A preservative against Socinianism. The first part shewing the direct and plain opposition between it, and the religion revealed by God in the Holy Scriptures / by Jonath. Edwards.
         Edwards, Jonathan, 1629-1712.
      
       
         
           1693
        
      
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             A preservative against Socinianism. The first part shewing the direct and plain opposition between it, and the religion revealed by God in the Holy Scriptures / by Jonath. Edwards.
             Edwards, Jonathan, 1629-1712.
          
           
             The second edition.
          
           [8], 71 p.
           
             Printed at the Theater for Henry Clements,
             Oxon :
             1693.
          
           
             Reproduction of original in the Cambridge University Library.
             Includes bibliographical references.
          
        
      
    
     
       
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           Socinianism.
        
      
    
     
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           Imprimatur
           ,
        
         
           
             
               Henr.
               Aldrich
            
             VICE-CAN
             .
             OXON
             .
          
           
             July
             10.
             1693.
             
          
        
      
       
         
         
           A
           PRESERVATIVE
           AGAINST
           SOCINIANISM
           :
           SHEWING
           The
           Direct
           and
           Plain
           opposition
           between
           It
           ,
           and
           the
           Religion
           Revealed
           by
           God
           in
           the
           Holy
           SCRIPTURES
           .
           THE
           FIRST
           PART
           .
           By
           JONATH
           .
           EDWARDS
           
             D.
             D.
          
           and
           Principal
           of
           
             Jesus
             Coll.
             OXON
          
           .
        
         
           The
           Second
           Edition
           .
        
         
           OXON
           .
           Printed
           at
           the
           THEATER
           for
           
             Henry
             Clements
          
           .
           MDCXCIII
           ▪
        
      
       
         
         
         
         
         
         
         
           THE
           PREFACE
           .
        
         
           THO
           Custome
           hath
           in
           some
           sort
           made
           it
           necessary
           to
           entertain
           the
           Reader
           with
           a
           Preface
           ,
           before
           he
           enters
           upon
           the
           perusal
           of
           a
           Book
           ,
           shewing
           the
           design
           ,
           and
           the
           occasion
           of
           Writing
           of
           it
           ;
           yet
           in
           this
           case
           I
           hope
           there
           will
           be
           no
           need
           ,
           either
           to
           
             Court
             his
             Favour
          
           ,
           or
           
             Mollifie
             his
             Displeasure
          
           ,
           for
           undertaking
           the
           Defence
           of
           Christianity
           against
           the
           great
           and
           dangerous
           opposers
           of
           it
           .
           For
           this
           being
           the
           common
           cause
           in
           which
           every
           man
           who
           is
           called
           by
           the
           name
           of
           Christ
           ,
           hath
           an
           Interest
           ,
           he
           may
           I
           hope
           without
           
             begging
             pardon
          
           ,
           or
           if
           he
           please
           without
           
             shewing
             any
             Reason
          
           ,
           engage
           in
           maintenance
           of
           our
           holy
           Religion
           ,
           embraced
           by
           the
           whole
           Church
           of
           God
           ,
           as
           well
           as
           by
           that
           of
           which
           he
           is
           a
           Member
           ;
           against
           all
           such
           ,
           who
           shall
           either
           openly
           oppose
           ,
           or
           secretly
           endeavour
           to
           undermine
           it
           .
        
         
           Here
           every
           man
           is
           a
           Souldier
           ,
           and
           by
           his
           Baptismal
           Vow
           ,
           having
           bin
           listed
           under
           Christs
           Banner
           ,
           is
           obliged
           to
           fight
           under
           it
           ,
           against
           all
           the
           Enemies
           of
           his
           Savior
           ;
           and
           such
           are
           the
           
             pernicious
             Opinions
          
           here
           represented
           ,
           which
           carry
           in
           their
           forehead
           an
           open
           ,
           and
           declared
           Hostility
           ,
           and
           direct
           opposition
           to
           the
           Divinity
           ,
           and
           the
           Cross
           of
           Christ
           .
           The
           adversaries
           of
           our
           Holy
           Religion
           have
           taken
           the
           Confidence
           to
           publish
           their
           Impious
           Opinions
           ,
           not
           only
           
             without
             Leave
          
           ,
           but
           
             in
             Opposition
          
           to
           the
           just
           Authority
           ,
           and
           the
           known
           and
           standing
           Laws
           of
           this
           Nation
           :
           they
           have
           revived
           the
           Opinions
           ,
           reprinted
           the
           Books
           of
           some
           former
           Socinian
           Writers
           ,
           which
           had
           almost
           bin
           
           forgotten
           ,
           but
           they
           have
           taken
           care
           to
           refresh
           our
           memories
           ;
           and
           all
           this
           hath
           bin
           done
           in
           defyance
           to
           the
           Government
           ,
           as
           well
           as
           in
           the
           Face
           of
           it
           .
        
         
           It
           hath
           bin
           as
           the
           occasion
           of
           trouble
           to
           all
           
             Good
             men
          
           ,
           so
           likewise
           matter
           of
           Wonder
           and
           Enquiry
           to
           all
           
             Considering
             men
          
           ,
           to
           find
           the
           Nation
           pester'd
           with
           such
           numbers
           of
           Socinian
           Books
           ,
           which
           have
           swarm'd
           all
           upon
           a
           suddain
           ,
           and
           have
           bin
           industriously
           dispersed
           thro'
           all
           parts
           of
           the
           Kingdom
           ,
           whereby
           many
           weak
           and
           unstable
           Souls
           have
           bin
           beguiled
           ,
           
             and
             their
             minds
             corrupted
             from
             the
             simplicity
             which
             is
             in
             Christ
             .
          
        
         
           Who
           they
           are
           ,
           who
           have
           bin
           the
           secret
           abettors
           and
           promoters
           of
           these
           Antichristian
           Doctrines
           as
           it
           is
           variously
           discoursed
           ,
           so
           I
           shall
           not
           Curiously
           Enquire
           ;
           least
           by
           Roaving
           and
           uncertain
           Conjectures
           ,
           the
           Innocent
           may
           be
           mistaken
           for
           the
           Criminals
           .
           Only
           this
           I
           think
           is
           so
           evident
           ,
           that
           it
           may
           be
           taken
           for
           granted
           ;
           That
           since
           there
           have
           bin
           no
           considerable
           numbers
           of
           men
           formerly
           ,
           that
           we
           know
           of
           ,
           who
           have
           
             openly
             and
             avowedly
          
           professed
           the
           Impious
           tenents
           of
           Socinus
           ;
           They
           must
           have
           
             lain
             lurking
          
           under
           some
           other
           
             outward
             name
             and
             profession
          
           ,
           watching
           the
           first
           and
           most
           convenient
           opportunity
           to
           divulge
           their
           Opinions
           ,
           which
           for
           some
           just
           and
           weighty
           reasons
           no
           doubt
           ,
           they
           thought
           fit
           for
           some
           time
           to
           stifle
           and
           conceal
           .
           I
           think
           there
           are
           scarce
           any
           among
           us
           so
           foolish
           as
           to
           imagine
           ,
           that
           like
           Cadmus
           his
           Off-Spring
           (
           tho'
           without
           doubt
           the
           Old
           Serpent
           hath
           had
           no
           small
           hand
           in
           this
           Affair
           )
           these
           men
           should
           spring
           out
           of
           the
           Ground
           ;
           or
           as
           some
           have
           fancyed
           of
           Woodcocks
           ,
           that
           they
           have
           dropped
           out
           of
           the
           
             Clouds
             among
             us
          
           :
           it
           is
           therefore
           beyond
           all
           doubt
           ,
           that
           they
           have
           lain
           hid
           and
           disguised
           under
           the
           denomination
           of
           some
           other
           Sect
           or
           Party
           ,
           and
           Profession
           .
        
         
           But
           among
           other
           persons
           or
           parties
           concerned
           in
           this
           Affair
           ,
           it
           would
           be
           a
           Miracle
           ,
           greater
           than
           any
           of
           late
           years
           pretended
           to
           be
           wrought
           in
           France
           for
           the
           Conversion
           of
           the
           poor
           Hugonots
           there
           ,
           if
           the
           Papists
           should
           not
           be
           engaged
           in
           it
           :
           who
           never
           as
           yet
           have
           stood
           by
           as
           
             unconcerned
             Spectators
          
           ,
           when
           any
           mischief
           was
           in
           contrivance
           against
           our
           Church
           :
           But
           have
           always
           watched
           ,
           and
           laid
           hold
           on
           the
           fittest
           Opportunity
           ,
           of
           Sowing
           and
           Increasing
           Divisions
           among
           us
           ;
           and
           who
           have
           by
           a
           late
           Experiment
           sufficiently
           convinced
           the
           World
           ,
           that
           they
           have
           a
           much
           better
           Knack
           ,
           at
           
             Unsetling
             and
             
             Disturbing
             our
             Religion
             ,
          
           than
           in
           
             Establishing
             and
             Defending
             their
             own
          
           .
        
         
           No
           question
           it
           must
           afford
           matter
           of
           no
           small
           Sport
           and
           Entertainment
           to
           them
           ,
           to
           find
           a
           
             Generation
             of
             Men
          
           ,
           or
           Vipers
           rather
           shall
           I
           call
           them
           ?
           risen
           up
           in
           their
           stead
           ,
           who
           may
           tho'
           by
           different
           methods
           ,
           at
           length
           perfect
           that
           design
           which
           they
           have
           bin
           long
           since
           projecting
           ;
           viz.
           the
           Ruine
           of
           this
           poor
           Church
           ,
           and
           the
           destruction
           of
           that
           Holy
           and
           Excellent
           Religion
           ,
           which
           by
           Gods
           Right
           Hand
           hath
           bin
           Established
           ,
           and
           hitherto
           wonderfully
           preserved
           among
           us
           .
        
         
           But
           whatever
           
             the
             Causes
          
           have
           bin
           of
           this
           suddain
           Appearance
           of
           Socinianism
           ,
           or
           whoever
           were
           
             the
             Authors
          
           that
           have
           secretly
           and
           in
           masquerade
           ,
           abetted
           and
           encouraged
           it
           ;
           much
           of
           which
           lies
           as
           yet
           in
           the
           dark
           ;
           the
           
             pernicious
             effects
          
           of
           it
           have
           bin
           ,
           and
           are
           ,
           at
           this
           day
           too
           Visible
           .
           The
           minds
           of
           men
           ,
           as
           we
           said
           before
           ,
           throughout
           the
           Nation
           being
           strangely
           corrupted
           ;
           
             Infidelity
             and
             Scepticism
          
           universally
           prevailing
           .
           Some
           deriding
           all
           Religion
           ,
           which
           they
           either
           laugh
           at
           as
           the
           effect
           of
           
             Folly
             and
             Superstition
          
           ,
           or
           detest
           as
           a
           meer
           
             Cheat
             and
             Contrivance
          
           of
           some
           Cunning
           and
           designing
           men
           .
        
         
           Others
           profess
           themselves
           Enemies
           to
           Revealed
           Religion
           ,
           speak
           opprobriously
           of
           the
           Holy
           Scriptures
           ,
           deride
           the
           Sacred
           Pen-men
           of
           them
           ,
           and
           make
           but
           a
           jest
           of
           any
           thing
           that
           is
           said
           in
           vindication
           of
           their
           Authority
           and
           Inspiration
           .
        
         
           A
           Third
           sort
           seem
           to
           own
           ,
           and
           profess
           to
           believe
           the
           Bible
           ,
           yet
           oppose
           ,
           nay
           not
           only
           so
           but
           Ridicule
           all
           the
           Great
           Mysteries
           of
           our
           Religion
           ;
           such
           as
           are
           the
           Doctrines
           concerning
           the
           Blessed
           Trinity
           ,
           the
           Incarnation
           of
           the
           Son
           of
           God
           ,
           the
           Redemtion
           of
           the
           World
           by
           the
           Merit
           of
           his
           Death
           and
           Sufferings
           ;
           the
           belief
           of
           which
           have
           bin
           hitherto
           looked
           upon
           to
           be
           the
           Badge
           and
           Mark
           whereby
           Christians
           have
           bin
           distinguished
           from
           Jews
           and
           Mahometans
           .
        
         
           Lastly
           ,
           a
           Fourth
           sort
           there
           are
           (
           for
           you
           must
           know
           there
           are
           several
           Ranks
           and
           Orders
           of
           these
           Enemies
           of
           our
           Religion
           )
           who
           receive
           the
           Holy
           Scriptures
           as
           we
           do
           ,
           and
           Believe
           ,
           at
           least
           they
           tell
           us
           they
           do
           so
           ,
           all
           the
           Great
           Mysteries
           of
           our
           Faith
           contained
           there
           ;
           but
           yet
           at
           the
           same
           time
           they
           take
           care
           to
           let
           us
           know
           ,
           that
           the
           belief
           of
           these
           
             is
             not
             necessary
          
           .
           So
           that
           whether
           you
           are
           a
           
             Believer
             or
             an
             Infidel
          
           in
           these
           matters
           ,
           it
           makes
           no
           great
           difference
           ;
           
           forasmuch
           as
           the
           Honour
           of
           God
           ,
           the
           Welfare
           of
           Religion
           ,
           and
           the
           Salvation
           of
           your
           own
           Soul
           ,
           is
           not
           concerned
           either
           one
           way
           or
           other
           .
           And
           if
           so
           I
           am
           sure
           no
           wise
           man
           ought
           to
           
             trouble
             himself
          
           ,
           much
           less
           to
           give
           others
           any
           Trouble
           about
           such
           
             Trifling
             and
             Inconsiderable
             Opinions
          
           .
           And
           these
           I
           look
           upon
           to
           be
           the
           greatest
           and
           most
           dangerous
           of
           all
           the
           forementioned
           Enemies
           ,
           forasmuch
           as
           by
           the
           Observation
           of
           all
           Ages
           ,
           it
           hath
           bin
           found
           a
           much
           surer
           and
           speedier
           way
           ,
           to
           ruin
           any
           cause
           by
           betraying
           than
           opposing
           it
           ;
           and
           that
           you
           may
           much
           easier
           guard
           your self
           from
           the
           
             Open
             Hostility
          
           of
           a
           professed
           Enemy
           ,
           than
           from
           the
           
             Treachery
             and
             falshood
          
           of
           a
           pretended
           Friend
           .
        
         
           To
           prevent
           therefore
           if
           it
           be
           possible
           (
           and
           I
           hope
           it
           is
           not
           too
           late
           to
           Attempt
           it
           )
           the
           Growth
           and
           Progress
           
             of
             that
             Infidelity
          
           which
           is
           to
           be
           found
           in
           many
           ;
           That
           
             Coldness
             and
             Indifference
          
           about
           the
           Great
           and
           Sacred
           Mysteries
           of
           our
           Religion
           ,
           which
           is
           to
           be
           observed
           in
           others
           ;
           All
           which
           are
           the
           blessed
           effects
           of
           Socinianism
           ;
           and
           which
           seem
           to
           have
           diffused
           themselves
           among
           all
           
             Orders
             and
             Ranks
          
           of
           men
           among
           us
           ,
           beyond
           the
           
             Example
             of
             former
             times
          
           ;
           It
           hath
           bin
           Judged
           an
           advisable
           course
           ,
           to
           shew
           the
           plain
           and
           direct
           opposition
           ,
           that
           is
           between
           the
           
             Doctrines
             of
             Socinus
          
           and
           those
           which
           are
           revealed
           by
           the
           
             Spirit
             of
             God
          
           in
           the
           Holy
           Scriptures
           ,
           and
           especially
           in
           the
           Writings
           of
           the
           
             New
             Testament
          
           .
           And
           this
           ,
           among
           such
           especially
           who
           have
           not
           extinguished
           all
           Regard
           for
           Religion
           ,
           may
           ,
           as
           it
           is
           hoped
           ,
           be
           of
           some
           good
           use
           ,
           to
           fortify
           them
           aaginst
           the
           Infection
           of
           these
           pernicious
           Errors
           ,
           which
           have
           already
           spread
           
             like
             a
             Gangrene
          
           .
        
         
           Our
           Writers
           generally
           have
           bin
           Employed
           ,
           and
           that
           very
           Commendably
           ,
           and
           for
           the
           most
           part
           with
           great
           success
           ,
           in
           vindicating
           our
           Holy
           Religion
           ,
           from
           the
           Bold
           and
           Impudent
           Cavils
           of
           these
           Hereticks
           ;
           and
           so
           have
           stood
           upon
           the
           
             Defensive
             part
          
           .
           Now
           it
           may
           be
           thought
           ,
           for
           many
           good
           Reasons
           ,
           advisable
           ,
           to
           make
           an
           
             Offensive
             War
          
           upon
           these
           Infidels
           ;
           and
           to
           bring
           it
           into
           their
           own
           Territories
           .
           That
           is
           ,
           that
           the
           charge
           of
           Vnreasonableness
           and
           Impiety
           ,
           which
           they
           with
           
             Equal
             Falshood
             and
             Impudence
          
           ,
           have
           laid
           at
           the
           door
           of
           the
           Christian
           Religion
           ;
           should
           be
           retorted
           upon
           their
           New
           ,
           and
           dangerous
           Opinions
           ;
           which
           upon
           Examination
           will
           be
           found
           to
           be
           
             Opposite
             to
             Piety
             ,
             Repugnant
             to
             plain
             Reason
             ,
          
           and
           in
           the
           conclusion
           
           such
           as
           will
           conduce
           to
           the
           
             Overthrow
             of
             all
             true
             Religion
          
           .
           And
           to
           discover
           this
           ,
           (
           which
           I
           hope
           in
           some
           measure
           is
           done
           in
           them
           )
           is
           the
           design
           of
           these
           following
           Papers
           ;
           viz.
           That
           the
           Religion
           of
           Socinus
           as
           opposed
           to
           Christianity
           is
           both
           
             Impious
             and
             Absurd
          
           .
           So
           that
           fairly
           to
           represent
           Socinianism
           will
           be
           the
           best
           method
           that
           we
           can
           take
           to
           
             Consute
             it
          
           ;
           and
           rightly
           to
           state
           the
           Controversy
           ,
           will
           be
           the
           speediest
           way
           to
           put
           an
           end
           to
           it
           .
        
         
           I
           confess
           as
           to
           the
           point
           of
           Reason
           ,
           the
           Socinians
           have
           laid
           such
           a
           claim
           to
           it
           ,
           as
           if
           they
           did
           intend
           to
           
             Engross
             and
             Monopolize
          
           that
           to
           themselves
           ,
           which
           yet
           ,
           tho'
           in
           several
           degrees
           ,
           is
           the
           
             Right
             and
             Inheritance
          
           of
           all
           mankind
           .
           And
           for
           their
           attainments
           in
           this
           ,
           they
           have
           so
           magnified
           themselves
           ,
           and
           have
           bin
           so
           undecently
           as
           well
           as
           unjustly
           magnified
           by
           others
           ;
           that
           many
           innocent
           and
           well
           meaning
           men
           have
           bin
           afraid
           to
           enter
           the
           Lists
           with
           these
           
             Sons
             of
             Anak
          
           ,
           these
           
             Champions
             of
             Infidelity
          
           .
           But
           I
           dare
           venture
           to
           assure
           the
           Reader
           ,
           he
           needs
           not
           fear
           to
           encounter
           these
           Gyants
           upon
           the
           
             plain
             square
             of
             Reason
          
           ,
           notwithstanding
           all
           their
           Boasts
           and
           Brags
           of
           it
           .
           And
           I
           think
           it
           may
           be
           easily
           made
           out
           ,
           that
           in
           Opposition
           to
           some
           Important
           Articles
           of
           our
           Faith
           ,
           upon
           pretence
           of
           their
           Repugnance
           to
           Reason
           ,
           they
           have
           advanced
           some
           other
           positions
           ,
           so
           contrary
           to
           Reason
           ;
           that
           when
           they
           come
           to
           be
           compared
           ,
           I
           believe
           it
           will
           be
           found
           ,
           that
           there
           is
           scarce
           any
           thing
           in
           Popery
           ,
           not
           excepting
           that
           
             Gross
             Fulsome
             Doctrine
             of
             Transubstantiation
          
           ;
           which
           contains
           
             greater
             Absurdities
          
           ,
           more
           opposite
           to
           ,
           and
           incomprehensible
           by
           natural
           Reason
           .
           Particularly
           what
           they
           say
           concerning
           the
           
             Factitious
             Divinity
             of
             Christ
          
           ,
           is
           by
           far
           more
           unconceivable
           then
           what
           the
           Papists
           aver
           of
           the
           change
           of
           the
           Elements
           in
           the
           Eucharist
           .
           And
           any
           man
           that
           hath
           abilities
           to
           judge
           of
           these
           matters
           ,
           will
           upon
           enquiry
           find
           ;
           that
           it
           is
           less
           Absurd
           and
           Impossible
           ,
           if
           there
           are
           Degrees
           of
           Absurdity
           in
           Contradictions
           ,
           and
           of
           difficulty
           in
           things
           that
           are
           Impossible
           ;
           that
           a
           piece
           of
           Bread
           should
           be
           
             Transubstantiated
             into
             Flesh
          
           ,
           than
           that
           a
           man
           should
           be
           
             Transformed
             into
             a
             God.
          
           
        
         
           In
           short
           tho
           Reason
           be
           the
           Idol
           of
           these
           men
           ,
           yet
           I
           must
           desire
           to
           be
           excused
           if
           I
           do
           not
           stand
           in
           any
           great
           awe
           and
           admiration
           of
           it
           :
           and
           truly
           for
           my
           own
           part
           ,
           I
           should
           much
           rather
           fear
           the
           Malice
           then
           the
           Reason
           of
           a
           Socinian
           ,
           at
           any
           time
           .
           And
           I
           am
           
           afraid
           ,
           that
           if
           ever
           these
           men
           (
           
             Quod
             avertat
             Deus
          
           )
           should
           gain
           
             strength
             and
             numbers
          
           among
           us
           ;
           they
           would
           prove
           one
           of
           the
           most
           
             Cruel
             and
             Sanguinary
          
           Sects
           ,
           that
           ever
           yet
           disturbed
           the
           peace
           of
           the
           Church
           .
           It
           is
           not
           to
           be
           denied
           ,
           but
           that
           they
           have
           in
           their
           Writings
           advanced
           some
           parts
           of
           Christian
           Morality
           to
           a
           great
           height
           ,
           and
           have
           spoke
           many
           and
           deservedly
           great
           things
           ,
           concerning
           forgiveness
           of
           injuries
           and
           patience
           under
           them
           ,
           in
           complyance
           with
           the
           commands
           ,
           and
           in
           Imitation
           of
           the
           Example
           of
           our
           Blessed
           Saviour
           :
           But
           I
           should
           be
           loath
           to
           trust
           a
           Socinian
           for
           all
           that
           ;
           and
           if
           we
           were
           forced
           to
           make
           the
           Tryal
           (
           tho
           I
           hope
           we
           are
           in
           no
           danger
           of
           the
           experiment
           )
           I
           doubt
           not
           but
           we
           should
           find
           ,
           
             the
             forgiveness
          
           of
           these
           Men
           more
           Implacable
           than
           the
           
             Revenge
             of
             others
          
           :
           and
           that
           their
           
             meekness
             and
             moderation
          
           would
           have
           more
           terrible
           effects
           ,
           than
           the
           
             rage
             and
             fury
          
           of
           the
           Arians
           and
           Donatists
           ,
           in
           ancient
           times
           .
           And
           that
           the
           Reader
           may
           not
           think
           I
           utter
           this
           without
           ground
           ,
           tho
           I
           have
           a
           
             great
             many
          
           ,
           I
           will
           at
           present
           offer
           but
           
             one
             reason
          
           for
           my
           conjecture
           ,
           and
           that
           is
           taken
           from
           their
           
             Boysterous
             ,
             Impudent
             ,
             Scurrilous
          
           way
           of
           treating
           the
           great
           and
           adorable
           mysteries
           of
           our
           Religion
           ;
           which
           shews
           what
           usage
           the
           
             professors
             of
             them
          
           would
           in
           all
           likelyhood
           meet
           ,
           if
           they
           ever
           had
           them
           in
           their
           power
           .
        
         
           The
           Blessed
           Trinity
           is
           by
           some
           of
           them
           styled
           
             Triceps
             Cerberus
          
           ,
           and
           the
           doctrine
           concerning
           it
           they
           have
           ascribed
           to
           the
           
             Invention
             of
             the
             Devil
          
           ,
           and
           tell
           us
           that
           it
           was
           fetched
           from
           Hell.
           Sometimes
           they
           will
           speak
           very
           honourably
           of
           our
           Saviour
           ,
           but
           at
           other
           times
           ,
           and
           upon
           other
           occasions
           so
           reproachfully
           of
           his
           divine
           nature
           ,
           that
           they
           treat
           him
           worse
           then
           either
           the
           Jews
           or
           Romans
           who
           condemned
           and
           Crucified
           him
           .
           And
           tho
           they
           pay
           
             Divine
             Honour
             and
             Adoration
          
           to
           him
           ,
           yet
           that
           doth
           not
           take
           off
           the
           guilt
           and
           impiety
           of
           their
           
             Sacrilegious
             denyal
          
           ,
           and
           as
           far
           as
           in
           them
           lies
           
             Despoiling
             him
             of
             his
             Divinity
          
           ;
           but
           herein
           they
           transcribe
           the
           Copy
           which
           the
           Roman
           Souldiers
           before
           mentioned
           set
           them
           after
           his
           Condemnation
           by
           Pilate
           ,
           who
           put
           a
           Crown
           upon
           his
           head
           ,
           and
           a
           Scepter
           into
           his
           hand
           ;
           and
           yet
           at
           the
           same
           time
           they
           Spit
           in
           his
           Face
           and
           Buffeted
           him
           .
        
         
           One
           would
           think
           that
           the
           
             great
             and
             venerable
             mysteries
          
           of
           our
           Religion
           ,
           entertained
           by
           all
           the
           Wisest
           ,
           and
           Learnedst
           ,
           and
           best
           Men
           and
           Churches
           ,
           in
           all
           ages
           ever
           since
           Christianity
           was
           first
           planted
           in
           
           the
           World
           ;
           tho
           they
           had
           bin
           Errors
           ,
           yet
           had
           deserved
           to
           be
           treated
           with
           a
           little
           more
           
             Civility
             and
             Respect
          
           ,
           than
           these
           men
           have
           shewed
           in
           their
           Writings
           :
           who
           have
           wanted
           something
           else
           besides
           a
           good
           Cause
           to
           defend
           :
           for
           they
           have
           wanted
           Modesty
           and
           Civility
           in
           the
           Defence
           of
           a
           very
           bad
           one
           ;
           have
           wanted
           the
           Candor
           and
           Ingenuity
           of
           a
           fair
           adversary
           ;
           and
           have
           treated
           the
           mysteries
           of
           our
           Faith
           with
           such
           a
           Prostitute
           ,
           and
           
             Impudent
             Scurrility
          
           ;
           that
           we
           cannot
           well
           tell
           what
           reply
           to
           make
           to
           them
           ;
           except
           in
           Imitation
           of
           the
           blessed
           and
           meek
           Arch-Angel
           Michael
           ,
           we
           should
           desire
           God
           to
           Interpose
           in
           his
           own
           quarrel
           ,
           and
           to
           rebuke
           the
           
             Blasphemies
             of
             these
             men
          
           ,
           but
           to
           have
           mercy
           upon
           the
           Blasphemers
           .
        
         
           To
           Conclude
           all
           ,
           as
           there
           is
           no
           danger
           at
           present
           ,
           God
           be
           thanked
           ,
           that
           we
           should
           be
           frighted
           out
           of
           our
           Religion
           ,
           so
           I
           hope
           we
           shall
           not
           be
           wheedled
           out
           of
           it
           ,
           by
           
             any
             of
             the
             Artifices
          
           of
           these
           seducers
           who
           lye
           in
           wait
           to
           deceive
           ;
           nor
           by
           any
           other
           
             specious
             pretences
          
           that
           they
           may
           make
           ;
           no
           not
           by
           the
           
             pretence
             of
             Peace
          
           ,
           which
           I
           know
           hath
           sometimes
           bin
           offered
           in
           their
           behalf
           .
           I
           confess
           peace
           is
           a
           most
           desireable
           thing
           ,
           the
           blessings
           that
           attend
           it
           are
           
             so
             great
          
           that
           we
           cannot
           tell
           how
           sufficiently
           
             to
             value
          
           ,
           and
           
             so
             many
          
           ,
           that
           we
           can
           scarce
           
             number
             them
          
           .
           So
           that
           all
           
             humble
             and
             truly
             pious
             Christians
          
           should
           be
           content
           to
           part
           with
           any
           thing
           to
           obtain
           it
           .
        
         
           But
           I
           must
           recal
           that
           last
           word
           ,
           for
           upon
           
             second
             thoughts
          
           I
           find
           it
           may
           be
           too
           
             dearly
             purchased
          
           ;
           as
           it
           certainly
           will
           be
           ,
           when
           bought
           at
           the
           expence
           either
           of
           
             Truth
             or
             Justice
          
           ;
           without
           which
           ,
           Peace
           tho
           otherwise
           the
           most
           useful
           and
           excellent
           ,
           would
           prove
           one
           of
           the
           most
           pernicious
           and
           mischievous
           things
           in
           the
           World.
           And
           when
           I
           speak
           of
           Truth
           I
           chiefly
           and
           principally
           mean
           those
           fundamental
           Truths
           which
           are
           treated
           of
           in
           these
           following
           Papers
           ,
           the
           Belief
           of
           which
           have
           hitherto
           bin
           looked
           upon
           by
           most
           Christians
           ,
           to
           be
           
             necessary
             to
             our
             Salvation
          
           :
           and
           if
           there
           be
           any
           Truths
           of
           that
           Importance
           I
           hope
           every
           man
           will
           consider
           ,
           that
           tho
           Peace
           be
           much
           to
           be
           desired
           ,
           yet
           that
           it
           is
           not
           advisable
           for
           him
           to
           hazard
           his
           Salvation
           to
           secure
           it
           .
        
         
           When
           all
           is
           done
           the
           reputation
           of
           being
           esteemed
           a
           
             Peaceable
             and
             moderate
             man
          
           will
           stand
           a
           man
           but
           in
           little
           stead
           when
           he
           comes
           to
           appear
           before
           the
           Tribunal
           of
           Christ
           ,
           and
           there
           to
           be
           charged
           with
           the
           guilt
           of
           betraying
           his
           Religion
           ,
           and
           at
           the
           same
           time
           ,
           the
           Souls
           
           of
           them
           committed
           to
           his
           charge
           ,
           to
           endless
           perdition
           and
           ruin
           .
           In
           one
           word
           ,
           tho
           Peace
           be
           so
           great
           a
           blessing
           that
           a
           man
           might
           be
           content
           to
           lay
           down
           his
           Life
           ,
           yet
           no
           man
           should
           lay
           down
           his
           Soul
           for
           the
           sake
           of
           it
           .
           And
           tho
           a
           
             Pious
             man
          
           might
           in
           some
           cases
           commendably
           submit
           
             to
             Death
          
           ,
           yet
           no
           
             wise
             man
          
           ,
           nay
           indeed
           no
           man
           not
           out
           of
           his
           wits
           ,
           would
           
             venture
             upon
             damnation
             to
             Obtain
             it
             .
          
        
      
    
     
       
         
         
           A
           PRESERVATIVE
           AGAINST
           Socinianism
           .
        
         
           IN
           all
           ages
           ever
           since
           the
           first
           planting
           of
           a
           Christian
           Church
           in
           the
           world
           ,
           God
           for
           many
           wise
           reasons
           hath
           thought
           fit
           to
           exercise
           it
           with
           various
           and
           different
           sorts
           of
           tryals
           .
           The
           Apostles
           who
           were
           immediately
           commissioned
           by
           Christ
           ,
           and
           sent
           to
           teach
           all
           Nations
           ,
           and
           thereby
           to
           bring
           them
           over
           to
           the
           belief
           and
           obedience
           of
           the
           Gospel
           ,
           (
           according
           to
           the
           prediction
           of
           their
           blessed
           Master
           in
           the
           10
           th
           .
           of
           Matth.
           who
           had
           forewarned
           them
           of
           it
           ,
           )
           met
           with
           great
           and
           violent
           opposition
           ,
           and
           that
           both
           from
           Jew
           and
           Gentile
           ,
           who
           with
           an
           extraordinary
           zeal
           or
           rather
           fury
           ,
           set
           themselves
           to
           oppress
           and
           stifle
           this
           new
           doctrine
           ,
           if
           it
           were
           possible
           ,
           at
           its
           first
           appearance
           ,
           and
           before
           it
           had
           gained
           much
           ground
           and
           footing
           in
           the
           world
           .
        
         
           But
           besides
           the
           open
           force
           with
           which
           the
           enemies
           of
           it
           endeavoured
           to
           destroy
           the
           Christian
           doctrine
           ,
           the
           Apostles
           and
           other
           Ministers
           of
           it
           ,
           met
           with
           another
           and
           more
           dangerous
           opposition
           from
           some
           false
           brethren
           ,
           who
           did
           not
           aime
           so
           much
           at
           the
           destruction
           of
           the
           Christian
           faith
           ,
           as
           by
           some
           undue
           mixtures
           to
           corrupt
           the
           purity
           of
           it
           .
           Such
           were
           the
           Judaizing
           Christians
           ,
           who
           tho
           they
           embraced
           the
           doctrine
           of
           the
           Gospel
           ,
           yet
           still
           they
           retain'd
           a
           weighty
           affection
           for
           their
           old
           Religion
           and
           the
           law
           of
           Moses
           ,
           to
           the
           observance
           of
           which
           they
           thought
           themselves
           under
           an
           indispensable
           obligation
           ,
           and
           not
           only
           so
           ,
           
           but
           would
           oblige
           all
           other
           Converts
           to
           the
           like
           observance
           ;
           and
           their
           zeal
           in
           this
           matter
           occasioned
           no
           small
           trouble
           to
           the
           Apostles
           ,
           and
           disturbance
           to
           the
           Churches
           ,
           where
           they
           first
           planted
           the
           Christian
           faith
           .
           See
           Acts
           15.
           and
           5.
           
           Gal.
           And
           tho
           this
           was
           a
           matter
           of
           no
           small
           concern
           ,
           and
           might
           in
           the
           conclusion
           have
           proved
           of
           dangerous
           consequence
           ,
           yet
           it
           was
           not
           considerable
           in
           a
           manner
           ,
           if
           compared
           with
           many
           other
           execrable
           opinions
           and
           practices
           ,
           which
           began
           very
           early
           to
           be
           introduced
           into
           the
           Church
           ,
           by
           Ebion
           and
           
             Cerinthus
             ,
             Menander
             ,
             Saturninus
             ,
             Basilides
             ,
          
           and
           Carpocrates
           .
           Succeeded
           afterwards
           by
           Valentinus
           and
           
             Marcus
             ,
             Marcion
          
           ,
           and
           Hermogenes
           ,
           and
           a
           long
           train
           of
           Hereticks
           shall
           I
           call
           them
           ?
           or
           Hogoblins
           ;
           for
           so
           I
           think
           they
           might
           well
           be
           styled
           ,
           if
           we
           consider
           either
           the
           darkness
           and
           ignorance
           of
           all
           religious
           matters
           with
           which
           they
           were
           encompassed
           ,
           or
           the
           wild
           pranks
           which
           they
           played
           ,
           to
           the
           great
           disturbance
           of
           all
           good
           men
           ;
           who
           were
           all
           descended
           from
           that
           son
           of
           perdition
           
             Simon
             Magus
          
           ,
           who
           was
           their
           Patriarch
           and
           Ring-leader
           .
           It
           were
           a
           difficult
           task
           to
           muster
           up
           the
           names
           ,
           but
           almost
           an
           endless
           attempt
           to
           reckon
           the
           senseless
           and
           extravagant
           opinions
           of
           these
           Hereticks
           ;
           by
           reason
           of
           whose
           pernicious
           ways
           ,
           the
           way
           of
           truth
           was
           evil
           spoken
           of
           .
           For
           many
           of
           the
           objections
           of
           the
           Heathens
           against
           Christianity
           ,
           tho
           all
           of
           them
           were
           false
           ,
           yet
           were
           taken
           from
           the
           execrable
           opinions
           and
           practices
           of
           these
           lewd
           miscreants
           ,
           who
           thereby
           brought
           no
           small
           disgrace
           upon
           the
           Christian
           Religion
           ,
           and
           put
           no
           small
           stop
           to
           the
           growth
           and
           propagation
           of
           it
           .
           But
           not
           to
           prosecute
           this
           matter
           any
           farther
           ,
           if
           we
           descend
           a
           little
           lower
           ,
           we
           shall
           find
           that
           God
           had
           no
           sooner
           dissipated
           the
           storm
           that
           hung
           over
           the
           Christian
           Church
           for
           some
           Centuries
           ;
           and
           put
           a
           stop
           to
           the
           effusion
           of
           any
           more
           of
           that
           blood
           ,
           (
           which
           without
           any
           distinction
           of
           Age
           or
           Sex
           ,
           was
           spilt
           like
           water
           under
           the
           ten
           famous
           persecutions
           )
           by
           the
           advancement
           of
           Constantine
           to
           the
           Empire
           ;
           but
           the
           devil
           betakes
           himself
           to
           new
           shifts
           :
           who
           finding
           his
           former
           methods
           of
           cruelty
           so
           signally
           baffled
           by
           the
           patience
           and
           constancy
           of
           the
           Martyrs
           ,
           he
           begins
           to
           play
           a
           new
           ,
           or
           rather
           to
           revive
           his
           old
           game
           ,
           and
           since
           he
           cannot
           destroy
           the
           professors
           of
           Christianity
           ,
           he
           will
           endeavour
           to
           undermine
           their
           Religion
           .
           
           He
           had
           indeed
           made
           a
           vigorous
           effort
           ,
           to
           extinguish
           both
           the
           name
           and
           memory
           of
           the
           Christian
           Religion
           ,
           and
           to
           have
           tore
           up
           both
           the
           faith
           and
           the
           believers
           quite
           by
           the
           very
           roots
           ;
           but
           herein
           he
           was
           disappointed
           ,
           and
           therefore
           he
           endeavours
           to
           compass
           that
           by
           stratagem
           ,
           which
           he
           cannot
           effect
           by
           storm
           ;
           and
           in
           this
           method
           he
           finds
           greater
           success
           than
           in
           the
           former
           .
           For
           being
           baffled
           as
           we
           said
           before
           ,
           in
           his
           attempts
           upon
           the
           disciples
           of
           Christ
           ,
           he
           attacks
           the
           doctrine
           which
           they
           embraced
           :
           and
           here
           
             Inimicus
             homo
          
           ,
           the
           enemy
           came
           and
           sowed
           tares
           among
           the
           Wheat
           ;
           hoping
           thereby
           to
           choke
           the
           word
           ,
           which
           now
           he
           despair'd
           to
           extirpate
           .
           And
           herein
           he
           found
           fit
           instruments
           for
           the
           execution
           of
           his
           design
           ;
           for
           taking
           advantage
           of
           the
           ambition
           and
           curiosity
           ,
           the
           discontent
           and
           revenge
           ,
           and
           other
           disorderly
           passions
           of
           
             Arius
             ,
             Photinus
             ,
             Nestorius
             ,
             Eutyches
          
           and
           others
           ,
           he
           soon
           prevail'd
           with
           them
           to
           assist
           him
           in
           the
           project
           which
           he
           had
           laid
           ,
           for
           corrupting
           the
           doctrine
           and
           thereby
           disturbing
           the
           peace
           of
           the
           Church
           .
           For
           they
           presently
           broached
           many
           dangerous
           opinions
           ,
           whereby
           they
           did
           either
           plainly
           deny
           ,
           or
           some
           other
           way
           pervert
           the
           doctrines
           then
           generally
           entertained
           by
           the
           whole
           Church
           ,
           concerning
           the
           natures
           and
           the
           person
           of
           the
           Son
           of
           God.
           
        
         
           But
           these
           errors
           having
           long
           since
           bin
           buried
           in
           the
           Western
           Church
           ,
           and
           lay
           forgotten
           in
           a
           manner
           with
           their
           Authors
           ,
           were
           again
           unhappily
           revived
           at
           the
           beginning
           of
           the
           Reformation
           ,
           by
           the
           endeavours
           chiefly
           of
           some
           Polanders
           and
           Italians
           in
           the
           last
           age
           ,
           and
           among
           them
           principally
           of
           
             Faustus
             Socinus
          
           ;
           who
           having
           gathered
           up
           the
           dangerous
           errors
           of
           
             Paulus
             Samosatenus
          
           and
           Photinus
           chiefly
           ,
           against
           the
           divinity
           of
           Christ
           ,
           he
           put
           them
           together
           in
           one
           body
           ,
           together
           with
           those
           of
           Pelagius
           in
           the
           point
           of
           original
           sin
           ,
           and
           those
           other
           doctrines
           which
           are
           supposed
           to
           have
           a
           necessary
           dependance
           upon
           it
           .
        
