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The Rise Growth and Danger of Socinianism · Francis Cheynell

The Rise Growth and Danger of Socinianism, Chapter 5

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 Popish party.

THere hath been a great complaint of late that men are turned Atheists, and surely not without cause, but let us sadly inquire into the reason. The Socinians doe deny Christ to be God to the glory of God the Father, as they use to say, and I beleeve God the Father hath taken it so unkindly at their hands, that he hath given them over to that cursed Atheisme which reignes in the heart of every man by nature, and is much strengthened by the profane wits of this latter age. I remember a story of reverend Amphilochius who had been an importunate suter to Theodosius the Emperour, that the Arians might not vent their blasphemies so freely against the Son of God, because he was as God, equall to his Father; but he could not obtaine his request; at last the good old man pitched upon this course, he comes to the palace of Theodosius the great, and salutes the Emperour with all due acknowledgements and accustomed reverence, but as for Arcadius the son of Theodosius, who was created Co-emperour with his Father, Amphilochius passed him by without any respect or reverence at all, & at last very familiarly stroakes the young Emperour upon the head, as if it had been some ordinary boy, and cryed, God save thee good child; At which the Emperour was extreamly enraged, and commanded them to turne Amphilochius out of doores: but this reverend man replyed, I beseech your Majesty to consider that if you are so much incensed against them who doe not honour your Son as they honour your self, what wil God the Father think of them who deny equall honour to Iesus Christ his Son, who is equall to his Father in nature and power? The Emperour who was wavering before, was much confirmed in his faith, by this seasonable Admonition, and presently forbad the Arians to dispute any more against the Godhead of Christ. You may read the story at large in Sozomen's Ecclesiasticall History. Now can we imagine that God the Father should take it lesse unkindly at the hands of the Socinians and all who admire their acute blasphemies, that they deny Jesus Christ to be God? and what punishment is fitter for such blasphemers, then that, Rom. 1. Professing themselves wise, they should become fooles, and denying the Godhead of Christ, and the holy Ghost, they should be given over, not only to deny the power of godlinesse, but to deny that there is any God at all, because they did not like to retaine the knowledge of God?

1. The Scriptures doe clearly shew that God the Father is no more God then Jesus Christ; But (say the Socinians) Jesus Christ is not God. Who sees not what conclusion will follow? ergo, if they said true, there would be no God at all.

2. The Socinians doe not worship the same God with the Protestants; for we worship the Trinity in unity, that is, all the three Persons as one God, they say it is repugnant to common sense, to hold that the three Persons are one and the same God, and therefore they may when they please leave it to common sense to determine whether there be any God at all.

3. The Socinians proceed in a destructive way; now destroy all Religion, and Atheisme will be embraced in stead of Religion. Mr. Chillingworth hath cleared that point sufficiently, that Popery leads men to flat 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 ignorāt mē 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 s…l…citavissent ante triginta annos, quum li…ris humanioribus operam in Gallia darem … Iunii sac. parallela praefat.Atheisme: and it is plaine and evident that if Papists must beleeve neither more or lesse then the Pope thinkes fit, the Pope may lead them all into Atheisme when he pleases. And how pleasing Atheisme hath been to some Popes, I need not stand to declare, the Papists themselves have spoke plaine enough. The Papists have extolled the Pope above all that is called God, and therefore the dullest Papist that can but see that the Pope is not God, will be ready to question whether there be any God at all. If the Pope have more Authority then God, then the conclusion will be easie: but according to the Romanists the Pope hath more Authority then God, for the Church is above the Scripture, the Pope above the Church, he is the head of it: Let Papists though our enemies, frame the conclusion, They who maintaine the Popes infallibility, and yet cannot but see how he takes upon him to correct Gods own Institutions, will conclude that it is possible for God to be deceived, and then I am sure he is no God: and whether the Pope be God, let the Papists judge.

What practises there have been by the Popish party for the promoting of the Socinian heresies, I could shew at large Libellum de SS. Scriptura Authoritate Dominicus Lopez Societ. Iesu anno 1588. Hispali edidit D…Calovius de orig. Theol. Soc. pag. 22.if it were not too manifest to be proved. Faustus Socinus writ a most pestilent book de SS. Scriptura Authoritate, and this book he did privatly send about in writing to his friends; Dominicus Lopez a Jesuite it seemes was a great friend of his, and the book comming to his hand he thought fit to publish it for the common good. I need say nothing of Petavius his notes in Epiphan. Haeres. 69. Cardinall Perron his reply to King James, lib. 3. his book of the Eucharist. lib. 2. cap. 7. Mr. Fisher, Mr. Chilling. Answer to Knots-directio…s to N. N. sect. 18.or Mr. Floyd. How easily the Racovian and Romane Antichrists would be reconciled, at least so far as to joyn against the Calvinists, is evident to any understanding man. And Mr. Webberly in the Appendix or sixth Book of his Translation, shews that the two great Articles which offend the Romanists and Racovians are, 1. The totall exclusion of all kinde of good workes from justifying a man before God: and 2. The totall negation of mans Freewill in doing good. They are enemies to the grace of God, in justifying sinners freely by faith alone in Christ, and to the powerfull and efctuall grace of God in converting and sanctifying our souls.

