The Mystery of the Gospel Vindicated and Socinianism Examined

with thē, was a clamor against Logic and learning, as himself confesseth, in some of his Epistles; now this is not only evident by experience, but the nature of the thing it self makes it manifest, that so it will be; whereas men of low and weak Abilityes, fall by persuasions into Religion, as they generally at first prevail by clamours, and all sorts of reproaches cast on learning, and learned men, yet if God in his providence at any time, to heighten the temptation, suffer any person of Learning and Ability to fall in amongst, and with them, he is presently their Head and Ruler without control; some Testimony hereof our own days have afforded: and I wish we may not have more Examples given us. Now how far he prevailed himself of this Advantage, the Consideration of them, with whom he had to do, of the esteem they had of his Abilityes, and the serivce he did them thereby, will acquaints us.

For the leaders of them, they were for the most part unlearned; and so unable to defend their opinions in any measure against a skillful adversary. ( ) Blandrata their great patron was not able to express himself in latin, but by the help of Stationius, who had some learning, but no judgment, and therefore upon his difference with Franciscus David in Transylvania, he was forced to send for Socinus out of Helvetia, to manage the disputation with him. And what kind of Cattle those were, with whom he had to do at Cracovia, as well as Racovia, is manifest from the Epistle of Simon Ronembergius, one of the leaders, and Elders of that which they called their church, which is printed with Socinus his answer unto it. I do not know that ever in my life I saw, for matter & form, sense and language, anything so simple. and foolish, so ridiculously senseless, and incoherent, unless it were one or two in our own days: which, with this, deserve an eminent place inter epistolas obscuronum virorum; And therefore Socinus justly feared, that his party would have the worst in disputes, as he acknowledges it befell ( ) Licinius in his Conference with Smiglecius at Novograde and could not believe ( ) Ostrodus that he had such success as he boasted in Germany with Fabritius; and tells us himself a story of ( ) some Pastors of their churches in Lithuania, who were so ignorant and simple; that they knew not that Christ was to be worshipped: What a facile thing it was, for a man of his parts, abilities, and learning, to obtain a kingdom amongst such as these, is easily guessed. ( )He complains indeed of his own lost time, in his young days, by the instigation of the Devil, and says that it made him weary of his life to think of it, when he had once set up his thoughts in seeking honor and glory, by being the head and master of a sect, as Ignatius the father of the Jefuits did, (with whom as to this purpose he is compared all along by the Gentleman that wrote his life,) yet it is evident, that his Learning and Abilities were such, as easily promoted him to the dictatorship among them with whom he had to do.

It may then be easily imagined what kind of esteem such men as those would have of so great an ornament and glory of their Religion, who at least was with them in that, wherein they dissented from the rest of Christians.

Not only after his death, when they set him forth as the most incomparable man of his time, but in his own life, and to himself, as I know not what excellent person: ( ) that he had a mind suited for the investigation of truth, was a Philosopher, an excellent orator, an eminent divine, that for the latin tongue especially he might contend with any of the great wits of Europe, they told him to his face; Such thoughts had they generally of him: it is then no wonder they gave themselves up to his guidance. Hence Smalcius wrote unto him, to consult about the propriety of the latin tongue, and in his answer to him he excuses ( ) it, as a great crime, that he had used a reciprocal relative where there was no occasion for it.

And to make it more evident how they depended on him, on this account of his ability for instructions, when he had told Ostorodus an Answer to an Objection of the Papists, the man having afterwards forgot it, ( ) sends to him again, to have his lesson over once more, that he might remember it.

And therefore as if he had been to deal with School-boys, he would tell his chief ( ) companions, that he had found out, and discovered such, or such a thing in Religion, but would not tell them until they had tried themselves, and therefore was afraid least he should, through unawares, have told it to any of them: upon one of which adventures Ostorodus ( ) making bold to give in his conception, he does little better then tell him he is a blockhead. Being in this repute amongst them, and exercising such a dominion in point of Abilities and learning, to prevail the more upon them, he was perpetually ready to undertake their quarrels, which themselves were not able with any color to maintain. Hence most of his books were written, and his Disputations engaged in, upon the desire of one Assembly, Synod, or Company of them or other, as I could easily manifest by particular instances; and by this means got he no small Advantage to insinuate his own principles. For whereas the men greedily looked after, and freely entertained the things, which were professedly written in their defense; He always wrought in together therewith something of his own peculiar heresy, that poison might be taken down with that which was most pleasing. Some of the wisest of them indeed as Niemojevius, discovered the fraud; who upon his answer to Andraeus Volanus, commending what he had written against the Diety of Christ, which they employed him in ( ) falls foul upon him, for his delivering in the same Treatise, that Christ was not a Priest whilst he was upon the earth; which one abominable figment lies at the bottom of his whole Doctrine of the justification of a sinner. The case is the same about his judgment concerning the invocation of Christ, which was, that we might do it, but it was not necessary from any precept or otherwise that so we should do.

And this was nine years after his coming into Poland, as appears from the date of that Epistle; so long was he in getting his opinions to be entertained among his friends. But though this man were a little wary, and held out some opposition with him, yet multitudes of them were taken with this snare, and freely drank down the poison they loathed, being tempered with that which they had a better liking to. But this being discovered he let the rest of them know, that though he was ( ) entreated to write that book by the Racovians, and did it in their name, yet because he had published some what of his own private opinions therein, they might if they pleased deny, yea and for swear that they were not written by their Appoyntment.

And this was with respect to his doctrine about the satisfaction of Christ, which as he says he heard they were coming over unto. And it is evident from what he writes else where to Belcerovicius that he begged this employment of writing against Volanus; it being agreed by them, that he should write nothing but by public consent, because of the novelties which he broached every day. By this readiness to appear and write in their defense and so commending his writing to them on that account, it is incredible how he got ground upon them, and won them over daily to the residue of his Abominations, which they had not received.

4 To these add as another Advantage to win upon that people, the course he fixed on, in reference to others, which was to own as his, and of his party, of the Church, all persons what ever, that on any pretence what ever opposed the doctrine of the Trinity, and forsook the reformed Church: Hence he dealt with men as his brethren, friends, and companions; who scarcely retained anything of Christians, some nothing at all: as Martin Seidelius, who denied Christ: which Philip Buccel, who denied all difference of good and evil in the actions of men; with Erasmus Johannes, an Arian, with Mathias Radecius, who denied that any could believe in Christ, without new Apostles; indeed with all, or any sorts of men what ever, that would but join with him, or did consent unto the opposition of the Diety of our Lord Jesus Christ, which was the principal work which he engaged in.

5 Unto these, and the like Advantages, the man added all the Arts and subtleties, all the diligence and industry, that was any way tending to his End; some of his Artifices and insinuations indeed were Admirable; though to them who now review them in cold blood, without recalling to mind the then state of things, they may seem of another complexion. ( )

By these, and the like means, thugh he once despaired of ever getting his opinions received amongst them, as he professeth, yet in the long continuance of 24 years (so long he lived in Poland ) with the help of Valentinus Smalcius, Volkelius and some few others, who wholly fell in with him, he at length brought them all into subjection to himself, and got all his opinions inthroned, and his practice taken almost for a Rule. So that whereas in former days they accused him for a ( ) covetous wretch, one that did nothing but give his mind to scrape up money, and were professedly offended with his putting money to usury; for his full justification, Ostorodus and Voidovius in the close of the compendium of their Religion which they brought into Holland, profess that their ( ) churches did not condemn usury, so that it were exercised with moderation, and without oppression.

I thought to have added a further account in particular, of the man's craft and subtlety, of his several ways for the instilling of his principles and opinions, of his personal Temper, wrath, and Anger, and multiplying of words in disputes, of the Foyles he received in sundry disputations with men of his own Antitrinitarian infidelity, of his aim at Glory and renown, expressed by the Polonian gentleman, who wrote his life, his losses and troubles which were not many, with all which and the like concernments of the man, and his business in that Generation, by the perusal of all that he hath wrote, and of much that hath been wirrten against him, with what is extant of the conferences, and disputations, Synods, and Assemblies of those days, I have some little acquaintance: but being not convinced of much usefulness in my so doing. I shall willingly spare my labor. Thus much was necessary, that we might know the men and their conversation, who have caused so much trouble to the Christian world; in which work, having the assistance of that Atheism & those corrupted principles, which are in the hearts of all by nature, without the infinite rich mercy of God sparing a sinful world as to this judgment, for his elects sake, they will undoubtedly proceed.

Leaving him then in the possession of his conquest, Tritheits, Sabellians, Arians, Eunomians, with the followers of Francis David, being all lost and sunk, and Socinians standing up in the room of them all, looking a little uon what ensued; I shall draw from the consideration of the persons to their doctrines, at first proposed.

After the death of Socinus, his cause was strongly carried on by those whom in his life he had formed to his own mind and judgment. Among whom Valentinus Smalcius, Hyeronmyus Moscorvius, Johannes Volkelius, Cristopherus Ostorodus, were the chief; To Smalcius he wrote eleven Epistles that are extant: professing his great Expectations of him, extolling his learning and prudence. He afterwards wrote the Racovian Catechism, compiling it out of Socinus his works; many answers and replies to, and with Smiglecius the Jesuit, and Franzius the Lutheran: a book of the divinity of Christ, with sundry others, and was a kind of Professor among them at Racovia. The writings of the rest of them are also extant. To him succeeded Crellius a man of more learning and modesty then Smalcius, and of great industry for the defense of his heresy; his defense of Socinus against Grotius, his treatise de causis mortis Christi, de effectu SS. his comments, and Ethickes, declare his Abilities & industry in his way. After him arose Jonas Schlictingius a man no whit behind any of the rest for learning and diligence, as in his comments and disputations against Meisnerus, is evident. As the report is, he was burned by the procurement of the Jesuits some 4 year ago that they might be sure to have the blood of all sorts of men found upon them; what Advantage they have obtained thereby, time will show. I know that Generation of men retort upon us, the death of Servetus at Geneva; but the case was far different. Schlictingius lived in his own country and conversed with men of his own persuasion, who in a succession had been so, before he was borne. Servetus came out of Spain, on purpose to disturb and seduce them who knew nothing of his Abominations. Schlitingius disputed his heresy without reproaching or blaspheming God willingly, under pretence of denying the way and worship of his Adversaries. Servetus stufft all his discouses with horrid blasphemies. Beza tells us, that he called the Trinity, tricipitem Cerberum, and wrote that Moses was a ridiculous impostour: Beza: Epist. 1. And there are passages cited out of his book of the Trinity (which I have not seen) that seem to have as much of the Devil in them, as anything that ever yet was written or spoken by any of the sons of men. If, faith he, Christ be the son of God, debuissent ergo dicere, quod Deus habebat uxorem quandam spiritualem, vel quod solus ipse masculosfaemineus aut Hermaphroditus, simul erat pater & mater, nam ratio vocabuli non patitur, ut quis dicatur sine matre pater: and; si logos filius erat, natus ex patre sine matre; dic mihi quomodo peperit eum, per ventrem an per latus.

To this height of Atheism and blasphemy had Satan wrought up the spirit of the man. So that I must say, he is the only person in the world, that I ever read or heard of, that ever died upon the account of Religion, in reference to whom the zeal of them that put him to death may be acquitted. But of these things, God will judge: Socinus says he died calling on Christ; those that were present say, the quite contrary; and that in horror he roared out misericordia to the magistrates, but nothing else: But Arcana Deo.

Of these men last named, their writings and endeavors for the propagation of their opinion, others having written already, I shall forbear. Some of note amongst them have publicly recanted and renounced their Haeresy, as Vogelius, and Peuschelius who retuctadions are answered by Smalcius. Neither shall I add much as to their present condition. They have as yet many Churches in Poland and Transylvania: & have their Superintendents after the manner of Germany Regenv: ( ) tells us, that all the others are sunk and lost, only the Socinians remain. The Arians Sabellians David Georgians with the followers of Franciscus David being all gone over to the confession of Socinus; which make me somewhat wonder at that of Johannes Laetus who affirms that about the year 1619 in a convention of the States in Poland, those who denied that Christ ought to be invocated, (which were the followers of Frances David Christianus Franken, and Palaelogus) pleaded that the Liberty that was granted to Antitrinitarians, was intended for them, and not for the Socinians. And the truth is, they had footing in Poland before ever the name of Socinus was there known, though he afterwards ( insults upon them, and says that they most impudently will have themselves called Christians when they are not so.

But what numbers they are, in those parts of the world, how the poison is drunk in by thousands, in the Papacy, by what Advantages it hath, and continues to insinuate it's self into multitudes living in the outward profession of the Reformed Churches, what progress it makes, and what ground it gets in our native country every day, I had rather bewail, then relate. This I am compelled to say, that unless the Lord in his infinite mercy lay an awe upon the hearts of men, to keep them in some Captivity to the Simplicity and Mystery of the Gospel, who now strive every day to exceed one another in novel opinions, and Philosophical apprehensions of the things of God, I cannot but fear that this soul destroying Abomination, will one day break in as a flood upon us.

I shall only add something of the occasions and Advantages that these men took, and had, for the renewing and propagation of their Heresy, and draw to a close of this discourse.

Not to speak of the General and more remote causes of these and and all other soul destroying Errors, or the darkness, pride, corruption, and willfulness of men, the craft, subtlety, envy, and malice of Satan, the just revenging hand of God, giving men up to a spirit of delusion, that they might believe lies, because they delighted not in the Truth, I shall only remark one considerable occasion, or stumbling block at which they fell, and drank in the poison, and one considerable Advantage that they had for the propagation of what they had so fallen into.

