William Chillingworth

son of Will. Chill. Citizen (afterwards Mayor) of Oxford, was born in S. Martins Parish there, in a little house on the north side of the conduit at Quatervois, in Octob. 1602, and on the last of that month received baptism there. After he had been educated in Grammar learning under Edw. Sylvester a noted Latinist and Greecian, (who taught privately in Allsaints Parish) or in the Free school joyning to Magd. Coll. or in both, he became scholar of Trin. Coll. under the tuition of Mr. Rob. Skinner, on the second of June 1618, being then about two years standing in the University, and going thro with ease the Classes of Logic and Philosophy, was adm. M. of A. in the latter end of 1623, and Fellow of the said Coll. 10 June 1628. He was then observed to be no drudg at his study, but being a man of great parts would do much in a little time when he setled to it. He would often walk in the College grove and contemplate, but when he met with any scholar there, he would enter into discourse, and dispute, with him, purposely to facilitate and make the way of wrangling common with him; which was a fashion used in those days, especially among the disputing Theologists, or among those that set themselves apart purposely for Divinity. But upon the change of the times, occasion’d by the Puritan, that way forsooth was accounted boyish and pedagogical, to the detriment, in some respects, of learning. About the same time being much unsetled in his thoughts, he became acquainted with one who went by the name of Joh. Fisher a learned Jesuit and sophistical Disputant, who was often conversant in these parts. At length by his perswasions, and the satisfaction of some doubts which he could not find among our great men at home, he went to the Jesuits Coll. at S. Omer, forsook his Religion, and by these motives ((a))((a)) Edw. Knott in his Direction to be observed by N. N. &c. Lond. in oct. p. 37. &c. following, which he left among them under his own hand, became a Rom. Catholick, “First because perpetual visible profession which could never be wanting to the Religion of Christ, nor any part of it, is apparently wanting to Protestant Religion; so far as concern the points in contestation. (2) Because Luther and his followers, separating from the Church of Rome, separated also from all Churches, pure or impure, true or untrue, then being in the World: upon which ground I conclude that either Gods promises did fail of performance, if there were then no Church in the world, which held all things necessary and nothing repugnant to salvation; or else that Luther and his Sectaries, separating from all Churches then in the world, and so from the true, if there were any true, were damnable Schismaticks. (3) Because if any credit might be given to as creditable Records as any are extant, the doctrine of Catholiques hath been frequently confirmed, and the opposite doctrine of Protestants confounded, with supernatural and divine miracles. (4) Because many points of protestant Doctrine, are the damned opinions of Hereticks, condemned by the primitive Church. (5) Because the prophecies of the Old Test. touching the conversion of Kings and Nations to the true Religion of Christ, have been accomplished in, and by, the Catholique Rom. Religion, and the Professours of it. (6) Because the doctrine of the Church of Rome is conformable, and the doctrine of the Protestants contrary to the doctrine of the Fathers of the primitive Church, even by the confession of Protestants themselves; I mean those Fathers, who lived within the compass of the first 600 years; to whom Protestants themselves do very frequently and confidently appeal. (7) Because the first pretended Reformers had neither extraordinary commission from God, nor ordinary mission from the Church, to preach protestant doctrine. (8) Because Luther, to preach against the mass (which contains the most material points now in controversie) was perswaded by reasons suggested to him by the Devil himself, disputing with him. So himself professeth in his book De missa privata, that all men might take heed of following him, who professeth himself to follow the Devil. (9) Because the protestant Cause is now, and hath been from the beginning, maintained with gross falsifications and calumnies; whereof their prime controversie writers, are notoriously, and in high degree guilty. (10) Because by denying all humane Authority, either of Pope, or Councils, or Church, to determine controversies of Faith, they have abolished all possible means of suppressing heresie, or restoring unity to the Church.” These were his motives, as my Author ((b))((b)) Ibid. p. 40. tells me, who adds, that they were so strong, that he (Chillingw.) could never since frame his mind to Protestancy: And the profession of Catholique Religion not suting with his desires and designs, he fell upon Socinianism, that is no Religion, &c. To these motives which are owned and reprinted ((c))((c)) In the preface to the author of Charity maintain’d, &c. sect. 43. by Mr. Chillingworth, he made an Answer three years or better before the first edition of his book called The Religion of Protestants, &c. came out. Which answer was not published for two reasons, one, because the motives were never publick, until the author of The direction to N. N. made them so. The other, because he was loth to proclaim to all the world so much weakness as he shew’d, in suffering himself to be abused by such silly sophismes. All which proceeded upon mistakes and false suppositions, which unadvisedly he took ((d))((d)) sect. 42. for granted, as ’twill quickly appear when the motives with his respective