving Answ. Repentance of sinne and obedience to Christ for God is a punisher of them that obstinately offend him therefore repentance of sinne is necessary and Iesus Christ is the sonne of God and Saviour of the world by obedience to whom men must look to be saved p. 101. Mark he doth not say by whose obedience men must be justified and yet this is the fairest confession that I can meet with I read often of our obedience to Christ but I never read any thing yet in Mr Chillingworths book of Christs obedience imputed to us now it is the imputation of Christs obedience to us and Gods free pardon of our disobedience which make the covenant appeare to be a covenant of grace Qu. What is repentance Answ An universall sorrow for all those sinnes which we know we have committed and which we feare we may have committed Answer to the Preface p. 20. If we have beene betrayed into or kept in errour by any sin of our will if that errour be discovered there must be a particular and explicite repentance of that errour if it be not discovered then a generall and implicite repentance for all sinnes knowne and unknown doth suffice Ib. p. 21. Observe that he saith nothing of the hatred of sinne or the forsaking of