Lismaninus and Blandrata were very active Lismaninus who was first infected by the Endeavours of Laelius Socinus and confirm'd in his Heresies by George Blandrata falling into Suspicion takes Heart and in a Letter to Stanislaus Ivanus Karninscius boldly defends Blandrata But that he might do his part to remove all grounds of jealousie touching his Orthodoxy he Prefaces his Epistle with a short Prayer to God the Father from whom are all things through the Lord Christ by whom are all things Consubstantial and Co-eternal with the Father and the Holy Ghost And in the Epistle it self he gives a summary of his own Faith and of the Faith of them who dwelt at Pinczow in these words We Believe in God the Father from whom are all things who is Infinite without beginning and from whom not only all Creatures are but also the Divinity and Bonity of the Son and Holy Ghost as Nazianzen teacheth in his Apologie We Believe also in our Lord Jesus Christ the Son of God who is the Incarnate Word God-man God of God Light of Light True God of True God Consubstantial Co-eternal and Coequal in Essence or Nature Power Glory Authority and Honour with the Father And We Believe in the Holy Ghost the True God of the Father and the Son or as the Greek Doctors teach in an unutterable manner from Eternity proceeding from the Father by the Son Consubstantial Coeternal and Co-equal with the Father and the Son in his Essence Power Majesty Glory Authority and Honour Blandrata in a Synod at Xiansia Anno Dom. 1562 declared his Belief Lubien Hist Ref. Pol. l. 2. c. 6. p. 130. In one God the Father in one Lord Jesus Christ his Son and in one Holy Ghost each of which is Essentially God A Plurality of Gods I Abhor saith he for with us there is but One God only whose Essence is Indivisible I do confess that there are Three distinct Hypostases that the Deity of Christ and his Generation is Eternal and that the Holy Ghost is True and Eternal God proceeding from both In these Confessions there is the Denial of a Plurality of Gods and a Profession that the Son and Holy Spirit are of the same Essence Consubstantial Co-eternal Coequal with the Father in words as full as its Possible for the Vindicated Author who holds the Persons of the Trinity to be Three distinct Essences to express it Howbeit these Men were justly Charged with the Tritheistical Heresie Peter Martyr as Lubieniescius reports doth in a Letter Anno Dom. 1558 Hist Ref. Pol. l. 2. c. 6. p. 126. speak of Blandrata's bringing into the Deity a Certain kind of Monarchy denying the Essence of the Father and the Son to be the same from whence a a Plurality of Gods doth follow which thing as he was told Gribaldus did in express words Assert In like manner Lubieniescius himself tells us That Lismaninus and Blandrata Agreed in this that unless it be setled Ibid. pag. 131. that God who in the Holy Scriptures is called the Father of Jesus Christ is the most High God no satisfying Answer can be made to Stancarus nor can that Worship which is due unto the most High God he given him for Christ himself doth say my Father is Greater than I. These Men and their Followers notwithstanding these Confessions were so far from believing the Father Son and Holy Ghost to be Coessential Coeternal and Coequal that as Gentilis made the Father to be the Essentiator and the Son and Spirit to be the Essentiati so these were Positive that there was a Preheminence of Causality in the Father above the Son and Holy Ghost that the Essence of the Son and Holy Spirit was not Vnoriginated Vncaused and from it self only but from the Essence of the Father that is to say the Father was the Essentiator and the Son and Spirit the Essentiati and making the Essence of the Son and Spirit so very distinct from the Essence of the Father they were for three Essences in the Trinity Three distinct Essences and therefore were call'd Trideitae which is not only the Observation of Beza but the Confession of Lubieniescius who saith That they were injuriously by the Adversary called Trideitae tho' nothing more manifest than that they being the Worshippers of God the Father by Jesus Christ the only mediator were therefore in Transilvania called Vnitarians The Notion then of Gentilis Lismaninus and Blandrata was that the Son and Holy Ghost were Consubstantial Coequal and Coeternal in Essence with the Father they were of one and the same Nature and yet three Infinite and Eternal distinct Essences and Spirits which is the same for substance with what our Vindicated Author so Vehemently Contends for whence I argue If our Authors Asserting one Individual Essence or Deity will secure his Three Infinite Essences or Minds from Heresie it must also clear Gentilis Lismaninus Blandrata and their disciples ay Severus and Theodosius too from the same Charge But if it won't clear them from being Heretical it cannot sufficiently Vindicate Him But this Tritheism is not only as I have already intimated an Heresie But the same that the Italian Hereticks pitched on to Introduce their Samosatenianism and whoever will make a close search will see that it hath