The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on preface

The Mystery of the Gospel Vindicated and Socinianism Examined · Commentary on preface

p. 5M. 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 heare of a Catechisme (although I presume he had seene, or heard at least of one or two written by Fausts Socinus, (though not compleated) of one by Ʋalentine Smaltius, commonly called the Racovian Catechisme, 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 Catechisme by Jonas Schlictingius, published in French An. 1646. in Latine An. 1651) p. 6from whence the true grounds of Christian Religion might be learned, as tis delivered in Scripture; and therefore doubtlesse all Christians, have cause to rejoyce at the happy product of Mr B's paines, wherewith he now acquaints them, (usher'd 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 Catechismes are stuffed with many supposalls, and traditions, the least part of them being derived from the word of God, Mr B. being judge aaQuicunque is literas assidua manu versat, quantumvis nescio quos Catechismos, vel locos communes & commentarios quam familiarissimes sibi reddiderit, is statim cum nostrarum libros vel semel inspexerit, intelliget quantum distant aera lupinis Val. Smal. Res. Orat. Vogel. & Peuschel. Rac. An. 1617. p. 34. Scripta haec, Dei gloriam & Christi Domini nostri ho…o rem, ac ipsam nostram salutem, ab omni traditionum humanarum labe, ipsâ divinâ veritate literis sacris comprehensa repurgare nituntur, & expeditissimà explicandae Dei gloriae, honoris Christo domino nostro asserendi, & salutis consequendae ratione excerpta, ac omnibus proposita eam ipsissima sacrarum literarum Authoritate sancire & stabilire conantur Hieron: Moscorov. Ep. Dedic. Cat. Rac. ad Jacob. M. B. R. nomine & jussu Ecclesiae. Polon. Ne{que} porro quemquam esse Arbitror, qui in tot ac tantis Christiana Religionis placitis, a reliquis hominibus dissentiat, in quot quantis{que} ego dissentio. Socin. Epist. ad squarclalup. An. 1581.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 Catechismes which he here rejects, will evince & manifest. But to give Countenance to this humble entrance into his worke, he tells his Reader, that Councells, Convocations, and Assemblyes of Divines have justled out the Scripture, and framed Confessions of Faith according to their owne fancyes and Interests, getting them confirmed by the Civill Magistrate; according unto which Confessions, all Catechismes are and have been framed without any regard to the Scripture; What Councells Mr Biddle intends, he informes 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 knowes he is not opposed by them with whom he hath do; nor yet if he charge them p. 7all 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 beliefe of this insinuation; bbforeign Arist. Rhet. l. 3. cap. 15.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 Generall Councells (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 Catechismes of latter daies, (I suppose he intends those in use amongst the reformed Churches) did wholly omit the Scripture, or brought it in only for a shew, not one quotation amongst many being a whit to the purpose, you have the same ccCalunmidre fortiter; aliquid adhaerebit.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 sayes: or that he dare not say any thing, so it serve his turne; 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 alledged Never (it seemes) was the Scripture alledged to any purpose before. And these things through the righteous hand of God, taking vengeance on an unthankfull Generation, not delighting in the light and truth which he hath sent forth, doe we heare and read. Of those who have made bold foreign, and to shake the fundamentalls of Gospell Truths, or the mystery of Grace, we have dayly many examples. The number is farre more scarse of thē who have attempted to blot out those foreign, or ingrafted notions of mankind, cōcerning the perfections of God which M. B. opposeth. Fabulas vulgaris nequitia non invenit. An opposition to the first principles of rationall beings must needs be talked of. Other Catechists (besides p. 8himselfe) 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 summe of his Judgment concerning all other Catechismes besides his owne, that he hath either seene 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 doe, and this is the modest humble entrance of Mr B. Preface.

All that have gon before him were knaves, fooles, Ideotts, mad men. The proofe of these Assertions, you are to expect. When a Philosopher pressed Diogenes with this Sophisme, 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 doubtlesse, that such Assertions as might be easily turned upon himselfe, are of no use to any, but those who have not ought else to say. Perhaps M. B. speakes only to them of the same mind with him; and then indeed as Socrates ddforeign. Socrat. apud Plat. in menexem. Cit. Arist. Rhetor. lib. 3. cap. 14.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 lesse all the Catechismes that have bin written by Learned men of the Reformed Religion. That there are Errors in some, mistakes in others, that some are more cleare, plaine, and Scripturall, then others, I grant. All of them may have, have had their use in their kind. That in any of them there is any thing taught, inconsistent with Communion with God, or inevitably tending to the Impairing of Faith, and Love, M. B. is not I presume such a foreign, as to undertake to demonstrate. I shall only adde, that notwithstanding the vaine plea, of having given all his Answers in the expres 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 Catechisme being solely in the insinuating, ensnaring captious Questions p. 9thereof, 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 selfe) I never found, saw, read, or head of any, so grossly perverting the Doctrine of the Scripture, concerning God, and all his wayes, as these of Mr B. doe: (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 perswasion, I referre 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 fouly 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 sorrowfull condition, whereinto they have been Catechised? For this end he tells the Reader, doth eeMulta passun ab ultimâ vetustate vitia admissa sunt, quae nemo prater me indicabit. Scalig.he shew himselfe to the world, (foreign) 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 satisfie the pious desires of some, who would faine 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 plaine texts of Scripture to speake for themselves: Each breifely may be considered.

1. What fluctuating persons are they, not yet come to any certainty in Religion, whō M. B. intends to deale with all? Those, for the most part, of them who seeme to be intended in such undertakings, are fully perswaded from the Scripture, of the Truth of those things, wherein they have ben instructed. Of these, some (I have heard) have been unsetled by M. B. but that he shall ever settle any (there being no consistency in errour or falsehood) is impossible. M. B. knowes, 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 labour to thelpe their Faith and understanding, by opening of it, whereunto also they are called. I feare M B's. certainty will at length appeare to be Scepticisme; and his p. 10setling of men, to be their unsetling; that his ffHoc illis negotium est, non ethnicos convertendi, sed nostros evertendi. Tertul. de prescrip. ad: Hae.conversions are from the Faith; and that in this very booke he aimes more to acquaint men with his Questions, then the Scriptures Answers; But he sayes

2. Those whom he aymes to bring to this certainty, are such as would faine understand the truth of our Religion. If by our Religion he meanes the Religion of himselfe, and his followers (or rather Masters) the Socinians, I am sorry to heare that ggExpressêre id nobis vota multorum, multae{que} etiam â remotissimis orbis partibus ad nos transmissae preces. Praefat. ad Cat. Rac. Nam Rex Seleucus me opere oravit maximo, ut sibi latrones cogerem & conscriberem. Pyrgopol. in Plaut. Mil. Glo.any are so greedy of its acquaintance. Happily this is but a pretence; such as his predecessors in this worke have commonly used. For understanding the truth of it, they will finde in the issue what an endlesse worke they have undertaken. Who can make that straight, which is crooked; or number that which is wanting? If by our Religion he meanes 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, Jewes, Pagans, which Mr Biddle hath to deale with all, we shall be able to judge of what Reason he had to labour to satisfie 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 doe not understand the truth of it, or are not satisfyed 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 attainement Mr B. needed not to have been Master of Arts) if it proves effectuall. 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 scepticall way of inquirie; 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 lye, he supposes he may speake truly, that he asserts nothing. Of the truth then of p. 11this Assertion, that he doth not assert any thing, the Reader will judge. And this is the path to Atheisme which of all others is most trod and beaten in the dayes wherein we live. A liberty of judgement is pretended, and Queries are proposed, untill nothing certaine be left, nothing unshaken. But

4. He introduces the Scripture, Faithfully uttering its owne Assertions; If his owne testimony concerning his faithfull dealing, may be taken, this must passe. The expresse words of the Scripture, I confesse are produced; but as to M. B's faithfulnesse 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 explaine the Scripture, he most undoubtedly restraines the signfication of the places by him alleadged, unto the precise scope, which in his sophisticall 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 feare 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 beliefe 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 expressely; 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 doe, that the Scripture is silent of them. That this is the mans 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 severall particulars, as they shall occurre, in the method wherein by him they are handled.

