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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

{non-Roman} {non-Roman} {non-Roman} est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By Law the King cannot will not refuse to hearken to his great Councell Answer to the Observation pag. 28. and pag. 37. he saith that by the happy temper of our government Monarchy is so wisely ballanced that as we are not exposed to the dangers which attend the Rule of the many so we may avoid the inconveniences which might probably flow from the Atbitrary power of one The same Authour doth readily grant that Parliaments are good Helpes in Government p. 13. ergo they are somewhat more then Counsellours a Quemadmodum Anabaptistae opinantur quod nullus Magistratus in Ecclesia esse possit Bulling adv. Anabapt. lib. 5. p. 157. See Scripture and Reason set forth by divers learned Ministers b Vide Bulling lib. 5. cap. 2. cap. 2. Magistratum non posse neque debere curare res religionis c Vide eundem cap. 4 5. ejusdem libri Contendunt A●abaptista in Ecclesiâ unicuique libe rum esse debero ut agat credat quod ipsi visum fuerit ubi supra cap. 7. d Nulla Carnalis coercitio nulla poena err●ntibus constituta à Deo est omnes in seipsum armat qui in alios quos errare credit armatur Par omnium in omnes Ius est Qui sibi jus tribuit coercendi alio● idem aliis in seipsum Idem justus concedat necesse est Exam. Cens. cap. 24. pag. 259. Lex ista de Apost●tis à Christianisnio non agi● nedum de Apostatis ad Iudaismum c Religionem Suam liberam Christus esse voluit qui ab ea deficiant suo periculo damno deficiunt Ex Censur● cap. 24. p. 264. Tub-preachers Nihil tamen ali●d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertinētibus licite à magistratu fieri posse quidem si necesse sit flagelloè funiculis ei fini facto ulterius aut plus concludere nemo jure potest At hoc jus Magistratui plenâ manu tribuunt Remonstrantes Hac ergo in parte imitetur Magistratus Christum Exam. Cens. cap. 24. pag. 269. At in p●imá Ecclesia institutions cū ordo non est au● in ejus restitutione cum ordo collapsus est Missionem necessariam esse negant Remonst proinde cam de essentia muneris Ecclesiastici quod in verbi legitimâ praedicatione consistit non esse habendam Ex. Cen. c. 21. p. 228 Aut libertas hac communis esse debet eo usque extendi quo eam quisque sibi Concedi amat aut vis inferenda aliorum conscientiis Exam. Cens. c. 24. p 277. Remonstrantes causam nullam esse vident cur sententia eorum qu● Padobaptismum necessario in ecclesia Christi necessitate seu Pracepti seu Medii retinendum aut usurpandū esse non arbitrantur ut entolerabilis in Ecclesia censenda sit a● proinde cur pastores isti qui eum p●r conscientiam usurpare non audent proveris a● degitimis p●storibus Christi habendi non sint Brownists Where the eause of Schisme is necessary there not he that separates but he that is the cause of separation is the Schismatique Tract concerning Schisme pag. 4. See Mr. Chilling preface Sect. 20. Hookers Ecclesiast Polit l. 5 sect. 65. Mr Chill Answer to the Preface p. 16. Sect. 22. There cannot be any Schisme in leaving Communion with any Church unlesse we are obliged to continue in it man cannot be obliged by man but to what either formally or vertually he is obliged by God Was it not lawfull for Judah to reforme her selfe whē Israel would not joyn Sure it was or else the Prophet deceives me that sayes expresly Though Israel transgresse yet let not Judah sinne The Archb. of Cant. his Relation pag. 149. See Mr. Chillingworths Preface Sect. 44. answer to the 2. Motive There may bee just cause to depart from a particular Church in some doct. in s and practises though that Church want nothing necessary to salva●ion Dr. Petter 2. Edit. Sect. 3. p. 75. There may be a necessary separation which yet incurres not the blame of Schism The Archb. of Canterbury his Relation p. 133. in margine a Nor can you say that Israel from the t●me of Separation was not a Church See the Archb. of Cant. Relat. pag. 149. b See the Defēce of the Churches and Ministery of England by Mr. Iacob ag●inst Mr. Iohnson the Publishers Epistle to the Reader prefixed before the Booke Non enim si ab hisce coetibus ad alios forte discedat protinus eos quos deserit contemnit aut à spe salutu exclusos judicat sed tantummodo ab impurioribus ad puriores se confert ut veritatem omnem saluti nostrae aliquatenus servientem sibi cura cordi esse ostendat Deo ac Iesu Christo suo conscientiam suam probet Say the Arminians in their Preface to their Confession * See Mr. Thomas Goodwin his Fast Sermon preached at Westminster See Mr. Burroughs his S●rmon of the L. of Hoasts p. 46. The Iesuits have ●eene the Authors and Instruments of all tu●●ults seditions c. as Dr. Potter shewes Want of Charity c. Sect. 1. pag. 9. The present Church of Rome perswades men they were as good for any hope of salvation they have not to be Christians as not to bee Roman Catholiques be absolutely out of the Churches Communion as be out of her Communion whether shee bee not guilty of the same crime with the Donatists and those Zelots of the Mosaicall Law let reasonable men judge Mr. Chillingworth c. 3. Sect. 64. See Dr. Potter Sect. 4. St. Augustine and Optatus did acknowledge the Donatists to bee their brethren their Baptisme to be true Baptisme vide Aug in Psal. 32. Con 2. Epist. 