         
           And
           herein
           Socinus
           seems
           chiefly
           to
           have
           chosen
           Pelagius
           for
           his
           pattern
           .
           For
           the
           other
           Hereticks
           ,
           I
           mean
           
             Arius
             ,
             Photinus
          
           ,
           and
           Macedonius
           being
           content
           with
           the
           denyal
           of
           those
           fundamental
           doctrines
           ,
           concerning
           the
           divinity
           of
           the
           Son
           and
           the
           Holy
           Ghost
           ,
           or
           with
           their
           particular
           Errors
           about
           the
           natures
           and
           person
           of
           Christ
           ,
           as
           Nestorius
           and
           Eutyches
           ;
           they
           did
           not
           attend
           to
           ,
           
           or
           at
           least
           did
           not
           draw
           out
           those
           doctrines
           into
           all
           their
           pernicious
           consequences
           ,
           which
           might
           when
           clearly
           understood
           ,
           overthrow
           all
           the
           other
           parts
           of
           the
           Christian
           doctrine
           .
           But
           Pelagius
           gave
           us
           a
           systeme
           of
           his
           Divinity
           ,
           and
           drew
           out
           his
           Errors
           into
           a
           greater
           length
           ,
           in
           opposition
           to
           several
           important
           parts
           and
           branches
           of
           our
           Religion
           ;
           chiefly
           that
           which
           concerned
           the
           doctrine
           of
           Original
           sin
           ,
           which
           naturally
           lead
           him
           into
           those
           other
           dangerous
           mistakes
           ,
           which
           did
           by
           consequence
           overthrow
           the
           necessity
           of
           the
           satisfaction
           made
           by
           Christ
           ,
           and
           the
           redemption
           of
           the
           world
           by
           the
           merit
           of
           his
           death
           and
           sufferings
           ,
           as
           the
           Fathers
           ,
           and
           particularly
           St.
           Austin
           directly
           charge
           him
           .
           For
           he
           was
           master
           of
           reason
           enough
           to
           consider
           where
           it
           was
           that
           his
           first
           error
           would
           naturally
           lead
           him
           ,
           and
           he
           was
           content
           to
           follow
           it
           ,
           and
           thereby
           fell
           into
           that
           Labyrinth
           of
           errors
           ,
           from
           which
           with
           all
           his
           skill
           and
           sophistry
           he
           could
           not
           disentangle
           himself
           ;
           for
           when
           pressed
           with
           the
           arguments
           of
           his
           adversaries
           ,
           and
           the
           authority
           and
           tradition
           of
           the
           Catholick
           Church
           ;
           tho
           he
           could
           and
           did
           find
           as
           many
           shifts
           and
           tricks
           as
           any
           other
           ,
           to
           escape
           the
           force
           and
           conviction
           of
           truth
           ;
           yet
           his
           former
           and
           fundamental
           error
           in
           denying
           the
           imputation
           of
           
           Adam's
           sin
           ,
           and
           the
           original
           guilt
           and
           stain
           of
           our
           natures
           contracted
           thereby
           ,
           hung
           like
           a
           dead
           weight
           about
           him
           ,
           and
           sunk
           him
           down
           into
           those
           impious
           opinions
           which
           he
           broached
           concerning
           the
           grace
           of
           God
           ,
           and
           the
           liberty
           and
           freedom
           of
           mans
           will
           in
           religious
           matters
           in
           opposition
           to
           that
           Grace
           ;
           concerning
           the
           nature
           and
           efficacy
           of
           the
           Sacrament
           of
           Baptism
           ,
           the
           merit
           of
           good
           works
           and
           the
           justification
           of
           a
           sinner
           ,
           the
           nature
           of
           Gods
           law
           and
           the
           possibility
           of
           raising
           to
           a
           state
           of
           perfection
           in
           this
           life
           ,
           by
           yielding
           a
           perfect
           obedience
           to
           it
           ,
           &c.
           all
           which
           having
           been
           picked
           up
           by
           Socinus
           ,
           together
           with
           what
           was
           deliver'd
           by
           the
           other
           Hereticks
           ,
           against
           the
           divinity
           of
           the
           Son
           of
           God
           ,
           and
           the
           Holy
           Ghost
           ,
           he
           hath
           at
           length
           given
           us
           the
           most
           perfect
           systeme
           of
           Heresies
           ,
           in
           opposition
           to
           the
           doctrine
           of
           the
           Gospel
           ,
           in
           almost
           all
           the
           parts
           and
           branches
           of
           it
           ,
           that
           ever
           was
           ushered
           into
           the
           world
           .
           And
           indeed
           to
           give
           him
           his
           due
           ,
           tho
           in
           point
           of
           time
           and
           standing
           he
           was
           inferior
           ,
           yet
           in
           point
           of
           skill
           and
           management
           ,
           that
           
           is
           ,
           in
           the
           art
           of
           Heresie
           ,
           he
           was
           superior
           to
           all
           that
           went
           before
           him
           ,
           most
           of
           whom
           were
           but
           fools
           and
           ●unglers
           in
           comparison
           .
           For
           many
           of
           the
           ancient
           Hereticks
           had
           several
           extravagant
           and
           incoherent
           notions
           ,
           which
           had
           no
           more
           connexion
           between
           one
           another
           ,
           then
           the
           parts
           of
           a
           rope
           of
           sand
           :
           so
           that
           like
           a
           company
           of
           mad
           and
           hair-brained
           people
           ,
           they
           attacked
           the
           Christian
           Religion
           with
           great
           fury
           ,
           but
           it
           was
           at
           randome
           and
           without
           skill
           ;
           flinging
           about
           their
           mad
           opinions
           like
           wild-fire
           ,
           with
           which
           indeed
           they
           did
           a
           great
           deal
           of
           mischief
           ,
           but
           it
           was
           at
           all
           adventures
           ,
           without
           order
           ,
           and
           as
           one
           would
           imagine
           ,
           without
           any
           certain
           aim
           .
           But
           Socinus
           comes
           more
           gravely
           and
           leasurely
           to
           work
           ,
           and
           what
           
             M.
             Cato
          
           said
           in
           another
           case
           of
           
             Julius
             Caesar
          
           ,
           2
           
           may
           be
           applyed
           to
           him
           ,
           
             Sobrius
             accessit
             ad
             perdendam
             religionem
          
           .
           LIke
           a
           man
           that
           had
           his
           wits
           ,
           tho
           ,
           as
           many
           think
           ,
           not
           the
           fear
           of
           God
           about
           him
           ,
           he
           comes
           more
           soberly
           and
           with
           greater
           deliberation
           to
           destroy
           the
           Christian
           Religion
           :
           he
           puts
           his
           opinions
           into
           better
           order
           ,
           his
           errors
           are
           better
           united
           ,
           and
           have
           as
           far
           as
           the
           nature
           of
           error
           would
           allow
           ,
           for
           the
           most
           part
           ,
           a
           good
           correspondence
           between
           one
           another
           :
           like
           a
           wary
           and
           well
           disciplined
           Captain
           ,
           he
           puts
           his
           arguments
           into
           good
           array
           ,
           levels
           his
           Batteries
           against
           the
           great
           mysteries
           of
           our
           Religion
           ,
           and
           chiefly
           against
           the
           eternal
           Divinity
           of
           the
           Son
           of
           God
           :
           as
           well
           knowing
           that
           if
           he
           can
           succeed
           in
           his
           attempt
           upon
           that
           ,
           he
           may
           promise
           himself
           an
           easy
           and
           cheap
           victory
           over
           all
           the
           rest
           of
           our
           Religion
           ;
           and
           therefore
           having
           ,
           as
           he
           thinks
           ,
           effectually
           overthrown
           that
           main
           and
           fundamental
           Article
           of
           it
           concerning
           the
           ever
           blessed
           Trinity
           ,
           he
           is
           resolved
           to
           follow
           his
           blow
           ,
           and
           to
           pursue
           his
           imaginary
           conquest
           in
           that
           point
           ,
           to
           the
           overthrow
           of
           all
           the
           other
           parts
           of
           the
           Christian
           doctrine
           .
           He
           saw
           where
           
             Arius
             ,
             Photinus
             ,
             Nestorius
             ,
             &c.
          
           were
           wanting
           ,
           who
           having
           ,
           as
           was
           said
           before
           ,
           contented
           themselves
           with
           their
           particular
           errors
           concerning
           the
           natures
           and
           person
           of
           Christ
           ,
           as
           persons
           who
           thought
           they
           had
           done
           mischief
           enough
           ,
           they
           seemed
           content
           with
           what
           they
           had
           done
           ,
           and
           went
           no
           farther
           .
           But
           Socinus
           in
           imitation
           of
           his
           beloved
           
           loved
           Pelagius
           ,
           enlarged
           our
           prospect
           into
           his
           Religion
           ,
           and
           from
           the
           principles
           which
           he
           laid
           down
           ,
           he
           drew
           out
           his
           conclusions
           to
           a
           greater
           length
           :
           for
           having
           denyed
           the
           Trinity
           ,
           and
           particularly
           the
           eternal
           divinity
           of
           our
           Saviour
           ,
           with
           it
           he
           could
           not
           avoid
           denying
           his
           satisfaction
           ,
           and
           the
           redemption
           of
           the
           world
           by
           the
           merit
           of
           his
           death
           and
           sufferings
           ;
           having
           disowned
           the
           personality
           of
           the
           Holy
           Ghost
           ,
           the
           necessity
           of
           his
           grace
           ,
           and
           the
           efficacy
           of
           his
           operations
           upon
           the
           minds
           of
           men
           ,
           must
           at
           the
           same
           time
           fall
           to
           the
           ground
           .
           Together
           with
           these
           he
           hath
           published
           many
           dangerous
           errors
           concerning
           the
           nature
           and
           attributes
           of
           God
           ;
           concerning
           his
           prescience
           and
           providence
           in
           the
           government
           of
           the
           world
           ;
           concerning
           the
           creation
           of
           man
           and
           the
           fall
           of
           Adam
           ,
           and
           that
           corruption
           of
           our
           natures
           which
           is
           the
           consequence
           of
           it
           ;
           concerning
           justification
           ,
           and
           faith
           which
           is
           the
           means
           of
           obtaining
           it
           ;
           concerning
           the
           Church
           ,
           its
           nature
           and
           the
           notes
           whereby
           it
           may
           be
           distinguished
           from
           all
           other
           societies
           ;
           concerning
           the
           ministry
           and
           the
           persons
           to
           whom
           Christ
           hath
           committed
           the
           care
           and
           government
           of
           his
           Church
           ;
           their
           distinction
           and
           authority
           to
           preach
           the
           Gospel
           ,
           and
           to
           exercise
           discipline
           in
           it
           ;
           concerning
           the
           Sacraments
           and
           the
           end
           of
           their
           institution
           ,
           and
           particularly
           concerning
           the
           nature
           and
           efficacy
           of
           Baptism
           and
           the
           Lords
           Supper
           ;
           lastly
           ,
           concerning
           a
           future
           state
           and
           the
           condition
           of
           men
           after
           this
           Life
           .
           To
           which
           may
           be
           added
           some
           other
           doctrines
           ,
           which
           do
           not
           seem
           to
           have
           any
           connexion
           with
           the
           former
           ,
           but
           yet
           are
           of
           dangerous
           consequence
           to
           the
           peace
           and
           welfare
           of
           all
           civil
           Societies
           :
           those
           I
           mean
           which
           he
           hath
           advanced
           about
           the
           power
           and
           authority
           of
           the
           Civil
           Magistrate
           ,
           the
           Lawfulness
           of
           War
           and
           Oaths
           in
           a
           Christian
           Commonwealth
           ,
           which
           have
           as
           mischievous
           an
           influence
           upon
           the
           order
           and
           peace
           of
           States
           and
           Kingdoms
           ,
           as
           his
           other
           opinions
           have
           upon
           Religion
           .
        
         
           So
           that
           Socinus
           having
           observed
           what
           was
           wanting
           in
           the
           former
           Hereticks
           to
           make
           their
           attempts
           entirely
           successful
           against
           the
           Christian
           Religion
           ;
           being
           engaged
           in
           the
           same
           design
           ,
           but
           in
           order
           to
           make
           it
           more
           effectual
           ,
           he
           wisely
           resolved
           to
           correct
           what
           he
           thought
           was
           amiss
           in
           them
           :
           wherefore
           laying
           
           aside
           what
           was
           more
           gross
           and
           absurd
           in
           the
           wilder
           and
           more
           extravagnt
           opinions
           of
           the
           ancient
           Hereticks
           ,
           and
           supplying
           the
           defects
           of
           the
           more
           subtile
           and
           refined
           who
           came
           afterwards
           ;
           he
           and
           his
           followers
           have
           at
           length
           given
           us
           a
           body
           of
           their
           divinity
           ,
           more
           compleat
           in
           its
           kind
           then
           ever
           the
           world
           was
           blessed
           with
           before
           their
           time
           .
           Not
           but
           that
           in
           spight
           of
           all
           their
           art
           and
           skill
           ,
           such
           being
           the
           fate
           and
           folly
           of
           error
           ,
           they
           cannot
           avoid
           ,
           especially
           in
           the
           defence
           and
           maintenance
           of
           their
           opinions
           ,
           falling
           into
           many
           and
           those
           very
           plain
           contradictions
           .
           Upon
           the
           whole
           matter
           I
           think
           it
           may
           be
           reasonably
           doubted
           whether
           Socinus
           ,
           any
           more
           than
           that
           grand
           Impostor
           Mahomet
           ,
           may
           be
           properly
           called
           a
           Heretick
           ,
           as
           being
           the
           Founder
           of
           a
           new
           Religion
           ,
           rather
           than
           the
           Author
           of
           a
           new
           name
           and
           sect
           among
           Christians
           .
           For
           as
           the
           Alcoran
           of
           the
           former
           ,
           is
           ,
           as
           we
           are
           told
           ,
           a
           fardel
           of
           errors
           and
           absurdities
           arising
           from
           the
           impure
           mixture
           of
           Christianity
           ,
           Judaism
           ,
           and
           Paganism
           ,
           together
           with
           some
           idle
           and
           extravagant
           notions
           of
           his
           own
           ;
           so
           the
           doctrine
           of
           Socinus
           ,
           seems
           to
           be
           a
           composition
           of
           the
           errors
           of
           
             Arius
             ,
             Photinus
          
           ,
           and
           
             Pelagius
             ,
             &c.
          
           together
           with
           some
           additions
           of
           his
           own
           ,
           not
           indeed
           so
           seemingly
           absurd
           ,
           as
           those
           of
           Mahomet
           ,
           but
           ,
           I
           am
           afraid
           ,
           no
           less
           dangerous
           to
           the
           Christian
           religion
           ;
           of
           which
           he
           hath
           retained
           only
           the
           name
           together
           with
           the
           empty
           sound
           of
           the
           words
           ;
           but
           with
           such
           false
           glosses
           ,
           such
           forced
           and
           malicious
           interpretations
           ,
           as
           have
           quite
           destroyed
           the
           true
           notion
           ,
           as
           the
           whole
           design
           of
           the
           Gospel
           :
           in
           opposition
           to
           which
           he
           hath
           given
           us
           a
           kind
           of
           natural
           and
           new
           Religion
           ,
           not
           such
           as
           the
           spirit
           of
           God
           hath
           revealed
           in
           his
           word
           ,
           but
           such
           as
           his
           own
           carnal
           reason
           suggested
           to
           him
           ,
           in
           opposition
           to
           that
           revelation
           .
           And
           that
           this
           may
           not
           be
           looked
           upon
           to
           be
           an
           uncharitable
           because
           a
           groundless
           charge
           ;
           I
           shall
           lay
           before
           the
           reader
           a
           scheme
           of
           the
           religion
           revealed
           by
           God
           in
           Holy
           Scripture
           ,
           and
           particularly
           that
           published
           by
           Christ
           and
           his
           Apostles
           in
           the
           writings
           of
           the
           New
           Testament
           ,
           and
           which
           hath
           bin
           embraced
           by
           all
           sound
           Christians
           in
           all
           ages
           of
           the
           Church
           ,
           from
           the
           first
           planting
           of
           one
           in
           the
           world
           ,
           to
           this
           day
           ,
           together
           with
           another
           of
           the
           new
           ,
           or
           newly
           revived
           opinions
           of
           the
           Socinians
           :
           that
           by
           
           comparing
           of
           both
           ,
           he
           may
           be
           able
           to
           make
           a
           judgment
           of
           what
           is
           here
           suggested
           ,
           which
           upon
           examination
           I
           hope
           he
           will
           find
           to
           be
           agreeable
           to
           truth
           ,
           and
           not
           contrary
           to
           charity
           .
           And
           first
           ,
           as
           it
           is
           fit
           ,
           we
           shall
           begin
           with
           the
           great
           object
           of
           our
           religion
           ,
           Almighty
           God
           :
           in
           the
           knowledge
           and
           worship
           of
           whom
           ,
           together
           with
           an
           obedience
           to
           his
           commands
           ,
           consists
           the
           entire
           nature
           of
           religion
           .
           And
           here
           upon
           enquiry
           I
           believe
           we
           shall
           find
           ,
           that
           what
           the
           Scriptures
           have
           revealed
           concerning
           the
           nature
           of
           God
           ,
           is
           widely
           different
           from
           the
           account
           which
           Socinus
           and
           his
           disciples
           give
           us
           of
           him
           .
        
         
           As
           to
           what
           concerns
           the
           nature
           of
           God
           ,
           the
           Scriptures
           propose
           him
           to
           be
           considered
           two
           ways
           by
           us
           .
           1.
           
           Absolutely
           in
           his
           glorious
           and
           essential
           attributes
           ,
           or
           2
           ly
           ,
           Relatively
           in
           the
           great
           and
           adorable
           mystery
           of
           the
           ever
           blessed
           Trinity
           .
        
         
           First
           ,
           
             if
             we
             consider
             God
             in
             his
             Attributes
             ,
             we
             shall
             find
             that
             the
             first
             great
             ,
             and
             ,
             if
             I
             may
             so
             call
             it
             ,
             fundamental
             attribute
             which
             the
             Scriptures
             reveal
             ,
             and
             indeed
             natural
             reason
             dictates
             concerning
             him
             ,
             is
             the
             unity
             of
             the
             Godhead
             ,
             Deut.
          
           6.
           4.
           
           Hear
           ,
           O
           Israel
           ,
           the
           Lord
           our
           God
           is
           one
           Lord.
           Deut.
           32.
           39.
           
           See
           now
           that
           I
           ,
           even
           I
           am
           he
           ,
           and
           there
           is
           no
           God
           with
           me
           .
           1
           Cor.
           8.
           5.
           6.
           
           For
           tho
           there
           be
           that
           are
           called
           Gods
           ,
           whether
           in
           heaven
           or
           in
           earth
           ,
           &c.
           
           But
           to
           us
           there
           is
           but
           one
           God
           the
           Father
           of
           whom
           are
           all
           things
           .
           1
           Tim.
           2.
           5.
           
           There
           is
           but
           one
           God
           ,
           and
           one
           Mediator
           between
           God
           and
           man
           ,
           &c.
           
        
         
           Here
           undoubtedly
           it
           will
           be
           said
           that
           the
           Socinians
           are
           beyond
           all
           suspition
           orthodox
           ,
           all
           their
           studies
           and
           labors
           being
           employed
           in
           asserting
           and
           vindicating
           the
           unity
           of
           the
           Godhead
           in
           opposition
           to
           the
           doctrine
           of
           the
           Trinity
           ,
           which
           according
           to
           their
           apprehensions
           must
           infer
           a
           plurality
           of
           Gods.
           But
           for
           all
           their
           boasts
           concerning
           this
           matter
           ,
           and
           assuming
           to
           themselves
           upon
           that
           score
           the
           name
           of
           Unitarians
           ,
           we
           must
           not
           be
           too
           hasty
           in
           acquitting
           them
           from
           the
           imputation
           of
           Polytheism
           ;
           for
           tho
           they
           deny
           the
           eternal
           generation
           and
           divinity
           of
           Christ
           ,
           and
           say
           that
           he
           had
           no
           existence
           before
           his
           being
           formed
           in
           the
           womb
           of
           the
           Virgin
           ,
           and
           appearance
           in
           the
           world
           ;
           and
           that
           the
           being
           which
           he
           then
           had
           was
           purely
           humane
           :
           yet
           after
           his
           resurrection
           from
           the
           grave
           ,
           and
           his
           
           ascension
           into
           heaven
           ,
           they
           say
           that
           God
           the
           Father
           as
           the
           reward
           of
           his
           obedience
           and
           sufferings
           ,
           exalted
           him
           to
           the
           honour
           and
           dignity
           of
           a
           God
           ;
           not
           indeed
           to
           be
           the
           supreme
           and
           eternal
           God
           ,
           but
           however
           
             deus
             verus
          
           ,
           a
           true
           God
           ,
           distinct
           and
           separate
           from
           his
           Father
           ;
           and
           Socinus
           takes
           it
           ill
           of
           his
           adversaries
           ,
           that
           they
           should
           charge
           him
           with
           denying
           Christ
           to
           be
           God
           ,
           1
           ,
           and
           complains
           against
           them
           that
           will
           not
           be
           brought
           to
           confess
           and
           worship
           him
           2
           ,
           for
           their
           Lord
           and
           God
           ,
           who
           was
           once
           a
           weak
           and
           infirm
           man
           :
           and
           herein
           he
           saith
           the
           power
           and
           goodness
           of
           God
           was
           discovered
           ,
           and
           his
           admirable
           wisdom
           displayed
           ,
           in
           extolling
           and
           deifying
           this
           man
           ,
           beyond
           what
           we
           can
           imagin
           3
        
         
           And
           to
           the
           objection
           that
           might
           be
           made
           against
           this
           opinion
           ,
           as
           that
           which
           did
           unavoidably
           infer
           a
           plurality
           of
           Gods
           ,
           Wolzogenius
           will
           tell
           you
           ,
           that
           if
           by
           two
           Gods
           you
           mean
           one
           of
           whom
           are
           all
           things
           and
           we
           in
           him
           ,
           and
           one
           by
           whom
           are
           all
           things
           and
           we
           by
           him
           ,
           we
           are
           so
           far
           saith
           he
           ,
           from
           being
           ashamed
           of
           worshipping
           two
           such
           Gods
           ,
           that
           we
           rather
           glory
           in
           it
           4
           But
           if
           it
           shall
           be
           farther
           said
           ,
           that
           to
           do
           them
           right
           ,
           they
           acknowledge
           but
           one
           supreme
           God
           by
           nature
           ,
           and
           that
           Christ
           is
           only
           a
           God
           by
           Appointment
           and
           Office
           ,
           not
           ,
           natus
           but
           factus
           ,
           not
           born
           but
           made
           ,
           and
           deifyed
           after
           his
           ascension
           ,
           by
           a
           communication
           of
           the
           divine
           power
           ,
           wisdom
           and
           goodness
           to
           him
           :
        
         
           I
           Answer
           that
           this
           is
           so
           far
           from
           abating
           ,
           that
           it
           rather
           encreases
           the
           difficulty
           ,
           and
           makes
           the
           Socinian
           notion
           both
           absurd
           and
           impious
           ,
           as
           may
           be
           shewn
           more
           at
           large
           hereafter
           ,
           when
           we
           come
           to
           lay
           the
           charge
           of
           Idolatry
           at
           their
           door
           .
           Indeed
           one
           would
           think
           it
           should
           be
           a
           debasing
           of
           the
           name
           and
           honour
           that
           is
           due
           to
           God
           ,
           to
           give
           either
           of
           them
           to
           any
           but
           him
           that
           is
           so
           from
           all
           eternity
           ;
           the
           same
           Wolzogenius
           will
           tell
           you
           ,
           you
           may
           if
           you
           please
           ,
           reproach
           them
           for
           so
           doing
           ,
           but
           he
           values
           it
           not
           a
           rush
           ,
           
             nos
             non
             erubescimus
          
           ,
           we
           are
           not
           
           ashamed
           to
           own
           that
           we
           worship
           
             Deum
             factum
             vel
             factitium
          
           ,
           a
           made
           God
           ;
           not
           made
           indeed
           by
           a
           Goldsmith
           or
           Engraver
           ,
           
             ab
             aliquo
             sculptore
             vel
             aurifabro
          
           ,
           but
           they
           acknowledge
           with
           St.
           Peter
           Acts
           2.
           36.
           
             that
             God
             hath
             made
             Jesus
             who
             was
             crucifyed
             Lord
             and
             Christ
             ,
          
           that
           is
           ,
           saith
           he
           ,
           
             deum
             eximium
             fecerit
          
           ,
           hath
           made
           him
           a
           great
           and
           eminent
           God.
           Ibid.
           
        
         
           If
           this
           be
           not
           enough
           ,
           if
           you
           please
           to
           consult
           Smalcius
           ,
           he
           will
           give
           you
           all
           the
           satisfaction
           that
           you
           can
           possibly
           desire
           further
           in
           this
           matter
           .
           For
           first
           ,
           he
           will
           tell
           you
           ,
           that
           whereas
           the
           Scriptures
           assure
           us
           that
           there
           is
           but
           one
           only
           true
           God
           ,
           yet
           that
           must
           be
           taken
           
             sano
             sensu
          
           ;
           not
           as
           if
           there
           were
           no
           other
           true
           God
           besides
           God
           the
           Father
           ,
           but
           that
           there
           is
           none
           that
           is
           God
           ;
           
             eodem
             prorsus
             modo
          
           ,
           just
           in
           the
           same
           manner
           as
           he
           is
           1
           .
           For
           otherwise
           the
           thing
           is
           certain
           and
           past
           all
           doubt
           ,
           that
           there
           are
           more
           true
           Gods
           then
           one
           ;
           and
           let
           the
           Inspired
           writers
           be
           never
           so
           positive
           ,
           yet
           he
           and
           his
           friends
           can
           and
           will
           with
           equal
           confidence
           advance
           this
           contrary
           position
           ,
           that
           the
           true
           God
           is
           not
           one
           only
           God
           2
           .
           Nay
           it
           is
           not
           an
           indifferent
           matter
           ,
           but
           a
           truth
           which
           they
           firmly
           believe
           and
           earnestly
           contend
           for
           3
           .
           And
           therefore
           pronounce
           it
           without
           any
           haesitation
           ,
           that
           there
           are
           more
           true
           Gods
           then
           one
           .
        
         
           And
           indeed
           they
           have
           reason
           to
           contend
           earnestly
           for
           this
           opinion
           ,
           if
           it
           be
           true
           what
           he
           saith
           in
           the
           same
           place
           ,
           that
           to
           acknowledge
           and
           confess
           ,
           and
           adore
           one
           only
           chief
           and
           supreme
           God
           ,
           is
           purely
           Judaical
           ,
           and
           a
           
             renunciation
             of
             the
             Christian
             Religion
          
           4
           .
           Here
           he
           speaks
           as
           home
           to
           the
           point
           as
           you
           can
           possibly
           desire
           ,
           and
           it
           is
           enough
           in
           all
           conscience
           .
           Thus
           whereas
           the
           Scriptures
           tell
           us
           there
           is
           but
           one
           God
           ,
           the
           Socinians
           say
           there
           are
           two
           ;
           one
           God
           by
           nature
           ,
           another
           by
           grace
           ,
           
           one
           Supreme
           ,
           another
           Inferior
           ,
           one
           Greater
           ,
           another
           Lesser
           ,
           one
           Elder
           and
           eternal
           ,
           the
           other
           a
           junior
           and
           modern
           God
           :
           and
           this
           by
           Socinus
           is
           made
           the
           great
           mystery
           of
           the
           Christian
           Religion
           ,
           greater
           indeed
           if
           true
           ,
           and
           more
           incomprehensible
           than
           any
           other
           ,
           or
           than
           all
           the
           other
           stupendous
           and
           adorable
           mysteries
           of
           our
           Faith
           put
           together
           .
        
         
           Now
           as
           the
           Socinians
           say
           there
           are
           two
           Gods
           ;
           so
           if
           you
           believe
           Curcellaeus
           ,
           he
           will
           confidently
           tell
           you
           there
           are
           three
           ,
           who
           tho
           he
           be
           no
           Socinian
           ,
           yet
           he
           agrees
           perfectly
           with
           them
           in
           
             almost
             all
          
           their
           other
           Errors
           ,
           except
           that
           which
           concerns
           the
           doctrine
           of
           the
           Trinity
           ,
           where
           he
           hath
           a
           peculiar
           notion
           of
           his
           own
           ,
           distinct
           as
           he
           tells
           you
           both
           from
           Arius
           and
           Socinus
           :
           for
           he
           makes
           the
           Son
           and
           Holy
           Ghost
           to
           have
           a
           divine
           nature
           communicated
           to
           them
           from
           all
           eternity
           ,
           but
           yet
           such
           that
           is
           different
           in
           each
           of
           them
           ,
           so
           that
           they
           are
           thee
           distinct
           divine
           beings
           .
           And
           to
           the
           objection
           made
           by
           Maresius
           ,
           that
           this
           notion
           must
           inevitably
           imply
           that
           there
           are
           three
           Gods
           ;
           he
           Answers
           ,
           that
           if
           by
           three
           Gods
           ,
           be
           meant
           three
           specifically
           distinguished
           from
           each
           other
           ,
           he
           disowns
           any
           such
           distinction
           between
           the
           persons
           of
           the
           Trinity
           ;
           but
           if
           by
           three
           ,
           by
           meant
           three
           persons
           agreeing
           in
           the
           same
           common
           nature
           ,
           yet
           numerically
           distinguished
           in
           each
           of
           them
           ,
           it
           is
           that
           which
           he
           owns
           and
           earnestly
           contends
           for
           ;
           that
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           are
           as
           much
           three
           Gods
           as
           
             Peter
             ,
             Paul
          
           ,
           and
           John
           ,
           agreeing
           in
           the
           same
           common
           nature
           are
           three
           distinct
           men
           .
           And
           if
           you
           believe
           him
           ,
           he
           will
           tell
           you
           the
           Ancients
           were
           not
           afraid
           of
           the
           imputation
           of
           Polytheism
           ,
           in
           this
           sense
           ;
           and
           to
           think
           of
           the
           same
           individual
           nature
           being
           communicated
           to
           three
           persons
           ,
           was
           a
           notion
           that
           never
           entered
           into
           the
           heads
           of
           any
           of
           the
           Fathers
           ,
           in
           their
           disputes
           against
           the
           Arians
           ,
           as
           being
           against
           both
           Reason
           and
           Religion
           .
           
             Curcell
             .
             Dissert
             .
             prima
             de
             vocibus
             Trinit
             .
             &c.
             cap.
          
           105.
           
             &
             deinceps
          
           .
           And
           Limburg
           ,
           who
           publishes
           and
           recommends
           him
           to
           the
           world
           ,
           I
           suppose
           is
           of
           the
           same
           opinion
           .
        
         
           The
           2
           d
           Attribute
           which
           the
           Scriptures
           ascribe
           to
           God
           ,
           is
           his
           immensity
           and
           omnipresence
           ,
           assuring
           us
           that
           his
           nature
           is
           infinite
           ,
           and
           consequently
           that
           it
           cannot
           be
           confined
           to
           any
           
           place
           ,
           or
           circumscribed
           within
           any
           limits
           .
           Tho
           he
           is
           peculiarly
           and
           eminently
           resident
           in
           Heaven
           ,
           yet
           Solomon
           will
           tell
           us
           that
           
             Heaven
             ,
             and
             the
             heaven
             of
             heavens
             cannot
             contain
             him
             ,
          
           1
           King.
           8.
           27.
           and
           the
           Psalmist
           puts
           the
           question
           ,
           
             Whither
             shall
             I
             go
             from
             thy
             spirit
             ?
             or
             whither
             shall
             I
             flee
             from
             thy
             presence
             ?
             If
             I
             ascend
             up
             into
             heaven
             ,
             thou
             art
             there
             :
             if
             I
             make
             my
             bed
             in
             hell
             ,
             behold
             thou
             art
             there
             also
             .
          
           Ps
           .
           139.
           7
           ,
           8.
           
           So
           St.
           Stephen
           ,
           Act.
           7.
           48.
           
             the
             most
             High
             dwelleth
             not
             in
             Temples
             made
             with
             hands
             ,
          
           that
           is
           ,
           is
           not
           confined
           within
           those
           limits
           ,
           as
           many
           of
           the
           Heathens
           thought
           their
           Gods
           were
           ,
           for
           ,
           
             as
             saith
             the
             Prophet
             ,
             heaven
             is
             my
             Throne
             ,
             and
             the
             earth
             is
             my
             footstool
             .
          
           And
           indeed
           not
           only
           the
           infinite
           nature
           of
           God
           ,
           but
           the
           belief
           of
           his
           providence
           necessarily
           supposes
           it
           .
           Upon
           which
           account
           we
           are
           said
           
             in
             him
             to
             live
             ,
             and
             move
             ,
             and
             have
             our
             being
             ,
          
           Act.
           17.
           28.
           forasmuch
           as
           he
           
             is
             above
             all
             ,
             and
             through
             all
             ,
             and
             in
             all
             .
          
           Eph.
           4.
           6.
           
        
         
           Now
           in
           opposition
           to
           this
           important
           Truth
           ,
           which
           is
           not
           only
           revealed
           in
           Scripture
           ,
           but
           dictated
           by
           the
           light
           of
           nature
           ,
           and
           acknowledged
           upon
           that
           score
           to
           be
           such
           ,
           by
           all
           sober
           Heathens
           ,
           as
           well
           as
           by
           sound
           Christians
           ;
           the
           Socinians
           will
           tell
           you
           ,
           that
           God
           is
           not
           infinite
           in
           his
           Essence
           ,
           or
           Nature
           ,
           but
           that
           he
           is
           so
           confined
           to
           the
           Heavens
           ,
           as
           not
           to
           be
           substantially
           present
           elsewhere
           ,
           or
           not
           to
           fill
           any
           places
           out
           of
           those
           limits
           .
           And
           therefore
           when
           urged
           with
           those
           places
           of
           Scripture
           ,
           which
           say
           that
           God
           
             fills
             Heaven
             and
             Earth
          
           ,
           and
           that
           he
           is
           
             every
             where
             present
          
           ,
           Jer.
           23.
           24.
           
           Ps
           .
           139.
           
           They
           answer
           ,
           that
           they
           must
           be
           Interpreted
           ,
           only
           with
           respect
           to
           the
           vertue
           ,
           power
           ,
           and
           operations
           of
           God
           ,
           which
           extend
           to
           the
           remotest
           places
           where
           he
           is
           not
           essentially
           present
           1
           .
           As
           the
           Sun
           ,
           which
           is
           the
           Instance
           some
           of
           them
           give
           us
           to
           illustrate
           this
           matter
           ,
           is
           confined
           to
           the
           Heavens
           ,
           and
           indeed
           takes
           up
           but
           a
           small
           roome
           there
           in
           comparison
           ,
           yet
           may
           be
           said
           to
           be
           ,
           
             ubique
             terrarum
          
           ,
           because
           he
           diffuses
           his
           Light
           ,
           Heat
           ,
           and
           other
           influences
           ,
           to
           
           the
           remotest
           parts
           of
           the
           Earth
           .
           But
           of
           this
           Attribute
           more
           hereafter
           .
        
         
           The
           3.
           
           Attribute
           ascribed
           to
           God
           in
           Scripture
           ,
           is
           his
           omniscience
           ,
           whereby
           he
           knows
           all
           things
           past
           ,
           present
           ,
           and
           to
           come
           ,
           which
           knowledge
           of
           his
           extends
           it self
           not
           only
           to
           all
           things
           and
           persons
           ,
           but
           likewise
           to
           all
           their
           actions
           and
           the
           effects
           of
           them
           ,
           and
           together
           with
           them
           views
           the
           secret
           springs
           and
           principles
           of
           those
           actions
           ,
           discerning
           the
           designs
           and
           contrivances
           of
           men
           ,
           and
           all
           the
           thoughts
           and
           intents
           of
           the
           heart
           ,
           
             There
             being
             no
             creature
             that
             is
             not
             manifest
             in
             his
             sight
             ,
             but
             all
             things
             are
             naked
             and
             open
             to
             the
             eyes
             of
             him
             with
             whom
             we
             have
             to
             do
             ,
          
           Heb.
           4.
           13.
           
        
         
           What
           our
           Translation
           renders
           open
           ,
           is
           more
           Emphatically
           expressed
           in
           the
           Greek
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           all
           things
           are
           ,
           as
           it
           were
           ,
           diffected
           and
           anatomized
           ,
           the
           very
           inside
           of
           all
           things
           are
           laid
           open
           to
           his
           view
           .
           What
           is
           lodged
           in
           the
           darkest
           corners
           and
           deepest
           recesses
           of
           the
           Soul
           ,
           cannot
           be
           hid
           from
           his
           sight
           ,
           whose
           eies
           are
           in
           every
           place
           ,
           like
           a
           flame
           of
           fire
           ,
           beholding
           the
           evil
           and
           the
           good
           .
           Nay
           this
           knowledge
           is
           of
           so
           vast
           an
           extent
           ,
           as
           to
           comprehend
           within
           its
           mighty
           compass
           ,
           not
           only
           things
           past
           and
           present
           ,
           but
           likewise
           all
           things
           to
           come
           ;
           for
           his
           duration
           being
           commensurate
           to
           all
           the
           parts
           of
           time
           ,
           he
           doth
           not
           measure
           things
           as
           we
           do
           ,
           by
           first
           and
           last
           ,
           but
           all
           things
           present
           and
           to
           come
           ,
           are
           open
           to
           him
           at
           one
           view
           ,
           
             with
             whom
             a
             thousand
             years
             are
             but
             as
             one
             day
             ,
             and
             one
             day
             as
             a
             thousand
             years
             ,
          
           2
           Pet.
           3.
           8.
           
           Nay
           not
           only
           those
           things
           which
           are
           properly
           future
           with
           respect
           to
           any
           necessary
           causes
           of
           their
           production
           ,
           but
           even
           those
           which
           are
           most
           contingent
           ,
           as
           depending
           upon
           the
           spontaneous
           motion
           of
           mens
           free
           will
           ;
           all
           such
           actions
           ,
           together
           with
           the
           most
           casual
           events
           ,
           as
           well
           as
           remote
           consequences
           of
           them
           ,
           are
           the
           objects
           of
           Gods
           knowledge
           ,
           who
           doth
           not
           only
           discern
           our
           Intentions
           and
           designs
           whilst
           they
           are
           
             in
             fieri
          
           ,
           in
           the
           time
           of
           their
           hatching
           and
           framing
           in
           the
           Soul
           ,
           but
           antecedently
           ,
           long
           before
           the
           mind
           comes
           to
           any
           determination
           ,
           he
           
             understands
             our
             thoughts
             afar
             of
             ,
             Ps
             .
          
           139.
           2.
           
        
         
           And
           of
           this
           besides
           the
           plain
           declarations
           of
           Scripture
           ,
           the
           predictions
           that
           have
           bin
           made
           by
           God
           of
           the
           most
           contingent
           and
           fortuitous
           events
           are
           an
           Argument
           that
           one
           would
           think
           should
           
           place
           this
           truth
           beyond
           all
           contradiction
           :
           It
           being
           that
           which
           God
           Almighty
           made
           choice
           of
           ,
           to
           vindicate
           the
           honour
           of
           his
           divine
           nature
           and
           perfections
           ,
           in
           opposition
           to
           the
           vain
           claim
           that
           was
           laid
           to
           them
           by
           the
           dull
           Idols
           of
           the
           heathens
           ,
           and
           their
           more
           stupid
           worshippers
           ,
           Esay
           .
           41.
           22.
           
           
             Let
             them
             bring
             forth
             and
             shew
             us
             what
             shall
             happen
             ,
             let
             them
             shew
             the
             former
             things
             what
             they
             be
             ,
             that
             we
             may
             consider
             them
             ,
             and
             know
             the
             latter
             end
             of
             them
             ,
             and
             declare
             us
             things
             for
             to
             come
             .
             Shew
             the
             things
             that
             are
             to
             come
             hereafter
             that
             we
             may
             know
             that
             you
             are
             God.
             
          
        
         
           It
           is
           true
           this
           knowledge
           of
           God
           as
           it
           extends
           to
           things
           to
           come
           ,
           is
           too
           wonderful
           for
           us
           ,
           we
           cannot
           attain
           to
           it
           :
           and
           therefore
           if
           we
           think
           to
           measure
           his
           knowledge
           by
           our
           own
           shallow
           conception
           of
           things
           ,
           we
           engage
           in
           a
           task
           more
           absurd
           and
           ridiculous
           ,
           than
           if
           we
           should
           attempt
           to
           take
           up
           the
           waters
           of
           the
           Ocean
           and
           inclose
           them
           in
           the
           hollow
           of
           our
           hand
           .
        