a Tendency thereunto not only as hereby a Trinity of Persons is made a Trinity of Gods to the setting the Minds of many against the Truth it self but as this their Principle leads its Embracers to take into their Faith the several Consequences which Naturally and Necessarily flow from it For Answerable to the various Capacities Inclinations and Interesis of them who will have it that the Persons in the Trinity are three distinct Essences Sundry Errours do arise But 〈◊〉 to insist upon them to escape the Blasphemous Absurdities which flow from their aâ—â—erting Three distinct Infinite Essences Spirits or Minds As for instance their making them Three distinct Infinite Co-equal Gods they ascribed unto the Father an Hyperoche a Preheminence and Superiority above the Son and Holy Ghost But then the Inequality which did immediately follow from the Preheminence and Superiority assigned to the Father being such as was in every Bodies Judgment inconsistent with the Sons and Holy Ghosts being Consubstantial and Co-equal with the Father they were at a loss how to Explain themselves An Inequality as to the OEconomy Dispensation and Office they lookâ—d on as insufficient The Arians and Samosatenians therefore say it must be an Inequality of Essence But this being so Gross a Contradiction to the Son 's and Holy Ghostâ—s being of the same Nature and Co-equal with the Father Server us Gentilis with the Pinczovians would not at first expresly allow of more than an Inequality as a Cause or Principle making the Essence of the Father to be the Principle or Cause of the Essence of the Son and Holy Ghost affirming that tho the Essence of the Father was Vnoriginated and from it self yet so was
am I hereby instructed to believe and hope that though the Saints shall never know the Almighty to Perfection yet shall they be raised to a clearer and more distinct knowledge of those now unconceiveable as well as ineffable Glories And when I read in the Writings of some Men who in Reasoning about other things are strong and nervous yet weak and feeble in their arguings against the profound Mysteries of Christ's Gospel I cannot but clearly perceive a Truth in those words of the Apostle the Natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him 1 Cor. 2.14 neither can he know them because they are Spiritually discerned for which reason these Men are rather to be pityed than envyed prayed for than Reviled that 2 Tim. 2.25 if 't would please the Lord they might come to the acknowledgment of the Truth and see how great their Folly was in making their Confin'd Understandings the measure of all Knowledge which undoubtedly is done by them that reject all things as Absurd and False which are above or beyond their Reason But the Deist adds 'T was once to serve a Turn against the Papists that our Church held all Doctrines necessary to save Souls were plainly Revealed in Scripture How could you say plainly revealed unless you understood the Revelation And why to serve a Turn and that once 't was so as if we had now forsaken our Principles and profess'd to believe unintelligible Revelations whereas 't is our constant Judgment that the Doctrines necessary to Salvation are not dark and obscure but Clear Evident and Perspicuous that what is not clearly delivered in the Scripture is not of indispensible Necessity to be Known and Believed and Consistently assert that the Mysteries our Adversaries reject are clearly revealed The Revelation is very Plain Clear and Open though the things Reveal'd are Mysterious Inscrutable and past finding out And yet these Mysterious Points are in themselves Great Glorious True and Evident and only because our Understandings are Finite Weak and Feeble are we unable to comprehend them This Truth is by a Learned Divine thus Illustrated We can see other things by the Light of the Sun better than we can see the Sun it self not because the Sun is less visible and discernable in it self but because our Visive Faculty is too weak to bear its Resplendent Light The Deists mistake therefore into which the Socinian hath led him is complicated and lyeth in a Confounding the Revelation with the thing Revealed and in a Perswasion that because the Mystery is past out Knowing to Perfection therefore not in it self Evident Clear or Knowable And if not to be fully known by vain Mortals it cannot he thinks be true but must be False Absurd and Irrational And thus according to the Scripture-Revelation being Puff'd up in his fleshly Mind Col. 2 1â— intrudes into those things which he hath not seen and contrary to the Apostolical Prohibition thinks of himself more highly than he ought to think Rom. 12.3 is resolved to penetrate into the Secrets of the Almighty to make his own mistaken fanciful and narrow Understanding the Measure Rule and Standard of Truth and like a Man who is so weak as to imagine his visive Faculty able to bear the Resplendent Light of the Sun looks on it till his Eyes are so Dazled that he cannot rightly judge of Colours even to the Presuming Deist and Ami-Trinitariants who think they can look into the Deep things