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38025 
 
 CONTINUATION 
 
 OF 
 
 THE FIRST PRINCIPLES 
 
 OP 
 
 CHRISTIANITY. 
 
 HALIFAX: 
 PRINTED BY JOHN HOWE & SON. 
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 dil!feulfle» i>!roptt(M by the Itofchtfifts, f^ys^'^lkppw 
 ironer ^*> lA^' chiwftged tbe^cxt «ftfchc gpfp^Wi^bH^lM^e 
 foib^^ert^ t)f i»:teK^cw^ ©f Vik«tiritt»,>*ii4' pw*>)»Wf ot 
 liutirWi^. fh4^"lr'nbt to be- HtipWai |*ii»criRM^pur 
 doaritW :^t«^ar^1tt fwit^whopfcfwne »#p?r,V«nA^^^ 
 
 |u^f^jii^«ifk^ b^ &^hi(i)8l b^ \>yi0Q>^P^- 
 
 lUrJJI^mM 
 
 \9 ^^ 
 
 jcfua 
 
u 
 
 fj 
 
 JcfjM, that crime js not to fecitnimted taChrifiliwi;^^ 
 WJ3«^WJ«i.«iij|i.ot.»B«fti,,nd^lrc fatter WPies liyjiiinl.,. 
 
 jhofito*)iioh ,ta art p*^*iiffl« wt^' m^ itiSS 
 
 
 VL, 
 
 ^ 
 
 clifl<^«n8,.,he fcrip,Bre^ W tU lttttifica.ipoVh'J™« 
 Op.n.w.;;iDfle»d oT <orfe«Un«-hV opinio™ iyS 
 
 thefl»(ior.,pf Chrift'. chorcfci lo Whoft i^dsZyTd : 
 jmpwl^, »crv»r?»n.«f rte PtiAjj /;i,i, "liJji^*^^ 
 
 l.afin Kir I.%K« f rj-_ r^ . -.. A*'^'!^ »f'^^♦ ^ 
 
tr 
 
 »J 
 
 f?msis.y I (,^gMmmMu 
 
 ii ad of ton ar smns lerfl t'^aM 
 
 I 
 
 ib 
 
 th0 ftrti^^^m tk^^^^^ bert^Wi#»ri* 
 
 piiieltt^, f M^j&A^^iw4f^ j and .sil||i^rf%;.*'ctl»i^S^'^-' 
 
 ^^^^^I^W^^^^^^^^ Ufa Ddt'taM«uiJ^Hi 
 
 d'jmV'^ Thou wile ,i?^d^ )^ye,,jR[iy.ro!i*^$^^^ 
 
 of €hrfft|'^ti yersr cxj^Hcitly dift^^^ftied the ftml^mn^'^^. 
 
 in \kWr<fih'aaou J nor did his flcfli fee corrttp«^iJW4'>lW5 >'5ri^ 
 grave, monumcn^,or f^pulclir^ i^rf'fn(iivdr.ie»pirc(fed^i&fi' 
 the OrefeK Vefi-A |i^^,,o«^ ir^^|.i.rIt.>M CJ^preJTed by t/i^mi"^'^ 
 
 new dpnft^ks, I'hiA^^^^ o(^^<i«>7,iail*n«jr^, «'\^ 
 
 and tftfe^'AiceW^ 
 
 V«*U4#i* 
 
 f>US 
 
 t"^fl/'Wf J"t^'^ ^^^^^ ' i4w»*iya preiM^piBw 
 
 ] t i 'J » 
 
 
 
 iomc that ihry may be thougiic 
 
 t ) 
 
m. 
 
