CHAP. I. Of Socinianisme.

SOcinians take their name from one Fanstus Socinus, an Italian Apo­stata, that is, vpon the matter, an Atheist. For they are strangers to that wise and gallant Nation, who ima­gine, they can by of any Religion, if they will not be Catholicks. The maine and capitall doctrine of perfect Socinians, is, rather Negatiue, and destructiue of all Faith and Religion, then positiue or Affirnsatiue of any [Page 7]one. The Summe of all is this. No­thing ought, or can be certainly be­lieued, further then it may be proued by euidence of naturall reason, into which they resolue all ChristianIrenaeus Philalethes lib. cui titu­lus: Disqui­sitio breuis &c. S. Aug. Do vtil. Cred. cap. 1. Nostī enim Hono­rate, non aliam ob causam nos in tales ho­mines (Ma­nichaeos) incidisse, nisi quod se di­cebant terri­bili autho­ritate sepa­rata, mira ac simplici ratione cos qui se audire vellent in­troducturos ad Deum, & errore omni liberaturos. Faith. Out of this vniuersall ground, they doe, and must (if they will speake as they thinke, and thinke according to their owne principles) reiect all in­fallible, supernaturall, infused Faith, which they reduce to meere humane knowledge, or opinion. And this the An­swerer, as I am told, professes, and endeauours to proue. They must then affirme, that Faith is not donum Dei, an especiall gift of God; but only the common light of Reason, or habits acquired by a mans owne abilitie and industrie. Diuine Faith being exclu­ded, the other two Theologicall in­fused vertues, Hope, and Charitie, cannot subsiste. All infused Reuelati­ons, and Prophecies; all Illuminati­ons, and Inspirations of the Holy Ghost; all preuenient, concomitant, subsequent, and, in a word, all kind of whatsoeuer supernaturall Grace, is de­rided by this gracelesse Sect.

And as they denie all supernaturall Faith, so doe they laugh at the beliefe of all obiects, that are beyond the sphere of naturall discourse. And ther­fore they vtterly denieIoan. Volkelius de vera Religione lib. 5. c. 9.10.11.12.13. the most Blessed Trinity, the Incarnation of the Sonne of God, the Godhead of our deare Sauiour Christ, his satisfaction for the sinnes of men, and hisIdem. ibid. c. 20.22. merit (and to proue this, they bring the same arguments, which Protestants were wont to vrge against the merits of iust men, and works of supereroga­tion) the Diuinitie of theId. v­bi supra. cap. 14. Holy Ghost, and OriginallId. i­bid. cap. 15. sinne. Eter­nall supernaturall Felicitie in Heauen for the Iust, and endlesse punishment in Hell for the wicked, they all must, according to their Principles, & some of them doe roundly denie. And they cannot place their last Happines in any thing, except some such poore imaginarie good, as old Pagan Philo­sophers dreamed of, but could neuer attaine, nor so much as agree among themselues, wherin it consisted.

They denie the Resurrection of our Bodies, and teach, that our Soule is to [Page 9]be ioyned with a Celestiall or spiri­tuall substance, of a nature essentially different from these our earthlie bo­dies; and that our Blessed Sauiour in Heauen, hath such a CelestiallVol­kel. l. 3. c. 35. Bodie.

That the world was created in time, by the free decree of God, & not from Eternitie, by a necssarie emanation from him, they belieue no more, then can be proued by euidence of naturall demonstration. And I know some of them hold, directly against holie Scrip­ture, that it was from all eternitie, by such a necessarie resultancie, as that.

They make small reckoning of Sa­craments, as being, according to them, neither signes, nor seales, nor causes of of grace; which grace, they hold to be a meere fiction. Yea they teach, that it is an abuse of the word Sacrament, to apply it toVol­kel. l. 4. cap. 22. holy rites. And as for the Eucharist in particular, one of their ring leaders teacheth, that it is noIbid. Sacrament; that for the matter there­of, if one cannot drinke wine, hee may vseIbid. water, without changing the substance of the Lord's Supper (as he [Page 10]speakes) and that it may be admini­stred by LayIbid. Persons; and recea­ued euen by such, as are notLib. 6. cap. 14. Bapti­zed.

The same prime Socinian denies Bap­tisme to be a Sacrament, and teacheth, that all are not obliged to receaue it, but that some may be enrolled amongst the number of Christians, without it; that the Church may either leaue it off, or at least can compell none to re­ceaue it; and, in a word, that it is a a thing but adiaphorous, or indiffe­rent; with other wickedVide Volkel. lib. cap. 6. c. 14. per. totum. absurdi­ties, which I let passe.