3. What can be concluded of the mind of God, in the Scripture, p. 12by cutting of any place, or places of it, from their dependence, connection, and tendency, catching at those words which seeme to confirme what we would have them so to doe, (whether in the proper order, wherein of God they are set and fixed, they doe in the least cast an eye towards the Thesis, which they are produced to confirme 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 appeare, what little advantage he hath given him thereby, and how unjust his pretence is, which by this course he aimes to prevaile upon men withall. This he opens p. 6. none (saith he) can fall upon the things contained in his Catechisme (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 worke of his Questions, and not of the words of Scripture, produced to confirme them; which have a sence cunningly and subtilly imposed on them, by his Queries, or are pointed and restrained to the things, which in the place of their delivery, they looke not towards in any measure. We shall undoubtedly find in the processe of this businesse, that M. B's Questions being found guilty of treason against God, will not be allowed Sanctuary in the Answers which they labour to creepe 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 holinesse. A murtherer may be plucked from the hornes of the Altar.

Nor is that the only Answer infisted on, for the removall of M. B's Sophistry, which he mentions pag. 7. and pursues it for three or foure leaves onward of his Preface: viz. That the Scriptures which he urgeth, doe in the letter hold out such things as he alledgeth them to prove, but yet they must be figuratively interpreted. For (M. B's Mysticall sence) I know not what he intends by it, or by whom, it is urged.) This is applyable 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, himselfe confesses pag. 13. and we desire to take leave to inquire p. 13whether some others, beside what M. B. allowes, 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 grosly Sophisticall insinuations of his Queries; For instance, when M. B. askes, whether Christ Jesus were not a man or no, & alledgeth expresse 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 Christs humane nature, to the denyall 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 speciall chiefe things of beliefe and practice, & hiding from them the things of the greatest moment to their Salvation, and which the Scripture speakes 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 himselfe 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 mysticall sence put upon them, but that the literall sence is to be received, according to the direction of the Figure which is in the words. That those words of our Saviour, 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 mysticall sence, if such figures belong to speech and not to sence. That sence, (I Confesse) may be spiritually understood (then it is saving) or otherwise but this doth not constitute different sences 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 meanes be allowed, viz. in the Scriptures Attributions of a shape, similitude, (that is, of p. 14Eyes, Ears, Hands, Feet) unto God with passions & affections like unto us; which that they are not proper, but figuratively to be interpreted, He tels you (pag. 10, 11, 12.) those affirme, who are perverted by false Philosophy, and make a nose of wax of the Scripture, which plainly affirms such things of God. In what sence the expressions of Scripture intimated, concerning God, are necessarily to be received, and understood, the ensuing Considerations will enforme the Reader. For the present I shall only say, that I doe 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… foreign. Arist. Nicom. 3.with him from Scripture it selfe, 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 wayes 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 himselfe, for our understanding, and the accommodation of his proceedings, to the manner of men, are to be understood in him, and of them, iiQuae dicuntur de Deo foreign, intelligenda sunt foreign.in that which they denote of perfection, & not in respect of that which is imperfect and weake. For instance, when God says, his eyes run to and froe to behold the Sons of men, we doe 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 looke up and downe, to acquaint himselfe with all whose wayes are in his own hand, nor can without blasphemy be supposed to looke from one thing to another, chose to expresse 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 doe give advantage to any, of creating any shape of God in their imaginations; God having plainly and clearely in the same word of his, wherein these expressions are p. 15used, discovered that of himselfe, his Nature, Being, and Propertyes, which will necessarily determine, in what sence those expressions are to be understood; as in the consideration of the severall 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 sence, sitting in Heaven, shut up there, troubled, vexed, moved up and down with sundry passions, perplexed about the things that are to come to passe, which he knowes not, which is the notion of God, that M. B. labours to deliver the world from their darknesse withall, is grosse Idolatry: whereunto the Scripturall Attributions unto God mentioned, give not the least countenance, as will in the progresse of our Discourse more fully appeare. 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 refusall, is to passe 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 addes, That this consideration is so pressing, (pag. 13, 14.) that a certaine learned Author, in his Book entituled [Conjectura Cabalistica] affirmes, that for Moses by occasion of his writing to let the Jewes entertaine a conceit of God as in humane shape, was not any more 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 speake for himselfe; for mine owne part, I am not so cleare in what he affirmes, 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 booke of his, pointed unto, is full of. But who am I that judge another: we must every one give an account of himselfe and his labours to God: and the fire shall try our workes of what sort they are; I shall not desire to make too much worke for the fire. For the present I deny that Moses in his writings, doth give any occasion to entertaine a Conceit of God, as one of an humane shape. Neither did the Jewes ever stumble into Idolatry, on that account. They sometimes indeed, p. 16Changed their Glory, for that which was not God. But whilst they worshipped that God, that revealed himselfe by Moses, Jehovah, Ehejeh, it doth not appeare, that ever they entertained in their thoughts any thing but purum nuvren, a most simple, Spirituall, Eternal being, as I shall give a farther account afterwards. Though they intended to worship Jehovah both in the Calfe 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 madnesse to imagine. For though Moses sometimes speakes of God in the condescention before mentioned, expressing his Power by his Arme, 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 any thing delivered by him, there is not the least occasion administred, for the entertaining of such a conceit, as is intimated. Neither am I cleare in the Theologicall predication, which that learned Person hath chosen to parallell with the Mosaicall expressions of Gods Shape, and similitude, concerning man being God; Though we acknowledge him who is man, to be God, yet we doe 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, uppon 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 selfe, it being in the concrete, it may be salved by the communication of propertyes: but as it lyes, it may possibly be taken in the abstract, and so is simply false. Neither do I judge it safe to use such expressions, unlesse 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 affirme, 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 passe M. B's following Harangue against mens Phylosophicall speculations, desserting the Scripture in their centemplations of the nature of God; as though they could speake p. 17more worthily of God then he hath done of himselfe. For though it may easily be made appeare, that never any of the Platonicall Philosophers spake so unworthily of God, or vented such grosse carnall conceptions of him, as M. B. hath done, and the Gentleman of whom he speakes, be well able to judge of what he reades, and to free himselfe from being intangled in any of their notions, discrepant from the Revelation that God hath made of himselfe 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 tryall and Issue, upon the expresse Testimony of God himselfe, 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 expresse, is not evidently and expresly found in the Scripture; What is the Babylonish Language, what are the horrid and intricate Expressions, which he affirmes to be introduced, under a Colour of detecting and confuting Heresyes, but indeed to put a bafle uppon the simplicity of the Scripture, he gives us an account of pag. 19. where we shall consider it, & them. In generall; words are but the figures of things. It is kkforeign. Greg. Naz.not words and termes, nor Expressions, but Doctrines, and things, we inquire after. M. B. I suppose allowes expositions of Scriptures, or else I am sure, he condemnes himselfe in what he practises. His booke is in his owne thoughts, an Exposition of Scripture. That this cannot be done without varying the words and literall expressions thereof, I suppose will not be questioned. To expresse 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 evill in these expressions. (i.) That they are invented to detect and unfold Heresies, as is pretended. If Hereticks begin first to wrest Scripture expressions, to a sence never received, nor contained p. 18in them, it is surely lawfull for them, who are willing to Contend for the Faith once delivered to the Saints, to cleare the mind of God, in his Word by Expressions and termes suitable thereunto. llforeign Homo deificatus &c. dixit Arius. 1. foreign. 2. foreign &c. Zozom. Hist. Eccles. lib. 1. cap. 14. p. 215. Theodor. Hist. l. 1. c. 2. pag. 3. Socrat. Scholast. Hist. lib. 1. c. 3. &c. foreign Leont de Sect. de Nestorio.Neither have Hereticks carryed on their cause without the invention of new words and phrases.

