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
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
their Candor and Integrity which is supposed to be conspicuous in the Representations they make of their own and their Adversaries Principles have walk'd in the same Path as I hope in the following History with some clearness to detect and make manifest SECT II. The seeming Approaches of Socinus and his Followers towards the Orthodox THE Socinians altho' they deny a Trinity of Persons in the God-head the Divinity of Christ and the Personality of the Holy-Ghost Christs Satisfaction and Merit Justification by the Imputation of Christ's Righteousness the work of the Spirit in Conversion c. Yet in their Apologies Confessions and other Writings they give us their Opinions in such words as if they held all these necessary Doctrines Ruarus who is justly esteemed by the excellent â—â—lâ—husius Specimen Refut Crell de satisf p. 3.5 to be one of the most Learned Socinians amongst the Reasons annexed to the first Century of his Select Episiâ—les perswading the Papists to express more candor towards them closes with this Protestation That they do heartily believe in the Father Son and Holy Spirit that they Baptize in the Name of the Father Son Ruar Epist Select par 1. pag. 464. and Holy Ghost and acknowledge an Vnity in this Trinity that they esteem Jesus Christ to be the Son of God and the true God and as such worship him that they believe Christ to have abundantly satisfied the Will of the Father in all things which he imposed on him to do and suffer for our sins and so by the Victime of his Body hath expiated them In an Epistle to Heing Veglerus this Learned Ruarus thus writes Ruar Epist 16. P. 107. My most intimate Friends have oft heard me Profess that in most humble manner I adore the Divine Nature in Christ and am most hearty in acknowledging his true Merit and Satisfaction made for us altho these words are not in Scripture I Challenge 'em all to accuse me if they can for denying the Hypostasis or Subsistence of the Holy-Ghost or for rejecting Infant-Baptism or for placing our Righteousness in the Merit of our Works or any thing like it In an Epistle to Frederick Schossirus whose perversion Ruarus doth endeavour after he had advised him to cast off those prejudices he had received with hâ—s Mother Milk beseeches him to consider thâ—â— they do not deny Christ's satisfaction but hold that he satisfied the Will of his Father both by doing and suffering all those things imposed on him by the Father for the sake of us and our Sins Ruar Epist 23. p. 146 147. whence it comes to pass that our sins are pardon'd and Eternal Life given us He is more full in what he writes unto Nigrinus for saith he I do acknowledge that the Obedience which Christ as the Head of all the Elect did render unto God in his Life and much rather in his Death was a sufficient or full price for our Sins and so equivalent to the sufferings which by our Sins we had deserved But that I may more distinctly deliver my thoughts concerning the Fruits of Christs Death I will reduce what I have taken out of the Holy Scriptures to Three Heads answerable to his Three-fold Office For Christ being the Chief Prophet of God even as was Moses published a New Law unto the People and whatever he Taught Commanded Promised or Did when alive he by his Death Eminently Confirmed Sealed and Sanction'd whereby we are obliged to believe him and obey his Laws And God himself engaged to perform all that Christ hath promised in his Name Touching the Priestly Office which lyeth in making Prayers for the People and Sacrificing that is to say Killing the Victim and then according to the Law offering it for the Expiation of Sin Christ a little before his Death pouring out most ardent Prayers to God on behalf of all that then did or after should believe and entering into Heaven through Death doth now make Intercession for them and freely offer'd up himself upon the Cross as one to be made an Atoneing Victim and with this Victim of his Body prepared for an Oblation by Death he entered into the Heavens as into the Holy of Holies and offer'd up this Sacrifice of himself without Spot by the Eternal Spirit unto God who is amongst the Cherubims or rather with the Myriads of Angels there appearing for ever before the Throne of the Divine Majesty to expiate the Sins of the People and procure their Pardon And that he might enter on the Execution of his Kingly Office whereby he doth all things which belong to the Salvation of the Elect defending and freeing them from all Evil and at length making them meet for the partaking of Spiritual and Heavenly Blessings He did by rendring Obedience to the Death open a way whence we owe all unto Christ who so readily dyed for us The Causes also of our Salvation may be considered as Three fold The First the freest Grace of the Immortal God The Second is Christ who as our Head hath undertaken for his Body with God The Last is our Faith and Obedience towards God wrought by the Spirit of Regeneration To this of Ruarus I will annex what Slichtingius the Polonian