 ?4 
 
 y«)(«ik>li(k>idi4nfitiii%iiit^ it^orl 
 
 el Viiiii 
 
 epicurean oj^nian, that fiitb»>9i;,r*tlia:*..as tlwy (J^fcfjpe 
 ^1 pr«fuitiptitm«;»kM Ji#ifiiw^n4 Cms j,; tliis qpifiioii 
 
 ^ moft Bornxpt^i WM qf al^Jiif jopi^iien* tlu^ woft P* 
 ^♦cl'fiwpolaidralkgL-^ilwsJrcfi- lil^ f%4»Pf iq,. y^ ^'d\ 
 o-yi}Tfas ^cnftrous «fror» w Wcl%,)»|d, W^ ivptrefled by 
 ncii^ authority of 6i F«tfr* Sfi..'Jfinw?,,;§tiv|o^ ^^4 l^ 
 -fui^'tewircaMiiirwl) by .Eunoiwui, « furioUs ArwP, >n 
 •i^d*ut(Jr midiOf the i<xurth cc«tury, apfi CpU^ly; TcU»^d 
 ,«iy^. iifa£i,(i»i>AbiGrf:8(M;y Q|S>fl^i^ Iff ^ar^ m 
 ^Am^iA\sRih*4^\bi^. «l<i{iiBf r, i)(?3p. 54^- (i'iAK?PW/!vi.*^* 
 ,aibe.Apbftkfe^(riei|>ref«|y . vt^jt^ ?«ftWft .# Vf^m^^^ 
 ~i«fyor« iiiaivs becnmoiHflftf 4 W .»tff J??^^<?P**? f^9^?^^,"' 
 
 t'ftUuied to the feverity of Chrift*s gofpcl. 
 
 Luther 
 
i«Aer,> ^tio^f BibyU^ _ 
 
 
 amm 
 
 ''''mu^m^ ^j^iH 'for *^»<^^'«^«*»«"*«^^"*^ ^ 
 
 Wo^ctfcdfr'i 1?bfe bd<!*i^ #Hi<ih' dtcktes* fth« *»qokLiPt' 
 lo^'sfurfifeM'atta firiter^, li itMcBvtoely4itfpircd)TaBki itn- 
 
 'HP'i^c iiiithctitk, c«'cWftii#tfli»!ihcftiJirlHdiikr^gc>m- 
 Mi; p^rfieiy 'airifitt«n«= '^Kh ^Is Qiigifiali fr bH»i )&ut 
 
1^^^. 
 
 was tins xutcnorUght, which j^ikughi; die Montanifti to 
 
 ■ diftingulfli 
 
rlN^ge I ^y^^ 
 
 9ia(^t l^iifift^ i^it* JiiaMt,^fi^ Slid «>4^ (»iilf# 
 
 i0i,^iAMMi^to iw.^it^ How t^ i» #r0ai^«i'aiii4r 
 
 «K|M^r|^ light, iNttdi^ eniilMJua^ ix^^fibvei^,^^ 
 
 J^p ,llM,«9»ii»iii)aieii«B i)l Oci!d|^4ii4# to^etty 'C^fiti^^ 
 
 It„|l Itiie he fedbriif tl|a£ be^ iwi^^ 
 wbofRuGoA reveakd dm ikm^'im|!i<<l^^ 
 
 ^mQii^ ▼omc^aM tutreveiiltlb tiii«iij$s, #1iici»*Ra^; 
 b^ priced. to y(m« ^aftdcertain Imh tiijtt )^o#ilit^fti^* 
 
