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<NAME>John Latta</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>CHILLINGWORTHI
NOVISSIMA.
<HI>OR, THE</HI>
Sickne&s;&s;e, Here&s;y,
Death, and Buriall
OF
<HI>WILLIAM CHILLINGWORTH.</HI>
(In his own phra&s;e) <HI>Clerk of Oxford,</HI> and in the
conceit of his fellow Souldiers, the <HI>Queens
Arch-Engineer,</HI> and <HI>Grand-Intelligencer.
SET FORTH IN</HI>
A <HI>Letter</HI> to his Eminent and learned Friends,
a <HI>Relation</HI> of his Apprehen&s;ion at <HI>Arundell,</HI> a
<HI>Di&s;covery</HI> of his Errours in a <HI>Briefe Cate|chi&s;m,</HI>
and a &s;hort <HI>Oration</HI> at the
Buriall of his Hereticall Book.</P>
<P>By FRANCIS CHEYNELL, late Fellow
of MERTON Colledge.</P>
<P>Publi&s;hed by Authority.</P>
<P><HI>LONDON,</HI>
Printed for SAMUEL GELLIBRAND, at the Brazen
Serpent in Pauls Church-yard, 1644.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>TO
THE LEARNED AND
EMINENT FRIENDS OF
Mr CHILLINGWORTH,
And in particular
TO
Sir JOHN CULPEPPER, Knight,
<LIST>
<ITEM>Doctor
<LIST>
<ITEM>JOHN PRIDEAUX Bi&s;hop of Worce&s;ter,</ITEM>
<ITEM>FELL Deane of Chri&s;t-Church,</ITEM>
<ITEM>BAYLY Deane of Sarum,</ITEM>
<ITEM>SHELDEN Warden of All-&s;oules,</ITEM>
<ITEM>POTTER Provo&s;t of Queenes, and</ITEM>
<ITEM>MORLEY Canon of Chri&s;t-Church.</ITEM>
</LIST></ITEM>
</LIST></HEAD>
<OPENER><SALUTE>SIRS,</SALUTE></OPENER>
<P>_YOur decea&s;ed friend is not yet &s;peechle&s;&s;e, he calls
upon you to beware and repent; &s;ome preach more,
at lea&s;t more practically, when they are dead, then
ever they did whil&s;t they were alive. You that
were his <HI>Patrons</HI> and <HI>Encouragers,</HI> as hee ac|knowledged
ever,<NOTE PLACE="marg">Dr. Bayly, Dr. Prideaux, Dr. Fell.</NOTE> when he was in the heigth of his Rebellion, doe
you <HI>beware le&s;t a wor&s;e thing come unto you.</HI> You that were
the <HI>Licen&s;ers</HI> of his &s;ubtile Athei&s;me, Repent, Repent; for he
<PB REF="3">
was &s;o hardened by your flattery, that (for ought the mo&s;t
charitable man can judge) hee peri&s;hed by your Approbation:
he ever appealed to his works even to his very dying day, and
what was it, which made him dote upon them, but your Licence
and Approbation? Heark what hee &s;aith, <HI>The third and la&s;t
part of my Accu&s;ation was, That I an&s;wer out of principles,
which Prote&s;tants them&s;elves will profe&s;&s;e to dete&s;t:</HI> which
indeed were to the purpo&s;e, if it could be ju&s;tified. But be&s;ides
<HI>that, it is confuted by my whole Book, and made ridiculous
by the Approbation premi&s;ed unto it, &amp;c.</HI> read Mr <HI>Chil|lingworth</HI>
his Preface to the Author of Charity &amp;c. Sect. 30.
Sure I am, that the Accu&s;ation may bee ju&s;tified, and therefore
is to the purpo&s;e; but the Approbation cannot bee ju&s;tified, and
is therefore ju&s;tly Reprobated: The Accu&s;ation is &s;o &s;erious,
that the Approbation cannot make it (but may well make the
Approvers and their Church) ridiculous. O what a ridiculous
Church doe the Licen&s;ers make the Church of <HI>England</HI> to be,
by &s;aying that there is nothing in Mr <HI>Chillingworth</HI> his Book
contrary to the doctrine of the Church of <HI>England;</HI> &s;ure they
meant the Church of <HI>Canterbury.</HI> But Dr <HI>Fell,</HI> and Dr
<HI>Bayly</HI> are not a&s;hamed to &s;ay, that there is nothing in that Book
contrary to good manners, which Dr <HI>Prideaux</HI> would not &s;ay; but
enough of that.</P>
<P>Sirs, the following Hi&s;tory will te&s;tifie my compa&s;&s;ion towards
your decea&s;ed friend, whom I ever <HI>oppo&s;ed in a charitable and
friendly way.</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> I doe not account it any glory to trample upon
the carka&s;&s;e of <HI>Hector,</HI> or to pluck a dead Lion by the beard;
&s;hould I mi&s;quote his Book, and make that errour mine owne
by a fal&s;e citation, which I pretend to be his in an Accu&s;ation,
you that were the unhappy Licencers of his Book would &s;oone take
me tripping. If you conceive that he de&s;erved a more Honou|rable
buriall, bee plea&s;ed to an&s;wer my Rea&s;ons, and patronize
his errours with all the learning <HI>Bodleyes Library can afford:</HI>
or el&s;e &s;tudy <HI>his Catechi&s;me,</HI> pardon my boldne&s;&s;e, &s;ome Cour|tiers
never learnt, and &s;ome Doctours have forgot their Ca|techi&s;me,
or el&s;e this man we speak of had never beene &s;o
much admired, his Book extolled, or the&s;e Antichri&s;tian warres
<PB REF="3">
fomented by &s;uch great Clerks and bu&s;ie wits.</P>
<P>I looked upon Mr <HI>Chillingworth</HI> as one who had his head as
full of Scruples as it was of Engines, and therefore dealt as ten|derly
with him as I u&s;e to doe with men of the mo&s;t nice and
tender con&s;ciences: for I con&s;idered, that though Beefe mu&s;t bee
pre&s;erved with &s;alt; yet Plums mu&s;t be pre&s;erved with &s;ugar.
I can a&s;&s;ure you I &s;tooped as low to him as I could without fal|ling,
and you know he is not a wi&s;e man in the judgement of
the Philo&s;opher, who &s;toops &s;o low to another mans weakne&s;&s;e,
that he him&s;elfe falls into weakne&s;&s;e: and it is a Rule with us
at <HI>We&s;tmin&s;ter,</HI> that <HI>he falls into weakne&s;&s;e who falls into
&s;inne.</HI></P>
<P>Doe not conceive that I &s;nacht up my pen in an angry mood,
that I might vent my dangerous wit, and ea&s;e my overburthened
&s;pleene. No, no, I have almo&s;t forgot <HI>the Vi&s;itation at Mer|ton
Colledge, the Deniall of my Grace, the plundering of
my hou&s;e and little Library:</HI> I know when and where and of
whom to demand &s;atisfaction for all the&s;e injuries and indignities.
I have learnt <HI>Centum plagas Spartan&acirc; Nobilitate conco|quere.</HI>
I have not yet learnt how to plunder others of goods
or living, and make my &s;elfe amends by force of armes. I will
not take a living which belonged to any civill, &s;tudious, learned
Delinquent, unle&s;&s;e it be the much neglected <HI>Commendam</HI> of
&s;ome Lordly Prelate condemned by the knowne Lawes of the
Land, and the highe&s;t Court of the Kingdome for &s;ome offence
of the first magnitude: I can, without &s;training my con&s;cience,
&s;wallow &s;uch a gnat, a camel I &s;hould &s;ay, for every one of their
<HI>Commendams</HI> hath a bunch upon its back, and may well make
a bunch upon their con&s;cience. I &s;hall not trouble you with any
long di&s;cour&s;e about State matters, only you will give me leave
to &s;ay what the <HI>Lacedemonian</HI> &s;lave &s;aid, when he stood to be
&s;old in the market;<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and one asked him what he was? <HI>I am</HI>
(&s;aith he) <HI>a Free man,</HI> and &s;o am <HI>I,</HI> for though <HI>I</HI> have not
taken <HI>Antidotum contra Cae&s;arem,</HI> yet I have taken <HI>Antido|tum
contra Tyrannidem.</HI> I could never yet &s;toop &s;o low to
the mo&s;t tyrannicall Prelate as to cry <HI>Your humble Slave.</HI></P>
<P>Sirs, we heare you have made <HI>a New Almanack</HI> at <HI>Oxford;</HI>
<PB REF="4">
and &s;ome conceive that you hold correspondence with all the <HI>&s;wore
Planets,</HI> and that you have enticed the tru&s;ty <HI>Sunne</HI> from his
Ecliptick line, and taught him to goe Retrograde. We wonder,
<HI>I</HI> mu&s;t tell you, that the Sunne never came into <HI>Libra,</HI> that Opi|nions,
Prote&s;tations, Actions were &s;eldome or never <HI>weighed</HI> in
the ballance of the Sanctuary: and we wondered more, that
<HI>Venus (I</HI> had almost forgot my A&s;tronomy, and &s;aid <HI>Iuno)</HI> was
&s;hufled into <HI>Virgo's</HI> place, and the &s;igne was in the <HI>Dogs head,</HI>
when we did expect it in a more propitious place, the <HI>Lions heart.
I</HI> remember that of <HI>Tertullian, Habet &amp; Eccle&s;ia dies Cani|culares,</HI>
the Church of Chri&s;t hath cau&s;e to complaine of <HI>Dog
dayes;</HI> for the Dog doth not only &s;hew his teeth; we heare him
bark and feele him bite; we may in every month write the Dog
dayes in capitall letters, nay you write them for us (&s;o capitall
are your crimes) in letters of blood. What is <HI>England</HI> become
a Wilderne&s;&s;e? if it be not, why are &s;o many wilde bea&s;ts &s;uffered
to goe loo&s;e and prey upon the zealous Prote&s;tants? for &s;hame
chaine up tho&s;e bea&s;ts before the fir&s;t of <HI>March:</HI> if &s;hame work
not, feare may, the &s;ame feare which falls upon the men of
<HI>Northumberland,</HI> the feare of a Scotti&s;h Reformation: <HI>I</HI> will
not li&s;ten at the doore of your <HI>Iunto</HI> to heare what newes, nor
will <HI>I</HI> peepe into your <HI>pretended Parliament,</HI> no nor into
<HI>Merton Colledge,</HI> for feare <HI>I</HI> &s;hould &s;ee &s;ome &s;ights like tho&s;e
in the eighth of <HI>Ezekiel,</HI><NOTE PLACE="marg">Ezek. 8. 16.</NOTE> &s;ome with their <HI>backs towards the
Temple of the Lord, and their faces towards the Ea&s;t;</HI> and
if <HI>I</HI> &s;hould look farther, one that is no Prophet tells me, that
<HI>I</HI> may &s;ee greater abominations then the&s;e. Sir, <HI>I</HI> be&s;eech you
keepe downe your &s;taffe: but if you will hold it up, as <HI>Eury|biades</HI>
did, <HI>I</HI> mu&s;t cry as <HI>Themi&s;tocles</HI> did, <GAP DESC="foreign">,
&s;trike if you plea&s;e; yet heare me, or at lea&s;t heare what
the Prophet &s;aith to me, doth he not &s;peak of you? <HI>Then hee
&s;aid unto me,</HI><NOTE PLACE="marg">Ezek. 8. 17. 18.</NOTE> <HI>Ha&s;t thou &s;eene this O &s;onne of man. Is it
a light thing to the hou&s;e of Iudah, that they commit the
abominations which they commit here? for they have fil|led
the Land with violence, and have returned to provoke
me to anger: and lo they put their branch to their no&s;e.
Therefore</HI>&mdash;read and tremble at the re&s;t. Come, come
<PB REF="4">
away with this learned Athei&s;me, your Iudge looks upon you,
the &s;earcher of hearts and di&s;coverer of &s;ecrets is acquainted
with all your plots. The Lord &s;ees what the Ancients of
<HI>Oxford</HI> doe in the dark, every man in the chambers of his
imagery: the Lord heares what you &s;ay&mdash;O doe not &s;ay
as the Ancients of <HI>I&s;rael</HI> &s;aid, <HI>The Lord &s;eeth us not, the
Lord hath for&s;aken the earth. I</HI> am afraid that you have the
&s;ame temptations at <HI>Oxford,</HI> which were pre&s;ented to <HI>Origen,</HI> an
<HI>Ethiopian woman, and an Idoll;</HI> he was (you know) put to this
unhappy choice, to commit folly with which he plea&s;ed. Some lu&s;t
as mnch after idols, as others doe after women; if in the&s;e dayes of
liberty you re&s;traine from neither, you doe in effect tempt to both,
and are the grand &s;educers of the hopefull Gentry: but ala&s;&s;e you
are guilty of a more ambitious wickedne&s;&s;e, it is your &s;tudy to &s;educe
a King.</P>
<P>I remember an old &s;tory of King <HI>Canutus,</HI> who (as the Chro|nicler
relates) took off the Crowne from his owne head, and &s;et it
upon the Crucifixe at <HI>We&s;tmin&s;ter:</HI> But tell me (you that have
read &s;ome Italian Je&s;uite more &s;ubtile then the Politicians <HI>Saint,</HI>
Saint <HI>Machiavel)</HI> doe you conceive that you can per&s;wade our
King to take off his Crowne from his owne head, and place it upon
your idoll <HI>the Queene,</HI> or her idoll <HI>the Crucifixe, at Oxford?</HI>
We have none at <HI>We&s;tmin&s;ter.</HI> Well, plot on my Masters, and
walke in the light and warmth of that fire which you have kind|led;
<NOTE PLACE="marg">I&s;a. 50. ult.</NOTE> but heare what the Prophet &s;aith, <HI>Behold all you that kin|dle
a fire, and compa&s;&s;e about your &s;elves with &s;parkes, walke
in the light of your fire, and in the &s;parks which you have kind|led;
This &s;hall ye have of mine hand, ye &s;hall lay downe in &s;or|row.</HI>
Pardon our just feare, if we dare not &s;ay a <HI>confederacy</HI> to
all tho&s;e <HI>Welch Athei&s;ts, Iri&s;h Rebels, bloudy Papi&s;ts</HI> of the
<HI>French</HI> or <HI>Spani&s;h faction,</HI> to whom you &s;ay, <HI>A confederacy; A&s;|&s;ociate
your &s;elves together</HI> (you know what followes) <HI>take
coun&s;ell together</HI> (in your pretended Parliament) <HI>and it will be
brought to nought,</HI><NOTE PLACE="marg">I&s;a. 8. 9, 10.</NOTE> enact and pronounce a decree, <HI>imagine mi&s;|chiefe
as a Law, yet you &s;hall not pro&s;per, for God is with us.</HI>
I know you urge the 13 to the Romanes, to justifie your royall cru|elty;
but you know what <HI>Chry&s;o&s;tome,</HI> and many others, have
<PB REF="5">
&s;aid upon that place: But I &s;hall onely aske you one que&s;hion (with
which I &s;topped your friend <HI>Chillingworths</HI> mouth) be plea&s;ed
to an&s;were it: Doe you beleeve that Tyrannie is Gods ordinance?
I ever held it a violation of Gods ordinance: and whether the &s;u|preme
<HI>Judicatory</HI> of the Kingdome may not repell that force with
force, which would violate Gods ordinance, judge ye; for it is ab|&s;urd
to talke, as Doctor <HI>Ferne</HI> doth, of a morall re&s;traint in &s;uch
a ca&s;e. Sure I am, the Parliament hath power to rai&s;e an Army
to pre&s;erve <HI>Gods ordinance</HI> inviolable,<NOTE PLACE="marg">Vbi jus huma|num, naturale vel divinum, arma e<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">pere jubet, ibi juris autoritas in|tervenit, eti|am&s;i ex|pre&s;&s;a vo|luntas princi|pis non acce|dat. <HI>Biel. 4. Sent. q.</HI> 4.</NOTE> when it cannot be pre&s;er|ved
by any other meanes: They doe certainly re&s;ist Gods ordi|nance
who &s;eeke to violate it; You endevour to violate it, We to
pre&s;erve it; who is in the fault?</P>
<P>I have examined your great Champion Doctor <HI>Ferne</HI> his
three bookes, and cannot finde any thing in them, whereby the con|&s;cience
of an impartiall Scholar may be fully re&s;olved or &s;atisfied.
It is very impertinent, in my weake judgement, to talke of the pri|viledges
of the Kings of <HI>Judah,</HI> who were immediately elected by
God; or to di&s;cour&s;e of the power of the Romane Emperour, or the
first draughts of Government in the <HI>Saxon</HI> and <HI>Norman</HI> lines;
for Doctor <HI>Ferne</HI> doth acknowledge <HI>that it is not injurious to his
Maje&s;ties po&s;terity,</HI><NOTE PLACE="marg">Dr Ferne his 2. book p. 33.</NOTE> <HI>that the King &s;weares to a limited power,
a power limited by priviledges and immunities, granted, or re|&s;tored
to the people &s;ince the conque&s;t;</HI> which priviledges
grants,<NOTE PLACE="marg">Dr Fern ib. p. 27</NOTE> liberties, though not originall, yet are they irrevocable.
Doctor <HI>Ferne</HI> di&s;tingui&s;hes betweene the <HI>Title</HI> of the King, and the
<HI>Power</HI> of the King; but wee did never &s;o much as once que&s;tion
his Maje&s;ties Title, whether it be limited or no? It is confe&s;&s;ed
that his power, and therefore much more the exerci&s;e of his power,
is limited by the Priviledges of the Parliament, the immunities
of the Subject, and the Kings owne oath: Nay, it is acknowledged
that the two hou&s;es of Parliament are in a &s;ort <HI>co-ordinate with
his Maje&s;ty,</HI><NOTE PLACE="marg">Dr Ferns 2. book p. 6.</NOTE> <HI>to &s;ome act or exerci&s;ing of the &s;upreme power,
by a fundamentall con&s;titution</HI> Truely here is, in my judge|ment,
&s;o much granted, that the re&s;t need not be di&s;puted. But
what if the&s;e powers be divided, and cla&s;h one again&s;t the other?
why then the power is not fully in King or Parliament, for the
power which is in the three Estates is &s;uspended, while&s;t one part
<PB REF="5" MS="y">
&s;u&s;pends:<NOTE PLACE="marg">Book 2 p. 34.</NOTE> So Doctor <HI>Ferne.</HI> Give me leave to aske him, and you,
whether the power of the <HI>Militia</HI> be not in the three E&s;tates, as
well as the power of making Lawes? if it be not, then &s;ure the power
of making Lawes is to no purpo&s;e, becau&s;e they have no power to
defend or enforce I aw: and if the power of the <HI>Militia</HI> be in the
three E&s;tates, then the Kings power of levying, arming men, &amp;c.