166. Et contra Donat ●post Coll. cap. ult. Optat. l. 1. Aug. contra Crese lib. 4. cap. 4. de contra Donat. lib. 1. c. 10 11. Dr. Potter doth confesse this truth Sect. 4. p. 107 108 109. the first edition Mr. Chillingw desires that nothing else should be required of any man to make him capable of the Churches communion then that he beleeve the Scripture and that only and endeavour to beleeve it in the true sense His Preface to the Author c. answer to the last Motive Ecclesiam nostram in omnibus audiendam esse cōsequttur duo ● us modu tum quâ mutaverunt pleraque in Divinis Officiis tum quâ multa retinuerunt nam in altero se ad Antichristum pertinere declara●unt in altero nos esse populum Dei se esse simias nostras confessi sunt Brist Mot Tom. 2. Mot. 23. p 242. seq. See BP. Mortons Appeale Troubles of Frankford See Dr Featleys Advertisement to the Reader prefixed before Ver●●m●us Romanus Quare nil dubitamus profiteri Athanasium limitem jur● huj us pratergressum esse quando Symbolo

it seemssuch slaves he had who to satisfy his ambition and their own would deny both their Principles and his that the Master-plot might thrive and prosper For it is observable that our English Arminians and Socinians are nothing so true to their own principles as the Ringleaders of these factions are beyond the Seas His Grace both in his old book and in his new saith that Reason and ordinary grace superadded by the help of Tradition doe sufficiently enlighten the soul to discern that the Scriptures are the oracles of God here is the Socinians sound or right reason before the illumination of the Spirit but to please the Arminians Ordinary or Universall grace comes in also and the name of Tradition to please the Popish party and what all these are like to doe without the speciall Grace of the holy Spirit I leave it to any Protestant to judge There is another Rule which his Grace holds fast in both his bookes namely That the Churches Declaration can bind us to peace and externall obedience where there is not expresse letter of scripture and sense agreed on What Sir must there be no deduction no consequences allowed must there be expresse letter of Scripture there 's one Socinian rule Secondly when the letter of the text is expresse must not the point contained in the Text and expressed in the letter be accounted Fundamentall because the sense is not agreed upon but the point called into question by some learned Socinian or bold Arminian is the sense of that place of Scripture which hath been received by so many Fathers Councels Reformed Churches Martyrs not true or the point not necessary because it is now called into question by some wanton wits that can hardly agree upon any point Must we then subscribe to that Arminian and Socinian principle Nullum dogma controversum est fundamentale When a point begins to be controverted shall it cease to be Fundamentall By this meanes we may bring in an Atheisticall Libertinisme into the Church we shall have no more Articles of our Faith then the Arminians or Socinians please to leave us I beleeve we shall have a very short Creed one of these dayes if this rule be followed for as fast as they please to question our Articles we must part with them especially if our great Patriarch interpose his Authority his Declaration must passe for the Churches Declaration if he say such a point is controverted and I command you silence it is not Fundamentall now because controverted then we must be silent and let the truth fall to the ground This was the old muzle which was put upon the Ministers mouthes to make them lie still like dumbe dogs whiles the theeves stole away what they pleased this and that Commandement this and the other Article of the Christian faith we must it seemes for Peace sake part with our religion and disobey God that we may obey the Church sure he that hath the head of a Scholar and the heart of a Christian will scarce have any inward Peace if he perform externall obedience in such a case This may suffice for a taste of the Arch-Bishops Divinity nor