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 Câ—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 concâ—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
Christum sine Ecclesiâ somniant â—idei articulum de Catholicâ Ecclesia â—sque ad finem â—nundi evertunt Spreta haud exolesceâ— ejusmodi calumnia sed agnita videbitur apud nimis malos aut nimis credulos aut minùs amiâ—os Vind. C. Barlas p. 7. Naturall Reason saith Mr. Chilling then built on principles common to all men is the last resolution unto which the Churches Authority is but the first Inducement in the margin pag. 65. Mr. Chill counts himselfe no Socinian because he holds Supernaturall Revelation requisite to help naturall Reason Preface sect. 28. Yet he saith Scripture is not beleeved Finally for it self pag. 65. that a man may be saved who knowes not whether there be any Scripture or no pag. 66. It may be humane prudence and ordinary discretion did advise Mr. Chillingworth to use no more industry in finding out the truth or he hath not been at leisure because of some hindrances andâ— distraction and then he hopes that none of his errours will be imputed to him p. 19. Answer to the Preface I would willingly know whether D. Potter doth not take in the Socinians into his christian world p. 255. Why he makes the Church of England to take part with the Jesuites against Piscator and Calvin implies that Calvinisme is as the black-mouthed Sorbonist called it Bestiarum Religio p. 256 257 258. Edit. 2. Mangones haresium sub praetextu moderatioris Theologia â— nâ—stris ecclesiis verè Reformatâ—s exierunt Ioh. Peltius Remonstrantes aiunt sese cum omnibus aliis sectis imoue Socinianis exceptis fraternitatem posse colere excepta Reformata Ecclesiâ Apolog. ad Censur. Prof. Leid Arminianâ—s Socinianes in viginti ultra articulis per variâ—s paragraphos distinctis convenire probatumdedit 1. Peltius Non nâ—gamus inquiunt RemonstraÌ„tes esse nonnulla ad salutem creditu necessaria pracise sed ea pauca esse arbitramur Et hic etiaÌ„ inquiunt Profess Leyd gentum spirituÌ„ Socinianum animadvertimus Paucissima ad salâ—tem prorsus necessarta sunt inquit Socinus nempe ut Deus Iesus Christus divino honore colatur praesertim verò Chartt as erga proximum exerceatur Quam fideÌ„ charitatem putant in eo subsistere qui neget Christum esse eundâ—m cum Patre Deum Spiritum Sanctum esse personam c. vide Prâ—fess Leyd. CensuraÌ„ Praefationu Re monstr prefix Confess sect. 22. a Caspar Barlaeus Iudâ—os Deum Abrahamâ— colcre quaÌ„vâ— constet eos Iesum ChristuÌ„ blasphemare pios esse posse Deoque acceptos itemque Dei amicos secundum Accuratioré Theologiam dici posse statuit uti Vedellus de Deo Synagogae Dr Poâ—ter recites some such passages p. 117. of his own book but will not take any notice of Acontius Dr. Potter might have corrected these passages out of his own principles because for want of clear Revelation he frees the Church before Christ and the disciples of Christ from damnable errour though they beleeved not those things which he who should now deny were no Christian read from p. 245. to 250. of Dr. Potters book of Charity c. See Dr. Page his answer to that Treatise and a little box of Antidotes against some infectious passages in a Tract concerning Schisme Sumâ—â— Religion is Socinianâ— hâ—c esâ— sub spe alterius vitâ— observare Mandata Dei uti Caloviâ—s consid. Th Soâ—in Prooem p. 86. Sufficit ut sâ—iamus quae reverae praecipiantur vel vetentur à Deo adeo ut si in reliquu error occurrat nemo ob eun deÌ„ calo excludatur Socin Epist. 2. ad Dudithium Arch-Bishops relatiion see pag. 309 310 311. The Arch Bâ—shops Relation pag. 171. The Arch-Bishop calls Socinianisme an horâ—id monster of al Heâ—ies pag. 310. Talis non paucis Declarantium esset Theologia Sociniana in pluribus Articuliâ— quam tamen hactenâ—â— publiee elâ—gere non ausi funt propter scandalum ideâ— ab â—is qua minus iâ—vtdtosa putarunt insidiose in incipientes viam illaÌ„ tâ—tissimam tentarunt Prefess Leyd. Censur. Praefat. Rem Sect. 23. The old Book p. â—4 new 121. The old book p. 9. The new p. 31. Ab iis quae minus invidiosa putarunt insidiose incipâ—entes viam illam suam tutissimaÌ„ tentaruÌ„t ultertus Progressuâ—â— si pro votâ— succesissâ—t non dubiuÌ„ est quin remonstr. Soc. in unam eandem sectam coaluerint etsi non in omnibus alits plane conveniant publice docent unuÌ„quemque in sua fide salvari posse c. Profess Leyd. Cens. Prafat. Sect. 23. The Preface to the Author c. Sect. 7 8. 