Their great stumbling block I look upon to be the horrible corruption & abuse of the doctrine of the Trinity in the writings of the Schoolmen, and the practice of the devotionists among the Papists. With what desperate boldness, Atheistical curiosity, wretched inquiries, and babbling, the School men have polluted the doctrine of the Trinity, and gone off from the simplicity of the Gospel in this great mystery, is so notoriously known, that I shall not need to trouble you with instances for the confirmation of the Observation. This, the men spoken of, (being the most, if not all of them brought up in the Papacy ) stumbled at. They saw the doctrine concerning that God whom they were to worship rendered unintelligible, curious, intricate, involved in terms and expressions, not only barbarous in themselves, and not used in the Scripture, but insignificant, Horrid, and remote from the Reason of men; which after some struggling set them at liberty from under the bondage of those notions; And when they should have gone to the Law and Testimony for their information, Satan turned them aside to their own Reasonings, and Imaginations, where they stumbled and fell. And yet of the forms and expressions of their School-men are the Papists soe Zealous, as that whoever departs from them in any Kind is presently an Antitrinitarian Heriticke. The dealings of Bellarmine, Genebrard, Possevine and others, with Calvin, are known: One instance may be taken of their ingenuity. Bellarmine in his book de Christo, lays it to the charge of Bullinger, that in his book de Scripturae & Ecclesiae authoritate, he wrote, that there were three Persons in the Deity, non statu, sed gradu, non subsistentiâ, sed Formâ, non potestate sed specie differentes; on which he exclaims, that the Arians themselves never spake more wickedly: and yet these are the very words of Tertullian against Praxeas, which I confess are warily to be interpreted. But by this their measuring of Truth by the Forms received by Tradition from their fathers, neglecting and forsaking the simplicity of the Gospel, that many stumbled and fell is most evident:

( ) Schluffelburgins in his wonted respect and favor unto the Calvinists, tell us, that from them and their doctrine was the occasion administered unto this new Abomination: Also that never any turned Arian, but he was first a Calvinist, which he seems to make good by a letter of Adam Neuserus, who as he saith from a Sacramentarian turned Arian; and afterward a Mohammedan, and was circumcised at Constantinople. This man (fayes he) in a letter from Constantinople to Doctor Gerlachius, tells him, that none turned Arians but those that were Calvinists first: and therefore he that would take heed of Arianism, had best beware of Calvinisme. I am very unwilling to call any man's credit into question, who relates a matter of fact, unless undeniable Evidence enforce me, because it cannot be done without an imputation of the foulest crime: I shall therefore but take leave to ask

1. What Credit is to be given to the Testimony of this man who upon Conradus his own report, was circumcised, turned Mohammedan and had wholly renounced the Truth which he once professed. For my part, I should expect from such a person, nothing but what was maliciously contrived for the prejudice of the truth; & therefore suppose he might raise this on purpose, to strengthen and harden the Lutherans against the Calvinists whom he hated most, because that they professed the truth which he had renounced, and that true knowledge of Christ and his will, which now he hated: and this lie of his, he looked on as an expedient for the hardening of the Lutherans in their Error, and helping them with a stone to cast at the Calvinists.

2. Out of what kindesse was it that man bare to Gerlachius, and his companions, that he gives them this courteous Admonition to beware of Calvinisme. Is it any honor to Gerlachius, Conradus himself, or any other Lutheran, that an Apostate, an abjurer of Christian Religion loved them better then he did the Calvinists? what person this Adam Neuserus was, and what the end of him was, we have an account given by Maresius from a manuscript History of Altingius. From Heidleberge, being suspected of a conspiracy with one Sylvanus, who for it was put to death, he fled into Poland, thence to Constantinople; where he turned Mohammedan and was circumcised; and after a while fell into such miserable horror and despair, that with dreadful yellings and clamours, he died; so that the Turks themselves confess, that they never heard of a more horrid, detestable, and tragical end of any man; whereupon they commonly called him, Satan Ogli, or the son of the Devil: and so much good may it do Conradus, which his witness.

3. But what Occasion I pray does Calvinisme give to Arianism, that the One should be taken heed of, if we intend to avoid the other: What offense doth it give to men enquiring after the Truth to make them stumble on their Abominations? What Doctrine doth it maintain that should prepare them for it? but no man is bound to burden himself with more then he can carry, & therefore all such enquiries Schlusselburgius took no notice of.

The truth is, many of the persons usually instanced in, as Apostates from Calvinisme to Arianism, were such, as leaving Italy and other parts of the Popes Dominion, came to shelter themselves, where they expected liberty, and opportunity of venting their abomination among the reformed Churches, and joined themselves with them in outward profession: most of them as afterwards appeared, being thoroughly infected with the errors against the Trinity, and about the Godhead, before they left the Papacy where they stumbled and fell.

2. In the practice of the Church (as it is called) wherein they were bred, they nextly saw the horrible Idolatry that was countenanced in abominable Pictures of the Trinity, and the worship yielded to them, which strengthened and fortified their minds against such gross Conceptions of the nature of God, as by those pictures were exhibited.

Hence when they had left the Papacy, and set up their opposition to the Blessed Trinity, in all their books they still made mention of those Idols and Pictures, speaking of them as the God of those that worshipped the Trinity; this instance makes up a good part of their book de fall â & verâ cognition unius Dei, Patris, Filii, & Spiritûs Sancti, written in the name of the Ministers of the Churches in Sarmatia, and Transylvania: book full of reproach and blasphemies: but this I say was annother occasion of stumbling to those miserable Wretches: they knew that thoughts the men of their communication had of God, by the Pictures made of him, and the worship they yielded to them. They knew, how abhorrent to the very principles of Reason it was, that God should be such, as by them represented; and therefore set themselves at liberty (or rather gave up themselves to the service of Satan ) to find out another God whom they might worship.

Neither are they a little confirmed to this day in their errors by sundry principles, which under the Roman Apostasy got footing in the minds of men professing the name of Jesus Christ: particularly they sheltered themselves from the sword of the word of God, evidencing the Deity of Christ, by Ascribing to him divine Adoration, by the shield of the Papists doctrine, that those who are not God by nature may be adored, worshipped, and invocated.

Now that to this day the Papists continue in the same Idolatry (to touch that by the way) I shall give you for your Refreshment a coppy of verses or two, whose Poetry does much outgoe the old.

And whose blasphemy comes not at all short of it: The first is of Clarus Bonarsius the Jesuit. lib. 3. Amphitriat. Honor. lib. 3. cap. ult. ad divam Hallensem & puerum Jesum, as followeth;

The other is of Franciscus de Mendoza in viridario utrius{que} eruditionis lib. 2. prob. 2. as ensueth,

And this their Idolatry is objected to them by Socinus, who marvels at the impudence of Bellarmine closing his bones of Controversies (as is the manner of the men of that society ) with laus Deo, Virgini{que} matri Mariae: wherein as he says (and he says it truly) divine honor with God, is ascribed to the blessed Virgin.

The Truth is, I see not any difference between that Dedication of himself and his work, by Redemptus Baranzanus the Priest, in these words, Deo, virgini{que} matri, Sancto Paulo, Bruno, Alberto, Redempto, Francisco, Clarae, Joannae, Catharinae Senensi, divis{que} omnibus, quos peculiari cultu honorare desidero, omnis meus labor consecratus sit (Baranzan. Nov. Opin. Physic. Diglad. ) and that of the Athenians by the advise of Epimenides 〈 in non-Latin alphabet 〉 both of them being suitable to the Counsel of Pythagoras

Let them be sure to worship all sorts that they may not miss. And by these means, amongst others, hath an occasion of stumbling and hardening been given to these poor souls.

2 As to the propagation of their conceptions, they had the Advantage, not only of an unsettled time, as to the civil government of the nations of the world; most Kingdoms, and Commonweales in Europe undergoing in that Age considerable mutations and changes, (a season wherein commonly the Envious man hath taken opportunity to sow his tares ) but also men being set at Liberty from the bondage under which they were kept in the Papacy, and from making the Tradition of their Fathers the Rule of their worship and walkings, were found indeed to have upon abiding grounds, no principles of Religion at all; and therefore were earnest in the Enquiry after something that they might fix upon. What to avoid they knew, but what to close withal, they knew not. And therefore it is no wonder, if among so many (I may say) millions of Persons, as in those days there were, that fell off from the Papacy, some thousands perhaps (much more Scores ) might in their Enquirings, from an extreme of superstition, run into another of almost Atheism. Such was the estate of things and men in those days, wherein Socianianisme, or the opposition to Christ of this latter edition, set forth in the world; Among the many that were convinced of the Abominations of Popery, before they were well fixed in the Truth, some were deceived by the cunning sleight of some few men, that lay in wait to deceive. What event and issue and alike state and condition of things and Persons, hath gone forth unto, in the places and days wherein we live, is known to all: And that the Saints of God may be warned by these things, is this address to them. To what hath been spoken, I had thought for a close of this discourse, to have given an account of the learning that these men profess, and the course of their studies, of their way of disputing, and the Advantages they have therein; to have instanced in some of their considerable sophisms, and subtle depravations of Scripture; as also to have given a specimen of distinctions and answers, which may be improved to the discovering and slighting of their fallacies, in the most important heads of Religion: but being diverted by new and unexpected Avocations, I shall refer these, and other considerations, unto a Prodromus for the use of younger Students, who intend to look into these Controversies.

And these are the Persons with whom we have to deal; these their ways and progress in the world. I shall now briefly subjoin some Advantages they have had, something of the way and method, wherein they have proceeded for the diffusing of their poison, with some general preservatives against the infection, and draw to a close of this discourse.

1 At the first entrance upon their undertaking, some of them made no small Advantage in dealing with weak and unwary men, by crying out, that the terms of Trinity, Person, Essence, Hypostatical union, Communication of properties, and the like, were not found in the Scripture, and therefore were to be abandoned.

With the color of this plea, they once prevailed so far on the Churches in Transylvania, as that they resolved and determined, to abstain from the use of those words: But they quickly perceived, that though the words were not of absolute necessity, to express the things themselves to the minds of Believers, yet they were so, to defend the Truth from the opposition and craft of Seducers: And at length recovered themselves by the advice of ( ) Beza. Yea and ( ) Socinus himself doth not only grant, but prove, that in General this is not to be imposed on men, that the doctrine they assert is contained in scripture, in so many words, seeing it sufficeth that the thing it self pleaded for, be contained therein. To which purpose I desire the learned Reader to peruse his words, seeing he gives an instance of what he speaks, somewhat opposite to a grand notion of his disciple, with whom I have chiefly to do: yeal and the same ( ) person rejects the plea of his companions, of the not express usage of the terms wherein the doctrine of the Trinity is delivered in the Scripture, as weak and frivolous. And this hath made me a little marvel at the precipitate undigested conceptions of some, who in the midst of the flames of Socinianism kindling upon us on every side, would (contrary to the wisdom and practice of all Antiquity, no one Assembly in the world excepted) tie us up to a form of confession composed of the bare words of the scripture in the order wherein they are there placed. If we profess to believe that Christ is God blessed forever, and the Socinians tells us, true! but he is a God by office, not by nature; is it not lawful for us to say, nay! but he is God of the same nature, substance, and essence with his father. If we shall say that Christ is God one with the father, and the Sabellians shall tell us, true! they are every way one, and in all respects; so that the whole Deity was incarn • te; is it not lawful for us to tell them, that though he be one in nature and Essence with his father, yet he is distinct from him in person: and the like instances may be given for all the Expressions wherein the doctrine of the blessed Trinity is delivered; The Truth is, we have sufficient ground for these Expressions in the scripture, as to the words, and not only the things signified by them: the nature of God we have Gal. 4. 8. The person of the father, and the son distinct from it, Heb: 1. 3. The Essence of God Exod: 3. 14. Revel: 1. 4. The Trinity 1 Joh: 5. 7. The Deity, Col: 2. 9.

2. Their whole business in all their books, and disputations is to take upon themselves the parts of Answerers, so cavilling and making exceptions, not caring at all what becomes of any thing in Religion, so they may with any color avoid the Arguments wherewith they are pressed. Hence almost all their books, unless it be some few short Catechisms, and confessions, are only Answers and exceptions to other men's writings. Beside the fragments of a Catechism or two, Socinus himself wrote very little but of this kind; so do the rest. How heavy & dull they are in asserting, may be seen in Volkelius his institutions: And here whilst they escape their Adversaries, they are desperately bold in their Interpretations of Scripture: Though for the most part it suffices, that what is urged against them, is not the sense of the place, though they themselves can assign no sense at all to it. I could easily give instances in abundance to make good this observation concerning them, but I shall not mention what must necessarily be insisted on, in the ensuing discourse. Their Answers are: This may otherwise be expounded, it may otherwise be understood; the word may have another signification in another place.

3. Their greatest Triumphs which they set up in their own conceits are, when by any ways they possess themselves of any usual maxim, that passes currant amongst men, being applied to finite, limited, created things, or any acknowledged notion in philosophy, and apply it to the infinite uncreated essence of God. Then which course of proceeding nothing indeed can be more absurd, foolish, and contrary to sound Reason. That God and man, the Creator and creature, that which is absolutely infinite, and independent, and that which is finite, limited, and dependent, should be measured by the same rules, notions, and conceptions, unless it be by way of eminent Analogy, which will not further their design at all, is most fond and senseless. And this one observation is sufficient to arm us against all their profound disputes about essence, personality, and the like.

4 Generally (as was said) in the pursuit of their design, and carrying it on, they begin in exclaiming against the usual words wherein the doctrines they oppose are taught and delivered. They are not scripture expressions, &c: for the things themselves, they do not oppose them; but they think them not so necessary as some suppose; having got some ground by this on the minds of men, great stress is immediately laid on this, that a man may be saved though he believe not the Doctrine of the Trinity; the satisfaction of Christ &c. so that he live holily, & yield obedience to the precepts of Christ; so that it is mere madness and folly to break Love and Communion about such differences; By this engine I knew not long since a choice society of Christians, through the cunning flights of one lying in wait to deceive, disturbed, divided, broken, and in no small part of it infected. If they once get this Advantage, and have thereby weakened the love and valuation of the truth with any; they generally through the righteous judgment of God, giving up men of light and vain spirits to the imaginations of their own hearts, overthrow their faith, and lead them captive at their pleasure.

5. I thought to have insisted in particular, on their particular ways of insinuating their Abominations, of the baits they lay, the devices they have, their high pretences to Reason, and holiness in their lives, or honesty; as also to have evinced by undeniable evidences, that there are 1000s in the Papacy, and among the reformed Churches; that are wholly baptized into their vile opinions and infidelity, though for the love of their temporal enjoyments, which are better to them then their Religion, they profess it not.