the young Students could not but take notice of such passages and therefore whet their wits to maintain those opinions which his Grace countenanced There was a great Scholar who asked one of the Canterburian faction what he thought of the Primate of Irelands treatise concerning Christs Incarnation in which he demonstrates that the Word was made flesh and that therefore Christ is God and man the Canterburian answered that indeed there was as much produced upon that argument as could be said upon it but under correction saith he I conceive the Primate hath not cleared the point which he undertook to prove The men of this strain when they were at their height began to vary their expressions they called Christ their great Master or our Lord and Master at the highest so that you could scarce tell by their prayers whether they did respect Christ or their Patrone most for the Chaplaines styled their Patrone their very good Lord and Master Dr. Taylour in his epistle Dedicatory to the Arch-Bishop before the sermon on the Gun powder treason seems to affect that expression of calling Christ our great Master the Socinians will beare them company in such generall expressions and some have thought of composing such a Liturgy as might give no offence to Arminians or Socinians that would be an inoffensive Liturgy indeed and they may doe well to enlarge their Charity and make their Liturgy inoffensive to the Turkes and Jewes as well as the Socinians for any Liturgy which will please one that is a thorow Socinian will please Turkes and Jewes also if it be but warily composed and they will keep themselves in such generall expressions as some doe too much affect But of all that I have met with none comes neer Mr Webberly a Batchelour of Divinity and fellow of Lincolne Colledge who hath translated a Socinian book into English for the benefit of this Nation and prepared it for the presse Now they think they may own the businesse they dare appeare in their proper colours and blaspheme Christ in plaine English But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our dayes and at the pompe of the Clergy which must be maintained by the sword for what care they though England swimme in bloud so they swimme in wealth and pleasure therefore Mr. Webberly tells us very honestly that Socinianisme was to be corrected and chastised with respect to the nature of our climate What need I adde more take all in a word There are some mysterious parts of Socinianisme that se●m Rationall these I think in good earnest the men of this age have too much doted on Secondly some parts of Socinianisme they qualify and chastise a little because there is a little too much quick-silver in them Thirdly some parts they doe totally reject because they thwart the maine Designe Fourthly some parts of Socinianisme are instilled into the people that they might be made a meer prey to their Courts in times of Peace and to their army in times of warre Mr. Webberly for instance may be so farre irrationall as to be of the Councell of warre which no strict Socinian would allow but then Mr. Webberly would teach the people that they must not defend their possessions against invading enemies by force of Armes because God hath not given his people any earthly possessions by Covenant under the Gospell as he did under the Law Surely they have heard of Iulian who boxed the Christians on one eare and bid them turn the other eare that they might be boxed on both sides in obedience to their Masters command CHAP. V. Shewes that the famous Atheists Anabaptists and Sectaries so much complained of have been raised or encouraged by the doctrines and practises of the Arminian Socinian and

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

suo super●am istam pr●sationē prascripsit The Canterburians Selfe-Conviction shewes 1. Their avowed Armini●nisme 2. Their affection to the Pope and Popery in the grosse cap. 3. 3. The Canterburians joyn with Rome in her grossest 1. dolatries cap. 4. 4. Their embracing of Popish heresies and grossest errors cap. 5. 5. Their Superstitions cap. 6. 6. The Canterburians embrace the Masse it self cap. 7. 