Concerning holie Scripture; to such persons, as they hold not fit to be intirely trusted by them, they will acknowledge them all; before other more confident friends, they reiect diuers parts of holy Scripture, recea­ued euen in the Protestant Church of England; and with men, who are fully acquainted with their Principles, they must hold, not any one Book, Chapter, or line of the whole Old and New Testament, to be the word of God, or written by the infallible assistance in­spiration, [Page 11]and direction of his holy Spirit. For naturall reason, which with them is the sole Rule of Faith, & Iudge of all Controuersies, cannot possibly demonstrate these things. They may belieue by a kind of Humane Faith, that the Books of holy Scripture were written by such particular men (as they belieue the Workes of Plato, Tullie, Linie, to be theirs) but that those men were endued with an vniuer­sall infallibilitie, euen in writing Scrip­ture, they neither doe, nor can affirme, but rather reach theVolk. l. 5. c. 5. contrarie.

Neither yet doth their impietie stay here, but one of them daresIo. Crellius lib. de Deo, & Attri­butis eius c. 24. affirme, that God could not know from Eter­nitie futura contingentia, such things, as doe proceede from Free-Will, and election; which is in effect, to take away all infallible predictions pro­phecies of voluntarie free actions. And out of this grosse errour, some o­ther more open Socinian, will proceed to the deniall of God himselfe. For how can God be, and be God, ans yet be ignorant of any thing, that is possible, past, present, or to come?

If you aske these men, what they meane by the true Church; they must answer, that there is no other true Church, but all Mankinde, as it agrees in the light of naturall reason; and that there is no other authoritie, to which a man is obliged to submit.

If againe you inquire, in what He­resie doth indeed consiste; they replie, that it consistes only in opposing the dictamen, or iudgement of a man's owne reason. They might as well say in plaine termes: There is no such thing, as Christians are wont to call Heresie. For it is impossible, that a man iudge contrarie to that, which he iudgeth. Intellectus non est hypocrita. Our vnderstanding cannot play the hypocrite with it self. A man's hands, lookes, words, or writing may belie his thoughts, and make him deserue the name of dissembler, falsifier, hy­pocrite. But it implies a manifest con­tradiction, that our internall thoughts should tell vs, at the same time, that a thing is both so, and not so; and there­fore, according to their large defini­tion, there can be no Heresie at all. [Page 13]And their assertions tending to pra­ctice, are agreable to this their specula­tion. For they teach, that no man ought now to be punished, either spiritually byIren. Philalethes lib. cui titu­lus: Disser­tatio de Pace Fcclesia. Excommunication, orVol­kel. lib. 6. cap. 15. tem­porally, with the losse of goods, im­prisonment, or death, as long as he followes the dictamen of his owne Conscience; though otherwise he denie Articles belieued by all good Christians; as for example, concerning the most Blessed. Trinity, the Diuinity, of Christ our Lord, Originall sinne &c.

But why doe I specifie particulars, which would be infinite? For what­soeuer our Sauiour Christ, his holy Apostles, the Catholicke Church, Councels, Fathers, Doctours, Diuines, Christians, propose to be belieued a­boue humane reason, or with a super­naturall infallible assent, is, to these men, no other then a fiction, an impo­sture, an impossibilitie. Diuinity, with them, can be nothing but Philosophie. Reason alone is Faith; Sanctitie con­sistes only in Moralitie. Plato, or Ari­stotle, or any other, must be as soone belieued, as the testimonie of our deare [Page 14]Sauiour; vnles he proue what he saith, by better reason, thē other do,Si autem Christo eti­am creden­dum negant, nili indubi­tata ratio reddita sue­rit, Christi­ani non sunt. Nam id ad­uersus nos Pagani qui­dam dicunt, stultè qui­dem, sed non sibi aduersi, nec repug­nantes. Hos vero quis se­ratad Chri­stum se per­tinere prosi­teri, qui nisi apertissimam rationem stultis de Deo protu­lerint, nihil credendum esse conten­dunt? S. Aug. De vtil. Cred. cap. 14 What Christian can heare these infidelities, without detestation? What Church can tolerate them, and yet pretend zeale in Religion? Neuertheles, this vngodlie sect spreades it selfe, being cunningly obtruded by some (and by the Answerer in particular) & greedi­ly swallowed by many, and duly pu­nished by none; although I ought not to dissemble, but doe gladly ac­knowledge, and deseruedly publish in this occasion, for a patterne to o­ther in this Realme, the care of the chiefest Prelare in England, in pro­hibiting the sale of Bookes tending to Socinianisme. Let men in the meane time speake their pleasure, against the vigilancie of Prolats in Catholicke Countries; against the seueritie of Ec­clesiasticall Canons; against forbid­ding to reade pernicious bookes; a­gainst the Index Expurgatorius, and against the holie Office of Inquisition in Italie, and some other places. Sure I am, through want of such hole some meanes Heresies, Infidelities, and Athe­ismes, [Page 15]are hatched, & receaue growth; and innumerable soules eternally pe­rish. And because the Reader may well remaine in wonder, how so very ab­surd errours, can possibly finde enter­tainement among Christians: it will not by impertinent, though besides my first intention, to set downe some reasons thereof, as they now present themselues to my minde. And they may serue for the argument of the ensuing Chapter.