11. This is the mother give her the childe c. c. 2. p. 50. The doctrine of Indulgences takes away the fear of Purgatory the doctrine of Putgatory the fear of Hell the love of God will not be kindled in the hearts of ignoraÌ„t meÌ„ by Latine service nor by the masse if it were in English because some sins are made veniall the people may well doubt whether there be any mortall because the Pope hath struck out the second Commandement the people may think he hath Authority to strike out the first The foundation of all the Papists faith the Churches Authority is built lastly and wholly upon Prudentiall motives Ac de Atheis quidem non it a fisissem crediturus unquam nisi me tenellum adhue ipsorum agmina summo discrimine salutu mea sâ—lâ—citavissent ante triginta annos quum liâ—â—ris humanioribus operam in Gallia darem â— Iunii sac parallela praefat. Libellum de ss. Scriptura Authoritate Dominicus Lopez Societ Iesu anno 1588. Hispali edidit Dâ—Calovius de orig. Theol. Soc. pag. 22. Mr. Chilling Answer to Knots-directioâ—s to N. N. sect. 18. Ideo diâ—unt Reâ—oÌ„strantes se nolle hareses aut AthelsmuÌ„ introducere quia noÌ„ habent pro hare si id quod revera heresis Atheismus est abomns ecclesia qua Deum in tribus personis adorat pro heresi Atheismo habetur Uedel de Arean Arminianismi lib. 1. cap 1 lib. 2 c. 10. pag. 86 87. Vide Brochmand de Peccato c 6. 9. 1. Pelagio auxiliares mâ—nus prabeâ—t Anabaptistae c. Colloqu Frankâ—aâ—t 4 p. 230 231. Peccatum morte Christi it a expiatuÌ„ ablatum esse ut infantes naseantur omnis labâ—â— expertes ac eaprâ—pter lavacro Regenerationâ—â— nonindigeant Smalcius disp. 2. contr. Francium peccatum originis commentum est fabula Uide Conrad Heresb de factione Monast. Theod. Strack Hist. Anabapt pag 56. * Si qui adeo tenera aut sic à teneru imbutae conscientiae sinc ut credant Christianâ— nulli ne quidem Magistratum gerenti licere sanguinem fundere aut capitalâ—bus suppliciis in sontes animadvertere Remonstiantes eos libenter tolerare paratisunt Exam. Cens. cap. 12 pag. 141. * Defensio contra injustam vim quâ— sine potestate effundendi sâ—nguâ—nem est non
of the holy Ministers is such that they will receive such a miserable stray beast as I am into their fold againe and triumph at my conversion Hee proceeded farther yet made a solemne and orthodoxe confession of his faith and a Recantation of his errors on the 29. of August 1558. At last having abjured his errors under his hand the Senate in hope that his repentance was cordiall and sincere they commanded him to walke bare-headed bare-legged and bare-foote thorow every street in the City with a Trumpet blown before him and a light in his hand then to kneele downe aske pardon of the Senate and burne all his heretical Doctrines with his owne hand all which he did upon the second of September following Behold the mercy of Geneva to one that was but hopefull though he had beene an Heretick a Schismatick a Seducer they forgave him and gave him leave to come forth of prison without taking any Sureties because he pleaded that he was a stranger and poore onely they tooke an oath of him that he should not depart the City without their licence but he soone brake his oath and fled not far off to Gribaldus and Alciatus two of his owne stampe and faction but he met there with a Governour of a resolute spirit who began to enquire into his dangerous opinions and being fully informed of their desperate malignancy he committed him to prison for a while but not long after released him and gave him a faire warning but no sooner he enjoyed his liberty but he presently published his opinions in print and abused the Governour with a dedication as if the book had been published by the Governors consent and Authority Not long after he travails to Lyons where he was imprisoned