of God and Comprehend the Divine Perfections are overcome by the Glory of Divine Mysteries their Minds darkened and they plunged into the Depths of Error and thus in a Measure 't is with others that have Erred from the Truth CHAP. II. Radicated Prejudices against Gospel Doctrines the Cause of Error This seen in the Opposition Man makes to Christ's Righteousness for Justification II. ANother thing that occasions Error is a Radicated prejudice against Gospel Doctrines as their Tendency is to Exalt God Depress man and engage him to Acts of greatest self-denyal The Holy Ghost having with much clearness shown the insufficiency of Mans best Righteousness for Justification and his inability to think a good Thought or do the least good Work and that the Righteousness of Christ who is God-Man can alone justify a believing Sinner and the Omnipotent Spirit alone enable us to believe these Doctrines though they are a display of the manifold Wisdom of God of the Glory of his Holiness Justice and Mercy and an illustrious Evincement of the satisfaction and Merit of the Death and obedience of Christ God-Man as also of the Powerful Operation of the third Person in the Blessed Trinity yet because they lay us low discovering the Imperfection Insufficiency and Vanity of our own Endeavours they reject these Truths exposing them as if hereby a Door had been open'd to let in all manner of Vice and Licentiousness and rather than they will submit themselves to the Righteousness of God or be owing to the power of the Holy Ghost they 'll venture first to publish that the believing in God the Son and in God the Holy Ghost is not necessary to Salvation and at length go on to deny the Personality both of Son and Spirit As Adam on the Fall instead of seeking unto God leaned to his own understanding and strength so it hath been ever since the way of his Off-spring In the Old Testament instances of Mens Glorying in their own Power and performances are innumerable and the Apostle Paul assures us in the New that this was the way of his Kindred the Jews And ever since those days it hath been the general method of Hereticks to trust in their own Righteousness and despise others This they found to be a Notion as plausible as it was to their Corrupt Minds agreeable and because the Orthodox who pressed a Holy Life and Conversation as necessary to Salvation could not put their own Obedience into the place and room of Christ's it hath been the common practice of the Erroneous to reproach them as Enemies to Holyness and Mortification as tho' they held that we might live as lewdly as we listed and die as we lived yet in the end obtain Salvation through the Death and Righteousness of Christ And as this was the burden of their Writings in like manner 't was the care of the most Eminent Heresiarchs to give an agreeable Exemple by which means Multitudes of the weaker but more zealous sort were ensnared to embrace their Errors And tho at this time the Professors of Arminian and Secinian Errors have in this respect degenerated and thereby have lost the advantage of this pretence yet Socinus and after him Slichtingius with many others valued themselves upon the Holiness of them of their way which they assign'd to the hower and Influence of their Principles However these Gentlemen not being able intirely to crase those Idea's which at first were implanted in their Souls
not the Essence of the Son and Holy Ghost These Essences they said were Caused the one by an Eternal Generation from the Father the other thro an ineffable Procession from the Father by the Son Thus by a deriving distinct Essences from the Essence of the Father they rejected the Autotheiry of the Son and Spirit and with their Causalities brought in such dependencies of the Son and Spirit on the Father as interfered with a being absolutely Infinite in every Perfection and thus in a more Artificial manner they ran the same length with the Arian and Socinian as to the Inequality For that Essence which is not of it self is not cannot be in a strict Proper Sence God for the Essence of God is only from it self uncaused unoriginated an Essence that hath a beginning and is caused cannot be Absolutely Eternal for what is Absolutely Eternal never had a beginning never was caused never receiv'd its Essence from another There is a Great difference between Causing a Distinct Essence and a communicating the same Individual Essence to another for though the causing another necessarily implies that the Caused Essence was from another a communicating it doth not so The Father 's communicating his own Essence unto the Son doth not argue the Son's Essence is from another for 't is still the same it was before it was communicated But the Father's causing an Essence distinct from his own imports Imperfection in the Caused Essence even the want of a truly proper and absolute Eternity and Independence and necessarily infers an Inequalâ—ty of Essence which is the thing the Arians and Samosatenians saw and asserted and the Pinczovians intended who as they observ'd their Disciples prepared to embrace this Error