CHAP. II. Some reasons, why so many embrace Socinianisme.

TO omit, that this Heresie giue full scope to euerie man's vnder­standing, to belieue, as his fancie shall dictate, and for his will, to sinne with­out feare of eternall punishment (yea and not to belieue, that there is a God, if some licentious impe can obiect against the Diuine Exi­stence, Prouidence, Iustiee, Mercie, Wisdome, or other Artributes an [Page 16]argument, which he cannot solue, and maister the wit of whatsoeuer Atheist) I will, for the present, touch only foure reasons, drawne: first, from the doctrine of Protestants; secondly, from the practise of the Church of England, ioyned with the disposition of Socini­ans; thirdly, from the personall quali­tie of Protestant Diuines; fourthly, from some circumstances of persons, time, and place.

First then, I say, that the verie Do­ctrine of Protestants if it be followed closely, and with coherence to itself, must of necessitie induce Socinianisme. S. Aug. De vtil. Cred. c. 16. Sola est authoritas quae commo­uet stultos vt ad sapi­entiam fe­stinent. Quandiu in­telligere syncera non possamus, authoritate quidem de­cipi miserum est: sed certè miserius non moueri. Si enim Dei prouidentis non praelid [...] rebus huma­nis, nibil est de religione satagendum. Sin vero & species re­rum omni­um, quam profecto est aliquo veris­simae pul­chritudinis fonte manatire creden­dum est; & interiori nescio quae conscientiae Deum quae­rendum, Deoque ser­uiendum, meliores quosque animos qua­si publicè priuatimque hoteatur: non est de­sperandum ab codem ipso Deo au­thoritatem aliquam constitutam. qua velut gradu certo innitentes, attollamur in Deum. This I say confidently, and euidently proue, by instancing in one errour, which may well be tearmed the Capi­tall, and mother Heresie, from which, all other must follow at ease; I meane, their heresie in affirming, that the per­petually visible Church of Christ, des­cended by a neuer interrupted suces­sion from our Sauiour, to this day, is not infallible in all that it proposeth to be belieued, as reuealed truths.

For if the infallibilitie of such a pu­blicke Authoritie be once impeached; [Page 17]what remaines, but that euerie man is giuen ouer to his owne wit, and dis­course? And talke not here, of holy Scripture. For if the true Church may erte, in defining, what Scriptures be Canonicall; or in deliuering the sense and meaning thereof; we are still de­uolued, either vpon the prinate spirit (a foolerie now exploded out of Eng­land, which finally leauing euery man to his owne conceits, ends in So­cinianisme) orels vpon naturall wit, and iudgement, for examining and determining, what Scriptures con­taine true or false doctrine, and in that respect, ought to bee receaued, or reiected. And indeed, take away the authority of Gods Church, no man can bee assured, that any one Booke, or parcell of Scripture, was written by diuine inspiration; or that all the contents, are infallibly true; which are the direct errours of Soci­nians. If it were but for this reason alone, no man, who regardes the eternall saluation of his soule, would liue or dye in Protestancie, from which, so vaste absurdities, as these of the So­cinians [Page 18]must ineuitably follow. And it ought to be an vnspeakable comfort to all vs Catholicks, while we con­sider, that none can denie the infalli­ble authoritie of our Church, but ioyntly he must be left to his owne wit, and waies; and must abandon all infused Faith, and true Religion, if he doe but vnderstand himselfe aright.

