of Mans Wisdom but in demonstration of the Spirit and of Power that your Faith should not stand in the Wisdom of Men but in the Power of God. Luke 1. 35. The Holy Ghost shall come upon thee Blessed Mary and the Power of the Highest shall overshadow thee Luke 11. 20. I with the Finger of God that is by the Power of God Exod. 8. 19. cast out Devils Mat. 12. 28. I cast out Devils by the Spirit of God. Compare also Luke 24. 49. with Acts 1. 4 5 8. 2. A manifest Distinction is made as between God and Christ so also between God and the Holy Spirit or Power and Inspiration of God so that 't is impossible the Spirit should be God himself Rom. 5. 5. The Love of God is shed abroad in your Hearts by the Ho-Ghost which is given to us 1 Cor. 3. 16. The Grace or Favour of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you Rom. 8. 27. He the Spirit v. 26. maketh Intercession for the Saints according to the Will of God. They note here that God's Spirit or Inspiration being designed to be a continual Director and Guide to the Faithful it is spoken of in these and some other Texts as a Person by the same Figure of Speech that Charity is described as a Person 1 Cor. 13. 4 5. and Wisdom Prov. 9. 11. and the Law or Commandments of God Psal 119. 24. They note also that in some Texts 't is called the Holy Ghost and Holy Spirit in the same sense that we commonly say the Holy Wisdom Holy Will of God. 3. The Spirit is obtained for us of God by our Prayers therefore it self is not God. Acts 15. 8. God which knoweth the Hearts bare them witness giving them the Holy Spirit as he did to us Luke 11. 13. How much more shall your Heavenly Father give the Holy Spirit to them that ask him If we say these Texts are to be understood not of the Person of the Holy Ghost but of his Gifts and Graces the Socinians readily confess it but they say also that if the Holy Spirit were at all a Person much more a God his Gifts and Graces would be bestowed by himself and asked of himself not bestówed by and asked of another Person as 't is manifest and by all confessed they are in these Texts They add there is neither Precept nor Example in all Holy Scripture of Prayer made to the Spirit on this or any other occasion which on the Trinitarian Supposition that the Holy Spirit is a Person and God no less than the Father is very surprizing nay utterly unaccountable 4. If the Holy Spirit and our Lord Christ are Gods or God no less than the Father then God is a Trinity of Persons or three Persons but this is contrary to the whole Scripture which speaks of God as but one Person and speaks of him and to him by singular Pronouns such as I Thou Me Him c. Job 13. 7. Will ye speak wickedly for God Will ye accept his Person Heb. 1. 1. God hath in these last times spoken to us by his Son who being the Brightness of his Glory and the express Image of his Person sat down at the right Hand of the Majesty on high Deut. 6. 4 5. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine Heart In the Hebrew thus O Israel hearken to Jehovah our God Jehovah is one and thou shalt love Jehovah thy God with all thine Heart The Jews by a most ancient Tradition and Custom are obliged to repeat this Verse every Morning and Evening to keep it in perpetual Memory that Jehovah or God is one only not two or three Isa 45. 5. I am the Lord there is no God but Me. Psal 102. 25. O my God of old hast thou laid the Foundation of the Earth Matth. 4. 10. the Lord thy God him only shalt thou serve No Instance say the Socinians can be given in any Language of three Persons whoever spoke of themselves or were spoken to by the singular Pronouns I Thou Me Him Thee c. Such speaking is contrary to Custom Grammar and Sense which are the Laws of Speech therefore the Holy Scriptures always speaking thus of God either he is only one Person or the Scriptures are one continued ungrammatical Soloecism and Impropriety and that in the capital Article of Faith which no reasonable or good Man can or ever will allow For it no way helps the Trinitarians that God according to some Translations says at Gen. 1. 26. Let Vs make Man. Because nothing is so usual in common Speech as for single Persons to speak of themselves indifferently by singular or plural Pronouns thus 2 Cor. 10. 2. I think to be bold against some who think of Vs saith Paul of himself only as if We walked according to the Flesh Briefly they contend that when God speaks of himself in the plural Number or by plural Pronouns which yet some deny he ever does and if he doth 't is not above once or twice in the whole Scripture he speaks according to the Custom of single Persons especially Princes and great Persons in all Nations and Languages but were Almighty God three Persons they could never speak of themselves or be spoken to by the singular Pronouns I Thou Thee Him Me because 't is contrary not only to Grammar which is always to be observed when there is no Custom to the contrary but to the Custom of all Nations which understand to speak intelligibly and sensibly 5. Had the Son or Holy Ghost been God this would not have been omitted in the Apostles Creed This Creed say they which is of next if not equal Authority to any part of Holy Scripture after having declared that God is the Father Almighty and Maker of Heaven and Earth speaks not a Word of the Godhead of the Son or Holy Ghost It describes the Son by all the characters of a Man and by such only it says he was conceived or begotten by the Holy Ghost on Blessed Mary that accordingly he was born of her that he was crucified died and was buried that he rose on the third day and ascended into Heaven all these are the Descriptions of a Man for God cannot be conceived or be born or die no nor ascend into Heaven for he is always there Not content to take no notice that he is God this Creed distinguishes him very plainly from God that is denies him to be God by adding He sits at the right Hand of God. i. e. He is advanced to be next to God and is under the immediate and particular Protection of God. Concerning the Holy Ghost this Creed says no higher thing than it says of the Church I believe in the Holy Ghost and in the Holy Catholick Church For in the Greek the same Preposition in is before both alike and so also is this Creed
occasion both to his Friends and Enemies to think him an Arian He saith that Phil. 2. 6. was the principal Argument of the Fathers against the Arians but that to say true it proves nothing against them He notes on Eph. 5. 5. that the word God being used absolutely doth in the Apostolick Writings always signifie the Father In his Scholia on the third Tome of St. Jerom's Epistles he denies that the Arians were Hereticks he adds farther that they were superior to our Men in Learning and Eloquence 'T is believed Erasmus did not make himself a party to that which he esteemed the ignorant and dull side of the Question In his Epistle to Bilibaldus he speaks as openly as the times would permit a wise Man to speak I saith Erasmus could be of the Arian Perswasion if the Church approved it 2. H. Grotius is Socinian all over This great Man in his younger Years attacked the Socinians in a principal Article of their Doctrine But being answered by J. Crellius he not only never replied but thank'd Crellius for his Answer and afterwards publishing some Annotations on the Bible he interpreted the whole according to the mind of the Socinians There is nothing in all his Annotations which they do not approve and applaud His Annotations are a compleat System of Socinianism not excepting his Notes on John 1. 