 fflatioo he wai enabled tci. |pve Md Mctpldi'lhis t^ail»>'^ 
 alilt.jlttli oftooodtii^ : .*f itct this be your ruHf : iiH^e 
 tlnjfcf^re cofiimands the doing t j^dod work; m^eri^^ 
 iMlliitlktihift^it iee^i dialttlorbidt thiNiito do ar^^:pi'^ 
 wfi|]i«^ iM^pauC^ th(;ltii caiiil not do it"— *Tdto. 3, fol; i jr t^^P 
 tniftwqtdyntte ^U io entbufiaftic eiitrava|^nce; vt!^idh ^ 
 thU interior %htWtM not authoriCe j f>f tins St. Auftitt^ 
 w«| ipiel^ »«iiiai^ whca he fald : that li^ wcmid not believ#^ 
 th«!go^, if ihQ authority of ihe€at!hoKc ChuitE dk^*^ 
 iM^move hhrnr i beknrHI that therciiras ho other |^o^^^^ 
 au^tk but thfitt, for which the cfautcb, 1^ ^svliddf'i* 
 hi^itheip(^i4;i^had depofite4 it, aflfwtsred ; hcf kn)f^^ 
 aii»ttKit ibif pfntended t^eriof %^l^ li xtt iimu fafuml^^ 
 a «a» d^ the «»iqii, ^liich leadt the enthnti^ to tAl^ 
 prcapioef ae 'rnmmj mumwo n&mixxrwnu torro^ ana 
 
i 
 
 hmeftt, that this interidr lt|;ht #oiik)%bftitiifl tie dcit^ 
 and his apoftles, diligently iiidilc:lted ind •cBfii^iitt * 
 
 aii/effarieswho niiivt them inimtbmtflhMrdhMf^fill^ 
 
 si3P^iii^%9rym^iH^m'mmjhb^hi^^^ 
 
 jjWHy _ 
 
 V nre'pfrKnBcd jiiffofiononnor indf nojpPinonsT ^lAere rs i^ 
 
 fS^ Mrili^ri^tr^l&tti!i>&ed wrii3l^g^ tttbiHlB^e^ 
 d^"j"^h^Hei^HBt¥ii^cd <*£tmlk«yf?* '^^'^-'^- ^^'^ "'^' 
 
 'K^fc^VfiW Ci^w\^ tf'^tftepbttHdt '^i^it^^y^fhttig*:i^'t!j^ 
 
 mmuiiuv: 
 
 biiv 
 
»1 
 
 IiJ^MfeiiJ* 'h«TH binDld^->rii y^^^'^S'^'^ \pliinqt eiri bff# 
 
 thit the Fatlvir fcj^^^l^^^r^ b'?f4^iJBlh*5rf^»f^B 
 
 but by the teftimany of ki^ Appftles ia regulff ^iAff^efiJon 
 give tcftimpi^y o^^^ W>^,J»iy^^fln.^^4il^^ m^m M 
 
'11 
 
 1 
 
 )3 ll»l»APfN!l}i<l<8t;^fW^ilifM^4lt^^ 
 
 lll^1]i'%^^^]^th«Partitlwi oHiiiil|^ft6i»'s(t«V(iliief0tbt^^ 
 t%jh ^ftel «»¥ ^li^^flciai^ ]i^ ddf^clK^Mfii a^dtiw 
 
 wnf <^fl$^ ^^rmiiif^Oodm f^^iiMirhel;!^ infklUbie 
 ° f«l«^^4lfti' ^#l»^i *bEmrf f^WwMih -deia toot icbii^ 
 that Jefus came in the fie0i i» «oi#oiif iOod^^«*-<i^^'!^. 
 ^^h^1»il^iilifiafiil<sl^ b&^btfiiry iteqiidre^iidilgaiitlke^dii'- 
 ^kMt\i^^^ot^t^ by GoiVap^nfiiiientcinf* Hfi<vdko 
 t^|^i»b«i«i 1^0, fkears'iaiiv hd whtr isjimtl f ron][:^£bdciro libt 
 w^^*U8/ 1> ^ I1M9 nte^iciiec th) ifch* -^ .. v * J^iftotfib «hc«iifti- 
 'Vfiiiti tfft?j% wbi«hfalLtr|»ritisy«^r '*^v ,viDi^L«i*i«icc 
 ^ ^^flfi^s[}cbe>l«v|^ofiaih m'dJie i-iil/ffiiktt^ltiDplb^ififkirtbdliiibft 
 lI4gndva[Ti^ citrndtf^a^j^ ki^vt jienoeritYi^dirfntiHitBtll 
 '^ihfercliitfirriftH fflifn^ \fboih3i7e 4*<^ffiSl«iviiBd5Ti:n^^fyft 
 ori|«;achi»S(ia9i; 63BcufabU't^tl|Brtr]«ri6>mife1>nfiif>£ tbtiosi^hot 
 sr did n^id)^4^7 t}^ poftoii-of' ^fifi£hui:dr^hesr)iinrbQifig> 
 .t<i i ij ill ale ^fooodiandilKiscl^GiiiiA Smicu^ r ^csksuninutKU 
 <irt>Md offito^ldodb'Hte^iwhfb&ilMK) tal^hfcp%in;^ titf^^ioo^ 
 