If any shall make use of any words, termes, phrases, and expressions, in, and about Religious things, requiring the imbracing, 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 expresse; or the Propriety of those expressions themselves, as to their accomodation 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 foreign found in the Scripture, to be Canonicall, mmVide Cal. Institut. lib. 1. cap. 13. Alting. Theol. Elenct. loc. de Deo.and for its own sake, to be imbraced and received. But yet, if any word or phrase, do expresly signify any Doctrine, or matter, contained in the Scripture, though the Word or Phrase it selfe, 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 signifyed 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 foreign, was made use of by the first Nicene Councell, to expresse the unity of Essence and Being that is in the Father and Sonne, the better to obviate Arius and his followers, with their foreign, and the like formes of speech, no where found in Scripture, and invented on set purpose, to destroy the true and Eternall Deity of the Sonne of God. If now any man should scruple the receiving p. 19of that Word, but withall should profes, that he believes Jesus Christ to be God equall to the father, one with him from the beginning, and doth not explaine himselfe by other termes, not found in the Scripture, viz. that he was made a God, and is one with the Father as to will, not Essence, and the like, he is like to undergoe neither trouble nor opposition from me. We know what troubles arose between the East and Westerne Churches, about the words Hypostasis and Persona, untill they understood on each side, that by these different Words, the same thing was intended; and that foreign, with the Greekes, was not the same with Substantia, with the Latins; nor Persona with the Latins, the same with foreign among the Greekes, as to their application to the thing, the one & the other expressed by those termes that such monstrous termes are brought into our Religion, as neither they that invented them; nor they that use them, doe understand, M. B. may be allowed to aver, from the measure he hath taken of all mens understandings, weighing them in his owne; and saying, thus farre can they goe and no farther; this they can understand, that they cannot. A presogative, as we shall see in the processe of this busines, that he will scarsely allow to God himselfe, without his taking much paines and labour about it. I professe 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 owne 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 cōsider 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 himselfe, doth thus oftentimes execute his vengenace on them, for detaining his Truth in unrighteousnesse.

But yet upon this acquaintance, which he hath with the measure of all mens understandings, he informes 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 p. 20termes and devised formes 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 endeavoured. In the former passage, having given out himselfe, 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 knowes all the men, & their hearts ful well, who made those attempts, and that they never did it sincerely, but with guile and Hypocrysy; M. B. knowes who those are that say; with our tongue we will prevaile, our lips are our own. To know the hearts of men, & their frame towards himselfe, M. B. instructs us in his Catechisme, that God himselfe is forced to make tryall, and experiments. But for his owne 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 our selves. Luther and Calvin, were men whom God honoured 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 wayes or workes of God, may be made, but what hath been made to them, and by them, was not that I know of, ever yet affirmed, by any 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 Gospell to the Alcoran, & subject all divine mysteries to the Judgement of that Wisdome, which is Carnall & sensuall, under the faire pretence of carrying on the worke 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 wayes by him appointed, or allowed, for the Revelation of his mind, with reliance on his gratious Promise of leading us into all truth by his holy & blessed Spirit, without whose ayde, 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 labour and paines in the worke of p. 21the Gospell, and for his presence with them, we dayly blesse the name of our God, neither yet carryed about with every wind of Doctrine, breathed or insinuated by the Cunning slights of men, who lye in wait to deceive, is that which we professe. 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 disposall. About using, or casting off Words, and Phrases; formerly used to expresse any Truth, or doctrine of the Scripture, we will not contend with any; provided the things themselves signifyed by them, be retained. This alone makes me indeed, put any value on any word, or expression, not foreign found in the Scripture; namely, my observation that they are questioned & rejected by none, but such, as by their rejection, intend & ayme at the removall of the truth it selfe, which by them is expressed, and plentifully revealed in the Word. The same care also was among them of old, having the same occasion administred. llTheodoret Hist: Eccles. lib. 4. cap, 17. p. 126. Socrat: lib: 4. cap: 21, 22. Zozom: lib: 6 cap. 15, 16, 17.Hence when Valens the Arian Emperour, sent Modestus his Praetorian Praefect, to perswade Basil to be an Arian, the man intreats him not to be so rigid, as to displease the Emperour, and trouble the Church foreign, 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 busines; the holy man replyed, foreign: however Children might be so dealt withall, those who are bred up in the Scriptures, or nourished with the Word, will not suffer one sillable of Divine Truth to be betrayed. The like attempt to this of Valens and: Modestus upon Basil, was made by the mmTheod: Hist. lib: 2. c. 18. Zozom: lib: 4 cap. 13. Niceph. l: 9. cap. 39.Arian Bishops at the Councell 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 Fundamentall and substantiall Truths of the Gospell: And therefore having p. 19, 20, 21. reckoned up many Expressiōs which he dislikes, condemnes, p. 22and 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 grosse figments) he concludes, that as the formes of Speech by him recounted, are not used in the Scripture, no more are the things signifyed by them contained therein. In the Issue then, all the quarrell is fixed upon the things thēselves, 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 signifyed by them, that are the Abominations decryed? Now though most of the Things here pointed unto, will fall under our ensuing Considerations, yet because M. B. hath here cast into one heape, many of the Doctrines, which in the Christian Religion he opposeth, and would have renounced, it may not be amisse to take a short view of the most considerable instances, in our passage.

His first is, of Gods being Infinite and incomprehensible. This he condemnes, name and thing, that is, He sayes, 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 nnSolent quidam miriones aedificari in ruinam. Tertull. de Praesc. ad. Haeres.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 Catechisme. ooEst autem haec magnitudo ut ex iis intelligi potest, quae de potentia & potestate Dei, item{que} de sapientia ejus dicta sunt, infinita & incomprehensi. bilis. Crell. de Deo. seu de vera Rel. praefix. op. Voltel. lib. 1. c. 37. p. 27 3.And in this, as sundry other things, M. B. excells his Masters. The Scripture tells us expressly, that He fills Heaven and Earth; that the Heaven, and the Heaven of Heavens cannot containe him, that his presence is in Heaven, and Hell, and that his Ʋnderstanding 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 Eternall; 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, Wisdome, 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 p. 23Essence, Omnipotency, Wisdome, and Understanding of God, I doubt not but we shall find our selves mistaken. Were ever any since the world began before, quarrelled withall, for asserting the Essence, and Being of God to be Incomprehensible? The Heathen ppSimonides apud Ciceronem lib. 1. de nat. Deorum.who affirmed, that the more he inquired, the more he admired, & the lesse he understood, had a more noble reverence of the Eternall qqVide passim quae de Deo dicuntus, apud Aratum, Orpheum, Homerum, Asclepium, Platonem, Plotinum, Proclum, Psellum, Porphyrium, Jamblichum, Plinium, Tullium Senecam, Plutarchum, & quae ex iis omnibus excerpsit Eugub. de Prim. Philos.Being, which in his mind he conceived, then M. B. will allow us to entertaine of God. Farther, if God be not Infinite, He is circumscribed in some certaine 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 worke 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 injoyment of Himselfe in his own Glory hath He? But that this blasphemous figment, of Gods being limited, and confined to a certaine 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 meer Christian, or a meere Lucian, let the Reader judge.

