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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

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

truly Turcisme doth much savour of Iudaisme and Arianisme Now Socinianisme is compounded of the selfe same ingredients Socinus borrowed very much from Servetus and Servetus from the Alcoran as Wajekus proves and Socinus doth acknowledge vide Antiwajek Soc. pag. 33. They say we hinder the conversion of the Turks by departing so far from them whereas they agree with Turks in denying the Godhead eternall generation meritorious satisfaction of Christ in blaspheming the Trinity Paul Alciat and Adam Neuser two Socinians turned Turks nay the Turks discourse more solidly about the Prescience of God then the Socinians or Arminians doe The Resurrection of these very bodies was believed by none but Iewes and Turkes at first as the Socinians would make us believe and the Protestants have received it from them They open a gap to an Atheisticall Libertinisme by promising salvation to all Hereticks ignorant persons if they live but chast sober just lives and expect eternall life for that is the summe of the promises and they need not know or beleeve more all the mysteries of faith are by them counted but meere notions speculations at best and it is no great matter if men have diverse and contrary opinions about them they may all fare well enough truly I thinke one as well as another if there be neither heaven nor hell Socinians are not to be permitted in any Church for they deny that there is as yet any Triumphant Church above nor is it necessary that there should be any Militant Church here below The Arminians jumpe with them in the same conceit they say Christ may bee a King without a kingdome an Head without a body Neque verò necesse esse credimus ad hoc ut Christus rex caput maneat in terris Ecclesiam veram semper esse Their reasons are because Christs kingdome doth rather consist in his owne Soveraigne Authority then in the obedience and subjection of any people Besides if there were a necessity of it that there must be a Church on earth then Christs people would not be a free willing people and so there would be no spirituall Church if they are not left at liberty to accept or refuse Christ sure that is a rebellious Liberty for a liberty to reject Christ is a liberty to rebell No man they say need inquire after the true Church much lesse is it necessary that he should be a member of the true Church Ubinam quaeso est scriptum Christum praecepisse ut unusquisque inquirat norit quaenam sit vera Ecclesia Socinus de Eccles. Thes. They would not have any marks given of a true Church I suppose for fear theirs should be discovered to be a false but especially they deny that the pure preaching of the word is a note of the true Church for with jeasting Pilate they aske What is Truth How shall it appeare say they that any Church preaches the saving Truth Nay Arminians and Socinians both tell us that there is no need of preaching saving Truths are sufficiently manifested they say and yet it seemes it is not sufficiently manifested to them for they cannot tell what it is They doe not see any great use of the Sacraments they cannot believe that the sprinkling of water upon the body should have any spirituall effects upon the soule they cannot believe that our faith can bee strengthened our pardon sealed Christ and his benefits imparted to us by eating of Bread and drinking Wine Now sure a Church that is without Ministers Sacraments markes or signes of a true Church would be but an empty Titular Church and to such a Church onely should Socinians be admitted Socinians are not to be suffered in any State for they will not shew any obedience or respect to Magistrates they say they have no power to punish hainous offenders in time of peace nor have they power to defend themselves or the people by the Sword in time of Warre But especially they charge the Magistrates to beware how they meddle with good honest Hereticks for all Hereticks in the opinion of Arminians and Socinians who speake favourably in their owne cause are good pious men What they say of the Law of Nations or of a particular State I had rather you should reade in their Writings then in mine I beleeve your patience is already tyred with this briefe narration if any desire to be farther satisfied in particulars let them reade this book CHAP. IV. Whether England hath been or still is in danger to be farther infected with Socinianisme FArther infected I say for it is too evident that it hath been in some measure already infected with this pestilent heresie I know the Archbishop of Canterbury did pretend to crush this cockatrice of Socinianisme but all things being considered it is to be feared that his Canon was ordained for concealing rather then suppressing of Socinianisme for he desired that none but his own party should be admitted to the reading of Socinian books it was made