CHILLINGWORTHI NOVISSIMA. OR, THE sickness, Heresy, Death, and burial OF WILLIAM CHILLINGWORTH. (In his own phrase) Clerk of Oxford, and in the conceit of his fellow soldiers, the Queen's Arch-Engineer, and Grand-Intelligencer. SET FORTH IN A Letter to his Eminent and learned Friends, a Relation of his Apprehension at Arundel, a Discovery of his errors in a brief Catechism, and a short Oration at the burial of his heretical Book.  
By FRANCIS CHEYNELL, late Fellow of MERTON college.  
Published by Authority.  
LONDON, Printed for SAMUEL GELLIBRAND, at the Brazen Serpent in Paul's churchyard, 1644.   

TO THE LEARNED AND EMINENT FRIENDS OF Mr CHILLINGWORTH, And in particular TO Sir JOHN CULPEPPER, Knight, 

Doctor 

JOHN PRIDEAUX Bishop of Worcester,  
FELL Deane of Christ-Church,  
Bailie Deane of Sarum,  
SHELDEN Warden of All-souls,  
POTTER Provost of Queens, and  
MORLEY Canon of Christ-Church.      
SIRS,  
YOur deceased friend is not yet speechless, he calls upon you to beware and repent; some preach more, at least more practically, when they are dead, than ever they did whilst they were alive. You that were his Patrons and Encouragers, as he acknowledged ever, 
Dr. Baily, Dr. Prideaux, Dr. Fell.  when he was in the height of his Rebellion, do you beware lest a worse thing come unto you. You that were the Licensers of his subtle atheism, Repent, Repent; for he was so hardened by your flattery, that (for aught the most charitable man can judge) he perished 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? Hark what he saith, The third and last part of my Accusation was, That I answer out of principles, which Protestants themselves will profess to detest: which indeed were to the purpose, if it could be justified. But besides that, it is confuted by my whole Book, and made ridiculous by the Approbation premised unto it, &c. read Mr Chillingworth his Preface to the Author of Charity &c. Sect. 30. Sure I am, that the Accusation may be justified, and therefore is to the purpose; but the Approbation cannot be justified, and is therefore justly Reprobated: The Accusation is so serious, that the Approbation cannot make it (but may well make the Approvers and their Church) ridiculous. O what a ridiculous Church do the Licensers make the Church of England to be, by saying that there is nothing in Mr Chillingworth his Book contrary to the doctrine of the Church of England; sure they meant the Church of Canterbury. But Dr Fell, and Dr Baily are not ashamed to say, that there is nothing in that Book contrary to good manners, which Dr Prideaux would not say; but enough of that.  
Sirs, the following History will testify my compassion towards your deceased friend, whom I ever opposed in a charitable and friendly way. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  I do not account it any glory to trample upon the carcase of Hector, or to pluck a dead Lion by the beard; should I misquote his Book, and make that error mine own by a false citation, which I pretend to be his in an Accusation, you that were the unhappy Licencers of his Book would soon take me tripping. If you conceive that he deserved a more Honourable burial, be pleased to answer my Reasons, and patronize his errors with all the learning Bodleyes Library can afford: or else study his catechism, pardon my boldness, some Courtiers never learned, and some doctors have forgot their catechism, or else this man we speak of had never been so much admired, his Book extolled, or these Antichristian wars fomented by such great Clerks and busy wits.  
I looked upon Mr Chillingworth as one who had his head as full of Scruples as it was of Engines, and therefore dealt as tenderly with him as I use to do with men of the most nice and tender consciences: for I considered, that though beef must be preserved with salt; yet Plums must be preserved with sugar. I can assure you I stooped as low to him as I could without falling, and you know he is not a wise man in the judgement of the Philosopher, who stoops so low to another man's weakness, that he himself falls into weakness: and it is a Rule with us at Westminster, that he falls into weakness who falls into sin.  
Do not conceive that I snatched up my pen in an angry mood, that I might vent my dangerous wit, and ease my overburdened spleen. No, no, I have almost forgot the Visitation at Merton college, the denial of my Grace, the plundering of my house and little Library: I know when and where and of whom to demand satisfaction for all these injuries and indignities. I have learned Centum plagas Spartanâ Nobilitate concoquere. I have not yet learned how to plunder others of goods or living, and make myself amends by force of arms. I will not take a living which belonged to any civil, studious, learned Delinquent, unless it be the much neglected Commendam of some Lordly Prelate condemned by the known laws of the Land, and the highest Court of the kingdom for some offence of the first magnitude: I can, without straining my conscience, swallow such a gnat, a camel I should say, for every one of their Commendams hath a bunch upon its back, and may well make a bunch upon their conscience. I shall not trouble you with any long discourse about State matters, only you will give me leave to say what the Lacedaemonian slave said, when he stood to be sold in the market; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  and one asked him what he was? I am (saith he) a Free man, and so am I, for though I have not taken Antidotum contra Caesarem, yet I have taken Antidotum contra Tyrannidem. I could never yet stoop so low to the most tyrannical Prelate as to cry Your humble Slave.  
Sirs, we hear you have made a New almanac at Oxford; and some conceive that you hold correspondence with all the swore Planets, and that you have enticed the trusty sun from his ecliptic line, and taught him to go Retrograde. We wonder, I must tell you, that the sun never came into Libra, that Opinions, Protestations, Actions were seldom or never weighed in the balance of the Sanctuary: and we wondered more, that Venus (I had almost forgot my Astronomy, and said Juno) was shuffled into Virgo's place, and the sign was in the dog's head, when we did expect it in a more propitious place, the lion's heart. I remember that of Tertullian, Habet & Ecclesia dies Caniculares, the Church of Christ hath cause to complain of Dog days; for the Dog doth not only show his teeth; we hear him bark and feel him bite; we may in every month write the Dog days in capital letters, nay you write them for us (so capital are your crimes) in letters of blood. What is England become a wilderness? if it be not, why are so many wild beasts suffered to go loose and prey upon the zealous Protestants? for shame chain up those beasts before the first of March: if shame work not, fear may, the same fear which falls upon the men of Northumberland, the fear of a Scottish Reformation: I will not listen at the door of your junto to hear what news, nor will I peep into your pretended Parliament, no nor into Merton college, for fear I should see some sights like those in the eighth of Ezekiel, 
Ezek. 8. 16.  some with their backs towards the Temple of the Lord, and their faces towards the East; and if I should look farther, one that is no Prophet tells me, that I may see greater abominations than these. Sir, I beseech you keep down your staff: but if you will hold it up, as Eurybiades did, I must cry as Themistocles did, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, strike if you please; yet hear me, or at least hear what the Prophet saith to me, doth he not speak of you? Then he said unto me, 
Ezek. 8. 17. 18.  Hast thou seen this O son of man. Is it a light thing to the house of Judah, that they commit the abominations which they commit here? for they have filled the Land with violence, and have returned to provoke me to anger: and lo they put their branch to their nose. Therefore— read and tremble at the rest. Come, come away with this learned atheism, your judge looks upon you, the searcher of hearts and discoverer of secrets is acquainted with all your plots. The Lord sees what the Ancients of Oxford do in the dark, every man in the chambers of his imagery: the Lord hears what you say— O do not say as the Ancients of Israel said, The Lord seeth us not, the Lord hath forsaken the earth. I am afraid that you have the same temptations at Oxford, which were presented to Origen, an Ethiopian woman, and an idol; he was (you know) put to this unhappy choice, to commit folly with which he pleased. Some lust as mnch after idols, as others do after women; if in these days of liberty you restrain from neither, you do in effect tempt to both, and are the grand seducers of the hopeful Gentry: but alas you are guilty of a more ambitious wickedness, it is your study to seduce a King.  
I remember an old story of King Canutus, who (as the Chronicler relates) took off the crown from his own head, and set it upon the crucifix at Westminster: But tell me (you that have read some Italian Jesuit more subtle than the Politicians Saint, Saint Machiavel) do you conceive that you can persuade our King to take off his crown from his own head, and place it upon your idol the Queen, or her idol the crucifix, at Oxford? We have none at Westminster. Well, plot on my Masters, and walk in the light and warmth of that fire which you have kindled; 
Isa. 50. ult.  but hear what the Prophet saith, Behold all you that kindle a fire, and compass about yourselves with sparks, walk in the light of your fire, and in the sparks which you have kindled; This shall ye have of mine hand, ye shall lay down in sorrow. Pardon our just fear, if we dare not say a confederacy to all those Welsh Atheists, Irish Rebels, bloody Papists of the French or Spanish faction, to whom you say, A confederacy; Associate yourselves together (you know what follows) take counsel together (in your pretended Parliament) and it will be brought to nought, 
Isa. 8. 9, 10.  enact and pronounce a decree, imagine mischief as a Law, yet you shall not prosper, for God is with us. I know you urge the 13 to the Romans, to justify your royal cruelty; but you know what Chrysostom, and many others, have said upon that place: But I shall only ask you one queshion (with which I stopped your friend Chillingworth's mouth) be pleased to answer it: do you believe that tyranny is God's ordinance? I ever held it a violation of God's ordinance: and whether the supreme Judicatory of the kingdom may not repel that force with force, which would violate God's ordinance, judge ye; for it is absurd to talk, as Doctor Ferne doth, of a moral restraint in such a case. Sure I am, the Parliament hath power to raise an Army to preserve God's ordinance inviolable, 
ubi jus humanum, naturale vel divinum, arma e●pere jubet, ibi juris autoritas intervenit, etiamsi expressa voluntas principis non accedat. Biel. 4. Sent. q. 4.  when it cannot be preserved by any other means: They do certainly resist God's ordinance who seek to violate it; You endeavour to violate it, We to preserve it; who is in the fault?  
I have examined your great Champion Doctor Ferne his three books, and cannot find any thing in them, whereby the conscience of an impartial Scholar may be fully resolved or satisfied. It is very impertinent, in my weak judgement, to talk of the privileges of the Kings of Judah, who were immediately elected by God; or to discourse of the power of the Roman Emperor, or the first draughts of Government in the Saxon and Norman lines; for Doctor Ferne doth acknowledge that it is not injurious to his majesty's posterity, 
Dr Ferne his 2. book p. 33.  that the King swears to a limited power, a power limited by privileges and immunities, granted, or restored to the people since the conquest; which privileges grants, 
Dr Fern ib. p. 27  liberties, though not original, yet are they irrevocable. Doctor Ferne distinguishes between the Title of the King, and the Power of the King; but we did never so much as once question his majesty's Title, whether it be limited or no? It is confessed that his power, and therefore much more the exercise of his power, is limited by the privileges of the Parliament, the immunities of the Subject, and the Kings own oath: Nay, it is acknowledged that the two houses of Parliament are in a sort coordinate with his Majesty, 
Dr Ferns 2. book p. 6.  to some act or exercising of the supreme power, by a fundamental constitution truly here is, in my judgement, so much granted, that the rest need not be disputed. But what if these powers be divided, and clash one against the other? why then the power is not fully in King or Parliament, for the power which is in the three Estates is suspended, whilst one part suspends: 
Book 2 p. 34.  So Doctor Ferne. Give me leave to ask him, and you, whether the power of the Militia be not in the three Estates, as well as the power of making laws? if it be not, then sure the power of making laws is to no purpose, because they have no power to defend or enforce I awe: and if the power of the Militia be in the three Estates, than the King's power of levying, arming men, &c. is suspended by the several Ordinances of Parliament; for it is Doctor Fernes conclusion, that the power which is in the three Estates is suspended whilst one part suspends; Ergo, much more if two Estates suspend.  
But on the other side, I desire Doctor Ferne to show how the kingdom is secured by the government of three Estates, if the two houses of Parliament have not sufficient power to preserve the King and the kingdom, in case the King refuse to preserve it or him. 
Book 2. p 28.  It is unreasonable (saith Doctor Ferne) that the supply should be made by the body only, without the head: nay rather, Doctor, it is unreasonable for the Head to neglect the preservation of itself, and the body; but it is very reasonable for to lift up both arms, to defend the head, and the whole body; and therefore reasonable for both houses to take up arms, and lift up their arms, put forth their whole strength to defend the King and themselves. 