is &s;u&s;pended by the &s;everall Ordinances of Parliament; for it is
Doctor <HI>Fernes</HI> conclu&s;ion, that the power which is in the three
E&s;tates is &s;u&s;pended while&s;t one part &s;uspends; <HI>Ergo,</HI> much more
if two E&s;tates &s;uspend.</P>
<P>But on the other &s;ide, <HI>I</HI> de&s;ire Doctor <HI>Ferne</HI> to &s;hew how the
Kingdome is &s;ecured by the government of three E&s;tates, if the
two hou&s;es of Parliament have not &s;ufficient power to pre&s;erve the
King and the Kingdome, in ca&s;e the King refu&s;e to pre&s;erve it or
him.<NOTE PLACE="marg">Book 2. p 28.</NOTE> <HI>It is unrea&s;onable</HI> (&s;aith Doctor <HI>Ferne) that the &s;upply
&s;hould be made by the body onely, without the head:</HI> nay ra|ther,
<HI>Doctor,</HI> it is unrea&s;onable for the Head to neglect the pre|&s;ervation
of it &s;elfe, and the body; but it is very rea&s;onable for to
lift up both armes, to defend the head, and the whole body; and
therefore rea&s;onable for both hou&s;es to take up armes, and lift up
their armes, put forth their whole &s;trength to defend the King and
them&s;elves.<NOTE PLACE="marg">Book 2. pag. 6.</NOTE> Doctor <HI>Ferne</HI> talkes of a Fundamentall con&s;titution,
which hath provided this <HI>temper of three E&s;tates, as the rea&s;o|nable
meanes of our &s;afety.</HI> But <HI>I</HI> mu&s;t confe&s;&s;e, that it cannot
enter into my dull pate to conceive, that our Government is of any
&s;etled temper; or that we have any rea&s;onable meanes provided
for the &s;afety of this Kingdome, by that fundamentall con&s;titution,
if the King may doe what he plea&s;es, &s;eize on our goods, ('tis Do|ctor
<HI>Fernes</HI> &s;uppo&s;ition) impri&s;on our per&s;ons, kill us outright, and
(which is wor&s;e) overthrow our Lawes, our <GAP DESC="illegible" REASON="missing" EXTENT="1 letter">iberties, our Reli|gion,
and all at once, and by con&s;equence en&s;lave not onely the bo|dies,
but the con&s;ciences of our po&s;terity; and there is no more
power in both hou&s;es of Parliament to protect us by force against
force, then if we had no &s;uch remedy provided, as the government
of three E&s;tates. Are we not &s;ubjected to an ab&s;olute Monarch,
if the other two E&s;tates have no legall power to releeve our negle|cted
or oppre&s;&s;ed Common-wealth? how are we <HI>&s;ecured</HI> by the
<PB REF="6">
temper of three E&s;tates? or how can it be called a <HI>temper?</HI> or a
temper of <HI>three</HI> E&s;tates? if the fir&s;t of the three may oppre&s;&s;e us,
and the other two have no power to releeve us? Sure <HI>I</HI> am, that
by this account there is but one E&s;tate that hath a true power, and
therfore that Estate mu&s;t be an e&s;tate of ab&s;olute Monarchy, which
Dr <HI>Ferne</HI> him&s;elfe &s;eemes to abhorre; and yet &s;o vaine is that
Doctor, as to call the Power of Supply legally placed in both
Hou&s;es of Parliament, a Conceit, nay a vaine Conceit; his
words are the&s;e; <HI>The Conceit of Supply by the two Hou&s;es
in ca&s;e the King refu&s;e</HI> (to pre&s;erve the Kingdome) <HI>is a
vaine Conceit:</HI><NOTE PLACE="marg">2 Book p. 28.</NOTE> and if that be true, then <HI>I</HI> mu&s;t conclude, that
this provi&s;ion of a Temper of three E&s;tates is no Temper, no
provi&s;ion, two of the E&s;tates are no E&s;tates; or el&s;e this pro|vi&s;ion
is in the phra&s;e of Doctor <HI>Ferne,</HI><NOTE PLACE="marg">Ib. ubi &s;upra.</NOTE> a <HI>lame provi&s;ion,
which argues the fir&s;t contrivement of our Ance&s;tors very
incon&s;iderate;</HI> becau&s;e then it followes, that there is no <HI>Rea|&s;onable
Meane</HI> of &s;afety provided for this Kingdome by that
Fundamentall Con&s;titution which provided this <HI>Temper of
three</HI> E&s;tates,<NOTE PLACE="marg">2 Book p. 16.</NOTE> &s;o the Doctor loves to call it, though he make
one E&s;tate &s;o praedominant, that as there is no <HI>Temperamen|tum
ad pondus,</HI> &s;o there will bee no <HI>Temperamentum ad
ju&s;titiam</HI> neither by his conceit. How &s;ay you <HI>Sir John,</HI> are
not you of my per&s;wa&s;ion, or are you a&s;hamed to tread in the
&s;teppes of your <HI>learned Countrey-man?</HI> The Lord open your
eyes, and cleare your eye-&s;ight; you are naturally &s;harp-&s;ighted,
but if your eye look red or yellow, you know your di&s;ea&s;e by
the &s;ymptome. It &s;ball be my prayer, that your eye may nei|ther
be dimme nor blood-&s;hotten.<NOTE PLACE="marg">Iudg. 9. 24.</NOTE></P>
<P>Con&s;ider that the blood of the 70 was laid upon <HI>Abime|lech</HI>
their brother who &s;lew them, and upon the men of <HI>She|chem,</HI>
which had ayded him by &s;trengthning his hands to
kill his brethren. Whether you have &s;trengthned their hands
who &s;lew their Brethren, only for being too zealous in the
maintenance of that Religion which you profe&s;&s;e, I appeale to
God, your Con&s;cience, and the evidence of the fact. If you
have dealt truly and &s;incerely with this<NOTE N="*" PLACE="marg">Ac ne male|dicis verborum in eos uti con|viciis argua|mur cau&s;am perditionis publicae ne cui|quam ignota &s;it non tace|mus, <HI>Hilar. con|tra Arian p.</HI> 214</NOTE> Reforming Parlia|ment,
nay with your owne party, rejoyce and flatter your &s;elves
<PB REF="6">
with hope of a de&s;ired &s;ucce&s;&s;e; but if not, then take heed the
cur&s;e of <HI>Iotham</HI> doe not fall upon you:<NOTE PLACE="marg">Iudg. 9. 19, 20, 23 and 57 ver|&s;es.</NOTE> there may be an evill &s;pirit
&s;ent between the <HI>Iri&s;h</HI> and <HI>Engli&s;h,</HI> the <HI>French</HI> and <HI>Spani&s;h</HI> facti|ons;
nay, fire may come out from the <HI>Queen</HI> and con&s;ume the <HI>Pre|lates,</HI>
and fire from the <HI>Prelates</HI> and con&s;ume the <HI>Papi&s;ts;</HI> or el&s;e
there may come a fire from the <HI>North,</HI> a fire to purge and refine,
not to de&s;troy; which is my prayer, and will be your happine&s;&s;e.</P>
<P>I will not hold you any longer upon the racke: Learne the fir&s;t
le&s;&s;on of Chri&s;tianity, <HI>Self-deniall;</HI> deny your owne will, and &s;ub|mit
your &s;elves to Gods; deny your rea&s;on, and &s;ubmit to faith:
Rea&s;on tells you that there are &s;ome things above rea&s;on, and you
cannot be &s;o unrea&s;onable as to make rea&s;on judge of tho&s;e things
which are above rea&s;on: Remember that Ma&s;ter <HI>Chilling|worth</HI>
(your friend) did runne mad with rea&s;on, and &s;o lo&s;t his
rea&s;on and religion both at once: hee thought he might tru&s;t his
rea&s;on in the highe&s;t points; his rea&s;on was to be Iudge, whether
or no there be a God? Whether that God wrote any Booke? Whe|ther
the bookes u&s;ually received as Canonicall be the bookes, the
Scriptures of God? What is the &s;en&s;e of tho&s;e books? What Re|ligion
is be&s;t? What Church pure&s;t? Come, doe not wrangle, but
beleeve, and obey your God, and then I &s;hall be encouraged to &s;ub|&s;cribe
my &s;elfe</P>
<CLOSER><SIGNED>Your Friend and Servant,
FRANCIS CHEYNELL.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB REF="7">
<HEAD>A briefe and plaine Relation of Mr
Chillingworths Sickne&s;&s;e, Death, and
Buriall: together with a ju&s;t Cen&s;ure of his
Works, by a Di&s;covery of his Errours collected out
of his Book, and framed into a kinde of A|thei&s;ticall
Catechi&s;me, fit for Racovia
or Cracovia:</HEAD>
<HEAD>And may well &s;erve for the in&s;truction of
the Iri&s;h, Welch, Dutch, French, Spani&s;h Army
in England, and e&s;pecially for the Black
Regiment at Oxford.</HEAD>
<P>_I Am very religious in ob&s;erving that old
proverbe, if it be taken in its right &s;en&s;e,
<HI>Nothing is to be &s;poken of the dead but good.</HI>
If that be true which <HI>Quintilian</HI> &s;aith, <HI>ad|ver&s;us
mi&s;eros</HI> (I may better &s;ay <HI>adver&s;us
mortuos inhumanus e&s;t jocus;</HI> that man is void
of humanity who makes &s;port with the dead.
Mr <HI>Chillingworth</HI> was looked upon by me at the fir&s;t &s;ight as a
conquered man, and therefore I was not only <HI>civill,</HI> but (as he
confe&s;&s;ed) <HI>charitable</HI> unto him: and now he is dead, I cannot
deale with him as<NOTE N="a" PLACE="marg">Nec Plancus illepide, cum di|ceretur A&s;inius Pollio orationes in eum parare quae p<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">&s;t mortem Planci ederentur ne resp<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">ndere po&s;&s;et, cum mortuis non ni&s;i larvas luctari; quo apud erud tos nihil impudentius judicatur. <HI>Plin. Praefat. Hi&s;t. Natural.</HI></NOTE> <HI>A&s;inius Pollio</HI> did with <HI>Plancus,</HI> &s;et forth
<PB REF="7">
an Oration to which no an&s;wer is to be expected, unle&s;&s;e ac|cording
to the de&s;ire of <HI>Saul</HI> or <HI>Dives,</HI> a me&s;&s;enger &s;hould
ari&s;e from the dead to give me an an&s;wer as full of terrour as
&s;atisfaction. It is no glory to triumph over one that is con|quered,
nay dead; for that of the Poet is true,</P>
<Q><L>Nullum cum victis certamen<NOTE N="*" PLACE="marg">Scilicet e&s;&s;e oportet.</NOTE> &amp; aethere ca&s;&s;is.</L></Q>
<P>But I con&s;ider, that Mr <HI>Chillingworths</HI> party is alive,
though he be dead; and though one of his Books is buried,
there are many hundred Copies divulged; and therefore
though I &s;peak not of his humane frailties, or per&s;onall infir|mities,
and imperfections, which died with him; yet I may
&s;peak of his Hereticall Book, and of &s;ome de&s;tructive policies
he u&s;ed, which doe yet &s;urvive in their &s;ad and lamentable
effects. Iudge what I &s;ay, put the ca&s;e a man commits noto|rious
crimes &s;candalou&s;ly, becau&s;e publiquely, and doth not
only hold, but vent damnable here&s;ies; and vent them not
only in the Pulpit, but in the Pre&s;&s;e; &s;hall not his damnable
here&s;ies and printed here&s;ies be confuted after his death? &s;hall
thou&s;ands be &s;educed and peri&s;h, and all Orthodox Divines
&s;ilenced with that one Proverb, <HI>Nothing is to be &s;poken of the
dead but good?</HI> Nay, put the ca&s;e further yet, &s;uppo&s;e a man
hath had his head full of powder-plots, and his heart full of
bloody de&s;ires, nay hath been a Ring-leader and Encourager
of others to bloody practi&s;es again&s;t the very light of nature
as well as Scripture; mu&s;t nothing be &s;aid of &s;uch a man
when he is gone, but good?</P>
<P>Mr <HI>Chillingworth</HI> and I met in <HI>Su&s;&s;ex</HI> by an unexpected
providence: I was driven from my owne hou&s;e by force of
Armes, only (as the Cavaliers confe&s;&s;ed) becau&s;e I was no|minated
to be a Member of the A&s;&s;embly: and when I
heard that my Living was be&s;towed upon a Doctor (who
if &s;ome <HI>Cambridge-men</HI> deceive me not, became the <HI>&s;tage</HI>
farre better then he doth the <HI>Pulpit)</HI> I re&s;olved to exerci&s;e
my Mini&s;tery in <HI>Su&s;&s;ex</HI> among&s;t my friends, in a place where
there hath been little of the power of Religion either known
<PB REF="8">
or practi&s;ed. About the latter end of <HI>November</HI> I travelled
from <HI>London</HI> to <HI>Chiche&s;ter,</HI> according to my u&s;uall cu&s;tome,
to ob&s;erve the monthly Fa&s;t; and in my pa&s;&s;age, with a thank|full
heart I &s;hall ever acknowledge it, I was guarded by a
Convoy of 16 Souldiers, who faced about 200 of the enemies
forces, and put them all to flight. Upon the twelfth of <HI>December</HI>
I vi&s;ited a brave Souldier of my acquaintance, Captain <HI>James
Temple,</HI> who did that day defend the Fort at <HI>Bramber</HI> again&s;t a
bold daring enemy, to the wonder of all the countrey: and I
did not marvell at it, for he is a man that hath his head full of
&s;tratagems, his heart full of piety and valour, and his hand as
full of &s;ucce&s;&s;e as it is of dexterity: My gratefull pen might wel
run on in his commendation, to the eternall &s;hame of tho&s;e
who have been ungratefull to him, to whom they doe (under
God) owe their pre&s;ervation. But I intend not to defraud
others of their de&s;erved prai&s;e, who were pre&s;ent at that fierce
encounter. There was pre&s;ent Colonell <HI>Harbert Morley,</HI> a
Gentleman of a nimble apprehen&s;ion &amp; vigilant &s;pirit; but the
<HI>Cavaliers</HI> were kept at &s;uch a di&s;tance, that they never put the
Colonels Regiment of hor&s;e to any trouble: There was pre&s;ent
likewi&s;e Captaine <HI>Henry Carleton,</HI> the Antiprelaticall &s;onne of
a learned Prelate, a man of a bold pre&s;ence and fixed re&s;olution,
who loves his country better then his life. Captain <HI>Simon Ever|den</HI>
was there al&s;o, a man of &s;low &s;peech, but &s;ure performance,
who de&s;erves that Motto of the old <HI>Romane, Non tam facile
loquor, quam quod locutus &s;um prae&s;to.</HI> You cannot expect that I
&s;hould name all the re&s;t of the Commanders: But there were
(you &s;ee) &s;ome difficulties in my way, which &s;eemed in&s;upe|rable,
and yet the Lord of Ho&s;ts did bring me thorow the&s;e dif|ficulties
&s;afe from <HI>Bramber</HI> to <HI>Arundell,</HI> upon the 21 day of
<HI>December,</HI> if I forget not. Ma&s;ter <HI>Chillingworth</HI> was at that
time in <HI>Arundell</HI> Ca&s;tle, which was &s;urrendred to the much re|nowned
Commander Sir <HI>William Waller, Serjeant-Major-ge|nerall
of all the a&s;&s;ociated Counties in the Ea&s;t and We&s;t,</HI> upon the
&s;ixt of <HI>Ianuary.</HI> As &s;oone as the Ca&s;tle was &s;urrendred, I repre|&s;ented
Ma&s;ter <HI>Chillingworths</HI> condition to Sir <HI>William Waller,</HI>
who commended him to the care of his worthy Chaplaine;
<PB REF="8">
and his Chaplaine &s;hewed &s;o much charity and re&s;pect towards
him, that he laid him upon his owne bed, and &s;upplied him with
all nece&s;&s;aries which the place did afford. When the re&s;t of
the Pri&s;oners were &s;ent up to <HI>London,</HI> Ma&s;ter <HI>Chillingworth</HI>
made it evident to me, that he was not able to endure &s;o long
a journey; and if he had been put to it, he had certainly died
by the way: I de&s;ired therefore that his journey might bee
&s;hortned, and upon my humble motion he was &s;ent to <HI>Chiche|&s;ter,</HI>
where I intreated the <HI>Governour</HI> that he might be &s;ecured
by &s;ome Officer of his acquaintance, and not put into the
hands of the <HI>Mar&s;hall;</HI> the Governour gave order that Liev|tenant
<HI>Golledge</HI> &s;hould take charge of him, and placed him in
the Bi&s;hop of <HI>Chichesters</HI> Palace, where he had very courte|ous
u&s;age, and all accommodations which were requi&s;ite for a
&s;icke man, as appeares by the te&s;timony of his owne man at
<HI>Oxford,</HI> and a Letter of thankfull acknowledgment from Ma|&s;ter
<HI>Chillingworths</HI> father to Lievtenant <HI>Golledge:</HI> nay, by Ma|&s;ter
<HI>Chillingworths</HI> Codicill, which hee de&s;ired &s;hould be an|nexed
to his Will, in which he gave 10 <HI>li.</HI> to Captaine <HI>King,
10 li.</HI> to Mi&s;tre&s;&s;e <HI>Ma&s;on,</HI> who keepes the Bi&s;hops hou&s;e, and
attended Ma&s;ter <HI>Chillingworth</HI> in his &s;ickne&s;&s;e, and 10 <HI>li.</HI> to
Lievtenant <HI>Golledge:</HI> And it may further appeare by a Letter
of Captain <HI>Kings</HI> &s;ent to <HI>Oxford,</HI> and the te&s;timony of Ma&s;ter
<HI>Edmonds,</HI> his Apothecary; both which are as followes.</P>
<LETTER>
<HEAD>Captain Kings Letter &s;ent to Mr Walter Iones, one
of the Chaplains of Christ-Church in
Oxford, Ian. 23.</HEAD>
<OPENER><SALUTE>Kind friend,</SALUTE></OPENER>
<P>MA&s;ter <HI>Chillingworth</HI> was in &s;o weake a condition, by rea&s;on
of a violent fluxe, that I per&s;wade my &s;elfe hee could not
have lived the first night of his journey, had he gone farther; for
it was very tedious to him to be brought hither. He lyes very ill,
and (for ought I perceive) in a de&s;perate condition; and how God
may dispo&s;e of him we know not: if any of his friends have a pur|po&s;e
<GAP DESC="duplicate" EXTENT="1 page"><PB REF="9">
<GAP DESC="duplicate" EXTENT="1 page"><PB REF="9">
<PB REF="10">
to come into the&s;e parts, they &s;hall have free pa&s;&s;age without any
mole&s;tation. Lievtenant <HI>Golledge</HI> performes the part of a reall
friend in every kinde; neither is <HI>Chri&s;tobell</HI> wanting in her be&s;t
care and diligence. <HI>Lievtenant Golledge</HI> hath already disbur&s;t
<HI>10 li.</HI> or thereabout: It would not be ami&s;&s;e that &s;ome of Ma&s;ter
<HI>Chillingworths</HI> friends were pre&s;ent with him, while&s;t there is
&s;ome hope of life; for it will be a great &s;atisfaction both to him and
others: There mu&s;t be no delayes either of time or money.</P>
<P>I heare that Master <HI>Chillingworths</HI> Si&s;ter, whom hee hath
made Executrix, is travelling with childe, and therefore unfit
for travell, but he is very confident &s;he will not let him want for
nece&s;&s;ary &s;upplies while&s;t he lives, and that hee may have decent
buriall (befitting one of his merit) if it plea&s;eth God he chance to
dye. Among other of his friends, I pray acquaint Doctor <HI>Shel|den,</HI>
the Warden of <HI>All-&s;oules,</HI> with what is written, whom Ma|&s;ter
<HI>Chillingworth</HI> doth very highly esteem.</P>
<CLOSER><SIGNED>Your very affectionate friend,
Robert King.</SIGNED>
<DATELINE>From Chiche&s;ter
<DATE>Jan. 23.</DATE></DATELINE></CLOSER>
</LETTER>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="testimony">
<HEAD>The te&s;timony of Ma&s;ter Edmonds.</HEAD>
<P>A Friend &s;tanding by him, de&s;ired him to declare him&s;elfe in
point of Religion, for two rea&s;ons: fir&s;t, Becau&s;e the Ie&s;uites
had much defamed and traduced him in that particular: &s;econd|ly,
Becau&s;e he might be able to give an account to his friends, in
ca&s;e he &s;hould &s;urvive. He an&s;wered, he had declared him&s;elfe
already in that point &s;ufficiently to the world. His friend told
him, that there went abroad &s;ome hard opinions that he had of
Ie&s;us Chri&s;t, and wi&s;ht him to deale candidly and plainly to the
world in that point. He an&s;wered, for tho&s;e things he was &s;etled
and re&s;olved, and therefore did not de&s;ire to be further troubled.
Being demanded, what cour&s;e &s;hould be taken for his interment,
in ca&s;e God &s;hould take him away in this place; he replied, that
where ever God &s;hould plea&s;e to take him, he would there be in|terred;
<PB REF="10">
and (if it might be obtained) according to the cu&s;tome of
the Church of <HI>England;</HI> if not, the Lords will be done. And
further (&s;aid hee) becau&s;e the world will be apt to &s;urmi&s;e the
wor&s;t of things, and there may be &s;ome inquiry made after my
u&s;age in this place, I mu&s;t te&s;tifie and declare to all the world, that
I have received both of Ma&s;ter <HI>Golledge</HI> and his wife, abun|dance
of love, care, and tenderne&s;&s;e, where I de&s;erved it not; and
that I have wanted nothing which might be de&s;ired of them: and
I must in all con&s;cience and hone&s;ty doe them this right, to te&s;tifie
the truth to the world: or to that effect.</P>
<CLOSER><SIGNED>Anthony Edmonds.</SIGNED></CLOSER>
</DIV1>
</BODY>
</TEXT></Q>
<P>And for my part, I beleeve that in the cour&s;e of nature hee
might have recovered, had he not neglected and di&s;tru&s;ted an
able Doctor (who freely offered him&s;elfe) onely becau&s;e hee
was Phy&s;ician to Sir <HI>William Waller;</HI> &s;ure I am that jealou&s;ie
was more deadly then his di&s;ea&s;e. Yet Ma&s;ter <HI>Chillingworth</HI>
did, when it was too late, di&s;cover and confe&s;&s;e his errour, and
we per&s;waded the Doctor to vi&s;it him afterwards, and he was in
an hopefull way of recovery: but then his &s;pirit was much de|jected,
becau&s;e his friends neglected, or delayed, to &s;end him
&s;ome good newes from <HI>Oxford:</HI> his heart was &s;o &s;et upon his
relea&s;e, and his head was &s;till working and projecting, how he
might be exchanged, or ran&s;omed; and therefore certainly
the Newes of his friends active endevours for his relea&s;e, was
the <HI>onely Cordiall</HI> which could po&s;&s;ibly revive his &s;pirits; and for
want of &s;uch a Cordiall his heart was even dead within him be|fore
he died. I entreated him to plucke up his &s;pirits, and not
to yeeld to his di&s;ea&s;e; but I perceived, that though Rea&s;on
be <HI>&s;tout</HI> when it encounters with faith, yet rea&s;on is not <HI>&s;o va|liant</HI>
when it is to encounter with affliction: and I cannot but
ob&s;erve, <HI>that many a Parliament-&s;ouldier hath been more chear|full
in a pri&s;on, then this di&s;cour&s;ing Engineer, and learned Cap|tive
was in a Palace:</HI> Beleeve it, Reader, beleeve it, that nei|ther
gifts, nor parts, nor profe&s;&s;ion, nor any thing el&s;e but <HI>faith,</HI>
will &s;u&s;taine the &s;pirit of a man in &s;pirituall &s;traights and world|ly
encombrances, when <HI>without there are fightings, and within
there are fears.</HI></P>
<P><PB REF="11">
Another rea&s;on there was, which (as I conceive) was very
de&s;tructive to this <HI>Man of Rea&s;on;</HI> he was di&s;reli&s;hed, and (I
beleeve) abu&s;ed by mo&s;t of the great Officers who were taken
Pri&s;oners in <HI>Arundell-ca&s;tle;</HI> they looked upon him as an in|truder
into their councells of warre, and (as one of them whi&s;|pered)
the <HI>Queens intelligencer,</HI> who was &s;et as a Spie over
them and all their proceedings. When Major <HI>Molins</HI> came to
treat, hee &s;pake very coldly for Ma&s;ter <HI>Chillingworth;</HI> and a
greater Commander then he, told me, that they were bound
to cur&s;e <HI>that little Prie&s;t</HI> to the pit of hell, for he had been the
ruine of them all: I replyed in his behalfe, that I wondered
much that they &s;hould make &s;o weake an Apology, for I could
not beleeve that Ma&s;ter <HI>Chillingworths</HI> &s;ingle Vote could turn
their Councell of warre round, and make them giddy: The in|genious
Gentleman made u&s;e of the liberty of his judgement,
and replyed; <Q>Sir, Ma&s;ter <HI>Chillingworth</HI> hath &s;o much credit
at the Court, and the Court-councell hath &s;o much influence
into our military Councell, that we were even over-awed,
and dur&s;t not contradict Ma&s;ter <HI>Chillingworth,</HI> for feare le&s;t
our owne re&s;olutions might &s;ucceed ill, and then his coun&s;ell
would have been e&s;teemed the better.</Q> I told the Gentle|man,
that I thought Ma&s;ter <HI>Chillingworth</HI> wanted experience
for the ordering of military affaires, and therefore could not
well apply the generall rules of rea&s;on aright, and bring them
downe to practi&s;e in ca&s;es which were difficult, becau&s;e unu&s;u|all.