insinuated it This appears from Blandrata's Endeavour in an Epistle which Beza had of his â—pâ—st 81. p. 364 〈◊〉 to perswade Gregorius Pauli a Tritheist to close with the Opinions of Samosatenus and from what Petrus Statorius a Companion of Blandrata when he dwelt at Pinczow from which Place the Tritheists had their Name of Pinczovians with whom Franciscus Lismaninus Martin Crovicius Schomannus Gregorius Pauli â—relius Biblioth Antitrin p. 48. Tricessius and as Sandius observes Ochinus Stancarus Alciatus c had their Habitations did offer in a Synod at Pinczow about the Insufficiency of the Answer which a Synod held in the same place did some time before give unto Remianus Chelmius about what he wrote against the Invocation of the Holy Ghost The Story is thus Remianus Chelmius sent to a Synod held at Pinczow the 12th of November An. 1559 a Letter in which several things were objected against the Invocation of the Holy Ghost Peter Statorius who Biblioth Antitrin p. 48. as Sandius suggests instilled this Opinion into Chelmius doth with Gregorius Pauli and others move that the Doctrine of the Trinity might be diligently examined and tryed by the Holy Scriptures An Answer is sent from this Synod unto Chelmius But Statorius in a Synod held at the same place November the 19th 1561. declared that Chelmius was not satisfied with the Answer sent unto him The Synod therefore obliged him to return a fuller one which he did but in such a manner Epit. Hist Orig. Unit. in Pol. that no one could tell what it was he himself held Stoinius who was Grandson to Statorius represents matters of Fact thus In this Synod Anno 1561 Statorius was directed to write an Answer unto Chelmski which he did but so that it did not appear what he himself believed of it He only said that Blandrata was Represented by Calvin as one who had drank in the Poyson of the Serverian Impiety As for the Opinion which he proposed to the Synod 't was acceptable to all but Question'd by him whether the Relief that the Father was one Vnbegotten and the Son Begotten did not infer a Plurality of Gods But all they they are Statorius his own Words that dwell with Blandrata are suspected for holding some Heresies But if they are Hereticks who according to the Holy Scriptures Believe the Father Son and Holy Ghost I do chearfully saith he acknowledge my self to be of that Number c. Lubieniescius passing by what Regenvolsâ—ius in his History of the Sclavonian Churches saith of Statorius doth out of Budzanius tell us That Statorius succeeding Paulus Orsacius in the Government of the School at Finczow Professed the True Faith affirming that The Invocation of the Holy Ghost is Idolatry That there is not one Text in the Holy Scripture either for the Deity or Invocation or Adoration of the Holy Spirit Lulâ—en Hist l. 2. c. 8. p. 149. or for Faith in him That the Holy Ghost is not the third Person of the Deity nor God but the Power and Gift of God On this occasion there arose several Disputes amongst the Learned at which time Statorius perswaded many to embrace this Opinion notwithstanding which and altho Alexius Rodecius told Statorius to his Face that he Learned this Principle from him yet did he in the Year 1567 openly deny it declaring that the Spirit is God and to be Worshipped as God and whoever taught otherwise was of his Father the Devil for which Reason Budzinius look'd on him as a Proteus forsaken of the Holy Spirit And Orphinovius saith God Entrusted him with Sundry Talents which he did not Imploy in defence of the Truth but the Trinitarians being the stronger Party he did at last turn unto them Thus these Pinczovians vid. Lismaninus Gregorius Pauli Ochinus Statorius Stancarus Alciatus c. their Partizans did not only set up Tritheism with a Design to bring in the Samosatenian Heresie but formed themselves into sundry Shapes and were unwearied in their Attempts first to turn the Three Persons into Three distinct Essences insinuate an Inequality amongst them ascribing to the Father a Preheminence and then bring the Deity of the Holy Spirit into Doubt and make the Lord Christ a subordinate God and thus establish their Socinianism That Learned Doctor therefore who hath confuted this Pinczovian Heresie of Three distinct Essences in the Trinity deserves greatly from the Church of God For by turning his Strength against the Notion of Three distinct Infinite Essences Substances Spirits or Minds he hath taken an Effectual Course to break those Socinian Measures which were most likely to expose the blessed Trinity and prepare the Minds of many to take in their Vnitarianism or rather Bideism And they who have condemned the Assertion of Three distinct Essences or Minds for Heretical have done honourably to their Eternal Praise When the old Socinian Game is Playing over again and some who pretend a Zeal for the Trinity walk in the same Path and plead for Three distinct Essences as the Italian Hereticks heretofore did it is time for the Orthodox to look to themselves They cannot be too cautious in a matter of such Consequence and what Persons soever are industrious in their Endeavours to propagate this Doctrine