The second reason, drawne from the proceeding of the Church of En­gland, I vnderstand to be, that their ayme and industrie, tendes only to procure an exteriour conformitie to the Lawes of the Realme. In so much, that, if a Catholicke, for example, would resort to their Church Seruice, and Sermons; take Oath of Suprema­cie; receaue their Communion, and abiure the Catholicke Faith, though withall he protest to doe it only for feare, and against his Conscience; yea and that he dislikes their Seruice, Ser­mons, Faith, and Communion. In this case, they are, and must be satis­fied with the forced actions of such a miserable man, though euen his owne [Page 19]toung beare witnesses, that all is donne against his conscience. And what is this, but to neglect the Soule, vpon condition, to receaue some kinde of violent tribute from the Bodie? This then being the spirit of the Eng­lish Church, on the one side; and Socini­ans, on the other, making no scruple (with what honestie, I leaue to be con­sidered) to sorte themselues, for the exteriour, with what Religion soe­uer; no wonder, if by this meanes, they haue a large scope, to instill their Doctrine; and yet walke with as much freedome, as any Protestant can doe.

The third reason, taken from the qualitie of Protestant Diuines is this Socinians destroying all supernaturall beliefe, or infallible assent, to any Ob­iect, surpassing the reach of Humane Reason, haue as manie, and as strong obiections readie at hand, against the Articles of our Faith, as the weake vnderstanding of man doth finde dif­ficulties, in the knowledge of Di­uines things. Now, the learning of Protestant Diuines, consisting [Page 20]onely in some superficiall talent of Preaching, languages, or elocution, & not in any deep knowledge of Phi­losophie, especially of Metaphisicke, and much lesse of that most solide, profita­ble, subtile, and succinct method, which wee call Schoole Diuinitie; when they come to be pressed by Socinians, are vn­able to satisfie their doubts, but either are caught themselues, as I know it hapneth not seldome; or giue occasion for the Socinians to be more setled in their errours; and for others to be drawne into the same infidelitie. And the Diuell aymed at no lesse then this totall ruine of all Faith and Religion, when he first moued Hereticks to de­ride Schoole Diuinitie, and to nickname the Professours thereof, dunses.