As also how this persuasion of their's hath been the great door whereby the flood of Atheism which is broken in upon the world and which is almost professed by them, who would be accounted the wits of the times, is come in upon the nations: further, to have given general answers, and distinctions applicable to the most, if not all of the considerable Arguments, and objections wherewith they impugn the truth. But referring all these to my General considerations for the study of Controversies in divinity; with some observations that may be preservatives against their poison, I shall speedily acquit you from the trouble of this address. Give me leave then in the last place (though unfit and unworthy ) to give some general cautions to my fellow laborers & students in divinity, for the freeing our souls from being tainted with these Abominations, and I have done.

1. Hold fast the form of wholesome words, & sound doctrine: know that there are other ways of peace and Accommodation with dissenters, then by letting go the least particle of Truth. When men should accommodate their own hearts to love and peace, they must not double with their souls, and accommodate the truth of the Gospel to other men's imaginations; perhaps some will suggest great things of going a middle way in divinity between dissenters: but what is the issue for the most part of such proposals? after they have by their middle ways raised no less contention, then was before between the extremes (yea when things before were in some good measure allayed ) the Accommodator's themselves, through an ambitious desire to make good, and defend their own expedients, are insensibly carried over to the party and extreme to whom they thought to make a condescension; and by endeavoring to blanch their opinions to make them seem probable, they are engaged to the defense of their consequences, before they are aware: Amiraldus (whom I look upon as one of the greatest wits of these days) will at present go a middle way between the Churches of France, and the Arminians; what hath been the issue? among the Churches, divisions, tumult, disorder; among the professors and ministers, revilings, evil surmisings; to the whole body of the people, scandals and offenses; and in respect of himself, evidence of daily approaching nearer to the Arminian party, until as one of them saith of him, he is not far from (their) kingdom of heaven; but is this all? nay but Grotius, Episcopius, ( ) Curcaellaeus &c. (quanta nomina) with others, must go a middle way to accommodate with the Socinians, and all that will not follow are rigid men, that by any means will defend the opinions they are fallen upon. The same plea is made by others for Accommodation with the papists, and still moderation, the middle way, condescension are cried up. I can freely say, that I know not that man in England, who is willing to go further in forbearance, Love, and Communion with all that fear God, and hold the foundation, then I am; but that this is to be done upon other grounds, principles, and ways, by other means, and expedients, then by a condescension from the exactness of the least apex of Gospel truth, or by an Accommodation of doctrines by loose and general terms, I have else where sufficiently declared. Let no man deceive you with vain pretences: hold fast the truth as it is in Jesus, part not with one Jota, and contend for it, when called thereunto.

2. Take heed of the snare of Satan in affecting Eminency by singularity. It is good to strive to excel, and to go before one another in knowledge and in light, as in holiness and obedience. To do this in the road, is difficult. Ahimaaz had not outrun Cushi, but that he took a by path. Many finding it impossible to emerge unto ny consideration, by walking in the beaten path of truth, (all parts of Divinity, all ways of handling it, being carried already to such an height and excellency, that to make any considerable improvement requires great pains, study, and an insight into all kind of learning,) and yet not able to conquer the itch of being accounted 〈 in non-Latin alphabet 〉 , turn aside into by ways; and turn the eyes of all men to them, by scambling over hedge and ditch, when the sober traveler is not at all regarded.

The Roman Historian giving an account of the degeneracy of Eloquence, after it once came to its height in the time of Cicero, fixeth on this as the most probable Reason. difficile in perfecto mora est; naturaliterque quod procedere non potest, recedit; & ut ad consequendos quos priores ducimus accedimus: Ita ubi praeteriri, aut aequari eos posse desperamus, studium cum spesegnescit, & quod assequi non potest, sequi desinit; & velut occupatam relinquens materiam, quaerit novam: praeteritoq eo in quo eminere non possumus, aliquid in quo nitamur conquaerimus; sequitúrque ut frequens ac mobilis transitus maximum perfecti operis impedimentum sit. Paterc: Hist: Rom: lib:

1. I wish some such things may not be said of the doctrine of the reformed Churches. It was not long since raised to a great height of purity in its self, and perspicuity in the way of its delivery; but ( ) athleticks constitutions are seldom permanent: men would not be content to walk after others, & finding they could nor excel what was done, they have given over to imitate it, or to do anything in the like kind: and therefore neglecting that wherein they could not be eminent, they have taken a course to have something peculiar, wherein to put forth their endeavors. Let us then watch against this temptation, and know that a man may be higher then his brethren, and yet be but a Saul.

3. Let not any attempt dealing with these men, that is not in some good measure furnished with those kinds of literature, and those common Arts, wherein they excel: as first, the knowledge of the Tongues, wherein the scripture is written; namely the Hebrew and Greek. He that is not in some measure acquainted with these, will scarcely make through work in dealing with them. There is not a word, nor scarce a letter in a word, (if I may so speak) which they do not search, and toss up and down; not an expression which they pursue not through the whole scripture, to see if any place will give countenance to the Interpretation of it, which they embrace. The curious use of the Greek Articles, which as Scaliger calls them, are loquacissimae Gentis flabellum, is their great covert against the Arguments for the Deity of Christ: Their disputes about the Hebrew words, wherein the doctrine of the satisfaction of Christ is delivered in the Old Testament, the ensuing treatise will in part manifest. Unless a man can debate the use of words with them, in the scripture, and by instances from other approved Authors, it will be hard so to enclose or shut them up, but that they will make way to evade and escape. Press them with any Testimony of scripture, if to any one word of the Testimony, where on the sense of the whole in any measure depends, they can except, that in another place that word in the Original hath another signification, and therefore it is not necessary that it should here signify as you urge it; unless you are able to debate the true meaning and import of the word with them, they suppose they have done enough to evade your Testimony. And no less (nextiy,) are the common arts of Logic and Rhetoric wherein they exercise themselves: Among all Socinus his works, there is none more pernicious then the little Treatise he wrote about Sophismes, wherein he labors to give instances of all manner of sophistical Arguments, in those which are produced for the confirmation of the doctrine of the Blessed Trinity.

He that would reinforce those Arguments, and vindicate them from his exceptions, and the entanglements cast upon them, without some considerable acquaintance with the principles of Logic and Artificial Rules of Argumentation, will find himself at a loss: Besides, of all men in the world in their Argumentations they are most Sophistical: It is seldom that they urge any Reason, or give any exception, wherein they conclude not à particulari ad universal, or ab indefinito ad universal, exclusive, or ab aliquo statu Christi ad omnem, or ab oeconomia Trinitatis ad Theologiam Deitatis, or ab usu vocis alicubi to ubiq. As, Christ is a man, therefore not God. He is the servant of the Father, therefore not of the same nature, and the like instances may be given in Abundance: From which kind of arguing he will hardly extricate himself, who is ignorant of the rudiments of Logic: The frequency of figurative expressions, which they make use of to their Advantage in the Scripture, requires the knowledge of Rhetoric also, in him that will deal with them, to any good purpose: A good Assistance (in the former of these especially) is given to Students, by Keslerus, in examine Logicae, Metaphysicae, & Physicae Photinianae: The pretended maxims also which they insist on from the Civil Law, in the business of the satisfaction of Christ, which are especially urged by Socinus, and Crellius in his defense against Grotius, will make him who shall engage with them, see it necessary in some measure to be acquainted with the principles of that faculty and Learning also.

With those who are destitute of these, the great spirit of Truth is an abundantly sufficiently preserver from all the cunning sleights of men that lie in wait to deceive. He can give them to believe and suffer for the truth: but that they should at any time look upon themselves as called to read the books, or dispute with the men of these Abominations, I can see no ground.

4. Always bear in mind the gross figments that they seek to assert and establish in the Room of that, which they cunningly and subtly oppose. Remember that the aim of their Arguments against the Deity of Christ, and the blessed Trinity, is to set up two true God's, the one so by nature, the other made so; the one God in his own Essence, the other a God from him by office: that was a man, is a spirit, and shall cease to be a God: And some farther account hereof you will meet with in the close of the ensuing Treatise.

5 Diligent, constant, serious reading, studying, meditating on the Scriptures, with the assistance and directions of all the Rules & Advantages for the right understanding of them, which by the Observation and diligence of many Worthies, we are furnished withal, accompanied with continual Attendance on the throne of Grace, for the presence of the spirit of truth with us, to lead us into all truth, and to increase his annointing of us day by day, shining into our hearts to give us the knowledge of the glory of God, in the face of Jesus Christ, is, as for all other things in the course of our pilgrimage, and walking with God, so for our preservation against these abominations, and the enabling of us to discover their madness, and answer their objections, of indispensible necessity. Apollos who was mighty in the Scriptures, Acts. 18. 24. did mightily convince the gainsaying Jews, verse. 28. neither in dealing with these men is there any better course in the world, then in a good order and method to multiply Testimonies against them, to the same purpose. For whereas they have shifts in readiness to every particular and hope to darken a single star, when they are gathered into a constellation, they send out a glory and brightness which they cannot stand before. Being engaged myself once in a public dispute about the satisfaction of Christ, I took this course, in a clear and evident coherence producng very many Testimonies to the confirmation of it; which together gave such an Evidence to the Truth, that one who stood by, instantly affirmed, that there was enough spoken to stop the mouth of the Devil himself. And this course in the business of the Deity and Satisfaction of Christ, will certainly be triumphant. Let us then labor to have our senses abundantly exercised in the Word, that we may be able to discern between good and evil, and that not by studying the places themselves that are controverted, but by a diligent search into the whole mind and will of God, as revealed in the word, wherein the sense is given in to humble souls, with more life, power, evidence of truth, & is more effectual for the begetting of faith and love to the truth, then in a curious search after the Annotations of men upon particular places. And truly I must needs say, that I know not a more deplorable mistake in the studies of Divines, both Preachers and others, then their diversion from an immediate direct study of the Scriptures themselves, unto the studying of Commentatours, Critics, Scholiasts, Annotatours, and the like helps, which God in his good providence making use of the Abilities, & sometimes the Ambition, and ends of men, hath furnished us withal: not that I condemn the use and study of them, which I wish men were more diligent in, but desire pardon if I mistake, and do only surmise by the experience of my own folly for many years, that many which seriously study the things of God, do yet rather make it their business to inquire after the sense of other men on the Scriptures; then to search studiously into them themselves.

6. That direction in this kind, which with me is instar omnium, is, for a diligent endeavor to have the power of the truths professed and contended for, abiding upon our hearts, that we may not contend for notions; but what we have a practical acquaintance with in our own souls. When the heart is cast indeed into the mould of the doctrine that the mind embraceth, when the Evidence and Necessity of the Truth abides in us, when not the sense of the words only is in our heads, but the sense of the things abides in our hearts: when we have Communion with God in the doctrine we contend for, then shall we be Garrisoned by the grace of God against all the Assaults of men. And without this, all our contending is as to ourselves, of no value. What am I the better, if I can dispute that Christ is God, but have no sense or sweetness in my heart from hence, that he is a God in Covenant with my soul, what will it avail me to evince by Testimonies and Arguments, that he hath made satisfaction for sin, If through my unbelief the wrath of God abides on me, and I have no experience of my own being made the Righteousness of God in him; If I find not in my standing before God, the excellency of having my sins imputed to him, and his righteousness imputed to me; will it be any Advantage to me in the issue, to profess, and dispute that God works the conversion of a sinner, by the irresistable grace of his spirit, If I was never acquainted experimentally with the deadness and utter impotency to good, that opposition to the law of God which is in my own soul by nature, with the efficacy of the exceeding greatness of the power of God in quickening, enlightening, and bringing forth the fruits of obedience in me. It is the power of Truth in the heart alone, that will make us cleave unto it indeed, in an hour of temptation. Let us then not think that we are anything the better for our conviction of the Truths of the great doctrines of the Gospel, for which we contend with these men, unless we find the power of the truths abiding in our own hearts, and have a continual experience of their necessity, and excellency, in our standing before God, and our Communion with him.

7 Do not look upon these things, as things a far off, wherein you are little concerned: the evil is at the door; there is not a Citty, a Town, scarce a Village in England, wherein some of this poison is not poured forth. Are not the doctrines of free will, Universal Redemption, Apostasy from Grace, Mutability of God, of denying the Resurrection of the dead, with all the foolish conceits of many about God and Christ in this nation, ready to gather to this head.

Let us not deceive ourselves; Satan is a crafty Enemy: He yet hovers up and down in the lubricous vain imaginations of a confused multitude, whose tongues are so divided that they understand not one the other. I dare boldly say, that if ever he settle to a stated opposition to the Gospel, it will be in Socinianism. The Lord rebuke him, he is busyin, and by many, where little notice is taken of him: But of these things thus far.

A particular account of the Cause and Reasons of my engagement in this business, with what I have aimed at in the ensuing discourse, you will find given in my Epistle to the University; so that the same things need not here also be delivered. The Confutation of Mr. Biddles, and Smalcius his Catechism, commonly called the Racovian, with the Vindication of all the Texts of Scripture, giving Testimony to the Deity of Christ throughout the Old & New Testament, from the perverse Gloss & interpretations put upon them by Hugo Grotius, in his annotations on the Bible, with those also which concern his satisfaction, and on the occasion hereof, the Confirmation of the most important Truths of the Scripture, about the Nature of God, the Person of Christ, and the Holy Ghost, the offices of Christ, &c: hath been in my design. With what mind and intention, with what love to the Truth, with what dependence on God for his presence and assistance, with what earnestness of supplication to enjoy the fruit of the Promise of our dear Lord Jesus, to lead me into all Truth by his blessed Spirit, I have gone through this work, the Lord knows. I only know, that in every particular I have come short of my duty therein, that a review of my paths and pains, would yield me very little refreshment, but that I know in whom I have believed, and am persuaded, that even concerning this also, he will remember me for Good, and spare me according to the greatness of his mercy. And what ever becomes of this weak endeavor before the Lord, yet he hath made with me an everlasting Covenant, ordered in all things and sure: And this is all my salvation, and all my desire, although he make it not to grow: what is performed, is submitted humbly to the judgment of them to whom this adress is made. About the thoughts of others, or any such as by envy, interest, curiosity, or faction, may be swayed or biased, I am not solicitous. If any benefit redound to the Saints of the most High, or any that belong to the purpose of God's love be advantaged, enlightened, or built up in their most holy faith in the least, by what is here delivered, I have my reward.

