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 Christian (a) (a) Irenaeus Philalethes lib. cui titulus : Disquisitio breuis &c. S. Aug. Do vtil . Cred. cap. 1. Nostin 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 denie (b) (b) Ioan. 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 his (c) (c) Idem . 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 the (d) (d) Id. vbi supra . cap. 14. Holy Ghost , and Originall (e) (e) Id. 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 Celestiall (f) (f) Volkel . 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 to (g) (g) Volkel . l. 4. cap. 22. holy rites . And as for the Eucharist in particular , one of their ring leaders teacheth , that it is no (h) (h) Ibid. Sacrament ; that for the matter thereof , if one cannot drinke wine , hee may vse (i) (i) Ibid. water , without changing the substance of the Lord's Supper ( as he speakes ) and that it may be administred by Lay (k) (k) Ibid. Persons ; and receaued euen by such , as are not (l) (l) Lib. 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 wicked (m) (m) Vide 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 the (n) (n) Volk . l. 5. c. 5. contrarie .

Neither yet doth their impietie stay here , but one of them dares (o) (o) Io. 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 by (p) (p) Iren. Philalethes lib. cui titulus : Dissertatio de Pace Fcclesia . Excommunication , or (q) (q) Volkel . 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 , than other do , (r) (r) 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 , (a) (a) 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 Free-will , 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) (b) A little Treatise so intituled , & printed An. 1636. a Coale from the Altar . English Protestants are now put in (c) (c) Sunday no Sabbath . A Sermon printed An. 1636. pag. 38. minde that for exposition of Scripture , by (d) (d) 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 (e) (e) 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 (f) (f) 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 : (g) (g) Math. c. 26. v. 25. Nunquid ego sum , Rabbi ? Maister , am I he ? And that hee chance to be answered (h) (h) Ibid. : 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 . (a) (a) 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 the (b) (b) Heb. 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 destructiue (a) (a) Sed 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 Religion 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 Blessed * * Cont. 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 . ⸫