This is the grand quarrell, the Socinians deny Christ to be God, that so they may deny that the bloud of Christ did fully satisfy for our sins: these errours strike directly at the Covenant of Grace, which is the foundation of all our comfort, and if once we undermine the foundation, and reject the principles of Christianity, it is then an easie matter to be an Atheist: for if the Protestant religion be deserted, there is nothing in any other religion to keep a man back from being an Atheist; for Popery, to speak strictly, is Antichristianisme, Ideo di…unt Re…ō strantes se nolle hareses aut Athelsmū introducere quia nō 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.and I have said enough of Socinianisme; Iudaisme, and Turcisme, are too neer of kin to Socinianisme: let any man that doubts of this truth, read Doctour Calovius his Decas Dissertationum, Vedelius de Deo Synagogae, and he may receive satisfaction without reading others. And for the Arminian Atheisme, I referre you to Vedelius his book, de Arcanis Arminian. Anabaptists are justly complained of, but from whence did they suck their poyson (I mean the Anabaptists of the last edition, (the men so much complained of) but from the Arminians, Socinians and Papists? from the Arminians they received their doctrine about the Fall and Free-will of man; are they not pure Armininians in that great point of Predestination? they oppose the Reformed Churches in their doctrine about originall sin, the Socinians have taught them to deny that Infants are conceived and born in sin, and this is the true reason why they deny Baptisme to infants, though I know they urge many Vide Brochmand. de Peccato. c 6. 9. 1. Pelagio auxiliares m…nus prabe…t Anabaptistae &c. Colloqu. Frank…a…t. 4 p. 230, 231. Peccatum morte Christi it a expiatū & ablatum esse ut infantes naseantur omnis lab… expertes, ac eapr…pter lavacro Regeneration… nonindigeant. Smalcius disp. 2. contr. Francium peccatum originis commentum est & fabula.other reasons to colour the businesse: no man need to wonder that Baptisme of Infants is neglected by all those who deny originall sinne, Pelagius of old, about the yeare 420. said that it was a vaine thing to imagine, that the sinnes of infants were washed away by Baptisme, because they have no sin at all, and therefore Heaven was set open to them. The Anabaptists in the conference at Franckendale, maintained that Infants were born without originall sinne, nay without the least spot of sinne, and therefore there was no need of their being washed in the Laver of Regeneration. The Socinians tell us that Originall sinne is a meere fable, a fancy. They that can goe no farther then English, may read a book of Free-will, Predestination, the first transgression; subscribed in the Epistle or Preface after this manner, Your brethren the Anabaptists falsly so called.