MR B's Preface to his Catechism.

I Have often wondered and complained that there was no Catechism yet extant, (that I could ever see, or hear of) from whence one might learn the true grounds of the Christian Religion, as the same is delivered in the Holy Scripture, all Catechisms generally being so stuffed with the supposals and traditions of men, that the least part of them is derived from the Word of God. For when Councils, Convocations and Assemblies of Divines, justling the sacred writers out of their place in the Church, had once framed Articles and Confessions of Faith, according to their own fancies and interests, and the Civil Magistrate had by his Authority ratified the same, all Catechisms were afterwards sitted to those Articles and Confessions, & the Scripture either wholly omitted, or brought in only for a show, not one quotation amongst many being a whit to the purpose, as will soon appear to any man of judgment, who taking into his hand the said Catechisms, shall examine the texts alleged in them: for if he do this diligently and impartially, he will find the Scripture, and those Catechisms to be at so wide a distance one from another, that he will begin to question whether the Catechists gave any heed at all to what they wrote, and did not only themselves refuse to make use of their Reason, but presume that their Readers also would do the same. In how miserable a condition then (as to spiritual things) must Christians generally needs be, when thus trained up, not, (as the Apostle adviseth) in the nurture and admonition of the Lord, but in the supposalls and traditions of men, having little or no assurance touching the reality of their Religion! Which some observing, and not having the happiness to light upon the Truth, have quite abandoned all Piety whatsoever, thinking there is no firm ground whereon to build the same. To prevent which mischief in time to come, by bringing men to a certainty, (I mean such men as own the divine Authority of the Scripture) and withal to satisfy the just and pious desires of many, who would fain understand the truth of our Religion, to the end they might not only be built up themselves, but also instruct their Children and Families in the same, I have here (according to the understanding I have gotten by continual meditation on the Word of God) compiled a Scripture Catechism, wherein I bring the Reader to a sure and certain knowledge of the chiefest things pertaining both to belief and practice, whilst I myself assert nothing (as others have done before me) but only introduce the Scripture faithfully uttering its own assertions, which all Christians confess to be of undoubted truth. Take heed therefore whosoever thou art that lightest on this Book, and there readest things quite contrary to the doctrines that pass currant amongst the generality of Christians, (for I confess most of the things here displayed, have such a tendency) that thou fall not soul upon them, for thou canst not do so withot falling foul upon the Holy Scripture it self, inasmuch as all the Answers through out the whole Catechism are faithfully transcribed out of it, and rightly applied to the Questions, as thou thyselfe mayst perceive if thou make a diligent inspection into the several texts withal their circumstances. Thou wilt perhaps here reply, that the texts which I have cited: do indeed in the letter hold forth such things as are contrary to the doctrines commonly received amongst Christians, but they ought to have a mystical or figurative interpretation put upon them, and then both the Doctrines and the texts of Scripture will suit well enough. To which I answer, that if we once take this liberty to impose our mystical or figurative interpretations on the Scripture, without express warrant of the Scripture it self, we shall have no settled belief, but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture, there being no certain rule to judge of such meanings, as there is of the literal ones: nor is there any error, how absurd & impious soever, but may on such terms be accorded with the Scripture. All the abominable Idolatries of the Papists, all the superstitious Fopperies of the Turks, all the licentious Opinions & practices of the Ranters, may by this means be not only paliated, but defended by the Word of God. Certainly might we of our own heads figuratively interpret the Scripture, when the letter is neither repugnant to oursenses, nor to the scope of the respective texts, nor to a greater number of plain texts to the contrary (for in such cases we must of necessity admit figurs in the sacred Volume, as well as we do in prosane ons otherwise both they & it will clash with themselves, or with our senses which the Scripture it self intimates to be of infallible certainty, see 1 Joh. 1. 2, 3.) might we I say at our pleasure impose our Figures and Allegories on the plain words of God, the Scripture would in very deed be, what some blasphemously affirm it to be a Nose of Wax. For instance, it is frequently asserted in the Scripture, that God hath a similitude or shape, hath his place in the Heavens, hath also affections or passions, as love, hatred, mercy, anger, and the like, neither is anything to the contrary delivered there, unless seemingly in certain places which neither for number, nor clearness are comparable unto those of the other side. Why now should I depart from the letter of the Scripture in these particulars, and boldly affirm with the generality of Christians, (or rather, with the generality of such Christians ouly, as being conversant with the false Philosophy that reigneth in the Schools, have their understandings perverted with wrong notions) that God is without a shape, in no certain place, and uncapable of affections? Would not this be to u • e the Scripture like a Nose of Wax, and when of it self it looketh any way, to turn it aside at our pleasure? And would not God be so far from speaking to our capacity in his Word, (which is the usual Refuge of the Adversaries, when in these and the like matters concerning God, they are pressed with the plain words of the Scripture) as that he would by so doing render us altogether uncapable of finding out his meaning, whilst he spake one thing, and understood the clean contrary? Yea would he not have taken the direct course to make men substitute an Idol in his stead, (for the Adversaries hold, that to conceive of God as having a shape, or affections or being in a certain place, is Idolatry) if he described himself in the Scripture otherwise then indeed he is, without telling us so much in plain terms, that we might not conceive amiss of him? Thus we see, that when sleep, which plainly argueth weakness and imperfection, had been ascribed to God Psal. 44. 23. The contrary is said of him, Psal. 121. 4. Again when weariness had been attributed to him, Isa. 1. 14. The same is expressly denied of him Isa. 40. 28. And would not God (think ye) have done the like in those forementioned things, were the case the same in them, as in the others? This consideration is so pressing, that a certain. Author, (otherwise a very learned and intelligent man) perceiving the weight thereof, and not knowing how to avoid the same, took up (though very unluckily) one erroneous tenet to maintain another, telling us in a late book of his entitled Conjectura Cabalistica, that for Moses, by occasion of his writings, to let the Jews entertain a conceit of God us in human shape, was not anymore a way to bring them into Idolatry, then by acknowledging man to be God, as (saith he) our Religion does in Christ. How can this consist even with consonancy to his own Principles, whilst he holds it to be false that God hath any shape, but true that Christ is God? For will a false opinion of God no sooner lead men into Idolatry, then a true opinion of Christ? But it is no marvel: that this Author, & other learned men with him, entertain such conceits of God and Christ, as are repugnant to the cur̄t of the Scripture, whilst they set so high a rate on the sublime indeed but uncertain notions of the Platonists, & in the mean time slight the plain but certain letter of the Sacred Writers, as being far below the Divine Majesty & written only to cōply with the rude apprehensions of the vulgar, unless by a mystical Interpretation they be screwed up to Platonism. This is the stone at which the Pride of learned men hath caused them continually to stumble, namely to think that they can speak more wisely & worthily of God, then he hath spoken of himself in his word. This hath brought that more then Babylonish confusion of language into the Christian Religion, whilst men have framed those horrid and intricate expressions, under the color of detecting and excluding Heresies, but in truth to put a baffle on the simplicity of the Scripture, and usher in Heresies, that so they might the more easily carry on their worldly designs, which could not be effected but through the ignorance of the people nor the people brought into ignorance, but by wrapping up Religiō in such mostrous terms, as neither the people nor they themselves that invented them, (or at least took them from the invention of others) did understand. Wherefore there is no possibility to reduce the Christian Religion to its primitive integrity, a thing, though much pretended yea boasted of in Reformed Churches, yet never hitherto sincerely endeavored much less effected, in that men have by severe penalties been hindered to reform Religion beyond such a stint, as that of Luther, cr • at most that of Calvin ) but by cashiring those many intricate terms, and devised forms of speaking, imposed on our Religion, and by wholly betaking ourselves to the plainness of the Scripture. For I have long since observed, (and find my observation to be true and certain) that when to express matters of Religion men make use of words and Phrases unheard of in the Scripture, they slily under them couch false doctrines, and obtrude them on us: for without question the Doctrines of the Scripture can be so aptly explained in no language as that of the Scripture it self. Examine therefore the expressions of God's being infinite and incomprehensible, of his being a simple Act, of his subsisting in three persons, or after a threefold manner, of a Divine Circumincession, of an Eternal Generation, of an Eternal Procession, of an Incarnation, of an Hypostatical Union, of a Communication of Properties, of the Mother of God, of God dying, of God made man, of Transubstantiation, of Consubstantiation, of Original sin, of Christ's taking our nature on him, of Christ's making satisfaction to God for our sins, both past, present and to come, of Christ's fulfilling the Law for us, of Christ's being punished by God for us, of Christ's merits, or his meritorious obedience both active & passive, of Christ's purchasing the kingdom of Heaven for us, of Christ's enduring the wrath of God, yea the pains of a damned man, of Christ's rising from the dead by his own power, of the Ubiquity of Christ's Body, of apprehending and applying Christ's Righteousness to our selve; by Faith, of Christ's being our Surety, of Christ's paying our debts, of our sins imputed to Christ, of Christ's righteousness imputed to us, of Christ's dying to appease the wrath of God, and reconcile him to us of infused Grace, of free Grace, of the world of the Elect, of irresistible workings of the Spirit in bringing men to believe, of carnal reason, & Spiritual desertions, of Spiritual incomes, of the Outgoings of God, of taking up the Ordinance, &c. And thou shalt find, that as these forms of speech are not owned by the Scripture, so neither the things contained in them. How excellent therefore was that advice of Paul to Timothy in his second Epistle to him, chap. 1. 13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus? For if we once let go those forms of sound words learned from the Apostles, and take up such as have been coined by others in succeeding Ages, we shall together part with the Apostles Doctrine, as woeful experience hath taught us. For after Constantine the Great, together with the Council of Nice, and once deviated from the language of the Scripture, in the business touching the Son of God, calling him coessential with the Father, this opened a gap for others afterwards, under a pretence of guarding the Truth from Heretics, to devise new terms at pleasure, which did by degrees so vitiate the chastity and simplicity of our Faith delivered in the Scripture, that there hardly remained so much as one point thereof sound & entire. So that as it was wont to be disputed in the Schools, whether the old ship of Thesus (which had in a manner been wholly altered at sundry times by the accession of new pieces of timber upon the decay of the old) were the same ship it had been at first, and not rather another by degrees substituted in the stead thereof: in like manner there was so much of the primitive truth worn away by the corruption that did by little and little overspread the generality of Christians, and so many errors instead thereof tacked to our Religion at several times, that one might justly question whether it were the same Religion with that which Christ and his Apostles taught, and not another since devised by men, and put in the room thereof. But thanks be to God through our Lord Jesus Christ, who amidst the universal corruption of our Religion, hath preserved his written word entire; (for had men corrupted it, they would have made it speak more favourably in behalf of their lusts and worldly interests, then it doth) which word if we with diligence & sincerity pry into, resolving to embrace the doctrine that is there plainly delivered, though all the world should set it self against us for so doing, we shall easily discern the Truth, and so be enabled to reduce our Religion to its first principles. For thus much I perceive by mine own experience, who being otherwise of no great abilities, yet setting myself with the aforesaid resolution for sundry years together upon an impartial search of the Scripture, have not only detected many errors, but here presented the Readers with a body of Religion, exactly transcribed out of the word of God; which body whosoever shall well ruminate and digest in his mind, may by the same method, wherein I have gone before him, make a farther enquiry into the Oracles of God, and draw forth whatsoever yet lies hid, and being brought to light will tend to the accomplishment of Godliness amongst us, for at this only all the Scripture aimeth: the Script, which all men, who have thoroughly studied the same, must of necessity be enamored with as breathing out the mere wisdom of God & being the exactest Rule of a holy life, (which all Religions whatsoever confess to be the way unto Happiness) that can be imagined, and whose Divinity will never even to the worlds end be questioned by any, but such as are unwilling to deny their worldly lusts, and obey the pure and pefect precepts thereof. Which obedience whosoever shall perform, he shall not only in the life to come, but even in this life be equal unto Angels.

M. BIDDLE'S Preface briefly EXAMINED.

IN the entrance of Mr B's Preface he tells the Reader (very modestly) that he could never yet see, or hear of a Catechism (although I presume he had seen, or heard at least of one or two written by Fausts Socinus, (though not completed) of one by Ualentine Smaltius, commonly called the Racovian Catechism, from whence many of his questions and Answers are taken: and of an Exposition of the Articles of Faith in the Creed, called the Apostles, in way of Catechism by Jonas Schlictingius, published in French An. 1646. in Latin An. 1651) from whence the true grounds of Christian Religion might be learned, as tis delivered in Scripture; and therefore doubtless all Christians, have cause to rejoice at the happy product of Mr B's pains, wherewith he now acquaints them, (ushered in with this modest account) whereby at length they may know their own Religion, wherein as yet they have not been instructed to any purpose. And the Reason of this is, because all other Catechisms are stuffed with many supposalls, and traditions, the least part of them being derived from the word of God, Mr B. being judge And this is the common language of his companions, comparing themselves and their own writings with those of other men. The common language they delight in is, though Christians have hitherto thought otherwise.

Whether we have Reason to stand to this determination, and acquiesce in this Censure and sentence, the ensuing confiderations, of what Mr B. substitutes in the Roome of those Catechisms which he here rejects, will evince & manifest. But to give Countenance to this humble entrance into his work, he tells his Reader, that Councils, Convocations, and Assemblyes of Divines have justled out the Scripture, and framed Confessions of Faith according to their own fancyes and Interests, getting them confirmed by the Civil Magistrate; according unto which Confessions, all Catechisms are and have been framed without any regard to the Scripture; What Councils Mr Biddle intends, he informs us not, nor what it is that in them he chiefly complains of; If he intend some only, such as the Apostatizing times of the Church saw, he knows he is not opposed by them with whom he hath do; nor yet if he charge them all for some miscarriages in them, or about them.

If all, as that of the Apostles themselves ( Act. 15.) together with the rest that for some ages followed after, (and that as to the doctrine by them delivered) fall under his censure, we have nothing but the Testimony of M. B. to induce us to a belief of this insinuation; His testimony in things of this nature, will be received only by them who receive his doctrine.