That God is a Simple Act, is the next thing excepted against; and decryed, name and thing. In the Room whereof, that he is compounded of matter and forme, or the like, must be asserted. rrVia remotionis utendum est, in Dei consideratione: nam divina substantia sua immensitate excedit omnem formam, quam intellectus noster intelligit, unde ipsun… nō possumus exacte cognosere quid sit, sed quid non sit. Thom. Con. Gentes lib. 1. cap. 14. Merito dictum est a veteribus, potius in hac vita de Deo a…nobis cognosci: quid non sit, qua… quid sit; ut enim cognoscamus quid Deus non sit, negatione nimirum aliqua … quae propria sit divinae essentiae, satis est unica negatio dependentiae &c. Soncin. ad lib. 2. cap. 1. Metaph: Aristot: Qu: 2. Sec. 4.Those who affirme God to be a simple Act, do only deny him to be compounded of diverse principles, & assert him to be alwayes actually in Being, Existence, & intent Operation. God sayes of himselfe, that his name is Ehejeh. & He is I AM, that is, a simple Being, Existing in, and of it selfe. 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 Eternall: I Am: alwayes the same, and so never, what he was not ever. This is decryed, and in opposition to it, his being compounded, p. 24and 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 terme, simple, is used, which he condemnes 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 severall 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 favour 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 clearely 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 severall 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 confirme the truth of what we so intend, thereby.

As was then intimated before, though simplicity seeme to be a positive terme, or to denote something positively, yet indeed it is a pure ssSuarez: Metaph: Tom 2. disput. 30. § 3. Cajetan: de Ente & Essen: cap: 2.negation; and formally, immediately, & properly, denyes 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 metaphysicall 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 reall distance; or that he is compounded of any thing, or can be compounded with any thing whatever.

1. Then, that this is a property of Gods Essence, or Being, is manifest, from his absolute independence and firstnesse, in being, and operation, which God often insists upon, in the Revelation of himselfe 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 p. 25ending, 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 againe, for of him, and through him, and to him are all things, to him be Glory for ever. Now if God were of any causes, internall or externall, any principles, antecedent or superiour 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 onenesse, and samenesse 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 himselfe, hath neither parts, accidents, principles, or any thing else, whereof his Essence should be compounded.

3. The Attributes of God, which alone seeme to be distinct things in the Essence of God, are all of them essentially the same with one another, and every one the same with the Essence of God, it selfe. For first, they are spoken one of another, as well as of God: as there is his Eternall 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 Gods; for that which is absolutely infinite, is absolutely Perfect, and consequently God. If they are not Infinite, then God knowes not himselfe, for a finite Wisdome, 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 knowes 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 p. 26is not a simple Act, hath a possibility to be perfected by Act; if this be in God; he is not perfect, nor alsufficient: 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 himselfe, is knowne. Hitherto God hath taken thought for his owne 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 beene 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 affirmes 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 Sonne is God, or is not; To say He is not God, is to begge 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 Sonne. That He is the Sonne, and not the Sonne, 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 Sonne. The like is to be said of the Holy Ghost; The thing then here denyed, is, that the p. 27Sonne 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 beare witnesse in Heaven, and these three are one? None ascribing divine Perfections, divine Worship, distinctly to either Sonne, or Spirit? And yet joyntly to one God? Are none of these things, found in the Scripture, that M. B. thinks with one blast, to demolish all these antient 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 asleepe in peace. The proper place for the consideration of these things, will farther manifest the Abomination of this bold Attempt, against the Sonne of God, and the eternall Spirit.

For the divine Circumincession mentioned in the next place. I shal 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 maine) in the unfolding of this great, tremendous Mystery of the blessed Trinity, and could heartily wish, that they had some of them, bin lesse curious in their inquiries, and lesse bold in their expressions. It is the thing it selfe alone, whose Faith I desire to owne and professe; and therefore shall not in the least labour to retaine and hold those Things or words, which may be left, or lost, without any prejudice thereunto.

Briefely, by the barbarous terme of mutuall circumincession, the Schoolemen understand that, which the Greeke Fathers called foreign, whereby they expressed that mystery, which Christ himselfe 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 workes he did, Ioh. 14. 10. The distinction of the Persons, being not hereby taken away, but the disjunction of them, as to their nature and being.

The Eternall Generation of the Sonne, is in the Next place rejected; that he may be sure to cast down every thing, that lookes 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 p. 28Sonne of God, the Apostle affirmes Joh. 1. 14. That he is also the only begotten Sonne of God, we have other plentifull Testimonyes Psal. 2. 7. Joh 3. 16. Acts 13. 33. Heb. 1. 4, 5, 6. A sonne, so as in comparison of his sonship, the best of Sonnes by Adoption are Servants Heb. 3. 5, 6. and so begotten, as to be an only Sonne 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 Sonne have the Generation, so often spoken of, from Eternity, or in time? whether it be an Eternall, or a temporall Generation, from whence he is so said to be begotten. As Christ is a Sonne, so by him the Worlds were made Heb. 1. 2. So that surely he had his Sonship before he tooke flesh in the fulnesse of time. And when he had his Sonship he had his Generation. He is such a sonne, 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 Dayes of Eternity Micah. 5. 2. and he had Glory with the Father, (as the Sonne) 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 wombe by him, of the substance of his …other, nor is he thence called the Sonne of God.

In briefe, if Christ be the Eternall Sonne of God, M. B. will not deny him to have had an Eternall Generation; if he be not, a Generation must be found out for him, sutable to the Sonship which he hath; of which Abomination in its proper place. This progresse 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 Eternall Sonne of God. The following parts of it are of the same kind. The Eternall 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 Sonne, (being also God, as shall afterwards be evinced,) and so partakes of the same nature with Father and Sonnes (the Apostle granting that God hath a nature, in his rejecting of them, who by nature, are not Gods,) is yet distinguished from them, and that Eternally, (as nothing is in the Deity that is not Eternall;) and being moreover p. 29said foreign, or to proceed, and goe forth from the Father & Sonne, this expression of his Eternall Procession hath been fixed on: manifesting the Property whereby he is distinguished from Father and Sonne. The thing intended hereby is, that the Holy Ghost who is God, and is said to be of the Father, & the Sonne, is by that name, of his being of them, distinguished from them; and the denyall 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 ttforeignvariously by the Antients expressed, but the same thing still intended,) or being made so: The Scripture affirming, that the Word was made flesh, Ioh: 1. 14. that God was manifest in the flesh, 1 Tim: 3. 16. that Christ took part of Flesh and Bloud, 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 likenesse of sinfull 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 lesse censure, then an utter Rejection out of Christian Religion. The Sonne of God, taking flesh, and so being made like to us, that he might be the Captaine of our salvation, is that which by this word, and that according to the Scripture, is affirmed, and which to increase the heape of former abominations, (or to carry on the work of Reformation beyond the stint of Luther or Calvin) is here by M. B. decryed.