But I beleeve the reason why the Anabaptists are complained of at this time, is because they are disobedient to Magistrates; for it is commonly said that they have lately taken up Armes in rebellion against the King. I must confesse I have wondred often when I have heard of this dayly complaint, because I know that an Anabaptist doth not think it lawfull to be a Cutler, he thinks no sword ought to be made, because he conceives it unlawfull to use a sword. It is well known that the Anabaptists goe to Sea without any Ordnance in their ships, that they travaile without any sword by their side: But if there be any fighting Anabaptist in these days, I suppose the English Socinians have taught the English Anabaptists to deny those principles in practise, which they maintain in dispute. Who are so active in all Counsells of warre at Oxford, as men that are shrewdly suspected for Socinianisme? If they deny this truth, their letters which are dayly intercepted will testify to their faces that they are not true to their own principles. Yet I commend the Chaplaines for their Designe, they would fain seise upon mens goods without force or violence, and therefore they tell the people that they ought not now under the Gospell to fight for the defence of their goods; and if they could perswade the people to be Anabaptists in this point, then these Reverend Troopers and meek men of warre, might seise upon all the peoples goods, without force of Armes, and so be as true to their Racovian principles, as the Racovians themselves, they might robbe without weapons, a whole parish might be plundered by one Sermon as well as by two troopes, if the people were but throughly instructed in (or as we say, beaten to) this Conscientious slavery. All the spoile of a whole towne would lye no heavier upon the conscience of one of these Chaplaines, then a reare egge upon his stomack, for they are not ashamed to affirme that God hath not given his people any earthly goods or possessions under the Gospell, and therefore plundering is not robbing, they doe but take that from men which God never gave them Mr. Webberly in the third chapter of his Treatise, tells us that God hath not given his people any earthly possessions now under the new Testament, they must not regard earth but look after heaven; this is they say the Court-Divinity; but sure the Rationall Lords that have such vast possessions should not be much taken with these raptures; if they be, it were good for the Lords to turne Chaplaines or step into a Cloyster, and let their own Chaplaines be Lords in their roome. How the Court-Chaplaines will maintain this Doctrine, and not be as Anti-Monarchicall as the very Anabaptists, I professe I know not, they might have done well to have excepted the Crown-lands; They were wont to preach at the Court, that the Subjects have nothing of their own, but by this doctrine they will leave the King nothing of his owne; sure they mean to have all to themselves. They must say that our King lives under the new Testament, they will grant him to be a Christian, and therefore he must not regard earthly possessions, &c. The King may perceive by this, what good friends he hath at Court. Nor doe they stick to question the Authority as well as the possessions or Revenues of Kings. The Anabaptists as disobedient to a Parliament as to a King; any person or Court which hath power to fine or imprison, Uide Conrad. Heresb. de factione Monast. Theod. Strack. Hist. Anabapt. pag 56.is by them denyed to be a godly person or a Christian court. It was one of the Seditious lawes enacted by that lawlesse faction at Munster, Magistratibus ac Principibus nullus subjiciatur. The Socinians and Arminians think themselves as lawlesse. The *Si qui adeo tenera, aut sic à teneru imbutae conscientiae sinc ut credant Christian… nulli ne quidem Magistratum gerenti licere sanguinem fundere, aut capital…bus suppliciis in sontes animadvertere, Remonstiantes eos libenter tolerare paratisunt. Exam. Cens. cap. 12 pag. 141.Arminians say that they can willingly beare with one that conceives it unlawfull for a Magistrate to punish any Delinquent with capitall punishment, though he doe not embrace this opinion out of tendernesse of conscience, but only because he hath been trained up in it from his youth. You see the Arminians give faire quarter to the Papists and Socinians; if any man hath been nursed up in this opinion they will beare with him though his conscience be not tender. They excuse Socinus in the same Chapter, and say that many honest men were of this opinion before Socinus was born. The Arminians and Socinians make a King of clouts, and put a wooden or painted sword into his hand to affright children, for they say that he must not draw bloud, no not in a legall way, for capitall offences. The *Defensio contra injustam vim qu… sine potestate effundendi s…ngu…nem est, non est defensio, sed defensionis larva terrend…s pueris. Rem. ubi supra. Nam vox Gladii quemlibet defensionis modum, etiam quae sine sanguine fi…, significare potest. Ibid.Arminians foresaw this consequence, and are content to let it passe, they will not alter the confession of their faith to avoid this inconvenience. In the confession of our faith say they we use none but this generall expression, the power of the sword, and forbeare to mention any Accedit quod fie… non possit ut Infirmi isti in quorum gratiā confessi…lus…t Homonymtis magistratus, & justos magistratus tolerēt, cū expungant magistratū v…d…eantē justū (ex officio nomine D…capitali supplicto impiorum ex numer… Christia norum, & annumerent Infidelibus & Homic…dis. Isac. Iun. Exam. Apol. R…monstrant. cap. 12. p. 311.capitall punishment, because say they we doe not require all that embrace our confession to maintain that Magistrates have power to inflict capitall punishments: whereby it appears that they doe plainly equivocate even in the confession of their faith, or rather the declaration of their opinion. Non fidei nostrae confessionem, sed sententiae declarationem exhibemus, they use generall and slippery termes and teach all their Sectaries (the Socinians and Anabaptists need no teaching) how to slip their necks out of so wide and loose a collar. Reverend Iunius shewes that the Arminians teach their Sectaries to blot the name of any Prince or Magistrate out of the number of Christians and make him an Infidell, if he punish the greatest offenders with death in a legall way. Doe any Reformed Divines maintain this seditious tenent which will certainly ruine any State where it is generally received? Did Melanchthon, Bucer, Calvin, Beza, Bullinger, ever preach such doctrine? nay 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 Satan ejusmodi pestes illum in finem exctavit, ne scil. R…formatio orbis Christiani in doctrin… & 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 Conr…dus Heresbachtus principum Iulia Cliviae montium &c. Institutor & Consiliarius qu… notatu digna inter obsidendum occurrebant probe consignavit, utroque insuper principe ju bente retulit, teste Theod Strackeo.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 Docebat Muncerus falsum esse Christū satisfecisse pro no bis, quicquid tandē molles isti Scribae dicant. H Bullinger adversus Anabaptistas. lib. 1 p. 2.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 *Socini Defens Tract de ecclesia sub nomine Nicolaidu: Omnes qui Anabaptista vocantur qui in Polonia degunt,—Belgio, Italia & c—ideoque fraternitatem …m omnibus illis (se. Anabaptistis) inire satagun… (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 confession…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.