for the space of 50. days but he pretended that he did only oppose Calvin in the carriage of some controversies and by that meanes the Antichristian spirit which reignes in the bosome of Papists did incline them to forgive and release him it seems the Papists cares not what Article of faith be denyed nor how much Jesus Christ be dishonoured so Calvin be opposed for by this silly shift he got oâ—t twice from the Papists Confessionem it a potuit attemper are ut à Papist is admitteretur solùm Evangelicas Ecclesias nominatim Calvinum perstringens c. and by that means he made his first escape his second escape was obtained by the selfe same shift Libellum Antidotorum confessionem sic potuit attemperare ut judicaretur solum Calvinum impugnare non ipsam Trinit atem ideoque solutus carceribus dimissus est as Aretius relates in his History of Valentine But hee was not satisfied yet unlesse he could beguile Protestants as well as Papists he went therefore over into Poland and joyned with Alciat and Blandrate in seducing the Polonian Churches he confirmed his Doctrines by Sophistry some fragments out of the Fathers and some pieces of the Alcorâ—â— to shew that he intended to please the Turks as well as the Papists and to quarrell only with the Protestants his friend Alciat turned direct Mahometist being led to it by his principles but Valentine expressed himself in a more reserved and cunning way then Alciat or Blandrate whereupon there fell out some difference between them and so by Gods providence they did the lesse hurt in Poland but there they continued above two years but at last the King of Poland took notice of them and intended to have published an edict against their hereticall blasphemies but then the Antichristian spirit stirred up Cardinal Hosius to suggest another course to his Majesty but God moved the King to banish all strangers Innovatours in Doctrine and Perturbers of the Peace out of his kingdome upon the 5. of March in the yeare 1566. Being banished out of Poland and knowing that Calvin was dead he thought fit to return into the old quarters never dreaming that he should have faln into the hands of the old Governour whom he had formerly a bused in so high a nature but by divine providence the same person though it was not his turne was governour of that province vide supra p. 10. as Aretius declares Gaium ipsum accedens cui ideÌ„ adhuc praefectus prorogat â forte ipsi extra ordinem ejus provinciae administratione praeerat Valentine thought it his best course to put a good face upon the matter and challenge any man to dispute with him but the Governour well knowing that he had been often disputed with and fairly admonished cryed Fiat quod justum est and clapt him up close prisoner upon the 11. day of June 1566. The province being under the jurisdictioÌ„ of the Senate of Bern Valentine appealed from the Governor of Gaium to the Senate of Bern he was brought thither upon the 19. day of July When he was examined the Senate charged him with heresy Perjury blasphemy Schism and over and above that he had joyned with Alciat and Blandrate in seducing the simple people To which he answered that he had nothing to do with either of theÌ„ for Alciat saith he is a Mahumetan and Blandrate is a Sabellian and Samosatenian he complained that those Churches which were called Evangelicall or Reformed Churches were still too much enslaved to the Pope and yet when he was among the Papists he saw his own confession of that which he called his Faith passed currant enough Nostras ecclesias damnari quasi adhuc Papatui servientes quum interim ipse inter Papistas constitutus posset confessionibus editis elabi He was questioned for a book which he dedicated to the King of Poland in which he repeated the confession of his faith which was confuted at Geneva and subjoyned his book of Antidotes in which he indeavours to refute certain Theses collected out of Augustines 15. bookes de Trinitate and the 13. chapter of Calvins first book of Institutions which treats likewise of the Trinity Finally he made some sharp Annotations upon Athanasius and confirmed his own opinion out of