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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	justify_v	law_n	moral_a	5,360	5	10.3036	5	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

Superintendent of those new perverted Proselytes in Transylvania did lay some rubs in the way of Faustus Socinus for this Franciscus desired to know why Christ should bee worshipped or prayed unto any longer if hee were not God Blandrate and Faustus did lay their heads together to answer this Quere but this same Franciscus Davidis maintained stoutly that Invocation and Adoration were parts of divine honour due to God alone This hapned about the yeare 1578. some twenty yeares after the stirres which were in the Italian Church at Geneva ut supra But Faustus and Blandrate could not compose the tumults or answer the objections which Franciscus had raised in Transylvania and so Faustus Socinus was forced to returne with shame enough into Poland But when Faustus could not doe what he would he seemed to be content to joyne with the Davidians as they were called from Franciscus Davidis as farre as they would goe hand in hand with him in opposing the Reformed Churches and he did prevaile very much in a Synod about the yeare 1588. in other points also which hee did cunningly winde in and they greedily swallow and he prevailed very farre the next yeare in another Synod and within a matter of foure yeares as Calovius saith he brought over all them whom he had wrought upon to deny the Godhead of Christ to subscribe to the whole body of Socinianisme and no marvaile for though there are many parts of Socinianisme which have no rationall dependance upon the deniall of the Godhead of Christ yet when once men come to be sofar blinded as to deny that glorious truth which shines so clearly in the Gospell it is no wonder if they see nothing at all Besides he was so wise as to strike in with the Nobles and the Courtiers with the most youthfull and sharp witted Pastors and not only with subtile disputants but smooth Popular Oratours men more able to corrupt the people witnesse Petrus Steinius or Statorius by whose unhappy eloquence the sublimest subtilties of Socinus which transcended vulgar capacities were so explained and smoothed in a popular but plausible way that the most refined notions were made familiar to the common people Infoelici Steinii suadâ subtiles à rudiorum captu remotiores Socini sensus populari ratione tradere flexanimae orationis genio cunctis probare poterat c. This blasphemous wretch did travaile ab extremâ Silesiae or a in intimam Lithuaniam that he might spread his errors though he did thereby often endanger his life he lived a long time he was about 66. years of age when he died though it was long ere he began to seduce as hath been shewn yet he had 30. years time to infect a people that were too willing to be infected he died as Calovius informs me in the yeare 1604. Tandem anno etatis quinto ultra sexagesimum blasphemam exhalat animam Aerae Christianae 1604. Vitaque cum gemitu fugit indignata sub umbras CHAP. III. The Danger of Socinianisme LEarned Grotius may remember that there was a time when he himselfe thought Socini●nisme to be very dangerous Cum haeresis sit venenum ecclesiae quidem praesentissimum sed tamen haereseos aliqui sint gradus ut sit hac illâ nocentior priorem aliam non reperiri haresi Socini ad cujus etiam mentionem pii omnes exhorreant in his speech to the States called H. G. Pietas Certain all pious men may well tremble at the very mention of Socinianisme at the very repeating of their basphemies For my part I dare not call them Christians because they deny the Godhead and satisfaction of Christ they will not be baptized in the name of the Trinity they labour to pluck up Christianity by the roots and to overthrow the very foundation of Religion I cannot but blot out Smalcius his name out of the white roll of Christians if it were but for that one blasphemy Christianus esse potest qui divinam Christi essentiam negat Smal contr. nova monstra An errour that takes away all Prayer to Christ and worship of him doth utterly destroy Christian religion but the denyall of the Godhead of Christ doth take away all prayer to Christ and worship of him ergo This argument was urged by Franciscus Davidis and Simon Budnaeus but Fanstus Socinus ut supra was not able to give any satisfying answer to this triumphing Reason The Socinians are mad with reason if they conceive it reasonable to give Divine honour to any save God alone None pretend to be greater enemies to Idolatry then the Socinians and yet they doe clearly maintain this Idolatrous principle namely that divine Honour may be given to one whom they conceive to be a meer man Christ blessed for ever The Socinian Errour is Fundamentall they deny Christs satisfaction and so overthrow the foundation of our faith the foundation of our Justification they deny the Holy Trinity and so take away the very Object of our Faith they deny the Resurrection of these Bodies and so take away the foundation of our hope they deny originall sinne and so take away the ground of our Humiliation and indeed the necessity of regeneration they advance the power of Nature and destroy the efficacy of Grace It is an Antichristian errour because it takes away the very Essence and Person of Iesus Christ for they deny him to be God and so take away his Essence they deny him to be the second Person in the Trinity and so destroy his very person also They doe in effect rob him of all his offices for if Christ be not God he is not that great Prophet foretold by Moses who is Prince and Author of life Act. 3. 15. 22. ad finem Act. 7. 37 38. Nor can he be a Priest able to save by the offering of himself because the merit of his sacrifice depends upon the dignity of his person the offering of a meer man cannot satisfy for so many thousands of men and therefore the Socinians having denyed the Godhead of Christ deny that he hath given God full satisfaction Nor can Christ be a King who hath an heavenly and eternall kingdome by nature if he be not God It is an Anti-spirituall errour for they deny the Nature and Person of the holy Ghost the speciall grace and saving efficacy of the holy Ghost they say we can understand the deepest mysteries of faith and beleeve in Christ without the speciall assistance of the holy Ghost They overthrow the very nature of Faith for they confound faith and workes Obedience to Gods commands is faith it selfe or the very substance and Forme of faith Fides quâ justificamur obedientiam pr●ceptorum Dei non quidem ut effectum sed ut suam substantiam formam continet Socin. Miscl p. 162. They destroy the Morall Law which was delivered by Moses by saying that is imperfect Christ came to fulfill that is say they to make the Law perfect and they overthrow the Gospel by saying that we are justifyed by the workes of

