COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE f ■# 4 A 1/ / ^ » ^ ^ A %*& *•»**««» *~MXi T <* Vindiciae Evangelical O R The Myftery of the Gofpell VINDICATED, AND SOCINIANISME Examined, In the Confederation , and Confutation of A Catechifme, called ji Scripture Catechtfme^ Written by J. BIDDLE M. A. And the CatechUme oiValentinut Smalciusy com- monly called the Racovian Cdteckifme. WITH The Vindication of the Teftimonies of Scripture, con» ccrning the Deity and Satisfaction of Jefus Chrift, from the Pcrvcrfe Expofitions, and Interpretation* of them, by Hugo Gretiw in his An- notation! on the BIBLE, Alfu an Appendix, in Vindication of fome things formerly written about the Death of Chrift, & the fruits thereof, from the Animadverfions of Mr R. B. By J O H N yO W E N D. D. A Servant of Jt\m Cbrift in the Work of the Gofpell. M«AX ific) tJ tuujta Kiypu Jivhais mfdlms 3 i&v tLu &n ("formerly a Mailer of Arts of this Univerfity , by which Title he ftil! ownes himfelfe) Publipedtwo Lit" ~ tie Catcchifines, fas he calls them J wherein under fun- dry fpecious Pleas and Pretences, (which you will find dijcujffed in the enfuing Treatife) he endeavours to infinuate/«/>////j/ into the minds of unffaole and un- learned men, the whole fubftance of the Socinian Reli- gion. The man is a Perfon, whom (to my knowledge) I never farv 3 nor have been at all curious to enquire after the place of his habitation, or courfe of his Life; His opposition fome years fince, to the Deity of the H&* ly Ghofly and norvto that of the Father and Sonne alfo3 is all that he is known to me by* It is not with his Per- Jon that I have any conteji ; he (lands or falls to his ownMafter His Arguments againft the Deity of the Holy Ghofi, were fomewhile fince anfwered by Clop* penburgh , then Profejbr of Divinity at Franc^er in Friejland^ fince at reft in the Lord 5 and (as I have beard.) by one in Englijb. His Catechifmes alfo are gone % 3 over THE EPISTLE over the Seas D whereof farther mention muft after- wards be made. At their firft Publifhing , complaint being given in by fome worthy Perfons to the Honou- rable Councell againft them 5 as abufive to the Majejiy and Authority of the Word of God5 and deftruffive to many important Truths of the GofpelL, ( which was done without any knowledge c£ mine) They were pleafed to fend for me^ and to require of me the per- formance of that Work, which is here prefented unto you. Being furprized with their requeft 3 1 laboured t® ,«cufemy felfe to the utmofi % on the account of my many employments in the Univerfity and elfewhere, with other Reafonsof the like nature, which to my thoughts did then occurre. Not prevailing with them, they ptr/ijling in their Command 5 I looked on it as a call from God to plead fox his molatedTtwth, which by his Ajjiftance, and according as I had Opportunity^ I was in generall all way refolved to doe; Having in- deed t but newly taken off my hand from the f lough of a peculiar Controverfy, about the Perfeverance of the Saints, in the following whereof I was fomewhat tired% the Entrance into the Work was irkefome and burthenfome unto me.* After fome progrefle made, finding the fearching into , and difcuffing of the im- portant Truths oppoftd^ of very good ufe to myfelfe9 I have been carried through the whole ("according as 1 could break off my doyly prefing occafons to at- tendjmto it) with much Cheer fulneffe^ and Alacrity of mind. And this was the Reafoa, why , finding M. B. eame (hort of giving 3ifaire oecafion to the full vindi- cation of many heads of Religion by him oppugned, I have called in to hi s Affiflance and Society one of his great Mafters , namely Valentinuf Smalcius, and his Catechifme (commonly called the Racovian) with the Expofr i DEDICATORY. ixpofitioH! of the places of Scripture Contended about by the Learned Grotius, asalfoon feverall occafiom, the Arguments and Anfwers of moftof the chiefe pro- pugnp'f of M. B*s Religion. Now befides your Intercfi in the Truths pleaded for, there are other Considerati- ons alfo, inducing me to zperfwajton, that this endea- vour of mine will not be unacceptable unto you. M. B'sCatechifme (as I faid) being carried over, and di- fperfed in fundry places of the Vnited Vrcvwccs^ the ProfelTors of their Academies^ who have all general- ly Learned the Englifl) Tongue^ to enable them for the Understanding of the Treatifes of Divinity m all kind* writte therein^which they bedn to make ufe of3to the purpofejery out againft the3& profejj'edly undertake the refutation thereof. Now certainly it cannot be for our Advantage in poynt of repute amongft them , that they (who are yet glad of the Occafion ) fhould be enforced to undertake the Confutation of a Book, written by one who fliles himfelfe a Mafler of Arts of thk Vniverfity9 ( which they alio take notice of) wherein they are fo little concerned? the poyfon of it beingyZv/f up from their People, under the fafe cu^ Siodyoi'an unknown Tongue. '* Nicolaus Arnoldus^ PnJHtboc the Profeflbr of Divinity at Frane^givcs an account 1™!^*™ of this Book^) as the vaxAfnbtilt infinuationof the So- Johanne Bi- anian Religion •, that ever was attempted, and Promi- ^g^tium fes a Confutation of it. pneunutoma- cbo , duplex €atecbe(is Scripturaria^Anglko idiomttt tftis evulgata, quafxb nomine Religims Chriftianfpu- fkmputum SQciniini[m'Atn,orbi Cbrijfian? chtruderc fatagit.£uanouam ar.tcm mn videatur velle Sociniahus habm •, attamen cu'jus fit ingenii.fuhfinem libelli prodit, cum cemmendat librum rui Titulu^ The Life of that incomparable Man , Ftttfim Socinus Seienfrs , phrafm Scrip- turd ad digmata mere Soan'iana ha detorfn^ut nemo a-nie eum bdrelin ijfam tarn jraudulentcr in- ftttiarit'.LiTvm illi detrabcrepjl dies eanicuU-es.ccm Dm eft ammus.Nicol. Arnold. Praf, ad tcftor. Marejfvs THE EPISTLE Necefcrjum Marejlus Profeflbr at Groning , a mart well knottffi ifthocmftt^ by his IVor kj publiQied? goes farther 5 and on the ac- Skvium pe- count of thefe Catechifmes^ Charges the whole Nation^ flisfiutm baud ancl the GovernouYs of it, with Socinianifme, and ( ac- ^uZnJiZ cording to the «um of the Man ) raifes a fearfM (iastu *- flwNcrj, affirming, that that Herejy hath fixed its Metro* xf6*o\iry political feat here in England^ isJhere openly profeffed^ ^iTin™" *S l^C ^eac^^e^m &e Nation, difplaying openly the Ban- *£l\tfcdcmfjbi tiers of its iniquity^ all which he confirmes by inlfan- Metropo nam m _ facile ™uettate& w^c^ y€t ^e undertakes to relate , judge, ancfcon- judnU W- demn, I have given him an account in a private Letter taliafcveriffi- to himfdfe* ma, fob quo- rumumbinecrevit. Nam inter vims Hdrefes,quibus f&lix ilia quondam infula& Cmhodnxu. Un&cifljma bodie confpurcatur ,tantum eminet Sicinianifmus, quantum lento. fo'ent inter viburn* Cuprejji: nee enim amplius xbi forrendafua mifleria muffitat in angiitis, fed fubm explkat omnia vexilUfuA iniquitatix non lo)u6r incomper:a, Benevsle Leftor: Modo e dm ex Anglia allatus eft AnglicaliniUMonfcriptHtCatecbiJmus duplex, Majir CH' ihonghts give the Doclor this account. Of the Son- ^ imtffm nian Religion there are two main Parts} the firft is f Authored Thotiniantfme, the latter Velagianifmei The firft cm' ^nmM cerning the Perfon, the other the Grace of Chrifr, Let fyfeduhem. us take an Eminent inftance out of either of thefe ™nditum. heads : out of the Firft, their denying chrift to be LctfT°n* ^ Cod by Nature. Put of the Latter, their deny alio? his Satisfaction. For the Firft, J muft needs tell the Apologifi , that of all the Texts of the New Tcftament and Old, where- by the Deity ofchritf is ufually Confirmed^ nd where it is eridently teftified unto , He hath not left any more then one f that I have obferved) if oneDfpeaking any thing clearly to that purpofe. / fay ,if one , for that he fpeaks not home to the bufineffein hand on Job. iv /(hall elfewhere give an Account 3 perhaps fome one or two more maybe interpreted according to the^N nalogj of that. J fpeak not of his Annotations on the Epittles, but on the whole Bible throughout, whererein A 2 -his THE EPISTLE his Expojitions given, do for the moft part fall in with thofe of the Socinians£z oftentimes confijim the very words oiSocinu* and Swalcius, and alway do the/awe things with them , as to any notice of the Deity of Chrift in them . So that / marvell the Learned Do- ctor fhould fixe upon one particular inftance,as though that one place alone were corrupted by him, when there isnot0#e for but one) that is notnw/W, perverted^ and corrupted to the fame purpofc. For the fiillcon- viftion of the Truth hereof. I refer the Reader to the cnfuingConfiderations of his Interpretatios of the places themfelves. The condition of thefe famour An- notations ^ as to the SatisfaUion of Chrift, is the fame.* not one Text of the whole Scripture% wherein Teftimony is given to thatfacredTruth0 which is not Wrefted to another fence, or at leaft the Doftrine in it concealed, and obfeured by them. I do not (peak this with the leaft intention to cajl upon him the reproach of a Soci- nian: I judge not his Verfonh his Books are Publifhed to be considered and judged. Erafmusl know made way for him,in moft of his Expojitions about the Deity of Chrift: but what repute he hath thereby obtained a- mong all that honour the Eternall Godhead of the Son of God, let B ell ar mine cm the one hand , andBeza on the other, evince. And as I will by no meanes main- taine or urge againft Grotim any of the mifcarriages in Religion^ which the Anfrcerer of my Animadversions un- dertakes to vindicate him from 5 nor do I defire to Eight with the duft and Afhes of men, yet what I have faid, isy if not necejf'ary to return to the Apo/o£iJl3yct of tendency, I hope, to the Satisfa&ion of others, who may enquire after the Reafon of my calling the Anno- tations of the Learned Man to an account in this dif- courfc. Shall any one take liberty to pluck down the pillars DEDICATORY. pillars of our Faith, and weaken the Grounds of our affurance, ooncerning the Pcrfon and Grace of our Lord Jefus Chrift5 and (hall not we have the boldncfc to call him to an account for fofacrilegious an attempt^ with thofe then, wh© Love the Lord Chrift vapnctfttyJL ex- peft no blame or reproach for what /have endeavou- red in this kind} yea that my good w/7/fhall find ac- ceptance with them, cfpecially if it (hall occafion any of greater leafure and Abilites farther,and profefledly to remarke more of the Corruptions of thofe Annotati- ons^ I have good ground of Expe&ation. The truth is, *^ro ^us in notwithstanding their pompous (hew and appearance ritarRdigf" (few of his Quotations, which was the * manner of the chnftian. in man, being at all to his purpofe ) It will be found no Abe" £2fae& difficult matter to difcufle his Ajjertions^ and Diffipate onkeios ad- hi, Conjures. **g* vidit,tut alien* fide retulit Cforte autborihus Wis aut non intellettis, ami propter oecupaiiines mn infpettisj ant animofitati & authority? fui in citandis autboribus, i? refer endis dittis aut fa- ?tis,Ht ipft he ufui veniebtt^ nimium inferipris Tbeohgicis indMlferit. Voer.difpur.de Advent* Mctn. For his being a Papift, I have not much to fay 3 let his Epiftles (fpublifhed by his Friends) written to Dyo- Reverende nyfius Pet avius the Jefu?te<>be perufed, and you will fee ^Tw/ii^x' the Chara&er which of Himfelfe he gives: As alfo#-o^r- what in fundry writings he afcribes to the Pope. fumPft b/inc ul Wl J J ° r timamoperam, met antehic dicta &fam*m qucq\ a mimftris alktratam tuendi, in eo fcripto ft quid eft, aut Ca- thdicis [enteatiis dijeengruens^ut ttteroqui a veritate alicnnmjeeo abs te viroEruJitiffimo <&c> cu)*s wdiciumplurimi facio moneripercupio. Epift Gror.ad Dyonyf.Pelat. Epift. 2c*. What I have performed through the good hand of God) in the whole ^ is humbly fubmitted to~your Judge- ment* You know (all of you)with what weight oibu- fneffe and 'Employment /am prejjed^ wh*at is the con- stant nw4.that in this place is incumbent on me , how ■ many & how urgent my avocations are? the consideration A 3 whereof THE EPISTLE whereof,cannot but prevailc for a pardon of that want ofexaffnejfe, which perhaps in fundry Particulars will appeare unto you. With thofc who are neither willing nor able to doe any thing in this kind themfelves, and yet make it their bufinefle to defpife what is done by others, Jfhall very little trouble my felfe. That which feems in relation hereunto , to call for an apology , is> my Engagement into this Work , wherein I was not particularly concerned^ fuffering in the mean time fome Tm*f//e/againfVme to lye Vnanfwered. D Hammonds Anfwertomy Animadverjions on his Difjertations a- bout Epifcopacy^ Mr Baxters Objtftions againft fome- what Written about the Death ofchrijh and a Book of one Mr Home againft my Treatife about Vniverfall Re- demption^ are all the inftavces that /know of , which in this kind may be given- To all that candidly take notice of thefe things,my defence is at hand . /do not know that Jam more obliged to Anfwera Treatife written againfi my Jelfef then any other written a- gainft the Truths though / am not particularly named^ or oppofcd therein . Nor do / intend to put any fuch Law ofdifquietnejje upon my Spirit,as to think my felfe bound to reply to every thing that is written againft me, whether the matter and fubjet? of it be worth the publick ventiIation,orno. It is neither Name,nor Repute, that I eye in thefe Contefts • fothe7r«/Abe fafe, I can be well content to fufFer. Befides, this pre- sent taske was not voluntarily undertaken by me , it was (as I have already given account) Impofed on me by fuch'an Authority's I could not wave. For M, Homes Book , I fuppofe you are not acquainted with, it? that alone was extant before my laft engagement^ could I have met with any one unintcrefted Ferfony that DFDICATOPvY. that would havefaid it dcferved a Reply > it had not have laid fo long llnanfwered : In the mean time / „ cannot but rejoyce, that om like minded with him, r '' cannot impute my filence u> the weakneflfe of the Caufe I mannaged , but to my incompetency for the work of Maintaining it. To Mr Baxter , as pr as not content with others to attempt fundry parts of the buildingyto Weaken its Contexture.or deface it's Comt line />,doe with all their might fet themfelves againft the work it's felfe ; the gve&tfounda* tion and comer fione of the Church,the Lord J?/**,who is God blef- fed for ever. They are thofe. I fey. whom J would fcvirw you of, in to the Reader. 3 in whomofJJ , and of late, the Jpirit of Er/our hath fet up it's felfe with fuch an Efficacy of Pride, and delufion , as by all rvayes, meanes, ^W ^imaginable , to defpoyle our^rand £/f/]W Re- deemer, our holy oney of his Eternal power and Cjodhead j or to r£- ;*tf 7,efpe- cially of the Deity of Chrift.his Perfon and jyjtures,may be refer- red to three fcheads , and of them , and their wayes this is the fumme. The firft fort ottbem may be reckoned to be thofe, who are com- monly efteemed to be followers of Simon CMagiu , known chief- ly by the names of gno/lickj and Valeminians \\ Thefe,with their abominable figments of z^Eones , and their Combinations , Conju* gat ions , Genealogies , and unintelligible imaginations , v\ holy over- throwing the whole Revelation of God concerning himfelfe and his Will , the Lordjefus , and the Go/pe /, who chiefly with their IttdetSjJllarcuSyBafilides^Ptolom&ftt, Valentinus fccmdusy ( all following or imitating Simon Magta and Menandcr } of all others moil perplexed and infected the Primitive Church. As Ire- r.tiujib. I. Tertullian , prafcrip. ad Htret, cap. 49, P hila- ftritu in his ca'alogue of Heretickes , Spipbamusin Panaris lib. 1 .7om.2. And ssfugptfiin in his book of ( a ) Herefies , ad Quod ( 4 ) Epiphan. Z'ult 'Dew mamfefte. To thefe may be added Tatianns, Cerdon, Hsref. 47 . AUnicn^nd their companions ( of whom fee Tertftltian at large, B 2 and 4 The ^Preface and Eufebius in their refpe&ive places. ) I (hall not feparate from them Montanus , with his Snthuftaftical, formal Aflfociates ; in whofe Abominations it was hoped that thefe Utter dayes might- have been inconcerned,until the prefent madnes offome.common- ly called Quakers , renewed their follies : but thefe may pafs ( with the CManichees ) and thofe of the like fond imaginations, that ever and anon troubled the Church with their madnefs and Cfihv&vSitKi- *>*»g Ebion ; both denying exprefly the Diety of Chrift, and Jktav to ov.o' aflerting him to be but a meere man , even in the entrance of p*> Na£«?«/- che Go/pel; being confounded by Je/7», as is affirmed by Epipha* K^k^tI-™'*' > H^' 5'1, HieroriJmtiS de Script oribus Scclefiafticis dc j-t^Mjf^I*" loharwe. The fame Abomination was ?.gaine revived by Theodv- t^thcu' Epiph. tus c&\\ea Coriariti* ( who having wrcdenyed Chrift, was relol- ved to doe fo alwaies ) excommunicated on that account by Vitlor <, as Suftbim relates. Hi ft. Ecclef. i:j%d tilt. Where he, gives alfo an account of his AJfociates in judgment; Artemony Af- ciepiodotus , Natalius &c. and the books written againft him are there alfo mentioned. But the moft notorious Head and Patron of this madnes was Paulas Samofatenus, Bifbop of Antiocb, An.iyz: of whofe pride and paffion jolly, followers, lift RintStOppotition, & excommunication, thehiftory is extant at large in gufebiu*. This man's pomp, and folly , his compliance with the ]ewes and ZenobU the Qaeen of the Palmyrians^who then invaded the Eafteme parts of the Roman Empire ,made him fo infamous to all Chriftians,that the Socinians do Icarce plead for him, or own him as the Authour oftheir opinion. Of him whofucceeded him inhis Oppofi- tion to ]efus fhrift, fome 50 or 60 yeares after, namely Photi* nut Bifbop of Sirmium ,they conftantly boaft: of Sawofatenus and his herefy, fee Eufeb* Htft. EccL lib 7. cap 29.30. and Hilary de (c)ln)utu af. Synodis: ofPhotmus, Socrat: EccUf. Hift.Lz cap.iq 25. and with Tiunf^ukac' tnefedo? our prefent Socinians ( c) exprefly agree in the matter deleidemaia of the perfon of Chrift. (enferutt iut fen- tinm quod SociauU &*e de its qui hoiii vivunt , quidqum diamusy duos iantum nominabimus , qu9- rum alter ante annos.miUeducemos , alter veroneftraatatevixit. Ilk Pbotinut fuit quondam Sit mix Epifcopus, ip forum ctiam aiverfariorum tcftimonio divinarum liter Arum doclijfimus &c; Fauft, Swin: difpuwM AdoM. Cbrifti.cum £hfiftia.n. Fniwfcw./^. 29. To to the Reader 5 To the third head I rcferrc that deluge of ArUmfwe , whbfe )Uft% (^inception, Author, and promoters, Advantages, ruc^efs^nd propagation, the Perfections, Crueltyvaid tyranny of the Rulers^ Emperours , Kings 3 and Governours infecled with it, it's Extent and Continuance , arc knwn to all , who have taken care in the lead, to inquire what was the (late of the Church of God in for- mer dayes : that here f j being as it were xhefloud of waters , that purfucd the Church for fome Ages. Of Alacedonius, T^eftoriw, and Eutyches ; the firfr denying the Deity of the Holy Ghofi , the lecond the hypoftatical Union cf the two natures of Chnfr, and the laft confounding them in his perfbn,! (hall not need to fpeak. Thefcby theSociniansofour dayesare declaimed. ( d ) rd)s ' 1 In the fecond fort chiefly we are at prefent concerned. Now fPcicflZ q p# to give an Account, from what is come down unto us5 by Teftimo- 1 51. sm<*/t. de- nies of good report and efttem , concerning thofe named tTheodo- (fon.adlib. tus% Paulus , Vhotinns , and the reft of men , who were the Pre- Sm'g^c.Ub. u decefiburs of r/vw.with whom we have to doe , and undertook uP-l-P>1* the fame Work in the infancy of the Church5which thefearenow ing3ged in, when it is drafting with the world to its period , with what were their wajes9 lives, Temptations, Ends, Agreements, dif- ferent/among them , and in reference to the Per/ons of our pre- fent contefls , ( of whom a full account (hall be given ) is not my ayme norbulinefs . It hath been done by others .- and to doe *r With any Ex&llneffe, beyond what is commonly known, would take up more Rocme then to this Preface is allotted. Some things pe- culiarly ieem of concernment for our Obfervation , from the time wherin fome of them acled their ^rr/, in the ferviceof their Ada- ftrr. What could poffibly be more defired for the fafe guar ding of any Truth , from the Attempts of fucceeding Generations, and for giving it a fecurity above all contrcul , then that upon publicly and opened Oppofition , it fhould receive a Confirmation , by men ttiedby the Holy Cjhofi\ and giving out their fentence by infpirati- on from God. That among other important .Heads of the Gofpel ( as that ofjuftification by faith , and not b} works , of Cbriftian- Liberty , of the Refurretlion of the dead , ) this moft Glorious Truthof the Eternal Deity of the Son of Cjod , underwent an open Oppofition from feme of them above written , during //>e life of fomc of'the Apoftles , before the writing of the Gofpel by John, B 3 and i The Preface and was exprefly vindicated by him in the beginning thereof, if acknowledged by all, who have in any merime inquired into, and impartially weighed the Reports of thofe dayes. What could the heart of the mod reioked Unbeliever defire more for his fatisfa- #* an(* Continuance of this Seel , with the times and fea/ons th3t pafTed with it over the nations , it's entertainment by the many barbarous nations.which wafted, fpoyled , and divided a- mong themfelves the Roman Empire , with rhtir parting with ic upon almoft as evill an Account as at firfl they embraced it, is not ( as I faid ) my bufinefs now to difcover. God purpofmg to re- venge the Pride <, Ingratitude , Ignorance ,profar,eneffe , and Ido- latry of the World", which was then in a great meafure got in amongft the Profe(fours ofChriftianity , by another , more fpiri- tual , cruel , fubtile, and lifting myftery of iniquity , caufed this Abomination of Arianifme 10 give place to the power of the then growing Roman Antichriftian fhte; which about the fixt, or fea» vent h Century of year cs, fincethe Incarnation of the Son of God, hiving loft all Church Order and Communion of the inftitution of JcfusChnftj fell into an earthly, political , carnal Combinati- o^authorifed, and animate db} the (pint of Sathanfor the Ends of fuperftition , Idolatry, perfecution, pride, Atheifme, whi ch thereby ' c) Arini ever fince vigoroufly purfued. Cbriff$ divinum With thefe ( c ) Arians ( as was faid ) doe our Socir.ians re- ?*"" 7;ont"m , »uie Imge prxjtet Trinrtarium effc qium Chrifio divinum cultum non tribucre Jmo Trin'nirhu(nnto quiJem \uikh)mcdoilicJ1ui Chri[ii frxceMi conferee}, nee ulU rjtionc cospcrfcjuitur, qui irinitarit non funtfed potius fumjffu fnttrii conftrre3u vcritmem injuhrit non rctufct, mtrv.o. ctrjjlwns iici debet, %^i vcro fcbrijium drain* Utionc § the Treface iionenoncolit, to nullo moh cbrijlknus fufe Communion ., and will not be called & did potcfk : 4a«i"* 1lon & dubnandum, tCf the;r mme not ^ thejr profejfion is beto quinpeomiw dl^^^f^M then theirs , or that they have »«* to iJ:turmirum^cumtc^fereo^ m what they divulge , though they a, jfiawj in &** dweus vifionibus ^nature to Chrift before his Incarnation , but friirmlis teftmvoiutljttutumip^rum ^ that Generation of men having mad XSUVCA^^ «/^'» pofteritv . b§y their pcrfcaitosfu'fe mifcros Homouparos, id% mctydnejfe, perjuries, crafts^ and bloody cruel- dm & writs in Ucis ;• ^uarc merito /ecies, shaving been purfued by eminent and ex- Veus Arianis iwum ofisnda. Sorin. *d traorfcnarj judgments from God, they are not JVeki pag-AS*. willing to partake of the Prejudices which they juftlj lye under. From the year 600 for divers Ages , we have little noyfe of thefe mens Abominations , as to the perfon of Chrift , in the world* Sathan had fomething elfe to bufy himfelfe about. A deftgne he had in band, that was like to doe him more fervice then any of his former attempts. Having therefore tryed his ut- mo(l in open oppofttion to the perfon of Chrift , ( The dreggs of the poyfon thus fhed abroad infecling in feme meafure a great part of the Eaft to this day ) by a way never before heard of.and which Cbriftians were not exetcifed with , nor in any meafure a- wareof, hefubtilly r#*«*jandoverthrowcs all his Offices , and the whole benefit of his mediation , and introduceth feeretly a neW Worfhip , from that which he appointed, by the Meanes and endea- vours of men , pretending to Aft, and doe all that they did, for the Advancement of his Kingdome and Glory. And therefore, whileft the fatal Apoftacy of the we ft erne World, under the Reman Anticbnft, was contriving^arrying on,and heigh tntng,ti[\ itcame to its difcovery and ruine , heftirs not at all with his old £«- gines, which had brought in a revenue of obedience to his kingdome, in no meafure proportionable to this , which by this new device he found accrewing to him. But when rhe appointed Time of mercy. was come, that God would vifit his people with light from above, and begmto unravel the my fiery of Iniquity , whofe Abominati- ons had deftroyed the Souk s of them that embraced it, and whofe cruelty had cut off the lives of thousands who had oppofedit , by the reformation eminently and iucceflively begun and carryed on, from to the Reader's] from the year 1517; Sathan perceiving that even this hi* great mafler-piece of deceit and fubtiky was like to fai/e him , and not to doe him that fervice , which formerly it had done , he^;** fees on foot his rirft define of oppugning the Eterml "Deity of the Son of God ; ftill remembring that I he Kuinc of his King* dome arofe from the God he A of his perfon , and the Efficacy of his Mediation. So that as for the firft 300 yeares of the pro* feflion of the name ofChr ft in the world, he had variouflj oppo- fed the god-head of our blefied Saviour , by Simon Magus, Sbion, Cerinthw, Paulus Sumo] at emu, Marcus Bafilides, Valentinus, Co» lobar] tu , Petrus Statoriut , TonviIIanuc3 FrancifcusLltmaninusTheQlogia Potior , quorum tamenab initio ipera reformitioms wldifuit Ecdefa PaprocJJumHi&Qx, Ecelef. Skvon, lib.i.pag^^ rim to the Header f I tins , Trancifcus Lifoaninn* , all which had been eminent in pro- moting the Reformation. _ Upon their rirft T umuhuating , Statoriiu, to whom aftenflPds SoctnHs wrote fundry Epiftlcs , and lived with him in great inti- macy, was Summoned to a meeting of minifrers , upon an Accufa- tion , that he denyed that the Holy fpirit Wat to be invecated. Things being not vet ripe, the man knowing, chat if he were caft r*g)?rtfheticm out by them , he friDuld not know where to obtaine falter, he fe- & yjpojtolicam cured h\mfc\fcby dijfimulation, and fubenbed this (fonftffion: (g)do3rtiumqua: J receive And reverence the 'Prophetical , and Apoflolicai fact rim ,VCU^, 'I*'- containing the true knowledge of God the Father,SonxarJ Holy Ghofi, r%'ls fact i cog* and freely prof iff e , that God the Father Son and Holy Ghcft eu^ht to vitmem coiti- he worfhiped with the fame religion or tyorjhip, dijiintlly, or refpt tlive* net, ampUcIor ac ly , and to be invecated according to the truth of the Holy Scripture ^n^ or. pari que And laftly 1 doe plaimly DetejTeverj Heretical blafphemj , concert f^f^^' ning God the Father % Son, and Holy Ghofl, whether it be Ariant Ser- ^ [pirimm fan- vetian , Eunomian , or Staycarian* And this Confcffion is to be cfum difiincle feen in the Acts of "that Convention , under his own hand to ihhfccundum facra'. day ; which notwithftanding , he was a fierce Oppofer of the do- rum lneraru™ tf , >ne here profejfed all his dayes afterward. 2S2T And I the rather mention thi* , becaufe I am not without too dv.mque preci- much ground of perfwafion , that tboufandsof the fame judgment busylibcreprcfi- with this man , doe at thti day, by the like dijfimulation, live and **/j6fltff*t«- cniov many *Advantaqes both in the Papacy , and among the re- 1\C11 **?&&* formed Churches , Ipreadmg the poyfon of their Abomv ationj as & fpirjiufunfto chey can.. This Statorius I find by the frequent mention made bhfpbemiam 3 of him by Socinus , to have lived many yeares in Poland , with #*** 'dcteflorfi. what End and iflue of his life I know not ; nor more of him, but ^e ^r/J,/'u7Ai> what is contained in Beta's two Epiftles to him , whofe ^^Wir^lJjJJJJJ he had been5when he feemed to have had other opinions about the (fa stawioriatm. Effence of God , then thofe he afterwards/i?r/f^ in; by the inftiu- Aft hcckf.mino. flion of Socinus. C?o/- b™d. And this man was one of the firft heads of that multitude 0cPir'^\wi.Au. of men , commonly known by the name of esfnabaptifts , among the Papifls (who took notice of little but their outward worjhip ) who having entertained flrange, wild, and blafphemous thoughts concerning the Ejfcnce of God , were afterwards brought to a kindoffetlementby Socinw , in that Religionhe had prepared ro C z fervc \Z The Preface* ferve them all , and into his word at lad confentcd the whole droves o?E[fentiators ftritheits ^rians , and Sibellians that/to^ rlffUn thcfe da^es , in Silefia, Moravia , and fome other parts of Germany, For 'Blandrata 0 h\$fiory is Co well known , from the Epifttts of CWwwand Xtz>a, , and orforj , that 1 fhall not infift much irpon it. The fumme of whzt is commonly known of him is Colleded by Hornbecks* The Records of theSjWj- in Poland of che Reformed Churches, give us fomewhat/WW of him, as doth Socinus alfoagainft Wiek* Being an excellent Phyfittan , he was entertained at his firft coming into T eland, by Prince Radzivil , the then great P**™» of the re- ( 1} Vegeorgh formed Religion in thofe parts of the world : one o£ the fame fa- Bilndruii 3 pro mily with this, (fapt aine general of the Tolonian forces , for the fwguUri fuo i><^reat Dtdkedcme of Lithuania , a man of great fucceffe in many hcclefwn Vet fi^ts and battels againft the Mufcovites , continuing the fame amore pr&monuit o £ t- n \ C . . • /i f & i i "FolonosCl. yir Office to this dzy. To him (6) CWz//» lnltantly wrote, that he Jofw. o/ ^M/«ihould take care of BUn&ata^ a man not only inclinable to, but tf**B Uluftrifi wholy infe&ed withSeriwa»//»«,.Tn that ,2.% in w^j other things* files , //?4r »i/> and diligent per?- ^™mimVH« he admoni(hed mcn of bY his EP» ccnfet&Nklu> *°n ^ad the/*/* to tt//*&* 3V&4 , « Nh - lon liau *-ilzj**e LU rt" *w * rwf* » and noc °e believed* See CV* ww R^/'-^'- »**» Epiftles about the year 1 561 : but the man on this occa[ion% um}cu)us Pitro- being fent to the meeting at Tinkjcove , ( as Statoriu , ) he fab* tiirif BUndriufcrifas thisConfeflion. * /wA/r* «* w* *« heHeve ** °ne g°a the Father 1 ^ •? twin vir doftus one Lord JeftiS Cbrift his Son , and in one Holy Ghoft, whereof each it Blwdrita i*ge- effentially God. 1 detefl the plurality ofCjods , feeing to u* there is mum ad Scrveti om cntlj God -y indivifibh in efffence\ I confeffe three diftintl perfons\ f?mVtf!^ itue the etnml DeitJ a"d£e"eratioyi °f Hus Chrifl -> *** the Holy Cjhoj} 7crtul lpr inapt true *nd eternal God proceeding from them both*, futfor fuh&t fibi ab eo caverctifed homo tile facile, teebnisfuis fa' 'tacibus, Optimo Principifucum fecit , adeoutilleiratiu rfcbanniCilvinoy Blaniratam nomine fuo ai Syneium PmfaQ-vienfem tAnno i?6i. 25. sfun. bf kttam, delcgaretcum Uteris, quibus fierwpojiuhbat incaufa'Blandrata 3 cum Ecclepa, djecbit^uema" k(?pr*eipttanter egijj'e Cahinum^quodBlaniratam tra uaret,& Servetifmi netaret.TtfgevHift.l.i. £.85. ( i JFateor mecredere in unum T>eum patrem & in unum dominum Jef.Cbrijlum filium e\ut» & in unum Spiritum ' anftum, quorum quilibct eft cffenualiter T)eus ', Deerum pluralitatcm dete(ior: cum unus tantum fit nobis Deus, cfjentia iniivifibilis : fateor tres ejfe diftinH&s bypeftafes & atcrnam Cbrift 1 Diviuitaiem (? gtneraiionem j 6? Spiritum SMclum unum (? tternum 2)cum ab utroque \ treceientcm: Att\ Synod. *2inc\ov; Anne 1 5 6 1. This! to the Readers. i J This did the wretched man think meet to doe, that he might pre- fcrve the goodefteem of his 'Patron, and referve himfelfc for a fitter opportunity of doing mifebief : ' which alfo he did , obtaining a Ttjhmomal From the whole meeting of his foundntffc in the faith, ffiVixitberi with fetters to Prince Rtdxtvil, and to Calvin figmfymg the fame. ^ mfUffmus Not long after this by the great refute of his /^// in /%yH he |f£ ^'^ became known, and Phyfitian to Stephen King of Po Ian A;by whofeco??mi 7../.*:/^ favour having no fmallZ/^nrj indulged him, he became the Pa- gum accept fjc : jrc» of all the Antitrinitarians of all./cr/J throughout TVW in&Hibcstu unum Tranfilvania : What £001^ he wrote , and what pom he iookSff^ J«i in propagating their **«/*, hath been declared by others. Thc^?^, ^ laft Epiftle of Soctnus in order as they are printed, ( it being with- \uiitUnuxmt out date; yet evidently written many yeares before moll of pdUat , cur us* them that went before it ) is to this "Blandrata^ whofe infeription1^ '• ftudium , is, Ampliffmo ClariJfimcgJ'iro Georgio 'Blandrat* Stcphani inviclif ^ ^gulufiii* J?w* Rf£« Polonix, &c. ssfrchiatro & conciliariointimOy *D omi- p0tera* ' non un. n0) ac patrono fuo perpetua obfervantia co/tndo : 07* fubfcribitur ,tum e,us uufiU Tibi in 'Domino fefu deditijfimus C liens Tuns F. S. To that efleem **, fbffluti was he grown amonrft them, becaufe of his Advantages to infinu- \A™ lljrr\ PMre* 3tethem into the knowledge ot great men , which they ntoftly *?- t\uimfo (ube~ med at. So that afterwards, when Socinm wrore his Anfwer about unJo non Uvi Ulfagtftrates , to cPaUologus in defence of the Kacovians , {kS)u ore- Lt Wf* Marcelh perfr doe cf theirs. tunim fuifl'c. Ep. But though this man bv his diffimulation andfalfehood , thus M&ttl. square: efcaped ftxfure , and by his Art and cunning infinuation .obtai--^ F^ifl^om' red kith promotions , and heapedup £reat riches in ihe»Wd , yet ,fv__ . 5 A* ir x. r j u 1 jrr>jL7 (ls-Montr,dum even in thisA/v heeic3pednot the revenging nand of God. He was.£^ feirw.w found at length with his T^^brokein his &^,by what hand nonerfr; lw quafortiffe jujliffimo 7>ci judich , quod ™C prejudice of the £**/* which ht favoured, graviflimum cxercere fvlet contri tiles de„ considering wore what was for his interifty fcnofcsyd ntccm ab eo quem fuum kredem then what was decent , or convenient ; ^frjfj jtouttmOmrm socinusiilVeik-cq. him for an /ty^fe to the Jefuites , before he a P^- 43- 44. was f0 dtftrojedi and intimates that he was ftrangled inhis bed, by a kinsman whom he had made his heire^ for haft to take poffellion of his^d* wealth. The ftorj I hwcadjoyned at large , thit the man's ingenuity and thankfuinefs to his friend and Patron may be feen. Hetels us that before the death of Stephen King of Poland hz was turned from their profejfion by the Jefuites. Stephen King of Poland died in the year 1588. according to Helvictt* . That ^rj year did Socinpu writ.e his anfwer to Volanm ; the fecond part whereof he inferibed with all the magnifical Titles before mentioned, to £/**- rfrd/rf; profefling himfelfe his Devoted Client >, and him the great Patron of their Religion : fo that though I can eafily believe what he reports of his (fovetoufnes and Treachery, znd the manner of his death,yet as to his Apoftacy f though poflibly he might/*// more and more under the power of his Atheifme , ) 1 fuppofe the great Reafon of imputing that to him , was to avoid the fcandal of the fearful judgment of God on him in his death. For Lifmaninus the third perfon mentioned) he was accufed of Act.SynoiMor, ArianifmedXZ Convention at (m) MordenX Anno 1553. And a'cn'An- 1Hh there acquitted with a Teftimonial. But intheyear 1561, at another meeting at ivhodrtflave , he was convi&ed of double dea- lt r-4 8 tin&> and a^cer tnac wholy fell off to the eyfntitrmitarians^ni in Jtci.TiWfii. the iffuc> ^ ^ j Jrwif^ ibiw/fZ/f in a w//. And thefe were the chief tetkd TroMers at the firft, of the To- Ionian reformed Churches; the (lories of Paulut AlciatnsJ'alenti- nm Gentilis, "Bernards Ochinus, & fome others, are fo well known out of the Epiftles of CalvinyBez>a, rBullinger% Zanchius , with what hath of late from them been colletled by Cloppenburgius , Homkcl^, Mare ft us , Hecmanuus , e^c. that it cannot but be needle ffe labour for me to goe «wr them againe* That which I rf*/w7z fthdunt & ih fententitm [nam pcrtr skint plurimostium ex minijlrisjum ex Fur on is, Mini fir i qui partem corum ftfuebmur erm in friwipio Grcgorius Pauli: &c. Hijlor: Ecclcfn SUion: Rcgn, lib. 1 .pjg.%6, jevita 1 6 The Preface l alius interim jgyl^y Hieronjmt^ Phikp mius , J oannesCazac ' covins] the one a CSSSiST Hg' y the other a c^4,'w • the third a £"''«*«* • »>• men of Mid «or//«£*«*tlteem. &gs DJLrendiv.il The ( » ) j^re- that this Breach was made Latlitu Socinus then tA r4y;ii/:M6i. of the age of 37 yeares, who layd the foundations that his Arf- rfUtzr vero c- * pkw after £«i/r upon, died in Switzerland-, As the Authour of the prl tngefflJum Ll^€ of Fan ft ha Socinus informes us* The man's Life is knovvn.-hc Equtt Poion:' was full of Servetianifme , and had attempted to d-aty fundry men -mi F ' Aiif.Swin, of note to his abominations ; y* Man of grt&t fubtiltj and C»»- £e»c# »/»g,as (oj 2?e*<* fays of him , incredib/y furnt/hed foi comrzdi- . . dion and Sopbifmes : Which the on others with- trsikendum & 0UCi Of his dealing with him , and the Advantaged had fo to wriw ncclcndos ^ / \ ^anchius gives an account in his preface to his book ufoscomp2rjf , !, v, # • ° flW5 nccnifipofi "e tYlbm Flobim. mortem cogui- He was , as the Authour of the Life of Fauflus Socinus relates r;/y , hii)u(moii in a readineffe to have publifhed his Notions and Conceptions, perpitiofijjimis wncn G0d by his merciful providence , to prevent a /*r;/e the pou- rZltpil ai rin§ OUC °f the ^*> by f° '^7jW an ha0d » t00k him °ff ^ fud" Eccie. orthodox. den Dcath ; and Faufttu himfelfe gives the fame account of the Epift.S 1, feafon of his death in an fipiftle to ( q ) Dudithiw, At his death, FauflusSocinus being then about the *g* of 25 ( p )Fl':t*' l*~ yeares, feiz'mg upon all his Vnc/es bookj , after a while returned (ulhmUkTi- *nt0 *taty; and there fpent in Co«r^;> and Idleneffe in Florence \z tusxene grace yeares , which lie afterwards greivouflj lamented^ (hall be deda* &> Hebrake do- red : Leaving him a while to his pleafure in the Court of the great B^vitaqiu D/% , we may make £/ geavolfems. Vbi r/.i/ of the Kingdonr.e then a Proteftant , ufed thefe w rdsJ"Pr*. . . ( 1 ) Sccmgthe Propofition role defatedris agreed on , begin tn the (c0„^Zfr!pZ Name of the one God, and the Trinity. fxione qui de i» Whereupon one of the oppofite party inftantly cryed out ; gendum eft, in ( t ) We cannot here fay Amen \ ner doe we how that God. the ^omintDtiuMi* o- ; us &TrinU W hereunto the rJMinifters ( u ) fub/oyned , we have no need mj„i of any other propofitt>ny feeing this hath offer d it felfe;for God affi- , fling we will , and are ready to demonflrate that the Holy Ghofl doth fa£9n °dicimus not teach su any Other Cjod in the Scripture, but him onlj^ho is Fa- Amcv,neque r- ther , Sonne, and Holy Ghvft; that is, one Cjod in Trinity. nim nos nevinw This colloquy continued three d:yes : in the firft the Mini- Vcumiflum fters who were the Opponents ( the ocher alwates choofing to an- Tnnititcm- ) by exprefle Texts of Scripture in abundance , confirmed ru\ HwflUuw the truth. Jn rhe beginning of their Tefiimonies, they appealed to alia prepoRtmc the ( w ) beginning of the o/^and new Teftament, and upon both nobis epus eft , places confounded their Adverfaries. tombac ft obtu* The Second Day the Tefiimonies of the Ancient Writers of the ^ *J£*7% Church were produced , with no lefs fuccefs, volume, ur parati lamus it mnjinrcrfuo.l Spiritus San&us non ilium nos7)eum in Scriptura doccat jiifi folum T itr cm ,F ilium, U* Spir hum Sauft um,idetijV "cum unum tnTrtniuu. *J Nos quidtm 6 amici baud dijicultcr poterimus lobifcwneam rem tnv/igcrc , turn ubiprimum bibliaipcrueritis, ry iniUum veUrts if nova legis confider&vcriiis fijtim effenictis, id ibi uffcri quod vos pernegitis 3 [icenim Cjene(eoi primo Scriptura loquitur. Faciatnus bominefl) ad imagincm no ftram. No/fr.^ inquit ,71011 mamipofea veto tidit fecit Dais. Neva autcm Lcgts ihitium hoc efts Vc;bumcrat apud Dcum, & Vcrbum ecat Deus. Vi'etiiui in uteri lege loquitur units J) cus tuqium Xe tubus ; bicvzro^oi F ilius, k'erbum atcrnum .( mm quoi ab initio crit, uttrmir/i ettferat i:ud Veum^ (nt idem ,non alius :uti losperpcnm iMtepntxminitVcus. D And iS The Preface And on the Third; The Stories of Arivu ,and ibme other Be- retick} of old. The Iffue of the difputation was to the great Ad- vantage of the Truth , which Pojfevine himfelfe cannot deny: though he affirme a little after,that the Cahinifts could not con- fute the Trinitarians ( as he ails them ) though they ufed the fame ^Arguments that the fatholickj did, cap. i^pag^66. ( x ) Tojfevine conhtfes, that the Ministers f as they called fa jMxagaH*^01^68 oi Salmatia and Tranfyhani a ) in their book of the V\ flippy 5 'is evident from the (fomp taint of ( y ) Gichoviw the j^' ' Prieflj who tels us 5 that about thofe times in the whole Parliament of the Dukedome of Lithuania , there were not above one or two Ca- (llste2^bsthoUc^ ( ashecalsthem ; be fides the Bi/bops. \escxSimm Yea among tne Bifbops themfelves , fome were come off to the fere deplorm reformed Churches : amongft whom Georgia* T'etrovicim^ Bi(hor> crat* cum in am- of Sarmogitia is reckoned by Diatericus Chron. pag. 49. plijfimo senam yea and fo far had the Gofpel influenced thofe Nations, that v>* units mal jn the x - the death of King Shifmund the fecond, copos repcrieba during the Interregnum, a decree was made in Parliament with ge- tur.Cafper Cico- neral Confent , that no prejudice fhould arife to "**^ Nacioji , ) and coming to the Church where he was to be croft- P2" E^f1"* ncA , by the advice of the Clergy ,would have avoided the Oath offf^'ifa!^ f]>re erring the Proteftants ,and keeping peace between the ^.jffw- ££/,£ Vditu tours in Religion , ]&/?« if£ir/i , palatine of Cracovi a ^took up the^j Craicvicu* Cronne ,and making rW; /ojrw aw*; with it out of the Conven $*> Pirftonu tion, cryed out, ft mn jurabts non Regnabis. If yon will notfweare ^ntcuritaL yon /hall not r eigne , and thereby compelledhim to take the Oath ti?ontins 3 ujc agreed upon. g'jMs Ftrturc* This Progrtffe ( I fay ) had the Do&rire of the GofpeH made mn cum Rex in t ho fe Nations, io considerable a portion of the body of the people Hcnrlcuj J** litre- l 1 l l x-. £ jcorow.dusentt , were wonne over to the belief of it , when through the CV*/r and w /;JJcr Subtilty of the 0/^ enemy of the propagation thereof, this Apojlacy dtfidmesfe co*- offome toTreithi me , as Georgia* Pattli, of Tome to Ariani me ^(crawum in* as Srafmtis Johannes , of fome to Photinianifme t as Statoriw, Blan- **$**>& fllcn' drata, fomc to judaifme^s SMiuf ( of whom afterwards ) ^J*,^^B* foundation of the whole building was/00/W, and inftead of a^ elhUm prate. Progejfe , the Religion has gone backwards almoft conftantly to yc£un wdwjr jcarf/ w^er, cal- nius, wr MM/i- dims, qui nif Rcgi fuomoicrct bellum, dijpdii fvma & caput, virtutis bercicx exemplar era, fupra antiques duces, quos mirataefl Grxaa , quos Rcma ex'ulit. Gramu.d. Hijior Cal lib. 6. ( b ) J^uid vtcrcx bonus ilk Hofus Cardinalis cum (uis Lath olicis i Xcmpc rticrc fuavtter, er quaft ijta nihil ad ipfos pertincrem, oliud quidvis agire , imo aim mftm Uhdij, ad cxtrguwdm hot Wicndium accurrcntcsfrobrofis UbcUu treejfen, Bf% Hp. 8 1, D 2 ■ led 20 The Preface fed Mlrheu the Converted Je^^ni indeed it Is fappofed, that both Vaulm ( c ) Alciatus t and Ochinus turned LMahumetans. Having thus then difturbed the CAYYYln^ on °f tne Reformation, many Minifters and Churches falling off to Treithifme and Sdwo- fateniamfmcjiktv layd the Foundation of their meeting tfRacovia, from which place they have been raoll^w« fince, & taken »wiV* of in the world. The firft foundation of what they call the (c)Cum Gen, Church in that place,was made by a confluence of Strangers out of nits de^iido ( d ) Bohemia and Adoravia , with fome Polonians, known only torogveturfa- 'Dy ^€ name of Anabaptifts , b>:t profefling i-Communit] of good f% Cfus e(t inqu.it and a fitting up of the Kingdoms of Chrifhcalling R^cielenfcius latequefcrpentis afewirds recanted, and (?) Gregorius Pauli being utterly tw** Secixiorcs, qui r/^ran away fl0m them, as from a hard fervice. tZumwtZu. And a5 f **/**' S'«»*J te!s us in hb Preface ro ni* an^er to nionem obferva- VaUologus^ in his old age left o&i\\ fiudy , and betook himfelfe to turi ultra ab\c ' other implojments: fuch were the Perfons by whom this flir began. 3u fuis conditio This Gregorius Vault , ( / ) Schluffelburgius very ignorantiy nibus Raco-okm afftrmes £0 have been the headof the Antitrinitarians , and their 2^%w» Bkm- Captalnc , when he was a mere Common Trooper amongft. them* jctiem ibi loci ex- and followed after others, running away betimes : an enthufiafti- irutturi, ( ut ca!,Antimagiftratical heretkk^tezd'mg for community of goods. akb&ni ) ad gQt thjs gregory had faid , that Za^r did but the lead part of daatllTpZi* the work,for the deftruclion of Antichrift:& thence is the Anger mos invitabm ofDo&our Cunradus,\vho every where (hews himfelfe as Zealous whiles, ere. of the honour of Luther , as of Jefus Chrift. So was the man> Regcn. lib.i. wao had fome divinity , but fcarce any latine at all. fag. 90* ( c ) then the other , had very many of the nobility of Pfl/W,and the people joyned to their communion . The two latter agreed in all points of Dotlrine , and at length came in fundry meetings and S/Ho^r to a/4/Vf Agreement and correfpondency , forbearing one an- other , wherein they could not concurre in Judgment : Now as thefe gre\\> up to Vnion amongft themfelves , the mixedmulti- tude of feveral Nations that had joyned themfelves with them in their departure out of ss£gypt , fell a lufting after the Abomina- tions mentioned ; and either Withdrew themfelves , or were throVcn out fmm their Communion. ■ At frft there were almoft as many minds as men amongft them; \hetef]%era of their Agreement among themfelves,beirg purely Op- pofition to the Trinity 9 upon what principles foever ; Had a man learned to Blafpheme the Holy 7W»*/j,were it on Tkotinian, Ari- any Sabelltan , yea 'CMahnmetan^ or fudaical principles, he was a companion and brother amongft them. To this, the mod of them added Anabaptifme , With ihtnecejfity of it , and among the F*- />*/?/ were known by no other name. That they oppoied the Tri* nity, -thrt they Consented not to the Re formed Churches, was their Religion : For Pelagtamfn.e , afterwards introduced by Soctnwy there was AVr/f or wo mention among them. In this Eft ate divi- ded amongft themfelves , notwithftandingfome attempts in their Synods ( For Synods they had ) to keep a kind of Peace in all their divcrfitics of opinions , fp ending their time in difputes- and Quar- relling* , were they, when Fauftm Sccinus came into Poland^who- 3t length brought them into the Condition wherein they are, by the meanes and wayes that (hall be farther infifted on. And this State of things , confidering how not unlike the con- dition of multitudes of men is thereunto in thefe Nations where- in we live, hath often times made me fear % that if S.itan fhould put it into the heart of any Perfon of learning and ability , to fci ve his V 3 W zz The ^Preface [ufi&ni Ambition with craft, wifdome, and diligence , it were not impofliblefor him to gather thedifperfed,and divided opinionatifls of our dayes to a Confent in fome fuch body of Religion, as that which Socinus framed for the Toloniansl But of h'tm> his Terfon, and labours, by what wrfju and meanes he attained his End, it may not be unacceptable from his o»»,and friends writings to give fome farther account. That Faufliui Socinus ofSene , was borne of a good and ancient family \ famous for their skill in the Law , in the moneth of Decern- ber,in the year 1 5 39,that he lived in his own country, until be was about the ageoi 20 jeares; That then leaving his Country after his Uncle L&Hm ,■ he went to Leydenjind lived there three jeares \ That then upon the death of his Vnck havinggo.t his bookj, here- turned into />tf/y,and lived in the Court of the great T>uks ofTuf- cany 12 yeares , about the clofe of which time he Wrote his bool^ in Italian de Authoritate Sacra Scripture ; That leaving his Country he came to Baftl in Switzerland , and abode there three yeares, aud fomewhat more , are things commonly knovony and/i little to ourpurpofe, that I (hall not infift upon them. (9 ) lllicfolli* All the while he was at "Baftl 3 and about Gfr/tf/^he kept his dumtriennium opinions much to himfelfe, being ( £ ) intent upon the Study quodexcurrit of his tV»c7e Lalius his notes,as the PolonianCjentleman who wrote Tbeologi* flu* his life confeflfeth : whereunco he added the Dialogues of Ber- t° cifrmtiLa- mr^HS Ochinus, as himfelfe acknowledged!, which about that time lii?utruifcri were turned into Latine by(/>) Caflellio^sht profeflfed , to get mo- ptis& phribus ney by his /*£c libellum ^olonice edidt3 in ejus prjef-ithneaj]erityme ex Ochinixlia'ogfs annis'ab bine circiter trigi.-ca 5 ciitis Sententhm illius mex difpuwionis sccepiflc } vxm certe in Viilogis Mis, quorum nonpaucacxempla jamdiu in ipfa Po. hut mibividencontigu &e. F Mjt.Socin.EpiJlad tfunwum VadoUium Ac*dsCr&co. Profefl'orcm. Tefiimonj to the \eadert 25 Teftimony to the Deity of Chnft -y among which fjufitu extol* s that abominable corruption of Johnihi 8 and the 58. Of which afterwards I QiiU fpe*k* it large. ( Socin. Wefponf. ad Era/, ]ob.m. ) His Comment on the flirt of ]ohn ( ^ ) 1 57? Profejfour of the Vniverftty , by whofe mma*/ he was delivered f^«^L^x from being murder'd.butthisfel out in the year 1 soSasisevidentp^g^ i\u. from the date of that £ptftle, 4 years after the book was printed, Ja.ab muu id The Book is written agiinfl oneC&w,whom I know by nothing dfc»«i fenpm . elfe, but what of his dilputes with Socinus is by him publifhed^oci- ulbp°*lttCf- , nus confeiTeth that he was ( m ) a learned man; and in iepute for to, difpuutioncm whom we called here Hugh Cref- ZTxlliclturuml fo '* but *s lately commenced B. Serena Crefley, a Prieft of the CvclU: Praftt order o( Bene dill % and who would have been even afitrthufian, Rcfpon.ui Grot, fuch high honour did the man aime at ) tels us, that fome of his pug. 1 1. Schollars procured him to doe it , that fo they might get the book^ (0) Exomdo. its felfe in their hands : But the book will fpeak for it's felfe with P*ulmHcUcbrtf- indlffcrent Readers, & for it's clearnefs it is extolled by (p ) Voffi- feyl™t. * * ^: Generally all that have fince written of that fubjeel, in Thefes, Cp) Poll lucu- Commonplaces » Lelluresi Comments, prof e (Ted Controverfies, have lentafSibranii made that book^ the ground of their procedure* Lubcrti commas One is not to be omitted, which is in the hands of all thofe who tdthnes adverfu eriqaire into thefe things , or think that they are c one erned in the SVoTr7p tvui hwhdge of them-: this is Grotius , his Defenfiofidei catholic* De dicium Raven tb f*tisfac~lioneCbrifti,adverfus Fauftum Socinum Senenfem *• Imme- (q) In eofdem diatJy uPOn tne coming out of that book^Animadverfions were put exercuit jiyhm forth againft it, by Harmannus Kavenfpergerus , approved (as it ut Socinianifmi feemes ) by ( q ) our Doclottr Prideaux. fufpeionem amo jne truthis, thofe Animadverfions of Raven fpergerus are lr^^l ^P ***nJ °f them /?*>&, and in fundry things he was miftaken, Grotius Jed pr#> , J , ,. J r n • 1 j j u l / 1 vtriuntem di~ whereby his endeavours were eanly eluded by the learned quities veihat ( r 4) Voffiut^ in his Vindication otCjrotius againft him : not that *« cenfura3Ra„ the differtation ofGrotim is free from being /^/^ to W4»j, &j«/? vcnfPer£er"*'Vil exceptions ^ partly in things wherein he was miftaken^pzrtly wherin •uft^ficatione ne/^^^«n what he undertook ; ( whereby manyjoung Students fr Woffii refpon are deluded^as ere long may be manifefted ) but that his Antago- ai judicium Ra- nift'^d not well layedhis Aclionf nor did purfue it with any skill. vtnfpergcr. However the Interpretations of Scripture , given therein by that learned to the tedders] 25 framed nt an, will rife up \n judgment agiinft many of the Annota- tion* which in his ifizucomments on ihe fcriptu/e hee hath divul- cal. ' His booke wa» at length anfwered by Cnllius^tht fuccefTor ol 1 alentiniu SmaUius in the fchoole and fociety of Racovia; after which Cjrotiiu lived *£cz'f 20 yeare?, and never attempted any re- plv Hereupon it /mj beene generally concluded , that the man was* wrought over to drinke in that, which hee had Moti%$%™ publifhed to be the moji deftrutlive poyfon of the church-, the be- nMW( hefe whereof was exceedingly encreafed and cherifhed by an Epi- flle of his to Qrelhus, who had fubtilly managed the man, accor- ding to his delire of honour, and regard, and by his Annotations of which WLefhallhavecaufeto fpeake afterwards. That booke / a ^riumpbus ofCrellius has fince beene at large confuted by ( f) E{fenius, and Crutit Autorc enervated by a learned and ingenuous Author in his ffecimen refu- And: Ejjcw. tationu Crellti de Satisfaction Chrifli ; publifhed about the fame time, with the well de f erv in g labour of Ejfenius t in the yeare 1648. Moft of the Arguments and fophifmej of Socinus about this bufinelTe are refuted, and diflblved by David Partus, in his com- ment on the Romans , not mentioning the name of him, whofe objections they were. (O degrtvif- About the yeare 1608 CMkhael Gitichius gathered together/'"24 $s*jti*t the /#wwf of what is argumentative in that booke of Socinus, a- "^fL^tl wr gainflthe fatisfaclion or Chnft, which was anfweredby (t) ^^flrb^fthUdi' vicus Lucius ptofelTor then at Amburgh,and the reply of Gitichius vinafuisfecerit confuted , and removed out of the way by the fame hand. In neenci fcboUftit* that briefe refcript of Lucius, there is a cleare attempt to theener-^/Jw'^ vating of the whole booke of Socimu , and that with good ( v G'vic}jio fuccefTe by way of a LcgicalUnd Schobfticall procedure. On\yltajUCjiclbf0[U. I cannot but profefle my Sorrow, that having in his firft anfwer t.i dti potcnux laid that folid foundation of the necejfity of the fat is faction offcupicftMU (Ac Chriftfrom the eternall nature, and juflice of God, whereby '&W-. ■* ■* is abfolutely impoflible,that upon theconfiderationand iuppoil - ^"jc'/T/lcr^;^ tion of finne committed, it fhould be pardoned without a due com- c(CgntiJ[imU penfation; Jn his rejoynder to the reply of Gitichius, hee clofes Augujhni ier* with a commonly knowne expreflion of Auguftine, (u ) That 6" refpnto, God could, if hee would,have delivered us without fat u faction, but he L'm"iar ^ ™Sffcx would not. So carting downe the mod ft able and nnmovtable Pil - ^ Lucius ii Jar of that Doctrine, which hee fo hxtrouftj built up, in fp;ght Giiich:?.iio. of its Adverfaries. H I 26 The Preface I dare boldly acquaint the younger ftudents in thefe weighty pomtsofthe Religion of Jefus Chrift, that the Truth of this one particular, concer ning the eternall f ufi [ice of 'God.indefpenfably re- quiring the punifhrnentoffinne , being well eftabliftied, (for which end they have not only the confent,but the ^Arguments of almofl all^who have handled thefe controverfies wirhj^V/and fucceffe,) will fecurelycarry them them through all the sophlj me s of the lAdverfaries , and cut all the £*m/,which with fo much [ubtilty they endeavour to tyet and caft upon the dotlrine of the (»'* P/j*ri^* Tatisfaetion of Chrift , as I have in part (w) elfe where demon- ic flfiitiDivin: Crated; From this booke did alfo Smahius take the -whole of what Vhi. hee has delivered about the death of Chrift in his Racovian Catc chifme , not adding any thing at all ofhisowne; which Cate- chifme as it was heretofore confuted by Fredericks Bauldwinu-s^hy order of the V river fit j cfjvittenbnrgh, and is by feverall parcells by many removed out of the way, efpecially by *Altingiiu,wA ( x ) Religio tjMaccovim , fo of late it is wholy anfwered by ( x ) 2{jcho- i°tlmm ' lam Arxoldusynow Profeffor at Franeker, which comeing lately to my hands prevented mee fiom proceeding to a juft orderly Refw tation of the whole, as I was intended to do, Although I hope the reader will not find any thing of importance therein omitted. To clofe the ftory of thii booke ofSocinus, and the pr ogre (fe it hath made in the world; This 1 dare aflure them, who are lefle exercifed in thefe fludies, that though the whole of the Treatife have at fiift vieVo a very plaufible pretence znd appearance,yet there is a line offophifiry running through it, which being once difcovered, (as indeed it may be ezfily felt) with the help of fome few principles, the whole fabricke of it will fall to the ground, and appeare as weake and contemptible a peicet as any we have to deale withal! in that warfare, which is to be undertaken for the Truths of theGofpell, This alfo I cannot omit, as to the rife of this Abomination of denying the fat isfaclion of Chrift; that as it feemes to have been firft invented by the Pelagians , fo in • after Ages , it was vented by Petrw Abailardus^c/V /or of Philo~ fophyat Pari;; of whom Bernard, who wrote againft him, faith; Habemus inFrancia novum de vetere magiftroTheologumrfui ab ine* ante atatefua in arte lufit dialetlica, &nunc in fcripturu fanclis in- I y) EtrMrdif4™*' And in his (y ) Epiftle (which is to Pope Innocent,) about Epift: 190. him, heftrongly confutes his imaginations about this very bufi- nefle ] to the Traders ly neffe,whereuponhe \vzs condemned in a ( -c ) CcmcelUtRomeJ \) Bmmd held by the fame innocent. Aun: "** This part of our faith, being of fo great weight and importance, the great fafis and foundation of the Churchy you will find it at large infifledon, and vindicated, in the enfueing Treatife. The (a) Author of the life of Socinus te!s us ( as heehim- (*) A felre alio gives in the information) that whileft he abode about ^r^lcduvc. Switzerland, at #*/7//, and 77>wi,he had a difpute whh P*cti*jtUnte.*n: 1J7&* which alio is fince publifhed ; this was before his going into Po» riguri cw fecit. land,\Q the yeare. 1 $7$. „. The (lory of this Tnccipu, becaufe it may be of fome ufe, as :' CO the prefent eflate of the minds of many in rhe things of God, I (lull briefly give from Socinw him (elfe; ( Epift. $. ad Math: Radcc : ) and that as a tremendous example of the righteous judgment of God , giving up a perfon of a light unftable (pi tit to fcarfull delujiens , with a defpe rate i flue. Originally he was a ( '&) cx MM merchant, of ^ good and noble family : but leaving his prof(jJion,heaJir!lQUm ^mi' betooke himfelfe to fiudj , and for his advantage therein came trurTrdivaks hither to ( c ) Oxford. After he hadftayed here untill he begin hibmt, utur. to vent fome paradoxes in Religion, about the yeare* 1565. (be- mcrcaturi reli. ing not able here to prevaile with any to dole with him ) he &*f* tmm (*' went to Bafill; where there was a difpute betweene him , and ^Tj^] Socinm before mentioned; in the iffue whereof, they both profef dUi! , cd, that they could agree in nothing in Religion, but, that there (c ) quod ut %pm a God that made the world. At Bafill he maintained univer- edmoiius ficcre fall Redemption, and a nat ur all faith , as they then termed it : cjx^ctinAn^m an innate poWer ef believing without the efficacy of the gcace rf^/SrO«M»Ai5 God; for which he wzscompeld thence to depart; which doing Gymmfio aii- he returned againe into England; where, upon the fame account qu&dmft exer- he was caft into prifon for a leafon ; thence being releafed,he went cuit &*• into Holland ; from whence by letters he challenged Serines to difpute , and went icco miles ( viz: to Cracovia in Poland ) af- terward,to makeitgood. After fome dilutes there , (both par- ties condefcending to them on very ridiculous conditions , ) Sccinui ietmirg to prevaile , by having moft friends among the judges , as the other profeffed , he flayed there a while, and wrote a booke, which he ftiled xhzfbut bible,and of Elias: wherein he laboured to deny all ordinances, miniflry, and preaching- untill Elias fhould come and reftore all things. His reifon was taken from the def<- E z tlion 2$ The Preface clion and Apojlacy of the church, wherein (faid he ) all truth and Order was loft , the ftate of the church being not againe to be recovered-, unlefle forae with Apofiolicall Authority, and power of working miracles were immediatly fent of God for that pur* pofe. How farre this perfxvafion hath prevailed with fome in ouc daies , wee all £»ofV and lament, Puccim at length begins to fancj^lut he fhall himfelfe be imployed in this great Re^auration, that is to be made of the church by immediate mlffion from God, Whileft he was in Expectation of his cW/ hereunto, there comes two Englifh men into ^Poland', men pretending difcourfemih. An- gels and Revelations from God; one of them was the chiefe at Re- velations ( their names 1 cannot learne ) the other gave out what he received, in his daiely converfe with Angels,znd words he heard from God about the deftruclion of all the prefent frame of the Worfhip of god : To thefe men Puccim joyncd himfelfe , and followed them to Prague in Bohemia , though his friends dealc with him to the contrary souring him,that one of his companions was a Mountebanke , and the other a Magitian; but being full of his former perfwajions , of the ceafing of all Ordinances and infti- tutions , with the necellky of their Reflitution by. immediate Re- velation from God , having got companions fit to harden him in his folly and preemption , he fcorned all advife and away he went to Praguetno fooner came he thither , but his Prophet had a Revelation by an nAngel , that Puccim muft become Papift; his cheating companion having never beene otherwife. Accordingly he turnes Papift^ beggs pardon publickjy for his deferring the i?c- mant church , is reconciled by a Prieft : in whofe ibciety after he had a while continued, and laboured to pervert others to the fame (uperftition with himfelfe, he dyed a de/perate magitian. Have none in our daies beene led in the like maze} hath not Sathan led fome in the fame circle* fetting out from fuperfiition to pro- fanenejfe, patting through fome zeale and earneflne(fe in Religion, rifing to a contempt of mini/try and ordinances , with an expecta- tion of Revelations, and communion With Angels? And how many have againe funke downc into Popery, Atheifme* and horrible abo- minations, is knowne to rf//in this nation, who thtnke it their duty to enquire into the things of God. I have given this inftance, only to manifefl that theo/^^fwyofourfalvationisnot/?