What I have to offer on this account, I have spoken otherwhere. That the Confessions of Faith which the first General Councils (as they are called) during the space of 400 years and upward, Composed and put forth, were framed according to the fancies and interests of men, besides the word, is M. B's fancy, and his Interest to have it so esteemed. The Faith he profeseth, or rather the Infidelity he is fallen into, was condemned in them all, and that upon the occasion of its then first coming into the World: Hinc illae Lachrimae: If they stand, he must fall; That the Catechisms of latter days, (I suppose he intends those in use amongst the reformed Churches) did wholly omit the Scripture, or brought it in only for a show, not one quotation amongst many being a whit to the purpose, you have the same Testimony for, as for the Assertions foregoing. He that will say this, had need some other way evince that he makes conscience of what he says: or that he dare not say anything, so it serve his turn; Only Mr Biddle hath quoted Scripture to the purpose; To prove God to be Finite, Limited, Included in Heaven, of a visible shape, Ignorant of things future, obnoxious to turbulent passions and affections, are some of his quotations produced; for the like end and purpose are the most of the rest alleged Never (it seems) was the Scripture alleged to any purpose before. And these things through the righteous hand of God, taking vengeance on an unthankful Generation, not delighting in the light and truth which he hath sent forth, do we hear and read. Of those who have made bold 〈 in non-Latin alphabet 〉 , and to shake the fundamentals of Gospel Truths, or the mystery of Grace, we have daily many examples. The number is far more scarce of thē who have attempted to blot out those 〈 in non-Latin alphabet 〉 , or engrafted notions of mankind, concerning the perfections of God which M. B. opposeth. Fabulas vulgaris nequitia non invenit. An opposition to the first principles of rational beings must needs be talked of. Other Catechists (besides himself) M. Biddle tells you, have written with so much oscitancy and contempt of the Scripture, that a considering man will question whether they gave any heed to what they wrote themselves, but refused to make use of their Reason, and presumed others would do so also. And so you have the sum of his Judgment concerning all other Catechisms besides his own, that he hath either seen or heard of. They are all fitted to confusion of Faith, composed according to the fancyes & interests of men, written without attending to the Scripture or quoating it to any purpose, their Authors (like mad men) not knowing what they wrote, and refusing to make use of their Reason that they might soe do, and this is the modest humble entrance of Mr B. Preface.

All that have gone before him were knaves, fools, Ideotts, mad men. The proof of these Assertions, you are to expect. When a Philosopher pressed Diogenes with this Sophism, What I am, thou art not, I am a man, therefore thou art not; He gave him no other answer, but begin with me and the conclusion will be true. M. B. is a Master of Arts; And knew doubtless, that such Assertions as might be easily turned upon himself, are of no use to any, but those who have not ought else to say. Perhaps M. B. speaks only to them of the same mind with him; and then indeed as Socrates said, it was no hard thing to commend the Athenians before the Athenians, but to commend them before the Lacedemonians was difficult; no more is it any great undertaking to con •• men sound in the Fatih unto Socinians, before others it will not prove so easy.

It is not incumbent on me, to defend any, much less all the Catechisms that have been written by Learned men of the Reformed Religion. That there are Errors in some, mistakes in others, that some are more clear, plain, and Scriptural, then others, I grant. All of them may have, have had their use in their kind. That in any of them there is anything taught, inconsistent with Communion with God, or inevitably tending to the Impairing of Faith, and Love, M. B. is not I presume such a 〈 in non-Latin alphabet 〉 , as to undertake to demonstrate. I shall only add, that notwithstanding the vain plea, of having given all his Answers in the express words of Scripture (whereby with the foolish bird he hides his head, from the fouler, but leaves his whole monstrous body visible.) The teaching part of his Catechism being solely in the insinuating, ensnaring captious Questions thereof, leading the understanding of the Reader, to a misaprehension and misaplication of the words of the Scripture (it being very easy to make up the grossest blasphemy Imaginable out of the words of the Scripture it self) I never found, saw, read, or head of any, so grossly perverting the Doctrine of the Scripture, concerning God, and all his ways, as these of Mr B. do: (for in sundry particulars, they exceed those mentioned before of Socinus, Smalcius, Schlictingius, which had justly gotten the repute of the worst in the world;) & for an account of my Reason of this persuasion, I refer the Reader, to the ensuing Considerations of them.

This then being the sad estate of Christians, so misinformed by such vile Varlets, as have so foully deceived them, and misled them, as above mentioned, what is to be don, and what course to be taken, to bring in light into the world, and to deliver men from the sorrowful condition, whereinto they have been Catechised? For this end he tells the Reader, doth he show himself to the world, ( 〈 in non-Latin alphabet 〉 ) to undeceive them, and to bring them outof all their wanderings unto some certainty of Religion. This he discourses pag. 4, 5. The Reasons he gives you of this undertaking are two, 1. to bring men to a certainty. 2. To satisfy the pious desires of some, who would fain know the truth of our Religion. The way he fixes on, for the compasing of the end proposed, is 1. By asserting nothing, 2. By introducing the plain texts of Scripture to speak for themselves: Each briefly may be considered.

1. What fluctuating persons are they, not yet come to any certainty in Religion, whō M. B. intends to deal with all? Those, for the most part, of them who seem to be intended in such undertakings, are fully persuaded from the Scripture, of the Truth of those things, wherein they have ben instructed. Of these, some (I have heard) have been unsettled by M. B. but that he shall ever settle any (there being no consistency in error or falsehood) is impossible. M. B. knows, there is no one of the Catechists he so decryes, but directs them whom he so instructs, to the Scriptures, and settles their Faith on the Word of God alone: though they labor to thelpe their Faith and understanding, by opening of it, whereunto also they are called. I fear M B's. certainty will at length appear to be Skepticism; and his settling of men, to be their unsettling; that his conversions are from the Faith; and that in this very book he aims more to acquaint men with his Questions, then the Scriptures Answers; But he says

2. Those whom he aims to bring to this certainty, are such as would fain understand the truth of our Religion. If by our Religion he means the Religion of himself, and his followers (or rather Masters) the Socinians, I am sorry to hear that any are so greedy of its acquaintance. Happily this is but a pretence; such as his predecessors in this work have commonly used. For understanding the truth of it, they will find in the issue what an endless work they have undertaken. Who can make that straight, which is crooked; or number that which is wanting? If by our Religion he means the Christian Religion, It may well be inquired, who they are with their just and pious desires, who yet understand not the Truth of Christian Religion? That is, that it is the only true Religion; When we know these Turks, Jews, Pagans, which Mr Biddle hath to deal with all, we shall be able to judge of what Reason he had to labor to satisfy their Just and pious desires. I would also willingly be informed how they came to so high an advancement in our Religion, as to desire to be brought up in it, and to be able to instruct others, when as yet they do not understand the truth of it, or are not satisfied therein. And

3. And these are Admirable men, so the way he takes for their satisfaction is admirable also; that is, by asserting nothing; He that asserts nothing, proves nothing, for that hwich any one proves, that he asserts; Intending then to bring men to a certainty who yet understand not the truth of our Religion, he asserts nothing, proves nothing, (as is the manner of some) but leaves them to themselves: A most compendious way of teaching, (for whose attainment Mr B. needed not to have been Master of Arts) if it proves effectual. But by not asserting, it is evident M. B. intends not silence; He hath said too much to be so interpreted. Only what he hath spoken, he hath done it in a skeptical way of inquiry; wherein though the intendment of his mind be evident, and all his Queries may be easily resolved into so many propositions or Assertions, yet as his words lie, he supposes he may speak truly, that he asserts nothing. Of the truth then of this Assertion, that he doth not assert anything, the Reader will judge. And this is the path to Atheism which of all others is most trod and beaten in the days wherein we live. A liberty of judgment is pretended, and Queries are proposed, until nothing certain be left, nothing unshaken. But

4. He introduces the Scripture, Faithfully uttering its own Assertions; If his own testimony concerning his faithful dealing, may be taken, this must pass. The express words of the Scripture, I confess are produced; but as to M. B's faithfulness in their production, I have sundry exceptions to make.

As 1. That by his leading Questions, and Application of the Scripture to them, he hath utterly perverted the Scope and Intendment of the places urged. Whereas he pretends not to assert or explain the Scripture, he most undoubtedly restrains the signfication of the places by him alleged, unto the precise scope, which in his sophistical Queries he hath included; and in such a way of proceedure, what may not the Serpentine wits of men, pretend to a confirmation of, from Scripture, oir any other Book, that hath been written about such things, as the Inquires are made after. It were easy to give innumerable instances of this kind: but we fear God, and dare not to make bold with him or his word.

2. M. B. pretending to give an account of the chiefest things pertaining to belief and practice, doth yet propose no question at all, concerning many of the most important Heads of our Religion, and whereunto the Scripture speaks fully, and expressly; or proposes his thoughts in the negative, leading on the Scriptures, from whence he makes his objections to the grand Truths he opposeth, concealing (as was said) the delivery of them in the Scripture, in other places innumerable: so insinuating to the men of just and pious desires, with whom he hath to do, that the Scripture is silent of them. That this is the man's way of proceedure, in reference to the Deity of Christ, and of the Holy Ghost, the Satisfaction and Merit of Christ, the corruption of Nature, and Efficacy of Grace, with many other most important heads of Christian Religion, will be fully manifest in our Considerations of the several particulars, as they shall occur, in the method wherein by him they are handled.

3. What can be concluded of the mind of God, in the Scripture, by cutting of any place, or places of it, from their dependence, connection, and tendency, catching at those words which seem to confirm what we would have them so to do, (whether in the proper order, wherein of God they are set and fixed, they do in the least cast an eye towards the Thesis, which they are produced to confirm or no) might easily be manifested, by innumerable instances, were not the vanity of such a course, evident to all. On the consideration of these few exceptions to M. B's way of proceedure, it will easily appear, what little advantage he hath given him thereby, and how unjust his pretence is, which by this course he aims to prevail upon men withal. This he opens p. 6. none (saith he) can fall upon the things contained in his Catechism (which he confesseth to be quite contrary to the Doctrine that passeth current among the generality of Christians) as they are here displayed, because the Answers are transcribed out of the Scriptures. But M. B. may be pleased to take notice, that the displaying (as he calls it) of his Doctrines, is the work of his Questions, and not of the words of Scripture, produced to confirm them; which have a sense cunningly and subtly imposed on them, by his Queries, or are pointed and restrained to the things, which in the place of their delivery, they look not towards in any measure. We shall undoubtedly find in the process of this business, that M. B's Questions being found guilty of treason against God, will not be allowed Sanctuary in the Answers which they labor to creep into, & that they disclaiming their protection, they may be pursued, taken, and given up to the justice and severity of Truth, without the least profanation of their holiness. A murderer may be plucked from the horns of the Altar.

Nor is that the only Answer infisted on, for the removal of M. B's Sophistry, which he mentions pag. 7. and pursues it for three or four leaves onward of his Preface: viz. That the Scriptures which he urgeth, do in the letter hold out such things as he alledgeth them to prove, but yet they must be figuratively interpreted. For (M. B's Mystical sense) I know not what he intends by it, or by whom, it is urged.) This is appliable solely to the places he produceth for the description of God & his Attributes, concerning whom, that some expressions of Scripture, are to be so interpreted, himself confesses pag. 13. and we desire to take leave to inquire whether some others, beside what M. B. allows, may not be of the same Consideration. In other things, for the most part, we have nothing at all to do with so much as the interpretation of the places he mentions, but only to remove the grossly Sophisticall insinuations of his Queries; For instance, when M. B. asks, whether Christ Jesus were not a man or no, & alledgeth express Scripture affirming that he was; we say not, that the Scripture must have a Figurative interpretation, but that M. B. is grossly Sophisticall, Concluding from the assertion of Christ's human nature, to the denial of his divine; and desperately injurious to the persons with whom he pretends he hath to do, who as yet understand not the truth of our Religion, in undertaking to declare to them the special chief things of belief and practice, & hiding from them the things of the greatest moment to their Salvation, and which the Scripture speaks most plentifully unto; by not stating any question, or making any such Inquiry, as their Affirmation might be suited unto. The like Instance may be given in all the particulars, wherein M. B. is departed from the Faith once delivered to the Saints. His whole following discourse then, to the end of pag. 13 ^th , wherein he decryes the answer to his way of procedure, which himself had framed, he might have spared. It is true, we do affirm that there are figurative expressions in the Scripture (& M. B dares not say the contrary) and that they are accordingly to be interpreted: Not that they are to have a mystical sense put upon them, but that the literal sense is to be received, according to the direction of the Figure which is in the words. That those words of our Savior, this is my body, are figurative, I suppose M. B. will not deny. Interpret them according to the figurative import of them, and that interpretation gives you the Literall, and not a mystical sense, if such figures belong to speech and not to sense. That sense, (I Confess) may be spiritually understood (then it is saving) or otherwise but this doth not constitute different senses in the words, but only denote a difference in the understādings of men. But all this in hypothesi M. B. fully grants pag. 9. so that there is no danger by asserting it, to cast the least thought of uncertainty on the Word of God. But pag. 10. He gives you an instance, wherein this kind of interpretation must by no means be allowed, viz. in the Scriptures Attributions of a shape, similitude, (that is, of Eyes, Ears, Hands, Feet) unto God with passions & affections like unto us; which that they are not proper, but figuratively to be interpreted, He tells you ( pag. 10, 11, 12.) those affirm, who are perverted by false Philosophy, and make a nose of wax of the Scripture, which plainly affirms such things of God. In what sense the expressions of Scripture intimated, concerning God, are necessarily to be received, and understood, the ensuing Considerations will inform the Reader. For the present I shall only say, that I do not know scarce a more unhappy instance, in his whole Book, that he could have produced, then this; wherein he hath been blasphemously Injurious unto God, and his holy Word. And herein we shall deal • with him from Scripture it self, right Reason, ^h and the common consent of mankind. How remote our interpretations of the places by him quoated for his purpose, are from wresting the Scripture, or turning them aside from their purpose, scope and intendment, will also in due time be made manifest.