The fourth reason, that casts so ma­nie, especially, of the best wits, vpon Socinianisme, both Diuines, and other among Protestants, is, because they will not be Catholicks in these times; they cannot bring their vnderstanding to be Protestants; and so they take the large and easie way of helieuing, what they list. And, to speake the truth, [Page 21]what learned iudicious man, can, after vnpartiall examination, imbrace Protestantisme? which waxeth euen wearie of it self (and this is an infalli­ble marke of Sects and Heresies; for where the Holy Ghost Directeth, there can bee no contrarietie, or mu­tabilitie) its Professours, they espe­cially of greatest worth, learning, and authoritie, declare themselues to loue temper and moderation, allowe of manie things, which some yeares agoe were vsually condemned, as su­perstitious and Antichristian; and are at this time more vnresolued where to fasten, then at the infancie of their Church. Thus Truth, the Center of our vnderstanding, maugre neuer so long, or strong opposition, worketh powerfully, though patiently, and by insensible degrees, calls men backe from fiercenesse to doubtfulnesse, from doubtfulnesse to certaintie, that at length they may ioy in a setled con­stancie. And in this it is very appa­rent, that the Holy Ghost directs the Church of Rome; which proceeding alwayes vpon the same grounds, and [Page 22]belieuing, that Christ our Lord is still present with his Spouse, ascribes as much infallibilitie to the present Church, as to that of the first fine hundred yeares; and reuerenceth the late Councell of Trent, no lesse then the ancient Councell of Nice. For the promises of our deare Sauiour, were not limited for any Age; without the assistance of whose holy Spirit, no times, or persons, are exempted from errours; and with it, all are sure not to erre. And this is the true reason, why the Roman Church is still the same, without opposition to it selfe in any least Doctrine; whereas all other Sects, and Sectaries, are notoriously knowne, to contradict both their Affociats, and themselues, as now I was saying of the Protestant Church in England. For doe not their Churches beginne to looke with another face! their walles to speake a new language? their Prea­chers to vse a sweeter tone? their annu­all publicke Tenets, in their Vniuersi­ties, to be of another stile, & matter? their bookes to appeare with titles and arguments, which once would [Page 23]haue caused a mightie scandall among the Brethren? their Doctrine to be altered in manie things,For ex­ample, the Pope not Antichrist; Prayer for the Dead; Limbus Pa­trum; Pi­ctures; that the Church hath autho­ritie to de­termine Controuer­sies in Faith, and to inter­pret the Scripture; about Free­will, and Predestina­tion; Vni­uersall Grace; that al our works are not sins; morit of good works; inherent Iustice; Faith alone doth not iu­stifie; Cha­ritie is to be preferred before knowledge, Traditions; Commande­ments pos­sible to bee kept, &c. and euen in those verie points, for which their Progenitours forsooke the then visible Church of Christ? Their 39. Articles that is, the summe, the Confession, & almost the Creede of their Faith, are patient; patient? they are ambitious of some sense, wherein they may seeme to be Catholick. To alledge the necessitie of wife and children in these dayes, is but a weake plea, for a married Minister, to compasse a Benefice. Firie Caluinisme, once a darling in England, is at lenght accounted Here­fie; yea and little lesse then Treason men, in word and writing, vse wil­lingly the once fearfull names of Priests. and Altars. Nay if one doe but mutter against the placing of the Altar after the old fashion, for a war­ning he shall be well warmed by^(b) a Coale from the Altar. English Pro­testants are now put in^(c) minde that for exposition of Scripture, [Page 24] by Lib. Can. An. 1571. Can. 19. Canon they are bound to follow the ancient Fathers; which if they doe with sinceritie, euery learned Prote­stant Diuine, who makes a conscience to belie his owne knowledge, can tell, what doome will passe against Prote­stancie, euen by confession of Prote­stants themselues, as the Answerer once anouched (as shall appeare here­after Chap. 5. n. 6.) and this being only a matter of fact, and requiring no more then reading, and vnderstan­ding the toungs, wherein the Fathers wrote, or the Translations of their Works, he cannot in morall honestie, and therefore, I hope, will not, gain­say his own words; nor can be thought to speake sincerely, if hee should for­cedly now retract, what then he freely wrote. And I know, that to some Pro­testants, hee so cleerely demonstrated, the Fathers to bee on our side, that they remained conuineed, and haue vpon occasion acknowledged no lesse. But let vs goe on. The foure prime Protestant Church-Chroniclers, who pretend to deduce a succession of the true Church (the Centurists, I meane) [Page 25]are without ceremonle demanded in a particular occasion: with what face dare they vente such vntruths? and with what conscience dare they Sunday no Sabbath. pag. 12. forge &c. their bad carriage towards the ancient Fa­thers is displayd; and for a generall Censure, they are told, that Their credit is eclipsed, and their testimonie a­bated by their Ibid. pag. 10. doings. And to con­clude all in one maine point. The Pro­testant Church in England, willingly professeth so small Antiquitie, and so weake subsistance in it selfe, that they acknowledge no other visible being for many Ages; but in the Church of Rome. Which position drawne from them by meere necessitie, must force them to yeeld, that the Roman Church doth not erre in any point necessarie to Saluation, vnlesse they haue a minde, to bee telling the world, that in their owne Church, for many Ages, none could be saued. They must there­fore bee still content, to heare vs tell them againe and againe, this most ne­cessary truth. You cannot bee saued, vnlesse you belieue, that wee in our Church are capable of saluation; but [Page 26]wee neither doe, nor can yeelde, that Protestancie is compatible with eternall happinesse. For, to allow saluation for men, disagreeing in Faith, Religion, and Communi­on, is one of the greatest absurdi­ties in Turoisme, or Socinianisme; and is but disguised Atheisme. Wee then are safe by your owne confes­sion; but you cannot bee so, with­out repentance, and reunion to our Church. Besides, if our Church en­ioyed all things necessary to Saluati­on: how can Protestants bee excused from the grieuous sinne of formall Schisme, who separated from that Church, for points confessedly not ne­cessary to saluation? Yea, how are they not guilty of Schisme, who for­sooke that Church, which, before Lu­ther, was only true Church, if our Sa­uiour Christ had any visible Church vpon earth? And what heighth of dan­gerous madnes is it, to leaue a Church, which cannot erre in points necessarie to Saluation; and ioyne in beliefe and Communion, with priuate persons, who may deceaue, and be deceaued, euen in [Page 27]fundamentall articles of Faith? And I would gladly know, with what vi­sible Church existing before Luther, did hee ioyne, when vpon pretence of Reformation, hee departed from all Churches extant, when hee first appeared; and consequently how can hee auoide the iust imputation of Schisme? But I will not vrge these points here, refering my selfe, to what hath beene said in Charitie main­tained and euen to what will ap­peare in those very Motiues, which induced the Answerer himselfe to leaue Protestatisme; and afterward be­ing resolued, not to remaine Catho­licke, as not conducing to his tem­porall ends, hee finally plunged him­selfe in Socinianisme, seeing full well, that his owne Motiues could not bee answered in the grounds of Prote­stants. But it is time to returne, and shew, that I spoke not without ground, in accusing Socinians in ge­nerall, of such vnchristian doctrines, as you haue heard, since you will see my word made good in particular Te­nets of one of them, which at this [Page 28]fit occasion came to my hands; and I willingly impart them to the Reader, as they were giuen me; yet so, as in charitie I conceale the partie taxed with them, no otherwise then I for­beare to publish the name of the An­swearer. If guiltinesse driue any one to aske:Math. c. 26. v. 25. Nunquid ego sum, Rabbi? Maister, am I he? And that hee chance to be answeredIbid.: Tu dixisti; Thou hast said so; the blame and shame must rest on himselfe alone, who alone would be discouering himselfe.