Knight hath in the Pelonian Confession and Apology In the Preface to the Confession they say That the Apostles Creed is most Ancient containing the most pure and Apostolical Truth as first delivered that therefore in Publishing the Faith of their Churches to express their Consent with the whole World they keep most close unto this Creed and although they esteem the third Part about the Holy Ghost not to be so Ancient as the other two Parts yet they Profess that they believe all contained in it to be most true And in their Exposition of what is said about Christ's being Dead they declare That then Christ's Soul was made an Offering for Sin that all those Scriptures which assign the Expiation and Remission of our Sins to the Blood of Christ do make it clear that Christ's Death was tanquam victima â—iacularis that is as an Expiatory Sacrifice or Victim Besides on these Words the Remission of Sin it s thus We believe all past Sins how gross soever and all Sins of Infirmity committed after the Acknowledging of the Truth are through the Obedience Blood and Oblation of Christfully â—â—â—â—ven them that have the Communion 〈…〉 formerly spoken of For this 〈…〉 say they Justification is not 〈…〉 the Law or our own 〈…〉 That this Remission of 〈◊〉 and Justification is on our part obâ—â—â—ed by â—â—ith and Repeniance and contrued unto us by the Fruits thereof This is that part of the Socinian Confession Vid. Curcel â—uâ—â—ern Differ Theo. Adver Mares Differ 4. Sect. 13. with which Stephen Curcellaeus twits honest Maresius as what is more Sound than what is embraced by him and other Calvinists Michtingius in his Apology which was occasion'd by an Edict of the Lords of Holland and West
Hague where 't was their care in each of the Five Articles to show an Agreement between themselves and the Heidelberg Catechism the Belgick and other Reformed Confessions There is so much to this purpose in Bertius his Scripta Adversaria Collationis Hagiensis that the mention of a very small part thereof would fill up more Room than I can spare for this purpose besides this very Method hath been taken by some later Arminians Curcel Dissert 4. de Justisica Sect. 7. Curcellaeus to clear himself from the Charge of Heresie doth in the Doctrine of Justification protest That he doth not think any Man is justified in the sight of God for the Merit or Dignity of his Works But only through the mere Grace which is in Christ's Blood do we obtain the Remission of Sin we amending our Ways not walking according to the Flesh but according to the Spirit Rom. 8.13 When it s objected that his making Repentance necessary to Justification which includes good Works destroys its being freely of Grace he Answers Not that Repentance Curcel ubi sup Sect. 14 or our Works do Merit any thing from God or are so perfect as that if God should strictly search into them they could stand before him in Judgment God forbid that I should assert any such thing but this I say they are necessary because God will not make us partakers of the Salvation purchased by Christs Blood by any other Rule or Condition And that he may the more plausibly insinuate into the Minds of his Readers his Orthodoxy in this Matter he tells us That they who hold Repentance and Conversion to be required in order to Pardon as the greatest part of Protestants he thinks at this time do cannot contradict this Doctrine For saith he Remission of Sins and Justification are with them equipollent which may be safely enough asserted For though they may be as things divers separated from each other yet God according to the Tenor of the Gospel-Covenant forgives no Man's Sins but at the same time esteems him Righteous and promises to give him the Reward of Righteousness which is Eternal Life which is also carried in the full Pardon of all our Sins For seeing our Sins must be reduced to these two Heads namely Sins of Commission and of Omission He Curcel ubi sup Sect. 9â— whose Sins of both sorts are pardon'd must be consider'd as perfectly Righteous and therefore worthy of the Reward SECT VI. The Difference between the Arminians and the Orthodox BUT what Care soever Arminius and his Partakers heretofore and the more wary and fearful have since taken to cover the dangerous Notions they are for and appear as like the Orthodox as may be yet unless they would abandon all Essays to propagate their Dogmata 't was impossible for them when most cautious perfectly to conceal either their Notions or Designs 'T was therefore a vexatious Affliction to Arminius Epist Vytenbog p. 55. as he oft told Vytenbogardus that he could not meet with Men of Learning to whom he might freely impart his Sentiments This one thing I greatly bewail and lament Epist Vytenbog p. 121. saith he that there is no one I can venture to converse with The Reason he assigns for this his Complaint was the prevailing Humour then amongst the Orthodox to call every thing Heresie which they approv'd not even when they themselves either neglected close Study or were destitute of that Learning See his Epiâ—â—lâ— to Vytenbogard p. 57. which was necessary to search into