The Gentleman replyed, <Q>Sir, Ma&s;ter <HI>Chillingworth</HI> is
&s;o confident of his great wit and parts, that hee conceives
him&s;elfe able to manage martiall affaires, in which hee hath
no experience, by the &s;trength of his owne wit and rea&s;on:</Q>
Sir (quoth I) you may forgive him, for though I hope to bee
<HI>&s;aved by faith,</HI> yet Ma&s;ter <HI>Chillingworth</HI> hopes that a man may
be <HI>&s;aved by rea&s;on,</HI> and therefore you may well give him leave
to fight by rea&s;on. Sir (&s;aith that witty Gentleman) I con|fe&s;&s;e
it is a &s;ad objection, which I know not how to an&s;were;
and &s;o in &s;tead of an an&s;were we went to dinner. But I did ex|amine
the bu&s;ine&s;&s;e impartially afterwards, and perceive that
the&s;e great Commanders have gro&s;&s;ely abu&s;ed Ma&s;ter <HI>Chilling|worth,</HI>
<PB REF="11">
in laying all the blame upon him, as if he were guilty of
lo&s;ing the out-workes, the Towne, the Ca&s;tle, and all; and
therefore I &s;hall doe Ma&s;ter <HI>Chillingworth</HI> &s;o much right, as to
offer &s;ome con&s;iderations, which may tend to his excu&s;e or vin|dication:
For what though Ma&s;ter <HI>Chillingworth</HI> were the
grand-Engineer at <HI>Glocester</HI> and <HI>Arundel,</HI> and both projects
failed, the fault might be in the Officers and Souldiers, and not
in the Engineer: Put the ca&s;e the Lord <HI>Hopton,</HI> Baron of
<HI>Stratton,</HI> Field-Mar&s;hall-generall of the We&s;t, promi&s;e to
bring three thou&s;and men, and the Engineer make a line of
Communication which cannot be defended with fewer then
two thou&s;and; but the field-Mar&s;hall doth in the mean time
forget him&s;elfe, and quarter his men in three or foure Mani|ples;
but his enemy being a more <HI>wary and prudent Comman|der,</HI>
keeps his men in a contracted and compact body, which is
too &s;trong for the be&s;t of his Maniples, and falls upon one of the
field-Mar&s;hals Quarters, takes and kills neare upon a thou&s;and
men, and the field-Mar&s;hall by &s;uch an unexpected blow
is utterly di&s;abled for the fulfilling of his promi&s;e, of &s;ending
three thou&s;and, nay is not able to &s;end above 1500 men: &s;hall
the Engineer or the field-Mar&s;hall be blamed in &s;uch a ca&s;e?</P>
<P>Nay, what if the enemy advance before the Engineer hath
quite fini&s;hed his workes? yet if he hath made them defen&s;ible
again&s;t any &s;udden on&s;et, and the Souldiers, which &s;hould de|fend
the works, quit their Trenches, and runne all away, be|fore
any one man be &s;laine in the Trenches, &s;hall the Engineere
be blamed in &s;uch a ca&s;e, or the Souldiers, who were &s;tricken
with feare when there was no con&s;iderable cau&s;e of feare?</P>
<P>Finally, if the Lord of Ho&s;ts, who did &s;trike a terrour to the
very heart of the Souldiers, doe &s;hew him&s;elfe a God of wi&s;|dome,
and infatuate the coun&s;els of the grand <HI>Achitophels;</HI> nay,
&s;hew him&s;elfe a &s;in-revenging God, and &s;mite the Souldiers
in the Ca&s;tle with deadly di&s;ea&s;es, <HI>with one Pox more then they
carried in with them, with the Flux, the Calenture, the &s;potted.
Feaver, and the like:</HI> if in the mid&s;t of the&s;e di&s;tre&s;&s;es the Soul|diers
breake forth into a <HI>mutinous flame,</HI> and &s;et all their fel|lowes
in a combu&s;tion, mu&s;t the Engineer bee blamed if the
<PB REF="12">
Ca&s;tle be &s;urrendred in &s;uch a ca&s;e? Now I appeale to their
Councell of Warre, whether their ca&s;e were not &s;o like to
the&s;e ca&s;es which have beene put, that it is hard to &s;ay
wherein they differed. Let not then Ma&s;ter <HI>Chillingworth</HI> be
charged with more faults then he was guilty of; I cannot but
vindicate his reputation from all fal&s;e a&s;per&s;ions, which are ca&s;t
upon him by &s;ome who know not how to excu&s;e them&s;elves:
I tooke all the care I could of his body while&s;t he was &s;icke, and
will (as farre as he was innocent) take care of his fame and re|putation
now he is dead: nay, while&s;t he was alive, I tooke care
of &s;omething more precious then his health or reputation, to
wit, his precious and beloved &s;oule; for in compa&s;&s;ion to his
foule I dealt freely and plainly with him, and told him that he
had been very active in fomenting the&s;e bloudy warres again&s;t
the Parliament and Common-wealth of England, his naturall
countrey, and by con&s;equent, again&s;t the very light of nature:
<Q>I acknowledge (&s;aith he) that I have beene active in the&s;e
warres, but I have ever followed the dictates of my con&s;ci|ence;
and if you convince me that I am in an errour, you
&s;hall not finde me ob&s;tinate.</Q> I told him, I conceived that he
might want &s;leep, being at that time newly come out of the
Ca&s;tle, and therefore I gave him time to refre&s;h him&s;elfe: and
when I came to him againe, I asked him whether he was fit
for di&s;cour&s;e; he told me, yes, but &s;omewhat faintly: I certi|fied
him, that I did not de&s;ire to take him at the lowe&s;t, when
his &s;pirits were flatted and his rea&s;on di&s;turbed, but had much
rather undertake him when he was at the highe&s;t, becau&s;e I
came prepared to receive &s;atisfaction, and looked upon my &s;elfe
as unlikely to give &s;atisfaction to one, whom I acknowledged
&s;o much above mee, in regard of his parts, gifts, experience;
he having &s;tudied bookes and men, and more accurately di&s;|cu&s;&s;ed
that que&s;tion of State then ever I had done. He then
told me, that he was pretty well refre&s;hed, and as able (as he u&s;ed
to be in the&s;e times of di&s;traction) for any di&s;cour&s;e about that
great controver&s;ie of State. He de&s;ired me to begin: I &s;atisfied
his de&s;ire, and told him that it would be very requi&s;ite in the
fir&s;t place to &s;tate the Que&s;tion aright; for (as I conceived)
<PB REF="12">
many ingenious men were gro&s;&s;ely mi&s;taken even in the very
&s;tate of the Que&s;tion.</P>
<P>Fir&s;t then be plea&s;ed (quoth I) to con&s;ider, that <HI>the originall
difference was not between the King and the Parliament,</HI> but be|tween
the <HI>Parliament</HI> and <HI>Delinquents;</HI> and indeed, betweene
the <HI>Queen and the Parliament:</HI> I told him, that hee could not
be ignorant that upon the fourth of <HI>January,</HI> two yeares agoe,
<HI>the King went unto the Parliament upon the Queens errand;</HI> and I
beleeved that he knew better then I, how much <HI>the Queen was
di&s;contented, becau&s;e her bloody de&s;igne was not put in execution:</HI>
He told me, <HI>that he could not deny it, and he would not excu&s;e it.</HI>
When I was going on to di&s;cour&s;e about other matters of fact,
he confe&s;&s;ed very hone&s;tly, that he did now perceive, <HI>that they
had no certaine information of matters of fact at Oxford:</HI> where|by
I perceived that it was no wonder that &s;o many brave men
were &s;educed to fight again&s;t the Parliament.</P>
<P>Vpon further di&s;cour&s;e, he told me that he ob&s;erved a great
deale of piety in the Commanders and Souldiers of the Parlia|ments
Army: <Q>I confe&s;&s;e (&s;ath he) their di&s;cour&s;e and beha|viour
doth &s;peake them Chri&s;tians, but I can finde little of
God or godline&s;&s;e in our men; they will not &s;eeke God
while&s;t they are in their bravery, nor tru&s;t him when they are
in di&s;tre&s;&s;e; I have much adoe (&s;aith he) to bring them up|on
their knees, to call upon God, or to re&s;igne them&s;elves up
to God, when they goe on upon any de&s;perate &s;ervice, or are
ca&s;t into any perplexed condition.</Q> I liked him well, when I
heard him run on &s;o fluently to this effect, and I clo&s;ed with
him, and de&s;ired him to tell me freely, whether in good earne&s;t
he thought the Parliament did intend any thing el&s;e then the
<HI>taking of the wicked from before the King, the e&s;tabli&s;hing of the
Kings throne in ju&s;tice,</HI> the <HI>&s;etting up of Chri&s;ts ordinances</HI> in
power, purity, liberty, and the <HI>&s;etling of the knowne lawes of the
land, the priviledges of the Parliament, and liberties of the &s;ub|jects,
in quiet and peace.</HI></P>
<P><Q>Sir (&s;aith he) I mu&s;t acknowledge that I doe verily be|leeve
that the intentions of the Parliament are better then
the intentions of the Court, or of that Army which I have
<PB REF="13">
followed; but I conceive that the Parliament takes a wrong
cour&s;e to pro&s;ecute and accompli&s;h their good intentions;
for warre is not the way of Ie&s;us Chri&s;t.</Q></P>
<P>Truely I was a&s;hamed to di&s;pute with him any longer,
when he had given me &s;o much advantage: For fir&s;t, he clearly
condemned him&s;elfe for being confederate with them, who&s;e
intentions were de&s;tructive; becau&s;e no man mu&s;t promote an
ill de&s;igne by any meanes what&s;oever, be they never &s;o law|full.
Secondly, he confe&s;&s;ed him&s;elfe cleane out of his way
when he was in Armes; for warre, &s;aith he, (and he learnt to
&s;ay &s;o of the <HI>Anabapti&s;ts</HI> and <HI>Socinians)</HI> is not the way of Ie&s;us
Chri&s;t; all that he could &s;ay for him&s;elfe was, that he had no
command in the Army; and yet their greate&s;t Officers told
me, that in a true con&s;truction there was no man el&s;e that had
a command to any purpo&s;e, but Ma&s;ter <HI>Chillingworth.</HI> And as
touching their intentions, it is no hard matter to gue&s;&s;e at the
intentions of the French and Spani&s;h faction at Court, or the
<HI>Iri&s;h intentions of the Papi&s;ts, Prelates, Delinquents, &amp;c. that fol|low
the Queens Army.</HI> I am &s;ure one of the Captains that was
taken Pri&s;oner at <HI>Arundell, had a Spani&s;h head, a French no&s;e,
and an Iri&s;h heart:</HI> And there was a Letter found in <HI>Arundell</HI>-Ca&s;tle,
which was directed to Ma&s;ter <HI>Beckingham,</HI> the Earle of
<HI>Arundels</HI> Receiver, which doth declare the good intentions
of the Queens Army. I took a copy of it, which I will here
tran&s;cribe word for word.</P>
<LETTER>
<OPENER><SALUTE>Good Mr <HI>Beckingham,</HI></SALUTE></OPENER>
<P><HI>I</HI> Doubt not but you are acquainted with the <HI>generall</HI> and volun|tary
contribution of the <HI>whole Catholikes</HI> of this Kingdome,
both to declare the true affection of their hearts towards his Ma|jesty,
in <HI>this,</HI> as in <HI>all other occa&s;ions:</HI> as al&s;o to exhibite &s;uch
aid as their estates doe afford, to a&s;&s;i&s;t his Maje&s;ty <HI>in this pre|&s;ent
bu&s;ine&s;&s;e, which doth concerne each one in particular.</HI></P>
<P>The monies which the Catholikes are to give, mu&s;t be pre&s;ented
this Terme, and therefore I entreat you that you will be plea&s;ed
that what your liberality will be&s;tow <HI>in &s;o good a cau&s;e,</HI> you will
cau&s;e it to be delivered to me in London, and I &s;hall give (an ac|count
<PB REF="13">
thereof to &s;uch as it doth concern, and) you a &s;ufficient di&s;|charge.</P>
<TAILNOTE>
<P>The &s;ub&s;cription and name was torne away.</P>
</TAILNOTE>
</LETTER>
<P>I need not make any ob&s;ervations upon this Letter, it
&s;peakes for it &s;elfe; and it &s;peaks &s;o bad Engli&s;h, and &s;uch per|fect
policy, that I beleeve the man that writ it was no Engli&s;h|man
borne.</P>
<P>There was a Commi&s;&s;ion found there likewi&s;e (which doth
declare their good intentions) directed to Sir <HI>Edward Ford,
&amp;c.</HI> to &s;ecure the per&s;ons of all men in <HI>Su&s;&s;ex,</HI> who had contri|buted
to the Parliament, and to &s;eize their e&s;tates, and &s;ell
their goods to the utmo&s;t value, for the be&s;t advantage of his
Maje&s;ty; and the Commi&s;&s;ioners were to give an account of
their &s;ervice to the field-Mar&s;hall Generall, Baron of Stratten,
Commander in chiefe of all his Maje&s;ties forces in <HI>Surrey, Su&s;|&s;ex,
Kent, &amp;c.</HI> Now their intentions are as you &s;ee: And as
touching the meanes u&s;ed, Ma&s;ter <HI>Chillingworth</HI> him&s;elf would
not &s;ay that the Queen and her adherents, Prelates, Papi&s;ts,
Delinquents, Malignants, of the French con&s;piracy, the <HI>Spa|ni&s;h</HI>
faction, or the <HI>Iri&s;h</HI> Rebellion, and their confederates, doe
take better cour&s;es, and u&s;e more lawfull meanes to accompli&s;h
their intentions, and bring about their de&s;ignes, then the Par|liament
of <HI>England,</HI> the Kingdome of <HI>Scotland,</HI> and the Prote|&s;tants
in <HI>Ireland:</HI> &s;ince then Ma&s;ter <HI>Chillingworth</HI> did (as all in|genuous
and active &s;pirits doe) dete&s;t Neutrality, hee might
have &s;eene (for hee had light enough to &s;ee) the way of Je&s;us
Chri&s;t.</P>
<P><HI>I de&s;ired him to tell me,</HI> whether the highe&s;t Court of ju&s;tice
in the Kingdome may not compell Delinquents (who are protected
by force again&s;t Law) to come in by force of Armes, that they may
be tryed according to Law?</P>
<P>Fir&s;t, hee acknowledged that the Parliament is the highe&s;t
Court; and therefore (I conclude) not to be controlled by
&s;ome few of the Kings Councell, or by a pretended A&s;&s;embly,
con&s;i&s;ting of Fugitives and Delinquents. Secondly, &s;aith he,
I mu&s;t deale plainly with you, though the Parliament hath
<GAP DESC="duplicate" EXTENT="1 page"><PB REF="14">
<GAP DESC="duplicate" EXTENT="1 page"><PB REF="14">
<PB REF="15">
voted &s;ome to be Delinquents, and the Queen her &s;elfe to be a
Traitour, yet I doe not beleeve that their judgement is infal|lible.
I was able to an&s;were him out of his owne booke, that
<HI>the judgment of a Court or per&s;on</HI> (e&s;pecially where there is evi|dence
of the fact) <HI>may be certaine, though that Court or per&s;on
be not infallible:</HI> Secondly, though the judgment of the highe&s;t
Court be not <HI>infallible,</HI> yet <HI>it is finall, and therefore we cannot
appeale from the judgement of the Parliament, to any Court, but
the Court of heaven.</HI> True, (&s;aith Ma&s;ter <HI>Chillingworth)</HI> but
this is it which &s;tickes with me, that there is no fundamentall
con&s;titution for the government of this Kingdome <HI>by a &s;tanding
Parliament:</HI> To which I had many an&s;wers to returne; fir&s;t,
there is a fundamentall con&s;titution for the government of this
Kingdome by the three E&s;tates: &s;econdly, there is a Law for
the frequency of Parliaments: and thirdly, the vertue and
&s;trength of every Parliament continues in the Acts of every
Parliament, by which the Kingdome is governed, even after
the di&s;&s;olution of that Parliament; every Parliament doth live
in its unrepealed Acts, and therefore lives even after its di&s;&s;o|lution;
and in that re&s;pect wee have many Parliaments yet
&s;tanding; <HI>&s;ome old</HI> Eli&s;abeth-<HI>Parliaments doe as yet live, breath,
move, and operate, with &s;trength and vigour:</HI> fourthly, there is
an Act pa&s;&s;ed for the continuance of this Parliament, by the
unanimous con&s;ent of all three E&s;tates; <HI>and the Kings Councell
could not find any other probable meanes under heaven for the di&s;|engaging
of his Maje&s;ty, then the framing and pa&s;&s;ing of that Act
of continuance.</HI> Ma&s;ter <HI>Chillingworth</HI> (putting off his hat) cryed,
I acknowledge that Act with all reverence, and <HI>there is your
&s;trength.</HI> He &s;eemed pretty well &s;atisfied with that an&s;were;
and as touching <HI>the way of Je&s;us Christ,</HI> I de&s;ired to know whe|ther
the Saints were not to make warre again&s;t the Whore and
the Bea&s;t? Whether it be not an act of charity, for Prote&s;tants
to lay downe their lives for their Brethren? Whether it be not
an act of faith, to waxe valiant in fight for the defence of that
faith, which was once delivered to the Saints? I perceived
my Gentleman &s;omewhat puzled, and I tooke my leave, that
he might take his re&s;t.</P>
<P><PB REF="15">
My heart was moved with compa&s;&s;ion towards him, and
I gave him many vi&s;its after this fir&s;t vi&s;it; but I &s;eldome
found him in fit ca&s;e to di&s;cour&s;e, becau&s;e his di&s;ea&s;e grew
&s;tronger and &s;tronger, and he weaker and weaker: I de&s;<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">red
to know his opinion concerning that <HI>Liturgy</HI> which hath beene
formerly &s;o much extolled, and even idolized among&s;t the
people; but all the an&s;wer that I could get was to this purpo&s;e,
that <HI>there were &s;ome truths which the Mini&s;ters of the Go&s;pel
are not bound upon paine of damnation to publi&s;h to the people:</HI>
and indeed he conceived it very unfit to publi&s;h any thing con|cerning
the Common-Prayer-Book, or the Book of Ordina|tion
&amp;c. <HI>for feare of &s;candall.</HI> I was &s;orry to heare &s;uch an
an&s;wer drop from a dying man and I conceived it could not but
be much more &s;candalous, to &s;educe or hoodwink the people,
then to in&s;truct and edifie them in a point which did <HI>di|rectly
concerne the publike wor&s;hip of God in this Land.</HI></P>
<P><HI>When I found him pretty hearty one day, I de&s;ired him
to tell me,</HI> whether he conceived that a man living and dying
a Turk, Papi&s;t, or Socinian, could be &s;aved?</P>
<P>All the an&s;wer that I could gaine from him was, <HI>that he
did not ab&s;olve them, and would not condemne them.</HI> I was
much di&s;plea&s;ed with the an&s;wer upon divers rea&s;ons: Fir&s;t,
becau&s;e the que&s;tion was put home, of a man living and dying,
&s;o or &s;o. Secondly, it was frivolous to talk of Ab&s;olution,
for it was out of que&s;tion that he could not ab&s;olve them.
Thirdly, it &s;hewed that he was too well per&s;waded of Tur|ci&s;m
and Sociniani&s;m, which runne exactly parallel in too
many points. Fourthly, he &s;eems to Anathematize the So|cinians
in the Preface to the Author of Charity, maintained
Sect. 28. when <HI>Knot</HI> had reckoned up &s;ome Socinian Tenets,
Mr <HI>Chillingworth</HI> an&s;wers, <HI>Who&s;oever teaches or holds them,
let him be Anathema.</HI> I have not <HI>Knots</HI> Book by me now, I
meane his direction to <HI>N. N.</HI> and Mr <HI>Chillingworth</HI> was &s;o
wi&s;e as not to reckon up the number of tho&s;e impious doctrins,
or name them in particular, becau&s;e they were all fathered
upon him, and he would not a&s;&s;i&s;t Mr <HI>Knot</HI> &s;o farre in the
&s;preading of his owne unde&s;erved defamation, <HI>ibid.</HI> Sect. 28.