the Alcoran The Senate picked out all his Calumnies Impostures blasphemies heresies old and new Wherein Valentine agreed with Arius is shewen by Aretius in the 8. chapter of his History if any man desire to peruse the determinations of Justin Martyr Ignatius Tertullian Augustine in this great article of the Trinity he may read them at large in the same History from the 13. to the 17. chapter I must hasten to bring Valentine to his deserved punishment the Senate had treated with him from the 5. of August to the 9. of September and he remained still stubborn and pertinacious in his blasphemies and therefore the Senate pronounced sentence of death upon him which was accordingly executed for he could not by prayers teares arguments entreaties be wrought upon to change his mind he had a faire warning given him before by the Senate of Geneva if he
had taught but would have quite faln off to Popery againe as he conceived for the people had a great opinion of his doctrine though he was neither Doctour nor Pastor in the Church Neve tandem divina veritas ab eo praedicata quineque Pastoris neque Doctoris officio in Ecclesia fungeretur ob auctoris non parvam I beleeve it should be though 't is printed magnaÌ„ auctoritateÌ„ magna Christiani orbis detrimento passim rejiceretur Faustus Disp de Christi natura pag. 6. It was therefore Laelius his master-plot to propound doubts questions to such famous men as Calvin others in the Reformed Churches as if he intended to gain some farther light when indeed he sought for further advantage by their determinations Quod tamen ut omnem offensionem vitaret addiscendi tantum studio a se fieri dicebat qua tamen ratione ab initio idem vere ab eo factum fuisse verisimile est quare etiam Discipulum semper se nunquam autem Doctorem profitebatur Faustus ubi supra Master Calvin did easily perceive his subtilty and therefore gave him a faire but sharp admonition about the Calends of January 1552. as the Polonian Knight doth confesse Si tibi per aereas illas speculationes saith Calvin volitare libet sine me quae so humilem Christi Discipulum ea meditari quae ad fidei meae aedificationem faciunt Quod pridem testatus sum serio iterum moneo nisi hunc quaerendi Pruritum mature corrigas metuendum esse ne tibi gravia tormenta accersas Faustus saith that his Uncle was snatched away by an untimely death non sine Dei consilio that so those great mysteries which God had revealed to none but Laelius might be made known unto the world Cùm statim fere post mortem ejus eorum quae ipse palam docere non audebat pars aliqua literis consignari passim divulgari est coepta id quod eo vivente nunquam fortasse contigisset amicis ex iis quae ipse scripserat non adhuc plene edoctis adversus praeceptoris voluntatem aliquid eorum quae ab ipso didicerant in vulgus prodere minime audentibus Hac scilicet ratione Deus quae illi uni patefecerat omnibus manifesta esse voluit Faustus ubi supra pag. 6. 7. I am at this great paines of transcribing because Socinian bookes are so deare every man will not pay a groat a sheete the price that I am forced to onely that I may declare the truth so much for Laelius Faustus Socinus the Nephew of Laelius was borne in the yeare 1539 two houres and three quarters before Sun-rising on the fift of December so scrupulous are some in calculating the nativity of this monster and he himselfe tooke notice of it in his Epistle Ad excellentissimum quendam virum He was of no meane parentage his father was by name Alexander Socinus and for his Policie Subtilitatum princeps as he was deservedly stiled his mother was nobly descended the Polonian Knight hath shewen her descent Matrem habuit Agnetem Burgesii Petruccii Senenfis quondam Reipub. Principis ac Victoriae Piccolomineae filiam He studied the Lawes till he was about three and twenty yeares of age and then hee betooke himselfe to the great Duke of Hetruria his Court where he spent twelve yeares onely he had so much leisure at Court as to write a booke about the authority of the Scripture in which he doth slily pervert the Scriptures and lay a ground for all his hereticall blasphemies This is all