Book 2. pag. 6.  Doctor Ferne talks of a fundamental constitution, which hath provided this temper of three Estates, as the reasonable means of our safety. But I must confess, that it cannot enter into my dull pate to conceive, that our Government is of any settled temper; or that we have any reasonable means provided for the safety of this kingdom, by that fundamental constitution, if the King may do what he pleases, seize on our goods, ('tis Doctor Fernes supposition) imprison our persons, kill us outright, and (which is worse) overthrow our laws, our Liberties, our Religion, and all at once, and by consequence enslave not only the bodies, but the consciences of our posterity; and there is no more power in both houses of Parliament to protect us by force against force, then if we had no such remedy provided, as the government of three Estates. Are we not subjected to an absolute Monarch, if the other two Estates have no legal power to relieve our neglected or oppressed commonwealth? how are we secured by the temper of three Estates? or how can it be called a temper? or a temper of three Estates? if the first of the three may oppress us, and the other two have no power to relieve us? Sure I am, that by this account there is but one Estate that hath a true power, and therefore that Estate must be an estate of absolute Monarchy, which Dr Ferne himself seems to abhor; and yet so vain is that Doctor, as to call the Power of Supply legally placed in both Houses of Parliament, a Conceit, nay a vain Conceit; his words are these; The Conceit of Supply by the two Houses in case the King refuse (to preserve the kingdom) is a vain Conceit: 
2 Book p. 28.  and if that be true, than I must conclude, that this provision of a Temper of three Estates is no Temper, no provision, two of the Estates are no Estates; or else this provision is in the phrase of Doctor Ferne, 
Ib. ubi supra.  a lame provision, which argues the first contrivement of our Ancestors very inconsiderate; because than it follows, that there is no Reasonable mean of safety provided for this kingdom by that fundamental Constitution which provided this Temper of three Estates, 
2 Book p. 16.  so the Doctor loves to call it, though he make one Estate so predominant, that as there is no Temperamentum ad pondus, so there will be no Temperamentum ad justitiam neither by his conceit. How say you Sir John, are not you of my persuasion, or are you ashamed to tread in the steps of your learned countryman? The Lord open your eyes, and clear your eyesight; you are naturally sharp-sighted, but if your eye look red or yellow, you know your disease by the symptom. It sball be my prayer, that your eye may neither be dim nor blood-shotten. 
Iudg. 9 24.   
Consider that the blood of the 70 was laid upon Abimelech their brother who slew them, and upon the men of Shechem, which had aided him by strengthening his hands to kill his brethren. Whether you have strengthened their hands who slew their Brethren, only for being too zealous in the maintenance of that Religion which you profess, I appeal to God, your Conscience, and the evidence of the fact. If you have dealt truly and sincerely with this 
* Ac ne maledicis verborum in eos uti conviciis arguamur causam perditionis publicae ne cuiquam ignota sit non tacemus, Hilar. contra Arian p. 214  Reforming Parliament, nay with your own party, rejoice and flatter yourselves with hope of a desired success; but if not, then take heed the curse of Jotham do not fall upon you: 
Iudg. 9 19, 20, 23 and 57 verses.  there may be an evil spirit sent between the Irish and English, the French and Spanish factions; nay, fire may come out from the Queen and consume the Prelates, and fire from the Prelates and consume the Papists; or else there may come a fire from the North, a fire to purge and refine, not to destroy; which is my prayer, and will be your happiness.  
I will not hold you any longer upon the rack: learn the first lesson of Christianity, self-denial; deny your own will, and submit yourselves to Gods; deny your reason, and submit to faith: Reason tells you that there are some things above reason, and you cannot be so unreasonable as to make reason judge of those things which are above reason: Remember that Master Chillingworth (your friend) did run mad with reason, and so lost his reason and religion both at once: he thought he might trust his reason in the highest points; his reason was to be judge, whether or no there be a God? Whether that God wrote any book? Whether the books usually received as canonical be the books, the Scriptures of God? What is the sense of those books? What Religion is best? What Church purest? Come, do not wrangle, but believe, and obey your God, and then I shall be encouraged to subscribe myself  
Your Friend and Servant, FRANCIS CHEYNELL.   

A brief and plain Relation of Mr Chillingworth's sickness, Death, and burial: together with a just Censure of his Works, by a Discovery of his errors collected out of his Book, and framed into a kind of atheistical catechism, fit for Racovia or Cracovia:  
And may well serve for the instruction of the Irish, Welsh, Dutch, French, Spanish Army in England, and especially for the Black Regiment at Oxford.  
I Am very religious in observing that old proverb, if it be taken in its right sense, Nothing is to be spoken of the dead but good. If that be true which Quintilian saith, adversus miseros (I may better say adversus mortuos inhumanus est jocus; that man is void of humanity who makes sport with the dead. Mr Chillingworth was looked upon by me at the first sight as a conquered man, and therefore I was not only civil, but (as he confessed) charitable unto him: and now he is dead, I cannot deal with him as 
a Nec Plancus illepide, cum diceretur Asinius Pollio orationes in eum parare quae post mortem Planci ederentur ne respondere posset, cum mortuis non nisi larvas luctari; quo apud erud tos nihil impudentius judicatur. Plin. Praefat. Hist. Natural.  Asinius Pollio did with Plancus, set forth an Oration to which no answer is to be expected, unless according to the desire of Saul or Dives, a messenger should arise from the dead to give me an answer as full of terror as satisfaction. It is no glory to triumph over one that is conquered, nay dead; for that of the Poet is true,  
Nullum cum victis certamen 
* Scilicet esse oportet.  & aethere cassis.  
But I consider, that Mr Chillingworth's 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 speak not of his human frailties, or personal infirmities, and imperfections, which died with him; yet I may speak of his heretical Book, and of some destructive policies he used, which do yet survive in their sad and lamentable effects. Judge what I say, put the case a man commits notorious crimes scandalously, because publicly, and doth not only hold, but vent damnable heresies; and vent them not only in the Pulpit, but in the press; shall not his damnable heresies and printed heresies be confuted after his death? shall thousands be seduced and perish, and all Orthodox Divines silenced with that one Proverb, Nothing is to be spoken of the dead but good? Nay, put the case further yet, suppose a man hath had his head full of powder-plots, and his heart full of bloody desires, nay hath been a ringleader and Encourager of others to bloody practices against the very light of nature as well as Scripture; must nothing be said of such a man when he is gone, but good?  
Mr Chillingworth and I met in Sussex by an unexpected providence: I was driven from my own house by force of arms, only (as the Cavaliers confessed) because I was nominated to be a Member of the Assembly: and when I heard that my Living was bestowed upon a Doctor (who if some Cambridge-men deceive me not, became the stage far better than he doth the Pulpit) I resolved to exercise my ministry in Sussex amongst my friends, in a place where there hath been little of the power of Religion either known or practised. About the latter end of November I traveled from London to Chichester, according to my usual custom, to observe the monthly Fast; and in my passage, with a thankful heart I shall ever acknowledge it, I was guarded by a Convoy of 16 soldiers, who faced about 200 of the enemies forces, and put them all to flight. Upon the twelfth of December I visited a brave soldier of my acquaintance, Captain James Temple, who did that day defend the Fort at Bramber against a bold daring enemy, to the wonder of all the country: and I did not marvel at it, for he is a man that hath his head full of stratagems, his heart full of piety and valour, and his hand as full of success as it is of dexterity: My grateful pen might well run on in his commendation, to the eternal shame of those who have been ungrateful to him, to whom they do (under God) owe their preservation. But I intend not to defraud others of their deserved praise, who were present at that fierce encounter. There was present colonel Harbert Morley, a Gentleman of a nimble apprehension & vigilant spirit; but the Cavaliers were kept at such a distance, that they never put the colonel's Regiment of horse to any trouble: There was present likewise captain Henry Carleton, the antiprelatical son of a learned Prelate, a man of a bold presence and fixed resolution, who loves his country better than his life. Captain Simon Everden was there also, a man of slow speech, but sure performance, who deserves that Motto of the old Roman, Non tam facile loquor, quam quod locutus sum praesto. You cannot expect that I should name all the rest of the Commanders: But there were (you see) some difficulties in my way, which seemed insuperable, and yet the Lord of Hosts did bring me thorough these difficulties safe from Bramber to Arundel, upon the 21 day of December, if I forget not. Master Chillingworth was at that time in Arundel Castle, which was surrendered to the much renowned Commander Sir William Waller, sergeant-major-general of all the associated Counties in the East and West, upon the sixt of January. As soon as the Castle was surrendered, I represented Master Chillingworth's condition to Sir William Waller, who commended him to the care of his worthy chaplain; and his chaplain showed so much charity and respect towards him, that he laid him upon his own bed, and supplied him with all necessaries which the place did afford. When the rest of the Prisoners were sent up to London, Master Chillingworth made it evident to me, that he was not able to endure so long a journey; and if he had been put to it, he had certainly died by the way: I desired therefore that his journey might be shortened, and upon my humble motion he was sent to Chichester, where I entreated the governor that he might be secured by some Officer of his acquaintance, and not put into the hands of the marshal; the governor gave order that lieutenant Golledge should take charge of him, and placed him in the Bishop of Chichesters' Palace, where he had very courteous usage, and all accommodations which were requisite for a sick man, as appears by the testimony of his own man at Oxford, and a Letter of thankful acknowledgement from Master Chillingworth's father to lieutenant Golledge: nay, by Master Chillingworth's Codicill, which he desired should be annexed to his Will, in which he gave 10 li. to captain King, 10 li. to Mistress Mason, who keeps the Bishop's house, and attended Master Chillingworth in his sickness, and 10 li. to lieutenant Golledge: And it may further appear by a Letter of Captain Kings sent to Oxford, and the testimony of Master edmond's, his Apothecary; both which are as follows.  
Captain King's Letter sent to Mr Walter Jones, one of the Chaplains of Christ-Church in Oxford, Ian. 23.  
Kind friend,  
MAster Chillingworth was in so weak a condition, by reason of a violent flux, that I persuade myself he 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 lies very ill, and (for aught I perceive) in a desperate condition; and how God may dispose of him we know not: if any of his friends have a purpose to come into these parts, they shall have free passage without any molestation. Lieutenant Golledge performs the part of a real friend in every kind; neither is Christobell wanting in her best care and diligence. lieutenant Golledge hath already disbursed 10 li. or thereabout: It would not be amiss that some of Master Chillingworth's friends were present with him, whilst there is some hope of life; for it will be a great satisfaction both to him and others: There must be no delays either of time or money.  
I hear that Master Chillingworth's Sister, whom he hath made Executrix, is travelling with child, and therefore unfit for travel, but he is very confident she will not let him want for necessary supplies whilst he lives, and that he may have decent burial (befitting one of his merit) if it pleaseth God he chance to die. Among other of his friends, I pray acquaint Doctor Shelden, the Warden of All-souls, with what is written, whom Master Chillingworth doth very highly esteem.  
Your very affectionate friend, Robert King. From Chichester Jan. 23.  

The testimony of Master edmond's.  
A Friend standing by him, desired him to declare himself in point of Religion, for two reasons: first, Because the Jesuites had much defamed and traduced him in that particular: secondly, Because he might be able to give an account to his friends, in case he should survive. He answered, he had declared himself already in that point sufficiently to the world. His friend told him, that there went abroad some hard opinions that he had of Jesus Christ, and wished him to deal candidly and plainly to the world in that point. He answered, for those things he was settled and resolved, and therefore did not desire to be further troubled. Being demanded, what course should be taken for his interment, in case God should take him away in this place; he replied, that where ever God should please to take him, he would there be interred; and (if it might be obtained) according to the custom of the Church of England; if not, the Lord's will be done. And further (said he) because the world will be apt to surmise the worst of things, and there may be some inquiry made after my usage in this place, I must testify and declare to all the world, that I have received both of Master Golledge and his wife, abundance of love, care, and tenderness, where I deserved it not; and that I have wanted nothing which might be desired of them: and I must in all conscience and honesty do them this right, to testify the truth to the world: or to that effect.  
Anthony edmond's.   
And for my part, I believe that in the course of nature he might have recovered, had he not neglected and disinherited an able Doctor (who freely offered himself) only because he was Physician to Sir William Waller; sure I am that jealousy was more deadly than his disease. Yet Master Chillingworth did, when it was too late, discover and confess his error, and we persuaded the Doctor to visit him afterwards, and he was in an hopeful way of recovery: but then his spirit was much dejected, because his friends neglected, or delayed, to send him some good news from Oxford: his heart was so set upon his release, and his head was still working and projecting, how he might be exchanged, or ransomed; and therefore certainly the news of his friends active endeavours for his release, was the only cordial which could possibly revive his spirits; and for want of such a cordial his heart was even dead within him before he died. I entreated him to pluck up his spirits, and not to yield to his disease; but I perceived, that though Reason be stout when it encounters with faith, yet reason is not so valiant when it is to encounter with affliction: and I cannot but observe, that many a Parliament-souldier hath been more cheerful in a prison, than this discoursing Engineer, and learned Captive was in a Palace: believe it, Reader, believe it, that neither gifts, nor parts, nor profession, nor any thing else but faith, will sustain the spirit of a man in spiritual straits and worldly encumbrances, when without there are fightings, and within there are fears.  