CHAP. III. Diuerse enormous Heresies, maintained by a certaine Socinian, contrary either to the 39. Articles of the Church of England, or to the Faith of all Christians.

1. THat the Sonne of God is not begotten, from euer­lasting, of the Father: is not very, and eternall God, of one substance with the Father; and that two whole [Page 29]and perfect natures were not ioyned in one person. Cont. Art. 2.

2. That Christ did not ascend in­to Heauen, in his Bodie, with Flesh, Bones, and all things appertaining to the perfection of mans nature. Cont. Art. 4.

3. That the Holy Ghost doth not proceede from the Father, and the Sonne; nor is of one substance with the Father, and the Sonne, true and eter­nall God. Cont. Art. 5.

4. That all the Books of the Old and New Testament, as they are commonly receaued, are not equall in the authoritie, and infallibility of holy Scripture. Cont. Art. 6.

5. That the three Creeds ought not throughly to bee receaued, and belieued; for that they may be dispro­ued by most certaine warrants of holy Scripture; and that among other fals­hoods in the Creed of Saint Athana­sius, this is one, that if a man disbe­lieue any part of that Creed, without doubt, hee shall perish euerlastingly: That the Apostles Creed, is no cer­taine and authenticall Tradition; and [Page 30]that the Article of Holy Catholicke Church, is not necessarily to be belie­ued. Cont. Art. 8.

6. That Originall sinue is not the fault and corruption of the nature of euery man; nor deserues Gods wrath and damnation. Cont. Art. 9.

7. That any man may bee saued by the Law or Sects which hee pro­fesseth; so that hee bee diligent to frame his life according to that Law, and the light of Nature. Cont. Art. 18.

8. That the Church hath no authori­ty in Coutrouersies of Faith, to oblige any mans conscience. Cont. Art. 20.

9. That the Sacraments bee only Badges, or Tokens of Christian mens profession. Cont. Art. 25.27. And that they bee not necessary to saluati­on. Cont. Catechism. Protestant. Anglie.

10. That the Baptisme of young Children is not to bee retained in the Church, as most agreable to the insti­eution of Christ. Cont. Art. 27.

11. That the offering of Christ upon the Crosse, is not a perfect pro­pitiation and satisfaction for all the sins of the whole world. Cont. Art. 31.

12. That the true Body and Blood of Christ is not in the Blessed Sacra­ment, neither in a Reall nor Spirituall manner; and that it is only a signe or token of his Body. Cont. Art. 28.

13. That Faith containes no infal­lible certaintie of the things belieued.

14. That the reasonable Soule is not immortall, naturall, and perse, but only per accidens; as it is added to some Soules, by way of punishment or re­ward, to be immortall.

15. That this immortality of wic­ked Soules is not to bee extended, nei­ther to all eternity; and that it were vniust in God, to punish finite offen­ces, with infinite torments.

16. That no point of Christian Re­ligion is to be belieued aboue Reason.

For an Epilogue to these grosse errors, I could adde an Apologue of his owne, and lay in his dish a couple of Frogs. He vnderstands my meaning.If the Answerer publish his Booke, and yet will, not declare his opinion concerning cucrie one of these wie­ked Positi­ons: by omitting to plead not guiltie in that occasi­on, euery iudicious &c realous Christian will hold him to bee guiltie of them all.

Tell mee now, Christian Rea­der, what manner of man this So­cinian is; and what it is to be a Socinian, or Protestant, or any other Sectary, de­nying the infallibility of Gods Church in all her definitions, concerning [Page 32]matters of Faith? For, as I haue said already, whosoeuer refuseth to relie on such Authoritie, must resolue the truth of his Faith, into the strength of his owne wit, or, to speake more truely, of his will, which is to take away all infallible, supernaturall Faith; without which (as theHeb. c. 11. v. 6. Apostle auoucheth) it is impossible to please God.