answers made to them and ((e))((e)) sect. 44. printed, shall be impartially weighed in the ballance against each other. Tho Mr. Chillingworth embraced Protestantism very sincerely, as it seems, when he wrot his book of The Religion of Protestants, &c. yet notwithstanding not long before, and I think then also, he refused to subscribe the 39 Articles, and so consequently did not desert the Religion of Rome out of desire of preferment, or for temporal ends (which the Author of The direction to N. N. objected to him) by reason that this his refusal did incapacitate him for all places of benefit in England, a previous subscription of the said 39 Articles being the only common door that here leads to any such. This refusal was grounded on his scrupling the truth, only of one or two Propositions contained in ((f))((f)) sect. 29. & 40. them: and these his small doubts too were afterwards fully satisfied and removed before his advancement in the Church, otherwise he could not have conscientiously subscribed the 39 Articles, which is indispensibly required of all persons upon any ecclesiastical promotion. But to return: so it was, that he finding not that satisfaction from the Jesuits concerning various points of Religion, or, (as some say) not that respect, which he expected, (for the common report among his Contemporaries in Trin. Coll. was, that the Jesuits to try his temper, and exercise his obedience, did put him upon servile duties far below him) he left them in the year 1631, returned to the Church of England (tho the Presbyterians said not, but that he was always a Papist in his heart, or, as we now say, in masquerade) and was kindly received by his Godfather Dr. Laud then B. of London. So that fixing himself for a time in his beloved Oxford, he did, in testimony of his reconcilement, make a Recantation, and afterwards wrot a book against the Papists, as I shall anon tell you. For which his service he was rewarded with the Chancellourship of the Church of Salisbury, upon the promotion of Dr. Br. Duppa, to the See of Chichester, in the month of July 1638, and about the same time with the Mastership of Wygstans Hospital in the antient Borough of Leycester: Both which, and perhaps other preferments, he kept to his dying day. He was a most noted Philosopher and Orator, and without doubt a Poet also, otherwise Sir Joh. Suckling would not have brought him into his Poem called The session of Poets; and had such an admirable faculty in reclaiming Schismaticks and confuting Papists, that none in his time went beyond him. He had also very great skill in Mathematicks, and his aid and counsel was often used in making Fortifications for the Kings Garrisons, especially those of the City of Glocester, and Arundell Castle in Sussex. He was a subtile and quick Disputant, and would several times put the Kings Professor to a push. Hobbes of Malmsbury would often say that he was like a lusty fighting fellow, that did drive his Enemies before him, but would often give his own party smart back-blows. And ’twas the current Opinion in this University, that he and Lucius Lord Falkland had such extraordinary clear reason, that if the great Turk, or Devil, were to be converted, they were able to do it. He was a man of little stature, but of great soul; which if times had been serene, and life spared, might have done incomparable service to the Church of England. He wrot and published,

The Religion of Protestants a safe way to salvation; or, an answer to a book entit. Mercy and truth, or charity maintained by Catholicks, which pretends to prove the contrary. Oxon. 1636. 38. Lond. 1664. 74. &c. All which impressions were in fol. In which book the Author made very much use of Joh. Daillé a learned French Divine, as about the same time the L. Falkland did in his Writings; who was wont to say, it was worth a Voyage to Paris to be acquainted with him. He calls him our Protestant Perron, &c. The book that The Religion of Protestants, &c. answer’d, was written by Edw. Knott a Jesuit, against Dr. Potters book entit. Want of Charity, &c. as I shall tell you, when I come to speak of him, under the year 1645. Before the said Relig. of Protestants, &c. went to the press, it was, at the desire of Dr. Laud, corrected and amended by Dr. Joh. Prideaux, who afterwards, among his friends would liken ((g))((g)) Franc. Cheynell in his book intit. A discussion of Mr. Joh. Fry’s tenents lately condemned in Parliam. &c. p. 33. it to an unwholsome Lamprey, by having a poysonous sting of Socinianism throughout it, and tending in some places to plain infidelity and atheisme. After it was published the general ((h))((h)) Hug. Cressy in his Exomologesis, chap. 22. character given of its Author was, that he had better luck in pulling down buildings, than raising new ones, and that he has managed his sword much more dexterous than his buckler, &c. yet the very same Author who reports this, doth in a manner vindicate him ((i))((i)) In his Epistle Apologetical to a person of honour, sect. 7. p. 82. elsewhere from being a Socinian, which may in some sort confute the Jesuit (Edw. Knott) before mention’d. It must be now known, that our Author being of intimate acquaintance with Joh. Hales of Eaton, he did use his assistance when he was in compiling his book of The Religion, &c. especially in that part, wherein he vindicates the English Church from schism, charged on her by Knott. And that he might more clearly understand Hales, he desired him that he would communicate his thoughts in writing, concerning the nature of Schism. Whereupon he wrot a Tract thereof, (as I shall tell you when I come to him) out of which our