         
           And
           of
           this
           absurdity
           are
           the
           Socinians
           guilty
           .
           who
           will
           by
           no
           means
           be
           brought
           to
           acknowledge
           this
           great
           truth
           ;
           for
           tho
           when
           you
           come
           to
           discourse
           with
           them
           upon
           this
           subject
           ,
           they
           will
           tell
           you
           ,
           they
           allow
           God
           to
           be
           omniscient
           ,
           and
           that
           he
           knows
           all
           things
           ;
           yet
           you
           must
           not
           be
           too
           hasty
           in
           taking
           an
           advantage
           of
           that
           concession
           .
           You
           must
           give
           them
           leave
           to
           explain
           themselves
           ;
           God
           knows
           all
           things
           ,
           That
           's
           true
           ,
           but
           with
           this
           limitation
           ,
           
             quatenus
             sunt
             scibilia
          
           ,
           as
           far
           as
           they
           are
           capable
           of
           being
           known
           .
           But
           future
           contingencies
           must
           be
           excluded
           out
           of
           that
           number
           ,
           having
           no
           being
           either
           in
           themselves
           ,
           or
           in
           any
           certain
           or
           necessary
           causes
           of
           their
           production
           ;
           and
           therefore
           are
           no
           more
           the
           object
           of
           any
           ,
           even
           divine
           knowledge
           ,
           then
           darkness
           is
           the
           object
           of
           sight
           :
           your
           eyes
           may
           as
           soon
           be
           dazled
           with
           one
           ,
           as
           your
           understandings
           be
           affected
           or
           receive
           any
           Impression
           from
           the
           other
           .
        
         
           For
           Gods
           knowledge
           ,
           say
           they
           ,
           is
           agreeable
           to
           the
           nature
           of
           the
           things
           known
           ;
           which
           may
           in
           some
           sense
           be
           true
           ,
           but
           is
           a
           truth
           ill
           applyed
           by
           them
           ,
           when
           they
           tell
           us
           ,
           that
           God
           knows
           things
           that
           are
           certain
           ,
           as
           such
           that
           shall
           come
           to
           pass
           ;
           things
           that
           are
           likely
           ,
           he
           considers
           as
           such
           that
           
             may
             probably
          
           come
           to
           pass
           ;
           things
           that
           are
           
             barely
             possible
          
           ,
           as
           depending
           upon
           the
           arbitrary
           ,
           and
           therefore
           uncertain
           determinations
           of
           mens
           
           free
           will
           ,
           he
           knows
           as
           possible
           ,
           that
           is
           ,
           they
           may
           or
           may
           not
           come
           to
           pass
           ,
           but
           whether
           of
           these
           two
           shall
           happen
           ,
           that
           is
           still
           a
           secret
           even
           to
           God
           himself
           ;
           whose
           divine
           knowledge
           cannot
           arrive
           to
           the
           knowledge
           of
           such
           future
           contingencies
           ,
           of
           which
           ,
           according
           to
           the
           known
           maxim
           ,
           there
           can
           be
           no
           certain
           or
           determinate
           truth
           or
           falshood
           .
        
         
           Perhaps
           you
           will
           say
           this
           maxim
           is
           true
           ,
           with
           respect
           to
           second
           causes
           ,
           and
           any
           created
           knowledge
           ,
           but
           not
           with
           respect
           to
           the
           knowledge
           of
           God
           ,
           to
           whom
           the
           most
           casual
           events
           are
           present
           ,
           and
           therefore
           certain
           ;
           for
           as
           much
           as
           he
           foresees
           which
           way
           men
           will
           freely
           determine
           their
           own
           choice
           ,
           either
           in
           acting
           ,
           or
           forbearing
           to
           act
           ,
           in
           doing
           this
           ,
           or
           doing
           the
           contrary
           .
           And
           without
           this
           prescience
           we
           cannot
           well
           imagine
           how
           God
           should
           be
           able
           to
           govern
           the
           world
           ,
           and
           particularly
           Angels
           and
           Men
           ,
           in
           whose
           actions
           and
           the
           event
           of
           them
           ,
           his
           own
           glory
           is
           so
           eminently
           concerned
           .
        
         
           The
           Socinians
           will
           tell
           you
           all
           this
           is
           a
           great
           mistake
           ,
           and
           that
           such
           a
           notion
           of
           Gods
           knowledge
           is
           so
           far
           from
           being
           necessary
           to
           his
           providence
           ,
           that
           it
           is
           derogatory
           to
           the
           freedom
           of
           mens
           will
           ,
           and
           thereby
           leads
           to
           the
           dishonour
           of
           God
           ,
           and
           the
           overthrow
           of
           all
           Religion
           ,
           which
           Crellius
           endeavours
           at
           large
           to
           prove
           
             Lib.
             de
             Natura
             Dei
             cap.
          
           24.
           
             de
             Sapientia
             Dei.
          
           
        
         
           And
           after
           he
           hath
           taken
           some
           pains
           to
           shew
           that
           this
           omniscience
           is
           opposite
           to
           reason
           ,
           he
           comes
           to
           shew
           its
           repugnance
           ,
           as
           he
           thinks
           ,
           to
           the
           plain
           declarations
           of
           Scripture
           ,
           and
           what
           he
           and
           his
           Master
           say
           upon
           this
           head
           ,
           and
           upon
           that
           which
           follows
           ,
           it
           will
           be
           worth
           our
           while
           a
           little
           to
           enlarge
           upon
           ,
           forasmuch
           as
           it
           will
           help
           to
           give
           us
           a
           true
           Idaea
           of
           Socinianism
           ,
           which
           tends
           plainly
           to
           the
           dishonour
           of
           God
           ,
           and
           in
           the
           conclusion
           to
           the
           overthrow
           of
           all
           natural
           as
           well
           as
           revealed
           Religion
           .
        
         
           Now
           the
           places
           of
           Scripture
           which
           he
           quotes
           to
           this
           purpose
           ,
           are
           those
           which
           speak
           of
           Gods
           waiting
           for
           the
           amendment
           and
           repentance
           of
           sinners
           ,
           as
           he
           doth
           in
           that
           remarkable
           manner
           ,
           Esay
           5.
           4.
           
           
             What
             could
             I
             have
             done
             more
             for
             my
             vineyard
             ,
             that
             I
             have
             not
             already
             done
             to
             it
             ;
             and
             yet
             when
             I
             expected
             it
             should
             bring
             forth
             grapes
             ,
             it
             brought
             forth
             wild
             grapes
             ?
          
           and
           v.
           7.
           
           
             When
             he
             looked
             for
             judgment
             ,
             behold
             oppression
             ;
             for
             righteousness
             behold
             
             a
             cry
          
           1
           :
           How
           saith
           he
           could
           it
           be
           said
           either
           with
           propriety
           or
           truth
           ,
           that
           if
           God
           had
           foreseen
           their
           obstinacy
           ,
           he
           could
           have
           waited
           and
           hoped
           for
           their
           amendment
           .
           He
           farther
           refers
           us
           to
           two
           other
           places
           ,
           to
           Gen.
           18.
           21.
           
           Concerning
           Sodom
           ,
           and
           to
           that
           concerning
           
             Abram
             Gen
          
           22.
           12.
           this
           is
           certain
           saith
           he
           ,
           2
           ,
           That
           God
           here
           by
           a
           new
           and
           an
           extraordinary
           experiment
           ,
           made
           a
           discovery
           of
           the
           faith
           and
           piety
           of
           Abraham
           ,
           which
           he
           was
           not
           certain
           of
           before
           he
           made
           this
           tryal
           of
           it
           :
           And
           of
           the
           execrable
           Impieties
           of
           the
           Sodomites
           ,
           which
           he
           would
           scarce
           believe
           they
           could
           be
           guilty
           of
           ,
           till
           he
           came
           down
           from
           Heaven
           on
           purpose
           ,
           and
           made
           as
           it
           were
           his
           own
           eyes
           the
           witnesses
           of
           the
           truth
           and
           certainty
           of
           those
           matters
           .
        
         
           For
           a
           further
           confirmation
           of
           his
           opinion
           ,
           he
           cites
           those
           places
           of
           Scripture
           where
           God
           is
           said
           to
           tempt
           Abraham
           ,
           that
           is
           ,
           to
           make
           a
           tryal
           of
           his
           obedience
           ,
           Gen.
           22.
           1.
           and
           so
           those
           other
           Deut.
           8.
           2.
           
           Judges
           2.
           21.
           where
           God
           is
           said
           to
           have
           lead
           the
           Children
           of
           Israel
           in
           the
           wilderness
           forth
           years
           ,
           to
           prove
           them
           ,
           and
           to
           know
           what
           was
           in
           their
           hearts
           ,
           and
           whether
           they
           would
           keep
           his
           commandments
           or
           no
           :
           and
           to
           have
           left
           of
           the
           Canaanites
           in
           the
           land
           ,
           declaring
           his
           resolution
           not
           to
           drive
           them
           out
           thence
           ,
           that
           he
           might
           prove
           Israel
           ,
           whether
           they
           would
           keep
           the
           waies
           of
           the
           Lord
           as
           their
           Fathers
           did
           or
           no.
           From
           all
           which
           he
           concludes
           that
           he
           must
           be
           pertinacissimus
           ,
           extreamly
           obstinate
           that
           should
           oppose
           his
           opinion
           ,
           which
           if
           you
           believe
           him
           3
           ,
           is
           supported
           not
           only
           by
           the
           evidence
           and
           strength
           of
           reason
           ,
           but
           by
           the
           Authority
           of
           Holy
           Scripture
           4
           .
        
         
           What
           Crellius
           here
           saith
           against
           Gods
           prescience
           ,
           he
           learned
           from
           his
           Master
           
             Socin
             .
             Praelect
             .
             Theol.
             Cap.
          
           8.
           p.
           585.
           
           Where
           the
           Master
           goes
           farther
           then
           the
           Scholar
           in
           aggravating
           the
           inconveniences
           that
           must
           attend
           the
           notion
           of
           prescience
           ;
           for
           from
           hence
           saith
           he
           it
           must
           follow
           ,
           that
           many
           things
           are
           ascribed
           to
           
           God
           in
           Scripture
           either
           falsly
           ,
           or
           else
           must
           suppose
           him
           guilty
           of
           such
           imprudence
           1
           ,
           which
           we
           cannot
           imagine
           any
           man
           could
           be
           lyable
           to
           ,
           except
           he
           were
           
             stark
             mad
          
           .
           And
           then
           quotes
           the
           places
           before
           cited
           by
           Crellius
           ,
           and
           to
           them
           adds
           Numb
           .
           14.
           12.
           
           &c.
           where
           God
           sware
           that
           the
           Israelites
           should
           not
           enter
           into
           the
           Land
           of
           Canaan
           ,
           which
           yet
           he
           sware
           to
           their
           forefathers
           he
           would
           give
           them
           ,
           and
           he
           did
           once
           really
           intend
           to
           put
           them
           in
           possession
           of
           it
           ,
           but
           their
           murmurings
           and
           rebellions
           caused
           him
           to
           alter
           his
           resolution
           .
        
         
           Now
           if
           God
           had
           foreseen
           the
           disobedience
           and
           impieties
           of
           the
           Children
           of
           Israel
           which
           moved
           him
           to
           change
           his
           purpose
           concerning
           them
           ,
           in
           promising
           to
           bring
           them
           into
           the
           Land
           of
           Canaan
           ,
           and
           confirming
           that
           promise
           with
           an
           oath
           ;
           he
           must
           have
           acted
           ,
           saith
           this
           
             Bold
             man
          
           ,
           so
           ,
           as
           we
           cannot
           suppose
           any
           man
           to
           have
           acted
           ,
           that
           was
           not
           
             quite
             out
             of
             his
             wits
          
           2
           .
           But
           now
           against
           all
           this
           ,
           the
           foretelling
           of
           future
           events
           ,
           even
           such
           as
           are
           most
           contingent
           ,
           as
           depending
           upon
           the
           entire
           freedom
           of
           mens
           wills
           ;
           and
           the
           numerous
           as
           well
           as
           plain
           predictions
           of
           these
           matters
           which
           stand
           upon
           record
           in
           the
           book
           of
           God
           ,
           one
           would
           think
           should
           be
           an
           
             unanswerable
             objection
          
           .
           And
           it
           seems
           it
           was
           so
           with
           Episcopius
           ,
           who
           though
           he
           agrees
           too
           well
           with
           Socinus
           in
           many
           of
           his
           other
           
             loose
             and
             dangerous
          
           notions
           concerning
           the
           nature
           and
           attributes
           of
           God
           ,
           yet
           here
           he
           leaves
           him
           ,
           and
           declares
           himself
           of
           a
           contrary
           Opinion
           ,
           being
           chiefly
           induced
           thereunto
           from
           this
           Argument
           of
           predictions
           .
        
         
           But
           yet
           to
           mollify
           the
           matter
           ;
           and
           to
           give
           as
           little
           offence
           as
           might
           be
           ,
           to
           a
           party
           whose
           favour
           he
           courted
           ,
           he
           tells
           them
           and
           us
           3
           ,
           that
           it
           was
           but
           a
           small
           matter
           about
           which
           they
           differ'd
           ,
           which
           should
           break
           no
           squares
           between
           friends
           ;
           for
           tho
           he
           affirmed
           ,
           and
           they
           denyed
           ,
           yet
           the
           4
           matter
           of
           the
           dispute
           was
           purely
           problematical
           ,
           which
           had
           divided
           the
           opinions
           
           of
           the
           most
           learned
           Divines
           ,
           but
           never
           to
           that
           day
           had
           received
           any
           determination
           ;
           1
           That
           there
           was
           not
           one
           Christian
           in
           a
           thousand
           had
           any
           knowledge
           of
           it
           ;
           in
           short
           ,
           2
           that
           it
           was
           so
           trifling
           and
           inconsiderable
           a
           matter
           ,
           that
           neither
           Religion
           nor
           the
           worship
           of
           God
           was
           at
           all
           concern'd
           in
           it
           .
           But
           what
           Episcopius
           could
           not
           do
           ,
           Socinus
           hath
           done
           ,
           or
           at
           least
           hath
           attempted
           the
           doing
           of
           it
           ;
           viz.
           the
           reconciling
           the
           truth
           of
           Gods
           predictions
           with
           the
           denyal
           of
           his
           prescience
           ,
           and
           it
           is
           worth
           our
           while
           to
           hear
           what
           he
           saith
           upon
           this
           occasion
           .
        
         
           1.
           
           Then
           ,
           sometimes
           Gods
           predictions
           are
           no
           more
           then
           his
           
             warnings
             ,
             Potius
             monet
             quam
             praedicit
             ,
          
           Socin
           .
           prael
           .
           Th.
           cap.
           10.
           
           God
           dealing
           with
           men
           ,
           as
           men
           sometimes
           deal
           with
           children
           ,
           telling
           them
           that
           they
           will
           do
           such
           and
           such
           ill
           actions
           ,
           to
           deterr
           and
           shame
           them
           from
           so
           doing
           ,
           
             Solemus
             nos
             cum
             puerum
             ab
             aliquo
             errore
             committendo
             deterrere
             volumus
             ,
          
           &c.
           Ibid.
           
        
         
           2.
           
           God
           foretells
           some
           actions
           ,
           and
           particularly
           some
           wicked
           actions
           ,
           not
           as
           if
           he
           knew
           they
           would
           certainly
           be
           committed
           by
           evil
           men
           ,
           
             Quia
             ea
             certissime
             futura
             nosset
             ,
             sed
             quia
             sic
             plane
             verisimile
             erat
             ,
          
           Ibid.
           but
           because
           it
           was
           very
           likely
           they
           should
           be
           so
           :
           that
           is
           ,
           what
           we
           call
           a
           prediction
           ,
           and
           what
           the
           Scriptures
           without
           any
           limitation
           deliver
           as
           such
           ,
           Socinus
           accounts
           but
           a
           conjecture
           ,
           that
           is
           a
           
             probable
             guess
          
           ,
           of
           what
           may
           likely
           come
           to
           pass
           ;
           But
           what
           may
           come
           to
           pass
           ,
           may
           likewise
           not
           come
           to
           pass
           ,
           and
           so
           for
           all
           their
           confidence
           ,
           the
           inspired
           writers
           ,
           and
           what
           we
           cannot
           think
           of
           without
           horror
           ,
           the
           Holy
           Spirit
           that
           directed
           them
           might
           be
           mistaken
           .
           But
           forasmuch
           as
           these
           two
           former
           Answers
           may
           serve
           for
           some
           predictions
           ,
           but
           cannot
           give
           a
           reasonable
           Enquirer
           just
           satisfaction
           as
           to
           others
           ,
           which
           are
           so
           plain
           that
           the
           force
           of
           them
           cannot
           be
           thus
           eluded
           :
        
         
           Therefore
           once
           for
           all
           to
           put
           an
           end
           to
           this
           objection
           ,
           and
           you
           may
           well
           imagine
           he
           was
           hard
           pressed
           ,
           before
           he
           would
           betake
           himself
           to
           this
           last
           ,
           and
           in
           him
           a
           
             desperate
             shift
          
           ;
           he
           is
           forced
           to
           take
           sanctuary
           at
           those
           very
           decrees
           of
           God
           ,
           which
           at
           other
           times
           he
           opposes
           with
           all
           his
           might
           :
           like
           a
           Malefactor
           when
           close
           pursued
           ,
           and
           finding
           no
           other
           way
           of
           
           escape
           ,
           he
           flies
           for
           protection
           to
           those
           very
           Altars
           ,
           which
           at
           other
           times
           he
           hath
           so
           often
           profaned
           by
           his
           crimes
           .
        
         
           For
           saith
           Socinus
           ,
           the
           things
           which
           God
           foresees
           ,
           are
           either
           good
           or
           evil
           ;
           if
           good
           ,
           he
           may
           absolutely
           decree
           what
           is
           so
           1
           ,
           and
           make
           that
           necessary
           otherwise
           would
           be
           but
           indifferent
           :
           nay
           he
           may
           impose
           a
           necessity
           upon
           the
           Wills
           of
           men
           ,
           and
           make
           them
           to
           do
           and
           choose
           what
           is
           good
           2
           .
           Now
           this
           is
           downright
           Calvinism
           ,
           and
           if
           you
           had
           a
           mind
           to
           believe
           it
           to
           be
           true
           ,
           yet
           the
           Socinians
           themselves
           ,
           and
           the
           Remonstrants
           their
           friends
           ,
           will
           furnish
           you
           with
           such
           Objections
           against
           the
           belief
           of
           it
           ,
           that
           to
           them
           at
           least
           they
           must
           be
           unanswerable
           .
           For
           it
           is
           a
           known
           and
           an
           
             avowed
             Principle
          
           among
           them
           both
           ,
           First
           that
           where
           there
           is
           necessity
           ,
           there
           is
           no
           religion
           ;
           and
           consequently
           neither
           good
           nor
           evil
           3
           .
           If
           our
           actions
           proceed
           not
           from
           freedom
           ,
           they
           lose
           their
           nature
           ,
           and
           may
           be
           any
           thing
           else
           ,
           but
           cannot
           be
           virtue
           and
           vice
           ,
           forasmuch
           as
           necessity
           takes
           way
           the
           distinction
           of
           actions
           good
           and
           bad
           .
           4
           .
        
         
           2.
           
           That
           Freedom
           and
           Necessity
           are
           so
           opposite
           one
           to
           another
           ,
           that
           Omnipotence
           it self
           cannot
           reconcile
           them
           ,
           forasmuch
           as
           they
           are
           plain
           contradictions
           ,
           and
           terms
           that
           destroy
           each
           other
           5
           .
           That
           necessity
           robs
           you
           not
           only
           of
           your
           freedom
           but
           of
           your
           will
           itself
           ,
           to
           which
           freedom
           is
           so
           necessary
           ,
           that
           without
           it
           it
           is
           no
           will
           ,
           it
           being
           an
           essential
           property
           of
           it
           ,
           
             proprium
             quarto
             modo
          
           ;
           and
           to
           say
           that
           the
           Will
           can
           subsist
           without
           its
           property
           ,
           that
           is
           it's
           
             essential
             liberty
          
           ,
           is
           
             absurditate
             ipsa
             absurdius
          
           6
           .
           Now
           let
           us
           put
           both
           these
           things
           together
           :
           there
           is
           no
           Religion
           ,
           consequently
           neither
           Good
           nor
           Evil
           ,
           Virtue
           nor
           Vice
           ,
           where
           there
           is
           necessity
           ;
           and
           yet
           
             nihil
             prohibet
          
           ,
           
           saith
           Crell
           .
           nothing
           ,
           consequently
           neither
           religion
           ,
           nor
           the
           nature
           of
           good
           and
           evil
           hinders
           ,
           but
           that
           God
           may
           absolutely
           decree
           things
           good
           to
           be
           done
           1
           ,
           and
           decree
           them
           so
           as
           to
           become
           necessary
           by
           virtue
           of
           that
           decree
           .
        
         
           Again
           ,
           the
           Will
           cannot
           be
           necessitated
           in
           any
           of
           its
           actions
           ,
           forasmuch
           as
           this
           would
           destroy
           its
           freedom
           ,
           which
           is
           a
           fundamental
           radical
           property
           of
           it
           ,
           and
           cannot
           be
           separated
           from
           it
           without
           destroying
           the
           Will
           itself
           :
           And
           yet
           God
           can
           
             impose
             a
             necessity
          
           upon
           the
           wills
           of
           men
           of
           choosing
           this
           thing
           or
           another
           2
           :
           and
           Socinus
           will
           tell
           you
           ,
           that
           God
           usually
           leaves
           the
           wills
           of
           men
           to
           their
           freedom
           ,
           except
           it
           be
           when
           the
           judgements
           require
           him
           to
           lay
           them
           under
           a
           necessity
           3
           .
           Now
           how
           shall
           we
           reconcile
           these
           sayings
           ,
           which
           to
           us
           poor
           Christians
           seem
           to
           be
           plain
           contradictions
           ,
           and
           therefore
           impossible
           to
           be
           true
           .
           But
           Socinus
           is
           not
           only
           a
           great
           admirer
           of
           reason
           ,
           but
           a
           great
           master
           of
           it
           too
           ;
           and
           therefore
           by
           the
           help
           of
           a
           distinction
           ,
           he
           doubts
           not
           but
           to
           bring
           himself
           fairly
           off
           ;
           for
           in
           the
           forementioned
           place
           ,
           having
           in
           order
           to
           give
           an
           account
           of
           some
           of
           the
           predictions
           of
           Scripture
           ,
           bin
           forced
           to
           bring
           in
           the
           Decrees
           of
           God
           into
           his
           assistance
           ,
           which
           could
           not
           ,
           one
           would
           think
           ,
           but
           
             entrench
             upon
             the
             freedom
          
           of
           mans
           will
           ,
           by
           making
           all
           actions
           subject
           to
           these
           Decrees
           necessary
           ;
           he
           gravely
           tells
           us
           ,
           and
           we
           are
           beholding
           to
           him
           for
           the
           discovery
           ;
           That
           notwithstanding
           his
           Decrees
           ,
           God
           hath
           left
           man
           entirely
           to
           his
           liberty
           ;
           for
           besides
           the
           direction
           and
           government
           of
           his
           
             external
             actions
             which
             indeed
             God
             hath
             reserved
          
           to
           himself
           ,
           he
           hath
           left
           every
           thing
           else
           in
           the
           power
           of
           mans
           will
           4
           
           .
           That
           is
           ,
           when
           you
           say
           a
           man
           is
           a
           
             free
             Agent
          
           ,
           you
           must
           distinguish
           between
           the
           inward
           and
           outward
           Act
           ,
           between
           choosing
           and
           doing
           ;
           in
           the
           former
           sense
           a
           man
           is
           entirely
           at
           liberty
           ,
           for
           what
           can
           be
           freer
           than
           thought
           ,
           who
           can
           lay
           a
           restraint
           upon
           mans
           will
           ,
           or
           shackle
           his
           desires
           ?
           
           The
           decrees
           of
           God
           ,
           can
           put
           no
           force
           upon
           these
           ,
           and
           here
           
             Sapiens
             dominabitur
             astris
          
           ;
           they
           only
           govern
           mens
           
             outward
             actions
          
           ,
           which
           may
           indeed
           become
           thereby
           necessary
           ,
           
             but
             that
             's
             no
             great
             matter
             ;
             animus
             cujusque
             est
             quisque
             ,
          
           the
           mind
           is
           the
           nobler
           part
           ,
           let
           a
           man
           but
           assert
           the
           honor
           and
           dignity
           of
           that
           ;
           and
           he
           need
           not
           be
           much
           concerned
           what
           becomes
           of
           his
           outward
           actions
           .
           But
           against
           this
           it
           may
           be
           objected
           ,
           that
           a
           great
           part
           of
           Religion
           consists
           in
           the
           practice
           of
           many
           External
           actions
           of
           Piety
           towards
           God
           ,
           Iustice
           and
           Charity
           towards
           men
           ;
           and
           if
           these
           are
           not
           free
           ,
           they
           are
           no
           longer
           Acts
           of
           Religion
           ,
           any
           thing
           else
           but
           not
           Virtue
           and
           Vice
           as
           was
           said
           before
           .
           To
           this
           he
           will
           tell
           you
           ,
           that
           God
           measures
           mens
           Obedience
           or
           Disobedience
           respectively
           ,
           not
           by
           the
           
             External
             Fact
          
           ,
           but
           by
           the
           
             Internal
             Actions
             and
             consent
             of
             the
             Will
          
           1
           .
        
         
           Which
           tho
           in
           some
           sense
           ,
           and
           with
           a
           just
           limitation
           it
           may
           be
           true
           ;
           yet
           as
           it
           is
           here
           brought
           in
           by
           him
           ,
           to
           serve
           his
           present
           purpose
           ,
           is
           a
           very
           
             loose
             and
             a
             dangerous
             determination
          
           ;
           in
           short
           this
           whole
           matter
           ,
           as
           it
           is
           stated
           by
           Socinus
           ,
           is
           lyable
           to
           very
           many
           and
           those
           unanswerable
           exceptions
           .
        
         
           For
           1
           st
           .
           whereas
           he
           saith
           the
           will
           even
           to
           the
           last
           is
           entirely
           at
           liberty
           ,
           tho
           the
           external
           actions
           are
           subject
           to
           the
           decrees
           of
           God
           ,
           and
           thereby
           become
           necessary
           ;
           this
           is
           a
           
             plain
             contradiction
          
           to
           what
           both
           he
           and
           Crellius
           before
           told
           us
           ,
           that
           God
           might
           
             necessitatem
             afferre
             voluntati
             &
             necessitatem
             imponere
             hominibus
             hoc
             vel
             illud
             volendi
             :
          
           force
           even
           the
           will
           ,
           as
           well
           as
           make
           the
           outward
           actions
           necessary
           .
        
         
           2
           ly
           ,
           He
           asserts
           a
           freedom
           in
           men
           to
           
             little
             or
             no
             purpose
          
           ;
           for
           one
           would
           think
           if
           God
           gave
           man
           a
           principle
           of
           freedom
           ,
           he
           did
           it
           chiefly
           for
           the
           
             government
             of
             his
             actions
          
           ;
           and
           if
           these
           are
           not
           in
           his
           power
           he
           had
           even
           as
           good
           be
           without
           his
           liberty
           ;
           and
           that
           his
           will
           and
           his
           actions
           should
           run
           the
           same
           fate
           ,
           and
           be
           both
           equally
           subject
           to
           it
           .
           For
           my
           part
           I
           should
           think
           I
           had
           as
           good
           be
           shackled
           and
           manacled
           ,
           as
           to
           have
           a
           
           full
           power
           of
           moving
           ,
           and
           yet
           not
           be
           able
           to
           stir
           either
           hand
           or
           foot
           .
        
         
           3
           ly
           ,
           If
           Socinus
           should
           be
           asked
           ,
           how
           it
           can
           be
           imagined
           that
           the
           actions
           can
           be
           necessary
           ,
           when
           the
           principle
           from
           whence
           they
           proceed
           is
           absolutely
           free
           ,
           for
           it
           is
           of
           humane
           and
           voluntary
           actions
           that
           Socinus
           in
           that
           place
           is
           speaking
           ,
           I
           believe
           it
           would
           puzzle
           him
           to
           give
           a
           satisfactory
           answer
           .
        
         
           4
           thly
           ,
           Tho
           Socinus
           takes
           care
           of
           the
           
             freedom
             of
             mans
             will
          
           ,
           which
           he
           in
           this
           place
           is
           concerned
           to
           vindicate
           ,
           yet
           as
           far
           as
           I
           can
           perceive
           he
           hath
           little
           care
           of
           Religion
           ;
           for
           if
           ,
           where
           there
           is
           necessity
           there
           can
           be
           no
           Religion
           ,
           as
           the
           Socin
           .
           and
           Remonstrants
           said
           before
           ,
           and
           that
           a
           great
           part
           of
           Religion
           consists
           in
           external
           as
           well
           as
           internal
           actions
           ;
           I
           cannot
           see
           but
           that
           thereby
           Religion
           is
           left
           in
           great
           danger
           ,
           if
           not
           entirely
           overthrown
           ,
           and
           that
           
             Vertue
             and
             Morality
          
           ,
           are
           for
           any
           assistance
           that
           Socinus
           in
           this
           place
           affords
           them
           ,
           fairly
           left
           to
           shift
           for
           themselves
           .
        
         
           Well
           ,
           but
           however
           tho
           Socinus
           by
           making
           good
           actions
           subject
           to
           Gods
           decrees
           ,
           and
           thereby
           necessary
           ,
           may
           be
           guilty
           of
           
             contradicting
             himself
          
           ;
           yet
           there
           is
           no
           great
           harm
           in
           all
           that
           ,
           his
           opinion
           may
           be
           absurd
           ,
           but
           he
           doth
           not
           design
           to
           encourage
           impiety
           thereby
           ;
           for
           tho
           he
           make
           God
           the
           cause
           of
           good
           actions
           yet
           he
           doth
           not
           as
           his
           adversaries
           do
           ,
           make
           him
           the
           
             Author
             of
             Sin.
          
           In
           reference
           to
           what
           is
           Evil
           ,
           here
           man
           is
           left
           entirely
           to
           his
           own
           freedom
           ,
           the
           guilt
           of
           which
           cannot
           be
           transferred
           upon
           the
           decrees
           of
           God
           ,
           which
           are
           not
           in
           any
           wise
           concerned
           in
           them
           ;
           but
           the
           shame
           and
           blame
           of
           all
           must
           be
           laid
           at
           mans
           own
           door
           ,
           and
           imputed
           only
           to
           his
           own
           freedom
           .
           But
           soft
           and
           fair
           :
           there
           is
           no
           general
           rule
           but
           may
           have
           some
           exceptions
           ;
           for
           there
           are
           plain
           predictions
           in
           Scripture
           ,
           not
           only
           of
           
             some
             good
          
           ,
           but
           of
           many
           
             evil
             and
             wicked
             actions
          
           ,
           such
           for
           instance
           ,
           as
           were
           the
           Treachery
           of
           Judas
           ,
           and
           the
           denyal
           of
           Peter
           ,
           &c.
           
        
         
           Now
           these
           according
           to
           the
           Socinians
           ,
           God
           could
           not
           foresee
           except
           they
           were
           necessary
           ,
           and
           they
           could
           not
           well
           be
           necessary
           without
           his
           decree
           ,
           and
           therefore
           to
           reconcile
           the
           prediction
           and
           the
           event
           ,
           God
           first
           resolves
           to
           have
           an
           ill
           thing
           done
           ,
           and
           then
           wisely
           foretels
           the
           doing
           of
           it
           .
           Read
           
           what
           follows
           and
           then
           you
           will
           be
           further
           satisfyed
           in
           this
           matter
           ,
           and
           that
           Socinus
           and
           his
           followers
           are
           not
           wronged
           in
           having
           this
           laid
           to
           their
           charge
           .
        
         
           For
           first
           ,
           saith
           Crellius
           ,
           if
           God
           finds
           men
           ●it
           and
           disposed
           for
           any
           mischief
           ,
           
             Eorum
             malitia
             uti
             potest
             ad
             consilia
             sua
             exequenda
          
           1
           ,
           he
           may
           make
           use
           of
           their
           wickedness
           to
           compass
           his
           own
           designs
           .
           Nay
           not
           only
           so
           ,
           he
           may
           likewise
           decree
           something
           to
           be
           done
           by
           them
           ,
           
             Quod
             sine
             peccato
             ab
             iis
             fieri
             nequit
             ,
          
           Ibid.
           which
           cannot
           be
           done
           without
           sin
           .
           What
           Crellius
           saith
           in
           general
           ,
           Socinus
           gives
           us
           an
           example
           of
           in
           the
           Egyptians
           ,
           whose
           sin
           in
           oppressing
           the
           Children
           of
           Israel
           ,
           God
           long
           before
           foresaw
           and
           foretold
           ,
           Gen.
           15.
           as
           having
           decreed
           it
           to
           be
           done
           .
           But
           to
           excuse
           this
           matter
           he
           saith
           ,
           God
           did
           not
           put
           that
           wicked
           disposition
           into
           the
           minds
           of
           the
           Egyptians
           ,
           but
           found
           it
           there
           ,
           
             Malam
             eam
             mentem
             in
             ipsis
             invenerat
             ,
             qua
             ad
             judicium
             suum
             exequendum
             ,
             quodammodo
             abusus
             est
             .
          
           Praelect
           .
           Th.
           cap.
           10.
           p.
           547.
           and
           what
           he
           found
           there
           ,
           he
           made
           use
           of
           for
           the
           execution
           of
           his
           judgements
           .
        
         
           This
           is
           something
           ,
           but
           it
           is
           not
           full
           enough
           ,
           this
           is
           but
           beating
           about
           the
           bush
           ,
           therefore
           he
           will
           keep
           you
           no
           longer
           in
           suspence
           .
           Not
           only
           an
           action
           that
           could
           not
           be
           done
           without
           sin
           ,
           but
           the
           sin
           it self
           may
           be
           decreed
           and
           effected
           by
           God
           ,
           
             Si
             quid
             ab
             hominibus
             contra
             Dei
             legem
             committitur
             id
             non
             quidem
             decernente
             ac
             autore
             Deo
             fieri
             asseveramus
             ,
             nisi
             raro
             ac
             quibusdam
             de
             causis
             ,
          
           Socin
           .
           Prael
           .
           Th.
           p.
           544.
           that
           is
           ,
           if
           God
           be
           the
           Author
           of
           sin
           it
           is
           but
           rarely
           ,
           and
           that
           for
           very
           weighty
           reasons
           .
           Here
           again
           Socinus
           to
           our
           great
           amazement
           ,
           is
           a
           downright
           predestinarian
           ,
           and
           if
           we
           may
           judge
           of
           the
           opinions
           of
           Calvin
           even
           by
           the
           representation
           of
           his
           adversaries
           ,
           he
           is
           
             Calvino
             ipso
             Calvinior
          
           .
           What
           Socinus
           here
           affirms
           ,
           that
           God
           sometimes
           is
           the
           Author
           of
           mens
           sins
           ,
           is
           confirmed
           by
           Smalcius
           ,
           but
           with
           this
           difference
           ,
           that
           whereas
           by
           Socinus
           God
           is
           made
           the
           immediate
           Author
           of
           sin
           ,
           Smalcius
           will
           bring
           in
           the
           Devil
           to
           bear
           part
           of
           the
           blame
           ,
           
             deum
             quandoque
             per
             diabolum
             homines
             compellere
             ad
             scelera
             perpetranda
          
           2
           .
           God
           indeed
           ,
           saith
           he
           ,
           compells
           
           men
           to
           do
           evil
           ,
           but
           he
           makes
           use
           of
           the
           ministry
           of
           the
           Devil
           ,
           who
           is
           the
           instrument
           in
           the
           Compulsion
           .
        
         
           What
           they
           say
           thus
           in
           general
           ,
           they
           do
           further
           illustrate
           ,
           if
           you
           think
           what
           hath
           bin
           said
           may
           not
           be
           so
           clear
           ,
           but
           that
           it
           may
           want
           a
           Comment
           ,
           by
           particular
           instances
           ,
           and
           specially
           that
           of
           
           Peter's
           denyal
           of
           his
           Master
           ,
           which
           was
           a
           
             contingent
             Event
          
           ,
           one
           would
           think
           ,
           as
           depending
           upon
           the
           freedom
           of
           his
           will
           ,
           and
           yet
           this
           was
           foretold
           by
           Christ
           .
           But
           how
           could
           this
           be
           ?
           why
           Socinus
           will
           tell
           you
           this
           denyal
           of
           Peter
           ,
           was
           not
           a
           matter
           so
           contingent
           as
           you
           may
           imagine
           ;
           for
           God
           for
           the
           punishment
           of
           his
           confidence
           ,
           decreed
           to
           withdraw
           his
           Grace
           from
           him
           ,
           upon
           which
           substraction
           of
           his
           Grace
           ,
           that
           denyal
           could
           not
           but
           follow
           1
           .
           Nay
           he
           goes
           farther
           ;
           not
           only
           withdrawing
           his
           Grace
           from
           Peter
           in
           the
           
             Hour
             of
             Temptation
          
           ,
           but
           taking
           
             effectual
             course
          
           that
           he
           should
           be
           tempted
           .
           For
           ,
           saith
           he
           ,
           Peter
           being
           disposed
           to
           commit
           this
           sin
           ,
           and
           wanting
           only
           an
           Opportunity
           of
           putting
           it
           into
           practice
           ,
           to
           make
           good
           the
           truth
           of
           his
           prediction
           ,
           God
           took
           care
           to
           offer
           him
           
             that
             occasion
          
           .
           And
           this
           he
           thinks
           may
           safely
           be
           said
           ,
           without
           any
           absurdity
           2
           .
           Here
           he
           speaks
           home
           and
           full
           to
           the
           point
           .
        
         
           Indeed
           at
           another
           time
           he
           himself
           can
           scarce
           digest
           ,
           what
           he
           here
           would
           have
           his
           Readers
           
             swallow
             without
             straining
          
           ;
           for
           ,
           saith
           he
           ,
           to
           say
           that
           God
           
             foresees
             evil
             ,
             because
             he
             decrees
             it
             ,
             cannot
             be
             affirmed
             without
             impiety
          
           3
           .
           How
           shall
           we
           reconcile
           this
           with
           all
           we
           before
           quoted
           out
           of
           him
           ?
           I
           confess
           I
           was
           in
           some
           pain
           for
           him
           ,
           to
           know
           how
           he
           would
           come
           off
           ,
           but
           he
           soon
           relieved
           me
           :
           by
           the
           help
           of
           a
           distinction
           he
           can
           perform
           wonders
           ,
           among
           which
           one
           of
           the
           greatest
           is
           to
           
             reconcile
             contradictions
          
           .
           For
           saith
           he
           ,
           
             Si
             certa
             mali
             operis
             praedictio
             erit
             ,
             ipsum
             quidem
             opus
             à
             deo
             decretum
             fuerit
             ,
             non
             autem
             cordis
             malitia
             ,
          
           p.
           549.
           
           
           That
           is
           ,
           you
           must
           distinguish
           between
           the
           Act
           and
           the
           Obliquity
           of
           it
           ,
           and
           then
           you
           may
           reconcile
           the
           honour
           of
           
             Gods
             justice
          
           and
           the
           truth
           of
           his
           predictions
           :
           a
           very
           nice
           and
           Methaphysical
           distinction
           ,
           and
           which
           I
           should
           almost
           have
           despaired
           to
           have
           found
           any
           where
           ,
           but
           in
           the
           writings
           of
           a
           Schoolman
           or
           a
           Calvinist
           .
        
         
           Upon
           the
           whole
           ,
           I
           think
           ,
           we
           have
           reason
           to
           admire
           the
           Judgment
           of
           God
           ,
           upon
           these
           men
           ;
           in
           giving
           them
           up
           ,
           as
           a
           
             just
             punishment
          
           of
           their
           contempt
           of
           his
           Revelations
           ,
           to
           the
           conduct
           of
           their
           own
           carnal
           and
           
             corrupt
             Reason
          
           ,
           which
           when
           it
           is
           not
           assisted
           by
           a
           Divine
           Revelation
           ,
           is
           but
           a
           blind
           guide
           in
           matters
           of
           Religion
           ;
           and
           therefore
           it
           is
           no
           wonder
           if
           we
           find
           them
           roving
           and
           wandring
           in
           a
           labyrinth
           and
           maze
           of
           Errors
           ,
           like
           men
           bewildred
           ,
           going
           backward
           and
           forward
           ,
           saying
           and
           unsaying
           ,
           and
           at
           length
           growing
           giddy
           ,
           and
           falling
           back
           into
           those
           very
           opinions
           which
           they
           have
           made
           so
           much
           hast
           to
           fly
           from
           ,
           and
           upon
           the
           account
           of
           which
           ,
           they
           and
           the
           Remonstrants
           have
           raised
           so
           many
           ,
           and
           such
           tragical
           exclamations
           against
           their
           adversaries
           .
        