<PB REF="16">
I am afraid that <HI>Knot</HI> reckoned up too many points of Soci|niani&s;m,
or did not forme his Interrogations aright, and then
Mr <HI>Chillingworth</HI> might &s;afely anathematize, and yet be a
<HI>Socinian</HI> in many points which were not reckoned up, or not
well expre&s;&s;ed; And yet his Anathema is warily pronounced,
he doth not &s;ay, Who&s;oever teaches or holds them or any of
them, let him be Anathema. Moreover, if the Socinians be
asked, whether Chri&s;t be God, they will &s;ay, Yes; but then
they meane that he is the Sonne of God, borne after an ex|traordinary
manner by the over&s;hadowing of the holy Gho&s;t,
<HI>Luke</HI> 1. 31, 32, 35. or that the word of God came unto him,
and therefore is called God, becau&s;e of his extraordinary Com|mi&s;&s;ion
from God, or the like, <HI>Iohn</HI> 10. 35. Now either Mr
<HI>Chillingworth</HI> was guilty of &s;ome &s;uch equivocation and fly
eva&s;ion, or el&s;e he grew wor&s;e and wor&s;e, and would not ana|thematize
a gro&s;&s;e Socinian. And if in the&s;e latter dayes Se|ducers
grow wor&s;e and wor&s;e, I &s;hall not wonder at it, 2 Tim.
3. 13.</P>
<P>When Mr <HI>Chillingworth</HI> &s;aw him&s;elfe entangled in di&s;|putes,
he de&s;ired me that I would deale charitably with him,
for, &s;aith he, I was ever a charitable man: my an&s;wer was
&s;omewhat tart, and therefore the more charitable, con&s;idering
his condition, and the coun&s;ell of the Apo&s;tle, <HI>Titus 1. 13. Re|buke
them &s;harply,</HI> or (as <HI>Beza</HI> hath it) <HI>preci&s;ely, that they may
be &s;ound in the faith;</HI> And I de&s;ire not to conceale my tart|ne&s;&s;e,
it was to this effect: Sir, it is confe&s;&s;ed that you have
beene very exce&s;&s;ive in your charity; <HI>you have lavi&s;hed out &s;o
much charity upon Turks, Socinians, Papi&s;ts, that I am afraid
you have very little to &s;pare for a truly reformed Prote&s;tant;
&s;ure I am, the zealous Protestants finde very little charity at
Oxford.</HI></P>
<P>The la&s;t time I vi&s;ited him, was on the Lords day, for I
thought it a Sabbath-duty, and then he began to &s;peak of
&s;ome que&s;tions which I formerly propounded to him, whereof
this was one; <HI>Whether Tyranny was Gods Ordinance?</HI> I pre|&s;ently
took him off from that di&s;cour&s;e, becau&s;e I knew he had
beene laid up fa&s;t by that argument before; for it is impo&s;&s;ible
<PB REF="16">
that any man &s;hould ever prove, that Tyranny is not to be re|&s;i&s;ted
upon this ground, becau&s;e we mu&s;t not re&s;i&s;t Gods Or|dinance,
unle&s;&s;e they could prove, that which is <HI>bla&s;phemy to
mention, viz. That Tyranny is Gods Ordinance.</HI> I de&s;ired him
that he would now take off his thoughts from all matters of
<HI>Speculation,</HI> and fix upon &s;ome practicall point which might
make for his <HI>Edification.</HI></P>
<P>He thanked me (as I hope) very heartily, and told me that
in all points of Religion he was &s;etled, and had fully expre&s;&s;ed
him&s;elfe for the &s;atisfaction of others in his Book, which was
approved and licen&s;ed by very learned and judicious Divines.
Upon further di&s;cour&s;e I began to tell him what meditation
did mo&s;t comfort me in times of Extremity: and I added that
the meditation was very proper for a man in his condition, if
he could lay hold upon the <HI>Covenant of Grace.</HI> I made choi&s;e
of that Scripture, 2 <HI>Sam.</HI> 23. the five fir&s;t ver&s;es; and I began
to open the fifth ver&s;e a little to him: I told him that all our
hopes of &s;alvation are grounded upon the Covenant of Grace,
for it is a &s;ure Covenant, an ordered Covenant, nay, a Cove|nant
in all things ordered and &s;ure, an everla&s;ting Covenant,
a &s;aving Covenant; they were <HI>Davids</HI> la&s;t words, <HI>this is all
my &s;alvation.</HI> And I pre&s;&s;e this point the rather, becau&s;e he
doth acknowledge in his Book, that the Doctrine about the
Covenant is a Fundamentall Doctrine; and becau&s;e his ex|pre&s;&s;ions
are very imperfect and ob&s;cure in his &s;ubtle Book,
I was in good hope that he would have explained him&s;elfe
more fully and clearly in that Fundamentall point; but I could
not obtaine what I de&s;ired. Not long after I told him, that
I did u&s;e to pray for him in private, and asked him whether
it was his de&s;ire that I &s;hould pray for him in publique: he
an&s;wered, yes, with all his heart; and he &s;aid withall, that he
hoped he &s;hould fare the better for my prayers.</P>
<P>I ob&s;erved that Mr <HI>Chillingworth</HI> was much troubled with
a &s;ore throat, and oppre&s;&s;ed with tough phlegme, which would
certainly choak him up&punc; if there were not &s;ome &s;udden re|medy.
I &s;ent therefore to a Chirurgeon, one of Mr <HI>Chil|lingworths</HI>
beliefe, an able man, that plea&s;ed him well, and
<PB REF="17">
gave him &s;ome ea&s;e. And the next day being Munday, at
our morning-exerci&s;e in the Cathedrall, I de&s;ired the &s;oul|diers
and Citizens that they would in their prayers remem|ber
the di&s;tre&s;&s;ed e&s;tate of Mr <HI>Chillingworth</HI> a &s;ick Pri&s;oner
in the City, <HI>a man very eminent for the &s;trength of his parts,
the excellency of his gifts, and the depth of his learning:</HI> I told
them that they were commanded to love their enemies, and
therefore were bound to pray for them, e&s;pecially when God
moved the heart of an enemy to de&s;ire their prayers: We
prayed heartily that God would be plea&s;ed to be&s;tow <HI>&s;aving
graces</HI> as well as <HI>excellent gifts</HI> upon him, that &s;o all his gifts
might be improved and &s;anctified: we de&s;ired that God
would give him new light, and new eyes, that he might &s;ee,
acknowledge, and recant his errours, that he might deny
his carnall rea&s;on, and &s;ubmit to faith: that God would
ble&s;&s;e all meanes which were u&s;ed for his recovery, &amp;c.</P>
<P>I beleeve none of his friends or my enemies can deny that
we made a re&s;pectfull and Chri&s;tian mention of him in our
prayers. The &s;ame day I rid to <HI>Arundel</HI> to move the Doctor
to come over againe to vi&s;it Mr <HI>Chillingworth,</HI> but the
Doctour was &s;ent for out of Town (before I got thither)
to vi&s;it Sir <HI>William Springot,</HI> and &s;o I lo&s;t my journey, and
the Doctour &s;aw him no more. In my ab&s;ence a religious
Officer of <HI>Chiche&s;ter</HI> garri&s;on followed my &s;uit to Mr <HI>Chil|lingworth,</HI>
and entreated him to declare him&s;elfe in point
of Religion; but Mr <HI>Chillingworth</HI> appealed to his Book
againe, and &s;aid he was &s;etled, as you may &s;ee it more largely
&s;et down in Mr <HI>Edmonds</HI> his Te&s;timony before. From my
fir&s;t vi&s;itation of Mr <HI>Chillingworth</HI> to the la&s;t, I did not
finde him in a condition which might any way move mee
(had I beene his deadly enemy) <HI>either to flatter or envy him,
but rather to pity and pray for him,</HI> as you &s;ee I did. I dare
appeale to his eminent and learned friends, whether there
could bee more <HI>mercy</HI> &s;hewn to his <HI>body,</HI> or <HI>charity</HI> to his
<HI>&s;oule,</HI> whil&s;t he was alive? Con&s;ider what it is worth to
have a fortnights &s;pace to repent in. O what would <HI>Dives</HI>
have proffered for &s;uch a mercy? if Mr <HI>Chillingworth</HI> did
<PB REF="17">
not emprove it, that was not fault of mine; And &s;hall not my
charity to his &s;oule and body while&s;t he was alive, acquit me
from being uncharitable towards him after his death? No rea|&s;onable
man will deeme mee guilty of &s;uch an uncharitable
madne&s;&s;e as to be angry with a carca&s;&s;e, or to goe wre&s;tle with
a gho&s;t; for I con&s;ider that his gho&s;t might cry <HI>in faciem &s;e|peli,</HI>
Bury me with my face downward, if you plea&s;e, for when
the <HI>Macedonians</HI> (give me leave to change the &s;tory a little,
and &s;ay&punc; when the <HI>Iri&s;h)</HI> come, and they were then neare us,
they will <HI>turn all up&s;ide down:</HI> I am no <HI>Sylla,</HI> I did not give any
command to &s;catter the reliques of <HI>Marius:</HI><NOTE PLACE="marg">Marii reliquiat di&s;&s;ipari ju&s;&s;it, acerbiore odio, qu&agrave;m &s;i tam &s;a|piens &s;ui&s;&s;et qu&agrave;m vehemens fuit. <HI>Cicero de L<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">g.</HI></NOTE> though I have
not much Wi&s;edome, yet I have more charity then to de&s;erve
that la&s;h of the Oratour, <HI>He had beene more wi&s;e had he beene
le&s;&s;e violent;</HI> and yet I will confe&s;&s;e that I am, and ought to be
violent <HI>for Chri&s;t</HI> and <HI>Heaven,</HI> and my pa&s;&s;ions are too often as
hot as my zeale, but They may beare with &s;mall faults, and in
this bu&s;ine&s;&s;e I have proceeded with deliberation and modera|tion:
I con&s;ider that I am in the body, and my body may be
delivered (I know not how &s;oone) into the enemies hand; I
doe not expect (though I might de&s;ire) that halfe that mercy
which I &s;hewed to Ma&s;ter <HI>Chillingworth</HI> may be &s;hewen to
me; <HI>Defunctorum cineribus violentiam inferre &s;acrilega prae|&s;umptio
e&s;t,</HI> is a Rule (if I mi&s;take not) in the Civill Law; and
I &s;hall be able to ju&s;tifie my carriage in the bu&s;ine&s;&s;e of his Fu|nerall
to the face of his greate&s;t Patrons, from all inhumanity
or &s;acriledge,
<Q><L>Sacrilegae bu&s;tis ab&s;tinuere manus.</L></Q></P>
<P>Let us (if you plea&s;e) take a view of all our proceedings, and
of Ma&s;ter <HI>Chillingworths</HI> opinions, and then (I am afraid) &s;ome
will &s;ay there was a little fooli&s;h pity &s;hewed on my part and
the uncharitablene&s;&s;e will be found in them onely, who cen&s;ure
me for want of charity.</P>
<P>Fir&s;t, there were all things which may any way appertaine
to the <HI>civility</HI> of a funerall, though there was nothing which be|longs
to the <HI>&s;uper&s;tition</HI> of a funerall: His body was decently
<PB REF="18">
laid in a convenient coff<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">n, covered with a <HI>mourning Her&s;e|cloth,</HI>
more &s;eemly (as I conceive) then the u&s;uall covering,
patched up <HI>out of the mouldy reliques of &s;ome moth-eaten copes:</HI>
His friends were entertained (according to their owne de&s;ire)
with Wine and Cakes; though that is, in my conceit, a <HI>turn|ing
of the hou&s;e of mourning into an hou&s;e of banqueting:</HI> All
that offered them&s;elves to carry his corps out of pure devotion,
becau&s;e they were <HI>men of his per&s;wa&s;ion,</HI> had every one of them
(according to the cu&s;tome of the countrey) a branch of Ro&s;e|mary,
amourning Ribband, and a paire of Gloves. But (as it
doth become an impartiall Hi&s;torian) I confe&s;&s;e there were
three &s;everall opinions concerning his buriall.</P>
<P>The fir&s;t opinion was negative and peremptory, That hee
ought not to be buried like a Chri&s;tian, 1. Who refu&s;ed to
make a full and free confe&s;&s;ion of Chri&s;tian Religion: 2. Nay,
if there had been nothing el&s;e again&s;t him, but his taking up of
Armes again&s;t his countrey, that they conceived a &s;ufficient
rea&s;on to deny the buriall of his corps. I will not trouble you
with many rea&s;ons, that one place of Scripture was to them in
&s;tead of many rea&s;ons, to prove that an Heathen might be buried
in all the outward pompe and glory that can be devi&s;ed, rather
then one who hath de&s;troyed his owne land, and &s;laine his own
people, <HI>I&s;a. 14. 18, 19, 20. All the Kings of the Nations, even
all of them lye in glory, every one in his owne hou&s;e; But thou art
ca&s;t out of thy grave, like an abominable branch, and as the rai|ment
of tho&s;e that are &s;laine, thru&s;t thorow with a &s;word, that go
downe to the &s;tones of the pit, as a carca&s;&s;e trodden under feet:
Thou &s;halt not be joyned with them in buriall, becau&s;e thou ha&s;t
de&s;troyed thy land, and &s;laine thy people,</HI> (marke that Rea&s;on:)
<HI>the &s;eed of evill doers &s;hall never bee renowned.</HI> In the third
place, &s;ome were bold to &s;ay that he was <HI>Felo de &s;e,</HI> guilty of
his owne death, by his foole-hardine&s;&s;e. Finally, it was al|ledged
that he was an Heretick, no member of any of the Re|formed
Churches, and therefore to be reckoned as an Excom|municated
per&s;on; now you know what law it is which deni|eth
buriall to Heretikes, and Excommunicated per&s;ons, though
they be excommunicated for inconformity onely, for not ap|pearing,
<PB REF="18">
or not paying of 3. s. 4. d. or &s;ome &s;uch like cau&s;e;
Read <HI>Pickerings Ca&s;e</HI> in the high Commi&s;&s;ion. The truth is,
we looked upon Ma&s;ter <HI>Chillingworth</HI> as a kinde of Non-con|formi&s;t,
nay (to &s;peake &s;trictly) a Recu&s;ant rather then a Non-conformi&s;t;
for Non-conformi&s;ts refu&s;e to &s;ub&s;cribe to <HI>Canons</HI>
which <HI>concerne Di&s;cipline,</HI> but Ma&s;ter <HI>Chillingworth</HI> refu&s;ed to
&s;ub&s;cribe &s;ome <HI>Articles of Religion,</HI> as he him&s;elfe acknow|ledges
though he thought charitably of them who did &s;ub|&s;cribe
them: For (he &s;aith) he doth not undertake the pecu|liar
defence of the <HI>Church of England,</HI> but the <HI>common cau&s;e of
Prote&s;tants;</HI> and yet he doth not hold the doctrine of all Pro|te&s;tants
true, becau&s;e they hold contradictions, yet he concei|ved
them free from all errour de&s;tructive of &s;alvation: and
though he did make &s;cruple of <HI>&s;ub&s;cribing the truth of one or
two Propo&s;itions, yet he thought him&s;elfe fit enough to maintaine,
that tho&s;e who doe &s;ub&s;cribe them are in a &s;aveable condition,</HI> See
the Preface to the Author of Charity maintained Sect. 39.
You &s;ee Ma&s;ter <HI>Chillingworth</HI> did refu&s;e to &s;ub&s;cribe. What
thinke ye (Gentlemen are not <HI>Chiche&s;ter</HI> men pretty good
Di&s;putants? Can you confute the&s;e Rea&s;ons? If you can; doe
your be&s;t; if you cannot, I have no rea&s;on to prompt you;
&s;cratch your heads, beat your deskes, bite your nailes, and I
will goe &s;leep, and will not heare what they &s;aid of Ma&s;ter
<HI>Chillingworths</HI> Argument on <HI>Fieldings</HI> ca&s;e.</P>
<P>The &s;econd opinion was your opinion, and the opinion of
&s;uch as you are, my good friends at <HI>Athens;</HI> the men of a
Cathedrall &s;pirit thought it fit that Ma&s;ter <HI>Chillingworth,</HI> be|ing
a member of a Cathedrall, &s;hould be buried in the Cathe|drall;
and being <HI>Cancellarius,</HI> it was conceived that he &s;hould
be buried <HI>intra cancellos,</HI> and rot under the Altar, neare the
pot of Incen&s;e, that the con&s;tant perfume of the Incen&s;e might
excu&s;e the thrift of his Executrix&mdash;<HI>O&s;&s;a inodora dedit.</HI> It
was an&s;wered, that he was of or belonging to the Cathedrall
at <HI>Sarum,</HI> and therefore they might carry him thither; but
then his Will could not be performed, becau&s;e he de&s;ired to
be buried at <HI>Chiche&s;ter,</HI> in ca&s;e he did end his dayes in that Ci|ty.
But &s;ome more &s;erious conceived, that this de&s;ire of bu|rying
<PB REF="19">
him <HI>intra cancellos</HI> was but the i&s;&s;ue of a &s;uper&s;titious
conceit, that the Chancell, or <HI>&s;anctum &s;anctorum,</HI> was more
holy then other places; and the carca&s;&s;e of a Prie&s;t as &s;acred
as that holy ground: And it was their opinion that a mode&s;t
and well-grounded deniall of this reque&s;t, would be the mo&s;t
effectuall confutation of that &s;uper&s;titious conceit. The ground
of the deniall was Ma&s;ter <HI>Chillingworths</HI> phanta&s;ie, <HI>viz.</HI> That
there are two wayes to make men faithfull, (and con&s;equent|ly
to bring them to Heaven) without either nece&s;&s;ity of Scrip|ture
or Church; his words are the&s;e; And Saint <HI>Paul</HI> tells us,
that <GAP DESC="foreign"> might be knowne by his workes, and that
they had the Law written in their hearts: <HI>Either of the&s;e wayes
might make &s;ome faithfull men, without either nece&s;&s;ity of Scrip|ture
or Church,</HI> Cap. 2. Sect. 124. pag. 100. the fir&s;t Edition:
Now &s;hew me any place of Scripture (&s;ay they) to prove that
&s;uch a mans corps &s;hould be buried in the Church, who main|taines
that men may be &s;aved without Church or Scripture.
This pa&s;&s;age is the more ob&s;ervable, becau&s;e in &s;ome places of
his booke he would beare us in hand, that he doth not thinke
that Heathens &s;hall be immediately &s;aved without faith in
Chri&s;t; <HI>See chap 3. Sect. 13. pag.</HI> 133. but you &s;ee he doth not
mince the matter in the place fore-cited, for it is cleare and
evident that there is <HI>nothing of the Go&s;pel written in the heart
by nature, or in any of the workes of God by the fir&s;t creation.</HI></P>
<P>The third opinion (which prevailed) was this, that it would
be fitte&s;t to <HI>permit the men of his owne per&s;wa&s;ion, out of meere
humanity, to bury their dead out of our &s;ight;</HI> and to bury him
in the <HI>cloy&s;ters,</HI> among&s;t the old Shavelings, Monkes, and
Prie&s;ts, of whom he had &s;o good an opinion all his life.</P>
<P>The Prelaticall men doe conceive, that there is a kinde of
holine&s;&s;e in a <HI>cloy&s;ter;</HI> no excommunicated per&s;on mu&s;t be bu|ried
there, unle&s;&s;e there be an ab&s;olution &s;ent, either before
the death of the party, or <HI>to the dead corps,</HI> (which they mu&s;t
call their beloved brother) <HI>becau&s;e they them&s;elves are as loth|&s;ome
and rotten as the corps:</HI> Nay, a Papi&s;t mu&s;t not be buried
in the Cloy&s;ters without &s;peciall di&s;pen&s;ation from the Bi&s;hop;
and you know <HI>the Prelates would dispen&s;e with Papi&s;ts alive or
<PB REF="19">
dead.</HI> It is u&s;uall to bury men of good rank and quality in
<HI>Collegiate Cloy&s;ters;</HI> and &s;ure I am, the <HI>Cavaliers</HI> doe not
bury their dead &s;o honourably, <HI>though they e&s;teeme them the
Queenes Martyrs, they throw them into ditches or rivers.</HI></P>
<P>Finally, Mr <HI>Chillingworths</HI> bones &s;hall re&s;t without any
di&s;turbance, he &s;hall not be u&s;ed as <HI>Wicliffe</HI> was by Papi&s;ts,
or as <HI>Bucer</HI> was &s;erved by the Prelaticall faction at <HI>Cam|bridge,</HI>
<NOTE PLACE="marg">Con&s;ulas Hi&s;tor. de vita &amp; obitu <HI>Buceri.</HI></NOTE> who vouch&s;afed him an Honourable buriall in the
dayes of <HI>Edward</HI> the &s;ixth, <HI>anno</HI> 1551. becau&s;e they knew
it would be an acceptable &s;ervice in the eyes of Saint <HI>Ed|ward,</HI>
as judicious <HI>Hooker</HI> &s;tyles him; but in the dayes of
Queen <HI>Mary</HI> (the fir&s;t of that name) the &s;ame men pluc|ked
him out of his grave againe after an inhumane and bar|barous
manner: but in Queen <HI>Elizabeths</HI> dayes, the &s;ame
men wheeled about a third time, and made an honourable
commemoration of him againe in Panegyricall Orations,
and flattering ver&s;es. Mr <HI>Chillingworth</HI> was buried by day,
and therefore we had no Torches or Candles at his grave.