Another reason there was, which (as I conceive) was very destructive to this Man of Reason; he was disrelished, and (I believe) abused by most of the great Officers who were taken Prisoners in arundel-castle; they looked upon him as an intruder into their counsels of war, and (as one of them whispered) the Queen's intelligencer, who was set as a spy over them and all their proceedings. When Major Molins came to treat, he spoke very coldly for Master Chillingworth; and a greater Commander than he, told me, that they were bound to curse that little Priest to the pit of hell, for he had been the ruin of them all: I replied in his behalf, that I wondered much that they should make so weak an Apology, for I could not believe that Master Chillingworths single Vote could turn their council of war round, and make them giddy: The ingenious Gentleman made use of the liberty of his judgement, and replied; Sir, Master Chillingworth hath so much credit at the Court, and the court-council hath so much influence into our military council, that we were even overawed, and durst not contradict Master Chillingworth, for fear lest our own resolutions might succeed ill, and then his counsel would have been esteemed the better. I told the Gentleman, that I thought Master Chillingworth wanted experience for the ordering of military affairs, and therefore could not well apply the general rules of reason aright, and bring them down to practise in cases which were difficult, because unusual. The Gentleman replied, Sir, Master Chillingworth is so confident of his great wit and parts, that he conceives himself able to manage martial affairs, in which he hath no experience, by the strength of his own wit and reason: Sir (quoth I) you may forgive him, for though I hope to be saved by faith, yet Master Chillingworth hopes that a man may be saved by reason, and therefore you may well give him leave to fight by reason. Sir (saith that witty Gentleman) I confess it is a sad objection, which I know not how to answer; and so in stead of an answer we went to dinner. But I did examine the business impartially afterwards, and perceive that these great Commanders have grossly abused Master Chillingworth, in laying all the blame upon him, as if he were guilty of losing the outworks, the town, the Castle, and all; and therefore I shall do Master Chillingworth so much right, as to offer some considerations, which may tend to his excuse or vindication: For what though Master Chillingworth were the grand-Engineer at Gloucester and Arundel, and both projects failed, the fault might be in the Officers and soldiers, and not in the Engineer: Put the case the Lord Hopton, Baron of Stratton, field-marshal-general of the West, promise to bring three thousand men, and the Engineer make a line of Communication which cannot be defended with fewer than two thousand; but the field-marshal doth in the mean time forget himself, and quarter his men in three or four Maniples; but his enemy being a more wary and prudent Commander, keeps his men in a contracted and compact body, which is too strong for the best of his Maniples, and falls upon one of the field-Marshals Quarters, takes and kills near upon a thousand men, and the field-marshal by such an unexpected blow is utterly disabled for the fulfilling of his promise, of sending three thousand, nay is not able to send above 1500 men: shall the Engineer or the field-marshal be blamed in such a case?  
Nay, what if the enemy advance before the Engineer hath quite finished his works? yet if he hath made them defensible against any sudden onset, and the soldiers, which should defend the works, quit their Trenches, and run all away, before any one man be slain in the Trenches, shall the engineer be blamed in such a case, or the soldiers, who were stricken with fear when there was no considerable cause of fear?  
Finally, if the Lord of Hosts, who did strike a terror to the very heart of the soldiers, do show himself a God of wisdom, and infatuate the counsels of the grand Achitophel's; nay, show himself a sin-revenging God, and smite the soldiers in the Castle with deadly diseases, with one Pox more than they carried in with them, with the Flux, the Calenture, the spotted. Fever, and the like: if in the midst of these distresses the soldiers break forth into a mutinous flame, and set all their fellows in a combustion, must the Engineer be blamed if the Castle be surrendered in such a case? Now I appeal to their council of war, whether their case were not so like to these cases which have been put, that it is hard to say wherein they differed. Let not then Master Chillingworth be charged with more faults than he was guilty of; I cannot but vindicate his reputation from all false aspersions, which are cast upon him by some who know not how to excuse themselves: I took all the care I could of his body whilst he was sick, and will (as far as he was innocent) take care of his fame and reputation now he is dead: nay, whilst he was alive, I took care of something more precious than his health or reputation, to wit, his precious and beloved soul; for in compassion to his foul I dealt freely and plainly with him, and told him that he had been very active in fomenting these bloody wars against the Parliament and commonwealth of England, his natural country, and by consequent, against the very light of nature: I acknowledge (saith he) that I have been active in these wars, but I have ever followed the dictates of my conscience; and if you convince me that I am in an error, you shall not find me obstinate. I told him, I conceived that he might want sleep, being at that time newly come out of the Castle, and therefore I gave him time to refresh himself: and when I came to him again, I asked him whether he was fit for discourse; he told me, yes, but somewhat faintly: I certified him, that I did not desire to take him at the lowest, when his spirits were flatted and his reason disturbed, but had much rather undertake him when he was at the highest, because I came prepared to receive satisfaction, and looked upon myself as unlikely to give satisfaction to one, whom I acknowledged so much above me, in regard of his parts, gifts, experience; he having studied books and men, and more accurately discussed that question of State then ever I had done. He then told me, that he was pretty well refreshed, and as able (as he used to be in these times of distraction) for any discourse about that great controversy of State. He desired me to begin: I satisfied his desire, and told him that it would be very requisite in the first place to state the Question aright; for (as I conceived) many ingenious men were grossly mistaken even in the very state of the Question.  
First then be pleased (quoth I) to consider, that the original difference was not between the King and the Parliament, but between the Parliament and Delinquents; and indeed, between the Queen and the Parliament: I told him, that he could not be ignorant that upon the fourth of January, two years ago, the King went unto the Parliament upon the Queen's errand; and I believed that he knew better than I, how much the Queen was discontented, because her bloody design was not put in execution: He told me, that he could not deny it, and he would not excuse it. When I was going on to discourse about other matters of fact, he confessed very honestly, that he did now perceive, that they had no certain information of matters of fact at Oxford: whereby I perceived that it was no wonder that so many brave men were seduced to fight against the Parliament.  
Upon further discourse, he told me that he observed a great deal of piety in the Commanders and soldiers of the Parliaments Army: I confess (saith he) their discourse and behaviour doth speak them Christians, but I can find little of God or godliness in our men; they will not seek God whilst they are in their bravery, nor trust him when they are in distress; I have much ado (saith he) to bring them upon their knees, to call upon God, or to resign themselves up to God, when they go on upon any desperate service, or are cast into any perplexed condition. I liked him well, when I heard him run on so fluently to this effect, and I closed with him, and desired him to tell me freely, whether in good earnest he thought the Parliament did intend any thing else then the taking of the wicked from before the King, the establishing of the King's throne in justice, the setting up of Christ's ordinances in power, purity, liberty, and the settling of the known laws of the land, the privileges of the Parliament, and liberties of the subjects, in quiet and peace.  
Sir (saith he) I must acknowledge that I do verily believe that the intentions of the Parliament are better than the intentions of the Court, or of that Army which I have followed; but I conceive that the Parliament takes a wrong course to prosecute and accomplish their good intentions; for war is not the way of Jesus Christ.  
Truly I was ashamed to dispute with him any longer, when he had given me so much advantage: For first, he clearly condemned himself for being confederate with them, whose intentions were destructive; because no man must promote an ill design by any means whatsoever, be they never so lawful. Secondly, he confessed himself clean out of his way when he was in arms; for war, saith he, (and he learned to say so of the Anabaptiss and Socinians) is not the way of Jesus Christ; all that he could say for himself was, that he had no command in the Army; and yet their greatest Officers told me, that in a true construction there was no man else that had a command to any purpose, but Master Chillingworth. And as touching their intentions, it is no hard matter to guess at the intentions of the French and Spanish faction at Court, or the Irish intentions of the Papists, Prelates, Delinquents, &c. that follow the Queen's Army. I am sure one of the Captains that was taken Prisoner at Arundel, had a Spanish head, a French nose, and an Irish heart: And there was a Letter found in arundel-castle, which was directed to Master Beckingham, the Earl of Arundels Receiver, which doth declare the good intentions of the Queen's Army. I took a copy of it, which I will here transcribe word for word.  
Good Mr Beckingham,  
I Doubt not but you are acquainted with the general and voluntary contribution of the whole Catholics of this kingdom, both to declare the true affection of their hearts towards his Majesty, in this, as in all other occasions: as also to exhibit such aid as their estates do afford, to assist his Majesty in this present business, which doth concern each one in particular.  
The moneys which the Catholics are to give, must be presented this term, and therefore I entreat you that you will be pleased that what your liberality will bestow in so good a cause, you will cause it to be delivered to me in London, and I shall give (an account thereof to such as it doth concern, and) you a sufficient discharge.  
The subscription and name was torn away.  
I need not make any observations upon this Letter, it speaks for itself; and it speaks so bad English, and such perfect policy, that I believe the man that writ it was no Englishman borne.  
There was a Commission found there likewise (which doth declare their good intentions) directed to Sir Edward Ford, &c. to secure the persons of all men in Sussex, who had contributed to the Parliament, and to seize their estates, and sell their goods to the utmost value, for the best advantage of his Majesty; and the Commissioners were to give an account of their service to the field-marshal general, Baron of Stratten, Commander in chief of all his majesty's forces in Surrey, Sussex, Kent, &c. Now their intentions are as you see: And as touching the means used, Master Chillingworth himself would not say that the Queen and her adherents, Prelates, Papists, Delinquents, Malignants, of the French conspiracy, the Spanish faction, or the Irish Rebellion, and their confederates, do take better courses, and use more lawful means to accomplish their intentions, and bring about their designs, than the Parliament of England, the kingdom of Scotland, and the Protestants in Ireland: since then Master Chillingworth did (as all ingenuous and active spirits do) detest Neutrality, he might have seen (for he had light enough to see) the way of Jesus Christ.  
I desired him to tell me, whether the highest Court of justice in the kingdom may not compel Delinquents (who are protected by force against Law) to come in by force of arms, that they may be tried according to Law?  
First, he acknowledged that the Parliament is the highest Court; and therefore (I conclude) not to be controlled by some few of the King's council, or by a pretended Assembly, consisting of Fugitives and Delinquents. Secondly, saith he, I must deal plainly with you, though the Parliament hath voted some to be Delinquents, and the Queen herself to be a traitor, yet I do not believe that their judgement is infallible. I was able to answer him out of his own book, that the judgement of a Court or person (especially where there is evidence of the fact) may be certain, though that Court or person be not infallible: Secondly, though the judgement of the highest Court be not infallible, yet it is final, and therefore we cannot appeal from the judgement of the Parliament, to any Court, but the Court of heaven. True, (saith Master Chillingworth) but this is it which sticks with me, that there is no fundamental constitution for the government of this kingdom by a standing Parliament: To which I had many answers to return; first, there is a fundamental constitution for the government of this kingdom by the three Estates: secondly, there is a Law for the frequency of Parliaments: and thirdly, the virtue and strength of every Parliament continues in the Acts of every Parliament, by which the kingdom is governed, even after the dissolution of that Parliament; every Parliament doth live in its unrepealed Acts, and therefore lives even after its dissolution; and in that respect we have many Parliaments yet standing; some old Elisabeth-Parliaments do as yet live, breath, move, and operate, with strength and vigour: fourthly, there is an Act passed for the continuance of this Parliament, by the unanimous consent of all three Estates; and the King's council could not find any other probable means under heaven for the disengaging of his Majesty, than the framing and passing of that Act of continuance. Master Chillingworth (putting off his hat) cried, I acknowledge that Act with all reverence, and there is your strength. He seemed pretty well satisfied with that answer; and as touching the way of Jesus Christ, I desired to know whether the Saints were not to make war against the Whore and the Beast? Whether it be not an act of charity, for Protestants to lay down their lives for their Brethren? Whether it be not an act of faith, to wax valiant in fight for the defence of that faith, which was once delivered to the Saints? I perceived my Gentleman somewhat puzzled, and I took my leave, that he might take his rest.  
My heart was moved with compassion towards him, and I gave him many visits after this first visit; but I seldom found him in fit case to discourse, because his disease grew stronger and stronger, and he weaker and weaker: I desired to know his opinion concerning that Liturgy which hath been formerly so much extolled, and even idolised amongst the people; but all the answer that I could get was to this purpose, that there were some truths which the Ministers of the Gospel are not bound upon pain of damnation to publish to the people: and indeed he conceived it very unfit to publish any thing concerning the Common-Prayer-Book, or the Book of Ordination &c. for fear of scandal. I was sorry to hear such an answer drop from a dying man and I conceived it could not but be much more scandalous, to seduce or hoodwink the people, then to instruct and edify them in a point which did directly concern the public worship of God in this Land.  
When I found him pretty hearty one day, I desired him to tell me, whether he conceived that a man living and dying a Turk, Papist, or Socinian, could be saved?  
All the answer that I could gain from him was, that he did not absolve them, and would not condemn them. I was much displeased with the answer upon divers reasons: First, because the question was put home, of a man living and dying, so or so. Secondly, it was frivolous to talk of Absolution, for it was out of question that he could not absolve them. Thirdly, it showed that he was too well persuaded of Turcism and Socinianism, which run exactly parallel in too many points. Fourthly, he seems to anathematise the Socinians in the Preface to the Author of Charity, maintained Sect. 28. when Knot had reckoned up some Socinian Tenets, Mr Chillingworth answers, Whosoever teaches or holds them, let him be Anathema. I have not Knots Book by me now, I mean his direction to N. N. and Mr Chillingworth was so wise as not to reckon up the number of those impious doctrines, or name them in particular, because they were all fathered upon him, and he would not assist Mr Knot so far in the spreading of his own undeserved defamation, ibid. Sect. 28. I am afraid that Knot reckoned up too many points of Socinianism, or did not form his Interrogations aright, and then Mr Chillingworth might safely anathematise, and yet be a Socinian in many points which were not reckoned up, or not well expressed; And yet his Anathema is warily pronounced, he doth not say, Whosoever teaches or holds them or any of them, let him be Anathema. Moreover, if the Socinians be asked, whether Christ be God, they will say, Yes; but than they mean that he is the son of God, borne after an extraordinary manner by the overshadowing of the holy Ghost, Luke 1. 31, 32, 35. or that the word of God came unto him, and therefore is called God, because of his extraordinary Commission from God, or the like, John 10. 35. Now either Mr Chillingworth was guilty of some such equivocation and fly evasion, or else he grew worse and worse, and would not anathematise a gross Socinian. And if in these latter days' Seducers grow worse and worse, I shall not wonder at it, 2 Tim. 3. 13.  