         
           4
           ly
           .
           The
           next
           Attribute
           that
           the
           Scriptures
           ascribe
           to
           God
           ,
           is
           his
           Immutability
           ,
           whereby
           he
           is
           uncapable
           of
           Alteration
           ,
           and
           therefore
           not
           
             liable
             to
             change
          
           1
           Sam.
           15.
           29.
           
           
             The
             strength
             of
             Israel
             will
             not
             lie
             nor
             repent
             :
             for
             he
             his
             not
             a
             man
             that
             he
             should
             repent
             .
          
           This
           would
           argue
           God
           to
           be
           like
           our selves
           ,
           of
           like
           weakness
           ,
           and
           like
           passions
           with
           men
           .
        
         
           For
           whatever
           Alterations
           may
           happen
           in
           the
           world
           ,
           yet
           he
           remains
           
             unalterable
             ,
             with
             whom
             is
             no
             variableness
             ,
             neither
             shadow
             of
             turning
             .
          
           James
           1.
           17.
           
           Indeed
           men
           upon
           many
           accounts
           ,
           and
           for
           many
           very
           warrantable
           reasons
           ,
           may
           be
           obliged
           to
           shift
           and
           change
           their
           Counsels
           and
           Resolutions
           :
           who
           for
           want
           of
           
             wisdom
             and
             foresight
          
           in
           laying
           their
           projects
           ,
           or
           for
           want
           of
           
             strength
             of
             execute
             them
          
           ,
           and
           by
           a
           great
           many
           other
           
             unexpected
             accidents
          
           ,
           which
           the
           greatest
           prudence
           could
           not
           foresee
           ,
           nor
           consequently
           avoid
           ,
           oftentimes
           meet
           with
           many
           and
           fatal
           disappointments
           .
        
         
           But
           when
           
             Infinite
             Wisdom
          
           is
           joyned
           with
           
             Infinite
             Power
          
           ,
           nothing
           can
           hinder
           such
           an
           Agent
           from
           bringing
           his
           purposes
           to
           the
           desired
           Event
           .
           
             My
             counsel
             ,
             saith
             the
             Lord
             ,
             that
             shall
             
             stand
             ,
             and
             I
             will
             do
             all
             my
             pleasure
             ,
             Esay
             .
          
           46.
           10.
           
           Who
           can
           withstand
           the
           power
           of
           God
           ?
           who
           can
           baffle
           his
           Contrivances
           ,
           or
           resist
           his
           will
           ?
           For
           the
           Counsels
           and
           Decrees
           of
           God
           are
           as
           Immutable
           as
           his
           Nature
           ;
           for
           be
           they
           Absolute
           ,
           or
           be
           they
           Conditional
           ,
           as
           long
           as
           he
           foresees
           the
           performance
           of
           the
           Condition
           ,
           it
           makes
           no
           difference
           in
           this
           case
           :
           many
           devices
           may
           be
           in
           mans
           heart
           ,
           
             but
             the
             counsel
             of
             the
             Lord
             that
             shall
             stand
             ,
          
           Prov.
           19.
           21.
           however
           men
           may
           alter
           ,
           and
           the
           dealings
           and
           
             dispensations
             of
             Gods
             providence
          
           in
           several
           acts
           of
           mercy
           and
           justice
           upon
           that
           score
           ,
           may
           be
           different
           towards
           them
           ;
           yet
           this
           is
           without
           alteration
           or
           change
           in
           his
           purposes
           towards
           them
           ,
           
             who
             remains
             still
             the
             same
             ,
             yesterday
             ,
             and
             to
             day
             ,
             and
             for
             ever
             .
          
        
         
           The
           Socinians
           utter
           many
           bold
           and
           dangerous
           expressions
           in
           opposition
           to
           this
           plain
           truth
           ,
           which
           is
           the
           unavoydable
           consequence
           of
           their
           denyal
           of
           Gods
           Omniscience
           .
           Forasmuch
           as
           there
           are
           many
           events
           which
           depend
           upon
           the
           actions
           of
           men
           ,
           which
           arising
           from
           the
           freedom
           of
           their
           Will
           ,
           are
           therefore
           purely
           contingent
           ,
           and
           consequently
           out
           of
           the
           reach
           of
           
             Gods
             knowledge
          
           ;
           this
           must
           according
           to
           them
           unavoidably
           cause
           God
           to
           alter
           his
           counsels
           ,
           to
           take
           
             new
             measures
          
           ,
           to
           change
           his
           affections
           towards
           men
           ,
           and
           alter
           his
           
             purposes
             concerning
             them
          
           :
           that
           is
           ,
           he
           who
           is
           a
           Reprobate
           to
           day
           ,
           may
           be
           an
           Elect
           person
           to
           morrow
           ,
           and
           he
           who
           at
           present
           is
           elect
           ,
           may
           afterwards
           be
           reprobated
           ,
           and
           those
           may
           
             finally
             perish
             ,
             quos
             Deus
             saluti
             destinavit
             ,
          
           whom
           God
           once
           designed
           for
           eternal
           happiness
           .
           
             Socin
             .
             de
             Off.
             hominis
             Christiani
             ,
          
           cap.
           11.
           
           Now
           this
           one
           would
           think
           should
           be
           an
           Argument
           of
           inconstancy
           ,
           and
           consequently
           not
           fit
           to
           be
           ascribed
           to
           God.
           
        
         
           Crellius
           will
           tell
           you
           ,
           there
           is
           no
           such
           matter
           ;
           this
           is
           only
           an
           
             instance
             of
             his
             freedom
          
           ;
           it
           shews
           you
           only
           that
           there
           is
           
             a
             variety
          
           in
           the
           acts
           of
           Gods
           will
           ,
           
             but
             no
             inconstancy
          
           .
           For
           a
           man
           is
           then
           said
           to
           be
           constant
           to
           his
           purpose
           ,
           who
           persists
           in
           it
           till
           some
           good
           reason
           obliges
           him
           to
           alter
           it
           1
           ,
           and
           therefore
           
           what
           you
           would
           call
           wavering
           ,
           he
           will
           say
           is
           the
           result
           of
           wisdome
           1
           ,
           God
           accommodating
           his
           decrees
           to
           the
           nature
           of
           things
           ,
           and
           the
           actions
           of
           men
           ;
           so
           that
           in
           short
           ,
           
             God
             is
             subject
             to
             change
          
           ,
           but
           not
           without
           good
           reason
           ,
           he
           may
           alter
           his
           purposes
           as
           wise
           men
           usually
           do
           ,
           according
           to
           the
           
             different
             circumstances
          
           of
           things
           ,
           and
           as
           the
           exigence
           of
           his
           affairs
           shall
           require
           .
        
         
           But
           with
           the
           leave
           of
           this
           bold
           man
           ,
           another
           would
           be
           apt
           to
           think
           ,
           that
           tho
           men
           may
           without
           the
           imputation
           of
           levity
           alter
           their
           counsels
           ,
           yet
           this
           arises
           from
           the
           
             imperfection
             of
             their
             natures
          
           ,
           and
           particularly
           of
           their
           
             knowledge
             of
             future
             events
          
           ,
           which
           tho
           it
           be
           no
           fault
           ,
           yet
           it
           must
           be
           acknowledged
           a
           weakness
           ,
           tho
           such
           an
           one
           as
           they
           are
           no
           more
           accountable
           for
           ,
           than
           they
           are
           ,
           because
           they
           cannot
           restore
           sight
           to
           a
           man
           born
           blind
           ,
           or
           raise
           the
           dead
           .
           But
           it
           cannot
           be
           ascribed
           to
           God
           without
           a
           derogation
           to
           his
           infinite
           knowledge
           ,
           and
           
             unerring
             judgement
          
           ,
           and
           is
           therefore
           an
           argument
           of
           weakness
           ,
           notwithstanding
           all
           that
           Crellius
           urges
           very
           weakly
           to
           the
           contrary
           ,
           Ibid.
           
        
         
           Therefore
           that
           we
           may
           return
           where
           we
           first
           began
           ,
           to
           the
           Decrees
           of
           God
           concerning
           the
           future
           ,
           and
           final
           state
           of
           men
           ;
           this
           is
           certain
           ,
           that
           they
           with
           relation
           to
           their
           several
           and
           respective
           objects
           ,
           are
           fixed
           and
           unmoveable
           ;
           for
           be
           they
           antecedent
           or
           subsequent
           to
           his
           foresight
           of
           mens
           
             faith
             or
             infidelity
          
           ,
           it
           matters
           not
           in
           this
           case
           :
           the
           Scriptures
           however
           assure
           us
           ,
           and
           right
           reason
           would
           confirm
           the
           same
           ,
           that
           they
           are
           immutable
           ,
           more
           stable
           then
           the
           
             Foundations
             of
             the
             Earth
          
           ,
           or
           the
           
             Poles
             of
             the
             World
          
           ,
           which
           may
           and
           shall
           be
           shaken
           ,
           and
           stagger
           out
           of
           their
           places
           like
           drunken
           men
           ,
           
             but
             the
             Counsel
             of
             the
             Lord
             that
             shall
             stand
             .
          
        
         
           For
           let
           holyness
           and
           perseverance
           be
           the
           cause
           or
           the
           effect
           of
           Gods
           election
           ,
           yet
           all
           sober
           persons
           agree
           in
           this
           ,
           that
           whoever
           lives
           an
           holy
           life
           ,
           and
           perseveres
           in
           it
           ,
           
             is
             undoubtedly
             chosen
          
           by
           God
           to
           eternal
           life
           ,
           and
           whosoever
           lives
           and
           dies
           in
           his
           
             sins
             and
             impenitence
          
           ,
           is
           certainly
           designed
           and
           shall
           be
           
           doomed
           to
           everlasting
           punishment
           :
           
             here
             the
             foundation
             of
             the
             Lord
             standeth
             sure
             ,
             the
             Lord
             knoweth
             them
             that
             are
             his
             ,
          
           and
           them
           that
           are
           not
           so
           .
           But
           Socinus
           ,
           who
           denies
           the
           certainty
           of
           Gods
           knowledge
           of
           many
           future
           events
           ,
           viz.
           those
           which
           are
           contingent
           ,
           such
           as
           are
           the
           actions
           of
           men
           ,
           as
           depending
           upon
           the
           
             uncertain
             because
             free
          
           motions
           of
           their
           will
           ;
           must
           in
           pursuance
           of
           this
           principle
           ,
           deny
           the
           certainty
           of
           Gods
           Election
           ;
           because
           he
           cannot
           foresee
           who
           will
           obey
           his
           commands
           and
           continue
           to
           do
           so
           ,
           against
           all
           the
           temptations
           which
           they
           will
           meet
           with
           in
           the
           world
           to
           the
           contrary
           :
           and
           consequently
           he
           must
           say
           ,
           what
           another
           would
           account
           Impiety
           to
           think
           ,
           that
           God
           Almighty
           for
           
             want
             of
             knowing
          
           the
           determination
           of
           mens
           choice
           ,
           must
           likewise
           
             be
             ignorant
          
           of
           the
           final
           event
           of
           their
           actions
           :
           and
           therefore
           he
           who
           at
           present
           is
           the
           object
           of
           his
           Love
           ,
           and
           designed
           by
           him
           for
           the
           joyes
           of
           Heaven
           ,
           may
           in
           the
           conclusion
           for
           ought
           he
           knows
           ,
           merit
           his
           displeasure
           ,
           and
           be
           tumbled
           down
           to
           hell
           .
        
         
           Now
           that
           men
           may
           make
           such
           
             uncertain
             conjectures
          
           concerning
           their
           final
           state
           ,
           and
           thereupon
           meet
           with
           
             a
             fatal
             and
             terrible
             disappointment
          
           ,
           may
           be
           a
           certain
           tho
           a
           sad
           truth
           ,
           and
           therefore
           no
           great
           wonder
           :
           But
           to
           think
           that
           it
           should
           thus
           happen
           to
           the
           
             Allwise
             Creator
             of
             men
          
           ,
           is
           to
           have
           too
           mean
           and
           dishonourable
           conceptions
           of
           him
           ;
           and
           such
           the
           Socinians
           have
           ,
           doubting
           not
           to
           aver
           ,
           that
           God
           finds
           reason
           to
           alter
           not
           only
           his
           dispensations
           towards
           men
           according
           to
           their
           behaviour
           ,
           but
           his
           own
           intentions
           of
           kindness
           and
           displeasure
           ,
           choosing
           what
           at
           first
           he
           refused
           ,
           and
           refusing
           afterwards
           what
           once
           he
           thought
           worthy
           of
           his
           Approbation
           and
           choice
           ,
           
             Socin
             .
             prael
             .
             Th.
             cap.
          
           7.
           
        
         
           
             A
             fifth
             attribute
             in
             God
          
           ,
           and
           which
           indeed
           cannot
           be
           separated
           from
           him
           ,
           without
           overthrowing
           all
           Religion
           ,
           is
           his
           Justice
           :
           and
           that
           not
           only
           as
           it
           signifies
           
             his
             holiness
             and
             righteousness
          
           ,
           but
           as
           it
           betokens
           his
           
             anger
             ,
             indignation
             ,
             his
             severity
          
           and
           displeasure
           against
           Sin
           and
           Sinners
           .
           And
           this
           the
           Scripture
           speaks
           very
           often
           of
           ,
           Psal
           .
           5.
           the
           Psalmist
           describes
           God
           as
           one
           not
           only
           
             that
             hath
             no
             pleasure
             in
             wickedness
             ,
          
           ver
           .
           4.
           which
           arises
           from
           the
           holiness
           and
           righteousness
           of
           his
           nature
           ,
           but
           as
           one
           
           likewise
           that
           
             hates
             all
             the
             workers
             of
             iniquity
             ,
          
           ver
           .
           5.
           and
           particularly
           ,
           who
           abhors
           the
           deceitful
           ,
           and
           will
           destroy
           the
           Lying
           man.
           
             The
             wicked
             and
             him
             that
             loveth
             violence
             his
             Soul
             abhors
             ,
          
           Psal
           .
           11.
           5.
           
           Hence
           he
           stiles
           himself
           a
           jealous
           God
           ,
           jealous
           of
           his
           authority
           and
           honour
           ,
           and
           will
           revenge
           the
           contempt
           of
           it
           :
           he
           is
           slow
           to
           anger
           ,
           but
           yet
           will
           not
           acquit
           the
           wicked
           ,
           forasmuch
           as
           he
           is
           jealous
           ,
           and
           furious
           ,
           who
           
             will
             take
             vengeance
             on
             his
             adversaries
             ,
             and
             reserves
             wrath
             for
             his
             enemies
             ,
             Nahum
             .
          
           2
           ,
           3.
           and
           when
           God
           proclaims
           his
           name
           ,
           the
           name
           by
           which
           he
           desires
           to
           be
           known
           ,
           it
           is
           the
           
             God
             merciful
             and
             gracious
          
           ,
           &c.
           
             but
             yet
             one
             that
             will
             by
             no
             means
             clear
             the
             guilty
             ,
          
           Exod.
           34.
           6.
           
           Numb
           .
           14.
           18.
           
             he
             is
          
           Deus
           ultionum
           ,
           
             the
             God
             to
             whom
             vengeance
             belongeth
             ,
          
           Ps
           .
           94.
           1.
           
             the
             God
             of
             recompences
          
           ,
           Jer.
           51.
           56.
           and
           in
           
             short
             ,
             a
             consuming
             fire
          
           ,
           Heb.
           12.
           29.
           
        
         
           All
           which
           expressions
           seem
           plainly
           to
           denote
           ,
           that
           Justice
           in
           God
           is
           a
           necessary
           and
           an
           essential
           attribute
           ,
           and
           which
           you
           can
           no
           more
           separate
           from
           him
           than
           you
           can
           his
           nature
           :
           I
           mean
           that
           Justice
           which
           betokens
           his
           
             severity
             and
             indignation
          
           against
           sinners
           ,
           and
           moves
           and
           enclines
           him
           to
           punish
           them
           ,
           tho
           the
           punishment
           it self
           may
           in
           some
           sense
           be
           said
           to
           be
           arbitrary
           ,
           and
           subject
           to
           the
           freedom
           of
           Gods
           will
           ;
           as
           are
           also
           the
           
             Emanations
             of
             his
             goodness
          
           ,
           and
           the
           effects
           of
           his
           power
           :
           but
           yet
           all
           this
           doth
           not
           hinder
           but
           that
           power
           and
           goodness
           may
           be
           essential
           Attributes
           of
           God
           ,
           and
           are
           acknowledged
           so
           to
           be
           by
           the
           Socinians
           themselves
           :
           and
           the
           like
           we
           affirm
           of
           Justice
           ,
           to
           the
           terrible
           effects
           of
           which
           ,
           the
           sins
           of
           men
           render
           them
           necessarily
           obnoxious
           :
           all
           guilt
           which
           is
           the
           inevitable
           consequence
           of
           sin
           being
           in
           its
           own
           nature
           an
           obligation
           to
           punishment
           .
        
         
           But
           Socinus
           will
           furnish
           you
           with
           new
           notions
           concerning
           God
           in
           this
           matter
           ,
           and
           quite
           different
           from
           what
           either
           Jews
           or
           Christians
           have
           conceived
           of
           him
           .
           For
           he
           will
           tell
           you
           ,
           that
           Justice
           and
           Mercy
           in
           God
           ,
           not
           only
           as
           to
           
             their
             external
             effects
          
           as
           they
           are
           discovered
           in
           rewards
           and
           punishments
           ,
           but
           likewise
           in
           themselves
           ,
           are
           not
           attributes
           essentially
           belonging
           to
           God
           ,
           but
           are
           things
           purely
           arbitrary
           and
           indifferent
           :
           and
           particularly
           that
           justice
           ,
           as
           it
           bespeaks
           an
           hatred
           of
           sin
           and
           indignation
           
           against
           the
           workers
           of
           iniquity
           ,
           is
           not
           a
           
             permanent
             property
          
           ,
           or
           ,
           as
           he
           loves
           to
           speak
           ,
           
             a
             quality
          
           residing
           in
           God
           ,
           which
           belongs
           to
           him
           
             per
             se
          
           ,
           but
           
             ex
             accidente
          
           ,
           that
           is
           ,
           it
           is
           a
           matter
           purely
           contingent
           ,
           and
           the
           effect
           only
           of
           his
           
             free
             and
             mutable
             will
          
           1
        
         
           Now
           this
           as
           it
           is
           laid
           down
           by
           the
           Socinians
           I
           take
           to
           be
           not
           only
           a
           false
           but
           a
           dangerous
           position
           ;
           forasmuch
           as
           it
           furnishes
           us
           with
           such
           a
           notion
           of
           God
           as
           is
           
             dishonorable
             to
             him
          
           ,
           and
           will
           naturally
           lead
           us
           to
           a
           contempt
           of
           him
           .
           But
           before
           I
           come
           to
           prove
           this
           ,
           (
           forasmuch
           as
           I
           take
           it
           to
           be
           a
           matter
           of
           great
           importance
           in
           it self
           ,
           and
           especially
           is
           so
           in
           our
           disputes
           with
           the
           Socinians
           ,
           who
           have
           introduced
           this
           notion
           of
           God
           without
           Justice
           ,
           in
           order
           to
           destroy
           the
           
             true
             reason
          
           of
           Christs
           death
           and
           sufferings
           ,
           which
           was
           to
           give
           
             satisfaction
             to
             the
             Justice
          
           of
           God
           for
           the
           sins
           of
           mankind
           ,
           )
           I
           must
           crave
           leave
           to
           lay
           down
           certain
           positions
           ,
           which
           tho
           I
           might
           take
           for
           granted
           ,
           and
           call
           postulata
           ,
           as
           being
           commonly
           known
           and
           received
           Truths
           :
           yet
           I
           shall
           as
           I
           go
           along
           endeavour
           to
           prove
           them
           so
           .
        
         
           The
           first
           thing
           therefore
           which
           I
           shall
           lay
           down
           ,
           is
           ,
           that
           if
           there
           be
           a
           Providence
           ,
           it
           must
           be
           chiefly
           and
           principally
           employed
           in
           the
           care
           and
           government
           of
           human
           affairs
           :
           for
           there
           can
           be
           no
           imaginable
           reason
           assigned
           ,
           nay
           it
           would
           be
           contrary
           to
           all
           reason
           to
           suppose
           ,
           that
           God
           should
           take
           care
           of
           
             Beasts
             and
             Inanimate
             Creatures
          
           ,
           and
           neglect
           one
           of
           the
           noblest
           parts
           of
           the
           Creation
           ,
           I
           mean
           man
           ,
           for
           whose
           sake
           chiefly
           ,
           next
           to
           his
           own
           Glory
           ,
           he
           created
           the
           visible
           world
           ,
           and
           to
           whom
           as
           to
           his
           Vicegerent
           he
           hath
           given
           the
           Dominion
           over
           the
           works
           of
           his
           hand
           ,
           having
           put
           all
           things
           under
           his
           feet
           .
        
         
         
           2
           dly
           ,
           There
           can
           be
           no
           providence
           nor
           care
           of
           human
           affairs
           without
           giving
           men
           Laws
           for
           the
           government
           of
           their
           actions
           :
           for
           as
           his
           providence
           towards
           other
           creatures
           is
           seen
           ,
           in
           giving
           them
           certain
           laws
           of
           motion
           and
           rest
           suitable
           to
           their
           respective
           natures
           ,
           and
           in
           guiding
           and
           governing
           them
           so
           ,
           as
           may
           most
           tend
           to
           his
           own
           glory
           ,
           and
           the
           wellfare
           and
           beauty
           of
           the
           universe
           :
           so
           his
           
             government
             and
             care
             of
             men
          
           consists
           in
           giving
           them
           certain
           Laws
           as
           Rules
           of
           their
           actions
           and
           manners
           ;
           it
           being
           much
           more
           requisite
           upon
           many
           accounts
           that
           they
           should
           act
           by
           a
           certain
           direction
           ;
           forasmuch
           as
           the
           confusion
           and
           mischief
           that
           must
           be
           the
           consequence
           of
           their
           disorderly
           living
           must
           be
           far
           greater
           ,
           and
           more
           repugnant
           to
           the
           nature
           and
           righteousness
           of
           God
           ,
           than
           if
           other
           creatures
           should
           swerve
           from
           the
           Laws
           of
           their
           creation
           ;
           which
           yet
           they
           inviolably
           observe
           ,
           except
           when
           God
           thinks
           fit
           to
           interpose
           ,
           for
           the
           ends
           of
           his
           own
           Glory
           ,
           and
           the
           good
           of
           men
           .
        
         
           3
           dly
           ,
           That
           Laws
           are
           so
           a
           1
           Rule
           of
           
             Moral
             actions
          
           ,
           as
           to
           put
           us
           under
           an
           obligation
           of
           yielding
           obedience
           to
           them
           ,
           and
           in
           this
           they
           differ
           from
           2
           
             good
             counsel
             and
             advice
          
           ,
           which
           tho
           it
           tend
           to
           our
           advantage
           ,
           and
           the
           promoting
           of
           our
           truest
           and
           best
           interest
           ,
           yet
           it
           puts
           us
           under
           no
           necessary
           obligation
           of
           complying
           with
           it
           ;
           every
           man
           being
           left
           to
           his
           liberty
           to
           take
           or
           refuse
           it
           at
           his
           pleasure
           .
        
         
           4
           thly
           ,
           That
           the
           violation
           of
           a
           Law
           naturally
           and
           necessarily
           upon
           that
           very
           score
           makes
           a
           man
           
             lyable
             to
             punishment
          
           :
           which
           is
           but
           the
           same
           thing
           tho
           in
           other
           words
           with
           the
           foregoing
           proposition
           :
           for
           therefore
           are
           we
           obliged
           to
           yield
           obedience
           to
           Laws
           ,
           because
           if
           we
           refuse
           to
           do
           so
           ,
           we
           are
           thereby
           
             obnoxious
             to
             punishment
          
           .
           This
           is
           that
           which
           in
           the
           civil
           Law
           is
           called
           ,
           
             Jus
             seu
             obligatio
             delicti
             ,
             quo
             quis
             ob
             maleficium
             ad
             poenam
             tenetur
             .
          
           The
           prescribing
           of
           a
           Law
           is
           the
           act
           of
           
           a
           Superior
           ,
           whereby
           he
           obliges
           his
           Subject
           to
           regulate
           his
           actions
           according
           to
           that
           prescription
           ;
           which
           if
           he
           refuses
           to
           do
           he
           may
           be
           called
           to
           an
           account
           as
           one
           that
           deserves
           to
           be
           punished
           for
           his
           disobedience
           1
           .
           This
           is
           one
           of
           the
           prime
           dictates
           of
           nature
           2
           ,
           as
           well
           as
           the
           Language
           of
           Scripture
           ,
           
             that
             he
             who
             doth
             wrong
          
           not
           only
           as
           that
           signifies
           injury
           ,
           but
           any
           evil
           in
           general
           ,
           
             should
             receive
             for
             that
             evil
             that
             he
             hath
             done
             ,
          
           Col.
           3.
           25.
           
        
         
           Lastly
           ,
           That
           there
           is
           a
           necessary
           relation
           between
           punishment
           and
           justice
           ,
           whose
           office
           among
           other
           things
           is
           to
           distribute
           rewards
           and
           punishments
           .
           I
           do
           not
           say
           that
           Justice
           is
           alwaies
           
             obliged
             to
             exact
             the
             punishment
          
           ,
           which
           the
           Delinquent
           is
           alwaies
           and
           necessarily
           obliged
           to
           suffer
           ,
           I
           mean
           is
           necessarily
           obnoxious
           to
           ;
           but
           wherever
           there
           is
           punishment
           if
           just
           ,
           it
           must
           flow
           from
           that
           
             Habit
             or
             Attribute
          
           which
           we
           call
           Justice
           ;
           and
           that
           not
           only
           as
           it
           bespeaks
           
             Righteousness
             and
             Equity
          
           ;
           but
           likewise
           as
           it
           signifies
           that
           
             severity
             and
             indignation
          
           which
           every
           Lawgiver
           is
           supposed
           to
           conceive
           against
           him
           that
           transgresseth
           his
           Laws
           ,
           who
           thereby
           violates
           his
           Authority
           and
           offends
           against
           the
           publick
           good
           .
        
         
           It
           hath
           bin
           doubted
           indeed
           whether
           in
           human
           punishments
           ,
           the
           Civil
           Magistrate
           may
           aime
           at
           the
           vindicating
           of
           his
           own
           Authority
           ,
           consider'd
           abstractedly
           from
           the
           publick
           good
           .
           And
           here
           that
           famous
           passage
           of
           Seneca
           3
           ,
           is
           often
           cited
           upon
           this
           occasion
           ,
           and
           which
           he
           translated
           out
           of
           
             Plato
             de
             Leg.
             no
             wise
             man
             punishes
          
           a
           fault
           because
           it
           hath
           bin
           committed
           ,
           but
           lest
           the
           like
           should
           be
           committed
           again
           :
           for
           what
           is
           past
           cannot
           be
           recalled
           ,
           but
           wise
           and
           good
           men
           in
           punishment
           aime
           at
           preventing
           mischief
           for
           the
           future
           .
        
         
           But
           tho
           this
           may
           be
           true
           with
           respect
           to
           men
           ,
           yet
           it
           is
           not
           so
           with
           regard
           to
           Almighty
           God
           ,
           to
           whom
           ,
           as
           Grotius
           in
           
           the
           formentioned
           Book
           and
           Chapter
           Sect.
           4.
           hath
           very
           truly
           and
           judiciously
           observed
           ,
           those
           sayings
           of
           Plato
           and
           Seneca
           would
           be
           very
           ill
           applyed
           ;
           forasmuch
           as
           God
           in
           punishing
           the
           sins
           of
           men
           ,
           may
           very
           righteously
           ,
           and
           oftentimes
           doth
           ,
           aime
           at
           nothing
           but
           the
           asserting
           of
           his
           own
           honour
           ,
           and
           vindicating
           the
           authority
           of
           his
           Laws
           ,
           and
           in
           short
           ,
           the
           
             revenging
             the
             contempt
             and
             violation
             of
             them
             :
          
           as
           is
           evident
           in
           certain
           invisible
           punishments
           inflicted
           upon
           some
           sinners
           in
           this
           life
           ,
           such
           as
           are
           obduration
           and
           giving
           them
           up
           to
           a
           Reprobate
           sense
           ;
           and
           will
           be
           much
           more
           evident
           in
           those
           
             everlasting
             punishments
          
           (
           for
           so
           we
           will
           make
           bold
           to
           call
           them
           whatever
           the
           Socinians
           may
           say
           to
           the
           contrary
           )
           in
           the
           life
           to
           come
           ,
           where
           God
           can
           aime
           at
           nothing
           but
           the
           
             satisfaction
             of
             his
             Justice
          
           ,
           and
           thereby
           the
           manifestation
           of
           his
           own
           Glory
           1
           .
        
         
           But
           whatever
           the
           reasons
           may
           be
           of
           inflicting
           punishment
           either
           by
           God
           or
           man
           ,
           yet
           Justice
           is
           the
           hand
           that
           inflicts
           it
           :
           which
           is
           called
           distributive
           or
           vindictive
           ,
           and
           is
           therefore
           defined
           by
           an
           2
           Ancient
           writer
           from
           one
           of
           its
           noblest
           offices
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           exacting
           of
           punishment
           :
           And
           by
           Plutarch
           to
           the
           same
           purpose
           ,
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ultrix
             in
             eos
             qui
             adversus
             legem
             divinam
             delinquunt
             .
          
        
         
           Now
           these
           things
           being
           thus
           premised
           ,
           I
           proceed
           to
           make
           good
           my
           charge
           against
           the
           Socin
           .
           in
           calling
           that
           not
           only
           a
           
             false
             but
             a
             dangerous
             Opinion
          
           of
           theirs
           ,
           which
           makes
           Justice
           to
           be
           no
           
             necessary
             or
             essential
             Attribute
          
           in
           God
           ,
           but
           a
           matter
           purely
           
             Arbitrary
             and
             Contingent
          
           ,
           as
           being
           the
           effect
           only
           of
           his
           free
           will.
           
        
         
           1.
           
           Then
           this
           Opinion
           I
           say
           is
           false
           and
           impious
           ,
           because
           it
           furnishes
           us
           with
           such
           an
           Idea
           of
           God
           as
           is
           dishonourable
           to
           him
           and
           will
           naturally
           lead
           us
           to
           a
           contempt
           of
           him
           ;
           because
           it
           teaches
           us
           so
           to
           conceive
           of
           God
           ,
           as
           of
           one
           that
           is
           not
           
           necessarily
           concerned
           in
           the
           Actions
           of
           men
           and
           the
           affairs
           of
           the
           World
           :
           that
           is
           ,
           it
           gives
           us
           a
           notion
           of
           a
           God
           
             without
             a
             providence
          
           ;
           for
           if
           there
           be
           a
           providence
           ,
           it
           must
           chiefly
           and
           principally
           be
           imployed
           (
           as
           was
           said
           in
           our
           first
           Prop.
           )
           in
           the
           
             care
             and
             government
             of
             Human
             Affairs
          
           ;
           there
           can
           be
           no
           government
           without
           Laws
           ,
           no
           laws
           without
           the
           Sanctions
           of
           Punishment
           ,
           either
           expressed
           or
           necessarily
           implyed
           in
           all
           such
           Laws
           ;
           no
           punishment
           without
           Justice
           to
           inflict
           it
           ;
           and
           consequently
           (
           that
           we
           may
           bring
           both
           ends
           of
           our
           Sorites
           together
           )
           where
           there
           is
           no
           Justice
           ,
           there
           is
           no
           Providence
           ;
           and
           where
           the
           one
           is
           not
           necessary
           ,
           the
           other
           is
           not
           so
           too
           .
           Therefore
           tho
           the
           Socinians
           do
           acknowledge
           Gods
           providence
           and
           that
           he
           doth
           actually
           govern
           the
           World
           ,
           yet
           this
           doth
           not
           take
           off
           the
           charge
           of
           falshood
           and
           impiety
           from
           this
           position
           of
           theirs
           ;
           because
           thereby
           they
           make
           his
           providence
           to
           be
           a
           contingent
           and
           perfectly
           an
           Arbitrary
           matter
           ;
           you
           may
           notwithstanding
           all
           this
           have
           a
           true
           notion
           of
           God
           and
           do
           him
           no
           wrong
           ,
           if
           you
           conceive
           of
           him
           as
           of
           one
           that
           may
           be
           unconcerned
           in
           the
           actions
           of
           men
           ,
           who
           after
           he
           hath
           sent
           them
           into
           the
           world
           ,
           may
           suffer
           them
           to
           live
           as
           they
           please
           ,
           every
           man
           doing
           that
           which
           is
           right
           in
           his
           own
           eies
           :
           which
           yet
           is
           great
           Impiety
           so
           much
           as
           to
           imagine
           ;
           forasmuch
           as
           it
           is
           repugnant
           to
           the
           infinite
           perfections
           of
           Almighty
           God
           ,
           helps
           to
           debase
           him
           in
           our
           thoughts
           ,
           to
           weaken
           that
           reverence
           and
           esteem
           which
           arises
           in
           our
           minds
           when
           we
           conceive
           of
           him
           ;
           and
           thereby
           leads
           us
           naturally
           and
           inevitably
           from
           a
           disesteem
           to
           a
           denyal
           of
           him
           .
        
         
           So
           that
           what
           at
           first
           I
           called
           a
           dangerous
           I
           am
           now
           afraid
           in
           the
           conclusion
           will
           prove
           to
           be
           an
           
             Atheistical
             assertion
          
           :
           upon
           which
           account
           Epicurus
           among
           the
           Ancients
           was
           generally
           accounted
           an
           Atheist
           ;
           1
           Posidonius
           the
           Stoick
           thought
           him
           so
           ,
           and
           that
           it
           was
           only
           the
           Envy
           and
           Infamy
           which
           attended
           such
           persons
           ,
           which
           obliged
           him
           not
           to
           profess
           himself
           one
           :
           But
           what
           
             in
             words
          
           he
           affirmed
           ,
           he
           did
           in
           deed
           effectually
           overthrow
           :
           For
           by
           denying
           Gods
           providence
           ,
           2
           
             Re
             sustulit
             ,
             Oratione
             reliquit
             deos
             .
          
           
           In
           which
           charge
           against
           
             Epicurus
             ,
             Cotta
             the
             Academick
          
           hath
           had
           the
           consent
           of
           all
           wise
           men
           among
           the
           Heathens
           ,
           as
           well
           as
           the
           suffrage
           of
           Christians
           :
           whose
           way
           of
           arguing
           would
           be
           of
           no
           force
           ,
           had
           they
           not
           bin
           of
           Opinion
           ,
           that
           if
           there
           be
           a
           God
           who
           made
           the
           World
           ,
           there
           must
           necessarily
           be
           a
           Providence
           ;
           and
           if
           a
           Providence
           ,
           I
           am
           sure
           there
           must
           be
           that
           Attribute
           in
           God
           which
           we
           call
           Justice
           ,
           without
           which
           that
           other
           can
           never
           be
           exercised
           .
           But
           you
           will
           say
           that
           God
           may
           give
           men
           Laws
           for
           the
           government
           of
           their
           Actions
           ,
           and
           that
           will
           be
           a
           sufficient
           
             vindication
             of
             his
             providence
          
           ,
           tho
           he
           assigns
           no
           punishment
           to
           the
           breach
           of
           them
           .
           That
           is
           ,
           tho
           we
           cannot
           conceive
           
             a
             God
             without
             a
             providence
          
           ,
           yet
           we
           may
           
             conceive
             a
             providence
             without
             Justice
          
           .
           Indeed
           Socinus
           hath
           told
           us
           so
           ,
           for
           speaking
           of
           the
           command
           of
           God
           to
           Adam
           in
           Paradise
           ,
           requiring
           him
           not
           to
           eat
           of
           the
           forbidden
           fruit
           ,
           and
           the
           threatning
           annexed
           ,
           
             In
             the
             day
             thou
             eatest
             thou
             shalt
             dy
             the
             death
             ,
             Gen.
          
           3.
           which
           
             threatning
             Covet
          
           his
           adversary
           told
           him
           ,
           did
           flow
           from
           that
           Justice
           in
           God
           which
           we
           have
           hitherto
           bin
           speaking
           of
           ;
           he
           Answers
           ,
           
             that
             this
             Justice
             was
             not
             any
             thing
             in
             God
             inhering
             in
             him
             ,
             and
             therefore
             nothing
             could
             flow
             from
             it
             ,
             as
             being
             only
             an
             accidental
             effect
             of
             his
             free
             will
             :
          
           1
           
             Cum
             à
             me
             ostensum
             fuerat
             ,
             ejusmodi
             justitiam
             in
             Deo
             non
             veré
             residere
             ,
             nec
             proprié
             Dei
             qualitatem
             dici
             posse
             ,
             sed
             tantummodo
             effectum
             voluntatis
             ejus
             ;
             nihil
             ex
             ea
             fluere
             potuit
             :
          
           as
           much
           as
           if
           he
           had
           said
           ,
           
             non
             entis
             nullae
             sunt
             operationes
          
           ,
           what
           is
           not
           ,
           can
           have
           no
           influence
           to
           produce
           any
           thing
           .
           And
           for
           a
           confirmation
           of
           this
           he
           adds
           ,
           2
           that
           God
           might
           have
           given
           Adam
           (
           and
           what
           God
           might
           have
           done
           to
           Adam
           ,
           he
           might
           undoubtedly
           have
           done
           to
           all
           the
           Sons
           and
           posterity
           of
           Adam
           )
           this
           law
           ,
           and
           not
           have
           annexed
           Death
           as
           the
           punishment
           of
           the
           breach
           of
           it
           ,
           nay
           if
           he
           had
           so
           pleased
           he
           might
           have
           assigned
           no
           punishment
           at
           all
           .
        
         
           But
           this
           is
           delivered
           by
           Socinus
           with
           the
           same
           Confidence
           as
           
           are
           many
           of
           his
           other
           absurd
           Errors
           ,
           in
           which
           he
           stands
           single
           by
           himself
           ,
           against
           the
           constant
           and
           uniform
           suffrage
           of
           Divines
           Ancient
           and
           Modern
           ,
           Fathers
           and
           Schoolmen
           ,
           Philosophers
           and
           Lawyers
           ,
           and
           those
           both
           Canonists
           and
           Civilians
           :
           among
           whom
           it
           passes
           for
           an
           uncontrolled
           maxim
           ,
           That
           ,
           that
           is
           very
           vainly
           and
           
             impertinently
             commanded
          
           which
           may
           be
           
             securely
             neglected
             .
             Frustra
             est
             aliquid
             praecipere
             ,
             quod
             impuné
             potest
             negligi
             :
          
           and
           this
           bold
           position
           he
           lays
           down
           ,
           and
           gives
           us
           not
           the
           least
           reason
           for
           it
           ,
           but
           his
           own
           affirmation
           .
           But
           tho
           he
           gives
           us
           no
           reason
           for
           his
           assertion
           ,
           I
           am
           sure
           there
           is
           very
           great
           as
           well
           as
           very
           apparent
           reason
           against
           it
           ;
           forasmuch
           as
           such
           Laws
           as
           these
           will
           neither
           secure
           the
           honour
           of
           God
           ,
           nor
           serve
           the
           ends
           of
           his
           providence
           ;
           being
           but
           in
           the
           nature
           of
           good
           advice
           ,
           which
           ,
           as
           we
           said
           before
           ,
           every
           man
           is
           at
           liberty
           to
           take
           ,
           or
           refuse
           at
           his
           pleasure
           .
        
         
           So
           that
           while
           he
           makes
           the
           Law
           precarious
           ,
           at
           the
           same
           time
           and
           for
           the
           same
           reason
           he
           makes
           the
           Obedience
           of
           men
           so
           too
           :
           in
           which
           case
           God
           must
           be
           beholding
           not
           to
           his
           own
           Authority
           ,
           but
           to
           the
           
             good
             nature
          
           of
           his
           Creatures
           ,
           that
           they
           yield
           any
           obedience
           to
           his
           commands
           .
           Perhaps
           you
           will
           say
           there
           may
           be
           other
           obligations
           ,
           besides
           those
           of
           punishment
           which
           men
           may
           be
           under
           to
           practise
           their
           duty
           :
           such
           as
           are
           those
           of
           
             Honour
             and
             Gratitude
          
           ,
           and
           the
           strong
           tye
           of
           Reason
           ,
           which
           will
           bind
           a
           man
           to
           comply
           with
           his
           Duty
           ,
           if
           there
           were
           no
           other
           motive
           to
           it
           ,
           but
           this
           ,
           that
           to
           do
           otherwise
           will
           be
           to
           act
           unsuitably
           to
           the
           dignity
           of
           his
           nature
           .
        