<HI>Tertullian</HI> a&s;&s;ures me,<NOTE PLACE="marg"><HI>Tertul. in A|polog. Synod. Eliber. Can.</HI> 34. 37. Vigilan|tius cum Synodo praedict. illam gentilium con|&s;uetudinem damnavit: Pro|pe (inqu<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">t Vi|gilantius) ritum gentil<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">um vide|mus &s;ub prae|textu religion<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">s introductum in Eccle&s;ias Dei, Sole ad<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">us ful|gente moles ce|reo<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">um accendi: <HI>Hieron. ad Vi|gilant. cap. 2. Virgil. En<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">id.</HI></NOTE> that the Chri&s;tians u&s;ed no &s;uch cu|&s;tome,
though the Heathens did, and the Antichri&s;tians now
doe. <HI>Non frangimus lucernis, lucem Dei.</HI> I know no rea&s;on
why Candles were u&s;ed by Heathens at the Funerall of the
dead, but becau&s;e they did burne the dead bodies.</P>
<Q><L>&mdash;&s;ubjectam more parentum</L>
<L>Aver&s;ae tenu&ecirc;re facem&mdash;</L></Q>
<P>Ob&s;erve that I &s;ay, <HI>at the Funerall,</HI> for I know full well
that they had &s;ome Anniver&s;ary Commemorations, at which
it was u&s;uall to bring Candles, and burne them at Sepulchers
in honour of the Dead. I remember a famous in&s;tance in
<HI>Suetonius</HI> in the life of <HI>Augu&s;tus,</HI> there is mention made of
a great company who flocked together at the Tomb-&s;tone
of one <HI>Ma&s;gabas,</HI> who had beene dead about a yeare, and
they brought abundance of lights thither, as their cu&s;tome
was. But it is &s;trongly objected that my great and unan&s;we|rable
fault was, that I did <HI>in extremo actu deficere,</HI> I refu&s;ed
<PB REF="20">
to bury him my &s;elfe, and left it to others: Sirs, I confe&s;&s;e
it, and &s;hall deale freely and candidly in the bu&s;ine&s;&s;e.</P>
<P>Fir&s;t, Mr <HI>Chillingworth</HI> in his life time, de&s;ired to have
&s;ome part of the Common-prayer-book read over his Corps
at the grave in ca&s;e it &s;hould plea&s;e God to take him away
into another world by that &s;ickne&s;&s;e. Now I could not yeeld
to this reque&s;t of his for many rea&s;ons which I need not &s;pe|cifie;
yet I &s;hall &s;ay enough to give &s;atisfaction to rea&s;onable
and mode&s;t men. I conceive it ab&s;urd and &s;infull to u&s;e the
&s;ame forme of words at the buriall of all manner of per&s;ons;
namely, <HI>to in&s;inuate that they are all elected, that they doe all re&s;t
in Chri&s;t, that we have &s;ure and certaine hope of their &s;alvation,</HI>
&amp;c. the&s;e and the like pa&s;&s;ages I dur&s;t not make u&s;e of upon
that occa&s;ion; and all this, and a great deale more, was de|&s;ired
by Mr <HI>Chillingworth:</HI> blame me not if I did <HI>choo&s;e ra|ther
to &s;atisfie my owne con&s;cience, then his de&s;ire;</HI> for what
learned Doctor <HI>&V;&s;her</HI> &s;aith of more Ancient Formes of prai&s;e
and prayer, is true of the&s;e pa&s;&s;ages; which kinde of Inter|ce&s;&s;ions,
&amp;c. proved an occa&s;ion of confirming men in divers
errours, e&s;pecially when they began once to be applied not
only to the good but to evill livers al&s;o, unto whom by the
fir&s;t in&s;titution they never were intended. Dr <HI>&V;&s;her</HI> his
An&s;wer to the Je&s;uites Challenge, pag. 192. Edit. Lon|don
1625.</P>
<P>Secondly,<NOTE PLACE="marg">Vide&s;is Greg. Naz. Orat. in laudem Gorgor. Comment. in Iob vulgo a&s;cripta Origeni lib. 3. Ambro&s;. de Va|lent. &amp; Gratia|no di&s;&s;er<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">n. Beati ambo &s;i quid meae orati|ones valebunt: nulla dies vos &s;i|lenti<GAP DESC="illegible" REASON="faint" EXTENT="1 letter"> praeteribit nulla inhonoratos vos mea tran&s;ibit oratio, nulla nox non donatos aliqu&acirc; precum mearum contex|tione tran&s;curret, &amp;c. <HI>Ambro&s;. de obitu Valentiniani Imperatoris.</HI></NOTE> I doe not know to what end and purpo&s;e wee
&s;hould pray <HI>over the dead,</HI> unle&s;&s;e we conceive it fitting to
pray <HI>for the dead.</HI> I doe <HI>con&s;ider upon what &s;light occa&s;ions the
people have heretofore runne into intolerable errours;</HI> and there
is a kinde of naturall &s;uper&s;tition ingraffed in the minde of
ingenuous men in this great bu&s;ine&s;&s;e: <HI>men are apt to &s;lide out
of their civility and blinde devotion, into dete&s;table &s;uper&s;tition.</HI>
They who began to complement with the dead at fir&s;t, did
little dream that <HI>their Complements</HI> &s;hould be urged <HI>as Argu|ments</HI>
to prove that we may <HI>make prayers to the dead:</HI> and yet
they who have &s;earched farthe&s;t into the originall of that
<PB REF="20">
rotten &s;uper&s;tition, and gro&s;&s;e idolatry, doe as clearly demon|&s;trate
my ob&s;ervation to be &s;olid and rationall, as if it were a
<HI>truth written with a Sun-beame:</HI> Take Doctor <HI>Fields</HI> ob&s;erva|tion
upon this Argument; <HI>Notwith&s;tanding</HI> (&s;aith he) <HI>it is
mo&s;t certaine that many particular men extended the meaning of
the&s;e Prayers further &amp;c.&mdash;and &s;o it is true</HI> (&s;aith Doctor
<HI>Field) that</HI> Calvin <HI>&s;aith, That many of the Fathers were led into
errour in this matter of prayer for the dead, &amp;c.</HI> See his third
Booke of the Church, and the 17 Chapter.</P>
<P>They conceived that the Saints continue their love to their
brethren which they left behind them, that therefore they re|commend
to God tho&s;e particular nece&s;&s;ities of their brethren,
which were made knowne to them here: nay, they did entreat
Saints, lying on their death-beds, not to forget their friends
on earth when they were tran&s;lated to heaven. Adde to this,
their reckoning up the names of Martyrs at the Euchari&s;t; the
Sacrifice of prai&s;e; the anniver&s;ary commemorations, and Pa|negyricall
Orations, on the &s;everall dayes of their friends
death, and I need &s;ay no more: Read the &s;ame Author (Do|ctor
<HI>Field)</HI> in the &s;ame Book, the 20 chapter, and you will be
&s;atisfied.</P>
<P>When I read of Funeralls in the old Te&s;tament,<NOTE PLACE="marg">Gen. 50. 7, 9, and 14 ver&s;es.</NOTE> celebrated
in the pre&s;ence of Idolaters mingled with the faithfull &s;ervants
of God, is there any probability that there were any Prayers
made over the dead corps? would the Idolaters have joined
with the faithfull in any &s;pirituall exerci&s;e of Religion pre&s;en|ted
to the true God? The Heathens had &s;trange conceits, that
by Prayers and Sacrifices <HI>Per&s;ephone</HI> might be appea&s;ed, and &s;o
the decea&s;ed party fare much the better for the &s;acrifices, or the
prayers; (&s;hadowed by the Sacrifices) for with them the Devill
was wor&s;hipped, and &s;o (as they thought) appea&s;ed: Read
Doctor <HI>Reynolds</HI> in the fir&s;t Tome of his prelections on the
Apocrypha, pag. 1498. <HI>Itaque Per&s;ephone &amp; &s;acrificiis &amp; pre|cibus
placabatur ab &V;ly&s;&s;e, Ody&s;&s;ea 11. Apollonius apud Philo|&s;tratum
lib. 4. cap. 5. qui negat &s;ibi opus fui&s;&s;e, obtulit tamen pre|ces
&amp; orationes; atque ita, aut &s;acrificiis, aut orationibus, quas
&s;acrificia adumbrabant, placabatur Sathanas, colebatur &amp; ado|rabatur.</HI>
<PB REF="21">
Now if prayers were made over the dead by Heathe|ni&s;h
Idolaters, and are &s;till made by Romi&s;h Idolaters; and the
Reformed Churches have no &s;uch cu&s;tome; I humbly conceive
that I &s;hall not be condemned by any &s;ober Chri&s;tian, for not
imitating Heathens or Papi&s;ts.</P>
<P>Be plea&s;ed to ob&s;erve the practi&s;e of Reformed Churches,
and then you will not deeme me &s;ingular in my opinion. There
was a Liturgy printed not long &s;ince, and pre&s;ented to the Par|liament,
(let it not be thought the wor&s;e becau&s;e it came from
<HI>Geneva,</HI> or becau&s;e it is &s;aid to be approved by Mr. <HI>Calvin,</HI> and
the Church of <HI>Scotland)</HI> and in that Liturgy you &s;hall find that
there was no great &s;tore of Service &s;aid or done at the interring
of the dead corps: The corps is reverently brought to the
Grave, without any further Ceremonies; which being buried,
the Mini&s;ter, <HI>if he be pre&s;ent</HI> and <HI>required,</HI> (ob&s;erve tho&s;e two li|mitations)
goeth to the Church, <HI>if it be not farre off,</HI> (marke
that likewi&s;e) and maketh &s;ome comfortable exhortation to
the people, touching death and re&s;urrection. You &s;ee that in
their judgement the corps may be reverently interred without
a Mini&s;ter; yet if he be pre&s;ent, there are no prayers appoin|ted
to be &s;aid over the dead body; but the Mini&s;ter is to repaire
to the Church, and preach to the Congregation, as I did upon
the advantage of the like occa&s;ion.</P>
<P>The practi&s;e of the Church of <HI>Scotland</HI> is &s;et forth by that
reverend and learned Commi&s;&s;ioner of <HI>Scotland,</HI> Ma&s;ter <HI>Ru|therford,</HI>
Profe&s;&s;our of Divinity at Saint <HI>Andrewes,</HI> cap. 20.
art. 9. p. 319. in the&s;e words: <HI>Interring and buriall is not perfor|med
in the Word of God with preaching,</HI> reading Service over the
dead, <HI>&s;inging Scniptures (as Papi&s;ts) which tend to &s;uperstition,
&amp;c.&mdash;</HI> The place of buriall with us is not under the Altar,
or the place of A&s;&s;embling <HI>(the Church)</HI> for the Word or Sa|craments,
as Papi&s;ts do, but in &s;ome publike place, either near the
Church, or &s;ome inclo&s;ed field; becau&s;e the Jewes buried &s;ome|times
in a Cave, <HI>Gen.</HI> 25. 9. &s;ometimes in a Valley, <HI>Deut.</HI> 34. 6.
&s;omtimes in a garden, <HI>Joh.</HI> 19. 41. I hope you wil not &s;ay at <HI>Ox|ford</HI>
that there's <HI>no Chri&s;tian buriall to be had in Scotland,</HI> be|cau&s;e
they doe not interre the corps in the Church, or read Ser|vice
over the dead.</P>
<P><PB REF="21">
But however you'll &s;ay it mu&s;t be acknowledged that &s;ing|ing
of Hymnes, and <GAP DESC="foreign"> were u&s;ed of old among&s;t
funerall offices.</P>
<P>To which I an&s;were,<NOTE PLACE="marg"><HI>Dr V&s;her</HI> his an&s;wer to the le&s;<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">ites Chal|lenge, upon the Argument of prayer for the dead.</NOTE> that the learned Doctor <HI>&V;&s;her</HI> proves
out of the Author of the Eccle&s;ia&s;ticall Hierarchy, that &s;uch a
Rite could not be ob&s;erved in its pomp and glory unle&s;&s;e there
had been &s;ome Bi&s;hop pre&s;ent, at who&s;e &s;acred hands the <HI>dead
body might receive as it were a &s;acred coronation.</HI></P>
<P>2. The &s;inging of P&s;almes, and the&s;e thank&s;giving prayers,
are <HI>not &s;ignes of mourning, but rejoicing:</HI> and how it would have
been interpreted at <HI>Oxford</HI> (you may judge) had we &s;hewne
the lea&s;t &s;igne of rejoicing at the fall of &s;uch a &s;ubtile enemy.</P>
<P>3. In tho&s;e hymnes and P&s;almes they did expre&s;&s;e their
confidence,<NOTE PLACE="marg"><GAP DESC="foreign">. Chry&s;o&s;t. Hom. 4. in epi&s;t. ad Heb.</NOTE> that the decea&s;ed party was crowned in glory; and
of that I have &s;aid enough above, to &s;hew that I had no &s;uch
confidence.</P>
<P>But if any of Ma&s;ter <HI>Chillingworths Catholike friends at Ox|ford</HI>
&s;hould &s;peake out, and tell me that there may (as <HI>Augu|&s;tine</HI>
&s;aith) be <HI>Petitions</HI> and <HI>Propitiations,</HI> made for men that are
<HI>not very bad, after their death;</HI> I will ingenuou&s;ly confe&s;&s;e that
<HI>Augu&s;tines</HI> judgment was very <HI>un&s;etled in this point,</HI> and di|ver&s;e
of his expre&s;&s;ions are <HI>inexcu&s;able:</HI> But to an&s;were them
according to their folly, if they conceive that Ma&s;ter <HI>Chilling|worth</HI>
was a Martyr for the Catholike cau&s;e, they will likewi&s;e
acknowledge (as <HI>Augu&s;tine</HI> in &s;undry places doth) that <HI>to frame
Petitions for a Martyr after his death, is an injury to the Mar|tyr,
and to the cau&s;e for which he &s;uffered.</HI></P>
<P>If any man doe yet remaine un&s;atisfied, let him con&s;ider,
that had I conceived it fitting to read &s;ome Service over a dead
corps, yet it could not be expected in rea&s;on and equity that I
&s;hould performe this la&s;t office to the body of Ma&s;ter <HI>Chilling|worth:</HI>
For it is well knowne, that long before the&s;e unnatu|rall
and bloudy warres, <HI>in the times of greate&s;t compliance,</HI> I
never gave Mr <HI>Chillingworth the right hand of fellow&s;hip,</HI> but did
freely and con&s;tantly prote&s;t again&s;t tho&s;e damnable here&s;ies,
which he did cunningly &s;ubintroduce &amp; vent in this Kingdom,
not onely while&s;t he was <HI>a profe&s;&s;ed Papi&s;t,</HI> but &s;ince his <HI>preten|ded
<PB REF="22">
conver&s;ion,</HI> (give me leave to call it &s;o) you will &s;ee there is
good ground for that <HI>dimini&s;hing</HI> term, when you come to read
the Catechi&s;m anon. I am not a&s;hamed to tell the whole <HI>&V;ni|ver&s;ity,</HI>
the whole <HI>Kingdome,</HI> that I never looked upon Ma&s;ter
<HI>Chillingworth as my brother, in a religious re&s;pect,</HI> for we were
not <HI>men of the &s;ame Religion, or Communion:</HI> to &s;peak plaine <HI>we
were not members of the &s;ame Church,</HI> for (as he &s;aith truely in
his &s;ubtile booke) <HI>they who differ in Fundamentall points are not
members of the &s;ame Church one with another, any more then
Prote&s;tants are members of the &s;ame Church with Papists.</HI> Chap.
3. Sect. 9. pag. 131.</P>
<P>Finally, it was favour enough to permit Ma&s;ter <HI>Chilling|worths</HI>
di&s;ciples or followers, <HI>the men of his per&s;wa&s;ion,</HI> to per|form
this la&s;t office to their friend and Ma&s;ter. Now there was
free liberty granted to all the Malignants in the City to attend
the Her&s;e, and interre his corps. Sure I am, that if Mr <HI>Chil|lingworth</HI>
had beene as Orthodoxe and zealous a Preacher as
<HI>John</HI> the Bapti&s;t was, he might have had as honourable a buri|all
as <HI>John</HI> the Bapti&s;t had; for all the honour that <HI>John</HI> had,
was to be buried by his owne Di&s;ciples, <HI>Matth.</HI> 14. 12. If <HI>the
doctrine of this eminent Scholar was hereticall, and his Di&s;ciples
were Malignants, I am not guilty of that difference.</HI> As devout
<HI>Stephen</HI> was carried to his buriall by devout men, &s;o is it ju&s;t
and equall that Malignants &s;hould carry Malignants to their
grave. By Malignants I meane &s;uch kinde of men <HI>who joyne
with the enemy, or are willing upon any occa&s;ion offered to joyne
with him, to promote the Antichri&s;tian De&s;igne now on foot;</HI>
tho&s;e, and onely tho&s;e, I call Malignants. When the Malig|nants
brought his Her&s;e to the buriall, I met them at the grave
with Ma&s;ter <HI>Chillingworths</HI> booke in my hand; at the buriall
of which booke I conceived it fit to make this little &s;peech
following.</P>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="speech">
<HEAD>A Speech made at the Funerall of Mr Chillingworths
mortall Booke.</HEAD>
<P>BRethren, it was the earne&s;t de&s;ire of that eminent Scholar,
who&s;e body lyes here before you, that his corps might be in|terred
<PB REF="22">
according to the Rites and customs approved in the <HI>Engli&s;h
Liturgy,</HI> and in mo&s;t places of this Kingdom heretofore received:
but his &s;econd reque&s;t (in ca&s;e that were denied him) was, that he
might be buried in this City, after &s;uch a manner as might be ob|tained,
in the&s;e times of unhappy difference and bloudy warres.
His first reque&s;t is denied for many rea&s;ons, of which you cannot
be ignorant. It is too well knowne that he was once a profe&s;&s;ed Pa|pi&s;t,
and a grand &s;educer; he perverted divers per&s;ons of con&s;ide|r<GAP DESC="illegible" REASON="blotted" EXTENT="4 letters">
<HI><GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">anke and quality;</HI> and I have good cau&s;e to beleeve that his
<GAP DESC="illegible" REASON="blotted" EXTENT="1+ letters">e to <HI>England,</HI> commonly called his <HI>Conver&s;ion,</HI> was but a
fal&s;e and <HI>pretended Conver&s;ion:</HI> And for my owne part, I am
fully convinced that he did not live or dye a genuine Sonne of the
Church of England; I retaine the u&s;uall phra&s;e, that you may
know what I meane; I meane, he was not of that <HI>Faith</HI> or <HI>Reli|gion,
which is e&s;tabli&s;hed by Law in England.</HI> Hee hath left
that <HI>phanta&s;ie,</HI> which he called his Religion, upon record in this
<HI>&s;ubtile booke:</HI> He was not a&s;hamed to print and publi&s;h this de|structive
tenet, <HI>That there is no nece&s;&s;ity of Church or Scrip|ture
to make men faithfull men,</HI> in the 100 page of this unhappy
booke, and therefore I refu&s;e to bury him my &s;elfe; yet let his
friends and followers, who have attended his Her&s;e to this <HI>Gol|gotha,</HI>
know, that they <HI>are permitted, out of meere humanity,
to bury their dead out of our &s;ight.</HI> If they plea&s;e to undertake
the buriall of his corps, I &s;hall undertake to bury his errours, which
are publi&s;hed in this &s;o much <HI>admired,</HI> yet <HI>unworthy</HI> booke; and
happy would it be for this Kingdome, if this booke and all its fel|lowes
could be &s;o buried, that they might never ri&s;e more, unle&s;&s;e
it were for a confutation; and happy would it have been for the
Author, if he had repented of tho&s;e errours, that they might ne|ver
ri&s;e for his condemnation; Happy, thrice happy will he be, if
his workes doe not follow him, if they doe never ri&s;e with him, nor
again&s;t him.</P>
<P>Get thee gone then, thou cur&s;ed booke, which ha&s;t &s;educed
&s;o many precious &s;oules; get thee gone, thou corrupt rotten
booke, earth to earth, and du&s;t to du&s;t; get thee gone into the
place of rottenne&s;&s;e, that thou mai&s;t rot with thy Author, and
&s;ee corruption. <HI>So much for the buriall of his errours.</HI></P>
<P><PB REF="23">
Touching the buriall of his corps, I need &s;ay no more then
this, It will be mo&s;t proper for <HI>the men of his per&s;wa&s;ion</HI> to com|mit
the body of their decea&s;ed Friend, Brother, Ma&s;ter, to the du&s;t,
and it will be mo&s;t proper for me to hearken to that coun&s;ell of my
Saviour, Luk. 9. 60. <HI>Let the dead bury</HI> their <HI>dead, but go thou
and preach the Kingdom of God.</HI> And &s;o I went from the grave
to the Pulpit, and preached on that Text to the Congregation.</P>
</DIV1>
</BODY>
</TEXT></Q>
<P>Some conceive that I &s;tudied on purpo&s;e, to picke out the
mo&s;t piercing Text in the Bible; a Text which doth much re|flect
upon the party decea&s;ed: but <HI>the&s;e men erre, not knowing
the Scriptures;</HI> for had I u&s;ed that Prayer at Ma&s;ter <HI>Chilling|worths</HI>
grave (which was dictated by the Spirit upon the like
occa&s;ion, the fall of a great enemy of <HI>I&s;rael, Judges 5. 31.)</HI>
doubtle&s;&s;e that Prayer would have reflected more upon the
party decea&s;ed, and all his &s;urviving party: <HI>So let all thine ene|mies
peri&s;h, O Lord, but let them that love thee be as the Sunne
when he goes forth in his &s;trength.</HI> They would have beene
more di&s;plea&s;ed, had I taken that Text, which is applyed to no
le&s;&s;e a man then the &s;onne of <HI>Io&s;iah,</HI> by the Prophet <HI>Ieremiah:
They &s;hall not lament for him &s;aying, Ah my brother, or, ah
&s;i&s;ter&punc;&mdash;ah Lord, or ah his glory: He &s;hall be buried with the
buriall of an a&s;&s;e, drawne and ca&s;t forth beyond the gates of Ieru|&s;alem,
Ierem.</HI> 22. 18, 19. Doubtle&s;&s;e that man de&s;erves the bu|riall
of an A&s;&s;e, who beleeves his owne <HI>Rea&s;on</HI> more then the
<HI>God of truth;</HI> he <HI>that dares not condemne,</HI> nay, <HI>admires</HI> tho&s;e for
rationall men, who would <HI>rea&s;on Christ and the holy Ghost out
of their Godhead, and even di&s;pute them both out of the Trinity,</HI>
doth certainly de&s;erve the buriall of an A&s;&s;e. <HI>Man is born like
a wild a&s;&s;es colt,</HI> as &s;illy, wild, and colti&s;h as the Colt of a wilde
A&s;&s;e; and if he prove an old Colt, and peri&s;h by his <HI>Colti&s;h
trickes,</HI> wonder not at the &s;harpe cen&s;ure of the holy Gho&s;t.