We say indeed (as M. B. observes) that in those kinds of expressions, God condescendeth to accommodate his ways and proceedings (not his Essence and being ) to our apprehensions, wherein we are very far from saying, that he speaks one thing & imends the clean contrary; but only that the thing that he ascribes to himself, for our understanding, and the accommodation of his proceedings, to the manner of men, are to be understood in him, and of them, in that which they denote of perfection, & not in respect of that which is imperfect and weak. For instance, when God says, his eyes run to and froe to behold the Sons of men, we do not say, that he speaks one thing and understands another, but only because we have our knowledge and acquaintance with things by our Eyes, looking up & down, therefore doth he, who hath not eyes of flesh, as we have, nor hath any need, to look up and down, to acquaint himself with all whose ways are in his own hand, nor can without blasphemy be supposed to look from one thing to another, chose to express his knowledge of, and intimate acquaintance with all things here below, in, and by his own infinite understanding, in the way so suited to our apprehensiō. Neither are these kinds of expression in the least an occasion of Idolatry, or do give advantage to any, of creating any shape of God in their imaginations; God having plainly and clearly in the same word of his, wherein these expressions are used, discovered that of himself, his Nature, Being, and Propertyes, which will necessarily determine, in what sense those expressions are to be understood; as in the consideration of the several particulars in the ensuing Discourse, the Reader will find evinced. And we are yet of the mind, that to conceive of God, as a Great Man, with Mouth, Eyes, Hands, Leggs &c. in a proper sense, sitting in Heaven, shut up there, troubled, vexed, moved up and down with sundry passions, perplexed about the things that are to come to pass, which he knows not, which is the notion of God, that M. B. labors to deliver the world from their darkness withal, is gross Idolatry: whereunto the Scriptural Attributions unto God mentioned, give not the least countenance, as will in the progress of our Discourse more fully appear. And if it be true which M. B. intimates, that things implying imperfection (speaking of sleep, and being weary) are not properly Attributed to God, I doubt not but I shall easily evince, that the same line of refusal, is to pass over the visible shape, and turbulent affections, which are by him ascribed to him; but of these more particularly in their respective places.

But he adds, That this consideration is so pressing, (pag. 13, 14.) that a certain learned Author, in his Book entitled [Conjectura Cabalistica] affirms, that for Moses by occasion of his writing to let the Jews entertain a conceit of God as in human shape, was not anymore a way to bring them unto Idolatry, then by acknowledging man to be God, as our Religion doth in part: which plea of his M. B. exagitates in the pages following. That learned Gentleman, is of Age and Ability to speak for himself; for mine own part, I am not so clear in what he affirms, as to undertake it for him; though otherwise very ready to serve him, upon the account which I have of his worth, and Abilityes; though I may freely say, I suppose they might be better exercised, then in such Cabalisticall Conjectures, as the book of his, pointed unto, is full of. But who am I that judge another: we must everyone give an account of himself and his labors to God: and the fire shall try our works of what sort they are; I shall not desire to make too much work for the fire. For the present I deny that Moses in his writings, doth give any occasion to entertain a Conceit of God, as one of an human shape. Neither did the Jews ever stumble into Idolatry, on that account. They sometimes indeed, Changed their Glory, for that which was not God. But whilst they worshipped that God, that revealed himself by Moses, Jehovah, Ehejeh, it doth not appear, that ever they entertained in their thoughts anything but purum nuvren, a most simple, Spiritual, Eternal being, as I shall give a farther account afterwards. Though they intended to worship Jehovah both in the Calf in the Wildernes, and in those at Bethel, yet that they ever entertained any thoughts, that God had such a shape, as that which they framed to worship him by, is madness to imagine. For though Moses sometimes speaks of God in the condescension before mentioned, expressing his Power by his Arm, and Bow, and Sword; his knowledge and understanding, by his Eye; yet he doth in so many places caution them, with whom he had to do, of entertaining any thoughts of any bodily similitude of God, that by anything delivered by him, there is not the least occasion administered, for the entertaining of such a conceit, as is intimated. Neither am I clear in the Theological predication, which that learned Person hath chosen to parallel with the Mosaical expressions of God's Shape, and similitude, concerning man being God; Though we acknowledge him who is man, to be God, yet we do not acknowledge man to be God. Christ under this reduplication, as man, is not a person, and so not God. To say that man is God, is to say, that the Humanity, and Deity are the same; what ever he is as man, he is upon the account of his being man; Now that he who is man, is also God, though he be not God, upon the account of his being man, can give no more occasion to Idolatry, then to say that God is Infinite, Omnipotent. For the expression it self, it being in the concrete, it may be salved by the communication of properties: but as it lies, it may possibly be taken in the abstract, and so is simply false. Neither do I judge it safe to use such expressions, unless it be when the grounds and reasons of them are assigned. But that M. B. should be offended with this Assertion, I see no Reason. Both he and his associates affirm, that Jesus Christ as man, (being in Essence and nature nothing but man) is made a God, and is the object of Divine worship, or Religious Adoration on that account. I may therefore let pass M. B's following Harangue against men's Phylosophicall speculations, desserting the Scripture in their centemplations of the nature of God; as though they could speak more worthily of God then he hath done of himself. For though it may easily be made appear, that never any of the Platonicall Philosophers spake so unworthily of God, or vented such gross carnal conceptions of him, as M. B. hath done, and the Gentleman of whom he speaks, be well able to judge of what he reads, and to free himself from being entangled in any of their notions, discrepant from the Revelation that God hath made of himself in his Word, yet we being resolved to try out the whole matter, and to put all the differences we have with M. B. to the trial and Issue, upon the express Testimony of God himself, in his word, are not concerned in this discourse.

Neither have I any necessity to divert to the Consideration of his complaint, concerning the bringing in of new expressions into Religion; if he intends such, as whose substance or matter, which they do express, is not evidently and expressly found in the Scripture; What is the Babylonish Language, what are the horrid and intricate Expressions, which he affirms to be introduced, under a Colour of detecting and confuting Heresyes, but indeed to put a bafle upon the simplicity of the Scripture, he gives us an account of pag. 19. where we shall consider it, & them. In general; words are but the figures of things. It is not words and terms, nor Expressions, but Doctrines, and things, we inquire after. M. B. I suppose allows expositions of Scriptures, or else I am sure, he condemns himself in what he practices. His book is in his own thoughts, an Exposition of Scripture. That this cannot be done without varying the words and literal expressions thereof, I suppose will not be questioned. To express the same thing, that is contained in any place of Scripture, with such other words as may give light unto it, in our understandings, is to expound it. This are we called to. And the course of it is to continue, whilst Christ continues a Church upon the Earth. Paul spake nothing for the substance of the things he delivered, but what was written in the Prophets. That he did not use new Expressions, not to be found in any of the Prophets, will not be proved. But there is a twofold evil in these expressions. (i.) That they are invented to detect and unfold Heresies, as is pretended. If Heretics begin first to wrest Scripture expressions, to a sense never received, nor contained in them, it is surely lawful for them, who are willing to Contend for the Faith once delivered to the Saints, to clear the mind of God, in his Word by Expressions and terms suitable thereunto. Neither have Heretics carried on their cause without the invention of new words and phrases.

If any shall make use of any words, terms, phrases, and expressions, in, and about Religious things, requiring the embracing, and receiving of those words, &c. by others, without examining either the Truth, of what, by those words, phrases, &c. they intend to signify, and express; or the Propriety of those expressions themselves, as to their accommodation for the signifying of those things, I plead not for them. It is not in the power of man, to make any word or expression, not 〈 in non-Latin alphabet 〉 found in the Scripture, to be Canonical, and for its own sake, to be embraced and received. But yet, if any word or phrase, do expressly signify any Doctrine, or matter, contained in the Scripture, though the Word or Phrase it self, be not in so many letters found in the Scripture, that such words or phrases may not be used for the explication of the mind of God, I suppose will not easily be proved. And this we farther grant, that if any one shall scruple the receiving & owning of such expressions, so as to make them the way of professing that which is signified by them, and yet do receive the thing or Doctrine, which is by them delivered, for my part, I shall have no contest with him. For instance, the word 〈 in non-Latin alphabet 〉 , was made use of by the first Nicene Council, to express the unity of Essence and Being that is in the Father and Son, the better to obviate Arius and his followers, with their 〈 in non-Latin alphabet 〉 , and the like forms of speech, nowhere found in Scripture, and invented on set purpose, to destroy the true and Eternal Deity of the Son of God. If now any man should scruple the receiving of that Word, but withal should profess, that he believes Jesus Christ to be God equal to the father, one with him from the beginning, and doth not explain himself by other terms, not found in the Scripture, viz. that he was made a God, and is one with the Father as to will, not Essence, and the like, he is like to undergo neither trouble nor opposition from me. We know what troubles arose between the East and Western Churches, about the words Hypostasis and Persona, until they understood on each side, that by these different Words, the same thing was intended; and that 〈 in non-Latin alphabet 〉 , with the Greeks, was not the same with Substantia, with the Latins; nor Persona with the Latins, the same with 〈 in non-Latin alphabet 〉 among the Greeks, as to their application to the thing, the one & the other expressed by those terms that such monstrous terms are brought into our Religion, as neither they that invented them; nor they that use them, do understand, M. B. may be allowed to aver, from the measure he hath taken of all men's understandings, weighing them in his own; and saying, thus far can they go and no farther; this they can understand, that they cannot. A presogative, as we shall see in the process of this business, that he will scarcely allow to God himself, without his taking much pains and labor about it. I profess for my part, I have not as yet the least conviction fallen upon me, that M. B. is furnished with so large an understanding, what ever he insinuates of his own abillityes, as to be allowed a Dictator of what any man can, or cannot understand. If his principle, or rather conclusion, upon which he limits the understandings of men, be this, what I cannot understand that no man else can, he would be desired to consider that he is as yet but a young man, who hath not had so many Advātages and helps, for the improving of his understanding, as some others have had; and besides, that there are some, whose Eyes are blinded by the God of this world, that they shall never see nor understand the things of God; yea and that God himself, doth thus oftentimes execute his vengenace on them, for detaining his Truth in unrighteousness.

But yet upon this acquaintance, which he hath with the measure of all men's understandings, he informs his Reader, that the only way to carry on the Reformation of the Church, beyond what yet hath been done by Luther or Calvin, is by casheiring those many intricate terms and devised forms of speaking, which he hath observed, slily to couch false Doctrines, and to obtrude them on us. And by the way, that this carrying on Reformation, beyond the stint of Luther or Galvin, was never yet so much as sincerely endeavored. In the former passage, having given out himself, as a Competent Judge of the understandings of all men, in this he proceeds to their Hearts. The Reformation of the Church (saith he) was never sincerely attempted, beyond the stint of Luther and Calvin; attempted it hath been, but he knows all the men, & their hearts full well, who made those attempts, and that they never did it sincerely, but with guile and Hypocrysy; M. B. knows who those are that say; with our tongue we will prevail, our lips are our own. To know the hearts of men, & their frame towards himself, M. B. instructs us in his Catechism, that God himself is forced to make trial, and experiments. But for his own part, without any great trouble he can easily pronounce of their sincerity, or hypocrisy, in any undertaking; Low and vile thoughts of God, will quickly usher in light, proud, and foolish thoughts concerning ourselves. Luther and Calvin, were men whom God honored above many in their Generation; and on that account, we dare not but do so also. That all Church Reformation, is to be measured by their line, that is, that no farther discovery of Truth in, or about, or concerning the ways or works 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 in, or of any Reformed Church in the World; The truth is, such attempts as this of M. B's, to overthrow all the foundations of Christian Religion, to accomodate the Gospel to the Alcoran, & subject all divine mysteries to the Judgment of that Wisdom, which is Carnal & sensual, under the fair pretence of carrying on the work of Reformation, and discovering Truth from the Scripture, hath perhaps fixed some men to the measure they have received, beyond what Christian Ingenuity, and the love of the truth requireth of them. A noble and free inquiry into the Word of God, with attendance to all ways by him appointed, or allowed, for the Revelation of his mind, with reliance on his gracious Promise of leading us into all truth by his holy & blessed Spirit, without whose aid, guidance; direction light, & assistance, we can neither know, understand, nor receive the things that are of God, neither captivated to the traditions of our Fathers, for whose labor and pains in the work of the Gospel, and for his presence with them, we daily bless the name of our God, neither yet carried about with every wind of Doctrine, breathed or insinuated by the Cunning slights of men, who lie in wait to deceive, is that which we profess. What the Lord will be pleased to do with us, by, or in this frame, upon these principles, how, wherein we shall serve our Generation, in the Revelation of his mind and will, is in his hand, and disposal. About using, or casting off Words, and Phrases; formerly used to express any Truth, or doctrine of the Scripture, we will not contend with any; provided the things themselves signified by them, be retained. This alone makes me indeed, put any value on any word, or expression, not 〈 in non-Latin alphabet 〉 found in the Scripture; namely, my observation that they are questioned & rejected by none, but such, as by their rejection, intend & aim at the removal of the truth it self, which by them is expressed, and plentifully revealed in the Word. The same care also was among them of old, having the same occasion administered. Hence when Valens the Arian Emperor, sent Modestus his Praetorian Praefect, to persuade Basil to be an Arian, the man intreats him not to be so rigid, as to displease the Emperor, and trouble the Church 〈 in non-Latin alphabet 〉 , for an over strict observance of opinions; it being but one word, indeed one syllable, that made the difference, & he thought it not prudent, to stand so much upon so small a business; the holy man replied, 〈 in non-Latin alphabet 〉 : however Children might be so dealt withal, those who are bred up in the Scriptures, or nourished with the Word, will not suffer one syllable of Divine Truth to be betrayed. The like attempt to this of Valens and: Modestus upon Basil, was made by the Arian Bishops at the Council of Ariminum, who pleaded earnestly for the Rejection of one or two words, not found in the Scripture, laying on that plea much weight, when it was the eversion of the Deity of Christ which they intended & attempted. And by none, is there more strength & Evidence given to this observation, then by him, with whō I have now to do; who exclaiming against words and expressions, intends really, the subversion of all the most Fundamental and substantial Truths of the Gospel: And therefore having p. 19, 20, 21. reckoned up many Expressiōs which he dislikes, condemns, and would have rejected, most of them relating to the chiefest heads of our Religion; (though to his advantage, he cast in by the way two or three gross figments) he concludes, that as the forms of Speech by him recounted, are not used in the Scripture, no more are the things signified by them contained therein. In the Issue then, all the quarrel is fixed upon the things thenselves, which if they were found in Scripture, the expressions insisted on, might be granted to suit them well enough. What need then all this long discourse about words and expressions, when it is the things themselves signified by them, that are the Abominations decried? Now though most of the Things here pointed unto, will fall under our ensuing Considerations, yet because M. B. hath here cast into one heap, many of the Doctrines, which in the Christian Religion he opposeth, and would have renounced, it may not be amiss to take a short view of the most considerable instances, in our passage.