1 c. which are written so artificially and interwove with so many different Quotations that he has cover'd himself and his sense of that Portion of Scripture from such as do not read him carefully 3. D. Petavius the most Learned of the Jesuits has granted that generally the Fathers who lived before the Nicene Council and whose Writings are preserved agreed in their Doctrine concerning God with the Nazarens or Socinians and concerning the Son our Lord Christ and the Holy Spirit with the Arians For 't is to be noted that the Arians and Socinians agree in their Doctrine concerning God that he is only one Person the God and Father of our Lord Christ but they differ concerning the Son and Holy Spirit The Son according to the Arians was generated or created some time before the World and in process of time for great and necessary causes became incarnate in our Nature The Holy Ghost they say is the Creature of the Son and subservient to him in the Work of Creation But the Socinians deny that the Son our Lord Christ had any Existence before he was born of Blessed Mary being conceived in her by the holy Spirit of God They say the Spirit is the Power and Inspiration of God saving that Mr. Bidle and those that follow him take the holy Spirit to be a Person chief of the Heavenly Spirits prime Minister of God and Christ and therefore called the Spirit by way of excellence and the Holy Spirit to discriminate him from Satan Prince and Chief of the wicked and Apostate Spirits This difference notwithstanding because they agree in the principal Article that there is but one God or but one who is God both parties Socinians and Arians are called Vnitarians and esteem of one another as Christians and true Believers as may be seen on the part of the Arians in their Historian Chr. Sandius Hist Eccl. l. 1. c. de Paul. Semosat and for the Socinians in the Disputation of Alba. But to return to Petavius He often affirms that the Doctrine of the Trinity and of the Divinity of the Son and Spirit cannot be proved by Scripture only and that those who have attempted it have always been baffled He adds there is no way to Unity in the Church about these matters but by contenting our selves to speak concerning them as the Fathers who lived nearest to the Apostles time did speak 4. S. Episcopius so much esteemed by our English Divines seems to have been an Arian He saith the Father is so first as to be first in order i. e. time in Dignity and in Power He saith that to make three equal Persons in God or in the Godhead is to make three Gods. He denies that the Lord Christ is the Son of God by substantial Generation that is by Generation from the Father's Substance or Essence Speaking of the Creeds that express the Catholick Doctrine of the Trinity and the Divinity of the Son and Spirit he saith that Bishops in general Councils being led by Fury Faction and Madness did not so much compose as huddle up Creeds for the Church See for these things Episc Inst Theol. l. 4 c. 32 33 34. 5. C. Sandius a Gentleman of prodigious Industry and Reading and no less ingenious then learned in all his Books refuses in Words to be called either Arian or Socinian but has written an Ecclesiastical History in Quarto with Addenda to it Coloniae 1678 on purpose to prove that all Antiquity was Arian and that the Vnitarian Doctrine has been reduced so low by the Persecutions of Rome and the puissant Arms of Charles the Great and other Kings of France for which Services they have been requited by the Roman Pontiff with the Titles of Most Christian Kings and Eldest Sons of the Church He has also under the borrowed Name of Cingallus written a small Treatise with this Title Scriptura Trinitatis Revelatrix here under pretence of asserting the Trinity he has as much as he could defeated all the strengths of the Catholick Cause and shews that there is no considerable Text objected to the Arians or Socinians but is given up as an incompetent and insignificant proof by some or other of the principal Critics and Authors who were themselves Trinitarians so that among them they have given away the Victory to their Adversaries But Sir I perceive I have drawn out this account of the Socinians to already a sufficient length for a Letter I will therefore conclude with a Passage out of Dr. Burnet's second Book of the History of the Reformation abridged George van Parr a Dutch Man refused to abjure so he was burnt in the year 1549 by virtue of a Law or Writ since abolished by Act of Parliament for affirming that only the Father is God and denying the Divinity of the Son our Lord Christ He had led a very exemplary Life for Fasting Devotion and a good Conversation and suffered with extraordinary Composedness of Mind These things cast a great Blemish on the Reformers It was said they only condemned Cruelty when acted on themselves but were ready to practise it when they had Power The Papists made great use of this in the next Queen Mary's Reign and what Arch-Bishop Cranmer and Bishop Ridly Authors of Van Parrs Punishment suffered in her time was thought a just Retaliation on them by that wise Providence which disposes all things justly to all Men. Thus far Dr. Burnet SIR I am most sincerely Yours A Second Letter TO A FRIEND Concerning the UNITARIANS Called also SOCINIANS Containing the Texts objected to them out of the Old Testament and their Answers Acts 24.
A Brief History OF THE UNITARIANS Called also SOCINIANS In Four Letters Written to a Friend Acts 17. 11. They searched the Scriptures daily whether those things were so Printed in the Year 1687. The First Letter Concerning the Unitarians vulgarly called Socinians SIR IN Answer to yours demanding a brief account of the Vnitarians called also Socinians their Doctrine concerning God in which only they differ from other Christians the Remonstrants professedly agreeing with them in other points of Faith and Doctrine and the Defence they usually make of their Heresy They are called Socinians from F. Socinus an Italian Noble-Man and a principal Writer of their Party They affirm God is only one Person not three They make our Lord Christ to be the Messenger Minister Servant and Creature of God they confess he is also the Son of God because he was begotten on blessed Mary by the Spirit or Power of God Luke 1. 35. But they deny that he or any other Person but the Father the God and Father of the said our Lord Christ is God Almighty and Eternal The Holy Ghost or Spirit according to them is the Power and Inspiration of God Luke 1. 35. That the Lord Christ was a Man the Son Prophet Messenger Minister Servant and Creature of God not himself God they think is proved by these as they call them Arguments 1. If our Lord Christ were himself God there could be no Person greater than he none that might be called his Head or his God none that could in any respect command him But the Holy Scriptures teach that the Father is greater than Christ is the Head and the God of Christ and gave Commandment to him what he should say and what he should do John 14. 28. My Father is greater than I. 1. Cor. 11. 3. The Head of Christ is God. John 20. 17. I ascend to my Father and your Father to my God and your God. John 12. 49. The Father which sent me he gave me a Commandment what I should say John 14. 31. As the Father gave me Commandment so do I. 2. If our Lord Christ were indeed God it could not without Blasphemy be absolutely and without Restriction affirmed of him that he is the Creature the Possession the Servant and Subject of God or that for his Obedience he was rewarded and advanced by God. But the inspired Authors of Holy Scripture do say that the Son our Lord Christ is the Creature of God the Possession of God the Servant of God was obedient to God and for that cause by him rewarded and exalted also that when God shall have subjected all Men to his Son our Lord Christ yet even then shall he remain subject to God. Col. 1. 15. The first-born from the dead ver 18. of every Creature Heb. 3. 1 2. Consider the Apostle and high Priest of our Profession Jesus Christ who was faithful to him that appointed him In the Greek and in the Margin of our Bibles 't is faithful to him that made him 1 Cor. 3. 23. Ye are Christ's and Christ is God's Matth. 12. 17 18. That it might be fulfilled that was spoken by Isaias Behold my Servant Phil. 2. 8 9. He humbled himself and became obedient Wherefore God hath highly exalted him and given him a Name above every Name 1 Cor. 15. 28. When all things shall be subdued to him then shall the Son also be subject to him that put all things under him that God may be all in all 3. He that is true God is not the Minister or Priest of any other Person or Persons he neither doth nor will being himself Omnipotent and All-sufficient mediate or intercede with any whomsoever for his Servants and People But 't is certain that our Lord Christ is the Minister and Mediator of God and Men a Priest that appeareth in the Presence of God and intercedeth with him for Men. Heb. 8. 6. Now hath he obtained a more excellent Ministry 1 Tim. 2. 5. There is one God and one Mediator between God and Men the Man Jesus Christ. Heb. 2. 17. A merciful and faithful High-Priest in things pertaining to God. Heb. 9. 24. Christ is not entred into the Holy place made with Hands but into Heaven it self now to appear in the Presence of God for us Heb. 7. 25. He ever liveth to make Intercession for them 4. Almighty God doth all things in his own Name and by his own Authority He ever doth his own Will and seeketh his own Glory he declares himself to be the prime Object of Faith and Worship and pronounces all Doctrines or Religions to be vain which proceed not from Him alone But in our Lord Christ all things are contrary for he declares that he came not into the World in his own Name or Authority not to do his own Will or seek his own Glory or propound himself as the principal Object of our Faith or Worship or to publish a Doctrine of his own John 17. 28. I am not come of my self John 5. 43. I am come in my Father's Name John 8. 