'•^ rfw wiA«»aiKifthetfci»i)tie3(ii|l|lii'i^Hf«i^^ i^^^ 
 
 ^. dM nbrfey^thjtt 4il^t>t»ith twnW' mew vb!^^ ^9.^ thf 
 
 ant (htftp wtJOSditt rfl ttitw^-vf tft»^ 
 
 .*b1»o hiard hb^dMne^ and ;fewfbw<»iiia«feai»} flHmJ<^*«- 
 iievvsin liini; aiid lif the^ <Md noi^lheii i*ra?i^»f:%fe^ 
 
 him, ifili^K«d riot adfiooncoAf^infilia rt«i**f JdiVfr^l^ 
 
 *!^ei had-w^cbrife, Miatfpokqnt to >*0#^'ltety3lWo(lW |^t 
 haw^Bficd'f ^ btjeJiMNfT thcy^kat^ no ©x€ii^ lor Sn? t4i no • 
 ifiliiiad ^otidoiie^wfjJrlra^ht'eh n6)oAtr.li5«Jf dfp^ >th«y 
 ^yiould inat?!iatc /fifl*«d?Vt4*ihatii8i €it TtUi^m*c%m¥' 
 |edgeiHtt>a«.Hli»-McfB»r,t r'^^viio^? oi -jaHo ?i.'i4 u-di 
 
 i ODtokdieTi^jtbciifaifiioii*^ of the Apexes wiasiuftl^lffj^fftb^^r 
 3ht®uwltiMii^erai#ifca»nDUiicia§ Thf inJflis^' Ql!rfl»e 
 
 Jfeom wirich)lhc! Af dabkledliecdiri t^nf®wiiiaed'iftif*^H«w 
 riWfctHejJ iii vok© bfam 01 swhim^ stHcy <dofh«t irfcU^st I3 H«w 
 ftlfaftctheyrlbd^TOlliliHhWof wbbm rhdjr.x^wiweilcfeh'^flpi? 
 iiiHt)»^}{hafr^y5heiWJidtl^tkte:ikilpflrtacbarTj;i WnWDot^all 
 sitficyrffrehobyi^khcybt not.feftti^ AsiitjishwTlttHii.dlaHpw 
 oibsautafdi ^(ilwi<fcMfi©i^«n)ii mWdfclaDttouhecERWsrfp^lJ^o 
 
 Awmbah<»5f%cihdo*ibio3i;6'V^aoftfcq x4> r4Md>l^n bife " 
 