When Mr Chillingworth saw himself entangled in disputes, he desired me that I would deal charitably with him, for, saith he, I was ever a charitable man: my answer was somewhat tart, and therefore the more charitable, considering his condition, and the counsel of the Apostle, Titus 1. 13. Rebuke them sharply, or (as Beza hath it) precisely, that they may be sound in the faith; And I desire not to conceal my tartness, it was to this effect: Sir, it is confessed that you have been very excessive in your charity; you have lavished out so much charity upon Turks, Socinians, Papists, that I am afraid you have very little to spare for a truly reformed Protestant; sure I am, the zealous Protestants find very little charity at Oxford.  
The last time I visited him, was on the Lord's day, for I thought it a Sabbath-duty, and then he began to speak of some questions which I formerly propounded to him, whereof this was one; Whether Tyranny was God's Ordinance? I presently took him off from that discourse, because I knew he had been laid up fast by that argument before; for it is impossible that any man should ever prove, that Tyranny is not to be resisted upon this ground, because we must not resist God's Ordinance, unless they could prove, that which is blasphemy to mention, viz. That Tyranny is God's Ordinance. I desired him that he would now take off his thoughts from all matters of Speculation, and fix upon some practical point which might make for his Edification.  
He thanked me (as I hope) very heartily, and told me that in all points of Religion he was settled, and had fully expressed himself for the satisfaction of others in his Book, which was approved and licenced by very learned and judicious Divines. Upon further discourse I began to tell him what meditation did most 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 Covenant of Grace. I made choice of that Scripture, 2 Sam. 23. the five first verses; and I began to open the fifth verse a little to him: I told him that all our hopes of salvation are grounded upon the Covenant of Grace, for it is a sure Covenant, an ordered Covenant, nay, a Covenant in all things ordered and sure, an everlasting Covenant, a saving Covenant; they were David's last words, this is all my salvation. And I press this point the rather, because he doth acknowledge in his Book, that the Doctrine about the Covenant is a fundamental Doctrine; and because his expressions are very imperfect and obscure in his subtle Book, I was in good hope that he would have explained himself more fully and clearly in that fundamental point; but I could not obtain what I desired. Not long after I told him, that I did use to pray for him in private, and asked him whether it was his desire that I should pray for him in public: he answered, yes, with all his heart; and he said withal, that he hoped he should fare the better for my prayers.  
I observed that Mr Chillingworth was much troubled with a sore throat, and oppressed with tough phlegm, which would certainly choke him up▪ if there were not some sudden remedy. I sent therefore to a Chirurgeon, one of Mr Chillingworth's belief, an able man, that pleased him well, and gave him some ease. And the next day being Monday, at our morning-exercise in the cathedral, I desired the soldiers and Citizens that they would in their prayers remember the distressed estate of Mr Chillingworth a sick Prisoner in the City, a man very eminent for the strength of his parts, the excellency of his gifts, and the depth of his learning: I told them that they were commanded to love their enemies, and therefore were bound to pray for them, especially when God moved the heart of an enemy to desire their prayers: We prayed heartily that God would be pleased to bestow saving graces as well as excellent gifts upon him, that so all his gifts might be improved and sanctified: we desired that God would give him new light, and new eyes, that he might see, acknowledge, and recant his errors, that he might deny his carnal reason, and submit to faith: that God would bless all means which were used for his recovery, &c.  
I believe none of his friends or my enemies can deny that we made a respectful and Christian mention of him in our prayers. The same day I rid to Arundel to move the Doctor to come over again to visit Mr Chillingworth, but the doctor was sent for out of Town (before I got thither) to visit Sir William Springot, and so I lost my journey, and the doctor saw him no more. In my absence a religious Officer of Chichester garrison followed my suit to Mr Chillingworth, and entreated him to declare himself in point of Religion; but Mr Chillingworth appealed to his Book again, and said he was settled, as you may see it more largely set down in Mr edmond's his Testimony before. From my first visitation of Mr Chillingworth to the last, I did not find him in a condition which might any way move me (had I been his deadly enemy) either to flatter or envy him, but rather to pity and pray for him, as you see I did. I dare appeal to his eminent and learned friends, whether there could be more mercy shown to his body, or charity to his soul, whilst he was alive? Consider what it is worth to have a fortnight's space to repent in. O what would Dives have proffered for such a mercy? if Mr Chillingworth did not improve it, that was not fault of mine; And shall not my charity to his soul and body whilst he was alive, acquit me from being uncharitable towards him after his death? No reasonable man will deem me guilty of such an uncharitable madness as to be angry with a carcase, or to go wrestle with a ghost; for I consider that his ghost might cry in faciem sepeli, Bury me with my face downward, if you please, for when the Macedonians (give me leave to change the story a little, and say▪ when the Irish) come, and they were then near us, they will turn all upside down: I am no Sylla, I did not give any command to scatter the relics of Marius: 
Marii reliquiat dissipari jussit, acerbiore odio, quàm si tam sapiens suisset quàm vehemens fuit. Cicero de Leg.  though I have not much wisdom, yet I have more charity then to deserve that lash of the orator, He had been more wise had he been less violent; and yet I will confess that I am, and aught to be violent for Christ and Heaven, and my passions are too often as hot as my zeal, but They may bear with small faults, and in this business I have proceeded with deliberation and moderation: I consider that I am in the body, and my body may be delivered (I know not how soon) into the enemy's hand; I do not expect (though I might desire) that half that mercy which I showed to Master Chillingworth may be shown to me; Defunctorum cineribus violentiam inferre sacrilega praesumptio est, is a Rule (if I mistake not) in the civil Law; and I shall be able to justify my carriage in the business of his funeral to the face of his greatest Patrons, from all inhumanity or sacrilege, 
Sacrilegae bustis abstinuere manus.   
Let us (if you please) take a view of all our proceedings, and of Master Chillingworth's opinions, and then (I am afraid) some will say there was a little foolish pity showed on my part and the uncharitableness will be found in them only, who censure me for want of charity.  
First, there were all things which may any way appertain to the civility of a funeral, though there was nothing which belongs to the superstition of a funeral: His body was decently laid in a convenient coffin, covered with a mourning Hersecloth, more seemly (as I conceive) than the usual covering, patched up out of the mouldy relics of some moth-eaten copes: His friends were entertained (according to their own desire) with Wine and Cakes; though that is, in my conceit, a turning of the house of mourning into an house of banqueting: All that offered themselves to carry his corpse out of pure devotion, because they were men of his persuasion, had every one of them (according to the custom of the country) a branch of Rosemary, amourning ribbon, and a pair of Gloves. But (as it doth become an impartial Historian) I confess there were three several opinions concerning his burial.  
The first opinion was negative and peremptory, That he ought not to be buried like a Christian, 1. Who refused to make a full and free confession of Christian Religion: 2. Nay, if there had been nothing else against him, but his taking up of arms against his country, that they conceived a sufficient reason to deny the burial of his corpse. I will not trouble you with many reasons, that one place of Scripture was to them in stead of many reasons, to prove that an Heathen might be buried in all the outward pomp and glory that can be devised, rather than one who hath destroyed his own land, and slain his own people, Isa. 14. 18, 19, 20. All the Kings of the Nations, even all of them lie in glory, every one in his own house; But thou art cast out of thy grave, like an abominable branch, and as the raiment of those that are slain, thrust thorough with a sword, that go down to the stones of the pit, as a carcase trodden under feet: Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people, (Mark that Reason:) the seed of evil doers shall never be renowned. In the third place, some were bold to say that he was Felo de se, guilty of his own death, by his foolhardiness. Finally, it was alleged that he was an heretic, no member of any of the Reformed Churches, and therefore to be reckoned as an Excommunicated person; now you know what law it is which denieth burial to heretics, and Excommunicated persons, though they be excommunicated for inconformity only, for not appearing, or not paying of 3. s. 4. d. or some such like cause; Read Pickering's Case in the high Commission. The truth is, we looked upon Master Chillingworth as a kind of Nonconformist, nay (to speak strictly) a Recusant rather than a Nonconformist; for Non-conformists refuse to subscribe to Canons which concern Discipline, but Master Chillingworth refused to subscribe some Articles of Religion, as he himself acknowledges though he thought charitably of them who did subscribe them: For (he saith) he doth not undertake the peculiar defence of the Church of England, but the common cause of Protestants; and yet he doth not hold the doctrine of all Protestants true, because they hold contradictions, yet he conceived them free from all error destructive of salvation: and though he did make scruple of subscribing the truth of one or two Propositions, yet he thought himself fit enough to maintain, that those who do subscribe them are in a savable condition, See the Preface to the Author of Charity maintained Sect. 39 You see Master Chillingworth did refuse to subscribe. What think ye (Gentlemen are not Chichester men pretty good Disputants? Can you confute these Reasons? If you can; do your best; if you cannot, I have no reason to prompt you; scratch your heads, beat your desks, bite your nails, and I will go sleep, and will not hear what they said of Master Chillingworth's Argument on Fieldings' case.  
The second opinion was your opinion, and the opinion of such as you are, my good friends at Athens; the men of a cathedral spirit thought it fit that Master Chillingworth, being a member of a cathedral, should be buried in the cathedral; and being Cancellarius, it was conceived that he should be buried intra cancellos, and rot under the Altar, near the pot of Incense, that the constant perfume of the Incense might excuse the thrift of his Executrix— Ossa inodora dedit. It was answered, that he was of or belonging to the cathedral at Sarum, and therefore they might carry him thither; but then his Will could not be performed, because he desired to be buried at Chichester, in case he did end his days in that City. But some more serious conceived, that this desire of burying him intra cancellos was but the issue of a superstitious conceit, that the chancel, or sanctum sanctorum, was more holy than other places; and the carcase of a Priest as sacred as that holy ground: And it was their opinion that a modest and well-grounded denial of this request, would be the most effectual confutation of that superstitious conceit. The ground of the denial was Master Chillingworth's fantasy, viz. That there are two ways to make men faithful, (and consequently to bring them to Heaven) without either necessity of Scripture or Church; his words are these; And Saint Paul tells us, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} might be known by his works, and that they had the Law written in their hearts: Either of these ways might make some faithful men, without either necessity of Scripture or Church, Cap. 2. Sect. 124. pag. 100 the first Edition: Now show me any place of Scripture (say they) to prove that such a man's corpse should be buried in the Church, who maintains that men may be saved without Church or Scripture. This passage is the more observable, because in some places of his book he would bear us in hand, that he doth not think that Heathens shall be immediately saved without faith in Christ; See chap 3. Sect. 13. pag. 133. but you see he doth not mince the matter in the place forecited, for it is clear and evident that there is nothing of the Gospel written in the heart by nature, or in any of the works of God by the first creation.  
The third opinion (which prevailed) was this, that it would be fittest to permit the men of his own persuasion, out of mere humanity, to bury their dead out of our sight; and to bury him in the cloisters, amongst the old Shavelings, monks, and Priests, of whom he had so good an opinion all his life.  
The prelatical men do conceive, that there is a kind of holiness in a cloister; no excommunicated person must be buried there, unless there be an absolution sent, either before the death of the party, or to the dead corpse, (which they must call their beloved brother) because they themselves are as loathsome and rotten as the corpse: Nay, a Papist must not be buried in the cloisters without special dispensation from the Bishop; and you know the Prelates would dispense with Papists alive or dead. It is usual to bury men of good rank and quality in Collegiate cloisters; and sure I am, the Cavaliers do not bury their dead so honourably, though they esteem them the Queen's Martyrs, they throw them into ditches or rivers.  
Finally, Mr Chillingworth's bones shall rest without any disturbance, he shall not be used as Wicliffe was by Papists, or as Bucer was served by the prelatical faction at Cambridge, 
Consulas Histor. de vita & obitu Buceri.  who vouchsafed him an Honourable burial in the days of Edward the sixth, anno 1551. because they knew it would be an acceptable service in the eyes of Saint Edward, as judicious Hooker styles him; but in the days of Queen Mary (the first of that name) the same men plucked him out of his grave again after an inhuman and barbarous manner: but in Queen Elizabeth's days, the same men wheeled about a third time, and made an honourable commemoration of him again in panegyrical Orations, and flattering verses. Mr Chillingworth was buried by day, and therefore we had no Torches or Candles at his grave. Tertullian assures me, 
Tertul. in Apolog. Synod. Eliber. Can. 34. 37. Vigilantius cum Synodo praedict. illam gentilium consuetudinem damnavit: Prope (inquit Vigilantius) ritum gentilium videmus sub praetextu religionis introductum in Ecclesias Dei, Sole adhuc fulgente moles cereo●um accendi: Hieron. ad Vigilant. cap. 2. Virgil. Eneid.  that the Christians used no such custom, though the Heathens did, and the Antichristians now do. Non frangimus lucernis, lucem Dei. I know no reason why Candles were used by Heathens at the funeral of the dead, but because they did burn the dead bodies.  