/^/^ any new game of deceit and Temptation^ but fuch as he hath fuc- cejfefullj to the Renders. 2p cesfully atled informer generations. Let not us be ignorant of his deceits. By the way alittle further to take in the confideration of wen like minded wich him,laft mention'd. Of thofe who denyed all Ordinan* ces, and maintained fuch an utter Uffe ,and defe&ton of all Church State ,and Order, that it was impoffible it fliould be reftored with- out new Apoftles , evidencing their miniftry by miracles , this was commonly the iiTuc ; t hat being pre (fed with this, that there was nothing needful to conftitute a (fhurch of Chrift , but that there were a ctmpany of men believing in Jefw Chrift, receiving the word efgod^nd caking it for their Rule • They denyed that indeed now there wm , or could be any faith in Jefus Chrift,the pag. ( pag* 123. ) afcribing it to others; Whether many in our daies 8 are not infenfiblj fallen into the fame Abominations a little time will difcover. The maine of the plea of the men of this perj waft* on in thofe dayes,was taken from the Example of the lfraelites un- der that Idolatrous Apoftacy, wherein they were engaged by Jero- boam. In the dayes of Elijah there were ( faid they ) 7000 who joyned not with the re ft due in their fitlfe worfhip and Idola- try, but yet they never went about to gather, conftitute$ and fee up a new Church, or Churches; but remainedin then feat tend condi- tion , keeping themfelves as they could from the Abominations of their brethren : not confidering that there is not the fame Reafon of the Judaical, and Chriftian (fhurches .in that the carrying on of the Wor/bip of God among thefn,was annex'd to weTribe^yea to on* Family in that Tribe chiefly, tyed to one certain place, no pubKcke inftituted worfhip, fuch as was to be the bond of communion for the Church, being acceptable, ,that was not performed by thofe Perfoxs, in that place. So that it was utterly impoffible for the godly in If- rae /then,or the ten Tribes to fet up a mw Church foreseeing they neither had the Perfons,not were poflelTed of the place , without which no fuch conftitutien was acceptable to God ; as being E 3 not 7.119. 3o 31ta ^Preface not of his appointment. Under the */ it is not fo ; neither as to the one , or cj/?// out before remedium qive* Faufttu his going into Poland , before I proceed to his wr^* and reus Georgius bulinefs there, I (hall give a brief account of this bufmejfe Blandrata which I have now mentionedyand on which occafion he was fentfor ^lm> ffjZ by ^^ndrata into Poland : referring the rnoft confiderable dif~ 1 578 ) utpt*, VHtes he had about that difference to that place in the enjmng Trea- cipuum fdttio • tifet where I (hall treat of the Invocation and fVorfap of Chrift. w£ tew Fr*/7- After way was once made in the minds of men , for the further ejlcum Vivi. work 0f Sathtnhy denying the *D«>? of our bleffed Lord Jf/kr.ve- pi G? pernickfo ry roany quicsly grew to have mote contemptible thoughts of him, errorc abjlnhe. then thofe feemed to he willing they (hould , from whofe princi- rctrJuFuuft. pies they profeiTed ( and indeed righteoufly ) that their meanc Socin. efteemeof him did arife. Hence Franci feus 'David , Georgi- tts En'jedinpu , QhriftianuiFranken^ and fundry others, denyed that Chrift was to heWorflnpped , w?th Reliligious woi(hip,or that he might be Invocated , and c*f//fd/upon. Againft thefe So- o«w indeed contended with all his might,profefHng that he would not account fuch as Chrift tans^ who would not allow that Chrift might to the Reader t g i mqht be InvocateJ, and \\\u to be rpor/bipped: which that btwtfj to be , he proved by undenyable Teftimonies of Scripture. But ycc when htmfelfe came to anfwer their Arguments, whereby they endeavoured to prove , that a meere man ( fuch as on both fides they acknowledged Chrift to be ) might not be WorJJjipedmth re- ligious ftorfiip,or divine Adoration ,the man with all his crtft, and fubttlties was / nt angled , utterly confounded, filenced , jlaine wuh his owne Weapons, and triumphed over, as I fhail afterwards mani- feft , in the account which 1 fhail give of the deputation between £/wand (fhriflianus Franleen about this budnefs. God in his righte- ous judgment (o ordering things , that he who would no: imbrace the truth , which he ought to have received,fhould not be able to r,ui*taine and defend that Truth which he did receive : For ha- ving what in him lay'd , diggd up the on\y foundation of the Re/i+ £/'**/ worftiip and ^Adoration ofChrift , he was altogether «w;?£/? to keep the building upright : Nor did this fall outforwamof ability in the wQUt proceeded yetfarthert cc affirmed, that he W3S indeed igoodmany r and fent of God , but yet he fpake not by the fpirit of prophefy , but '&). ,JJIS/* fo , as that whatever was /pe^e» by kirn , and written by his A- quicbrifius jp. poftles j was to be examined by Mofes and the Prophets , whereto peUmr3wtmpcr if it did not Ao-ree3\t was to be rejected : which was the fumme of l?iritlim t the ( e ) Firft and fecond Tbefes of Frtncifcus "Dtfi^in oppo- SjJ^ fuion to which f / ) Socinuj gave in his judgment in certaine tfttm locut*s ifi mvh a "Deolcptus fucrit 3 von tmen quxewq. \crbi ex if [ins Vc: ore pnveniflt etufendj. fitnt: z Hinc fit ut illius iff Apoflolorum ejus verba , ad Mofiica \ jlicrum propbeticorum or in I nor mill expendcudd fmt , cy fqui.t U i jbhisin.. itur . ,;avidy cap. Lpag.44.' where they accufed one another of Craft ^Treachery, bloody cm* elty^treafon, Being caft into prifon the miserable creature fell into ( b ) llluX -jero a (no ) Phrenetical diftemper through the revenging hand of God noundum.quod upon him, as Socinus confeffeth himfelfe, ( n ) In this ntifc procurantibus rafr/e co„J;tion the T>ivel ( faith the Hiflorian ) appeared unto Irauvr Faufto ^/w» whereupon he cryed out ^behold who expecl me their Compa- Socmo,hiTran. ni(>n in my journey ; whether really ,or in his vexed diftempered fflvania exuli- bus tFrarcifcus David tnorti traditus fuit. Adrian. Regen.Hifto.Ecclef. Slavonica lib. 1. pag, 90. (i)J%uodfi?Vic\us imelligit dxmnandi verbo noftros minijiros cenfuiffe ilium aliqua pxnx addendum, aut vult fallere > aut cgrcgte fallhuT; nam cenum cftjn judicio Mo, cum minifter quidam Calvinianus £hri(topbero Principi, qui mi attioni inter fuit,(? prafuit , fans lovga orationeperfuxfiffeti ut ulem homincm e medio idler et , mini tan t ir am T)ei nifi id feci f\et y mini \trot noftros proprius adipfum principem acceicntes , r ever enter illi fupplicafle., ut miferi hominis mifcreri vellct , (? Uementcm & benignum ft erga ilium prabere. Socin aifViekum;cap.i pag.47. (/{J Imoplufquxm bxreticum cum^YLcdep&noftra ) )udicaveru7it3namtilemhcminemitidignum Cbrijiiano nomine ejfc dixentnt \ quippequi Cbiijlo invocation:: cultum prorfus ictrabendo 3 & eum curam Ecclcfia gercrc negando, , jimul rctpfa negxrctctmcfle Qbrijium. idcmubi fuprx. ( I) Excmplum deiiife affert nof.ro urn ( Tbcf. 108 ) quomcdofegefjerint in TrxnfrlvxniA, in negoth Vrxncifci Vavi.tis: quomodo femelipfos inaflu ilk inter- fercos Ag9.n1 vafricia^ criidehta- tis fang-dinar ia, prodimais^ & c. Smalcius. Rcfuta, Tbcf. dc Hypocrit. difput. y.pag. 198. ( m ) Ve Pbwieft ifta in \mm ificederiti aliquid fine auditurn eft, r,on tmum biduo ante mortem fefplunbus dicbus. Socin. ubi fupra. (n ) Ecce qui me comiiem itimris expectant. Hor. Re* muvd Ub,4 V" hoc A*; us who bed knew. And the consideration of this man's cefpc- fvifa™am rate Apoftacy and his Companions, might be one caufe that about ccrtijfimum fit tlis time,fundiy of the Antitrimtarians were converted; amongft ea fjftj fuiffe whom was ( p ) Daniel Eielcnfcim a man afterwards of good two uur.o ante foe cftecm. 3feST.'S,: But neither yet did Sathmftoppe here ; but improved the Ad- jycjhiag. ' vantage given him by thefe men , to the utter denying of feftu Cbrift: For unto the principle of Chrifts being not God, adding ( p ) 2)uces another of the fame natnre^hzt the prophefies of the oldTeftwent kujut agminis were all concerning temporal things, fomeamongft them at length *4**hptifiki, concluded , that there was no promife of any fach per fen m ]eftu %^ej^ri"i Chrift in the whole Old Teftament. That the OMeJpah or King yaulus', Da'niel promifed,was only a King promifed to the ]ewesy that they fhoulci %jck»fcus,&' have after the captivity , in cafe they did n.,t offend, but walke tin, quorum ran. with God. ( q ) Thekingdome ( fay they ) promifed in the *%tf*fpfa OldTeftament , is a Kingdome of this world only: but the Kingdome rci'^0 ^ £Cc°k* rvhichyou affert to belong to ]efns of Nazereth , was a kingdome not fam Evavgeh- * $f this world , an heavenly Kingdome, and (0 confeejuently not promi - cam rcdicrum. ut fed of God , nor from God ; and therefore with him they would not Daniel Bielen- have ought to doe. This was the eAr lament of CMartin Seide- fcius4m &'"' .. • / • r /!/ . r • / ■ i;x omnium hi- ll MS , in bis tpijtle to doctnas ana bis companions. orum crmtm\ What advantage is given to the like blafphmous imaginations publice pee- with this , by fuch \ndaiz,ing Annotations on the Old Teftament niutnim egit, as thofe of Cjrotipts, time will evidence. Now becaufe this man's «*#«*£ £«**■ Creed is fuch, as is not to beparaleld ; perhaps Tome may he con- 5fi?2 c.°''n"1Q" tented to take it in his own Words, which are as followeili. irign.Regenwi. Hijtcr. EeJcfx flnonica. lib. 1. pig 90. ( q ) lu Argumcntor^quoticsrcgnumVdxidiufquc iufeculumpro* mijj'um c(l, talc neccfl'cfuiiyUt pejteri ejus, in quibus bac promijfio implcri dcbeldtJuLcrcni.-fedrcgnum mundanum Vr*iii ujqueinfecuium promijfum e(i , ergo rcgi.um mun latum pofitri J/azidis ui hih~ rent nccc(fce(i : & per eonfequens\Kex illc.qucm Prophet* ex bat promijpot-c foft captivHaHm Baby- lonicam regnxturum promi fcrunt.perivdc utcxteri poflcri Vavidisj/nunaanvm rtgnum dcluit huhrc. •n^ J quia ^ejus Hit niu babuitjion cnim ragngoit ut V*vi*ti&' poftcrie us , fed dicitur bdlcrc cce- Ui(ercgnum,quGd cjl diver fum a muvdaito rcgnc3 crgiji futilk noncji Rex, quern Pn-tbet&$nmi- (cnuiMmin, Sadclius Epiji. i.ad Sccinum. F £*tertim 34 2Tfo ^Preface CaterUm Ut fcitais cujus fim religionis , ejuamvis id fcrifto meo quod habetis , oftenderim , tamen hie breviter repetam. Et primum quidem doclrina de Meffia^\e% rege illo promijfo , ad me am religionem nihil pertinet :nam Rex ille tantumjudais promijfus eratjtcut & bona ilia Canaan. Sic etiam circumcifio facrificia , & reliqua ceremonU Aiofu ad me non pertinent , fed tantum populo judaic opromijj a, data, & mandata funt. T^equeiftaftteruntcultm Dei aptid]nd<£0sjed infer vie bant cult hi divine , & ad cultum divinum deduce bant Judg- es. Verns autem cultus Dei quern meam religionem appello, eft De- calogm : qui eft aterna , & immutabilis voluntas Dei ; qui Deca* logus idea ad me pertinet, quia etiam mihi a *Dco datttt eft , non qui- dem per vocem fonantem de coelo , ftcnt populojudaico , at per crea* tionem inftta eft menti me& ; quia autem infttus cDecalogtt4y per ccrrw ptionem natura human* , & pravis confxetudimbus, aliqua ex parte wf cur at us eft}ideo ad illuflrandum eum> adhibeo vocalem decalogum^ qui vocalis decalogm , ideo etiam adme> & adumnes populos pertinet » quia cum infito nobis decalogo confentit , imo idem ille decalogus eft* Hac eft mea fentomia de Meffiajeti rege illo promijfo , & h&c eft men religio% quam coram vobis ingenue profiteer' Martin. Seidelius Ola- vieniis Silefius. To this i(Tue did Sathan drive the Socinian principles , in this (r ) Nam quod man and fundry others:Even to zfull and peremptory denyal of the AicimmJiVeui Lor^ t[lat bought them. In anfwering this man , it fell out with ^mmunlJum. $oc'tms miJcn as a ^ ^bhim in his difputation with Franken,*- %n™num pro!' b°ut tne adoration, and Invocation of Jefus Ghrift ; for granting ■mipi, caicftem Tranhen that Chrift was but a mere man , he could no way evade gutcm regerwx' his inference thence, that he was not to be fnvocated : So gran- kjUrcgnumre. tjng Seideliusjth^t the promises of the Old Teftament were all tem^ wmvimfo' t"*1 : He couid noc maintaine a8ainft him . thac Mus Cbfift qumpromife- whofe Kingdome is heavenlj , was the King and Meffias therein rhsefte omnino ptomifcd : For ( r ) Fauftrn hath nothing to reply,but that iicimiu 3 mm Q0d gives more then he promifed, of which no man ought to com- quiplus prxjlat p|ajne. not obferving that ttie Queftion being not about Ac fait h- T^lZZip fulnejfe of God in his promifes , but about the thing promifed , he mn mods non /kgave away the whole Caxfe , and yeelded that Chrift was not in- ti(fe fed ea etiam deed the King and Meffiah promifed in the Old Teftament. simulate prafti- Of an alike opinion to this of Seideliw , was he of whom we 2^s!cifS*rpak€ bef0re ? Franci feus David : who as to the Kingdome al'icikUum.pi. of Chrift, delivered bimfelfe to this purpofc. That he was ap- ^o.1 pointed to the %t deters ?5 pointed tobea King of the Jewes , 3nd that God fent him iDto the World to receive his kingdome , which was to be earthly and r/t/i/,as the Kmgdomes of other Kings: but the ]ewe s rejeded hin , md/kwhim , contrary to the purpofe or God.who therefore too^htm from them, and placed him in a quiet place , where he is not at all concerned'^ any of the r/;i«£j of the Church , but is therein God's defigne a K ng , and he HuV/oUc day (end him againe to Hi- ern\ahm,i hereto taf-e upon him a Kingdome , and to rule as the Kings of this World doe , or have done ( Thef.Francifci David. di adorat ftf.Chnfii.) The reminding of thefe Abominations , gives occafion by the way to complaine of the carnal Apprehtnfions of a Kingdome of ChrilT , which too many amongftour felves have filled their thoughts and Expectations wtthal. For my part , I am perfwaded that before the Sndof the World, the Lord Jefus by his word, and Spirit, will multip'y the feedof 4 braham &s the flarres of heaven, bringing into onefold the remnant of Ifrael , and the multitude of the Gent tie j,and that his Church fhall have peace a'terhe hath;*^- ed 5: broken the flubborne Adverfaries tbereof,and laid the King, domes of the nations in an ttfeful fubferviencj to his intereft in this world: And chat himfelfe will raigne mo ft glorioufly, by a Spirit of Light , Truth , Love, and holimjfe in the middelt of them. But that he hath a Kingdoms of another nature and ^/W to fee «p in the World , then that heavenly Kingdome which he hath peculiarly ex- ercifed ever fince he was exalt-a> and made a Ruler and a Saviour, that he Jhould fet up a dominion over men , as men, and Rule either himfelfe prefent , or by his Subflitutes , as in a Kingdome of this PfrW^,which is a Kingdome neither of Grace , nor Glory: I know it cannot be a(ferted9 without either the denyal of his Kingdom* for the prefent, or that he is, or hitherto hath been a ffug* wh ch was the blafphemy of Francifcus David before mentioned ; or the affirming that he hath , or is to have upon the promife ofCJod tn>o Kmgd&mis of feveral forts, of which in the whole Word of God there is not the leaft Tittle. Torcturne; about the endoftht year 1579- Faufcm Socinus left ( j ) TranfUvania > and went into Tolaxd a which he chafe 'O'*72™ «*«*• for the^f whereon to aEl his defignr. In what - tvud chat fhould joyne with them; In a/Wr time hedevided that meeting by this opinion, and at length utterly diffolved xhem,as 10 their old principles they tirft confented into; and buile the remainder of them by the hand of Valentinus Smalchu into his eivne mould and frame. The Author ( u) of his life fcts it forth, as a %reat tryall of (u) Ealefih his prudence, piety, and patience, that he was repulfed from thefo- Polomas^qux ciety at Racovia,and that with ivnominj : when the truth U, he ^'^^£rnl' * J . -i • -i_i i/y*i ii mini hcu urn- folutcly rerufed to joyne with them, unleflethey would at once mumicum^ renounce their owne principles, and fubferibeto his, which is as mfcunt , putlice hard a condition as can be put upon any perfetlly conquered enemy. iijnngigmbivit, This himfelfe delivers at large on fundry occafont, efpecially in- f(d jais accrte fifting on and debating that bufineffe in hisEpiftlesto Stmm^f^^P^ r.ember gins, and to Sophia Siemicbevia* On this [core did he write tameu iznomi- his deputation de bapti[moaqu<&% with the vindication of it from nia minimi ac- the animadverfions of *Ai T>. whom I fuppofe to be ^Andrew <**{**) vir, non Ttudithius, zr\d ofCM:C. endevouring with ail his ftrenvth tolam indole?um prove that bapufme is not an ordinance appointed for the/*/* of ^ patiemiam Chriftians, or their (Children, but only fuch as were converted compofitus, ntth ftom Paganifme, or Mahumedifnte : and this he#did in the yeare to unqum die- 1 580, two yeares after his coming into Poland, a? he declares by **}***miveftu the date of the difputation from Cracovia at theclofe thereof, f^i.^1 ^'M And in this pfr/\\\*/;e» he wasibj^A:^, and laid fuch Weight upon ^ °CL it, that after he had once before broken the aiTembly at Racovia^ (w) Nam quoi in his old da;es he eacourages {vp)V ale minus Smalciies, then their »*W o&jkh wc teacher, to £r?4^ them againe, becaufe feme of them tenaciouj2ycmmunio7:c''in held their opinon; and for thofe, who as Smalcius inform'd him '^cbrMifdc' would thereupon fall off tQ the Reformed Churches, he bids them ubus frducrc , ^o,and a good riddance of them, By this meanes (I fay ) he utter- net curare ut Jy broke up, and devided, and diflblved the meeting at Racovia> w**pF*€*mm which was colleded upon the principles before mentioned, that *omt**f*td»*'*» * f r ' rc[povico,meto- jljuum in PU - VCMi j nifri/antiquius bibuifie, qium utme qummaximc frjtribus covjun^erem, licet inic- nflcm tlhs in non parvis rcligionisnoftrje capitibiu , a. mc diver (urn feiure; guimadmodummulti bodic^uc (evtiunt : quod [1 mbilominus aqu* bupiifmum una cum ilUs von aicipio.toc prase re* fit, 1 ut'4 iiboniconfcicnti.ificercnequeo,7iifipubtne ante protcjio' , me non juolcenfcum baptifmum aqiue ntiquc fmilibus, uUomohneecJfsriumeffe, (fchpiji: ii Sofbig* $ie*Uib*vim,fjemiif*m vo'jilem. Bfiftoi: n.d falcntinum Smdaum Ann: 1604. F 3 there 9 8 The f re fad there remained none abiding to their fii ft engagement, but afeto ceffio e." R ' °M women, as ( x ) «S yuarcialupus tels him, and as himfeife con* covienfium 4c" ^es *n ^is.anfwer for them to (j ) PaUologus. By this courfe of delirium, ejfeab behaviour, the man had thefe two advantages: I. hekeptfaire ecclefu... ratione with all parties amongft them, and provoked not any by joyn- (e)ungcnium,nu jng wjth /£«»; wich b^ow they could not agree; fo that all par* bulxqulrmw' ties 1°°^ on nim as tne*r 07**e* an(^ were rcady to make him the thm amcaUtB **»/">* of all their dirferences,by which he had no fmali advantage p.i-tes ecclcfia of working them all to his owne principles. cbrijUdn* aut Secondly, he was lefTe cxpofed to the fury of the Papifts^ which nu***?1* he &re*tly feared> ^ /o™»£ wel1 che thinSs of this wor,d ) then l/i/^EpUUd"ne ^"^ have been, had he joyned himfeife to any vifible church Fjuiium scci. profeftlon. And indeed his privacy of livings was a great means num. pag.8. of his fecurity. f>) ■ • Secondly ,Uis fecond greatAdvantage r*a*,thdit he w&s a /cho/iar, Rmulenfesm ^n<^ W3S *^' t0 defend anc* countenance them againft their c#>o« pvectmjRaco* (ers\ tne ^^ of them being miferably \tea^r and unlearned^ One w««jfr, ^ew fM of their bed defenfatives before his joyning with the, was a clamor petit atq> eppug- agafaft Logickf and learnings himfeife confefleth in fomeof his **» veL non m~ Epift/cs ; now this is not only evident by experience, but the »4- iu MX muit tHre of the thin£ {t (elfe makes ic manifeft,that fo it will be;where- tus'ejl, (pint* as men of loft and weake lAbilityes , fall into by perfuafions in Umquoimmom Religion, as they generally at firft prevaile by clamours, and all do formam ver^ forts of reproaches caft on learning, and learned men^ yet if God in (my utagnofcifa provifance at any time, to heighten the temptation, futTerany *>r*fa- d Pa- pc fo* ol Learning znd Ability to fall in amongft, and with them, IfXog. he is prefently their Head and ifa/ir without controu/e; fome 7V- ftimony hereof our owne dales have afforded: and I wiT&wemay not have more Examples given us. Now howfarre he prevailed himfeife of this Advantage fb& Confederation of them, with whom he had to do, of theefteeme they had of hit Abilityes, and the fervice he did them thereby, will acquaint us. For the leaders of them, they were for the mofi part unlearned; and fo unable to defend their opinions in any meafure againft a ( jt ), Pee St*. s^[cuu a(jvcrfary. ( s ) Blandrata their great />*fro» was not able nemfulmfucZi10 exprejfe hitnklfe in latine* but by thehelpe of Statoriw, who i:V barbarifimi had fbme lenrningjbxxz no judgment; and therefore upon his *£f- (criptoris Zlan ference with Fraud fens David in Tranfylvania, he was forced to drau commentis f€n£| for Socinm out of Helvetia, to manage the difputation with w«^- - him. to the Readers 3 9 him. And what kind of Cattle thofe were, with whom he had to do at fracovia^s well as Racovia% is manifeft from the 1: pi ft It ' of Simon Ronember gin*, one of the leaders,and Elders of that which they called their church, which is/>r*»r^with Socintu hisanfwer unto it. 1 do noti^ew that ever in my life I faw ,for mat terbc forme % fenfe and language, anything fo fimple, and foolifb, fo ridicu- lo\iftyfenJle(fe^r2 incoherent ,un!efs it were 0^ or nVo in ourowne daies: which, with this% deferve an eminent place inter epiftolas ob~ fcurornm vi/orum; And therefore Socinus jullly feared, that his ( | ^ Po/<;rc;7Z 74^7 would have the worft indifputes, as he acknowledges it be- Hnikm mirum fell (4) Licinius in his Conference with Smiglecius at Novograde; in moium fidi- and could not believe ( b) Oflorodus that he had fuch (uccifie as fputxtio ifl x fk he boafted mGermany with Fabritius; and tels us himfelfe a &*^!£$frXjfa ry of ( c ) fome /^VrVj of their churches in Lithuania.who were am^!f^pulriX' fo ignorant and fimple, that they knew not that Chrift was to be mm mbUomL worfhipped: What a facile thing it was,for a man of his parts,abi* nus , quxtenus licies, and learning, to obtaine a kingdome amongft fuch as thefe, difputuwem is eafily guelTed, ( d) He complaines indeed of his owne/^^J^J^ time ', in his young daies,by the inftigation of the Divetl&nd hy*$ mdxtrtere\c' that it made him Voeary of his life to thmke of it, when he had once confcqui co*j4~ fet np his thoughts in feeking honour and glory, by being the ^wj potui, Li* bead and matter of a fecl,as /£»*/**/ r^/*r^ ofthejefuits ^W,^^^?' ( with whom as to this purpofe he is compared ail along by th«f^^ffi|ll Gentleman that wrote his life, ) yet it is evident, that his Lear. pcriorcmcjfe,(? ning and Abilities were f/tcb, as eafily promoted him to the dicla- id inifixipfi tor/hip among them with whom he had to do. difputxuoTic f* It way then be eafilv imagined what kind of cfteeme fuch men clle Plc"faue as thofe would have or fo great an ornament and glo>yot their Re- £f^ • ,;• p//er> ligoo> who at lead was With them in that,wherein they diffenud Licinius nofler from the reft of Chiiftians. veutiquxm in a Hsrsfi eft, in qui nonp.m;i ex vojiris funt3 nonejjc ebrijiixnobomini imhm opcrxm dixkHictxi Epift; ad Balvcro- vecium pag. ^58. ( b ) I'oiiovtus Oftoroli ernes a ai me fcribit, qua vix mibipermittunt ut cxitum difputxtioiiit illtui turn fuijfc credim,quem ipfe Oflorodus ad me [trip jit: 1: pAl.ad talent. Smahium quarto, p. 5 u. ( c ) ^uoi totum fere pondus illius dijputxtionis, xdicrfus eos qui tbrijium x 'hue igr.Qrare diet poffunt, fuihriuciiSj lebcmenter tibi grxtulor ,71th it mibi hovum fan, ex vxrrtuone ijidpceipere. px~ (lores i Iqs Litlmanicos ab e\ufmodi igmrxiione minimclibcros deprchenfos p/j]£Epift.< .ai Smxldum (d) Mc imitxn noli, qui nefcio quo mxlo genio duHorc, cum )xm divtrvt veriiitis fontes degu- flxjjem, itifum xbreptus, ut mxjorem y pothrcm yuvenutis mcxpa- urn jn ambus qutbujdxm xliis ftu- dtis,imo inertU atque ctio dederimyquod cummcaim ipfe repuccvc/wM xuim (xpiffimc ,tmio dihrC iJiciQr, ut nt€ yivere quodxm moiopigext: Bpilt; ad Smai; fag. 5 1 3. Not 40 The Preface Not only 3fter his death\ when they fet him forth as the mod' incomparable man of his time, but in his owne life, and to him- (e)A ^e WaS PerPetua,1y re(t(ty to undertake their qutrrels^ htitinumbmtl* which themselves were not *£/* with any colour to maintaine. ciumpag. 5 zi. Hence mod of his ^^/ were written, and his Dijputations en- ( g ) Oiemini gaged in, upon the defire of one Ajfemby, Synod , or Company of *c,mihibli]usrcitbem or other, aslcould etfily mam/eft by particular inftances; e/to Ktfcow* anc* t)y tniS WMWJ Sot "e no imail Advantage to wftnuatehiS affcrre.fei qu* own principles. For whereas the men greedily looked freely \ to the Readers. 41 freely entertained the things, which were profefTcdly written in their defence-, He alwaies wrought in together therewith fomething of his owne peculiar berefy, that poyfon might be raken downe with that which was mod pleafing. Some ot the vifeft of them indeed as Niimo]cviHsy difcover'd the fraud; who upon his anfwtr to AndrAus Volumes .commending what he had written againft the (t ) **rkfo Bitty c f Chrift, which they imployed him in ( kj) fals/Wupon ^SnmgS^ him, for his delivering in the fame Treatife, that fbrtft was ROC madvert i argu? a Frtijl whileft he was upon the earth; which one abominable fig- mam e)u$fak ment lyes at the bottome of his whole Dodrine of the juftificatUn *«*** & w ru of a (inner. The cafe is the fame about his judgment concerning futtu> bcfiue the invocation of Chrilt, which was, that we might do tt, but tt que CXdVliltltJ was not nece(faryfrom any precept or otberVeife that fo we fljoulddo. ac eluciduu, vc And this was mm yeares after his coming into Tcland , rum n$n fine as appeares from the dare of that Epiftle ; fo long waswa£//yWfome what of his owne private opinions incruce, faenfi. therein,they might ir they pleafed deny, yea andftrfiveare that they cium *hulifl& Were not written h their Appointment. S?% ^ And this was with refpeci to his dotlrine about the fat is faclion \mumvmrii of Chrift, which as he faies he heard they were coming over unto, hum confiJ.cn* And it is evident from what he writes elfe where to Belcerovicins icr C *e quid that he begged this employment of miting againft V*Unu*\ it be- uln{d dlcm/? ing agreed by them, that he (hould write nothing but by publiKe^J SS2S£ confent,becaufe of the novelties which he broached every day. By Hfimwi* tug* this readineffe to appeare and write in their defence and io com- wc.ccitr.. mending his writing to them on that account, it is incredible how Vlt (f**t*tigm he got ground upon them, and wonne them over daily to the refi- vitrl* tw ll%]Xf due of his Abominations, which they had not received. NfemUvTad 4 To thefe adde as another advantage to winne upon that F^ujl. St pjg.196. (I) Roznit mc domhui Sibi-mivus> demimi Simon Rontvhcrgiut (sf slit m id pjrancfm Andrea Volant rcfpondcrcm,vQlui ut fi quid in hat rcfponfi$nevobk tvmus rcBe diflum -jideretur, ucn bon icon f.ieHtii uitumfid \uri ttim,cjtm femper eyur4repo(jak')EpiJl.AdyiUTihclccrQiicium.p.ji6. G people 42 The ^Preface people, the courfe he fixed 00, in reference to Others,which was to $wne as his, and of his party, of the Church^W perfons what ever, that on any pretence what ever oppofed the do&rine of the Trini- ty, and forfooke the reformed Church: Hence he dealt with men as his brethren, friends, and companions; who fcarcely regained any thing of Chrifiians, forne nothing at ail: as Martine Seidtlim, who denyed Chrifl: with Philip Buccel.who deny ed all difference of good and eviliiw the aflions of men; with Era/mm Johannes, *r\ esfrian, with CMathias Radtcius, who denyed that any could be- leive in Chrift, without new Apojlles; indeed with all, or any forts of men what ever, that would but joyne with him, or did confent unto the oppofition of the Biety of our Lord ft [us Chrift7 which was the principall worke which he engaged in. 5 Unto thefe, and the like Advantages, the man added all the (^Sp'/Pfo™' sArtsznd [abtiities- all the diligence and indufiry, that was an/ Ut ft quid ilium j ' 1 £ a f ?i- a -r j • - • • meeum (entire way cendifig to his End; tome of his Artifices and tnjmuations in- vcut intelUxero deed were Admirable ; though to them who now reveiw them in facile vimhvt* cold blood, without recalling to mind the theny?^ of things,they iiimeuinmem may feeme of another complexion. ( m ) t?SiVril Vy thefe, and the/ifc meanes, though he once defpaired of fecunda'ai ^tvtr getting \\is opinions received amongft them, asheprofijfetby verovicium. yet in the / de effedu SS. his comr ments^nd ft hit ^declare his Abilities & induflry in his way. Af- ter him atofe Jonas Scblttfingixs a man no whit behind any of the reft for learning and diligence, as in his comments and deputations againft CAteifnerus, tubidetu As the report is, he was burned G z by 44 The 'Preface by the procurement of the fefuites fome 4 yeare agoe that they might be fure to have the blood of all forts of men found upon them ; what Advantage they have obteined thereby , time will (hew. I know that Generation of men retort upon us% the death of Servetus at geneva; but the cafe was far different. Schlitlingius lived in his owne country and convert* d with men of his owne perfuafion, who in a fuccejfion had beenfo, before be was borne. Servetus came out of Spaine, on purpofe to difturbe and feduce them who knew nothing of his Abominations. Schli- clingius difputed his htrefy without reproaching or blajpheming God willingly , under pretence of denying the way and worfhipoi his Adversaries. Servetus fluff i all his difcourfes with horrid blafphemies. Beza tels us, that he called the Trinity, tricipitem Cerberum, and wrote that Mofesw&s a ridiculous impofiour: Bezai Epifh 1. And there are paffages cited out of hisbooke of the Trinity ( which I have not feene ) th^tfeeme to have as much pf the cDevill in them, asany thing that eve yet was Written or fpoKen by any of the fonnes of men. If, faith he, Chnft be the fonne of God, dtbmffent ergo dicere, quod Dens habcbat uxorem qttandam fpiritualem , velquodfelus ipfe m.ifculo',f••••• d y^ 1 \r 1 j ^c« turn doftrt. that was granted to Ant nnmt arians , was intended /or them , and ff^ rumrcrc not for the Socinians. And the *rff//> (i, they had footing in /V ^ fo^/y s ^ AW before ever the name of Socinus was there known, though he unfits Farnefi- afterwards { q infults upon them , and fayes that they mod im- anif, aiwhaptifi. pudently will have themftlves called Chriflians when they are not p^-f ir^f" *0* • n'frtfj fupcrfunti lomivcs ad frfUciis & fcbifmiti fiftiMiftor.'EcckfShvQnMb. i. pag. 90. ( ^ j tyiUtdogus prxcipuus fuit ex Antefigitanu ilUrum qui Cbrijtum ncc imocandum } vec adoranJum effe hoiic affir* mints' interim, tmen fe Cbrtftianos ejj'e impudenttr profiumur > quo vixquidquimfcdcjliat in Rdigtone vojlri dcpuvtnil excogitirip^jjeexijiimo. Serin. Ad. )Vk\, Kef. id cap. ^ cap.i.pig.^z. But what >7#7?j£ ™ they *>- 37;* Preface of 'delufion ', that they might W«w /?*/, becaufe they delightednoi in the Truth , I (hall onJy mp^ione conftderable occafionf or {tumbling block at which they fell , and drank in the poyfon , and one conliderable Advantage that they had for the propagation of what they had to fallen into. Their penftumbling block I look upon to be the horrible cor* ruption & abufeof the doftrine of the Trinity in the writings of the Schoolmen > and the praclife of the devotionifts among the Papifts. With what defperate boidnefs, Atheiftical curiofity, wretched "in** qmries , and babling , the £^00/ w^« have polluted the doclrine of the Trinity , and gone off from the ftmpliaty of theGofpel in this great myftery,\s fo notoriottjly known,that I fliall not need to *™#- ble you with inftances for the confirmation of the Obfervation. This,the men fpoken of/being the moftjf not d/Z of them brought up in the Papacy ) ftumbled at. They faw the do&rine concer- ning that God whom they were to worfhip rendered unintelligible, curious* intricate , involved in termes&ndexprejfions , not only barbarous in fhemfelves, and not ufed in the Scripture , but infigni- ficant , Horrid^ and remote from the Rm/o» of men $ which after fome flrugling fet them at //for/jr from under the bondage of thofe »ori*/?.* fo Jealous, as that whoever departs from them in any Kind is prefently an •Antitrinitarian Heritickc. The dealings of Bel' larmine.CjenebrardfPoffevine and others , with Calvin ,are known: One inftance may be taken of their ingenuity. Tellarmine in his book^ Chriftoyteyes it to the charge of Bullinger ,\hit in his book de Scripture & Ecclefi* authoritate, he wroce,that there were three Perfons in the Deity , ncn flat u^ fed gradu, non lubfiftentia^fedFor* ma , non potejlate (edfpecie differentes; on which he txclaimes , that the Arians themfeives never fpake more wickedly : and yet thefe are the very words of 7Vm*///>j again ft Praxeas, which Iconfefs are wanly to be interpreted . But by this their meafuring of Truth by the Formes received by 'Tradition from then fathers % neglecling and for/akjng the fimpHcityof the Gofpel , that many ftumbled and feil is moft evident; Schlfiffelburgim to the Readers 47 (r) Schlufftlburgius in hiswontesLtdpeS. and favour unto tte C*^ vinifts , tells us , that from them and their doclrine was the occa* (ton admtmflred unto this new Abomination : Alfo that never any turned Arian, but he was firft a Calvinift , which he feemes to make good by a Utter of z/fdam Neufert^s^ho as he faith from a Sacramentarian turned «Arian\ and afterward a (Jliuhumera^ ,ind was circumcifed at £onftantinople. This man ( fayes he ) tn a letter from Conftantinople tocDctlour Gcrlachiu-s , tells him y that none turned Artans hit thofe that were Qalvinifls firft: and therefore he that would take heed of Arianifme, had be ft beware of (falvinifme* I am very unwilling to call any man's credit inroqueftion , whoy/'Vl'*'" vcroa t J cr o 1 rr j • li «i . 1 ' «? diintmmufn eft relates a matter or/*#, unleile undeniable Evidtnce enforce me, j^a ,roW, ^f/- becaufe it cannot be done without an imputation of the f oh left mis al apoftail ciime: I flial! therefore but take leave to a- ke am feu Arianif- t i.WhatO^/'ns to be given to theTeftimony of this man who =nu™ occaficvcm^ upon Qonradm his owne report, was circumcifed, turned Mthume- n"m Calrim-** *4# and had wholly renounced theTruth which he once profefled. ftarum> UqudL For my /wr ,1 fhould exped from fuch a ^r/b«,nothing but what ipfi Ariani bjiii was maluioufj contriv'd for the prejudice of tfie truth;&therefore°'A^ foftjp fuppofe he might raife this on purpofe, to flrengthen and harden (**?' R.K'^ the Lutherans againll the Calvinifts whom he hated moil , be- rt}mmmor^iU caufe thn they profefled the truth which he had > enounced , and de Aimo Hen* that true knowledge of Chrift and his will , which now he hated: (croantcp and this Ije of his , he looked on as an expedient for the hardening ***** .g" of the Lutherans in their Eirour, and helping them with * /?c« tu H.c' f u^a!liS Call at the Calvinifts. ^ mario ju/iore 2. Oat of what kjndeffe was it that this man bare to Gerlachiusy v.o-nUjfimo Sa. ani bisc0Wfp4»io«i,thai he gives them this courteous k&morution o cramemario. beware of (alvinirme . is it any honour to Gerlachius,Ccnradw Hlcrcx Zv,nSJJ- himlelre, or any other Luther an 9xhit an Aooliaie , an abjurer or )UV;jm:;m j± Chrijlian Religion laved them better then he did the Calvinifts f Mahometif what per fon this Adam Neuferus was, and what the end of him mum u(quc3 ch was,we have an account given by Mare fits from a rmnufcript Hi- aln} ***puui* {totyof*4lri*giM* From Hetileberge, being fufpeded of a con- ^' (piracy with one Sj/i/<*»*«,who for it was put to dearth, he fled into [um Poland 3ih^ti.Q to Conftantinople ; where he turned Af* bum fav daum recipient & vcrtta r'libneiinsproircjfuieji. Hie Adaraus /e^i .■'■.' CVi (lintinop -.'. Z5. Geilachio «4?/>/o 1574. vullus no!iro tcmporcmibi no'u juiion anted fiur it Caliiniflk ffcr* - va«/ c7f . /^itwr j.'ivel: and fo much good may it doe (fonradus , with his witnefTe. 3. But what Occafion I pray does Qahinifme give to Arianifme^ that the One (hould be taken heed of, if we intend to avoid the o- ther : What offence doth it give to men enquiring after thzTrttth to make them (tumble on their Abominations ? What Dotlrine doth it maintaine that (hould prepare them for it * but no man is bound xo burden himfeife with more then he can carry ,& therefore all fuch enquiries Schluffelburgius took no notice of. The truth is.many of the^/ow/ufually inftanced in, as Apofiates from Qalvinifme to Arianifme , were fuch , as leaving Italy and other parts of the Topes "Dominion , came to (belter themfelves, where they expected liberty , and opportunity of venting their a- bomination among the reformed Churches, and joyned them- felves with them in oan^Wprofeilion: mod of them as afterwards appeared,being throughly infecledmthxhzerrourszgTLmd the Tri- nity , and about the Godhead , before they left the Papacy where they (tumbled and fell. 2. In the pratlife of the Church ( as it is called ) wherein they were bred,thty nextly faw the horrible Idolatry that was coun- tenanced in abominable Picluresof the Trinity , and thetyorjbip yeelded to them, which ftrengthened and fortified their minds a- gainft fuch grofs Conceptions of the nature of God , as by thofe p*- tlures were exhibited. Hence when they had left the Papacy find fet up their oppofuion to the HUffed Trinity 1 in all their bookes they ftill made mention of thofe Idols and Pitlures , fpeaking of them as the God of thofe that ^or/hipped the Trinity; this inftance makes up a good part of their book defalfa & vera cognitione unim DeiyP atris yFilii^&Spi- ritus Santli , written in the name of the Minifters of the Churches in Sarmatia,3.nd Tranfilvania:* book full of reproach and blafphe- mies : but this I fay was annother occafion offtumbling to thofe miferable Wretches : they knew what thoughts the men of their comumcation had of god 7 by the Pittuyes made of him , and the worfhip to the ladders. ^y worfhiptliey yielded to them. They knew , how abhorrent to the very principles of Rcafon it was -, that God fhould be fuel), as by them reprefented; and therefore fet themfelves at liberty ( or rather gave up themfelves to the fervice of Sathan ) to find out another Cod whom they might worfliip. Neither are they a little confirmed to this day in their errours by fbndry principles , which under the Roman Apoflacy got footing in the minds of men profefling the name of Jefus Chrift; particularly they fheltered themfelves from the fwordofthe ttWofGod,e- videncingthe Deity of Chrift, by Afchbing to him divine Adorati- on , by ihefieUd of the Paptfls dotlrine , that thofe who are not God by nature may be adored, worfiipped, and invocated. Now that to this day the Papifts continue in the fame Idolatry ( to touch that by the way ) 1 (hall give you for your Refrefh- mene a coppy ofverfej or two? whofe Poetry does much outgoe the old. O crux fpes umca Hoc paffionls tempore Augepiis conftantia Keif ^ dona veni am. And whofe blafphemy comes not at all (hort of it: The fit ft is of Clams Bonarous the ]e(ttite, lib .3. Ampbitrial. Honor. tibtl,captu ft. addivinam Hallenfem &puerum Jefum , asfolloweth ; Htreo hxc inter meditans , inter % cruorem Inter delicicias uberis & Uteris. Et dico ( ft forte oculos fuper ubera tendo ) Uivn parens mammdt gaudia pofco tut. Sed dico , ( ft deinde oculos in vulnera verto ) O ]efu Uteris gaudia malo tui. Kern fcio prenfabo ft fas erit ubera dextra Lava prenfabo vulnertft dabitur. Lac matrismifcere volo cum [anguine nati 2{on poffem antidoto mbiliorefrui Vulnera reftitnant turpem ulcertbus mendictm ' Tefla cuifaniem radere foia potefl. Vbera reficient lfmaelem filienttm Quern Sara nenpatitur , quern neq2 nutrit A^at J (la mihi adpefiem , prccul & procul expungendam Ifla mihi ad longu evaliturafebres, Ira vomit flamma* fumat % libia\inis zs£tn* SuffocMre queo f anguine^ Uele que: H Livor 5S The V re face Livor Inexpleta rubigine f&vit in art us Detergere queo latle, cruore cjueo: Vanm honos me perpctua prurigine tent At Ex fat fir are queo {anguine , latle queo* frgo parens & nate , meis advertite votis Lac peto>dcpereo fanguinem^ utrumj^ voto* O fitio tamen ! 6 vocem fit is inter cludit. T^ate cruore filim comprme latle parens. Die matrijneus hie frater fitit .optima matey, Vis e fonte tuo promere ^^meo. Die nato, tuns hie frater mi mellee fi/i Captivus monftrat vincula , Ijtron habes. Ergo Redemptorem monflra te jure vocari Nobilior reliquis ft tibi fanguisineft* Th% parens monftrajnairem tejure vocari ZJbera ft reliquis divitiora geris. Hoc tantum q quando latlabor ab ubere> vulnere pa fear ? t&E* Ddiciififr^, m«mma Utufa tuis difputationum primum tomum The Other is of Francifctu de LMendozn in viridario utriufzk evotvercm, fupra eruditions lib.i,prob.2.*h enfueth, moium me mi- nima fuijfe y Z/bera me matris^nati me vulnera pafcunt quod aitfnem Scilicet h™* ^CathanneeSenenf^divif^ $m*ibus, auos peculiar i cultu honor'are defidero, omnis mens labor con- (ecratusftt ( fBarannan.Nov.Opin.Phyfic.cDiglad. ) and that of the Athenians by the advife of Epirnenides e*j< 'AWa* , iccJ 'fiopjmf , Ktu cuGu'*< j -3e&r ayvaw «J HeVt). both of them being fuitable to the fiunfelof Pythagor.ts Let them be fure to ivorjbip all forts that they may not miffc- And by thefe meane? , amongft others, hath an occafion offtum- bling and hardening been given to thefe poor e fogies. 2 As tothe propagation of their conceptions ,they had the Advan- tage, riot only of an unfet led timers to the civil government of the nations of the world > mod Kingdomes , and Commonweales in £«- ro/?f undergoing in that Age con fider able mutations and changes, ( a feafon wherein commonly the Envious man hath taken oppor- tunity to fow his Mrrr ) but alfo w^ being fet at Liberty from the bondage under which they were ^r in the Papacy , and from making the Tradition of their Fathers the Rule of their worjbip and walkings , were found indeed to have upon abiding grounds, no principles of Religion at all ; and therefore were ear m ft in the Enquiry afer fomething that they might fix upon. What to a- void they knew , but what to clofe withal, they knew nor. And therefore it is no Wonder, if among fo many ( I may fay ) milli- ons of Perfons, as in thofe dayes there were, that fell off from the Papacy , fomc thou fands perhaps ( much more Scores ) might in Khea Snsjuirings , from an extreme of fuperftition , run into ano- ther of almoft Athcifme. Such was thceftateof things and men in thole dayts , wherein Sociavtanifnte , or the oppofnion to Chrift of this latt er edition, kt forth in the world; Among the many that were convinced of the ^Abominations of Popery , before they were well fixed in the Truth , forae weie deceived by the cunning fi eight of tomefervmen, that lay in waice to deceive. What e- H z vent 6q The Treface vent and ijfue and zMktftate and condition of things and Terfonfl hath gone forth unto , in the places and days wherein we live,is known to all : And that the Sit'*;/ of God may be warned by thefe things , is this addnffe to them. To what hath been fpol?en , I had thought for a clofe of this difcourfe, to have given an account of the learning that thefe men profefs , and the courfe of their ftudies, of their way of difputing , and the Advantages they have therein ; to have infianced\t\ fome of their confiderable fophifme st and fubttle depravations of Scripture ; as alfo to have given a//>m- men ox diftinftions and anfftursjNhkh may be improved to the dsf- ccveringand fleighting of their fallacies 7 in the mod important heads of Religion : bu[ being diverted by new and unexpected A* vocations,] fhill refer thefe&nd other confjderationsyumo a Prodro- mus for the ufe of younger Students , who intend to look into thefe Controversies. And thefe are the Perfons with whom we have to dealefhefc their wayes and progreffe in the world. I fhall now briefly fub\ojne fome Advantages they have had , fomething of the way and me- thod , wherein they have proceeded for the diffufmg of thtir poyfon, with fome general preservatives againft the infection » and draw to a clofe of this difcourfe. i At the fir ft entrance upon their undertaking, fome of them made no fmaii Advantage in dealing with rvea&nd unwary men% by crying out, that the termes of Trinity, Perfon, E (fence, Hypofta* tical union , Communication of properties , and the like, were not found in the Scripture , and therefore were to be abandoned; ' ' ^'Tf\ With the eo/w of this plea, they once prevailed fo farreon '(fat?™ arfinon thtChurches in Tran[ylvania>*$ that they refolvedznd determined, pcndet\iinnde to abftaine from the ufe of thofe Vtords : But they quick ly/>*r- rerum (icrirum ceived, that though the words were not o£abfolntc necejjity, to ex- wfiw 1um f prefs the things themfeives to the minds of Believers , yet they TkfeM6 17m- werc f$ » t0 defend the TrHth from the °PP°fttio» and c^ft of Sedu- %c(i nobis om- cers\And at length recovered themfeives by the advice of (/ )Bez,a r.is YAVoi'/oAnQfys demonjtret qui poteft,!? nos ilium cowAbimus, Beyx, Epift. 81, Yea to the Readers] 61 yea and (t) Soclnu* himfelfe doth not only grant, but prove >t\ni 0) AU igL in General! this is not to be impo ed on men .that the docirine they ^J^^V1 ajfert is contained in fcripture, in fo many words, feeing it fulriceth XnxvA fuem' ihsc the thing it felfe pleaded for, be contained therein. To which vx controvert* ' purpofe I deiire the learned Reader to perufe his words, feeing he iogmatibm pro* prefs ufage of thetermes wherein the doftrine of the Trinity is ajfcrimr wuiii- delivered in the Scripture, as wcake and frivolous. And this hath fifti dzmonpi. made me a little marvailezx. the precipitate undigefled conceptions rc: id 4uoci Jf offome, who in the mid'fl of the flames of Socinianifme ^ndHog^"^^*T^ upon us on every tide, would (contrary to the w.fdomeand pra- jtcberc plant dice of all Antiquity,no and holinefs in their lives, or honefiy; as alfo to have evinced by undeniable evi- dences ? that there are 1 coos in the Papacy, and among the reform- ed fhurchest that are wholy baptised into their vile opinions and infidelity \ though for the love of their temporal/ enjoyments, which are better to them then their Religion, they profefs it nor. As alfo how this perfuafion of their s hath been the great doore whereby the flood of Atheifme which is broken in upon the World and which is almoft profeffed by them, who would be accounted the wits of the times,is come in upon the nations: further, to have given generall anfwers^nd difimclions applicable to the mifl, if not all of ,'the conftderable Arguments, and objections wherewith they impugne the truth. Eut referring all theft to my Generall confide- rations for the ftudy of Controverts in divinity, with Come obfer- vations that may be prefervatives againft their poyfon, I dull fpeedily acquit you from the trouble of this addrefs. Give me ieive then in the laft place ( though unfit and unworthy) to give fomc generall cautions to my fellow labourers & fludents in divinity , for the freeing out fouleshom being tainted with thele Abcmina* t ions ,andl have done. 1. Hold faft the forme of Ve-holfeme word?, & found dodrine: know that there are Other waies of peace and Accommodation With di(f enters, then by letting go the Ieaft/wfic/*of Truth. When men fhould accommodate their owne hearts to love znd peace, they mud not <&«£/c/>, when the/<^r traveller is not at all regarded. The Roman Hiftorian giving an account of the degeneracy of E* loquence^ftet it once came to its height in the time of ficerofixah on thU as the moft probable Re^fon. decile in perfeclo mora eft; *; at m winn que quod procedere non poteft,tecedit; & madconfe* quendos cjuos priores ducimus accedimus:Jta ubipr -BiKmf lho(e common Arts^ wherein they excell: as firft, the -knowledge of ^^J-L-tc^" the Tenguts iWheteinihe Jcripture is written; namely the Hebrew ?-•■: Hitocrat: and Greeke. He that is not in fomemeafure acquainted with thefe, rfpbcrifi lib, : willfcarcely make though works in dealing with them. There is § lI- nota»ord,nor farce 2, Utter in 3 word, (if 1 mayfo fpeake)whtch they do not/^r^,andtofsupanddowne;not anexpreftion which thev purfue not through the whole fcripturez to fee if any place I Will 66 The Treface will give countenance to the Interpretation of it, which they cm- brace. The curiom ufe of the Greeke Articles , which as Scaliger cals them, are loquacifllma Cjentis flabe Hum, is their great coven a- gainft the Arguments for theZ>mjof Chrift: Their dijputes a- bout the Hebrew words, wherein the do&rine of the fatisfallion of Chrift is delivered in the Old Teftament, the enfuing treatife will in part manifeft. Unlefs a man c&n debate iht ufe of words with them, in the fcripture , and by inftances from other approved Au- thors, it will be hard fo to enclofe or fhut them up , but that they will make way to evade and efcape. Prefs them with any Teftimony of fcripture, if to any one Word of the Teftimony ^hereon the fenfe of the whole in any meafure depends, they can except, that in ano* ther place that word in the Originall hath another fignifka- tion , and therefore it is not necejfary that it fhould here fignify as you urge it ^ unlefs you are able to debate the true weaning and import of the word with them, they fuppofe they have done enough to evade your I'eftimonj* Andnolefs ( nextiy, ) are the common arts of Logk^tid R/Wem^wherein they extrcife themfelves; Among all Socinus his wo rkes, there is none more per- nicious then the little Treatife he wrote about Sophifmis, wherein he labours to give inftances of all manner oifophiftical Arguments, in thofe which are produced for the confirmation of the dodtine of the Bit fed Trinity, He that would reinforce thofe Arguments ', and vindicate them from his exceptions , and the entanglements cafi upon them , with* out fome con /iderable acquaintance with the principles of Logicl^. and Artificial Rules of Argumentation , will find himfcife at a iofe : Befides, of all men in the world in their Argumentations they are moft Sophiftical : It is feldome that they urge any Kea- /oh, or give any exception , wherein they conclude not a\ particu- hari ad univerfale , or ab indefinite advniverfale , exclufivi, or ab aliquoftatu £hrifti adsmnem , or ab ceconomU Trinitatis adTheo- logiam Dettatls, or ab ufu vocis alicubi to ubifa As, Chrift is a mm, therefore not God. He is the fervant of the Father, therefore not of i\x[ame nature , and the like inftances may be given in A- bundance : From which kind of arguing he will hardly extricate himfelfe , who is ignorant of the rudiments of Logicl^ The fre- quency of figurative cxprcttions , which they make ufe of to their Advantage in the Scripture, requires the knowledge of Rhetoric/^ alfo, in him that will deal with them, to any good purpofe : A to the Readers 6j good Afliftance ( in the former of thefe efpecially ) is given to Students,by Kejlerui, in examine Logic* , Metaphyficdt, &T>hy- fic£ Photini*n«7 and Satisfaclion of Chrift, will certainly be triumphant. Let us then labour to have our /*»/« abundantly exercifed in the J?W , that we may be able to difcern between good and evill , and that not by ft tidying the places them- felves that are controverted^ but by a diligent fearch into the whole wind and will of God, as revealed in the word , wherein the fenfe is given in to humble foules.mth more life, po\\>er, evidence of truth, & is more effectual for the begetting offaithznd love to the truth, then in a curious fearch after the Annotations of men upon parti* cular places. And truely I mud needs fay , that I know not a wore deplorable mi flake in the ft udies olivines , both Preachers and ethers , then their diverfion from an immediate diretl ftudj of the Scriptures themfelves , unto the ftudying of Comment at ours, £ritickj 9Schcliaftsi ny^nnotatours^nd the like help ^,which God in hisgood providence making ufe of the Abilities , & fometimes the Atnbition, and ends of men , hath furmfhed us withal : not that I condemne the ufe mdftudy of them, which I wifli men were more diligent in, but defire pardon if I miftake, and doe only furmife by the ex per it nee of my own folly for many yeares,that many which (erioujly ftudy the things of God, doe yet rather make it their bufmeffe to enquire after the fenfe of other men on the Scriptures, then to fearch ftudioufly into them themfelves. 6 That direction in this kindtwhich with me is inftar omnium, is, for a diligent endeavour to have the power of the truths profejfed and contended for , abiding upon our hearts , that we may not con- tend for notions; but what we have zpratlical acquaintance with in out own foules. When the £**** is caft indeed into the wo#/i of the doctrine that the mind embraceth , when the Evidence and Necejfitjfif the 7>jw& abides in us 3 when not the fenfe of the wwk only is in our heads , but the fenfe of the things abides in our hearts to the %eaclers\ <5p hearts : when we have Communion with God in the do&rine we contend /"ok, then fhall we be Garrifonedhy the grace of God a- gainft ail the A faults of men. And without this , all our «»- i ng is as to our felves , of no value. What am I the better, \i\Qzndifpute that Cbrifl is God , but have no (enfe or fweetnefe in my heart from hence , that he is a God in Covenant with my (mt$\ what will it availe me to evince by Ttftimonies and tsfrgtt- wfrtf/.thathe hath made fatisfatlien for fin, If through my unbelief the wrath of god abides on me , and I have no experience ofroy owne being made the Kigbteoufnejfe of God in kirn ; If I find not in my (landing before god, the excellency of having my fins impu- ted to him , and his right eoufnejfe imputed to me ; will it be a- ny Advantage to me in theijfue, to profejfe, and difpute that God works the converfion of a finner f by the irrefiftable grace of his fpirit, If I was never acquainted experimentally with the deadnelTe and utter jmpotency to good,that oppofition to the law of god which is in my oVen foule by nature , with the efficacy of the exceeding greatneffe of the power of God in quickning , enhghtmng , and brin- ging forth the fruits of obedience in me* It is the power o f Truth in the heart alone, that will make us cleave unto it indeed, in an hour of tempation. Let us then not think that we are any thing the better for our convitlion of the Truths of the great doclrinesof the GofpelSot which we contend with thefe men,unleffe we finde the power of the truths abiding in our own hearts , and have a con- tinual experience of their necejfity , and excellency , in our (lan- ding before God, and our Communion with him. 7 Doe not/tfo/^upon thefe thing?, as things a far off, where- in you are little concerned : the evill is at the doore ; there is not a Citty , a Towne , fcarce a Village in England , wherein fome of this poy/o» is not poured forth. Are not the dotlrines of free ^ill y Vniverfal Redemption, Apoftacy from Grace, Mutability ofGods of denying the Kefurretlion of the dead , with all the fool i/b conceits of many about Ged and Cbrift in this nation, ready to gather to this head. Let us not deceive our felves ; Sathanis a crafty Enemy : He yet hovers up and downe in the lubricous vaine imaginations of a confuf'd multitude , whofe tongues are fo dividedthix they un- derfhnd not cnethe other. 1 dare boldly fay, that if ever he fettle to ifiatedoppofition to the Gofpel, it will be in Socimanijme. The I 3 Lord jo *Fbe ^Preface Lord rebuke him , he kbufy'm^ and by many , where little notice is taken of him : But of thefe things thus farre. A particular account of the Caufe zndReafonsof my engage- ment in this bufinefs , with what I hwtzaymed at in the enfuing difcourfe , you will find given in my Epiftle to the Univerfity ; fo ttiat die fame things need not here alfo be delivered. The Con* futation of Mr. '3tddles,znd Smalcim his Catechifme , commonly called the Racovian,with the Vindication of all ihzTexts of Scrip- ture,giving Teftimony totheDeity of Chrift throughout the Old & New Teftament,from the perverfe Gloffe & interpretations put up- on them byHugogrotius^n his annotations on the Bible,with thofe alfo which concerne his (athf allien , and on the occafion hereof, the Confirmation of the mod important Truths of the Scripture , about the Nature of God , the Terfon of Chrift , and the Holy Ghoft,the offices of Chrift, &c: hath been in my defigne. With what mind and intention , with what love to the Truth, with what dependance on God for hhprefence and afliftance , with what ear- neftntffe of (application to enjoy the fruit of the Promifeof our dear Lord ]efus , to lead me into all Truth by his bleffed Spirit , I have gone through this worke,the Lord knowes. I only know, that in every particular I have come fiort of my duty tbereinjhzt a review of my paths and paines , would yeeld me very little re* frefhmen: t but that I know in whom I have believed , and am perfwaded % that even concerning this alfo^ he Vvill remember me for Cj cod y and f pare me according to the greatnejfe of his mercy. And what ever becomes of this weak endeavour before the Lord5yet he hath made with mean everlafting Covenant,ordered in all things and fure; And this is all my falvation , and all my defire , although he make it not to grow : what is performed , is fubmitted humbly to the judgment of them to whom this adrefs is made. A- bout the thoughts of others,or any fuch,as by f»7/7,intercft,curio- fity,or faclion, may be fwayed or byafled, I am not felicitous. If any benefit redound to the Sams of the moft High, or any that he long to ihepurpofe of God's- love be advantaged , enlightened, or built up in their moft ho/j faith In the leaft, by what is here delive- red, I have my reward. CO M R S's Preface to his Qatccbifme. I Have often wondered and complained that there was noCate- chifin yet extant, f that I could ever fee, or hear of J from whence one might learne the true grounds oftheChnftian Religion, as the fame is delivered in the Holy Saipture,aII Catcchifms gencially be- ingfo fhiifed with the fuppo&Is aud traditions of men ,thaf the leartpart of them is derived frcm the Word of God. Korwhen. Councells , Convocations and Atfemblics of Divine* , juft- ling rhc facred writers out of their place in the Church, had once framed Articles and ConfeiTions of Faith, according to their own fancies and intercfts , and the Civil Magiflrare had by his Autho- rity ratified the lame, all Catechifms were afterwards fitted to thole Arti- cles and Confeilions,& the Scripture cither wholly omitted, or brought in only for a fliew, not one quotation amongft many being a whit to the pur- »as will focne appeare to any man of judgment, who taking into his hand the did CatechiJmes, mail examine the tews alledged in them; for if he do this diligently and impartially, he will find the Scripture,and thofe Catechisraesto beatfo widea difranceone from another, that he will be- gin to quellion whether the Catechifts gave any heed at all to what they wrore,anddid not oncly themfelvcs rcfufe to make life of their Reafon, but prefunie that their Readers alfo would do the fame. In how niiferablc a condition then (as to fpii ituall thingsj mull Chrillians generally needs be, when thus trained up, nor, fas the Apoftle advifcthj in the nurture aid irtionof the Lor d, but in the fuppofalls and traditions of men, having litre or no aflurance touching the reallity of their Religion/ Which e observing, and not having the happinetfc to light upon the Truth, have quite abandoned all Piety what foe ver, thinking there isnofirme ground whereon to build the fame. To prevent which mifchiefe in time to eome,by bringing men to a cerrainety, (I mean fuch men as owne the di - vine Authority of the Scripture J and withal I tofatisfie the juft and pious defires of many, who would faineunderiiand the truth of oqr Religion, to the end they might not only be built up theirfelvcs,bi:t alfoinftruct their Children and families in the fame, I have here (according to the under - Itandmg I have gotten by continuall meditation on the WordcfGcd) compiled a Scripture Catechifro, wherein 1 bring the r eader to a Kin certain knowledg of the chiefeit. things pertaining both to bt and practice, whilefl: I my felfe atferr nothing C as ctl have done before me J bntonly introduce the Sciipture faithfully ut- tering its owne aflertions , which al! Chriftians confeife to he i i undoubted truth. Take heed therefc re who foevcr thou art that h\ •tft.iisBookc, and there readeft things quite cuir/ary toihc ilcdnncs C thai CO that parte currant imcngft the generality of Chriftians, )for I ccnfcflc molt of the things here dilplayed, have fuch a tendency) that thou fall not foul upon them, for thou canft not do fo withot falling'foul upon the Ho- ly Scripture it felfe,*inafmuch as all the Anfwers throughout the whole Catechifm are faithfully transcribed out of it, and rightly applied to the Qpeftions, as thou thyfelfe mayft perceive if thon make a diligent infpe- jftion into the feverall texts withall their circumitanees. Thou wilt perhaps here reply, that the texts which I have cited: do indeed in the letter hold forth fuch things as are contraiy to the doctrines commonly received a- wongft Chrifttans, but they ought to have amyfticall or figurativeinten- pretation put upon them, and then both the Doctrines and the texts of Scripture will fuit wellenough. Towhich lanf*ver, that if we once take rhi^ liberty to impofe our myfticall or figurative interpretations on the. Scriprure,without exprefle warrant of the Scripture it fclfc, we fhall have nofetled beliefe, but be liable continually to be turned afidebyany one that ean invent a new myfticall meaning of the Scripture, there being no certaine rule to judge of fuch meanings, as there is of the literal! ones: nor is there any error ,howabfurd & impious foever , but may on fuch tcrnies be accorded with the Scripture. All the abominable Idolatries of the Papifts* all the faperftitious Fopperies of the Turkes, all the licentious Cpinions fcpracticesof the Ranters3may by this rreans be not only paliared,but defen* dedby the Word of God.Certainly might we of our own heads figuratively interpret theScripture, when the letter is neither repugnar to ourfenfes,nor to the fcope of the refpecU ve texrs,nor to a greater-number of plain texts to the contraryffor in fuch cafes we muft of neceffity admit figursin the facred Voluntas wel as we do in profane ons otherwise both they & it willclafh withrhemfeIves,or with our fenfes which the Scripture it felfe intimates to be of infallible certainty, fee i Job. I. 2,3.3 might we 1 fayat our plea- lure impofe our Figures and Allegories on the plain words of God, the Scripture would in very deed be, what fome blafphemoufly affirm it to be < Nofc of Wax. Fori nftance, it is frequently aflcrredinthe Scripture, that God hath a fimilitude or fhape,hath his place in the Heavens, hath alfo affe- ctions or paffions, as love, hatred, mercy, anger, and thelike,neither is any thing to the contrary delivered there, unleflefecmingly in certaine places which neither for number, nor cleareneffe are comparable unto thofe of the other fide. Why nowfhouldl deparr from the letter of the Scripture in thefe particulars, and boldly affirme with the generality cf Chriftians, (or rather, with the generality of fuch Chriltians ou!y,as being converfant with thefalfe Philofophy thatreigneth in the Schools, have their underllan- dings perverted whh wrong notions) that God is without a fhape, in no terrain p/ace, and tmcapable of afreclions ? Would not this be to 11'e the Scripture like a No'fe of Wax, and when of itfclfe itlookethany way, to* turne it afideat our pleafure ? And would nor God be fo farre from fpea- kingtoourcapackyinhis Word, ("which is meufnall Refuge of the Ad- ▼erfaries, when in thefe and the like matters concerning God, ihcyare prefled with the plain words of the Scripture) as that he would by fo doing render us altogether uncapable of finding out his mean ing,whi lft he fpake oae thing, aad undcrltood tb/ckajae cojarrary? Yea would he not have take* (3) taken the dlrefl cotirfe to make men fuhflirafe Wt\ fdol fn fiis Head, f for theAdverfaries hold,rhat to conceive of God as having afhape,or affections or beinf; inaccrtaincplacejs Idolatryjif hedcfcrib^dhimfelfc in theScrip- rure !kh indeed lie is,wiihout reJling os (o much inplaine cs,rhac we might nor conceive amifTe of him ? Thas we fee, thar whe« >, which pl.ii.ulv arguech wcakencfle and imperfection, had been af- JroGod F/J/.44. 