42. I proceeded forth and came from God neither came I of my self but he sent me John 5. 30. I seek not my own Will. John 8. 50. I seek not my own Glory John 12. 44. He that believeth on me believeth not on me but on him that sent me Phil. 2. 11. That every Tongue should confess that Jesus Christ is Lord to the Glory of God the Father John. 7. 16. My Doctrine is not mine but his that sent me 5. God was always most wise never ignorant of any thing He needeth not the concurrence of any other Person to assure him that he judgeth right He cannot saith St. James chap. 1. ver 13. be tempted And as he is infinitely great so he is no less Good. But the sacred Writers do not speak of the Lord Christ after this Tenor They say our Lord Christ increased in Wisdom that he professed himself ignorant of some things that he ascribed the Certainty and Infallibility of his Judgment to the Father's Presence with him that he was tried by great Temptations being thereto exposed by the Holy Ghost that he refused to be called Good because God only is Good. Luke 2. 52. Jesus increased in Wisdom and in Favour with God and Men. Mark 13. 32. Of that Day and Hour knoweth no Man In the Greek tis none knoweth no not the Angels which are in Heaven neither the Son but the Father S. Matthew Mat. 24. 36. adds But the Father only John 11. 34. Where have ye laid him They say unto him Lord come and see John 8. 16. My Judgment is true for I am not alone but I and the Father that sent me Matth. 4. 1. Then was Jesus led of the Spirit to be tempted of the Devil Luke 18. 19. Why callest thou me good there is none good save one that is God. 6. God giveth what and to whom himself pleaseth he needs not the Aid of any other he entreateth
recited by St. Cyril and by St. Cyprian ad Numid and by Socrates Hist l. 1. c. 26. If the Compilers of this Creed had believed that either the Son or Spirit is God t is unaccountable that they should take no notice of it in a Greed and such a Creed as was purposely drawn up to represent all the necessary Articles of Religion If a Socinian say they were to draw up a Confession of his Faith he would do it in no other Words but these of the Apostles and on the contrary no Trinitarian after having described the Father by all the usual Characters of God saying he is God Almighty and Maker of Heaven and Earth would fail to mention the Divinity of the Son and Holy Spirit whence we must needs infer that the Apostles believed as the Socinians not as the Trinitarians believe concerning God Christ and the Holy Spirit 6. To conclude Theirs they say is an accountable and a reasonable Faith but that of the Trinitarians is absurd and contrary both to Reason and to it self and therefore not only false but impossible For you say they teach there are three almighty and most wise Persons and yet but one God as if every Almighty and most wise Person were not a God and consequently three such Persons three Gods. You add yet more absurdly that there are three Persons who are severally and each of them true God and yet there is but one true God This is an Error in counting or numbring which when stood in is of all others the most brutal and inexcusable and not to discern it is not to be a Man. But we would not say they trouble our selves at the non-sense of this Doctrine if it did not impose false Gods on us by advancing two to be Gods who are not so and rob also the one true God of the Honour due to him and of which he is jealous This Sir is the Doctrine of the Vnitarians more commonly by others call'd Socinians concerning Almighty God and these their Arguments which I have so related as not to judg or rail of their Persons because however learned and reasonable Men which is their Character among their worst Adversaries may be argued out of their Errors yet few will be swagger'd or chode out of them It remains that I make a brief and fair Deduction of their History from the time that they have been taken notice of in the World. They whom we call Socinians were by the Fathers and first Ages of Christianity called Nazarens by which name St. Paul is accused before Felix Acts 24. 5. They were also in those first times called Ebionites Mineans Artemonites Theodotians Symmachians Paulinists Samosatenians Photinians and Monarchians The Writings of these Ancients are all lost being destroyed by the Arians and Catholicks Notwithstanding they had I find some very considerable Men among them as 1. Theodotian who translated the Old Testament out of the Hebrew into Greek about the Year of our Lord 182. 2. Symmachus who published another Translation from the Hebrew also into Greek in the Year 193. Eusebius assures us both these were Ebionites or Nazarens and their Translations were greatly esteemed and much used in the Greek Churches 3. Paulus of Samosatum Bishop and Patriarch of Antioch a Man not only learned and eloquent but so much esteemed in that Capital City of the East that an Episcopal Council there assembled were not of sufficient Authority with his Citizens to cast him out of St. Peter's Chair 4. Photinus Bishop of Sirmium against whom other Bishops being by Imperial Authority assembled proceeded by Conciliary Acts and Censures of the Church but neither would his City part with him till the Emperour sent an Army to expel him Eusebius Hist l. 5. c. 28. and Theodoret Haer. Fab. l. 2. c. de Artem. say that these Nazarens constantly affirmed that they derived their Doctrine from the Apostles of our Lord and that it was the general Doctrine of the Church till the Popes Victor and Zepherin set themselves to root it up Victor say the Socinians began to persecute the Apostolick Doctrine of one God or what is the same that God is one in the Year 194 but with little Success till that which was afterwards the Doctrine of the Arians grew into general Credit and Accepance For Justin Martyr Origen and other principal Fathers teaching as the Arians afterwards did that the Father is indeed before the Son and Holy Spirit in Time in Dignity and in Power yet that the Word or Son who in the fulness of time took our nature on him was generated or created some time before the World and was the Father's Servant and Minister in making the World and that the Holy Ghost was the Creature of the Son and subservient to him in making all things this Doctrine being advanced by Justin Origen and others of note in the Church and seeming more for the Honour of the Son than the plain and simple Doctrine of the Nazarens by the Help of Persecution prevailed against theirs and became the more current Doctrine of the Church till in the Council of Nice it was condemned and another more popular and so more taking than that as attributing to the Son Eternity and Equality with the Father did generally obtain being supported by Imperial Authority But did Superstition say the Socinians stop here No for there shortly arose another Doctrine that the Son and Holy Spirit are the same God with the Father not only as the Nicene Fathers explained this matter by Unity of Wills and specifical Identity or sameness of Substance but by numerical or true Identity and sameness of Substance and Nature This last has been establish'd by so many terrible penal Laws partly obtained of the Roman Emperours by Catholick Bishops partly made by Popes in the times of their Omnipotence that now not only the Nazaren Faith but the Arian and the Nicene truly so called are no where openly profest in the Territories of Christian Princes and States except in a few Cities of Transilvania and some Churches of the United Netherlands in which Countries Liberty of Conscience makes a part of their Civil Rights and Franchises But in the Turkish and other Mahometan and Pagan Dominions where also the conquered Provinces of Christians have Liberty of Conscience the Nazaren and Arian Churches are very numerous Much of the new Conquests of his present Imperial Majesty in Hungaria Sclavonia and Illyricum are Arian But though the open and avowed Profession of the Unity of God as 't is taught by the Nazarens or Socinians and by the Arians be supprest yet 't is observed that not a few of the most learned and celebrated Writers of the Church whether Catholick or Reformed have certainly been either Arians or Socinians or great Favourers of them though they have used much Caution in so expressing themselves as not to lye too open to Exception Envy or a legal Prosecution 1. D. Erasmus the restorer of Learning hath given