You &s;ee then there are &s;harper Texts then this that I pitched
upon for the ground of my di&s;cour&s;e.</P>
<P>Secondly, all that under&s;tand that Text, <HI>Luke</HI> 9. 60. will
acknowledge, that the Text did reflect rather upon the living,
then the dead. But why then was he buried at all? I have
<PB REF="23">
told you already, his followers were permitted to bury him
out of <HI>meere Humanity.</HI> I pleaded for his buriall from that great
example recorded at length by the holy Gho&s;t, 2 <HI>Sam.</HI> 1. from
the eleventh ver&s;e to the end of the chapter. <HI>Saul</HI> you know
was for&s;aken of God long before his death; <HI>the &s;pirit of the
Lord,</HI> (the excellent gifts and common graces of the Spirit
in particular) the &s;pirit of government <HI>departed from him:</HI>
Moreover, <HI>he con&s;ulted a witch,</HI> and by her the <HI>Devill at En|dor,</HI>
and an evill &s;pirit from the Lord took po&s;&s;e&s;&s;ion of him;
yet <HI>Saul</HI> was &s;olemnly buried, bewailed, nay extolled by <HI>Da|vid</HI>
for tho&s;e things which were lovely in him, as you may
read in the place forecited, 17, 21, 24. ver&s;es. And I dare
boldly &s;ay, that I have beene more &s;orrowfull for Mr <HI>Chilling|worth,</HI>
and mercifull to him, then his friends at <HI>Oxford:</HI> his
&s;ickne&s;&s;e and ob&s;tinacy co&s;t me many a prayer, and many a
teare. I did heartily bewaile the lo&s;&s;e of &s;uch &s;trong parts, and
eminent gifts; the lo&s;&s;e of &s;o much learning and diligence.
Never did I ob&s;erve more acutene&s;&s;e and eloquence &s;o exactly
tempered in the &s;ame per&s;on: <HI>Diabolus ab illo ornari cupiebat;</HI>
for he had eloquence enough to &s;et a faire varni&s;h upon the
foule&s;t de&s;igne. He was ma&s;ter of his learning, he had all his
arguments <HI>in procinctu,</HI> and all his notions <HI>in numerato. Howle
ye firre trees, for a Cedar is fallen:</HI> lament ye <HI>Sophi&s;ters,</HI> for
the Ma&s;ter of &s;entences (&s;hall I &s;ay) or fallacies is vani&s;hed:
wring your hands, and beat your brea&s;ts, <HI>yee Antichristian
Engineers,</HI> for your Arch-engineer is dead, and all his En|gines
buried with him. Ye daughters of <HI>Oxford</HI> weep over
<HI>Chillingworth,</HI> for he had a con&s;iderable and hopefull project
how to clothe you and him&s;elfe in &s;carlet, <HI>and other delights.
I am di&s;tre&s;&s;ed for thee, my brother</HI> Chillingworth, (may his
Executrix &s;ay) <HI>very plea&s;ant ha&s;t thou beene unto me, thy love
to me was wonderfull, pa&s;&s;ing the love of</HI> father, husband, bro|ther.
<HI>O how are the mighty fallen, and the weapons,</HI> nay engines
<HI>of warre peri&s;hed! O tell it not in Gath,</HI> that he who rai&s;ed a
battery again&s;t the Popes chaire, that he might <HI>place Rea&s;on
in the chaire in &s;tead of Antichri&s;t,</HI> is dead and gone: <HI>pub|li&s;h
it not in the &s;treets of Askelon,</HI> that he who did at once
<PB REF="24">
batter <HI>Rome,</HI> and undermine <HI>England,</HI> the Reforming Church
of <HI>England,</HI> that he might prevent a Reformation, is dead;
le&s;t if you publi&s;h it, you puzzle all the Conclave, and
put them to con&s;ider, whether they &s;hould mourne or
triumph.</P>
<P>If any man enquire, whether he hath a <HI>Tombe-&s;tone,</HI> as
well as an <HI>Elegy,</HI> let him know that we plundered an old
Friar of his <HI>Tombe-&s;tone,</HI> and there is roome enough for an
<HI>Epitaph</HI> if they plea&s;e to &s;end one from <HI>Oxford;</HI> if not, give
us leave to &s;ay, we have provided a <HI>Sepulchre,</HI> and it is your
fault if you doe not provide a <HI>Monument:</HI> for as <HI>Laurentius
Valla</HI> the ma&s;ter of Elegances ob&s;erves, a Monument is no|thing
el&s;e but a &s;peaking Sepulchre: <HI>Vixque Monumentum
dixerim, ni&s;i literae aut alii tituli appareant, quae &s;i de&s;int, magis
&s;epulchrum qu&agrave;m monumentum erit.</HI> Laur. Vall. Elegant.
lib. 4. cap. 75.</P>
<P>If there be any man yet un&s;atisfied, that this great Phi|lo&s;opher,
Mathematician, Oratour (and any thing but what
he pretended to be, <HI>a Divine)</HI> hath had no more honour at
his death, then <HI>a plaine Tombe-&s;tone,</HI> and &s;uch <HI>a &s;ong of la|mentation</HI>
as was taken up for <HI>Saul,</HI> let him read this fol|lowing
<HI>Catechi&s;me;</HI> and if he be either Papi&s;t, or Prote&s;tant,
he will be &s;atisfied, if he be true to his owne principles.</P>
</DIV1>
<DIV1 TYPE="catechism">
<HEAD>A Prophane Catechi&s;me, collected
out of Mr Chillingworths Works.
Que&s;tion.</HEAD>
<P>HOw &s;hall I be able to prove to an Athei&s;t, that there is
a God, and that the Books of the Old and New Te&s;ta|ment
are the word of God?</P>
<P><HI>An&s;w.</HI> When Prote&s;tants affirme again&s;t Papi&s;ts, that
Scripture is a perfect rule of Faith; their meaning is not,
<PB REF="24">
that by Scripture all things Ab&s;olutely may be proved, which
are to be bel&eacute;eved; for it can never b&eacute;e proved by Scripture
to a gain &s;ayer, that there is a God, or that the Book called
Scripture is the word of God&mdash;for (as he &s;aith a little
before) nothing is proved true by being &s;aid or written in a
Book, but only by Tradition, which is a Thing credible of
it &s;elfe, <HI>chap. 1. p. 55. Sect. 8. the fir&s;t Edition approved at
Oxford.</HI></P>
<P>Doubtle&s;&s;e the Athei&s;ts and Papi&s;ts will give him hearty
thanks for this an&s;wer, which doth preferre Tradition (which
the Athei&s;t vilifies) before Scripture, which the Papi&s;ts vili|fie:
he hath plea&s;ed them both. The Papi&s;ts will bee well
plea&s;ed to &s;ee this doctrine licen&s;ed by the Prote&s;tants of the
Univer&s;ity of <HI>Oxford,</HI> that Tradition is more credible then
Scripture, for Tradition is credible <HI>for it &s;elfe;</HI> but the Scrip|ture,
when it is to be proved a perfect Rule <HI>to us,</HI> is credible
<HI>only by Tradition</HI> in Mr <HI>Chillingworths</HI> conceit, pag. 96. and
where &s;hall we meet with this univer&s;all Tradition?</P>
<P>2. But I finde another an&s;wer, pag. 53. <HI>Tradition may be
helped out by naturall Rea&s;on.</HI> Controver&s;ies, wherein the
Scripture it &s;elfe is the &s;ubject of the que&s;tion, cannot be de|termined,
&s;aith Mr <HI>Chillingworth,</HI> but by <HI>Naturall</HI> Rea&s;on,
the only principle, be&s;ide Scripture, which is common to
Chri&s;tians, cap. 2. &s;ect. 3. And in his marginall ob&s;ervations
on a pa&s;&s;age of Mr <HI>Hookers</HI> he layes downe this as a Rule; <HI>Na|turall</HI>
Rea&s;on then built on principles common to all men, is
the <HI>la&s;t Re&s;olution,</HI> pag. 65. Nay, Rea&s;on is in &s;ome &s;ort <HI>Gods
word,</HI> &s;ee his an&s;wer to the Preface, pag. 21. How then (will
the Athei&s;t &s;ay) is Rea&s;on credible for it &s;elfe, &s;ince (Mr
<HI>Chillingworth</HI> &s;aith) that Gods word is not credible for it
&s;elfe? Surely the&s;e an&s;wers will never bring a man to divine
faith; for to rely upon Tradition, is but to rely upon <HI>Hu|mane</HI>
te&s;timony; and &s;uch as the te&s;timony is, &s;uch is the
faith: if the te&s;timony, which is the ground of faith, be <HI>hu|mane,</HI>
then the faith cannot be <HI>divine.</HI> Againe, naturall Rea|&s;on
is not infallible, nor is it able to judge of truths which are
above Rea&s;on: now it is cleare, that &s;upernaturall truths are
<PB REF="25">
above naturall Rea&s;on. Finally, faith is not grounded upon
Rea&s;on, but upon Authority.</P>
<P>He gives a third an&s;wer, chap. 1. pag. 36. <HI>God hath con|firmed
the doctrine of the Scripture by miracles;</HI> but then
he &s;aith, we have nothing to a&s;&s;ure us of the truth of tho&s;e
miracles, but Tradition; and therefore we are not got one
&s;teppe nearer faith or Heaven by that &s;hift: and if he flie back
to Rea&s;on, then con&s;ider what he &s;aith, pag. 117. God hath
no where commanded men to beleeve all that Rea&s;on induceth
them to beleeve.</P>
<P><HI>Qu.</HI> But if this great point mu&s;t be tried by Rea&s;on, what
Rea&s;on can you produce, to prove the Scripture to be the word
of God?</P>
<P>An. <HI>There is as good rea&s;on for it, as there is to bel&eacute;eve
other &s;tories or matters of Tradition:</HI> He requires men to
yeeld ju&s;t &s;uch a <HI>kinde</HI> or <HI>degree</HI> of a&s;&s;ent to the Go&s;pel of
Chri&s;t, as they yeeld to other &s;tories or matters of Tradition,
chap. 1. pag. 37. for God de&s;ires us only to beleeve the con|clu&s;ion
as much as the premi&s;es de&s;erve, ib. &s;ect. 8. p. 36.
And the Chronicle of <HI>England,</HI> joyned with the generall
tradition of our acquaintance, de&s;erves as much credit in
Mr <HI>Chillingworths</HI> conceit, as the Go&s;pel of Chri&s;t;
for his words are the&s;e, chap. 2. &s;ect. 159. p. 116. 117. Wee
have, I beleeve, <HI>as great rea&s;on</HI> to beleeve there was &s;uch a
man as <HI>Henry</HI> the eighth King of <HI>England,</HI> as the Je&s;us
Chri&s;t &s;uffered under <HI>Pontius Pilate.</HI> The Lord rebuke that
&s;pirit of errour, which moved the great men of <HI>Oxford</HI> to
licen&s;e this bla&s;phemy! What have I no more rea&s;on to be|leeve
the three per&s;ons in the holy Trinity, &s;peaking in their
<HI>glorious Go&s;pel</HI> to my <HI>heart</HI> and <HI>con&s;cience,</HI> then I have to be|leeve
<HI>Stowes Chronicle&punc;</HI> or the <HI>generall tradition</HI> of my owne
acquaintance, or &s;ome &s;uch other fallible te&s;timony?</P>
<P><HI>Qu.</HI> But what if I cannot be a&s;&s;ured, that any part of the
Scripture is the word of God, may I be &s;aved without beleeving
this weighty point?</P>
<P>An. <HI>Yes,</HI> &s;aith Mr. <HI>Chillingworth,</HI> chap. 2. &s;ect. 159. <HI>if a
man &s;hould bel&eacute;eve Chri&s;tian Religion wholly and entirely,
<PB REF="25">
and live according to it, &s;uch a man though he &s;hould not know,
or not bel&eacute;eve the Scripture to be a Rule of faith, no nor to
be the word of God; my opinion is he may be &s;aved.</HI> Ex|cellent
Divinity indeed! what, is not this a principle of Chri|&s;tianity,
that Scripture is the word of God, and rule of faith?
and if it be, how then is it po&s;&s;ible for a man to beleeve the
Chri&s;tian Religion wholly and entirely, and yet not beleeve
this principle? <HI>Yes, I may bel&eacute;eve the Scripture as I doe
Augu&s;tins works,</HI> pag. 114.</P>
<P><HI>Qu.</HI> But if I am a&s;&s;ured that &s;ome Scripture is the word
of God, how &s;hall I know what books are Canonicall, and what
not?</P>
<P>An. <HI>By univer&s;all Tradition.</HI> I mu&s;t receive tho&s;e
books for Canonicall, of who&s;e Authority there was never
any doubt or que&s;tion in the Church, pag. 148. I may then,
it &s;eems, doubt of the Epi&s;tle of <HI>James,</HI> the &s;econd of <HI>Peter,</HI>
the &s;econd and third Epi&s;tles of <HI>John,</HI> the Epi&s;tle to the <HI>He|brewes,</HI>
the Epi&s;tle of <HI>Jude,</HI> the book of the <HI>Revelation,</HI> the
books of <HI>Job, E&s;ther, Eccle&s;ia&s;tes,</HI> &amp;c. He &s;aith, he cannot in
rea&s;on &s;o undoubtedly beleeve tho&s;e books to be Canonicall,
which have beene que&s;tioned, as tho&s;e which were never que|&s;tioned.
At lea&s;t I have no warrant to damne any man&mdash;that
<HI>&s;hall deny</HI> them <HI>now,</HI> having the example of Saints in
Heaven, either <HI>to ju&s;tifie</HI> or excu&s;e &s;uch&mdash;<HI>their deniall,</HI> chap. 2.
&s;ect. 38. pag. 67. Surely here is a pretty <HI>tempting</HI> excu&s;e for,
if not a ju&s;tification of tho&s;e Libertines who que&s;tion the&s;e
books, and may upon Mr <HI>Chillingworths</HI> principles que&s;tion
all the re&s;t, if they acknowledge one of the <HI>Go&s;pels,</HI> that
containes as much as all the re&s;t; Ergo that is &s;ufficient,
pag. 93. 101.</P>
<P>But if they beleeve no booke to be Canonicall, and there|fore
will not a&s;&s;ent to any book of Scripture, they doe not com|mit
a &s;inne of derogation from Gods perfect and pure veracity;
for he onely gives God the lye, who denies &s;ome book or point
<HI>which he him&s;elfe knowes or beleeves to be revealed by God,</HI> chap.
3. &s;ect. 15, 16, 17. Now it is impo&s;&s;ible that a man &s;hould know
one thing to be true, and beleeve the contrary; or know it and
<PB REF="26">
not beleeve it, &s;ect. 18. Whither the&s;e and the like principles
(which frequently occurre in his writings) tend, let the mo&s;t
&s;ober and charitable men judge. The only Fundamentall Er|rour
in Mr <HI>Chillingworths</HI> judgement, is to deny &s;omething
which the party him&s;elfe knowes or beleeves to be revealed
by God: and therefore in his judgement none but downe|right
Athei&s;ts erre fundamentally, cap. 2. p. 135. 136. Athei&s;me
then, as the Je&s;uites and Arminians conceive, is the formality
of an Heretick, p. 100. for it is down-right Athei&s;me for any
man to deny that to be true, which he acknowledges to be
&s;poken by the God of truth.</P>
<P><HI>Qu.</HI> But if I doe beleeve the Scripture to be Gods word, is
it nece&s;&s;ary to beleeve that controver&s;ies are to be decided by that
Word?</P>
<P>An. <HI>No,</HI> &s;aith Mr <HI>Chillingworth, <HI>this is no Fundamen|tall
point;</HI></HI> his words are full. I &s;ay that this <HI>po&s;ition</HI> (Scrip|ture
alone is the rule whereby they which beleeve it to bee
Gods word, are to judge all controver&s;ies in faith) <HI>is no Fun|damentall
point,</HI> chap. 2. pag. 115. His intent is by this a&s;&s;er|tion
to make good a dreame of his, that &s;ome controver&s;ies
in faith need not be judged or determined at all. Mr <HI>Chilling|worth</HI>
pretends, that he holds the Scripture to be a perfect
rule of faith, and yet he &s;aith it is not nece&s;&s;ary to judge all
controver&s;ies (and tho&s;e no &s;mall ones, becau&s;e they are con|trover&s;ies)
in faith by that perfect rule. It is a perfect rule,
but we need not be ruled by it in all points of faith.</P>
<P><HI>Qu.</HI> But is there then any other way to decide controver&s;ies
which hath any colour of probability from the Scripture?</P>
<P>An. <HI>Yes:</HI> nine or ten &s;everall meanes of agreement of|fered
them&s;elves to Mr <HI>Chillingworth</HI> upon the &s;udden, (and
haply more might have beene thought on if he had had time)
and the&s;e that are offered, have as much probability <HI>from Scrip|ture,</HI>
as that which Papi&s;ts obtrude upon us. And truly he
was &s;uch a <HI>ready</HI> bla&s;phemer, that he could vent <HI>extemporary
bla&s;phemies;</HI> yet &s;uch as the Licentious men at <HI>Oxford</HI> appro|ved
chap. 3. pag. 130. 131.</P>
<P>Fir&s;t he &s;aith, <HI>we could, if we would, try it by lots,</HI> who&s;e Do|ctrine
<PB REF="26">
is true, and who&s;e fal&s;e; for which he cites <HI>Prov.</HI> 16. 33.
It may be, this Sophi&s;ter did ca&s;t lots for his Religion, and it
was his hard lot to draw Popery fir&s;t, then Arminiani&s;me, and
then his doctrine run lower and lower, till it came almo&s;t to
the very dregs of Sociniani&s;me.</P>
<P>Secondly, <HI>we could referre it to the King, Prov</HI> 16. 10. and
21. 1. Mr <HI>Chillingworth</HI> might make merry with his owne
<HI>prophane</HI> doctrine, but I admire that he &s;hould dare to &s;port
him&s;elfe with the <HI>Maje&s;ty of Scripture,</HI> and the Maje&s;ty of
the King: But truly I am afraid, that &s;ome are &s;o indifferent
in point of Religion, that they are content not only to referre
it to the King, but to <HI>the Queene.</HI> It were proper for them to
vent &s;uch Doctrine, who have, as the old Tradition and pro|verbe
hath it, taken an <HI>oath</HI> to be of the <HI>Kings Religion.</HI></P>
<P>Thirdly, <HI>to an A&s;&s;embly of Chri&s;tians a&s;&s;embled in the name
of Chri&s;t, Math.</HI> 18. 20. Let them not then blame the Par|liament
for con&s;ulting an A&s;&s;embly of learned and pious Chri|&s;tians,
and mo&s;t of them Mini&s;ters of the Go&s;pel, a&s;&s;embled in
the name of Chri&s;t.</P>
<P>Fourthly, <HI>to any Prie&s;t, Malach.</HI> 2. 7. This makes well
of the Queens &s;ide.</P>
<P>Fifthly, <HI>to any Preacher of the Go&s;pel, Pa&s;tour, or Doctour,
Math.</HI> 28. 20. Sure Mr <HI>Chillingworth</HI> was more independent
then they that are commonly &s;o called.</P>
<P>Sixthly, <HI>to any Bi&s;hop or Prelate</HI> (why not then to the Bi|&s;hop
of <HI>Rome?</HI>) for it is written, Obey your Prelates, <HI>Heb. 13.
17.</HI> Mr <HI>Chillingworth</HI> &s;ince his pretended conver&s;ion was very
apt to be &s;educed by the vulgar (or Rhemi&s;h) tran&s;lation, or
&s;ome ver&s;ion received at Saint <HI>Omers;</HI> but this was a volun|tary
and devi&s;ed meanes, as he &s;aith in the &s;ame page.</P>
<P><HI>Seventhly,</HI> to any particular Church of Chri&s;tians, &s;eeing it
is a particular Church, which is called the hou&s;e of God, a pillar
and ground of truth, 1 Tim. 3. 15. and &s;eeing of any particular
Church it is written, <HI>He that heareth not the Church, let him
be unto thee an Heathen,</HI> Matth. 18. <HI>Mr</HI> Chillingworth <HI>is
&s;ometimes</HI> Prelaticall, <HI>and &s;ometimes</HI> Congregationall.</P>
<P>Eighthly, <HI>we might referre it to any man that prayes for Gods
<PB REF="27">
&s;pirit;</HI> for it is written, every one that asketh, receives,
(this is one &s;teppe beyond the Browni&s;ts) <HI>Matth. 7. 8.
James</HI> 1. 5.</P>
<P>La&s;tly, <HI>we might referre it to the Jewes, for without all doubt
of them it is written,</HI> My &s;pirit that is in thee, &amp;c. <HI>I&s;aiah</HI> 59. 21.