7. Their Maxims of tyranny cap. 8. See the third Edition of this Canterb. Self-Conviction with the large Supplement which containes sundry very materiall passages Mr. Chillingworths Answer to the Preface of Charity Maintained which is as it were a second Preface for it followes the Preface joyned with an Answer to the Direction to N. N. p. 9. Sect. 7. The answer to the Preface p. 19. In the same Freface The second Preface p. 19. * Vide Vedelium de Arc●nu Arminianismi the foure Professours of Leyden in their approbation of that book declare them to be willfully blind who do not see that it was the scope of the Arminians to introduce Libertinisme Vtnemo deinceps quinon sponte cacutire velit de corum ad Libertinismi Introductionem Scopo dubitare possit Approbatio Facultatu Theologica Leydensis Mr. Chilling first Preface Sect. 29. Cap. 2 pag 64. * The book of Esther Job Ecclesiastes the Epistle of James and Jude the second of Peter the third of John the Epistle to the Hebrews the book of the Revelation We live in a questioning age no man knows how soon all the rest may be questioned You may read more of Mr. Chillingworths principles in a book entitled Christianity maintained the passage about Henry the 8 c. is too famous to be mentioned Nos in diem vivi● mus quodcunque nostros animos probabilitate percussit illud dicimus It aque soli sumusliberi hoc est Sceptici vide Ciceron. Tusc. quast lib. 5. Answer to the Preface Sect. 26. The Arch-Bishop himselfe is more sound A Church may hold the fundamentall point Literally yet erre damnably in the exposition of it and this is the Church of Romes case it hath in the Exposition both of Creeds Councels quite changed and lost the sense meaning of some of them The Arch Bishops Relat. pag. 320. Vide Vedelium de Deo Synagoga Dr. Kellet his Tricenium The Laick must trust in his Priest the Clergyman in his Church p. 630. The ●u●harist to be adored p. 637. and received with our hands framed like a Crosse 655. Altars adored p. 644. The Arch Bishop of Ca●t his Relat. pag. 147. This is the Protestant Religion which the Papists fight for in thes fighting dayes Behold the Protestant Religion which the Armiminians maintain Mr. Chillingworth might have questioned the salvation of the Iesuites as well as of the Dominicans Ans. to the Preface pag. 20. First Preface with an Answer to the Directions to N. N. Sect. 26. Mr. Wethereld his Sermon at Saint Maries The Arch-Bishop of Canterbury his Relat. Sect. 35. punct. 5. p. 307. A probable conjecture of his Graces Reason why he altered the Service-book The difference between the Scotch Li●u●gy and the English is exactly set down in the Canterburians selfe conviction p. 97. to 113. See M. Newcomen his Sermon preached on the fifth of Novemb. The large supplement of the Canterburian selfe-conviction pag. 19 20. Bishop Mountagu● saith that the ●igne of the crosse is the Instrument of divine power and sufficient to drive away Devills it is to be made in the breast or forehead c. Orig. Eccles. Tom. prioris parte poster ' pag. 80. Scripture and Reason c. Set forth by divers Ministers The book called Iesuitica Negotiatio gave Iesuited persons leave to professe the Protestant religion to keep any office to passe sentence of death upon any person according to his office so he was as favourable as possible and gave timely intelligence of any severe sentence pag. 74. Just like the Iesuise Dr Potter speaks of who hoped well of honest Pagans rashly dāned the best part of Christians sect. 2. p. 45. I say nothing of Dr. Sheldon his Latine Sermon in which he did highly advance the Power of the Priest Dr Potter 2 edit. sect. 3. pag. 68. * Impuritas non in dogmatibus fidei reperitur sed vel in conclusionibus minus certis vel in ritibus alioqui si impuritas ipsum cor medullam occupet actum esse de tali ecclesiâ omnes Orthodo ●i censent Profess Leyd. Censur. Praefat. Remonst Praefix confess sect. 23. That proud and curst Dame of Rome c. saith Dr. Potter p. 11. She doth poyson her own children gives them serpents instead of fishes p. 14. their charity is contrary to the true nature of Charity p 16 they have more Charity for a Iew and a Turk then a Calvinist p. 17. we are persecuted with fire sword and cursed into eternall fire by the Romane Charity as Dr. Potter saith p. 13 * Read the cēsure of Reverend Dr. Twisse upon this passage of Dr. Potter in his treatise of the morality of the fourth Commandement pag. 34. Damnable i● themselves is in both editio●s only corrected in the Errata of the second edition damnable in their issue D. Twisse gives the reason See Dr Potter 2d edition p. 254 255. We shall find that in those Propositions which without al controversy are universally received in the whole Christian World so much truth is contained as being joyned with holy obedience may be sufficient to bring a manunto everlasting salvation p. 255. The Arminians say no man is an Herelike who denies a point which is or may be controverted and so they may deny the whole creed De harcticu quaritur non qut ea qu● in scrip turis aperte decis● sunt convellere audent sed qui e● qu● controversa sunt aut controverti pessunt in dubium vo● cant Exam. Cens. cap. 24. p. 276. The Arch-Bishop of Cant. his Relat. pag. 309 310. Dr. Potter his Prayer