2;. The contrary isfaydof hiro, Pfal. 121.4. A* rnwcarinclfe had been attributed to hiro, I ft. r. 14. The lame is efsly denyed of him Ifa. 40. 28. And wonldnotGod fthinkeyej have done the Iil>e in thefe foremcntioned things, were the cafe the fome iem, ti ?n the others? This con fideracion is lopreiringjtharacertafnc Author, fotherwilea rery learned and intelligent man J perceivingthe |ht thereof, and not knowing how to avoid the time, tooke up f though *ery unluckily^ one erroneous renetcomaintame another, tel- i latebookcofhrs intituled, Con]ea«r* Cabaiijiica^ that for *\fofet^ by 0. is writings^ to let the Jewes cntertaife a concent of God at in. humane jf-ape^ was not any more a was to bring them into Idolatry y then by ac- n to be Gtd, as ( faith he)our Religion does in Chriff. How can confift even with confonancy to his own Principles, whilft he holds ic falfe that God hath any fhape,but true that Chrift is God? For will a falfe opinion of God no fooner lead men into Idolatry ,then a true opinion of Chrifl ? But it is no marvcM.that this Author, & other learned men with him, cntertainc fuch conceits of God and Chrift, as are repugnant to the curr er of the Scripture,whilft they fet fo high a rate on the fublime indeed but uncerrain notions of the PIatonifts,& in the mean time flight the plant Init certain letter of thcSacrcd \Vriters,asbcing far below theDivincMajeft? 8c written only to c6ply with the rudeapprchenfionsof the vnlga ramies by "icallnterpretation they be fcruedupto Platonifm.T his is the ftone at which the Pride of learned men hath caufed them continually to ftumble, ly to think that they can fpeak more wifely & worthily of God, then he hath fpoken of himfelfe in his word. This hath brought that more then I. lonifhconfmlon of language into thcChr/ltian Religion, whilftmen framed thofe horrid and intricate exprefliops, under the colour of de- tecting and excluding Herefies, but in truth to put a baffle on the fimpli- Scripturc,and ufheriu Herefies,thatfj they might the more eafi- irry on their worldly defignes,which could not be effected but through thci^noranceo' the people nor the people broirght into igncrancevbut by wrapping upReligio in fuch moftrous rerroes,as neither the people nor they thcmielves that invented ;hcm, for at leaft tooke them from the invention cfothersj did underfbnd. Wherefore there is no pofiibility to reduce the Chriftian Religion to its primitive integrity , a thing , though much pretended yeabofted cfin Reformed Charchesiyet never hitherto fi nee rely endeavoured much leiTe etfecled, in that men have by fevrrre penalties becii hindered to re forme Religion beyond fuch a ftinr, 'as thst of Differ, or at mofl that of Calvin) but by cafhiring ihcfe many intricate rerms, and devi- led forms of fpeak in g, hnpofed on our Religion, and by wholly betaking our felvesto the plainnefle of the Scripture. For I have long fmceobfer- ▼cd, (and finde my obfervation to be true and certainej that when to ev- A 2 prefic prefle matters of Reftgiori men make ufe of wards and Pbrafes unheard of in the Scripture, they fitly under them couch falfe doctrines, and obtrude them on us: for without qucfli on the Doctrines of the Scripture can be fo aptly explained in no language as that gf the Scripture k felfe. Examine therefore the exprcifion so/Go Is beingir, finite and incomprehenfible^'of his be- ing a fimple Att, ef his fubfifiing in three perjpnsjr after a threefold manner, of e Divine circuminceffion, of an Eternal 7 Genera\ion,of an Eternall Proeeffion,ofan Incarnation, of an Hypoftaticall Vnion, of a Communication of Properties, of the Mother of God, cf God dying,ofG*d made man, of Tranfubftantiativi,of Confub- fantiation, of Ormnallfinne,of Chrifts taking our nature on himjf Chrifts making fatUfattion to God for our finnes, both pafi,prefent and to come, of Chrifts fulfill- ing the Law for us, of Chrifts being punifbed by God for us^f Chrifts merits, f>r bit meritorious obedience both attive & pa jive, of Chrifts pur chafing the kingdom of Heaven for us, of Chrifts enduring the wrath of God, yeathepainesof a damned man, of Chrifts rifingfrom the dcab by his own power, of the Vbiquity of Chrifts Body, of apprehending and applying Chrifts Rigbteoufneffe to our f elves by Faith, of thrifts being our Surety, of Chrijis paying our debts, of our finnes im- puted to Chrift, of Chrifts righteoufnejfe imputed to us , of Chrifts dying to appeafe the wrath of God , and reconcile him to us of infufed Grace ef free Grace, of the world of ibeEleU, of irrefiftible workings of theSpbjt in bringing men to believe, ofcarnall reafon, ofSpirituall defertions , of Spiritual incomes,oj the Outgoings of God, of taking up the ordinance, fac. And thou /baft find, that as thefe formes offpeecharenot owned by the Scripture, fo neither the things contained in them. How excellent therefore was that advice of Paul to timothy m his fecond Epiftle to him, chap. 1.12. Hold faff the fame of found words which thou haft heard of me, in faith and love which is in Chrift Jefus? For if we once let gothofe formes of found words : learned from the Apoftles, and take up fuch as have been coined by others in fucceeding Ages, we fha II together part with the ApoftJes Doctrine, as wofull experience hath taught us. For after Conftantine the Great,toge- ' ther with the Couneell of Afa^had once deviated from the language of the Scripture,in the bufinelTe touching the Sonne of God, calling him coeffen- tiall with the Father, this opened a gap for others afterwards, under a pre- tence of guarding, the Truth from Hereticks,to devife new termes at plea- fure,whichdid bv degrees fo vitiate thechaftity and fimplicity of our Faith delivered in the Scriprure, that there hardly remained fo much as one poi nr thereof found & entire. So thar as it was wont to be difpured in the ' Schooles, whether the old fliip otThefen* (which had ip a manner been wholly altered at fund ry times by the acceiTion of new pieces of timber ' upon the decay of the old J were the fame fhip it had beenatrlrft, and not rarheranorher by degrees fubftKuted in the ftead thereof : in like manner there was fo much of the primitive truth worne away by the corruption-, tbard.idby little and little overfpread the generality of Chriflians, and • fo many errors in ftead thereof tacked to our Religion atfeverall times,, f that one might juftly question whether ic were the fame Religion with that ' which Chrift. and his Apoftles taught, and not another fincedevjfcdby ! Tnei^andputin rhe roome thereof. But rhanks be to God through our Lord Jef is Chrift ,whoamidft theuniverfell corruption of our Religion, hath preferved his written word entire, ffor had men corrupted it, ther would would have made it fpeake more favourably inhchalfe of their Tufts and jlv intctciU,rhcn it dorh>hich word if we with diligence & finccriry prv into, rcf ''ing ro embrace the doftrine that is there pluincly dciive- Jcj , die world fhould let it lelfeagainil us fur (o doing, we ftaH etfih dila me die Truth, and fobe enabled to redme our Religion ro its hrft principle*. For thub much I perceive by mine owne experience, who bciofiotherwifcofnogrea* abilitycs,yetfcttingmy felfc with the afore- (aid rcfolution forfundr getner upon an Impartiall fearchof the. S< n pture,hai e not on ly dec ftcd many c rrours,hut here prefemed the Rea-' jen with abody of Religion, exactly tranferihed out of the wordofGodj Which body whofoevei (nail well ruminate and digeft in his mind, may by the fame method* wherein! have gon before him, make a farther enquiry into the Oracles of God, and draw for.h wharfoevcr yet lyes hid, and being broughr to light will tend totheaccomplifhmcnt ofGodlineflcamongfl us, for at this only all the Scripture aimeth.the Script, which al men,who have thorowh' fliidvcd the fame,muft of necettity be enamored with as breathing out the metre wifdome of God& being theexafteil Rule of a holy life, (whichall Religions whatfeever confeiletobe thewayunto HappinefiV) tlur can be imagined, and whofe Divinity will never even to the worlds end bcejucftioned by any, but iuch as are unwilling ro deny their worldly hills, and obey the pure and pefeft precepts thereof. Which obedience whofoever mall performe, he fhall not only in the life to come, but even. in this life be ecnaall unto Angels. JOHN B1VDLE. ^M. BIDDLE'S Tref ace briefly IN the entrance of Mr B's Preface he tells the Pleader f very modeftly) that he couid never )et fee, or heare of a Catechifme if although I prefume he Had kene, or heard at leaft of one or two written by Fanftus Socinus, ( though not compleated) of one by Valentine Smaliius , commonly called the Hai- tian Catechifme, from whence many ot his queftions and An* fwers are taken: and of an Expofition of the Aitidcs of Faith in the Cue d, called the Apoftles, in way of Catechi[me by Jonas JcMfiing/k;, publifiicd in French An. 16*46, in Latinc hti,i6$i) C 3 from m fc The Preface ofW Bidclle to hit hinjfclfc) M« BidilettlU you, have mitten with fo much ofcitancy and I contempt of the Scripture , that a confidering man will quefti on whether they gave any heed to what they wrote thtmftlves&ut ref u[td to make ufe of their Reafon^and prefumed others would do\o al(o. And (6 you have the | fumme of h/s Judgment concerning all other Catechifmcs be- i fides his owne, that he hath either feeneor heard of. They are all fitted to confujion ofF4ith,comfofed according to the fancy es & interefts ! of men^mittenwitl^ut attending to the Scripture or quoating it to any , purfeje, their Authors (like mad men } not knowing what they wrote ^ni j m refnfingto makgufe of their Reafon that they might (oe doe> and this is i the modeft humble entrance of Mr B . Preface. All thathave gon before him were kjtaves>fooles , Ideottf, madmen. The proofe of thefe Affertions, you are to expeft. When a Phi- losopher preffed Diogenes with this Sophifme^ Whaxlmjhou art notjam a man,thereforc thou art nots He gave him no other anfwer, but begin with me and the conclufion will be true.M. S.is a Ma- tter of Arts 5 And knew doubtlefle, that fiich Aflertions as might be eafily turned upon himfelfe, arc of no ufe to any, but thofe who have not ought e He to fay PeihapsM, B.fpealfes only to them of the fame mind with him ;and then indeed as (POy Whs- socmesA faid,itwas no hard thing to commend the Athenians ^mv'ASMcd- before the Athenians, but to commend them before the Lacede- **c# A^f- moniaW was difficult; no more u it any great undertaking to vaJou wets- comfflHittmtn found in the Faith unto Socmians,bcfoic others is ri,9i*d& Will not prove foeafy. AamJ^iuo- *c is nat incumbent on me,toderend any,muchlene all taeCa- vim . techifmes that have bin written by Learned men of the Refor- Socrat. apud ™ed Religion. That there are Errors in fome, miftakes in o- flat, in me- thers , that fome are more cleare,plaine, and Scripuirall,thcii ncxem. cit. others, I grant. All of them may have,have had their ufe in their jftTa hetCrhiiWi& That in any of them there is any thing taught, incon- • 8 cap, 14. gjjCHtwjth Communion with God, or inevitably tending to j the Impairing of Faith, and Love, M.B. is not I prefrme fuch a $iKb<*Qv®-> as to undertake to demonstrate. I (hall only adde, that notwithstanding the vaine plea,of having given all his An- fwersinthe expres words of Scripture(whereby with the foo- .lifti bird he hides his head,from the fouler, but leaves his whole monftrousbodyvifible.J The teaching part of his CatechHme UingfoleJy in the infinuating> enfnaring captious Queftions thereof ttaifehijw Txminei. p , thereof, leading thetinderftandingofchc fteadef,fo a feilaprie* henfion and mifaplication of the words of the Scripturef ie being very cafy to make up the grofleft blafphcmy Imaginable out of the wordi of chc Scripture it felfe) I never found, faw, read.or heard of any,fo grofily perverting the Daftrineof the Scripwre,concern»g Gotland all his waves, esthete of Mr£. 'doc:f foe in fundry particulars,they exceed thoie mentioned be- fore of Socinut, SmalciiU) Sck'jftingiut, which had juftly gotten the repute of the worft in the world; j 8c for an account of my Realen of this pcrfwafion, I rtferre ihc Reader, to the enfuing Confiderationt of them. This then being the fad efta*c ofChriftians,fo miiinfoi'med by fuch vWcVarlctSj as have fo fouly deceived them, and raided them, as above mentioned, what is to be don, and what coui fe lobe taken, to bring in light into the world , and to deliver men from the the foirowfullcondition,whcreinio they hare m been Catecbifed ? For thisend he tells the Reader , doth^^J*1!' « he (hew himfelfe to the world, (eih &» ^«x*m) to unde- inflate wtU ceivc thcm,and tobring them out of all their wanderings untoh may Ca^R ^ We^ ^e *n*lt"re<^ wh° tney are wiin tne*r ' u^ a.nt* Plous dehres, JVdm #ex Se- Wno yet underftand not the Truth of Chriftian Religion? That hucHi me o- is, that it is the only true Religion; When we know thefe pere oravit Turkj, Jewes+Pagins, which Mr Biddle hath to deale with all, maximo.utfibi XV€ ma£f DC ab]e to judge of what Reafon he had to labour to remH& con-" ^atis^e ^eif Juftcmdpieus defnes, I would alfo willingly be in- fcripetem. formed how they came to fo high an advancement in our Rc- Fyrgopol. ligion, as to deiire to be brought uf in it , and to be able to inftruft m Plaut.MiL 0$#^ when as yet they doe not underfland the truth of it,or arc not fatisfyed therein. And 3* Astheieare Admirable men. fo the way he takes for their fatisfafrion is admirable alfcr,that is, by affcrting nothing; He that a(Terts nothing, proves norhing, for that which any one proveSjthat he afTertsdntending tlvn to bring men to a cer- tainty vohoyet under ft and -no-t the truth o four Religion >he afcrts nothing*. proves nothing3 (as is the manner of fbmej-butleaves them to themfelves: A moft compendious way of teaching ffor whofc attamement Mi B. needed not to have been Matter of ArtsJTif it proves efFeSual'L Biit by not afferting, it is evident M. B. intends not filence; He hath faid too much to be fo interpreted. Only whathehath fpokeijjhe hath done it in afcefticall way of inquiries wherein though the intendment of his mind be cv'j* dent, and all his Queries may beeafily refolved into fo many proportions or AiTtrtions, yet as his words lye. hefuppofes he may fpcake truly, that he afterts nothing. Of the truth then of this datechifmcFxmrned. trt this AfTcrtion, that he doth not afferi an) thing, the Reader will judge. And this is the rath to Atheifme which of all others is moft trod and beaten in the dayes wherein we live. A liberty of judgements pretended, and Queries arc propoftd,uncill ne- ttling certainc be left , nothing unftaken. But 4. He introduces the Scri^ture^FaiihfulI) uttering its crwne AJferthns; If his owneteftimony concerning; his faithfull dealing, may be taken, this muft paiTe. Theexpreffe words of the Scripture, I confefTe are produced; but as to M. B\ faith fuila e(Te in their production, 1 have fundry exceptions to make0 As 1. That by his leading Queftioras, and Application of the Scripture to them, he hath utterly perverted the Scope and Intendment of the places urged. Whereas he pretends not to after t or exflaine the Scripture, he mod undoubtedly reftraines the iignirkation of the places by him alleadged, unto the prc- •cilcfcope,which inhisji?pfei/fictf^«er/>xiichath included; and in fuch a way of proccedure, what may not th« Serpentine witt of men, pretend to a confirmation of,from Scripture, or any o- ther Book, that hath been written about fuch things, as the In- quiries arc made after. It were eafy to give innumerable in- fiances of this kind*, but wefeare G©d, and dare not to make bold with him or his word. 2 M. B. pretending to give an account of the chiefeft things fertainwg to beliefe and practice , doth yet propofe no queftion at all, concerning many of the moft important Hcadc of our Religion, and whereunto the Scripture fpeaks fully,and cxpreflely; or propofes hi6 thoughts m the negative, leading on the Scriptures, from whence he makes his objections to the grand Truths he oppofeth, concealing (as wasfaid) the delive- ry of them m the Scripture, in other places innumerable: fo in- f muating to the men ofjuft and f>i*M deftres, with whom he hath todoe^that the Scripture is liient of them. That this is the niant way of proceedure, in reference to the Veil] ofChriif9 and of the Hoi) Ghoft, the SatufaBionand Merit ofCknft, the coriufiio* *f Nature, md Efficacy $f Grace, with many other moft iinpoitant heads of Christian Religion, will be fully manifeft in ourCon- liderationsof the fcverall particulars, as they (hall occurre,in the method wherein by him they are handled. 3. What can be concluded of the mind of God, in the Scrip- D 2 ture i a 'the Freface of M* Biddle to his ** tare, by cutting of any place, or places of it, from their depen- dence, connexion, and tendency , catching at thole words which fcemc to confirme what we would have them to to doe, ( whether in the proper order, wherein of God they are fct and fixed, they doe in the lead caft an eye to ward? the Theft /, which they are produced to confirme or no) might eafily be manife- ftcd, by innumerable inftances , were not the vanity of fuch a courfc, evident to all. On the confideration of thefe few excep- tions to MfcB*s way of procccdurc, it will eafily appcarc3what little ad vantage he hath given him thereby, a*id how unjuft his pretence is, which by this courfc he aimes to prevaile upon men withall. Thij he opens p.6. mne( faith he Jean fall upn the things attained in hk Catechifme ( which he confeffeth to be quite contrary to the Doctrine that paiTcth current among the gene- rality of Cbriftians) as they are here difplayed, becaufe the Anfwers are transcribed out of the Scriptures. But M- £. may be pleafed to take notice, that the diff laying (as he calls it) of his DocVmes,is the workeofhis Qucftions, and not of the words of Scripture, produced to confirme them ; which have a fence cunningly and fubtilly impofed on them, by his oueries,o.r are pointed and re* drained to the things,which in the place of their delivery, they looke not towards in any meafurc. We (hall undoubtedly find in the proceffc of this bufinefle , that M.B's Qucftions being found guilty of treafbn againft God, will not be allowed Sanctuary in the Anfwers which they labour toe reepc into, & that they difclaiming their protection, they may be'purfeed, taken , and given up to the iufticc and fevcrity of Truth, with- out the lcafl profanation of their holinefle. Amurtherer may be plucked from the homes of the Altar. Nor is that the onlyAnfwer infiftcd on, for the removall efM. B's Sffpfcj/frjr, which he mentions faz. 7* and purfues it foe three or fourc leaves onward of his Preface: viz. "that the Serif" teres whabh* urgeth,d9e in the Utter hold out fucb things as be alledgeth them topravetbktyei they muft be figuratively interpreted. For (M. B't MjftkaH fence) I know not what he intends by it5or by whom, it is urged.) Thish applyable folcly to the places he produceth for the defcription of God h his Attributcs,concen ing, whom, that fome expreftons of Scripture, are to be fo in erpreted, kimfclfe eoufeflcs fag. 13 .aad we defirc to cake \r\qm re whether. Cdtechifmc Examined. 13 Whether f Concluding from tlie alfertion of Chrifts human* mr«rf, tothcdcnyallof hit diviHr, anddefperately inuiriousto the perfon* with whom he pretends he hath to do, who as yet under flarJ not ike truth oj our Religion, in undertaking to declare to them the fpeciall chiefe things of belief* and practice, & hiding from them the things of the greateft moment to their Salvati- on, and which the Scripture fpeakesmoft plentifully unto; by not Rating any queftion, or making any fiich Inquiry , as thcic Affirmation might be fuitcd unto. The like Inftance maybe given in all the particulars , wherein M. B. is departed from the Fdith once delittrcd t$ the Saints. Hii whole following difcourfc then,to the end of pag.i $ch .wherein he decryes the anfwer to his way of proccedure, which himfelfe had framed , he might have ipared. It is true, we do affirm that there are figurative exprefli- oni in ihcScripturef & M B dares not fay the contrary)and that they are accordingly to be interpreted : Not that 1 hey are to have a myftkaQ fence put upon them, but that the Ikcrall fence is to be received,according to the direction of the Figure which is in the words. That thofe words of ourS«? viuur, this is tfi)£*Jv, urc fiytrciivc}} (uppofeM. B. will not deny. Interpret them according to the figurative import of them, and that in* tcrpretation gives you the L/w*g.io,i 1,1 2. J theft afrrme , vb e time be made roanifeft. yjH.Arifi. We fay indeed fas M. B. obferves)that in thofe kinds of cx- &;com,$. predion*, Gtd conde fee ndeth to accommodate his w ayes end proceedings (not his E fence and being ) to oik apprehenfions , wherein we arc very far from faying, that he fpeakj one thing & snttnds the clean con- trary * but only that the thing thathe afcribes to hirafelfe,for our undcrftanding,and the accommodation of his proceedings, to the manner of men, are to be underftood in him, and of a fgu£ dicun- them, » in that which they denote of perfe#ion,& not in refpeft Hard: ~Deo ofthat which is imperfect and weake.For inftance, when God *Av5p> 7n- fays, ^ ey es run to and (roe to befott the Sons of men, we doe not fay, #*3«*j in- tbachz [peaty one thing and underftands another Ja-at only becaufe lelligenda wc have our knowledge and acquaintance with things by our {unt$ioz?i- EyesJookingup8cdown,thcreforedoth he, who hath not eyes wfr* of flefh, as we have, nor hath any need, to looke up and downe, to acquaint himfelti with them , ail whofe wayes are in his own faan U nor can without blafphemy be (uppoled to looke from one thing co another, chofe to expreffe his knowledge of,and intimate acquaintance with all things here beloWjin,and by his own infinite imderftanding, in the way fo fuited to our appre- hends.Neither are thefc kinds of exprelllon in the leaft an occa- fion of Lkiiatry , or doe give advantage to any, of creating any fhapcofGod in their imaginations-, God having plainly and clcarcly ifl the fame word of his, wherein thefe expreflions are ufed * »• Cat:chi[me Examined* tf nifWJS mi an) more a way to Lrin^ them unto Idolatry ,then by a^riowhdtirtg man H be God^as our Religion uih inpart: which plea of his M. £>• cxagitatesin the pages following. That Learned Gentleman, U of Age and Abi- lity to fpeake forhimfelfe; for mine owne part, I am notfo cleare in what he amrmes, as to undertake it for him; though otherwife very ready toferve him, upon the account which i have of his worth ?and Abilityesjthough J may freely fay, I fup- pofe they might be better exerdfed, then in fuch Cabaltfiicail ?(7«»fi,as the bcokc of his,pointedunto,isfuli of. -But who am 1 that judge another: we mutt every one give an ac- count of himlclfe and his labours to God : and the tire (hall try our workes of what fort they are-, 1 (hall not deli re to make too much worke for the tire. For the prefent I deny that Mdjcjin his writings, doth gi*< any occalion to emertaine a Conceit of God, as one of an humane fkape . Neither did the Jiweseva umble into Idolatry ,on that accounc.They foactiraes indeed, 1.6 the FrcficeefM* Biddle uhii Changed their Glory, for that which was not God. But whHft they worfhipped that God5that revealed himfelfe by Mofes, Jc* kwahi Ebcjch, it doth not appeare,that ever they entertained in their thoughts any thing but famm nment a moft fimple,Spiri- tuall,EternaI being, as I (hall give a farther account afterward?. Though they intended to worfHp Jcbovab both mtheCalfe in the Wilderncs,and in thofe at £ef*>e/,yet that they ever enter- tained any thoughts, that God had fuch a (hape,as that which they fumed to worQiip him by, is madnetle to imagine. For though Mofes fomctinacs fpeakes of God in the condefecntion before mentioned, exprelling his Power by his Armc, and Bow, and Sword; hii knowledge and undcrftanding, by his Eye; yet he doth in Co many places caution them, with whom he had to Jo, of entertaining any thoughts of any bodily ftmilitujc of Godt that by any thing delivered by him, there is not the leaft occa- fion adminiftred, for the entertaining of fuch a conceit, as it intimated. Neither am I clcare ia the fkeologicall fredica\ion% tvhich that learned Perfon hath chofen to parallell with the M«/*'C4#expre(Iions of Gods Shafts and fimi I itude, concerning man being God-, Though we acknowledge him who is man, to be God, yet we doe not acknowledge man to be God. Chrift un- der this reduplication, as man, is not a perfon, and fo not God. To fay that man is God, is to faytthat the Humanity, and Deity are the fame ; what ever he it as man, he is upon the account of hit being man-, Now that he who is man, is alfo God,though he be uotGod,uppon the account of his being man,can give no more occafion to Idolatry,thcn te fay that God is Inn*nite,Omnipo- tent. For the expreflion it felfe,it being in the concrete,it may be falved by the communication of properties: but asitlyes/ie may pofibly be taken in the abftratt, and foisfimply falfe. Neither do I judge it fafe to ufc fuch exprelTions, unleflc it be when the grounds and reafons of them arc atfigned. But that M. B. (houldbe offended with this Aflertion, 1 fee no Reafoii. Both he and hisafibciates affirm*, that Jefus Chrift as man, (being in Eifrncc and nature nothing but man) is made a God, snd is the object of Divine woriliip, or Religious Adoration on that account. I may therefore let paiTeM.B's following Ha- rangue againft men$Ph)UfcpbicalI freculations, deffertingthi Scripture in their comem^Utiom §f the nature of Grf ; a tbo*gb thex could jpeake more : never any oi th (pake (o unworthily of God, or vented fuchgroflc >nsofhim,as M.B. lutli done,and the Gende- whoni hefpeakes, be well able to judge of what he reades, and to free himielfe from being intangled in any of their notions, difcrcpant from the Revelation that God hath himfelfe in his Word, yet we being refolded to try one the whole matter, and to put all the differences we have with M.B. cothetryail and IlTue, upon the cxprefleTeftimony of God himfclfi* in his word, arc not concerned in this dif- coti Neither have I any nccelHty to divert to the Confederation of his complaint,concerning the brirtgino, in of new exprejjions into , if he intends fuch,as whofe fubftance or matter, which they do exprefle, ii not evidently anuexprefly found in the Scripture*, What is the Babylonifb Language, what are the horrid and. intricate Expreffhns, which he ahhrmes to be introduced, under a Colour ifuting Herefcesy but indeed to put a bafle upfonthe of the StrifttiTC} he gives us an account of pag. 19. where we (ball con:»dcrit,&them.In general! jwords are but the figures of I c is k not words and termes, nor.Exprellions, , , , but Doctrine?, and things, wc inquire after. M. B. I fuppofe "- ^* * ; allowes expositions of Scriptures, orelie I am fure, he cm- ?"' #**A*f den in what he praftifes. His booke is in his owne iP \ -*?'?, thoughts, anExpoiition of Scripture. Thatthis cannot be *€0»*M- done without varying the words and literall expreffions there- ~ffcfcrP£* of , I fuppofe will not be questioned. TocxprefTe thefamc * , tl .c is contained in any place of Scripture, with iuch o- dsasmay give light unto it, in our underftanding?, is to expound it. This are we called to. And the courfcof it is to continue, whilft Chrift continues a Church upon the Earth. Taul fpake nothing for the fubftance of the things he delivered, but what was written in the Prophets. That he did not ufe new Expreilions, not to be found in any of the Pro- vill not be proved. But ftierc is a twofold evill in thefc rxpreflions. (i.) lhat they are invented to ieteB and un- HertfteSiOS is pretended. If Hereticki begin firft cowrdl uutexpredions, to a fence never received, nor cont.ii; E ncd i$ The Treface of Mr Biddle to his ned in them, it is Purely Iawfull for them, who arc willing to Contend for the Faith once delivered to the Saints* to chare the mind of God, in his Word.by Exprelfions and termes fuitable thcre- l 'Hy 07*f unto.1 Neither havcHereticks carryed on their caufe without l*»r.tf«*#a- the invention of new words and pluafes. #■*©-. Homo deificatus&c. dixit Arius. I. tjor 1% *k ir wr &)*?*&£ • 2- ^EiWzrn oti *« h&e. Zozom. Hi/?. Ecclef. lib.i. caf. 14. p.2'15. TbfoJer. Hift.l.i.c.2.^g.^m Socrat.S(holaft. Hi/M/£.i.c 3 &C, 'Oux, ik*y$ yi evatriv V"5 5 ^.Uth^V^^tIi s/&f?akr« *rf 7^ wt/w% ifafaw 'aciffKHV JW t&J xi$>@o*.ti ^° exprefly iignify any Doctrine, or roatt and the like formes of fpeecb, no where found in Scripture^ a::d invented on fet ptifpofe, to deftroy the true and Eternal! Deity ©f the Sonne of Goi. If now any man ihould fcrupJc the re- ceiving Catecbifme Examined, if ceivmg oFthatWordbut withall (hould profe!,that he believes Jefus Chrift tpbc God equall to the father, one with him from the beginning, and doth not txplainehimfeUe by other termes, not found in the Scripture, viz. that he was made a God, and is one with the Father as to will , not E(fencc , and the like, he is like to undcrgoc neither trouble nor oppo- sition from me. We know what troubles arofe between the Eaft and Wcfterne Churches, about the words Hy~ frftfts and Perfona , untill they underftood on each fide, that by theie different Words , the fame thing was intended; and that \#rcsacrK,with theGreff%j,was not the fame with Sub* ftamia^vj'uh the Lacins^nor Perjtna with the Latin«,the fame with te)und what )cthaih been done by Luther or Calvin, is bj caficiun*, tho[e man) imri* E 2 cal$ 26 the Preface oftA* Biddle to his cate termes and devi fed formes of ft editing, which he hath obferved, fitly t§ couch [falfe Voclrinesy and to obtrude them onus* And by the w;y, th at this carrying on of Reformation 5 beyond the flint of Luther er Calvin* was never yet fo much as ftncerely endeavoured. In the former paiTage, ha- ving given out himfelfe, as a Competent Judge of the underftan- dings of all men, in this he proceeds to their Hearts. The Reforma- tion of the Church (faith he) was never /merely attemptedybe)ondthe flint of Luther and Calving attempted it hath been, bat he knowes all the men, & their hearts ful well, who made thofe attempts, and that they never did it fincerely, bat with guile and Hypcryfy; M.B. knowes who thofe are that fay; with ourtonpuewe will pre- vaile^our lips are our own.To know the hearts of men,&their frame towards himfelfe., M.B- inftru^sus in his Catecbifme, that God himfelfe is forced to make tryall, and experiments. But for his owne part, without any great trouble he can eaiily pronounce ofthcir (incerity,or hypocrify, in any undertaking; Low and vHe thoughts of God, will quickly u(her in light, proud, and foolifh thoughts concerning our felves. Luther and Calvin, Were men whom God honoured above many in their Genera- tion; and on that account we dare not but do fo alfo. That all Chureh Reformation, is to be meafured by their line, that is, that no farther difcovery of Truth in, or about, or concerning the wayes or workes of God, may be made, but what hath been made to them, and by them, was not that I know of/ever yet affirmed, by any in3 or of any Reformed Church in the Wor Id; The truth is, fuch attempts as this of M. B\ to overthrow all ths foundations of Chriftian Religion, to accomodate the Gofpell to the Alcoran Jk fubjett all divine myfteries to the Judgement of that Wifdomey which is Carnalize (enfuali ,under the fairepretence of carrying on the worke of Reformation, and difcovcring Truth from the Scripture, hath perhaps fixed fomc men to the meafure they have received, beyond what Chriftian Ingenuity^ and the love of the truth rcquircth of them. A noble and free inquiry into the Word of God, with attendance to all wayes by him appointed, or allowed, for the Revelation of his mind, with reliance on his grattousPromifc of leading us into aUxfuth by his holy 8t blerTedSpiritjWithout whofe ayde,guidancc,dirc£lion light, 8? a Usance, we can neither know,undcrftand.,Qor receive the things that are- of Goi,neither captivated to the tradition! of our Fathers., for whofe labour and paines in the worke of the Catedifme Examined. 2% the Gofpcll, and for his prcfence u ith them, wc day ly blefle the name ot our God3 nuchcr yet can ycd about with every wind of Do&rine, breathed or iniinttated by the Cunning fights of ..' in wait tt dacivC) is that which we profeflc, What the Lord will be pleafcd to do with us, by , or in this frame, up- on thefe principles, how, wherein we fliall Cave our Generati- on* ill the Revelation or his mind and will, is in his band;, and difpofall. About ufinc, or calling off Words, and Phrafes, for- merly ufed tocxpreffeany Truth, ordoftrine of the Scripture, we will not contend with any; provided the things thcnifelves fignifyed by them, be retained. This alone makes me indeed, put any value on any word, or cxprefTion, not f nlas found in iheScripture$namcly,n)y observation that they are cjueftioned & rejected by none^but fuch,as by their reftftion, intend Sc ayme at the removall of the truth it felfe3 which by them is exprelfed, and plentifully revealed in the Word. The fame care alio was among them of old, having the fame occafion adminiftred. 1 Hence when VaUns the Ar'un Emperour, fent Mcdeftus ^i9 /Thcodorec Trxtorian Prsfetl, to perfwade Bafil to be an Arian, the man in- Hift.Ecclef/ treats him not to befo rig?d,asto difpleafe the Emperour, and lib 4 cap, 17. tiouble the Church Ji Ihiyiw Jhy^drcov ak^Shav^ for an over P* [ 'KU ftritt obfervance of opinions; it being but one word, indeed tap^i 22 4' one fyllable,that made the difference, & he thought it not pru- Zo2om:Iib:tf dentjto ftand fo much upon lo fmall a buiines;the holy man re- cap- 15,1^ plyed,7t/< Sdois h'oy>is ivTtQfAfjLuiVGt rr<> oid&i nh ffi bdoy Jbyfj^uv l7* *fi fx'iAy AviyjvTAt wK\&@*ivi however Children might be fo dealt withall, thujewho are bred up in the Scriptures, or ncurified with the Word, will not \nf erotic fiilablc of Vroine Truth to be htrayd. The like attempt to this of Valms and : Mode ft us up- on I«/iJ, was made by the nl Arian Bifhops at the Councell of . , Anmir.urv , who pleaded carneftly for the Rejection of one or HitUib:2.c. two words,not found in the Set ipture,laving on that plea much j 3. Weight, vvhenit was the everiion of the Deity ofCbrift which loiomslib^ they intended & attempted: And by none,is there more ftr n^rh cap 'f', & b vitience given to this obferTation, then oy him* with who J STJL" :* nave now to do; who exclaiming againft woids nndexpreilions, . intends really, the fubvenion ot all the molt Fundamental! and fubftamiall Truths of the GofpeJI : And e having f . 1^,20,2 1. reckoned up many Exprellios which he djlike ,con- E 3 defines 3,2 The Treface of M' Biddle to his demnes,and would have re}efred,mofl: of them relating to the chiefeft heads of our Religion, (though to his advantage, he eaft in by the way two or three groffe tigments Jhe conclude*, that as the formes of Speech by him recounted, are not ufed in the Scripture, no more are the things fignif)ed by them contained therein . In the IfTue thcn^all the quarrcll i$ fixed upon the things thefelves,wbich i£ they were found in Scripture, the cxpreflions inlifted on,might be granted to fuit them well enough. What need then all this long difcourfc about words and expreflions, when it is the things themselves fignifyed by them , that are the Abominati- ons decryed ? Now though moft of the Things heie pointed unto, will fall under ourenfuing Confidcrations, yet becaufe M. B. hath here eaft into one hcape, many of the Doftrines3 which in the Chriftian Religion heoppofcth, and would have renounced, it may not be amhTe to take a fhorc view of the moft considerable inftances, in our paffage- His firft is, of Gods being Infinite and incomprehenfiblc* This he condemnes, name and thing, that is3Hc fayes,He is Finite^Limited, of us to be comprehended. For thofe who fay, he is Infinite and n Solent qui- Incomprehenfiblej do fay only, that he is not Finite,nor of us to dam mmones ^t comprehended. What n advance is made towards the far- tnmT Ter- thcr Reformation of the Church, by this new notion of M. B\ tnll.dePrafc. is fully difcovered in the confideration of the 2d Chapter o^ his ad. Hseref. Catechifme.0 And in this,as fundry other things, M. B. excells his o Eft autem Mafters. The Scripture tellsus exprcfsly, that He fills Heaven h&c magnitude and Earthy that the Heavenyand the Heaven of Heaven tannct con* m exits Intel- um j^ that his prefence is in Heaven, and He//, and that his dfpTentu™ Vnderftandingis Infinite, fwhich how the underftanding of one poteftate Dr/, that is Finite,may be, an Infinite underftanding J cannot com- itemft de fa- prehendj that he dwellcth in that Light whkh no man can approach t™™* € }**. . unto^hom no man hath feen.nor can fee (which to us is the defcriptio finiu & Tn- oiOne Incotr,prchenftble)t\\At he isEtcrnall^which we cannot eom- comprehmft. prehend. The like expreflions are ufed of him in great abun- bilis. Crcll. dance. Befides,ifGod be not Incomprehenfible, we may fearch de Deo. feu out njs Power, Wifdome, and underftanding to the utmoft; pra^op Forifwecannot,ifitbenotpo(Tible fo to do, he islnampiehen- VoIceUib.i. ftble.Bvi^Canfi thou by fearching find out God? Canft thou find out the c.37. p. 27 3. Almighty to Pafctliotf There is no fearching of his underftanding If by our lines we fuppofe we can fathom the depth of the EfTenct, Calechifme Examined.' 23 EfTence.Omnipotcncy, VVifdome, and Undcrftanding of God, I doubt not but we (hall find our felves miflaken. Weic ever any fince the world began before, quarrelled withall, for affertiug the Eflcnce, and Being of God to be Incomprehenliblc? The p Shnonida Heathen P who affirmedjthat the more heinquireJ, the more he *}udcue>onm admired, Si the lcffe heunderftood, had a more noble reverence j^',,,^ ' of the Eternally Being, which in his mind he conceived, then videpaflim MB. will allow us to cnteitame ofGod. Farther! if God be qkd de ihe di- not Infinite, He is circumfcribcd in fomc certaine place;ii He be, cuntur , apud is He there fixed to th.it place, or doth He move from it > If He ^aiutr,^ Cr- be fixed there, how can He worke at a diftance, efpccially ftich £^2^ things as necetfarily require Divine Power to their Production, um,riatoncm If He move up and down,and journey as his occasions, require, Platinum , what a bleilcd inioyment of Himfelfe in his own Glory hath Fl0c!li n: ■> flc f But that this blafuhemous figment, of Gods being limi- l[tll?m->V*- tcd,and confined to a certaine placets really defrrucuve to all unburn FH- the Divine perfections of the nature and Being of God, is after- timnjullium wards demonftrated . And this is the firfr inftance given by M.B. Senecaw^p/w of the corruption of our Doflrine, which he rqt&^nawe and tarchm.i & thine ,viz- that God it Infinite tndlncomprehenftble: and now whether £%** elmtfit this man be a mcer Chriftian9 or stmeere Luciant let the Reader Eugub de judgr, Fum-Philof. 1 hat God is a Simfle AUy is the next thing excepted againftj and dtcr)ed,K^r;.e and thing. In the Room whereof, that he is cowpiufided of matter *zd ftunt, or the like , niuft be aiTcrted. * Thofe who arfirmc God to be a/iiufU Aft, do only deny him r i/jarftrctj9„ to be compounded of diverfc principles, 8c aflert him to be al- mr urtadm uayes actually in Being, Exiftcnce, & intent Operation.. God eftj* beieon* Cyes of himfelfe, thathis name ii Ehejehb He is / A M, that h, {d™^a afimple hem^ Exiting in, and of it lelfe. And this U fubfiantia fua thar,whuh it intended by the fimfktti) of the the nature of God, immenfitate and his bring sl ftmple Aft. The Scripture tells us he-is Erernall: exceditomnem J Am: alwayes the fame, end fo never, what he wajnoicve. '"uam This is decry cd, and in opt oiition to it^his being compounded unde •/• un no pofitnus exafte iognofere quid fit. fed quid nan fit. Thorn Con. Gertcs Jib. 1. cap. 34. Jifaiio d-':um eft a ytferibm-tpqim in bac vita de Veo a nt ci ^w.d not fit, fit; u1 enim cgn*karnus quid Oeus mh fit, negations n'mhmv ati#Va,qu£ propria fit dh ijjtij ;efl uhick mgatio dependent!* &i\ Soncin. ad lib. 2. cap. 1. Metar/h: Ariftofi Qju:2. Sec. 4, and 24 ?&« Prefafc/ and ib beingobnoxious to dilTblution, and his heitiginpoteriij^ in a difpofiUM,*nd paflive capacity to be what he is nor3 is affer- . ted; for it is only to deny thefe things, that the tern«e, fimple, is ufed, which he condemnes and rejects: And this is chefecond initancethat M.B. gives in the defcriprion of his God, by his rejecting the received expreffions concerning him who is fo.He is limited, & of us to be comprehended? His Eflence,& Being confining of feverall Principles,whereby*he is in a capacity of being what be is not ,M«B. folus babeto.l will not be yourlfiivall in the favour of this God. And this may fuffice to thisException ofM.Biddls>hy the way, againftthe /implicit} of the being of God : yec becaufe he doth not dire&ly oppofe it afterwards, and the averting of it, doth clearcly evert all his following fond imaginations of the Shape, Corporeity, and limitednefie of the EfTence of Gk>d, (to which end alfo, I (hall in the confideration of his feverall depravations of the Truth, concerning the nature of God, in- lift upon it)I {hall a little here divert to the explication of what We intend by the /implicit} of the Ejfence of God, and confirme chc truth of what wc Co intend,thereby. As was then intimated before, though ftmpticty feeme to be a pofitive terme,or to denote fomething pofiuvely, yet indeed it is i Suarcz: a Pure f negation*, and formally, immediately , Sc properly,- denyes Meraph:Tom multiplication,compofition,'k the like. And yet though this only it 2.difpuc. 50. immediately denote,yet thereis a moil eminent perfection of 0 3- , the nature of God thereby fignined to us, which is negatively Ente&Effen: ProP°fecljbecaufe ** l* *n tne u^c °f things that are proper to us, cap; 2. in which cafe we can only concci?e,what is not to be afcribed to God. Now not to infift on the metaphyftcali notions &.diftincl:ons of /imp! kity,by the afcribing of it to God, we do not only deny, that he is compounded of divers principles, really diftinft, but alio of fuch as are improper, and not of fuch a reall diftance; or that he is compounded of any thing, or can be compounded with any thing whatever. 1. Then,that this is apropert} of Gods Ejfence, or Beiag^s ma- nifeft,from his abfolute independence and firftntffe, in being, and operation,which God often infifts upon, in the Revelation of himfelfe 7/4.44.6. 1 am the firft9& I am the la%& b'efides me thereis mGoi, Revel, r, 8. lam Alpha,ani Omega, the beginning, and the ending C at echi [me Examined* 25 tndi^ (If/tl the Lord, xchkh is 6^-c. Co Chap. 21.6. and chaf>. 22 . 1 3. which alfois fully afTertcdKo. n.tf, 3 6. who hath fir ft given tohim, end it flj.ill be recemfenjed to him a^amey for of him, and through him, I 0 him are all things, to him he Glory for ever. Now if God were of any canfes, intcrnall or external!, any principles, antecedent or itiperiour to him, he could not be foabfolutely Firft, and Jndtf indent. Were he composed of part?, accidents, manner of being, he could not be Fir ft; For all thefe are before that which is of them, and therefore his Eflcnce is abfolutcly Simple. 2. God is abfolutely and perfe&ly one 2nd the /awe, and nothing differs from his efTence in it: Ihe Lord u 9ne Lor&% Teut.6 4.7taK art the fame Pf. 102.27. And where there is an abfo- lute cnenejfey and fameneffe in the whole, there is no comf oft tion by an union of extremes. Thus is it with God: his name is / am, I amjhat I am, Exod. 3 . 1 4, 1 5 . Jf^hich is, Revel, 1.8. He then who is what he is, and whofe all, that is in him, is himfelfe, hath neither parts, accidents, principles, or any thing elfc, whereof his EfTence (hould he compounded. ' $. The Attributes of God$ which alone fecme to be di- ftinft things in the Effence of God, are all of them eflcntiallj the lame with one another,* and every one the fame with the Effcnce o1 God, it felfe.^For firft, they are fpoken one of an- other^? well as of Godras there is hbEternaUPower^s well as his Godhead. And fecondly, they are either infinite,and infinitely >erfec>, *>r they are not > if they are, then if they arc not tbo ame with God, there arc more things infinite then one,zwd con- fequently more Gods; for that which is iabfolutely infinite, isab- folutely Perfect, and conlequendy God. If they are notlnfi- nite,thenGod knowes not himfelfe, for a finite Wifdome, can- not know perfectly an Infinite being. And this might be far- ther confirmed, by the particular confederation of all kinds of c^mwfo(itiony with a manifeftationof theimpolfibility oftheic Acribution ur*to God: Arguments to which purj?ofe,the Lear* ned Reader knowes where to find in abundance. 4. Yea that God is, and mnftn ed? be a iimpic h% ( which exprcflion M. B. fixes on for the rejection of iO is eviderfe$ , noF alfufcidm: every, compoii- tion whatever, is of power and AU, which 11 it be , or might have been in God, He could not be faid to be immutable, which the Scripture plentifully witneflfeth, that He is. Thcfe are fomc" few of the Grounds of this Affirmation of Ours;,conccrning the (impltcity of the Effence of God; which when M.Biddle removes and Anfwers, he may have more of them, which at prefent there is no neceflity to produce. From his Being, he proceeds to his jubfiflence, and exprefijy rejects his [ubfifiingin three P er \ons, nam^ and thing. That this is »o new attempt, no undertaking, whole Glory M. B. may arrogate to him felfe, is knowne. Hitherto God hath taken thought for his owne Glory, and eminently confounded the Oppofers of the Sttfjijhncc of his Ejfence in three diflincl Perfotis. Enquire of them that went before, and of the dealings of God Wlhthcm of old, what is become of Ebion, Carmhus, Paulas Satnofsimur, Iheodorm Bjztmtinw? Fhotinus, Ann, Macedonia* &u hath not God made their memory to rot, and their names to be an abomination to all Generations > How they once attemp- ted to have taken pofleflion of the Churches of God, making {laughter and havoke oi all that Qppofcdjihem, hath beene de- clared; but their place longfince knows them no more. By thefubiiftingofGodinanyPerfon, no more is intended, then- that Perfon's being God. If that Pcrfon be God, God fubi »fts in that Perfon. If you grant the Father to be a Perjon (as the Holjj Ghoft txpreisly affirmes him to* be6 Utb. i . 2 1 .) and to be God^ you grant, God 10 fubfift is rtaf PerjM; that is all which by that Ekpretfion is intended. The Sonne h God,or is not; To fay He is not God, is. to he^ge that which cannot be proved. If he be God, He is the Father, or He is another Per {an? If He bethel/her, He is not the Sonne. That He is the Sonne, and not the Some, is fufficiently contradictory. If Hebe not the Father, as was laid, and yet be God, he may have the fame nature and iu'ftmce9 with the Father, ( for of our God there is but one Etfence, nature, or being ) and yet be diftznft from him. That diftinction from him, is his Perfondity 5 that Property, whereby, and from whence, He is the Sonne, The like is to be faid of the Holy Ghoft* The thing then here denyed, is,that the Sonne, Ctteckijme Examined.' tj Sonne is Ood,or that the Holy Gkoft is God. For if they arc fo> God muft (nbfift in three Perjons, of which more afterwards. Now is this not to be found in the Scriptures.? 1$ there no Text affir- ■iin£ Chrift to be God, to be one with the Father, or that the Holy Ghoft is fo ? No Text faying , there are three that beare witr.efe m Heaven , and the fe three artone? None afcribing divine Perfections, divine Worfbip) diftin&Iy to citherSonne, or Sph rit > And yet joyntly to one God > Are none of thefe things found in the Scripture , that M« B. thinks with one Waft, to demolifhall thefe antient foundations, and by his bare Au- thority^ deny the Gomraon Faith of the prefent Saints, and that wherein their Predeccffbrsjn t he Worfhip of God, arc fal- len afleepe in peace. The proper place for the consideration of thefe things, will fanhcrmanifeft the Abomination of this bold Attempt,againft the Sonne of God,tt\d the eternal! Spirit. For the divine Circuminceffjon mentioned in the ncx« place.! fhal only fay that it is not at all in my intention to defend all Expreflions , that any, men hare ufed ( who are yet found in the maine) in the unfolding of this great, tremen- dous Myftery of the blcfled Trinity, and* could heartily xviihjthat they had fome of them,bin lefTe curious in their inqui- ries, and Uife bold in their expreflions. It it the thing itfclfe alone,whofe Faith I delire to owne and profefle; and therefore (hail not in the lcaft labour to retaine and hold thole Things or ivords, which may be left, or loft, without any prejudice thereunto. Breifely, by the barbarous tcrme of mutuall circuminccffion, the Schoolemcn tinderftand that, which the Greckc Fathers called t u. T?ei%lp ««■/<, whereby they expreffed that myftcry, which Oh rift himfelfe teaches us, o]hit bting in the Father, an i the Father in him. John io« 38. and of the Father! remaining in hiwymd doing the workes he t//il, Job. 14. 10. The diftin&ion of the Ptrlons, being not hereby taken away, but the dijjunfiionOL ihem,asto ■ their nature and being. The Etemall Generation^ the Sonne, is in the Next place rc- ieftcdjthathemaybefurc to caft down every things that lookes toward the Afiertion of his Dtity>whom yet the Apoftlc a prints to be God blejfedfor evermore Rom. 9,5 . That the lVojdy vhuh in the beginning X9M , (and therefore is J GsJ, is the only bcgoueit F 1 Sonne %t the Tteface of M» Biddle to his Sonne of God, theApoftle affirmes 7^.1.14. That he is alfo the wily begotten Sonne of God, we have other plentifull Tcftimonye* Tfal2.y.John^. 16. A8s 13. 33. Heb. 1. 4, 5,6. A fonne5fo as in comparifon of his fonfhip, the beft ofSonncs by Adoption are Servants H^.3.5,6. and To begotten, as to be an only Sonne Job. 1. 1 4. though begotten by Grace3 God hath many Jam. 1. 18. Chriftthen being begotten of the Father, hath his Generation of the Father, for thefe are the very fame things/in words of a di- verfe found ; The only queftion here is, whether the Sonne have the Generation, fo often fpoken of, from Eternity, or in time > whether it be an Eternally or a rewpcratf Generation, from whence heisfo faid to be begotten . As Chrift is a Sonne, fo by him the Worlds weie made Heb. 1 . 2 . S& that ftircly he had his SonQiip before he took? fiejb in the fulneffe of lime. And when he had- his Sonfhip he had his Generation. He is fuch a fonne,as by being partaker of that Name,he is exalted above Angels Heb. 1.5. And is the firft begotten, before he is brought intothe Worlds and therefore his goings forth, are faid to be from theD^ej if Eternity Micah. 5. 2, and he had Glory with the Father, (as the Sonnc^) before the World was John 17.5. Neither is he faid to be begotten of the Fa* ther,in refpett of his incarnation, but «onceived by the H >]y Ghoft, or formed in the .wombc by him, of the fubftance of hit mother, nor is Ire thence called the Sonne of God. Inbriefe, ifChriftbe the Eternall Sonne of God, M. B. will not deny him to have had an Eternall Generation-, if hebenot^a Generation mud be found out for him, futable to the Sonfhip which he hath; of which Abomination in its proper place. This progrefle have we made in MrB's Creed: He believes God to be Finite, to be by us Comprehended, Compounded: He be- lieves there Is no trinity otPcrfons in the Godhead; that Chrift is not the Eternal? Sonne of God. The following; parts of it are of the fame kind. The Eternal! prcce fan of the Holy Ghoftjs nextly 1 rejected. The Holy Ghoft being conftantly termed the Spirit of Ged, the Spirit of the Father, and the Spirit of the Sonne, (being alfo God^asfhail afterwards be evinced Jand fo partakes of the fame nature with Father and Sonnes (the Apoftle granting that God hath z nature, m his rejecting of them, who by nature, are not Gods,') is yet diftinguifhed from them, and that Eternally, ("as nothing is in the Deity that is not Eternally) and being more- over Catechifme Examined. ip Oter faid i*Toptt*<&$, or to proceed, and goc f$rtk from the Father & Sonne, this exprcllion of his Eternall Proceflcn hath been fixed onmantteiting the Propeny whereby he isdirVmgnHlud from Fa- ther and Sonne. The thinp intended hereby is, that the Holy Ghoft who is God, and is laid to be of the Father, & the Sonne, is by that name, if his being of them, diftinguiffied from them; and thedenyall hereof, gives you one Article more of M.B's Creed, *>/z. that the Hoty Chcft h not G(J. To what that expreflion of pioceedingxsto be accommodated, will afterwards be confidered. The httrnaiion ofChnji, fthe Deity and Trinity being difpatch- cdjis called intoQiieftion,& rejected. H>y Incarnation^ meant,(a3 the word imports) a takj ng of fiej}>£ this is r varioufly by the An- r'Ef^af)^- ticnts cxpreffed, but the fame thing (till intended ,) or being - 1.14. that GedwM maniftft tnthe fief!?, iTim:$. 16. thatCbri/r too^sis. parnfFlejb and ftloud,Heb:2.i$. that he tool^on him the Seed of Aha- fv*f3p»™- ham.Heb:! l6- that he wasmadeofaWcmanyGai^. 4, 5. (ent forth j Ji* m.$ws might be the Gaptaine of our falvation, is that which by this ofMhU. Word, and that according to the Scripture, is affirmed, and tJI avtya- which to increafe the heapeof former abominations, for to 7totw1©- f*«» carry on the work of Reformation beyond the ftint of Luther or vifoxst<. Calvin) is here by M.B. decryed. * ikAxtil Of the Hypofiaticay Vnion,thcvc is the fame Reafon:Chnft,who n w«>> ^>xctT«- take upon them to be Gods, God will deftroy, ) and having fccuris. Flefbahdbloudy as the Children have Rib:2« 1 4. that is, the fame >» -a^x*^- nature of man with Believers, yet being but one Perfon , one tnat ne Tf ou'd fa with his ceretur "altera, unto the end of the World, and Thomas putting his hand into his fide, utquamvK a* cryed out to him,ffly Lord, and my God.&c. » when Chrift neither ih fit i*y*>>iheod:T)ial.K x TctVJct tacVt* evfjiGcKA oztf yiv $&ri yns hV.hwusw. Ir*en: Lib. 3. act H*re(. y Sdvx proprictate utriufq^ n*turj:,fufcepta eft a Majefiate humilitds , a wtute infirmitas, ab sternitate mofalitas. Leo. Epift. ad Flavi. ken Catecbijme Examined/ jji ken of,in reference to his Perfon, \v herein both thofe natures are united: fo that whereas the Scriptui es iay, that God redeemed hu Chmth with bk own blood, or that he was made fiefr, or whereas in a confonancy thereunto, and to obviate the tolly otNeftori- *S who made mo ferfons of Cbrifc the Antients called the blefTed Virgin, the Mother of God, the intendment of the one and other, is no more, but that He was trtd) God, who in his manhood was a Sonne, had a Mother, did Bleed and Dye. And fuch Scripture ex- prelTions,we arrirm to be founded in this communica- tion of Froperiies , or the alfignement of that unto z^Oi^Q- %&v 0 fyrr®- the * Perfon of Chrift, however expreflely fpo- avvJtioivt |yjt7t?at* fup ken of as God, or Man, which is properto him in aiae£virM*wr»iii*- regard of either of thefe natures, the one or other, re?* t» i^/ct, Ji& t0# God on this account being faid, to do what i« pro- *?■ \m&Lna< TtwrW.-Tttj per to man,and man what is proper alone to God, a) tiw JU dthvx* aZwv becaufe He who is both God and Man , doth both me^wo-iv. Dama\. dt the one and the other: By what cxpreffions, and Ottkoti.fide.lib. 3.C.4. with what diligence the Antients warded did do- ctrine of Chtifts \er{onaU union, againft both a Neftoriw and Euti- a "aamSoV. cfee/, the one of them dwid'ng his Perfon into two , the other 7tAt*V#«/i- confounding his Natures, by an abfurd confufion, and mixture <*^t7w*« *- oftheii rtfpe£Uve efTentiail proprieties, fM. B. not giving occa- ovy^rae. iionj 1 lhall not farther mention. iideEvag*iuiB ' An i this is all M.B- inftances in, of what he reiefts,as to our Ilb:i c 7>3- Do&rine about the Nature of God, the Trimt), ?er\on ofChrift- and ?*"*£ j£ the hoi) Gboftt of all which he hath left us no more, then what jV ' ' the TjtrkfS, and other b Mahumtians, will freely acknowledge. Nic-'ph: 1: 14. And whether this be to be a .mere Cbnftian*, or none at all, the pi- caP:47. ous Reader will judge. faBM ' Having dealt thus w5th the Perfon of Chrift, he addts the H^ni ,°Cr]"f;l names of two abominable figment*, to give countenance to hi? un- tahlib.i, c^. dertaking,whert'n he knowes thofc with whom he hath to doe, ex Alkp. fwra9 have no communion: casing the Deity of Chrift, and the Holy 3C' Ghofty into the farm b indie, with lr<-iil*6ttanuaUon, and Confab. flanuatioh, ro which he addes the ubiquity of the body of Chrift aftei mentioned, felfecontradi&ing fictions. With whatlinceri- ty, candor, and Ghriftian inaenuity, M. B. hath proceeded, in rolling up together fuch abon inations as thefe, with the moft Yf eighty, and glorious tiuihs of the GofptlJ, that together he might $ t The Freface of M' Biddle to his might trample them under his feet in the mire , God will cer< tainly in due time reveale to himfelfe, and all the World. The next thing he decryes is Originall finne. I will fuppofe M* B. knowes, what thofe whom he profeffeth tu oppofe , intend eRom:$. i2, thereby; and this he condemnes Name and 'Thinti c That the 15, i(5. ip. guilt .of our firft Fathers finne , if imputed tohis pojleuty* that they t: h 2 1 1 2. ^re mac*e obnoxious to death thereby, that we are by nature Children Pfal!$ I $. " of math, dead in Trejpaffes and fins, conceived in fin , that our Vnder- Ioh.i. $. ftandings are darkpefle, fo that we cannot receive the things that are Ephef.4.18. 0f G0d, that we are ableto do nogood of our [elves , fo that tinlefie Ioh°ri* 6* W€ ar€ ^™ WWW cannot onter into the Kingdomeof God , that we Eptidia'ii. are alienated, enemie$,bave carnal! minds, that are enmity again*! God, €01.1.21. and cannot be fub je& to him; all this and the like, is at once Rom,8.tf,7, blowneawayby M.B. there is no fuch thing; una liturapotejl, ?° That Chrift by Nature if not God, that we by Nature have no fin, are the two great principles of this meere Cbriftiam beliefe. QiChnfjiStakingM nature ufon him, which is againe mentio- ned, we have fpoken before. d If he was made flefb, made of a Wo~ d Iohn. 1. 14. marli made under the Law, if he partookg offlefb and blood , becaufe the Hebt'"t,S"i* Children fartook^of the fame9 if he took^on him the feed of Abraham, and Heb'.a.it!1 ' ms madeiikfi to us in all things, finne only excepted-, if being in the forme Phil. 2,7,8. of God, and equal! to himrhe tookj)n him the forme of a Servant , and be~ came //% to us, he tooh^our nature onhim: for thefe , andithefe' only are the things, which by that expreflion are intended. Themoftof what followes, is about the Grace of Cfirifi, which having deftroyed, what in him lies, his Perfon he doth alfo openly rejeft. And in the firft place begins with the* foun- dation, hit-making fatiffattion to God for our finnes, all cur finnes, p and J Pet:; 0?44- frayedyZnd cryed>zr\d fweat bloody and was full of heavinejfe. and perplexity, the Scripture isabundandantly evident; and what we aflert amounts not on title beyond what is, by, and in them affirmed. The falfe docVme of the merit vfChrift, and his purchafmgfor us the Kingdom ofHewen.U the next ftone, which this Mafter Buil- liCor:$.2o. der difaliowes and rejects : 1 That Chrift hath bought «r with a 1 Fee. 1. 1 8. price, that he hath redeemed us from our ftnncs, the JVorld,^nd curfe, Gal: 1.4. to be peculiar people zealous of good worlds, fo making us Kings , and Gtl:3. 13. Pricfts toGodfor ever, that he hath obtained for us Eternal! Redemp- Ephcff 1^26. tm> fl°Wfinl tie fyirit for us, to mak,e us meet for the inheritance of tie Rev. 1. 5,5! ' Saints in Light,Godblcffing uswithall fpiritual! blejjings in heavenly Heb:s>. 12,13, places in him, ufon the account of his making his [oule an offering for fin, '4- ^ performing that obedience to the Law,which of us is required, Ph?l'!'.?*o *s tnat>wnJcn ty this cxprefiion of the Merit of Chr iff, we intend; The fruit of it being al the accompli(hment of thePromifemade to him by the Father, upon his undertaking the great worke of Savinghis people from their finnesi in the bundle of Doctrines by M. B. at once coRdemned, this alfo hath its place. That Chris! rofe from the dead by his own pwer,feemes to us to be true, not only becaufe he affirmed, that he had ptwer [0 tt> do, even to lay down his lifc,& to take it up again Job. 10. 