mortal Life he raised and changed the Body of Lazarus which was corrupted that the Power by which he restored Lazarus to Life again was not our Lords own proper Power but God's that is the Fathers is plainly intimated by our Lord himself John 11. 41. Father I thank thee that thou hast heard me c. Almighty God can lodge even in dry Bones a Power of restoring the dead 2 Kings 13. 21. see also what hath been said on John 5. 19. 20. John 8. 56 58. Abraham rejoiced or desired to see my Day and saw it Before Abraham was I am Or as 't is rendred by the Syriac Nonnus and Grotius I was Answ 1. Abraham saw Christ's Day in the Spirit of Prophecy he saw it as coming not as present he foresaw as he desired the time when it should be 2. St. Austin has confessed that Christ is here said to be before Abraham not actually but in the Counsel Decree and Ordination of God. And so St. Peter explains this matter 1 Pet. 1. 20. Who verily was fore-ordained from the Foundation of the World but was made manifest in these last times In like manner at Rev. 13. 8. Christ is called the Lamb slain from the Foundation of the World. The Words are Whose Names are not written in the Book of Life of the Lamb slain from the Foundation of the World. Every one sees that Christ could be no otherways slain from the Foundation of the World but in the Counsel and Decree of God. See more such Instances on John 17. 5. 'T is true the Jews did not apprehend in what sense our Lord meant he was before Abraham but neither did he intend or care they should for finding them averse from Truth and Piety he often so spake to some of them as to perplex and affront their Blindness and Arrogance yet more and not to instruct them see for this Luke 8. 10. 21. John. 10. 30. I and the Father are one Answ Not one God but as Friends are said to be one Thus our Lord explains himself John 17. 11. Keep them whom thou hast given me that they may be one as we are The Disciples could be one no otherways than as Friends are one namely in Affection and Design neither with one another nor with God. Ver. 22. The Glory which thou gavest me i. e. the Power of doing Miracles I have given them that they may be one as we are one 22. John 10. 33. Thou being a Man makest thy self God or a God. Answ It appears they lied by our Saviours Answer at ver 36. Say ye of him whom the Father hath sanctified and sent into the World Thou blasphemest because I said I am the Son of God. Had our Lord been more than the Son of God he would have owned his Dignity when they charged him with Blasphemy for saying those things from which it might by their strained Consequences be inferred that he made himself a God. Camero on this Text ingenuously confesses that in this Context our Lord doth not make himself God He adds that times and circumstances required that the Revelation of this Mystery should be deferred till our Lord's Resurrection and Ascension into Heaven In which saying he gives up to the Socinians all the Texts of the Evangelists 23. John 10. 38. The Father is in me and I in him Answ 'T is also said 1 John 4. 16. He that dwelleth in Love i. e. exerciseth Love and Charity dwelleth in God and God in him Therefore Christ and Christians are said to be in God and God in them by their mutual Love or because of their mutual Love. 24. John 12. 41. These things said Isaias when he saw his Glory and spake of him Answ see on Isai 6. 1 8 9. 25. John 14. 1. Ye believe in God believe also in me Answ Our Lord has himself interpreted this John 12. 44. He that believeth on me believeth not on me but on him that sent me 26. John 14. 7 9. If ye had known me ye would have known my Father also and from henceforth ye know him and have seen him He that hath seen me hath seen the Father how sayest thou then shew us the Father Answ It is also said Luke 10. 16. He that heareth you heareth me 't is there farther added He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Shall we now infer that the Disciples and Ministers of Christ are Christ nay are him also that sent Christ namely God The Truth therefore is when we are said to know see hear despise God in knowing seeing hearing or despising Christ or his Ministers the meaning only is that Christ and his true Ministers being the Ambassadours and Messengers of God and revealing to us his Nature and Will they are so far forth to be esteemed one with God and in seeing and hearing them we see and hear him as much as the invisible God can be seen or heard in this mortal Life 27. John 14. 14. If ye ask any thing in my Name I will do it Answ The obvious meaning is if ye pray for any thing to God using my Name I will cause it to be done for you by my Intercession the general Intercession that I will make for all good Christians Heb. 7. 25. He is able to save them that come unto God by him i. e. that pray to God in his Name seeing he ever liveth to make Intercession for them 28. John 16. 8 13 14. When he the Comforter or Spirit is come he will reprove the World of Sin He shall not speak of himself He shall receive of mine and shew it to you Here the Spirit is plainly spoken of as a Person Answ 1. Of those that are Vnitarians all the Arians and very many Socinians do acknowledg that the Holy Spirit is a Person chief of the Heavenly Spirits prime Minister of God and Christ because he is here called the Comforter or Advocate and said to hear speak and teach and elsewhere to interceed for us But they add that this very Context in telling us ver 13. He will guide you into all Truth for he shall not speak of himself Sufficiently sheweth that he is not God or a God. For it were intolerable to say of God he shall lead you into all Truth for he shall not speak of himself the contrary is true of God he shall lead you into all Truth For he shall speak of himself 2. But more generally the Socinians say that Actions proper to Persons are by a Figure ascribed to things and even to Qualities of things not only in Holy Scripture but in all Writers God's Commandments are called Counsellours Psal 119. 24. Understanding is said to lift up her Voice Prov. 8. 1. Wisdom to build her House and hew out her seven-Pillars Prov. 9. 1. Charity to think no evil 1 Cor. 13. 5. Water and Blood to bear Witness 1 John 5. 8. The Stone set up by Joshua to hear all the Words
not for himself or People he cannot die and he deriveth his Power from none but himself But 't is certain that the Lord Christ could not himself without the previous Ordination of the Father confer the prime Dignities of Heaven or of the Church He placed his Safety in the Father's Presence and Help He prayed often and fervently to the Father both for himself and for his Disciples He died and was raised from the dead by the Father After his Resurrection he received of another that great Power which he now injoyeth Matth. 20. 23. To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father John 8. 29. He that sent me is with me and the Father hath not left me alone for I always do those things that please him Luke 22. 42. Father if thou be willing remove this Cup from me Heb. 5. 7. Who in the Days of his Flesh offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him John 17. 20. Neither pray I for these alone but for them also which shall believe in me through their Word Ephes 1. 19 20. According to the mighty working of his Power which he wrought in Christ when he raised him from the dead Matth. 28. 18. Jesus came and spake to them saying All Power is given to me 7. Jesus Christ is in holy Scripture always spoken of as a distinct and different Person from God and described to be the Son of God and the Image of God Rom. 16. 27. To God only wise be Glory through Jesus Christ. Luke 18. 19. Why callest thou me good there is none good save one that is God. 1 Tim. 2. 5. There is one God and one Mediator between God and Men the Man Jesus Christ. John 13. 18. He that believeth not is condemned already because he hath not believed on the Name of the only begotten Son of God. Luke 1. 35. The Holy Ghost shall come upon thee Blessed Mary and the Power of the Highest shall overshadow thee therefore also or and therefore the Holy thing that is born of thee shall be called the Son of God. Col. 1. 15. The Image of the invisible God. ' Tis. say the Socinians as impossible that the Son or Image of the one true God should himself be that one true God as that the Son should be the Father and the Image that very thing whose Image it is which they take to be simply impossible and contradictory to common sense which Religion came not to destroy but to improve Whereas to these arguings 't is objected that these things are in Holy Scripture spoken of Christ according to only his humane Nature or as he is a Man but that he is also God the Son though united to an humane Nature that is to an humane Soul and Body The Socinians reply that there is in Scripture no real Foundation for such a Conceit that 't is inconsistent with almost all the Texts already cited especially those in which the Lord Christ is spoken of as a distinct and different Person from God and that there are many other Considerations and Passages of holy Scripture which no less than demonstrate it to be false As 8. Because so many Texts expresly declare that only the Father is God John 17. 