those deep Mysteries whereby Arminius whose Learning and Abilities were too great to be confin'd within the old narrow Circle of solid Divinity where Men of as much Learning and deeper Judgment delighted to abide breaks out and makes Inquiries into the profound and unscrutable things of God where he was bewildred and scon lost himself Had he been as gently treated by all as he was by that profound Scholar Arminius's Intimacy with Juni was A. D. 1597. Junius dyed A.D. 1602. Franciscus Junius he might have escaped the Snare but this great Man soon dying after Arminius had freely opened himself unto him and others being severe in their Condemning his Inquiries he had none to Confer with but Vytenbogard and Adrian Borrius Men whose Inclinations too much suited his own to be a Balance to him in his Indagations By these Men Arminius is confirmed in the Errors his own Mind disposed him unto and were then thrown in his way by the Socinians who had furbish'd up several Pelagian Heresies about Predestination These Writings were burnt A.D. 1598. Orig'nal Sin and Free Will which about this time on the burning the Writings of Ostorodius and Voidovius were as an Introduction to Socinianism Vid. Frid. Spanhem F. Elench coâ—troâ— p. 219 crastily insinuated by Theodore Kemp Koornhert and others Arminius being thus provok'd by the angry Passions of some entic'd by the Flatteries of others and undoubtedly instigated too much by his own Spirit is fixedly set against the Calvinian Doctrines which he labours to Undermine even when he professed the most Zeal for them For altho' in pursuance of Vytenbogardus's earnest Request Armin. Epist Vytenbog p. 213. Arminius was very careful as he assur'd him he would be to mention nothing Dissonant from the Heidelberg Catechism and Belgick Confession Armin. Epist Vytenbog p. 213 and boldly undertook to defend all he wrote by them yet 't was only that thereby he might the more effectually ensnare his Scholars to a Closure with his unsound Principles for 't was his labour to get a review of the Catechism and Confession in order to a substantial Change or total Remove Ep. Armin. Vytenb p. 202. In a Declaration of his Judgment made unto the States of Holland and West-Friezland he ventures to offer his Reasons for the Review of both which being promised by a late Synod of South Holland he was emboldened to do Some of his Reasons are that it might appear to all they leaned chiefly on the word of God in matters Religious that the Cathechism and Confession being written by Men who are Fallible might contain in them some one Error or other and it was not at all unmeet for a National Synod to enquire whether they did agree in every part with the word of God even for the words and manner of speaking as well as touching their real Sence Whether there be not somewhat in them made necessary to Salvation which is not in Truth so whether there be not some Words and Forms of speech used which may be diversly understood and so give too much occasion to strifes and contentions Whether there be not some things in them repugnant to each other many other enquires he made which sufficiently show that Arminius could not heartily close with all he had subscribed unto and therefore as he rejoyc'd at the news of a n = a Epist Vytenbog p. 212. 213. Ubi sup p. 123. review so
nothing was more grievous to him than to here of a frequent repeating their Subscriptions which he compares to the Spanish and Trent Inquisition In his Apology and Answer to the one and thirty Articles said to contain the Opinions of himself and Adrian Borrius he gives a particular account how he was by his Friend betraied in too free a discovery of his dissatisfaction with the Catechism and Confession For saith he about two Months agoe a certain Minister would fain know why I was for a submitting the Catechism and Confession to the Examination of a National Synod to whom I freely replyed that my sense of the thing was included in this Syllogism viz. Every Humane Writing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Divine Inspiration and consequently what might contain in it Error may yea must be examin'd when it may lawfully and orderly be done in a Synod to which such Examinations belong But such are the Cathechism and Confession therefore to prove his Assumption he gave a particular instance out of the Catechism which instance as he too justly complains was soon in every bodies mouth But tho' Arminius his Friend did ill to betray him yet it 's hereby manifest that notwithstanding his pretentions to an agreement with the Catechism and Confession he did really Dissent from them The next step made to show a Dissatisfaction was by them who were to prepare matters for the Synod at which time they proposed that untill the Examination was over and all things setled there might be no more Subscriptions imposed and that the Obligation might be taken off from them who had already subscribed This Proposal was no sooner made by Arminius and Vytenbogard but the Calvinists are alarm'd and think on nothing less than that the design is to make a Change in the