almost impossible for any that were not of his party to take the degree of Batchelour of Divinity I can say more in that point then another or at least improbable they should have means to pay a groat a sheet for Socinian books It is well known that the Arch-Bishop did highly favour and frequently employ men shrewdly suspected for Socinianisme Master Chillingworth to speak modestly hath been too patient being so deeply charged by Knot for his inclining towards some Socinian Tenets no man in Saint Ieromes opinion ought to be patient in such a a case and sure no innocent man would be patient Mr. Chillingworth hath not yet answered Christianity maintained The Protestants doe not own many of those principles which are scattered in Master Chillingworths book and Knot could observe that he proceeded in a destructive way just as the Socinians doe The Reformed Churches abroad wonder that we could finde no better a Champion amongst all our Worthies they who travailed hither out of forrain parts blessed themselves when they saw so much froath and grounds so much Arminianisme and vanity in Master Chillingworths admired peece What doth it advantage the Protestant cause if the Pope be deposed from his infallible chair and Reason enthroned that Socinianisme may be advanced But I am afraid Doctor Potter may take it unkindly that I have named Master Chillingworth before him for his Grace employed Doctour Potter first and he was cryed up as a Patr●ne of the Protestant Profession but he sowred his Calvinisme with so much Arminian leaven and sweetned Popery with some such gentle Scruples of Moderate Divinity as they call it that the Jesuites laughed in their sleeves and Knot was so pleasant that he could scarce refrain from laughing openly That these two great Champions doe vent Arminian principles is manifest to any man that hath but peeped into their books Now that Arminianisme is a fair step to Socinianisme hath been sufficiently proved by

did they not constantly oppose the Anabaptists in this very point Nay was not the faction of Anabaptists raised by the Devil and fomented by Rome on purpose to hinder the Reformation begun by those worthy Reformers read that great Counsellour Conradus Heresbachius his Epistle to Erasmus and there you will see the Devill raised them up in opposition to the Reformers I know one of late preached valiantly against blessed Luther and said that Luthers book de libertate Christiana gave the first occasion to the giddy Anabaptists to be so extra vagant Lambertus Hortensius indeed hath a touch upon it but he addes withall that though Thomas Muntzer was well read in that book of Luther yet being an illiterate man he did not well understand or else did wrest that book to his purpose now if the book was not well understood and worse interpreted sure the Interpreter was in fault for if he had no learning he might have had some ingenuity or at least humility and left the book to more learned Readers or candid expositours Thomas Muntzerus Saxo erat homo ut accepi illiteratus sed ut apparebat in hoc libello egregie exercita●us scripti interpres parum Candidus We must distinguish betweene the first tumults of Anabaptisticall men and Deliberate Anabaptisme The first tumults were raised above an hundred yeares since by illiterate dreamers such as Nicholas Storke Thomas Muncer Phifer Ringus and the rest yet Muncer at that time laid a faire foundation for Servetus Socinus and the rest to build upon for he denyed the satisfaction of Christ and what Doctrine is Fundamentall if the satisfaction of Christ be not the Socinians make it their grand designe to perswade men that Jesus Christ hath not truly and properly satisfied for our sinnes The Heresy of the Anabaptists was not backed with any strength of Argument nor methodically digested till Servetus and Socinus set to work I must then look upon Servetus and * Socinus as the maine pillars of Deliberate and Refined Anabaptisme Luther must be excused for he was not guilty at all it was an occasion snatched and not given snatched by Muncer not given by Luther when the Anabaptists urged Luthers authority for Luther did utterly disavow any such sense as they put upon his book nay he abhorred their Designe and opposed their faction even at their very first rise When Muncer was stepped aside to Melhusium Luther wrote against him to the Senate and desired them to beware of the woolf in a Sheeps skin this was very early in the yeare 1524. and upon the Lords day as Bullinger assures me In the yeare 1525. and the sixth of Novemb. the Anabaptists were so confident of their own strength that they challenged any Reformed Minister to dispute with them but when they were ready to dispute one of the Anabaptists cryed out Sion Sion rejoyce O Hierusalem they were presently in such a tumult that they were forced to remove to another place yet the Senate Zuinglius and other learned men were so patient as to argue with them three dayes together and