1 2 3. Father this is Life eternal that they know thee the only true God and Jesus Christ whom thou hast sent or Jesus Christ thy Messenger 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord or Master i. e. Teacher by whom are all things In the Greek thus One Lord Jesus Christ for whom are all things and we for him See the Note on Heb. 1. 2. in the Fourth Letter Eph. 4. 4 5 6. One Spirit one Lord one God and Father of all who is above all 1 Cor. 15. 24. Then 〈◊〉 the End when he Christ ver 23. shall deliver up the Kingdom to God even the Father Jam. 3. 9. Therewith with the Tongue ver 8. bless we God even the Father Rom. 15. 6. With one Mind and with one Mouth glorify God even the Father of our Lord Jesus Christ 9. If Christ were indeed God as well as Man or as Trinitarians speak God the Son incarnate in an humane Nature it had been altogether superfluous to give the Holy Spirit to his said humane Nature as a Director and Guide For what other help could that Nature need which was one Person with as they speak God the Son and in which God the Son did personally dwell Luke 4. 1. Jesus being full of the Holy Ghost departed from Jordan Acts 1. 2. After that he through the Holy Ghost i. e. through direction and motion of the holy Spirit and Inspiration of God had given Commandments unto the Apostles Acts 10. 38. God anointed Jesus of Nazareth with the Holy Ghost 10. Had the Lord Christ been as Trinitarians speak God the Son joyned to an humane Nature he could not have ascribed his miraculous Works to the Holy Ghost or to the Father dwelling in him but to the Son dwelling in him and united to him Matth. 12. 28. I cast out Devils by the Spirit of God. John 14. 10. The Father that dwelleth in me he doeth the Works John 5. 30. I can do nothing of my self Acts 2. 22. Jesus of Nazareth a Man approved of God among you by Miracles and Wonders and Signs which God did by him in the midst of you 11. Had our Lord been more than a Man the Prophecies of the Old Testament in which he is promised would not describe him barely as the Seed of the Woman the Seed of Abraham a Prophet like unto Moses the Servant and Missionary of God on whom God's Spirit should rest Gen. 3. 5. I will put Enmity between thy Seed and her Seed Her Seed is by all Interpreters understood to be Christ Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed This again is universally interpreted of Christ Deut. 18. 18. I will raise them up a Prophet from among their Brethren like unto thee and I will put my Words into his Mouth This is interpreted of our Lord Christ in many Texts of the New Testament as John 1. 45. and Acts 3. 22. and Acts 7. 37. Isai 41. 1. Behold my Servant whom I uphold mine Elect in whom my Soul delighteth I will put my Spirit upon him and he shall bring forth Judgment to the Gentiles This is interpreted of Christ Matth. 12. 17 18. Now that the Holy Ghost or Spirit is only the Power and Inspiration of God at least is not himself God they hold is ascertained by these Considerations 1. The Holy Ghost or Spirit and the Power of God are spoken of as one and the same thing 1 Cor. 2. 4 5. My preaching was not with enticing Words
Psal 95. 9 10. Your Fathers tempted me forty years long was I grieved with this Generation These words spoken by and of God are interpreted of the Holy Ghost Heb. 3. 7 9 10. As saith the Holy Ghost your Fathers tempted me c. Answ As saith the Holy Ghost that is As saith the Holy Spirit or Inspiration of God by the Mouth of the Prophet David So Estius Piscator Capellus Grotius c. Note that in the Psalmist's words there is an Enallage of the Person frequent in the Hebrew and especially in the Psalms Me for Him and I for He. 10. Psal 97. 7. Worship him all ye Gods or all ye Angels These words though spoken of God are interpreted of Christ Heb. 1. 6. Again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him Answ In the Greek 't is When he bringeth again the first-begotten into the World that is when he raised Christ from the dead who is his first-begotten from the dead he commandeth let even all the Angels of God worship him 'T is uncertain whether St. Paul had any respect to the Words in the Psalm but if he had he doth not quote the Words of the Psalmist as if they were spoken of Christ but only declareth the Decree of God known to him by the Spirit for subjecting the Angels to Christ in the same words that the Psalmist had used on another occasion because they are words most proper to express that Decree for the Writers of the New Testament generally affect to speak in Scripture Language 11. Psal 102. 25. Of old hast thou laid the Foundation of the Earth c. This seems applied to Christ Heb. 1. 10 11 12 13. And thou Lord in the Beginning hast laid the Foundation of the Earth but to which of the Angels said he at any time Sit on my right Hand Answ Thomas Aquinas hath rightly acknowledged that the Words of both these Texts may be understood of God only not of Christ The Context of the Hebrews hath this sense And thou Lord that is and in another Text of the Psalms 't is said Thou Lord. So Estius Camerarius Grotius hast laid the Foundation of the Earth But to which of the Angels said he i. e. said the Founder of the Earth c. sit on my right Hand as he saith to Christ at Psal 110. 1. For though Psal 110. 1. is literally designed of David yet you Hebrews knowing that David was a Type of Christ do also apply the Words there sit on my right Hand unto the Messias or Christ 12. Psal 110. 1. The Lord said unto my Lord Sit on my right Hand until I make thine Enemies thy Footstool It appears by Matth. 22. 43. that the Jews understood these words of David as spoken of God and Christ and therefore our Saviour puts this Question to them how Christ could be David's Son for they were it should seem commonly taken to be David's Words if he was David's Lord which can no way be answered but by saying he was David's Son according to the Flesh and David's Lord as he was God. Answ Our Saviour's Words are David in Spirit calleth him Lord saying The Lord said unto my Lord Sit on my right Hand that is David in the Spirit of Prophecy foreseeing Christ calls him his Lord. But he calleth him so not because Christ is God for if that were true himself could have made his Enemies his Footstool but because not only the Spirits of David and all Saints but even Angels are in Heaven made subject to Christ and that as the Reward of his most Holy Life and obsequious and acceptable Death 1 Pet. 3. 22. Phil. 2. 8 9. But note that when the Psalmist says the Lord said unto my Lord the Lord said is to be understood he hath in decree said he hath decreed it shall be so So Dr. Patrick in his Paraphrase on this Text. 13. Psal 110. 3. Thy People shall be willing in the day of thy Power in the beauty of Holiness from the womb of the Morning thou hast the Dew of thy Youth Answ This Text as 't is in the English Translation is wholly unintellible Seb. Castalio has as he is wont made a probable and elegant sense from the Hebrew thus Thy People or thy Troops shall be chearful when with sacred Majesty thou goest to Battel thou shalt have innumerable Youth The words are spoken to David 14. Psal 139. 7. Whither shall I go from thy Spirit Answ From thy Spirit is an Hebrew Phrase for From thee Like as when 't is said of Moses Psal 106. 33. They provoked his Spirit the undoubted meaning is They provoked Him. So also Eph. 4. 30. Grieve not the holy Spirit of God is an Hebraism for Grieve not God. 15. Prov. 8. 24. When there were no depths I was brought forth Answ Solomon speaketh here of the Quality or Faculty of Wisdom by which God and Men order their Affairs wisely That he meaneth not as some have fancied the Son or the Spirit of God appears by the Gender he useth For he saith ver 2. She standeth in the top of high Places ver 3. She crieth at the gates and chap. 7. 4. Say unto Wisdom Thou art my Sister 16. Prov. 30. 4. Who hath ascended up into Heaven who hath established all the Ends of the Earth what is his Name and what is his Son's Name Answ Dr. S. Partick interpreteth this Verse thus Hath any Man ascended into Heaven who among Men hath gathered the Wind or fixed the Earth what is the Man's Name or his Sons 17. Isa 6. 1 8 9. I saw the Lord sitting upon a Throne I heard the Voice of the Lord go tell this People Hear ye indeed but understand not shut their Eyes c. This Appearance of God is ascribed to Christ John 12. 41. These things said Isaias when he saw his Glory the Words Go tell this People c. are ascribed to the Holy Spirit Acts 28. 25 26. Well spake the Holy Ghost by Isaias Go unto this People c. Answ 1. The Words in St. John are to be understood not of Christ but of God for God only is intended in the foregoing Verse as all confess 2. Accordingly the best Greek Bibles read that Text thus These things said Isaias when he saw God's Glory 3. The Texts in the Acts ascribeth the Words in the Prophet to the Holy Spirit because the Vision and all the Words there mentioned were a Scene wrought in the Prophet's Mind not exhibited to his outward senses by the Spirit or Power of God. 18. Isa 7. 14. A Virgin shall conceive and bare a Son and shall call his Name Immanuel 'T is added Matth. 1. 23. which being interpreted is God with us Answ 1. Matthew as all know wrote his Gospel in Hebrew and therefore did not interpret the Hebrew Name no more than the Prophet whose Words he cited had done before him We are not bound