And thus hauing shewed, what Socinianisme is, and vpon what ground it goes; I may now oportunely deli­uer the Answerer his direction, least hee chance to mistake, and in lieu of maintaining Protestancie, hiddenly plant poison of Socianisme, and leaue Charitie maintained, not so much as once spoken to, in his whole Answer, as I noted in the beginning.

CHAP. IV. What the Answerer is to obserue, if he will speake to any purpose.

FIrst it will be expected, that he declare his owne opinion plainely and particularly; and not thinke to sa­tisfie by a meere destructiueSed quae rursum ra­tio reuoca­bat, ne apud eos (Mani­chaeos) peni­tus haererems nisi quod ip­sos quoque animaduerte­bam, plus in refellendis aliis diser­tos, & copio­sos esse, quam in suis probandis firmos & certos ma­nere? S. Aug. De vtilitat. Creden. cap. 1. way of obiecting such difficulties against Ca­tholicks, as, vpon examination, tend to the ouer throw of all Religion, no lesse then of Catholicke Doctrine.

Secondly, that his arguments de­stroy not some of his owne Tenets.

Thirdly, that he contradict not D. Potter, whome he pretends to de­fende; and who maintaines the infal­libilitie of Gods Church, in fundamen­tall Articles; the Supernaturalitie of Faith; and diuers other points, which I know the Answerer laughes at.

Fourthly, that he oppose not the 39. Articles of the Church of England.

Fiftly, that his grounds destroy not the bellefe of the most Blessed Trinitie, [Page 34]the Deitie of our deare Lord and Sa­uiour, and of the Holy Ghost; Origi­nall sinne, and diners other doctrines, which all good Christians belieue; yea and all verities, that cannot be proued by naturall Reason.

Sxithly, that he relle not vpon such Principles, as must bring with them the deniall of diuers Bookes of holy Seripture, receaued into the Canon, both by Catholicks and Protestants. And if he asked, whether the Epistle of Saint Iames, the Apocalyps of Saint Iohn, with some other parts of Scrip­ture, now receaued by English Prote­stants, though heretofore controuer­ted, be Canonicall, let him not still thinke, to satisfie, by saying: These are captious questions.

Seauenthly, that he doe not ouer­throw the infallibility of all Scrip­ture, both of the Old and New Te­stament.

Eightly, that his Arguments tend not to proue an impossibilitie of all Diuine Supernaturall infallible Faith and Religion, that either hath been, or is, or shall be, or possibly can be.

But now, the reason, why I preuent the Answerer, with these Directions, is this. From Truth, no man can, by good consequence, inferre falshood. If then the Answerer produce such Arguments, as either proue nothing, or els must extend to proue that, which is confessedly false, it will re­maine very cleare, that his reasons are but Sophismes, and artificiall falsities, though they should seeme not easie to be answered, especially to such, as are either not learned at all, or su­perficially learned, and not versed in solid Philosophie, or Schoole Diui­nitie, from whence Socinians are glad to borrow Obiections, but either dissemble, or vnderstand not the So­lutions. Wherefore, if the Arguments of the Answerer be found to beate vp­on some of the foresayd grounds, and by that meanes appeare to proue too much, euerie one will see, they proue nothing at all. And if (not­withstanding this Direction to the contrarie) he will be trenching on the sayd excesses, his Booke is alrea­dy answered, euen before it appeare. [Page 36]But let him not interpret this my pre­uention, or Direction, to proceede from feare, that his Booke will be vnanswerable, and that therefore I seeke afore hand to disgrace the Au­thour, and forestall the publication: For by Gods holie assistance, his Booke shall be answered, and the la­tent venome fetcht out, though per­haps he will lay wagers to the contrarie; and with his much confidence would perswade All Soules to belieue him. And in truth, what greater aduantage could wee wish against Protestants, then that they should trust their Cause, and possibilitie to by saued, with a Champion, who often and euen not very long since, hath professed, that he will neuer subscribe to their 39. Articles? and hath set downe in writing, Motiues, which induced him to forsake Protestantisme (to which indeed he neuer returned) and which are extant still to be exhibited, if need be, vnder his owne hand. But how soe­uer, I presente a copie of them, in the next, which shall be the last, Chapter of my Direction.

CHAP. V. The Motiues, for which the Answerer for sooke Protestantisme.