when the Anabaptists saw themselves confuted by the evident demonstrations which Zuinglius produced out of the word of God one of them had a designe beyond all the rest he said Zuinglius was a learned man and could prove any thing but saith he O Zuinglius I adjure thee by the living God to speak thy conscience and tell the truth I will quoth Zuinglius thou art a seditious clowne since milder answers will not serve the turn I speak plain and home Upon the 15. day of November 1525. the Senate made a decree against the Anabaptists and declared that Zuinglius had convinced them clearely confuted the Anabaptists and therefore they would proceed severely against all Anabaptists Now about this time Servetus the great Grand-father of Faustus Socinus as hath been shewen began to perk up for Servetus was put to death in the yeare 1553. because he had been a blasphemer for thirty yeares together so it seemes he began to vent his blasphemies as soone as Thomas Muncer himselfe about the yeare 1523. Theodorus Strackius being to set forth the History of the Anabaptists slides on a sudden into a long story of Servetus that monster of Men and enemy of God nay as he saith of the whole true Godhead in the sacred Trinity this Servetus that he might shew his good inclination towards the fanaticall sects of these times saith Strackius hath endeavoured to make the Baptisme of Infants not neglected only but abominated I dare not mention his other blasphemies at which I think the very Devills tremble There are so many severall sects both of Socinians and Anabaptists who have runne away with their mouths full of Anabaptisticall and Socinian blasphemies that we must let them all passe for Sectaries of Servetus and Socinus though some of them are farre more dangerous then others The Anabaptists maintaine some opinions which are as welcome to the Papists and Iesuited party in England as other parts are to the Socinians the Anabaptists did dreame at first of an unwritten Word and a very subtile one too such as the Pope and Jesuites dreame of and such visions and Revelations as the Priests boast of The Designe of the Anabaptists pleased the Papists well because they endeavoured to root out Protestant Princes and Ministers the Papists knew full well that no Church or State could stand without Magistrates and Ministers There is one Iohannes Angelius who commends Servetus and saith he spake nothing but what David George and such like Saints have delivered this Jesuited Politician you see hath praises to spare for Servetus one of the most abominable horrible Anabaptists of all others as reverend Bullinger observes lib. 2. contra Anabaptistas cap. 12. because there are 12. or 13. sects of Anabaptists in his account and Servetus was one of the worst sort but he saith David George went farre beyond even Servetus himselfe The truth is these two were guilty of sublimed Anabaptisme deadly Socinianisme though David George differed from Soci●us in a point or two Now what good friends the Iesuites are to the Socinians hath been already shewen what Patrons the Arminians are of Anabaptisme the Professours of Leyden declare This being premitted let us sadly enquire whether our late writers doe encline to the Anabaptists and Socinians in the great point about the Authority of Princes and Magistrates For I know it is commonly said that though the first Reformers did oppose the Anabaptists in this point yet the men that seeme to be most zealous for a Reformation in these unhappy dayes are arrant Anabaptists in this point We live in an angry time and men will speake passionately when they are provoked and vexed I will not therefore take upon me to justify the angry expressions of the most judicious writer much lesse can I ever mention those bastard-Pamphlets without indignation

Val. Gent. Vide Beza Pr●●●● Confessi● fidei edita in Italica Ecclesia Genevae habetur in Explicat perfidia Val. Gentilis pag. 1. Ibid. pag 3. Vide Explicat Prafidia Valent Gentilis p. 14 15 16. Ubisupra pag. 17. Epistola Valentini Gentilis ad Senatū Genevensem habetur in Explicat Perfidia Val. Gent. p. 27. Abjuratio Val. Gentilis ipsius manu sponte scripta et ad Senatum Genevensem missa vide explicat perfidia Val. Gentilis p. 28. Er●t in confinio pagus Fargiarum ubi habitabat Gribaldus aderant ibidem Alciatus in praefecturâ Gaiensi ditionis mag. Dom. Bernēsium Aretius Histor. Val. Gent. Gratianopoli Lugduni Quid interea bonus ille Hosius Cardinalis cum suis Catholieis nempe ridere suaviter nostros undique ad extinguēdum hoc incendtum accurrētes probrosis libellu lacessere Regiam denique Majestatē de coercendis istis blasphemiis cogitantem arectis consiliis provirtbus avoeare as merito quidem Quorsu enim Satanadversus seipsum depugnaret Beza Prafat. ubi supra Neglecta juramŭti religione ad errores abjuratos postlimini● redibat Aretii Hist. Val. Gent. cap. 2. p 11. August 1566 Rescript Senat. Genev. habetur in Explicat persidiae Val Gent. p. 20. Ortgo