18. but alfo becaufe nc faid he would do fo,whe'n he bad them deftroj the temple^nd told., them 0 that in three dajeshe would raife it aga'me : It is true that this work$ of raifingChrifl -from the dead, is alfo afcribed to the Father, and to the Spiriv(asin the worke of his oblation, his Father made his foule an offering forfinne, St he offered up himfelfe through the EtminU Spirit) yet this hiniers not, but that he wasraifed by his own* Pow?r, his Father and he being one, and what Worke his Father doth, he doing the fame. And this is the Account which this meere Chriffian giveth us, concerning his Faith in Chrifr, his Perfon, ani his Grace; He is a meere man,xh at neither jatisped for our finnes, nor procured Grace, or Heaven for us ; And how much this tends to the honour of Ch;ift,and thegood.of loules, all that I'jvebiminfincerity, will- Judge and determine. His Catecbijmc FxawiriedJ 17 Hi*ne\t Attempt is upon the Way, whereby the Scripture irrinncs that we come to be made Partakers or the good things which Chrift hath done and wrought for us; and in thernft place,fallsfcuIcupon that, of apprehending and allying Chritis bienfmjft to our felvttby Faith* thitfo there may no weigh- ty point or thcdotlrine of the Crojfe remaine not condemned (by this wile man ) of/ei/v. This then goes alfo name snd thing: Chrift is of God made unto us Righteoujnes, (that \s9to them that believe on fc/m,or receive or apprehend him Joh, 1.1 2.nT)God havingfet him inRoin.g.25**: forth to be a propitiation through Faith in his Eioudjo declare hU righte- Afti 13.3?, .-fetor theforgiveneffeof fmnes , and declaring , that every one 39- \\ ho beiteves m him isjufitfied from all things, from which h: could not RoDM-5>7« be j unified by the Law, God imputing R.'ghteoufneffe to then] that fo R0m:$. r. bclievc,thole who are/"* )u(iif\ed byF < ith^hzving peace with God, it being the great thing we have to ayme at, namely, that we ma) hi6xv Jcjiu Chift and the fellowfiip of his [uferings, and the power Phi!. 3.7,1*; at his Resurrection, and to be found not havingour owne righteoujnejfe, which is by the Law, but the Righteoufnefie whicb it by the faith of Chrift^ Chrift being the end of the Law to every §ne thai b*lievethy we Rom: 10,3,4,; (ay it is the duty of every one, who is called, to apprehend Chrift by Faith, and apply his Righteoufneflc to him; that is,be- licve on him, as made Righteoufnefie of God re fcz'w, unto juftinca- tion and Peace. And if M. Biddle rejeft this Dodtx\r\c mime aud thingy I pray God give him Repentince,bcfore it be too late, to the acknowledgement of the Truth. Or ChrifVs being our furety, of Chri sis paying our debt^ of our fmnes imputed to Chrift, of Chrifts righteoujnejfe imputed to us, ofChrifrs dyingtt apfeafe the wrath of God, and reconcile him to us, enough hath been ipoken already , to cleare the mea- ning ofthcm,whoufcthefcExpre(fions;&to manifefr the truth of that which they intend by them: fo that I inall.noc need a=» gaineto «onhder them, as they lye in this diforderly confufed heape, which we have here gathered together. Our Juftip'cation by Chrift being calhiered, he falls upon our Santti fie alien in the next place,that he may leave us as little of Chriftians,as he hath done our Saviour ofthe ciue Mef/iab. Infufed Grace is firlt a flan Iced : The various acceptions ofthe word Grace in the Scripture, this is no place to iniift upon. By Grace infu\eJ> we mcane Grace really bellowed upon us, and abi- * EP**C2» T» ding in us, from the Spins of God. That a new n Spirituall Life, Gtl$.'2$t2*. G % or 3 6 The Preface of M' Biddle to his or principles^! abling men tu liv e to God, that new gratious heavenly qiulityes, 8* endowments,^ Light, Uve.Jojy Faith &ct beftowedon men, are called G>ice, and -.Graces of the Spirit; Ifuppofc will not be denyed. Thcfe we call infujed Grace, and Graces : that is , we fay Go I wokes thefe things in us, by his /Philip. Spirit, giving us a ° new heart, an i a 72 w Spirit, putting his Law in- 2. 1 5. t° our heart s yfliX k^inguswho were dead. in ti exiles and /rr^:..'3raaking Jerern.31.32,. us light, who were darknejfe, filling us wkh the fruits of the Spirit, 32>32- in joj^meeh^nefl:, Faith, which are not of oar felves, but the gifts ■fyffi* of God. Mr Eidd/e having before difclaimed all cnginall fume, Heh.8.9,10, or the depravation of our nature by finne , in deadneffe, da-kenefle, obfHnacy, &c. thought it alfo incumbent on him , to difowne, and difallow all reparation of it by Grau^ and all this under the name of zmsere Chriftian, not know- ing that he ditcovereth a frame of Spirit utterly unac* quainted with the maine things of Chriftianity. Fret Grace is next doomed tosejeftion.That all the Grace, Mercy, Goodneffo of God. in outEktiion, Redemption, Callings San&ification, pardon, and Salvation* is free, not deferved, not me- rited, nor by us any way procured, that God doth jail that he doih for us boutifully, fully, freely5of his own Lovc,& Grace,is affirmed in this expreflion, and intended thereby. And is this found neither name nor thing in the Scriptures ? Js .there no ?>Ephef. 1.4. mention of Gods loving us freely, of his P blotting out our finnes for loh:§.i6. his ownefakxe, for his names jakefai hhgivinghis Sonne for us from hi? rloh'4 3.io. own Love, of Faith being nonf our (elves, being the gift of God, of his I °hef 28 foty us mt **?di% t0 &e worses af Right;oujne$e,wkich we have done* Tit:*. V 4 5 but efhis own mercy, of h,j ]uft;f)h?g us by his Grace, Legt ning ul offys tf, 7. own will, having mere) on whom he mil have mercy T of a Covenant not Iam.i. 18. like the old, wherein henath prcrriifed to be mercifuil 10 ourjhtits R°w?ft9' f8# ^ m iniclu^€S &c? or *s n poflibie that a man aiTuroing conhirn- Heb;8.ic, 11, ^^ ^ name 0(achriJ}iany{hould be ignorant of the dgctriue, of the free Graceot God, or oppofe it, and yet proferTcrjoi ,t#> rejeft the Gbfpell as a fable? But this was -, and ever tyill be the condemnation, offome, that light *r come lutcihel* and men hue darhenejfe, mire then light. About the next expre!ljon,ofthe wt)>dd*ftksiElcfi$ (ball not con- tend .That by the name of the world (which te'rme .1$ ufedifrithft Scriptures.in great variety of ngniikations) the £]<;&, fcfch in, aniof this viable \vorld,and by nature no bt :t ter thence reft Catcchifme 'Examined. ^j reft of the inhabitants thereof are i\ •mctimes peculiarly inten- c ihd dc elfcwhett, beyond Whatever M. B. is able to %J%£fal oppofc thereunto. gnu /f/«,or ftbi fyfrifeftl bringing men to believe, the death of thc rt is ot he wife? about theterrne irrefifiible^ 1 know dcat*1 ^c. none that care much to ftrive. That Faith is ibegifi of'OwfJ r p'tf - 8 jiotofour\<:.vcf, that it is wrought in us, by the ex:cjdin£ pent- ' i ^ 7p. " tiejj't' of th fout-rof God: that in befievrhig it upon Uc by his Spirir5 2 Cor.5.17, (that is, in our convcriion ) God effectually males a uW &c- hart in us,-makes ns net? creatures^ quickens us, raifas us from the dead, 2 Cor:4^« working in us tow/7/, and to doaofliis own good plcafure, as he commrfWiieJ light to (June out ofdarkenetfe, (opining into our hearts J&livt us the knowledge of hit glory, begetting us anew of his own will, fo irrejUiitl) caufmg us co believe, becaufe he effectually workes faith in us^ is the fumme of what M. Biddte here rejecteth, that he might be fure^ as beforejto leave nothing of weight irrChri- IVian Religion uncondemned. But thefe trifles and falutyes being renounccd,hecompIainesof theafouteof hs darling, tha^ it is called carnall reafon; which being the only interpreter of .Scripture, which he allowcs of, he cannot but take it anrhTe, that it Mould be fo groflely flandcred, as to be called carnall. The Scripture indeed tells us of a Naturall man3thzt cannot difcerne _ the things which are of Gj J, and that they are fooUff.meJJe to him : of Kobi^.^.4' a email mind that if enmity to Cod', and ride like to have any • Rations; or rea[cmngS)hut what are carnnll. cfa Wifdome that vt car- James 3.15, . nail, i'mujUyiud divelifbiof & wifdome that God will defiroy and con" found, and that fuch is the beft of the wifdome and Reafon of all Uriregenerate perfons: but why the Reafon of a man in •fuch a ftate , with fuch a mind, about the things of Goda fhould be called carnall , M. B. can lee no Reafon: and fomc men perhaps will be apt to thinke, that it is becaufe all his Reason is ftill carnall. When a man is renued after the image tf him that (rtaifhintjAe is made s{rilu ill, light in theLord^wery thought and imagination that (Its up it ielfein his heart, in oppolition *oGod,being lead captive to the Obedience of the Gofpell: we acknowledg a faiK°iiriedPveafon in fuch an one,of thatufe in the dijudicauoof the things of God,as (rial afterwards be declared. Sftrituail defertions are nextly decryed.Some poorefoules would thank him to make good this diftovery. They find mention in 36 2l»* fref ace of Mr Biddlc u Vis loH 1 2 24 m ^e Scripture of Gods hiding his face, withdrawing himfelfe, forfa- Pwf.13.1. king though but fern moment, &$ of the that on this3ccount wal\in Pf. io.i, darknes and fee no /igbr ,that j«fce b/Wj and /fw/ fciw wor,but arc tilled 27. 9- with troubUsy terrours, arrowes from him &c. And this in fome mea- 1J"«2^" -furc tneY find to be the condition of their own foules; they have 5 *.' 1. not thcLife,Light,FoweryJoy,Confolation,fence of Gods love as former- 69.17. ly, and therefore they think there are Spiritual! defcrtions, and I02- 2- that in refpeft of their foules, thefe difpenfations of God arc kM5'1** fignally, and llgnificantly fo termed^and they feare that thofe 49. r 4. who deny all defertions , never had any enjoyments from, 54.6,7. or of God. 60.15. GSSvirituallinamts, there is the fame Reafon. It is not the gtt.40.io, fhrafe of jf eechybut the thingitfelfewt contend about. That Go$l who is the Father of Merc), and God of all Confolatton, gives .Mercy, Grace, Joy, Peace, Ccnfolation, as to whom, fo in what manner, or in what degree he pleafeth . The receiving ot thefe from God, isby fomc (and that perhapi not ineptly) termed Sfirituall incomes-, with regard to Gods gracious diftriburions of ^is kindneffe, love,' goodwill, and tfrc reciving of them. So that it be acknowledged, that wc do receive Grace, Mercy, Joy, Coafolation, and Peace from God, varioufly as he pleafeth , we (hall not much labour about the (ignificancy of that , or aay other ex predion of the like kind.Thc Scriptures,meptioning the ffficah.fca. goings forth of God9 leave no juft caufe toM. B. .of condemning ' l ' them, who fometimescall any of his workes, or difpenfations, hhoutgoings. His rehearfall of all thefe particular .inftances, in doctrines that are found neither Name -not Thing In Scripture^ M. B . clofeth with an &c. which might be interpreted to com- prize #wi*nv were, but that there remaine not, 4s many more im- portant heads in Christian Religion. The Nature of God being abafed,thcD*/ty & Grace of Ghriftdenyed, the (in of ourNatures, and their renovation by Grace in Chrift rejected : M- B's remai- ning Religion , will be found fcarce worth the inquiry after, by thofe whom he undertakes to inftrufr : there bcin » fcarcely any thing left by him,from whence we are peculiarly denomi- nated Chriftians : nor any thing that fhould fupport the weight ofafinfuilfoule, which approacheth to God for life and Sal- vation, To prevent the entertainment of fuch Do&iiaes as tbtfe, M. Catechifme Examined." M.B. commends the advice of Paul 2 lim, 1.13J.-0W fa ft the forme then which we know none more wholefome, nor more wfefull, tor the fafeguarding, and defence or thofc Holy and Heavenly principles of our Religion, which M. B. rejects and tramples on: nor are wc at all concerned in his fol- lowing difcourfe,of leaving Scripture tcrmes, anduftng Phrajes, and exprejjions cojned by men; for if wcufe any word or phrafe in the thingi of God, and his Worfhip , and cannot make g6od the thing fignified thereby, to be founded on, and found in the Scriptures, we will inftantly renounce it. But if indeed the Words and expreflions.ufed by any of the Ancients, for the ex- plication and confirmation of the Faith of the Gofpell, efpe- cially of the Do&rine concerning the Per [on of Chrijl, in the vin- dication of it from the Hereticks, which in fundry ages beftir'd themfelves fas M. B. now doth) in oppofition thereunto, be found canfonant to Scriptures, and to fignify nothing but what is written therein with the beatnes of the Sun, perhaps we fee more am fe to retainethem, from the oppofition here made to them by M. B. then formerly we did: coniidef ing,that hisoppolition to words and phrafes, is not for their own fake, but or the things intended by them. The firailitude of the Grip, that loft its firft matter and fubftance, by the addition of new pieces, in way. tf fupplement to the old decayes , ha- ving been ufed by fome of our Vivincs , to illuftrate the Roman Apoftaci.znd 7radinonait- Additional! s to the Doctrines of the Go- fpell, will not ftand Mr B. in the lead (lead ; unleffehe be able to prove,that we have loft in the Religion we profefTe, any one materiall part of wbatkwas, when giren over to the Chur- ches by Chrift and his Apoftles, or have added any one parti- cular, to what they have provided^and furnifhtd us withall in the Scriptures: which untill he hath done, by thefeandthe like inimuations, he doth but beg the thing in quefti-onj which being a matter of fo great confluence, and importance as ic is, will icarce be granted him on any fuch termes. 1 doubt not,but it will appeare to every perfon whatfoever , in the procefle of this bufinefle, who hath his fenjes any thing exercifed in the Word, to Aikerne between good and evilly and whofe eyes the God of this World hath »#! blinded, that the fjprigw li?ht of the GefpeL' ofGtd, mould ■otfcineintoihcir hearts, that Mr B, as wife as he deemes it, and 40 The ?refac indeed like the UolifoWomm, that plus downe her houfe with boih her hands, labouring todeftroy the houleofGod with -ill his ftren£th, pretending that this,and that part of it, doth not originally belong thereto. Cor. like s Stphoc.in C Jjax in his madntffe, who killed iu^ and fuppo.fed they had Ajace. been his Enemies) upon the account of that enmity., which he t<*91)fi$. gn(js jn ft]$ QWn mjncl ant0 them # . The clofe of M.B's Preface, concaines an Exhortation to the flu* dyeftbe Wrn^ wir.h an account of the fucceffe hehimjelfe hrth obtained, inthefearch ibereof, both in ike detettion of Errors, and the dif- Xovetj of (unity Truths: Some things I (hall .reriuike upon that di/cpurJLc, and fliut up thefe considerations, of his Pre- face,- i. For his own fuccefle he tells us, that being cthrwife ofm great abitityesjet \earcbingthe Scriptures impartial!) ht hath tittcaeti n n) errourS)& hath pejemed the Reader With a body oi Keli^onjiom the £criftures3whichwhc[ofbalJ well ruminate and uigeji , ma be cr.a- bled&c* For M« B's Abilityes,! have not any thing to do,to call rheni - into cjueftion; whether /m<*# or great., he will one day find , tint he hath fcarce uftd them to the end forwhichhv is intruded with them; And when the Lord of his J.alitras, foall call trr an account, it will fcarce be comfortable tohim, that he hath ingaged them fo much to his di(honour3 as it will uc aibtedly appeare he hath done* I have heard by thofe of M B's tine, and tEufeb HTt ac9ua"intancc ^n 4le Quiver fity, that what abilkye he had then J iib.$.cap.2t. ' outlined, were it more or leffe, he {till delighted to be excerci- r Ir&n. adHzr. ling of it, in oppofition to received truths in Philofopb-y; L lib.i.cap.26. arid whither an itching defire of novelty , and emerging therje- . Epipban:f/£r. by,lye not at the bottome of the couple he hath ilnce freared, l, lom'. 2, lib* i J J t 11 f. rir 91 , he may do well to examine himilre. Ruff:cap.2j. SFhaterroun hehitth deie&ed (th :-ugh but pretended fuchj r ii Eufeb.lib.n. ( which honour in the next .pf&c/ he :b himfelfe/' I C'22"PhA'c know not, Thcerro'trefihiDiiiyofCbrijl was dcteSed in the A- dugw- ®z)- poftles dayes,by « Hion? Or/if ffettf andotlvr*: notions after Efiphan: H&- °y u Paulus Samo(attnu/:> by ?ho\nuis^ by (r/;ff.and othcT$iThe er- ref.iM.t. raa^ofthc fwtytfmiffqfcznd ':iri- ■ y of the Evince of God, Socrab.Hi.}. by ,4ud."H<^nd the Anthrofemorpbites. The errour- of the Deity fc2.cap.24. ofths Holy Ghoft^WaslongiiQCC detected by l>h:edomussan-i _ - ' Ilk Cat ethifm Fxamined. 4 1 his companions; the Errour of origintB (inne, or the coruptiott of our nature, by Felagiiui the ErYour ot the fatitfdG im and me* rit of Chrift, by AbmUrdtu; All of them by Soc/r,w, Smalciuf, it new difcoveries M. B. hath made,I know not; noris there any thini: that hepreftnt? us with, in his whole body of Religion, as ftated in his qucftions, but what he hath tojod prepared Jiije{ted,8i modelled to his hand,by his matters the Socini ani\ 1 nlefTe itbe fome few grofle notions about the "Deity; nor is fo much as the Language, which here he ufeth of himfelfe, and his difcoveryes his own, but borrowed of SocitiM Off. J have not then the lead reafon in the Worldjio fuppofe thai .< lead into thefc glorious difcovfrye?,by readingot the Serif tines, much Idfe impartial reading of them^ but that they ill the fruits of a deluded heart , given up righteoufly of God to believe a ()e,for the neglcfr of his word,& con tempt of re- 'liance upon hisSpirit,&Grace,for a right underftanding thereof, 'lights of the for mentioned per Cons , in fome of whofc wrkings,Sathan lyes in waite to deceive. And for the body of Re* Ugiotfi which he hath collected, which lyes not in the Anfwers whidi are fet down in the words of the Scripture, but in the tti$nst and conclkfionSy couched in his §hjcftions, I may fafily fay, it is one of the mod corrupt, and abominable, that ever itfued from the endeavours of one,who called himfelfe a r a proofeof which affertion, I referre the Reader to the enfuing rations of it. So that whatever promifes I B. is plcafedto make unto him, who lhal! rwwi- ii'mindjbii body of his compojurc, (it being indeed vibn, that will never be digefted, but fill and (well the re with pride, *nd venomc; untill it utterly dcilroy the Ic ptrrfonj ic may juftly be feared, that he hath given too incase to a fort or men in the world, not behind for ab'Htyesafid Reafon3(theonly guide allowed by him :; of lv? nature) to decry the nfe and Reading of the :,wrVtch thvy Ce^ukfiable^ ntilt anted men fearefully to own eTeftHV&iofls; But let God be true; and all taien tyepslLec theGofpeM iirnnc and profpcr;andif it he hid to any, ic is to fhem, whom the God or this woi Id hath blinded, th.:the glorious light thcreof/houki not, fhi-ic into then H hearts p ^ the Preface iffo Biddle to bis hearts. Whit may farther be drawn forth of the famekind with what is in thefe Catechi[mes delivered, with an impofition of it upon the Scripture, as though any occaiion were thence adminiftred thereunto, I know not .' but yer doe fuppofe3that Sathan hitnfelfe is lcarce able to furnifh the thoughts of men, With many more Abominations of the like length, and breadth, with thofe here endeavoured to be impofed on fimpl^unftable fouleSjunleflehe mould ingage them into down right Atheifme, and profeffed contempt of God. Of what tendency thefe Do- ftrines of M. B. are unto GoMinejfey which he nextly mentioneth, will in its proper place fall under confideration . It is true, theGofpell is a dt&rine according to Godiineffe, and ay mes at the prometion of it in the heart j, and lives of men /in order to the exal- tation of the Glory of God. And hence it is, that ib (bone as any poore deluded foule, falls into the inare of Sathan , and is taken captive under the power of my Errour whatever, the firft fleight he puts in pra- ctice for the promotion of it , is to declaime about its Excellency and ufefullnefTc for the furtherance of godlinefle? though himfelfe in the meane time, be under the power of darkeneiTe,and know not in the leaft what belongs to the God- line fle, which he profefleth to promote. As to what M. B. here drawes forth to that purpofe, I (nail be bold to tell him, that to the accompliQiment of a GodlinefTe amongft men5(fince the fall of A&am) that hath not its rife and foundation in the effe- ftuall po wet full changing of the whole man, from d&ath to Life, darkftieffe to Light, &c. in the wafhing of the pollutions of nature by the bloud of Chrift, that is not wrought in us, and carryed on by the efficacy of the Spirit of Grace, taking away the heart of ftone.and giving a new heart, circumcifcd to fcare the I ord, thiat is not purchaftd and procured for us.by theObUiion) and Intetcejion of the Lord Jefus, a GodlinefTe that is not promoted by the confideration of the vitieufnefTe. and corruption of our hearts by nature, and their *Mienation from God, and that doth not in a good part of it coiifift m the mor- tifying, killing, flaying of the iinne of nature, that d«velleth in us, and an opposition to all the actings and workings of it, A Godlinefle that is performed. by our own frrcngtb/in yciidjng obedience to the precepts of the Word, that by that obedience we Catechifme Ixawirxd. 4} tee maybe jtifl'fcd before Oct), end for it accepted, 8cc. there is not one tittle,/fmr.noi fori in the whole Eook of Gcd tend- ing. M. B. clofeth his Preface with a commendation of the Iftunsptbctr cxccllcnc}, *kd divinity, with the eminent fuccefle that they (hall rind who ycild obedience totlum, in that they (hall be even in thu Ufc equal/ unto Angelts. His expreifions af; fii if view feeme to feparate him from bis Companions in hit Body of Divinity,which he pretends to collet from the Scrip- ture?, whole low thoughts , bold exprefllons, concerning the ctntradiftions in them, Hull afterwards be painted unto. But I tcjre — latet anguif inberbi: And in this kiife of the Scripture with baile unto it, there 5s vile: treachery intended, and the betraying of them to the hands of men, to be dealt withal! at their pleafure. 1 defire not tocnter- taine evill (urmifes of any (what juft occafion foever be given on any other account) concerning things that have not thei* evidence and convicYion in themfelves. The bleating of that expreffion, 7he Scriptures are the exacleft rule of an holy life, evident- ly allowing other rules of an holy life, though they be the ex*. , and admitting other things,or Bookcs, into a coropartner- ihip with them, in that their ufe and lervice, though the yrehemi- ntrice be given to them, founds as much to their diihonour, as a- ny thing fpoken of them by any, who ever owned them to have proceeded from God. It is the Glory of the Scriptures, not on- ly to be the Rule, but the only one of walking with God. If you any other into corner ijon with it, and allow them in the tn- all to be Rules indeed, though not fo exact" as the Scripture , you do no lefle call doWne the Scripture from its Excellency, then if you denied it to be any Rule at all. Ic will not lye as one of the many, though you fay never fo often that it is the beft. What HTiies there will be of the endeavour, to give ftcaion the abfolute lbveraignty in judging of Rules of holinefle, allowing others, but preferring the Scriptures, and therein without other nice, determining cf all the contents of it, in order to its utmoftend, God in due time will manifeft. We c on feife ( to dole with MB.) that true obedience to the Scriptures, wakes mtn even in rib* life, equall in fome fence unto Angells : not upon the account or their performance of that obedience mecrcly,as though there H 2 cculd ■•• . The Treface of M* Biddlc u bis couUbe an equality between the obedience , yeilded by tit, whileft (ve are yet finners, and continue Co, (forifwefaywehavs no ftnne w deceive our [elves J and the exaft obedience of them who never finned, but abide in doing the will ofGod,but the principall, and maine worke o? God required in them > and which is the root of all other obedience whatever,, being j:o be- lieve on kirn whom be hatkjent, to as many m [o believe on him, and fo nceivt him, pxoer i* pwn i0 becom? the tonnes of God ; who being Co adopted into the great family of Heaven and Earth , which is called after Gods name, and inverted with all the priviledges thereof 5 having fellovtfbty with the Father and the Sonne, they are in that regard, even in this life, equal! to Angells. Having thus brief- ly at I could, warned offche paint, that was put upon the Porch of M.B's Fabric^ and difcovered it to be a compofure of rotten taffr, and dead mens bones, whofe Pargeting being removed , their abomination lies naked to all, I (hall enter the building , of heap it felfe, to confider what entertainment he hath provided therein, for thofe, whom in the entrance he doth fo [ubiiSj and carneftly invite to turne in, and partake of his proviuons. GAP. ( 45) iiiiiiii M^MI^^iA C A P. I. M. S's firft Chapter Examined. Of the Scriptures. m R B/JJ/e having impofed upon himfelre \T\S ~T%L l^e ca^ot in^nuating his Abominati- ^ V^W/ ft onS' ^ aPpty*n§ lnc cxl'rcJfc words of K\W 'I J ^cr'f,lflre3 m way °f Anlwer to his capti- © I \ \T//\ j^ ous and Sophifticall Queries, was much hK\ /^ ^1 ftraitnedinthe very cntrance^n that he ^|C Bp^/^JT %\ could not find any Texr, or tittle in {^d-a^^3r^-J^J them, that is capable of being wrcftcd jJ/^Ni^^ to give the lea ft colour to thofe imfer- fecliwS) which the refidue of men, with vhom he is in the whole Syfleme of his dofrrine in complyance and communion-, do charge them withall. As that there *re untradidions, in them, though in things of kffe a importance'- that many things are, ormaybt thanked, and altered in them\ that fome of the bockcs of the Old Tejlament are loft, & that thofe that remaine^ are not of an) necefiit) toChrijlians, although they may be read with profit -■> The'iF fubje&ing them alio, and all their Aflenions, to the laft judgment ofRea\on> is of the fame nature with the other. But it being jiot my porpofe , to purfuc his opinion?, through all the fecret windings and turnings of them, (6 to drive them to their proper iflue, but only to difcover the fophiftry and falfcnefTc of thofc infi- nuations, which grofely and palpably overthrow- the foundations of Cbriftian/ty. 1 fhall not force himtofpeake to any thing, beyond what he hath expreily delivered himfelfe unto. *. i. A Socin: de Scrip, cap. i. Sacr. p.- j 8> Anthorit. Sa. Racri: An* Scan: Lett. Epifc'p: di" {fuf.de Author: Script: tktf: 3. yolkeh de vera Keli^: ftb.f.tnp: $.p:^i. Socinus autem videtur re- flitvde SS: tpinari , Ejift: ad F^aJec: u, p: 140. E^o quidem fe4tio,nibil in Si r;p- tisyipu coiKWuniter ab in, ant Cbrrjfiini funt dil trpta^fcpro dninti \ 1 funt , amfianter ley . non (it verijiirum : ad dhinam F* . fertfnere p)9rfus arii:ror,ut ejufmtcti firipta , nuncjum depraventur aut arrumpantur^ne^ f* to;c^ my, expert. H 3 This ifi Of the Nature ef God. Chap%2. Thisfirft Chapter then, concerning the Scriptures, both in '• ** the gre ater &nd lejfer Catechijmes, withoat farther trouble, I (hall pafie oven feeing that the flaring of the Qy eftions,and Anfwers in them, may be found, and according to the Common Faith of the Saints, in thofe who partake not with M.B's companions, in their low thoughts of there, which here he doth profcfTe. Only I dare not joyne with him, in his 1 aft aflertion, thatfuch andjuckfatfages, arethemoft affectionate in the Book? of God ; feeing we know but in part, and are not enabled, nor warranted, to make fuch peremptory determinatons concerning thefeveraU paffagesofScripture,fetin comparifon 5 and competition for Affettionatenefa by our i'elvef. CAP. II, Of the Name ofGoL . TT I S [econd Chapter which is concerning God, his Efience, *' lm JLX Nature^ and Profertyes, is [econd to none in his whole Booke, for Blafphemyes and Reproaches of God and his Word. l« 2. The defcription of God, which he labours to infinuatc, is, that he is one Perfon^of a viftblejbafe, and fimilitude9 finite , limited to a cer tarn place, mutably cowprehenjible, and obnoxious to turbulent paJHons, not knowing the things that are future, and which mall be done by the [onnes of men, whom none can love withallhis he arty if he believe him Co be one in three difcnft Perfons . £ j , That this is punctually the Apprehennon,and notion concer- ning God, and his Being, which He labours to beget, by his fuiting Scripture expreflions to the blafphemous insinuations of his Que ftions, will appcare in the confideration of both,gW- fiions and Anfwers^ as they lye in the fecond Chapter of the greater Catechi(me. y% 4* His fit ft Queftion is, How many Gods ofChriftians are there > And his Anfwer is? One Gody Epfc. 4. 6. Whereunto he fubjoynes, fecondly, who is this one God r And Anfwers, The Father of whom are allthingS) 1 C«r.8.6, £. 5 , That the Intendment of the connexion of thefe Queryes,and the CflAP.2. Of the Nature of God. 47 the fuitingof words of Scripture to them, is toinfinuJtcfomc thoughts againft the doftrine of the Trinity, is not questionable; efpecially being the workc of him, that makes it his bufinefle tooppoleir, and laugh it to fcorne. With what fuccefle this attempt is mannaged, a little consideration of what is offered will evince. It is true, Faul fayes to w,there is one God: treating of the vanity and nothingneflc ox the Idols of the Heathen,whom God hath threatned to deprive of all worfhip, and to ftarve out of the world. The Queftion as here pro-pofed, bowman) Gods of Chrijiians are there, having no fuch occalion adminiftrcd unto it, as that expreflion of iW/,being no parcell of fuch a di(cour(e,ai he in lifts upon, founds pleafantly towards the allowance of man) Gods, though Chriftians have but one. Neither is M. B. Co averfe to Polutheifme, as not to give occafion (on other accounts) tothisfoppofal. Jefus Ghrift he allowei to be a God. All his companions, in the undertaking againft his truly eternall di- vine Nature, ftill affirme him to be b Homo Veificatu*, and Bern , s . . . Fattw,znd plead po verb deitate Jefu Chrifc denying yet wifcn dhnnh.Jtf. him, that by Nature He is God, of the fame Effence with the Fa- chrift.cdit. * ther : So indeed groflely and palpably falling into , and ^acov • An- oloiing with that Abomination , which they pretend above 'f^V^V all men to avoid, in their oppolition to the thrice Holy and c£a\ . lTlim' Bleffed Trinity. Of thole raonftrous figments in Chriftian Re- VoikeL de ligion which on this occafion they have introduced, of making vcrsRelig. a man to bean Eternall God, of worflriping ameere Creature, with ^-S-cap *©._ the worjbip due only to the Infinitely blefled God, we (hall fpeak after- £*§" i£s'J^ Wards. f:8. &pdfflm reliqui. 2. We confetti that to us, there is one God, but one God, and $. 6. let all other be aecur(ed« The Gods that have not made Heaven, and the Earth, let them be c dtftroyed , according to the word of the Lord, from under thefe heavens. Yet we fay moreover, that there are * three that beare witnejje in Heaven, the Father , Word, and c icren) l0 Spirit, and that tbeje Three are one. And in that very place, whence u. Mr B. cuts ofT his fii ft Anfwer, as it is affertcd, that there is one d 1 Ioh, $r, Gcdi Co one Lo\d> and one Spirit, the foumaine of all fpiritnall di- Aributions 48 Of the Nature of Gel ChAp.i ftributidns arc mentioned, which whether they are not alfo that one-God, we (hall have farther occafion to conlider. (5 7» ' To the next Query, concerning this one God, who he is, the words are> the Father from whom are aU things-, in themfelves moft true. The Father is the one God, whom we worfhip in fpiric, and in truth; and yet the Sonne alfo is our Lord, and ourGodyloh. 20. 28. Even God over all bieffed for ever: Romi9> 5. The fpiric alfo is the God which worlds all in aU3 1 Cor: 1 2.6,11 . And in the name of that one God, who is Father, Sonne, and Holy Ghoft, c Matth. 28. c are we gaftizedy whom we ferve, who to us, is the one God o- verall. Neither is that Aflertionjof the Fathers being the one, and only true God, any more prejudiciall to the Sonnes being d ExpofnijH fQ ajf0j tnen cnac Teftimony given to the everUfting Deity of Vd fdutemde the Sqn3 is to that of the Father, notwithftanding that to us ejfcntiaDei there is but one God. The intendment of our Author in thefe funtprorfus Que(tions,is to Anfwer what he found in the great exemplar of ttcetfatia^ex' his Catechrime, the Racovian: d two of whofe queftions are ^amxem vthi comprehenfivc of all that is here delivered, and intended by menter utilia' M. JBiddle, But. of thefe things more afterwards. efe cenfeas. &■* Idquidem eftutcognojeamus^ in ejfentia Dei unam tantum perfonam effe. Demvnffra hocip- fum. R; Hoc fane vet hinc patere potcft, quod effentia Dei fit una numcre; quxpropter plures hh- rnero per (on*, in ta effe nulh patto poffunt \ Qg& nam ejt b*c un* perfona. diving R. Eft iHe De- ms unus, domim nojlri Jefu Cbrifti pater. 1 Cor. .2.6, Catech. Racov. cap. 1. de cognlc. Dei. de Dei efentia. $• S. His next inquiry is after the nature of this one God: which 'he Anlwers, with that of our Saviour, in 7^:424. God is afpirit;'m thishe is fouiewhat more modeft,though not fo wary as his great Matter, Faufiws SmnusfiL his difciple ("as to his notions a- bout the Nature of God) For ft ins. His acknowledgement of God to be a Spirit, frees him from (baring in impudence, in this particular, with his Mafter, who will not allow any Inch thing :d be' afTerted*ii7 thefe words of our Saviour. His words are, FrapvunL Vifjmt.de Jdorat. Chrifti cum Cbriftia.no Fravchmf.So. Km ?fl fottajfe eorum v^horum ea [ententia9(juamflericum (cilicet effe Sf'ritum^ nefc^ enim fui audi endnm effe die ft aliqu.U rkum t'Bjqutf*- ftox irviOiMc^ rcclo calu accfyiltidafih feu $s i&rifijrefe* tcr.Snm perbuw ?){[£> quod faulo 411U fr*ciiM3 & tvij>ma r \ ic- fifiinilm, it a ut fententia fii^Vcum quttere & foftulare 'fturiim. V-or- ftius- 'p.:. Of the Nature if Co J. 40 alfofollowei ki n,A>f.d VifcmA 'f.ioc. becaufcthe vcibe (til il ->,]i- not unlit original! ciprtfftd5(thVn the omjf- irrcoFj nothing being more frequent, though 1 have heaid of vnc, who from the like omillion 2 Cu. 5..17. thought to haveproved Chrift to be the new Cxsamc there intended J to the Context, and coherence of the Word?, de(jgne ofth< ncntin hand.iniiftcd en by cur Savinur,( as he was md cmphancallneffeoflignificancyinthe expref- lion as it lie?, he will needs thru ft in the woid/a^i/;, and ren- der the intention of Chrift to be, that God feihs *Jpir/f,tIut is, ihcfpirilt bf men ro worihiphim. Herein I fay is M. B. more model! then his lYhfter,(as it feeme^ following * Crf///'/tf,who in the expohtion of that place of Sciipturc is of another mind,) though in crafr, and foreught , he be outgone by him, for if c St„nificat God be a Spirit indeed, one of a pure IpirhuaU Eficnce, and Sub- enim Cbrifrm ft.mce> the image, [bapc, and fimilitude , which he afterwards \d%<{mdmi* afcribes to him,his corporal! pofttire?, which he afterts (Qn-,4.') Vf* ^*f> will fcarcely be found fukablc unto him. It is incumbent on fJ^^Gt iome kind of men, to be very wary in what they fay: and mind* n0n nift ffm- tul! of what they have (aid; falfhood hath no confifkncy in it tualibus reve- ielfe, no more then with the Truth. Smakiium the Racevian™ '^!e?€r'm reihifmeis utterly filent as totbis Queftions & Anfwer.But^j^^ the conilderaticn df this alio, will in its due place fuccecd. Rd.-Iib.i c. i$.paf.io8. '■'.r. aninudvcuernnt ill omnes fropi 9. 1'ucr trim interpretcs ,D« nomtn,qu»dir* co no:atum,fiAh }dli locum tenerc: ,< w c iftiailo caret fradicati: & 'fuiflantiatn: ltafcrindt eft>*cfi dilhim fniffeti Veus efifpimusjeii fpi* ..-idem iliid.p. 107. To h:* 4th Query, about a farther defcription of God, by £. 9. cot bis Ai\nhuK5)\ (hall not need to fubjoyneaay thing in \nimadvenioir, for however theTexts be cites, come mort ofdeliveiingthat of God, which the import. of the queji'u on%to v.hich they arc annexed, doth rctjtiire, yet being not w re- tted to L'tvc countenance to any pcrveHe appreheiiiion of his Nature, I /hall not need to in. it upon die conlideration of them. Qu. 5. He falls clofely rohuwoike:in thefe words, IsnotGcd, ^ I0. ft.lhe itmcM of the Serif lures, in a tmaine place, namely in I Heaven 5 Of Of the Nature of God. Ghap.2. Heaven ) Whcrcunto he Anfwcrs by many places of Scriptnu, that ma\e mention of God in Heaven. That we may not miftake his mind,S< intention in this Query, fome light may be taken from Come other pafifages in his booke. In the preface he tells you : that God hath a-fmuiiude and foa\cr ( of which afterwards) & hath his {lace in the Hea vens.That Cod is in no certain place,\\e reckons amongft thofe errors he oppofcsin the fame Prefacc.Gf the fame kind he afferteth thebeliefe to be, oiGods being infinite,&ini0prehenfiblc:&Cat.kf.p.6.That Godgliflereth WithGlory,& is refidem in a certaine place of the Heavens, fo that one may diftinguifh betweenhi* right and left hand hy bodily fight. This is the Do&rine oftheman,wkh whom wclnveto do, concerning the Prefencc of God. He is ( faith he) in Heaven, as in a certaine place*, That which is in a certaine place, is finite, and limited; as from the nature of a place, and the manner of any things being in a place, (hall be inftantly evinced. God then is finite , and limi- ted, be it fo: ft hat he is infinite and incomprehensible is yet Scripture Expreflion) yea he is fo limited, as not to be exten- ded to the che whole compare, and limit of the Heaven?, but he ism a. certaine place of the Heavens, yeafo circumicribed , as that a man may fee from his right hand to his Tift*, wherein M . B. comes (hort of Mahomet, who affirmes, that when he was taken into Heaven, to the fjght of God, he found tbrev uayes )vuv\ey be' twseen his'eye'broW9i9\vh\ch if (b,it will be fomewhat hard, for any one to fee from his right hand to his left; being fuppckd at an anfwerable diftance to that of his eye-browes. Lee us fee then on whatTeftimony, by what Authority, M 8- doth here li- mit the Almighty, and confine hisn to a certaine p la ee^ (hutting up his EtTence and being, in fome certaine part of fete- the- Hea- vens, cutting him thereby ftYorr, as we (hall fee in the ifTue, in all thofe cternall -perfection?, whereby hitherto he hath been kn-owne to the fonnes of nvMi. 4. 1 £.. The proofe of that lyes in the places of Scripture, which making- mention of God,fay,F7c is in Heaven,and \hai He l&oktth doi»nefi*m Hetven,&cOi which out of fome Co aw dance, fomz 2 j,or ^o.are by him repeated. Not to make long worke of a (hoi c burmene; The Scriptures fay,God Is in Heaven; who ever dehyerffr'iPBut do the Scriptures fay he is no where elfe ? Do the Scriptures fay he is confined to Heaven, fo that be is fo there, as not to be in all ether • ■ I ■ A -,: ::i: ■ -•-"' : " _-o: :-.; v : i.v: - ■i - fl f. 1 4- ' 5^ Of the Nature of God. ChAp.2„ of Goi thcrej fo that if thefe places (hould be m ade ufe of, as to iheproofeof the foment infinusited, the Argument from them would be, a mn caush fro causa. The reafon why God is laid to be in Heaven, h not becaufehis E. fence is included in a ccrtaine place, fo called, but becaufe of the more eminenc mantfelhtion of his Glory there, and the regard which he requires to be had ofhtm,mantfefting his Glory, asthefiiftcaufc, and Author of all the workes, which outwardly are of hi n. 4 i*. 5* God is faid to be in Heaven in an efpeciall manner, be- caufe he hath ailigned that as the place of the Saints expectation ' of that enjoyment of eternill fruition of himfelfe> which he hath promifed to blefle them withall. But for the li- mning of his effence to a ccrtaine place in Heaven, the Scrip- tures, as we (hall fee, know nothing,yea exprefsly,and pofitive- I y affirme the contrary. Let all then fupply our catechumen?, in the Rome of M. B's, with this Queftion, exprefsly leading to the things en- quired after* What fayes the Scripture concerning, the Ejfence and preface of God, U\t confined and limited to a certaine place, or is he infinitely, and equally pefent every where > Anf. X he Lord your God, he is God in Heaven above, and in earth * beneath Jofb. 2. n. But wit God indeed dwell on'the earth? Behold the Heavens, and Heaven of Heavens cannot comaine thee, how much lefte thcHoufe that I have iuilded- I Kings 8.27. Whither pall Igo:j fcom thy Spirit, or whither fl) all I flee from thy de- fence ? Iflafcended up into Heavtn thou art ther?, if I make my bed in Hell, behold thou art there.&c. tfal, 139. 7, 8, 9, 10. Ike Heaven is my Throne, and the Earth myf^tjieols. ljaiah66. 1. Ads 7. 47 a 48. . Am I a God at hand, [a'uh the Lord, and not a God' afarre of, can any hide himfelfein fecret flues, that I foil] not fee him, [aiih the Lord, do not 1 fill Heaven and Ear?/; faith the Lotfcjrrem. 23.24. f* 15. hhof ihe ubiquity and owrjfrefence of God , that thefe places cxprefly treitjitn.i whereas it" was manifefted before.ihat the ex- predion of God* being in Heaver, doth not ar all fpeak to the abominacion,whicli MB. would in'muate thereby , the naked rehear-fall of thofe Tcfiimonies, fo directly afTening, and kktV bing Chap. 2. Of the Nature of G$J. 55 bing to the Almighty, an Infinite, Unlimited Prefencc,and tjxac in direct opppfition, to the p,roiTe apprehension of his be- ing confined to a certain place in Heaven, is abundantly fuftici- ent,to deliver the thoughts, and minds of men, from any entan- glement* that M# B'» Que ftions and Arifivers ( for t hough it be the WOfd of the Scripture he iniifts upon, yet, male Jum titiiM in- cifit ejfc tnum) might lead them into. On that account no more need be added: but yet this occafion being adminiftrcd , that Truth it ftlftj concerning the Omnifrefeme^ or Vbiquity of God, may be farther cleared, and confirmed. Through the prejudices and ignorances of men , it is enqui- v ^t red, whether God be fo prefent in any certain place , as not to be alfo equally elfcwhere, every where. Tloce has been commonly defined to be3 fnferficies corf oris am- bicntis-, Becaufcoffundry inextricable difficulties, and impofli. bility of fuiting it to every place, this definition is now gene- rally decryed. That now commonly received,is more naturally fuitcd to the Natures of things, and obvious to thcundcrftan- ding. h ^Ucc/is^ffattum corf oris fu[ceprivum^tiy fpace wherein a body maybe received, and contained. The fiift confideration of it, is, as to its fit ncfe and aftnejfey fo to receive any body : fo it is in the imagination only. The fecond, as to its acluall exigence, being filled with that body,which it is apt to receive. So may we imagine innumerable fpaces in Heaven, which are apt, and able to receive the bodies of the Saints^ and which actually (hall be filled with them, wh.n they fhalibe tranflaced thereinto, by the power of God. frejence in aflace, is the a&uall exigence of a perfon inks £. 17. place : or as Logicians fpeak,in hsVbh that is, anfwering the enquiry after him,whcre he is. Though all bodies are in certain places, yet Perfons only , are faid to be prefent in them 3 other things have not properly aprefence to be afcribed to them: They are in their proper places, but we doe not fay,they are \re- \cntin, or to their places. This being thegenerall defcription of a place, and the prefence of any therein, ir is evident, that p ro- € ' perly itcannot befpoken at all of God , that he is in one place or other; for he is not a body, that fhould fill up the fpace of its receipt; nor yet in all places , taking the word properly , for fo one Eflcncc can be but in one place 5 and if the word fhoold 1 3 properly 54 0f tie Nature of God. Chap.2. properly be afcribed to God in any fence, it would deprive him of ali his infinite Perfe&ions. 4,1$. It is farther faid, that there be three wayes of the Prefence of any, in reference to a place, or*placesj fome are fo in a place, as to bccircumfcribed therein, in refpecl: of their parts,and dimenfi- qiis, fuch is their length, breadth, and depth, fo doth one part, of thern fit one part of the place wherein they ace, and the whole the whole, To are all (olid bodies in a place _;fo is a man, his whole body in his wholcpla-ce . his head in one part of it, his armes in another: fome are fo conceived to be in a place, as that in relation to it, it may be faid of them, that they arc there in it, foasnot to be any where elfe , though they have not parts,and dimenfions filling the place wherein they are, nor are punctually ciratmfcribcd with a locall fpace ; fuch is the prefence of Angells^nd Sfirits^ to the places wherein they are, being not infinite or immenfc Thefe are fo in fome certain place, as not to be at the fame time, wherein they are fo, without it , or elff- where,orinany other place: And this is proper to all finite, ■immaterial! fubftances, that are fo in a place, as not tooccupy and fill up that fpace wherein they are. In refpeft of pi cey- God is immenfe, and indifiam to all things, and places , abftn.c from nothing, no place,.contained in none; pre fen t to all, by and in his infinite Effence, and Being, exerting his power variouily, in any? ox all places, as he plea(eth ,revealing and manifefting his Glory, more or leffe, as it feenieth good to him. $. 20. Or this Omniprefence of God, two things are ufually enqui-r red after. 1. The thing it felfe, or the Demonfrration,that h^ is Co Otr.niptffent. 2. The manner of it, or the Mani fetation, and declaring fw he is fo prefenc. Of this latter pei haps fun- dry things have been over curioufly, and nicely, by fome dis- puted: though upon a through fearch,their difputes may not ap- peare altogether ufeletXe.The Schoolemens diftin&ions of Gods being in a plzcejefUtiveyimmenftveyinifletive, [ufer excede titer /.on jer- vaUvh, ditinciive, maiuftftauvey &c. Have, fome of them at leaft, foundation in the Scriptures, and right Pvealon. That which feemes moft obnoxious to exception,is their alTertion,of God to be every wnejre prefent, inftar fundi', but the fence of that,and its intendments to exprelTe^how God is no\ in a place, rather then kowheis. He < is not in a place ^% ^mtativtpodjt^ that have the Crap. 2. Of the Nature of God. 55 the dime nfions attending them; Neither could his prefence in Keaven,by thole who (hut Him up there , beany otherwife con- ceived, tintill they were relieved by the rarenotions of M.B. concerning the diftintt places or* Hit right hand and left. But it is not at all about the manner of Gods prefence^ that 1 am occalioned to fpeake,buton!y of the thing it fclfe. They who fay,He is in Heaven only, fpeakc as to the things and not as to the manner of it; When we fay,He Is every where,our. Affertion is alfoto be interpreted, as tothat only; The manner of His Pre- fence being purely of a Philofophicall confederation; His Pre- fence it felfe divinely revealed, and neceflarily attending his Di- vine perfections-, Yea it is an Elftntiall property of God. The ^ propertyes of God, are either absolute.) or relative.' The abfolute propertyes of God are fuch, as may be conlidered, without the fuppoiition of any thing elfe whatever, towards which their energ, and efficacy fhould be exerted. His relative are Inch, as in their egrejje and exerdfey refpettiome things in the Creature?, though they naturally and eternally reiidein God. Of the fiift fort is Gods Immenfityi it is an ablolute property of his na- tuie and B. ing; for Godto be iWimffa infinite, unboundcdiunlimi- h'u, is as neceffary to him, astobeGodj that is, it is of his "Effentiall perfection, fo to be. The Vbiquiq ofGod, or his pre- fence to all things, and perfoas is a relative property of God; for tofay,thatGoclis prefer^ in, and -to all things, fuppofes thorc things to be. Indeed the Ubiquity of God, it the Habi- * tuJe rjrfais Im men City to the Creations fuppoling the Creature^ the world that is, God is by "rcaforibP his Immenfity, indijlimfrjwf- t" th^n. all: or if more worlds be fuppofed, ^as all things poffi- ble to the power of God, without any abfurdity may be fap- pofcdj on the fame accotint as he isOrrjniprcfent,in reference to the prefent world, he would be fo to them St all that is in them. Of that which we afrirmein this matter, this is the fumme; ^»2i. God,who in his own being and Etfence is Infinite and lmmcnle, h by reafon thereof, prefentin, and to the whole Creation, equally, not by a diffufion of his fubftancc? or mixture with o- ther things, Heaven or Earth, in. or upon them, but by an in- tonseivabie indift tncy of Eifence to *ii things, though he exert his power, and manireft his Glory,in one place more then another: as in Heaven, in Sinn, at che Aike.&s, J. 5to God m (So% Co dfy 7 . yj. But Sohnton built him an Hotife. Him v. 48* that is, tbemofi -High* who dwellcth not> Cisnot circumfcribed^) in Temfle 5 vulc wiih hands. . $2$. Thatofthe 139. Ffalmt if no lefTe evident; The fjejme^fk face of God, is exprefsly affirmed to be every where: J?l:eiher fhali Igofffromthyface9ifla[ctndufimo Heaven thou art there, if I t n, fo everywhere el fe, now that he is iq Heaven, in re (peer of his ErTence andbcing,is notqucftloned. £, 24. Neither can that of the Prophet Ifa. 66. 1 . be otlier;vife uri- derfiood, but as an afcribing an Vbiquity to God, and a prefcnee in Heaven and Earth: Heaven is my throne,and the E-v th is my fW- ftotlc\ the words are Metaphorical^ and in that way exnrcfliYe ofthePrefenceofapcrioa \ and fo God is. prefent in Heaven and Chap. 2. Oftl cf Gd\ 57 and Earth. That the E old be his fnU''fl*li%1ti&yct Dim- ly diftinft fi 6 it,as (he Heaven is from the Earth/ anexpreffioncholcnby himfclfe.tofet out thegrcateft diftance imaginable) is not readily to be apprehended. He u net • ' M,for inhimwe lac:(ir.dmvc, and have our Icing. r 17.27,28, The Teftimony which God gives to this his perfection :h £. 25. ?erew. 23. 21,24. is not to be avoided} more then what is fpokenbyGodhimfelfe, as to his omnipotence, x?c can- -vc defire not,to fpeake; can any onel)e hidftom met doe not I :n ar.l Earth faith the Lord ? Still where mention is made of the pretence of God, thus Heaven and Earth (which two are )rehenfi?e of, and ufual [y put for, the whole creation) are mentioned) and herein he is neither tobe thought afarreof, or mere, being equally prcfent every where, in the hidden place?, as in Heaven; that if, HeisnotdiftSfttfrom anything or place; though he take up no place, but is nigh all things, by the infi- nkenefle, and exigence of his being. [ rora what is alfo known of the Nature of God, His Attn- & 26. butcs,and perfections; Tht Truth delivered may be farther ar- gued, and confirmed. As 1. God is abfolutely perfect; whatever is of perfection, is to be afcribed to him-, otherwifehe could neither be abfolutely felfe Clificicnt, all-furhcient, nor eternally bleded in himfelfej Heis sbfolutely perfeft, in as much as no perfection is wanting to him; and comparative!) above all that we can conceive, or ap- prehend of Perfection. If then Vbiquit) or omnif re fence be a perfection, it no lefTenecefTarily belongs to God, then it does to be perfectly good and bleffed. That this is a perfection, is evident from its contrary. To be limited, to be circumCcri- is an imperfection and argues weakeneffe. We commonly lay, we would do fuch a thing in fuch a place, could we be pre- fent unto it: and are grieved and troubled that we cannot be lb\ that it fhould befo,is an imperfection attendingthe limitednefle o* our natures. Unlefle we will afcribe the like to God, his Omnipreftnce is to be acknowledged. If every Perfection then be in God (and if every perfection be not iu any;he is not God) this is not to be denyed by Him. 2. Againe: IfGodbenowin a certaine place in Heaven^ ^ 27- K I •jS Of the NAM of God. Ch^p.2; I aske where he was before thefe Hea vens were nude : Thefe Heavens have not alwaies been : God was then where there was nothing but God: no Heaven, no Earthy no Place; in what place was God, when there was no place/ When the Heavens were made, did he ceafe this manner of being in Htrnfelfe 3 < ki- lling in his ownc Infinite Effence, and remove into the New place made for him? Or is not Gods removall out of his exi- gence in Himfelfe, into a certain place, a hlafphfmous imagi- nation? Ante omnia Ven4crat3foluf iplefibi, &Ioqus^& mmdus^& omnia, Teml. Is this change of place and pofiurc to be afcribed to God? Moreover, if God be now only in a certain place of the Heavens, if he (hould deft roy the Heavens, and that place, where would he then be.? In what place.? Should he ceafe to be in the place wherein he is, and begin to be in , to take up , and poffefle another? Andarefuch apprehenfions fluted to the in- finite perfections of God ? Xf a may we not fuppofe , that he may create another Heaven? Can be not doe it? How mould he be prefent there ? Or muft ic fitnd empty ? Or muft he move himfelfe thither? Or make himfelfe bigger then he was, to fill that Heaven alfo ? £•28. 3. TheOmniprefenceof God is grounded on the Infinite- neffe of his Effence. IfGodbe J«/iw/ff, he is Omniprefent 5 fup- pofehimZa/jKite, and then fuppofe there is any thing befides himfelfe, and his Prefencewith tbatTbing, where ever ic be, doth neceifarily follow; for if he be fo bounded, as to be in his EfTencediflant from any thing. He is not Infinite. To fay God is not Infinite in his EJTence , denies him to be Infinite, or Unlimited in any of his Perfeftions or Properties j and there* fore indeed upon the matter Sqc'mm denies God* Power to be Infinite, becaufe he will not grant his Effence to be. (Catecb: cdp:il.p^rM.)Thatwbichisabfolutely Infinite, cannot have itsrelidenceinthat which is finite and limited; fothat if the Eflence of God be not Immenfe, and Infinite, hh Power, Good- nefftj&c. are alfo bounded and limited; fo that there are, or may bz many things, which in their own Natures are capable of Exiftence, which yetGod cannot do,for want ofPower. How fukable to the Scriptures,& common notions of Mankind,ccn- cerning theNature of God,ihis is,will beeafily known. It is yet the comonFaith of Chiifiian?,thaxGod is itidxa.?®-^ ax^©-. *^v Chap. 2. Of the Nature of Get. ^ 4. Let Reafon'which the Author of thefeCatechifms-^retends to advance and honour,(as fome think above its duej & there- fore cannot lifeline its diftates)judge of the confeqticncesof this £. 29. grofle apprehenlion concerning the confinement cf God to the Hea- zensy yea a certain? place in the Heaven* , though He glider never Co much in Glory, there where he is. For firft, he muft be exten- ded as a body is, that fo he may fill the place, and have parts as we have,if he be circumfcribed in a certain place-, which though our Author think no abfurdity, yet as we (hall atterwaids manircft, it i* as bold an attempt to make an Idoll of the living God, as ever any of the Sonnes of men engaged into. 2. Then GodsGreatnenc&oursUs to Eurence>& Subftance, differ only gi\iduaily3bucareftilIofthefame kind* God is biggcrthena man it is truc,but yec with the fame kind of greatne(re,d]ffering tioniusas one man differs from another, Aruan is in a cer- tainc place oftheEarth, which he fills and takes up: and God U ina certaineplace of the Hearfns,whicb He fills and takes up* only lome graduall difference there is 5 but how great or little that difference is,as yet we are not taught. 3. 1 defirc to know of M.B what theThrone is made of tbatGod fits on in theHeayen* and how farrc the Glifl eying of hU Glory doth extend, and whi- ther that Gliftering of Glory doth naturally attend hisperfon, as bcames doe the limne, or mining doth fire,or can He make it more or leffe as Hcpleafcth. (. Doth God fill the whole Hea- ven*, or only fome part of them * It the Whole, jbeing of fuch fibftance as is imagined, Whatroome* will there be in Heaven for any body clfc / Can a leffer place hold him ? Or could He acer; ir' not, how came the Heavens Co fit for him ? Or ^Sifpatium could he net hive mads them of other dimenfions lefTc or crea- ^Tv?!^?* it he bt only in a * part of Heaven, a* is more then in,mua« & $ jyem ^ ted in theexpi.;iion, that He it in a cert nine flaccintb* Heaveru: /> in loco c/?, ^e why he dwells in one part of the Heavens rather then *** jtmloem another • ): whethcrhe ever removes, or takes a journey, as~'25" *■?, of Baal 1 Kings 18. or is eternally, ai limited in, ,#,7 enjn To confined wnto,the certafne place wherein He is > Agaiae how n«i m*jas e0 doth he work out thofc effects of Almighty powcr,which are at [d I*0** *&*% Co rca< a diftance from Him, as the Earth is from the Heavens, j*J H™*££ which cannot be effected by the intervenience of any created ^Mav lib,' power: ai the RefuricclioQ of the dead, See. The Power *f 1. cap. 15.' K 2 God 60 Oj the N We of God. .ChAp.2. Go J doubtle(Te followes hisEffence: and what this extends noe to, that cannot reach . But of that which might be fpoken to vindicate the Initnitely Glorious ^ejng of Qjd , from the Re? proach,whichHisown Word is wrellcd co calf upon Him^his that haih been fpoken is foaKWlut,dut. to my prcf.nt rhoushts dgthoccure, 4. 50. * fuppotethKM B know;s,that h\ this his circumfcription of God to a certain place, he tranfgreifes againft the common confencof Mankind; if not, a few inftances of feverall fort?, may I hope, fudicefor hirconviCtion; I (hall promifcuouCy propofe them, as they lye at hand , or occui re to myremem- g va*k™ trance. For the Jewes, s Philo gives their judgement- Heare %it&Td&i- (faith he^) of the Wife God, that which is moft true, that God is Ul**v4 St* fa no place; for He is not Contained , but . .containeth fi is far ic rauft De contained, .3*sttT>n>,o/* anci not containe. And it is x\m oblervation of h another. of 0 £s$V »V ^^ !hat ^° °^tcn as £)p£ a P^ce,is^aid of God, the exalta, ere. « jS^g- tion of bis Immenfe, and Incomparable effence, ( as to its ma- ^^^^nifeftation) is to beunderftood* And the Learned i Buxtorfe ttfaiw 7$ tells us, that when that word is ufed of God , it is'by an Anff* <5r*vro 0 )*• fir4fts, to iignify that he is Infinite, Iffocaffy received in no place, vofMvoy \v giving place to all. That known faying of Empedxles paffed a- tu'tw : cfe«6- mono tne k Heathen, Veus efi circulus, cuju* centrum u!n%, circumfe- ~Af£m.t $ rentia mfquam. And of Seneca: 'fume which way thou wilt, thou fbjlt cu?7o,*to*% !ee God meting thee-, nothing is empty of him, be fills his own woihe. Ml x^i-ynr things are full of God, faies the'1 fcoet: and m another of them, *A9&y**ov. EH Veift&t nifi "Terra, & Pontns, & Aer> Pb'Uo.lib. 2. Eft Caelum, & verftts fuperos, quid qutxmus ultra: Alleg Leg. Jupiter efi quodcun^ vides> qttocur,£ moveris* fr Mairaon: Of this Preface of God J (ay) with, and unto alitor, of the pTc .1 ln$nlV of his EflTence, ** ve<7 Heathens themfelves, by the light *BaxrorV. in of Nature, (which Mr B. herein oppofes) had a knowledge: Xexic .ver- hence did fome of them terme him w>fljc*07re/^ pv<* a mind fra- bo DlpD ^ mina the Univerfe.-and affirmed him to be Infinite: Primus omnU X a£?f!£*-ihs urn rerun dekriptiomm & Mcdum, mentis Infinite in ratione defanari ilium (Deum)&conficivomt. (a'e* Cicero or Anaxagoras: lull: de nat- Deo*, lib. videbti ocU- giving a full defcriptioo, in his way, of the Omniprefcice and Ubiquity of God. The fame Kir^//, from the FUtonkkj- tells us inanotherpla.ee. Spirits intus alit) totamfe infufayer anus Mens agitat wolem. And much more of this kind might eafily be added. The I ear- ned know where to rind more for their fausfattion : and for .thofe that are othervvife, the clearc Texts of Scripture, cited be- fore, may fuffice. Of thofe on the other hand, who have no lefle groffely 3 and v ..- carnally, then he of whom We fpeake, imagined a n dirTufion of tf vide Beza. the fubftanceof God dirough the whole Creation , and a mix- Epift. ad tureofitwith the Creatures , foas to ° animate, and enliven Philip, Mar« them in their fc verall formes., making God an EiTcntiall part of ™^c Vj- ^ each creature, or dreame of an aflumption of Creatures^ into an ^Enead.lib.f unity of Elfeucc with God, 1 am not now to ipeake. principio cae- lum &c. ex Placonicis. GAR III. Of the Sbafe, and Bodil) lifible fgdf&f GcJ. IM BiddUs gutfion. ^ lt S Cod in the Serif lure [aid 10 have ar.j Likfttflit Similitudti Ptrfrn, Shape* K 3 The 6 2 Of the fbape, and Bodily C h a p. 3 , P* 2» The Proposition which he would have to be the Condufion of the Anfwersto thefe Queftions, is this. That according to the Do- Urine of the Scriptures, God is a perfonjbaped like a man. A conduit - tSine Corpo> on fo groflely abfurd, that itisrerufed as ridiculous, by Tnlly re ulh Deum an Heathen, in the perfon of Gotta ( de Nat. Veorttm ) againft effe vult, ut vdleiui the Epicurean; the Epicureans only amongft the Gftct dicunt pfahfytey^ being fo fotti(h,as to admit that conceipt. And M.B. VuUJ^Nat cnai^ing lhat uFon the Scripture, which hath been renounced Deor.Ub.idsbjail the * Heathensa whofet themfelves ftudiouflyto fol- Flatone. mens low the light of nature3 and by a ftritt Inquiry to fearch out /o/wra e5r //- the Nature and Attributes of God, principally attending that owitepi*** fafeRule of afcribing nothing to him, that eminently inelu- ab etnnt con- 1 v. r ~.- 1 t_ t a jl« r s-n .a.- cfrtwHt mor- «ec* Mperfe8ion> hath mamrefted his pretext otmeere Cknftiamty, tali. id. to belittle better then a cover for downe right Jthcifmc, or at b En, his ««- beft*of moft Yile, and unworthy thoughts of the divine Be- tem iuteWgi- ing. And here alfo doth M. B. forfakc his * Matters, Some of turwemtya t{jcm nave nad more reverence of the Deity, and cxpreffe them- pnis^luA D« > *e*ves accordingly ,in expreffc oppofition to this grofle figment. * in facris Uteris 4jeribuntur,uti & partes qusdam alUrum animantiumy quales funt aU, no* mft imprcprie Deo tribui. Siquidem afpiritus natura prorfns abhorrent. Tribuuntur autcta Deaper tnrtapboram cum metonymia conjunttam. Nempe quia facultates vt! afitines Deo convtni • »nt\iUarum ftmiies, qu£ membris Mis, ant infunt% ant per ea exercentur. CreUius de Deo five de fltfrtf£e//£.Iib.i.cap.i$.p3g.i07. £• 3 • According to theMethod I proceeded in,in confederation of the frecedemgueftionsfoaiW 1 deale with thisjand firff,confider briefe- ly the Scrifl-rcs produced to make good this monftrous, horrid I Epiphan. A(rcrtion.The places urged & infifted on of old5by the cAnthro- Tom.i.Iib.a; pc morfhit cj, were fuch as partly afcribed afhape in generall to rhA* G°d> partly fefen* as mention the parts and Members of God, in li^wpao. thatp^e: His£w,his^n«ej, his Hands > &c. from all which ' they looked on him, as an old man, fitting in Heaven on a Throne, A conception that M. B. is no ftrangerto. The places of the firft fort are here only iniifttd on by M.B. and the attribution of a l.ihcnes1hnage>SivulituJeiFcTfon.