THE Growth of Error BEING AN EXERCITATION CONCERNING The Rise and Progress of ARMINIANISM and more especially SOCINIANISM both abroad and now of late in England By a Lover of Truth and Peace Psal 7.14 Behold he travelleth with Iniquity and hath conceived Mischeif and brought forth Falshood LONDON Printed for John Salusbury at the Rising Sun in Cornhill 1697. THE PREFACE WHEN I first observ'd how suddenly the Socinian Heresie spread it self throughout the Nation I could not satisfie my self without making some Enquiry how it came to pass which I no sooner did but perceiv'd that Pretences either to Reason or Revelation were not indeed the true Cause thereof so much as the Industry Artifice and Deceitful Methods of the Heresiarchists who being themselves struck Blind by the Divine Glory which shines in the Mysteries of our Holy Religion and hardened also through the Innate Aversion that is in us by Nature unto the Self-abusing Truths in the Gospel have made it their Province to pervert such whom they found pliable to how down to the Idol of a Religion of their making Some of their Methods I have detected in the Ensuing Discourse and if God give leave may do more hereafter I have traced out some Foot-steps in the Arminian Party conducing towards the Socinian Cause and am sorry to see how many among the Orthodox by their Heats and Indiscretions have contributed too much toward the Propagation of Errour as well as they that have run to the contrary Extreme in their opposing Socinian and Arminian Notions Whether in Imitation of the Italian Combinators there are any amongst us have joyn'd themselves to the Orthodox with a Design to subvert the Truths they profess to own and introduce the Contrary they pretend a Zeal against I will not say But this will I say that tho' my Charity to Men whose Principles are very different from what I hold who I believe sincere and open in their Enunciations is by many that know me observ'd to be of a Latitude as they think to a Fault yet not being able to abide any of these Hypocritical and Deceitful Trickings in Matters Religious which to my great Sorrow I see now tho' formerly I could not believe I shall for the unburthening my Conscience and for the sake of the Vnwary show that there are sundry Principles advanced by Men of Reputation among the sound in the Faith that do in ther Tendency leade to what these drive who are of the worst Sort that is the English Socinians And that my Impartiality may appear as I have not so will I not forbear to express my just Indignation against those Antinonian Dotages with their Mischievous Effects which have been not only an Inlet to a loose Life but the Occasion of hurrying so many into that wicked Heresie And when I do as I intend this I desire to be found one neither so to affect to be Orthodox as to become censorious towards my Brethren who out of Judgement or Conscience differ from me in any tolerable Opinion nor so afraid to be Heterodox as to decline the Examination or Reception of any Momentous Point that shall be offered me by another whereof I am convinced that it is first True and then also profitable either for Doctrine for Reproof for Correction or Instruction in Righteousness to the Church of God March the 4 th 1697. S. L. ERRATA PAge 16. line 2. after Doctrine read in another Instance P. 17. l. 8. for Personality r. Deity P. 63. l. 11. r. into P. 81. l. 8. for confirming r. confining P. 83. l. 13. r. subrogatum l. 14. r. subrogatur P. 86. l. 1 2. dele or improve l. 13. r. 1691. P. 124. l. 4. dele till P. 166. l. 28 29. r. For to the End they might P. 184. l. 23. r. which P. 195. l. 5. for one r. on P. 207. l. 2. after to add be OF THE GROWTH OF ERROR The Introduction GREAT and Pernicious Errors having been insensibly spread through this Nation an Account of their Rise and Progress and of the various and sundry Methods which have been taken for their Propagation will not I presume be unnecessary but rather a Caution to young Students a prevention of their Fall if not a means to recover others that have been already tainted And that I may be the more clear and distinct in the Account I give I must in the first place mention the Errors my Discourse is of For though there is a great Cognation and Alliance between one Error and another and the most opposite Heresies at last center in the same Point Yet on an easie search we shall find vast Differences between them some greater others less some in one others in a contrary extream But in all a Tendency to Atheism or to use the new and finer word to express the same thing Deism As there are gradual Recesses from Truth the first and least observable Turn from it prepares the way for a greater but whilst near unto Truth the Error is so like it that it cannot be easily discern'd or detected And he who makes the first step towards it doth er'e he is aware slide into a greater and no sooner perceives where he is but thinks himself too far gone to make an honourable Retreat whereby the Error which had it's first rise from Inadvertency is