— subjectam more parentum  
Aversae tenuêre facem—  
Observe that I say, at the funeral, for I know full well that they had some Anniversary Commemorations, at which it was usual to bring Candles, and burn them at Sepulchers in honour of the Dead. I remember a famous instance in Suetonius in the life of Augustus, there is mention made of a great company who flocked together at the tombstone of one Masgabas, who had been dead about a year, and they brought abundance of lights thither, as their custom was. But it is strongly objected that my great and unanswerable fault was, that I did in extremo actu deficere, I refused to bury him myself, and left it to others: Sirs, I confess it, and shall deal freely and candidly in the business.  
First, Mr Chillingworth in his life time, desired to have some part of the Common-prayer-book read over his corpse at the grave in case it should please God to take him away into another world by that sickness. Now I could not yield to this request of his for many reasons which I need not specify; yet I shall say enough to give satisfaction to reasonable and modest men. I conceive it absurd and sinful to use the same form of words at the burial of all manner of persons; namely, to insinuate that they are all elected, that they do all rest in Christ, that we have sure and certain hope of their salvation, &c. these and the like passages I durst not make use of upon that occasion; and all this, and a great deal more, was desired by Mr Chillingworth: blame me not if I did choose rather to satisfy my own conscience, than his desire; for what learned Doctor Vsher saith of more Ancient forms of praise and prayer, is true of these passages; which kind of Intercessions, &c. proved an occasion of confirming men in divers errors, especially when they began once to be applied not only to the good but to evil livers also, unto whom by the first institution they never were intended. Dr Vsher his Answer to the Jesuits Challenge, pag. 192. Edit. London 1625.  
Secondly, 
Videsis Greg. Naz. Orat. in laudem Gorgor. Comment. in Job vulgo ascripta Origeni lib. 3. Ambros. de Valent. & Gratiano disser●n. Beati ambo si quid meae orationes valebunt: nulla dies vos silentio praeteribit nulla inhonoratos vos mea transibit oratio, nulla nox non donatos aliquâ precum mearum contextione transcurret, &c. Ambros. de obitu Valentiniani Imperatoris.  I do not know to what end and purpose we should pray over the dead, unless we conceive it fitting to pray for the dead. I do consider upon what slight occasions the people have heretofore run into intolerable errors; and there is a kind of natural superstition ingraffed in the mind of ingenuous men in this great business: men are apt to slide out of their civility and blind devotion, into detestable superstition. They who began to compliment with the dead at first, did little dream that their compliments should be urged as Arguments to prove that we may make prayers to the dead: and yet they who have searched farthest into the original of that rotten superstition, and gross idolatry, do as clearly demonstrate my observation to be solid and rational, as if it were a truth written with a sunbeam: Take Doctor Fields observation upon this Argument; Notwithstanding (saith he) it is most certain that many particular men extended the meaning of these Prayers further &c.— and so it is true (saith Doctor Field) that Calvin saith, That many of the Fathers were led into error in this matter of prayer for the dead, &c. See his third book of the Church, and the 17 Chapter.  
They conceived that the Saints continue their love to their brethren which they left behind them, that therefore they recommend to God those particular necessities of their brethren, which were made known to them here: nay, they did entreat Saints, lying on their deathbeds, not to forget their friends on earth when they were translated to heaven. Add to this, their reckoning up the names of Martyrs at the Eucharist; the Sacrifice of praise; the anniversary commemorations, and panegyrical Orations, on the several days of their friend's death, and I need say no more: Read the same Author (Doctor Field) in the same Book, the 20 chapter, and you will be satisfied.  
When I read of funerals in the old Testament, 
Gen. 50. 7, 9, and 14 verses.  celebrated in the presence of Idolaters mingled with the faithful servants of God, is there any probability that there were any Prayers made over the dead corpse? would the Idolaters have joined with the faithful in any spiritual exercise of Religion presented to the true God? The Heathens had strange conceits, that by Prayers and Sacrifices Persephone might be appeased, and so the deceased party fare much the better for the sacrifices, or the prayers; (shadowed by the Sacrifices) for with them the devil was worshipped, and so (as they thought) appeased: Read Doctor Reynolds in the first Tome of his prelections on the Apocrypha, pag. 1498. Itaque Persephone & sacrificiis & precibus placabatur ab Vlysse, Odyssea 11. Apollonius apud Philostratum lib. 4. cap. 5. qui negat sibi opus fuisse, obtulit tamen preces & orationes; atque ita, aut sacrificiis, aut orationibus, quas sacrificia adumbrabant, placabatur Sathanas, colebatur & adorabatur. Now if prayers were made over the dead by Heathenish Idolaters, and are still made by Romish Idolaters; and the Reformed Churches have no such custom; I humbly conceive that I shall not be condemned by any sober Christian, for not imitating Heathens or Papists.  
Be pleased to observe the practice of Reformed Churches, and then you will not deem me singular in my opinion. There was a Liturgy printed not long since, and presented to the Parliament, (let it not be thought the worse because it came from Geneva, or because it is said to be approved by Mr. Calvin, and the Church of Scotland) and in that Liturgy you shall find that there was no great store of Service said or done at the interring of the dead corpse: The corpse is reverently brought to the Grave, without any further Ceremonies; which being buried, the Minister, if he be present and required, (observe those two limitations) goeth to the Church, if it be not far off, (Mark that likewise) and maketh some comfortable exhortation to the people, touching death and resurrection. You see that in their judgement the corpse may be reverently interred without a Minister; yet if he be present, there are no prayers appointed to be said over the dead body; but the Minister is to repair to the Church, and preach to the Congregation, as I did upon the advantage of the like occasion.  
The practice of the Church of Scotland is set forth by that reverend and learned Commissioner of Scotland, Master Rutherford, professor of Divinity at Saint Andrew's, cap. 20. art. 9 p. 319. in these words: Interring and burial is not performed in the Word of God with preaching, reading Service over the dead, singing Scniptures (as Papists) which tend to superstition, &c.— The place of burial with us is not under the Altar, or the place of Assembling (the Church) for the Word or Sacraments, as Papists do, but in some public place, either near the Church, or some enclosed field; because the Jews buried sometimes in a Cave, Gen. 25. 9 sometimes in a Valley, Deut. 34. 6. sometimes in a garden, Joh. 19 41. I hope you will not say at Oxford that there's no Christian burial to be had in Scotland, because they do not inter the corpse in the Church, or read Service over the dead.  
But however you'll say it must be acknowledged that singing of hymns, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were used of old amongst funeral offices.  
To which I answer, 
Dr Vsher his answer to the Jesuits Challenge, upon the Argument of prayer for the dead.  that the learned Doctor Vsher proves out of the Author of the ecclesiastical Hierarchy, that such a Rite could not be observed in its pomp and glory unless there had been some Bishop present, at whose sacred hands the dead body might receive as it were a sacred coronation.  
2. The singing of psalms, and these thanksgiving prayers, are not signs of mourning, but rejoicing: and how it would have been interpreted at Oxford (you may judge) had we shown the least sign of rejoicing at the fall of such a subtle enemy.  
3. In those hymns and psalms they did express their confidence, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. Hom. 4. in epist. ad Heb.  that the deceased party was crowned in glory; and of that I have said enough above, to show that I had no such confidence.  
But if any of Master Chillingworth's Catholic friends at Oxford should speak out, and tell me that there may (as Augustine saith) be Petitions and Propitiations, made for men that are not very bad, after their death; I will ingenuously confess that Augustine's judgement was very unsettled in this point, and diverse of his expressions are inexcusable: But to answer them according to their folly, if they conceive that Master Chillingworth was a Martyr for the Catholic cause, they will likewise acknowledge (as Augustine in sundry places doth) that to frame Petitions for a Martyr after his death, is an injury to the Martyr, and to the cause for which he suffered.  
If any man do yet remain unsatisfied, let him consider, that had I conceived it fitting to read some Service over a dead corpse, yet it could not be expected in reason and equity that I should perform this last office to the body of Master Chillingworth: For it is well known, that long before these unnatural and bloody wars, in the times of greatest compliance, I never gave Mr Chillingworth the right hand of fellowship, but did freely and constantly protest against those damnable heresies, which he did cunningly subintroduce & vent in this Kingdom, not only whilst he was a professed Papist, but since his pretended conversion, (give me leave to call it so) you will see there is good ground for that diminishing term, when you come to read the Catechism anon. I am not ashamed to tell the whole university, the whole kingdom, that I never looked upon Master Chillingworth as my brother, in a religious respect, for we were not men of the same Religion, or Communion: to speak plain we were not members of the same Church, for (as he saith truly in his subtle book) they who differ in fundamental points are not members of the same Church one with another, any more then Protestants are members of the same Church with Papists. Chap. 3. Sect. 9 pag. 131.  
Finally, it was favour enough to permit Master Chillingworth's disciples or followers, the men of his persuasion, to perform this last office to their friend and Master. Now there was free liberty granted to all the Malignants in the City to attend the hearse, and inter his corpse. Sure I am, that if Mr Chillingworth had been as orthodox and zealous a Preacher as John the Baptist was, he might have had as honourable a burial as John the Baptist had; for all the honour that John had, was to be buried by his own Disciples, Matth. 14. 12. If the doctrine of this eminent Scholar was heretical, and his Disciples were Malignants, I am not guilty of that difference. As devout Stephen was carried to his burial by devout men, so is it just and equal that Malignants should carry Malignants to their grave. By Malignants I mean such kind of men who join with the enemy, or are willing upon any occasion offered to join with him, to promote the Antichristian design now on foot; those, and only those, I call Malignants. When the Malignants brought his hearse to the burial, I met them at the grave with Master Chillingworth's book in my hand; at the burial of which book I conceived it fit to make this little speech following.  

A Speech made at the funeral of Mr Chillingworth's mortal book.  
BRethren, it was the earnest desire of that eminent Scholar, whose body lies here before you, that his corpse might be interred according to the Rites and customs approved in the English Liturgy, and in most places of this Kingdom heretofore received: but his second request (in case that were denied him) was, that he might be buried in this City, after such a manner as might be obtained, in these times of unhappy difference and bloody wars. His first request is denied for many reasons, of which you cannot be ignorant. It is too well known that he was once a professed Papist, and a grand seducer; he perverted divers persons of consider●●●●●anke and quality; and I have good cause to believe that his ●…e to England, commonly called his Conversion, was but a false and pretended Conversion: And for my own part, I am fully convinced that he did not live or die a genuine son of the Church of England; I retain the usual phrase, that you may know what I mean; I mean, he was not of that Faith or Religion, which is established by Law in England. he hath left that fantasy, which he called his Religion, upon record in this subtle book: He was not ashamed to print and publish this destructive tenet, That there is no necessity of Church or Scripture to make men faithful men, in the 100 page of this unhappy book, and therefore I refuse to bury him myself; yet let his friends and followers, who have attended his hearse to this Golgotha, know, that they are permitted, out of mere humanity, to bury their dead out of our sight. If they please to undertake the burial of his corpse, I shall undertake to bury his errors, which are published in this so much admired, yet unworthy book; and happy would it be for this kingdom, if this book and all its fellows could be so buried, that they might never rise more, unless it were for a confutation; and happy would it have been for the Author, if he had repented of those errors, that they might never rise for his condemnation; Happy, thrice happy will he be, if his works do not follow him, if they do never rise with him, nor against him.  
Get thee gone then, thou cursed book, which hast seduced so many precious souls; get thee gone, thou corrupt rotten book, earth to earth, and dust to dust; get thee gone into the place of rottenness, that thou Mayst rot with thy Author, and see corruption. So much for the burial of his errors.  
Touching the burial of his corpse, I need say no more than this, It will be most proper for the men of his persuasion to commit the body of their deceased Friend, Brother, Master, to the dust, and it will be most proper for me to harken to that counsel of my Saviour, Luk. 9 60. Let the dead bury their dead, but go thou and preach the Kingdom of God. And so I went from the grave to the Pulpit, and preached on that Text to the Congregation.   
Some conceive that I studied on purpose, to pick out the most piercing Text in the Bible; a Text which doth much reflect upon the party deceased: but these men err, not knowing the Scriptures; for had I used that Prayer at Master Chillingworth's grave (which was dictated by the Spirit upon the like occasion, the fall of a great enemy of Israel, Judges 5. 31.) doubtless that Prayer would have reflected more upon the party deceased, and all his surviving party: So let all thine enemies perish, O Lord, but let them that love thee be as the sun when he goes forth in his strength. They would have been more displeased, had I taken that Text, which is applied to no less a man then the son of Josiah, by the Prophet Jeremiah: They shall not lament for him saying, Ah my brother, or, ah sister▪— ah Lord, or ah his glory: He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem, Ierem. 22. 18, 19 Doubtless that man deserves the burial of an ass, who believes his own Reason more than the God of truth; he that dares not condemn, nay, admires those for rational men, who would reason Christ and the holy Ghost out of their Godhead, and even dispute them both out of the Trinity, doth certainly deserve the burial of an ass. Man is born like a wild ass's colt, as silly, wild, and coltish as the Colt of a wild ass; and if he prove an old Colt, and perish by his Coltish tricks, wonder not at the sharp censure of the holy Ghost. You see then there are sharper Texts than this that I pitched upon for the ground of my discourse.  