         
           All
           this
           may
           be
           fine
           in
           speculation
           ,
           but
           will
           signifie
           little
           when
           reduced
           to
           practice
           :
           the
           generality
           of
           men
           being
           governed
           
             by
             sense
          
           ,
           the
           motions
           of
           which
           are
           too
           headstrong
           and
           furious
           to
           be
           curbed
           by
           the
           bare
           commands
           of
           reason
           ,
           when
           they
           are
           not
           enforced
           with
           the
           
             fear
             of
             punishment
          
           :
           the
           voice
           of
           which
           will
           be
           as
           feeble
           as
           that
           of
           old
           Eli
           to
           his
           rebellious
           Sons
           ,
           far
           too
           weak
           to
           master
           their
           violence
           :
           and
           therefore
           that
           
             Frantick
             Woman
          
           that
           some
           have
           talked
           of
           ,
           who
           brought
           fire
           in
           one
           hand
           to
           burn
           up
           Paradise
           ,
           and
           water
           in
           the
           other
           to
           quench
           the
           flames
           of
           Hell
           ,
           if
           she
           had
           succeeded
           in
           her
           design
           ,
           instead
           of
           promoting
           would
           have
           extinguished
           
           all
           virtue
           ,
           and
           soon
           have
           rooted
           it
           out
           of
           the
           world
           .
        
         
           In
           short
           ,
           to
           summ
           up
           what
           hath
           been
           said
           upon
           this
           subject
           :
           if
           there
           be
           no
           
             Justice
             naturally
             in
             God
          
           ,
           there
           might
           have
           bin
           no
           Providence
           ,
           and
           if
           no
           providence
           ,
           then
           men
           might
           have
           bin
           left
           to
           the
           conduct
           of
           their
           own
           
             giddy
             and
             unruly
             passions
          
           ,
           which
           would
           soon
           break
           through
           the
           restraints
           of
           reason
           ;
           and
           when
           men
           were
           thus
           left
           to
           the
           government
           of
           
             Lust
             and
             Sense
          
           ,
           the
           unavoidable
           consequence
           of
           this
           must
           have
           bin
           ,
           that
           the
           world
           would
           have
           bin
           filled
           with
           
             Blood
             and
             Murders
          
           ,
           with
           
             Impurity
             and
             Vncleanness
          
           ,
           with
           
             Theft
             and
             Rapine
          
           ,
           with
           
             Injustice
             and
             Oppression
          
           ,
           and
           the
           gentle
           race
           of
           men
           would
           soon
           have
           become
           worse
           then
           the
           worst
           of
           wild
           Beasts
           ,
           preying
           upon
           and
           devouring
           one
           another
           .
           And
           to
           suppose
           that
           God
           could
           be
           unconcerned
           at
           all
           this
           ,
           as
           if
           there
           be
           no
           Justice
           in
           him
           which
           enclines
           him
           to
           punish
           such
           wickedness
           ,
           he
           might
           be
           ,
           is
           to
           have
           such
           a
           notion
           of
           God
           as
           it
           is
           reported
           Lewis
           the
           11
           th
           of
           France
           had
           of
           his
           Leaden
           God
           which
           he
           carried
           about
           him
           ,
           and
           when
           he
           had
           caused
           any
           man
           to
           be
           Murder'd
           ,
           or
           done
           the
           like
           mischief
           ,
           he
           would
           take
           it
           into
           his
           hands
           ,
           and
           kiss
           it
           ,
           and
           beg
           pardon
           ,
           and
           then
           all
           was
           well
           again
           ,
           and
           he
           himself
           became
           immediately
           safe
           if
           not
           innocent
           .
           In
           short
           at
           this
           rate
           ,
           we
           should
           not
           dishonour
           God
           if
           we
           so
           conceived
           of
           him
           ,
           as
           of
           one
           who
           did
           not
           necessarily
           act
           according
           to
           the
           
             eternal
             and
             unalterable
             Rules
             of
             Wisdom
             ,
             Goodness
             ,
             and
             Righteousness
             ,
          
           that
           he
           might
           be
           a
           God
           not
           of
           Order
           but
           Confusion
           ,
           which
           is
           not
           only
           an
           Impious
           ,
           but
           a
           Blasphemous
           assertion
           .
        
         
           2
           dly
           ,
           My
           second
           reason
           why
           I
           account
           this
           Position
           of
           Socinus
           about
           Gods
           justice
           to
           be
           false
           and
           dangerous
           ,
           is
           because
           it
           takes
           away
           the
           distinction
           between
           
             Laws
             Positive
             and
             Natural
          
           ;
           which
           distinction
           hath
           hitherto
           bin
           looked
           upon
           ,
           not
           only
           to
           be
           true
           but
           sacred
           ;
           sorasmuch
           as
           the
           contrary
           would
           open
           a
           Gap
           to
           all
           manner
           of
           impiety
           and
           wickedness
           .
           Now
           positive
           Laws
           are
           accounted
           such
           as
           owe
           their
           original
           only
           to
           Gods
           free
           will
           and
           pleasure
           ;
           and
           therefore
           as
           they
           cannot
           be
           known
           ,
           so
           they
           cannot
           oblige
           any
           but
           those
           to
           whom
           he
           hath
           made
           such
           a
           declaration
           ,
           and
           discovery
           of
           his
           pleasure
           .
           
           
           
           
           
           1
           
             Natural
             Laws
             are
             those
             which
             are
             discovered
             by
             the
             light
             of
             nature
             ,
             as
             being
             the
             necessary
             result
             of
             our
             Constitution
             ,
             and
             that
             relation
             which
             we
             hear
             to
             God
             as
             rational
             Creatures
             :
             many
             of
             which
             tho
             revealed
             in
             Scripture
             ,
             yet
             in
             themselves
             are
             obligatory
             ,
             antecedent
             to
             any
             such
             revelation
             .
          
        
         
           Now
           these
           Laws
           do
           necessarily
           suppose
           Justice
           in
           God
           ,
           without
           which
           they
           would
           be
           insignificant
           :
           for
           tho
           natural
           Laws
           owe
           their
           Original
           to
           the
           holyness
           of
           God
           ,
           as
           being
           but
           a
           transcript
           of
           those
           essential
           Rules
           of
           righteousness
           which
           make
           up
           his
           nature
           ;
           yet
           all
           their
           
             force
             and
             obligation
          
           ,
           (
           without
           which
           they
           are
           not
           properly
           Laws
           )
           results
           from
           his
           Justice
           ;
           that
           is
           ,
           from
           the
           fear
           of
           punishment
           ,
           which
           the
           
             Law
             threatens
          
           ,
           and
           
             Justice
             inflicts
          
           ,
           without
           which
           they
           would
           be
           perfectly
           insignificant
           .
           From
           which
           by
           a
           just
           and
           necessary
           consequence
           it
           unavoidably
           follows
           ,
           that
           if
           their
           be
           natural
           Laws
           ,
           there
           must
           be
           Justice
           naturally
           in
           God
           :
           so
           on
           the
           other
           hand
           ,
           if
           there
           be
           no
           Justice
           ,
           there
           can
           be
           no
           Laws
           of
           nature
           ,
           forasmuch
           as
           without
           the
           former
           they
           can
           have
           neither
           
             Force
             nor
             Obligation
          
           ,
           nor
           consequently
           have
           the
           
             formal
             reason
             of
             Laws
          
           .
        
         
           3
           dly
           And
           Lastly
           ,
           This
           Opinion
           of
           Socin
           .
           is
           both
           false
           and
           Impious
           ,
           because
           it
           tends
           to
           overthrow
           all
           natural
           Religion
           ,
           by
           supplanting
           that
           which
           is
           the
           chief
           if
           not
           the
           only
           support
           of
           it
           in
           the
           world
           ,
           and
           that
           is
           the
           fear
           of
           God.
           For
           take
           away
           his
           Justice
           as
           this
           Socinian
           hypothesis
           doth
           ,
           and
           then
           you
           have
           left
           nothing
           in
           him
           which
           a
           man
           governed
           by
           the
           light
           of
           nature
           need
           to
           fear
           :
           not
           his
           unity
           ,
           nor
           his
           eternity
           ,
           nor
           immensity
           ,
           not
           his
           holyness
           ,
           nor
           his
           goodness
           ,
           to
           be
           sure
           ;
           nor
           lastly
           his
           power
           which
           in
           conjunction
           with
           the
           former
           ,
           as
           it
           necessarily
           is
           in
           God
           ,
           is
           as
           harmless
           and
           innocent
           as
           either
           
           of
           the
           former
           Attributes
           ,
           when
           it
           is
           not
           moved
           nor
           excited
           by
           a
           just
           displeasure
           and
           indignation
           .
        
         
           Imagine
           therefore
           a
           Socinian
           were
           to
           discourse
           a
           Pagan
           ,
           I
           would
           fain
           know
           how
           upon
           this
           principle
           he
           could
           convince
           him
           that
           it
           were
           his
           Duty
           to
           worship
           God
           ,
           and
           to
           live
           a
           virtuous
           life
           :
           he
           might
           tell
           him
           indeed
           ,
           and
           tell
           him
           with
           great
           truth
           ,
           that
           the
           
             Divine
             nature
             and
             perfections
          
           are
           in
           themselves
           a
           just
           ground
           of
           
             Esteem
             and
             Adoration
          
           :
           That
           virtue
           hath
           many
           and
           those
           powerful
           though
           invisible
           charms
           ,
           as
           being
           both
           agreeable
           to
           our
           Reason
           ,
           and
           at
           the
           same
           time
           serving
           to
           promote
           our
           wellfare
           and
           happiness
           in
           this
           world
           ;
           yet
           all
           this
           would
           lay
           him
           under
           no
           obligation
           to
           do
           that
           ,
           which
           otherwise
           would
           be
           
             highly
             reasonable
          
           and
           fitting
           to
           be
           done
           :
           suppose
           it
           be
           honest
           ,
           suppose
           it
           rational
           ,
           suppose
           it
           his
           Interest
           ,
           yet
           he
           is
           left
           to
           his
           liberty
           ,
           and
           may
           ,
           and
           no
           doubt
           will
           ,
           do
           what
           he
           pleases
           for
           all
           that
           :
           he
           may
           act
           indeed
           like
           a
           fool
           and
           a
           Brute
           ,
           yet
           he
           is
           guilty
           of
           no
           sin
           in
           the
           mean
           time
           ;
           for
           where
           there
           is
           no
           Justice
           ,
           there
           can
           be
           no
           
             fear
             of
             punishment
          
           ,
           where
           there
           is
           no
           punishment
           ,
           there
           is
           no
           obligation
           ,
           nor
           consequently
           Law
           ;
           and
           where
           there
           is
           no
           Law
           ,
           there
           can
           be
           no
           transgression
           .
        
         
           So
           that
           tho
           his
           reason
           may
           upbraid
           him
           with
           the
           folly
           ,
           his
           Conscience
           in
           this
           case
           would
           never
           
             check
             him
          
           for
           the
           
             guilt
             of
             his
             vices
          
           ;
           which
           if
           the
           
             Laws
             of
             his
             Country
          
           did
           not
           take
           some
           care
           to
           prevent
           ,
           he
           might
           securely
           practice
           without
           any
           fear
           of
           
             Gods
             displeasure
          
           .
           In
           short
           ,
           notwithstanding
           all
           the
           fine
           discourses
           about
           the
           beauty
           and
           amiableness
           of
           religion
           and
           virtue
           ;
           the
           inclinations
           of
           sense
           would
           soon
           bear
           down
           the
           dictates
           of
           Reason
           ,
           and
           the
           
             slightest
             temptations
          
           would
           prove
           too
           strong
           for
           these
           
             very
             speculations
          
           ;
           and
           as
           to
           the
           generality
           ,
           the
           conclusion
           which
           they
           would
           draw
           from
           this
           principle
           ,
           would
           be
           ,
           
             Let
             us
             eat
             and
             drink
             ,
             for
             to
             morrow
             we
             dye
             ,
          
           and
           after
           death
           comes
           no
           reckoning
           or
           account
           .
           
             Come
             on
             let
             us
             enjoy
             the
             good
             things
             that
             are
             present
             ,
             and
             let
             us
             speedily
             use
             the
             Creatures
             like
             as
             in
             youth
             :
             Let
             us
             fill
             our selves
             with
             costly
             Oyntments
             ,
             and
             let
             no
             flower
             of
             the
             spring
             pass
             by
             us
             :
             Let
             us
             crown
             our selves
             with
             Rose-buds
             before
             they
             are
             withered
             ,
             Let
             none
             of
             us
             go
             without
             his
             part
             of
             our
             voluptuousness
             :
             Let
             us
             leave
             tokens
             of
             our
             joyfulness
             in
             
             every
             place
             ;
             for
             this
             is
             our
             portion
             ,
             and
             our
             Lot
             is
             this
             .
          
           Wisd
           .
           2.
           ver
           .
           6
           ,
           7
           ,
           8.
           
        
         
           But
           tho
           this
           notion
           overturns
           all
           
             natural
             Religion
          
           ,
           yet
           it
           is
           it self
           effectually
           overthrown
           by
           the
           dictates
           of
           
             natural
             Conscience
          
           ,
           which
           are
           an
           unanswerable
           proof
           both
           of
           
             the
             existence
          
           and
           the
           
             Justice
             of
             God
          
           :
           for
           we
           must
           know
           that
           Conscience
           is
           something
           more
           than
           
             bare
             Reason
          
           :
           for
           Reason
           may
           direct
           ,
           but
           Conscience
           will
           prescribe
           ;
           Reason
           gives
           us
           a
           Rule
           for
           the
           government
           of
           our
           actions
           ,
           Conscience
           passes
           that
           
             Rule
             into
             a
             Law
          
           ,
           gives
           it
           its
           force
           and
           obligation
           .
           The
           1
           
             prescribing
             of
             a
             Law
             is
             the
             act
             of
             a
             Superior
             ,
             and
             no
             man
             is
             properly
             Superior
             to
             himself
             ,
             and
             consequently
             no
             man
             can
             by
             his
             own
             act
             ,
             peremptorily
             oblige
             himself
             ,
             except
             that
             act
             be
             enforced
             by
             some
             other
             and
             higher
             obligation
             .
          
        
         
           And
           therefore
           Conscience
           is
           not
           
             bare
             Reason
          
           ,
           but
           reason
           as
           it
           is
           
             Gods
             Vicegerent
          
           ,
           cloathed
           with
           his
           Authority
           ,
           armed
           with
           his
           Justice
           :
           and
           therefore
           in
           a
           more
           
             Imperious
             way
          
           it
           commands
           our
           obedience
           ,
           not
           only
           perswading
           us
           to
           our
           duty
           ,
           but
           threatning
           for
           the
           neglect
           of
           it
           :
           it
           puts
           on
           a
           
             Majestick
             Aire
          
           ,
           tells
           us
           this
           must
           be
           done
           ,
           or
           refuse
           it
           at
           your
           peril
           :
           indeed
           it
           executes
           the
           office
           ,
           and
           sustains
           the
           person
           of
           a
           
             Legislator
             ,
             a
             Witness
             ,
             and
             a
             Judge
             :
          
           first
           prescribes
           a
           Law
           ,
           then
           accuses
           for
           our
           disobedience
           ,
           and
           lastly
           
             solemnly
             arraigns
          
           the
           Sinner
           for
           his
           guilt
           ,
           and
           then
           passes
           sentence
           upon
           him
           .
           So
           that
           these
           actions
           of
           Conscience
           and
           the
           Tribunal
           that
           God
           hath
           erected
           there
           ,
           are
           one
           of
           the
           clearest
           and
           most
           uncontrolled
           proofs
           of
           a
           future
           Judgement
           ,
           of
           which
           the
           former
           are
           a
           kind
           of
           Anticipation
           .
        
         
           And
           indeed
           if
           we
           look
           back
           to
           former
           times
           ,
           and
           consult
           the
           History
           of
           Ages
           and
           Countries
           ,
           the
           most
           ignorant
           and
           barbarous
           ,
           we
           shall
           find
           ,
           that
           as
           the
           Light
           of
           Nature
           hath
           directed
           them
           to
           the
           
             belief
             and
             acknowledgement
          
           of
           a
           God
           ;
           so
           
           one
           of
           the
           earliest
           notions
           that
           arose
           in
           their
           minds
           when
           they
           have
           thought
           of
           him
           ,
           hath
           bin
           the
           
             Apprehension
             of
             his
             Justice
          
           :
           of
           which
           among
           other
           things
           ,
           the
           numerous
           ,
           tho
           many
           of
           them
           
             Impious
             and
             Ridiculous
             rites
          
           ,
           which
           they
           made
           use
           of
           to
           appease
           the
           anger
           of
           their
           
             incensed
             Deities
          
           ,
           are
           an
           irrefragable
           Argument
           .
           And
           this
           apprehension
           of
           divine
           Justice
           ,
           was
           ,
           as
           one
           of
           the
           principal
           causes
           ,
           so
           one
           of
           the
           chiefest
           ,
           if
           not
           the
           only
           support
           of
           natural
           Religion
           in
           the
           world
           .
        
         
           Now
           to
           apply
           this
           to
           our
           present
           purpose
           ,
           and
           to
           bring
           the
           parts
           of
           our
           argument
           a
           little
           closer
           together
           :
           If
           men
           by
           the
           light
           of
           nature
           could
           discover
           this
           Attribute
           of
           Justice
           in
           God
           ,
           it
           must
           unavoidably
           follow
           ,
           that
           Justice
           in
           him
           is
           natural
           ;
           for
           the
           light
           of
           nature
           can
           discover
           nothing
           in
           God
           but
           what
           is
           so
           :
           whatever
           is
           the
           effect
           of
           Gods
           
             meer
             pleasure
          
           ,
           and
           the
           result
           of
           his
           free
           will
           ,
           can
           never
           be
           known
           but
           by
           Revelation
           ;
           and
           it
           is
           impossible
           it
           should
           be
           otherwise
           discovered
           ,
           except
           we
           should
           suppose
           men
           to
           be
           Omniscient
           ,
           and
           that
           they
           may
           know
           more
           of
           God
           than
           they
           can
           of
           one
           another
           :
           
             For
             what
             man
             knoweth
             the
             things
             of
             a
             man
             ,
             save
             the
             spirit
             of
             man
             that
             is
             within
             him
             ?
          
           1
           Cor.
           2.
           11.
           so
           much
           less
           
             can
             any
             man
             discern
             the
             things
             of
             God
             but
             the
             spirit
             of
             God.
          
           He
           indeed
           
             searches
             the
             deep
             things
             of
             God
             ,
          
           such
           as
           are
           the
           results
           of
           his
           free
           pleasure
           ,
           and
           the
           counsel
           of
           his
           will
           ;
           which
           lay
           hidden
           in
           the
           
             breast
             of
             God
          
           ,
           and
           must
           for
           ever
           have
           done
           so
           ,
           had
           not
           he
           who
           lay
           in
           the
           
             bosom
             of
             his
             Father
          
           ,
           revealed
           them
           unto
           us
           :
           and
           therefore
           if
           justice
           were
           ,
           as
           the
           Socinians
           tell
           us
           ,
           the
           effect
           only
           of
           Gods
           free
           will
           ,
           it
           must
           have
           lain
           undiscovered
           to
           the
           Gentile
           world
           ,
           to
           whom
           God
           vouchsafed
           no
           revelation
           of
           his
           will
           ;
           which
           yet
           is
           contrary
           to
           the
           account
           which
           the
           Histories
           of
           all
           times
           and
           ages
           have
           given
           us
           of
           this
           matter
           :
           from
           whence
           it
           is
           evident
           that
           the
           belief
           of
           Gods
           Justice
           among
           men
           ,
           is
           coeval
           with
           that
           of
           their
           being
           ,
           written
           in
           the
           
             same
             Characters
          
           ,
           and
           engraven
           by
           the
           
             same
             Hand
          
           ,
           that
           implanted
           the
           notion
           of
           a
           God
           in
           the
           minds
           of
           men
           ;
           and
           if
           so
           ,
           then
           the
           same
           hand
           that
           defaces
           the
           notion
           of
           Gods
           Justice
           ,
           must
           at
           the
           same
           time
           and
           for
           the
           same
           reason
           erase
           the
           belief
           of
           his
           existence
           out
           of
           the
           Souls
           of
           men
           :
           and
           I
           doubt
           not
           if
           the
           Socinians
           had
           lived
           in
           those
           days
           ,
           by
           this
           
           Hypothesis
           of
           theirs
           ,
           they
           would
           have
           been
           extreamly
           serviceable
           to
           
             Theodorus
             ,
             Diagoras
             ,
             Democritus
          
           ,
           and
           Epicurus
           ,
           in
           the
           design
           they
           were
           engaged
           in
           ,
           of
           rooting
           the
           belief
           of
           a
           God
           and
           Religion
           out
           of
           the
           world
           ;
           for
           they
           might
           have
           told
           men
           not
           only
           with
           great
           plausibility
           but
           truth
           (
           if
           this
           opinion
           were
           true
           )
           that
           all
           those
           
             accusations
             of
             Conscience
          
           ,
           and
           
             anxieties
             of
             Mind
          
           ,
           which
           were
           occasioned
           by
           the
           belief
           and
           dread
           of
           divine
           Justice
           ,
           were
           the
           effect
           only
           of
           
             fancy
             and
             delusion
          
           ,
           and
           did
           owe
           their
           Original
           not
           to
           a
           divine
           Impress
           ,
           but
           to
           the
           
             Craft
             and
             Contrivance
          
           of
           Priests
           and
           Polititians
           ,
           who
           instilled
           into
           the
           minds
           of
           weak
           and
           unwary
           men
           ,
           the
           vain
           fears
           of
           invisible
           powers
           ;
           representing
           them
           armed
           with
           Thunder
           and
           with
           the
           Sword
           of
           Justice
           in
           their
           hands
           ,
           whereas
           really
           there
           was
           no
           such
           thing
           ;
           But
           all
           this
           they
           did
           to
           keep
           the
           world
           in
           awe
           ,
           and
           thereby
           to
           compass
           the
           designs
           of
           their
           
             interest
             and
             ambition
          
           .
        
         
           What
           further
           design
           Socinus
           himself
           might
           have
           ,
           or
           whether
           he
           had
           any
           other
           design
           by
           advancing
           this
           Opinion
           ,
           than
           the
           overturning
           that
           great
           Article
           of
           our
           faith
           concerning
           the
           satisfaction
           of
           Christ
           ,
           I
           shall
           not
           positively
           determine
           .
           Only
           this
           I
           cannot
           but
           acquaint
           the
           Reader
           with
           ,
           which
           hath
           bin
           long
           since
           observed
           likewise
           by
           others
           ,
           that
           Socinus
           and
           his
           followers
           in
           all
           their
           books
           and
           disputations
           ,
           have
           made
           it
           their
           business
           chiefly
           to
           cavil
           and
           make
           exceptions
           to
           their
           adversaries
           ,
           not
           careing
           what
           became
           of
           Religion
           ,
           so
           that
           they
           might
           with
           any
           colour
           avoid
           the
           Arguments
           with
           which
           they
           were
           pressed
           ,
           as
           is
           in
           some
           measure
           made
           evident
           by
           several
           passages
           which
           we
           have
           quoted
           out
           of
           their
           writings
           in
           the
           foregoing
           discourse
           .
           And
           I
           have
           this
           further
           to
           add
           ,
           that
           as
           Socinus
           ,
           by
           denying
           the
           
             divinity
             and
             satisfaction
             of
             Christ
          
           ,
           hath
           plainly
           overturned
           the
           foundation
           upon
           which
           the
           Christian
           Church
           and
           Religion
           have
           bin
           built
           :
           so
           by
           this
           assertion
           about
           Gods
           justice
           ,
           and
           by
           several
           others
           dispersed
           and
           slily
           insinuated
           through
           his
           writings
           ,
           he
           hath
           given
           a
           shrewd
           blow
           to
           all
           Religion
           whatsoever
           ,
           whether
           natural
           ,
           or
           revealed
           ;
           so
           that
           an
           unwary
           Reader
           ,
           by
           perusing
           his
           writings
           ,
           may
           find
           himself
           an
           Atheist
           before
           he
           well
           perceives
           how
           he
           comes
           to
           be
           so
           :
           
           as
           he
           saith
           in
           another
           case
           ,
           viz.
           his
           opinion
           against
           Hell
           Torments
           ,
           that
           he
           had
           so
           contrived
           the
           matter
           ,
           
             ut
             lector
             prius
             sentiat
             doctrinam
             istam
             sibi
             jam
             persuasam
             esse
             ,
             quam
             suaderi
             animadvertat
          
           1
           .
        
         
           And
           now
           I
           should
           come
           to
           a
           conlusion
           of
           this
           discourse
           about
           Gods
           Justice
           ,
           (
           which
           I
           have
           spun
           out
           to
           a
           greater
           length
           then
           I
           at
           first
           intended
           ;
           )
           But
           that
           I
           foresee
           an
           objection
           will
           be
           made
           against
           all
           that
           I
           have
           said
           ,
           by
           the
           Socinians
           and
           their
           friends
           ;
           who
           will
           be
           apt
           to
           say
           ,
           that
           I
           have
           bin
           taking
           a
           great
           deal
           of
           pains
           to
           no
           purpose
           ,
           to
           aggravate
           the
           mischiefs
           of
           an
           Opinion
           ,
           which
           admit
           it
           were
           false
           in
           speculation
           ,
           yet
           as
           it
           is
           stated
           by
           them
           can
           in
           
             point
             of
             fact
             and
             practice
          
           ,
           carry
           no
           inconvenience
           imaginable
           along
           with
           it
           .
        
         
           For
           whatever
           God
           may
           do
           when
           left
           to
           his
           own
           liberty
           ,
           yet
           he
           hath
           thought
           fit
           to
           oblige
           himself
           by
           positive
           promises
           and
           threatnings
           to
           reward
           the
           righteous
           and
           to
           punish
           the
           wicked
           :
           so
           that
           now
           by
           the
           revelation
           of
           his
           will
           he
           hath
           indeed
           abridged
           himself
           of
           his
           natural
           liberty
           ,
           but
           hath
           thereby
           taken
           effectual
           care
           to
           secure
           his
           own
           honour
           ,
           and
           to
           establish
           Religion
           in
           the
           world
           ,
           and
           all
           this
           is
           plainly
           acknowledged
           by
           the
           Socinians
           .
        
         
           To
           which
           I
           answer
           ,
           1
           st
           .
           that
           this
           doth
           not
           take
           off
           the
           falshood
           and
           Impiety
           of
           this
           Socinian
           opinion
           ,
           which
           I
           was
           obliged
           to
           discover
           ;
           any
           more
           than
           if
           a
           man
           should
           say
           ,
           that
           God
           hath
           indeed
           resolved
           to
           act
           
             wisely
             and
             righteously
          
           in
           the
           government
           of
           the
           World
           ;
           but
           that
           neither
           
             wisdom
             nor
             righteousness
             are
             necessary
             and
             essential
             Attributes
          
           perpetually
           residing
           in
           him
           ,
           but
           are
           only
           the
           effects
           of
           his
           free
           will
           :
           which
           were
           a
           most
           irreligious
           and
           profane
           assertion
           ,
           notwithstanding
           the
           former
           acknowledgment
           .
        
         
           2.
           
           Tho
           the
           Socinians
           hereby
           take
           care
           of
           revealed
           ,
           yet
           they
           overturn
           all
           natural
           Religion
           ,
           as
           we
           shewed
           before
           ,
           where
           God
           hath
           made
           no
           such
           Revelation
           of
           his
           will
           ,
           or
           discovery
           of
           his
           intentions
           how
           he
           doth
           design
           to
           deal
           with
           men
           ;
           
           and
           so
           as
           far
           as
           in
           them
           lies
           ,
           by
           this
           principle
           ,
           they
           help
           to
           make
           the
           1
           much
           greatest
           part
           of
           mankind
           Atheists
           .
        
         
           3
           ly
           .
           When
           God
           hath
           declared
           his
           purpose
           ,
           and
           hath
           accordingly
           given
           men
           Laws
           for
           the
           government
           of
           their
           actions
           ,
           and
           hath
           to
           those
           Laws
           expresly
           annexed
           the
           sanctions
           of
           
             rewards
             and
             punishments
          
           ,
           yet
           according
           to
           the
           
             Socinian
             principles
          
           ,
           this
           doth
           not
           sufficiently
           encourage
           men
           in
           
             virtuous
             practices
          
           ,
           nor
           lay
           an
           
             effectual
             restraint
          
           upon
           the
           wicked
           .
        
         
           1
           st
           .
           As
           to
           rewards
           it
           is
           true
           the
           Gospel
           affords
           us
           ,
           as
           the
           Apostle
           tells
           us
           ,
           exceeding
           great
           and
           precious
           promises
           2
           Pet.
           1.
           4.
           which
           exceed
           not
           only
           our
           deserts
           ,
           but
           our
           hopes
           :
           But
           what
           absolute
           assurance
           have
           we
           that
           they
           shall
           be
           made
           good
           to
           us
           .
           They
           are
           only
           the
           effects
           as
           Socinus
           tells
           us
           Liberae
           ,
           or
           as
           Vorstius
           explains
           it
           ,
           
             vertibilis
             voluntatis
          
           ,
           not
           only
           of
           a
           free
           ,
           (
           for
           therein
           we
           agree
           with
           them
           ,
           )
           but
           of
           a
           mutable
           will
           :
           for
           according
           to
           them
           ,
           as
           was
           shewed
           before
           ,
           God
           is
           
             liable
             to
             alterations
          
           ,
           and
           may
           change
           his
           purpose
           as
           he
           doth
           the
           weather
           ,
           
             sicut
             potest
             pluere
             vel
             non
             pluere
             :
          
           and
           tho
           the
           Morning
           proves
           never
           so
           fair
           ,
           yet
           the
           Heavens
           may
           be
           overcast
           ;
           and
           the
           Sun
           that
           rose
           so
           gloriously
           ,
           may
           set
           in
           a
           Cloud
           .
        
         
           In
           short
           ,
           if
           we
           believe
           the
           Socinians
           ,
           the
           promises
           of
           God
           considered
           barely
           in
           themselves
           are
           not
           a
           sufficient
           Basis
           for
           a
           Christians
           hope
           and
           security
           ;
           forasmuch
           as
           God
           being
           2
           
             mutable
             in
             his
             nature
          
           ,
           he
           may
           repent
           of
           what
           he
           promised
           ,
           and
           
             change
             and
             alter
          
           his
           Resolution
           .
           And
           that
           the
           Reader
           may
           not
           think
           that
           I
           have
           wronged
           the
           Socinians
           in
           laying
           this
           to
           their
           charge
           ,
           I
           must
           refer
           him
           to
           a
           Treatise
           writ
           by
           
             Crellius
             ,
             de
             Causis
             Mortis
             Christi
          
           ;
           where
           he
           will
           find
           this
           that
           I
           have
           affirmed
           of
           them
           abundantly
           made
           good
           .
           For
           there
           he
           tells
           us
           that
           the
           true
           reason
           of
           Christs
           dying
           for
           us
           ,
           was
           that
           thereby
           he
           might
           be
           a
           Mediator
           ,
           and
           surety
           of
           the
           Covenant
           which
           God
           hath
           made
           with
           men
           ;
           for
           tho
           God
           had
           given
           men
           the
           promise
           of
           pardon
           of
           their
           sins
           ,
           yet
           that
           promise
           was
           no
           
             sufficient
             security
          
           ,
           because
           he
           might
           have
           receded
           or
           started
           from
           it
           :
           Therefore
           to
           
           fix
           him
           as
           it
           were
           to
           his
           word
           ,
           Christ
           was
           sent
           as
           a
           sponsor
           and
           surety
           of
           the
           New
           Testament
           ,
           which
           ,
           in
           the
           name
           of
           his
           Father
           ,
           he
           did
           confirm
           and
           ratify
           ,
           by
           sealing
           it
           with
           his
           Blood
           ;
           whereupon
           now
           God
           is
           obliged
           to
           make
           good
           his
           promise
           ,
           so
           that
           if
           he
           had
           a
           mind
           to
           revoke
           it
           he
           cannot
           ,
           the
           Death
           of
           Christ
           compelling
           him
           to
           preserve
           it
           1
           .
        
         
           Indeed
           he
           could
           not
           but
           be
           sensible
           ,
           that
           what
           he
           had
           thus
           delivered
           ,
           would
           sound
           harshly
           in
           the
           Ears
           of
           most
           Readers
           ,
           those
           especially
           who
           had
           any
           concern
           for
           the
           Honour
           of
           their
           Maker
           ,
           which
           by
           this
           supposition
           was
           so
           highly
           and
           scandalously
           invaded
           :
           therefore
           to
           mollify
           this
           matter
           he
           tells
           us
           ,
           that
           the
           efficacy
           which
           he
           ascribes
           to
           Christs
           Death
           ,
           was
           not
           absolutely
           necessary
           in
           respect
           of
           God
           ;
           whose
           own
           Love
           ,
           Grace
           and
           Mercy
           ,
           might
           
             move
             and
             encline
             him
          
           to
           make
           good
           his
           promise
           ;
           yet
           however
           this
           put
           him
           under
           no
           obligation
           ;
           for
           if
           it
           had
           ,
           there
           had
           bin
           no
           need
           of
           the
           
             death
             of
             Christ
          
           ,
           either
           in
           
             respect
             of
             God
             ,
             or
             our selves
             ,
          
           either
           to
           have
           tyed
           him
           to
           the
           performance
           ,
           or
           to
           have
           afforded
           us
           security
           .
        
         
           Therefore
           he
           tells
           us
           2
           ,
           that
           we
           might
           have
           a
           firm
           bottom
           for
           our
           hope
           ,
           that
           if
           we
           believed
           in
           Christ
           ,
           that
           is
           ,
           obeyed
           his
           Gospel
           ,
           our
           sins
           should
           be
           forgiven
           us
           ;
           it
           highly
           concerned
           us
           that
           God
           should
           be
           obliged
           to
           perform
           what
           he
           had
           promised
           ;
           and
           not
           only
           so
           ,
           but
           that
           we
           might
           acquire
           a
           Right
           to
           pardon
           ;
           which
           right
           he
           founds
           not
           in
           the
           
             promise
             of
             God
          
           but
           the
           Death
           of
           Christ
           ,
           which
           he
           saith
           gives
           us
           such
           an
           undoubted
           Title
           to
           Mercy
           ,
           and
           that
           supported
           by
           such
           a
           firm
           and
           manifest
           assurance
           and
           proof
           ,
           as
           will
           not
           suffer
           God
           whatever
           may
           happen
           ,
           to
           
             break
             his
             word
          
           ,
           and
           
             recall
             his
             promise
          
           .
           3
           And
           
           this
           he
           tells
           us
           was
           the
           true
           reason
           of
           Christs
           coming
           into
           the
           world
           ,
           and
           of
           Gods
           delivering
           him
           up
           to
           death
           for
           our
           sakes
           .
        
         
           By
           all
           which
           it
           is
           evident
           ,
           that
           in
           the
           opinion
           of
           this
           man
           ,
           the
           promises
           of
           God
           considered
           nakedly
           in
           themselves
           ,
           do
           not
           afford
           us
           a
           
             sufficient
             security
          
           ;
           forasmuch
           as
           something
           may
           intervene
           ,
           which
           may
           cause
           God
           to
           repent
           of
           what
           he
           promised
           ,
           and
           thereby
           hinder
           the
           performance
           :
           and
           that
           you
           may
           not
           think
           that
           he
           had
           
             forgot
             himself
          
           ,
           by
           making
           an
           
             impious
             or
             impossible
             supposition
          
           ,
           he
           tells
           us
           ,
           
             utimur
             phrasi
             sacris
             literis
             usitata
          
           ;
           that
           he
           used
           a
           phrase
           which
           was
           frequently
           made
           use
           of
           in
           the
           Scripture
           it self
           ,
           which
           often
           mentions
           Gods
           sorrow
           and
           repentance
           ,
           and
           therefore
           it
           can
           be
           no
           disparagement
           to
           Almighty
           God
           to
           ascribe
           it
           to
           him
           ,
           it
           being
           rather
           in
           their
           opinion
           an
           argument
           of
           his
           wisdom
           ,
           as
           was
           shewed
           before
           .
        
         
           I
           must
           indeed
           acknowledge
           that
           this
           very
           Author
           at
           another
           time
           ,
           
             Lib.
             De
             Deo.
             Cap.
             25.
             de
             Sanctitate
             Dei.
             p.
          
           241.
           affirms
           that
           the
           promises
           of
           God
           put
           him
           under
           an
           obligation
           ,
           and
           that
           both
           his
           veracity
           and
           faithfulness
           engage
           him
           to
           make
           them
           good
           .
           But
           it
           is
           as
           evident
           on
           the
           other
           hand
           ,
           that
           here
           he
           
             supposes
             the
             contrary
          
           ,
           and
           that
           his
           Argument
           proceeds
           upon
           that
           supposition
           .
           But
           by
           this
           time
           I
           hope
           the
           Reader
           will
           not
           be
           much
           surprised
           to
           find
           Socinians
           
             contradicting
             themselves
          
           ,
           and
           he
           need
           not
           be
           concerned
           at
           it
           ;
           for
           I
           can
           assure
           him
           ,
           whether
           he
           will
           or
           no
           ,
           they
           will
           take
           the
           liberty
           of
           so
           doing
           .
           And
           hereby
           we
           find
           the
           observation
           which
           we
           a
           little
           before
           made
           concerning
           them
           ,
           confirmed
           ;
           viz.
           that
           in
           their
           disputations
           and
           writings
           they
           care
           not
           what
           they
           say
           ,
           having
           no
           regard
           to
           the
           honour
           of
           God
           or
           Religion
           ;
           being
           only
           concerned
           for
           their
           own
           reputation
           ,
           and
           to
           defend
           and
           maintain
           their
           own
           
             loose
             and
             unwarrantable
             Opinions
          
           .
        
         
           2
           ly
           ,
           But
           let
           us
           admit
           that
           God
           by
           his
           promises
           puts
           himself
           under
           an
           obligation
           to
           men
           ,
           so
           that
           he
           cannot
           go
           from
           his
           word
           ,
           but
           is
           obliged
           to
           make
           it
           good
           ;
           yet
           he
           may
           be
           at
           
             greater
             liberty
          
           as
           to
           his
           threatnings
           .
           Indeed
           these
           ,
           as
           the
           Gospel
           represents
           them
           to
           us
           ,
           are
           very
           terrible
           ,
           whether
           we
           consider
           the
           punishments
           threatned
           either
           as
           to
           their
           
             Intensive
             pain
          
           ,
           or
           
           as
           to
           the
           
             extent
             of
             their
             duration
          
           ;
           for
           we
           are
           told
           that
           
             the
             wicked
             shall
             go
             into
             everlasting
             punishment
             ;
             that
             the
             worm
             that
             gnaws
             their
             Conscience
             shall
             not
             dye
             ,
             and
             the
             fire
             that
             torments
             them
             shall
             never
             be
             extinguished
             .
          
           This
           is
           indeed
           enough
           to
           make
           the
           sinner
           look
           pale
           ,
           and
           to
           fright
           him
           either
           out
           
             of
             his
             wits
          
           ,
           or
           out
           of
           his
           
             wicked
             course
             of
             living
          
           .
           But
           for
           all
           this
           he
           need
           not
           despair
           of
           Mercy
           ;
           for
           tho
           God
           hath
           
             threatned
             severely
          
           ,
           yet
           no
           man
           living
           can
           absolutely
           tell
           us
           ,
           if
           we
           believe
           Socinus
           ,
           whether
           he
           is
           resolved
           to
           
             execute
             his
             threatnings
             .
             For
             as
             at
             first
             God
             might
             either
             not
             have
             punished
             the
             Sinner
             at
             all
             ,
             or
             not
             with
             eternal
             death
             ,
             so
             now
             tho
             he
             hath
             declared
             by
             his
             solemn
             Edict
             that
             he
             will
             do
             so
             ,
             yet
             for
             all
             that
             he
             may
             if
             he
             pleases
             not
             inflict
             the
             punishment
             .
          
           Deus
           potuisset
           ,
           idque
           jure
           ,
           homines
           licet
           peccantes
           morti
           aeternae
           non
           mancipare
           ,
           sic
           postquam
           eos
           morti
           aeternae
           edicto
           suo
           mancipavit
           ,
           ex
           illius
           imperio
           eximere
           potest
           .
           
             Socin
             .
             de
             Christo
             Serv.
             Lib.
             1.
             p.
          
           124.
           
