The Rise Growth and Danger of Socinianism, Chapter 6
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 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.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 foreign 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 Mr. Chillingworth… 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.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 The answer to the Preface p. 19.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 In the same Freface. The second Preface. p. 19.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 *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.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 Cap. 2 pag 64.Authority there was never any doubt made in the Church: hee cannot in reason beleeve the *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.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, 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. foreign.
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 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.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 This is the Protestant Religion which the Papists fight for, in thes fighting dayes.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, 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.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 Mr. Wethereld his Sermon at Saint Maries.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 foreign 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 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.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 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.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 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.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 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 cuestion, 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 Dr Potter 2 edit. sect. 3. pag. 68.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 *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. 13corrupted. 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 C…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 *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.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 'tis safest 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.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 conc…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 consider that Samosatenus p. 10. l. 20. dele [they] p. 27. l. 7. r. but the cause of the quarrell is that the Churches p. 28. l. penult. r. without the word. p. 33. l. ult. r. let them read my answer to Mr. webberley. p. 37. l. 7. dele therefore. p. 38. l. 10. r. ist is quos ignorare.
End of the text · Francis Cheynell, The Rise Growth and Danger of Socinianism (1643)