Of the Hypostaticall Ʋnion, there is the same Reason: Christ, who as concerning the flesh, was of the Jewes, and is, God to be blessed for ever, 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 Gods, God will destroy,) and having Flesh and Bloud, 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 Sonne of God, we say both these Natures of God and Men, are united in that one Person, viz. the Person of the Sonne 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 colourable advantages, wherewith he laboureth p. 30to amuze poore soules; grant the Deity of Christ, and he knowes all these particulars will necessarily ensue; and whilest 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 Iohn 1. 1, 2. Rev: 5. 12, 13, 14. with innumerable other Testimonies of Scripture may be considered. If the Word, the Sonne of God, was made flesh, made of a Woman, took our nature, wherein he was pierced, and wounded, and shed his bloud, and yet continues our Lord, and our God, God blessed for ever, esteeming it no robbery to be equall with his Father, yet being a Person distinct from him, being the brightnesse of his Person, we feare not to say, that the two Natures of God and Man, are united in one Person, which is the Hypostaticall union here rejected.

The uuNon ut Deus esset habitator, natura humana esset habitaculum: sed ut naturae alteri sic misceretur altera, ut quamuis aclia sit quae suscipitur, alia vero quae suscipit, in tantam tamen unitatem conveniret utrus{que} diversitas, ut unus idem{que} sit filius, qui se, & secundum quod unus homo est, patre dicit minorem, & secundum quod Deus est, patri se profitetur aequalem. Leo. Serm. 3. de Nat.Communication of Properties, on which depend two or three of the following instances, mentioned by M. B. is a necessary consequent of the Ʋnion before asserted: and the thing intended by it, is no lesse clearely delivered in Scripture, then the Truths before mentioned. It is affirmed of the man Christ Iesus, that he knew what was in the hart of man, that he would be with his unto the end of the World, and Thomas putting his hand into his side, cryed out to him, my Lord, and my God, &c. wwforeign. Theod: Dial. foreign.when Christ neither did, nor was so, as he was man. Againe it is said, that God redeemed his Church with his own bloud, that the sonne of God was made of a Woman, that the Word was made flesh, none of which can properly be spoken of God, his Sonne, or Eternall Word, xxforeign. Iraen: Lib. 3. ad: Haeres.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; yySalva proprietate utrius{que} naturae, suscepta est a Majestate humilitas, a virtute infirmitas, ab aternitate modalitas. Leo. Epist. ad Flavi.to be borne, to bleed and dye, to the Humanity, are spoken p. 31of, 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 Antients 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 Sonne, had a Mother, did Bleed and Dye. And such Scripture expressions, we affirm to be founded in this communication of Properties, or the assignement of that unto the zzforeign. Damas. de Orthod. fide. lib. 3. c. 4.Person of Christ, however expressely 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 Antients warded the doctrine of Christs Personall union, against both aaforeign. vide Evagrium lib: 1. c. 2, 3. Socrat: Hist: l: 7. c. 29. 32, 33. Niceph: l: 14. cap: 47.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 essentiall 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 Turkes, and other bbVid: Ioh: Hen: Hotting: Histor: Oriental: lib. 1. c. 3. ex Alko. sura. 30.Mahumetans, will freely acknowledge. And whether this be to be a meere Christian, or none at all, the pious Reader will judge.

Having dealt thus with the Person of Christ, he addes the names of two abominable figments, to give countenance to his undertaking, wherein he knowes those with whom he hath to doe, have no communion: casting the Deity of Christ, and the Holy Ghost, into the same bundle, with Transubstantiation, and Consubstantiation, to which he addes the ubiquity of the body of Christ after mentioned selfe 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 Gospell, that together he p. 32might trample them under his feet in the mire, God will certainly in due time reveale to himselfe, and all the World.

The next thing he decryes is Originall sinne. I will suppose Mr B. Knowes, what those whom he professeth to oppose, intend thereby; and this he condemnes Name and Thing: ccRom: 5. 12, 15, 16. 19.That the guilt of our first Fathers sinne, 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 Ʋnderstandings Eph. 2. 1, 12. Psal. 51. 5. Ioh. 1. 5. Ephes. 4. 18. 1 Cor. 2. 14. Ioh. 3. 5, 6. Ephes. 2. 12. Col. 1. 21. Rom. 8. 6, 7, 8.Eph 2:1Eph 2:12Ps 51:5John 1:5Eph 4:181 Cor 2:14John 3:5John 3:6Col 1:21Rom 8:6Rom 8:7Rom 8:8are darknesse, so that we cannot receive the things that are of God, that we are able to do no good of our selves, so that unlesse we are borne againe we cannot enter into the Kingdome of God, that we are alienated, enemies, have carnall minds, that are enmity against God, and cannot be subject to him; all this and the like, is at once blowne 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 meere Christians beliefe.

Of Christs taking our nature upon him, which is againe mentioned, we have spoken before. ddIohn. 1. 14. Gal. 4. 4, 5. Heb. 2. 14, 16. Heb. 2. 18. Phil. 2. 7, 8.John 1:14Gal 4:4Gal 4:5Heb 2:14Heb 2:16Heb 2:18Phil 2:7Phil 2:8If 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, sinne only excepted; if being in the forme of God, and equall to him, he took on him the forme 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 followes, 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 sinnes, all our sinnes, past, present, and to come; which also, under sundry other expressions, he doth afterwards condemne. ffHab: 1. 13. Rom. 1. 32. 2 Thes. 1. 6.Rom 1:322 Thess 1:6God is a God of purer eyes then to behold iniquity, and it is his judgement, that they which commit sinne, 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, doubtlesse it will be a righteous thing with him, to leave them to answer for their own sinnes, who so proudly, and contemptuously, reject the satisfaction which he himselfe hath appointed, and the ggIob. 33. 24.Job 33:24ransome 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 hhIsa: 53. 5, 6, 10, 11.made to meet p. 33upon him the iniquity of us all, that he was bruised for our sinnes, and 1 Pet: 2. 24. Math. 20. 28. 1 Tim. 2. 6. 2 Cor: 5. 21. Gal: 3. 13. 1 Pet: 1. 18. Ephes. 1. 7. Revel. 1. 5, 6. &c.Matt 20:281 Tim 2:6Eph 1:7Rev 1:5Rev 1:6wounded 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 ransome: for us, and was made sinne for us, that we might become the righteousnesse of God in him, that he was for us made under the Law, and underwent the ourse of it, that he bare our sinnes in his body on the tree, and that by his blood we are redeemed, washed, and saved: we doubt not to speake as we believe, viz. That Christ underwent the punishment due to our sinnes, and made satisfaction to the justice of God for them: and Mr B. who it seemes is otherwise perswaded, 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 iiMath: 19. 17. 1 Ioh: 1. 8. I am: 2. 10.will enter into life, must keep the commandements, and this of our selves we cannot doe, for in many things we offend all, and he that breakes one Commandement, is guilty of the breach of the whole Law; God having sent forth his sonne, made of a Woman, made under the Law, Rom. 8. 3, 4. 10. 4. Gal: 4. 4, 5.Rom 8:3Rom 8:4Rom 8:10to redeeme them that were under the Law, that wee might receive the adoption of Children, and that which was impossible to us by the Law, through the weaknesse of the flesh, God sending his own sonne in the likenesse of sinfull flesh, and for sinne, condemned sinne in the flesh, that the righteousnesse 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 Rom: 5. 9. 1 Cor: 1. 30. Phil. 3. 8, 9, 10.Phil 3:8Phil 3:9Phil 3:10of God righteousnesse, and we are by Faith found in him, having on not our own righteousnesse, and we are by Faith found in him, having on not our own righteousnesse, and we are by Faith found in him, having on not our own righteousnesse of God by Faith; we doe affirme, 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 Righteousnesse which of us it requires, that we might have a compleate Righteousnesse wherewith to appeare before God. And this is that, which is intended by the active and passive Righteousnesse of Christ, after mentioned; all which is rejected name and thing.