upheld and supported by the Lust or sensual Interest of its Embracers Thus the Amyraldians amongst whom they who are sincere in what they Profess as I doubt not but there are many such cannot see wherein they differ from their Brethren except in the way and method of Explaining and Defending the same Doctrine and therefore assume to themselves the Title of New Methodists firmly adhering to old Truths Now of these how many slide into Arminianism and from thence pass over unto the Tents of â—ocinus Though they set up for Men of a middle way between the extreams of Calvin and the Excesses of Van Harmine yet on the turn from the former they fall in so far with the latter in their Concessions that it 's become impossible for them to make a just Defence of what they hold in opposition to the other Parts of the Arminian System and therefore at last fall in entirely with them and run their length In like manner the Arminians who pretend a middle way between the Orthodox and Socinian are in the twinkling of an Eye fallen under Socinus his Banner confounding Holy Scripture with their odd Glosses and unintelligible Interpretations framing Idea's of the Divine Being so unworthy of it as to provoke some to deny all reveal'd Religion and others to turn Atheists Now 't is the rise and progress of these mischievous Errors embracd and propugnd by the followers of Arminius and Socinus that my Discourse is design'd to be of Errors which above Fifty years ago on their first appearances amongst us so alarm'd the Nation as to put it into a very terrible Convulsion But since that day through
about the Holiness and Rnighteousness of God cannot but profess to believe that there is no Justification to be had in the sight of God wâ—â—o it a perfect Righteousness and to the end they may the more easily quiet an awakenâ—d Conscience without the Imputation of Christ's Righteousness they either hold that the Law of Works is Abolished and a New Law Erceled A New a mere easie Law so siamâ—d and squar'd to their corrupt Natures as to make their Defective Obedience a perfect Gospel Righteousness fully answering the New Rule they have invented Or affirm That their Faith though it falls short of the Law is nevertheless counted by God for a compleat Performance of it as a late Author supposed to deny the Divinity of Jesus Christ hath expressed it in his Reasonableness of Christianity who saith The Law of Works is that Law which requires Perfect Obedience without any Remission or Abatement The Language of this Law is Do this and Live Transgress and Die. P. 20. Those that Obey are Righteous those that in any part Disobey are Unrighteous and must not expect Life the Reward of Righteousness But by the Law of Faith Faith is allowed to supply the Defect of full Obedience and so the Believers are admitted to Life and Immortality as if they were Righteous P. 22. The Moral Law which is every where the same the Eternal Rule of Right obliges Christians and all Men every where and is to all Men the standing Law of Works But Christian Believers have the Privilege to be under the Law of Faith too which is that Law whereby God justifieth a Man for Believing though by his Works he be not Just or Righteous i. e. though he come short of Perfect Obedience to the Law of Works God alone does or can justifie or make just those who by their Works are not so which he doth by counting their Faith for Righteousness i. e. for a compleat Performance of the Law So far this Learned Author who in Opposition to the former that destroys the Old and invents a New Law so framed as to turn our Defective into a Perfect Obedience doth first by Reasons Invincible Establish the Law of Works in all its Parts and then adds a New Law unto it and God's Gracious Esteeming our Faith as fully answering the Law of Works and so stretcheth our Defective Faith to the utmost length of Perfect Obedience As the one brings down the Law to our Imperfection the other raises our Imperfection to the same height with the Law But so long as the Law of Works remains in its Strength there can be no New Rule brought down to make Sin cease to be Sin or turn a Defecrive into a Perfect Obedience And so long as the All-knowing God Judges of things as they are Imperfect Faith can never pass at his Tribunal for a Compleat Performance of the Law there must be then a Perfect Righteousness fully answering the Law of Works or no Justification And it 's more easie as well as more conform to Holy Scripture to believe That the Righteousness of Christ which consists in a full Performance of the Law of Works is given to all that have Faith and by Donation is really made theirs and being really theirs may be justly esteem'd to be theirs and they justified by it But these Men if not mistaking yet surely misrepresenting the old Doctrine as covered with innumerable Absurdities do not only drive their Admirers off from Examining it but so sill their Minds with Prejudices against it as to make them willing to take up with any thing rather than with the Truth especially in a Case so pleasing because somewhat of their own