Socinianisma a Lalto fuit ratione Inventiones a Fausto ratione Dispositionis Eques Polonus in vitâ F Socini Dissortatio quam eques Polonus F. Socini ope●bus pramitti voluit Abraham Calov Decas Dissertat I icet Tiguri apud Helvetios sedem fixisses ad alias tamen Europa regto●es non semelex ●urrebat Veruntamen ut unicuique sua constet laus Me sententiam illam in Iohannis Evangel. Verbis explicandis quae ad eam asserendam vel jam dixi vel posthac dicturus sū magna ex parte ex Laelii Socini Senensis sermonibus dum adhuc viveret post ejus mortē ex aliquibus ipsius scriptis quae in manus meas non absque mirabili Dei opera atque consilio pervonerun● hausisse desumpsisse non minus libenter quam ingenue fate● or Frag. 4. duorum S●ript F. Socini pag. 4. 5. Vide Calovium de origine Theol. Soci pag. 6 sect. 16. * Haer●tici Alogi sive Alogiani dict● quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à Iohanne descriptum proindeipsum etiam Evangeliū secundum Iohanuē rejiciebant Vide Aug. de Hares 30. Vide Petrum Carolinum in Explicat doctr. de uno vere Deo p. 16. Nec non Eniedinū Explic. loc. V. N. T. pag. 136. Viderem Romani quidem Antichristi regnū ab omnibus dirui atque vastari Idolorumque templ● everti interim tamen Christi regnum non resurgere e●usque templum nedum à quoquam extrui sed ne Caementa quidem lapides ad illud extruendū ab aliquo parari Socin. Explicat Pri●n ca. Ioh. p. 2. Vide libellum ministr. Sarmat Transyl Alba Iulia edit de falsa et vera c. D. Wigandi Servetianismum In Brestensi Synodo in sinibus Lithuania An. 1589. in Synodo Lublinensi Non exigua indiet facta est accesis● pracipue inobilib●● in aula educatis ut ● lunierum Pastorum ordine quippe qui propensiores in nova dogmata n●c adeo in veritate confirmati fuerant Calov de Orig Soc. pag. 70. D. calovde dist. Theol. Soc à Theol. SS●i pag. 73. H. Grotit Pietas ad ord. Hollande Error Christi Essentiam personam negaus fidem destruit Christianismum tollit D. Stegm Photin p 6. Vide Smalci● contra nova monstra Deum invocamus tanquam omnium bonorum solam ac primariam causam Christum ver● tanquam secundariam Causam a primaria illâ plane pendentem à Deo quacunque bona petimus à Christe ea solum qua ad Ecclesiam Christi spectant Deus enim Christo ea largiendi potestatē concessit non alia inquit Socinus Disp. de Adorat Christi cum Chr Frank Vide D. Stegman Photin Disp. 1. pag. 6. Socinianismū Barlaus Pestem ●verr●culū esse Christiana fidei dudum cred●d●t vianoque sternere ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ejus religionis quam precioso suo sāguine aspersit ater●us aterni Dei silius Vindis C. Barlai pag. 8. Ea quae negantur a Socintanu ad duo capita revocari possunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu articulum de ss. Trinitate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu Articulum de humani geueru Salute vide Cal●v Dist. Th. Socin a priscis hares p. 111. Vide Stegman Disput. 56. p. 656. a Neque Patres propterea recipiūt quia cum Scripturâ consentiunt sed scripturam ●o mode in intelligendā censen● quia Patres ita ex plicarunt Ideoque pri●s de unanimi Patrū Conciliorūque consensu quàm de vero Scriptura sensu sunt solliciti Brev. Disq p. 7. b Malle se Patribus istis Conciliisque adh●rere quàm Privatum ubi v●cant Suum de scriptur● sequi iudicium I● pag. 7. Hoe aut●m ann●● est Ecclesi● ejusque Doctoribus contr●versias cum aliorū obligatione judicādi Potestatem adscribere Brev. Disq. cap. 2. pag. 8 9. Nimirum iudicem ipsi Spiritū Sanctū statnunt Saltem fine eo nullum cutquam de sacr● judicium concedere volunt Quo ipso Rationis Sanae judicium ante Spiritus sancti illustrationem plane tollitur Disq br cap. 30. pag. 9. Brev. Disq cap. 4. Vera de judice sententia Itaque neg andum est nullum c●rto assequi verum Quare qui istis sive naturali ingenii b●nitate sive experientiâ vel mediocriter instructus est is ●psas Scripturas sacras esse cognoscet c. Brev. Disq. p. 35. Quid quod princip●orum ●storum ope etiam is qui s●cras literas vel legere non potest vel nunquam vidit vel exstare ●●scit c. lb. cap. 7. p. 35. Reason is in some sort Gods word saith Mr. Chillingworth Answer to the Preface p. 20. Arch-Bishop of Cant. his Relation pag. 150. The Church of Rome did promulgate an Orthodoxe truth which was not then Catholickely admitted in the Church namely the Procession of the Holy Ghost from the Son if she erred in this fact confesse her error The generall Councell held at Ariminum did deny the Sonnes equality with the Father the Councell at Ephesus did confound the two natures in Christ Vide Calovium de Consensu Patrum ante Concilium Nicenum Sociniani Trinitatem Cerberum Christum Spurium Incarnationē Christi monstrum absurditatis Satisfactionem commentum appellitant D. Stegman pag. 22. En Christianos Chillingworthianos Criminantur Resurrectionem ejusdem carnis esse prorsus Mahometanam Iudaicam Calov Dist. Theol. Soc. à pris hares p. 104. Regem ' sine regn● Caput sine memoris vitem sine ranis