Of Christs being punished by God, which he rejects in the next place, and to multiply his instances of our false doctrine, insists on it againe under the termes, of Christs enduring the wrath of God, and the paines of a Damned man, the same account is to be given, as before of his satisfaction. kkIsa: 53. 5, 6, &c. Heb. 2. 9, 14.Heb 2:9Heb 2:14That God bruised him, put him to griefe, p. 26laid 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 sinne, and that by the will of God, who so made Heb: 10. 9, 10. 2 Cor: 5. 21. Luk: 22. 41, 42. 43, 44.him to be sin, who knew no sin, and in the undergoing whereof, he prayed, and cryed, and sweat blood, and was full of heavinesse 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: ll1 Cor: 6. 20. 1 Pet. 1. 18. Gal: 1. 4. Gal: 3. 13. Titus 2. 14. Ephes. 5. 26. Rev. 1. 5, 6. Heb: 9. 12, 13, 14. Eph. 1. 3. Phil. 1. 29.1 Pet 1:18Titus 2:14Eph 5:26Rev 1:5Rev 1:6Eph 1:3Phil 1:29That Christ hath bought us with a price, that he hat redeemed us from our sinnes, the World, and curse, to be a peculiar people zealous of good workes, so making us Kings, and Priests to God for ever, that he hath obtained for us Eternall Redemption, procuring the Spirit for us, to make us meet for the inheritance of the Saints in Light, God blessing us withall spirituall blessings in heavenly places in him, upon the account of his making his soule 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 al the accomplishment of the Promise made to him by the Father, upon his undertaking the great worke of Saving his people from their sinnes; 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, seemes 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 dayes he would raise it againe: It is true that this worke of raising Christ from the dead, is also ascribed to the Father, and to the Spirit, (as in the worke of his oblation, his Father made his soule an offering for sinne, & he offered up himselfe through the Eternall Spirit) yet this hinders not, but that he was raised by his owne Power, his Father and he being one, and what worke his Father doth, he doing the same.

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

p. 27His next Attempt is upon the way, whereby the Scripture affirmes 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 foule upon that, of apprehending and applying Christs Righteousnesse to our selves by Faith; that so there may no weighty point of the doctrine of the Crosse remaine not condemned (by this wise man) of folly. This then goes also name and thing: Christ is of God made unto us Righteousnes, (that is, to them that believe on him, or receive or apprehend him Joh. 1. 12. mmRom. 3. 25. Acts 13. 38, 39. Rom. 4. 5, 7.Rom 3:25Acts 13:38Acts 13:39Rom 4:5Rom 4:7) God having set him forth to be a propitiation through Faith in his Bloud, to declare his righteousnesse for the forgivenesse of sinnes, and declaring, that every one who believes in him is justified from all things, from which he could not be justified by the Law, God imputing Righteousnesse to them that so Rom: 5. 1.believe, those who are so justified by Faith, having peace with God, it being the great thing we have to ayme at, namely, that we may know Jesus Christ and the fellowship of his sufferings, and the power Phil. 3. 9, 10.Phil 3:9Phil 3:10of his Resurrection, and to be found not having our owne righteousnesse, which is by the Law, but the Righteousnesse which is by the faith of Christ, Christ being the end of the Law to every one that believeth, we Rom: 10. 3, 4.say it is the duty of every one, who is called, to apprehend Christ by Faith, and apply his Righteousnesse to him; that is, believe on him, as made Righteousnesse 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 Christs paying our debt, of our sinnes imputed to Christ, of Christs righteousnesse imputed to us, of Christs dying to appease the wrath of God, and reconcile him to us, enough hath been spoken already, to cleare 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 againe to consider them, as they lye in this disorderly confused heape, 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 Saviour 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 meane Grace really bestowed upon us, and abiding in us, from the Spirit of God. That a new nnEphes. 2. 1, 2. Gal. 5. 25, 2….Eph 2:1Eph 2:2Gal 5:25Gal 5:2Spirituall Life, p. 36or principles, in bling men to live to God, that new gracious heavenly qualityes, & endowments, as Light, Love, Joy, Faith &c. bestowed on men, are called Grace, and Graces of the Spirit; I suppose will not be denyed. These we call infused Grace, and Graces: that is, we say God workes these things in us, by his Spirit, giving us a ooPhil. 1. 6. 2. 13. Ierem. 31. 33. 32, 39. Ezek: 11. 19. 36. 26. Heb. 8. 9, 10.Phil 1:6Phil 1:2Phil 1:13Jer 31:33Jer 31:32Jer 31:39Heb 8:9Heb 8:10new heart, and a new Spirit, putting his Law into our hearts, quick…ing us who were dead in are spasses and sinnes, making us light, who were darknesse, filling us with the fruits of the Spirit, in joy, meekness, Faith, which are not of our selves, but the gifts of God. Mr Biddle having before disclaimed all originall sinne, or the depravation of our nature by sinne, in deadnesse, darkenesse, obstinacy, &c. thought it also incumbent on him, to disowne, and disallow all reparation of it by Grace; and all this under the name of a meere Christian, not knowing that he discovereth a frame of Spirit utterly unacquainted with the maine things of Christianity.

Free Grace is next doomed to rejection That all the Grace, Mercy, Goodnesse 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 Gods loving us freely, of his ppEphes. 1. 4. Ioh: 3. 16. 1 Ioh: 4 8, 10. Rom: 5. 8. Ephes: 2. 8. Tit: 3. 3, 4, 5, 6, 7. Iam: 1. 18. Rom: 9. 18. Heb: 8. 10, 11, 12.Eph 1:4blotting out our sinnes for his owne sake, for his names sake of his giving his Sonne for us from his own Love, of Faith being not of our selves, being the gift of God, of his saving us not according to the workes of Righteousnesse, 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 not like the old, wherein he hath promised to be mercifull to our sinnes & our iniquities &c? or is it possible that a man assuming to himselfe the name of a Christian, should be ignorant of the doctrine of the free Grace of God, or oppose it, and yet professe not to reject the Gospell as a fable? But this was, and ever will be the condemnation of some, that light is come into the World, and men love darkenesse, more then light.

About the next expression, of the world of the Elect, I shall not contend That by the name of the world (which terme is used in the Scriptures, in great variety of significations) the Elect; as being in and of this visible world, and by nature no better then the p. 37rest of the inhabitants thereof, are sometimes peculiarly intended, is proved ggSalus Electorum sanguis Iesu, or the death of death &c.elsewhere, beyond whatever M. B. is able to oppose thereunto.