the Law and by their confounding of the Law of Faith and the Law of workes they say as the Jewes say that the great work of the Messiah is to proclaime and confirme the Law only they adde that it w●● his in●ent legem Mosaicam ceu minus perfectam perficere locupletare and therefore they say Christ and his Apostles did so often presse obedience to the Law to shew that we are to be justifyed by the works of the Law and hence it is that they call our blessed Saviour Mosen Mosissimum as if Christ had not preached the Gospel the Law of Faith as the Apostle calls it Rom. 3. 27. And by this meanes the Law of Justification by faith alone without the works of the Law which is the scope of the Gospel is quite overthrown They set open a wide gap to Atheisme by denying that the soule of man can possibly so subsist by it selfe after this life as to be capable of joy or torment of reward or punishment they may when they please speak plain English and say that there is neither Heaven nor Hell Animadvertendum est say they Christum Apostolos coactos fuisse quodammodo hominum opinionibus quae tunc plerunque vigebant se accommodare quemadmodum satis aperte docet parabola Divitis Lazari Nam aliquem in inferno fuisse ibi torqueri in sinu Abrahae decumbere sunt plane fictitia similia illis quae Poetae de Ixione Sisypho Tantalo scribunt hâc etiam prudentiâ hodie apud vulgus Christianorum in hac materiâ utendum c. I have transcribed this out of Doctor Josuah Stegman the Reverend Superintendent of Scawenburg and when ever I cite Stegman briefly in the margin I intend that learned Author and not Ioachimus Stegman the grand Socinian The Socinians desire to take us off from giving any heed to the received interpretations of a Fathers or Councells that so they may obtrude their own fancies and conceits upon us as solid and Rationall most accurate but very moderate Interpretations vide Brev. Disq. p. 7. They of all men doe most affect the conduct of their own private spirit which they call Right Reason and though they pretend that we are more busie in enquiring after the unanimous consent of Fathers and Councels then the true sense of the Scriptures yet they doe not endeavour by this out-cry to extoll and enthrone the Scriptures but to set their own private spirit or b judgement in the chaire which is indeed to make every man a Pope This conceit of theirs cannot but take well with the multitude for every man as Luther saith is born with a Pope in his belly and with a Pope in his braine too for every one would faine have his reason his fancy to sit Judge in all controversies every man is apt to think himself infallible and that his Private Iudgement ought to be the Publike Standard Finally every one desires to give a Toleration or a Dispensation to himselfe that he may be allowed to maintain such opinions and goe on in such courses as are generally condemned by the judgement of Learned and Pious men There is another quarrell that they pick with the Reformed Churches and that is for extolling their Doctours too highly such as Luther Brentius Melancthon Bucer Chemnitius Calvin Beza Zuinglius and the rest but they would pardon this errour if they did not oblige other men to stand to the Judgement of these and such like Reverend Authours if they might have but their liberty of prophecying according to their own private spirit or judgement they would be content but that the Churches passe their censures upon such as dissent from the most received interpretations of Fathers Councels and the Reformed Divines though such interpretations seem unreasonable to the Private Judgement of our acute Socinians But there is a third fault greater then any of the former that is that the Reformed Divines make the Holy Spirit speaking in the Scriptures and shining into the hearts and minds of men by a glorious light to enable them to understand the Scriptures the Judge of controversies for by this means say they the judgement of sound Reason is made uselesse and of none effect or Authority before the illumination of the Holy Ghost this is an high fault indeed we are it seemes in great danger of being seduced from the dictates of blind carnal reason to follow the light and voice of the Scriptures the Holy Spirit Besides there is another greater danger if we follow the Spirit so much we shal not be able to answer that Seraphique Doctour Valerianus Magnus his book de Acatholicorum credendi Regulâ Iudicio set forth at Prague 1628. but it may be the book needs no answer or they that follow the Spirit and the Scriptures are not at leisure they have better imployment But let the Socinians speak their minde clearely then what is it they would have why they would throw the Pope out of his chaire and they would sit there themselves by turnes that so they may be Popes round for every man say they hath reason enough before he is inlightned by the Holy Ghost to judge of the authority of Scriptures by Histories and other principles and to collect out of the Scriptures compared and the foresaid principles not onely all things necessary to salvation but many profitable truths besides though not so necessary I should be very glad to learne what those other Principles are besides the Scripture out of which we may collect truths necessary to salvation for this you must look into the seventh Chapter of this Brevis disquisitio Caterùm ad sacrarum literarum anctoritatem genuinam mentem dignoscendam principia etiam illa quae Philosophica appellant advocanda esse But if a man be no Scholar why then those principles which are knowne to him by nature and his owne observation are the Rules whereby hee must examine first whether the Scriptures be the word of God and then what is the true sense and meaning of them if such a man have but a good wit a little experience saith hee will serve the turne Nay he affirmes that it will serve the turne if by the helpe of those good principles his owne good wit and conference with others he do but heare the summe of those few things which the Socinians conceive necessary to salvation though he never heare or know that there is any such booke as the booke of God Mr. Chillingworth comes very neere this Disquisition-monger in his accurate Treatise for he saith The Scripture is not to be believed finally for it selfe but for the matter contained in it so that if men did believe the doctrin contained in the Scripture it should no way hinder their salvation not to