& Shcf; unto God. is his war- rant to conclude .that he hath a Vi/thU^Corforeall Imaged Shtpe, like that of a man, w hich h the plaine intendment of his Qne • Mien. Now if the Image, Likeneffe, or Similitude, attributed ro God a* above, do no way, neither in the fumeae of the words xhemfelYCSj nor by the intendment of the TLas, where they are tifed Chap. 5. vifdlefigneofGoJ. 6$ ufed, in the lead afcribe, or intimate, That there is any fuck CorftrealI,tifible Sbsh in GoJ,as he would Infinuate, but are pro- perly expi dlive or" tome ether thing,that properly belong to him, 1 foppou it will not be qncftioned, but that a little matter willprcvaile with a perfon, defiring to emerge in the world by wi*/r?f/,andonthat account calling off that Pvcvercnce of God, which the firft and molt Common notions of mankind would inftruft him into, to make bold with God and the Scr/fW*, for his own ends & purpofes. 1 fay then rlrftin generall, if the Scripture maybe allowed $**• to expound it je/fe, it gives us a faire and clearc account of its own intendment, in mentioning the Image and Shape of God, which man was created in; and ownes it to be his Ki^hteoufnefe and Holineffe^ in a date whereof, agreeable to the condition of fuch a creature,man being created, is faid to be created in the Image&Likfnes ofGooYin a kind of refemblance unto thztHolines 8* Righteeujnes which is in him Erb.4.23,24, &c. what can hence be concluded,for aCorporaJl 7w^e5orShape,to be afcribed un- to God,is too eaiily difcernabie: From a iikfws in fome vtrtue or Profcrt),to conclude to a Likenes inabodiljftijftytnay well befit a man, that cares not what he faies, fo He may fpeak to the dero- gation of the Glory of God. I 2. For the particular places by M.B. infilled on, and the $% 5 words uf:d in them^ which he layes the flrefTe of this propofiti- on upon: The two firft words, are r\)Ol and D1?^ both ! of which are ufed in the 1 . Gen* the word r)501 is ufed G*?f. 5.1, and 072f Gen. 9. 7. but whither of thefe words do in their genuine ugnirkatioajmply any Corprehj or Fi£Krr>The mod learned of all the Rabbins, and moftf critically tkjlfull'm their Language, hath obferved and proved, that the proper hebrew -wordy for that kind of outward forme or iimilkude, is TNH: and if thefe be ever (o ufed, it is in a tr.etafkoricall and borrowed fence, or at lead, there is an Amfkibel) in the words; the Scripture fome- times tiling them in fuch fubjc&s, where this groffe Coiforeati fence cannot poflibly be admitted. IW1J mO"0 Uk$ the Serpent Pfal.tf, 4. here is indeed fome Imaginable* or rather raticnaUre* fevblance in the properties there mentioned* but noe corpore- all imilitude. vide £ zc. 1.2 8. and 23.15. To which maybe ad- ded many more places, where if rnoi {hall be interpreted of a 64 Oftbs Shrfe and bodily , ChAp.j. a bodily fmiUtude^itwWl arTord no tollerable fence. The fame likewife may be faid of QT2:lt is u.feci in thzHebnxo for theeffen- (fall forme, rather then the /igwre *r Jb tfe: & being {poke* of men, fgn'hcs rather their Mw, then lodyy (o it i m fed Pj*/. 73. 20. which is better tranilated, thou (bait defp/je their joule, then their IwitfgetfoW^crcitik faid Pfal^g.6. every manwalfyth in a value jfarr; (the fame word againe) however it ought fo to be inter- preted, it cannot be underftood of a corporeall ftmilitttde; fothat thefe teftimonys are not at all to his purpofc. What indeed is the Jwtf^ of God, or that liken: fe to him, wherein man was made, I have partly mentioned already, and (hall farther manifeft (chaf.2.) and if this be not a bodily foafe, it will be confeffed, that nothing can here be concluded^ for the attribution of a fiafe to God; And hereof aqaccoune will be giren in its pro- per place. The fumme of M, B*s reafoning from thefe places is, God in *' °* the creation of the lower world, and the inhabitancy thereof, making man, enduing him with a mind and foule, capable of knowing him,fcrving him, yeilding him voluntary and ratio- nail Obedience, creating him in a condition of Htlmeflo and Rigkuoufoeffe, in a refembla nee to thofe blcfled perfections in him- felfe, requiring (till of him tobe holy as he itholy, to continue & abide in that likenes of rn>,giving him in that eftate, Dominion over the reft of his workes here below, is (aid to create hi rain his own Image, and Likenefle, He being the Soveraigne Lord over alibis Creatures, Infinitely wife, 'knowing, Juft, and Holy: therefore he hath a bodily fiafe and lmaget and is therein like un- to a man, quod er at demonftrandum, $. 8- The next quotation is,from 2^5.12.7,8. where it is faid of Mofes, that he fhail behold the Similitude of the Lord, the word is 'fhemunah* fc frch as it is fomctime taken for a Corf oreaU Simi- litude, fo it is at other times for that Idea, whereby things are Intellectually reprefented; in the former fence is it frequently denyed of God, as Dear, 4. 1 6. youfarv nojtmillitude.&c* But it is frequently taken in the other fence, for that Objett, or rather imfkfitofl, whereby ourintelle&uall appreheniion is made: as in7^4-i6.an Image was before mine,eycs viz in his dreamer which is not any Gcrperejtlljbafe, but that Idea} or objective re- pre- C 1 1 a v. ) . » i i M It figm o f ~ol. prcfcntation, whercb; d of man undei (lands its ob;cft. •.hat uh'h h is in ihcStkoolet commonly called rhantafme^ or die an in .»> about the norion ofwhich it is here im- perto contend, Ir is mani frft, that in the place herealicad- ic is put co lignify the clcare manifeftation of Gods Pre- jeacc to Mises, with fome fuch glorious Atfcaranci thereof, as he was pica fed to repreltnt unto him, Therefore doubtlcffe ■rp-.'. text quotation is taken from J a. 3.9. made after the Similitude $• 8' '.V ouiiujiv £i* ysyovbmt : Certainely M«B. can- not b 1 orartc, as to think the word tpiAwit, to include in its tig i m a Corporeal'* fimiiiiudei the word is of as large an nt as Similitude in Latin; and takes in'as well thofe abfiraded Jn*Uyef* which the underftanding of man finds out, in com- paring feverall objects together, as thofe other outward con- of figure and/7;jpf, which are the the objects of our car- n ill eyes. It is the word by which the Septuagint ufc to render the word rivyi, ofwhich wc have fpoken before. And the exam- ples ure innumerable in theSeptuagimstranflation^C in Authoura of ali forts, written in the Greeke Language, where that word is taken at large, 8c cannot fignify a Corporeal] Similitude^ fo as it is in vaine to inljft upon particulars; and this alfo belongs to the fame head of inquiry with the former, viz. what lik^neffe of (hditwas , that man was created in, whether of Eyes,Earcs, Nofe^&c. or of Holinejfe, &c. His next Allegation is from jW.13.7,8. willyee accept hti Per- /o»3 i\)pn *d**+*t <*vtk. An allegation (b frivolous, that to fhnd to anfvver it (tudioufly would be ridiculous. 1 . It is an Interrogation,and doth not aflert any thing. 2. The thing fpoken againft is t^c^m^i*, which hath in it no regard tojbape or Cojporeall Perfanahl}, but to the partiality 3 which is ufedin preferring one before another in Juftice* 3. The word mentioned, with its derivatives, is ufed in as greater greater, variety ut metapboricall I'ranflations.ihe.n any other Hebrew word; and ub) no meanes determined to tea Signification of that [anctjNhich with the foulc concurres to make up the '. not" man. Itisfoufcd 6V72.33.1S. v£-ra* Jactb filched fm (or in the face of ) the Cittf* h is confclTed, L that 66 Of the fbvf? and Bodily CHAp.3. that ic is very frequently tranflated <&e) {eejer.^% 26 N^b.2. 13.7^.16. 16. Dm.i-16. Pw.27.23. Be- tides that,tc is ufed in many other places for dvny h&yri, dv&- vctv-n, t-srdvtoiivaviGv: and in many morefences; fo that to draw an Argumtm concerning the nature of God, from a Wordfo anqhibe logic *ll,or offuch frequcat T reflation in me- t aphori call free ch}\$ very knxeA[onthk. $•9* Of what may be hence ded iced this is the fumme,in every pfraorconteftaboitthewiyes, difpenfations, and judgements of God, that which is right.eKaft, and according to the thing itfelfe,is to be fpoken, His Glory not ftandlng in the icaft need of our flattery or lyingjthereforc God is fuch a pcrfon, as hath a hdilyfbafe andfimiUtuity for there is no other pevfon, but what hath fo* His iaft Argument is from J&« 5- 37* Te have neither heard his voice at any timeymr feenhk fhafe, St« « Per/fffeff ^feflf?. I ssraruYpGod. N ow to fancy a Corforeity in God, or that he is tas D'umjfn Ike a Creature, 15 greater, and more irraumall difconour to him, v*$l% iil- then IJohtrv. To whom will Jit likenGod, or what UkentBe Will y?e compare to Him > 7,'<*. 40. i3. Hdveyee not^nownjoave ye not c Q^jide Ves htm^ .! not becne toll you from the bw*ningthavc \ee rot duuntur in [or 1 \he foundation of the Earths v.tz.ius He thatfweth &c. (\° CQdlce to mti then will )e liken mejt (ball 1 be e quail faith the hoi) one? Becaufc ^ f^^°" thcScripturcfpcakcsoffheFyj, *hifzaj one (fcR,g€»^J. c conck-d?, that he fee/., hcares, jmells, and hath the "^ § - ofaxum, Hemuft upon the fame reafon conclude, than L 2 He \ 68 Of the Shape and bodily ChApIj, He hath the (hapeof a Lionto( an E^,and is like a dr«%» man% becaufe in Scripture he is compared to them, Sc f j or necefllty make a monfterof Him, and worfhip a Chimera. . Nay the Scripture plainly interprets it felfe3 as to thefe At- tributions unto God; his arme is not an arm? of flejby 2 Chro, 32. g. Neither are hit eyes offlt'jbtneither feeth he as man [eeth Jet. 1 o. ^. Nay the hzgheft we can pretend to (which is our way of underftaa- ding,) though it hath fome refemblance of him, ycc falls it Infinitely (hort of a likeneffe, or equality with Him. And the Holy Ghoft himfelfe gives a plaine interpretation of his own intendment in fuch cxpreffions. For whereas Luk. u. 20. our Saviour fayes, that he with the finger of God cafu out Divelli, Math. 12.28, Heaffirmcs* that He did it by the Spirit of God, intending the fame thins. It neither is, nor can righteoufly be required, that we (hould produce any place of Scripture, cxprefsly affirming, that God hath n» Shaft, nor Han dsy nor Eyes as we have,no more then it is, that He is no Lyon or Eagfe: it is enough that there is that delivered of him abundantly, which is altogether inconiiftent with any fuch Shape, as by M,B. is fancied: and that fo eminent a difference, as thatnow mentioned, is put between his armesfic eye f,8ct>urs, as roanifefts them to agree in fome Anakgy of the thing fignifyed by them, and not in an Anfwerableneffe in the fame kind; wherefore I fay, ' that $* i'4# The Scripture fpeaking of God, though it condefcends to the nature and cayao tyes of men, and fpeske* for the mod part to the Imagination ( farther then which ,fcw among the Sonnes of men werecver able to rait their cogitat ions ,)yet hath itclearely delivered to us fuch Attributes of God, as will not confift with that groffenotion which this man would put upon the Godhead. The Infinity* and Im*wte£///fyof Godjdomani- rzrf. D. feftly overthrow the Gonceipt of a Shape an d forme, oi God. Bann" m Wereitnota contradiction that a body fhouid bea&ually Apanafa. ^finite, yet fuch a body could not have a fhape, fuch an one as £s*/?,3. Art. Heimag'nes, Thereof any ^thmg,is the figuration of it : the i.&ScoUfli* figuration h the determination of Us extenfion towards feverall as Paflim parts, coning in a determined proportion of them to each other* that determination h a bounding and limiting of them* fo that if it have a (hapc, that will be limited, which was fup- polcd I I to-be Infinity vi hich U a nnanifcfi contradiction. Fut ihc crtpturc doth plainely (hew that Cod is Infinite ard Irrrocnfe) noti: »Je (that were a contradiction, ^5 will apptare anoncjbutm fpcaking to 0 fir fancy 9\t faith, that he is 1 ihenHtll, Jot 11. 8. that He fills hlecven m. 23.2 4. 7/.Mf i/?e Heaven ofHeavms c*nnott*m*ine nd hath many expttflions ro fhaddow out the Jnimen.uy ot God, as wasmanifeft in our confideration of the Wtk Query. Hut not content to have ycildtd thus to our Ihf.r* tmf\,itdclivtislikewifein plaineand literall termes, xhelnfi- nittnefe cfGoJ. Hu under (landing is infinite Ff. 1 47. 5. And there- fore his Eilcncc i$ neceflarily to: this is a conlcquence that none can deny, who will confider kjtill he understands the termes of it, as hath been decla red. Yet leaft any fhould haftily apprehend, th3t the ElTenceofGod were not therefore neceffarily infinite;, the Holy Gkoft faith, P/. 135.5. That hU greatnejfe hath no end, oris unconceivable, which is Infinite. For feeing weean carry on our thoughts, by calculationjotcntially in Infinitum, ( that is, whatever meafurc be afligned., we can continually multiply it by greater and greater numbers fas they fayj in infinitum: it is evident,that ' there is no greatnefTe, cither of magnitude or Effcme, which is un- ; fearche, ble or unconceivable, befide that which is allually Infinite: fuch therefore is the greatnejfe of Godwin the ftrift and literall meaning of the Scripture : and therefore that he fhould have a fbipe trr-plyes a contradiction. But of this fo much before^ as I prefume we may now take it for granted, ,. Nowthis Attribute of Infinity y doth immediately ande, 19 this Catechift would Infinuate; ihii, that he is withont any (hape' at all. The fame will be proved from the Immutability or impaffibility of Gods Eflence, which the Scripture atftgnes to him. Mai .3.6. 1 am the Lord 1 change not .The Heavens are the works of thy hand, they fib all per- riflr, but thoultndkTefty they Jball be change d> but thou art the fame FjaL 1 02. 26. If he be immutable, then he is alio incur f mall, and ccnfequemly without Shape. The former confequence bmanifeft, foretery body is e*- tendedy and confequently is capable of divifion, which is mutation-, wherefore being immutable he hath no Shape . M.Biddus great plea for the confidering hi§ .Catcchifme, *• 1 ?• & infilling upon die fame way of inquiry with himfelfc, is from the fncccne.which himfclfe hath found in thedifcovery of fun- dry Truths, of which he gi?es an afecount in ms booke, to the Reader. That amongthe glorious difcoYcrie* made by him, the particular now infiftcd on is not to be reckoned, 1-prefume M. B. knoweth. For thi« difcovery,the wbrld is beholding to one A udtus a Monke, of whom you have a large account in Epiphanies Tom. 1 .. lib. 5. H*rej\ 70. as alfo in Theodoret. lib. 4. Em Hift.cap.io. who alfo givec us an account of the man, and his converfation>with thofe that followtd him. Aufiin alfo acquaints us with this worthy PredeccflTor of our Auth( r de Htxefcap.%0. He that thinks it worth while to know,that we are not beholding to M. B* but to this Audsw for all the Arguments, whither taken from the creation of man in the Image of God,or the attibiuion of the parts and members of a r^an unto God in the Scripture, to prove him to have a vinb'c S!\cipe, may at his lea fore confultthe Authors above mrnrio- ncd, who will not furrer him to afcribe the praife of this dif- coverv to M. B?s ingenious inquiryes. How the (amc figment was alfo entertained by a company of flupid Mon\$i in MgftU who in purfuit of their opinion came in * great drove toAiexan- CHA1 nfibk font of Col 7% the Biftioj ou the htad;*h6iiadfpo»d o2 gainft thenvnd how due crafty companion deluded the *fw xvith 1 ' juicy H ofexprtflion, whh what learned ftjis** 9«» «c/- enlliedthcreon3wehavca full relation in 5#iMf. iicc/t/. H//I. *»*'"• itbisroadnefleejfbrainfick men, was alwayes reje&cd by V '»' all cPcrfons of fobriety^prof effing the Religion of Jeius Chrift, •v,,ur>.ctlK# fo was it never embraced by the jcwcs,or the wifer forcot He:- in oda? . then?, who retained any imprellion of thole common notion? Lnclaa. dc ofGod, which remiincintheheartsofmen. The jewes to this JJ1*' faP- day do (olemnely confefic in their publickc worihip,that God ^"p^nSfis H not corporeally that he hath no corporeall propiiety, and dc cfculo an humane forme, nor does an humane body refemble him. Geo. Horn;*. And in Sacrifi, Abel. *J% -m 00a ay-fy aW* 3 &x £ea Kueto\oyuTzu> Auguft: 1:83. nU»M Neither arc thofe things which are in uscfpoken properly ofGod,butthereisanabufeot names ("therein^) relieving our weakenefle. Likewifc the Heathen??who termed God v«f38c 4^w>& jtA/pA ftfjv&uo-ntov or JVFoi^vjhad the fame apprehehonsof him: thus difcourfes Memrm al Tatium, in Stob£kiiferm:j2. &ih pt vonxtt yaXin^f^ yeistti jj dJ\lv&TW% to jb i^^Aizy ly ^yvyulTt&ViTLjUVTi Z% 8xx{ -u9B/.titu'£$>fVa* « «AWJ)« *&9T0*UW S TetT* mca^./o l^dTruy * JVwt^,tot6 23m o 0«o>- . And Cetliciatidzs s^kJSlob. Scrm.83. To g ijf ^7f vete«S3P ooto? , o^£f K$ KAT-mr irvotaty £usv *&novi*&$§*,$-nV) af%?Ti xj cutix. tus 4ft t\m y JLy$f>#inlfl fdyt^t Ihere is ens Great God, among Gods and men, who is like to mortalls neither as to tod) nor mind. Whereunto anfwers that in Cato, Si Bens eft animus nobis ut carmina dicunt. &cm An J JEfchylus in the fame place of ClemensStrom.5. "OlJAlOV (lv](>> OUg KIKQV X.A§i$vivcLlt Sef crate Get from tncrlalls^avd thin\not thyfelfeofftefb^ikehim. And Foftdonius plainly in Stobaus a9 above, 0 Sio< %& nnipx. voi£v ^ 'ttv^S'u , ** ixov f*W"> God is an intelligent fiery fair it snot having any jhape. And the fame Apprehension is evident in that of Seneca, Quid eft Veus> mens fmivitfu Quid eft Dem? Quod vides totum, & quod non vides totum. Sic demum magnitudo fua Hit redditur,qub nihil majus excogitari foteftSi folus eft omnia,o[us]un extra & intra tenet. Quid ergo intereft inter naturam Dei & noftram ? Nofiri melior far* animus eft, in illo nulla pars extra animum. Natural, Qutft.lib.i. Fr£fat. It would be burdenfcme5 if not endlefle,. to infift on the Teftimonycs, that to this purpofe might be produced3out of Viator Ariftotle, Cicero, Efitletuf^ Julius Ftrmicus, and others of the fame order- lfhall clofe with one of Ale inous de Dotlrina Tlaton. cap, io*y Atvwov Jtriv Stop Zl% uw hvcu ^ii Love,Hatredt tcejealoufy} Re]cntdnceyGritf,Ioy,Fcari fConccroingWhicb be lab mil to make the Scriptures determine in the affirmative. The maineofM. B's deligneinhis Queftions^ about thcNa- £'3» rure of God, being to deprive the Deity of itsdiftinflt Pertcns, its Omr. prfWc', Prcjacr.ce, and therein all other infinite Perfection?, he endeavours to make him fome recompf nee for all that loHfr, by afcribing to him in the foregoing Qjery, a Humane viftUe 0) .p ■, and in t\us:Humane*turhulentaffettions, andpajfions; common- ly v\ here men will not afcribe to the Lord that which is his due, » He gi/es them up to afligne that unto Him, which he dothab- a ycr hvre. \Ynher isiceafdy determinable,whether be the greater^, ab mination. By the hr(t5the dependan§e of men upon the true God is taken orf; by the latter, their hope hxed on a falfe. This . on bxh (ides at prcfent is M.b's fad employment: The Lord lay it not to his charge, but deliver him from the fnare of Sathan, .erein he is b takyn alive at his pleafure. b iT\m.2.i6m 2. The things here ailigned to God are ill aflbtiated, if to be 9* 4. und rftood atttr the fame tmnner.Mercy, and Grace, weac- CrcUius de . knowledge to be Attributes of God * the reft mencio- j^g "ap!™ n:d, are by none of M. B's c Companion^eftecmed any other, 2o.p.2f5. the . f his will: and thok Mettfktrkall) afligncd to him. 3, To i'i whole I aske, whither thic things arc in the £< ff ri bed proper /> unto God, denoting Inch affkcn of him M.i a fw it u'lj, only in reference to his outward workes and difpenfations, correfpon- an 1 anfweiingto rhe aftings of men, in whom ftuh aflFc 9&ions are, and under the, power whereof they are in thofe agings. IFtlic Utter.be arTi; med> therr as fiich an attribution bf ti*m unto God, 's eminently confident with All his Infinite Pcrfi md Blcficdntffe," fo therecan beno difference a* s Qjk (lion, and the anfwers given thereunto; all men lily acknowledginzjthat in this fence theSajpturedoth af- i :jeail the affections mentioned unto God^of which we fay as Jt old, -rvv-ni £l$fPTtom$$t (#t* }X-pVT±l , $il}l*$l77XaS /* M f 09V fTUi* -t ■ 74 Of the Attribution of Chap.4. xoovm/. Bat thislfearewillnotferve M. B's turnc: the very Phraife and manner of cxpre(Iion,u{ed in this qutftion^the plaiae intimation that is in the forehead thercof,of its Amhors going off fro the cotnon received interpretation of thefc Attributions unto God, do abtin iantly manifeft^that it is their proper figni- iicancy which he cotends to fatten- on Gcd,St that the affc&ionr mentioned are really and properly in Khn, as they are in us. This being evident to' be his mind and intendment, as we think his ambrofo^thi\meh\ this Query^not to come fhort in folly and madneffe of bis dmbrofomorfbifme in that foregoing: fo I Pnall proceed to the t emovall of this iniinuation in the way and me- , thod formerly inilfted on. * rlhmtk M.BiAfc*s Matters tell us, that <* Thefc afetlim are vehement fivb* C'«* commotions of the will of GcdyWhereb) He is carryed out earmftly t9 ike mtiwes* (ibjefiofhisdertnSiOredTnrftl) declines, and abhors, what falls mt out prsfertimvehe graxtfuUjyOt acceptably to him, I (hall firft fpcake of them in general!, jtoXV and then to the particulars, (fome or all ) mentioned by hit voluntas vehementm vel in objeZtum fuum fertur, vel ab eo refupt> 2 .They have their derxndanct en trw,wherrwith he^in whom $. 8. they are,is affeftcd ; that Is, they owe their rife & continuanco to lonie thing without him,in whom they are. A mans feare ari# fech from \hat,ot fbe;.j,of whom he is afraid^by them it is occafl- oned,on them it depends; whatcrer arlcftsany man,(that is the Girringofafuitablc Afft&ion) in all that frame or mind, and foule, in all the volitions and commotions of will, which fo arife from thence, he depends 00 fotnerhing without him* Yea our being aftctted with fometbing without, lyes at the bottomeofmoft of ourpurpofe* and refolver, Is it thus with God ? With Him3who is b 1 Am? I* he in dependance upon any h Exod.3.i4* thing without him? Is it not a mofteminmt contradiction, to fpeakeof God/mdefcndtnce on any other thing ? Muft not thac thing either be God, or reduced to fome orher, Without,and be- fides him, who is God > As the caufei of all our arle&lons are* Gtdii of en: mm J, and who can turns bim -.whatever be fleafab that he Job.23.1g. dc:b. 3. Affeftions are neceflarily accompanied with change and $. 9» mutability. Yea he whoisaffefted properly, is really changed: i 7-; £v ££. yea «heu is no more unworthy change or alteration, then fa^pfifa that which isacompanied with paflion, as is the change, that is ^fQt79y ^5 wrought by ihe affettiont, aicribed to God. A » fedate, quiet, .^A(t^- conliderate alteration, is farre lelfe inglorious, and unworthy , Tfif ^ *m then that which is done in and with pa lion : Hitherto we have ^i^79P taken God upon his Teftimony, That He is the k Lord* and he ^fo.,^. changeth not: that with him there U neither change ncr fbaddow of tur- fkik, m^ittcaieilikcihe wormesofthe earth, H« varieth every , Maj ^ ^. Many of the affc&ons hrreafcrlbedto God,do eminently 4, i0. M 2 de^» IS Of the Attribution of CHAp.4. denote impotence, which indeed on this account, b Dth by SKini- ant and Arminians is dieftly afoib-d co the A'mtgbcy. They make him afftiiionately, and wich Co changeable, and impotent. l»i I* 2* L^ a foort view be taken ofthe particulars, fome or all *' * of them, that M. Biddte chofeth to inftance in; Anger, Fur), wrath, Zeale, (the fame in kind, only differing in degree andcir- cumftances,) are the rirft he inftancts in; and the places produ- ced to make good this Attribution to God, are,N«wi. 25. 3,4. £^5.13. txod. 32.1 1,12. Kw. 1. 18. 1 . That mention is made of the Anger, Wrath, and Fury of God, in the Scripture, is not queftioned, Numb. 25. 4. Pttt.13. 11. Jofb.i. i6.Pfal. 18. 29. If*. 13. 9- Prm.29.24, jfalg.2.14. Pfal.i^.i. Pi'al.69.24.. J/4,30.30. Lment.2.6. Eze^.i^. PfaL 18.49. Ifa. 34.2. 2 Cbron. 28.1 1» Esr*. 10.14. Hab. 3. 8. 12. are farther Teftimonies thereof. The words al- io in the OriginalI,in all the places mentioned, expreileor intimate perturbation of mind. Commotion of Spint,corpo- rall mutation of the parts of the body, i^the like diftempers of P men, afting under the power of that paifion. The whole diffe- rence is about the intendment of the Holy Ghoft in thefe Attri- butions, and whether they are properly fpoken of God, affert- ting this paiHon to be in him, in the proper figmficaocy of the Word*, or whether thefe things be not taken AvSto&QmSvf) and to be underftood^sowf «-»«*, infucha fence, as may anfwer the meaning of the figurative expreffion, aligning them their truth to the utmoft, and yet be interpreted in a iuitablcneffe to di- vine perfeftion and bleffednefle. & 12. 2. The Anger ihzn which in the Script*! e is aligned to God, we lay denotes two things. Cha?«4« Afjcttmi AndFaffons to Cod. i. HhViniiQive Juflicc, or conftant and imputable vi(ji Anc|r. will bf rendering vengeance for flnne: To Gc-ds j ujj oft of the Rjvctumin demonstration oi his jufticc, ii callid his being ft/Rag ttfbtvkk * U] +■ P1 '• m. 9.J2. fo Gods Anger andhii lodgements *,D- -^J* arc plttc'cf together F/4/.r 6. and ip that angei he jqdgetb,* 8. |ju'ia: ," and in this fence is the wrath of G«d (aid to bjc kv alec) fron; y.qrt. Q 3. Heaven, Ji »K. 1. 18. that is,Thc#7ftJ/c,riitf Jjitficeqi God againft Air. 2. ad iin.u,tobe man' ft ft. d in theciffe&s ofit.o. the Judgments fent, jr/i^JJ"^ and punifhments inflicVd on, 84 duoughoutthe woild. ^ sttMrfg tf/r.; Undinem efcHw, qu'u propyium eft Irtti finite ? eJHi ira pHH2tj$ MeUpber'ice vdcatnt* 1 . By Anger WrathjZeale,Fury,tke effects of Anger are dtno- £. 1 3« ted. Uom.3 S- IsGod unrighteous who takah vengeance > The words are, 0 th^u? nr l^yh^ who inflifteth, or bi ingeth anger on man: that is, (ore punifhmems, fuch as proceed from An- ger, that is, Gods Vindictive Juftice* And Fpb, 5. 6, For this caufc cometh the math of Cod u^n the Cktldrenof difobeditnee: Is itthepailionoraffecYion of Anger inGodtthat M. Biddle talkes of,that comes upon the Children of Difobedicnce ? Or is it indeed the a effect of his Juftice for this fin ? Thus the day of Judgment is called tried?) ofwr and of anger> becaufe it i the day of the RevtUtton of the Kigkiecus Judgment tfGod Eom.2.^ After thy hardnefle&c. 'In the pbee of Ezekjeljhap.j. I 3. men- "i* Gr^ui i tioned by M. B. The Lord tells them, he will cattle h'n fur) tor(ft ±ecum. tfon'meK, and accomplish it upon them. I aske whether he in- tends this of any padion in him,fand iffo, how a paflxn in God can reft upon a man) or the Judgments which for their iniquities he did inflicT ? We fay then, Anger is not properly afcrib.d to God, but mctufkoricelly, denoting partly bi* vindi- ctive Juftice whence all punifhmems flow, partly the effects of ic in the p*ini!hment$ themfclves, either threatned,or infii£tcdj in their terrour and bitternelTe, upon the account of what is Analogous therein to our proceeding, under the po>\ er of that pailion; and fo is to be taken in all the places mentioned by M'BijcU. For 3. Properdin the fence by h"m pointed to, *ngert wrath^&c. are not in God. Anger is defined by the Philofopher to bc,?ft£j< ut-m horn T/ft^eutj iztvoptrn^fU p&tvwlrny QKtycti&y,Vefire j^nedwiih ■^ gr,Sf« H cfytt 5 t« 6«8 Vivi* na k/froRoni, 78 Of the Attribution of Chap.4# 1e> an(* IS nc*tner Mejfed, nor pe*feQ\ but of thefc things in our rifciw* e* general! Reafons againft the property of thefc Attributions fww, cT/. afterwards, ^vrise 9fa&s imtoy* fltty $ f*J ^to5^«uv7i;j ef>/A8i iirf, id. ubi fup* 4. M. EiJdte hath given us a rule In his preface, that tvhen any thing is afcribed to God in one place, which is denyed of him in another, then it Is nor properly afcribed tobim: Now Godfayes exprefsly, that fur), or anger isnofinhim, I/a.27. 4. and therefore itis not properly afcribed to him. £. 14. 5, Of all the places where mention is made of Gods repen* tings or his Repentance, there 5* the fame Reafon. Exod. 32.14* Gen.6*6,y. Judges 10. 16. T>eut. 30 9. are produced by Ad B. That one place of the 1 Saw iv29,\?hereGodaftirrnes,thathe kpowah no Ilepentance,cz&$ ail the reft nndera neceffity of an in- terpretation fuitable unto it Of all theaffe&ionsor paffions, which we are obnoxious to, there is none that more eminently proclaimes imperfection, weakenefle, and want in fun dry kinds,then this of Repentance. If not finnes, miftakes.and mif- carriages,;asforthe nioftpart theyart^) yet difapointment, a Theodoret griefe3& trouble are ahvayes included in it* So is it in that ex- pfaa tcllsus Prcffion Gen- 6- 6' II a f^^ted the loid that he had made man on the » jkIo;,©? m'%s q&fTiV) &c. Ncn atimn ut fuerunt qui dam, (fathat M. B. is not the firft that held this opinion) Jrh quadm& \ei nihil aliud eft* qummuiatioDifpenfationis ejus. Fdnhet me (inquit) quod conftitutrim Saul Re- gsmtpneoquodiftyflAtmilUmdtpQntTC. Sicin he !oc*,(Gtn 6,d.)p£niret fecifft mebominem, he efl,decreviperdere bummum genus, TheccLin Gen. £u*(l. 5 o.Tora. opq, 1 .p.4 1 ,42* Earth Chaf.4- JfctHons'inlTaJSdnihGil. 7? Eaiib, and itgricvedbim at the heart. What but hi? rniftake, and great difarpointment, by a tailing of wifdome,forefighr, and po\vcr,can give propriety to thefe At: ributions unto God > The Change God was going then to woike in his Providence on the earth, was fuch, or like ihar, which men do, when they refent of a thing, being grhv-dat the heart for what they had for- merly done. So are thcie things fpoke of GoJ^to denote the kind if the things which hedo:h,not the nature of God himfelfe; other- wife fuch expredions as the fe would iuit him, whefc frame of fplrrc 8c heart is fo dcicribtdiHadljccn what would hove bin the IJfus *f making man% I wsmd never have done it. Would 1 bad never bcin fo overlceruM to have engaged infuch a hufiwjfe. What have I new got b) wj rajhneffe ? vsthing but mow and?wfe ef heart redounds to me, And do thefe become the Infinitely blefTedGod ? 6. Feart is added, from Veut. 32. 26, 27. Feare, faith the £. 15. Wife man,is a betraying of thefe fuccours which reajon offereth: natures avoidance of an impendent cvill. n Its contrivance to fly and n *£^ g prevent what it abhors, being in a probability of coming flgot^m- upon it : a turbulent weakenefle. This God forbid* in us, upon r\< n ?*&• the account of his being our God, 7/i. 35. 4. Feare not Owernte ^lKftLtT?ng of that thing upon u«<: Hence is the realon Remit. Ju of that attribution unto God;That properly he flionld beafra'd Gco.i?.i#% 'e,who° knowes fro eternity what ivill (I Pom P« '*V do ,y« Of ike Attribution of ChAp do,who can with the breath of his mouth deftroy all theob;ecrs of his diflike,who is iniinkely wiie.bleffed, aliufficient, and the foveraigne difpofer of the lives, breath, and wayes, of all the Cons of men,isfitfor M B- andnoman elfe to affirmc. All the Nations are before him, as the drop of the bucket, and the duft of the ballance,as vanity, as nothing; he upholds them by the word of his power, in him all men live^& move^& have their being**, can neither live,nor a&mor be without him: their life,8* breath, and all their wayes, are in his hands, he brings them to deftruftion, and fayes returneyee children of menj and mud he needs be properly afraid of what they will doe to him, and a- gain ft him? 4i6. 7' Of Gods Jealoufy,and hatred, mentioned, from P/W-5. 4,5, Exod.2Q.t>.Veut. 32. 2t. There is the fame reafon. Such erfe&sas thefe things in us produce, mall they meet withall, who provoke him by their blaiphemies and abominations. Of Love, Mercy, and Grace, the condition is fomething otherwife; principally they denote Gods EfTentiall goodnefle & kindneffe, jl which is eminent amengft his Infinite perfections: and fecunda- rily^the effects thereof,in,and through Jefus Chri(l,are denoted by thefe exprefijons. To manifeft, that neither they nor any thing elfe,as they properly intend any affections orpallionsof the mind, any commotions of will, are properly attributed to God, unto what hath beenfpoken allready,thefeenluing Con- siderations may be fubjoyned. >•. £. 17. 1. Where no caufe offtirringup affections or pailionscah have place^or be admitted, there no affections are to be admit- ted: For to what end fhouid we fuppofe that,, whereof there can be no ufe to eternity. If it be impoflible anv affe&icn :n God fhnuld be ft irred up,or afted, is it not impoilible any fu h fhoiild be in him? The caufe s ftirring up all arFe&ion*, are the accevf: of lbme good deHred, whence Joy^ Hofe, Dtf;re.&c. hav.e their fpi irg.: or die approach of fome.evill to be avrrided,u h;t h occaiions F e~re^ Sornw, An^cr* Repent ar.ee ^ 2Aid the like. Now if no good can be added to God,whence mould ]oy,and dei:re be ' , ^ frirred up in him : If no evill can befall him, in himltlre, or a- ■J'a"^« nyofhis concernments, whmce (bottld he bmuFfffSef Satram f>)b-f5 ^,7,8or Rfifxftdfc* p Our goodneiie extends not to. rum-, He barn no 'job'22.2,3. aeccj of u<,orour Sacrifices. C^na rnwb:?^ :,.uhj Cha that'u wife wa) bcfrcfii.iHcionhTijcifi.Ii ilanyfleaftaeWthi '4 u *rt Righteous, or u it game to him that thou mtl\e(i thy v&yts 2 T '-.: !? us,tbat God is blclTed forcver,Ko.p.5.He is £, 18. ;d & only potentate, iliw.b.ij God Alfurficicnt, Gen. Inch is inconiiftent with al is not to be afciibed to Godjto do fo,cairs him down rro Icncy. Eut can he be bletfed, is he Ah'ufficient, who is cdupand down With Hofe^Joy, Fears, Sorrow, Rtftmarxcy 'i.l the like? doth notFeaie take olftrom abfoluce edne/fc ? Grant that Gods feare doth not long abide, yec whilft it doth fo,He is leife ble(fed then he was beforehand then cr his feare ceal'eth. When He Hep:/, is He not ill o it in luppineifeof that condition, which heattaines in the enjoy- ■ of what he hoped for> And is He not kwer , when He, is ued, and tails ihort of his expectation ? Did ever the ien: fpeak with more contempt or what they worftripped | he pride of (ome menheiehtned them to fancy thc- be like God, without pallions or affections; being not in their attempt againft their own fence and expe- pfaj.50.21* ricne iow endeavoured to make God like to us, in having fuch pafiions Sc atfe&ion% My ayme is brevity, having many heads co fpeak? unto ; Thofc who have written on the Attribute! of God, his Selfe-furficiency, & BleiTednede^Sim- mruutabilky,&c. are ready to tender farther latisrafti- .on, to it. T ! CAP. V. 1 HI S next aitechpt is to o . - and remove the Tufti* $• U trx?) of torc-kncivlcdgeofGod; with what fucceife,the leratibn oft vhereby he endeavours it, inifeft. H: ; he engine frffmbjr he workes) j framed. b arc neither faft, mr frefsnt, but may af- N terivaf andEternall purpofe he is furnifhed with- al!. In M. B/ddie / next booke or Catechifme, I defire he would anfwer thele quc&ons alfo. Nov? C h A p . 5 . Of Ceils Prescience or foreknowledge . c l Nowin this eudeavuur of his, M. B. doth but follow his ,_. . ... leaden, *> >w,n«nn his his Prelections, where the maine or his ncmjflamri0H deiigne, is to vindicate mans free-will, into (hat latitude and tniTlw pitne abfuliituKfle, at none before him had once aymtd at, \n his quam plane re- 8«"ti fciviffe thing himfelfc, yea disputing eagerly for ihc fame opinion anteiH*m f~ with him. 7u%*dHmne}, mi nitre afie* rendam ejfe a n^lis iftam Dei prtfeientiam : prsfertim ,cim& ratvnes ncn fauc*,tfyfaira Te- flimn-j nnn dtfint^mdkeam plane negandam eft apparet.i'idem c:i i p:$8. c lta^\ in conff ■c tu'ifjciunt qui futurj contingentia Diuw deter mir. at efaie aiunt,quia alias non efftt om* nijeius: cum p:ikS,iJeo ilia de:cr;i matl futura non concipiat.quia efiomn.fciwi: Crellius de Vert Rclig lib. i c::4 p.-?or. d Ham fi omnia futura qua'tacuntf jfc/if, Dee ab cmni sterni- tate determinate co&mta. fuiffe contendtts; neeefe tfifia'.uert mnia necejfarib fieri , ac futura ejfe. Vnde fequeiur.nu'Um efe^aut f*i(Te unjuam, humane xoluntaiis libertatea,ac porr'o nee Reli- gi m*r/j.idem ibid, p 202. Smalclus Hefurar. Thcf. Fra&z. difpur.-i . deTririirat. pag:$. difput. i2.decauf. peccar. p.428, 429. &c. 42,5. For the vindication of Goth for e-hjicvrlejge, I (hall proceed in $. 7. the fame order as beforedn reference to the other Atrributesof God, inlifted on: viz. i. What MB. hath done, how he hath difpofed of fundry places of Scripture for the prooft of his af- lertion, with the fence of the places, by him foj roduccd, is tobeconfidtred. 2* Another Que (Hon and Anfwer is to be N 2 fnpplicd §* Of Gods Presence or fore-tyoxvledge. ChAp.<$. fupplied in the roomeof his. 3. The Truth vindicated, to be farther confirmed. For theFirft. . y, 5. In the proofeofthe Audition propofcd,tM*:B. finds himtelfe entangled more then ordinarily; though I confeffe his taske in generall be fuch,.as, no man, not made dsfperate by the loilc of all-in afl:ifwrackof Faith , would onte have undertaken, To have made good his proceeding accpvdint» to his ingagemenr, he was at, kail to have given \m Texts of Sci ipnre,exprtiTe in thedetter, asby him cut of! from the (rate, condition, and co- herence, wherein by the Holy Ghoft they arc placed, for the countenancing- of his affcrtion. Bur lure, being notable to . . . make any work in his method propoitd, and boated in, 'as -fig* nail and uncontrole.ablc; no apex^ or tittle in the Scriptures-be* ing pointed towards the deniall of Gods knowing any thing, or all things, paft, frefent^ & to corns: He moulds his Queition into a peculiar fafhion, and askes^facfa or from what flace vf Scrip* mem*) fuchathing as he there averrs, be paltered? At once plainly declining the trial! he had put himfelfe upon , of infi- fting upon -expiefle Texts of Scripture only; not one,of the ma- ny quoted by him, ipeaking one word expreffely to the bull- nebcin hand, and laying himfelfe naked to all cohfequf nces, rightly deduced from the Scripture , and expo'itions, given to dRom. 12,6. the letter of Tome places, fuitable to the e proportion of Faiih. That then which he would have, he tells you, h gathered from s the places of Scripture fubjoyned; bnthow, by whom , by what cenfe querns^ with what evidence of Pveafon , it is fog*\heredxhc tells you not; An underftanding indeed informed with fnch ' grofTe conceptions of the nature of the Deity, as M*B. hath la- I boured to insinuate into the minds of men, might gather from his collc&ionof places of Scripture for hispurpofein hand^ that God is aftaidxtmbteid'> grieved, that he r.epemeih , alteretb , and tbangetkhis mind to and fros but of his homejge.or j ore- knowledge ofthings, whether he have any fuch thing or not, there is not the leaft intimation; unleife it be in this, that if he had any ftich forc-kQoivlejdge3he need not put himfelfe to fo much trouble arjd vexation, nor fa change, and alter his mind, as he doth. And with fuch figments as thefe^f through the Infinite, Wife, and good Providence pfGod , puollhlag the waiuowidTe of ihe minds Chap. 5. Ofi r/rnre ot fwVfr.«w/< r.iiruisar.ii lives oi'n \ .-.(IT.2, vaine In ntptiblt the like ratify ohg \ •- a corruptible nr/infull manj arc W4 now u f ,t |. Po theic heads £. 6. they may be n icribc i" 3 RfHgeVf itiertrfmnd-.Numb. i+.'tjjapli >/*• 2.30. (4.) 'Exfcdaiion, whether i ihing will inlwcr h eSjfr ffy 12. i^,- fs.) 1&J"'»g oftxflttiWfitoi N*.S.2. Ewam,wl which and the like, it niav, by M. B's direction and iulp>e,be thus gathered: jpfe/Jdte, and then I (hall defcend to the particulars in lifted on. 1. Then, Idrfire to know whether the things rmnrioned^ as Feare3 Griefe> h Repentance^ Trouble, Conjifiurngs, making trialls of men for his owne information, arc afcribed properly to God, as they are unto men, or tropically and figuratively, with a condefcention to us,to exprefle the things fpoken of , and not to defcribe the nature of God > If the tirft be faid, namely ,that thefe things arc afcribed properly to God, and really fignify of him, the things in us idowidanfeafeceramm: quod intended in them, then to what hath been fpoken h P&nitentta infert igw rantiam pr&tcriti, proctitis, & futuriytnutationem voiun- tat it , & error em in conftliis, quorum nihil in Deum cadere pot eft; dicitur tamen ille me* tapborice penitentik duciy quemadmodum- nos^ quando a- licujwrei ptnitet, abtlcmws fieri pottft fine tali mutatione voluntatii , qua. nunc homo aliquidfacit,qwd poft mutato ammo ,deftruit. ManaflehBe n. Israel, conciliat.io Gen. 6. q: 23. ?&nitentiaycu??i mn- tabilitatem importetjionpoteft ejfe in Deo, dicitur tamen p&- nitere^eo qnodadmodum j>*- nitentiife babet, quando de- fault quod fecerat. Lyran. ad. 1 \Sam.i$*v 3$. in the conilderation taken of the foregoing Querie, I (hall freely adde, for mine owne part, I will not own,nor woruYip him for my God, who is truly and properly affraid what ail the men in the world either will , or can do 5 who doth , can do, or hath done any thing, or fufiered any thing to be done, of which he doth, or can truly and pro- perly repent himfelfe, with forrow and griefe for his miftake;or that fits in Heaven divining, and con- )e during at what men will doe here below: and do know, that He whom l\erve in my fpnit, will fmifi) andfiarve all fuch Gods out of the world. But of this before. If thefe things are afcribed to God figuratively^ improper /y,difcovering the kind of his worke?,and difpenfations, not his own Nature or Pnpertjcs, I would faine know what inference can be made , orconcluflon be drawn from fuch exprc(Iioas,diredtly calling for a figurative interpretation f For inftance , if God be faid to npent that he had done fuch a thing , becaufe fuch and fuch things are cometopaiTe thereupon, if this Repentance in God, be not pro- perly afcribed to him (as by M. B's owne rule it is not ) but de- notes only an alteration 8c change in the works,that outwardly are of hin*!; in an orderly fubferviency to the in tnutab c \wpc]\ of his willjwhat can thence be gathered to prove,that God /Ire- feethnot the free adfons of men > And this is the I ffue of M. Biddies confirmation of the Thefts, couched in his Query infiftcd en , from the Scriptures. ChAp. 5 . OfGidr Prefciencecr fore- htnow!ed&e. *$ 2. I mutt crave leave once more to mind him of the Rule £ 9* he bathgWen us in hif Preface, viz That where a thing him- f refer I) ajcrii ed to God, in [am: other flace it h deny id of him; as he in- fiances in that of his bcine wear) : fo that what ever is denyed of him in any one place, is not properly afcribed to him in any other. Now, though God be faid in Tome of the placts by him produced, to repent ; yet it is in another exprefsly faid ,that he doth not do fo , and that upon foch a generall ground and Reafon,as is equally exclusive of all thofc other faffions^ and affections Myon w hole aflignement unto God, the whole ftrcngth ofM. Biddies plea a^ainft the Prefcience of God doth depend. i Sam. 15.29. Aho thejlrengthoflfraellwill not lye, nor recent, for he is net a man that he (bould recent. The immutability of his nature, & unlikeneiTe to men in obnoxioufnetfe to alterations , is afierted as the reafon of his not repenting; which will equally extend its force and efficacy, to the removall from him, of all theo- ther humane affcttms mentioned- And this fecond generall con- ^deration of the foundation of M. B's plea, is fufficient for the removall of the whole. 3. I defire to know, whether indeed it is only the free aUU ons of men that are not yet done, that M. B- denyes to be knowne of £• *°« God > Or whether he exclude him notalfo from the know- ledge of the prefcm/rdie, frame and aftings of the hearts of men, and how they (land affefted towards him: being therein like othei Rulcn among men, who may judge of the good & evill actions of men, fo farre as they are manifeft and evident, but how men in their hearts ftand affected to them.their Ptule,Go- vermrnt, and Authority, they know not. To make this enquiry, I have nor only the obfervation premifed, from the words of the clofcor M. Biddies Query, being of a negative importance, (jea that there arejuch edions) but alfo from Tome of the proofes by him produccd,of his former aiTertion, being interpreted ac- cording to the liter all fern 'fie ancy of the words, as exclusive of any rigure,which heinliftethon. Of this fort is that of Gen. 21. 1 2jio,u,i2. * where God is faid to temft Abraham, and upon lEnhacoIH* 9ne propter quam ab omnfiut Deum timens xwaberis,cognofcent mnes, qutntus in tc fit timor Vtijy ^Houff^ feriingit. I!. Mci". Ben Mairaon; more Nevoch. p.g.c. 24, the OfGods TiC-oencc cr ^rc-l^mlej^e. Cha? -y. tjip IfTue of thai tryall. laves to him/ivhich words M. I. by put- ling them in a diifexcnt character, points to, as comprth' of what he intend? to gather, & conclude: from then? ) NO ]'/ I K N 0 W that thou feJireft Goa? (eeing \hw huft not with \h\m only fame from me. The collection which M. B. guides imto from hcnce3is, that.Godlymwnct that which he t and therefore temfted Abraham that he might fo do, und upon the iflue of that tryali faies, new 1 kjicw. But what was it that God affirmes3that now he knew? Not any thing future; not any nee AC~lion3that was not as yet done; but fomething of the pre- sent condition and frame of his heart towards God : viz. His pare of God, not whether he-wuldfeare "him, but whether he did fears him then. If tins then be properly fpoken of God3& really, as tu the nature of the. thing it.feire 5 then is he ignorant no leffe of things prefent, then of thofc that are for to come. He knowes not who feares him, nor who hates turn, unleffc he have opportu- nity to try them, in fome fuch way as he lAjl Atrekam: And then what a God hath this man delineated to us ? How like the dunghil Deities of the Heathen who k CQhiigerat nvftras mfamktempms m&\ fpeake after this rate.' k DoubtlefTe £*am cupiens fatfam fuming difabor Olpnp, thedefcription that Elnah gave of Et D^hurr^.iuftro^ ^ ^ ^ f^- Vi# ny ot thole divine Perttction?, which the living 3 lalfeeingGod, hath dcfcjibedlnrafeife But now if M.^. will con felTeV that Godknowes all the things that are prefent, & that this enquiry after rhe- prefent frame of th : heart and fp.ir.it of a m£n , is improperly afenbed to'liim, from the Analogy of "ijis :igs in his dealit: to.that which we inlift upon, when '\vc would really nmie out what we doe not know ; then 1 would only aske of him, why thofe other exprciTions.whicii he mentions, k. hat is to come, being of th,e. fame nature & \. .t ad- mit of, yea call for the fame kind of ex £, 1 1 . Neither is this rtie only glage lquftjul on oj M. E. where the inquiries afcribed unto God, & the t t he m.ik :?, U nok m reference to ihiti\LSiocc>r.a, but punctually rowhac t> or ii Pe«f.8.2. chap. l $ i^fheLordrcvrGoJfTb- soulove the Lord yw Gcdwiih alljoutbeart, andwiib allyour foule. 2 Chron. . ChAt.5- OfGcJsPrefcience et fore-lmowleJ&e. $7 ron. 3 2 . } 1 . Cud 'eft Urn to h y him, \ba\ he might kr.ew xvhat was ., btMrf > and • b rvifj thing let jour requ'ft bo made known to Cod, I ec NLBiddlc tell usnovv. plaincfy, whether he fuppofe all chefc things to be fpoken properly of God, and that indeed God kftowes not our heaJU % the frame of them , nor .' in tbeni wedelircand aime at, without fomc cminenc .Ik inquiry , or unrill we our illvcs do make knownc what is in them unto him. If this be the mans mind fas it mnft be, if he beat any agt cement with himfelfe in his principles, :< rain: thefe fcrip'urall Attributions unto God ,) for my part, I (hill be fa farre from eftecming him eminent, as a rO/ffj of man,for he bricw what was iu man , John 2. 2 ;, 2> and this is fpoken in refe*. renceto tha- very ihinain the hearts of m n, which he would perlwade us, thatGod knowes not wi hj it inquiry . That in them, chat the Holy Ghoft would have us efteeme them as Believers, yet Chriit could looke through it,iato cheir hearts,and difcovei' & know their frame, and whether inlincerity they loved him, and believed in his name or no ; but this God cannot do , without enquiry ; and yetChrift (if wc believe M.B.J was but. a meere narj.as he is a metre Cbriftian. Further, it. feemes by this Gefttleman, that unlefle we make knowne our requsfts to God, he knowes not what we will aske . Yet we aske nothing but what is in our thoughts : apd in the laft querkheinitruSsu*, that God knowes our thoughts, and doubtlcffe knowes M. Biddies to be but folly . Further yet, ifGodmtiftbe concluded ignorant of our defires^ becaufe we are bid to make cur repucfti knowne to him , He may be as well concluded forgetful] of what himfelf e hath fpoken , becaufe he bids us , put him in remembrance , and appoints fome to be his Remembrancers : But to returne. $*1J« This is the afpeft of almoft onehalfeof the places produced by M. Biddle, towards the buhnefle in hands if they are properly fpoken of God, in the fame fence as they are of man 5 they conclude him not to know things prefent , the frame of the heart of any man in the world towards himfelfe, and his fearc, nay the outward s open, notorious actions of 1 tfmislonge ttropria. ver* men. So it is in that place otGen. 18,21. irifr hrumjjinjfcationem receden- ftcd Qn by 1 CrelUug ; one Qf M> Fs great Mafters. t^ntlTJl^ria I** goe dome and fee Qor know) *kib«r theyhave jBafHtunrum contingentium done altogether according to the cry thai if come up unto frtfcientix anciliare itWs me, Yea the places which in their letter & outward ut Gen. 18.21. & 22. 12. appearance feemeto afcribe that ignorance of nssL&tSi ";t *** antouGodu rJaner? ?rt Uludtcmen facile eff cernere, and numerous then thole that m the ieait looke Veum nwwn qwddmify in* forward to what is yet for to come, or was fb, figne exftrimentm , illic at their delivery This progrefle then have we S£S£? S&S »■* ™d« <* £?*cKJ», if we ma>' brieve him, luiffeyhicveropietatif Abra- ashe inimvates his notions concerning God: bamkd viJijJ'e , quod ante- - God, (its in Heaven (giiftering en a throne") wherc- fumfieret, plane certum £* unto he is limited, yea to a certaine p>lace therein, dfveSe/f; prSus fo as not t0 be elfcwere ' bdns &itvtd> ,rwbkd > and fttflexed^t the affaires done below which he doth know, making inquiry after what he doth not know, and C >; a i Of Gods Prcfcicncc or fort-ltimledge, $8 and many things; {xbir^s flfiuit) he knowcth not at all. Before I proceed to the farther Conlideration of that which ^.14. isemiruiuly,andexprcfcly denyedby M. Diddle, viz. Gods fore- knowledge of our free atlions th at are future , becaufe many of his proofes, in the fence by him urged, feeme to exclude him fiom an acquaintance with many things prefent, as in particular, the frame and condition cfthe heartsrnen , towards himfelre , as was obfei ved ; it may not be amifle, a little to confirme that Per- fection of the knowledge of God as to thofe things,from the Scripture, which will abundantly alfomanifeft, that theex- pielilonsinliftecj'on by our Catechift , are metaphorical!, and im- properly afcribed to God. Of the eminent predictions in tbe Scriptore , which relate unto things future , I (hall fpeake af- terwards. He knew,for he foretold the Flood , the deftruclion of m and Gomorrah , the Famine in Mgypt , the felling and ex- altation of Jofefk , the R-aigneofPrfiwi, thedivifion of his Kin^dome, the Babylonifb captivity , the Kingdome o$C)ruf3 the rctutne of his people, the Aateandruineofthefoure great res of the world, the Warres, Plagues , Famines, Earth- quakes, Divifions, which he manifeftly foretold. But far- ther, heknowestheframeofthe hearts of men. He knew that the Keilttes would deliver up David to Saul if heftaid amongft them , which probably they knew not themfelves, 1 Sam. 23. He knew that Hazsel would murthcr women and infants, which he knew not himfelfe* He knew that the /Egyptians wouM airlift his People, though at firftthey entertained them with Hoiv i!jGf/M5.i3.Heknew Abraham* that he would inftruft his houihold. Gen. 1 8. 19. He knew that fome were obftinate, their neck an iron flncw , and their brow braffe If a. 48. 4. He knew the imagination, or figment of the heart of his People, Veut. 31. 21. That the Church of Laodhea (notwithstanding her profcliion) was lukewarme, neither hot nor cold,Zict/.3. 15. Man looketh on the outward appearance,Gcd hokcth ontheheart9 1 Sam. 16. 7. He only knwes the hearts of all the children of men> 1 Kings 8. 39. Hell and defhullion are before the Lord, hew much mare then the hearts of the Sonnes of wen. Prov. 15. 11. foalio Prov. 24. 12. Jerem. 17. p, 10. Ezc^ 1 1.5. P/.38. p. Pfrf 94. 11. Job. 31.4. Afofe. 6. 4,6,8. LukK, 16.15. i*#. «• 24. &c. Innumerable other places to this purpofe may bcinfi- O 2 fted 9Q Of Gods Pefcience or fak^towldyi CHAp.5; fted on : though it is a furprifall to be out to prove, that God knowes the hearts of the Sondes of men. But to proceed to that which is more directly tinier coniideration. f% 14. 3. The fole foundation of M. biJa^s mlinuation, that God knowes not our free nations thai art four -\ being laid (as was obferved ,) on the allignat ion ot : Feare , Rv-m ance > Expefiation, & Con'ycfuringnn'o God, ch- consideration which hath already been hid of thole hfv ibutions in the Scripture, and the raufes* of them, is abundanly Sufficient to remove it out of the way, and to let his inference finke thhher, whence it came . Doubt- - leffe never was painter fo injurious to the Deity(who limned out the fhape of an old man on a cloth or board, and after fome difputes withhtmfelre, whether he ftiould fell it for an emblem of winter, fet it out as a reprefentaton of God the Father) as this man is j in thatching Gods own pencill outofhif hand, & by it prefenting him to the world in a grofle , carnal), deformed ftiape. ?U\o Would not fuff r Homer in his Common- wealth, for entrenching upon the 5- a Horn: Hi ad:Rk tiffed.*? p. 4.31.&C, maginary blefTednefs of their dunghill Th J} Wv, kKinn K&* ™<*yK »- £*«« > , making a Jufiter to grieve • Ko^hm*. tpr the death of Sarfedon3Mar s b to Hptw S m^odm — ■- be wounded by Diowedes, and to roare a ™av9 &ars *n heaven among thefel ves about Mo7?- -M *«&*•'/• Mf rotf /£&» A- the ifTue of the 7ro)an warre : though uljj{Ut he endeavours to falve all his heavenly \ v» t.. i -r,, r* „r^ ' folecifmes, by many noble txpreffions, > How:/W.Rb^H«.P|*59-- conCerning purpoles not unmeet for ^ ^... 0f i^x *****©- AP«; a Dd . tcllin„ us in the clofe and OWJ ctrw^Aoi co>*#r » A«6r ^ of a mQ'ft contingem affairej , #*a/ ; ,? A/cf 0 €TtA.«m7o jSova>i . Let that man Artpf* «* *-om^ — ^^(•t.Su- think of how much forer punimment* ^k *>w ^ heftiau be thought worthy ( I ipeake &«frp F *(ifo™ cufx*. — of thegreat account he is one day to Ktu f 'W&&&- niake ) who (hall periift in wreRing c Hem: Iliad.Rhatfod. f. inPrlnrip* the£cripture to his own dt ftru&io i,to reprefent the Ihing and incomprehen- sible God unto the world , trembling: xviih feare, fait with anger, {or did withgr/e/^and Repentance, perplexed with conjt&ures,and various p . 5 . Of GoJs Pnfcience or fore- knowledge. 9 1 ttribUiei ns of evcnrs, and making a diligent enquiry the things h<. knowes not that is altogether Rich an one as himfclfcilei a ' who have t ic lcaft reverence of and acq.uiin- tanccwiihi! (ty,with whom ivc have to do, judge and determine. I ut ofthefeihiog- before. \ \y ofaQueftion to (icceed in the roome of that r • aSc ipturall resolution thereof, inor- *' 5* o a dtfcovcry oi what God himfelfe hath revealed, concer- ning] jeofail things, is the next pare ofourem- ployn en 1 bus then it may be framed. (V tot God l\now aD things, whither pa ft, prefent, or to cowe, afl}^ indattiofii of men, even before their accompliflment) wis an) tbinghidftombim? What faies the Serif lure properly anddi- retll) hereunto ? • Anf. God is greater then our hearts >and knowetb all things, 1 John 3.20. Neither is th With whom tookehe Councell, or who inftru&ed him, and taught him in the paths of judgment, and taught him knowledge, and fhevved to him the way of underflanding > 7/4.40. 1 3,1 4. ihere it ing$f hit undtrjiandingv. 28. Ko. 11. 34,35^36. of him are all things ; And Known unto God are all his workjfrom the beginning ofibeJP'mld, Aft. 15.18, &c. Of the Undeniable evidence and conviction of Gods Frefcience ft 1 60. or Foreknowledge of future contingents, from His predictions of their comming to pafs, with other demonftrations of the Truth under consideration , attended with their feveral teftimonies from Scripture , the clofe of this difcourfe will give a further Account. kremainesonlv, that according to the way and mrthod Formerly in (b on, Isivefome farther Account of the Per- fection of God pleaded for, with the Arguments wherewica it is t art her 9* OfGcisTrefdence&r f 'ore -ty.o pole nge. ChAp.^. farther evidenced to us,andfo to proceed to what followeth. $* 7* i . That Knowledge is proper to God, the teftimcny of the Scripture unto the excellency and perfe&ion of the thine ic lcun2mfele fe'Moth fufficiently evince, o I cannot tell (faics theApoftle) j«s efrqjjfe. God tyoweth 2 Cor. 1 2.2,3. It is the Generall voice of Nature,up- cundum [eop- on relation of any thing that to us is hid , and unknowne, that timumeft. the Apoftle there makes mention of j God knoweth. Thache ieilusffl0! knowes thc thinSs thac arc Pa"\M.B. doth not queftion. That at ex Arift'.C*4 leaft alfo fomethings thac are prefent, yea fome thought? of Metaph.I.i2. our hearts are known to him, he doth not deny. It is not my caP-7. intendment to engage in any curious Scholaftjcall diicourfe filmed*'!'6' ab°ut the undemanding. Science 9 Jqiowledge, or /fif/dow* of God ; cemvidef; *al- nor of the wa? of Gods knowing things^ in , and by, his own ter enim htel- Mence through fimple intuition. That which directly is op- hgere poteji , pofed,is his knowledg of our freeaftionsy which in refpeft of their quamyjs nsn (econd 8c immediate caufes,may, or may not be. This therefor* ^iimfntlfit l (lia11 briefeIy explain,and confirme the truth of it, by Scripure lit qui tamen Teftimomycs, and Arguments from right Keafon, not to be nondz eft per- evaded, without making head againft all Gods infinite perfecli- lettut^nhfifa onsjhaving already demonftrated,that allthatwhich is infixed ^Trmnt- 0n by M* B* t0 °PPofeit>3s ^P°ken metaphorically3and impfo- ahjohaijfiwus futurus fn, qui irfemper, & omwd> & finwl intelliga. Maxim. Tyrius. diflercat. 1. Vno mentis cernit in iftu qu&fint,qu&jumnt, veniantqi Boeth. j $• 18. That God doth fore- fee all future things was amongft meere p TU 'j fjiiK* P Pagans fo acknowledged, as to be looked on as a common Att QfiVCt Sl- av K&2roe£v , Q-\>tV £@VfffQV I &Sctyl* A«Jtft« ») (Ml 0 tehiofjuv Stf/UOf , «$tt- V&TW Ti it)} Kj yO&V mVTTL ) iy 0£#,V 5 %) a'WwP , *} Afiv&l , 7W OVTtt , «} 7* .iMHiovmfadui. Hifpoc* de Frincif. To the fame pnrpofe is that of Epi* chariMtt 5 *<&v 9*Q%$y& to d-ao?, &wnf id' d\xav \iAvmt &c. And the Anonym m Author in Stohtus (vid. Excerfta Stob*ifag. 117.) fpcaking ofGt)d add3 — *Op «e/£«* kihvSzvxth&y vroioiv)*^ cLvmhcwV) «/fe 7nTotYfmf jmKdL\ : 0 $ 77tt?fi»V (Lttavtax*! ^^T t^AFciyKfii oTc^s &c I ei fliort3the Pagans generally re- ceived cuftomc of confukiiigOracleSjof uiTne their oiavotT^oTnA.thdrAu^urtay and Aulpcia e^f. by which they expected anfwers. from their Gods , and figniheattons of their will concerning future things, are evident demonstra- tions that they believed their Gods knew future Contingents. notion a w> *i , Chap. 5. Of Gods Preference or fure-kpowlcdge. 93 notion of mankind : So1] fanfifan tells us; That both Grecians WiarbnrUju confenteJ in this, that the Gods , j . knew all things prefent, and to Come. And it q 0v;c*/ ■'?% E>x,;~ may be worth out obfemti >n5that whereas rue/- V* 'J9 0«?0*d" 3<« /iw.onc of the moft learned of this Gentle- »>y3 w««i/6^ ,-m mans Matters , diftinguiuVth between* -Upi?*, ™ oy™ $ "«>>>■« ^*f€u- and ^9rm, affirming , tha* God knowes ;**"' ™m' >*' * *£ *, which though future are neccflarily to, Af" ^ T^7* ™ %%n Jlff; yet he knowes not nk ^^m, whLIi are only ^™W e^?*?*" t*v ffai fo to besZfliopIwi ptafnely affirmes, **t w *" AS* ^ w * ^ tha. ill Nations con(cnt,that he knowes ?£ ufct- ™\17' ^ *rl, TT act*. And this knowledge of his f faith that great C°^VT€ ^wwv,^ PhilofopherJ 11 the foundation of the Prayers *v * >"«*« ™/*'^«- and fupplic'ations of men, for the obtaining of "«?«' **"7«J >«? ^ good , or the avoiding of evill. Now that one ™rai J*9 **** ' ™ ^ calling himfelfe a meere Chriftian , mould op- **>***mw™ -mj.^ pofe a perfection of God, that a meere Pagan 3 fl of Providence, whhh outwardly are of him, he aliter fe habet , ntiqua vel ^n )Wcs as paft:not by Remenbrance as we do,buc knew them from all bternuy , even before they were. Their exi (fence in time, and b.iu.£ caft by •fcientia: ejfe namque rei entis cjlcaufa fcienti* nojir J, fci- entia vero aternaeji cauja ut ipfaresfit. Si vcro qu.in.io res eftpoftquam non erat,con- 'tingeret noviter in ipfajcien- tiaantiqud, fcientia fupcrad- dita, quenwimodkin. contingit hK in fcientia nova, (equere- turutiq; quod ipf a fcientia an- tiqua ejfet caufaia ab ipjo ente: <& non ejfet cXufd. ipfas. opor* tet ergo quid n"n tonAngat tbi muut io , fci licet in ami- qua fcientia, quemadmodum contingit in nova : jsiendum 4Htcmyqu9d hie error idarco juiajcitntia anuqua the fuccefTive mo ion of things, into the num- ber of the things that arc paff, denote an alterati- on in them, but not at all in the knowledge of God.Soitis alfo in rcfpe& of things future. God knowes them in that ejfe intefligibile which t'h'.y have, as they may bcknowne and undei flood.; and how that is, (hall afteiwards be declared. He fees and knowes them as they are, when they have that refpec"l upon them of being fuiure: when they loofe this refpeel by their aduc.Utxi- ftence , he knowes tfumflill as before. They are altered, his knowledge, his underffanding is acciJit, juiajamia anuqua infinite ^nd changeth not. menfuratur ab impe itn cum fcientia nova,cu'yu menfuratknis modus vitiofijjimus vjf .-projUit quippe qutntkq; hominem in ha- rat brum , unde nun [mm tji egreffurus. Rab. Aben. Roft. Interpret. Rj;mund. Manin. fUigi. Hdei. V, P. cap, 25. Sed. 4, 5-pag. 201. t In Dcofim- p!exej} intui tus , quo fm- p'iciter viJcn- tur qu* am pojtafunttin- var'ubUiter qufvariabifia fun?, fir fimul qua fuccefti- r-a. 2. * Gods knowledge of things is either atSibifle int '!!