Of the irresistible working of the Spirit, in bringing men to believe, the condition is otherwise; about the terme irresistible, I know none that care much to strive. That Faith is the gift of God, not of our selves, that is wrought in us, by the exceeding greatnesse Ephes. 2. 8. 18. 19. 2 Cor. 5. 17. &c. 2 Cor: 4. 6.Eph 2:8Eph 2:18Eph 2:192 Cor 5:17of the power of God: that in bestowing it upon us by his Spirit, (that is, in our conversion) God effectually creates a new heart in us, makes us new creatures, quickens us, raises us from the dead, working in us to will and to do of his own good pleasure, as he commanded light to shine out of darknesse, so shining into our hearts, to give us the knowledge of his glory, begetting us a new of his own will, so irresistibly causing us to believe, because he effectually workes faith in us; is the summe of what M. Biddle here rejecteth, that he might be sure (as before) to leave nothing of weight in Christian Religion uncondemned. But these trifles and falsityes being renounced, he complaines of the abuse of his darling, that it is called carnall reason; which being the only interpreter of Scripture, which he allowes of, he cannot but take it amisse, that it should be so grossely slandered, as to be called carnall. The Scripture indeed tells us of a Naturall man, that cannot discerne the things which are of God, and that they are foolishnesse to him: of 1 Cor: 2. 14. Rom: 8. 7.a carnall mind that is enmity to God, and not like to have any Reasons, or reasonings, but what are carnall: of a Wisdome that is carnall, James 3. 15.Jas 3:15sensuall, and divelish: of a wisdome that God will destroy and confound, and that such is the best of the wisdome and Reason of all unregenerate persons: but why the Reason of a man in such a state, with such a mind, about the things of God, should be called carnall, M. B. can see no Reason: and some men perhaps will be apt to thinke, that it is because all his Reason is still carn…ll. When a man is renued after the image of him that creats him, he is made Spirituall, light in the Lord, every thought and imagination that sets up it selfe in his heart, in opposition to God, being lead captive to the Obedience of the Gospell: we acknowledg a san…tified Reason in such an one, of that use in the dijudicatiō of the things of God, as shal afterwards be declared. Spirituall desertions are nextly decryed. Some poore soules would thank him to make good this discovery. They find mention p. 30in the Scripture of Gods hiding his face, withdrawing himselfe, forsaking though but for a moment, as of thē that on this account walk in Iob. 13. 24. Psal. 13. 1. Ps. 10. 1. 27. 9. 44. 24. 30. 7. 55. 1. 69. 17. 102. 2. Isa: 45. 15. Isa. 8. 17. 49. 14. 54. 6, 7. 60. 15. Isa. 50. 10. &c.Job 13:24Ps 13:1Ps 10:1Ps 10:27Ps 10:9Ps 10:44Ps 10:24Ps 10:30Ps 10:7Ps 10:55Ps 10:69Ps 10:17Ps 10:102Ps 10:2Isa 8:17Isa 8:49Isa 8:14Isa 8:54Isa 8:6Isa 8:7Isa 8:60Isa 8:15Isa 50:10darknes and see no light, that seeke him, and find him not, but are filled with troubles, terrours, arrowes from him &c. And this is some measure they find to be the condition of their own soules; they have not the Life, Light, Power, Joy, Consolation, sence of Gods love as formerly, and therefore they think there are Spirituall desertions, and that in respect of their soules, these dispensations of God are signally, and significantly so termed; and they feare that those who deny all desertions, never had any enjoyments from, or of God.

Of Spirituall incomes, there is the same Reason. It is not the phrase of speech, but the thing it selfe we contend about. That God who is the Father of Mercy, and God of all Consolation, gives Mercy, Grace, Joy, Peace, Consolation, as to whom, so in what manner, or in what degree he pleaseth; The receiving of these from God, is by some (and that perhaps not ineptly) termed Spirituall incomes; with regard to Gods gracious distributions of his kindnesse, love, goodwill, and the reciving of them. So that it be acknowledged, that we do receive Grace, Mercy, Joy, Consolation, and Peace from God, variously as he pleaseth, we shall not much labour about the significancy of that, or any other expression of the like kind. The Scriptures, mentioning the goings forth of God, leave no just cause to M. B. of condemning them, who sometimes call any of his workes, or dispensations, his outgoings. His rehearsall of all these particular instances, in doctrines that are found neither Name nor Thing in Scriptures, M. B. closeth with an &c. which miught be interpreted to comprize as many more, but that there remaine not, as many more important heads in Christian Religion. The Nature of God being abased, the Deity & Grace of Christ denyed, the sin of our Natures, and their renovation by Grace in Christ rejected: M. B's remaining Religion, will be found scarce worth the inquiry after, by those whom he undertakes to instruct: there being scarcely any thing left by him, from whence we are peculiarly denominated Christians: nor any thing that should support the weight of a sinfull soule, which approacheth to God for life and Salvation.

To prevent the entertainment of such Doctrines as these, p. 31M. B. commends the advice of Paul 2 Tim. 1. 13. hold fast the forme of sound words &c. then which we know none more wholesome, nor more usefull, for the safeguarding, and defence of those Holy and Heavenly principles of our Religion, which M. B. rejects and tramples on: nor are we at all concerned in his following discourse, of leaving Scripture termes, and using Phrases, and expressions coyned by men; for if we use any word or phrase in the things of God, and his worship, and cannot make good the thing signified thereby, to be founded on, and found in the Scriptures, we will instantly renounce it. But if indeed the words and expressions, used by any of the Ancients, for the explication and confirmation of the Faith of the Gospell, especially of the Doctrine concerning the Person of Christ, in the vindication of it from the Hereticks, which in sundry ages bestir'd themselves (as M. B. now doth) in opposition thereunto, be found consonant to Scriptures, and to signify nothing but what is written therein with the beames of the Sun, perhaps we see more cause to retaine them, from the opposition here made to them by M. B. then formerly we did: considering, that his opposition to words and phrases, is not for their own sake, but of the things intended by them.

The similitude of the ship, that losts its first matter and substance, by the addition of new pieces, in way of supplement to the old decayes, having been used by some of our Divines, to illustrate the Roman Apostacy, and Traditionall-Additionalls to the Doctrines of the Gospell, will not stand Mr B. in the least stead; unlesse he be able to prove, that we have lost in the Religion we professe, any one materiall part of what it was, when given over to the Churches by Christ and his Apostles, or have added any one particular, to what they have provided, and furnished us withall in the Scriptures: which untill he hath done, by these and the like insinuations, he doth but beg the thing in question; which being a matter of so great consequence, and importance as it is, will scarce be granted him on any such termes. I doubt not, but it will appeare to every person whatsoever, in the processe of this businesse, who hath his senses any thing exercised in the Word, to discerne between good and evill, and whose eyes the God of this World hath not blinded, that the glorious light of the Gospell of God, should not shine into their hearts, that Mr B. as wise as he deemes it, p. 40& reports himselfe to be, is indeed like the foolish Woman, that puts downe her house with both her hands, labouring to destroy the house of God with all his strength, pretending that this, and that part of it, doth not originally belong thereto, (or like ssSophoc. in Ajace. foreign.Ajax in his madnesse, who killed sheep, and supposed they had been his Enemies) upon the account of that enmity, which he finds in his own mind unto them.

The close of M. B's Preface, containes an Exhortation to the study of the Word, with an account of the successe he himselfe hath obtained, in the search thereof, both in the detection of Errors, and the discovery of sundry Truths: Some things I shall remarke upon that discourse, and shut up these considerations of his Preface.

1. For his own successe he tells us, that being otherwise of no great abilityes, yet searching the Scriptures impartially, he hath detected many errours, & hath presented the Reader with a body of Religion from the Scriptures, which whoso shall well ruminate and digest, will be enabled &c.

For M. B's Abilityes, I have not any thing to do, to call them into question; whether small or great, he will one day find, that he hath scarce used them to the end for which he is intrusted with them; And when the Lord of his Tallents, shall call for an account, it will scarce be comfortable to him, that he hath ingaged them so much to his dishonour, as it will undoubtedly appeare he hath done. I have heard by those of M. B's time, and acquaintance in the Ʋniversity, that what abilitye he had then obtained, were it more or lesse, he still delighted to be excercising of it, in opposition to received truths in Philosophy; and whither an itching desire of novelty, and emerging thereby, lye not at the bottome of the course he hath since steared, he may do well to examine himselfe.