Secondly, all that understand that Text, Luke 9 60. will acknowledge, that the Text did reflect rather upon the living, than the dead. But why then was he buried at all? I have told you already, his followers were permitted to bury him out of mere Humanity. I pleaded for his burial from that great example recorded at length by the holy Ghost, 2 Sam. 1. from the eleventh verse to the end of the chapter. Saul you know was forsaken of God long before his death; the spirit of the Lord, (the excellent gifts and common graces of the Spirit in particular) the spirit of government departed from him: Moreover, he consulted a witch, and by her the devil at Endor, and an evil spirit from the Lord took possession of him; yet Saul was solemnly buried, bewailed, nay extolled by David for those things which were lovely in him, as you may read in the place forecited, 17, 21, 24. verses. And I dare boldly say, that I have been more sorrowful for Mr Chillingworth, and merciful to him, than his friends at Oxford: his sickness and obstinacy cost me many a prayer, and many a tear. I did heartily bewail the loss of such strong parts, and eminent gifts; the loss of so much learning and diligence. Never did I observe more acuteness and eloquence so exactly tempered in the same person: Diabolus ab illo ornari cupiebat; for he had eloquence enough to set a fair varnish upon the foulest design. He was master of his learning, he had all his arguments in procinctu, and all his notions in numerato. Howl ye fir trees, for a Cedar is fallen: lament ye Sophisters, for the Master of sentences (shall I say) or fallacies is vanished: wring your hands, and beat your breasts, ye Antichristian Engineers, for your Arch-engineer is dead, and all his Engines buried with him. Ye daughters of Oxford weep over Chillingworth, for he had a considerable and hopeful project how to clothe you and himself in scarlet, and other delights. I am distressed for thee, my brother Chillingworth, (may his Executrix say) very pleasant hast thou been unto me, thy love to me was wonderful, passing the love of father, husband, brother. O how are the mighty fallen, and the weapons, nay engines of war perished! O tell it not in Gath, that he who raised a battery against the Pope's chair, that he might place Reason in the chair in stead of Antichrist, is dead and gone: publish it not in the streets of Askelon, that he who did at once batter Rome, and undermine England, the Reforming Church of England, that he might prevent a Reformation, is dead; lest if you publish it, you puzzle all the Conclave, and put them to consider, whether they should mourn or triumph.  
If any man inquire, whether he hath a tombstone, as well as an Elegy, let him know that we plundered an old Friar of his tombstone, and there is room enough for an Epitaph if they please to send one from Oxford; if not, give us leave to say, we have provided a Sepulchre, and it is your fault if you do not provide a Monument: for as Laurentius Valla the master of Elegances observes, a Monument is nothing else but a speaking Sepulchre: Vixque Monumentum dixerim, nisi literae aut alii tituli appareant, quae si desint, magis sepulchrum quàm monumentum erit. Laur. Vall. Elegant. lib. 4. cap. 75.  
If there be any man yet unsatisfied, that this great Philosopher, Mathematician, orator (and any thing but what he pretended to be, a Divine) hath had no more honour at his death, than a plain tombstone, and such a song of lamentation as was taken up for Saul, let him read this following catechism; and if he be either Papist, or Protestant, he will be satisfied, if he be true to his own principles.   

A profane catechism, collected out of Mr Chillingworth's Works. Question.  
HOw shall I be able to prove to an Atheist, that there is a God, and that the Books of the Old and New Testament are the word of God?  
Answ. When Protestants affirm against Papists, that Scripture is a perfect rule of Faith; their meaning is not, that by Scripture all things Absolutely may be proved, which are to be beléeved; for it can never be proved by Scripture to a gain sayer, that there is a God, or that the Book called Scripture is the word of God— for (as he saith a little before) nothing is proved true by being said or written in a Book, but only by Tradition, which is a Thing credible of itself, chap. 1. p. 55. Sect. 8. the first Edition approved at Oxford.  
Doubtless the Atheists and Papists will give him hearty thanks for this answer, which doth prefer Tradition (which the Atheist vilifies) before Scripture, which the Papists vilify: he hath pleased them both. The Papists will be well pleased to see this doctrine licenced by the Protestants of the University of Oxford, that Tradition is more credible than Scripture, for Tradition is credible for itself; but the Scripture, when it is to be proved a perfect Rule to us, is credible only by Tradition in Mr Chillingworth's conceit, pag. 96. and where shall we meet with this universal Tradition?  
2. But I find another answer, pag. 53. Tradition may be helped out by natural Reason. Controversies, wherein the Scripture itself is the subject of the question, cannot be determined, saith Mr Chillingworth, but by natural Reason, the only principle, beside Scripture, which is common to Christians, cap. 2. sect. 3. And in his marginal observations on a passage of Mr Hooker's he lays down this as a Rule; natural Reason then built on principles common to all men, is the last Resolution, pag. 65. Nay, Reason is in some sort God's word, see his answer to the Preface, pag. 21. How then (will the Atheist say) is Reason credible for itself, since (Mr Chillingworth saith) that God's word is not credible for itself? Surely these answers will never bring a man to divine faith; for to rely upon Tradition, is but to rely upon human testimony; and such as the testimony is, such is the faith: if the testimony, which is the ground of faith, be human, than the faith cannot be divine. again, natural Reason is not infallible, nor is it able to judge of truths which are above Reason: now it is clear, that supernatural truths are above natural Reason. Finally, faith is not grounded upon Reason, but upon Authority.  
He gives a third answer, chap. 1. pag. 36. God hath confirmed the doctrine of the Scripture by miracles; but than he saith, we have nothing to assure us of the truth of those miracles, but Tradition; and therefore we are not got one step nearer faith or Heaven by that shift: and if he fly back to Reason, then consider what he saith, pag. 117. God hath nowhere commanded men to believe all that Reason induceth them to believe.  
Qu. But if this great point must be tried by Reason, what Reason can you produce, to prove the Scripture to be the word of God?  
An. There is as good reason for it, as there is to believe other stories or matters of Tradition: He requires men to yield just such a kind or degree of assent to the Gospel of Christ, as they yield to other stories or matters of Tradition, chap. 1. pag. 37. for God desires us only to believe the conclusion as much as the premises deserve, ib. sect. 8. p. 36. And the Chronicle of England, joined with the general tradition of our acquaintance, deserves as much credit in Mr Chillingworth's conceit, as the Gospel of Christ; for his words are these, chap. 2. sect. 159. p. 116. 117. We have, I believe, as great reason to believe there was such a man as Henry the eighth King of England, as the Jesus Christ suffered under Pontius Pilate. The Lord rebuke that spirit of error, which moved the great men of Oxford to license this blasphemy! What have I no more reason to believe the three persons in the holy Trinity, speaking in their glorious Gospel to my heart and conscience, than I have to believe Stow's Chronicle▪ or the general tradition of my own acquaintance, or some such other fallible testimony?  
Qu. But what if I cannot be assured, that any part of the Scripture is the word of God, may I be saved without believing this weighty point?  
An. Yes, saith Mr. Chillingworth, chap. 2. sect. 159. if a man should believe Christian Religion wholly and entirely, and live according to it, such a man though he should not know, or not believe the Scripture to be a Rule of faith, no nor to be the word of God; my opinion is he may be saved. Excellent Divinity indeed! what, is not this a principle of Christianity, that Scripture is the word of God, and rule of faith? and if it be, how then is it possible for a man to believe the Christian Religion wholly and entirely, and yet not believe this principle? Yes, I may believe the Scripture as I do Augustins' works, pag. 114.  
Qu. But if I am assured that some Scripture is the word of God, how shall I know what books are canonical, and what not?  
An. By universal Tradition. I must receive those books for canonical, of whose Authority there was never any doubt or question in the Church, pag. 148. I may then, it seems, doubt of the Epistle of James, the second of Peter, the second and third Epistles of John, the Epistle to the Hebrews, the Epistle of Jude, the book of the Revelation, the books of Job, Esther, Ecclesiastes, &c. He saith, he cannot in reason so undoubtedly believe those books to be canonical, which have been questioned, as those which were never questioned. At least I have no warrant to damn any man— that shall deny them now, having the example of Saints in Heaven, either to justify or excuse such— their denial, chap. 2. sect. 38. pag. 67. Surely here is a pretty tempting excuse for, if not a justification of those Libertines who question these books, and may upon Mr Chillingworth's principles question all the rest, if they acknowledge one of the Gospels, that contains as much as all the rest; Ergo that is sufficient, pag. 93. 101.  
But if they believe no book to be canonical, and therefore will not assent to any book of Scripture, they do not commit a sin of derogation from God's perfect and pure veracity; for he only gives God the lie, who denies some book or point which he himself knows or believes to be revealed by God, chap. 3. sect. 15, 16, 17. Now it is impossible that a man should know one thing to be true, and believe the contrary; or know it and not believe it, sect. 18. Whither these and the like principles (which frequently occur in his writings) tend, let the most sober and charitable men judge. The only fundamental error in Mr Chillingworth's judgement, is to deny something which the party himself knows or believes to be revealed by God: and therefore in his judgement none but down-right Atheists err fundamentally, cap. 2. p. 135. 136. Atheism then, as the Jesuits and Arminians conceive, is the formality of an heretic, p. 100 for it is downright atheism for any man to deny that to be true, which he acknowledges to be spoken by the God of truth.  
Qu. But if I do believe the Scripture to be God's word, is it necessary to believe that controversies are to be decided by that Word?  
An. No, saith Mr Chillingworth, this is no fundamental point; his words are full. I say that this position (Scripture alone is the rule whereby they which believe it to be God's word, are to judge all controversies in faith) is no fundamental point, chap. 2. pag. 115. His intent is by this assertion to make good a dream of his, that some controversies in faith need not be judged or determined at all. Mr Chillingworth pretends, that he holds the Scripture to be a perfect rule of faith, and yet he saith it is not necessary to judge all controversies (and those no small ones, because they are controversies) in faith by that perfect rule. It is a perfect rule, but we need not be ruled by it in all points of faith.  
Qu. But is there then any other way to decide controversies which hath any colour of probability from the Scripture?  
An. Yes: nine or ten several means of agreement offered themselves to Mr Chillingworth upon the sudden, (and haply more might have been thought on if he had had time) and these that are offered, have as much probability from Scripture, as that which Papists obtrude upon us. And truly he was such a ready blasphemer, that he could vent extemporary blasphemies; yet such as the Licentious men at Oxford approved chap. 3. pag. 130. 131.  
First he saith, we could, if we would, try it by lots, whose Doctrine is true, and whose false; for which he citys Prov. 16. 33. It may be, this Sophister did cast lots for his Religion, and it was his hard lot to draw Popery first, than Arminianism, and then his doctrine run lower and lower, till it came almost to the very dregs of Socinianism.  
Secondly, we could refer it to the King, Prov 16. 10. and 21. 1. Mr Chillingworth might make merry with his own profane doctrine, but I admire that he should dare to sport himself with the Majesty of Scripture, and the Majesty of the King: But truly I am afraid, that some are so indifferent in point of Religion, that they are content not only to refer it to the King, but to the Queen. It were proper for them to vent such Doctrine, who have, as the old Tradition and proverb hath it, taken an oath to be of the King's Religion.  
Thirdly, to an Assembly of Christians assembled in the name of Christ, Math. 18. 20. Let them not then blame the Parliament for consulting an Assembly of learned and pious Christians, and most of them Ministers of the Gospel, assembled in the name of Christ.  
Fourthly, to any Priest, Malach. 2. 7. This makes well of the Queen's side.  
Fifthly, to any Preacher of the Gospel, pastor, or doctor, Math. 28. 20. Sure Mr Chillingworth was more independent than they that are commonly so called.  
Sixthly, to any Bishop or Prelate (why not then to the Bishop of Rome?) for it is written, Obey your Prelates, Heb. 13. 17. Mr Chillingworth since his pretended conversion was very apt to be seduced by the vulgar (or Rhemish) translation, or some version received at Saint Omers; but this was a voluntary and devised means, as he saith in the same page.  
Seventhly, to any particular Church of Christians, seeing it is a particular Church, which is called the house of God, a pillar and ground of truth, 1 Tim. 3. 15. and seeing of any particular Church it is written, He that heareth not the Church, let him be unto thee an Heathen, Matth. 18. Mr Chillingworth is sometimes prelatical, and sometimes congregational.  
Eighthly, we might refer it to any man that prays for God's spirit; for it is written, every one that asketh, receives, (this is one step beyond the Brownists) Matth. 7. 8. James 1. 5.  
Lastly, we might refer it to the Jews, for without all doubt of them it is written, My spirit that is in thee, &c. Isaiah 59 21. And why not to the Socinians? they have natural reason, a very competent Judge in Mr Chillingworth's conceit. What wonder is it that so many blasphemies and quibbles for every quibble upon Scripture is a blasphemy) should be licenced by grave and learned professors of Divinity? what if Papists take liberty to blaspheme and put the Scripture upon the rack to force it to confess what makes for their turn; must Protestants or such a one who undertakes the common Cause of Protestants (though he was no Protestant) be permitted to blaspheme by the Licence of an University? Repent dear Doctors, once more repent; and I will proceed.  