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 Anno 1525. in Curia Tigurina. Cyprian and the Bishops of …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 A…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.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 Serv…tus vetus ille sacrae Triadis, id est omnis vere Deitatis hostis, adeoque mō s…rū—ne à fanaticis nostroum tē porum Sectis abhorrere videretur, Baptismum Infantium quoque horrendis mod…s flagellavit & abominabilem reddere conatus fuit. Strack Epist. Nuncupat.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 Reliquos Articulos Muncer… urgebant de Verbo Dei Subtili non Script…, de Vi…ionibus & Reve …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 Georg…o & tal…bus optim…s Sanctorum alienum loquutus. Abominandes omnes Anabaptistas superat blasphemus ille David Georgius. Bulling adversus Ana…ap. lib. 2. c. 14.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 Vide Consuram Professorum Leydensium in Confess. Remo… strantium, & Censur. Prafat. Remonstr. In Arca A…minianorum ut in Arca N…a omnium sp…ierum animalia, quamus is diverse utentia pabulo, conservantur—politic… stratagemate Libertinis omnibus, Anataptist… etiam professis, aditum prabent, ut utano sibt parent ad eos opprimendos, quos vident suis conatibus obstare. Cens. Pr…fat. Sect. 23 In Synodo sua non obstante Confessione sus Pad…baptismum non esse creditu necessartum statuunt, nec ministros (Anabapt.) e… nomine dimovenaos. Cens pag. 305 De coena Domini error et Pontif & Luth. rejictunt, non Anabaptistarum & Soci…ianorum. Censur. in cap 23. Confess. pag 310.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 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.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, which spring from a Licentious and prostituted Presse. Let us single out some that have lately studied this weighty controversy, and it may be it will appear that they who are said to write against the King have setled & established his lawfull Authority upon surer Sect. 2. See the Book entitled Scripture Reason, &c. The Text Rom. 13. doth secure a just ruling Prince from all resistance. pag …. 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.grounds and better principles then those very men who pretend to write for the King. Every man is now accounted an Anabaptist if he doe not maintain Monarchy to be Iure Divino; heare then what Dr. Ferne saith. We confesse that neither Monarchy, nor Aristocracy, or any other forme is Iure Divino. Nay he saith that that Power or sufficiency of Authority to govern which is the ordinance of God, is to be found not only in Monarchy, but in Aristocracy, Sect. 3. Moreover if we consider the qualification of this governing power, and the manner ofexecuting it even according to Monarchicall government. Dr. Ferne grants that it is the Invention of man, and hath not so much as Gods Permissive approbation till that qualification or Forme is orderly agreed upon by Men; in the selfe same Sec. Be pleased now to hear Mr. Burroughes: However Princes may be exasperated against Puritanicall Preachers (sai M. Burroughes) yet they are as much beholding to them as to any people in their kingdomes for bringing people out of conscience to obey Authority; You see here Mr. Burroughes his Sermon of the 1. of Hoasts. pag. 45.the people are pressed to obey the lawfull Authority 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. Magistr…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.of the King out of Conscience by such as are counted Puritanicall Preachers. In the answer to the observations printed at Oxford by his Majesties command, I find that Monarchy is not much younger then man himselfe—that Regall Power sprang first from Paternall, a Regall power belonged to the Paterfamilias, pag. 3. as if he meant onelyonly to conclude the subjection of the Kings children and family: the Patriarchs were Patres Patriae without a Metaphor, they begat their own Subjects. But how came divers families to be subjected to one King or common Father? why, reason (saith he) did direct the people to choose one common Father. p. 6. Monarchy then is grounded upon the peoples Reason, and yet quite 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.thorowout his book he talkes as if the people had no Reason, for he tells them that there may be reasonable motives why a people should consent to slavery, as the Turkes and French peasants have done: he teaches them how to perish with a great deale of discretion, or else how to be safe by the benefit of slavery. p. 10, 11. The Observatour saith that Regall dignity was erected to preserve the Commonalty; It was so, saith the Answerer, p. 8. and when Routs became Societies they placed an head over them to whom they paid the Tribute of Reverence for the benefit of Protection: What if the people be not, protected must they pay no tribute? God send his Majesty better Protectours then this Champion. Dr. Fern discourses just as wisely when he propounds Davids rewarding of false Ziba as a pattern to our King, he would perswade the King to trust Papists as false as Ziba to seise upon the estates of his good Subjects; and bestow their estates upon arrant Ziba's, men that abuse his Majesty and seek their own ends, & when the innocency of the Subject and treachery of these Ziba's, Papists or Pickthankes is discovered, yet the King must not reverse his sentence pronounced in favour of the Papists though to the ruine of good Subjects and their posterity, all this Divinity is closely involved by this conscientious Doctour, in the 7. Section. How farre the Divines of this time differ from the doctrine of Papists is clearly shewen by Mr. Mr. Burroughes Sermon of the …. 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 foreign est foreignBurroughes, Mr. Bridge, and therefore it is strange the Papists should be counted the better Subjects. Mr. Burroughes doth acknowledge the Kings Supremacy, The King (saith he) is Supreme but not Absolute, because his Authority is limited both by the Law of God and of the Land. For we may and ought (saith Doctour Ferne) to deny obedience to such commands of the Prince as are unlawfull by the Law of God, yea by the established lawes of the Land; for in these we have his will and consent given upon goood advice, and to obey him against the lawes, were to obey him against himselfe, his suddain will against his deliberate will, Sect. 1. For instance, it is the Kings deliberate wil that this Parliament shall not be dissolved, or any forces levyed without consent of both houses of Parliament, as appeares by two severall Acts made this Parliament. If then any take up armes either without consent of Parliament, or on purpose to dissolve this present Parliament, they doe certainly take up armes against the King himselfe, (as Dr. Ferne says) because against the deliberate will of the King. If any Commissions then should be issued out in the Kings name to any persons to encourage them to take up Armes without the consent of the Parliament, or against the Parliament, such Commissions must be interpreted to proceed from the Kings suddaine will, which is not to be obeyed, saith Dr. Ferne, against the Kings Deliberate Will. They are not the Kings friends who advise him to send forth any Illegallcommands.