the account that can be given of him for 35. yeares I doe not heare of any great brags though the Socinians doe make loud brags of him of his Logique Philosophy Schoole-divinity the learned tongues onely he spent some two or three yeares in digesting his Uncles Notes and then thought he had learning enough to contradict all the Fathers and Councels and undertooke to censure all the Reformed Churches and to dispute with the greatest Scholars in the world the presumption of his wit besides the badnesse of his cause did betray him to his adversaries especially in the first prizes he played and he was so subtile as to seeme ingenuous in acknowledging such oversights as he could not possibly conceale Quod vero ais saith Faustus to Puccius supellectilem meam Hebraeam Graeeam teipsum latere non potest ejusmodi meam supellectilem non valde curtam modò sed propemodum nullum esse Graecos enim fontes ut egomet omnibus dico leviter admodum degusâ—avi Hebraeos vix dum attigi c. Socin. Resp. ad Def. Puccii pag. 49. And he confesses that he made a great flourish in the world before he had any Logick hee had vapoured against Puccius Palaeologus Volanus and divers others he had composed a Commentary on the first part of the first Chapter of S. Iohn and on the seventh to the Romans his Animadversions in Theses Posn de Trino uno Deo alia quaedam Imperfecta as he saith cum nondum Dialecticae ullam operam dedissem ut post hac non mireris si in meis scriptis multa deprehenderis minus rectè tradita ac conclusa Epist. ad excellentissimum quendam virum It was no wonder indeed if a man that understood neither Greek nor Hebrew nor Logick should give many interpretations and draw many Conclusions which will not hold Now whether after the delicacies of the Court and 35. yeares of his age mis-spent he was so apt to mould his stiffe braines and new-cast them into a Logicall forme let the world judge Socinus then was not the greatest Scholar in the world though hee thought himselfe able to teach all the Church and all the world The Polonian Knight acknowledges that he was of an hasty cholerique disposition praecipitem ad Bilem natura formaverat but it seemes his heat did evaporate at Court In vita aâ—licâ deferbuisse juvenilem illum Socini astum qui plerumque magna in magnos lapsus prâ—cipitat ingenia and yet Marcellus Squarcialupus Socinus his good friend doth often complaine of him for his rashnesse c. as Calovius shewes at large you may reade plentifull testimonies cited at length Consid. Th. Socin. pag. 13. 15. to him therefore I referre you Faustus then had more subtilty then learning when he was not able to prove his opinions he told his Auditours Haec si vera non sint verisimilia saltem probabilia deprehendetis He was of a maâ—ignant wit hee knew how to disgrace truth by scoffes and slanders he thought to affright weake spirited men from the Protestant Religion by telling them that they held opinions in particular that Christ is God which made Christian Religion ridiculous to Iewes and Turkes Et exteris denique omnibus but names none else Haecque hujusmodi alia quaedam quorum ansam illis dedit graeca vox *
is the question Whether Mr. Rouse or Dr. Potter hath answered that subtile booke most like a Protestant let the learned judge I have said enough of Dr. Potter already I referre the Reader to Ladens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am even ashamed to repeat what Dr. Pocklington hath printed in his Sermon Sunday no Sabbath See the first edition p. 48. 50. We must have an Altar with a Crosse upon it if we will beleeve Dr. Pocklington Altare Christianum cap. 21. pag. 143. We may comply with the Jewes in phrase and other respects cap. 22. pag. 147. I hope he doth not mean in Caspar Barlaeus his sense or as the Socinians mean he hath a vain conceit that the Christian Church of the Iewes had Altars I hope they did not bow all to or towards the Altar when they met Act. 15. We must if we will beleeve this Dr. agree with the Iewes in externall Rites Ceremonies p. 147. Give me leave to throw away this book and Dr. Kellet his Tricenium When the Arch Bishop of Canterbury