Church but if they will often read and consider the Socinian sense of them they will soon discern that 't is not only a probable sense but the true and only sense of which these Texts are capable if we would reconcile them to the rest of Scripture and particularly to the many and clear Texts and Demonstrations cited and hinted in the first Letter SIR I am Yours A Third Letter TO A FRIEND Concerning the UNITARIANS Called also SOCINIANS Containing the Texts objected to them out of the Evangelists and Acts and their Answers Matth. 22. 29. Ye do err not knowing the Scriptures Printed in the Year 1687. A Third Letter Concerning the Unitarians called Socinians SIR IN this I give you the Texts of the Evangelists and Acts objected to the Socinian Doctrine concerning God our Lord Christ and the Holy Spirit and the Answers of the Socinians to the Arguments arising from them 1. Matth. 1. 23. They shall call his Name Immanuel which being interpreted is God with us Answ See on Isai 7. 14. 2. Matth. 2. 2. Where is he that is born King of the Jews for we are come to worship him Answ Neither the Hebrew Greek nor Latin Word for worship him import any more than a civil Worship and Honour And it was the manner over all the East and particularly among the Jews to prostrate to Kings 2 Sam. 19. 18. 1 Kings 1. 16 23 31. 2 Sam. 9. 6. 3. Mat. 9. 6. The Son of Man hath Power on Earth to forgive Sins Answ This is plainly spoken of Christ as he was a Man. God gave this Authority to the Lord Christ because he gave to him also to know what was in Mens Hearts namely whether their Repentance and outward Professions were sincere and lasting John 2. 24 25. Rev. 1. 1. 4. Mat. 11. 27. All things are delivered to me of my Father and no Man knoweth the Son but the Father c. Answ 1. If Christ were himself that one true God it could not be said here that another Person gave all things into his Hands 2. The most Orthodox Interpreters do understand all things here to be all things requisite for procuring and effecting the Redemption and Salvation of Men or all things necessary to the executing the Office of the Messias Whereas our Lord adds None knoweth the Son but the Father c. Maldonate and Grotius make the sense to be None but God knows what the Son's Office is or what he is to do and suffer in order to the Salvation of Men as on the other side none but the Son knows the Father's Mind concerning the way and means by which Mankind is to be redeemed and saved 5. Mat. 12. 31. Blasphemy against the Holy Ghost shall not be forgiven Answ St. Austin and generally all judicious Interpreters by Blasphemy against the Holy Ghost or Spirit understand Mens ascribing with the Scribes and Pharisees in this Chapter the Miracles and Works done apparently by the Spirit or Power of God unto Magick or the Power of the Devil So that the Holy Ghost or Spirit is not in this Text a Person or a God but merely the Power of God. 6. Mat. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Matth. 28. 20. I am with you always even to the end of the World. Answ Christ is in the midst of and is with his People not by an immediate Presence as God is but by his most powerful Aid and Help which he affordeth partly by his continual and succesful Mediation with God for them all in general Heb. 7. 25. partly by the Angels who are under his Directions and by him engaged in the Defence of the Faithful Heb. 1. 14. 7. Matth. 26. 63. Tell us whether thou be the Christ the Son of God. Like to which Text are Matth. 14. 33. Mat. 16. 16. John 1. 49. Answ It being manifest that Princes are called Sons of God by the Psalmist Psal 82. 6. As also that Psal 2. 7. Thou art my Son is literally meant of David Hence it was that the Jews both then and now call the Messias the Son of God not because as some imagine they think he is God or is generated of the Divine Substance but because they expect he shall be a very great Prince an universal Monarch and therefore the Son of God in a more perfect and higher sense than David or other Princes are 8. Mat. 28. 19. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Answ 1. To be baptized in the Name of a Person or Persons is a Rite by which one delivers himself to the Institution Instruction and Obedience of such Person or Persons so that to be baptized in the Name of the Father Son and Holy Ghost is to profess to be led and guided by them or as Grotius expresses this matter 't is to declare we will admit of no other thing as a part of our Religion but what proceeds from these that is nothing but what is commanded by God or the Father and has been delivered by his Son the Lord Christ and confirmed externally by the Miracles and internally with the Witness and Testimony of the Spirit that is of the Power and Inspiration of God. 2. 'T is in vain not to say ridiculously pretended that a Person or thing is God because we are baptized unto it or in the Name of it For then Moses and John Baptist also would be Gods 1 Cor. 10. 1 2. Our Fathers were all baptized unto Moses Acts 19. 3. Vnto what then were ye baptized and they said Vnto John's Baptism that is saith the Generality of Interpreters unto John and the Doctrine by him delivered Nor can it be doubted that to be baptized unto a Person or Persons and to be baptized in the Name of such Person or Persons is the same thing For 1. 'T is acknowledged by all that understand the Hebrew and Syriac Idioms 2. 'T is manifest by comparing some Texts of Scripture For what in some of them is called baptizing unto is in others called baptizing in the Name of Rom. 6. 3. As many of you as have been baptized into Jesus Christ or unto Jesus Christ for 't is the same Preposition in the Greek that is used of Moses 1 Cor. 10. 1 2. and of John Baptist Acts 19. 3. have been baptized into or unto his Death Gal. 3. 27. As many of you as have been baptized into Christ in the Greek unto Christ have put on Christ Acts 2. 38. Be baptized every one of you in the Name of Jesus Christ. Acts 8. 16. They were baptized in the Name of the Lord Jesus Who does not now see that to be baptized unto and in the Name of Christ or any other Person or thing are used as equivalent terms And accordingly the Fathers particularly Tertullian often say baptized unto the Father Son and Holy Ghost Nothing therefore can be inferred from this Text
of the Lord Josh 24. 27. Are these things Persons Is it not evident that Actions proper to Persons are ascribed to them as well as to the Holy Spirit or Power and Inspiration of God by the Figure called Prosopopeia Briefly We ought to conceive thus of this matter a great Effusion of God's Inspiration and Power being to be given to the Disciples that it might be a continual Director and Guide when the Lord Christ was no more personally with them therefore this Guide is by the aforesaid Figure spoken of in such terms as if it were some Doctor Teacher and Advocate Hence it is said to reprove the World to guide into all Truth to intercede for us namely because it suggesteth Prayer and Affection in Prayer also not to speak of himself but to speak what he shall hear from God to receive of Christ's that is receive of God the Remainder of Christ's Doctrine and teach it to the Apostles For 't is to be noted that our Lord left some things to be taught by this Inspiration of God because the Disciples were not capable to hear and believe them till they had seen the great Miracles of our Lords Resurrection and Afcension into Heaven John 16. 12. I have yet many things to say to you but ye cannot bear them now Howbeit when the Spirit of Truth is come he shall guide you into all Truth The Spirit that guided the Apostles into all Truth was it not the meer Inspiration of God It is for the same Reason and by the same Figure that this Power and Inspiration of God in the Apostles is said to bear Witness John 15. 26. to search Mysteries 1 Cor. 2. 10. 11. to distribute Gifts 1 Cor. 12. 2. to appoint Bishops Acts 20. 28. to glorify Christ John 16. 14. Finally It appeared in the Form of a Dove on Christ and of Cloven Tongues on the Apostles Matth. 3. 16. Acts 2. 