There is another answer to Dr. Ferne intitled a 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.fuller answer, in which there is much Law and Logick (viz that in a Mixt Monarchy there is a Coordinate Supremacy, and Coordinata invicem supplent) and a great many things which the common people understand not. This Respondent saith (as Dr. Fern doth) that Monarchy is not Gods ordinance, but then he tells the people their duty in plaine English, namely, that it is Gods ordinance that men should submit without Resistance, to that kind of government which they have by consent established, and therefore they must submit to this Coordinate Supremacy, though it be the Ordinance of man for the Lords sake, as Saint Peter saith. pag. 17. Here is Submission out of Conscience for the Lords sake, to all Legall Supremacy; what can be desired more, unlesse they would make the King an Absolute Monarch? (and so give him an absolute Supremacy) which the King himselfe doth utterly disclaime in his answer to the 19. Propositions.

The zealous Divines of this very time doe abhorre the seditious practises and opinions of all Anabaptists, who because the Church had not Christian Kings at first, cry out with open mouth aQuemadmodum 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.that the Church cannot be safe if there be any King or Magistrate in the Church; nay they adde that if a King turn Christian he must cease to be a King, because Christianity it selfe is repugnant to Magistracy, and no bVide Bulling lib. 5. cap. 2. cap. 2. Magistratum non posse neque debere curare res religionis.Magistrate ought to look after any thing that concernes Religion. They maintain that Christians ought not to have any Judiciall tryalls before Magistrates, that no Christians ought to punish offendors with death or imprisonment, but with Excommunication only. They would not have Heretikes punished by the Magistrate, cVide 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.but every man should be left to his liberty to beleeve what he thinks fit, just as the Arminians and Socinians dreame. I would Kings and Princes did seriously consider that the dNulla 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 jus us concedat necesse est. Exam. Cens. cap. 24. pag. 259.Arminians have taught Heretikes to rebell against any Prince or Magistrate who goes about to inflict punishment upon them in a legall way; for, say they, if the Magistrate goes about to punish an Heretike because he thinks the Heretike in an errour, the Heretikes may all joyne together and rise up in armes against the Magistrate because they conceive the Magistrate to be in an errour; for the Heretikes have as much power to kill the Magistrate, as the Magistrate hath to execute such seditious Heretikes, Par omnium in omnes jus est, is not that pure Anabaptisme in the highest? Nay they adde Lex ista de Apost… tis à Christianisnio non agi… nedum de Apostatis ad Iudaismum, & c—Religionem Suam liber am Christus esse voluit; qui ab ea deficiant, suo periculo & damno deficiunt. Ex Censur… cap. 24. p. 264.farther, that though the Heretikes be seditious, Reipub. Turbones, if they be Apostates, if they turne Iewes and blaspheme Christ, yet they would not have them punished by the Magistrates: these Arminian, Socinian, Anabaptisticall errours are justly abhorred by the Divines of this very time. There is at this very day a great talke of Tubbe-Preachers; if there be any such, the Arminians and Socinians must defend them as long as they keep in private, but if they preach false doctrine Tub-preachers.publikely, then indeed the Arminians would have them grievously punished, the Magistrate may if it be needfull (say they) make a whippe of Cords and drive them out Nihil tamen ali…d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertinē tibus 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 Magistras us 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.of the Temple, as our Saviour did the Hucksters: Thus they abuse our Saviour and the Magistrate both in a breath, they will not allow the Magistrate to doe any more. They doe not think it necessary that Ministers should expect a Mission in the first constituting of a Church, for then there can be no order, for order is not yet begun, nor must Ministers expect a Mission when a Church is to be reformed, for then they say all order is quite fallen to the ground, and therefore the Word may be lawfully preached by them that are not sent, so the Arminians (Exam. Cens. cap. 21. pag. 228.) state the point. You see if there be any Tubbe-preachers, now our Church is but Reforming, they doe punctually observe the Arminians grave instructions. The Arminians allow a liberty of Prophecying, if any man shall perswade himselfe that he hath received some spirituall interpretations of the Word by the inspiration, suggestion, assistance of the holy Ghost, and any Magistrate shall imprison this man, because the interpretation is contrary to the Spirit of the Reformed Divines, the Magistrate doth imprison the spirit and quench the spirit, and the Church of Rome may as well emprison any Protestant because he brings an interpretation contrary to the Spirit of their Church, which is as the Papists conceive infallibly guided by the Spirit. Here'snothing but Qui sibi persuadet, a strong perswasion required to beare out this Enthysiast, though he seemes to the Reformed Divines to preach nothing but his own brain-sick fancies, nay phrensies, Sed hoc ipsum est Spiritum extinguere, authoritatem sibi arrogare, Spiritum qui cum Spiritu nostro (by our Spirit they meane the Spirit which enlightens the Reformed Divines) non convenit, pro insanâ & corrupta mente, libidine contendendi, adeo que mali spiritus suggestione, censendi, eo que nomine vi armata eum opprimendi—Colloca teipsum coram tribunali Pontificio, Reformationem dogmatum, & Articulorum variorum urgentem & orantem ne spiritum tuum quem divinum esse credis extinguat; quid respondebis si tibi reponat verba tua, an spiritus est quod cui que insana & corrupta mens, contendendi libido, adeo que 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?malus spiritus suggerit? Exam. Cens. cap. 24. pag. 276. Unlesse we have that infallible Spirit which the Apostles had to discern spirits, the Arminians tell us we must allow men liberty to prophesy contrary to the Spirit of the Reformed Doctours, or else our censure of these Enthysiasts will bee doubtfull, uncertain. Finally (for I am weary of this subject) they will admit Anabaptists to be true and lawfull Pastours of Christ. cap. 23. Exam. Cens. de Baptismo. pag. 248. in fine. Sure this is liberty enough, the Socinians need not desire more, the Arminians and Socinians then must patronize these Tubbe-preachers.