Author Chillingworth urged some Arguments, which as one ((k))((k)) Tho. Long in his pref. before Mr. Hales his treatise of schisme examined. Lond. 1678. thinks are the worst in all his book; and so it is thought by many more. However, if not, as some affirm, yet they have caused ill reflections not only on the private reputation of Hales and Chillingworth, but on the Church of England, as if it did favour the Socinian Principles. But as for an exact summary of the doctrines of his belief, after what manner to be qualified, and how little he favoured Socinianism, which that he did in an high degree, his adversaries of Rome, and some of the sectarian party at home, did constantly and malitiously ((l))((l)) See sect. 28. of the aforesaid Preface. suggest. When the said book was in the press, Dr. Potter of Qu. Coll. wrot ((m))((m)) Gesta Cancellariatus Laud, MS. pag. 149. to Dr. Laud Archb. of Cant. 15 Sept. 1637, that Knott the Jesuit was in Oxon, and had the sheets thereof sent to him as they came from the press, giving five shillings for every sheet, but this doth otherwise appear from Knott’s words elsewhere. There was also another Jesuit called Will. Lacey then dwelling in Oxon, who perusing the said book gave his opinion of it in a Treatise entit. The judgment of an University-man on Mr. Chillingworth’s book, which I shall elsewhere mention. Besides him were two or three more at least that answered it, as J. H. in Christianity maintained, or a discovery of sundry doctrines tending to the overthrow of Christian Religion contained in the answer to a book entit. Mercy and truth, &c. printed 1638. qu, the Author of The Church conquerant over humane wit, &c. printed the same year, and E. Knott in his Infidelity unmask’d, &c. Our Author Chillingworth hath also written,

The apostolical institution of Episcopacy demonstrated. Lond. 1660. qu. there again in 64, and 74. in fol. with The Religion of Protestants.

Nine sermons—printed at Lond. 1664. and 74. in fol. with his Apost. Institution &c. and The Religion of Protestants, &c. These, I think, are all the things he hath written, except his Motives published by E. Knott, which being answer’d by him, as I have before told you, were replyed upon by the Author of a book entit. Motives maintained; or, a reply to Mr. Chillingworths answer to his own motives of his Conversion to Cath. Religion. printed 1638, in three sh. in qu. It must be now known, that in the beginning of the civil distempers, our Author Chillingworth suffer’d much for the Kings Cause, and being forced to go from place to place for succour, as opportunity served, went at length to Arundell Castle in Sussex, where he was in quality of an Engineer in that Garrison. At length the Castle coming into the hands of the parliamentarian Forces, on the sixth day of January 1643, he was by the endeavours of Mr. Franc. Cheynell (about that time Rector of Petworth) made to Sir Will. Waller the prime Governour of those forces, conveyed to Chichester, and there lodged in the Bishops house, because that he being very sick, could not go to London with the prisoners taken in the said Castle. In the said house he remained to his dying day, and tho civilly used, yet he was much troubled with the impertinent discourses and disputes of the said Cheynell, which the royal party of that City looked upon as a shortning of our Authors days. He gave way to fate on the 24 of January (or thereabouts) in sixteen hundred forty and three,1643/4. and the next day his body being brought into the Cath. Church accompanied by the said royal party, was certain service said, but not common Prayer according to the Defuncts desire. Afterwards his body being carried into the Cloyster adjoining, Cheynell stood at the grave ready to receive it, with the Authors book of The Religion of Protestants, &c. in his hand: and when the company were all setled, he spake before them a ridiculous speech concerning the Author Chillingworth and that book; and in the conclusion, throwing the book insultingly on the corps in the grave, said thus,— “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 may’st rot with thy Author, and see Corruption.” —After the conclusion, Cheynell went to the pulpit in the Cath. Church, and preached a sermon on Luke 9.60. Let the dead bury the dead, &c. while the Malignants (as he called them) made a shift to perform some parts of the English Liturgy at his grave. About the time of the Restauration of K. Ch. 2. Oliver Whitby his great admirer, sometimes M. A. of this University, did put an inscription on the wall over his grave, which being for the most part in Hist. & Antiq. Univ. Oxon. lib. 2. p. 297. b. should also have been here inserted, but forasmuch as several faults are therein, as that he was D. of Divinity, Chauntor of Salisbury, and that he died in 1642, I think it fit therefore to be omitted in this place. In his Chancellourship of Salisbury succeeded the learned and godly Dr. Joh. Earl on the 10 of Feb. 1643, but who in the Mastership of Wygstans Hospital I cannot yet well tell. By his Will ((*))((*)) In the Will-Office near S. Pauls Cath. Ch. in Lond. in reg. Twysse, qu. 140. dated 22 of Nov. 1643, he gave to the Mayor and Corporation of Oxon 400 l. to be paid by 50 l. per an. in eight years. And as it is paid, he would have it lent to poor young Tradesmen by 50 l. a piece for ten years, they giving good security to repay it at ten years end, and to pay for it 40 s. per an. consideration. And the use and consideration so paid to be laid out in binding young poor Children, boys or girls, apprentices, allowing 8 l. a piece to every one, to bind him or her, out. &c.