His first is, of God's being Infinite and incomprehensible. This he condemns, name and thing, that is, He says, He is Finite, Limited, of us to be comprehended. For those who say, he is Infinite and Incomprehensible; do say only, that he is not Finite, nor of us to be comprehended. What advance is made towards the farther Reformation of the Church, by this new notion of M. B's, is fully discovered in the consideration of the 2 ^d Chapter of his Catechism. And in this, as sundry other things, M. B. excels his Masters. The Scripture tells us expressly, that He fills Heaven and Earth; that the Heaven, and the Heaven of Heavens cannot contain him, that his presence is in Heaven, and Hell, and that his Understanding is Infinite, (which how the understanding of one that is Finite, may be, an Infinite understanding cannot comprehend) that he dwelleth in that Light which no man can approach unto, whom no man hath seen, nor can see (which to us is the descriptiō of One Incomprehensible ) that he is Eternal; which we cannot comprehend. The like expressions are used of him in great abundance. Besides, if God be not Incomprehensible, we may search out his Power, Wisdom, and understanding to the utmost; For if we cannot, if it be not possible so to do, he is Incomprehensible. But, Canst thou by searching find out God? Canst thou find out the Almighty to Perfection? There is no searching of his understanding. If by our lines we suppose we can fathom the depth of the Essence, Omnipotency, Wisdom, and Understanding of God, I doubt not but we shall find ourselves mistaken. Were ever any since the world began before, quarrelled withal, for asserting the Essence, and Being of God to be Incomprehensible? The Heathen who affirmed, that the more he inquired, the more he admired, & the less he understood, had a more noble reverence of the Eternal Being, which in his mind he conceived, then M. B. will allow us to entertain of God. Farther, if God be not Infinite, He is circumscribed in some certain place; if He be, is He there fixed to that place, or doth He move from it? If He be fixed there, how can He work at a distance, especially such things as necessarily require Divine Power to their Production. If He move up and down, and journey as his occasions require, what a blessed enjoyment of Himself in his own Glory hath He? But that this blasphemous figment, of God's being limited, and confined to a certain place, is really destructive to all the Divine perfections of the nature and Being of God, is afterwards demonstrated. And this is the first instance given by M. B. of the corruption of our Doctrine, which he rejects, name and thing, viz. that God is Infinite and Incomprehensible: and now whether this man be a mere Christian, or a mere Lucian, let the Reader judge.

That God is a Simple Act, is the next thing excepted against; and decried, name and thing. In the Room whereof, that he is compounded of matter and form, or the like, must be asserted. Those who affirm God to be a simple Act, do only deny him to be compounded of diverse principles, & assert him to be always actually in Being, Existence, & intent Operation. God says of himself, that his name is Ehejeh. & He is I AM, that is, a simple Being, Existing in, and of it self. And this is that, which is intended by the simplicity of the the nature of God, and his being a simple Act. The Scripture tells us he is Eternal: I Am: always the same, and so never, what he was not ever. This is decried, and in opposition to it, his being compounded, and so being obnoxious to dissolution, and his being in potentia, in a disposition, and passive capacity to be what he is not, is asserted; for it is only to deny these things, that the term, simple, is used, which he condemns and rejects: And this is the second instance that M. B. gives in the description of his God, by his rejecting the received expressions concerning him who is so. He is limited, & of us to be comprehended; His Essence, & Being consisting of several Principles, whereby he is in a capacity of being what he is not. M. B. solus habeto. I will not be your Rivall in the favor of this God.

And this may suffice to this Exception of M. Biddle, by the way, against the simplicity of the being of God: yet because he doth not directly oppose it afterwards, and the asserting of it, doth clearly evert all his following fond imaginations of the Shape, Corporeity, and limitednesse of the Essence of God, (to which end also, I shall in the consideration of his several depravations of the Truth, concerning the nature of God, insist upon it) I shall a little here divert to the explication of what we intend by the simplicity of the Essence of God, and confirm the truth of what we so intend, thereby.

As was then intimated before, though simplicity seem to be a positive term, or to denote something positively, yet indeed it is a pure negation; and formally, immediately, & properly, denies multiplication, composition, & the like. And yet though this only it immediately denote, yet there is a most eminent perfection of the nature of God thereby signified to us, which is negatively proposed, because it is in the use of things that are proper to us, in which case we can only conceive, what is not to be ascribed to God. Now not to insist on the metaphysical notions & distinctions of simplicity, by the ascribing of it to God, we do not only deny, that he is compounded of divers principles, really distinct, but also of such as are improper, and not of such a real distance; or that he is compounded of anything, or can be compounded with anything whatever.

1. Then, that this is a property of God's Essence, or Being, is manifest, from his absolute independence and firstnesse, in being, and operation, which God often insists upon, in the Revelation of himself Isa. 44. 6. I am the first, & I am the last, & besides me there is no God. Revel. 1. 8. I am Alpha, and Omega, the beginning, and the ending, saith the Lord, which is &c. so Chap. 21. 6. and chap. 22. 13. which also is fully asserted Ro. 11. 35, 36. who hath first given to him, and it shall be recompensed to him again, for of him, and through him, and to him are all things, to him be Glory forever. Now if God were of any causes, internal or external, any principles, antecedent or superior to him, he could not be so absolutely First, and Independent. Were he composed of parts, accidents, manner of being, he could not be First; For all these are before that which is of them, and therefore his Essence is absolutely Simple.

2. God is absolutely and perfectly one and the same, and nothing differs from his essence in it: The Lord is one Lord, Deut. 6. 4. Thou art the same Ps. 102. 27. And where there is an absolute oneness, and sameness in the whole, there is no composition by an union of extremes. Thus is it with God: his name is I am, I am that I am, Exod. 3. 14, 15. Which is, Revel, 1. 8. He then who is what he is, and whose all, that is in him, is himself, hath neither parts, accidents, principles, or anything else, whereof his Essence should be compounded.

3. The Attributes of God, which alone seem to be distinct things in the Essence of God, are all of them essentially the same with one another, and everyone the same with the Essence of God, it self. For first, they are spoken one of another, as well as of God: as there is his Eternal Power, as well as his Godhead. And secondly, they are either infinite, and infinitely perfect, or they are not? if they are, then if they are not the same with God, there are more things infinite then one, and consequently more God's; for that which is absolutely infinite, is absolutely Perfect, and consequently God. If they are not Infinite, then God knows not himself, for a finite Wisdom, cannot know perfectly an Infinite being. And this might be farther confirmed, by the particular consideration of all kinds of commposition, with a manifestation of the impossibility of their Atribution unto God: Arguments to which purpose, the Learned Reader knows where to find in abundance.

4. Yea that God is, and must needs be a simple Act, (which expression M. B. fixes on for the rejection of it) is evident, from this one consideration, which was mentioned before: if he be not so, there must be some potentiality in God. What ever is, and is not a simple Act, hath a possibility to be perfected by Act; if this be in God; he is not perfect, nor all-sufficient: every, composition whatever, is of power and Act, which if it be, or might have been in God, He could not be said to be immutable, which the Scripture plentifully witnesseth, that He is.

These are some few of the Grounds of this Affirmation of ours, concerning the simplicity of the Essence of God; which when M. Biddle removes and Answers, he may have more of them, which at present there is no necessity to produce.

From his Being, he proceeds to his subsistence, and expressly rejects his subsisting in three Persons, name, and thing. That this is no new attempt, no undertaking, whose Glory M. B. may arrogate to himself, is known. Hitherto God hath taken thought for his own Glory, and eminently confounded the Opposers of the Subsistence of his Essence in three distinct Persons. Enquire of them that went before, and of the dealings of God with them of old, what is become of Ebion, Cerinthus, Paulus Samosatenus, Theodorus Byzantihus, Photinus, Arius, Macedonius &c. hath not God made their memory to rot, and their names to be an abomination to all Generations? How they once attempted to have taken possession of the Churches of God, making slaughter and havoke of all that opposed them, hath been declared; but their place long since knows them no more. By the subsisting of God in any Person, no more is intended, then that Person's being God. If that Person be God, God subsists in that Person. If you grant the Father to be a Person (as the Holy Ghost expressly affirms him to be, Heb. 1. 21.) and to be God, you grant, God to subsist in that Person; that is all which by that Expression is intended. The Son is God, or is not; To say He is not God, is to beg that which cannot be proved. If he be God, He is the Father, or He is another Person? If He be the Father, He is not the Son. That He is the Son, and not the Son, is sufficiently contradictory. If He be not the Father, as was said, and yet be God, he may have the same nature and substance, with the Father, (for of our God there is but one Essence, nature, or being) and yet be distinct from him. That distinction from him, is his Personality; that Property, whereby, and from whence, He is the Son. The like is to be said of the Holy Ghost; The thing then here denied, is, that the Son is God, or that the Holy Ghost is God. For if they are so, God must subsist in three Persons, of which more afterwards. Now is this not to be found in the Scriptures? Is there no Text affirming Christ to be God, to be one with the Father, or that the Holy Ghost is so? No Text saying, there are three that bear witness in Heaven, and these three are one? None ascribing divine Perfections, divine Worship, distinctly to either Son, or Spirit? And yet jointly to one God? Are none of these things, found in the Scripture, that M. B. thinks with one blast, to demolish all these ancient foundations, and by his bare Authority, to deny the Common Faith of the present Saints, and that wherein their Predecessors, in the Worship of God, are fallen asleep in peace. The proper place for the consideration of these things, will farther manifest the Abomination of this bold Attempt, against the Son of God, and the eternal Spirit.

For the divine Circumincession mentioned in the next place. I shall only say that it is not at all in my intention to defend all Expressions, that any men have used (who are yet sound in the main) in the unfolding of this great, tremendous Mystery of the blessed Trinity, and could heartily wish, that they had some of them, been less curious in their inquiries, and less bold in their expressions. It is the thing it self alone, whose Faith I desire to own and profess; and therefore shall not in the least labor to retain and hold those Things or words, which may be left, or lost, without any prejudice thereunto.

Briefly, by the barbarous term of mutual circumincession, the Schoolmen understand that, which the Greek Fathers called 〈 in non-Latin alphabet 〉 , whereby they expressed that mystery, which Christ himself teaches us, of his being in the Father, and the Father in him. John 10. 38. and of the Fathers remaining in him, and doing the works he did, John. 14. 10. The distinction of the Persons, being not hereby taken away, but the disjunction of them, as to their nature and being.

The Eternal Generation of the Son, is in the Next place rejected; that he may be sure to cast down everything, that looks toward the Assertion of his Deity, whom yet the Apostle affirms, to be God blessed for evermore Rom. 9. 5. That the Word, which in the beginning was (and therefore is) God, is the only begotten Son of God, the Apostle affirms Joh. 1. 14. That he is also the only begotten Son of God, we have other plentiful Testimonyes Psal. 2. 7. Joh 3. 16. Acts 13. 33. Heb. 1. 4, 5, 6. A son, so as in comparison of his sonship, the best of Sons by Adoption are Servants Heb. 3. 5, 6. and so begotten, as to be an only Son Joh. 1. 14. though begotten by Grace, God hath many Jam. 1. 18. Christ then being begotten of the Father, hath his Generation of the Father; for these are the very same things, in words of a diverse sound; The only question here is, whether the Son have the Generation, so often spoken of, from Eternity, or in time? whether it be an Eternal, or a temporal Generation, from whence he is so said to be begotten. As Christ is a Son, so by him the Worlds were made Heb. 1. 2. So that surely he had his Sonship before he took flesh in the fullness of time. And when he had his Sonship he had his Generation. He is such a son, as by being partaker of that Name, he is exalted above Angels Heb. 1. 5. And is the first begotten, before he is brought into the World, and therefore his goings forth, are said to be from the Days of Eternity Micah. 5. 2. and he had Glory with the Father, (as the Son) before the world was John 17. 5. Neither is he said to be begotten of the Father, in respect of his incarnation, but conceived by the Holy Ghost, or formed in the womb by him, of the substance of his •• other, nor is he thence called the Son of God.

In brief, if Christ be the Eternal Son of God, M. B. will not deny him to have had an Eternal Generation; if he be not, a Generation must be found out for him, suitable to the Sonship which he hath; of which Abomination in its proper place. This progress have we made in Mr B's Creed: He believes God to be Finite, to be by us Comprehended, Compounded: He believes there is no Trinity of Persons in the Godhead; that Christ is not the Eternal Son of God. The following parts of it are of the same kind. The Eternal procession of the Holy Ghost, is nextly rejected. The Holy Ghost being constantly termed the Spirit of God, the Spirit of the Father, and the Spirit of the Son, (being also God, as shall afterwards be evinced,) and so partakes of the same nature with Father and Sons (the Apostle granting that God hath a nature, in his rejecting of them, who by nature, are not God's, ) is yet distinguished from them, and that Eternally, (as nothing is in the Deity that is not Eternal;) and being moreover said 〈 in non-Latin alphabet 〉 , or to proceed, and go forth from the Father & Son, this expression of his Eternal Procession hath been fixed on: manifesting the Property whereby he is distinguished from Father and Son. The thing intended hereby is, that the Holy Ghost who is God, and is said to be of the Father, & the Son, is by that name, of his being of them, distinguished from them; and the denial hereof, gives you one Article more of M. B's Creed, viz. that the Holy Ghost is not God. To what that expression of proceeding is to be accommodated, will afterwards be considered. The Incarnation of Christ, (the Deity and Trinity being dispatched) is called into Question, & rejected. By Incarnation, is meant, (as the word imports) a taking of flesh, (this is variously by the Ancients expressed, but the same thing still intended,) or being made so: The Scripture affirming, that the Word was made flesh, John: 1. 14. that God was manifest in the flesh, 1 Tim: 3. 16. that Christ took part of Flesh and Blood, Heb: 2. 14. that he took on him the Seed of Abraham, Heb: 2 16. that he was made of a Woman, Gal. 4. 4, 5. sent forth in the likeness of sinful flesh, Rom. 8. 3. made like unto us in all things, Heb: 2. 17. We thought we might have been allowed to say so also, and that this Expression might have escaped with a less censure, then an utter Rejection out of Christian Religion. The Son of God, taking flesh, and so being made like to us, that he might be the Captain of our salvation, is that which by this word, and that according to the Scripture, is affirmed, and which to increase the heap of former abominations, (or to carry on the work of Reformation beyond the stint of Luther or Calvin ) is here by M. B. decried.