3 4. Because God conveyed this Divine Energy to the Lord Christ and to the Apostles in these outward Symbols which were fit Emblems of the Quality of the Gifts then bestowed The Dove signified the mild and peaceable Spirit of Christ and that the Power then conveyed to him should not be for the Damage or Hurt of Mankind The Tongues denoted that the Apostles did then and there receive the Gift or Faculty of speaking with many Tongues But what sense can the Trinitarians make of these things they say the Spirit is a Person and God did God receive and assume the Shape of a Dove that is of a Brute What hinders but that they may believe all the Transformations in the Metamorphosis of Ovid 29. John 16. 15. All things that the Father hath are mine Answ 1. St. Paul hath said as much of every Christian 1 Cor. 3. 21 22. All things are Yours things present things to come all are yours 2. All things in this Text of St. John are all things relating to the Christian Faith Doctrine and Discipline for it follows Therefore said I He the Spirit shall take of mine and shew it to you The meaning of the whole Passage is all things relating to the Doctrine and Discipline of the Christian Church which the Father hath in his Mind and Design are mine that is are known to me and shall for the most part of them be ordered by my self as for the rest which I my self do not discover or order the Spirit shall receive it and shew it to you 30. John 17. 5. Glorify me with thine own self with the Glory I had with thee before the World was Answ 1. St. Austin and many other learned and Orthodox Interpreters not only grant but contend that the meaning here is Let me now actually receive that Glory with thy self which I had with thee in thy Decree and Design before the World was This Interpretation is confirmed by this that the Sufferings of Christ were to precede his actual Glory 1 Pet. 1. 11. Searching what and what manner of time the Spirit did signify when it testified before-hand the Sufferings of Christ and the Glory that should follow 2. As 't is here said The Glory that I had with thee before the World was so 't is said 2 Cor. 5. 1. We have a Building of God an House not made with Hands Where we have is we have it in God's Decree and Intention or it is prepared for us 2 Tim. 1. 9. Grace was given us in Christ before the World was Where again was given to us is was given in God's Decree and Intention Therefore so also we may understand that Christ had Glory before the World was 31. John 17. 10. All mine are thine and thine are mine Answ It appears by the foregoing verse and by what follows that Christ speaks of such as were or should be his Disciples His meaning is all that are my Disciples are of thy giving to me and still remain thine and all that are true Servants and Lovers of God readily become mine that is Disciples to me 32. John 17. 24. For thou lovedst me from the Foundation of the World. Answ None can deny that God loved all the Elect from the Foundation of the World. To God all things are present not only what is past but what is to come is present to the Divine Mind and Knowledg 33. John 20. 28. Thomas answered and said unto him my Lord and my God Or O my Lord and O my God! For 't is an Attic Vocative Answ 1. Nestorius Patriarch of Constantinople was of Opinion that these Words were not designed to Christ but to God. For though the Evangelist saith Thomas answered and said unto him i. e. to Christ O my Lord and O my God. Yet the Exclamation might be addressed to God as it's Object tho it was also an Answer to our Saviour or in Answer to our Saviour and to what he had said at ver 27. Or if the Words were addressed to our Saviour also it may be admitted as true what others say here Namely 2. When Thomas had felt the Prints of the Spear and Nails in our Saviour's Side and Hands and was thereby fully satisfied that he was indeed risen again he breaks forth into this Exclamation the first part of which he directed to Christ the other to God. O my Lord are Words of Congratulation to our Saviour And O my God! Words of Admiration and Praise to God. 34. Acts 5. 3 4. Why hath Satan filled thine Heart to lie to the Holy Ghost Thou hast not lied unto Men but unto God. Answ Some of the most celebrated Interpreters among the Trinitarians have owned that this Text ought to be thus understood Why hast thou lied to the Holy Ghost i. e. to us Apostles who have thou knowest the Holy Spirit or Inspiration of God in us Thou hast not lied unto Men but unto God i. e. thou hast not hereby lied to Men only or chiefly but to God who is in us by his Spirit and Inspiration This
adv Prax. c. 3. 2. They say farther that none of the objected and above-cited Texts are by Trinitarians themselves thought to be true and demonstrative Proofs either of the Trinity or of the Divinity of the Son or Spirit Every one of these Texts but John 1. 1 c. is given up to the Socinians as an incompetent and unconcluding Proof by some or other of the most learned and allowed Criticks and Interpreters of the Protestant Party As to the Catholick Doctors so called Chr. Sandius hath made a great Collection of Testimonies out of them to this Effect that neither the Trinity nor the Divinity of the Lord Christ or of the Holy Spirit can be proved by the Scripture but by Tradition only Some of them confess that the Scriptures rather favour the Socinian Doctrine and that the Trinity is not only above but contrary to Reason finally that if the Authority of the Church did not oblige them to be Catholicks they should choose to be Socinians See for these things Sandius Hist Eccl. l. 1. c. de Ario and Cingallus in Script Trin. Revel An English Author of the Romish Persuasion has these Words in Fiat Lux. p. 379 380. I may truly say Christ is the Pope's God. For if the Pope had not been or had not been so vigilant and resolute a Pastor as he is he means such a Persecutor Christ whom the Pope both worships himself and propounds to the World to worship as the very true God that made all things Christ I say had not been taken for any such Person as this day we believe him to be Whereas besides the above-cited Texts the Orthodox object that if Christ were not God as well as Man he could not satisfy the Justice of God for our Sins or be a full and sufficient Atonement for them The Socinians answer 1. That the Lord Christ is a Propitiation and Atonement for Sin is a Demonstration that he is not God for God doth not give or make but receive the Satisfaction for our Sins 2. They wonder that the Son of God though he is a Man only should not be judged a sufficient Satisfaction and Propitiation for Sin through the gracious Acceptance of God when 't is so known and evident that the Oblation and Sacrifice of Beasts under the Mosaic Law and from Adam till those times was accepted as a full Atonement and Satisfaction in order to Forgiveness Lev. 6. 6. He shall bring his Trespass-Offering a Ram without Blemish and the Priest shall make Atonement for him before the Lord for any thing of all that he hath done in trespassing See the whole Context Finally whereas the Orthodox do decline many of the Socinian Arguments by the Distinction of two Natures a Divine and humane Nature in Christ For Example when the Socinians object John 14. 28. My Father is greater than I or John 5. 30. I can do nothing of my self We answer that these things are spoken of Christ only according to his humane Nature but that he hath also a Divine Nature by which he is equal to the Father and can do all things of himself To this they reply 1. That the Distinction of two Natures a Divine and Humane in Christ is clearly overthrown by the 8th 9th 10th and 11th Arguments mentioned in the the first Letter 2. If a thing otherways true of Christ may be denied of him because 't is only in one of these pretended Natures and not in the other if our Saviour saith he can do nothing of himself only because he can do nothing of himself according to his humane Nature and can do all things of himself according to his pretended Divine Nature then 't is lawful and allowable to say Christ is no Man was never born of the Virgin was not crucified dead or buried did not rise again from the dead ascended not into Heaven under pretence that according to his Divine Nature he never was born of the Virgin never was crucified dead or buried c. Now who does not see that to speak thus were to deny the whole New Testament and renounce Christianity Have not we say the Socinians reason to reject and abhor a Distinction that if it incommodes our Doctrine and the Allegations for it does as effectually fight against the most evident and acknowledg'd Points of the Christian Faith Nay the Distinction and Evasions founded on it do at least as much hurt to the Trinitarians as to the Socinians For if the Distinction of two Natures be true and the Answers founded on it allowable then no Fault can be found with a Socinian when he shall say Christ is not true God was not generated of the Essence of the Father was not from Eternity for all this may be said of him according to use their own Words his humane Nature for according to that he is not true God was not generated of the Fathers Essence was not from Eternity Do not Trinitarians absolutely disallow as false and Heretical these Forms of Speech though defended by the Distinction of the two Natures why then do they expect that their Adversaries in this Controversy should admit their Answers which are founded on the same and no other Defence This Sir is the Sum of what these Gentlemen say on this great Question a Brief of their Arguments and Answers by which they would support their Doctrine that God is but one Person and that as some of them add our Lord Christ nor the Holy Spirit neither are nor ever are called Gods or God in Holy Scripture as also that neither Creation whether New or Old nor any of the Attributes of God are ascribed to our Blessed Saviour For a Conclusion give me leave to advise you in the Words of St. Paul 1 Thess 5. 