was to assigne what errours in Doctrine might give just cause of separation he would not adventure to set them down in particular lest in these times of discord he might be thought to open a doore for Schisme he knew full well that some who were countenanced by him had brought in errours enough which gáve just cause of separation Knot the Jesuite spoke plaine English to Mr. Chillingworth when he told him that the Doctrine of the Church of England began to be altered in many things for which our Progenitours forsooke the Romane Church For example it is said that the Pope is not Antichrist Prayer for the dead is allowed Limbus Patrum Pictures it is maintained that the Church hath Authority in determining controversies of faith and to interpret Scripture about Free-will Predestination universall grace that all our workes are not sinnes Merit of good workes Inherent Justice Faith alone doth not justify Traditions Commandements possible to be kept Your thirty nine Articles are patient nay ambitious of some sense in which they may seeme Catholique Calvinisme is accounted Heresy and little lesse then treason Men in talke use willingly the once fearfull names of Priests and Altars What saith Mr. Chillingworth to this bold charge Why some things he excuses and grants the rest As for the Popes not being Antichrist the lawfulnesse of some kinde of prayers for the dead the Estate of the Fathers soules before Christs Ascension Free-will Predestination universall grace the possibility of keeping Gods Commandements and the use of pictures in the Church these are not things fit to be stood upon we must not break charity for such matters these points have been anciently disputed amongst Protestants if you will beleeve an Arch-Priest Brearley and so he leaves that point here is a faire compasse a long rope for a Papist Arminian c. to dance in But Mr. Chillingworth saith the Protestants have constantly maintained and doe still maintain that good workes are not properly meritorious and that faith alone justifies but either this is false or else men that are counted Protestants have changed their Religion Franciscus de Sancta Clara wil inform him of the extravagancies of some in these points who passed for such Protestants as England hath been guilty of entertaining of late yeares I have heard it publikely maintained in Oxford by Mr. Wethereld of Queenes Colledge that Bona opera sunt Causae Physicae Vitae Aeternae he had said before that they were Morall Causes by that he meant Meritorious but that expression would not content him It is well known what Dr. Duncan maintained at Cambridge what Shelford printed there what Dr. Dow and Dr. Heylin have since maintained and to their power justifyed you may read their words at large in Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fifth Chapter The Arch-Bishop of Canterbury hath given us the reason why the Jesuites refused to come to our Churches it seems he had invited them since they themselves acknowledge that there is no positive errour in our Liturgy and it is briefly this Because though our Liturgy had in it nothing ill yet it wanted a great deale of that which was good and was in their Service I can now give at least a probable conjecture why his Grace altered the Service-book which he sent into Scotland why surely to please the Jesuites for he put in something which the Jesuites counted good and so in his apprehension made up the defect Mr. Newcomen in his learned Sermon hath shewen at large how punctuall his Grace was in observing the Jesuites instructions for the alteration of our Religion How truth hath been sold at a low rate by the highest Priests is clearely discovered by Mr. Hill in his accurate Sermon Revend Dr. Hakewill hath set forth Dr. Heylin to the life and therefore I will not presume to adde any thing to his happy observations The Ministers Remonstrance will give sufficient light to this point I hope it will be published ere long There is a Book which passeth from hand to hand as a pretious manuscript called Romano-Catholicus Pacificus in which there are many faire offers made for a Reconciliation between