is made their Justifying Righteousness CHAP. III. The deceitful Methods used by Hereticks a cause of Error more generally proposed The approaches of Socinus and his Followers towards the Orthodox The real difference there is between them in Fundamentals A Reflection on these Methods Arminians take the same course c. SECT I. The deceitful methods used by Hereticks more generally proposed Their rise in the Apostles days The deceitful Methods used by some Men of great Learning is another Cause of the growth of Error THERE being some Foundation-Truths so fully clearly and distinctly reveal'd in Holy Writ as to command the Assent of the Church Vniversally in all Ages excepting that in which the Christ an World became Arian they who have been their chief Opposers have retained the Words and Phrases by which those Truths have been transmitted down unto us and introduced their particular Opinions by an Heterodox sense they have fixed on them And when suspected that they might the more effectually conceal their Errors have subscribed sound Catechisms and Confessions whereby they have had the fairer opportunity to instil their Dogmata into the minds of Youth and other less studied Persons and under the Notion of being firm Adherers to the common Faith have engaged them to a closure with the unsoundest Parts of their Heretical Scheme In the Apostles days they who err'd from the Faith attempted by good words and fair speeches to seduce the simple Rom. 16.18 And Irenaeus who lived near that time Paul wrote his Epistle to the Romans describing the Hereticks of that Age Digres de 〈◊〉 â—heol Helmstad Râ—g Syn◠〈◊〉 pag. â—88 as Calevius observes tells us that they speak like unto the Orthodox This was the way Arius after he was driven from Alexandria for his Heresie took to be restored to the Emperour's favour tho' he retained his Error yet subscribed a found confession of Faith as 't is reported by Socrates in his Ecclesiastical History Lib. l. c. 25 c. Pelagius when conven'd before a Provincial Synod at iâ—iospolis in Pelaestine at which Fourteen Bishops were present but not his Accusers August â—eâ—ract lib. 2 〈◊〉 47. 〈◊〉 ad 〈…〉 doth concur with the Orthodox in condemning his own Opinions but as Vossius out of St. Austin observes he dâ—d it very deceitfully Pelagianamsententiam pectore quidem ficto sed tamen Catholicos judices timens Pelagius ipse damnavit And as the same Possius adds Hierom. Epist 79. St. Hierom calls this Synod a miserable one because tho' they err'd not in Doctrines yet not discerning the falshood of the man they â—rrâ—d in the Judgment they past on him who being better known at Rome could not conceal his Treacherous Endeavours but was soon detected by the Bishops of that place Vâ—ss Hest Pelar lib. 1. Cap. 41. Hareâ—ici imitantur Catholicos fâ—eut simiae imitantur homineâ— Cyâ—â—â—ian ad Jubajanum This being the common practice of Hereticks St. Cyprian compares them to Apes saying they imitate the Orthodox as Apes do Men. Now this having been a very successful as well as a most pernicious Articice in constant practice amongst the Ancients the Socinian and Armintan Leaders whose Reputation hath been and is still so great that the respect multitudes have for them in regard to
in his Bodecherus Ineptiens his answers to Homnius and his Apology oft strenuously endeavour'd to clear himself and Remonstrants from the charge of Socinianism yet in his answer to the Specimen of Calumnies and elsewhere is bold enough to own that he cann't condemn them as guilty of Heresie Episcop Resp ad specim Calum ad Caâ—al The reason saith he why we are not fully perswaded that the Socinians are to be condemned for Hereticks are these 1. Because it 's certain that in the Holy Scriptures neither expresly nor by manifest Consequence was any Anathema denounced against such as err'd only as the Socinians do 2. That they seem to have some weighty Reasons for their Error securing them from a Pertinacious adherence thereunto and consequently from the Fault of Heresie The Reasons that seem to favour them are 1. Many places in Holy-Writ at first view appear to be for them 2. That what is urged against them from the Holy Scriptures Councils or Writings of the Orthodox are either so confounded by the variety of Interpretations given by the Orthodox themselves or feebly prest or so as to be accommodated to Socinian Errors 3. They who write against them freely yield that the Socinian Notions are more conform to Humane Reason than their own 4. That in every age from the first rise of Christian Churches they mention Christians not a few even Doctors and Bishops Eminent for Learning and Holiness of Life that have thought and spoke differently of this matter And many wholly ignorant of the Eternal Generation of the Son of God from the Father even most of the Fathers before the Nicene Council such as Irenaeus Justin Tertullian Oreign and many others 6. Because there have arisen incredible Dissentions Inexplicable Questions Innumerable Controversies not only about the Doctrine it self but the terms and words used to explain it which after