Qu. But how shall I know the true sense of Scripture, there being such variety of conceits which pass for Interpretations?  
Answ.. Here help me Reason again and Implicit Faith. For, the last Resolution of my Faith in his conceit must be into Reason, page 65. 96. and still he labours to prove that Reason is Judge; and he frequently jeers at Knot for accounting it an absurdity for every man and woman to rely upon their Reason in the interpreting of Scripture p. 98. Reasons drawn out of the circumstances of the Text cannot convince me, unless I judge of them by my Reason; and for every man or woman to rely on that— in the interpreting of Scripture, you say is an horrible absurdity. And p. 99 Reason will show this to be the meaning: yes, if we may use our Reason, and rely upon it. Protestants use their reason, but Socinians rely upon their reason. And he teaches implicit faith all along his book: Protestants, saith he, do agree with an Implicit faith in that sense of the whole Scripture which God intended, whatsoever it was, p 129. 130 cap. 5. sect. 3. a ready way to tempt men to believe very little concerning the sense of Scripture: for, men will be apt to say, that the sense of this and the other place of Scripture is not plainly and fully revealed, and Mr Chillingworth doth not require any thing to be believed with an explicit faith which is not plainly and undoubtedly delivered in Scripture. My reason (saith he) is convincing and demonstrative, because nothing is necessary to be believed, but what is plainly revealed, p. 92. But nothing in his judgement is plainly revealed about any point which is called in question, if there be a seeming conflict of Scripture with Scripture, Reason with Reason, Authority with Authority; in such a case he cannot well understand how it can be truly said, that God hath manifestly revealed the truth on either side, chap. 3. sect. 9 p. 136. 137. Well, but admit that the appearances on my side are answerable, and grant that Scripture, Reason, Authority, are all against me, because on the other side; yet consider the strange power of Education and Prejudices instilled by it, and what Passions I am subject to, and then my error is unavoidable, and therefore excusable; for though the truth is in itself revealed plainly enough, yet to such a one as I am, prepossessed with contrary opinions, the truth in that point is not plainly revealed, read page 137. Sure the corruption of our Nature is as unavoidable as prejudices and passions, and therefore he must (according to his principles) conclude that God who knows whereof we are made, will not enter into judgement with us for those things which (all things considered) were unavoidable; they are his own words page 137. Nay, besides education, prejudices, and passions, inadvertence may in the fourth place excuse us if we disbelieve a plain Revelation. Finally, in the fift place, multitude of business, distractions, hindrances, will excuse us, and hinder God from imputing our errors to us as sins. In his answer to the preface p 19 I am verily persuaded that God will not impute errors to them as sins, who use such a measure of industry in finding truth, as human prudence and ordinary discretion (their abilities and opportunities, their distractions and hindrances, and all other things considered) (he will be sure to give liberty enough) shall advise them unto in a matter of such consequence. But certainly human prudence and ordinary discretion will teach men to plead these excuses, which he hath framed for them, when any point of faith shall be pressed upon them; they will say, our opportunities are few, our distractions and hindrances many, our education mean, our abilities weak, our prejudices strong, our passions violent, our inadvertence pardonable, and therefore we will content ourselves with a modest humble implicit faith; we believe the whole Scripture to be true, in that sense which God intended, whatsoever it was, but we have not time to search or ability to judge what it was: if we believe nothing explicitly, or to disbelieve a clear revelation, that revelation, though clear in itself, is not clear to us, our error (the corruption of our nature, our prejudices, contrary opinions, with which we are already prepossessed, and all other things considered) is unavoidable, and therefore God will never impute it to us as a sin. Whither these Principles tend, let the pretended Parliament at Oxford judge.  
Qu. But are we not bound to hear what the Church will say to us for our direction in weighty points?  
Ans. I must believe the Church in every thing she proves, either by Scripture, Reason, or universal Tradition, be it, fundamental, or be it not fundamental, pag 149. These disjunctives seem to imply that something fundamental may be proved by reason, or universal Tradition, which cannot be proved by Scripture. The Licencers may do well to declare what that fundamental point is, or how many there are, if there be more than one: I may go to Heathens, I need not go to the Church for any thing which Reason teaches, the Philosophers can sufficiently instruct me; and if what the Church teaches be finally resolved into my own reason, as he affirms p. 96. than I do not believe either God or the Church, but my own reason: By you (saith Master Chillingworth to Knot) as well as by Protestants, all is finally resolved into your own reason, Sect. 115. cap. 2. Sure I am then that such Protestants and Jesuits are in their highway to pure Socinianism, and therefore it is no marvel if some Jesuits have been such Anti-Trinitarians as Master Chillingworth pleads in his own defence. Preface and Answer to the directions to N. N. Sect. 16, 17, 18, &c. the Church hath lost the interpretation of obscure places, pag. 56 and plain places need no exposition at all.  
Qu. But what if the Church err?  
Ans. Then a man may learn of that self same Church (which taught him) to confute the errors of that Church: that is, I may learn to confute the erroneous conclusions of that Church, by those very rules and principles which that Church teaches, Chap 3. sect. 40. p. 150. First then, a private man is presumed to have more logic than that teaching Church. Secondly, the Prelates (who call themselves the Church) may give my brethren of the Assembly leave to confute their erroneous conclusions, by some rules and principles which they themselves have delivered. Thirdly, a man may learn of the Church how to teach the Church. Principles which lead to these harsh truths, being licenced at Oxford, are an argument to me that they approved this book before they read it.  
Qu. But how shall we do then to find out the true Church, and the true Religion?  
Ans. For commands to seek the Church I have not yet met with any; and I believe (saith he to Knot) you (if you were to show them) would be yourself to seek. Cap. 3. Sect. 41. p. 150. And for Religion, how little pains or care we are to take about it, hath been already showed.  
Q. But which must a man choose first, his Religion, or his Church?  
Ans. Every man is to judge for himself with the judgement of discretion, (which he calls human prudence, and ordinary discretion, in the place of his Answer to the preface forecited, p. 19) and to chase either his religion first, & then his Church, as Master Chillingworth saith; or as Knot, his Church first, and then his Religion, pag. 57 Every man than is Judge, the Scripture (for fashions sake) he calls the rule, but he makes every man's natural reason the rule, to judge whether such a Text be the Word of God, and than what is the sense of that Text; and so all is still finally resolved into our own reason, into human prudence, and ordinary discretion; for Tradition is a principle, not in Christianity, but in Reason; nor proper to Christians, but common to all men, p. 72. cap. 2. sect. 51. Come away then to the school of Socrates, for this is just, sit anima mea cum Philosophis. Read from the 9● to the 100 page. I will advise with God and that Reason he hath given me, page 158. he adored God and Reason.  
Qu. But is it not possible for men to become faithful without either Church or Scripture?  
Ans. Yes, by the works of God without us, and the Law of God written in us by Nature.  
Either of these ways might make some faithful men without either necessity of Scripture or Church. ch. 2. sect. 124. p. 100  
Qu. What is Faith?  
Ans. It is the Assent of our understandings.  
Qu. Are not the essential Doctrines of Christianity to be embraced with our will?  
An. The assent of our understandings is required to them, but no obedience from our wills, chap. 4. sect. 2. p. 193.  
Qu. What are these essential doctrines of Christianity?  
Ans. I do not know.  
Qu. Do you not know what ye are to believe? Or, cannot the church tell what these necessary Truths called the essential and fundamental parts of Christianity are?  
Answ. No, there's no such Church that Mr. Chillingworth was ever acquainted with. We are not to learn of the Church what is fundamental. cap. 3. sect. 39  
Qu. What doth Mr Chillingworth think fundamental?  
Ans. All points which are intrinsical to the Covenant between God and man. page. 193. cap. 4. sect. 3.  
Qu. What are these points?  
Ans. Repentance from dead works, and faith in Christ Jesus the form of God, (oh that he would have confessed him to be God) and Saviour of the world: this is all that is simply necessary, pag. 159.  
Qu. What is it to believe in Christ?  
Answ.. It is to expect remission of sins, and salvation from him upon the performance of the conditions he requires, p. 134. Observe more conditions beside faith required to justification 2. No mention made of Christ's performance, but ours. 3. No mention of free grace: it runs like a Covenant of works.  
Qu. What are these conditions?  
Answ. One is, that we believe what God hath revealed, when it is sufficiently declared to have been revealed by him. You have had the English of that already, read pag. 134.  
Qu. Is it simply necessary to salvation to believe in Christ?  
Ans. It is simply necessary for them to whom faith in Christ is sufficiently propounded, as necessary to salvation, p. 134.  
He will wrangle with you if you say faith in Christ is sufficiently propounded to Jews, Turks, Heathens: for observe that he presently adds in the self same page, That may be sufficiently declared to one (all things considered) which (all things considered) to another is not sufficiently declared, and consequently that may be fundamental and necessary to one, which to another is not so. In his conceit than it is not necessary for some men's salvation, that they should believe in Christ. And it hath been formerly observed, that some men (as he conceived▪) might be made faithful men without necessity of Church or Scripture. Finally, in the 133 page he saith expressly, that Cornelius was but a meet Gentile, one that believed not in Christ, and knew not but men might be worshipped; and yet we are assured, that his prayers and alms, even whilst he was in that estate, were accepted. Ergo in his judgement a mere Heathen and an Idolater may have access to God in prayer, and be accepted without the mediation of our only Mediator the Lord Jesus, God blessed for ever. But the truth is, Cornelius was a Proselyte, instructed in the Jewish Religion, who believed in the Messiah, and that faith was sufficient for his acceptance, before the Gospel of Christ was preached unto him. The prayers and alms of idolatrous Heathens (who know not but they may worship men) cannot be accepted without faith in Christ: nor do their prayers and alms please God so well, as that for them or by them they should be promoted to a higher degree of knowledge, the knowledge of Christ, that so they may be saved by Christ: for what is this, but to deserve a Saviour, which is meritum de congruo at least? nay, let the Licensers consider, whether to deserve Christ, be not more than to deserve Heaven. Moreover, he is much mistaken, when he saith, that they who never heard of Christ, may seek God as to please him, and that they shall be rewarded for their seeking of him with the knowledge of the gospel▪ or saith in Christ; for he who doth not seek God in and by Christ our only mediator, doth not come to God, but runs quite beside him: to such a carnal seeking▪ God never yet promised such a spiritual reward. Consider that of the Apostle Rom. 9 30, 31, 32, 33. and the next chapter, the second and third verses. That text Hebr. 11. 6. should be compared with, and expounded by John 14. 6. and then it will be evident that no man can seek so as to find him, or come to him after an acceptable manner, unless he seek God in, and come to him by Jesus Christ, who is the way, the truth, and the life, the true way to eternal life. I hasten to the next question.  
Qu. What other Condition is there of the Covenant besides believing?  
Answ. Repentance of sin, and obedience to Christ; for God is a punisher of them that obstinately offend him; therefore repentance of sin is necessary, and Jesus Christ is the son of God and Saviour of the world, by obedience to whom men must look to be saved, p. 101. Mark, he doth not say, by whose obedience men must be justified, and yet this is the fairest confession that I can meet with: I read often of our obedience to Christ, but I never read any thing yet in Mr Chillingworth's book, of Christ's obedience imputed to us; now it is the imputation of Christ's obedience to us, and God's free pardon of our disobedience, which make the covenant appear to be a covenant of grace.  
Qu. What is repentance?  
Answ.. An universal sorrow for all those sins which we know we have committed, and which we fear we may have committed. Answer to the Preface p. 20. If we have been betrayed into, or kept in error by any sin of our will, if that error be discovered, there must be a particular and explicit repentance of that error; if it be not discovered, than a general and implicit repentance for all sins known and unknown doth suffice, Ib. p. 21. Observe that he saith nothing of the hatred of sin, or the forsaking of sin, in which the life and power of repentance doth consist. A man may live and die in his sins and be saved by an universal sorrow. Men are damned, saith he, who die in wilful errors without repentance; but what if they die in their errors with repentance? Answer to the Preface p. 20. That is a contradiction, saith the Jesuit, and he saith true; but it appears by that speech, that Master Chillingworth conceived that an universal sorrow for sin without any hatred of, or turning from sin, was saving repentance.  
Qu. What other condition is required in the Covenant between God and man in Christ?  