Doctrines of Faith Several Letters are therefore written unto the Learned in divers Countries particularly by Lubhertus unto Dr. Meivin at St. Andrews in Scotland a Copy of which is within a year transmitted out of England unto Arminius and Vytenbogard who sent a defence of themselves to Melvin showing how they were abused by Lubbertus however Vid. Praeâ—â—â—nt Illusir virâ—r Eâ—â—â—tâ— 23â— 243 confess they were for a freeing the Subscribers from their Subscriptions untill all was finished about it in a National Synod which they say was with a Caution that during this time there should be no disputing nor Preaching on the Controverted points A Recognition or Review was press'd again by the Remonstrants at the Hague Conference with a desire that they might be freed frm their Subscriptions till the Review was over In the National Synod of Dort they also urge it boldly declaring that by the Fundamentals of the Reformation and the constitution of our Churches Script Hist Remonstrant p. 20. no one ought to be censured meerly because he taught any Doctrine contrary to the Confession so long as it was not contrary to the word of God for a Confession was not the infallible rule of every Doctrine Ubi sup 41. And one of the conditions proposed by them to be observ'd by the Synod was this That in examining the matters in Controversie the enquiry be not only whether they agree or not agree with the Doctrine of the Reformed Churches as may be supposed to be in their Confessions but that in the first place and above all things they consider whether they agree with the word of God and that with respect to the necessity as well as Truth of every Article For which reason let every one be by solemn Oath bound to promise that he will not in judging respect Confessions Catechisms or any other Humane Writings but only the word of God c. And that touching the Review of the Confession and Catechism every one have liberty to offer his Considerations on them without any danger of incurring a Censure Who ever will consider how vehemently they press for a Review how earnest they were for the Examining every point in Controversie without a respect to the Confession or Catechism tho' they were never made the Rule of Faith and how eagerly they sought a Freedom from their Subscriptions and from a Censure in case they objected against anything in them and will also carefully peruse their considerations against both where amongst Seven and Thirty Articles in the Confession he will meet with at least Thirty and in the Catechism where are about a hundred and Thirty Questions and Answers he will find above Threescore to fall under their sharp reflections And that in opposition to the Canons of the Dort Synod they did publish a Confession of their own Whoever will I say put all these things together and compare the Catechism and Belgick Confession with the Remonstrants Declaration cannot but be abundantly satisfied that nor Arminius nor the Remonstrants his Followers were sincere in their Protestations and Subscriptions but very corrupt and deceitful and whilst they pretended to approve of the Confession and Catechism they esteemed many things in both Dissonant from the word of God Thus much is not only the Language of these endeavours but ingeniously granted by Vtenhogard Respon Uâ—eaboe ad specim Hem. p. 6. who in hâ—s answer to Festus Homnius his Specimen professes himself to be one of them who thought it necessary who desired and pray'd that there might be a Review of their Publick Confession and an examining of it by the Word of God for this very end that what he or others thought was not so agreable with the word of God might be proposed to the common consideration of the several Churches And Episcopius in his reply to Festus Homnius his Specimen tho he falls very severely upon Homnius for bringing him in as an Asserter of what he positively denied yet yields that in the five Articles they differ'd from the Belgick Confession His words are That Opt. Fid. Fest Homn. p. 2. excepting the five Articles all that Episcopius is charged with are either about Matters frivolous next to nothing or such as differ not from the Confession Arnoldus Poelenburg in his Letter to Hartsooker opens himself in this matter more freely He is not asham'd Vid. Poeledb Hartsook p. 222. Cornelius Wigger A. D. 1597. or near that time opposed the Confession and Catechism as a Lesbian Rule that might be turn'd to either side He was suspended sets up Conventicles and stiffly adberes to his peculiar notions Vid. Epist Cor. Wig. p. 35. c. nor afraid to revive the memory of Coornhertius for whom Arminius would not be thought to have any respect and Cornelius Wiggerus as opposers of the Catechism and Confession lamenting a want of success in the many attempts made against them by divers other Persons not only Arminians but by some who were their most violent opposers such as Piscator and the like Besides it cannot be denied but that the Arminian Doctrines are too manifestly a Contradiction to the Heydelberg Catechism and Belgick
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