In the next place there is a complaint of Brownists, to which complaint I shall answer briefly, and yet fully.

First, they are to be blamed who gave the first occasion Brownists.of this Rent: I know between 40. and 50. yeares agoe, there were some followers of Browne, but in the latter end of King James his reigne, the number of Brownists properly so called was much decreased, and it was a rare thing to meet with a Brownist; but when Bishop Land began to sit at stern, (and so he did a while even in Arch-Bishop Abbot his time) then the number of Brownists began to encrease; the reason was, because ceremonies began to be urged upon the conscience with so much earnestnesse as if they had been necessary to salvation: and about 6. or 7. yeares since when 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.the Arch-Bishop was in his ruffe, and his Priests began to surrogate it, preaching for doctrines the commandements of men, and consequently worshipping God in vaine, Math. 15. 9. men of tender consciences (and those no weake ones neither) began to feare, that they should transgresse the Commandements of God, by observing Traditions, Math. 15. 3. and conceived it vain, to joyne with them in worship, who worshipped God in vain.

Many were prevailed with by this reason, but there were some of a moderate temper, who if they might have the liberty of their conscience, and not be forced to the use of any Ceremonies, would, and did, communicate even in Parish-Churches: But the Archbishop of Canterbury began to lay on greater burdens; Crucifixes must be set up at the East-end, that was too plain; next, the Communion-Table, to colour the Design, or, at least, to add varnish to it, must be advanced into an Altar, & men must by a Tacit consent, (as we were informed at the Visitation of Merton College) expressesome outward reverence, by bowing towards the East, the Altar, the Crucifixe, choose which you please, all if you will; but in no case must we be commanded to bow, & yet we must be censured as disobedient, if we refuse to bow. This was interpreted by Rationall men an asking of our consent to bring in Popery: It was now high time to make Protestations that we would neither bow to East, nor Hoast, nor Altar, for if we held our peace we knew not what might come by Tacite consent. We were sure that our actions would speak aloud, and how tacite soever our consent was, it would be known to God & our conscience. I will not take this faire Hint to tunne into a long story of what censures were passed upon my self or others, for our Protestation against this superstitious Innovation, but sure I am that by degrees there were so many Innovations both in point of Doctrine, and externall worship, that the Papists themselves thought those of greatest worth, learning and Authority in England, knew not well what Religion to be of, or where to fasten. The Jesuite who wrote the directions to N. N. which Mr. Chillingworth endeavours to answer, See Mr. Chilling. preface, Sect. 20.began to triumph in our complyances with Rome. Heark what he saith. Protestantisme waxeth weary of it selfe, the Professours of it, they especially of greatest worth, learning and Authority, love temper and Moderation, and are at this time more unresolved where to fasten, then at the infancy of their Church. Their Churches begin to look with a new face, their walls to speak a new language, their Doctrines to be altered in many things, &c. Mr. Chillingworth is so vaine as to call this painting of Churches the Beauty of Holinesse, Sect. 22. But to proceed, If the guides of the Church would not endure so much as a Nominall Inconformity with Rome, if they and their Adherents looked so like, and preached so like them, that the Papists themselves took them for Romane Catholiques; no marvaile if the poore people cryed out that England was turned Babylon, and began to separate; for that is Hookers Ecclesiast. Polit l. 5 sect. 65.very observable which Judicious Hooker delivers in his Ecclesiasticall Politie. The people (saith he) are not accustomed to trouble their wits with nice and subtile differences in the exercises 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.of Religion—and (saith he) in actions of this kinde, (hee speakes of adoration of the Crosse, it may well be applyed to adoration towards the East, hoast, altar, Crucifixe) we are more to respect what the greatest part of men is commonly prone to conceive, then what some few mens wits may devise in construction of their owne particular meanings. They then are to be blamed who invented a few cogging distinctions to juggle with God and their conscience, and thought to salve up all with some curious subtilties which the people understood not. If they that should be lights of the Church gave no better light then an Ignis fatuns, which doth seduce them into bogges and ditches, if they puzzeld the people and gave them good cause to doubt whether it was safe to communicate or no, must the people communicate when they are perplexed with such doubts that they cannot communicate in faith? He that doubts is damned if he eat, Rom. 14. 23. The poore people could not be resolved, and durst not be damned; sure the Archbishop was rather Schismaticall, 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. ins 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.in imposing such burthens upon tender Communicants, then the people in separating from externall Communion. Let Mr. Chillingworth be Judge, sure he is no Brownist; Neither is it alwayes of necessity Schismaticall to separate from the externall Communion of a Church, though wanting nothing necessary. For if this Church supposed to want nothing necessary, require me to professe against my conscience, that I beleeve some error, though never so small and innocent, which I doe not beleeve, and will not allow me her Communion, but upon this condition; In this case the Church for requiring this Condition is Schismaticall, and not I for s…parating from the Church.