Of the Hypostatical Union, there is the same Reason: Christ, who as concerning the flesh, was of the Jews, and is, God to be blessed forever, over all Ro. 19. 5. is one person: Being God to be blessed over all, that is, God by nature, (for such as are not so, and yet take upon them to be God's, God will destroy,) and having Flesh and Blood, as the Children have Heb: 2. 14. that is, the same nature of man with Belivers, yet being but one Person, one Mediator, one Christ, the Son of God, we say both these Natures of God and Men, are united in that one Person, viz. the Person of the Son of God. This is that which M. B. rejects, (now his hand is in) both name and thing. The truth is, all these things are but colorable advantages, wherewith he laboreth to amuze poor souls; grant the Deity of Christ, and he knows all these particulars will necessarily ensue; and whilst he denies the foundation, it is to no purpose to contend about any consequences or inferences whatever. And whither we have ground for the expression under present consideration; Joh. 1. 14, 18. Joh: 20. 28. Act. 20. 28. Rom: 1. 3, 4. Rom: 9. 5. Gals 4. 4. Philip: 2. 6, 7, 8, 9. 1 Tim: 3. 16. 1 John 1. 1, 2. Rev: 5. 12, 13, 14. with innumerable other Testimonies of Scripture may be considered. If the Word, the Son of God, was made flesh, made of a Woman, took our nature, wherein he was pierced, and wounded, and shed his blood, and yet continues our Lord, and our God, God blessed forever, esteeming it no robbery to be equal with his Father, yet being a Person distinct from him, being the brightness of his Person, we fear not to say, that the two Natures of God and Man, are united in one Person, which is the Hypostatical union here rejected.

The Communication of Properties, on which depend two or three of the following instances, mentioned by M. B. is a necessary consequent of the Union before asserted: and the thing intended by it, is no less clearly delivered in Scripture, then the Truths before mentioned. It is affirmed of the man Christ Jesus, that he knew what was in the heart of man, that he would be with his unto the end of the World, and Thomas putting his hand into his side, cried out to him, my Lord, and my God, &c. when Christ neither did, nor was so, as he was man. Again it is said, that God redeemed his Church with his own blood, that the son of God was made of a Woman, that the Word was made flesh, none of which can properly be spoken of God, his Son, or Eternal Word, in respect of that nature whereby he is so: and therefore we say, that look what Properties are peculiar to either of his natures, as to be omniscient, omnipotent, to be the object of Divine worship, to the Diety; to be borne, to bleed and die, to the Humanity, are spoken of, in reference to his Person, wherein both those natures are united: so that whereas the Scriptures say, that God redeemed his Church with his own blood, or that he was made flesh, or whereas in a consonancy thereunto, and to obviate the folly of Nestorius, who made two persons of Christ, the Ancients called the blessed Virgin, the Mother of God, the intendment of the one and other, is no more, but that He was truly God, who in his manhood was a Son, had a Mother, did Bleed and Dye. And such Scripture expressions, we affirm to be founded in this communication of Properties, or the assignment of that unto the Person of Christ, however expressly spoken of as God, or Man, which is proper to him in regard of either of these natures, the one or other. God on this account being said, to do what is proper to man, and man what is proper alone to God, because He who is both God and Man, doth both the one and the other: By what expressions, and with what diligence the Ancients warded the doctrine of Christ's Personal union, against both Nestorius and Eutiches, the one of them dividing his Person into two, the other confounding his Natures, by an absurd confusion, and mixture of their respective essential proprieties, (M. B. not giving occasion) I shall not farther mention.

And this is all M. B. instances in, of what he rejects, as to our Doctrine about the Nature of God, the Trinity, Person of Christ, and the Holy Ghost, of all which he hath left us no more, then what the Turks, and other Mohammedans, will freely acknowledge. And whether this be to be a mere Christian, or none at all, the pious Reader will judge.

Having dealt thus with the Person of Christ, he adds the names of two abominable figments, to give countenance to his undertaking, wherein he knows those with whom he hath to do, have no communion: casting the Deity of Christ, and the Holy Ghost, into the same bundle, with Transubstantiation, and Consubstantiation, to which he adds the ubiquity of the body of Christ after mentioned self contradicting fictions. With what sincerity, candor, and Christian ingenuity, M. B. hath proceeded, in rolling up together such abominations as these, with the most weighty, and glorious truths of the Gospel, that together he might trample them under his feet in the mire, God will certainly in due time reveal to himself, and all the World.

The next thing he decryes is Original sin. I will suppose Mr B. Knowes, what those whom he professeth to oppose, intend thereby; and this he condemns Name and Thing: That the guilt of our first Fathers sin, is imputed to his posterity, that they are made obnoxious to death thereby, that we are by nature Cildren of wrath, dead in Trespasses and sins, conceived in sin, that our Understandings are darkness, so that we cannot receive the things that are of God, that we are able to do no good of ourselves, so that unless we are borne again we cannot enter into the Kingdom of God, that we are alienated, enemies, have carnal minds, that are enmity against God, and cannot be subject to him; all this and the like, is at once blown away by M. B. there is no such thing; una litura potest. That Christ by Nature is not God, that we by Nature have no sin, are the two great principles of this mere Christians belief.

Of Christ's taking our nature upon him, which is again mentioned, we have spoken before. If he was made flesh, made of a Woman, made under the Law, if he partooke of flesh and blood, because the Children partook of the same, if he took on him the seed of Abraham, and was made like to us in all things, sin only excepted; if being in the form of God, and equal to him, he took on him the form of a Servant, and became like to us, he took our nature on him: for these, and these only are the things, which by that expression are intended.

The most of what follows, is about the Grace of Christ, which having destroyed, what in him lies, his Person he doth also openly reject. And in the first place begins with the foundation, his making satisfaction to God for our sins, all our sins, past, present, and to come; which also, under sundry other expressions, he doth afterwards condemn. God is a God of purer eyes then to behold iniquity, and it is his judgment, that they which commit sin, are worthy of death: yea it is a righteous thing with him, to render tribulation to Offenders: and seeing we have all sinned, and come short of the glory of God, doubtless it will be a righteous thing with him, to leave them to answer for their own sins, who so proudly, and contemptuously, reject the satisfaction which he himself hath appointed, and the ransom he hath found out. But M. B. is not the first who hath erred, not knowing the Scriptures, nor the justice of God; The Holy Ghost acquainting us, that God made to meet upon him the iniquity of us all, that he was bruised for our sins, and wounded for our transgressions, and that the chastisement of our peacerw. is on him, that by his stripes we are healed, that he gave his life a ransom: for us, and was made sin for us, that we might become the righteousness of God in him, that he was for us made under the Law, and underwent the ourse of it, that he bare our sins in his body on the tree, and that by his blood we are redeemed, washed, and saved: we doubt not to speak as we believe, viz. That Christ underwent the punishment due to our sins, and made satisfaction to the justice of God for them: and Mr B. who it seems is otherwise persuaded, we leave to stand or fall to his own account.

Most of the following instances of the Doctrines he rejects, belong to, and may be reduced to the head last mentioned, and therefore I shall but touch upon them: seeing that he, that will enter into life, must keep the commandments, and this of ourselves we cannot do, for in many things we offend all, and he that breaks one Commandment, is guilty of the breach of the whole Law; God having sent forth his son, made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Children, and that which was impossible to us by the Law, through the weakness of the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us; and so we are saved by his life, being justified by his blood, he being made unto us of God righteousness, and we are by Faith found in him, having on not our own righteousness, and we are by Faith found in him, having on not our own righteousness, and we are by Faith found in him, having on not our own righteousness of God by Faith; we do affirm, that Christ fulfilled the Law for us, not only undergoing the penality of it, but for us submitting to the obedience of it, and performing all that Righteousness which of us it requires, that we might have a complete Righteousness wherewith to appear before God. And this is that, which is intended by the active and passive Righteousness of Christ, after mentioned; all which is rejected name and thing.

Of Christ's being punished by God, which he rejects in the next place, and to multiply his instances of our false doctrine, insists on it again under the terms, of Christ's enduring the wrath of God, and the pains of a Damned man, the same account is to be given, as before of his satisfaction. That God bruised him, put him to grief, laid the chastisement of our peace on him; that for us he underwent death, the curse of the Law, which enwrapped the whole punishment due to sin, and that by the will of God, who so made him to be sin, who knew no sin, and in the undergoing whereof, he prayed, and cried, and sweat blood, and was full of heaviness and perplexity, the Scripture is abundandantly evident; and what we assert amounts not on title beyond what is, by, and in them affirmed.

The false doctrine of the merit of Christ, and his purchasing for us the Kingdom of Heaven, is the next stone, which this Master Builder disallowes and rejects: That Christ hath bought us with a price, that he hat redeemed us from our sins, the World, and curse, to be a peculiar people zealous of good works, so making us Kings, and Priests to God forever, that he hath obtained for us Eternal Redemption, procuring the Spirit for us, to make us meet for the inheritance of the Saints in Light, God blessing us withal spiritual blessings in heavenly places in him, upon the account of his making his soul an offering for sin, performing that obedience to the Law, which of us is required, is that, which by this expression of the Merit of Christ, we intend; The fruit of it being all the accomplishment of the Promise made to him by the Father, upon his undertaking the great work of Saving his people from their sins; in the bundle of Doctrines by M. B. at once condemned, this also hath its place.

That Christ rose from the dead by his own power, seems to us to be true; not only because he affirmed, that he had power so to do, even to lay down his life, & to take it up again Joh. 10. 18. but also because he said he would do so, when he had them destroy the temple, and told them, that in three days he would raise it again: It is true that this work of raising Christ from the dead, is also ascribed to the Father, and to the Spirit, (as in the work of his oblation, his Father made his soul an offering for sin, & he offered up himself through the Eternal Spirit ) yet this hinders not, but that he was raised by his own Power, his Father and he being one, and what work his Father doth, he doing the same.

And this is the Account which this mere Christian giveth us, concerning his Faith in Christ, his Person, and his Grace; He is a mere man, that neither satisfied for our sins, nor procured Grace, of Heaven for us; And how much this tends to the honor of Christ, and the good of souls, all that love him in sincerity, will judge and determine.

His next Attempt is upon the way, whereby the Scripture affirms that we come to be made Partakers of the good things which Christ hath done and wrought for us; and in the first place, falls foul upon that, of apprehending and applying Christ's Righteousness to ourselves by Faith; that so there may no weighty point of the doctrine of the Cross remain not condemned (by this wise man) of folly. This then goes also name and thing: Christ is of God made unto us Righteousness, (that is, to them that believe on him, or receive or apprehend him Joh. 1. 12. ) God having set him forth to be a propitiation through Faith in his Blood, to declare his righteousness for the forgiveness of sins, and declaring, that everyone who believes in him is justified from all things, from which he could not be justified by the Law, God imputing Righteousness to them that so believe, those who are so justified by Faith, having peace with God, it being the great thing we have to aim at, namely, that we may know Jesus Christ and the fellowship of his sufferings, and the power of his Resurrection, and to be found not having our own righteousness, which is by the Law, but the Righteousness which is by the faith of Christ, Christ being the end of the Law to everyone that believeth, we say it is the duty of everyone, who is called, to apprehend Christ by Faith, and apply his Righteousness to him; that is, believe on him, as made Righteousness of God to him, unto justification and Peace. And if M. Biddle reject this Doctrine, name and thing; I pray God give him Repentance, before it be too late, to the acknowledgement of the Truth.

Of Christ's being our surety, of Christ's paying our debt, of our sins imputed to Christ, of Christ's righteousness imputed to us, of Christ's dying to appease the wrath of God, and reconcile him to us, enough hath been spoken already, to clear the meaning of them, who use these Expressions; & to manifest the truth of that which they intend by them: so that I shall not need again to consider them, as they lie in this disorderly confused heap, which we have here gathered together.

Our Justification by Christ being cashiered, he falls upon our Sanctification in the next place, that he may leave us as little of Christians, as he hath done our Savior of the true Messiah. Infused Grace is first assaulted: The various acceptations of the word Grace in the Scripture, this is no place to insist upon. By Grace infused, we mean Grace really bestowed upon us, and abiding in us, from the Spirit of God. That a new Spiritual Life, or principles, in bling men to live to God, that new gracious heavenly qualities, & endowments, as Light, Love, Joy, Faith &c. bestowed on men, are called Grace, and Graces of the Spirit; I suppose will not be denied. These we call infused Grace, and Graces: that is, we say God works these things in us, by his Spirit, giving us a new heart, and a new Spirit, putting his Law into our hearts, quick • ing us who were dead in are spasses and sins, making us light, who were darkness, filling us with the fruits of the Spirit, in joy, meekness, Faith, which are not of ourselves, but the gifts of God. Mr Biddle having before disclaimed all original sin, or the depravation of our nature by sin, in deadness, darkness, obstinacy, &c. thought it also incumbent on him, to disown, and disallow all reparation of it by Grace; and all this under the name of a mere Christian, not knowing that he discovereth a frame of Spirit utterly unacquainted with the main things of Christianity.

Free Grace is next doomed to rejection That all the Grace, Mercy, Goodness of God, in our Election, Redemption, Calling, Sanctification, pardon, and Salvation, is free, not deserved, not merited nor by us any way procured, that God doth all that he doth for us boutifully, fully freely, of his own Love, & Grace, is affirmed in this expression, and intended thereby And is this found neither name nor thing in the Scriptures? Is there no mention of God's loving us freely, of his blotting out our sins for his own sake, for his names sake of his giving his Son for us from his own Love, of Faith being not of ourselves, being the gift of God, of his saving us not according to the works of Righteousness, which we have done, but of his own mercy, of his justifying us by his Grace, begetting us of his own will, having mercy on whom he will have mercy, of a Covenant