What errours he hath derected (though but pretended such) (which honour in the next place he assumes to himselfe,) I know not. The errour of the Deity of Christ was detected in the Apostles dayes, by ttEuseb. Hist. lib. 3. cap. 21. Iran. ad Haer. lib. 1. cap. 26. Epiphan: Haer. 1. Tom: 2. lib. 1. Ruff: cap. 27.Ebion, Cerinthus and others: not long after by uuEuseb. lib. 7. c. 22, 23, 24. August: Haeres. 44. Epiphan: Haeres. 1. lib. 2. Socrab. Hist. l. 2 cap. 24. &c.Paulus Samosatenus, by Photinus, by Arius and others; The errour of the purity, simplicity, and Spirituallity of the Essence of God, by Audaeus, and the Anthropomorphites. The errour of the Deity of the Holy Ghost, was long since detected by Macedonius, and p. 41his companions; the Errour of originall sinne, or the coruption of our nature, by Pelagius: the Errour of the satisfaction and merit of Christ, by Abailardus; All of them by Socinus, Smalcius, Crellius, &c. What new discoveries M. B. hath made, I know not; nor is there any thing that he presents us with, in his whole body of Religion, as stated in his questions, but what he hath found prepared digested, & modelled to his hand, by his masters the Socinians; unlesse it be some few grosse notions about the Deity; nor is so much as the Language, which here he useth of himselfe, and his discoveryes his own, but borrowed of Socinus Epist. ad Squarcialupum.

We have not then the least reason in the world, to suppose that M. B was lead into these glorious discoveryes, by reading of the Scriptures, much lesse impartial reading of them; but that they are all the fruits of a deluded heart, given up righteously of God to believe a lye, for the neglect of his word, & contempt of reliance upon his Spirit, & Grace, for a right understanding thereof, by the cunning slights of the formentioned persons, in some of whose writings, Sathan lyes in waite to deceive. And for the body of Religion which he hath collected, which lyes not in the Answers which are set down in the words of the Scripture, but in the Interpretations, and conclusions, couched in his Questions, I may safely say, it is one of the most corrupt, and abominable, that ever issued from the endeavours of one, who called himselfe a Christian; for a proofe of which assertion, I referre the Reader to the ensuing considerations of it. So that whatever promises of successe M. B. is pleased to make unto him, who shall ruminate, and dig…st in his mind, this body of his composure, (it being indeed starke poyson, that will never be digested, but fill and swell the heart with pride, and venome, untill it utterly destroy the whole person) it may justly be feared, that he hath given too great an advantage to a sort of men in the world, not behind M B. for abilityes and Reason, (the only guide allowed by him is affaires of his nature) to decry the use and Reading of the Scripture, which they see u…stable, & unlearned men fearefully to wrest to their own destructions. But let God be true, and all men lyers Let the Gospell runne and prosper; and if it be hid to any, it is to them, whom the God of this world hath blinded, that the glorious light thereof, shold not shine into their p. 42hearts. What may farther be drawn forth of the same kind with what is in these Catechismes delivered, with an imposition of it upon the Scripture, as though any occasion were thence administred thereunto, I know not: but yet doe suppose, that Sathan himselfe is scarce able to furnish the thoughts of men, with many more Abominations of the like length, and breadth, with those here dneavoured to be imposed on simple, unstable soules, unlesse he should ingage them into down right Atheisme, and professed contempt of God. Of what tendency these Doctrines of M. B. are unto Godlinesse, which he nextly mentioneth, will in its proper place fall under consideration. It is true, the Gospell is a doctrine according to Godlinesse, and aymes at the promotion of it in the hearts, and lives of men, in order to the exaltation of the Glory of God. And hence it is, that so soone as any poore deluded soule, falls into the snare of Sathan, and is taken captive under the power of any Errour whatever, the first sleight he puts in practice for the promotion of it, is to declaime about its Excellency and usefullnesse for the furtherance of godlinesse; though himselfe in the meane time, be under the power of darkenesse, and know not in the least what belongs to the Godlinesse, which he professeth to promote. As to what M. B. here drawes forth to that purpose, I shall be bold to tell him, that to the accomplishment of a Godlinesse amongst men, (since the fall of Adam) that hath not its rise and foundation in the effectuall powerfull changing of the whole man, from death to Life, darkenesse to Light, &c. in the washing of the pollutions of nature by the bloud of Christ, that is not wrought in us, and carryed on by the efficacy of the Spirit of Grace, taking away the heart of stone, and giving a new heart, circumcised to feare the Lord, that is not purchased and procured for us, by the Oblation, and Intercession of the Lord Jesus, a Godlinesse that is not promoted by the consideration of the vitiousnesse, and corruption of our hearts by nature, and their Alienation from God, and that doth not in a good part of it consist in the mortifying, killing, slaying of the sinne of nature, that dwelleth in us, and an opposition to all the actings and workings of it, A Godlinesse that is performed by our own strength, in yeilding obedience to the precepts of the Word, that by that obedience p. 43we may be justified before God, and for it accepted, &c. there is not one tittle, letter, nor iota in the whole Book of God tending. M. B. closeth his Preface with a commendation of the Scriptures, their excellency, and divinity, with the eminent successe that they shall find who yeild obedience to them, in that they shall be even in this life equall unto Angells. His expressions as first view seeme to separate him from his Companions in his Body of Divinity, which he pretends to collect from the Scriptures, whose low thoughts, bold expressions, concerning the contradictions in them, shall afterwards be pointed unto. But I feare

—latet anguis in herbâ:

And in this kisse of the Scripture with haile unto it, there is vile treachery intended, and the betraying of them to the hands of men, to be dealt withall at their pleasure. I desire not to entertaine evill surmises of any (what just occasion soever be given on any other account) concerning things that have not their evidence and conviction in themselves. The bleating of that expression, The Scriptures are the exactest rule of an holy life, evidently allowing other rules of an holy life, though they be the exactest, and admitting other things, or Bookes, into a compartnership with them, in that their use and service, though the preheminence be given to them, sounds as much to their dishonour, as any thing spoken of them by any, who ever owned them to have proceeded from God. It is the Glory of the Scriptures, not only to be the Rule, but the only one of walking with God. If you take any other into comparison with it, and allow them in the triall to be Rules indeed, though not so exact as the Scripture, you do no lesse cast downe the Scripture from its Excellency, then if you denied it to be any Rule at all. It will not lye as one of the many, though p. 44could be an equality between the obedience, yeilded by us, whilest we are yet sinners, and continue so, (for if we say we have no sinne we deceive our selves) and the exact obedience of them who never sinned, but abide in doing the will of God, but the principall, and maine worke of God required in them, and which is the root of all other obedience whatever, being to believe on him whom he hath sent, to as many as so believe on him, and so receive him, power is given to become the sonnes of God; who being so adopted into the great family of Heaven and Earth, which is called after Gods name, and invested with all the priviledges thereof; having fellowship with the Father and the Sonne, they are in that regard, even in this life, equall to Angells. Having thus briefly as I could, washed off the paint, that was put upon the Porch of M. B's Fabrick, and discovered it to be a composure of rotten posts, and dead mens bones, whose Pargeting being removed, their abomination lies naked to all, I shall enter the building, or heap it selfe, to consider what entertainment he hath provided therein, for those, whom in the entrance he doth so subtilly and earnestly invite to turne in, and partake of his provisions.