And why not to the Socinians? they have naturall rea&s;on, a very
competent Judge in Mr <HI>Chillingworths</HI> conceit. What wonder
is it that &s;o many bla&s;phemies and quibbles <HI>for every quibble
upon Scripture is a bla&s;phemy)</HI> &s;hould be licen&s;ed by grave and
learned Profe&s;&s;ours of Divinity? what if Papi&s;ts take liberty
to bla&s;pheme and put the Scripture upon the rack to force it to
confe&s;&s;e what makes for their turn; mu&s;t Prote&s;tants or &s;uch
a one who undertakes the common Cau&s;e of Prote&s;tants
(though he was no Prote&s;tant) bee permitted to bla&s;pheme by
the Licence of an Univer&s;ity? Repent deare Doctors, once
more repent; and I will proceed.</P>
<P><HI>Qu.</HI> But how &s;hall I know the true &s;en&s;e of Scripture, there be|ing
&s;uch variety of conceits which pa&s;&s;e for Interpretations?</P>
<P>An&s;w. <HI>Here help mee Rea&s;on again and Implicit Faith.</HI>
For, the la&s;t Re&s;olution of my Faith in his conceit mu&s;t be in|to
Rea&s;on, page 65. 96. and &s;till he labours to prove that Rea|&s;on
is Judge; and he frequently jeares at <HI>Knot</HI> for accounting
it an ab&s;urdity for every man and woman <HI>to rely upon their Rea|&s;on</HI>
in the interpreting of Scripture p. 98. Rea&s;ons drawn out
of the circum&s;tances of the Text cannot convince me, unle&s;&s;e
I judge of them by my Rea&s;on; and for every man or woman
to rely on that&mdash;in the interpreting of Scripture, you &s;ay is
an horrible ab&s;urdity. And p. 99. Rea&s;on will &s;hew this to be
the meaning: yes, if we may u&s;e our Rea&s;on, <HI>and rely upon it.</HI>
Prote&s;tants <HI>u&s;e</HI> their rea&s;on, but Socinians <HI>rely</HI> upon their rea|&s;on.
And he teaches implicit faith all along his book: Prote|&s;tants,
&s;aith he, do agree with an <HI>Implicit faith</HI> in that &s;en&s;e of
the whole Scripture which God intended, <HI>what&s;oever it was,</HI>
p 129. 130 cap. 5. &s;ect. 3. a ready way to tempt men to beleeve
very little concerning the &s;en&s;e of Scripture: for, men will be
apt to &s;ay, that the &s;en&s;e of this and the other place of Scripture
is not plainly and fully revealed, and Mr <HI>Chillingworth</HI> doth not
<PB REF="27">
require any thing to be beleeved with an explicit faith which
is not plainly and undoubtedly delivered in Scripture. My rea|&s;on
(&s;aith he) is convincing and demon&s;trative, becau&s;e no|thing
is nece&s;&s;ary to be beleeved, but what is plainly revealed,
p. 92. But nothing in his judgement is plainly revealed about
any point which is called in que&s;tion, <HI>if there be a &s;eeming con|flict</HI>
of Scripture with Scripture, Rea&s;on with Rea&s;on, Autho|rity
with Authority; in &s;uch a ca&s;e he cannot well under&s;tand
how it can be truly &s;ayd, that God hath manife&s;tly revealed the
truth on either &s;ide, chap. 3. &s;ect. 9. p. 136. 137. Well, but ad|mit
that the appearances on my &s;ide are an&s;werable, and grant
that Scripture, Rea&s;on, Authority, are all again&s;t me, becau&s;e
on the other &s;ide; yet con&s;ider the &s;trange power of <HI>Education</HI>
and <HI>Prejudices</HI> in&s;tilled by it, and what <HI>Pa&s;&s;ions</HI> I am &s;ubject
to, and then my errour is unavoydable, and therfore excu&s;able;
for though the truth is <HI>in it &s;elfe</HI> revealed plainly enough, yet to
<HI>&s;uch a one</HI> as I am, <HI>prepo&s;&s;e&s;t</HI> with contrary opinions, the truth
in that point is not plainly revealed, read page 137. Sure the
corruption of our Nature is as unavoydable as prejudices and
pa&s;&s;ions, and therefore he mu&s;t (according to his principles)
conclude that <HI>God who knowes whereof we are made, will not en|ter
into judgement with us for tho&s;e things which (all things con|&s;idered)
were unavoydable;</HI> they are his own words page 137.
Nay, be&s;ides <HI>education, prejudices, and pa&s;&s;ions, inadvertence</HI>
may in the fourth place excu&s;e us if we di&s;-beleeve a plain Re|velation.
Finally, in the fift place, multitude of bui&s;ine&s;&s;e,
di&s;tractions, hinderances, will excu&s;e us, and hinder God from
imputing our errours to us as &s;innes. In his an&s;wer to the pre|face
p 19. I am verily per&s;waded that God will not impute er|rours
to them as &s;innes, who u&s;e &s;uch a mea&s;ure of indu&s;try in
finding truth, as <HI>humane prudence and ordinary di&s;cretion</HI> (their
abilities and opportunities, their di&s;tractions and hinderances,
and all other things con&s;idered) (he will be &s;ure to give liberty
enough) &s;hall advi&s;e them unto in a matter of &s;uch con&s;e|quence.
But certainly humane prudence and ordinary di&s;cre|tion
will teach men to plead the&s;e excu&s;es, which he hath fra|med
for them, when any point of faith &s;hall be pre&s;&s;ed upon
<PB REF="28">
them; they will &s;ay, our opportunities are few, our di&s;tracti|ons
and hinderances many, our education meane, our abilities
weake, our prejudices &s;trong, our pa&s;&s;ions violent, our inadver|tence
pardonable, and therefore we will content our &s;elves <HI>with
a mode&s;t humble implicite faith;</HI> we beleeve the whole Scrip|ture
to be true, in that &s;en&s;e which God intended, <HI>what&s;oever
it was,</HI> but we have not time to <HI>&s;earch</HI> or <HI>ability to judge what it
was:</HI> if we beleeve nothing explicitely, or to disbeleeve a clear
revelation, that revelation, though cleare in it &s;elfe, is not <HI>cleare
to us,</HI> our errour (the corruption of our nature, our prejudices,
contrary opinions, with which we are already prepo&s;&s;e&s;t, and all
other things con&s;idered) is unavoidable, and therefore God
will never impute it to us as a &s;inne. Whither the&s;e Principles
tend, let the pretended Parliament at <HI>Oxford</HI> judge.</P>
<P><HI>Qu.</HI> But are we not bound to heare what the Church will &s;ay
to us for our direction in weighty points?</P>
<P>An&s;. <HI>I mu&s;t bel&eacute;eve the Church in every thing &s;he proves,
either by Scripture, Rea&s;on, or univer&s;all Tradition, be
it, Fundamentall, or b&eacute;e it not Fundamentall,</HI> pag 149.
The&s;e disjunctives &s;eem to imply that &s;omething fundamentall
may be proved by rea&s;on, or univer&s;all Tradition, which cannot
be proved by Scripture. The Licencers may do well to declare
what that Fundamentall point is, or how many there are, if
there be more then one: I may go to Heathens, I need not go to
the Church for any thing which Rea&s;on teaches, the Philo&s;o|phers
can &s;ufficiently in&s;truct me; and if what the Church tea|ches
be finally re&s;olved into my owne rea&s;on, as he affirmes p.
96. <HI>then I do not bel&eacute;eve either God or the Church, but my own
rea&s;on:</HI> By you (&s;aith Ma&s;ter <HI>Chillingworth</HI> to <HI>Knot)</HI> as well as
by Prote&s;tants, all is <HI>finally re&s;olved into your owne rea&s;on,</HI> Sect.
115. cap. 2. Sure I am then that &s;uch Prote&s;tants and Je&s;uites
are in their <HI>high-way to pure Sociniani&s;me,</HI> and therefore it is
no marvell if &s;ome Je&s;uites have been &s;uch <HI>Anti-Trinitarians</HI>
as Ma&s;ter <HI>Chillingworth</HI> pleads in his owne defence. Preface
and An&s;wer to the directions to <HI>N. N.</HI> Sect. 16, 17, 18, &amp;c. the
Church hath lo&s;t the interpretation of ob&s;cure places, pag. 56
and plaine places need no expo&s;ition at all.</P>
<P><PB REF="28">
<HI>Qu.</HI> But what if the Church erre?</P>
<P>An&s;. <HI>Then a man may learne of that &s;elf &s;ame Church</HI>
(which taught him) <HI>to confute the errours of that Church:</HI>
that is, I may learne to confute the <HI>erroneous conclu&s;ions</HI> of that
Church, by tho&s;e very <HI>rules</HI> and principles which that Church
<HI>teaches,</HI> Chap 3. &s;ect. 40. p. 150. Fir&s;t then, a <HI>private</HI> man is pre|&s;umed
to have more <HI>Logicke</HI> then that <HI>teaching</HI> Church. Se|condly,
the Prelates (who call them&s;elves the Church) may
give my brethren of the A&s;&s;embly leave to confute their erro|neous
conclu&s;ions, by &s;ome rules and principles which they
them&s;elves have delivered. Thirdly, a man may learne of the
Church how to teach the Church. Principles which lead to
the&s;e har&s;h truths, being licenced at <HI>Oxford,</HI> are an argument to
me that they approved this booke before they read it.</P>
<P><HI>Qu.</HI> But how &s;hall we doe then to finde out the true Church,
and the true Religion?</P>
<P>An&s;. <HI>For commands to &s;&eacute;ek the Church I have not yet met
with any;</HI> and I beleeve (&s;aith he to <HI>Knot)</HI> you (if you were to
&s;hew them) would be your &s;elf to &s;eek. Cap. 3. Sect. 41. p. 150.
And for Religion, how little paines or care we are to take
about it, hath been already &s;hewed.</P>
<P><HI>Q.</HI> But which mu&s;t a man chu&s;e fir&s;t, his Religion, or his Church?</P>
<P>An&s;. <HI>Every man is to iudge for him&s;elf with the iudgment of
di&s;cretion,</HI> (which he calls humane prudence, and ordinary di&s;|cretion,
in the place of his An&s;wer to the preface fore-cited,
p. 19.) <HI>and to cha&s;e either his religion fir&s;t, &amp; then his Church,</HI>
as Ma&s;ter <HI>Chillingworth</HI> &s;aith; or as <HI>Knot,</HI> his Church fir&s;t, and
then his Religion, pag. 57. Every man then is Judge, the Scrip|ture
(for fa&s;hions &s;ake) he calls the rule, but he makes every
mans naturall rea&s;on the rule, to judge whether &s;uch a Text be
the Word of God, and then what is the &s;en&s;e of that Text;
<HI>and &s;o all is &s;till finally re&s;olved into our owne rea&s;on,</HI> into hu|mane
prudence, and ordinary di&s;cretion; for Tradition is a
principle, not in Chri&s;tianity, but in <HI>Rea&s;on;</HI> nor proper to
Chri&s;tians, but common to all men, p. 72. cap. 2. &s;ect. 51. Come
away then to the Schoole of <HI>Socrates,</HI> for this is ju&s;t, <HI>&s;it anima
mea cum Philo&s;ophis.</HI> Read from the 9<GAP DESC="illegible" REASON="faint" EXTENT="1 letter"> to the 100 page. I will
<PB REF="29">
advi&s;e with God and that Rea&s;on he hath given me, page 158.
he adored God and Rea&s;on.</P>
<P><HI>Qu.</HI> But is it not po&s;&s;ible for men to become <HI>faithfull</HI> without
either Church or Scripture?</P>
<P><HI>An&s;.</HI> Yes, by the works of God without us, and the Law
of God written in us by Nature.</P>
<P>Either of the&s;e wayes might make &s;ome faithfull men with|out
either nece&s;&s;ity of Scripture or Church. ch. 2. &s;ect. 124. p. 100</P>
<P><HI>Qu.</HI> What is Faith?</P>
<P><HI>An&s;.</HI> It is the A&s;&s;ent of our Vnder&s;tandings.</P>
<P><HI>Qu.</HI> Are not the E&s;&s;entiall Doctrines of Chri&s;tianity to bee
embraced with our will?</P>
<P><HI>An.</HI> The a&s;&s;ent of our under&s;tandings is required to them,
but no obedience from our wills, <HI>chap. 4. &s;ect. 2. p.</HI> 193.</P>
<P><HI>Qu.</HI> What are the&s;e E&s;&s;entiall doctrines of Chri&s;tianity?</P>
<P><HI>An&s;.</HI> I do not know.</P>
<P><HI>Qu.</HI> Do you not know what ye are to beleeve? Or, cannot the
church tell what the&s;e nece&s;&s;ary Truths called the E&s;&s;entiall and
Fundamentall parts of Chri&s;tianity are?</P>
<P>An&s;w. No, there's no &s;uch Church that Mr. Chillingworth
was ever acquainted with. <HI>We are not to learn of the Church
what is fundamentall.</HI> cap. 3. &s;ect. 39</P>
<P><HI>Qu.</HI> What doth Mr <HI>Chillingworth</HI> think Fundamentall?</P>
<P><HI>An&s;.</HI> All points which are intrin&s;ecall to the Covenant be|tw&eacute;en
God and man. <HI>page. 193. cap. 4. &s;ect. 3.</HI></P>
<P><HI>Qu.</HI> What are the&s;e points?</P>
<P><HI>An&s;.</HI> Repentance from dead works, and faith in Chri&s;t Ie|&s;us
the forme of God, <HI>(oh that he would have confe&s;&s;ed him to
be God)</HI> and Saviour of the world: this is all that is &s;imply
nece&s;&s;ary, <HI>pag.</HI> 159.</P>
<P><HI>Qu.</HI> What is it to beleeve in Chri&s;t?</P>
<P>An&s;w. <HI>It is to expect remi&s;&s;ion of &s;innes, and &s;alvation
from him upon the performance of the conditions he requires,</HI>
p. 134. Ob&s;erve more conditions be&s;ide faith required to Iu|&s;tification
2. No mention made of Chri&s;ts performance, but
ours. 3. No mention of free grace: it runs like a Covenant
of works.</P>
<P><HI>Qu.</HI> What are the&s;e conditions?</P>
<P><PB REF="29">
<HI>An&s;w.</HI> One is, that we bel&eacute;eve what God hath revealed,
when it is &s;ufficiently declared to have b&eacute;ene revealed by him.
<HI>You have had the Engli&s;h of that already, read pag.</HI> 134.</P>
<P><HI>Qu.</HI> Is it &s;imply nece&s;&s;ary to &s;alvation to beleeve in Chri&s;t?</P>
<P><HI>An&s;.</HI> It is &s;imply nece&s;&s;ary for them to whom faith in Chri&s;t
is &s;ufficiently propounded, as nece&s;&s;ary to &s;alvation, <HI>p.</HI> 134.</P>
<P>He will wrangle with you if you &s;ay faith in Chri&s;t is &s;uffi|ciently
propounded to Iewes, Turks, Heathens: for ob&s;erve
that he pre&s;ently addes in the &s;elfe &s;ame page, That may be &s;uf|ficiently
declared to one (all things con&s;idered) which (all things
con&s;idered) to another is not &s;ufficiently declared, and con&s;e|quently
that may be Fundamentall and nece&s;&s;ary to one, which
to another is not &s;o. <HI>In his conceit then it is not nece&s;&s;ary for &s;ome
mens &s;alvation, that they &s;hould beleeve in Chri&s;t.</HI> And it hath
beene formerly ob&s;erved, that &s;ome men (as he conceived&punc;)
might be made faithfull men without nece&s;&s;ity of Church or
Scripture. Finally, in the 133 page he &s;aith expre&s;ly, that
<HI>Cornelius</HI> was but a meete Gentile, one that beleeved not in
Chri&s;t, and knew not <HI>but men</HI> might <HI>be wor&s;hipped;</HI> and yet we
are a&s;&s;ured, that his prayers and almes, even whil&s;t he was <HI>in
that e&s;tate,</HI> were accepted. Ergo in his judgement a <HI>meere
Heathen</HI> and an <HI>Idolater</HI> may have acce&s;&s;e to God in prayer,
and be accepted without the mediation of our only Mediator
the <HI>Lord Ie&s;us, God ble&s;&s;ed for ever.</HI> But the truth is, <HI>Cornelius</HI>
was a Pro&s;elyte, in&s;tructed in the Iewi&s;h Religion, who be|leeved
in the Me&s;&s;iah, and that faith was &s;ufficient for his ac|ceptance,
before the Go&s;pel of Chri&s;t was preached unto him.
The prayers and almes of idolatrous Heathens (who know not
but they may wor&s;hip men) cannot be accepted without faith
in Chri&s;t: nor do their prayers and almes plea&s;e God &s;o well,
as that for them or by them they &s;hould <HI>be promoted to a higher
degree of knowledge, the knowledge of Chri&s;t, that &s;o they may
be &s;aved by Chri&s;t:</HI> for what is this, but to de&s;erve a Saviour,
which is <HI>meritum de congruo</HI> at lea&s;t? nay, let the <HI>Licen&s;ers</HI>
con&s;ider, <HI>whether to de&s;erve Chri&s;t, be not more then to de&s;erve
Heaven.</HI> Moreover, he is much mi&s;taken, when he &s;aith, that
they who never heard of Chri&s;t, may &s;eek God as to plea&s;e him,
<PB REF="30">
and that they &s;hall be rewarded for their &s;eeking of him with
the knowledge of the Go&s;pell&punc; or &s;aith in Chri&s;t; &s;or he who
doth not &s;eek God in and by Chri&s;t our only Mediatour, doth
not come to God, but runs quite be&s;ide him: to &s;uch a carnall
&s;eeking&punc; God never yet promi&s;ed &s;uch a &s;pirituall reward. Con&s;i|der
that of the Apo&s;tle <HI>Rom.</HI> 9. 30, 31, 32, 33. and the next chap|ter,
the &s;econd and third ver&s;es. That text <HI>Hebr.</HI> 11. 6. &s;hould
be compared with, and expounded by <HI>Iohn</HI> 14. 6. and then it
will be evident that no man can &s;eek &s;o as to finde him, or come
to him after an acceptable manner, unle&s;&s;e he &s;eek God in, and
come to him by Ie&s;us Chri&s;t, who is the <HI>way,</HI> the <HI>truth,</HI> and
the <HI>life,</HI> the true way to eternall life. I ha&s;ten to the next
que&s;tion.</P>
<P><HI>Qu.</HI> What other Condition is there of the Covenant be&s;ides be|leeving?</P>
<P><HI>An&s;w.</HI> Repentance of &s;inne, and obedience to Chri&s;t; for
God is a puni&s;her of them that ob&s;tinately offend him; there|fore
repentance of &s;inne is nece&s;&s;ary, and Ie&s;us Chri&s;t is the
&s;onne of God and Saviour of the world, by obedience to whom
men mu&s;t look to be &s;aved, <HI>p. 101. Mark, he doth not &s;ay, <HI>by
who&s;e obedience</HI> men mu&s;t be ju&s;tified, and yet this is the faire&s;t
confe&s;&s;ion that I can meet with: I read often of our obedience
to Chri&s;t, but I never read any thing yet in Mr <HI>Chillingworths</HI>
book, of <HI>Chri&s;ts obedience imputed to us; now it is the imputation
of Chri&s;ts obedience to us, and Gods free pardon of our di&s;obedience,
which make the covenant appeare to be a covenant of grace.</HI></HI></P>
<P><HI>Qu.</HI> What is repentance?</P>
<P>An&s;w. <HI>An univer&s;all &s;orrow for all tho&s;e &s;innes which we
know we have committed, and which we feare we may have
committed.</HI> An&s;wer to the Preface <HI>p.</HI> 20. If we have beene
betrayed into, or kept in errour by any &s;in of our will, if that
errour be di&s;covered, there mu&s;t be a <HI>particular and explicite</HI>
repentance of that errour; if it be not di&s;covered, then a <HI>gene|rall
and implicite repentance</HI> for all &s;innes knowne and unknown
doth &s;uffice, <HI>Ib. p.</HI> 21. Ob&s;erve that he &s;aith nothing of the <HI>ha|tred
of &s;inne, or the for&s;aking of</HI> &s;inne, in which the <HI>life</HI> and pow|er
of repentance doth con&s;i&s;t. <HI>A man may live and die in his
&s;innes and be &s;aved by an univer&s;all &s;orrow.</HI> Men are damned,
<PB REF="30">
&s;aith he, who die in wilfull errours <HI>without repentance;</HI> but what
<HI>if they die in thir errours with repentance?</HI> An&s;wer to the Pre|face
<HI>p.</HI> 20. That is a contradiction, &s;aith the Ie&s;uit, and he &s;aith
true; but it appeares by that &s;peech, that Ma&s;ter <HI>Chillingworth</HI>
conceived <HI>that an univer&s;all &s;orrow for &s;inne without any hatred
of, or turning from &s;inne, was &s;aving repentance.</HI></P>
<P><HI>Qu.</HI> What other condition is required in the Covenant between
God and man in Christ?</P>
<P>An&s;w. <HI>Sincere obedience.</HI> An&s;wer to the Preface, <HI>p.</HI> 18. This
indeed is the prime condition he meanes, when he &s;aith, <HI>p. 134.
That to beleeve in Chri&s;t, is to expect remi&s;sion of &s;innes from
Christ upon the conditions he requires.</HI> This is pure <HI>Sociniani&s;me,</HI>
to beleeve that we &s;hall be pardoned upon our obedience, or as
the <HI>Socinians</HI> expre&s;&s;e it, and ju&s;tified (according to the Cove|nant)
by <HI>our owne obedience;</HI> not as we &s;ay, <HI>by the obedience of
Chri&s;t,</HI> and freely pardoned <HI>for the al &s;ufficient &s;atisfaction of
Chri&s;t, made in our &s;tead, and put upon our account.</HI> Be&s;ides, if a
man neglect never &s;o many duties, live in never-&s;o many errors,
and commit never &s;o many gro&s;&s;e &s;innes, he conceives that an
Implicite Faith and a generall Repentance of all &s;innes knowne
and unknowne, are &s;ufficient Antidotes, and his Obedience
&s;hall pa&s;&s;e for &s;incere Obedience; as you may clearly &s;ee in
tho&s;e places which have beene already alleadged. If a man be
not convinced that Chri&s;t is God, (by his principles) an Impli|cit
Faith and generall Repentance will &s;erve the turne, though
that truth hath beene &s;ufficiently propounded to him, and it is
meerly his own fault that he is not convinced, for in his conceit
as long as this man remains (as he &s;aith) unconvinced (but as we
&s;ay, ob&s;tinate) &s;o long he doth not derogate any thing from
Gods veracity or truth. His words are the&s;e. But if the propo&s;all
be only &s;o &s;ufficient, not, that the party (to whom it is made) is
convinced, but only that he <HI>&s;hould,</HI> &amp; <HI>but for his own fault would</HI>
have beene convinced of the divine verity of the doctrine pro|po&s;ed.