Secondly, all Separatists are not Brownists; it is evident from this very place of Mr. Chillingworth; for a man may have just cause to separate from the externall aNor can you say that Israel from the t…me of Separation was not a Church. See the Archb. of Cant. Relat. pag. 149.Communion of a Church, though he think that there are all things necessary to salvation in that Church. But no Brownist doth conceive that there are all things necessary to salvation in any of our Parish Churches. They deny that there is any true Church or Ministers of God to bee found in any Parish of England; or that all the Parishes taken collectively can make one Church of God; they say our Congregations and Ministers are limbs of bSee 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.Antichrist, Babylonians, Idolaters; this Doctrine I have ever preached against, (I preached against it even at Westminster, where they say there are so many Brownists) and resolve to preach against it still.

3. There are some reverend and learned Ministers in this Kingdome, who are commonly called the Independent Ministers, and these are all put downe for Brownists, if not Anabaptists, in the Oxford Catalogue, though the Arminians 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.have no reason to censure any that goe from a Congregation that is lesse pure, to one that is more pure. I will therefore briefely shew that these Ministers are neither Anabaptists nor Brownists. They will not say the Magistrate is an Head of the Church, but they say that Every Christian Magistrate is an Head in the Church, which no Anabaptist will say. They say that the Prelates doe not hold from the Head, as all Officers of the Church should doe, Ephes. 4. 15, 16. and yet they acknowledge that it is possible for a Prelate, and the Diocese under him to hold the Head, as the phrase is, Colos. 2. 19. and this no Anabaptist or Brownist will acknowledge. They will communicate even in a Parish-assembly, where the Minister and people generally desire and labour by all lawfull meanes to procure a Reformation. They protest against Brownisme, as a *See Mr. Thomas Goodwin his Fast Sermon preached at Westminster.bitter error, and full of cruelty; what can be desired more, to cleare them from being Brownists or Anabaptists? I heard the same man preach since with much fervency and earnestnesse of spirit against the Brownists for this their error, and among other inconveniencies which arise therefrom, hee mentioned this, that upon the same ground and reason for which they chiefely make the Churches in England no true Churches, nor the Ministers thereof, true Ministers, they must make all those in Scotland, France, and other Reformed Churches, (whom yet they seeme to acknowledge) to be no true Churches; and so no true Churches to have beene in Europe since the Reformation but themselves, which were a horrid opinion to enter into a mans heart.

4. Brownists doe not, that ever I could learne, differ from Protestants, concerning Civill government, and therfore 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.I doe not know why men should cry out, that Brownists are greater enemies to the State then Papists themselves: We have not yet forgot the Powder-treason, and we doe still groane under the Irish Rebellion.

5. If the Brownists be as bad as the Donatists of old, if they conceive that there is no true Church but in parte Brownistarum, as they conceived there was none but in parte Donati: if they should deny the Catholique Church (which they do not) and refuse to Communicate with any of the Reformed Churches, or with any Independent Congregation, because they will not communicate with any who are ready to embrace communion with any Parish Church, let their errour, schisme, pride, uncharitablenesse, cruelty, and bitternesse be aggravated to the highest, yet the Papists have no reason to complaine of them; for Papists deny the Catholike Church as directly as the Brownists can be thought to doe, they confine it to their owne party; the Socinians and Arminians may hold their peace for shame, for they both tell us, that it is possible that Christ may have no Church at all, neither in this part nor that, hee may bee an Head without a Body, an Husband without a Spouse, a King without Subjects, as hath beene shewen above, pag. 49. The Socinians say that there is not as yet any triumphant Church above, nor is it necessary there should bee any militant Church here below. It was no errour in the Donatists that 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 Baptis. contra Donat. lib. 1. c. 10, 11. Dr. Potter doth confesse this truth. Sect. 4. p. 107, 108, 109. the first edition.they held it possible that the Church might bee contracted from a larger extent to a lesser, (as Mr. Chillingworth observes) but their error was that they held it done de Facto, when they had no just ground or reason to doe so; chap. 3. p. 162. But the Author of the Tract concerning Schisme doth quite outleape Mr. Chillingworth. It is (saith he) a thing indifferent, the Church may be in any number more or lesse, it may be in any place, Countrey or Nation, it may be in all, and for ought I know it may be in none, pag. 7. Sure the Brownist is more moderate, he saith there must be a Church.