utmost endeavours they could never understand 7. Because out of Justin the most ancient Writer who lived next the Apostles times a Martyr for the Truths of Christ they have reason to believe that the most Primitive Church held Communion with them who profess'd to believe that Christ was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer Man begotten only of Man and made Christ by Election These are some of the Reasons adduced by Episcopius but learnedly answered by Dr. Bull for Vindicating their refusal to condemn the Socinians as Hereticks in which abating the words Error given the Socinian â—nd Orthodox given to their Adversaries he insinuates as if the Socinians had the better of it in the Controversie What the Orthodox offer to explain their Sense is said to be with so much obscurity and Confusion that it 's not easie to be understood they are divided amongst themselves and give different Interpretations of Texts are loose in their Arguing and do oft in their opposition fall in with their Adversaries whilst on the other hand the Socinians have the Holy Scriptures in their first appearances and the most reason the Orthodox themselves being Judges and all the Fathers till the Council of Nice for them all which is about the very Doctrines wherein the Socinians differ from the Orthodox But touching the Points wherein the Socinians fall in with the Orthodox the Calvinists are not to be compared with them We cannot saith Episcopius forbear giving in our Testimony on behalf of Sociâ—â—s Episcop Bâ—decher Inepti p 65. and let the whole World if they please consider it He disputes most closely giving the Adversary scope enough granting whatever may be without prejudice to Truth and his Cause Where he is to press hard upon him there he fastens his Foot and with much Pungency brings home his Arguments to the Conscience he will rather urge plain Scripture than insist on other Hypotheses and brings Reasons without prejudice and not argue after the manner in the Calvinian Schools nor hide himself in Clouds of Sophistry nor seek Evasions but hasten to the Merits of the Cause So far Episcopius whose farther endeavour is contemptuously to expose the Calvinistâ—s having just before boldly asserted that the Socinians do really agree with the Orthodox touching the substance of these following Doctrines viz. The Authority Perfection Episcopius ubi sup Perspicuity the Reading and Interpretation of the Holy Scriptures the Nature Properties and Actions of God the Creation of Men and Angels Providence and Predestination the Precepts Promises Lords Prayer Discipline Church c. In all these things saith Episcopius as to what belongs to their substance Socinus agreeth with the Orthodox And about these very points lyeth the Vitals of Socinianism even their denying the necessity of the Old Testament their confirming the whole of Christian Religion to the New as if Christ had never been foretold Praefigur'd or Promised in the Old The Scripture's so perspicuous that we may attain to the saving knowledge of them without the help of the Holy Spirit That there is but one Person in the Nature of God That God is not Immense Omnipotent Omniscient as in the Holy Scriptures 't is declared and asserted That Man was not created in Knowledge and Righteousness that the Image of God on Man lyeth only in having Rational Faculties and Dominion over the Creatures That in his first make he was Mortal and should have dyed tho' he had never sinned That future Contingents cannot be known by God himself That on the admitting the Infallible Praescience of all things Future there could be no withstanding the Calvinian Doctrine of Praedestination That the Precepts given Adam were adjusted to the Infant state of Mankind and were imperfect that Jesus Christ gave new and more perfect Laws That he enlarged the Obligation of some of the Moral Laws abolished others and added three new Moral Precepts to the Old given by Moses That the Promises of the Old Testament were only of Temporal Blessings and that Men under it were not sav'd as we are under the New by Faith in the Messiah Whatever Episcopius means by the Socinians Agreement with the Orthodox these are the Doctrines of Socinus and his Followers most opposite unto and inconsistent with what is held by the Orthodox and cannot be sound and true in the Judgment of Episcopius himself unless he himself be a Socinian And sure I am that whatever they suggest to the contrary about their being in suspence and doubt in this Partitâ—cular they look on the Socinians to be good Christians as appears further by their holding Communion in Acts of Religious Worship with them amongst the Mennistâ—s What I have taken out of these Arminian Writers doth as any one may easily perceive make it clear that it hath been their as well as the Socinian Method by the use of Orthodox Phrases and Subscriptions to sound Catechisms and Confessions of Faith to hide for a while their erroneous Opinions and when they have gainâ—d a Reputation with the People then to open themselves and appear above board slily insinuating a New and