1. BEcause perpetuall visible pro­fession, which could neuer be wanting to the Religion of Christ, nor any part of it, is apparently wan­ting to Protestant Religion; so farre as concernes the points in contesta­tion.

2. Because Luther and his followers, separating from the Church of Rome, separated also from all Churches, pure or impure, true or false then being in the world; vpon which ground I conclude, that either Gods promises did faile of performance, if there were then no Church in the world, which held all things necessa­rie, and nothing repugnant to Salua­tion; or els that Luther and his Secta­ties, separating from all Churches then in the world, and so from the [Page 38]true, if there were any true, were damnable Schismaticks.

3. Because, if any credit may be giuen to as creditable records, as any are ex­tant, the doctrine of Catholicks hath beene frequently confirmed; and the opposite doctrine of Protestants, con­founded, with supernaturall and di­uine Miracles.

4. Because many points of Prote­stant doctrine, are the damned opinions of Hereticks, condemned by the Pri­mitiue Church.

5. Because the Prophecies of the old Testament, touching the Conuersion of Kings & Nations to the true Religiō of Christ, haue been accomplished in & by the Catholicke Roman Religion, & the Professors of it; and not by Protestant Religion, and the Professors of it.

6. Because the doctrine of the Church of Rome is conformable, and the doctrine of Protestants contrary, to the doctrine of the Fathers of the Pri­mitiue Church, euen by the confession of Protestants themselues; I meane, those Fathers, who liued within the compasse of the first 600. yeares; to [Page 39]whom Protestanrs themselues doe very frequently, & very confidently appeale.

7. Because the first pretended Refor­mers had neither extraordinary Com­mission from God, nor ordinary Mission from the Church, to preach Protestant doctrine.

8. Because Luther, to preach against the Masse (which containes the most materiall points now in Controuersie) was perswaded by reasons suggested to him by the Diuell himselfe, disputing with him. So himselfe professeth in his Booke de Missa Priuata. That all men might takeheed of following him, who professeth himself to follow the diuell.

9. Because the Protestant Cause is now, & hath been from the beginning, maintained with grosse falfifications, and Calumnies; whereof their prime Controuersie writers, are notoriously, and in high degree guiltie.

10. Because by denying all humane authority, either of Pope, or Councels, or Church, to determine Controuersies of Faith, they haue abolished all possi­ble meanes of suppressing Heresie, or restoring vnity to the Church.

These were the Answerers Motiues; and they are good ones indeed, and so strong, that he could neuer since frame his minde to Protestancie: And the Profession of Catholicke Religion, not suting with his desires & designes, as I said before, he fell vpon Socinia­nisme, that is, a No Religion. I will not here ponder the foresaid Motiues: only I must say, as I noted in the pre­cedent Chapter, that since they all (except perchance the last) chiefly concerne matter of Fact, rather then any subtile points of Doctrine, he can­not with any probable shew of reason, retract them, and if he should, yet who would not sooner credit his sinceritie, whilst he speakes, against the current of the times, in this place, and contra­rie to worldlie hopes, then now, when all human respects concurre to sway his words, profession, and carriage, [...]en contrary to his inward thoughts! But in the meane time, it would be sport, to behold Doctor Potter con­futing these Motiues of the Answerer, while he is pretending to defend Do­ctor Potter. And it may well seeme a [Page 41]strange and preposterous zeale in the Answerer (if he haue any regard to the Church of England) to haue been so long carelesse in remouing this scan­dall against Protestants, and answering his owne Motiues; and yet now to shew such feruour in writing against others: which whether he doe of his owne accord, or by entreatie of Do­ctor Potter, or from some Higher com­mand, I am neither certaine, nor sol­licitous. My hartie wishes are, that whosoeuer shall reade these Motiues, may, for the eternall good of his owne Soule, consider them with indiffe­rencie, and at leasure, and neuer rest from solliciting the learnedst Prote­stants, either to giue him satisfaction (which is impossible to be donne.) or els not take it ill, if he hasten to the One, alwaies. Visible, Catholicke, Apostolicke, Roman Church; out of which none can, without presump­tion, hope to be saned, and of which BlessedCont. part. Do­nati Psal. Saint Austin saith: Nume­rate Sace: dotes vel ab ipsa Petri sede; & in ordine illo Patrum, quis cui succes­sit, videte. Ipsa est Petra, quam non [Page 42]vincunt superba inferorum portae; Rec­kon the Priests, euen from the very Sea of Peter; and see, who succeeded one another in that ranke of Fa­thers. That is the Rocke, against which the proud gates of Hell doe not preuaile. ⸫