        
         
           
             Eximere
             potest
          
           ,
           saith
           Socinus
           ,
           
             he
             may
             exempt
             the
             Sinner
          
           notwithstanding
           his
           Decree
           of
           punishing
           him
           ;
           and
           why
           may
           not
           he
           hope
           that
           
             he
             will
          
           :
           the
           
             bare
             threatnings
          
           ,
           according
           to
           Socinus
           ,
           do
           not
           oblige
           God
           to
           execute
           them
           :
           and
           the
           consideration
           of
           Gods
           Mercy
           and
           Justice
           ,
           to
           which
           the
           Torments
           of
           Hell
           ,
           as
           he
           may
           imagine
           ,
           can
           scarce
           be
           reconciled
           ,
           may
           upon
           that
           score
           afford
           him
           some
           ground
           
             to
             hope
          
           that
           he
           doth
           not
           
             design
             to
             do
             so
          
           .
           We
           know
           sinners
           are
           apt
           to
           allow
           themselves
           ,
           as
           too
           great
           liberty
           in
           sinning
           ,
           so
           to
           flatter
           themselves
           with
           too
           great
           hopes
           of
           Impunity
           ;
           and
           if
           they
           meet
           with
           any
           such
           compassionate
           Casuists
           as
           Socinus
           ,
           who
           will
           afford
           them
           any
           encouragement
           ,
           they
           are
           presently
           apt
           to
           run
           away
           with
           it
           ,
           and
           never
           look
           back
           ,
           to
           see
           that
           vengeance
           which
           pursues
           ,
           and
           will
           at
           length
           certainly
           overtake
           them
           .
        
         
           But
           how
           comes
           this
           man
           to
           know
           any
           thing
           of
           God
           besides
           what
           he
           hath
           revealed
           of
           himself
           in
           his
           word
           ?
           must
           we
           have
           recourse
           to
           that
           exploded
           distinction
           of
           the
           Calvinists
           ,
           and
           for
           which
           they
           have
           bin
           so
           much
           railed
           at
           by
           their
           adversaries
           ,
           concerning
           the
           
             revealed
             ,
             and
             the
             secret
             will
             of
             God
             ?
          
           For
           tho
           the
           question
           in
           the
           case
           may
           seem
           to
           be
           about
           the
           power
           of
           God
           ,
           yet
           really
           and
           in
           truth
           it
           is
           about
           
             his
             will
          
           ;
           forasmuch
           
           as
           God
           
             cannot
             do
          
           what
           he
           hath
           solemnly
           declared
           he
           
             will
             not
             do
          
           ;
           and
           that
           for
           this
           plain
           and
           
             irrefragable
             reason
          
           ,
           because
           God
           cannot
           deny
           himself
           .
        
         
           And
           now
           have
           we
           not
           reason
           to
           put
           the
           question
           ,
           and
           enquire
           ,
           whither
           went
           the
           Spirit
           of
           God
           from
           the
           
             Inspired
             writers
          
           ,
           to
           rest
           upon
           the
           head
           of
           this
           Impostor
           ,
           who
           makes
           his
           exceptions
           to
           what
           they
           have
           declared
           as
           the
           
             peremtory
             and
             unalterable
             decree
             of
             God
             ?
          
           Nay
           who
           boldly
           ventures
           to
           affirm
           that
           ,
           which
           Balaam
           could
           not
           be
           hired
           to
           utter
           ,
           tho
           
             tempted
             to
             it
             by
             the
             wages
             of
             unrighteousness
          
           ;
           but
           makes
           that
           pious
           acknowledgement
           
             Numb
             .
             23.
             
             God
             is
             not
             a
             man
             that
             he
             should
             lie
             ,
             nor
             the
             son
             of
             man
             ,
             that
             he
             should
             repent
             :
             hath
             he
             said
             ,
             and
             shall
             he
             not
             do
             it
             ?
             hath
             he
             spoken
             ,
             and
             shall
             he
             not
             make
             it
             good
             ?
          
           Now
           if
           it
           be
           
             Impossible
             for
             God
             to
             lie
          
           ,
           then
           it
           is
           not
           possible
           for
           him
           to
           alter
           the
           sentence
           concerning
           the
           final
           state
           of
           men
           ;
           which
           is
           delivered
           in
           Scripture
           in
           such
           terms
           ,
           as
           plainly
           evince
           it
           to
           be
           his
           
             peremptory
             and
             irrevocable
             decree
          
           :
           The
           happiness
           of
           the
           Righteous
           ,
           and
           the
           punishments
           of
           the
           wicked
           ,
           as
           to
           the
           
             extent
             of
             their
             duration
          
           ,
           being
           expressed
           in
           the
           same
           words
           ,
           and
           in
           the
           same
           sentence
           :
           and
           if
           it
           be
           possible
           to
           know
           any
           thing
           of
           the
           Absolute
           and
           
             Immutable
             pleasure
          
           of
           God
           ;
           the
           wit
           of
           man
           could
           not
           contrive
           any
           plainer
           words
           ,
           then
           what
           the
           
             wisdom
             of
             God
          
           hath
           already
           made
           use
           of
           ,
           to
           declare
           his
           final
           and
           unalterable
           intentions
           ,
           concerning
           the
           everlasting
           punishment
           of
           the
           wicked
           .
        
         
           Besides
           it
           deserves
           to
           be
           considered
           ,
           that
           this
           Declaration
           is
           not
           only
           delivered
           in
           the
           manner
           of
           a
           threatning
           ,
           but
           likewise
           by
           way
           of
           prediction
           ,
           in
           the
           fulfilling
           of
           which
           ,
           the
           veracity
           of
           God
           may
           seem
           to
           be
           more
           particularly
           concerned
           ,
           than
           in
           the
           execution
           of
           a
           bare
           Threatning
           delivered
           in
           a
           Sermon
           ,
           or
           Exhortation
           ,
           or
           the
           like
           .
           Now
           in
           those
           
             glorious
             visions
          
           which
           were
           communicated
           to
           St.
           John
           which
           he
           stiles
           
             the
             word
             of
             God
             ,
             the
             Testimony
             and
             Revelation
             of
             Jesus
             Christ
             ,
             concerning
             the
             things
             which
             were
             ,
             and
             which
             should
             be
             hereafter
             ,
          
           Rev.
           1.
           v.
           1
           ,
           2
           ,
           19.
           which
           are
           styled
           the
           
             true
             sayings
             of
             God
          
           ,
           chap.
           19.
           v.
           9.
           
             the
             words
             that
             are
             faithful
             and
             true
          
           ch
           .
           21.
           v.
           5.
           
           I
           say
           in
           these
           visions
           are
           contained
           ,
           as
           the
           state
           and
           events
           of
           the
           Church
           till
           the
           final
           dissolution
           of
           all
           things
           ;
           so
           likewise
           the
           condition
           and
           fate
           of
           the
           Righteous
           and
           
           Wicked
           ,
           after
           the
           judgment
           of
           the
           last
           day
           .
           Ch.
           20.
           21.
           he
           tells
           us
           that
           he
           
             saw
             the
             dead
             ,
             both
             small
             and
             great
             ,
             stand
             before
             God
             ,
             and
             they
             were
             all
             judged
             according
             to
             their
             works
             ,
             and
             whoever
             was
             not
             found
             written
             in
             the
             Book
             of
             Life
             ,
             was
             cast
             into
             the
             Lake
             of
             fire
             ,
          
           ver
           .
           15.
           called
           ver
           .
           10.
           
             the
             lake
             of
             fire
             and
             brimstone
             ,
             where
             the
             Devil
             ,
             and
             the
             Beast
             ,
             and
             the
             false
             Prophet
             shall
             be
             tormented
             day
             and
             night
             for
             ever
             and
             ever
             .
          
        
         
           And
           what
           is
           said
           in
           general
           of
           the
           wicked
           ,
           we
           are
           assured
           shall
           betide
           the
           
             fearful
             ,
             and
             unbelievers
             ,
             and
             the
             abominable
             and
             murderers
             ,
             and
             sorcerers
             ,
             and
             idolaters
             ,
             and
             all
             liars
             ,
             who
             shall
             have
             their
             part
             in
             that
             lake
             ,
             which
             burneth
             with
             fire
             and
             brimstone
             ,
          
           Rev.
           21.
           8.
           this
           is
           that
           Furnace
           of
           fire
           which
           our
           blessed
           Saviour
           so
           often
           mentioneth
           ,
           Mat.
           13.
           42.
           50.
           
             that
             everlasting
             fire
             prepared
             for
             the
             devil
             and
             his
             Angels
             ,
          
           Mat.
           25.
           41.
           
           
             That
             fire
          
           ,
           which
           again
           and
           again
           he
           assures
           us
           Mark.
           9.
           
             shall
             not
             be
             quenched
          
           ,
           no
           less
           then
           five
           times
           within
           the
           compass
           of
           six
           verses
           ,
           43
           ,
           44
           ,
           45
           ,
           46
           ,
           47
           ,
           48.
           to
           declare
           unto
           us
           by
           this
           Repetition
           ,
           the
           certainty
           of
           this
           thing
           ,
           as
           in
           the
           case
           of
           
           Pharaoh's
           Dream
           ,
           which
           was
           doubled
           to
           assure
           him
           that
           the
           
             thing
             was
             established
             by
             God.
          
           Gen.
           41.
           32.
           
        
         
           The
           wit
           of
           man
           could
           not
           ●ind
           out
           words
           more
           full
           and
           significant
           ,
           to
           express
           the
           
             eternal
             duration
          
           of
           these
           punishments
           ,
           and
           Gods
           
             unalterable
             purpose
          
           to
           inflict
           them
           .
           Now
           to
           say
           ,
           notwithstanding
           all
           this
           ,
           that
           yet
           in
           the
           conclusion
           ,
           things
           may
           happen
           to
           be
           otherwise
           then
           what
           the
           
             Son
             of
             God
          
           hath
           declared
           ,
           and
           this
           
             servant
             of
             God
          
           hath
           foretold
           ,
           is
           with
           great
           boldness
           to
           contradict
           them
           both
           :
           and
           if
           it
           be
           possible
           that
           these
           predictions
           may
           not
           be
           accomplished
           ,
           then
           the
           words
           are
           not
           
             faithful
             and
             true
          
           ,
           that
           is
           ,
           are
           not
           undoubtedly
           and
           absolutely
           true
           :
           so
           that
           at
           the
           same
           time
           ,
           that
           Socinus
           puts
           an
           end
           to
           the
           certainty
           of
           Hell
           Torments
           ,
           he
           doth
           likewise
           put
           an
           end
           to
           the
           certainty
           of
           the
           writings
           of
           the
           New
           Testament
           ,
           and
           the
           predictions
           that
           are
           contained
           there
           :
           which
           is
           highly
           derogatory
           to
           the
           Authority
           of
           those
           sacred
           Writings
           ,
           and
           particularly
           of
           the
           Revelation
           of
           St.
           Sohn
           ;
           which
           looks
           too
           much
           like
           the
           
             taking
             away
             from
             the
             words
             of
             the
             Prophecy
             of
             that
             Book
          
           ;
           which
           yet
           I
           hope
           it
           is
           not
           ,
           because
           of
           that
           dreadful
           punishment
           which
           attends
           those
           that
           do
           so
           ,
           Rev.
           22.
           19.
           
           In
           short
           ,
           if
           
           things
           
             may
             happen
          
           otherwise
           than
           St.
           John
           foresaw
           and
           foretold
           ,
           some
           Scepticks
           and
           Infidels
           ,
           which
           the
           age
           we
           live
           in
           doth
           too
           much
           abound
           with
           ,
           may
           be
           apt
           to
           account
           that
           a
           dream
           ,
           which
           he
           calls
           a
           vision
           ;
           and
           to
           think
           ,
           the
           holy
           man
           was
           was
           
             scarce
             awake
          
           when
           he
           pretended
           to
           foresee
           these
           things
           .
        
         
           Neither
           ought
           the
           case
           of
           
             Temporal
             threatnings
          
           be
           objected
           here
           in
           favour
           of
           
           Socinus's
           assertion
           :
           forasmuch
           as
           God
           himself
           hath
           told
           us
           ,
           that
           in
           all
           such
           Threatnings
           ,
           a
           condition
           is
           to
           be
           supposed
           ,
           tho
           it
           be
           not
           alwaies
           expressed
           ;
           so
           that
           tho
           they
           are
           delivered
           in
           terms
           
             seemingly
             absolute
          
           ,
           yet
           God
           without
           any
           impeachment
           of
           his
           veracity
           ,
           may
           upon
           the
           performance
           of
           the
           condition
           
             revoke
             them
             .
             At
             what
             instant
             ,
          
           saith
           God
           ,
           
             I
             shall
             speak
             concerning
             a
             Nation
             ,
             and
             concerning
             a
             Kingdom
             ,
             to
             pluck
             up
             ,
             and
             to
             pull
             down
             ,
             and
             to
             destroy
             it
             :
             if
             that
             Nation
             against
             whom
             I
             have
             pronounced
             ,
             turn
             from
             their
             evil
             ,
             I
             will
             repent
             of
             the
             evil
             ,
             that
             I
             thought
             to
             do
             unto
             them
             ,
          
           Jer.
           18.
           7.
           8.
           and
           this
           was
           the
           case
           of
           Niniveh
           ,
           where
           tho
           the
           threatning
           was
           seemingly
           peremtory
           ,
           yet
           the
           execution
           was
           suspended
           upon
           their
           Repentance
           ,
           which
           was
           the
           end
           of
           the
           threatning
           .
        
         
           But
           as
           to
           the
           punishments
           of
           the
           life
           to
           come
           ,
           the
           threatnings
           of
           them
           must
           be
           
             absolute
             and
             unconditional
          
           ,
           forasmuch
           as
           there
           can
           then
           be
           no
           room
           for
           
             Repentance
             and
             amendment
          
           :
           every
           mans
           state
           will
           then
           be
           finally
           determined
           :
           
             he
             that
             is
             filthy
             will
             be
             filthy
             still
             ,
          
           without
           any
           possibility
           of
           change
           ,
           or
           hope
           of
           pardon
           :
           and
           this
           is
           that
           which
           fills
           up
           the
           measure
           of
           the
           punishment
           of
           the
           damned
           :
           he
           that
           sinned
           without
           the
           
             fear
             of
             God
          
           in
           this
           life
           ,
           shall
           be
           punished
           
             without
             Mercy
          
           in
           the
           next
           ;
           and
           this
           despair
           will
           be
           that
           worm
           which
           will
           feed
           upon
           him
           to
           all
           eternity
           ,
           which
           shall
           ever
           torment
           ,
           but
           never
           devour
           the
           sinner
           ,
           who
           will
           then
           become
           a
           terror
           to
           himself
           and
           an
           everlasting
           amazement
           .
        
         
           In
           short
           therefore
           ,
           and
           to
           summ
           up
           all
           that
           remains
           to
           be
           said
           upon
           this
           subject
           ;
           he
           that
           goes
           about
           to
           
             weaken
             the
             force
          
           of
           those
           declarations
           which
           God
           hath
           made
           concerning
           the
           
             eternal
             punishment
          
           of
           the
           wicked
           ,
           gives
           a
           
             dangerous
             blow
          
           to
           all
           revealed
           Religion
           ,
           of
           which
           we
           can
           have
           no
           certainty
           ,
           if
           once
           we
           undermine
           the
           
             veracity
             of
             God
          
           ,
           which
           is
           the
           foundation
           upon
           
           which
           it
           is
           built
           ,
           and
           by
           which
           it
           is
           supported
           .
           But
           you
           will
           say
           the
           hopes
           which
           Socinus
           gives
           the
           sinner
           are
           but
           very
           slender
           ,
           and
           those
           remote
           ones
           ,
           which
           no
           man
           in
           point
           of
           prudence
           or
           safety
           should
           venture
           to
           rely
           upon
           .
           I
           confess
           I
           think
           so
           too
           :
           but
           for
           all
           this
           sinners
           will
           be
           bold
           and
           presumtuous
           :
           and
           you
           cannot
           wonder
           that
           men
           should
           grasp
           at
           any
           thing
           ;
           lay
           hold
           upon
           any
           the
           
             weakest
             twig
          
           ,
           rather
           than
           sink
           into
           Hell.
           But
           if
           this
           be
           not
           enough
           ,
           Socinus
           can
           give
           the
           sinner
           more
           positive
           and
           direct
           encouragement
           ;
           such
           as
           will
           not
           only
           put
           and
           end
           to
           the
           
             Torments
             of
             Hell
          
           ,
           but
           likewise
           to
           his
           own
           
             vain
             and
             superstitious
             fears
          
           concerning
           them
           ,
           and
           will
           extinguish
           those
           flames
           ,
           which
           our
           blessed
           Saviour
           (
           who
           one
           would
           think
           should
           best
           know
           )
           hath
           assured
           us
           are
           unquenchable
           :
           But
           of
           this
           more
           hereafter
           .
        
         
           Now
           if
           what
           hath
           bin
           hitherto
           said
           is
           not
           sufficient
           to
           shew
           the
           
             impiety
             and
             detestableness
          
           of
           these
           Socinian
           notions
           ,
           he
           that
           will
           be
           at
           the
           pains
           to
           peruse
           their
           writings
           ,
           or
           will
           but
           have
           the
           patience
           to
           read
           what
           is
           here
           transcribed
           out
           of
           them
           ,
           will
           find
           (
           if
           it
           were
           possible
           )
           yet
           greater
           abominations
           than
           these
           :
           particularly
           in
           the
           account
           which
           they
           give
           of
           those
           affections
           and
           passions
           which
           they
           ascribe
           to
           God
           ,
           and
           with
           which
           indeed
           the
           Scriptures
           represent
           him
           to
           us
           ,
           but
           in
           a
           quite
           different
           sense
           than
           they
           are
           understood
           and
           interpreted
           by
           the
           Socinians
           ;
           who
           give
           us
           such
           a
           description
           of
           Almighty
           God
           as
           is
           
             repugnant
             to
             piety
          
           ,
           and
           to
           the
           
             general
             sentiments
          
           ,
           not
           only
           of
           all
           sound
           Christians
           ,
           but
           even
           of
           Jews
           ,
           and
           many
           sober
           heathens
           ,
           who
           have
           had
           truer
           and
           
             more
             honourable
          
           conceptions
           of
           the
           nature
           of
           God
           ,
           than
           these
           men
           furnish
           us
           with
           ;
           who
           cloath
           him
           with
           all
           the
           
             passions
             and
             weaknesses
             of
             men
          
           ,
           ascribing
           to
           him
           
             love
             and
             hatred
             ,
             mercy
             and
             compassion
             ,
             hope
             and
             desire
             ,
             joy
             and
             sorrow
             ,
             fear
             and
             repentance
             ,
          
           which
           they
           make
           to
           be
           
             truely
             and
             properly
          
           in
           God
           ,
           tho
           not
           exactly
           in
           the
           same
           manner
           as
           they
           are
           in
           men
           ,
           no
           more
           than
           they
           are
           in
           other
           created
           spirits
           ,
           or
           the
           Soul
           of
           man
           it self
           in
           its
           state
           of
           separation
           from
           the
           Body
           :
           that
           is
           ,
           they
           are
           there
           ,
           but
           without
           any
           motion
           ,
           or
           
             sensible
             alteration
          
           of
           the
           
             Blood
             and
             Spirits
          
           ,
           such
           as
           is
           to
           be
           found
           in
           men
           .
           But
           our
           Religion
           and
           right
           reason
           will
           inform
           us
           ,
           
           that
           these
           things
           are
           attributed
           to
           God
           ,
           but
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           a
           figurative
           sense
           ,
           representing
           thereby
           to
           us
           the
           
             various
             administrations
          
           of
           Gods
           providence
           towards
           divers
           objects
           ,
           who
           as
           they
           are
           endued
           with
           
             different
             qualities
             and
             dispositions
          
           ,
           so
           God
           is
           pleased
           to
           exercise
           
             different
             actions
          
           towards
           them
           ;
           which
           actions
           in
           men
           indeed
           arise
           from
           
             different
             principles
             and
             passions
          
           ,
           but
           do
           not
           so
           in
           God
           ,
           who
           amidst
           the
           variety
           of
           the
           actions
           and
           dispositions
           of
           men
           ,
           and
           his
           dealings
           suitably
           to
           them
           ,
           yet
           in
           his
           essence
           
             continues
             still
             the
             same
             ,
             without
             any
             perturbation
             or
             the
             least
             shadows
             of
             change
             .
          
           And
           therefore
           Divines
           tell
           us
           ,
           and
           particularly
           Limburg
           ,
           that
           these
           things
           are
           ascribed
           to
           God
           1
           ,
           not
           with
           respect
           to
           God
           ,
           but
           with
           a
           regard
           to
           those
           objects
           about
           which
           the
           acts
           of
           his
           providence
           are
           conversant
           ,
           according
           to
           that
           known
           maxime
           of
           the
           School-men
           ,
           
             affectus
             in
             deo
             notant
             effectus
          
           ;
           and
           so
           far
           he
           is
           Orthodox
           :
           but
           a
           little
           after
           in
           the
           same
           Section
           he
           overthrows
           what
           but
           just
           before
           he
           asserted
           ,
           and
           so
           interprets
           and
           explains
           himself
           ,
           that
           a
           Socinian
           cannot
           be
           displeased
           with
           his
           Opinion
           .
        
         
           For
           first
           he
           makes
           these
           affections
           to
           be
           acts
           ,
           or
           as
           Crellius
           calls
           them
           commotions
           of
           Gods
           will
           ,
           which
           some
           have
           thought
           could
           not
           be
           properly
           ascribed
           to
           him
           ,
           without
           overthrowing
           the
           simplicity
           as
           well
           as
           immutability
           of
           his
           divine
           nature
           .
           But
           to
           let
           that
           pass
           .
        
         
           2
           .
           He
           makes
           these
           passions
           in
           God
           to
           be
           Analagous
           to
           those
           in
           men
           ,
           without
           which
           Analogy
           ,
           or
           resemblance
           ,
           there
           is
           no
           reason
           ,
           he
           saith
           ,
           why
           the
           Scriptures
           should
           ascribe
           them
           to
           God.
           
             Si
             nihil
             illis
             Analogum
             Deo
             tribuamus
             ,
             nulla
             apparebit
             ratio
             ,
             cur
             iisdem
             cum
             affectibus
             humanis
             nominibus
             appellentur
             .
          
           So
           saith
           
             Limburg
             ,
             Loc.
             supra
             citat
             .
             sunt
             enim
             in
             nobis
             affectus
             commotiones
             quaedam
             atque
             inclinationes
             appetitus
             ,
             cui
             vim
             facultatemque
             Analogam
             voluntas
             
             divina
             in
             se
             complectitur
             .
          
           So
           saith
           
             Crellius
             Cap.
             26.
             p.
          
           197.
           and
           here
           I
           think
           they
           perfectly
           agree
           .
           But
           for
           once
           we
           will
           make
           so
           bold
           as
           to
           ask
           these
           Gentlemen
           ,
           whether
           when
           the
           Scriptures
           attribute
           
             hands
             and
             feet
             ,
             and
             eies
             and
             ears
          
           to
           God
           ,
           they
           think
           that
           there
           is
           something
           in
           the
           nature
           of
           God
           that
           is
           Analogous
           ,
           and
           bears
           any
           resemblanee
           to
           these
           parts
           of
           a
           mans
           Body
           ,
           without
           which
           they
           could
           not
           with
           any
           reason
           be
           applyed
           to
           him
           .
        
         
           Tho
           I
           have
           reason
           not
           to
           be
           over
           confident
           of
           a
           Socinian
           ,
           yet
           in
           this
           case
           I
           will
           take
           it
           for
           granted
           ,
           they
           would
           both
           answer
           in
           the
           negative
           ,
           and
           that
           there
           were
           here
           no
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           what
           the
           Fathers
           ,
           and
           particularly
           St.
           Chrysostome
           upon
           many
           occasions
           so
           often
           mention
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           nay
           there
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           ,
           if
           in
           imitation
           of
           St.
           Paul
           you
           will
           joyn
           these
           two
           words
           together
           ,
           there
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           nothing
           to
           be
           supposed
           in
           God
           by
           way
           of
           resemblance
           ,
           but
           an
           exceeding
           great
           and
           adorable
           condescention
           in
           him
           ,
           who
           stoops
           to
           our
           capacities
           ,
           and
           expresses
           some
           
             properties
             and
             operations
          
           of
           his
           ,
           by
           such
           parts
           ,
           which
           are
           the
           Instruments
           of
           the
           like
           operations
           in
           men
           .
        
         
           So
           with
           the
           same
           truth
           ,
           and
           for
           the
           same
           reason
           it
           should
           be
           averred
           ,
           when
           
             human
             passions
          
           are
           ascribed
           to
           God
           ,
           it
           is
           not
           by
           reason
           of
           any
           resemblance
           that
           is
           between
           God
           and
           Men
           in
           
             these
             affections
          
           ;
           but
           by
           reason
           of
           that
           
             Analogy
             or
             similitude
          
           that
           is
           to
           be
           found
           between
           the
           
             operations
             of
             God
          
           ,
           and
           these
           actions
           of
           men
           ;
           which
           
             in
             them
          
           arise
           from
           such
           commotions
           of
           the
           Soul
           which
           we
           call
           passions
           ,
           but
           
             in
             God
          
           proceed
           from
           his
           
             simple
             and
             uncompounded
             nature
          
           ,
           who
           is
           Infinite
           and
           unchangable
           ,
           and
           therefore
           as
           our
           Church
           in
           conformity
           to
           the
           Scriptures
           hath
           taught
           us
           to
           believe
           ,
           
             is
             without
             parts
             and
             without
             passions
             .
             Article
             1st
             .
          
        
         
           The
           Impiety
           of
           this
           opinion
           will
           further
           appear
           from
           a
           consideration
           of
           those
           
             particular
             passions
          
           which
           the
           Socinians
           affirm
           to
           be
           in
           God
           ;
           which
           cannot
           truly
           be
           ascribed
           to
           him
           ,
           without
           a
           great
           disparagement
           to
           his
           Infinite
           and
           adorable
           perfections
           ,
           and
           those
           are
           
             Fear
             and
             Grief
          
           :
           under
           which
           we
           must
           comprehend
           sorrow
           and
           repentance
           ,
           which
           properly
           respect
           
           
             things
             past
          
           ,
           whereas
           
             grief
             and
             trouble
          
           which
           alwaies
           attend
           it
           indifferently
           respect
           things
           either
           
             past
             or
             present
          
           .
           And
           these
           are
           passions
           which
           necessarily
           infer
           a
           
             weakness
             in
             God
          
           ,
           such
           as
           a
           Stoick
           would
           not
           allow
           in
           his
           wise
           and
           virtuous
           man.
           
        
         
           And
           first
           
             for
             fear
             ,
             Crellius
          
           1
           will
           tell
           us
           that
           tho
           at
           first
           view
           this
           passion
           cannot
           without
           a
           seeming
           absurdity
           be
           attributed
           to
           God
           ,
           yet
           he
           is
           
             truly
             lyable
          
           to
           it
           ,
           and
           indeed
           it
           
             is
             the
             necessary
             effect
             of
             his
             wisdom
             ,
             as
             it
             is
             conversant
             about
             creatures
             prone
             and
             lyable
             to
             sin
             .
          
           And
           this
           he
           proves
           from
           
             Deut.
             22.
             26
             ,
             27.
             
             I
             said
             I
             would
             scatter
             them
             into
             corners
             ,
             I
             would
             make
             the
             remembrance
             of
             them
             to
             cease
             among
             men
             ,
             were
             it
             not
             that
             I
             feared
             the
             wrath
             of
             the
             Enemy
             ,
             least
             their
             adversaries
             should
             say
             ,
             our
             hand
             is
             high
             ,
             and
             the
             Lord
             hath
             not
             done
             all
             this
             .
          
           And
           then
           refers
           you
           to
           two
           other
           places
           before
           mentioned
           ,
           Exod.
           32.
           and
           Numb
           .
           14.
           where
           we
           have
           instances
           ,
           as
           he
           tells
           us
           ,
           of
           Gods
           altering
           his
           purpose
           of
           destroying
           the
           Children
           of
           Israel
           ,
           out
           of
           this
           principle
           of
           fear
           2
           :
           least
           the
           Heathens
           and
           particularly
           the
           Egyptians
           ,
           should
           misconstrue
           his
           actions
           ,
           and
           for
           want
           of
           knowing
           the
           true
           reasons
           which
           moved
           him
           to
           
             this
             severity
          
           ,
           impute
           it
           either
           to
           a
           
             malicious
             design
          
           ,
           as
           if
           he
           had
           rescued
           them
           out
           of
           the
           hands
           ,
           and
           delivered
           them
           from
           the
           
             Tyranny
             of
             Pharaoh
          
           ,
           that
           he
           might
           have
           
             the
             Glory
             of
          
           their
           overthrow
           in
           the
           wilderness
           :
           or
           else
           to
           his
           Impotence
           that
           he
           was
           not
           able
           to
           compleat
           their
           deliverance
           ,
           and
           to
           bring
           them
           into
           the
           Land
           which
           he
           had
           so
           often
           promised
           them
           .
           Now
           God
           to
           
             save
             his
             honour
          
           which
           else
           might
           have
           suffered
           by
           this
           action
           ,
           and
           to
           prevent
           the
           upbraidings
           of
           his
           Enemies
           ,
           which
           he
           was
           
             extreamly
             afraid
             of
          
           ,
           was
           prevailed
           upon
           by
           the
           
             Entreaties
             of
             Moses
          
           ,
           and
           the
           reasons
           which
           he
           offered
           ,
           to
           spare
           those
           ,
           whom
           in
           his
           thoughts
           he
           had
           
             solemnly
             devoted
             to
             destruction
          
           .
        
         
           He
           further
           refers
           his
           reader
           to
           several
           other
           places
           where
           God
           
           is
           said
           to
           do
           something
           which
           otherwise
           he
           was
           unwilling
           to
           do
           ,
           or
           to
           
             omit
             the
             doing
          
           of
           something
           which
           before
           he
           was
           
             resolved
             upon
          
           ,
           as
           
             Gen.
             5.
             22.
             
             Exod.
             15.
             17.
             35.
             3.
             
             &c.
          
           out
           of
           
             a
             just
             fear
          
           of
           what
           might
           happen
           :
           and
           this
           is
           so
           far
           from
           being
           with
           him
           an
           Argument
           of
           Imperfection
           ,
           that
           he
           saith
           it
           is
           the
           result
           of
           wisdom
           and
           a
           just
           caution
           ,
           in
           foreseeing
           some
           probable
           events
           ,
           and
           thus
           wisely
           preventing
           them
           .
           Ibid.
           
        
         
           2.
           
           For
           
             grief
             and
             trouble
          
           ,
           these
           likewise
           by
           the
           same
           Metaphor
           are
           to
           be
           ascribed
           to
           God
           ,
           that
           is
           ,
           saith
           Crellius
           ,
           forasmuch
           as
           all
           Metaphors
           arise
           from
           similitude
           ,
           something
           
             like
             these
          
           must
           be
           found
           in
           him
           .
           And
           for
           proof
           of
           this
           he
           quotes
           all
           those
           places
           of
           Scripture
           ,
           where
           God
           is
           said
           
             to
             be
             provoked
             ,
             to
             be
             displeased
             and
             grieved
             ,
             Ps
             .
             78.
             40
             ,
             46.
             
             Ps
             .
             106.
             33.
             
             Esay
             .
             3.
             8.
             2
             
             Sam.
          
           11.
           27.
           and
           particularly
           that
           memorable
           place
           ,
           Esay
           .
           1.
           14.
           where
           God
           is
           said
           to
           hate
           the
           New
           Moons
           and
           Feasts
           of
           the
           Jews
           ,
           
             they
             are
             a
             trouble
             to
             me
          
           saith
           God
           ,
           
             I
             am
             weary
             to
             bear
             them
             .
          
           Where
           he
           hath
           this
           remark
           
             Cap.
             31.
             p.
             319.
             these
             things
             are
             then
             said
             to
             be
             troublesome
             to
             us
             ,
             and
             which
             we
             cannot
             well
             bear
          
           1
           ,
           which
           bring
           uneasiness
           and
           a
           certain
           disquiet
           along
           with
           them
           .
           And
           to
           say
           and
           think
           this
           of
           God
           ,
           is
           so
           far
           from
           tending
           to
           his
           dishonour
           ,
           that
           the
           contrary
           conceit
           would
           overthrow
           all
           Religion
           ,
           forasmuch
           as
           it
           would
           introduce
           an
           Opinion
           concerning
           God
           fit
           only
           for
           Stoicks
           and
           Epicureans
           to
           entertain
           of
           him
           :
           
             quis
             enim
          
           ,
           saith
           he
           ,
           who
           can
           form
           such
           a
           notion
           of
           God
           ,
           as
           of
           one
           that
           is
           not
           
             affected
             with
             pleasure
             ,
             nor
             sensible
             of
             pain
             ,
             nisi
             qui
             ad
             Epicureorum
             vel
             Stoicorum
             saltem
             sententiam
             de
             Deo
             accedere
             vult
             ?
             Loc.
             citat
             .
          
           321.
           a
           God
           enjoying
           pure
           and
           unmixed
           pleasure
           ,
           
             perfect
             rest
          
           and
           an
           
             uninterrupted
             tranquillity
          
           ,
           never
           
             disturbed
             with
             passions
          
           ,
           nor
           disordered
           by
           any
           of
           the
           actions
           of
           men
           ,
           or
           the
           changes
           and
           revolutions
           that
           happen
           in
           the
           world
           ;
           this
           doctrine
           concerning
           him
           is
           fit
           not
           to
           be
           preached
           in
           the
           Temples
           of
           Christians
           ,
           but
           to
           be
           published
           in
           the
           Schools
           of
           
             Zeno
             and
             Epicurus
          
           .
           Indeed
           we
           are
           beholding
           to
           him
           for
           that
           
             liberal
             concession
          
           ,
           that
           this
           
             trouble
             and
             
             grief
          
           which
           he
           supposes
           to
           be
           in
           God
           ,
           doth
           not
           arise
           from
           any
           
             Internal
             causes
          
           ,
           such
           as
           are
           the
           indispositions
           of
           Body
           or
           mind
           which
           occasion
           grief
           in
           men
           ,
           and
           make
           them
           uneasy
           :
           but
           only
           from
           
             external
             motives
             and
             reasons
             ,
             viz.
          
           the
           actions
           of
           his
           creatures
           1
           So
           that
           what
           God
           cannot
           do
           himself
           ,
           he
           hath
           put
           it
           into
           the
           
             power
             of
             his
             Creatures
             to
             effect
             ,
          
           and
           that
           if
           it
           were
           not
           for
           the
           
             follies
             and
             impieties
             of
             men
          
           he
           would
           be
           
             entirely
             happy
             ,
             perfectly
             at
             rest
          
           ;
           all
           that
           
             grief
             and
             trouble
          
           which
           affects
           him
           ,
           is
           solely
           owing
           to
           the
           actions
           of
           his
           creatures
           ,
           and
           not
           to
           any
           disorder
           of
           his
           own
           nature
           :
           A
           very
           pious
           acknowledgment
           !
        
         
           Lastly
           ,
           for
           that
           sort
           of
           grief
           which
           respects
           things
           past
           ,
           which
           we
           call
           Repentance
           ,
           this
           likewise
           is
           to
           be
           found
           in
           God
           :
           and
           not
           that
           only
           which
           signifies
           the
           
             alteration
             of
             his
             Counsels
          
           ,
           or
           a
           change
           of
           his
           will
           ,
           of
           which
           we
           have
           spoken
           before
           ;
           (
           which
           may
           indeed
           be
           called
           Repentance
           ,
           but
           that
           saith
           Crellius
           is
           
             dilutior
             Metaphora
          
           2
           :
           )
           but
           as
           it
           betokens
           the
           
             passion
             and
             affection
          
           it self
           .
           And
           for
           this
           he
           quotes
           Gen.
           6.
           7.
           where
           it
           is
           said
           ,
           that
           God
           repented
           that
           he
           made
           man
           ,
           and
           that
           it
           grieved
           him
           at
           the
           heart
           .
           This
           is
           
             affectio
             in
             deo
             ingrata
             ,
             Ibid.
          
           an
           affection
           that
           brings
           molestation
           with
           it
           ,
           arising
           in
           God
           when
           he
           sees
           that
           those
           his
           actions
           which
           were
           so
           well
           designed
           by
           him
           ,
           by
           the
           folly
           and
           malice
           of
           men
           ,
           are
           so
           far
           perverted
           ,
           as
           to
           produce
           effects
           so
           contrary
           to
           his
           Intentions
           .
        
         
           Now
           against
           all
           this
           it
           would
           be
           very
           natural
           for
           men
           to
           object
           ,
           and
           the
           Socinian
           easily
           foresaw
           it
           ,
           That
           what
           is
           thus
           asserted
           ,
           must
           be
           quite
           contrary
           to
           the
           sense
           of
           mankind
           ,
           and
           to
           those
           notions
           which
           
             naturally
             arise
          
           in
           mens
           minds
           concerning
           the
           
             perfections
             of
             Almighty
             God
          
           ;
           for
           to
           suppose
           such
           
             variety
             of
             commotions
          
           in
           the
           mind
           of
           God
           ,
           and
           these
           sometime
           opposite
           to
           ane
           another
           ,
           which
           cannot
           but
           occasion
           in
           him
           
             molestation
             and
             trouble
          
           ;
           which
           must
           be
           further
           increased
           ,
           when
           he
           finds
           his
           
             designs
             baffled
          
           ,
           his
           
             Councils
             overthrown
          
           ,
           his
           authority
           despised
           ;
           which
           obliges
           him
           oftentimes
           to
           change
           his
           own
           purposes
           ,
           
           and
           revoke
           his
           decrees
           :
           one
           would
           think
           that
           all
           this
           should
           really
           be
           not
           only
           a
           derogation
           to
           his
           
             Infinite
             perfections
          
           ,
           but
           likewise
           a
           diminution
           of
           his
           happyness
           .
        
         
           1
           st
           .
           As
           to
           what
           concerns
           the
           
             perfections
             of
             God
             ,
             Crellius
          
           will
           tell
           you
           ,
           that
           nothing
           of
           all
           this
           that
           is
           asserted
           of
           the
           nature
           of
           God
           is
           an
           Argument
           of
           Imperfection
           .
           It
           is
           true
           ,
           he
           hath
           not
           the
           same
           notions
           of
           the
           perfections
           of
           God
           as
           you
           have
           .
           You
           may
           perhaps
           think
           him
           Infinite
           ,
           but
           that
           is
           a
           weakness
           in
           you
           to
           think
           so
           :
           he
           is
           finite
           in
           his
           being
           ,
           and
           consequently
           must
           be
           so
           in
           his
           Operations
           :
           he
           is
           limited
           in
           his
           presence
           to
           certain
           spaces
           :
           his
           knowledge
           hath
           its
           
             just
             bounds
          
           ;
           he
           is
           mutable
           and
           lyable
           to
           change
           :
           he
           is
           extended
           ▪
           and
           for
           that
           reason
           must
           be
           made
           up
           of
           parts
           ;
           in
           him
           you
           may
           find
           
             a
             composition
          
           of
           substance
           and
           accidents
           ,
           and
           these
           oftentimes
           contrary
           to
           one
           another
           :
           he
           is
           cloathed
           with
           passions
           ,
           which
           have
           such
           a
           resemblance
           to
           those
           
             weaknesses
             of
             our
             nature
          
           ,
           that
           from
           a
           1
           consideration
           of
           humane
           passions
           ,
           we
           must
           make
           a
           judgement
           and
           frame
           our
           apprehensions
           of
           those
           motions
           which
           are
           to
           be
           found
           in
           God.
           
        
         
           And
           these
           motions
           in
           God
           are
           sometimes
           more
           calme
           ,
           at
           other
           times
           more
           
             violent
             and
             impetuous
          
           ,
           the
           Impieties
           of
           men
           provoking
           him
           to
           that
           degree
           that
           he
           is
           earnestly
           bent
           upon
           their
           destruction
           ,
           but
           afterwards
           calmed
           by
           their
           prayers
           :
           now
           angry
           at
           men
           for
           their
           Sins
           ,
           by
           and
           by
           appeased
           by
           their
           Repentance
           .
           Sometimes
           you
           will
           find
           him
           doing
           a
           thing
           ,
           by
           and
           by
           repenting
           the
           doing
           of
           it
           ;
           one
           while
           resolved
           upon
           one
           action
           ,
           and
           anon
           resolving
           the
           
             quite
             contrary
          
           :
           and
           all
           this
           to
           be
           found
           truly
           and
           formally
           in
           God
           ,
           and
           not
           in
           that
           figurative
           sense
           in
           which
           the
           Scriptures
           ascribe
           them
           to
           him
           .
           For
           saith
           the
           same
           Author
           ,
           separate
           all
           impurity
           from
           those
           passions
           ,
           all
           
             corporeal
             mixture
          
           ,
           nay
           it
           must
           be
           
             concretio
             terreni
             corporis
          
           ,
           the
           mixture
           of
           a
           terrestrial
           body
           ,
           that
           you
           may
           not
           mistake
           him
           :
           for
           there
           is
           a
           
             spiritual
             Body
          
           ,
           and
           
             Coelestial
             matter
          
           which
           may
           belong
           
           to
           God
           himself
           :
           in
           short
           exclude
           all
           Impotence
           and
           Imperfection
           from
           these
           affections
           ,
           (
           and
           indeed
           it
           must
           be
           a
           very
           nice
           and
           Metaphysical
           abstraction
           that
           is
           able
           to
           do
           it
           )
           and
           then
           whatever
           remains
           in
           the
           
             true
             notion
          
           and
           
             formal
             conception
          
           of
           these
           passions
           ,
           are
           still
           to
           be
           supposed
           and
           must
           be
           left
           there
           ,
           when
           applyed
           to
           God
           himself
           .
           
