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 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 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 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, 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. 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 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, 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 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; 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 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 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 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, 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 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 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 byA little Treatiſe ſo intituled, & printed An. 1636. a Coale from the Altar. Engliſh Proteſtants are now put inSunday no Sabbath. A Sermon printed An. 1636. pag. 38. minde that for expoſition of Scripture, 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) 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 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 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 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 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 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 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, 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. 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 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 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 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 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. ⸫