>& we (asnfually it isphrafed)or of vifton. The fir(f i hi knowledge 6f all foffible things; thatis, of all tkat he himfelfe can doe. That God knows himfelfe,! fuppofe will not be dcuyed An In- finite Underffanding knows throughly all Infinite Perfections. God then knowes his own power, or Omnipotcncy,and there- by knowes all that he can do. Infinite jcience muff know ( as I fa d) whit Infinite fwer can extend unto. Now what ever God can do ispofilble to be done; that is, whatever hath not inlt- felfe a repugnancy to being* Now that many things maybe done by the power of God, that yet are not, nor ever fball be done, I fuppofe is not drnyed. Might he not make a new world .? Hence ariftrth the At? ribtition of the knowledge of fimfle intel/i^evce , before nit nt'i tic 1 3 li to God In his owne infinite underffanding he fees.) ana Knowes all things, that are pofllble ChAp.«>. OfGfiJsPrefc/eHce or fore* knowledge. 575 polliblc to be done by his power, would his good pleasure concnrrc to their production. Of the world of things poflible which God can do, fome ^ar; things, even all that he pleafeth, are "future. The creation iru Adbancle- fclfe, and all things that have had abcing fince, were Co futuregem animui before their creation. Had they not fometimes been /Ware, they n^a **)**' had never been. What even/, was to be, before it was.^^' JjJJ* All things that (ball be to the end of the world are now future.pareat^qU£. How things which were only poffible'm relation to the power of cunq\fiunt de* God, come to be future, and in what refpett , (hall be briefely buiffe fieri pu- mentioned. Thefe things God knowethalfo. His fciencc°f £pjft"oi* them is called, of vifton . He fees them, as things which in their proper order (hallexift. In a word, Scientia ViftonU , and S implicit Intelligent!* , may be conlidered in a threefold relation; that is, in or dine adobieBum, men[uram> modum* 1 . Scientia Vifionur hath for its object things pal}, prefent,and to come, whatfoevec had, hath,or will have attuall being. 2. The meafure of this knowledge is his will : becatife the will, & decree of God one- ly make thofe things future, which were but pofliblebefore, therefore we fay jcientiavifionk fundaturinvoluntate, 3. For the manna of ir, it is called fcientia liberatfuia fundatur involuntate, as ncceffarily prefnppoling a Cree aft of the divine will , which makes things future, and fo objects of this kind of knowledge. 2. That fciemia%Vfh\ch we cMfimplicis intc lligent U-^the object of it is, Po'jU'le, the meafure of it, Omnipotence for by it he knowes all h can do.;8t for the manner ofit,'tis/cif mid necefaria^uianon fundatur in voluntate , fed poteftatei ( fay the Schoolemen ) feeing by it he knowesnot what he will,but what he can do. Of that late figment, of a middle fcience in God, ariflng neither from the infinite Perfcttion of his own being, as that of fimple intelli- gence, nor yet attending his free purpofe and decree, as that of Virion, but fro n a consideration of the fecond caufes that are to produce the things fore- known, in their kind, order, and dependance, I am not now to treat. And with the former kind of knowledge it is, or rather in the former way., (the know- ledge of God being limply one and the fame J is k, that we artirme hi mi to know the things that arc future, of what fort focvei-jorall things before they come to paflc. £.22, 3, The things encpired after are commonly called contin- gent. Contingencycs are of two forts, P 1. $6 Of Gods Vrefcience $r fore-knowledge. Chap.5, 1. Such as arc only Co. 2. Such as are aljo free. i. Such as are only fo, are contingent only in their tfefis; fach is thtfallingof aflone from an houfe , and the killing of a man thereby. TheE^ft itfelte was continent, nothing more; the caufe neceilary; the (tone being loofed from what detained it upon thehoufe, by its own weight necedafily. falling to the ground. (?.) That which is fo coniingent, as to be alfo/ree, is contingent both in refpeft of the hfe8, and of Is Caufes alfo. Such was the Souldiers piercing of the fide of Chrift. The ef- feft was contingent, (tich a thing might have been done, or not: and the caufe alfo, for they chofe to dot i t, who did it , and in refpect of their own elective faculty , might not have chuftn it. That a man fhall write, or ride, or fpcake to another perfen to morrow, the Agent being free, is contingent, both as to the iaufe, and to the efetf. About the fe is our principal! enquiry; and to the knowledge ot God^vhich he is faid to have of them, Is the oppofition mod expreflely made by M. B. Let this then be ourconclufion. tf» 1'f ^ *ferfettly tyiows all the free aclionsof men , before they are Gonclul. wrought by them-, all things that will be dene, or (hall be to all Eternity* ]Ptxtt.mY though in their own natures contingent^ and wrought by agents free in their lidentur nnS *w£'»& are known to him ft om Eternity, intuitu. Dixit Rab. N&chman flint Ifaac'uftc etiam nos didicimnt : quod Scriptnm eft PfaK 33. v» i 5. formans fitnul cor eorum^ intelligent omnia opera, eorumyquomodo intelligendum eft * Dicendum efl, dici^ Deum adumtefmulcorda mint mundi? Eccc,videmns non ita rem fe habere: fed ftc dicendum r/?v Firmans five creator videt fimul cor eomm, & intelligk omnia opera- eornm. Talmud. Rofch. hafchana: interpret; Jofe ph.de Voyiln. $. 24. Some previous obfervations will make way for the deare proofeand demonstration of this truth. Then I. God certainly knowes every thing that is to be known: that is, every thing that is (cibile. If there-be in the natme of things an imfoffUnliiy to be known, they cannot be known by the divine under ft and 'trig. If any thing be/ci£//e,or may be known, the not knowing of itJs his 'impirfefiion if he knowes it not. To God this cannot be afcribed, (viz. that he mould not know what is to be known Jwiihout the defti urtion of his Perf* cYton. He fhall not be my God, who is not infinitely iPerf eft. He who 4 wants C i ' £*• I clff j can never no' iiin i'clfc i! leifc or cthcis. 2. I *ei v thing tbat hath <* determinate caufe \%]cibiles may be *• 2;# known, lI. ugh futures by him that pcihctly knowes that caul determine the thing to be known unto exirtern c. Now CpHtingem things the free Actions of men, that yet arc not, but in icfpcct of tluroftlves may, or may notbe, c luch a deteimJnate caufe of their exiftencc , as that mentio- ned. Ic is true, in refpc&of their immediattcaufes, as the wills of men, they ai e contingent, and may be, or not be; but that they have Inch a canfe as hi fore fpoken of, is evident from the light ot i: deration. In their own time and order they are: now what evtrh at any time, was future; before ic wa?, it was tobe. It ic had nor been future, it had not now been. Its pre- sent exigence is fufficient d.monftration of the futtirition ic had be tore. I aske then, whence ic came to be future ; that that a^icm was rather co be, then a thoufand others, that were as poll b!e as it? For inftance, that the fide of Chritt fionld be ufa a fpeare, vftien ic was as poflible in the nature of the t'\ n: ic Lite and of aTl fe^undary caufes, that his head mould be cue off. That then which gives any acuon afuturition, is determinate caufe wherein it may be known, whereof we ac. Thus ir may be faid of the fame thing ,that it is contirtr md determined, without the leafr appearance of contradi- ction, becaufe it is not fpoken with refpeft to the fame things, or ca >fe«. 3, The determinate caufe of contingent things , that is, things j* *6. that are f«r*re, f for a every thing when it is, and asitis,isnectffary)is the Will of b Godhimfeife nOuicquidenimeff^dumefl, concerning their Exigence and Being, either by JStUnJSt '" nisemciency and working, as all good things tpfa Scot. in 1. lib. Sent; in every kind, ( that i% that arc either Morally or dift.39. quart, tin ica. Du# Phy(icallyfo,in which latter fence, ail theaftion* rand ibid. Dim 38. ^atf. of m:„,as aftion^ are Co, or by hi, pennon, *figS*!ES!& Which is thecoqdi ion of things Moral!) evill, or rez ag. 55. &c. & aftions, upon the account of their relation to a SchoJaflicos in Lonobar- Law, which in thcmfelves are Endive and Th,f, $™^$%£Z de Ripaldain 1. Sent.pag 127. & ijj. P 2 cglj 9$ Of Gods Presence *r fere-kriowlcdge. CHAp.5. call) good, as the things were which God at firft created. VV 'he- ft 1&dnM fart p* futur* ther any thing come to paile, befidea the « wiU fimt ? iKteunii mevult.hic of God, and contrary to his purpofe, will not be jittArafunt. Origen. Hom.6. difputed with any advantage or" Glory to God, iajefumnave. Vid. Fri- or |lonour to them that inall alien: it. That in der. Spanhemiiiin Dab , „ eyen h w]U of God fa f^iled,ha common Evang 23.pag.272.1n illud . . n .01 Math? Totum hoc fifturn notion of all rational! creatures. So the accom- eft , Iva 'arAtrfwdj? ™ fV plifhment of his determinate councell, is affirmed Ziv *Zzn nxjuei*- Paul, by the Apoftle, in the ifTae of that myfterious dif- FerriumSchol. Orthodoxi. penfation, of the crucifying of his Sonne. That c.?i.&inVindiciis.cap.$. of Jam.^A*,. Uv xm>j& d5AH^,in:'mat$ Gcds will Se"^' to be extended to all actions,as acYionsjWhatever. Thus God knew, before the world was made, or any thing that is in it, that there would be fuch a world, and fuch things *Vid. Aqui- in it: yet then the making of the world, nothing was *more iiac.i. Quart. free or contingent. God is not a neceffary Agent , as to any «$. Arc.i.ad 0ftheworkes, that outwardly are of him: whence then did God know this? Was it not from his own decree, and eternall purpofe, that fuch a world there mould be? And if the knowledge of one contingent thing oe from hence, why not of all? Inbriefe, thefe future contingencyes depend on fomethingfor their exigence, or they come forth into the world in their own ftrength and upon their own account, not depending on any other. If the latter, they are God^if the former, the will of God, or old fortune, muft be the Principle on which they do depend. f* 27* 4. God can worke with contingent caufes, for the accom- plifhmene of his own will, and purpofes, without the lea ft pre- judice to them, either as caufes,or as free, and contingent. God moves not , workes not in, or with any Second caufes , eo the producing of any efTec>, contrary, or not agreeable, to their own natures. Notwithstanding any predetermination, or ope- ration of God, the wills of men in the production of every one of their a&ions3 are at as perfect liberty , as a caufe in dependance of another^ is capable of. To fay it isnotin-de- rfVid.Didac. pendance,is Atheifrne. The purpofe of God,the councell of his Alvarez, de will concerning any thing, as to its exiftence, gives a d neccllity Auxilliis Gratia? lib. 3., difput. 2$, Aquinat. part 2. Quarit. 112. Art. 3. E* 1. p^n Qi*h. 19. Art. 8. ad.' 5. Of Ch Ap. 5« OfGedr Prescience cr fore- hmUdge. 9 9 of infa liblllity totheeventj but changes nbttlic manner of the kcondcaufes operation, b« m what ii will. That God can- not accompliih and bring about his 6wn purpofei by free and contingent agents , witl.onr the deft ruction of the natureshe haih endued them witball , is a figment, unworthy the thoughts of any, who indeed acknowledge hisSovcraignty and power- 5. TheReafon why M. B°s companions in his undertaking?, £• 20. as others that went before hiin of the fame mind , do deny this forc-knowlcdpcofGod, they expreffe on all occasions to be, that the granting of it is prejudicial! to that abfohue indepen- dent liberty of will, which God afligncs to men j fu Socinw y Crell.dc pleads Prslecl.l'heol.c. 8. J Thus farre I confeiTe more accurately Vera Relig. then the Arminians . Tlufe pretend (Tome of them at leaft) ^° Smalcim" jia grant the Prefcience of God, but yet deny his determinate pranz ^ Decrees, and purpofes en the fame pretence that put- 12. the other do his Prefcience , viz . Of their Prejudiciall- nelTe to the free will of man. Socinus difcourfes, ( wich was no dirriculttask) that the fore -knowledge of God is as inconfrflcnt with that independent liberty of will, and contingency, which he3 2 in hat cn- and they had fancyed, as the predetermination of his will; and^w Cierrt therefore rejefts the former as well as the latter. It was * Augu- coar^at an}\ ftines complaint of old concerning Cicers , that ita fecit homines ™™^ utunum digit a dno- bm : aut effe aliquid in nofhavofuntate, aut effe Prafcitntiam futurorum: quoniam uvumq; tratur effe nonp^ffe^fedftalterum tonfirmatur , alterum told. Si eligtrimw prtfiientiam futurorum, tollixduntatU arbitrium. Sieligaimw xoluntalk arbitrikW^to'li Prtfcientiam futurorum. Ipfe itaf, ut vir magma fa dol\\u, fa tit* humans, plurimxm fa peritiffime confulens7 ex hit duobw digit Hberum xolunta'U Arbitrium. Quod ut confirmtretur, negaxit prdfeientiam futurorum, atq; *ita dum xu/t facer e irbtrts , facit facrUcgos. fieligiefui aut em animw utrum^ elie.it, utrumq; confitetur, fa fide pie(atu utrum-', cenjirmat. Quomodo intuit: Nam ft cfl Pt&* fdentiafutuiorum, (e^uantur illacrr.nijy ^ujt connexa funt, donee eo perxcn'iatur, ut nihil fit in nofra voluntate. aTorro, ft eft ul'^uid in nofha xoluntaie, eifdim recurfis gradibus e'o poxenitur* ut non fit prj-fcientia futurcrum. Nam per ilia, omnia fie re^uiritur. Si eft xofuntaJis arbitrium , n«n omnia jato fiunt. Si non omnit fata fiunt , non eft omnium certus ordo caufarum. Si ctitw cattjarum ordo non eft: Nee rerum certw eft ordo prsfcienti Deo* i!h cventurapTJtjcitafunt, non eft, in uit in Deo Prsfientia futurorum. Nes adverfm fieri lego favfm, fa impios , rfy Deum dicimus tmnh fare antequam fiant; fa xtiuntatenot jacere , fkkquidt nobk non nift wlentibus fieri fentimm fa novitnm. Auguft.de Civit. Dei lib, 5- cap. 9. $.7? 103 0\GoJi?ttf:miCen fa*fhj&9hig< QB4&*fc liberps, u\ fecit etiam (icukgas. Ciaro was a rvecre F^r^and furtly our complaint againft any that fhallclpfe with him in this at- tempt, under the name of a mete Chnjlian, will not be Uffc juft then thar of A 'ugu ft me. For mine own part, 1 am fully ie- folved, that all the liberty and freedome., thac as creatures we arc capable of, is eminently confident with Gods abfolutc decrees,and infallible fore-knowledge. And if 1 mould hefitatc in the apprehension thereof 5 1 had rather ten thoufand times deny our wills to be free, then God to be omnifcient the fovcraigne difpofer of all men, their acVions, and concern- ments, or to fay that any thing comes to pafic,wirhout, agamd, or contrary to the counfell of his will- But we know through the godnefle of God , thatthefe things have their con: id«.ncy, and (hat God may have preferved to him the glory of his in- finite Perfection^ and the will of man not at all abridged of its due and proper liberty. Thefc things being premifcd3the proof & demonflration of the truth propoftd lyes ready at hand^in the enfuing particulars ;. zCaufarnqm- i. He who kjioms a all tb/n£j,knowes the thing* that are YtDemfutuxA future though contingent. Inlaying they are thwgs future prdlut""*- and contingent, you grant them to be among the number of *Mibtinc,qk*d things \ as you do thofe which you call things paft : Eut thai ' fit infnita ip- God knowes all things ,hath allrcady been abundantly confirmed fiusiutetteZlw out of Scriptures. Let the Reader lookc back on fomeof the nilcoilofcen- many tcxts af)C* P^accs» ^y which 1 gave anfwer to the Querie, t'n. Et fuut aD0Ut inc Fore-knowledge of God3 and he will find abundant- Dent cognofat ly enough for his fatisfa&ion , if he be of thofe that would be pTtttritafecMi fatishcd3 and dares not carelcfsly make bold to trample upon tjhuefmtqUh thc Pcrfeaions of God- Takc fomc few of them to a review. ttUm^ogmf- l 7°'m 3 2o- God u greater then &ur hearts > and kpweih all things, tit futura fit- Even we know things pad and prefent : If God knowts or.lj cundum iilud things of the fame kind, his knowledge may be greater then ejfcquodhabi' ours by many degrees, but you cannot fay hi? undcrftanding is Dan. Clafen m^n^tc '•> thercis not on that fuppofition an infinite diflance be- Theol.Natu- tween his knowledge and ours, but they dandinfome mea* ral. cap. 22. furable proportion. Heb. 4.13- All things are open and nak^d he- pag.isS. forehimwithxvhcmmhavetodo Nor that which is to come, not the free at? ions of men that arc future, f;,h M. Rddle. Bar to diftinguifh thus , when the Scripture doth not didingaifh> and tha ChAp.^. Of Gods Pie/iMce or fjre-hjimkJge. 101 that 10 the great dithonour ofGod,is not to interpret the Wordy but to deny U. 4flM<*iS. S mn U/.tcCo] arc all his yules from tbe fc . I i Nullum numtn alsft^fifn fruduitia ; fioiiij Nosfacimutfortuna Dcum. If he had to do with it , asj^/i-f b thought he had , u hen he affirmed pWindy , that God' fent }:im thit))try ati'd'maie him a Father to Pharaoh, and h» Mje, then the whole was known to God be- Gen» 4$-5>^ fore ; for \qiovrn unto God arc all his Worlds from the foundation of the 7> " wrld. And if God may know any one free action before hand,hemay know all j tor there is the fame reafon of them all. Their contingency is given as the only caule, why they may not b"c known ; now every action that is con- tingent, is equally intercftcd therein : a quatenus ad omne valet argumentum* That place of the Pfalme before recited PfaL 139. 2i3i4>5?6- is expreffe, as to the knowledge of God concerning our free acVions,that are yet future. If any thing in the World may be reckoned amongft our free actions, furely our thoughts may: and fuch a clofc referved treafure are they3that M.B.doth more then infintiatc in the application of the" texts of Scrip- ture, which he mentioneth,thatGod knoweth them not when prefent.wkhout fearch and inquiry . But thefe (faith the Pfal- mitt ,) God l^nowes afarre off, before we think them ; before they enter into cur hearts. And truly I marvel!, that any man, not wholly given up to a ffhjt of giddimffe^ after he had produced thhTexcof Scripture,to prove that God knowes our thoughts, fhould inftintly lubjoyne a Qucftion, leading nun to a perfwa- iion, thatGod knowes notour frcea&iens , that are future: tmlefTe it was with a Jft/i^wdeligne, to impaire the eredit of fhe IVord of God, by pretending it lyable to felfe-conrradi- ftion; or with / uciati to deride God,as Bearing concraiy Tefli- monies concerning hinifelfe* joa Of Gods ?re fierce orfw-tyfevjfjg. ChAp.^, <. 30. 2. God hath by himfelfc and his Holy b Prophets, which b Vrrfcienth have been from the foundation of the world, fore- told many Dei tot takt0f the free actions of men, what they would do, what they T^p',qi^t^' (hould doe,long before they were borne who were to do them. TertuU. V2. To give a little light to this Argument , which of it felfe will contraMar- eafilyoverwhelme all that ftands before it, I (hall handle ic cione«. under thefe proportions. i. That God hath fo fore-told the free a&ions of men, 2. That fohe could not do unleffe he knew them, and that they would be, then when he foretold them. 3. That he proves himfclfetu be God bythefe his pre- dictions. 4. That he foretells them as the meanes of executing many of his Judgements, which he hath purpoied ancf threatned , and the accomplishment of many mcrcyes,which he hath promised; fo that the denyall of his forefight of them, fo exempts them from unde* his Providencc,as to inferre, that he rulc8 not in the world by punifljments and rewards. For the firft. tf. 21. *• There need no great fearch or inquiry after wknefles toconfirrne the truth of it ; the Scripture is full of fuch pre- dictions from one end to the other : fome few inftances fhall fufficc ; Gen. 18 . 18, ip. Seeing that Abraham fball furely become a great and mighty Nat ion, and alltke Nations of the earth {ball be blejfed in himh For 1 kpow him , that he wid comm«tA his Children, and his houjhold after b/ffl, and they (ball\eef the way of the Lord, to do Juftice and Judgment 5 thai the Lord may bring ufon upon Abraham, that which hehathfpokfnof him. Scarce a word but is exprefllve of fome future contingent thing, if the free actions of men be fo, before they are wrought. That Abraham fhould become a mighty na* tion : that the nations of the Earth (hould be Blejfed in him : that he would command his Children, and houfhold after him to keepc the wayes of the Lord 5 it was all to be brought about by the free a&ions of Abraham , and of other9 ; and all this I know faith the Lord, and accordingly declares it. By the w*y , if the Lord knew all this before, his following iryall 0$ Abra- ham was not to fatisfy himfelfe whether he feared him or no, as is pretended. So OAp.J. OfGoJs Presence or fore-knowledge . n>$ So 2l\(q Gen. 15. 13, r.*. Andhe [aid unto Abraham, k$ow of a jutfityr $. 31. lbil thy feed frail be a fit anger in a Land that is not theirs, and they frail ftrve them, and they frail afjiitt them four e hundred yeares : And alio that Nation which they frail [ervc will I Judge : and they frail come out with great jubflancc. The JEgyyt'uns affliction on the l[raelites was by their tree actions, if any be free : Ic was their lin code* it: they linned in all that they did for the effecting of ic. Andi doubtlcftc if any, mens finfull actions are free j yet thefe doth God here fore tell ; they [hall afflict them. Veuu 31.16,17,18. you have an inftance beyond all poflible £. !!• exception. And the Lord [aid unto Mo[es, behold thou frail fleepe with thy Father s0& this People will rife ufaandgo a whoringafter the Gods cfthet grangers of the land, whhhtr they go to be amongfi them, and will for[ak$ me, and breakj my commandements . Iben my anger frail be kindled a- gainfltheminthatday,andIwillfor[ake them, and 1 will hide my face f om them, and they frail be devoured , and many evills and troubles fhall Uf all them, [0 that they will [ay in thai day , are not thefe evills come ufon us> becau[e*ur God if not amongttus ? &c. The fumme of a good part of what is recorded in the book of Judgest is here foretold by God . The peoples going a whoring after the Gods of the Grangers of ihe Land j their forfaking of God , their breaking his Covenant, the thoughts of their hearts,8c their exprcflions, upon the consideration of the evills and afflictions that (hould be hi 11 them^were of their free actions : but now all thefe doth God here foretell; and thereby engages the honour of his Truth, unto the certainty of their comming to pafle. 1 Kings 1 3. 2. is %nall to the fame purpofe: Behold a child [ball be f, 34? lorne unto the hou[e of David , Joftah by name , and ufon thee frail he offer the Priefts of the High places, that bur ne incen[e ufon thee, and mens bones (ball be burnt on thee . This prediction is given out 300 yeares before the birth of Joftah. The accompliflmv.nc of it you nave in the ftory 2 Kings 23. 17. Did Joftah act freely? Was his proceeding at Bethel by free actions, or no.? If not, how /hall we know what actions of men are free, what not i If it was , his free actions arc here foretold, an J therefore (I think) fore fcen. 1 Kings 22. 28. The Prophet Micaiah in t?^e name £.35, of the Lord , having fore told a thing; that wa contin- gent , and which was accomplished by a man acing at a Q_ venture 10* Of Gods Prefdence or fore-knfolcdge. Chap. 5. Yehture,lays the credit of his Prophefy, and therein his life, (For if he had proved falfe as to the event, he was to have dif- fered death by the Law,) at ftake before all the people , upon the certainty of the Iffae fore-told . And Micaiahjaid> iftUn returne at all in fence , the Lord bath not fpok^n at all by me. Andhe faid^beareallyee feofle. OfthcfepredicYionstheScriptureisfuII. The Prophefyesof Cyrus in Ifaiab; of the iflue of the Babylomfb Jfarre, and Kingdome, in Jeremiah \ of the feverall great alterations and changes in the Empires of the world, in Daniel-, ©f the Kingdome of Chriftin them all, arc too long to be in(ifted on. The Reader may alfo confult Math. 24. 5. Mark, 13* 6. Mark^ 14.30. AO.20.29. 2 The{.2. $,*..&€. iTim.4.1. 2 7*im.$.i. 2 Pet.i .1. And the Revelation almoft throughout; Our firft propofition then i* imdenyably evident, that God by himfelfe, and by his PrGfhe ts+ hath foretold things fume , even the free-actions of men. f* 3*. 2 . The fecond Proportion mentioned is manifeft, and evi- dent in its own Light. What God fore-telleth, that he perfectly fore-knowes. The honour and repute of his Veracity, and Truth, yea of his Being, depend on the certaine accornplim- mentof what he abfolutely fore-tells. If his predictions of things future are riot bottomed on his certaine Prefcience of them, they are all but like Satkans Oracles, conjecture?, and gueflisof what may be accomplifhed or not ; a fuppofitiori whereof, is as high a pitch of blafphemy as any creature in this world can poflibly arrive unto. £ 37* 3* By this Prerogative of certaine predictions, in reference to things to come, God vindicates his own Deity; and from the want of it convinces the vanity of the Idols of the Gentiles, and the faUenefle of the Prophets that pretend to fpeake in hlsname.Z/i.4i.2i,22,23>24.Frod»cejo»rc4»/ej/tfiffe the torching forth your flrongReafm, faith the King of Jacob: let them bring them fertk,andfbew m what {ball haffen, let themfbtw the former things whet they be , or delare us things for to come: Shew /be things whhh are to ceme hereafter? that we m iy irtow ye are Gods. Behold y^u are of nothing. The Lord calling forth the Idols of the Gentiles, Divehs,$tock<, and Stones , to plead for therrfelve?, before the dentin; iaiioa ofihefolemnefentenceenfuing, v. 24. He puts them to the plea of fore-knowledge for the proofe of their Deity. If thty can foretell C H a p . 5 , Of Cods Pre'ciencf fir fort^kpmlidp; i o 5 fort- tell tilings to come certainly and infallibly, c\\ the account of their own knowlcdi e or them , Gods they are, and Gods they (hall be efhenud. H not f faith hc)ycu trcwhir.fa writ then nothing, and yotirworke isof nought, andheisan Abomination that chu\ith)$U' And it may particularly be remar- ked, that the Idolls, of whom he fpeaketh, are in efpeciall thole of the Caldeans , whofe worfhippers pretended above all men in the wortp! to Divination, and Predictions. Now tbii itfuedoth the Lord drive things to betwixt himfelfe, and the Idolls of the world; Jf they can fore-tell things to come, that is, not this,or that thing, ( for (o by conjecture, upon confidera- tion of feci.nd caufes , and the general 1 difpofitions of thing*, they may do,and the Divell hath done) but any thing, or every thing, they (hall go free, that is, is there nothing hid from you that is yet for to be? Being not able to (tend before this interro- gation,theyperi(ri before thejudgment mentioned. But now if it may be replyed to thcLiving God himfelf,that this is a moft une- qual! way of proceeding,^ lay that burthen upon the fhoulders of other*, which himfelfe will not beare 5 bring others to that tryall, which himfelfe cannot undergoe , for he himfelfeCan- not fore-teil thcfree-acYions of men , becaufe he doth not fore- know them, would not his plea render htm like to the Idolls, whom he adjudgeth to fhame and confuiion ? God himfelfe there concluding, that they are vanity and nothing , who are pretended to be Gods, but are not able to fore-tell the things that are for to come, afTerts hisown Deity, upon the account ot his Infinite Undemanding , and Knowledge of all things, on the account whereof he can forefhew all things whatever, that are as yet future. In like manner doth he proceed to evince what is from himfelfe, what not,in the Predictions of any, from the certainry of the event. Veut. "18. 21,22. If thou fay in thine heart, howJbaUxve kriow the mrd that the Lord hath not jfotyn, when a?jo\hetjfcakethin the name of the Lord, if the thing follow nit>nor come to faffe, that tithe thing which the Lord hath not ftoken , lut the Frofhtt hath [token frefumftuoufl) , thou fiall net be afraid */ him. 4* The fourth Propofit ion, that God by the freea&ions £.38. of men (fome whereof he fore telleth,) doth fullfill hisown counfell as to Judgements, and Mcrcyer, Reward?, and Punifti- Q^2 ments io6 " OfGodsFrefcienctorfore-kpowtedgel Chap. 5. ments , needs no farther proofe nor confirmation , but what will arife from a meere review of the things before mentioned, byGod Co foretold,as was to be proved.They were things of the greateft import in the World> as to the good or cvill of the inhabitants thereof; & in whofc accomplilhment as much of the Wifdome,Power,fvighteouf(iefre,and Mercy of God was mani- feft, as in any of the workes of his Providence whatever. Thofe things which he hath difpofed of, as to be fubfervient to (o great ends,certainty he knew that they would be.The felling of lofefh, the crucy fying of his Son,the deftru&ion of Anticbrift, arethings of greater concernment ,then that God mould only eonjefture at their event. And indeed the taking away of Gods :¥£] foreknowledge of things contingent, renders his Providence ' nfele(Ie,as to the goverment of the YVorld. To what end mould any rely upon him,feek unto him,commit themfelves to his care through the courfe of their lives,when he knows not what will, or may befall them the next day? How (hall he Judg,or rule the world, who every moment is furprized with new emergencyes, which he forefaw not, which muft neceffitate him to new counfells and determinations? On the confederation of this Argument doth Efifcopius . conclude for the Prefcience of God^ Efift. 2. ai Beverovicium ie termino viu, which he had allowed to be queftioned in his c private TheolegicaliDifputations, d though ^^^^ in his publike afterwards he plead fork. The fummeofthe MaelTri- Argument infiftedon , amounts to this , jefiir, nee fan* , . cl(nnt)quie)M vi adcomwentwr, ut divinim futurorum conxingentium prjrfnienttim negare, (6r qu£ pro ea facere videntur loca, atq\ Arguments, nugno conatu twquere malint, & ffettere in fcnfittjion minus perkutofis quam difficile*. Admequodtftinet, Ego hafienus five Religione qua- damammi-, five divin* Majeftatisreverentia, nonpotui prorfus in an'vnum meum inducere, rath- nem iftatn cdlcgi.am tanti ejfe, ut propter earn Dnfutmorum contingentimn prjfcienti* detrabem- fa fit : mtxime cum vix videam, qmmido ilioquin divin.rum prtMHionum verhas falvars fof- fit, fine alipi out incertmdinis m*cuU, ant fdfipoflibiHs fufpicione: Sim: Epifcop. Kefponi. ad fecund. £pift. Johan: Beverovi, d £pifcop, infticat: theol:lib.4. cap. 17,18, E- pifcop: difpuc. de Deo Thef: 10. Thofe things which God foretells, that they fhall certainly and infallibly come to paffc, before they Co doe, thofe he cer- tainly and infallibly knoweth,whilcft th-y arc future, and that tb.ey will come to paffc. But ChAP-5^ Of Get* ?refcicme or fcre'lrwUigf. icy But God foretell?, and hath foretold all manner of future contingencies^ and tree Actions of men, good and evill , cinties, and tinnes, therefore he certainly and infallibly knowes them, whiUft theyareyet future. The Propofition ftandsand falls unto the honour of Gods Truth,Veracity,and Power. The Afliimption is proved by the fqrmer, and fundry ot^cr inftances'ihacmaybe given. He foretold, that the jigtpirdTiJ mould afflict his People 400 yeare?, that in fo doing they would flnj and that for it he would punifhthem, 6(71:15.13,143 15, 16. And furely the./?> £\f tians Uniting therein, was their own free a&ion. The incre- du lity of the Jewes, treachery of Judtis, calling of the Gentiles, all that happened to Chrift in the daies of his flefh, the coming of Antichrift, the rife of falfe teachers, were all fore- told, and did all of them purely depend on the free anions of men : which was to be deraonftrated. 3. To omit many other Arguments, and to clofc this dif- $.39? courfe 5 All perfections arc to be afcribed to God , they are all in him. To know is an excellency : He that knowes any thing, 19 therein better then he that knowes ic not. The more any one knowes , the more excellent is he; To k,now all things is an abfolute perfection in the good of know- ledge : to know them inland by him{elfe,who fo knowes them, & not from any dilcourfes, made to hirh from without,isan ab- folute perfection in itfelfe, and is required where there is Infi- nite Wifdonie and Understanding. This we afcribe to God, as worthy of him , as by himfeltc afcribed to himfelfe. To -affirmeon the ether fide (1.) That God hath his knowledge from things without him, and fo is taught Wifdome and iln- dcrftanding, as we are, from the erents of things, for the more any one knowes the wifcrheis. (2,) That he hath fi*we have"* a fucceflivc knowledge of thing?, knowing that 6r . iy, which he knew not another , and that thereupon Nereis (3 J A daily and hourely change, and alteration ft him, as fromtheincreaiingof his knowledge there mud a ually md formally b? : and that he C4.) litsccnjutun'ni'. it£j;To afiert J fay, thefcand the like nionnVoti9 figment.% concerning Godj and hisKnowledge, is as much as in them lyeth ; ivhofo affeit i o8 Of G ; U Prefci me wfwt* knowledge*, Ch a? ; 5 I tkc^tofhuthis P -ovidence out of the World, and Co deveft hira of all his B!elTednetre,felfe.fumctency3and infinite Perfefrtr oas. And indeed if MB. believe his own principles, and would fpeake out,hemuft a.Tert thefe things , how defperare {oeverj for having granted the premifes , 'tis ftupidky to flick at the conclufion. And therefore fome of thofe whom tM. B. is pleafed to follow fin thefe wild vagaries, fpeake one, and fay, (though with as much blafphemy as confidence) that God doth only conjecture, and guefle at future contingent?. For when this Argument is brought, Ge«-i 8.1 9. ZJ^w (faichGodJ Abraham voiff command bis Children after bim^ &c. Therefore future contingents may be certainly known of him. They deny the t Anonymus a cQnfequ€nec,and granting that he may be faid to know them, wio5raCMath yecfay '*is onty ^ gucfle,and conjefture,as we do. And for the p. 28. AT^Prc^cnt vindication of the Attributes of God this, may fuf- confyuentUm face. D*H4 dicere potu.it fe (cue qmdfaflwHi erat Abraham , etfi id certo non pr&noverh, fed probabilher. Tndua* tkrtnw Dew fepwhwano more lojuenr. Solent mem famines affimare fefcire a fufhra^ qud veriftmiliter juturaftiut &c. £•44. Before 1 clofe this difcourfe,it may not pe impcrtkiejm: to di- vert a Httle to that,which alone feemes to be of any difficulty, lying in our way, in theaffertion of this Prefcienccj of God, though no occaiion of its confederation be adminiftred to us by hiru,wuu whom)whave todo. 7bat~}uwrf cor^ungenls havem inthemfelves a determinate truth, #tid therefore canmtbe deierminalely fywpn, is the great plea of f 4hofe, who oppofc Gods certaine Fore-knowledge or them : Imcrp c 8 anc* therefore lay they, doth the ' Philofopher affirrue,that pre- poinion? concerning them, are nekher true nor falie. But 4. That there is, or may £>e,that there hath been3a certaine prediction of future contingent!) hath been demonftrated , and therefore they mud oh fome account or other, (and what that account is hath been declared^ have a determinate Truth. And I had much rather conclude, that there are certaine fredidianj of future contingents in the Scripture, and therefore they have a determinate truth : Then on thc.contrary, they have no derer« minate Truth, therefore there are no certaine predictions of tUem : Let God bf true^ and every man a l)er. 2 Ch Ap . 5 . Of Cods Prefiicm * fon-ipswltig. 1 f>* 2. r\i to the filhty of that pn tended Axiom' : This propo ft on, Such a Souldier ih^ll pierce the fide or < ifoM) witna £ pea re, or he Aha 11 not pierce him, is determinate I y 1 1 uc ,and nece(fary,on tht one lidc or ihe other, the parts of it b^inp con- tradictory, which cannot be together. Therefore |{ a mail be- fore the Flood ha-dufed this Proportion m rhe .irfircv.ativy, il bad been certairrely anci determinately mi e; for t'hat Propunti- on, which was once not true, cannot be true afterward upon the fame account. f A/rhonr. 3. lfnoatfirmativef Proportions about future contingent 8, de Mend 07 a'. bedeterminately true, then every fuch affirmative propolith n Con- Theol. is determinatcly falfe; for from hence, that a thing i?, or is SchoIaft^f* »ot, is a proportion determinately tiue.or falfe. And diejcefort-y^jtz'. in if any one (hall fay, that that is determinately future, which 1. Tho. dik is abfolutely indifferent , his affirmation is falfe; which is con- ?«*•;*• trary to Arijlotle , whom in this they rely upon, who arrirmes, RuIv,° ,n that fuch Proportions are neither true nor falfe.: The Trath cap.^funU is, of proportions th^t they are true or falfe,is certaine. Truth, ca Sec'. . or Falienefs,- are their proper 8< hecefTary affe&ions^sivcjrand ocfde of numbers : nor can any proposition be given \ wHereul • l * there is a contradiction, whereof one pare is not tfije, and the other falfe, Vid.Rod.de 4. This Propofition, Petrut out, is determinately true de pre- Arriaga. dif- fenti , when Peter doth actually pray : (fa* quit quid efl, dkm*ftt Puf-L©g. 14. determinate e/l) therefore this proportion ThisJ'eiruj)orakity pa.r.cTijfo.dV was determinately tr^Wmm ail eternity. But enough of tt£, cap. 2. pCr/ M.B, havingmadea fad complaint of the ignorance *hd Hwrado de darkenefle chat men were bred tip in, by VffR^Te^ from the ^^k'9'- Scripture, and impofing uimfejfe upon them for a guide tf the $c&™™*' blind }a light ofihem which are in daikenes.an inftrutlerof\\kt fooltfa and a teacher of the babes, doth in perfuitof Hisg^eat UrtdeNakingeiSh ikis Chapter jtoftruA them , what jrjie Scripture ,fpeakes con- cerning the Being, Nature, and Prc'pertyes of^GpJ, Of hfs Goodneffe, Wifdomej Power3 Truth, Righteoufntffc, Faith- fullnetfe, , * io Qf.Gtk Vrefanct *r {are-tyowledge. CHAp.5, full neffe, Mercy, Independency^, Soveraignty , InfinirenefTe, inert had before been informed, by Bookes, T rafts, and Cate- chifmes, compofed according to the fancyes and interens of men, the Scripture being utterly juried out of the wa*y : Alas of thefe things.the Scriptures fpeakes not at all: but the defcrip- tionjwhcrein that abounds of God.., and which is neceflary that men (hould know, ( whatever become of thofe other in- ^onGderable things, wherewith other poore Catechifmes are fluffed) is, that he is finite, limited, and obnoxious toPaffi- ons, &c. jthou thai abborrefl Idolls9doft tbotuwimit Sacr Hedge. I yj CAP. VI. Of the Creation , and Condition of man beforehand after the fall. T/T7 Mr BIDDLE'S 3^ Chapter. *• *• Qu. W ^re *hz>Hz*™n*nd Eartb fiom all eternity 9 or created -it a certAinjime I And by whom f A. Gen. 1. f. £± How long was God a making thetn ? A. Exod.20. 11. Q± Haw did God create ma*/ A. Gen. 2.7 ^ How dicke create Wofhan> A. Gen. 2.2 t, 2 2. ^ Why was (he called "Woman? A. Gen. 2. 2$. ^ What doth Mofes infene from her being made a vreman, and brought unt§ the man.? .4. Gen,2v24.- &± Where did God put man , after he wot cteatedl A. Gen 2.8. ^ What commandment gave he to the man, when be put him into the Garden ? A* Gen.2.i6,in. H± Was the man deceivedto eatvf the forbidden fruit * A 1 Tiro 2. 14. A By whom was the woman deceived? A. 2 Cor. 11. 2,. fi^Uow was the Woman induced to eat of the fvrbidden fruit J And hem the> Man* 4, Gen.3. d, 1-J *t Chav. . And he anfwers from Exod. 20. 1 1 . Infix dayes the LtyJ mack Hea- ** ^ inn end haitb, the St a? ar.d all that is in them. The rule formerly I prefcribed to my felfe of dealing with M. Bcaufcs me to parte this Qiieftion alfo, without farther inquiry ; although haying already confidered what his notion! arc , concerning the Nature and Propertyes of God, I can fcarfc avoid conjecturing, that by this crude propofall of the 2W , wherein the worke of Gods Creation was finiffied , there is an intendment, to infinuate fuch a grofle conception of t»e working of God, as will by no meanesbc fuited to bis omnipotent production of all things. Eut fpeaking of things no farther then enforced , I fhall not infift on this Query. Q_ His third i«?, How did God Create man f And the Anfwer is, £. 5. Gen.2 7. To which he adds a fourth, Hew did He Create Woman ? which he refblvci from Gen.2 . 2 1 ,2 2 . M. Biddle undertaking to give all the grounds of Religion in his Catechifmes, teacheth as well by his ft Ur.ce as his exfrcjjions. What he mentions not in the known Doctrine he oppofcth, he may well be interpreted to reject. As to the matter whereof Man and Woman were made, M. Biddies Anfwers do exprefTc it 5 but as to R 2 the 1*4 Of the Creation and Condition Chap. 69 the condition and ftate, wherein they were made, of that he isfilent; though he knpw.es the Scripture doth much more a* bound in delivering the one then the other. Ntither can his iilence in this thing be imputed to oversight, or forgetful I- ne.fte, confideringhow fubfervient it is to his intendment, in hi* two laft queftion«,for the fubverting of the Do r ri le of Oi ipncl finne> and the denyall of all thofe effect and conf quents of the iirft breach of Covenant, whereof he fpeakes. He can upon an- other account take notice, that rn in was made in the Iw$t of. God> But whereas hitherto Ghriftians have fuppofed , that that denoted fome Spirituallperfettion be flowed on man, where- in he rcfembles God , M. B. hath difcovered, that it is only an expreflion of fome imperfeftion o\Gzd, wherein he rcfembles man: which yet foe will as hardly perfwade us of, as that a man hath/ew/ze^or two wi^;,which are afcribed unto God alfq. That man was created in a refemblance and likeneffe un- God,inthat immortall fubftance breathed into his noftrills ,. Gen.2.y. in the excellent rationall faculties thereof; the do- minion he was intruded withall over a great part of Gods Cre- adon but efpecially in the integrity and uprightness of his per- fon, Eul J. '9*. wherein he flood before Godwin reference to the obedience requited at his hands; which condition, by the im- planting of new qualities in our foule, we are th rough. Ch rift in fome meafure renewed unto, Cull. 3.10,12. Epb.4 24. the Scrip- ture is cleare,evident,and full in the difcovery of 5 but hereof M.B. conceives not him&lft bound to take notice. But what is, farther needfull to be fpoken, as to the flate of man before the Fall, will fall under the confederation of the, laft Queftion of this Chapter. f, .6, M.B's proces in the following; queftions^is to expres the ftory of mans outward condition,untothe eighth, where he enquires after the Commandement given of God to man, when he put him into the Garden, in thefe words. Q^ What commandement gave he to the man , when he put him into theGarden? This he refolves from Gen. 2. 16,17. That God gave pur firft Parents the command cxprefTedjis undeniable. That the matter chiefely exprefled in that command,was ali,or theprincipall part of what he required of them, M.B. doth not go about to prove, I (hall only deiire to know of him, whether God ! C H a p . cf man before and after e the fall 1 1 5 God did r.ot'n that eftatc require of them, that they (Tould lovehim, {tare fc/>, Itltevel im ^te'revdedge tluir d/pefreiait^c dh him , in univerlal! <. -hediem c to his will ? And w hnHr afui* tablenclle unto all thisdury, were not wrought uhhin th(m by I? If he (hall lay no , and «hat God nqnirtd no more of them .but only Bel to ect cfthc tree of knowledge ofgcoJ as d evill J I dc- iketoknow, whether they might have hated God, MoireJ him, believed Sathan , andyetbecn free •' from the thrcatning here mentioned , if they had only fot bore the outward eating of the fruit ? If this (hall be granted, I hope I need notinllft to roanifeft what will eaiily be inferred > Nor to (hew how im- ooflible this is c God continuing God , and man a rationally ^ c'a.tr,h< creature? If he (hall fay , that certainly God did reqnire,thatv^nJjUca^' they (hould own him for God, that hjelieve him., loi>e hiro, . fair* him,and worihip him,according to all that he fliould reveale to them, and require of them, I defire to know, whether this par- ticular command , coufd be any other then S 'a cramentall, and Symbolically as to the matter of it, being a thing of fofmall im- importance in its own nature, incomparifon of thofe morall acknowledgements of God before mentioned. And to that queftion I (hall not need to adde more. • • Although it may iuftly be fuppofcd,thafc M. B. is hot without i~T+ ■ fome thoughts of deviation from the truth, in the following Queftions, yet the laft being of moft importance, and he being exprefs therein , in denying all the effects of the firft fmne , but only the Curfc that came upon the outward vilible World, 1 (hall infift only on that 3 and clofe our coriiiderations of this Chapter. His queftion is thus propefed. . g Qj_ Did the fmne of our firft Parents in eating of the forbidden fruft, * br ing both u\*n them, and their fojlerity,the guilt of hell fire, deface the Image of God in them , darken their under Handings , en/lave their wills, deprive them of Power to do good, and can [e mortality ■> If not, what are the true penalties denounced againft them for* ttiat of- fence. To this he anfwers from Gen.$ .16,17,18,1 9. What the finneofour firft Parents was, may eaflly be difc x ^# covered from what was faid before, concerning the coroman- dement given to them. If univerfall obedience was required of them unto God, according to the tenourofthc law of their Creation, u6 OftheCreation and Condition Chap.* ^Creation, their linne was an uni/erlall Rebellion againft, and' ApolUcy from him ; which though ic cxpreffcd it fdfc , in the peculiar tranfgrelfion of that command mentioned-, yet ic 13 farre from being reducible to any one kind of fmne, whole whole nature is comprifed in that expreiTion. Of the effects of this finne, commonly afligned, M. B. annumerates , and rejects Six: fundry whereof are coincident, and all but one, redu- cible to that general! head of lofle of the image of God. But for the exclusion of them all at once from being any effe&s of the firft finne, M. Biddle thus argues * If there were noeffetfs, nor consequences of the firfi finne^but what are exfrefsly mentioned Gen. 3. 1 6, xj.&c* then thoje new mentioned are no cfefts of it ; tut there are no effefts, ox cwfequences of that fir ft finne^ but what are mentioned in that plate 5 therefore thoje recounted in bit guerie> and commonly efttemed -/neb, m.to be, cajhired from any fuch place in the thoughts tf men. Anf. The words infilled on by M. B/JJ/r, being exprefllve oftheCurfeofGodroriinne, on man 3 and the whole crea- tion here below for his fake , ic will not be eafy for him to e- vince,that none of the things he rejefrs , are not eminently ro\- wrapped in them* Would God have denounced , and a&u ?lly infli&ed fucbaCurfeonthc whole Creation, which he had . ut in fubje&ion toman, as well *s upon man himielfe, mi actually have infli&edk with fo much dread, and Amity, as he hath done, if the Tranfgreflion upon the account whereof he did it, had not been as univerfalla rebellion againfthim, as could be fallen'into > Man fell m, his ^whole dtpendance fromGod,andisctfrfed univerfclly in all his concernments, Spiritual! and Temporal]. i* 1 o. Bat lsthis indeed the only place of Scripture, where the effeftt of our Apoftecy from God, in the finnc of our firft Parents, are defcribed ? M. Biddk may as well tell us , thai Gew.3.1 5. is the only place, where mention is raadepf Jcfus Chijft; for there he is mentioned. But a little to clearethis whole matter in uur pafTage , though what hath been i poken may fufficc, to make . naked IY1. B^ Sophiftry. y**1* - 1 . By the effefts of the firft finne, we onderftand every thing of evill, thatekher within, or without, in refpeft of a prefent, OTfuturecondiuQB> in reference to God, and the fruition of Hint Chap. 4. «/ man he fore end after the full, \\j Him, where to man was created, or the enjoyment of any good- nefs from God, which is come upon mankind , by the juft or- dination & appointment of God, whereunto man was not ob- noxious in his Primitive ftate and condition. 1 2m not at pre- fent at all engaged to fpeak de modo> of what is privative, what fefitive in originall linne, of the way of the Traductions or pro- pagation of it, of the imputation of the guilt of the flrft frnne, and adhelion of the pollution of our nature, defiled there- by, or any other queftions, that arc coincident with thefe, in the uCuatt ir.queft made into, and after the (inneof Adam, and the fruits of^r but only a? to the things themfclvcs, which arc here v iy denyed. Now a. T hat what foevcr is evill in man by nature , whatever ^ he is obnoxious and lyable unto 5 that ijhurtfull, anddcftiu- ctivetohim, and all men in common , in reference to the end whereto they were created, or any Title Wherewith they were at firft intrufted, is all wholly the effeft of the flrft finne , and is in (olidutn to be afcribed thereunto , is eafily de- monftrated. For i. That which fs common to all things in any kind, and i.ii, is proper to them only of that kind , muft need* have fome common caufe equally refpccYmg the whole kind: but now of the evill * that are common to all mankind , and peculiar,or proper to them,and every one of them, there can be no caufe, but that which equally concerncs them all, which by the Teftimony of God himfelfc > was this fall of A' dam, Rom.%. 15,18. 2. The evills that are now incumbent upon menintheir ^.24* Naturall condition , ( which what they are, (hall be afterward confidered) were either incumbent on them at their flrft crea- tion , before the tinne and fall of our firft Parents , or they are come upon them fince, through fome interpoiing caufe, or occafion. That they were pot in them, on them, that they were not liable, nor obnoxious to thofe evills, which arc now incumbent on them, in their flrft Creation, as they came foi th from the hand of God , ( befidc* what % as laid before, of the ftate and condition wherein man was Creued,even up- right in the fight of God, in his favour and Aceptation3 no ^ay obnoxious to his anger and wrath;) is evident, by the light of this 1*8 GftbeCrta\Ui4niCciiii\i6n Chap.6. . *hisone confideracion, viz. That there was nothing in man, - nor belonging to him , no Refpeft, no Regard 5 or Relation, but what was purely, and immediately of the holy Gcds crc- . ation 3andinftitution. Now it is contrary to all that he hatli revealed a or made known to us of himfelfe, that he (houldbe the immediate Author of lo much evill , as is now by his own Teftimony in man by nature, and without any Occafion, of Co much vanity,and mifery as he is fubjeel: unto ; and befide?, di- rectly thwartiag the Teftimony which he gave of all the VVorKes of his hands, that they were exceeding good : it being evi- dent, that man in the condition whereof we ipeake , is excee- ding evill. * $.15. 3. If all the evill memioned^hath fince befallen mankind, then it hath done fo by fome chance and Accident, whereof God was not aware, or by his righteous Judgment and Ap- pointment, in reference to fome procuring, and juftly defer- vingGaufeoffuch a punHhmcnt. To affirme the firft 3 is up- on the matter to deny him to be Got} ; And 1 doubt not, but that men, at as eafy and cheape a rate of ilnne, may derty •that,tfh«re isa God, as confefllng his Divine Effence , to turne it into an Idol; and by tnakjng ihkkjlcuds , as Job fpeakes , to in- terpofe between him & the affaires of the World^to exclude his Energeticall Providence in the difpofall of all the worked of his.hands. Jfthelatter be affirmed, I askeas before^ what other common caufe ? -wherein all and' every : one of mankind is equally concerned , can be aflj'gned of the evllls mentioned, Rom 1 18 ■ astheprocuremenc'oF the tVrath and Vengeance of God, ' .'/ from whence they are,;but only the fall of Adam , the iinne of our firft Parents; efpecially confideripg, that the Holy Ghoft .doth foexpFefsly point out this fountain^and fourfe of the cvills fufficiently evident by the light of the preced'iig confederation?. The dtfaxing ofth hn >gei>fG id in w, by this finn? , as it is ufu- x j p. aUyafferted, is in (he next place denyed. That man was created in the Imicj. cfCoi, and wherein tint image of God drnhconhft, was before declared; Thar we are now borne with tlmCharacur upon us , a :t wa"s at rlrfr enflan ped upvn us, muft be affirmed , or fome common C3ufe of the dcfrcl, S that til 1 20 Of the Gication and Condition CkAp. 6. 4utis in us, wherein all . and every one of the poftcrity of Adam are equally concerned , be fides that of the fir It linnc , is tobe afligncd. That this latter cannot be done, hath been Lea- dy declared. He that (hall undertake to make good ihc fo m r muft engage in a more difficult workc , then Mm B. in the midft of his other employments 5 is willing to iin-knake. To in- iift on all particulars relating to the Imege of Geo in man, how farre it is defaced , whether any thing propeily and direct- ly thereunto belonging, be yet left remaining in us; to de- clare how farre our fonles-, inrefpett of their immorrall fub- ftance, faculties, and Confidences, our Pirfinsyin refpeft of that dominion over the Creatures > which yet by Gods gracious and mercifull Providence weretaine,may be laid to bare the Image of God, is a workeof another nature, then what I am now engaged in. For the aiTerting of what is here denyed by M. B, concerning the defacing of the Image of.God in us by finne, no more is required , but only the. tencfer of fome demonstrations to the maine of our intendment in the Aflcr- tion, touching the lofft by the fir ft fin 3& our prefent want in the ftate of nature 3 of that RighteoufnefTc and HolinefTe^ where* in man at his firft Creation flood before God, (in reference un- to the End whereunto he was Created,) in uprightnefle, and ability of walking unto all well pleafing. And as this will be fully manifeftecUn the confederation of the enfuing parti- culars inftanced in by M. B. fo it is fuffieiemly. cleare and cvi - dent^from the renovation of that Image, which we have by JefusChrift,& that exprciTed both in gcnerall, &in all the par- ticulars wherein we affirme that image to be defaced% The new man, whUbwefutoninJeiusChrift^ which is renewed in kpmledgty after the image of Him that created him, Col!. 3 , J o. is that which we want, by finnes defacing (juo more) of that Image of God in us, whichwe had in knowledge; fo Efhef. 4, 23,24. That new manisfaidtoconfiftin the Renewing of our mind, whereby afterGod we are Created in Righteoufnefle and HolinefTf„ So that tfhereas we were created in the image of Go J , in Righte- oufnefle and Holineffe , and are to be renewed again by Chrift, unto the fame condition of 'his Image in Rigbteoufneffeand Holine/fe, wedoubt not toaffinoe, that by the firft finne (the Ch A p . 6. $f man before and after the fall 1 2 \ (the only interp virion of general! cencernement to all thefon* of frtcJrVi Vth^ image of God in us was exceedingly defaced Infumme, that which made us (itinera , brought linne and death up6h us, that which made u? lyable to condemnation, thar defaced the image of God in ill ; that all this was done by t Ik m'ftiinnc, the Apoftle plainly aflerts, item. 5. r 2, 15, 17 To the next particuIarefTeft of finne, by M. B. reJeSedi (the , . d.nhiing ofoux under ft andings^X flu 11 only enquire of hire, whether ^' 9* Gud made us atfirftwir'h our underfiandirgs darke, and igno- ianr,as tothofc things which are of abfoiuteneceflity that we il 1 be acquainted uithall, for the attainment of the End wheretintohe made us ? For once, 1 wiil fuppofc he wiJI not fffirftVe it ; and (lull therefore proceed one Ih-p farther, and a kt him , whether there Be hot fnch a darkenefTe now upon n« by nature, ©ppofed unto that light, that fpirituall and faying Knowledge-, which is of abfolute neceflity for every one to have, and be furnifhed withall , that will againe attains that glory of God , wh ch we are borne fhort of : Nowbecaufe this is that which will moft probably be denyed , 1 fhall by the way only deH re him. 1. To caft a(ide all the places of Scrrpture, where it v is pofitive ly , and p-.inSually afferted, that we are fo d uW and blind , and d.u Igmjfc it felfe in the things of God : and then, 2. All tTnfe where it is no fefTe punctually, and pofitively ^f22. aflerted, that Chrift gives us Light, Knowledge, Vnder (landing, which ofourfclves we hive not. Andifhebenot able to doe (o , then J, To tell me, whether the dtrhncft mentioned in the for- $. 23. jner places, and innuaKrable others, and as to the manner find caufe of its removal! and takirfg away , in (he latter , hs part of that death whicti raffed en all men , by the of- fence of one , or hy what other chance it is come upon us? Of the inflating of oktxviIU , ahJibi Jtfrizing us of f ever to do v 2 there is the fame Rcafon", as of that next before. Jtis not my purpofe to handle the f^wwaw f/^rc of the corruption of S 2 nature , :* 1 12 Of the Creation and\Conditim ChAp. 6. nature by finne $ nor can 1 fay, that it is well for M. Biddle> thac be finds none ofthofe efFe&s oflinnc inhimfclfe; n thing, ofDarkenefle, Bondage, or Difabilihy \ or it he do, that he knowes where to charge it , and not on himfcire, and ihe de- pravednefle of his own nature ? and that becaufe I know none who are moredefperately fick, thai thofe who by a fiver of pride,have loft the lenfe of their own miferable condition. On- ly to flop him in his haft from rejecting the eviJIs mmtioncd, from being erfc&s or conferences of the fir ft finne , 1 ddire him to perufe a little the enfuing Scriptures : And take them astheycometominde, Ephef. 2. 1,2,3^. Job. 5.25. Math. 2. 22. Epfoe/. 5. %.Lu\. 4,18. 2'Tim.2*2'$y26.Jch.8 34. Rom.6*\6. Gen.6.5.K#m.7.5» Joh:^.6. 1 Cor. 2 14. Rom. 3. 12. AasZ.^i. *' 5* The laft thing denyed is, its cauftn^ Mortality. God th reat- ningman with death if he finned, Gen* 2.1-7. fr«nis to in- ftruftus, thac if he had not finned, he fhould not luve dy- ed* And upon his finne , affirming , that on that account he (hould bediflblved , and returne to his duft, Getu 3. 18, 19, no leffe evidently convinces us , that his finne caufcd morta- lity actually , and in the event. The Apoftle a I To affirming, that death entreh b) finne , and faffed upn all , in as mmh as all have (tnnei> Teems to be of our mind. Neither can any other fufficicnt caufe be affigned on the account whereof, innocent man fhould have been actually mortall, or eventually have dyed. M> Biddle it feemeg is of another perfwafion. And for the confir- mation of his judgment , gives you the words ofthe Curfe of God to man upon his finning; d»fl thou art > and unto duft thcu P>alt returne 5 The ftrength of his reafon therein lying in this, that if God denounced the fen te nee of mortality en man after his finning, and for his fin, then mortality was not an eff & of finne, pa^niap was mortall before in the (race of inpocVncy, who doulxs but thac at this rate he may be able to prove what he pleafes. it 26. A brief e declaration of our fence , in afcribing Immor- tality to the ruftman in the ftate of Inwcer.cy , that none bemiftaken uuhe exorelTions ufed, may put a clofc to our confederations of this Chapter. In refpeft of his ownEfrWe and and f Being, ac a'fo of all outward and cxtrinfccal! cro/c?, God ■Ioi)f U CllVfUlvIy and perfectly f lHu.i crrpus ante frucUtry ft rr.or. ,mnw,uL\ He only in that fence hath life '/'' =M«*i« ■*>!? «# mmmale and imiriilrf;, Angelli and forties or ££ ^ ^f ::;^„^ i|rwor. ii cm , i:i mauriall fubltance£,> arc nil- u>e ^ aHiM /n/j $o:'era\ n n mon niortall as to their intiin(cc~ll Eifence, IhJrfttnm thhfoflt-tthri, firntc^jj- frce from piinciplcsof corruption and dum natures vrn.ortales anvit Dev% n:ortal!ity ; En . y« aie obnoxious ^ L^odum" pmn creaL eft to it , in reipect of that outwftd caiile,; ^ ft,^^ #*8 */ prsflabatur (or the power of God) u hi.h can at any' t/ir li^:iovitjf\ n+n dec*nftit*ticnetat .- time reduce them into nothing The **J aquoligr.ofe^atHstft , r«m/»a-- immortallityweafcnbc-tomanlininno- "«** *1{H£ WV^«tf/*'; cency, is only *n allured prcfei vacjon, by f,.^, andktortJttoisanrrnalh.jm. the power of God, from aduall dying; nwtslis tutem hev.tfth certdiurit Si jiotwithftanding the pollibility thereof, eoim corpus amm.ik ^ torque & mor- which he was in , upon the account of £*•«# *W^H^ q> j .l immortafe drci , qua fa mm nonpo'e- thcconftitutionof his perron, and the raU Allguf> Tom Tertio ^ principles thereunto concurring: Sothar Geircfi ad lirerarri. Iib6.cap.24. though from his own nature , he had a polfibdlny of J)/«£,and in ! iifc fence was wofall, yet from z Gods iiiftUuiJoiij^iTigning. him .life in the way of g t^nunr, dkh Adam obedience, he had a podibillhy of not dying, and primnm komincm mm..* was in that fence imm^rtall, as hath been declared, km fathm Jtaut fne If any dc ire farther fatisracVion herein , l,t him con- >"""' \** non Vcu' r i •/ ; n • 1 • a r c i_- t> / n- ret ,morerctur m co*pi- lult Johannes Jum m hisAnfwer to soc mm his Prele&imt9 je^hoc ^ je cor£re in them ft Chapter whereof he pretends to anfwer in t\)rct n'npeuatin;e>r» proofe theaitcrtion in title, Primus komt ante laffum fatihetcjptate n.rm*. nsturh mmalis fait: wherein he partly rniftjkes **"jB?^^' f°nfi1, thing in qaeftion, which relpefts nottheconftirutio;i > evitan.cap.i. of mans nature, but the event of the condition wheein he was ^ Qu^fik eft created, h And himfelfe in another place ttaces it l better, de immmalU 1 . ite famnis hu},Hi c*ncre;i ex dnima ^r hrffrj con^ati. Qi4jr,d» lo^uor o'e morte ^de ' SJfo'utione hu'us itrtcretHo.-vor. Socin. contra Puccium pag 28.^. i Vid, r-.ivcr. Eyercitat. in Gen, cap. i.extrc. p. , The fummc of the whole may be reduced to what follow?* $ .27, Simply in.no'tel znd abfolinely is Godt)nly: He cnlyhcio »imr.or- taihry. 1 lim 6 16. Immortall in rcfpecl c f" its whole (^f}TJnrc orEirence, is that which is feparattdfrcm ailu a:ter; uhi^b is- the 1*4-' Of the Creation andCondhim Chap. 6. the principle of Corruption, as Angells , or is not' educed from the power of ic , whirher of its own accord it mould a- gain refolve y as ibr/bra of men, i heW^j alfo ofthe Saints 1 in Heaven, yea, and of the v.;ieked }nJh!/9 fhal! be1 immortally though in their own natures corruptible, being chan^'ed^nd pre- served by the ppwer of God. -Adam was mtitall, as to the confti- ttition of his body > which was ape to dy e ; immortal! m refpeft of Imjoiileyin its own {ubfkanc^ immortal! in their union by Gods a p. pointment , and from. his prefervation , upon his continuance in obedience,. By thf .compofition of his body, before ! his fall, he had a foffe mori\ by the appointment o'f God, a pojfe non tnorii by his fall, &n?n fojfe non mori. In this eftate, on his difobedience , He was threat ned with death: and therefore was Obedience the tenure wherelrjr he held his grant of imjtnoruliity ^ which on his neglecl: , W4W nally to be deprived of. Inthat c (latere had CiJV-yhe 7>. mortallitj mentioned or a power of not dying frbhrth'e/^ppornp- mento(God. (2 J An uprightenttfe and integrity of his perFr?n before God , with an ability to walke with him in all the dipnei he r^^uired^ being made in the Image of Qod, & i/prf^ht: ( 3.) A rAightyUpon'hw abo'de in that condition V t6 an Eter* nally ble^life^wnichJhefliouTd' Kjftsj AftuaHy have enjoy- ed. For he had a pledge of kin the TV* f of Life. He IplPit for hinifelfc&tis, which if henever had it, he could not do. The ; Death, wherewith he was threaded, flood in oppofltion to all thefe. It be ingrnqft ridiculous tafuppofe,that any thingfenal! in the Scripture,. comes under the name of death , that was not here threatned to Adam. Death of the body , in a depTivatiort of his immortalHty fpoken of -, of the jWe, fpi itually in fin, by the lode of his righteoufnc iTe, and integrity ; of both , in thett obnoxioufnefle- to death eternall , actually %obz undergone, - without deliverance by Chrift, in oppofition rothe righftbtf better, a blefled condition, whkjh, he had. That allthefcare 1 penal 1 ~- a'nckalled -in the Scriptures by the name of Deatn, is evident to all , that take care to know what is contained in them. - f.27. 