             Sejungenda
             quaecunque
             Imperfectionem
             aut
             Imbecillitatem
             resipiunt
             ,
             caetera
             ,
             quae
             in
             natura
             cernuntur
             affectuum
             illorum
             ,
             quorum
             nomina
             deo
             tribuuntur
             ,
             esse
             relinquenda
             .
          
           Ibid.
           
        
         
           But
           however
           tho
           this
           should
           prove
           no
           Imperfection
           ,
           yet
           the
           
             uneasiness
             and
             disquiet
          
           ,
           that
           is
           the
           inseparable
           attendant
           on
           grief
           ,
           and
           fear
           ,
           and
           sorrow
           ,
           those
           
             tormenting
             passions
          
           ,
           must
           ,
           one
           would
           think
           ,
           
             interrupt
             that
             tranquillity
          
           which
           we
           suppose
           God
           to
           be
           possest
           of
           ,
           and
           consequently
           be
           an
           
             abatement
             of
             his
             happiness
          
           .
        
         
           To
           which
           he
           answers
           first
           in
           general
           ,
           1
           that
           as
           we
           ought
           not
           indeed
           to
           urge
           any
           expressions
           in
           Scripture
           ,
           so
           far
           as
           to
           oppose
           the
           
             happyness
             of
             God
          
           ;
           so
           neither
           on
           the
           other
           hand
           ought
           we
           to
           urge
           the
           
             belief
             of
             his
             happyness
          
           ,
           so
           as
           to
           affirm
           him
           not
           to
           have
           a
           true
           sense
           of
           evil
           ,
           mixt
           with
           uneasiness
           .
        
         
           But
           more
           particularly
           ,
           you
           must
           consider
           in
           this
           case
           that
           tho
           men
           by
           their
           Sins
           2
           may
           grieve
           God
           ,
           yet
           they
           cannot
           
             hurt
             him
          
           :
           tho
           they
           may
           disturb
           ,
           yet
           they
           cannot
           deprive
           him
           ,
           of
           any
           of
           his
           essential
           perfections
           .
           That
           is
           something
           ,
           but
           not
           enough
           ;
           for
           among
           men
           we
           are
           apt
           to
           account
           it
           an
           unhappyness
           to
           be
           robbed
           of
           our
           ease
           and
           quiet
           ,
           tho
           they
           that
           do
           so
           should
           not
           have
           it
           in
           their
           power
           to
           deprive
           us
           of
           any
           thing
           else
           .
        
         
           Therefore
           2
           ly
           ,
           tho
           there
           are
           some
           things
           of
           that
           force
           as
           to
           be
           able
           to
           create
           
             dolorem
             &
             molestiam
             ,
             grief
             and
             molestation
             to
             God
          
           ;
           yet
           the
           number
           of
           those
           other
           things
           which
           afforde
           him
           satisfaction
           and
           pleasure
           ,
           do
           so
           far
           exceed
           and
           overballance
           them
           3
           ,
           that
           they
           do
           much
           abate
           the
           trouble
           and
           uneasiness
           that
           is
           occasioned
           
           by
           them
           :
           a
           Blessed
           Apology
           for
           the
           
             perfections
             and
             happyness
          
           of
           Allmighty
           God!
           
        
         
           And
           thus
           much
           shall
           serve
           to
           be
           said
           upon
           the
           first
           head
           ,
           concerning
           the
           nature
           of
           God
           considered
           absolutely
           in
           himself
           ,
           and
           his
           divine
           attributes
           ;
           by
           which
           we
           may
           see
           the
           difference
           between
           what
           the
           Scriptures
           say
           ,
           and
           what
           the
           Socinians
           affirme
           of
           him
           :
           and
           I
           doubt
           not
           but
           the
           pious
           Reader
           ,
           will
           not
           only
           be
           offended
           ,
           but
           struck
           with
           a
           
             just
             horror
             and
             amazement
          
           ,
           at
           the
           boldness
           and
           impiety
           of
           these
           blasphemers
           ,
           who
           are
           thus
           injurious
           to
           their
           maker
           ,
           and
           think
           and
           speak
           thus
           dishonourably
           of
           him
           .
           But
           how
           little
           regard
           ,
           and
           how
           mean
           soever
           their
           conceptions
           be
           of
           God
           ,
           yet
           they
           have
           a
           
             good
             opinion
          
           of
           themselves
           ;
           in
           that
           they
           make
           not
           only
           their
           reason
           to
           be
           the
           
             adequate
             Judge
          
           of
           his
           revelations
           ,
           but
           even
           their
           own
           
             passions
             and
             weakness
             ,
             the
             rule
          
           by
           which
           they
           measure
           ,
           at
           least
           make
           an
           estimate
           of
           his
           
             infinite
             nature
          
           and
           most
           
             adorable
             perfections
          
           ;
           an
           attempt
           ,
           besides
           the
           impiety
           of
           it
           ,
           more
           ridiculous
           ,
           then
           if
           a
           man
           should
           endeavour
           to
           take
           the
           dimensions
           of
           the
           Heavens
           with
           a
           single
           span
           ,
           or
           to
           fathome
           the
           depth
           and
           reach
           the
           bottome
           of
           the
           Ocean
           with
           his
           little
           finger
           .
        
         
           In
           the
           next
           place
           we
           must
           consider
           God
           Relatively
           in
           the
           great
           mystery
           of
           the
           Trinity
           .
           And
           that
           which
           the
           Scriptures
           teach
           us
           to
           believe
           of
           this
           matter
           ,
           is
           briefly
           summed
           up
           in
           the
           first
           Article
           of
           our
           Religion
           established
           in
           this
           Church
           concerning
           faith
           in
           the
           
             Holy
             Trinity
          
           ,
           in
           these
           words
           ;
           
             In
             the
             unity
             of
             the
             Godhead
             there
             be
             three
             persons
             ,
             of
             one
             substance
             ,
             Power
             and
             Eternity
             ,
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             .
          
           Or
           as
           it
           is
           with
           some
           alteration
           of
           words
           ,
           but
           to
           the
           same
           purpose
           expressed
           ,
           in
           the
           Doxology
           to
           be
           repeated
           upon
           Trinity
           Sunday
           ;
           wherein
           we
           are
           taught
           to
           make
           this
           acknowledgement
           of
           Almighty
           God
           ,
           
             That
             he
             is
             one
             God
             ,
             one
             Lord
             ,
             not
             one
             only
             person
             ,
             but
             three
             persons
             in
             one
             substance
             ;
             for
             that
             which
             we
             believe
             of
             the
             Glory
             of
             the
             Father
             ,
             the
             same
             we
             believe
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             ,
             without
             any
             difference
             or
             inequality
             .
          
           A
           brief
           but
           comprehensive
           Epitome
           ,
           of
           what
           is
           more
           largely
           declared
           and
           explained
           ,
           in
           the
           Creed
           ,
           which
           the
           Socinians
           and
           Remonstrants
           have
           so
           great
           a
           spight
           against
           ,
           commonly
           called
           the
           
             Athanasian
             Creed
          
           .
        
         
         
           This
           is
           the
           Faith
           of
           all
           the
           
             Reformed
             Churches
          
           ,
           being
           herein
           Agreeable
           to
           the
           doctrine
           held
           by
           the
           Church
           of
           God
           in
           all
           Ages
           ,
           ever
           since
           the
           first
           planting
           of
           Christianity
           in
           the
           world
           ;
           what
           we
           and
           they
           believe
           of
           this
           matter
           ,
           being
           conformable
           to
           the
           plain
           and
           express
           declarations
           of
           Scripture
           ,
           and
           especially
           of
           what
           Christ
           and
           his
           Apostles
           have
           delivered
           to
           us
           concerning
           this
           matter
           ,
           in
           the
           writings
           of
           the
           
             New
             Testament
          
           .
           For
           this
           you
           may
           consult
           the
           
             Harmony
             of
             their
             Confessions
          
           ;
           both
           
             Lutheran
             and
             Calvinist
          
           all
           exactly
           agreeing
           in
           this
           doctrine
           ,
           without
           any
           the
           least
           difference
           or
           variety
           :
           where
           you
           may
           likewise
           see
           the
           consent
           of
           the
           Catholick
           Church
           from
           the
           first
           Ages
           next
           to
           that
           of
           the
           Apostles
           ,
           from
           whose
           inspired
           writings
           the
           Fathers
           received
           this
           Doctrine
           ,
           which
           by
           an
           
             uninterrupted
             Tradition
          
           ,
           thro
           all
           the
           successive
           Ages
           of
           the
           Church
           ,
           hath
           bin
           delivered
           and
           brought
           down
           to
           the
           times
           we
           live
           in
           :
           In
           this
           Faith
           we
           have
           all
           bin
           baptized
           ,
           being
           at
           our
           first
           admission
           into
           the
           Christian
           Church
           ,
           solemnly
           consecrated
           to
           the
           worship
           and
           service
           of
           those
           three
           ever
           blessed
           and
           glorious
           persons
           ,
           
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             Mat.
          
           28.
           
           These
           being
           the
           three
           that
           bear
           witness
           in
           Heaven
           ,
           and
           these
           three
           are
           one
           ,
           1
           Jo.
           5.
           7.
           
        
         
           For
           that
           Text
           we
           shall
           not
           easily
           part
           with
           ,
           notwithstanding
           the
           Cavils
           of
           the
           Socinians
           ,
           and
           the
           
             over
             officious
             endeavours
          
           of
           some
           others
           ,
           whether
           
             Papists
             or
             Protestants
          
           ,
           who
           would
           weaken
           the
           Authority
           of
           that
           Testimony
           ,
           and
           thereby
           rob
           us
           of
           the
           advantage
           of
           it
           .
           For
           tho
           some
           Greek
           MSS.
           want
           it
           ,
           yet
           there
           are
           others
           more
           approved
           and
           of
           greater
           antiquity
           in
           which
           you
           may
           meet
           with
           it
           .
           Besides
           it
           is
           to
           be
           found
           in
           the
           writings
           of
           the
           Ancients
           ,
           
             Tertull.
             Cypr.
             Athanasius
          
           ,
           and
           Jerome
           who
           quote
           these
           very
           words
           :
           and
           if
           you
           have
           a
           mind
           to
           know
           more
           of
           this
           matter
           ,
           without
           going
           any
           further
           ,
           you
           may
           peruse
           what
           Mr.
           Poole
           in
           his
           Synopsis
           hath
           quoted
           out
           of
           Gerhard
           ,
           Dr.
           Hamond
           and
           other
           Writers
           in
           vindication
           of
           this
           Text.
           
        
         
           From
           which
           ,
           I
           think
           ,
           it
           will
           appear
           ,
           that
           the
           Authority
           of
           this
           place
           remains
           clear
           and
           in
           full
           force
           ,
           notwithstanding
           the
           attempts
           that
           have
           bin
           made
           to
           overthrow
           it
           .
           Tho
           if
           we
           gave
           up
           this
           Text
           ,
           yet
           we
           should
           not
           the
           holy
           Doctrine
           contained
           
           in
           it
           ,
           which
           is
           so
           plainly
           delivered
           in
           other
           places
           of
           Scripture
           ,
           and
           shines
           there
           with
           so
           
             bright
             a
             lustre
          
           ,
           that
           a
           man
           had
           need
           wink
           hard
           ,
           who
           would
           avoid
           the
           conviction
           ;
           or
           else
           must
           have
           so
           great
           a
           confidence
           in
           his
           Eyes
           ,
           that
           he
           may
           hope
           in
           time
           to
           stare
           the
           Sun
           it self
           out
           of
           countenance
           .
        
         
           For
           as
           in
           some
           places
           of
           Scripture
           he
           will
           find
           the
           
             unity
             of
             the
             Godhead
          
           asserted
           ;
           so
           in
           others
           he
           will
           find
           the
           name
           ,
           and
           not
           only
           so
           ,
           but
           to
           avoid
           any
           Cavils
           and
           exceptions
           that
           may
           be
           made
           about
           the
           ambiguous
           signification
           of
           that
           word
           :
           he
           will
           find
           the
           
             same
             divine
             Attributes
             ,
             and
             Operations
             ,
          
           on
           all
           hands
           acknowledged
           to
           belong
           to
           God
           the
           Father
           ,
           ascribed
           likewise
           to
           the
           Son
           and
           the
           Holy
           Ghost
           ;
           who
           yet
           are
           allwaies
           mentioned
           as
           distinct
           from
           one
           another
           :
           from
           whence
           by
           an
           easie
           and
           a
           
             necessary
             deduction
          
           ,
           it
           must
           unavoidably
           follow
           ,
           that
           since
           they
           are
           
             really
             distinguished
          
           from
           each
           other
           ,
           and
           yet
           agree
           in
           the
           same
           
             common
             nature
          
           ,
           as
           the
           
             same
             properties
          
           and
           the
           same
           operations
           irrefragably
           evince
           ;
           they
           must
           be
           ,
           what
           we
           have
           bin
           taught
           hitherto
           to
           believe
           and
           profess
           of
           them
           ,
           in
           the
           Language
           of
           the
           Church
           ,
           three
           Persons
           and
           one
           God.
           And
           as
           we
           pretend
           to
           agree
           in
           the
           same
           doctrine
           with
           the
           Ancient
           Church
           ,
           so
           I
           think
           it
           is
           highly
           fitting
           ,
           and
           for
           many
           just
           reasons
           in
           a
           manner
           necessary
           ,
           to
           preserve
           the
           same
           words
           in
           which
           it
           hath
           bin
           delivered
           down
           to
           us
           ,
           in
           opposition
           to
           any
           new
           modes
           of
           speaking
           .
           For
           the
           Ancient
           words
           by
           prescription
           and
           long
           use
           ,
           have
           obtained
           both
           a
           
             just
             Authority
          
           among
           Christians
           ,
           and
           a
           
             setled
             and
             determinate
             signification
          
           :
           whereas
           new
           phrases
           may
           be
           liable
           to
           great
           exceptions
           ,
           and
           introductive
           at
           long
           run
           of
           new
           and
           unwarrantable
           opinions
           about
           these
           mysteries
           ;
           beyond
           the
           intention
           of
           them
           who
           first
           made
           use
           of
           them
           .
        
         
           Now
           against
           all
           this
           the
           Socinians
           will
           tell
           you
           ,
           that
           this
           doctrine
           concerning
           the
           Trinity
           is
           so
           far
           from
           being
           a
           
             fundamental
             truth
          
           ,
           that
           it
           is
           indeed
           the
           foundation
           of
           all
           the
           errors
           that
           have
           crept
           into
           the
           Christian
           Church
           ;
           as
           being
           opposite
           to
           the
           Scriptures
           ,
           and
           plainly
           repugnant
           to
           reason
           :
           it
           is
           a
           
             Popish
             doctrine
          
           ,
           so
           saith
           Socinus
           Lib.
           
             quod
             Regm
             Polon
          
           .
           &c.
           cap.
           4.
           so
           
             Welsing
             .
             Lib.
             de
             O●●ic
             .
             Hominis
             Christiani
             ,
          
           and
           by
           so
           saying
           they
           do
           
           exceedingly
           advance
           the
           Reputation
           of
           Popery
           ,
           by
           making
           it
           of
           so
           great
           and
           venerable
           antiquity
           ,
           embraced
           by
           all
           sound
           Christians
           ever
           since
           the
           Apostles
           days
           .
           It
           is
           a
           
             Paganish
             opinion
             ,
             Ethnicismum
             sapit
          
           ,
           so
           saith
           
             Smalcius
             ,
             Exam.
             Cent.
             Err.
          
           So
           opposite
           to
           reason
           ,
           that
           it
           is
           a
           wonder
           how
           any
           man
           in
           his
           wits
           could
           ever
           have
           thought
           of
           it
           .
           So
           saith
           Ostorod
           .
           he
           cannot
           imagine
           ,
           
             quomodo
             homini
             ulli
             ratione
             praedito
             in
             mentem
             venire
             posset
             .
          
           Inst
           .
           Rel.
           Christianae
           Cap.
           4.
           that
           is
           ,
           sure
           it
           could
           never
           have
           entred
           into
           any
           mans
           head
           ,
           that
           ever
           had
           any
           brains
           there
           .
           Nay
           it
           is
           not
           only
           a
           very
           foolish
           ,
           but
           a
           very
           dangerous
           error
           ,
           that
           puts
           a
           stumbling
           block
           ,
           and
           rub
           in
           mens
           way
           to
           Heaven
           .
           Strange
           that
           that
           doctrine
           should
           be
           thought
           an
           hindrance
           to
           mens
           happiness
           ,
           the
           belief
           of
           which
           by
           all
           good
           Christians
           hath
           hitherto
           bin
           thought
           necessary
           to
           salvation
           :
           but
           so
           it
           is
           if
           you
           believe
           
             Socinus
             ,
             Lib.
             supra
             cit
             .
             eodem
             cap.
             
          
        
         
           And
           indeed
           it
           is
           no
           wonder
           it
           should
           hinder
           men
           from
           going
           to
           Heaven
           ,
           if
           it
           be
           true
           that
           Volkel
           .
           tells
           us
           ,
           that
           this
           doctrine
           of
           the
           Trinity
           is
           not
           an
           Error
           that
           is
           owing
           to
           the
           ignorance
           and
           mistakes
           of
           Men
           ,
           but
           to
           the
           delusion
           of
           the
           Devil
           1
           .
           That
           it
           is
           a
           blasphemous
           Doctrine
           as
           another
           of
           them
           saith
           2
           ,
           hatched
           in
           Hell
           ,
           and
           from
           thence
           fetched
           by
           the
           Son
           of
           Perdition
           ,
           and
           obtruded
           upon
           the
           Church
           .
           And
           if
           this
           be
           so
           ,
           I
           I
           must
           profess
           my self
           to
           be
           of
           the
           same
           mind
           with
           3
           Smal.
           and
           to
           hope
           with
           him
           ,
           that
           this
           absurd
           and
           most
           false
           doctrine
           as
           he
           calls
           it
           ,
           will
           shortly
           be
           chased
           and
           hissed
           out
           of
           the
           World.
           
        
         
           But
           farther
           ,
           particularly
           concerning
           Christ
           ,
           they
           tell
           us
           that
           he
           had
           no
           existence
           before
           his
           formation
           in
           the
           womb
           of
           the
           Virgin
           :
           and
           the
           being
           which
           he
           then
           had
           was
           purely
           humane
           ,
           and
           therefore
           what
           is
           said
           of
           the
           Divinity
           of
           Christ
           is
           a
           mere
           fable
           4
           ,
           owing
           to
           senseless
           and
           absurd
           interpretations
           of
           Holy
           Scripture
           5
           .
           The
           Account
           of
           his
           Eternal
           Generation
           ,
           
           is
           a
           meer
           
             Romance
             ,
             false
             ,
             impossible
          
           ,
           a
           plain
           contradiction
           1
           ;
           the
           2
           contrivance
           of
           some
           idle
           trifling
           persons
           ,
           who
           had
           nothing
           else
           
             to
             do
             but
             to
             invent
             such
             absurd
             and
             incredible
             notions
             .
          
           Here
           by
           the
           way
           ,
           I
           must
           desire
           the
           Reader
           to
           take
           notice
           not
           only
           of
           the
           impiety
           ,
           but
           likewise
           of
           the
           unparallel'd
           impudence
           and
           scurrility
           of
           these
           blasphemers
           ,
           and
           consequently
           whether
           it
           be
           fit
           to
           entertain
           any
           favourable
           opinion
           ,
           of
           the
           doctrines
           of
           these
           men
           ,
           and
           much
           more
           to
           have
           their
           
             Persons
             and
             Writings
             in
             admiration
          
           .
        
         
           2
           ly
           ,
           Concerning
           the
           Spirit
           of
           God
           ;
           they
           tell
           us
           that
           he
           is
           not
           a
           Person
           ,
           as
           the
           Church
           of
           God
           hath
           hitherto
           vainly
           imagined
           :
           but
           only
           a
           quality
           ,
           an
           accident
           ;
           sometimes
           taken
           for
           the
           
             Innate
             power
          
           and
           virtue
           residing
           in
           God
           ,
           and
           sometimes
           for
           the
           operations
           that
           proceed
           from
           that
           virtue
           and
           faculty
           3
           .
           Crellius
           hath
           written
           a
           particular
           Treatise
           
             de
             Spiritu
             Sancto
          
           ,
           and
           therein
           he
           tells
           us
           that
           the
           word
           spirit
           ,
           in
           its
           first
           and
           proper
           signification
           ,
           denotes
           4
           that
           breath
           which
           is
           expired
           out
           of
           the
           mouths
           of
           Men
           or
           other
           Animals
           ;
           and
           from
           the
           resemblance
           that
           is
           to
           be
           found
           between
           them
           ,
           it
           is
           transferred
           to
           signify
           that
           divine
           virtue
           in
           God
           which
           we
           call
           the
           Holy
           Ghost
           :
           and
           therefore
           when
           Christ
           ,
           Joh.
           20.
           22.
           breathed
           on
           his
           Disciples
           ,
           and
           thereby
           conferred
           upon
           them
           the
           Holy
           Ghost
           ;
           5
           he
           did
           thereby
           give
           them
           to
           understand
           ,
           that
           the
           holy
           spirit
           was
           an
           
             Emanation
             from
             God
             ,
             not
             unlike
             a
             vapour
             or
             breathing
             .
          
           At
           this
           rate
           the
           Holy
           Ghost
           should
           it
           seems
           be
           a
           subtile
           and
           tenuious
           substance
           ,
           contrary
           to
           what
           he
           asserts
           cap.
           1.
           where
           he
           plainly
           tells
           us
           that
           the
           Spirit
           of
           God
           is
           not
           properly
           
             a
             substance
          
           but
           
             a
             quality
          
           ,
           therefore
           called
           in
           the
           Scripture
           the
           power
           of
           the
           most
           High
           ,
           
             &
             virtus
             proprie
             qualitas
             est
          
           ,
           p.
           466.
           
        
         
           But
           forasmuch
           as
           many
           things
           ,
           by
           his
           own
           acknowledgment
           ,
           are
           affirmed
           of
           ,
           and
           actions
           ascribed
           to
           the
           Holy
           Ghost
           ,
           which
           
           cannot
           well
           agree
           to
           qualities
           ,
           but
           must
           suppose
           the
           thing
           to
           which
           they
           are
           ascribed
           to
           be
           a
           substance
           ;
           such
           as
           are
           
             Local
             motion
             ,
             Bodily
             shape
             ,
             division
             and
             the
             like
             :
          
           to
           reconcile
           therefore
           these
           seeming
           differences
           he
           is
           of
           Opinion
           ,
           that
           the
           Spirit
           of
           God
           consider'd
           abstractedly
           in
           it self
           ,
           is
           a
           meere
           quality
           ;
           but
           yet
           this
           vertue
           may
           be
           impressed
           upon
           ,
           and
           conveighed
           into
           some
           subtile
           and
           coelestial
           matter
           ,
           
             &
             ejus
             naturae
             valde
             congruae
          
           ,
           which
           is
           agreeable
           to
           its
           nature
           ,
           Ibid.
           As
           we
           find
           the
           vital
           energy
           of
           the
           Soul
           communicated
           first
           to
           the
           
             Animal
             Spirits
          
           ,
           and
           by
           them
           to
           all
           the
           other
           parts
           of
           the
           Body
           :
           and
           as
           we
           find
           the
           influences
           of
           the
           
             Coelestial
             Bodies
          
           ,
           and
           qualities
           of
           
             Terrestrial
             ones
             ,
             Heat
             ,
             Light
             and
             Odors
             ,
          
           conveighed
           in
           some
           subtile
           effluvium's
           ,
           from
           the
           Bodies
           in
           which
           they
           are
           ,
           into
           the
           Air
           ,
           and
           some
           other
           subjects
           at
           a
           great
           distance
           .
           So
           saith
           he
           ,
           by
           the
           Spirit
           of
           God
           is
           sometimes
           meant
           that
           1
           tenuious
           matter
           which
           contains
           a
           divine
           quality
           in
           it
           ,
           and
           by
           which
           it
           is
           conveighed
           into
           the
           minds
           of
           men
           :
           and
           in
           this
           sense
           he
           conceives
           the
           spirit
           of
           God
           ,
           may
           be
           called
           a
           
             Corporeal
             substance
          
           ,
           which
           hath
           extension
           ,
           and
           is
           capable
           of
           division
           ,
           as
           other
           Bodies
           tho
           spiritual
           are
           2
           .
        
         
           And
           by
           this
           notion
           he
           thinks
           he
           hath
           found
           out
           an
           easy
           way
           ,
           to
           solve
           the
           former
           difficulties
           concerning
           the
           
             Local
             motion
          
           of
           the
           Holy
           Ghost
           ,
           and
           particularly
           ,
           his
           descent
           upon
           our
           Saviour
           at
           the
           time
           of
           his
           Baptism
           ,
           and
           upon
           the
           Apostles
           in
           the
           
             day
             of
             Pentecost
          
           .
           Of
           his
           being
           poured
           out
           ,
           of
           his
           being
           given
           ,
           sometimes
           in
           measure
           ,
           and
           sometimes
           without
           it
           :
           of
           his
           being
           divided
           and
           distributed
           and
           the
           like
           :
           which
           tho
           we
           interpret
           of
           the
           gifts
           ,
           he
           doth
           of
           the
           
             nature
             and
             essence
             of
             the
             Holy
             Ghost
             ,
          
           which
           according
           to
           this
           account
           he
           gives
           of
           it
           ,
           may
           like
           other
           
             steams
             and
             vapors
          
           be
           carry'd
           here
           and
           there
           ,
           and
           may
           be
           divided
           and
           distributed
           in
           greater
           and
           lesser
           quantities
           as
           there
           is
           occasion
           .
           And
           thus
           God
           took
           some
           part
           of
           this
           
             Coelestial
             matter
          
           ,
           which
           contained
           that
           divine
           virtue
           with
           which
           Moses
           was
           endued
           ,
           and
           put
           it
           into
           the
           70
           Elders
           Numb
           .
           11.
           25.
           
           and
           in
           the
           same
           sense
           Elisha
           had
           
             a
             double
             portion
          
           of
           the
           Spirit
           of
           Elias
           ,
           that
           is
           ,
           of
           that
           divine
           
             steam
             and
             vapor
          
           which
           enabled
           him
           to
           do
           wonders
           .
        
         
           Now
           if
           we
           shall
           further
           enquire
           what
           that
           Coelestial
           matter
           is
           ,
           by
           which
           this
           divine
           quality
           which
           he
           makes
           to
           be
           the
           Holy
           Ghost
           ,
           is
           conveighed
           and
           distributed
           among
           men
           ;
           he
           hath
           not
           determined
           ,
           but
           hath
           left
           it
           to
           the
           Readers
           discretion
           to
           conjecture
           :
           tho
           he
           hath
           given
           sufficient
           intimation
           how
           he
           would
           have
           him
           govern
           his
           Opinion
           .
           For
           in
           the
           other
           instances
           which
           he
           produces
           ,
           the
           quality
           and
           the
           effluvium's
           ,
           proceed
           from
           the
           same
           subject
           ;
           and
           he
           gives
           you
           no
           limitation
           ,
           no
           caution
           in
           the
           least
           to
           think
           otherwise
           in
           this
           case
           :
           it
           is
           plain
           that
           some
           of
           his
           friends
           as
           he
           tell
           us
           ,
           were
           of
           that
           Opinion
           ,
           that
           the
           Spirit
           of
           God
           ,
           was
           nothing
           but
           an
           
             Emanation
             ,
             a
             tenuious
             steam
             flowing
             from
             the
             very
             substance
             of
             God
             ,
          
           as
           the
           breath
           doth
           out
           of
           our
           mouths
           and
           nostrils
           1
           :
           
             quam
             sententiam
          
           ,
           saith
           he
           ,
           
             in
             medio
             relinquimus
          
           ;
           he
           will
           not
           give
           you
           his
           Opinion
           in
           this
           case
           ,
           it
           being
           but
           fit
           that
           in
           
             matters
             of
             Religion
          
           ,
           every
           man
           should
           be
           left
           to
           his
           own
           freedom
           ,
           and
           therefore
           he
           fairly
           leaves
           you
           to
           your
           own
           .
           It
           is
           plain
           ,
           if
           he
           were
           not
           himself
           of
           that
           Opinion
           ,
           yet
           he
           thought
           there
           was
           no
           harm
           in
           it
           ;
           otherwise
           he
           would
           have
           given
           his
           Reader
           some
           caution
           about
           it
           ,
           which
           he
           hath
           not
           in
           the
           least
           done
           .
        
         
           And
           now
           we
           are
           come
           to
           the
           Bottome
           ,
           or
           if
           you
           please
           ,
           to
           the
           very
           
             dregs
             of
             Socinianism
          
           ,
           and
           that
           which
           is
           the
           true
           cause
           and
           sourse
           of
           all
           those
           extravagant
           ,
           and
           indeed
           Blasphemous
           Notions
           which
           these
           men
           have
           of
           
             Allmighty
             God
          
           :
           who
           in
           their
           most
           refined
           and
           exalted
           speculations
           ,
           cannot
           raise
           their
           thoughts
           to
           conceive
           any
           substance
           above
           matter
           .
           It
           is
           true
           ,
           they
           call
           God
           a
           Spirit
           ,
           but
           it
           is
           as
           certain
           that
           they
           mean
           
             a
             spiritual
             Body
          
           ;
           as
           appears
           by
           what
           Crellius
           tells
           us
           when
           he
           comes
           to
           describe
           God
           ,
           and
           to
           give
           the
           2
           
             definition
             of
             a
             Spirit
          
           which
           is
           contained
           in
           that
           
           
           
           
           
           description
           .
           When
           we
           call
           God
           a
           Spirit
           ,
           saith
           he
           ,
           we
           mean
           a
           substance
           free
           from
           all
           that
           
             thick
             gross
             matter
          
           which
           is
           the
           
             object
             of
             our
             senses
          
           shall
           I
           say
           ?
           no
           that
           's
           too
           much
           ,
           but
           which
           can
           
             terminate
             our
             sight
          
           ;
           for
           a
           Spirit
           tho
           it
           be
           invisible
           ,
           you
           must
           know
           it
           may
           be
           palbable
           ;
           and
           such
           is
           the
           aer
           saith
           he
           ,
           to
           which
           the
           word
           Spirit
           is
           a
           genus
           ,
           common
           to
           it
           ,
           to
           God
           and
           Angels
           1
           :
           each
           of
           which
           are
           spirits
           ,
           but
           that
           which
           is
           most
           subtile
           is
           likewise
           most
           spirituous
           .
        
         
           And
           by
           this
           explication
           of
           the
           nature
           of
           a
           spirit
           ,
           Crellius
           who
           calls
           God
           a
           spirit
           ,
           and
           Socinus
           who
           plainly
           thought
           he
           was
           none
           ,
           (
           as
           appears
           by
           his
           2
           forced
           and
           perverse
           Interpretation
           of
           those
           words
           of
           Christ
           Jo.
           4.
           24.
           which
           contain
           as
           plain
           and
           clear
           a
           declaration
           of
           this
           great
           truth
           ,
           as
           could
           be
           expressed
           in
           words
           ,
           )
           may
           very
           easily
           be
           reconciled
           .
           For
           whereas
           the
           Master
           denies
           God
           to
           be
           a
           spirit
           ,
           he
           might
           by
           spirit
           mean
           an
           
             incorporeal
             ,
             immaterial
             being
          
           ;
           and
           the
           Scholar
           by
           acknowledging
           him
           to
           be
           one
           ,
           did
           not
           intend
           to
           exclude
           
             matter
             from
             his
             constitution
          
           ;
           but
           that
           he
           was
           not
           composed
           of
           such
           
             thick
             gross
             parts
             of
             matter
          
           as
           our
           Bodies
           are
           ,
           which
           can
           terminate
           the
           sight
           ;
           but
           of
           matter
           of
           a
           more
           
             tenuious
             and
             refined
             Contexture
          
           ,
           more
           subtile
           perhaps
           ,
           but
           of
           the
           
             same
             nature
          
           with
           Aer
           or
           Aether
           .
        
         
           And
           from
           hence
           result
           all
           their
           
             Impious
             Opinions
          
           about
           God
           ,
           in
           opposition
           to
           his
           Immensity
           ,
           simplicity
           ,
           Omnipresence
           :
           Judging
           of
           their
           Maker
           by
           themselves
           ;
           of
           his
           thoughts
           by
           their
           thoughts
           ,
           of
           his
           waies
           by
           their
           waies
           ,
           of
           his
           dealings
           with
           men
           by
           their
           own
           foolish
           passions
           :
           and
           in
           short
           ,
           measuring
           all
           his
           
             Glorious
             and
             Incomprehensible
             perfections
          
           ,
           by
           their
           own
           narrow
           and
           shallow
           conceptions
           of
           sensible
           objects
           .
           Hence
           it
           is
           that
           we
           have
           those
           bold
           assertions
           of
           Vorstius
           4
           
             Deus
             non
             est
             infinitus
             ,
             nec
             in
             essendo
             nec
             in
             operando
             .
             Infinita
             virtus
             non
             est
             in
             Deo.
             Immensitas
          
           3
           
           
             seu
             infinitas
             est
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           To
           be
           Infinite
           is
           impossible
           ,
           and
           therefore
           so
           far
           from
           denoting
           a
           perfection
           ,
           that
           it
           implies
           a
           plain
           contradiction
           .
           And
           among
           other
           Arguments
           which
           he
           makes
           use
           of
           to
           prove
           God
           not
           to
           be
           Infinite
           ,
           this
           is
           remarkable
           
             Ibid.
             p.
          
           237.
           
           Because
           God
           at
           present
           ,
           saith
           he
           ,
           is
           seen
           by
           the
           Angels
           ,
           and
           shall
           be
           so
           hereafter
           by
           us
           ,
           with
           our
           Bodily
           Eies
           ;
           and
           therefore
           not
           Infinite
           .
           For
           what
           is
           so
           cannot
           be
           comprehended
           by
           any
           sense
           ,
           as
           he
           rightly
           upon
           this
           supposition
           argues
           :
           
             Quia
             debet
             esse
             proportio
             inter
             objectum
             percipiendum
             ,
             &
             personam
             percipientem
             :
          
           and
           whereas
           it
           may
           be
           objected
           that
           the
           
             Beatifick
             vision
          
           respects
           the
           
             inward
             speculation
          
           of
           the
           mind
           ,
           and
           not
           the
           
             external
             perception
          
           of
           the
           Eies
           ;
           some
           indeed
           so
           interpret
           it
           ,
           saith
           he
           ,
           
             Sed
             nescio
             an
             sacris
             literis
             consentaneum
             sit
             ;
             certe
             magnam
             futurae
             nostrae
             foelicitatis
             partem
             hac
             explicatione
             tollere
             videntur
             .
          
        
         
           Now
           if
           God
           be
           finite
           ,
           it
           must
           further
           follow
           ,
           and
           is
           plainly
           acknowledged
           by
           these
           men
           ,
           
             that
             magnitude
             and
             extension
             ,
             and
             a
             true
             local
             presence
          
           may
           and
           must
           be
           ascribed
           to
           God
           :
           and
           this
           is
           so
           far
           from
           being
           by
           them
           looked
           upon
           to
           be
           derogatory
           to
           the
           nature
           and
           perfection
           of
           God
           ;
           that
           the
           contrary
           notion
           is
           scouted
           by
           them
           ,
           not
           only
           as
           false
           ,
           but
           as
           absurd
           and
           ridiculous
           ,
           which
           asserts
           such
           a
           presence
           of
           God
           ,
           as
           obliges
           us
           to
           believe
           him
           not
           be
           confined
           to
           any
           certain
           place
           ,
           neither
           to
           have
           any
           parts
           commensurate
           to
           the
           parts
           of
           that
           place
           in
           which
           he
           is
           .
           For
           this
           if
           any
           thing
           must
           be
           the
           meaning
           of
           1
           
           Episcopius's
           
             Atomica
             &
             Atopica
             essentiae
             divinae
             praesentia
          
           ;
           which
           he
           rails
           and
           exclaims
           against
           ,
           and
           can
           scarce
           think
           of
           without
           horror
           and
           Astonishment
           .
        
         
           But
           further
           ,
           if
           
             Local
             presence
          
           be
           ascribed
           to
           God
           ,
           I
           think
           
             Local
             motion
          
           may
           with
           good
           reason
           be
           so
           likewise
           ;
           forasmuch
           as
           it
           may
           be
           more
           honourable
           to
           God
           to
           Imagine
           that
           he
           may
           sometimes
           change
           ,
           then
           that
           he
           should
           allwaies
           be
           Immoveably
           fixed
           and
           consined
           to
           one
           certain
           place
           .
           Lastly
           if
           extension
           may
           be
           attributed
           to
           God
           ,
           and
           such
           an
           extension
           as
           was
           said
           before
           ,
           which
           hath
           its
           certain
           
             bounds
             and
             limits
          
           ,
           by
           an
           unavoidable
           consequence
           ,
           Figure
           must
           be
           ascribed
           to
           him
           also
           :
           forasmuch
           
           as
           figure
           doth
           naturally
           and
           necessarily
           result
           from
           the
           
             termination
             of
             extension
          
           :
           this
           being
           the
           definition
           of
           a
           figure
           ,
           
             quae
             sub
             aliquo
             vel
             aliquibus
             terminis
             comprehenditur
             .
          
        
         
           And
           now
           at
           length
           we
           see
           what
           a
           blessed
           notion
           of
           Almighty
           God
           the
           Socinians
           have
           furnished
           us
           with
           ;
           how
           scandalous
           and
           dishonourable
           to
           God
           ,
           how
           
             repugnant
             to
             piety
          
           ,
           how
           opposite
           to
           
             right
             reason
          
           ,
           and
           to
           those
           sober
           and
           just
           apprehensions
           which
           that
           hath
           furnished
           many
           wise
           heathens
           with
           ,
           who
           I
           am
           afraid
           may
           one
           day
           rise
           up
           in
           Judgement
           against
           these
           men
           and
           condemn
           them
           .
        
         
           It
           may
           be
           now
           time
           to
           draw
           towards
           a
           conclusion
           of
           this
           Discourse
           ,
           therefore
           I
           shall
           briefly
           summe
           up
           what
           hath
           been
           said
           upon
           this
           subject
           :
           that
           the
           Readers
           memory
           may
           be
           refreshed
           with
           the
           account
           which
           hath
           bin
           given
           him
           ,
           both
           of
           what
           the
           Scripture
           affirms
           of
           God
           ,
           and
           what
           the
           Socinians
           say
           of
           him
           .
        
         
           The
           Scriptures
           have
           informed
           us
           that
           our
           God
           is
           Infinite
           ,
           they
           say
           he
           is
           Finite
           ,
           ours
           is
           Omnipresent
           ,
           theirs
           Limited
           and
           confined
           to
           a
           certain
           place
           :
           ours
           Immutable
           ,
           their
           's
           
             Liable
             to
             change
          
           ;
           ours
           is
           
             naturally
             just
          
           ,
           theirs
           contingently
           so
           :
           ours
           necessarily
           concerned
           in
           the
           government
           of
           the
           World
           ,
           and
           taking
           care
           of
           humane
           affairs
           ;
           theirs
           might
           ,
           like
           Epicurus
           his
           Deity
           ,
           sit
           at
           ease
           in
           the
           enjoyment
           of
           his
           own
           happyness
           ,
           leaving
           the
           world
           to
           the
           
             conduct
             of
             chance
          
           ;
           and
           men
           to
           the
           guidance
           of
           that
           which
           is
           
             equally
             uncertain
          
           ,
           their
           own
           giddy
           and
           unstable
           passions
           ;
           neither
           giving
           them
           Laws
           for
           the
           regulating
           of
           their
           actions
           ,
           nor
           assigning
           any
           punishments
           to
           the
           violation
           of
           them
           .
           Our
           God
           is
           Omniscient
           ,
           their
           's
           
             ignorant
             of
             future
             and
             contingent
             events
             :
          
           ours
           
             without
             parts
             or
             passions
          
           ,
           theirs
           
             compounded
             of
             one
          
           ,
           and
           lyable
           to
           the
           other
           ;
           even
           to
           those
           which
           argue
           the
           greatest
           weakness
           and
           infirmity
           ,
           and
           which
           some
           of
           the
           Philosophers
           thought
           inconsistent
           with
           the
           bravery
           and
           resolution
           of
           a
           wise
           and
           virtuous
           man.
           In
           short
           ,
           our
           God
           consists
           of
           three
           blessed
           and
           glorious
           persons
           ,
           subsisting
           in
           the
           same
           undivided
           essence
           :
           They
           deny
           the
           divine
           nature
           of
           the
           Son
           ,
           and
           yet
           by
           an
           unpardonable
           contradiction
           ,
           say
           that
           he
           is
           
             a
             true
             God
          
           ;
           and
           disown
           the
           personality
           of
           the
           Holy
           Ghost
           .
        