Rome and Canterbury the Arch-Bishop of Canterbury shall enjoy the Cyprian priviledge and be subject to no Patriarch of which you may read at large in the supplement of the Canterburian selfe-conviction a passage well worthy the serious consideration of all Statesmen I might make my book swell if I should but reckon up the tithe of Bishop Mountague his Popish expressions and therefore I leave men to peruse his writings there are few points of Popery which you may not find in his bookes or in his Articles at visitation It seemes our guides were gone so farre that the Papists thought they might accept of all Propositions of Accommodation which were tendered to them by our gentle Reconcilers Dr. Featley hath excellently discovered what a good opinion the Romanists conceive of some who professe themselves members of the Church of England Protestants are now counted Heretiques no longer if you will speak properly and strictly saith that Popish Priest and therefore sure Protestantisme is waxed weary of it selfe as Knot speaks you may well know what Protestants this Vertumnus meanes such as have been cited in this sixth Chapter Concerning the book called Jesuitica Negotiatio the Ministers have said enough already I admire at the impudence of divers men who have thus freely expressed themselves for the encouragement of the Arminian Socinian and Popish party and yet are not ashamed to say that they stand for the Protestant religion I have seen a letter under Mr. Chillingworths own hand in which he doth excite Dr. Sheldon of All-soules and Dean Potter c. to stand in defiance of the Parliament and advises them to stir up the youth the young laddes of the University as he
est defensio sed defensionis larva terrendâ—s pueris Rem ubi supra Nam vox Gladii quemlibet defensionis modum etiam quae sine sanguine fiâ— significare potest Ibid. Accedit quod fieâ—â— non possit ut Infirmi isti in quorum gratiaÌ„ confessiâ—lusâ—t Homonymtis magistratus justos magistratus tolereÌ„t cuÌ„ expungant magistratuÌ„ vâ—â—dâ—eanteÌ„ justuÌ„ ex officio nomine Dâ—â—â—capitali supplicto impiorum ex numerâ— Christia norum annumerent Infidelibus Homicâ—dis Isac Iun. Exam. Apol. Râ—monstrant cap. 12. p. 311. Satan ejusmodi pestes illum in finem exctavit ne scil. Râ—formatio orbis Christiani in doctrinâ— moribus jam a multo tempore a piis majoribus nostris desiderata à Deo ter Opt. Max. tandem per Lutherum Zuing. Melan Bucer aliosque Dei viros suscepta perficeretur Arg. Epist. Heresbach Conrâ—dus Heresbachtus principum Iulia Cliviae montium c. Institutor Consiliarius quâ— notatu digna inter obsidendum occurrebant probe consignavit utroque insuper principe ju bente retulit teste Theod Strackeo Docebat Muncerus falsum esse ChristuÌ„ satisfecisse pro no bis quicquid tandeÌ„ molles isti Scribae dicant H Bullinger adversus Anabaptistas lib. 1 p. 2. * Socini Defens Tract de ecclesia sub nomine Nicolaidu Omnes qui Anabaptista vocantur qui in Polonia degunt Belgio Italia c ideoque fraternitatem â—â—m omnibus illis se Anabaptistis inire satagunâ— nempe Socini asseclae quo minus res succedat hactenus per eos nullo medo stat sed per illos penes quos ecclesiarum Evangelicarum regimen est gubernatio pag. 62. vide Profess Leydens Censuram in confessionâ—m Remonstrantium Censur. Praesationis sect. 24. Lutherus datis ad Senatum Melhusanum literis monebat lupum hunc perniciosissimum diligentissime cavendum esse Bullinger adversus Anabaptist lib. 1 ca. 1. Anno 1525. in Curia Tigurina Cyprian and the Bishops of â—arthage Councell are cited by Anabaptists but they were not pertinacious in their errour as the Anabaptists now the Arians and Donatists of old There is no command for Rebaptization in Scripture nay not so much as example for it as the Aâ—â—baptists did themselves confesse when they saw that the place Act. 19. 