6. But the great quarrell with the Brownist is, that hee would have the Common-prayer Booke taken away; To which I answer in a word, that they are not all Brownists who desire to have that Law abrogated, by which the Common-prayer Booke is established; Mr. Chillingworth desires that there might be this triall made betweene us and the Papists, That there might be some Forme of Worshipping God propounded which is wholly taken out of the Scripture; and herein saith he to the Papists, if we refuse to joyne with you, then, and not till then, may you justly say we have utterly and absolutely abandoned your Communion. Answer to the Preface. Sect. 23. May not some that are not Brownists say the same to us, we keepe our distance from you, meerely because your Forme of worshipping God is not taken wholly out of Scripture, though for the present then wee joyne not with you, yet doe not say (till that be done) that wee doe utterly and absolutely abandon your Communion. The Author of the Tract of Schisme would have such a Forme of service, as Donatists, Arians, Papists, all that call themselves Christians, might joyne in; p 9, 10. You see he dislikes the Commonprayer Booke, and sure dislikes the best part of it, the Creeds, he is farre worse then a Brownist. Be pleased to observe that Liturgies were first composed to expell Socinianisme, and 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.now this Author would have a Liturgie composed to let in Arianisme, or at least to humour the Arians, and sooth them up in their Heresie, as if the Articles of our Creed were but private fancies, and it concerned us more to please Hereticks, then preserve our Creed. But there is a learned man of a more moderate opinion, and sounder judgement then either of the former, though they bee both very learned men, it is Dr. Featley, be pleased to heare him speake. There is nothing (saith he) in the Protestant Liturgie or Service which the Romanists do, or by their owne Rules can except at; The Confession, forme of Absolution, Prayers, Hymnes, Collects, &c. are either such as the Papists themselves use, or at least such as they dislike not; in his Annotations on Vertumnus Romanus, p. 16, 17. Now this is the very reason the Papists bragge so much, and why some that are not Brownists take offence at our Liturgy. And this learned Doctor tels us, that all who love the truth in sincerity, should with bended knees humbly desire that his Majesty, and the high Court of Parliament, would make some more certaine distinctive signe betweene Papists and Protestants, then monthly comming to Church, and taking the oathes of Allegiance and Supremacy. Now how this present Liturgy which the Papists like so well, can make any such distinction, let the prudent judge. I intend not to run out into the large question, about the necessity or Antiquity of Liturgies; but let men that are so violent in this point consider;

1. How corrupt those Liturgies are which are voted for ancient. 2. How much Bishop Hall is forced to grant, when this question was agitated betweene him and the Smectymn…ans. 3. To passe by what is said about the lawfulnesse of a Set-forme, let them consider what Arguments are produced against the Imposition of a Set-forme. 4. If it were granted that a Set-forme may be imposed, yet those many cartloads of Arguments which are produced against this Setforme are considerable. 5. It is confessed, that a Minister should be able to pray as well as preach, and should give and even devote himselfe to prayer, he should meditate and study how to pray. 6. It is granted on all sides that wee ought to pray according to the occasion, and how we should foresee all the wants and straits of a Church, and compose a Set-forme for them before-hand, it concernes them to declare. When K. Iames was to advise Prince Henry how to pray, hee did not thinke it sufficient to leave him to the Church-Liturgy, or to any prayers composed by man; the onelyonly Rule of Prayer, saith he, is the Lords Prayer: he advised him to study the Psalmes of David, because they being composed by a King, hee might collect prayers out of them most sutable to his wants, and so he should be enabled to pray according to the occasion; he disswaded him from following the common ignorant sort, that prayes nothing but out of bookes, for that would breed an uncouth coldnesse in him towards God: hee bids him take heed that hee be not over-homely in his expressions, for that would breed a contempt of God: nay he counsels him farther, to pray as his heart moves him, pro re natâ, Reade his foreign, pag 151. 152. Let these things be well weighed and considered, and then our fierce men will not terme every man a Brownist, who desires to have that Law abrogated by which this Common Prayer booke is established and enjoyned. I need not adde what the Arminians and Socinians think of Liturgies, onelyonly observe, that though the Arminians beyond Sea were prevailed with to write something for the Archbishops, Bishops, Archdeacons, &c. in England yet they write but faintly, Exam. Censurae. cap. 21. and they could not be prevailed with to write a word in defence of our Liturgy, they will not admit, no not of the most received Creeds; there is (they Quare nil dubitamus profiteri Athanasium limitem jur… huj us pratergressum esse, quando Symbolo suo super…am istam pr… sationē prascripsit.say) too much majesty in them, they call the Preface to Athanasius his Creed, Whosoever will be saved must hold, &c. a proud Preface, for this is (say they) to give divine Authority to humane Formes, and into the assembly of such bold men let not our soule ever enter: you see what they think of humane Formes. Exam. Censurae Praef. pag. 6. 7. and lastly, the Brownists had beene in the right if the Archbishop of Canterbury could have compassed his Designe, for his project was to root out all that would not comply, which if he had effected, he had made good the Brownists opinion for them, for then there would have beene no true Church of God in England indeed; not a true governing Church, for his government would have beene tyranicall, not a true practising Church, the practises of his Grace and his adherents are sufficiently knowne: nor a true teaching Church, as shall evidently be demonstrated in the next Chapter.