1 1 . . For a -clofc.f hen of this Chapter 2nd difcourfe , let us alio propofe a few Qttftions, as to xhe mattenunder conflagration, and Ckap.^. of man before and after the fail. 125 anJfecwhatinfwci the SciiptUiC will politicly give into our inquiries. firft then. 1 . g. In what ftate, and condition was man at iirft cre- ated ? A. God created man in hit oxvnJma^.in'the Imagcof God created be him , Malt and Female Created he them* Gen. 1.27. AndGcdfaw every thing that he bad made, and behold hvw Very good. v. 3 1 . In the Image* God made he man* Gen.9.-6. Lo / rfc/j on/) bd^ i found jhat God bath made man II P R, 1 G H T, EccleCy.^y. Put on the new man, which after Gid, U cteaxd in rig/Hecufneffe and Holinejfe , Ecclef.4.24. Put on the new man , which is renewed in knowledge, after the lmdgofhim ibat Created him, Col. 3. 10. w §K 2. Should curFirft parent* have dyed, had they not ^23. fmried, or were they obnoxious to death in the ftatc of inno- cency > A. Anithe Letd God commandetfihe man Tfa)mgyof every tree of the Garden thou mayjl freely eat. But of the Tree of the Knowledge of Good and Evilly theufbaltnct eat of it, for in the day that thou e ale fr thereof , thou fkalt fusel) ifye5 Gen. 2f 16, 17. • By enemanftnne tntredinio thermit, and death by ftnne y andfo death faffed upon all men , for that all have finned, Roiil.5.12. . For the Wages of fmne is death, Rom. 6*1%. g. 3. Are we now iincethe'Failj borne with the Image of God fo enftainped onus, as at our fitft Creadon in £ z$9 Adam> A. jfll have fmned, and come (fort of the 6 lory af God 9 Rom. 3. 23. Lo ! this only have Ifound,\hat God bath made man Upright, but he hath fowl out man) inventions. Ecclef.7.29. So then, thry thai are inihe fiefb cannot ^lea\eGod,Kom. 2 8. And you who were dead in treffaffes anifinnts , Ephef. 2 . h. Ffrweourjtlvesaljoxvere fometimes foclifi, difobtditm 9 deceived, ferving divers luftsi and fleajute s , living in Malice, and*n% hatefully and bating one another, Titui 3.3. tit i. 30, iiv f-3* it6 OftU Cteaiion and Coniiihn Ghap.*, Thzbld mm is corrupt tiwding to dtcehhll lufts Ephef.4.3 7 , <£. 4. Are we now borne approved of God , and accep- ted with him, as when we were firfl created, or what is our rendition now by nature , what fay the Scriptures here- unto > A- We were by nature the Children of math as well as others, Ephef 3-3. Except a man be borne againe, he cannot fee the Kingdome cfG§d. Joh.33. He that bclievcth not the Sonne, the math ofGed abidsth on 7hat which is borne of the flefh isflefb , Joh.4.6. ^ 4. Axe our underftandings by nature able jto difcerne the things of God, or are « hey darkened, and blind. A, Ihe nam all man receiveth not the things that are of the ffirit cfGod ,for they are foolifbnefle unto him , neither canhetyow them, be- cauje they*aie [firituall) difcermd 1 Cor. 2.1 4. 7he light jbineth in darkpejfe , and the darknefe comprehended it not, Joh.1.5., — To preach deliverance to the captive*, and recovering of fight to the blind. Luk. 4. 1 8 • Having their Vnderftandings darkened, being alienated ft em the life of God,thfvughithe ignorante that is in them, becaufe of the blindneffe of, their »f*rt,Ephcf.4.i8. 2> weiejomeuwes datkftojfe , but now 'are ye light in the Lord. Ephef.5.8. I For God who commanded the light 10 fbineout ofdarkjiefe , bath fbincd into our hearts Yto give the light of ihe kpowkdge of the glory Lt'God, in fafm'tffefhCbrifxy 2 Cor. 4. 6, And we kriowthtt the Sonne of God is cowhand hath given us an V/iMftikdh&thatwemay Iqwwbimthst tifr:ue, 1 John <$ io\j £h 5 . Are we able to doe thole triingj now in the ftatc of nature, which are fpiritually good, and acceptable to God? » A : The car nail mind it enmity againfi pod , for it is not [ub'jeVi to the Liw*fGod, neither indeed can b$ Rom* 8. 7. ' Ton-were de&d in twfyajfes. fni ftnn-t, Epef. 2.1. the imagination of mm heart is cvili from hit youth, Ge;i,8. 21. Can Chap. 6. of man btforc and after the fall. 127 Ccn the JEthiofieti ch^e hti ikw, or the Leofarihit ffots, then may M al)0 do goody lb *i aic accttjhmcdtodo evill , Jerem. 13.23. ui me yce undo nothing, ]tib. 15.5. pe §n faflWfM of our f*tv** to ihh\an] thing as of ottr fclves our fi f c'GcJ, 2 Cor. $.<,. lkrswthatm me, that it > in my ftjb, dwlleth no good thing, Rom 7. 18. jjL 6% How came we into this miferable ftate and con- £33, diticnS A. : hold / ttvj fhfftfjj tfl Jfftyf/fj 3 **34# A. rut not as the offence fo alfo is the free gift , for if through the off. me of one many be dead , v. 15. And not as k was by one that finned, fo is the gift : For the judgment xcw by one to a>m:emncttcn) v. 1 6. . r b) one mam offtnee death raided, v. 1 7. Therefore ly the offence of one, judgment came ufon aS men t* condem- nation, v. 1S. By one mans dijhedknee many were madefwnets, v. 20. Thu«, and much more fully, doth the Scripture fet out, and declare the condition of man, both be\oxi 2nd after the fall: concerning which, although the meft evident demonflration of the latter, lyes in the Revelation made of the exceeding Efficacy of that power & Grace, which G( d in Chrifi puts forth for our conversion, and delivery horn that ftate and condkkn, be- foje-dtferibed , yet fo much is ljtk or nin Holmeffe , in the State wherein he was created : That a Admus in- j por hjs Knowledge, they fay he * was a metre great bah ^ velpueriftnu- xh*\ ^ntx0 m ^r ^ w*s na^' So a^° ta^*tn? away tne difference dum ejt igno- between the fimf >S 'knowledge of nakednefe in innocency, and ravit. 5 male, the knowledge joyned with flume, that followed finne. de ve. Dei b OfhUTVifeheh^ewmmorebutwhatocmdtohlifenfes. Though nl.c.^.p.a. t^e CXpre(I]oh which he nfed at hVft view and fight of her,do b De conjure p]a-nrejy argue another manner of Apprehension. Gen.2. 25,24. nrf'fenfibuf ^or c & tree °f *< ^ow^ °f £^ f ^ *?#y* ^^ »# the venue of ft. tbv'u cogm- Which yet I know not how well it agrees with another place vit. Soci.de of the d fame Author, where he concludes, that in the ftate of (lac. prim, innocency , there was in Adam a predominancy of thenatu- j i^' Ct 4* P* wll appetite , which conqucr'd or prevailed to the eating of the c Vim arbor « Frutt °* ™^ trt?e* ^° *** * ^«£ mortall, he \new not himfelfe to fcicntu bom WQ; The fiimme is, he was even a very beaft, that krtew neither & mali per- himfelfe , hti duty y nor the will of God concerning him. fpefiam non habucrit. idem ibid. pag. 197. d Socin. pradeft. cap. g.pag. 8. e Cum hCt mrtaliseffet, fe tamen nurtalem ejfe nefcivcrit. Socin. de ftar. prim. Horn. cap. 4 pag. uB. £.56. 2. x Fo^rrrsRigKteotifnerTe and HolinefTe, tvhich, as was faid before, becaufe he vvas made Uf right, in the image of God weafcribeuntohim y f Socinm contend^ inone whole chapter' f Vtrum prU Jn his ?rekUions , 7%^r fee Wif neither Jufl, nor Holy, nor ouehtte he tnus homo an- r a- j^ n 1 »> b' te p«catm fo efieemed or called. ■• , tftUUm at-? quam originaleta hihuer'it > Wttkfi omnes eum illam hriuijje affirm int. SedegeCcire vef'm ■ . cone ludamuiigi tut Adamum^ et'tam dntequm mandatum Mud Dei tranfgrederetur^ revtra iufum nm fuiffe. Cum nee impeccabilis effet , necuilum peccandi eccafonem habuitfet ; vel ane yuflum CHmfuiffeaffirrntriiwnpejfe, cum nulls modo confiet , eum uUa ratkne 4 itccandoal- ftifiuijfc. Socin. praeleft. c. 3. p. 8. vid.cj.p.n. 3 . ] CflAp. 6. of man hefort and after the fall. 129 And 8 Smalcius in his confutation ofFranziut his 'theft 1 dt ptcca- to Originally all along derides, and laughs to fcoine, the appre- g Fit ment\ heniionorpcrfwaiicn, that Adam was created in Righttouf- W"*'™'" . netfeand Holinctfe, or that ever he loft any thing of the J^JJgJ Imagec'of God , or that ever he had any thing of the Image of crgoprivationk God, beyond or belides thai Dominion over the Creatures Imaginis Dei Which God gave him. <£ MitU & [? rriginalis \ ft mentio Carentia divina Gloria, ergo in creatione turn homi e fat comma- nicata : t ineptias ! Smal. Rtfur. Thcf. depeccac. Qrigi. Difput*' 2. pag-42- Porto git Fraozius, Panlumm*x evefligioimaginem Pei , feu novum beminem ita explicate, cfuedfuerit tcnjitmpritr.Ht b»mo ad juftitiam fy Sanffimoniamveram. Hie cum trrojibus fallatia^ttiarn &j rtaffis icluntaridyfunt cowmhetd ■ Videat lethr benevolw tpanti fit f ache nda illatio rnnlii, Jum ah : ergo imago Dei in bemine ante lapfum tenfftebat in concreata juftitia & vera 7 frimwum parentum. Si b*c nonfuntfeops diffoluta , equidem nefcio quideas tandem nomma'iinur. Smalcius. ubifup.p.50,$i. b Moftof the refidue of the Heardy defcribing the eftateand h volkel.de condition of man, in his creation., do wholly omic any menti- vera. Rclig. on of any murrall uprightnetfe in him. fib.a. cap. 6. pag. p. edit, cum lib. Crcll. de Deo. And this if the account thefe Gentlemen give us, concerning £• J7- the condition and ftate, wherein the Fir ft man was of God crea- ted. An heavy burthen of the earth, it feemes he was, that had neither Righteoufneffe ,nor HolincfTe , whereby he might be enabled to walke before God , in reference to that great end, whereunto he was created ; nor any knowledge ofGod^him- fclfe, or hi? Duty. . - 2. Forh;$ ::n,the great h Mailer of their Family difpuus, . ^'Q} ' . , ,- ,r - , . i r w h socio, that it was a bare tranlgreij on of that precept, of r.a eating priiccT.<:.gt iheUutt of the Tree of -knowledge of Good and Evili. And p.8. that* Hit nature was not vitiated, or corrupted ihtnl). Wherein he « Ettmm ispuifruallvfolloiyedby the RMCCj&ianCatechijme s which alio """"Jj^ giveth this rleafun, why his nature was not d^razedby it., name- %C?n9n Jf! d' uni-nrfrt peVar, fetineipfumquiaem AJarm4W,nr*ump<:irdi vim habere pituh. Dei ten ennfilio , in pec- fins p£n.m idfatfumfuiffe, nee ufuun iegi:u*. (9 j Unt inarediikti eft, imo irr.pium idec- - Sccin. Pra-lcft cap.4Scft.4p. 13. La:fm Adi ->cum ur.us iliu* fueritrzim eatn9 though. A™ cterfx/w he had not finned. But of this before. nonfui (ferret apertiffimt eft'. Nam ex tern cretins , «&W m/ic « B5w ggnend* deffhattts , / the efficacy of Grace; and tb. power of labem aut pr a" .1 r» . • » r j j r\ 1 » . /-T • vitatem uni- thebpint in converhon, decryed. On this account, is Salvation verfo bum;no granted .by them > without Chaff ; a power of keeping generi necefr ail the Commandements aiferted; and justification up- fario tngem- orl olir Qj-Jience ; of which-, in the proceffc of our Dif- tamelje* five f * "^** Mitlm qm- courfe- damido fuijfe. Socin. pra*!-^. cap.4. Seft. 4.p.r^,T4. Peccatum originis mllum pmrfus eft , qu are nee Uberum ar^itrium vitiarepetu'it, Ne-c enim e Scfiptm* id peccatum originis doceri pteft. Catech. RaceovVde Cogntt. Cirift. cap. 10. de ' ib. Arbir. 1 qutdam ex falfiffmis principiifdeiHcuntxr. in Uh tenure Mud prtijfiinumyft , quo J ex peccato (ut vecant) ori» gtntVi deprtmitur : de .ju^ita difputant , ut crimen a primo parente conceptum^ in fobelem- detivitum effe defendint, ciuffi contaghne , turn omnes humxnas vires corrupts & deoravatas^ turn potifjimum voluntatis li-bertatem deftru&am ejfe ajferant. qu£ omnia nos pcrreg;mm% ntpoteirfan* mentis rationi, <& divin* Scripturx contraria. Voikell. de Vera fceligi. lib. $ . cap. 1 8. p. $47 , S48. Frier pars Thefts- Franzii falfa eft Nam nuUurn incBbidmm un nam peeea'o criginis fnfr irfeUvn. Qnt peccatum illudmen efffabufx , quam tan jam fcetum alie* mmfovent %Mtbertnti'rftigliu S nalcias Refuc.Thef. Franz, difput. 2. p.4^4T. Vid, com- pend.Socinif.c.^.Smal de vera divin.]ef. Chrifl. c.7. Put as Adtmi peccatum & innbedie*- Liame'vA* pofcritati imbutari . At hocsfttibi negimm^quam Chr'u ,'edientum credentibug imputari. Jonas ScMicVmgiBs, diTpuc. pro Socino adverfus Meifserum p. 2$ t. videetiani p. 100. QAtbus it a extficatis, facile ear qui omnem Adami pofter'ttaiem , in ipfo Adamo parentefuipeccalfe i&mirtisfuppHcium vere fuijfe commeritum. idem Comment, in Epift. ad Hebrxos ad cap. 7. p. 2p4. Such Chap. 6. $fm*n !>.fcre and after ihfttU 1 3 1 Such tre thcthonghts, fuch are the exprcfljons of M. £*s £.41, this whole matter. m Such was Adam in ~ . their eftecm* £idb was his F«#j and fuch oar concernment r/lfj ^ajS " therein. Hchad no Rii'.hteciilhd}e,no Holineffe, fyea n £**- diunaum// as kogthconfefic* , that be did not believe his foule was /^'wwtf > mortal!.) VVe contracted no guilt in him , dt live no foliation HHain fdliTr'> from him: whether thefe men are in any rocafurc acquainted ^liL'n Yi^l with thep/tfgaeof thcii own h.arts, the ftverity and fphicualjty z*u$,una cum of the Law of God, with that 7< tdemftion which u in ike thedof «/itf, /^ea ?ei«f, the Lord will one day manihft; &M1 itnotbeir [tent let not f1*^1™ eft » Smalciusubifup. » Socin.FpiH.5. ad Jcfnn.Yclkell rag.499. Lcaft the weakeft, or meaneft Reader mould be frai tied with £.42^ the mention of thefe things , not finding himfclfe ready fur- nifhed with Arguments from Scripture, to difprove the bold- nefle and folly of thefe men in their Aflertions, I (halladde fomc few Arguments, whereby the fcvcralls, by them dcnved> and oppoftd, are confirmed from Scriptures; the places before mentioned, being in'them caft into that forme and Method, wherein they are readily fubfervient to the purpofc in hand. 1. That man wasCreated in the Image of God>inKno\v- 4mS ledge , Righteoufncfle, and Holinefle, is evident on the enfuing coniiderations. I. He who vr *s nude very good and uyriaht, in a moral 1 confide* ration, had the Originall Righteoufnefle pleaded for : for morall gocdneffe,integrity,anduprightnerTe, is equivalent unto Fvigh- teoufnefTc ; fo are the words ufed in the description of Job. cay, i.v.i. And Righteous aid IVfr/^foi are term es equivalent. Pfal. 33. 1 . Now that man was made thus good and upright , was mani- fefted in the Scriptures, cited in anfwer to the qticfti on before propofed, concerning the condition wherein our fii it Parents were created. And indeed this Uprightncfle of man,this morall recYitude, was hisformall aptitude , and fitnefTe, for, and unto that obedience, which God required of him, and which was XKcefTary for the end, whercunto he was created. ?. He who Was created Ptrfed in his kind, was created **{1 with the Original! Rightctufnefo pleaded for. This is e/idertt froii hence 132 Of the Creation ani Condition Ckap.6; hence, becaufe Rightcoufnefie and Holineffe is a perfection 0* a Rationall being, made for the fervice of God. This in An* gells is called the Jruth, or thatoriginall HolinefTe and re&i" tude,which the Divells abide not in> Jok-S.^. Now (as before,) man was created very good and ufrigbt , therefore perfeft, as to his (late and condition : and whatever is in him of imperfection, flows from the corruption and depravation of nature. *' +'• j. He that was created in the Image of God, was created in a <}ate of Righteoufnefle, Holinejfe, and Knowledge, That J dam was created in the Image ofGody is plainely affirmed in Scripture, and is not denyed. That by the Image of God is efpecially intended the qualitys mentioned, is manifeft from that farther defcription of the Image of God, which we have given us in the Scriptures before produced,in anfwer to our firft Queftion. And what is recorded of the firft man in his primitive condition, will not luffer us to efteeme him fuch a baby in knowledge , as the Socinians would make him. His impofing of names on all Creatures , his knowing of his wife on firft view , &c. exempt ndtpctift him from that imputation. Yea the very o Heathens could *y* 70W- conclude, that he was very wife indeed, who firft gave names MSi<&T>v to things. Tb'7»V I?) 2 £o>Ve*TK: f/fi£» T/VC6 ^JVttLUV ?/) W ft f3jp*WW*dr, lim btpiylw 7* 48^- *nLQvb(4*,T* Tvis it yry imloiv Plato in CratyU* £.46. I h For the difproving of that Mortality , which they afcribe to man in inxoceny* The enfuing Arguments may fuffice. _ 1. He that was created in the Image of God in Rigkteouf* neffe and Holme ft , whilft he continued in that ftate and con- dition, was immortall. That man was fo created,lyes under the demonftration of the foregoing Arguments, and Teftimonyes. The Allertion thereupon, or the inference of Immortality from the Image of God, appeares on this double confideration. 1. In our Renovation byChr-, unco the image of God , we are renewed to a 'bleBed' Immc-rtallity ; and our hh^mife to God confiftedno kffeinthat, then in any other com muni- nicable property of his Nature. 2* Where ever is naturally perfect Righteoufnefle , there is naturally perfett life, thatis, hnmortaHicy : this is included in the very tenouroftbepro-. rnife .. CH a p . 6 . tf man before and after the fall. t 3 3 mifeofthc law. If a man keep my flatutes he flail live in them , I/tff| iS. v 2. Thac which the fir ft man Contr ailed,?*, drew upon himfclfe ^,47, by linnc, was not mturall to him before he finned: But that nun contracted, and drew death upon himfclfe, or made him* (cite liable and obnoxious unto it by linne , is proved by all the Texts of Scripture, that were produced above , in anfwer 19 our fcco.id Que ft ion. As Gen. 2. I7j 19. Row. 5.12, 14, tbaf;6.t%. &c. 3. That which is befides, and contrary to nature , was not 4. 48. rwtKrtftftothcfuft man: but death is befides, and contrary to nature, as thevoyce of nature abundantly teftifieth 5 there- fore to man in his primitive condition it was not natu- ral!. Unto rhefe may fundry other Arguments be added, from the PromijeoftbeLaw , the End of mans. Obedience, HisconftN tution and ftate, denying all proximate caufes of death, &c. But thefc may fufrice. 1 1 1. That the finne of Adam is not to be confined to the $. ^4. meere eating of the fruit of the tree of knowledge of Good and Evill, buthaditsrifein Infidelity, andcomprifed univerfall Apoftacy from God , in difobedience to the law of his creation , and de- pendanceonGod, I have elfewhere demonftrated, and iliall i>;atrib. de not need here againe to infift upon it. That it began in Infi- Jaflir. DivuL deltty, is evident from the beginning of the Temptation, where- vin« with he was overcome. It was to doubt of the Truth, and ve- racity of God , to which the woman was at firft follicited by Sathan, Gen$^ HalhGod fsidfo? preiling that it (hould be otherwife, then they feemed to have caule to apprehend from vhatGod faid : And their acquiefcence in that reply of Sathan, without revolving to thetruth,and fah h fu 11 nefTe of God, wasplaine Vnbeliefe. Now as Faith isrhe root of all Rightcou.nefle and Obedience , To is Infidelit) of ^11 difobedi- ence- Being overtaken, conquered, deceived into innduity3 man gave up himfclfe to aft contrary to God, and Lis will , fhookc offhis foveraignty, rofe upagainft his I aw, and ma- nifefted the frame of his heart, in the pledge of his difo- bedience, eating the fruit that was facranientally lor bidden him. 134 Of the Creation aniCcndithn Chap.o. f*o, * V* That all men finned in jWaw, and that iiis fnneis imputed to all his Pofterity , is by them denyed , but iscahly evinced. For i. By whom finne entred into the world , Co that all firmed in him, and are made finners thereby, fo that alio his finne is called the finne of the world, in him all mankind (inncd , and bis finne is imputed to them. But thac this was the condition, and ftate of the firft finne of Adam , ' the Scriptures before men- tioned, in anfwer to our feventh qucflion, do abundantly manlfeft; and thence alfois hisfinne called the finne of the world: John 1.29* ^ - - 2, In whom all are dead , and in whom they have contra- ■' * ' fted the guile ofdeath and condemnation, in him ? hey have all finned, and ha vchis finne imputed to ther,) But in Adam all aredead: 1 Cor: 15.22. as alfoKow^. 1 M4>*5s 16,17,18. And death is the wages of finne only, Kora. 6. 2 3, . 3. As by the Obedience of Ch rift we are made Righteous , (0 • **;5 • by the difobedience o( Adam we &re made fiyncrs. So theApoftlc exprefsly, Rom: 5. but we arc made Rtghieous by the Obedience of Chrift , by the imputation of it to us, as if we had perfor- med it : 1 Cor: 1.30. Phil: 3. 9. The/ e fere are we finners , by the imputation of the finne of Adcm to u?> , as though we hid , committed it: which the Apofiie 2 iio^rhrmes. Tov„hachath been fpoken , from the consideration of that ftate and con Jiti- on,wherein by Gods appointment/hi reference to all mankind, Adtm was placed , namely, of a natural^ and foiitka'l, or Fader all Head, ( of which the Apoftle treats, 1 Cor. 15.) from the lode of that I m age ,w he rein he was created,- hereunto by Ch:ift we are renewed , many more words like theft might be ad* dcd. To what hath been fpoken, there is no need thac much P*53'. fhould be added, for the removall of an;/ thing in filled on, to the fame purpofe with M. B\ intimation*, in the P^tcovUn Cat** chifae. But yet feeing that that task alfo is undertaken, that which mayfeeme necefTary forthedifebarging of what may thence be expefted , (hall britfcly befubmitted to the Reader, To' this Hesd they fpeake, in the firft Chapter, of the way to Salvation \ the firft Queftion whereof, is of the import cn- fuing. C h ap . 6 . ef man before and after the fall, 135 Q^ » Seeing thou faidft in the beginning, that this l/fc,which Itadeth a Cum&x*u U immortality,* Divine 1) revealed, lwuld lyow of thee, why thou jaidft Z'qu^dwt Jt/ mortalttatem A. Becauft, as man b) nature hath nothing to d$ with immortality Cor ducat effe di- i no mtcufi in it ) [0 by himjetfe he could by no means l\now the wayVnltus ta[e' uki* ludnh ,o mwulny. {?£ *Jjftj abs tc diS%m **? Fropterea^uia ut homo natura nihil hahet commune cumjmmortalitatey it* earn ipfe viamy qua tJ immortAlitvem duccrct,nulb ratioHCperfe cogn:[iere potuit* Catcch. Raccov, dc ?U reap. 1. Both Qneftion and Anfwer being fophiftical and ambiguous, the tence and intendment or them , as to their application to the matter in hand, and by them aymed at, is hrft to be re&i- iyed by fome few diftinftions , and then the whole will coft us very little farther trouble. 1 . There is , or hath been, a twofold way to a blefled im- mortallity, (1.) The way of perfeft Obedience to the Law, for he that did itwasto//t/e therein, (2.) the way of Faith in thebloudof the Sonne of God: For he th&t beliweth fhall be Saved, 2. Man by nature may be considered two wayes, f 1 .) As he was in his created condition , not tainted , corrupted , weake- ned, nor loft by finnc, ( 2. j As fallen, dead,polluted ,and guil- ty 3. Immortallity is taken either (ij Nakedly, and purely inhsfelfe, for an etcrnall abiding of that which is faid to be immortal!- (2.) For a bletfed condition, and (hue , in that abiding and continuance. 4. That exjprellJon (bsnatnre} referring to man in his crea- ted condition , not fallen by iinne, may be taken two wayes Ot.) StriGly, for the confcqucnces of the nattirall principles whereof man was continued, or (2.) More largely ic compri- ze Gods conftitution atid appointment, concerning man in ihar tftate. On trufc confederations, it will be eafy to take off this Head ofourCatechHVsdifcoiirfejwhercby alfo the remaining trunke will fall to the ground. 1 dy then, man by nature, in his primitive created condition, U was \$6 Of the Creation- ind Condition ChAp.6. Rom.2.7i8rp was by the appointment and conftitution of God, immortal/,. as to the continuance of his life , ,and knew the way of pcrfeft 'kgall Obedience , tending to ableflfcd Immortality, and that by himjelfey or by Terttieot the Law of his Creation, which was concreated with him : But fallenmzn in his naturall condition, being dead fpiritually, obnoxious to death temporall and etemall , doth by no meanes know of hi mfelfe, nor can How, the way of Faith in Jefus Chrift , leading to a blciled imraor- talHtyand Glory. 'd j- . It is "not then <~ u'r want of interefl In immortallity , upon the account whereof we know not of our (elves the way to immor- tallity by the bloud of (Thrift ;( but there arc two other rea- sons that enforce the Truth of it. i. Becau.fc it is a --way of meerc Grace an J mercy .> hidden from iCor*2 7. *U eternity in the treafuresofQods infinite W,ldome, and Ephef. 2..8,p, foveraigne Will , which he neither prepared for man In his ere-: io,u. ated condition , nor- had man any need of; nor isit in the Col. 2.2,3. feaft discovered by any of the Workes of God, or the Law 1 Tim. 3,16. wr-utcn jn tnc ncart . but is folely revealed from the bofome of the. Father , by the onl) begotten Sonne, neither Angells, nor men, being able to difcover the lead glimpfe of that Myftery , with- out that Revelation, j rf\ ; . 2. Becaufe man in his fatten condition , though there be re- tained in his heart fome weake and faint exprelTions of Good andEvill, reward and puniftiment, Kom. 2. 14,15. yet is Ef hef.2.1. fpiritually dead, blind, alienated from God , ignorant, darfofikbtoipe, Joh. r.$. Co far from being able of himfelfe to rind out the way of Grace fcono.g, 17.18 unt0 bk(Ted immortallity , that he is not able upon the Reve- ^rZf'Jrl* lationof it, favingly, and to the great end of its prcpofalL Tit.g.5. to receive, apprehend, believe, and wdikg in it, without a new Spi- Ephef.2.8. rituall Creation, Rrfurrefiion from 'the dead, or new birth, 4* *%> wrought by' the exceeding greatnejfe of the fewer of God. And on Col. 1. ^15. tkc£ tWQ ^q^ depend our difabillity to difcover, and know &€, the way of Grace, leading to Life and Glory. And by this briefe removall of the covering, is the weakneflc, and na- kednelTeof their whole enfuing DifcourfeTo djfeovered , as that I (hall fpeedily take it, with its offence, out of the way. They proceed. . CL But Cvsv.6. efnanlefcrc and after the fall, tify Q. b But fpbj hath man nothing to do with ( or ?:o r/tfertyl in ) Inr I & 55; nWtlltit) bCwrxerni- A. ' *1 here [on , because fam the tftfrmixghtwat famed tf the^l commune pound , and \o was created mortal/ : and then, becauje he tranfgieffcd the ^metjJ^°t£m commandite* kirn cfCed , end \o b) the decree of Ged^ exfrejfed inhif ij[ate? command , was necejfiril) \uh)cQ to eternal} death f Idcirc*, quod *b initio de I formats, propter eaq; mortalis creatm fuerit : deindt icro, qmdmandatum Dei, ipfi pn- im^tunfgrejfus fit j idecq-, decritt Vri ipfm inmandatocxpreffo, tternemorti eeceffarh :!ns fueriu i- his true, man was created of the duft of the Earth, as to his bodily fubftance ; yet it is astrue,that moreover God brea- thed inro him the breath of /i/?,whereby he became a living fcule, & in that immediate conftkutlon 5 & framing from the hand of God, was free from all nextly difpoiingcaufcsuntodiflolution: but his immoreallity we place en another accounts hath been declared^ which is no way prejudiced by his being made of the Ground. 2. The fecond reafon belongs unto man only as having finned, and being fallen out of that conditioned Covenant, wherein he was creatcd.So that I (hall need only to let theP^eadcr know, cnat the Eternall Death, in the judgment of ourCatecbifts, v. hereunto man was fubjeft by f.nne,was only an eternall difTo- lution or annihilation, for rather an abode under difiolution, d flotation itfelre being not pcnall) and not any abiding punifhmment , as will afterwards be farther manifeft. They goe on, CV. c But bow doth this agree with tho!": flaeft of Scripture , wherein $* % 6, it h written \ that man was created in the'lmage vf God •> and created urr c £*' }&* jd to jmrnortallhy , and that death entred into the world by fmnc. Gen. 1 .^ 'Jl'J'J /#7/x 26.Wifd..2. 23. Rom.5.^2. d^Tquibus Scrjptum ex* taty hominem - i&intm Vci crcitum effie v & creatm ad ivnr.crt4lh.titr1 , (r quod wr/ per peccatum in n:nnJnm iniroir:t. Ccu. 1.2C.27. Sap. 2.25. Rem. 5 12, U 2 A, * tfi Of the Creation and Condition ChAp.6» Quod & J fe- A. As to the Tefttwn), which declartth that man xojs created in the tineT^lZ-1*^ °f G0!* ' lXli t0 l* k>cWn>'hal tbc liMi* °f Ged^thnoi ftgnifj Inint Trlatum immortality ; {which n evidtmfam bare, becauje at that time, when *d imaginem man wx jukjeft to eternall death , the Scripture ack)itwledge\h in him Dei pre nunci- that Image, Gen. 9,6. Jam. 3.9-) tut it dtnotetb the \oxcer *** fcten^HW and dominicn wet all things, made of Cod on the Earth : at the Ve^Mh-i*™ $«?* whtre lhi5 Im*& " seated of, cljarclyficwetb: Gen, nificare im *■ 26. tnortalitatim : (qucdhinrpatet%qu9dScriptitraeo Tempore, quo homo At em sl rrorti fubjefius erat, agnefcat in bomineitlamimaiincm^GcTt 9. 6. Jacob. $.9. ) fed ptejf. item bominis, £996. and Jam. 3.9. teftify only, that he was made in the Image of Got at tirft, but that he doth ftillretaine the image they intimate not; nor is the inference ufed in the place? , taken from what man is, but what he was created. 2. That the Image of God did not eonfift in any one ex- cellency, hath bc?n above declared': So that the Argument to prove that h did not cofift in immortallity, becaufe it did con- ini in the dominion over the Creatures, is no better then that would be , which fhould conclude, that the Sun did not give light becaufe it gi^es heat. So that 3. Though the Image of God> as to the maine ofjf, in refe- rence to the end of everlafting communion with God (whereunto we were created) was utterly loft by finne, orelfe we could not be renewed unto icagaine byjefus C h rift, yet £s to fame foorftepsof it, in reference to our fellow Crea- tures, fo much might be, and was retained^ as to be aReafon one Chap. 6. of man hfuie and after the fall. 1 39 one toward* another j for our prefcrvaticn horn wrcng and violent . 4. That place of Gen. f . 36. Let m mabf man in cur Image^nd Ij; hi :noverthefi(bvfthc Sea^&tn I« Co farre from ; g, thai th< f'fttfge of Cj >1, wherein man was created, did conlift only in thedomraien mentioned^ that it doth not prove that dominion to have been any pa. tot, «>r Co belong unco, that Image. It is rather a grant made to them , who Were made in the Image of God 1 then a description of that Image wherein they were made. It i> evident then, t.jtwkhftanding anything here excepted to the contrary,that the Immortallity pleaded for, belonged to the Image of God, and from mans being created therein , is rightly inferred,a? above was made more evident. , Upon the Tcftimon.y oft he Bock ofiy?(dome.\t being confefiedly '* " *" JfocfifballJ (hall not infift. Neither do I think>that in che Origi- nallany new Argument,tot'iat before menujned,of the image Oodjis added : but that is evidently prefTed 38c the nature of the Image of God foraewhat explained. The words are, 'Or/ 0 $t0{ \kT191 TDK AvZpOTX? &7 CL^Ct^ldLy x) tiXfiVO. $ \S\±l \$t'o\r{\Q- %7ntnff\r ivizr, $$4va) 0 fiet never d)e. But in loco ma *- git de immor- ttiitat factum dt morte iff a : mvulitas vcro a mortc multi.m dificlci ; fir kid cm \Qt eft ejfequis tnortalis, nee tamen unquarh morj. 1. The Apoftle eminently treats of mans becomming obnox- ious to death, which untill he was3 he was immortall. Fur he fayes 140 Of the Creation artdCondhion ChAp.6. faye«3thit death entrcd the world by finne , and paflcd on all men, not aftually,but in the guile of irDand obnoxioufneffe toJr. By what means death entrtd into the world , or had a right fo to do , by thatmeanes man loft the imraortallity, which be- fore he had. 2m It is true , a man may be mortall as to ftate and condi- tion , and yet by Almighty power be prefcrved, and delive- red from a&uall dying , as it was with Enoch and Elijah , but in an ordinary courfe he that is mortal! rauft dye , 8e is dirc&ly^ obnoxious to death: but that which we plead for from thole words of the Apoftle is, that man by Gods conftitution and ap- pointment , was fo immortal/, as not to be lyable, nor obnoxious to death, untill he finned. But they will prove their aficrtion , in their progrelTe, e 0^t%itur Q^ c W^*x therefore if the fence of theft words 9 that death enlred tfthmmver- ^to the world by finne} brum fc*> Thkjhat Adam for fin bj the decree tndfentence of Gcd> was fub)etl to tentia : qwd tternaU death % and therefore aUmen.becaufe^r in m much as they are borne mors per pec- 0ffcmy are fubjecl to the fame eternall death. And that thk tifofhe comfa- ZhVmn- #» °fchrifl with Mm> "hich the AMh inSfitutethtfrom V. 1 2. to fan ? the end of the chafter* doth declare* HdCj quod Adtmus ob peccatum, decreto fafentcntu Dei tterndtnoTtifubjettiis efl •-, proinde,omnes homines, eo quod ex eo nm funt, eidem *tern& morti fubjaceant : rem ita ejfey celUtio Cbrijii cum Adumo, xruAtn Apoftolus eodem capite, v. 12. ddfnemjnftituit , indicia efl. Be it fo : that this is the meaning of thofe Words , yet hence it inevitably follows, that man was no way liable ,or obnoxi- ous to death, but upon the account of the commination of God annexed to the law he gave him. And this is the whole of what we aftirme : namely, that by Gods appointment man was im* mortail , and the tenure of his inmortallity was his obedience 5 And thereupon^ his Right thereunto he loft by his Trangrctii- 011. 2. This is farther evident from the comparifon between Chrift and Adam, inftituted by the Apoftle. For as we are all dead without Chiift,md his righteoufnefft; andjhave not the lead: right to life, or a blefTed immortallity ; fo antecedent Iy to the conGderation of Adam^ hisdiJokedienceywe were not in the leaft ob- , ChXp.6: of man before and after the fall. 141 ©bnoxiou* into death 3 orany way lyablc to h, in cur pri- nv - idicion. ftnd this is all that our Catccliifts have to plead for them- ^. 6o# felves, or to except a^ainftoir Arguments, arid Tdrimonys to theciufcin hand. Which how weakeit-is in ic fclfe, and how ihortic comes of reaching to the ftrength weinfift on, as JittlccompArifonofitj with what went before^ will fausfie the pious Reader. What remains of that chapter,, confiding in the depravation of two or three Texts of Scriprure, to another purpofe then that in hand, I (hall noc. divert to the confiderationof ; fee- ing it will laorc orderly fail under debate in another place. What our Catechifls adde elfeivere about originall finne,, f.6tm or their attempt CO disprove it, being cqnildercd, (hall give a clofe to this difcourfe* Their tenth Chapter \sde ULeroAfbiiricwhcrc after,in Anfwer tothcrirftQueftion propofcd3 they, have affcrted , that ic is in our power to yield obedience unco God, as having free will in our Creation fo rodo^and having by noway,or mcanes3lolr that liberty or, power: Their fecond .Queftion is. y * Is not this free will corrupted b) Oti£ nail finite > f ^Qnne ^ A. 'There. U no fuck thixgat Original! fi nne : where fork that cannot cato origjnu vitiate free mil: Nor can i/jaf Original fin be f roved cut of the Scrifture: ,J0C Obnmn and lbs fall of Adam being tut one acf, could not have that force as to cor- J4/J™* >11' rupt his own name , much leffe that of his Pofterity. And that it vfas Peccgtmorfr Ucleitn him as a puniff)tnem9 neither doth the Scripture teach , ondginis nullum it U incredible 3 that God, who Is the fountains of all goodneffey would [0 P^'rf" eft; ^ Xgare nee U- berum arlitri- urn vititre po- t*h i nee enim e Scriptura idpeccatwn originis doceripotefiy & fapfus Ada cum unur aflus fuerh vim cam^qu* depravjre ipfam naturam Adatniymultominusvero pofterorum ipftuspofjet, habere nhnfotuit\ ipft vero in pinam irrogatum f rifle, nee Scriptura docet, uti fuperius exp«femus\ & Deum ilium, qui omnis squitatis font eft, incrcdibile prorfus ej^idfacere voluifle. Cap. 10. de lib.Arbit.q.2. 1. Thisis yet plaine dealing. And it is, well that men who ^.62. know neither God nor themfcives, have yet fomuch honeAy left , as to fpeake down right what they intend. Quickly dif- patched >. there is no fuch thing as originall Cone, To mthe denying s • 142 tffaftf Creation Doth it no- where teach, that we who were created ufrightjn the image of God, are now dead in treffajfes andfmnes,by nature children of wrath, having the wrath of God upon us, being blind in our understandings, and alienated from the life of God> notable to receive the things that are of God, which zrcffiritualty di{cerned3oav carnall winds being enmity to and unlefie we are borne again* > can by no mcanes enter into the Kingdome $f Heaven. That all this is come upon us by the finne of one many whence alfo Judgment pafled on all men to con» demnation .? Can nothing of all this be proved from the Scrip- ture > Thefe Gentlemen know, that we contend not about words or4expre(Iion$5 let them grant this hereditary corruption of our natures, alienation from God, impotcney to good, deadnefie and cbftinacy in finne,want of the Spirit, Image, and Grace of God, witb obnoxioufnefTe thereon to eternall condemnation; and give us a fitter expredion to declare this ftate and con* dkionby, inrefpeftof every ones perfonall intereft therein, and we will, fo it may pleafe them, call it onginall ftnne no more. ^. 64. 3. It is not impofliblc, that one aft (hould be fo high,and in- tenfe in its kind , as to induce an habit into the fubjeft, and fo Adams nature be vitiated by it ; and he begot a Sonne in his own likfneffe. The Divclls upon one finne, became obftinate in all thewickednefTe, that their nature is capable of. 2. This one aft was a breach of Covenant with God , upon the tenour and obfervation whereof, depended the enjoyment of all that ftrength, and Reftitude with God , wherewith by the law of his creation , roan was endued withall. 3. All mans Covenant Gwi, for that eternall end, to whirh he was created, de- pending upon his conformity to God , his fubjeftion to him, and Chap.6. of man before and after the fall. |4j tim, and depend ance on birpu all which by that one finne, he wilfully caft away, for himfclfr and jv.flcrifyj (whofe com- mon, narurall , and j*i/:7tfi/ head lu was.) and rchteoufly fell into that condition which we delciibccL 4. The Apoftleis Ouch of a different mind from c n r C«tech;fo, km. 5. 15, i6>&c. as harh been declared. 4. What is credible concerning God Sc his goodnefle with thtfc 4 6*. Gentlemen 1 know nor. To me, that is not only in ir ftlfe credible, which he hath revealed concerning himfelfe, but of fuceftj to be believed. That he gave rran a Law, th reaming him, and all his Pofterity in him and with him, with etcrncil death upon the breach of it, that u\ on thatfinnc, he caft all man- kind judicially out ot Covenant , imputing that fmne unto them all , unto the guilr of condemnation , feeing it is his Judgement rb*i ihey who commit fmne a, e worthy of death , and that he if of purer eyes then to behold iniquity^ is to us credible , yea fas was laid J- of neccfuty to be believed. But they will anfwer the proo'cs that are produced from Scripture , in the averting of chi- Or'ainall finnc. i Em ibtft there is OrigmaU fmne , "tbofe T'eftimonyes [eeme to frovt *• &*• Gen, 6.V Ever} cogitation ef the heart of maun or,ly evt 11 every day. ^^catTo** And Gen. 8. 21. Ihe cogitation of mam heart is ti iff from bk riiinkillaTe- yokth. Jrimonia doce- A. Thefe Termor t:de ale concerning voluntary fmne: from them re ™dentur s therefore OrigmaU finne cannot be proved. As for ihefirft, Mofes fkeweth Gen. 6. 5.0^ it 1$ be f Jib a fmne for wkojejake God relented him \ha\ he had made man ^£* j-^oj. and deaiced to defhoy him wnh a flood : which ceitdr.l) can by no meanes movia agunt be affnmed concerning afmnewhuhjhould be m no men by name, \uch at de peccatow- the- tl.ir.k Original! finne to be* In the o\her he flhneth , that the fmne [untario '• '* . wjbali t~a have that efficacy, that Gcdfbchlufunmfb the world far it 2'.^ w:n: a floe J j which by n§ means agreeth to OrigmaU fmne. tum origins quod autem bifr'rmwn attincr, Mofes idteccanor ejuftr.odi fniffe docct cuius caufa p*nituijfc Dew quodhomi' wemcreafet^ey ewndi!uxioftinir.taecre\j0et] Qudcntcde f cecal 0 quodkcmim ta.kra incjfet^ • peccatum -rigiPK cenfeat^ijfirmari nullopnihpotefi. In altero wo Teftirr.OMifidocet^eaatkm himiKU am um babiturum ncn effc, ut \)*m wundkni diluuo propter jlludfintiret : ^uoj eti* air fOfcato originis nut to mo do come/tit. That this attempt of our Catechifts is mod vaine and fri- [ 0- 6j. ▼olous, will quickly appeare, for 1. Suppofc Originall imne X be 1^4 Of the Creation *nd Condition Chap. 6 be not aflerted in thofeplaces* doth it follow there is noOrr ginall fin> do they not know^that we afrirme it to be revealed inland proved by an hundred places beiides? And doe they think to overthrow it by their exception againft two or three of them? whenifitbe taught in anyone of them it fufficta, 2, The words as by them rendred, loofe much of the efficacy for the confirmation of what they oppofc, which in the Ori- ginall they have. In the rli ft place, it is not every thought of mans heart , but evcry!imaginatioh or figment of the thoughts efhif heart. The moim frirho prnw, the very natural! frame and tern* per ofthe heart of man, as to its rlrft motions towards good or evilh aredoubtlefle exprerTed in thefe words : Co alfo is it in the latter place. £. 68# We fay then,that Origiriall finte tiught & proved in thefe pla- ces: Not fingly or exclusively to a&uall finnes3 not a f arte antCi'or from the caufes of it, but from its effeQs. That fuch a frame of hear_t is univerfally by nature in all mankind, and every individuall of them 3 as thae k is ever, always, or continu- ally catling, coyning, and deviling evilly ;and that only, without the intermixture of any thing of another kind , that is truly and fpiriritually good, is taught in thefe places ; and (his is Originall finne. Nor is this difproved by our Cattchifts. For i. Bscatife the frhh'e fpoken of is voluntary , theri-foreit js not Originall, wUl'notH>e 'g-anted. Otfginlll fiV, as it is ta- ken for fecemm 0?fg;>?r.pavcd\ but. that is not my preftne :iedej Our Cacechifts admin 'firing no occafion'to fuch a Dffcourie. But they take fome other texts into considera- tion. What thinkefi tbcu if that which David [peaces Pfal. 5 1 . 7. BefccW, £ j0 1 wm fiapen in iniquity^ and infinne did my mother contrive me. *qu-j Ii is !• be ebfened ,' that David doth not here Ipeah^e of any men tide re ft hut *l?ne her that fimfl) 3 ijtt With rsfpett. k> his fall : quodDavid ait and tiles that forme 6{ ipeakjng, which you hrie!arftufui: fc ee Icquetdi mtoh ufum £Jfc,cu)us nenflurn apudeuhdim Drvidem babes Itfal. 58.4 s2itata4btetn nee eo Te* /^^noniaiff.dpwfufpctcjffcccatkmgri^inisi " ' ' But 1. Though David fpeake of himfelfe, yer he fpeake? of hmalelfe , in rtfpcft of that which wa? coromen ro himfelfe wuh all mankind , being a child of wrath 4 wJl a< 0 hers. Nor caxithefe Gentlemen intimate any tbintf cr ^;rnc and int- quicj, in the umcftion and birth of David 3 that was not ccn.raon X a to ennt , .j.6 Of the Creation and Condition Chap.£. to all others with him. Any mans confcflion for himfelfe of a particular guilt in a com .-non iinne, doth not free other* from it. Yea it proves all others to be partakers in it, who fliare in that condition wherein he con, /acted the guilt. **: Though* Dsvid mention this by occanon of his tall, as having his confeience nude tender, and awakene.i to fearch into the Voote ofhisiuine, and iranfgreffion thereby; yet it w,as no part of his fall, nor was he ever the more or k3e con- ceived in finne and brought forth in iniquity, for that fall, which wer* ridiculous to imagine. He here acknowledges it3 upon the occafion of his fall > which was a fruit or the fmoe wherewjth hevvas home, James i. 14, 15- btu was equally guUty of it oefoie hi« fall and after ^ 3. The expreil:on here ufed, and that of t[il%t.$. The wic*$d are cnttranied from the wombejbey ye aflray as foon as they be Lome ftea- kine lyes- exceedingly differ. Here Vavid exprenes what was his infeaionin the womb, there what is wicked mens conRant pra£tiie from the womb. In himfelfc he mentions the rootc of all aftuall tm\ in them the confhnt fruit that fprings from that root inunregenerate men. So that by the favour of thefc Cate- chifls, Iyer fay; that Vavid doth here acknowledge a fin of na- ture,* fin wherewith he was defiled from his conception, and polluted when he was warmed.and fo tomented in his Mothers ' womb and therefore this place doth prove Originail iinne. M ../••> One place more they call to an accounr, jn thefewords- *' 7*' But Pa*lfaitk,thatin Adam all finned. dlom. 5. 12. At Faultis tit lcisn0cin that place, in ^*in all finned. But mthc Grcckc ^JL12* the words are «* S which Interpreters do frequently render ZL in Latine in quo, in whom , which yet may be rendrcd by the Non'hibeture* particles quoniam or qMtnm , bccaufe,or in as much, as in lectin Adam like places Rom. 3 3, Fbi^.i^ Had. .2. 18 .2 Car. 5. 4. t omnespeccafc ^ pp.arcth therefore that neither can Origmall iinne be built nrJl^-Poacotchis place.- '4p ? qu£ Idsfimi^ ****** ***>«*»« W* bochtoexmiiptipeutm origins. 1. Scop ChAp.7- $fmanhf$re and after the fa (I. 147 i. Stop thefe mm from this Drifting hol from the guilt and ftainc of Original] /rwtf.andforanfwertothe three Tefrimonyes on its behalfe, which themfclvts chofe to call forth, upon the ftrength whereof they fo confidently rejeft it at the entrance of their Difcourfe, and in the following queftion triumph upon it, as a thing ut- terly difcarded from the thoughts of their Catechumens : what Reafon or ground they have for their confidence, the Reader will judge. In the meane time , it is furficiently knowne , that ihey have touched very little of the ftrength of our cauie ; nor once mentioned the Tefrimonyes and Arguments, on whofe evidence and ftrength in this buimede we rely. And for them- fclvcs who write and teach theie things, I fhould much admire their happinelTe, did 1 notfo much as I do pitty them in their pride and diftemper,* keeping them from an acquain- tance with their own miferable condition, CHAP. 138 Of the ?er$onofJefa$Chufl, andtn Ckap. 7 # CtHAP. VII. OftbeTerfonofJefusChrifl, 4ndonwbat account He is the Sonne *f God. M. B I D D IE • S fourth Chapter Examined Q;TT0 Wmany Lords ofchrijiians are there, by way of diftintihn from that jT~\ one God? •*--■• A. £ph 4.$, SI* Who is that one Lord? A 1 Cor.8. 6. Q^ How was Jefns Chrifl borne ? 1 A Mat.i. 18.1*1^.1.30,31,32,34,3$ Sl^How came Jefus Chriftto be Lord* Mceording to the opinion cf 'the Apojfle Fault A Rom.14.9. SlWhat faith the Apofile Tern alfo concerting the time andmanner if hit being, made Lord?. A Act. 2.22,33,36. S^DidnotJefnsChrift approve himfelfe to be God by bis miracles* And drat he not thofe Miracles by a di vi qc nature of his own ,111 d becaufir he was God 1 himfelfe f Who* is the deteminationef the piffle Veter in this behalf e * A Act. 2.2 2. Aft 10.38. St Could not Chrifl doe all things of himfelfe ? And wash not an EternaU Sonne of God-that tookflefb upon him, and to whom the humane nature of Chrift was pcrfonally united +tbat wrought all bis works ? Anfwer me to theft things in the words of the Sonne himfelfe ? A John $. 19,20,30. John 14. 10 . S{ What reafon doth the Sonne render, why the Father did not forfaki him, and calf him out of favour? Was it becaufehewat of the fame E fence with him, (0 that it was impojjible for the Father to forfakf him, or ceafe to love him ? A ]oha8.28, 29 Johns 9.10. Sljbotk the Scripture avouch ChriS to be the Sonne of God, becaufe he was eternally begootten out of the divine B fence, or for other reafons agreeing to him only as a man ? Rehear fe the parages to tbispvrpofe. ^Lukei.30*3»i32»S4, a*. John 10.35. Act. 13.32,33. Rer. 1. 5. Col.i.i'ft. Heb. 1. 4,5. Heb. $.5. Rom. 8. 29. it What faith the Sonne himfelfe co ncerning the prerogative o}G»d the Father above him? A John 14.28. Mark.i3.32. Math. 24.36. iL I. Chap. 7. what MccountkeittheStnofGoJ. i}J ^ What faith the Apofr'e Putt? A 1 Cor. 1 5.24,28 1 Cor. ii. g. 1 Cor.^.22,2?. J^ Howbeit is net Qhnfr dignified, as » ;//; the title of Lord, fo alfo mth that of Gudjn the Scripture? A John 20.28. /^ Was befo the GodofThmas, as that he himfdfe in the meane time did not acknowledge another to be his God! A loh 20.17. Revel.;. 12. Q^ Have)ou any fajfage of the Scripture, where Chrijf,at the fame time that he hath the appellation of God given to himjsfaid to have a God ? A Hcb.i 8,9. EXAMINATION. TH E aime and defigne of our Catechift in this Chapter, being to defpoile our blefled Lord Jefus Chrift of his Etcrnall Deity , and to fubftitute an imaginary God-head, made, and feigned in the vainc hearts of himfelfe & his Matters, into the roome thereof, I hope the difcovery of the wickednefic and vanity of his attempt, will not be unacceptable to them, who Uvehim in fmcerity. I muft (till defirc th< Reader, not to expeft the handling of the DoSrine of the Deity of Chrift ac large,with the confirmation of it,5c vindication from the vainc Sophifmes, wherewith by others, as well as by M. B. it hath been oppofed. This is done abundantly by other handi. In the next chapters that aKo will have its proper place ; in the vindication of rnanyTexts of Scripture from the exception* of theRaftovianj. Theremovall of M.B'sSophiftryjSc the dUintangiing of weaker foules,who may in any thing be intric ated by his Querie*5is my prefem intendment. To make our way cleare and plaint, ihac every one that runnts may read the van:ry of M. fc's underta- king agamftthe Lord Jcfus, and hi* ijifytig cgainfi the picks therein, rdefire to premifr tbefe few cbiervations. 1 . Diftinction of perfons (it being in an Infinite fabflancej * 1# doth no way prove difference, of Effence between the Father and the Sonne.Where Chrift as Mediatcur is (aid to be another from the Father, or God, fpoken perfcnelly of the Father, it aYguesnot in the leaft , that he is not partaker of the fame nature with him, That in one rifle rice there can be bur one per- fon,may be true where the Subflance is Finite, and limited , but hath no pltct in that which *is infinite. 1-50 *n what account he U the Sonne of God, CMAP.7 . T»V va* «- 2. Diftin^ion and inequality in refpeft of o$ce% in Chrift, 7$? 7jk \Sd^ * • be his inferiour, his Sub/eft, TUVSTA/T&J €fltUTK *tt*f / , y plV« $*WJ®* , A>X M»fH pOfQif fiKlXtlS US %k*&t Athanaj. dial. 1 . contra Maced. $. 4. 3. The advancement and exaltation of Chrift, as Medi- ator, to any dignity whatever , upon, or in reference to the workeof our Redemption and Salvation, is not at all incon- fiftent with that EfiTentiallftgi* Honour, Dignity and Worth, which he hath in himfelfe , as God blejfedfor ever. Though he humbled himfelfe and waf exalted, yet in nature he was one and the fame, he changed not. '• 5* 4. The Scriptures alTerting the Humanity of Chrift with the concernments thereof > as his 6/rib,//fi, and death, doth no more thereby deny his Deity, then by atferting his Deity, with the Eflcntiall Propertyes thereof , Eterni ty. Omniscience, and the like, it denyes his Humanity. (• •- 5. God'f working any thing in and by Chrift as he was Mcdiatour, denotes the Fathers foveraigne Anointment of the things mentioned to be done, not his immediate Efficiency in the doing of the things themfelves. The confederation of thefe few things being added to what Ihavefaid before in gencrall,about the way of dealing with our Adverfarics in thefe great and weighty things of the know- ledge of God, will eafily deliver us from any great trouble, in the Examination of M. B's Argaments,and iniinuationt againft the Deity of Chriftj which is the buiinefie of the prelent Chap- A tCr' P- 7- His firft Qjeftion is, How many Lords of Chriflians are'therebytoay of difrinclhn fretn that one God. And he Anfwers Ephef. 4. 5. One Lord* That of thefe two words there is not one that lookes to- wards the confirmation of what M. B/Jj/e chiefely aymes at, in theQueftton propofed,is lprefume fufficiently cleare in the ligbt of the thing it felfc enquired after. Chrift 1c is true, is the Chap. 7- on what account he is the Stnne of God. 151 the oat Lord of Chriftians; and therefore God equall with the Father. He is a lfo one Lord, in diftinftion from his Father, a* his Father, in refpeft of his perfonallity ; in which regard, there are three that be are witnejfe in Heaven, of which he is one 5 but in refpettof Eflcnce and Nature He an J his Father are one. Farther, unlefle he were one God with his Fither, it is utterly importable he mould be the one Lord of Chriftians. That he cannnot be our Lord in the fence intended, whom we ought to invocateand worfhip,unlefTealfo hewcre our God, (hall be af- terwards declared. And although he be our Lord in diftin&ion from his Father, as he is alfo our Mcdiatour, yet he is the fame God with hhu, which wot kfth all in all, 1 Cor. 12 6. His being Lord thendiftinftly,inrefptttofhis mediation, hinders not his being God,in refpeft of his participation in the fame nature with his Father. And though here he be not fpoken ofin refpefr of his abfolute foveraignc Lcrdfiifobut of his Lordfbif over the Church to who the wholeChurch is fpiiitually fubjcc"t,(ashe isclfewere alfo fo called on the fame account, as fob. 13-13. Ad.j.^9. Rev. 2»2o.) yet were he not Lord in that fence aIfo,hc could not be fo in this.TheLord our God only is to be worshipped: M) Lor^d and my God, fayi l'h$maf. And the mention of one God, is here, as in other place? ^partly to deprive all falfe Gods of their pretended Deity, partly to witnefle againft the impoflibillityof Pol)thei[me t and partly to manifeft the onencfle of them who are wormip- ped as God, the Father, Word, and Spirit, all which things art alf ) feverally tcftifyed unto- Hi> fecond Queftion is an enquiry after this Lord who he is, * in thefc words, WhoUthii Lotdt And the Anfwer is from lCor.^.6.Je[usChrifl bywhem are all things. The clofeofthis {ccond anfwer might have caukd M. B. a little to recoyle upon his insinuation in the fli ft, concerning the diftincYion of this one Lor.: from that one God, in the fence by him in lifted on. Who is he by whom are all ihir.gs (in the fame fence as they are faid to be or the Father)who is that God? He that made all things iaGodyHcb.^.d,* And it is manifeft that he himfclfe was not made, by wh5 all things were made.For he made, not himfelfej nor could.fo do,unles he were both before & after himfelf 5 nor was he made witboui hi own concurrence by another, foi by himfelfcareall things. Thus M. B. hath no fooner opened his mouth to (peak againft the Lord Jefus Chrift, but by the juft Y # Judgement 15 * OftbeFcrfon ofjefm Chrift, and Chap. 7* Judgement of God, he flops it himfclfc with a teftimony of God againft himfclfc > which he fhall never be able to rife up a- gainft unto Eternity. And it is a manifeft perverting & corrupting of theText which Groti. An- We navc m Gxatim his Gloffe upon the place, who interprets the nor. in 1. Cor. i*. isdn*, referred to the Father, of all things firoply, btst the 8.£. ta TizvTTt, referred to Chrift\of the things only of the new Cre- ation j There being not the leaft colour for any fuch variation, the frame and ftrufture of the words requiring them to be ex- pounded unifof mely throughout. But to us there is one God Enjedin: ex- the Father, of whom are all things, and we in him, and one Lord Jefut plicat.loc. cbrift%b) whom are all things, and we b) him. The laft exprelfioij Teftirnln an^ we ^ fc,m>rc^ate$ to tn* neW creation .* all things to the rirft* locum. But Grotius followes Eriydims , in this as well as other things. f. $0 His enquiry in the next place is after the birth of Jtfm Cfcri/f. Inanfwcr whereunto the Story is rcporttd from Mathew and Luke ;»which relating to his humane nature, and no other wife to the ^erfon of the Sonne of God . but as he was therein made t v fl'ft* or auTumed *h* Holy Ihing, fo borne of the Virgin , into LuK.1.35. pcrronalI fubfiftence with himfelfe, 1 (hall let paffe, with an- nexing unto it the obfervation before mentioned, viz. That what is affirmed of the Humane Nature of Chrift doth not at all prejudice that nature of his, in refpeft whereof he is faid to Tohg'i?2' be in the beginning with God, and to be God9 and with reference Pror.8.22. whereunto himfelfe faid,^fc?re Abraham was lam. Godfojfeffcdhim &c. in the beginning of hit wayj,being then his only begotten Sonne, full of Grace and Truth. M.B. indeed hath fraall hopes of difpoyling Chrift of hisEtcrnall Glory by his .gWr/r/, if they fpend them- felves in fuch fruitlcfJc fophiftry as this. 4* 1 c Qi1 • 4» 5 • H°w came Jtf"* Chrift to be Lord according to the opf- jtion of the Apoftk Paul ? The Anfwcr is Rom- 14- 19 - What faith Peter alfo conarningthe time and manner of his being made Lord? Anfwcr Ads 2. 32,33, 36. 1 . R, That Jefus Chrift as Mediatour, and in refped of the worke of Redemption and Salvation of the Church, to him committed, was made Lord by the Appointment, Authority, and Designation of his Father, we do not fry was the opinion of Paul, but is fuch a divine truth, as we hare the plentiful! Teftimony ChAp.7« $*what tectum he is the Some of God. 153 Tcftimony of the Holy Ghoft unto. He was no lelfe made a Lord, dim a Pr/e/^and Proper of his Father; but that the Eter- nall Lordlhip of Chril^as he is one with his Father, Godblefftd for ever mor ejszny waydenyed by the averting of. this Lordfhip Rom> 9% $ given him of his Father as Mediatour, M. B. wholly beggs of men to apprehend & grant,but doth not once attempt from the Scripture to manifeft or prove. The fummeof what M. Biddle intends to Argue hence is, Chrifts fubmitting himfelfe to the forme & woike of a fervant unto the Father, was exalted by him* and had a name given him above every name, Therefore he was not the Sonne of God, and equall to him. That his condefecntion into Office, is inconiiftent with his divine Eflence, is yet to be proved. But may we not beggc of our Catechi(\ at hi? leifuie to loolce a little farther into the Chapter, from whence he takes his firft Ttftimony, concerning the Exaltation of Chrift to be Lord; perhaps it rray be worth his while. As another Argument to that of the Dominion and Lord(hipofChrift,to perlwadcBelievers to a mutuall forbearance, as to judging of one another, he addes v. 1 0. WeftiaQ ad ft and before the Judgement jeatcfCbnft. And this v. 11, The Apoftle proves from thac Teftimotiy of the Prophet ]Ja. 45. 23. as he renders the fenfe of.the Holy Gh oft. As I live \citb the Lord, every kpee (hall bow to we, and every tongue (ball confejfe toGed. So that Jefus Ghrift our Lord, is that Iebovab, that God, to whom all fubjecYiOn is due, and in particular, that of Handing before his Judgement Seat. but this is overlooked by Grotiw, and not anfwered to any pur- pofeby Enjetitw, and why fhould M» B. trouble himfelfe with it. 2. For the time a%ned by him of his being f. in. made Lord, foecifyed by the Apoftle, it doth not denote his firft inveftiture with that Office and Power, but the fo- kmne admiflion into the glorious execution of that Lordly power, which was given him as Mediatour, At his incar- nation and Birth, God aftirmes by the Angell, that he was then CkrifttbeLord.Lukf 2. 1 1. And when be brought bis firft begotten into the worldjthe Angels were commanded to woifbif fcim,wnich, if he Were not a Lord, I fuppofcM B. willnotfay they could have done. Yea,&as he was both believed in>& Worfhipped before bis death and Rcfurreftionj ]ob*9. 3S. John 14. J. tfhich is to be per- Y 2 formed 154 Of\he ? erf on of J ejus Chrift, and Chap. 7. formed only to the Lord our God,Md*b. 4. 1 o# (o he actually \n tome meafure exercifed his Lordfhip towards, and over Angells, Men, Divels, and the refidue of the Creation, as js known from the very ftoryofthe Gofpell ; not denying himfelfe to be a King,yea witneffing thereunto when he was to be put to death. Luf^ 23.3. Ioh. t8. 37. Ashe was from his firft (hewing unto men3Zob.i.49, ^ ! ^ Q^ 6 . Did not lejus approve himfelfe to be God by hit miracles > And hid he not thefe miracles b) a divine nature efhis own, and becaufe he was God of himfelfe, what is the determination of the Affile Peter in this be* Mfrf Anf. Aft. 2. 22. A&. 10. 38. The intendment of M.Biddle in this Que ftion, at is evident by his infertingof thefe words in a different Chara&er [by a divine nature of his own^ and becaufe he was God himfelfe,']- is to dif- prove, or infinuate an anfwer unto the Argument, taken from the Miracles that Chrift did, to confirmc his Deity. The naked working of Miracles, 1 confefle, without the influence of fuch other Gonfiderations,as this Argument is attended withall, in relation to Jefus Chrift, will not alone of it felfc affert a divine nature in him, who is the inftrument of their working or pro- duction. Though they are from divine power, or they are not miracles flet it is not neceffaryjthat he by who they are wrought, fhould be poffeffour of that divine Power, as by whom may de- note the inftrumentall, and not the principall cauls of them. But for the Miracles wrought by Jefus Chrift, as God is laid to do them by him, becaufe he appointed him to doe them, as he defigned him to his offices,and thereby gave Teftimony to the Truth of the Doctrine he preached from his bofome, as alfo becaufe he was with him, not in refpect of power and virtue, butasthe Father in the Sonne, lob. 10. 38. So he working' thefe miracles by his own power, and at his own will, even as! his Father doth , /3b. 5. 21. and himfelfe giving power and Au- thority to others to Workc miracles by his ftrength, and in his name, M^f.10.8 M^. 16. 17,18. Luk-io. 19. There is that emi- nent evidence of his Deity in his working of miracles, as M. B. can by no meancs darken or obfeure, by pointing to that which is of a cieareconnftency therewithal!: as is his Fathers: appointment of him to do them whereby he is laid to do them' in his name, &c. as in the plaee cited 5 of which afterward?. Chap.7 ohvlat ticmi U isihcSantofCcd. 155 AB 2.22. The intendment of Pttir is toprove that he wai iheWi/i^oluhom hefpakej and therefore he calls him Je/m efNizaieih, as pointing out the man whom they knew by that name, and whom feven or eight weekes before thty had cru- cifyed and rtjecud.That this man was* cpfuvcdcf GeJ,He con- * yj^m^ \incesthcm from the Miracles which God wrought by him: ^H^,or- . which was enough for his piefcnt purpofe. Of the other place ue jo|f ^> there is another reafdti For though G\oiius expound iholc ^^^^Ti- Wotds Iti 0 dtJf If H' *tTb. For Cod W trill Him, G©d^^ ^ ^ alwayes loved him,and alwayes heard him, according to Mat. ^^j*' . 