21. Prove all things hold fast that which is good SIR I am Your most Obliged The Publisher to whom the foregoing Letters were written having left them some time with a Gentleman a Person of excellent Learning and Worth they were returned to him with this following Letter SIR HAving had the Favour of perusing these Letters I cannot but greatly esteem the Learning and Judgment of the Author who has brought so large a Controversy and that has been debated with the utmost Industry Learning and Subtilty for many hundred Years even from soon after the time of the Apostles into so small a Compass that one may soon see the Allegations from Scripture on both sides with the most material Distinctions and Answers Wherein it seems obvious to me what is said in one of the Paragraphs of the first Letter that the Vnitarian Doctrine is an accountable and reasonable Faith grounded on clear and evident Scripture-Arguments so far as a negative Proposition can reasonably be expected to be Whereas the Trinitarian Doctrine is founded upon obscure or mistaken Texts and defended by such unreasonable Distinctions as cannot be admitted by any Man of a free Judgment being either contradictory in themselves or utterly unintelligible
Interpretation is confirmed by 1 Thess 4. 8. He therefore that despiseth despiseth not Man but God who hath also given unto us his Holy Spirit Here 't is manifest that those who despised the Apostles are said to despise God because God was in them by his Spirit What hinders then but that for the same reason those that lied to the Apostles should be said and understood to lie to God 35. Acts 7. 59. They stoned Stephen calling upon God and saying Lord Jesus receive my Spirit Answ 1. The Word God is not in the Original Greek in no Greek Bible 2. Admitting this Word God to be here rightly understood yet the Greek when rendred Grammatically maketh this sense calling upon God and saying O Lord of Jesus receive my Spirit 3. Admitting the English Translation the meaning here is only this Stephen called upon God and he also said Lord Jesus receive my Spirit because at the same time he saw Jesus in Prophetick Vision standing at the Right Hand of God. He began to have this Vision while he stood before the Council ver 56. and it continued with him to the Moment of his Expiration for his Consolation and Support as is granted by many learned Interpreters of the Orthodox party 36. Acts 9. 14 21. To bind all that call upon thy Name The Words are spoken to the Lord Christ as is made undeniable by ver 17. Is not this he that destroyed them which called on this Nome Christ's Name in Jerusalem Answ 1. The Socinians generally not only grant but earnestly contend that Christ is to be worshipped and prayed to because God hath they say by his â—â—â—â—biting Word or Power given to the Lord Christ a Faculty of knowing all things and an Ability to relieve all our Wants The Polonian Vnitarians were so zealous in this matter that they excommunicated and deposed from their Ministry such of their own Party as denied that Christ might be prayed to and worship't with Divine Worship This had bad Effects therefore the Vnitarians of Transylvania were more moderate they admitted to the Ministers and Professors-Places those that rejected the Invocation and Adoration of Christ but obliged them under their Hands not to speak against worshipping or praying to the Lord Christ in their Sermons or Lectures 2. Those Vnitarians that reject the Invocation of Christ say 1. That the most learned of the Ancients were of their Opinion It appears by St. Austin T. 6. L. 1. de Haeres Num. 43. and by Photias Cod. 117. that Origen denied that the Son was to be adored or prayed to He is saith Origin not the Author but Procurer of the good things bestowed on us 2. Our Lord Christ when he was consulted about the Object and matter of Prayers directed his Disciples to God Luke 11. 1 2. When ye pray say Our Father which art in Heaven 3. It seems clear enough that he forbad the Disciples to pray to himself ordering them at the same time to pray to God in his Name or for his Sake John 16. 23. In that Day i. e. after I am risen have seen you again and being ascended into Heaven have procured for you the Comforter whose Consolations none can take from you So all Interpretters of note ye shall ask me nothing whatsoever ye shall ask the Father in my Name he will give it you 4. To make Christ himself the Object of Prayer is to destroy his Mediatory Office. For if he doth hear our Prayers and can and doth by a Power constantly resident in him relieve our Wants to what purpose is he our Mediator with God. They that make it a Duty to pray to Christ will find it hard to give a good account of those Words Heb. 7. 25. He Christ is able to save unto the uttermost all that come unto God by him i. e. that pray to God in his Name or for his sake seeing he ever liveth to make Intercession for them What can be more evident than that here Christ's saving us from the Evils we either fear or labour under is ascribed not to his own inherent Power but to his Intercession with the Almighty It is farther to be observed that these Gentlemen say that Christ's Mediation and Intercession for us is not to be understood of a verbal or personal Mediation proceeding from a particular Knowledg of our Wants and Prayers but he mediates by his Merits that is by the perfect Obedience and most acceptable Services that he has performed to God. As to the objected Texts To bind all that call upon thy Name And again Is not this he that destroyed them that called on this Name in Jerusalem They answer that the Original Greek may be translated several ways 1. Thus to bind all that are called by thy Name And Is not this he that destroyed them who are called by this Name in Jerusalem that is All that from Christ are called Christians And this seems to be the genuine sense of these Texts 2. Thus To bind all that name thy Name And Is not this he that destroyed them who name this Name in Jerusalem that is that profess the Name of Christ that speak of Christ as their Master and Teacher Agreably to this St. Paul saith 2 Tim. 2. 9. Let all that name the Name of Christ depart from Iniquity 3. Thus as 't is in our English Bibles to bind all that call upon thy Name And Is not this he that destroyed them that called on this Name in Jerusalem For though the first Christians did not pray to the Lord Christ yet they called upon his Name in Prayer they used his Name in their Prayers to God praying for all things in his Name which is a calling upon his Name in the most proper and grammatical sense of these Words and is indeed the only sense of which they are capable when they are used of a Man as Christ was So they 37. Acts 15. 28. It seemed good to the Holy Ghost and to us Answ that is to God's Inspiration in us and therefore to us also See on John 16. 8 13 14. 38. Acts 20. 28. Feed the Church of God which he hath purchased with his own Blood. Answ 1. It appears by the Syriac the Armenian and the most ancient Greek Bibles that the true reading of this Text is Feed the Church of Christ which he hath purchased with his own Blood. 2. Admitting the reading in the vulgar Editions of the Greek yet some great Masters of that Tongue have rendred the Greek Words thus Feed the Church of God which he hath purchased with his own Son's Blood. 3. Admitting the Translation in our English Bibles some learned Men particularly Erasmus have noted that the Blood of Christ is here called the Blood of God because it was the Blood which God gave for the Redemption of the World. So John 1. 36. Behold the Lamb of God that is the Lamb of Sacrifice which God giveth for the Sins of the World. For God so loved the