         
           From
           all
           which
           I
           think
           it
           will
           appear
           very
           evident
           ,
           what
           
           we
           undertook
           to
           make
           out
           at
           the
           beginning
           of
           this
           discourse
           ,
           that
           the
           Object
           of
           their
           Religion
           and
           ours
           is
           different
           ;
           and
           that
           will
           go
           a
           great
           way
           to
           prove
           that
           the
           
             Religions
             themselves
          
           are
           so
           too
           .
           In
           short
           ,
           the
           difference
           between
           us
           is
           not
           so
           small
           as
           some
           ignorant
           people
           may
           imagine
           ,
           and
           some
           
             crafty
             and
             designing
             persons
             may
             pretend
          
           ;
           among
           whom
           I
           cannot
           but
           reckon
           Curcellaeus
           ,
           who
           most
           falsely
           and
           impudently
           against
           common
           
             sense
             and
             reason
          
           ,
           and
           therefore
           one
           might
           be
           tempted
           to
           imagine
           ,
           against
           
             his
             Conscience
          
           ,
           would
           perswade
           the
           world
           to
           believe
           ,
           that
           the
           difference
           between
           us
           and
           the
           Socinians
           ,
           in
           the
           point
           of
           the
           Divinity
           of
           the
           son
           of
           God
           ,
           was
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           contention
           
             about
             words
          
           rather
           then
           any
           
             real
             difference
          
           ,
           in
           a
           matter
           of
           faith
           :
           which
           is
           quite
           contrary
           to
           the
           notion
           that
           either
           the
           Orthodox
           or
           the
           Socinians
           have
           of
           this
           matter
           :
           who
           lay
           a
           greater
           and
           truer
           stress
           upon
           their
           Opinions
           ,
           then
           this
           man
           doth
           ,
           who
           pretends
           to
           bless
           the
           world
           with
           a
           discovery
           of
           what
           no
           body
           ever
           knew
           before
           .
        
         
           But
           I
           believe
           the
           Reader
           who
           hath
           perused
           the
           foregoing
           discourse
           ,
           will
           be
           induced
           to
           believe
           that
           either
           the
           Socinians
           or
           we
           are
           in
           a
           very
           great
           mistake
           ,
           the
           distance
           between
           us
           being
           wider
           then
           that
           between
           
             Heaven
             and
             Earth
          
           :
           and
           indeed
           no
           less
           then
           between
           
             Finite
             and
             Infinite
          
           .
           So
           that
           upon
           a
           true
           state
           of
           things
           ,
           I
           believe
           it
           will
           be
           found
           that
           our
           Opinions
           are
           not
           only
           seemingly
           inconsistent
           ,
           but
           absolutely
           irreconcileable
           ;
           forasmuch
           as
           in
           order
           to
           reconcile
           them
           ,
           we
           must
           part
           with
           the
           
             Infinite
             nature
          
           of
           God
           the
           Father
           ,
           and
           the
           Divinity
           of
           the
           Son
           ,
           and
           of
           the
           Holy
           Ghost
           .
           And
           surely
           that
           man
           must
           be
           very
           fond
           ,
           nay
           he
           must
           be
           mad
           for
           peace
           ,
           that
           can
           be
           content
           ,
           to
           sacrifice
           both
           Truth
           and
           
             the
             Divine
             Author
          
           of
           it
           ,
           in
           order
           to
           purchase
           it
           .
           Once
           indeed
           our
           Blessed
           Saviour
           came
           down
           among
           men
           ,
           and
           
             offered
             up
             himself
          
           upon
           the
           Cross
           in
           order
           to
           
             reconcile
             the
             two
             greatest
             Enemies
          
           ,
           God
           and
           Man
           :
           but
           it
           is
           too
           much
           in
           all
           Conscience
           which
           is
           expected
           of
           us
           ,
           that
           we
           should
           make
           
             a
             new
             Oblation
             of
             our
             Saviour
             :
          
           and
           not
           only
           as
           the
           Jews
           1
           
           did
           ,
           nail
           his
           Body
           to
           the
           Cross
           ,
           but
           
             sacrifice
             even
             his
             Divinity
          
           ,
           to
           compose
           the
           differences
           in
           Religion
           .
        
         
           But
           perhaps
           some
           may
           say
           the
           Socinians
           are
           men
           of
           more
           reason
           and
           moderation
           ,
           then
           to
           desire
           us
           presently
           to
           part
           with
           all
           our
           Religion
           to
           gratifie
           them
           :
           They
           only
           plead
           
             for
             liberty
          
           ,
           and
           in
           order
           to
           their
           joyning
           with
           us
           ,
           that
           we
           would
           remove
           those
           obstacles
           of
           communion
           ,
           
             viz.
             Articles
             ,
             Creeds
             ,
             Confessions
             of
             Faith
             ,
          
           some
           
             useless
             expressions
          
           in
           our
           Common
           Prayer
           ,
           which
           contain
           too
           plain
           and
           uncharitable
           acknowledgments
           of
           the
           Trinity
           ;
           which
           hinder
           many
           pious
           ,
           useful
           and
           excellent
           persons
           from
           coming
           to
           our
           Churches
           .
           Why
           should
           we
           not
           strip
           our
           Faith
           of
           all
           those
           larger
           and
           unwarrantable
           explications
           which
           Councils
           and
           Fathers
           have
           made
           of
           it
           ;
           and
           reduce
           all
           to
           the
           
             naked
             expressions
          
           of
           Scripture
           :
           that
           is
           ,
           content
           our selves
           with
           a
           few
           Ambiguous
           words
           ,
           (
           which
           the
           perverse
           and
           subtile
           Interpretations
           of
           Hereticks
           have
           made
           so
           )
           and
           let
           every
           man
           abound
           in
           his
           own
           sense
           .
        
         
           They
           believe
           Christ
           to
           be
           the
           Son
           of
           God
           ,
           so
           as
           to
           be
           true
           God
           likewise
           :
           what
           need
           we
           trouble
           our selves
           or
           them
           with
           the
           word
           Consubstantial
           ;
           pity
           it
           is
           ,
           that
           a
           word
           ,
           nay
           a
           Letter
           should
           divide
           men
           in
           their
           Opinions
           and
           Affections
           .
           To
           all
           which
           ,
           tho
           I
           have
           a
           great
           deal
           that
           I
           could
           answer
           ,
           yet
           at
           present
           all
           that
           I
           shall
           say
           shall
           be
           this
           :
           That
           the
           Socinians
           are
           wise
           men
           ,
           persons
           of
           a
           deep
           reach
           ;
           but
           they
           must
           not
           think
           that
           all
           the
           rest
           of
           the
           World
           
             are
             fools
          
           .
           It
           were
           too
           much
           in
           all
           Conscience
           to
           desire
           us
           to
           part
           with
           all
           at
           first
           :
           but
           they
           know
           what
           advantage
           to
           make
           of
           our
           Concessions
           :
           if
           they
           can
           perswade
           us
           with
           that
           foolish
           woman
           Prov.
           14.
           1.
           to
           pull
           down
           our
           house
           with
           our
           own
           hands
           ,
           it
           will
           save
           them
           the
           toyl
           and
           drudgery
           of
           so
           doing
           :
           at
           least
           if
           they
           can
           prevail
           with
           us
           to
           demolish
           our
           Outworks
           ,
           then
           they
           will
           be
           able
           as
           with
           greater
           ease
           ,
           so
           likewise
           with
           greater
           hopes
           of
           success
           ,
           to
           
             attack
             the
             main
             Fort.
          
           In
           short
           ,
           the
           
             Ancient
             Creeds
             and
             Confessions
          
           ,
           and
           those
           
             Ancient
             words
          
           in
           which
           the
           Doctrine
           of
           Faith
           hath
           bin
           conveyed
           down
           to
           us
           ;
           are
           only
           1
           an
           
             Hedge
             of
             Thornes
          
           ,
           as
           they
           have
           bin
           truly
           and
           pertinently
           styled
           ,
           with
           which
           the
           Christian
           Faith
           hath
           bin
           guarded
           
           against
           the
           designs
           of
           
             disguised
             Hereticks
          
           ,
           and
           I
           hope
           they
           will
           prick
           their
           fingers
           ,
           who
           shall
           attempt
           the
           removing
           of
           them
           .
        
         
           And
           thus
           much
           shall
           serve
           to
           be
           said
           upon
           the
           first
           Head
           ,
           of
           the
           great
           difference
           there
           is
           between
           what
           the
           Scriptures
           affirme
           ,
           and
           what
           the
           Socinians
           say
           of
           the
           great
           object
           of
           our
           Religion
           God
           Allmighty
           .
           And
           if
           there
           were
           only
           this
           in
           the
           case
           ,
           I
           hope
           it
           might
           prove
           sufficient
           to
           guard
           any
           pious
           well
           meaning
           Christian
           from
           the
           Infection
           of
           their
           Impious
           Opinions
           ,
           which
           furnish
           him
           with
           notions
           so
           dishonorable
           and
           injurious
           to
           his
           maker
           :
           and
           who
           by
           denying
           the
           blessed
           Trinity
           ,
           and
           the
           Divinity
           of
           our
           Saviour
           ,
           have
           subverted
           the
           very
           foundations
           of
           Christianity
           ,
           altered
           the
           whole
           Oeconomy
           of
           mans
           Salvation
           :
           so
           that
           they
           and
           we
           must
           go
           different
           waies
           to
           Heaven
           ,
           as
           having
           neither
           the
           same
           meanes
           of
           Grace
           ,
           nor
           the
           same
           hopes
           of
           Glory
           .
        
         
           I
           should
           now
           proceede
           to
           shew
           the
           Opposition
           between
           the
           Socinian
           tenets
           ,
           and
           the
           other
           parts
           of
           the
           Christian
           Doctrine
           ,
           which
           are
           thereby
           contradicted
           ,
           and
           overthrown
           .
           But
           this
           must
           be
           referred
           till
           a
           time
           of
           further
           and
           better
           leasure
           :
           But
           by
           this
           Taste
           which
           I
           have
           given
           the
           Reader
           of
           Socinianism
           ,
           I
           may
           have
           reason
           to
           hope
           that
           he
           will
           be
           of
           the
           Opinion
           ,
           that
           Religion
           is
           like
           Wine
           ,
           the
           older
           ,
           the
           more
           excellent
           and
           desireable
           .
           And
           therefore
           that
           no
           man
           of
           wisdome
           ,
           or
           indeed
           of
           
             common
             sense
          
           ,
           who
           hath
           not
           
             lost
             all
             Relish
             of
             divine
             things
             ,
          
           when
           he
           hath
           tasted
           of
           the
           old
           Religion
           ,
           will
           straightly
           desire
           the
           New
           ,
           because
           he
           will
           find
           that
           the
           Old
           is
           much
           better
           .
        
         
           Now
           to
           the
           Holy
           Blessed
           and
           undivided
           Trinity
           ,
           three
           Persons
           and
           one
           God
           ,
           be
           all
           Honour
           ,
           Glory
           ,
           and
           Praise
           both
           now
           and
           for
           evermore
           .
           Amen
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A38061-e1750
           
             1
             Ad
             evertendam
             Rempublicam
             sobrium
             accessisse
             .
             
               Suet.
               in
               Jul.
               Caes
            
             .
          
           
             1
             Quasi
             nos
             Christum
             verum
             deum
             esse
             negamus
             ,
             quod
             tamen
             à
             nobis
             non
             sit
             ,
             
               Socin
               .
               oper
               .
               Tom.
            
             2.
             p.
             645.
             
          
           
             2
             Ut
             pro
             Deo
             ac
             Domino
             suo
             venerentur
             ,
             p.
             631.
             
          
           
             3
             In
             eo
             homine
             supra
             quam
             dici
             potest
             extollendo
             &
             deificando
             ,
             Ibid.
             
          
           
             4
             Ut
             potius
             id
             gloriae
             nobis
             &
             laudi
             ducamus
             ,
             
               Wolzogen
               .
               Prolegom
               .
               in
               Evangel
               .
               Johannis
               cap.
            
             8.
             de
             vera
             divinitate
             Christi
             .
          
           
             1
             Quod
             vero
             Deus
             ille
             unus
             qui
             pater
             est
             ,
             solus
             verus
             dicitur
             ,
             id
             non
             ideo
             fieri
             dicimus
             quod
             nemo
             alius
             praeter
             Patrem
             deus
             verus
             sit
             ,
             sed
             quia
             nemo
             alius
             praeter
             Patrem
             ,
             isto
             prorsus
             modo
             deus
             verus
             sit
             ,
             quo
             ille
             est
             .
             
               Smal.
               Exam.
               Cent.
               Err.
               p.
            
             4.
             
          
           
             2
             Certissimum
             est
             quod
             non
             unus
             tantum
             verus
             Deus
             sit
             .
             Ibid.
             
          
           
             3
             Contendimus
             &
             firmissime
             docemus
             esse
             plures
             Deos
             praeter
             unum
             .
             Eosque
             veros
             .
             
               Refut
               .
               Smigl
               .
               de
               Novis
               Monst
               .
               Nov.
               Ar.
               p.
            
             14.
             
          
           
             4
             Tantum
             unum
             summum
             deum
             agnoscere
             unum
             tantum
             natura
             Deum
             Colere
             ,
             unum
             tantum
             Independentem
             Deum
             confiteri
             ,
             esse
             Judaicum
             quiddam
             ,
             &
             abnegationem
             Christianae
             Religionis
             .
             
               Ibid.
               p.
            
             26.
             
          
           
             1
             Ea
             verba
             ,
             
               speaking
               of
               those
               words
            
             Jer.
             23.
             23.
             
             [
             
               Am
               I
               a
               God
               at
               hand
               ,
               and
               not
               a
               God
               afar
               off
               ?
            
             ]
             Suadere
             videntur
             ,
             ipsius
             Dei
             substantiam
             non
             ubique
             pariter
             praesentem
             esse
             ,
             &
             sic
             eam
             non
             esse
             immensam
             sive
             infinitam
             ,
             quamvis
             ubique
             tamen
             sua
             virtute
             &
             providentia
             sit
             ipse
             Deus
             praesens
             .
             Socin
             .
             de
             Dei
             essentiae
             Cognitione
             p.
             68.
             vid.
             
               Crellium
               ,
               cap.
            
             27.
             de
             Dei
             Immensitate
             &
             Omnipraesentia
             .
          
           
             1
             Quo
             enim
             pacto
             potest
             quispiam
             dici
             id
             expectare
             ,
             quod
             non
             eventurum
             planissime
             intelligit
             ,
             imo
             jam
             reipsa
             videt
             ,
             Ibid.
             
          
           
             2
             Deum
             novum
             quoddam
             &
             insigne
             experimentum
             ,
             illic
             quidem
             impietatis
             Sodomicae
             videre
             voluisse
             ,
             hic
             vero
             pietatis
             Abrahamicae
             vidisse
             ,
             quod
             antequam
             fieret
             ,
             plane
             certum
             &
             exploratum
             non
             erat
             .
          
           
             3
             Non
             modo
             Evidentissima
             &
             plane
             cogente
             ratione
             nititur
             ,
             sed
             &
             sacrarum
             literarum
             autoritate
             stabilitur
             .
          
           
             4
             
               Crell
               .
               Ibid.
            
             
          
           
             1
             Quae
             ne
             in
             hominem
             cadere
             potest
             ,
             nisi
             plane
             dementem
             .
             Ibid.
             
          
           
             2
             Quis
             ex
             hominibus
             it
             a
             amens
             est
             ,
             ut
             juret
             se
             aliquid
             facturum
             ,
             quod
             se
             facturum
             minime
             esse
             jam
             probe
             noverit
             .
             Ibid.
             
          
           
             3
             Lib.
             4.
             
             Inst
             .
             Th.
             cap.
             18.
             
          
           
             4
             Inter
             Eruditissimos
             Theologos
             Lis
             adhuc
             sub
             judice
             est
             .
             Ibid.
             
          
           
             1
             Vixcredo
             millesimum
             Christianum
             dari
             qui
             scientiam
             hujus
             rei
             habeat
             .
          
           
             2
             Absque
             hujus
             scientia
             ,
             religio
             cultusque
             divini
             numinis
             apud
             innumeros
             hominum
             Myriadas
             sartus
             tectus
             constat
             .
             
               Idem
               ibid.
            
             
          
           
             1
             Si
             testimonium
             loquitur
             de
             bonis
             operibus
             certo
             praevisis
             ,
             sine
             dubio
             Deus
             ipse
             decrevit
             .
             
               Socit
               .
               Prael
               .
               Th.
               cap.
            
             10.
             p.
             549.
             
          
           
             2
             Crell
             .
             cap.
             24.
             de
             sap
             .
             Dei.
             
          
           
             3
             Hoc
             est
             pessundare
             religionem
             ,
             quae
             nulla
             proprie
             est
             ubi
             est
             necessitas
             .
             
               Smalc
               .
               contra
               Smigl
               .
               cap.
            
             2.
             
          
           
             4
             
               Crell
               .
               cap.
            
             24.
             
               de
               sapientia
               Dei
               p.
            
             204.
             
             Ubi
             talis
             necessitas
             est
             ,
             nec
             ullum
             verum
             peccatum
             est
             ,
             nec
             meritum
             poenae
             .
             Ubicunque
             necessitas
             dominatur
             ibi
             religioni
             non
             est
             locus
             .
             
               Examen
               .
               censurae
               cap.
            
             7.
             p.
             82.
             
             
               So
               say
               the
               Remonstrants
            
             .
          
           
             5
             Quod
             necesse
             est
             ,
             hominis
             libertatem
             à
             se
             penitus
             excludit
             .
             
               Socin
               .
               Prael
               .
               Th.
               cap.
            
             8.
             
             Arbitrium
             libertatem
             in
             se
             continet
             quam
             si
             demas
             ,
             arbitrium
             esse
             desinet
             .
             
               Crell
               .
               de
               volunt
               .
               Dei
               cap.
            
             21.
             p.
             139.
             
             Qui
             necessario
             vult
             &
             agit
             ,
             is
             libero
             arbitrio
             praeditus
             non
             est
             ,
             
               Id.
               cap.
            
             24.
             
               de
               sap
               .
               Dei.
               p.
            
             206.
             
          
           
             6
             Exam.
             Censurae
             Conf.
             Remonst
             .
             cap.
             6.
             p.
             76.
             
          
           
             1
             Nihil
             prohibet
             quin
             Deus
             simpliciter
             bona
             fieri
             decernat
             .
             
               Crell
               .
               de
               sap
               .
               Dei
               p.
            
             210.
             
          
           
             2
             Potest
             necessitatem
             homini
             imponere
             hoc
             vel
             illud
             volendi
             .
             Ibid.
             
          
           
             3
             Deus
             voluntatem
             liberam
             esse
             sinit
             ,
             nisi
             quando
             ut
             ei
             necessitatem
             afferat
             ,
             ejus
             judicia
             requirant
             .
             
               Socin
               .
               Praelect
               .
               Th.
               cap.
            
             7.
             p.
             544.
             
          
           
             Volunt
             as
             hominis
             ad
             extremum
             usque
             est
             plane
             libera
             ,
             adeo
             ut
             praeter
             ipsum
             factum
             externum
             ,
             omnia
             in
             ejus
             sint
             potestate
             .
             Ibid.
             
          
           
             1
             Deus
             Obedientiam
             &
             Inobedientiam
             hominum
             ,
             ex
             ipsa
             perfecta
             &
             consummata
             voluntate
             ,
             non
             autem
             ex
             ipso
             Externo
             facto
             metitur
             .
             Ibid.
             
          
           
             1
             Crell
             .
             cap.
             24.
             
             De
             Sapientia
             Dei
             p.
             210.
             
          
           
             2
             Smal.
             Contra
             Frantz
             .
             p.
             416.
             
          
           
             1
             Negatio
             ista
             necessario
             consecutura
             erat
             ,
             
               Socin
               .
               ibid.
               p.
            
             548.
             
          
           
             2
             Non
             alia
             re
             opus
             erat
             ,
             nisi
             ut
             occasio
             Christum
             negandi
             Petro
             daretur
             ,
             id
             quod
             deum
             ipsum
             curasse
             ,
             i.
             e.
             Effecisse
             ,
             nihil
             absurdi
             continet
             .
             
               Vid.
               Smal.
               Contra
               Frantz
               .
               p.
            
             431.
             
             Ubi
             asserit
             voluntatem
             Petri
             quodammodo
             esse
             coactum
             &
             ad
             breve
             temporis
             spacium
             libertate
             sua
             privatam
             ,
             idque
             Deum
             interdum
             &
             facere
             posse
             &
             solere
             .
          
           
             3
             Peccata
             ita
             à
             deo
             nota
             fuisse
             affirmare
             ,
             quia
             futura
             omnino
             ita
             decrevisset
             ,
             impium
             prorsus
             videri
             debet
             .
             
               Ibid.
               p.
            
             547.
             
          
           
             1
             Constantis●
             est
             persistere
             in
             animi
             proposito
             ,
             nisi
             quid
             intervenerit
             ,
             cujus
             ratio
             non
             immerito
             haberi
             possit
             ,
             &
             quod
             in
             aliam
             sententiam
             voluntatem
             jure
             flectere
             queat
             .
             
               Crell
               .
               cap.
            
             25.
             
               de
               Sanct.
               Dei
               ,
               p.
            
             265.
             
          
           
             1
             Quae
             rebus
             mutatis
             ita
             consilia
             mutat
             ,
             ut
             ea
             illarum
             rationi
             attemperet
             ,
             Cap.
             32.
             
               de
               Decretis
               Dei.
               p.
            
             350.
             
          
           
             1
             Justitia
             ea
             ,
             quae
             severitas
             vel
             vindicta
             ,
             vel
             ira
             ,
             vel
             indignatio
             ,
             vel
             simili
             alio
             nomine
             nuncupatur
             ,
             non
             est
             qualitas
             seu
             mavis
             proprietas
             ,
             nec
             vere
             residet
             in
             Deo
             ,
             sed
             tantummodo
             effectus
             est
             voluntatis
             ejus
             .
             
               Socin
               .
               di●p
               .
               de
               Christo
               Servatore
               ,
               p.
            
             123.
             
             Nullam
             ejusmodi
             in
             Deo
             proprietatem
             ,
             h.
             e.
             qualitatem
             in
             ipso
             perpetuo
             residentem
             ,
             esse
             censemus
             ,
             quae
             Deum
             ad
             peccata
             punienda
             simpliciter
             moveat
             .
             Sed
             id
             quod
             in
             ipso
             existens
             eum
             ad
             peccata
             punienda
             simpliciter
             movet
             ,
             iram
             &
             severitatem
             ,
             misericordiae
             oppositam
             ,
             esse
             statuimus
             ;
             quae
             non
             proprietas
             est
             in
             Deo
             perpetuo
             residens
             ,
             sed
             veluti
             affectus
             quidam
             ipsius
             ,
             &
             liberae
             voluntatis
             effectus
             .
             
               Crell
               .
               Resp
               .
               ad
               Grot.
               de
               Satisf
               .
               Christi
               .
               p.
            
             1.
             
          
           
             1
             Lex
             est
             regula
             actuum
             moralium
             ,
             obligans
             ad
             id
             quod
             rectum
             est
             ,
             
               Gr.
               de
               Jur.
               B.
               &
               P.
               Lib.
            
             1.
             
             Cap.
             1.
             
             Sect
             9.
             
          
           
             2
             Obligationem
             requirimus
             ,
             nam
             consilia
             &
             si
             qua
             alia
             sunt
             praescripta
             honesta
             quidem
             sed
             non
             obligantia
             ,
             Legis
             aut
             Juris
             nomine
             non
             veniunt
             ,
             Ibid.
             Ubi
             consilium
             datur
             ,
             osserentis
             arbitrium
             est
             ;
             ubi
             praeceptum
             ,
             necessitas
             servitutis
             ,
             
               Hieron
               .
               Lib.
            
             2.
             
               contra
               Jovin
            
             .
             Decretum
             necessitatem
             facit
             ,
             exhortatio
             liberam
             voluntatem
             excitat
             
               Gratian.
               Dist
            
             .
             4.
             
               ad
               finem
            
             .
          
           
             1
             Praeceptum
             ibi
             est
             ,
             ubi
             est
             poena
             peccati
             ,
             
               Ambr.
               Lib.
               de
               Viduis
            
             .
             Praecepto
             quisquis
             non
             obtemperat
             ,
             reus
             est
             &
             debitor
             poenae
             ,
             
               August
               .
               Lib.
               de
               Sancta
               Virgin.
               
            
          
           
             2
             Inter
             ea
             quae
             natura
             ipsa
             dictat
             licita
             esse
             ,
             est
             &
             hoc
             ,
             ut
             qui
             male
             fecit
             malum
             ferat
             :
             quod
             Antiquissimum
             &
             Rhadamantheum
             Jus
             vocant
             Philosophi
             
               Grot
               de
               Jure
               B.
               &
               P.
               Lib.
            
             2.
             
             Cap.
             20.
             
             Sect.
             1.
             
          
           
             3
             Nemo
             prudens
             punit
             quia
             peccatum
             est
             ,
             sed
             ne
             peccetur
             :
             revocari
             enim
             praeterita
             non
             possunt
             ,
             futura
             prohibentur
             ,
             Lib.
             1.
             
               de
               Clem.
               Cap.
            
             6.
             
          
           
             1
             Certe
             poenas
             quorundam
             valde
             perditorum
             à
             Deo
             non
             ob
             aliud
             (
             scil
             .
             extra
             se
             )
             exigi
             ,
             sacra
             verba
             testantur
             ,
             cum
             dicunt
             eum
             voluptatem
             capere
             ex
             ipsorum
             malo
             ,
             subsannari
             atque
             irrideri
             impios
             à
             Deo.
             Tum
             vero
             &
             extremum
             judicium
             post
             quod
             nulla
             expectatur
             emendatio
             ,
             immo
             &
             in
             hac
             vita
             poenae
             quaedam
             inconspicuae
             ,
             ut
             Obduratio
             ,
             verum
             esse
             quod
             contra
             Platonem
             dicimus
             evincunt
             .
             Ibid.
             
          
           
             2
             Apud
             Grot.
             Ibid.
             
          
           
             1
             Cicer.
             de
             Natura
             Deo.
             Lib.
             1.
             
             Cap.
             123.
             
          
           
             2
             Ibid.
             
          
           
             1
             Socin
             Disp
             .
             de
             Christo
             Serv.
             pars
             prima
             p.
             123.
             
          
           
             2
             Quod
             verum
             esse
             deprehendetur
             ,
             si
             consideremus
             potuisse
             Deum
             praeceptum
             illud
             homini
             tradere
             ,
             neque
             tamen
             poenam
             Mortis
             ,
             si
             illud
             non
             servasset
             addere
             :
             Immo
             ne
             poenam
             quidem
             ullam
             .
             Ibid.
             
          
           
             1
             Jus
             naturale
             est
             dictatum
             rectae
             rationis
             ,
             indicans
             alicui
             actui
             ,
             ex
             ejus
             convenientia
             aut
             disconvenientia
             cum
             ipsa
             natura
             rationali
             ,
             inesse
             moralem
             turpitudinem
             aut
             necessitatem
             moralem
             ,
             ac
             consequenter
             à
             Naturae
             Autore
             talem
             actum
             aut
             vetari
             aut
             praecipi
             .
             Actus
             de
             quibus
             tale
             extat
             dictatum
             ,
             debiti
             sunt
             aut
             illiciti
             per
             se
             ,
             atque
             ideo
             à
             Deo
             necessario
             praecepti
             aut
             vetiti
             intelliguntur
             ,
             quà
             notá
             distat
             hoc
             jus
             non
             tantum
             ab
             humano
             jure
             ,
             sed
             &
             à
             Divino
             voluntario
             ,
             quod
             non
             ea
             praecipit
             ,
             aut
             vetat
             ,
             quae
             per
             se
             ac
             suâpte
             naturâ
             aut
             debita
             sunt
             ,
             aut
             illicita
             ;
             sed
             vetando
             ,
             illicita
             ,
             praecipiend●
             ,
             debita
             facit
             .
             
               Grot.
               de
               Ju.
               B.
               &
               P.
               Lib.
            
             1.
             
             Cap.
             1.
             
             Sect.
             10.
             
          
           
             1
             Facultas
             injungendi
             aliquid
             per
             modum
             Legis
             aut
             praecepti
             infert
             superioritatem
             ,
             quemadmodum
             obligatio
             parendi
             arguit
             nos
             inferiores
             esse
             eo
             ,
             qui
             praecipere
             nobis
             potest
             ;
             saltem
             qua
             Imperium
             ejus
             se
             extendit
             :
             Ob
             eam
             causam
             suis
             decretis
             immediate
             nemo
             potest
             obligari
             irrevocabiliter
             ,
             
               Puffendorf
               .
               Elem.
               Jur.
               Lib.
            
             1.
             cap.
             13.
             
             Sect.
             4.
             
          
           
             1
             Epist
             .
             6.
             ad
             Volkel
             .
          
           
             1
             See
             Breerwoods
             Enquiries
             ,
             Cap.
             14.
             
          
           
             2
             Voluntas
             Dei
             est
             principium
             cujusdam
             mutabilitatis
             in
             Deo
             ,
             
               Vorst
               .
               Disp
               .
               p.
            
             212.
             
          
           
             1
             Vis
             atque
             efficacia
             mortis
             Christi
             ad
             remissionem
             peccatorum
             comparandam
             tanta
             est
             ,
             ut
             etiam
             Deum
             ,
             si
             forte
             eum
             promissionis
             suae
             de
             remissione
             peccatorum
             ,
             &
             liberatione
             ab
             interitu
             nobis
             concedenda
             poeniteret
             (
             utimur
             phrasi
             sacris
             literis
             usitatâ
             )
             movere
             atque
             impellere
             possit
             ,
             ne
             promissum
             suum
             rescinderet
             ,
             sed
             quod
             pollicitus
             esset
             ,
             reipsa
             praestaret
             
               Crell
               .
               de
               Causis
               Mortis
               Christi
               .
               p.
            
             613.
             
          
           
             2
             Nam
             ut
             nos
             tanto
             certius
             credere
             possemus
             ,
             nobis
             in
             Christum
             credentibus
             peccata
             remissum
             iri
             ,
             plurimum
             referebat
             Deum
             ad
             id
             faciendum
             obligatum
             esse
             ,
             &
             nos
             jus
             ad
             illud
             obtinendum
             habere
             ;
             jus
             inquam
             manifestissimis
             ac
             certissimis
             documentis
             nixum
             ,
             quod
             jam
             quicquid
             tandem
             interveniret
             ,
             Deum
             non
             pateretur
             promissa
             sua
             rescindere
             ,
             Ibid.
             
          
           
             3
             Hic
             revera
             finis
             ac
             scopus
             fuit
             ,
             cur
             Deus
             Morte
             Christi
             se
             nobis
             obligare
             voluerit
             ,
             ut
             porro
             ad
             Christum
             morti
             tradendum
             impulsus
             fuerit
             ,
             Ibid.
             
          
           
             1
             Non
             cum
             relatione
             ad
             ipsum
             Deum
             ,
             sed
             in
             ordine
             ad
             ipsa
             objecta
             ,
             quae
             extra
             deum
             sunt
             ,
             circa
             quae
             Deus
             operatur
             Lib.
             2.
             
             Cap.
             10.
             
          
           
             2
             
               See
               Episcop
            
             out
             of
             whom
             Limburg
             hath
             transcribed
             his
             Divinity
             ,
             
               Inst
               .
               Th.
               Lib.
               4.
               cap.
            
             22.
             
             Quod
             non
             sic
             accipiendum
             est
             quasi
             affectus
             nulli
             
               proprie
               ac
               per
               se
            
             Deo
             competant
             :
             contra
             enim
             in
             Deo
             credimus
             affectus
             esse
             .
             Natura
             divinorum
             affectuum
             vix
             aliter
             à
             nobis
             concipi
             atque
             aestimari
             potest
             ,
             quam
             ex
             natura
             affectuum
             humanorum
             ▪
             sive
             per
             similitudinem
             &
             Analogiam
             quam
             habent
             cum
             affectibus
             humanis
             .
          
           
             1
             Sapientiae
             ipsius
             ,
             quatenus
             circa
             creaturas
             versatur
             in
             peccata
             pronas
             ,
             effectum
             esse
             prope
             necessarium
             ,
             
               Cap.
               31.
               p.
            
             324.
             
          
           
             2
             Moses
             Deum
             à
             proposito
             perdendi
             populi
             Israelitici
             revocasse
             dicitur
             ,
             Argumento
             metuendi
             mali
             Eventûs
             ;
             quod
             scil
             .
             Hostes
             Deum
             essent
             calumniaturi
             ,
             videtur
             Deus
             hunc
             eventum
             ,
             utpote
             sua
             natura
             possibilem
             ,
             suo
             modo
             metuisse
             ,
             &
             propterea
             à
             proposito
             suo
             recessisse
             .
             
               Vorst
               .
               Notae
               ad
               Disp
               .
               10.
               p.
            
             451.
             
          
           
             1
             Ea
             Demum
             molesta
             sunt
             ,
             &
             in
             illis
             sustinendis
             laboramus
             ,
             quae
             dolorem
             aliquem
             nobis
             afferunt
             .
          
           
             1
             Ex
             rebus
             extra
             deum
             existentibus
             ,
             quas
             in
             creaturarum
             arbitrio
             posuit
             ,
             Ibid.
             p.
             320.
             
          
           
             2
             Ibid.
             p.
             322.
             
          
           
             1
             Ex
             affectuum
             humanorum
             natura
             ,
             à
             quibus
             ipse
             Dei
             spiritus
             ob
             Analogiam
             ,
             ac
             similitudinem
             voces
             ad
             Deum
             transfert
             ,
             aestimanda
             nobis
             erit
             natura
             illorum
             voluntatis
             Dei
             actuum
             .
             
               Cap.
               29.
               de
               Affect
               .
               Dei.
               p.
            
             297.
             
          
           
             1
             Ut
             jucundum
             quendam
             rerum
             malarum
             sensum
             ei
             tribuere
             non
             liceat
             .
             
               Idem
               Cap.
               31.
               p.
            
             321.
             
          
           
             2
             Ea
             quae
             voluntati
             divinae
             adversa
             sunt
             ,
             illius
             beatitudinem
             non
             evertunt
             aut
             laedunt
             .
             Ibid.
             
          
           
             3
             Ut
             vim
             ingratarum
             rerum
             &
             molestiam
             quam
             parere
             possunt
             ,
             aut
             tollant
             ,
             aut
             imminuunt
             ,
             p.
             321.
             
          
           
             1
             Volkel
             .
             de
             Vera
             Relig.
             Lib.
             5.
             
             Cap.
             9.
             
          
           
             2
             Sunt
             blasphema
             Dogmata
             ,
             ex
             imo
             Orco
             ,
             per
             filium
             perditionis
             Ecclesiis
             Gentium
             ,
             virtute
             Satanae
             obtrusa
             ,
             
               Theod.
               Schimberg
            
             .
             citat
             .
             à
             Gerhardo
             in
             
               Exeg
               .
               Loc.
               3.
               de
               Trin.
               
            
          
           
             3
             Propediem
             Exsibilabitur
             ista
             absurdissima
             simul
             ,
             &
             falsissima
             de
             dei
             essentia
             Opinio
             .
             
               Smal.
               Contra
               Franz
            
             .
          
           
             4
             
               Smal.
               Refut
               .
               Smig
            
             .
             Fabula
             ista
             mundo
             tunc
             non
             innotuerat
             .
          
           
             5
             Facessant
             hae
             imperitae
             ac
             absurdae
             interpretationes
             ,
             
               Socin
               .
               in
            
             5.
             
             
               Cap.
               1.
               
               Epis
               .
               Johan
               .
               ver
               .
            
             20.
             
          
           
             1
             Nugae
             ,
             falsum
             ,
             impossibile
             ,
             contradictionem
             implicat
             .
             
               Smal.
               Refut
               .
               Smigl
               .
               ad
               Nova
               Monst
               .
               Ar.
               
            
          
           
             2
             Idem
             Refut
             .
             Lib.
             de
             Incarn
             .
             cap.
             3.
             
             
               Vanissimum
               Commentum
               otiosorum
               Hominum
            
             .
          
           
             3
             Vid
             Smal.
             Refut
             .
             Lib.
             de
             Incarn
             .
             cap.
             27.
             
             Socin
             .
             Tract
             .
             de
             Deo
             ,
             &
             Contra
             Wier
             .
             
               &
               alibi
               passim
            
             .
          
           
             4
             Flatum
             exore
             Animalis
             expressum
             .
             p.
             455.
             
          
           
             5
             Indicavit
             Spiritum
             Sanctum
             ejusque
             à
             Deo
             &
             Christo
             Emanationem
             seu
             Emissionem
             ,
             a●●latui
             sive
             spiraculo
             esse
             similem
             ,
             
               Proleg
               .
               de
               Spiritu
               Sancto
            
             Ibid.
             
          
           
             1
             Materia
             subtilis
             ,
             quae
             qualitatem
             divinam
             in
             se
             habet
             ,
             &
             per
             quam
             in
             hominum
             pectora
             deferri
             solet
             .
             
               Ibid.
               p.
            
             476.
             
          
           
             2
             Isto
             modo
             Spiritum
             Sanctum
             substantiam
             quandam
             esse
             ,
             eamque
             corpoream
             non
             est
             negandum
             ,
             Ibid.
             
          
           
             1
             
               Crell
               .
               Proleg
               .
               de
               Spiritu
               Sancto
               ,
               p.
            
             1.
             
             Substantia
             subtilissima
             Halitui
             Oris
             Analoga
             ,
             &
             quemadmodum
             ille
             ab
             Ore
             Emanat
             ,
             ita
             Spiritus
             iste
             à
             Deo.
             
          
           
             2
             Deus
             est
             Spiritus
             Aeternus
             ;
             Spiritum
             autem
             cum
             nominamus
             ,
             substantiam
             intelligimus
             ab
             omni
             crassitie
             ,
             qualem
             in
             Corporibus
             oculorum
             arbitrio
             subjectis
             cernimus
             ,
             alienam
             .
             Hoc
             sensu
             Angelos
             dicimus
             spiritus
             ,
             &
             aerem
             licet
             sensibus
             quibusdam
             ,
             ut
             tactui
             patentem
             ,
             &
             alia
             corpora
             huic
             similia
             .
             
               Lib.
               de
               Deo
               ,
               &
               Attrib
               .
               Cap.
            
             15.
             
          
           
             1
             Quorum
             unumquodque
             hoc
             nomen
             tanto
             magis
             sortitur
             ,
             quanto
             est
             subtilius
             ,
             Ibid.
             
          
           
             2
             Vid.
             Vorst
             .
             Not.
             ad
             Disp
             .
             3.
             de
             Natura
             Dei
             p.
             200.
             
          
           
             4
             Ibid.
             p.
             234
             ,
             235.
             
          
           
             3
             Non
             est
             fortasse
             eorum
             verborum
             sententia
             ,
             quam
             plerique
             omnes
             arbitrantur
             ,
             [
             Deum
             scil
             .
             esse
             spiritum
             :
             ]
             neque
             enim
             subaudiendum
             esse
             dicat
             aliquis
             verbum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quasi
             vox
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Recto
             casu
             accipienda
             sit
             :
             sed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             repetendum
             verbum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             paulo
             ante
             praecessit
             ;
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quarto
             cas●
             accipiendum
             ,
             ita
             ut
             sententia
             sit
             ,
             Deum
             quaerere
             &
             postulare
             Spiri●um
             .
             
               Frag.
               Disp
               .
               de
               Ador.
               Christi
               cum
               Christiano
               Franken
               ▪
               p.
            
             778.
             
          
           
             1
             Exam.
             Censurae
             in
             Conf.
             Rem
             .
             Cap.
             2.
             p.
             43.
             
          
           
             1
             
               Curcell
               .
               Rel.
               Christianae
               Inst
               .
               Lib.
               2.
               
               Cap.
               21.
               p.
            
             78.
             
             Quae
             Confessio
             ,
             si
             rem
             ipsam
             potius
             quam
             verba
             aut
             phrases
             spectes
             ,
             parum
             ab
             Orthodoxorum
             sententia
             differre
             videtur
             .
          
           
             1
             Dr.
             Sherlocks
             Apol.