3 .17. f where yet there is a peculiar Tenimony given to the /^ ^^ divine Sonfhip of Jedis ChrifiJ and leh. 1 1 . 4a . Yet the word* ^ % of our Saviour himfelfe, about the (an ebuiincfTe, give us an- ^9\r^%na% other interpretation, and fence cf them. This 1 lay he does,^, ^^ « loh-io. 37,38. If 1 doe ncttht woikjsbfm) Faiher bdhveme not- But ^s( lTl^i if I dor, though )e believe not me, believe the v>orb*st ihat )oumaJ $tf %f hrww and believe, that \he Fathir h in me% and 1 in him. In the doing qtac> 5*^# of thefeworkes, the Father was fo with him, as that he was in Him, and He in the Father. Not only \vi^yrfliK» upon him^ and lo vchm the humane nature of Chriftwaf pcrjonaL'y united, thai m ought all the\e worbgs i Anfmi me to thefc things in ifet w'orus of the hunt bimfeife. 1 Anf. Joh 5.19,20,30. Joh. 14.10. The Inference which alone appe*res from hence , is of.thc fame nature with them that arc gone before. 1 hat Chrift could not do all things or himkife , that He was not the Eternal! Sonne of God, that He tookenot rle(h,is chat which is alTerted; but the proofe of all this doth di/prove. (Thrift being aciufcd by the Jcwes, and perfected for healing a man on the Sattatb Jtfj.and their rage being increakd. by his aflerting his Equality with the Father c^of which afterwards^ v. 17, lS. He lets thera know^thatin thedifcharge of the office committed to Him, He I }4 Of the PerfaKofJefus Chtiji, and •» Cu ap. j* He did nothing but according to the Will, Commandemcrt and app Kiitmem of hi-? father, wLh whom he is Equall, and doth of his own fViU aUb the things that he doth ; (o that they had no more to plead againft him, for doing what he did, then: they had againfthim, whom they acknowledged to be God. Wherein he is Co far re from declining the AITertion of his own Deity (which that he maintained, the Jewcs apprehended, affir- ming, that he made himfelfe equall with God, which none but <3od is,or can be, for between God, and that which is not Gcd, there is no proportion, n^uch lelfe Equwllity) as that he farther confirmes it, by affirming, that he doth whatever the Father doth, and that as the Father quichrieth -whom he will , jo He quichpeth whom be wiO> That redoubled affertion then of Chriftjthat he can do nothing of himfelfe. is to be applied to the matter under consideration. He had not done, nor co-jld do any worke, but fuch as his Father did also : It wasimpoflible he mould ; Not only becaufc he would not, in which fenfc to iftwhtflw is one kind of thofe things which are impofliblc, but alfo becaufc of the onenefle In Will, Nature, and power of himfelfe, and his Father, which he aflerts in many particulars. Nor doth he temper his fpeech as one that would afcribe all the honour to the Father, and Co re- move the charge that he made a man equall to the Father, as Semper eaqua Q10iiM vainly imagines: for although as man he acknowledges tc ^tur Chrk- ^x% fubje&ion to the Father, yea as Mediatour in the worke he fius Va tem- had in hancLS( his fubordination to him as the Son^receiring all * fatty Ht om- things from him by divine & Eternal! communication, yet the nem honorem ^cVion or worke that gave occaiion to that difcourfe, being an teferaxadpA^ aftion Qf his pcrfon, wherein he was God,He all along anerts ve™t\fludcr{- nis 0Wn Equailiiy therein with the Father, as mail afterwards men% quAfiho* be mort fully -manifefted. minem patri So that though in regard of his divine Perfonallity,as thcSon, tquilemfici* he hath all things from the Father, being begotten by him, and Annot.Tn^ a$ Mediatour, doth all things by his appointment , and in his Joh.cap.$. v. name ,yct he in himfelfe is frill owe with the Father, as to nature £©. andElknce, God to be bleffed for ever more. And that it was an Eternal! Sonne of God that tooke ftcffc upon- him, &c. hath M. B: never read, that in the beginning w# the word, and the word * wx God-> and the iVordwismadefiefb : that God was mamfefled in the flefky and that God fent fortkhis Sonnc$mads.o{-a wsmaK.madeinv* der Chap. 7. vhat account he it the Son of God. ity ierthelaw? Of which placet afterward, in their vindication from the exception ofr his Matters. Hm 8tK Qyeftionis of the very fame import with that £. 14. poing before, attempting to exclude Jefus Chrift from the Unity oi Elfence with his Father, by his Obedience to him, and his Fathers Acceptation of him in the worke of Mediation; which being a meft ridkulous begging of the thing in Quefti- ©n, as to what he pretends in the Query to be Argumentative, that 1 (hall not farther inlift upon ir. Q_£. We are come to the head of this Difcourfe, and of r» ,5» M. B'sdcfigne in this Chapter; and indeed of the greatcftde- fignethathe drivciin Religion, viz Thedcnyall of the Etcr- nail Deity of rhe Sonne of God, which not only in this place 4i.'eftjy, but in fuwiry others covertly he doth invade and ©ppofe. Hii Queftion is, Doth the Scripture account Chrift to he the Sonne ofGodybctaufe be was Eternal!) begotten out of the divine Effence, •r fir other teafons agreeing to him only m a man ? Rehearje the faffages to this fufofe* His Aniwer is from Luk. f, 31,32 34,35. John 10.36. Aftf $• l$* 1 3. 22,33. Rev. 1 5-Gol.ii8.Heb. 1-4,5. Heb. 5.5. Rom.8.30. moft or which places are exprefsly contrary to him in his dc- iigne, as the progreife of ourDifcourfe will difcover. Thisf fay being the head of the difference between us in this Chapter, after I have re&ifyed one miflake in M. B's Que- ftion, I fhall ftate the whole matter fo as to obviate farther la- bour and trouble, about fundry other enfuing Queries, For M. B's Queftion then5 we fay not, that the Sonne is begotten Eternally c;Mf of the divine Efjencc, but m it, not by anEtcrnaJl ac\ of the divine Being 3 but of the Perfcn of the Father j which be- ing premised 1 fhall proceed. The qutftion that lyes before U9 is% ^. \j% Doth the Scripture account Chrift to be the Same ofGcJ, becaufe he WJf Eternally keggot ten «nt of the Divine Effe nee, or {or other Reafons agreemgto him only as a man? Rehear jt the fatfages tetbtipw foe. ThePceafons as farre as I can gather which M B. Iaycs at the bottomc or" this appellation, are 1. Hisrinbofthe Virgin from Joh. I. 3*>3f>3*>33>34< 2> His Mijhri, or fending into the fjfc OftheTerfonof Jefus Chrift, and ChAp.6. the world by the Father, Job. 10.36* 3. His Refurrtttion with power, ,4(7. 13.32,33. Kw. 1.5. C0/.1.18. 4.His£*4/f*rwi9/M.. 5.5. Kt>m.8.2Q. For the rcmoveal of all this/rom prejudicing the eternall Son- fhipof Jefus Ghri(r3there is an abundant fufficiency ariiing from the confideration of this one Argument. If Jefus Chrift be called the Son of God> antecedently to his Incarnation^ Miffion^ Refurredion^wd Exaltation, then there is areafon and caufe of that Appellation, before, and above all thefe Confederations; and it cannot be on any of thefe accounts that he is called the Sonne dfGod : but that he is (o called antecedently to all thefe, I fhall afterward abundantly manifeft. Yet a little farther pro- ceffe in this bufinefle, as to the particulars intimated, may not be unfeafonablc. ^.18. i» Then I (hall propofe the caufes, on the account whereof alone thefe men aftirme that Jefus Chrift is called the Sonne of God. Of thefe the firft and chiefeft they iniift upon is,His Birth of the Virgin : viz. that he was called the Sonne of God, becaufe he was conceived of the Holy Ghoft,this our Catechift in the firft place pro pofes; And before him his Matters. So the Racovians in anfwer to that queftion. £rg# domino* Jefus eft « Is therefore the Lord Jefus a meere man > purusbomo? jn^ c*g no meanes,for he was conceived by the JftJgffim ''Holy Ghoft born, of the Virgin,*^ therefor* SanZlo, nun* a* Maria from his Birth and Conception was the Sonne pf Virgine^eoqueab ipfacon- "God.aswc read in Luk^ I. 35. the place infi- ttptioneprmuYilmi Dei ftC(j on ^y thc Gentleman, vjz arc dealing with- efiyutdetare Luk.i.g*. 11 J ^ legimus. alK Catech.Racov.dc Perfona Chxiftl Cap. 1. Of the fame mind arc the refidue of their Companions. So doc Oflorodu* and Voi&ovius give an account ot their Faith, in their CompewJ/ttfw, as they call ir^ of the DoBxim of the Chriftian Jefum Ckri- Church, flourishing now chiefely in Poland. 4l account he is the Sonne of God. 1 5 c V Jefus Chrift to be that nuin,that was eonceived of the Holy M Ghoit, borne of the Virgin,beiidcs and before whom they ac- <4 knowledge no only begotten Sonne of God truly cxifting. c< Moreover they teach him to be God, and the only begotten lC Sonne of God, by reafon of his conception of the Holy "Ghoft, &c. Smalcim h&th written a whole bookc of the true Divinity of JeftuCbrift, wherein he hath gathered together whatever excellencys they will allow to beafcribed unto Him, making his Deity to be the exurgency of them all. Therefore is he God,8c the fon of God,becaufe the things he there treatei of, are afcribed unto him. Among thefein his 3 d Chap, which is of the Contention and Nativity of Jejuf Cbn/r,he give* this principall Account why he is called the Sonne ofGed, even from his Concep- tion and Nativity. " He was (faith he) Conceived of the Holy Coceptiuenim tc Ghoft,and borne of the Virgin Mary,becaufe of which man- ^ d* sftr,tM * nerof Conception and Nativity^ie was by the Angell called twemlrirrine •f the Sonne of God : And may fo really be called the naturall Maria, Ob id from the throat, and heart of that caule which they have undertaken.^ And yet how faintly they hold it, is evident from the cxpreffions of tfiis moft cunning and Skilful of all their Champions- There M AX another reafon be given. Which is the general Evafion of them all, from anyexpreflc Tcftimony of Scripture. The words MAX have another fence therefore nothing from them can be concluded ; whereby they have left nothing ftable, or unfhaken in Chriftian Reli- gion 5 and yet wife their, mutkt, and fay they have done m evilU Bat C«AP,7« «» n-hat ticouni he is the Sonni of God. I 6 1 But now leaft any one (hould fay,that they can fee no reafon /. 2 i. ft hy Chi ift (hould be called the Sonne of God , becaufe he was Co conceived by the Holy Ghoft , nor wherefore God (hould therefore in a peculiar manner, and more eminently, then in refpeftofany other, be called the Father of Chrift, to prevent any obje&ion that on this hand might a rife, Smakiut gives an account whence tlm is,& why God is called the Father tfChrift> and what he did in liis Conception i which, for the Abomina- tion of it, 1 had rather you (hould heare in his words then in mine, lnhisanfvver to the fecond par* of the refutation of Socinns by Smiglecius, cap. iyyi%. he contends to manifeft, and make good, that Chi ifr was the Sonne of God according to iheflejb, in direct oppolkionto that of the Apoitlc, He wm efthejeedof David according to the flejb,declared to be the Sonne of God, &c. Kom.i . 3,4. He (Styes then cap. \2.f.i<$6. Sociniu affirmat Venn in genera- Uone Chnfti vices patrk [nfflevijfe. but how 1 pray ? why •' Satia eft ad oftendendum, Veum in gene\a\nne Chrifti zues virifuffle' vifcife oftendatury Veurn id ad Chrifti generaliomm ad'y.ciffe , quod in S'eneruiiGne kominis ex faite tin , ad hominem ^reduccrJum iai]eti 0U1 : but what is that, or how is that done ? Nos Vei virtutem in Virginia uterum aliquam fubftantiahi creatam vel 'mmifijje, tut ibi creajfe affirmamus, ex qua )urtfo eo , qtfoji ex if Jim Virginx fubftantid tcceffit) verm homo genu at utfuit. Alius en:m homo ilk, Vei Yilius'a etnecftione & nativitaie frofrienonfuijfet. cap- 17- "ftfg. 150. Very good,unle(Te this abominable figment may pafTc current, Chri/t was not the Sonne of God. Let the Reader obferve*by the way,that they cannot but acknowledg Chi ift to have been, .•and to have been called the Sonne of Codinamoft peculiar manner: Toavord the evidence of the inference from thence, that thererefore he jsGod,of "the fame fubftanrc wfth hn Father, They only have this/fr/fr, to fay he is called the Stn of God, upon the account of that, whereof there is not the leaft tittle^nor Word in the whole booke of God ; yea \\hichi»exprcfsly con- trary to the Teftimony thereof •, ScunlcfTe this be gi anted they n omnium, quod Chri- ftttt non ex virili famine C9ncepus fit ; primum> .ommunis error een\endui eft^fi fair is Uteris repugnet' Dsinde id quod omncs jcntiunt, ficilecttm ipfa veritate conciliari foteft, utfcilicet femenilkdy quod a Veo creatum, & cum femine Marti corijun&umfuit, dicatur non virile, qui a non a vir* frofeBnmfit, velex viro in utcrum Virginis tranjlatum^ut quidam opinan* W) qui femen Jofepki iranfltium in Virginis uterumcredunt. cap. 18 p^g. 158. And thus Farre arc men arrived UnleiTechishorriblr* figment may be admitted , Ghrift is not the Sonne of God. H^ who is the true God and eternall L//e,will one day plead the caufi of hit own glory agaidft thefe men. $. t2. I infift fomewat the more on thefe things, that men may judge the better, whether in all probability M. Biddle in his imp art i all {carchinto the Scripture, didnotufe the helpc offomeof them that went before hira, in the difcovery of the fame things , which He boafls Himfclfe to have found out. £ 23- And this is the firft reafon which our Catechifi hath taken from his Maftcrs> to communicate to his Scboll:rs> why Jefas Chrift is called the Sonne of God. This He and they iBfift on, cxclufively to his Eternall Sonfhifo or being the Sonne of God in refyed: ofhls Eternall generation ol the fubftance of his Fa- ther. ^v*4« The other caufes which they afligne, why he is called the Sonne of God, I (hall very briefely point unto. By the way that hath been fpoken of, they fay he was the Sonne of God; the natural! Sonne of God. But they fay he was the Sonne of God, before he was God. He grew afterward to be a God by degrees as he had thofe Graces , and excellencycs , and that power given him, wherein his God-head doth confifr. So that HewastheS^BBeof God, but not God (in their own' fence) tintill a while after. And then when he was fo made a Godf He came thereby to be more the Sonne of God. But by thi* addition to bis Sonfhip he became the adopted Sonne of God : as by being begotten, as was before revealed, he was the na- turallSon. of God. Let us hcare Smakim a little opening thefe my ftericg miseries; "Neither (faith hcj was ChriftGod, all the while J'££Te^m ** He was the Sonne of Go J. To be the Sonne of God, is refcr'd chnjlus Fi/i- M to his birth, and all upulcrftand how one may becall'd the w Da far, « Sonne of God, for his birth or original] But God none can J^.fi2^ "bc(*be!uies that one GodJ but for his likeneifc toGod. So^V^j Cl that when Chrift was made like God, by the divine Qualities nativnatem *- 11 which were in him, he was moll rightly fo farre the Sonne of tim rejerru •• ood, as he was cod, and fo farre God, as he was the Sonne of p ob of^ "God. But before he had obtained that Iikcnefle to God, ?w •'$"}"£ ilium* u pcrly he could not be faid to be cod. appelkri poffe nemo non m- teUign. At deum {fritter unum ilium deumj nemo effe pottft , nift propter fimilitudinem whereof there is not one tittle in the whole booke of God. f> *?• The reafons they commonly adde, why in this fence Chrift is called the Sonne of God, arc the fame which they give, why Filmn Dei He is called God. Efpecially the fame perfon, fully and diftin&ly opening and declaring the minds of his Compani- ons, and the feverall accounts on which they affirme Chrift to bekand to have been called the Sonne &f God, in his Ctmment on theEpiftle to the 'Hebrews f. 16,17,18,19, 20. as alfo his notei upon Vechnerm his Sermon on Job. 1. pag. 1 4..&C. Anofym.Rejpon* ad centum argumenta dehorn Jefuit* pag. 8,9. 10. Confeflio Fidei Chriflian£i edita nomine Ecclefurum in Poloma. pa^. 24, 25. Theirgood friend Epifcopiut hath ordered all their caafes of Chrifts Filiation under foure heads. in the vindication of those excepted againftby the R*covians. f* 30, For the demonstration of the firft AfTertion, 1 fljall infift on fome few of the Teftimonies and Arguments,that might be pro- duced for the fame purpofe. 0« 5l» i« He who is the Irue, Proper, only begttten Sonne of God, of the Living God> He is begotten of the Ejfencc of God his Father, and is his Sonne by vertue of that Generation. But Jefus Chrift was thus the only, true, proper, only begotten Sonne if God : and there- fore is the Son of God upon the account before mentioned: That Jefus Chrift is the Sonne of God in the manner cxpreffed, the Scripture abundantly teftifieth.Lo a vojcefrotn Heaven, faying? this k my beloved Sonne inwhomj am weff pleafed,Math. 3. 17. Thou. art Chrift the Sonne of the Living God, Math* 16. 16. & John 6. 6?. Which ChAp«7* on what account he it the Senee of Gti. 167 Which pUc$ in Mdthcw'ti the rather remarkable, becauft it is (, -2. die Corrfellion 6i the Fahfi pi the Apoftle, given in in anfwer to that que ft ion, who do you fa) that 1 the Sonne of man am > They anfwer, the Sonne of the L wing God. And this in oppofition to them, who laid he was a ?tofhtt} or as ewe of the Profhets, as MarfoexprelTet if, cap. 6.15 that is, only Co And the whole Con* umariifefts, that theydid in it acknowledge both his Office of bcin£ theMediatour, andh'is divine nature, or perfon alfo. Thou artiheChrifl, thole words comprize all the caufesof Filiation, infiftcd on by them with whom we have to doe, and the whole omce of the Mediation of Ch rift, but yet hereunto they addc, the Sonne of the Living God : cxprefling his divine na- ture, and Sonfbip on that account. And we know that the Son ofGoi\scome%and hath given us an un* £ 33. dcrftanding, that we may know him that is true ; and we are in him that is true, even in his Son IefusChrifl, this is the true God, &eternailLife, Job, 5. 20. He fpa red not his own Sonne, Rom 8.32. And the word was made fl^, and dwelt aniongft us, and we faw his Glory, the Glory as of the only begotten Sonne of God. Jofc.i . 1 4. No man hathfeen God at anytime, the only begotten Sonne, who is in the bofome of the Father, he hath revealed him, v* 1 8 . — - Said alfo, That God was his Father ma\ing himfelfe equallwitb God 1 Joh. 5. 18. So God loved the world, that he gave Hj only begotten Sonne, Ioh. 3. 1 6. In this was manifeft the Love of God, that he fent his only begotten Sonne into the world, 1 loh. 4.9. Thou art my Sonne th'u day have I begotten thee, Pfal. 2.7. &c. All which places will be afterwards vindicated at large. To prove the inference laid down, 1 fhall fix on one or two $.'34» of thefe inftances. 1 . He who is i'' which the Jewcs laid claime unto. Now the Sonfhip they laid Grot.Aimoc. claimeunto, and enjoyed fo many of them, as were truly fo, ^° was by Adoption. For to them pertained the Adoption, itow.9.4. A a wherein id% Of the Per [on ofjefm Chrisl, and ChAp-7. wherein this empb a ft s then, & fpecially of Chrifb Sonfbif fhould confident in what we aflfert of his naturall Sonfhip, cannot be made to appearc. Grotim fays it is, becaufe the Son of God was a name of the Me(Jiab. True,but on what account ? Not that com- monjof Adoption, but this of Nature, as (hall afterwards appeare. Againe, he who is properly a Sonne , is diftin^uifhed from him ^.36. who is metaphorically (o only. For any thing what ever is metaphorically faid to be, what it is faid to be, by a 7r (inf- lation, and likeneflfe to that which is true. Now if Chrifl be not begotten oftheEffence of his Father, he is only a metaphorkall Sonne of God, by way of Allufion, and cannot be called the proper Sonne of God, being only one who hath but zp.militude to a proper Sonne. So that it is a pi aine contradiction, that Chrift fhould be the proper Sonne of God, and yet not be begotten of his Fathers Eflence. Befides,in that 8th of the Romans, the Apoftlc bad before mentioned other Sonne* of God , who became fb by Adoption, v. 15,16. but when he comes to fpeake of Chrift,in op- position to them, he calls Kim God* own, or proper Sonne, that is, his naturall Sonne, they being To only by Adoption. And in the very words themfelve?, the diftance that U given him by way of Eminence above all other things, doth fufficiemly evince in what fence he is called the proper Sonne of God. He that [pared not hU own Scn,how fballhe not with him give us all things > 2. The only begotten Sonne of God, 1$ his naturall Sonne,begot- £37, ten of his Effence, and there is noe other Reafon of this Appellation. And this is farther cleare from the Antithesis, of this only begotten, to adopted : They are Adopted Sons who are received to be fuch by pace and favour. He is only begot- ten, who alone is btgotten of the fubftance of his Father. Neither can any other rea[on be afligned,why Chrift mould fo conftant- ly, in way of diftin&ion from all others, be railed the only be- gotten Sonne of God. It were even ridiculous to fay, thatChrift were the on/; begot tenSonue of God, and/; isp r^er Sonne, if He were His Sonne only metaphorically and improperly. That Chris! is the prcper,only begotten Sonne oi' God, improperly and metaphorically^ is that which is aflerted to evade thefe Teftimooies of Scrip* ture.Adde hereunto, the E^pb^f/crt/Zdifcriminatingfignificancy of that voice from Heaven , tha U He, that well beloved Sonne of mine; and that Teftimony which in the iame manner Feter gave t# ChAp.7. onwhat accounthe is ths Sonne of GcJ. j6? to thisfonfhipof Chrift in \\h Ccnftfconjhou art the Sonne of ike Livir.gCod, and the ground of Chrifts Filiation will be yet more evident. Why the Sonne of the living God, unlefTe as be- gotten of God, as the living God , as living things beget of t[ieir own fubftance 1 but ot that place before. Chrift then, be- ing the true, prefer, beloved, only begotten Sonne of the UvingGodt is his Naturall Sonne, of his own fubftance and EfTence. 2. The fame Truth may have farther evidence given unto £. 38, it, from the confederation of what kjndoi Sonne of Godjefus Chrift i?. He who is fuch a Sonne as is equall to his Father in Effencc and properties j He is a Stnnt begotten of the Ejfence of hit Father. Nothing can give fuch an Equality ,but a Communication of EiTence. Then, with God Equality of Ejfence can alone give Equality of Dignity, and Honour. For between that Dig- nity, Power, and Honour, which belongs to God, as Gcd, and that Dignity or Honour, that is, or may be given to any other, there is no proportion, much leiTe Equality , as fhall be eviden- ced at large afterwards. And this is the fole Reafon, why a Sonne is equall to his Father in Eftence and Properties 3 becaufe he hath from him a Communication of the fame EfTence, whereof He is partaker. Now that Chrift is fuch a Sonne, as hath been mentioned, the Scripture abundantly teftifies. My Father (faith ChriftJ worker/) hitherto, and I mrkfi therefore the Jewes fought the more to kjllhim, not only becaufe he had brol^nthe Sabbath, butfaid alfo that Godwas his Father , making himfelfe equall with God, Job. 5. 17,18. v. 17. having called God his Father, in the particular manner before mentioned, and affirmed to him- felfe an equall nature, a ndfower for operation with his Father, the Lwe s thence inferrc, thatheteflifyed of himfelfe, that he was fuch a Sonne of Gcd, as that he was equall with God. The full opening of this place at large is not my prefent bufine?. > , The Learned Readers know where to find that done to their si bf tic ere hand. The intendment ot thoft words isplaine& evident. Grotiuf predicins expounds Inv ulvtIp nri d§$ ; by, it was lawful! for him to de what quicqmd deo wasfo to God,and {>:<;: be w. s no woje found to theSabbath then'ke Which !'cet > re^ue (faith iu^ds a grope calumny So v. 19. * thofc words of cur Savi- J^S Cr'dfifiCafm* nu. Grot. An nor. Jo!:. 5. 1 2. * Cmpa itit cjlfmpta a difcipulo fibi qui magifirm trtwn- tem diljgcntcr xntnetur^ ut imitaii / A a 2 our -*efc. 170 Of ibePerJonof JeJu$Ckrift9 and ChAp.7€ our 5 TheSonne can doe nothing of himfelfe, but what he fees the Father do (wherein the emfhafis lyes evidently in the words &$ i*ww, for the Sonne can do nothing ofhimlelfe, but what the Father doth, feeing he hath his E (fence , and fo confequently will, and Tower communicated to him by the FaiherJ He renders to be an AlluSon to,and companion between a MaflerandSchollar: as the [chollar loo\es diligently to what his mafterdotht andftrivesto imU tatebim ; fo was it with Chrifi and God-7 which expofition was the very fame with that which the Arians afligned to this place, as Maldonat upon the place makes appeare. That it is not an equall licence with the Father, to worke on the Sabbath , but an EquallityofEflence, Nature, and Power between Father and Sonne, that the Jewes concluded from the faying of Chrift, is evident on this confederation ; that there was no ftrength in that plea of our Saviour, of working on the Sabbath day , be# caule his Father did fo ,without the violation of the Sabbath, unlefle there had been an Equallity between the Perfons working. That the Iewes did herein calumniate Chrift, or accufed him Tr?bhsUEIdC tatfely ' the 1ritbeits k'lcI hideed,as Z inch i us teftifyes 5 and Socinus him, lib. 5," *so^ tne ^ame minc* » wno^e Intmti Grotiw chiefely ferves in his cap.4p.i*§ 1. Annotations. But the whole context and carriage of the bufinefle, with the whole Reply of our Saviour, doeabundanly manifeft, that the Iewes, a? to their colle&ion, were in the Right, that hemadehimfelfe Cucha.Sgm:e(,fGodya$wsL$equalltohim. *• 4°» For if in this concluiion they had been mift.iken, & fo had ca- lumniated Chrifi 5 There be two grand caufe?, why He mould have delivered themfrom thatmiftake,by expounding to them Mtemus jgi. what manner of Son ofGodHewas. Firft, becaufe of the 9W Chr^m JuftjCarJaiJ they might take at what he had fpoken, apprehen- ^3^^; ding that to be the fence of his words, which they profeflecf. TKfwHintel* $econdly, became on that account they fotrght to fl&y him , l&ntia hallu- which if they had done. He (hould by his death have borne cinms mini- witnefleto that which was not true. 7key fought to kill Hint, be- deWtTn'"' caiJfeHemade Himfelfe fuch a Sonne of God, as by thatfon- ^/^•^^[hipHewasf^ai/toGods which if rt were not fo, there was dare profejTum ejfc BtindejKodilo modi eolli^unt Cbriflum fe Deo xqualem fa:ere refle fecerw; r.ec ideo a Cbrijio refelluntur, tut vituprrantur ab evMgeliftty qui in re tanta ncs errxtt nonfuitpajus. Cartwr ighcus Har. evan. in Lcc. Chap. 7- •« n'kat tf^°«wt he is the Sonne of God. 171 aneceflky incumbent on him, to have cleared himfelfe of that afperiion : which yet he is fo farre from, as that in the follow- ing verfes, he farther continues the fame thing. So he thought it not Robbery to beequall with God5?hil. 2.6, $. 41. Itii of God the Fathcrthat this is ipoken, asthe Father; as itappeaiesinthe winding up of that Difcourfe, Mi. "thai 1 tvery tongue flmldconfejfejhatjejus Chrift is Lord, to the glory of God the Father. And to him is Chrift equally and therefore begotten ofhisownEflTcnce. Yea he is fuch a Son as is one with his Father. I and my Father are f. 42 . one. Ioh. 10.30 Which the Iewes again inftantly interpret with- out the leaft reproofe from him,that he being man, did yet aver himfelfe to be God, z/. 33. This place alfo is attempted to be taken out of our hands by * Grotius, though with no better fuccefle then the former. >%*y> conneZltiquod <) 0 varnif %v*j[£v. He joyneth what he had fyoken, with what went dixerat cum before : ("faith he) if they cannot be takgn from my Fathers fower, f«perioiibus. they cannot be taken from mine ; For I have mjpwer of my Father, fo %{f(f*rtjSgM that it is all one to be keyt of me, as of my Father : which he intends ^ Jmn ^„ fasl fuppofej to illuftrate by the example of the power rnnt, nccme? that Iofah had under Pharoah, Gen. 41. though the verfe poterunt. Nar he intend be falfe printed. But that it is an Unity o(Ejfencc9^as^^ and Name, as well as an a like Prevalemy of power that our Sa* foo\\fcm\ta\ viour intends, not only from that apprehenfion which the ut tantundem Jewes had concerning the fence of thofc words, who immedi- *de*t a mi ateJy tooke up (tones to kill him for blafyhemy, from which ap- 'JV/'fyjj prehenlion hedoth not at all labour to free them , but alfo GerMi.^" from the exposition ofhis mind in thefe words, which is given 27. us in our Saviours following difcourfe. Forz>i6. Hetels u% this is as much as if h€ had faid, I am the Sonne of God. Now the unity between Father and Sonne, is in Ejfence, and Nature princi- I pally: & then ihathe doth the worhes of the Father, ihe Unie workes that his Father doth, v. 37? 3 8. which were he not of the fame nature with him he could not doe: which he clofes with this, that the Father is in him, and he in the Father, tt.38. of which words before , and afterwards. He then fthat we may proceed) who is fo the Sonne of God, $* 44» as that he is one with God, and therefore God , is the Naturall and Eternall Sonne of God ; but that fuch a Sonne is fcfus Chrift n i 172 Of the Terfon •/ Jefus ChriH, and CuAP. j Chrift, is thus plentifully teftifyed unto, in the Scripture. But" becaufe I (hall infift on fundry other places to prove theDeity of Chriftj which alfo all confirme the Truth under demonftrati- on, I (hall here paffethem by. The evidences of this Truth from fcripture do fo abound, that I mall but only mention fome other heads of Arguments, that may be, and are com- monly infifted on to this purpofe. Then £♦45* 3- He who is the Sonne of God, begotten of his Father, by anEternall communication of his divine Ejfence, He is the Sonne begotten of the Effence of the Father. For thefe termes are the fame, and of the fame importance. But this is thede- fcriptionof Chriftasto his Sonfbif, which the Holy Ghoft gives us. Begottenhcwzs ohhc Father according to his own Teftimony; fhou art my Sonne this day have 1 begotten thee, Pfal. 2. 7. And he is the only begotten Son of God, Joh. l . 1 4. And that he is fo begotten by a communication of Effence, we have His own Tc&lmony, when there were no hills I was brought forth, Vrov, 8.28 . He was begotten and brought forth from Eternity. And how He tells you farther. loh. 5. 26. Tike Father hath given unto the Son to hive life in himfelfe. h was by the Fathers Communication of life unto him, and His living Effenee or Subftancej for the Life that isin God, differs not from hit being: And all this from Eternity. cJths Lord fojfeffed me in the beginning of his way, be- f&rehiswor\esofoidi I was (etuf from everlajiing, from the beginning, or ever the earth was, when there were no dephs I was brought forth , when there were no fonntaines abounding will) water' before the Moun- taines were fetled, before the Hills were brought forth, &c* Prov. 8. 22. Sec. to the end of v. 32. And tbou Bethlehem >Ef hr at ah, -— out of thee (ball come forth unto me, he thatino be Ruler in Ifrael: who\e goings forth have been from of old, from everlafting. Mich. 5, 2. In the be* ginning was the Word Joh. 1 . 1 . And now 0 Father, glorify thou me with thine own (elf e, with the glory which I had with thee before the world was, Joh. 17,5. Andagame, when he bringeth in the firft begotten inf the wo/ld he faith, &c. Heb. j . 6, &c. 4, 4& 4* The farther defcription which we have given us of this Sonne, makes it yet more evident. He is the brightneffc of his Fathers Glory, and the exfreffe image of his ferfon. Heb. 1 .3. 'the image of the inviftbleGod.Gol.i. i^Th&t Chrift is the Effentiall Image of his Father, & not an accidental! Image-, an Image fo as no Creature is, Chap. 7 . on what account he it the Sonne of Go J. 173 is,or can be admitted into copartnership with him therein,fhall be on another occafion in this Treatife fully demonftrated. And thither the vindication of thofe Texts from the gloflc of Grotim is alfo remitted. And this may fiifficc (without infilling upen what more £. 47. might be added) for the demonftration of the firft AlTcrtion; thatChrifts Filiation arifeth from hjfc etcrnall Generation; or. He is the Sonne of God, upon the account of his being begot- ten of the Eifcnce of his Father from Eternity* 2. That he is, and is termed the Sonne of God, fold) on 0. 4$ this account, and not upon the Reafons mentioned by M. B. and explained from his companions, is with equall clearenefTe evinced : nay I fejenot how any thing may feeme neceflary for this purpofe to be added to what hath been fpoken; but for the fartherfatisfattionofthemwho oppofe themfclves, the enfu- ing confiderations , through the Grace and patience of God, may be of ufe. 1. If for the Reafons and caufes above infifted on from $* 4?» the Socinians, Chrift be the Sonne of God, then Chrift is the Sonneof God according to tke jldfb y or according to his humane nature. So he muft needs be, if God be called his Father, be- caufe hefupplyedtheroome of a Father in his conception. But this is directly contrary to the Scripture ; calling Him the Son of Gad inrefpeftof his divine nature, in oppoiition to the Flefh,orhis Humane nature,&c. Couccrmnghis Son J ejus Chrift our Lord, who was made of the fad of David according to the flefb3 and decla- red to be the son cfGodwith PowerJcXo. 1.2,3. Of whom, as concerning foeflefby Chrift came, who is over ail God blejfedfor ever^ Rom. 9. 5. The fame diftin&ion and oppolition is obferved, 2 Cor* 13.4* iPci. 3.18. it Jefu^Chrift according to the flefh be the Sonne o(Davidt\n Conn aa iftin&ion to the Sonne or Gcd,then doubt- lcflTe he is not called the Sonne of God according tothe flefh: but this is :hc plaine afTertion of the Scripture in the places be- fore turned. Beildes, on the fame reaion that Chrift is the Sonne of man, on the fame He is not the Sonne of God. But Chrift was, and was called the Sonne of man, upon the account of his Conception of the Uibftance of his Mother, and particularly the Sonne oi David} and fo is not on that account the Sonne of Ood. Farther^ /* ) T74 OftbeTerfonofJefusChrifl, and ChAp.7 Qt Farther, That place of Rom. i. 3,4. pad] ng not without fome Excepfiowj, as to the fence indited on, may be farther clea- red, and vindicated. Jefus Chrift is called the Sonne of God, v.j9 3. TheGofpellof God> concerning his Sonne left* Chrift : This Sonne is farther defcribed, i.by his humane Nature,Ht was made of the feed of David accordingto the fltfb. 2. Inrefpeft ofhisperfon or divine nature, wherein he was the Sonne of God, and that lv JWuw/in power or exi fling in the fewer of God: For £0 fuy*pt< put abfolutely doth often fignify; as Rom. 1.20. Math. 6.1 5. and chap. 26. 64. 1.^4.36. He had, or fl7<*f,in the own/poffKcy of God: and was this declared to be3 not in refpeft of the ftefh, in which he was made of a woman> but, k&t& ^vIm^a ttytaavpHt f which is oppofed to xflt-m aifKct) according to, or in refpeft of his di- vine Holy Spirit : as is alio the intendment of that word the Spirit, in the places above mentioned. Neither is it new, that the Deity of Chrift fhould be called wivpa ayiarvvns. Him- felfe is called c^iurtp Wlp ^an* 9* 24- fan&itaf fanttitatum: as here fyiritut fanclit at is. And all this faith the Apoftle was de* clared fo to be, or Chrift was declared to be thus the Sonne of God, inrefpe&of his Viviney Holy^f^ituallbnn^ which is op- pofed to the flefh , cf Ay&gdoi&t vtKf $v, by the for his) - e/wr- reftien from the dead9 whereby an eminent Teftimoay was -ivea unto His Deity : He was declared to be the Sonne of God thereby, according to the fence infifted on. $• 5 *• To weaken this Interpretation, Gretim moves (as they hy) every ft one, and heaves at every word 5 but in vaine (1.) off %ivT& , He tells is as much as mowSivrQ-, as by the vulgar latine it is tranflatcd, prtdcftinatM. So he pleads it was interpre- ted by many of the Ancients. The places he quotes were mod of them collected by Beza9'm his Annotations on the place; who yet rejects their Judgement therein, and cit« others to the con- trary. Luk^.22.22. Ails 10* 42. Ail. 17. 31. are alfo urged by him to evince this fence of the word : in each of which places it ma) be rendred declared^ or to declare ; and in neither of them light to be by predeflinaied. Though the word may fomctinaes fignify fojfwhich is not proved)yet that it here doth jo will not follow : o&s , a definition (from whence that word comes) declares what a thing is, makes it known. And lv^a9 may bell be rendrcd to declare Heb. 4.7. So in this place: * 77 Chap. 7. on what account he is the Son of Go J. T) our «?rr c *75 fay eg CbrVrjtom? on the place. And (o doth the fubjeft matter require* The Apoftle treating of the way whereby Chrift was man!- fefted eminently to be the Sonne &fGod» But the wft Lei;n:d mans Exposition of this place is admirable. Jefus (faith he) /'/ man) wayes [aid to be the Sonne of God. [This is begged in the beginning, becaufe it will not be proved in the end. If this be granted ic matters not much what followes. ] But (moft commonly or) moft inaftfular wayy becaufe he was raifrduntoa k^n^dome b) God. [Not once in the whole Booke of God. Let him, or any one for him, prove this by any one cleare Tcftimony from Scripture, and take his whole interpreta- tion. The Sonne of God, as Mvdiatour, w^s exal- ted to a Kir.gdcmey andmade a Prince and Saviour. But that , by that Exaltation, he was made the Sonne of God, or was fo on that account, is yet to be proved ; yea, it is mod falfe.] He goes on : In that fence the words of the jeeond ?\alme were frozen of David, becanfe he was exalted to a kingdoms, which are gffhed toChrift, Acl.i 3.33. Heb. 1. 5. [But it is not proved that thefe words do at all belong to D4i>id,fomuch as in the type; nor any of the words from 1/.7. to the end of the Pfalme. If they arefo to be accommodated, they belong to the manif e ft ation yXiot :vn ft imion oi him :« and Co they are applyed to our Saviour when they relate to his Kejurrecliony as one who was thereby tnanifefted to be the Sonne of God, according as God had fpo- ken of him.]But now how was Chrift Predcftina- ted to thisfor.fhif f 7 his Kingl) dignity >cr the dignit) cf a Sonne , of lt\w> wm fredeft mated andprefiguredy when leading a mortall life y he wrought ftgnes and wonders which isthefenc% cf the words tv ^vdun. [The rlrft fence of the word iaMrtQ- U here infeni bly flipped from. PreJefli rated and {refigund are ill conjoyned, as words or a neighbouring iigniheancy. To Prede ft inaie isconftantly afcTjed to God, as an aft of hi?, Unappointmg things to their end : neither can this learned man B b give $.52 Jefus Vilius Dei multis mt - dis dic'itur. Maximt popula riter, ido quod in regnum a Deo evetlus eft •, quo fenfu verba Pfalmi fecundi, de Divide ditta, cum ad regnum pervenit, Chrifto iptantur . Act. 13.33. 4j ad Hacbreos I. 5. Hac auttm Fi/fi, five regia dignitai Jefn prsdeflinabatur ifyprdfckrt- batur turn cum mortaum agens litammagna illafignt & prodigia. eJeret , qud fwduivv voce denttan- tur , fdpe & frtgulariter Juvdy.iofi ut Mar. 6.5. & 9.39. Luk.4.36. v. 17.*. 19.8. 46. 9.1. Aft. 13.12. H£c figna edebat Jefw , per Ipritum ilium fdnftitatis, id eft, vim divinam, per quam alt initio conceptions fanttifica- tusfuerat. Luk.I.)$. Mark. 2 3. Joh.p. 36. Oftenditur ergo Jefw rtobilis ex materns ptrte, utpote ex rege terrent onus ;fcd no oilier ex patcrna parte, quippe a Decfitlus Rex ctleftii pofi Refurreflitnem. Gror. Annot. in Rom.i. verC 3,4. 176 Of the Perfon ofjefus Chrifi, and Ch\v.j> give one inftance from the Scripture of any other fignification of the word. And how comes now oti&ivT& to be frefiwedx Is there the leaft colour for fuch a fence > Predcftinatcd to be the Sonne of God with power-r that is, the figne he wrought fre- figured that he (houldbe cxaiteito a Kingdoms, H: was by them in a good toward liaefle for it. Ic is true , «/W/.ah* and fometimc$ /jr*4w«>being in conftruftion with fome tranfuive verbe, do fig- nify great or marveilous workes : but that \v e/Wu«, fpoken ef one declared to be fo, hath the fame fignificarion is not pro- ved. vHe ?addes, theft fignzs le[ut did by the frith of Holinejfe, that tfjhatdivms efficacy wherewith he was fanclifyed from ihe beginning of his Conception Lu^ 1. 35. Ma)k< 2,8. Jch. 9 3 6- [In thetwo latter places there is not one word to the purpofein hand3 perhaps he intended fome other, and tbcfc are falfe printed. Tht firft (hall be afterwards confidcred. How it belongs to what is here afferted, lunderftand not. That Chrift wrought miracles by the efficacy of the grace of the Spirit, with which he was fanftifyed, is ridiculous. If by the Spirit is underftood his fpirituall divine naure i This whole interpretation falls to the ground.] To make out the fence of the words he proceeds, lefus therefore Ufbewed to be noble on the mothers ftde> as comming of an earthly Kingy but more noble on hit Fathers fart 5 being made a heavenly King of God after hi* Refurefiion. Heb. 5.9. AcJ.t^o. & 26.23. [And thus is this moft evident Teftimony of the Deity of Cbrift «luded,or endeavoured to be fo. Chrift on the Mothers fide was the Sonne of David, that \s9 according to the flefh, of the fame nature with her and him. On the Fathers fide^ He was the Sonne of God, of the fame nature with him. That God was his Father, and he the fon of God, becaufe after his Re- furre£tion he was made an heavenly King , is an hellijb figment. Neither is there any one word or tittle in the Texts ciccd to prove it : that it is a marvell to what end they are mentioned, one of them exprefsly affirming, that He was the Son of God before his Pvefurre&ion tfefc.}. 8,9. 4* S3t 2* ^e wno was a&ually the Son of Godybti "ore his Conception, Nativity, Endowment with power, or exaltation , h not the Son of God on thofe accounts, but on that orsly,which is ante- cedent to them. Now by vertae of all the Arguments & Tefii- monks before recked^asaJfo of all thofe that fcall be produced for j CnAr-7- en Hfcrf account he is the Seme of God* 177 tor the pioofeand evincing of the Elf rnaUVeity of the Sonne of God, the proportion is unn.oveably cftablifhcd, and the infe* rence evidently followe* thereupon. But yet the propofition as layd down way admit of farther (. 54, confirmation at prefent. It is then tcftified to, Prov. 30. 4. If hat h his n tme, and what is bit Sonnes name, if thcucatifi tell? He was therefore the Sonne of God, and he was incomprehenfiblc, evtn then before his Incarnation. Pfal.2.7. Ikou art my Sonne, this da) have 1 begotten thee. I[a. 9 . 6. Vnto m a Sonne it borne*, unto us a Child if given, and the Government jballbe u\onhis (boulder, anb his name frail be called Wondcifull, the mighty God, the everlaftingFathcr, the Prime $f peace. He is a Sonne, as he is the tverla fling Father, And to this head of Ttflimonycs belongs what we urged before from Prov.S. 24. &c. He k the Image of the invifible God, the firfl borne of ever} Creature, Col. 1 . Which furely as to his Incarnation he was not, Before Abraham was I am. Job. 8. 5 8. But of thefe pla- ces in the following Chapter J (hall fpeake at large. 3. Chriftwasfothe SonofGod,thathe that was made/% f. 55. Him was to be without Father, Mother, or Genealogy , Heb. 7. 3 . Without F 'ather, with out Mother •, without de [cent, having neither beginning *fda)s,nor end oflife,but made lik{ theSon of God.But nov/Chrift in re- fpect of hhConcefticn 8c nativity, had a Mother,& one(they fay) that fupplyed the roome of Father, had a Genealogy that is up- on record, and beginning of life, &c. So that upenthefeac- countsHe was not the Sonne of God, but on that, wherein he had none of all thefe things, in the want whereof, Melchi- fedec was made like to him, I (hall only adde, 4. That which only manifefts the filiation of Chri(t,is not the $• 5^» caufe of it. The caufe of a thing is that which gives it,its being. The manifeftation of it is only that which declares it to be fo. That all the things infifted on, as the caufes of Ckrifts Filiation, by them with whom we have to do5did only declared manifeft him fo to be,who was the Sen of God,thc Scripture wknefleth. ¥he Hoi) Ghoft frail oome^on ±ee, and theptver of the Highesl frail ifVtrfradow thee, therefore al\o that holy thing,whnh frail le banc of thee frail be called the Sonne of God. I«(. 1. 35. He (hall be called fo bung thereby declared to be fo. And peat is the fyjfsry cf Gsd- lineffe, GodwasmanifofltJ inth.flefr, )ufiif\ed in the tfirit, ftenetf A,:gells,freaihid unto theGtntiles, believed cnintht world, received B b 2 tq 178 Of the Ferjon of Jejus Ghrijl, and ChAp. j. uf into gUty 1 Tim. 316. All the caufes of Chrifts Filiation, afiig- ned by our Adversaries, are evidently placed as manifeftation^ of God in him; or his being the Sonne of God : Declared to he the Sonne ofGtdwith fowcr, according to the fpirii of Holinejfe, by the Rcfmettionftom the dead. Rom. 1 .3. The Abfurdity of aligning diftinft, & Co farre different caufes of the fame Effcft of fili- ation, whether you make them tocall, or partialf, need not be infifled on. a *», Farther (to addc one confideration more) fayes Sotinuf, Chrift was the fonne of God, upon the account of his HolineJfey and Righteoufneffe, and therein his likjiejfe to God. Now this he had not according to his principles in his Infancy. He . „ proves Adam not to have been righteous in the ftate or tnno- t?|0/Ca^' cency, becaufe he had yielded atlual! ebedience to no Law. No morchadChrift done in his Infancy. Therefore (x.) Hewas not the fonne of God upon the account of his Nativity. Nor f 2.) did he become the fonne of God any otherwife then we Jo,z/i*by hearing the Word, learning the Mind, and doing the Willof God. (3.) God did not give his only begotten fonne for us, but gavethelonneof A/dry, that he might ("by all that which we fuppofed he had done for us.) be made the fonne of God. Andfo ("4 J This fending of Chrift doth not fo much commend the Love of Ood to us,as to him, chat he fenthim to dye & rife, that he might be made God, & the Ton of God. Nek her ("5.) can any cximious love to us of Chrift, be feen in what he did & (uffered ; for had he not done and fuffered what he did, he had not been the fonne of God. And alio ( 6.) if Chrift be on the account of his Excellencyef, Greces, and Gifts% the Sonne of God, which is one way of his Filiation infilled on, and to be God,and the Sonne of God,is as they fay all one; and as it is indeed ; then all who are renewed to the Image of God, and are thereby the S&nnes of God fas are all believers) arc Go J* alio. And this that hath been fpoken, rnayfuffice for the confir- mation of the fecond AfTertion, laid down at the entrance of this difcourfc. £ 58. To the farther confirmation of this AfTertion, two things are to be annexed. Firft, the Everfion of that fancy of Efifccfitts, before mentioned, and the reft of the Sociniamzing Arminiamt * that Chap. 7« •« w**f account he is the Sonne of God. 17 J that Chrift is called the fonne of God, both on the account of hii Eternall fonfJnp, and alfo of thofe other particular? mentioned from him above, z. To conlider the text? of Scripture produ- ced by M.E. for the confirmation of his infinuation, that Chrift is not called the Son of God, becaufe of his eternal! Generation #f the Efence of hx Father. The rirft may eafily be evinced by the enfuing Arguments. 1. The queftion formerly proposed to ffifeofilu maybe ^59. rcnued. For if Chrift be the Sonne of God, partly upon the account of his Eternall Generation, andfo he is Gods proper and naturall Sonne; and partly upon the other accounts men- tioned. Then 1. He 18 partly God* fltf//tftf//Son1and partly hi* adopted Son; partly his eternal/ Son, partly a temporary Son; partly a begotten Son, partly a ma-e Son • Of which diftinftion in reference to Chrift, there is not one Iota in the whole Eook of God. 2. He is made the fonne of God, by that which only marri- fefts Him to be the fonne of God , as the things mentioned do. 3. Chrift is equivocally only, and not univoeally calkd the fon of God : for thai which hath various and divei fe caufes of its being [0, is fo equivocally. If the Filiation of Chrift hathfuch equivocall caufes, as Eternall geneution, zclnaV Incarnation, and Exaltation, he hath an equivocal! Filiation : which whether it be confiftent with the fcripture, which calls him the frc\er Sonne of God) needs no grea t paines to determine. - 2. Thefcripture never cohjoynes thefe caufes of Chrifts . , Filiation, as caufes in, and of the fame kind; but exprefsly ?* 0a makes the one thefole caufe conftituting, & the reft, caufes mani- fefting only ; as hath been declared. And to (hut up this dif- courfe ; if Chrift be the Sonne of man only %bec*ufc he was con* ceivedofthe fubftance of his Mother, He h the Swne of God •nly,Hpon the account of his being begotten of the fubftance of his Father. There remaineth only the confideration of thofe Texts of A, £it fcripture, which M. Biidle prcduccth to iniinuatetheFj7i4//o/j ofCkift to depend on other caufes, and not his Eternall Ge- neration of the EfTencc of his Father, which on the priaciplci lay'd *"8o Of the Vafon «f Jefw; CferflJ, *gj ChAp..7 lay'd down and proved, will receive a quick and fpcedy dif« patch. 4.6z. The firft place named by htm, and untverfally infifted on by the whole tribe, is L«J^. i. 3°> 3*53 2,$ 3,34,35. It is the laft verfe only that I fuppofe weight is lay'd upon. Though M. B. name the others, his Makers nerer do fo. That of v. 33. fecmes to deferve our notice in M. Biddies, judgement, who changes the charatler of thewordsof it, for their fignificancy to his purpofc. The words are .• thou fbalt conceive in thy wombe^and bringforth a Senneandfoaltcallhi* name fefut ; He foati be great, and jbaUkcaUedtkcSonntyoftheHighcfi. What M. B. fuppofes may be proved from hence, at lead how he would prove what he aimes at, I know not. That Jefus Chrift^ who was borne of the Virgin, was the Sonne of the Higieft, we contend. On what account He was fo,the place mentioneth not; but thereafon of it is plentifully manifefted in other places, as hath been de- clared. ^.63. The words of v.3 5. aremore generally managed by them* 'the Hoij Ghoftfralicome upon thee, and the power of the Highefl JbaS overjbadow thee ; therefore alfo the holy thing which jbal! be borne of thee fhaU be called the Sonne of God. But neither doe thc(e particles, «M x} , render a reafon of Chrifts Filiation, nor are a note of theGonfcquent, but only of an inference or confequence, that enfues from what he fpake before. It being fo as I have fpo- ken, even that holy thing that pall he borne of thee fhall be called the SonntofGod. There is weight alip in that Expreflion ; Sytoy 7* ytvbfJLivov : that Holj things thatfballbe borne of thee, aytov is not fpoken in the concrete, or as an ddjedive , but fubtfantively , and points out the naturall Effence of Chrift, whence he was that Hoi) thing. Befides,if this be the caufe of Chrifts Filiation which is affigncd, it muft be demonftrated, that Chrift was on that ac- count called the Son of God -, for fo hath it t>een faid, that He fhould be : but there is not any thing in the new Tcftament to give light, that ever Chrift was on this account called the Sonne of Ood: nor can the Advcrfaries produce any fuch in- fiance. ^.64, 2. It is evident, that the Angell in thefe words acquaints the Mcfled Virgin, that inland by her conception, theProphefy of j Chap. 7. •» what acctunt ke id the Sonne of God. 18 * of I/tfijfa fhould be accomplished , which you have Chdf.y. 14. Beteld j Virgin (ball cvncetve, ar.d heme a Sonne, and j!) all call bit name Jmmanuell: as the cxpveiTe words of v. 31 An Luke declares being the fame with thefeof the Prophefy, Bthddthiu fraltcon* ceivc m thy 00*16*3 and bring fonh a Son, and fl>ali call &c. v. 31, 32-AndAfaM.il. this very thing being related, it is faidcx- prefsly to be done according to what was foretold h iheTu\hety v»33- repeating the very words of the Holy Ghoft by Ijaiah, which are mentioned before. Now Ifaiah foreulieth two things. Firft, that a Virgin (bould conceive. 2. That he that was fo conceived fhould be lmmanuel, Cod with m : or the Sonne of 6od, as Inhere expreffesit. And this is that which the Angel here acquaints the bleifed Virgin withal! upon her en- quiry v. 34. even that according to the prediction of Ifaiah, flic mould conccive3and bare a Sonne,though a Virgin, and that that Sonne of hers fhould be called the Sonne of Cod. By the way , Grotm his dealing with this Text 9 both in his Annotations on Ifa.S. as alfo in his large difcourfe on Math. 1. 21,12,23. i« intolerable, and full of offence, toiall that feri- oufly weigh it. It is too large here to be indited on. Hi3 mainc deiignehjto prove, that this is not fpoken direttly of Chrift, but only aplyed to him by a certain general Accommodation.G od may give time & leafure, farther to lay open the heape of Abo- minations , which are couched in thofe Learned Annotations throughout. Which alfo appea res, 3, From the Emfh at icalhefe of the expreflion \f/3 *5 even *' °?' aljo, that holy Thing which is borne of rfcei, even that (hall be called the Sonne of God; and not only that Etcrnall Word that is incarnate. That lywnyiv'o^vw , being in it felfc ifv+cvnvv, (hall be called the Sonne of God ; mail be (ailed fo, that is,appcare to be fo, and be declared to be fo with power,. It is evident then that the caufe of Chrifts Filiation is not here infiftcd on, but the confequence of the Virgins Conception de- clared 3 that which was borne of her fhould be called the Sen of 9od. And this Socinw is fo fcnfible of, that he dares not fay, that f* 6&» Chrift was cemfUatel) the Sonne of God, upon his Conception and Nativity, which if the caufe oi his Filiation were here ex?- i'8 2 Of the Terfon oflefui Chrift, and Ch/ p.7 Con?** ifftur exprcffcd, he muft be. It If manifefi (faith he) that Chrift before frntm r^hkRelmeaionmsifit fully and compleatly the Sonne of God: being tamuty) chri- not likg God before in immortality and absolute rule. ft um ants re- furreflioncmDei Filium pknefypcrfctlcnon fuiffe: cum illify immorulhatis & abfiluti dminii cum deofimilhudo deejfet. Socin. Refpon. ad Wickum. pag.225. 0. 66. M. hiddlef next place,whereby the Senfbip of Chrift is pla- ced on another account, as he fuppofes, is Job. 10. $6. Say you of him whom the Father hath fanclifyed, and [ent into the world, thou blafphemeft , becaufe If aid I am the Son ofGod. That this Scripture is called to remembrance not at all to M. B's advantage will fpeediiy appeare. For $>&!• 1. Here isnot in the words the lcaft mention whence, or for What eaufe it is, that Chrift is the Sonne of God : but only that He is fo; He being expreffed and fpoken of, under that defcription which is ufed of him 20 times in that Gofpe]5Hen?fco Ufent ifthe Father. This is all that is in this place afTerted, that he whom the Father fan&ifyed,andfent into the world, counted it noRobery to be cquall with him, aor did blafpheme in calling himfelfe his Sonne. $• 68. 2. It is evident that Chrift in thefe words afferts hmfelfe to be fuchaSonneofGod5astheJewes charged him with blafphe- my,for affirming of himfelfe that he was. For He juftifies himfelfe aginft their accufation 9 Not denying in the leaft, that they rightly apprehended and underftood him, but maintai- ning what He had fpoken tobemoft true. Now this was that which the Jewcs charged him withall, v. 33. that He being man, blafphemed inmakjnghimfelfeGod. For fo they underftood Him,thatinafTerting his Sonfhip, he afTerted alfo his Deity. This Chrift makes good, namely that he is fuch a Sonne of God, as is God alfo. Yea he makes good what he had faid, v. 30. which was the foundation of all the following difcourfe x fyt about his blafphemy : land my Father are one. So that 3. An invinfible Argument for the Sonfhip of Chrift, to be placed only upon the account of hrs cternall Generation, arifcth from this very place that was produced to oppofe it. He who is the Sonne of God, becaufe he is one with the Father, and God equall to him, is the the -Sonne of God, upon the ac- count Chap. 7. en what account he ;> the Son of 'God. 183 count ot his Ftmiail Relation to the Father: but that fact 1 the condition of Jtfiw C hiift, himfclfe here bearcs wn> itefie to the Jtwes , although they are ready to Itone him tor it. And of his not blafphcming in this Aficrtion , he convin- ces his Adverfaries by an Argument a mineri, verf. 34, A brier'e AnaUfis of this place will give evidence to this In- ^, 70, tcrpretation of the words. Our Saviour Ghrift having given the Fveaion, why the Jtwes believed not on him , namely be- caule they weretioi of kit ficcp, v. 26. defcribes thereupon both the nature of thofe Sheep of his v. 27. And their condition of j'afci) v.*%. This he farther confirmes from the Confideratkm of his Fathers greatnede and power, which is amplifyed by the comparifon of it with others, who are all lefle then He, v. 29. As alio from his own Power and Will, which appeared tobefufricient for that end and purpofe from his Elientiall unity with his Father,!;. 30. The ErFeft of this difcourfc of Chrift by Accident, is the J ewes ial\irXyuv ycpiduiy \fyT* n fktvan , inm-yvSfx j,v& i^li»a yivi&tt. But then he was not the Son of God * data otnnis^ bcf©re his Refurreftion : for he was the Sonne of God by his %frj™tcrnm being begotten of him: which as it isfalfe, fo contrary to his flath. 28. 1 9. own Gioffe on Luk^ i*35- (2-J Chrift was a King before his Sec. Grot,, i* Re furred ion, and owned himfelfe fo to be, as hath been (hewed. Lxtn* ^.) Iufiins words are fuited to our expofition of th* plice : He was faid to be then fogotr^becaufe then he was made hr.own to be fo the Sonne of God. (4.) That thefe words are not aj> pIy*dtoGhriftintheir rlrft fence, in refpeft of Refurre&i- on, from the prehecninence atfigned unto him above Angells by venue of this expreifion, Heb* 1 . $ . which he had before his death, Hcb. */& Nor f 5.) Are the words hew uftd to prove the ChAp.7. tr.vbat aucumhe is the Scnnt of Ccd. i$5* <0that the RelWrcftion, which is done in the vcrfes following out t>fm&'**™ tLtibyind mother Pfafnxi Aid d bdkmtot'tfaii tiuiiedhim uf'v&oiH jfli frm thfi-ditd&c r. 34. lut then v<\s*ony- 1 an interpretation of the meaning of that paffa ge . :•£*«# **• in the f <:mcy which?*;./ AT. 13. iniifh on; but the proving *v* *7iVs«* ifcitChfiftwasthcSinffM.aiin ihacPfafiw he was called, $«i ^en/i* )l}tot?Ltkiit8itnftttk\hciiai: which was the great manife- eft trior mm (ting caufe of his Deity in the world. creetur^ yet What M. B. intends by the next j lace mentioned by him, ante cmnem Iknow not. It is Lev. 1.5. Ar.dffdh Jcftts Chrift who U the faithful/ creaturamj 1 rfirft beyttenof the de*dt That Chrift was the firs! h.rfo. 1.4,5. only it hath AM further diladfantage, that both the U*cm*de pn- verfes going immediately before , and that immediately fpl-n*temtm 4* lowing after, do inevitably evince, that the Cir.jlttunve caufc of V1**^ ^ the Sonfhip of Jcius Chrift, a pint, is in his faitiofatitn if \hlfnit4ttm4BU divine nature, andthatit isonlyreanifeftedby any entiling Con- mrem creatu- rkleration, ^.2,3. The Holy Ghoft tells us, thit by him Cednm ex De» mtdsthemldtwhuf tbetrightneffcif hit i*r) §nd the ixpejfc imay f4™IiTm C c a 4^ ' I i%6 Of the Ferjon of Jejus Cbrijf* and Chap 7. of his per fan, and this as the Son of God, antecedent to any ex- altation as Mediatour : & v. 6. He brings intkc fir ft begotten into the wer/J, and (ay's, let all the dngells ofaodwotjbif him. He is the firft legmen before his bringing into the world ; and that this is -proved by the latter claufcof the verfe5fhall be afterwards demonftra- ted. Between both thefe, much is not like to be fpoken againfl the Eternal Son(hip of Ghrift.Nor i3 the Apoftle only declaring his freheminence above theAngells, upon the account cf that, name of his, the Son of God, which he is called upon record, in the old Teftament •, but the caufes alfo of that appellation.- he had before declared. }*79» The laft place urged to this purpofe is of the fame import. It is Rth 5.5* SoChrift aljo glorifyed nothimfelfe, to be made an high Frieft ; but he that [aid unto himythou art my Sonjbis day have I begotten fbee.When M.B. proves any thing more towards Ms purpofe fr5 this place, but only that Gbrili did not of his own accord un- dertake the office of a Mediatour ,but was deiigned to it of God hisFather3 who laid unro him, Thvu art my Sonne thit da) . have 1 begotten thee declaring of him fo to be, with power after his RefurrecYion , I (hall acknowledge him to have better skill in difputing, dun as yet 1 am convinced he is pof- feffedof. f\ ®°» And- thus have I cleared the EternallSonfbif of Jefns Chrift, and evidenced the vanity of attempting to fix his- prerogauve therein upon any other, account : not doubting, , but that all who love him infincerity, will be zealous of his glo- ry herein. For his growing up to be the Sonne of God by de- grees, to be made a God in proceffe of time, to be the adopted Sonne ofGod-, to be the Sonne of God upon various accounts of diverfe Jriwfr.inconfiftciit with one another,to have had facb a Conception & Generation, as modefty forbids to think, or ex.- prefle; not to have been the Sonne of God, untiil afterhis death,and the like monitrous figments, I hope He willhimielfe keep his own in an.evcrlafting abhorring of. The farther confirmation of the, Deity Chrift, whereby M. £/'JdfcjwhoIedefignc will be obviated, and the vindication- of the Teftimonyes wherercwich it is fo confirmed from his Mafters, is the- worke defigne^ for the next Chap- ter. There ChAp.7- on what amount beit theScnveofGot. 187 There arc yet remaining of this Chapter two or three Que- stions, looking" the fame way with thofe already confidertd, and will upon the principles already laid down, & infifted on, ea(ily,and in very few words be turned afide from prejudi- cing the Eternall Deity of the Sonne of God. His 10th then is, What faith the Sonne comerningthc prerogative of the Father above him? And anfwer is given, Joh. 14.28. Mark. 13.22. Math. *4'$6. VVhereunto is fubjoyned another of the fame 5 What f'iib the Jpoftlc Paul? Anfw. 1 Cor. 15. 24,28. 1 Cor. 11. 3. The intendment of thete queftions being the application of what is fpoken of Chrift,either as Mediator or as man, unto his> Per(0»,totheexcluiionof any other confederation, viz, that of adivjnt Nature therein, the whole of M. Biddies ay me in them is fufticiently already difapointed. It is true, there is an Order, yea a Subordination in the Perfons of the Trinity themfelvesj whereby the Sonne, as to his Per/o«