Answ.. Sincere obedience. Answer to the Preface, p. 18. This indeed is the prime condition he means, when he saith, p. 134. That to believe in Christ, is to expect remission of sins from Christ upon the conditions he requires. This is pure Socinianism, to believe that we shall be pardoned upon our obedience, or as the Socinians express it, and justified (according to the Covenant) by our own obedience; not as we say, by the obedience of Christ, and freely pardoned for the all sufficient satisfaction of Christ, made in our stead, and put upon our account. Besides, if a man neglect never so many duties, live in never-so many errors, and commit never so many gross sins, he conceives that an implicit Faith and a general Repentance of all sins known and unknown, are sufficient Antidotes, and his Obedience shall pass for sincere Obedience; as you may clearly see in those places which have been already alleged. If a man be not convinced that Christ is God, (by his principles) an Implicit Faith and general Repentance will serve the turn, though that truth hath been sufficiently propounded to him, and it is merely his own fault that he is not convinced, for in his conceit as long as this man remains (as he saith) unconvinced (but as we say, obstinate) so long he doth not derogate any thing from God's veracity or truth. His words are these. But if the proposal be only so sufficient, not, that the party (to whom it is made) is convinced, but only that he should, & but for his own fault would have been convinced of the divine verity of the doctrine proposed. The crime than is not so great, for the belief of God's veracity may well consist with such an error. Yet a fault I confess it is, and without Repentance, damnable, if all circumstances considered (that is, men's passions, hindrances, &c. considered as above said) the proposal be sufficient, p. 18. of his answer to the Preface. Now what he means by repentance hath been shown, a general sorrow for all sins known and unknown; such a repentance as will consist with a man's obstinate denial of a truth, for he may die in this error with Master Chillingworth's repentance, and neither the error nor the obstinacy shall be imputed to him, because he is sorry for he knows not what, and remained unconvinced of his error, though it was merely his own fault that he was not convinced. This is a ready way to save Jews, Turks, Socinians, Papists Infidels, and all; for he doth merely retain the names of faith, repentance, sincere obedience, without the substance, life, and power of them. The Faith he talks of, leaves the will at liberty: he starts at the Apostles phrase, the obedience of faith. You (saith he to Knot) say there is some merit in faith, we some obedience in it, which can hardly have place where there is no possibility of disobedience, as there is not, where the understanding doth all, and the will nothing, p. 329. Sure I am, the devil hath such a saith, an assent without obedience; his faith is no faith, because grounded merely upon probabilities; he only saith that the precepts of Christianity are most likely to come from God, p. 36. chap. 1. but the Spirit of God being implored by devout and humble prayer, and sincere obedience, may and will by degrees advance his servants to an higher certainty, p. 36. 37. But this certainty is a reward given to believers; so than men are believers before the Spirit gives them any certainty that the Christian religion did proceed from the fountain of goodness: Now he who only believes the Christian religion of all other religions to be most likely to be true, is not very likely to implore the Spirit very earnestly either by prayer or obedience; for who will obey the precepts of Christianity till he be assured that they and the promises are divine? But saith Master Chillingworth, men may talk their pleasure of an absolute and most infallible certainty, but did they generally believe that obedience to Christ were the only way (Mark that, the only way) to present, and eternal felicity, but as firmly and undoubtedly as that there is such a City as Constantinople, nay but as much as Caesar's Commentaries, or the History of Sallust; I believe the lives of most men, both Papists and Protestants would be better than they are, chap. 6. pag. 327. Sure Christ's obedience for us is the way to happiness, therefore our obedience is not the only way. 2. It is certain that all true Protestants do believe the Gospel more firmly then (Caesar's Commentaries or Sallust) profane Histories. 3. Such a Faith as this will not implore the Spirit by devout and humble prayer, or by sincere obedience. 4. I appeal to all indifferent men what kind of obedience is like to spring from an implicit faith in unsanctified reason; a faith that is a bare assent without obedience, the faith of Devils, not the faith of Christians. 5. The repentance of obstinate men, (I mean in sensu composito, as Master Chillingworth means) a general sorrow which he calls repentance (that is, humiliation without reformation) repentance of sins which I love and live in and damnable errors which I die in, is not that repentance from dead works which Christ requires; sure heresy in the language of the Apostle is a work of the flesh, and therefore as dead a work as any other; we may then safely conclude (that an implicit faith in unsanctified reason or fallible tradition, and a general sorrow for I know not what sins and errors (though gross enough for to be known) such sins and errors as the party doth love, live, and die in, and never so much as confess to be sins or errors, because he is so obstinate that he will not be convinced of them) I say, safely conclude, that this faith and this sorrow are both unchristian, if not Antichristian. He that hath an implicit faith in his own unsanctified reason makes himself a Pope. Sanctified reason sees but in part, and therefore unsanctified reason is spiritually blind, it cannot see any thing which is spiritually discerned. Besides, I fear that he conceived there was some merit of congruity in the lame obedience of this blind believer, because he saith the sincere obedience of such a believer doth implore the Spirit. Now whether a man that relies upon his own reason, and his own obedience, in stead of relying upon God's authority and Christ's obedience, can be saved by the Covenant of Grace, let all true Christians judge.  
Qu. What other condition is required of us?  
Answ. A true, sincere and cordial love of God. Answer to the Preface, p. 20.  
Qu. How may a man be raised to this love?  
Answ. By the consideration of God's most infinite goodness to us, and our own almost infinite wickedness against him, God's Spirit cooperating with us, may raise us to a true, sincere and a cordial love of God. in the same page.  
Qu. Wherein doth this infinite goodness of God manifest itself?  
Answ. 1. In creating us of nothing. 2. In creating us after his own image. 3. In creating all things for our use and benefit. 4. In streaming down his favours on us every moment of our lives. 5. In designing us, if we serve him, to infinite and eternal happiness. 6. In redeeming us with the precious blood of his beloved son. 7. By his patience towards us in expecting our conversion. 8. In wooing, alluring, leading, and by all means (which his wisdom can suggest unto him, and man's nature is capable of) drawing them to repentance and salvation.  
I have picked out the marrow of his notions the best Divinity his works afford, but observe. 1. We are (saith he) designed to eternal happiness if we serve God; which is perfect Popery, shall I say, or Socinianism? here is a conditional decree, and the condition is works. 2. God expects our conversion, I thought he had effected our conversion; if God stay till we will turn off ourselves or cooperate with his Spirit in the first act of our conversion, we shall never be converted. Sure I am, this implicit faith grounded on unsanctified reason, and fallible tradition, will rather resist, then cooperate with▪ the holy Spirit. The Scripture tells us that we do never love God in good earnest till we do believe God's love to us: compare the 16. and 19 verses of the 1 John 4. And faith is not wrought in us by our cooperation with the Spirit but by the Almighty power of God who quickens us whom he finds dead in trespasses and sins unto a lively faith; as is evident in the two first chapters of the Epistle to the Ephesians.  
Qu Is it possible for a man that lives and dies a Papist to be saved?  
Ans. Yes very possible in the judgement of Master Chillingworth. 1, Because the Papists do not err in Fundamentals chap. 3. Sect. 56. pag. 164. For the only and main reason (saith he) why we believe you not to err in Fundamentals is your holding the Doctrine of Faith in Christ and Repentance. The worst sort of Papists who have means to find the Truth, but will not use them, may be saved if they die with a general repentance for all their sins known and unknown, because the Truths which they hold of Faith in Christ, and repentance are as it were an Antidote against their errors, and their negligence in seeking the truth. Especially, seeing by confession of both sides we agree in much more than is simply and indispensably necessary to salvation, Chap. 3. Sect. 12. pag. 133. And truly I do believe if the worst of Papists, and the worst of Protestants did agree in fewer things than they do, there would be more hope of the salvation of Papists.  
Qu. What is the best way to bring Papists and Protestants into one communion?  
Ans. The framing and proposing of a Liturgy which both sides hold lawful. p. 132. This was perchance the great stratagem aimed at in the framing of that Liturgy which was sent into Scotland; and this is a point which deserves the consideration of the pretended Parliament or Assembly at Oxford.  
Qu. Is the Spirit absolutely promised to the succession of Bishops?  
Answ.. No: for many of them have been notoriously and confessedly wicked men, men of the world: whereas this Spirit is the Spirit of truth, whom the world cannot receive, because he seeth him not, neither knows him, p. 146, 147. Whether this be not as true of some Popish prelates in England, as of the Bishops of Rome, let the learned determine.  
Qu. What if a Church maintain an error contrary to God's Revelation known by that Church to be a divine Revelation?  
Ans. The Church that doth so is no longer a Church. p. 137.  
Qu. Doth not Master Chillingworth sometimes contradict himself, and call the Roman Church the Catholic Church.  
Answ. He seems to do so, p. 132. His words are these▪ We believe the Catholic Church cannot perish, yet that she may, and did err in points not fundamental; and that Protestants were obliged to forsake these errors of her Church, as they did, though not the Church for the errors, for that they did not, but continued still members of the Church. Observe that the question is about forsaking the Church of Rome, and he talks of the Catholic Church. 1. The Catholic Church did not err with the Roman; the Greek Church did forsake the errors of the Roman. 2. Those Protestants who did protest against the Church of Rome, were a considerable part of the Catholic Church. 3. Those Protestants did not continue members of the Roman Church but did renounce her communion, because of her errors. 4. His distinction which follows between the Catholic and Roman Church makes his former observations nonsense at least. 5. He saith they separated from the Roman Church only in things which they conceived superstitious or impious— and (he saith) they were obliged to do this under pain of damnation. Not (saith he) as if it were damnable to hold an error not damnable, p. 132. Did those Protestants rightly conceive the practices of Rome to be superstitious and impious, or did they not? if they did conceive aright, than superstition and impiety are in Master Chillingworth's judgement not damnable; if they did conceive amiss, why doth Master Chillingworth justify our separation from the Church of Rome? Sure Master Chillingworth was no fit man to maintain the common cause of Protestants against Papists.  
Qu. May not a man be damned by maintaining errors which are not in themselves damnable?  
Ans. Yes, because it is damnable outwardly to profess and maintain, and join with others in the practice of that which inwardly we do not hold: for this is (as he confesses) damnable dissimulation and hypocrisy, p. 132. Men may do well to take notice, that Mr Chillingworth doth account something damnable; and I note this the rather at this time, because men are so apt to profess one thing in one place, and another thing in another in these days of liberty, and to join with others in the practice of that which they inwardly dislike. Yet Mr Chillingworth saith, that if in him alone there should have met a confluence of all the errors which all the Protestants in the world have fell into out of human frailty, he would not be so much afraid of them all, as to ask pardon for them, because to ask pardon for them, were to imply, that God is angry for them, Answ. to the Preface p. 19  
Qu. May a man go constantly to mass, and be saved?  
Ans. Yes, if he be devout at it (for that he means by a godly layman) if he be strongly persuaded that there is no impiety or superstition in the use of the Latin service, Answ. to the Preface p. 9 sect. 7. It seems there is no fault in the mass, but that it is in Latin.  
Qu. What profit might be gained by the mass-book if it were in English?  
Ans. Much devotion, instruction, edification, salvation, in the place forecited. Was not this a stout Champion, chosen by Canterbury on purpose, not to confute, but harden Papists, and seduce Protestants.  
Qu. What are the causes of error?  
Ans. Negligence in seeking truth, unwillingness to find it, pride, obstinacy, a politic desire that that Religion should be true, which suits best with my ends, fear of men's ill opinion, or any other worldly fear or worldly hope, these seven betray men to, and keep men in damnable errors, p. 158. It is one of the most honest passages in his book. Brethren let us beware of these motives.  
Qu. What kind of man was Knot?  
Ans. One that went about to delude his King, and country with strange captions; Sure Mr Chillingworth and he were both of a make, read 117.  
Qu. How may a King usurp an Absolute Lordship and Tyranny over any people?  
Ans He need not put himself to the trouble and difficulty of abrogating laws, made to maintain common liberty; for he may frustrate their intent, and compass his own design as well, if he can get the power and authority to interpret them as he pleases, and to add to them what he pleases, and to have his interpretations and additions stand for laws; if he can rule his people by his Laws, and his Laws by his Lawyers, p. 51. cap. 2. I think our judges followed his directions in the point of Ship-money.  
Qu. What weapons of warfare may be justly called carnal?  
Ans. Massacres, Treasons, Persecutions, and in a word all means either violent or fraudulent. p. 52. God grant that the Irish forces which land daily, do not make us as well acquainted with this warfare in England, as they are in Ireland.  
Qu. What obedience do we owe to the laws and judgements of Courts?  
Answ. only external obedience, not internal approbation. p. 97.  
Qu. If I disapprove the judgement of any Court, am I bound to conceal my own judgement?  
Ans. No, I may lawfully profess my judgement, and represent my reasons to the King or commonwealth in a Parliament, as Sir Thomas Moor did without committing any fault, p. 97 Why then are men so much blamed for professing their judgement against some things which seem to be established by Law, and representing their reasons to the Parliament? and why did not Master Chillingworth yield external obedience to the commonwealth of England in this Parliament? for who can deny that the commonwealth of England is assembled in this Parliament?  
Qu. May not a Court which pretends not to be infallible, be certain enough that they judge aright?  
Answ. Yes, our judges are not infallible in their judgements, yet are they certain enough that they judge aright, and that they proceed according to the evidence that is given, when they condemn a thief or a murderer to the gallows. p. 140.  
Now Reader judge Master Chillingworth's works, my proceedings, and this Treatise according to the evidence given: and think an implicit faith in thine own reason almost as bad as implicit faith in the Church or Pope of Rome.  
I conclude all as Doctor Fern concludes his last book. The God of Power and wisdom cast out all Counsels, and defeat all designs that are against the restoring of our Peace, and the continuance of the true Reformed Religion Amen.  
Soli Deo gloria.  
FINIS.