The crime then is not &s;o great, <HI>for the beliefe of Gods
veracity may well con&s;i&s;t with &s;uch an errour.</HI> Yet a fault I con|fe&s;&s;e
it is, and without Repentance, damnable, if all circum|&s;tances
con&s;idered (that is, mens pa&s;&s;ions, hindrances, &amp;c. con&s;i|dered
<PB REF="31">
as above &s;aid) the propo&s;all be &s;ufficient, <HI>p.</HI> 18. of his an|&s;wer
to the Preface. Now what he meanes by repentance hath
beene &s;hewen, a generall &s;orrow for all &s;innes knowne and un|knowne;
<HI>&s;uch a repentance as will con&s;i&s;t with a mans ob&s;tinate
deniall of a truth, for he may die in this errour with Ma&s;ter</HI> Chil|lingworths
<HI>repentance, and neither the errour nor the obstinancie
&s;hall be imputed to him, becau&s;e he is &s;orry for he knowes not
what,</HI> and remained unconvinced of his errour, though it was
meerly his owne fault that he was not convinced. This is a rea|dy
way to &s;ave <HI>Iewes, Turkes, Socinians, Papi&s;ts Infidels, and all;</HI>
for he doth meerly retaine the names of faith, repentance, &s;in|cere
obedience, without the &s;ub&s;tance, life, and power of them.
The Faith he talkes of, leaves the will at liberty: he &s;tarts at the
Apo&s;tles phra&s;e, <HI>the obedience of faith.</HI> You (&s;aith he to <HI>Knot)</HI>
&s;ay there is &s;ome <HI>merit</HI> in faith, we &s;ome obedience in it, which
can <HI>hardly have place where there is no po&s;sibility of di&s;obedience,</HI>
as there is not, where the under&s;tanding doth all, and the will
nothing, <HI>p.</HI> 329. Sure I am, the Devill hath &s;uch a &s;aith, <HI>an a&s;|&s;ent
without obedience;</HI> his faith is no faith, becau&s;e grounded
meerly upon probabilities; he only &s;aith that the precepts of
Chri&s;tianity are mo&s;t likely to come from God, <HI>p. 36. chap.</HI> 1.
but the Spirit of God being implored by devout and humble
prayer, and &s;incere obedience, may and will by degrees ad|vance
his &s;ervants to an higher certainty, <HI>p.</HI> 36. 37. But this cer|tainty
is a reward given to beleevers; &s;o then men are beleevers
before the Spirit gives them any certainty that the Chri&s;tian
religion did proceed from the fountaine of goodne&s;&s;e: Now he
who only beleeves the Chri&s;tian religion of all other religions
to <HI>be mo&s;t likely</HI> to be true, is not <HI>very likely</HI> to implore the Spi|rit
<HI>very earne&s;tly</HI> either by prayer or obedience; for who will
obey the precepts of Chri&s;tianity till he be a&s;&s;ured that they
and the promi&s;es are divine? But &s;aith Ma&s;ter <HI>Chillingworth,</HI>
men may talke their plea&s;ure of an ab&s;olute and mo&s;t infallible
certainty, but did they generally beleeve that obedience to
Chri&s;t were the only way (marke that, the onely way) to pre|&s;ent,
and eternall felicity, <HI>but as firmly and undoubtedly</HI> as that
there is &s;uch a City as <HI>Con&s;tantinople,</HI> nay but as much <HI>as Cae&s;ars
<PB REF="31">
Commentaries, or the Hi&s;tory of Salu&s;t;</HI> I beleeve the lives of
mo&s;t men, both Papi&s;ts and Prote&s;tants would be better then
they are, <HI>chap. 6. pag.</HI> 327. Sure Chri&s;ts obedience for us is
the way to happine&s;&s;e, therefore our obedience is not the only
way. 2. It is certaine that all true Prote&s;tants do beleeve the
Go&s;pel more firmly then <HI>(Cae&s;ars Commentaries</HI> or <HI>Salu&s;t)</HI> pro|phane
Hi&s;tories. 3. Such a Faith as this will not implore the Spi|rit
by devout and humble prayer, or by &s;incere obedience. 4. I
appeale to all indifferent men what kind of obedience is like to
&s;pring from an implicite faith in un&s;anctified rea&s;on; a faith
that is a bare a&s;&s;ent without obedience, the faith of Devils, not
the faith of Chri&s;tians. 5. The repentance of ob&s;tinate men,
(I meane in <HI>&s;en&s;u compo&s;ito,</HI> as Ma&s;ter <HI>Chillingworth</HI> means) a
generall &s;orrow which he cals repentance (that is, humiliation
without reformation) repentance of &s;innes which I love and
live in and damnable errours which I die in, is not that repen|tance
from dead works which Chri&s;t requires; &s;ure Here&s;ie in
the language of the Apo&s;tle is a work of the fle&s;h, and therefore
as dead a work as any other; we may then &s;afely conclude <HI>(that
an implicite faith in un&s;anctified rea&s;on or fallible tradition,</HI> and
a generall &s;orrow for I know not what &s;innes and errors (though
gro&s;&s;e enough for to be known) &s;uch &s;innes and errours as the
party doth love, live, and die in, and never &s;o much as confe&s;&s;e
to be &s;innes or errours, becau&s;e he is &s;o ob&s;tinate that he will not
be convinced of them) I &s;ay, &s;afely conclude, that this <HI>faith and
this &s;orrow are both unchri&s;tian, if not Antichri&s;tian.</HI> He that hath
an <HI>implicite faith</HI> in his <HI>owne un&s;anctified</HI> rea&s;on makes him&s;elfe
<HI>a Pope.</HI> Sanctified rea&s;on &s;ees but in part, and therefore un|&s;anctified
rea&s;on is &s;piritually blind, it cannot &s;ee any thing
which is &s;piritually di&s;cerned. Be&s;ides, I feare that he concei|ved
there was &s;ome merit of congruity <HI>in the lame</HI> obedience
of this <HI>blind</HI> beleever, becau&s;e he &s;aith the <HI>&s;incere obedience</HI> of
<HI>&s;uch</HI> a beleever <HI>doth implore the Spirit.</HI> Now whether a man
that relies upon his owne rea&s;on, and his owne obedience,
in &s;tead of relying upon Gods authority and Chri&s;ts obedience,
can be &s;aved by the Covenant of Grace, let all true Chri&s;ti|ans
judge.</P>
<P><PB REF="32">
<HI>Qu.</HI> What other condition is required of us?</P>
<P><HI>An&s;w.</HI> A true, &s;incere and cordiall love of God. <HI>An&s;wer to
the Preface, <HI>p.</HI></HI> 20.</P>
<P><HI>Qu.</HI> How may a man be rai&s;ed to this love?</P>
<P><HI>An&s;w.</HI> By the con&s;ideration of Gods mo&s;t infinite good|ne&s;&s;e
to us, and our own <HI>almo&s;t</HI> infinite wickedne&s;&s;e again&s;t
him, Gods Spirit <HI>cooperating</HI> with us, may rai&s;e us to a
true, &s;incere and a cordiall love of God. <HI>in the &s;ame page.</HI></P>
<P><HI>Qu.</HI> Wherein doth this infinite goodne&s;&s;e of God manifest it
&s;elfe?</P>
<P><HI>An&s;w.</HI> 1. In creating us of nothing. 2. In creating us after
his own image. 3. In creating all things for our u&s;e and be|nefit.
4. In &s;treaming downe his favours on us every mo|ment
of our lives. 5. In de&s;igning us, <HI>if we &s;erve him,</HI> to infi|nite
and eternall happine&s;&s;e. 6. In red&eacute;eming us with the pre|tious
bloud of his beloved Sonne. 7. By his patience to|wards
us in expecting our conver&s;ion. 8. In wooing, alluring,
leading, and by all meanes (which his wi&s;dome can &s;ugge&s;t
unto him, and mans nature is capable of) drawing them to re|pentance
and &s;alvation.</P>
<P>I have picked out the marrow of his notions the be&s;t Divini|ty
his works afford, but ob&s;erve. 1. We are (&s;aith he) de&s;ign|ed
to eternall happine&s;&s;e <HI>if we &s;erve God;</HI> which is perfect Po|pery,
&s;hall I &s;ay, or Sociniani&s;me? here is a conditionall de|cree,
and the condition is works. 2. God expects our conver|&s;ion,
I thought he had effected our conver&s;ion; if God &s;tay till
we will turne off our &s;elves <HI>or cooperate with his Spirit in the
fir&s;t act of our conver&s;ion,</HI> we &s;hall never be converted. Sure I
am, this Implicite faith grounded on un&s;anctified rea&s;on, and
fallible tradition, will rather <HI>re&s;i&s;t,</HI> then <HI>cooperate</HI> with&punc; the holy
Spirit. The Scripture tels us that we do never love God in good
earne&s;t till we doe beleeve Gods love to us: compare the 16.
and 19. ver&s;es of the 1 <HI>Iohn</HI> 4. And faith is not <HI>wrought in us
by our cooperation with the Spirit</HI> but by the Almighty power of
God who quickens us whom he finds dead in tre&s;pa&s;&s;es and
&s;innes unto a lively faith; as is evident in the two fir&s;t chapters
of the Epi&s;tle to the <HI>Ephe&s;ians.</HI></P>
<P><HI>Qu</HI> Is it po&s;sible for a man that lives and dies a Papi&s;t to be
&s;aved?</P>
<P><PB REF="32">
An&s;. <HI>Yes very po&s;&s;ible in the iudgement of Ma&s;ter</HI> Chil|lingworth.
1, Becau&s;e the Papi&s;ts do not erre in Fundamen|tals
<HI>chap. 3. Sect. 56. pag.</HI> 164. For the only and main rea|&s;on
(&s;aith he) why we beleeve you not to erre in Fundamen|tals
is your holding the Doctrine of Faith in Chri&s;t and Re|pentance.
The <HI>wor&s;t</HI> &s;ort of Papi&s;ts who have means to find
the Truth, but will not u&s;e them, may be &s;aved if they die
with a generall repentance for all their &s;innes knowne and un|knowne,
becau&s;e the Truths which they hold of Faith in
Chri&s;t, and repentance are as it were an Antidote again&s;t their
errours, and their negligence in &s;eeking the truth. E&s;pecially,
&s;eeing by confe&s;&s;ion of both &s;ides we agree in <HI>much more</HI> then
is <HI>&s;imply</HI> and indi&s;pen&s;ably nece&s;&s;ary to &s;alvation, <HI>Chap. 3. Sect.
12. pag.</HI> 133. And truly I doe beleeve if the wor&s;t of Papi&s;ts,
and the wor&s;t of Prote&s;tants did agree in fewer things then
they doe, there would be more hope of the &s;alvation of Pa|pi&s;ts.</P>
<P><HI>Qu.</HI> What is the be&s;t way to bring Papi&s;ts and Prote&s;tants into
one communion?</P>
<P>An&s;. <HI>The framing and propo&s;ing of a Liturgy which both
&s;ides hold lawfull.</HI> p. 132. This was perchance the great &s;trata|gem
aimed at in the framing of that Liturgy which was &s;ent in|to
<HI>Scotland;</HI> and this is a point which de&s;erves the con&s;ideration
of the pretended Parliament or A&s;&s;embly at <HI>Oxford.</HI></P>
<P><HI>Qu.</HI> Is the Spirit ab&s;olutely promi&s;ed to the &s;ucce&s;sion of Bi|&s;hops?</P>
<P>An&s;w. <HI>No:</HI> for many of them have beene notoriou&s;ly and
confe&s;&s;edly wicked men, men of the world: whereas this Spi|rit
is the Spirit of truth, whom the world cannot receive, be|cau&s;e
he &s;eeth him not, neither knowes him, <HI>p.</HI> 146, 147.
Whether this be not as true of &s;ome Popi&s;h Prelats in <HI>En|gland,</HI>
as of the Bi&s;hops of <HI>Rome,</HI> let the learned determine.</P>
<P><HI>Qu.</HI> What if a Church maintaine an errour contrary to Gods
Revelation knowne by that Church to be a divine Revelation?</P>
<P><HI>An&s;.</HI> The Church that doth &s;o is no longer a Church. <HI>p.
137.</HI></P>
<P><HI>Qu.</HI> Doth not Master <HI>Chillingworth</HI> &s;ometimes contradict
<PB REF="33">
him&s;elfe, and call the Roman Church the Catholique Church.</P>
<P><HI>An&s;w.</HI> He &s;eemes to do &s;o, <HI>p.</HI> 132. His words are the&s;e&punc;
<HI>We bel&eacute;eve the Catholique Church cannot peri&s;h, yet that &s;he
may, and did erre in points not Fundamentall; and that Pro|te&s;tan<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">
were obliged to for&s;ake the&s;e errors of her Church,</HI> as
they did, <HI>though not the Church for the errours,</HI> for that they
did not, <HI>but continued &s;till members of the Church.</HI> Ob&s;erve
that the que&s;tion is about for&s;aking the Church of <HI>Rome,</HI> and
he talkes of the Catholique Church. 1. The Catholique
Church did not erre with the <HI>Roman;</HI> the Greek Church did
for&s;ake the errours of the <HI>Roman.</HI> 2. Tho&s;e Prote&s;tants who
did prote&s;t again&s;t the Church of <HI>Rome,</HI> were a con&s;iderable
part of the Catholique Church. 3. Tho&s;e Prote&s;tants did
not continue members of the Roman Church but did renounce
her communion, becau&s;e of her errours. 4. His di&s;tinction
which followes betweene the Catholique and Roman Church
makes his former ob&s;ervations non-&s;ence at lea&s;t. 5. He &s;aith
they &s;eparated from the Roman Church only in things which
they conceived &s;uper&s;titious or impious&mdash;and (he &s;aith)
they were obliged to doe this under paine of damnation. Not
(&s;aith he) as if it were damnable to hold an errour not damna|ble,
<HI>p.</HI> 132. Did tho&s;e Prote&s;tants rightly conceive the practi|&s;es
of <HI>Rome</HI> to be &s;uper&s;titious and impious, or did they not? if
they did conceive aright, then &s;uper&s;tion and impiety are in
Ma&s;ter <HI>Chillingworths</HI> judgement not damnable; if they did
conceive ami&s;&s;e, why doth Ma&s;ter <HI>Chillingworth</HI> ju&s;tifie our
&s;eparation from the Church of <HI>Rome?</HI> Sure Ma&s;ter <HI>Chilling|worth</HI>
was no fit man to maintaine the common cau&s;e of Pro|te&s;tants
again&s;t Papi&s;ts.</P>
<P><HI>Qu.</HI> May not a man bee damned by maintaining errours
which are not in them&s;elves damnable?</P>
<P>An&s;. <HI>Yes, becau&s;e it is damnable outwardly to profe&s;&s;e and
maintaine, and ioyne with others in the practi&s;e of that which
inwardly we do not hold: for this is</HI> (as he confe&s;&s;es) <HI>damna|ble
di&s;&s;imulation and hypocri&s;ie,</HI> p. 132. Men may do well to
take notice, that Mr <HI>Chillingworth</HI> doth account &s;omething
damnable; and I note this the rather at this time, becau&s;e
<PB REF="33">
men are &s;o apt to profe&s;&s;e one thing in one place, and another
thing in another in the&s;e dayes of liberty, and to joyne with
others in the practi&s;e of that which they inwardly di&s;like. Yet
Mr <HI>Chillingworth</HI> &s;aith, that if in him alone there &s;hould have
met a confluence of all the errours which all the Prote&s;tants
in the world have fell into out of humane frailty, he would not
be &s;o much afraid of them all, as to ask pardon for them, be|cau&s;e
to ask pardon for them, were to imply, that God is angry
for them, An&s;w. to the Preface p. 19.</P>
<P><HI>Qu.</HI> May a man goe con&s;tantly to Ma&s;&s;e, and be &s;aved?</P>
<P>An&s;. <HI>Yes, if he b&eacute;e devout at it</HI> (for that he meanes by a
godly Lay-man) <HI>if he b&eacute;e &s;trongly per&s;waded that there is no
impiety or &s;uper&s;tition in the u&s;e of the Latine &s;ervice,</HI> An&s;w.
to the Preface p. 9. &s;ect. 7. It &s;eems there is no fault in the
Ma&s;&s;e, but that it is in Latine.</P>
<P><HI>Qu.</HI> What profit might be gained by the Ma&s;&s;e-book if it were
in Engli&s;h?</P>
<P>An&s;. <HI>Much devotion, in&s;truction, edification, &s;alvation,</HI>
in the place forecited. Was not this a &s;tout Champion, cho&s;en
by Canterbury on purpo&s;e, not to <HI>confute,</HI> but <HI>harden</HI> Papi&s;ts,
and <HI>&s;educe</HI> Prote&s;tants.</P>
<P><HI>Qu.</HI> What are the cau&s;es of errour?</P>
<P><HI>An&s;.</HI> Negligence in &s;&eacute;eking truth, unwillingne&s;&s;e to find it,
pride, ob&s;tinacy, a politique de&s;ire that that Religion &s;hould be
true, which &s;utes be&s;t with my ends, feare of mens ill opinion,
or any other worldly feare or worldly hope, the&s;e &s;even betray
men to, and k&eacute;epe men in damnable errours, <HI>p. 158. It is one
of the mo&s;t hone&s;t pa&s;&s;ages in his book. Brethren let us beware
of the&s;e motives.</HI></P>
<P><HI>Qu.</HI> What kinde of man was <HI>Knot?</HI></P>
<P><HI>An&s;.</HI> One that went about to delude his King, and Coun|trey
with &s;trange captions; <HI>Sure Mr <HI>Chillingworth</HI> and hee
were both of a make, read</HI> 117.</P>
<P><HI>Qu.</HI> How may a King u&s;urp an Ab&s;olute Lord&s;hip and Ty|ranny
over any people?</P>
<P><HI>An&s;</HI> He n&eacute;ed not put him&s;elf to the trouble and difficulty of
<PB REF="34">
abrogating Lawes, made to maintaine common liberty; for
he may fru&s;trate their intent, and compa&s;&s;e his own de&s;ign as
well, if he can get the power and authority to interpret them
as he plea&s;es, and to adde to them what he plea&s;es, and to have
his interpretations and additions &s;tand for lawes; if he can
rule his people by his Laws, and his Laws by his Lawyers,
<HI>p. 51. cap. 2. I think our Iudges followed his directions in the
point of Ship-money.</HI></P>
<P><HI>Qu.</HI> What weapons of warfare may be ju&s;tly called carnall?</P>
<P>An&s;. <HI>Ma&s;&s;acres, Trea&s;ons, Per&s;ecutions, and in a word
all meanes either violent or fraudulent.</HI> p. 52. God grant that
the <HI>Iri&s;h</HI> forces which land daily, doe not make us as well ac|quainted
with this warfare in <HI>England,</HI> as they are in <HI>Ireland.</HI></P>
<P><HI>Qu.</HI> What obedience doe we owe to the lawes and judgements
of Courts?</P>
<P><HI>An&s;w.</HI> Onely externall obedience, not internall approba|tion.
<HI>p.</HI> 97.</P>
<P><HI>Qu.</HI> If I di&s;approve the judgement of any Court, am I bound
to conceale my owne judgement?</P>
<P>An&s;. <HI>No, I may lawfully profe&s;&s;e my iudgement, and re|pre&s;ent
my rea&s;ons to the King or Common-wealth in a Par|liament,
as Sir</HI> Thomas Moore <HI>did without committing any
fault,</HI> p. 97 Why then are men &s;o much blam'd for profe&s;&s;ing their
judgement again&s;t &s;ome things which &s;eeme to be e&s;tabli&s;hed
by Law, and repre&s;enting their rea&s;ons to the Parliament? and
why did not Ma&s;ter <HI>Chillingworth</HI> yeeld externall obedience
to the Common-wealth of <HI>England</HI> in this Parliament? for
who can deny that the Common-wealth of <HI>England</HI> is a&s;&s;em|bled
in this Parliament?</P>
<P><HI>Qu.</HI> May not a Court which pretends not to be infallible, be
certain enough that they judge aright?</P>
<P><HI>An&s;w.</HI> Yes, our Iudges are not infallible in their iudge|ments,
yet are they certaine enough that they iudge aright,
and that they proc&eacute;ed according to the evidence that is given,
when they condemne a thiefe or a murtherer to the Gallowes.
<HI>p.</HI> 140.</P>
<P><PB REF="34">
Now Reader judge Ma&s;ter <HI>Chillingworths</HI> workes, my
proceedings, and this Treati&s;e according to the evidence given:
and thinke an implicite faith in thine owne rea&s;on almo&s;t as
bad as implicite faith in the Church or Pope of <HI>Rome.</HI></P>
<P>I conclude all as Doctor <HI>Fern</HI> concludes his la&s;t booke.
The God of Power and Wi&s;dome ca&s;t out all Coun&s;els,
and defeat all De&s;ignes that are again&s;t the re&s;toring of our
Peace, and the continuance of the true Reformed Religion
Amen.</P>
<CLOSER>Soli Deo gloria.</CLOSER>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