5. made nothing for them See the conference at Frankendale Act. 36. art 12. Vide Edictum Amplissimi Senatus urbis Tigurina Bullinger adv. Anabap. lib. 1. cap. 5. Singuli Anabaptista sufficienter nemine impediente absquejurgiis sententiam suam exposuerunt denuo tamen firmissimis testimoniis sacrarum literarum declaratum est Zuinglium cum suis sectatoribus Anabaptistas vicisse Servâ—tus vetus ille sacrae Triadis id est omnis vere Deitatis hostis adeoque moÌ„sâ—ruÌ„ ne à fanaticis nostroum teÌ„ porum Sectis abhorrere videretur Baptismum Infantium quoque horrendis modâ—s flagellavit abominabilem reddere conatus fuit Strack Epist. Nuncupat Reliquos Articulos Muncerâ— urgebant de Verbo Dei Subtili non Scriptâ— de Viâ—ionibus Reve â—ationibus c. Bullinger adversus Anabap. lib. 1. cap. 4. The Papists allow a Divorce the change of an Hereticall wife as well as the Anabaptists Iohan. Angelius Werd in Synopsil Bodini de Repub. nihil a Davide Georgâ—o talâ—bus optimâ—s Sanctorum alienum loquutus Abominandes omnes Anabaptistas superat blasphemus ille David Georgius Bulling adversus Anaâ—ap lib. 2. c. 14. Vide Consuram Professorum Leydensium in Confess Remoâ—strantium Censur. Prafat. remonstr. In Arca Aâ—minianorum ut in Arca Nâ—a omnium spâ—â—ierum animalia quamus is diverse utentia pabulo conservantur politicâ— stratagemate Libertinis omnibus Anataptistâ— etiam professis aditum prabent ut utano sibt parent ad eos opprimendos quos vident suis conatibus obstare Cens. Prâ—fat Sect. 23 In Synodo sua non obstante Confessione sus Padâ—baptismum non esse creditu necessartum statuunt nec ministros Anabapt. eâ— nomine dimovenaos Cens pag. 305 De coena Domini error et Pontif Luth. rejictunt non Anabaptistarum Sociâ—ianorum Censur. in cap 23. Confess pag 310. Personall defence is lawfull against the suddaine and illegall assaults of Messengers sent from the Prince nay if the King himselfe strike at any one he may ward the Kings blowes hold his hands or the like Dr. Ferne sect. 2. He doth not condemne the people for hindring the execution of a particular passionate unlawfull command of the King by a loving violence and Importunity Sect. 2. See the Book entitled Scripture Reason c. The Text Rom. 13. doth secure a just ruling Prince from all resistance pagâ— Magistrates must be submitted to by vertue of Gods Soveraignty Damnation belongs to obstinate resisters of humane laws which are not opposite to Gods law p. 5. 7. Mr. Burroughes his Sermon of the 1. of Hoasts pag. 45. Scripture and Reason the book set forth by divers Ministers The conscience is bound to obey the lawfull commands of Magistrates Gods wrath is upon the conscience of them that disobey p. 8. Magistrâ—tes are to be maintained upon the publike stock p. 8. read pag. 12 13. and judge whether these Divines doe not plead the Kings cause better then Dr. Ferne they say that the very houses of Parliament may not resist the Authority of the King commanding according to law pag. 23. Read the Ministers Epistle to the Reader and their answer to the 7. Section of Dr. Ferne The Papists say that although Kings doe governe by the lawes of their kingdome yet because they are against the Catholique Religion Subjects may rise up against their King and kill him this doctrine of theirs we abhorre Mr. Burroughes Sermon of the â— of Hoasts p. 41. See Mr. Bridge his Answer to Dr. Fern The Papists doe not only hold it lawfull to depose thus to depose their Prince but to kill him also yea that a private man invested with the Popes Authority may do thus all which we abhorre Sect. 5. p. 32. Papists owe subjection to a forraine State crosse centered to this of his Majesties in its interest of State and meritoriously malitious by its very Articles of faith The fuller Answer to Dr Ferne p. 23. The name King doth signifie a person invested with different power according to the variety of Lawes in seveverall nations See an answer to the Observations printed at Oxford by his Majesties command p. 6. What the Lawes of the Kingdome and Priviledges of Parliament are the Lawyers books dayly published declare Nemo potest mutare Consilium suum in altertus injuriam There would be no end if the King should undoe what he hath done there can be no appeale from himselfe to himselfe he is not to passe sentence in a private but in a publique and judiciall way Answer to the observations pag. 22. Set forth by his Majesties command Potestas {non-Roman} {non-Roman}