 ' lJh«mghith5in(tiir^d%b« offfaarfiii whbnh' ^hablwlnfio feadcf* 
 
I 
 
 1 
 
 ^B4f^*¥ %l%fihf <^j«^f (a»*»Jfc4\"n^?n,,i^^ 
 
 m^i-^ mm^^Mi^,. ^mW^pj^msk M^-^^mm 
 
 fiflf»W|H(fifSfieRt^jar<; ifa^., ,i^li|cc nppi^cr ,|h^ m^^ 
 
 it, folvcs all dilHcvItlcs. That tjipprqp^|l cjtf Ti^v^jaJcdL 
 <»r^«J«(l?J!i ,lft»)vfij|;fttit)j9!riity; . ^nd ^qtl^at^w^^ji, by, mwifcft 
 $a^bi»5f$ik.«c^flfj*ry. we l^np^v fioin ^Jjc i^fjpr^l.of Clyfift f^n.^ 
 ^fijAlftvApofllc already ciud, to wh\fk iiy^qji^.^dd %% 
 pMffgffi ^r^m tl»« Gpfpcl of S.t^ Mark, u]t,^*^ An^ tt ^id 
 ^tj^i^j^^^iiDg into the whole w;qrlj. j«ci|c;}^ thi* Cofpp|■ 
 tQ(fV^)5Cff^tUi•«J,. . , . ar^cl they wept oi|^ifD4p>;€ap|i?4 
 <^jenyrW>|PFfi, th? .Iv?r4c9-opcraling, aii^cl.fppQniJW?g theijijF 
 words by the figns which ft)!lowed"—5n this paflp^gc ,W|^| 
 iftpf^e^jp-ffiefanoi? of ^^q J^prd di(lii}gHi^»c4 .fro^l^ ^^is 
 
 %n%^tr^^^^^ the^^fjtei^tioii^ ^of ;>e Jf,WjPaR4jli(^tlv9R5 U?, 
 called f4;th. As, without the lljjht of icafun there is no 
 
ii 
 
 s-y 
 
 ilftnt to Mtiiral truths, that is, to ,«»**">''>»*' ^lISl. 
 
 rf^effif livery efc'fterfcfcr*. *Tiiiliar4 fro«4llt*tfce»l? 
 
 otetiled at'hi* pAt«>Hilg't^ tfcM-'thb >ati*.8;1,*aw^fe«| 
 itfd tte^^driitkin'g tflislwa; aiibdHiftrtaiHIP ^eteff^i 
 
 Blkfttrt.iriT fetlirf:"-/*W.' 8^i"^^ ^J^^^ 
 of dfriff in thtf Achitiff iJ'a 'niyMobS^HiftJ, bi.e*lW; 
 
 W'thdtV.<f;'(»'aeaartd'thit>,nW'«^n'WulalbA^ 
 
 « 111 tWi fe\jiW,' flie Savibur fay»= *at • «* ' l««ii«ft)l»y ^ 
 
 ead/thitili the t64ntfeftati(^6f «*«v™t<«^ 
 \*b4;wis(ifviae«t(!le*iKtf truth of Ms rtJiilbh jifttfriddS 
 
 that te. *ho Belii;«>«*hi< tht teftimbny of Ood «^imU 
 fcBs fhat a, tte(t ihf uttd light of faith, wlthtoUt :««fM«.' »« 
 couldTlot beSiW : but 1« aid' hot fay thad-iay'tn**;**; 
 liW«,;<«'tail"btlie»'eatmth, *hiA ii niOt f^^mef c6 
 liis'Wileft 'I '-"!•' "--■''-•■'■■■■■"'^■■"'■"■''* ■"■'•" '■" ■<'■'■"""" 
 
 ^'fa tKcf" fif A ^Hiii'IlildtW&ifcJ*^ It fe' wy ti«iit;*hi^ 
 
 lilrtte fays, that If i mail irtftOunde an eV«rf,''»*teh' 
 dbVstidt fcaiivieii; OoH has' rt Jt feiit Him V hen«''#eW 
 
 tliiili«'<iwd6aii aiat OoJ dia tat «*a 'he rifwrti^; 
 
 That 'VulJJ'WVsk^acteft' a fiHl!t)i-biihet;4fi4l'.«c "tSAi*; 
 ptcBxa bfhW'iWdialonjis'eliipf^l' i'bA'Wf'''i<S^i»**^^^ 
 d(it6Mfc\(ieHwr' m t*lfe pntjiftcrtsa-na tanc TeaciiuTsr ••-"•=- 
 
 r> 
 
 tjr 
 
you a hard and doubtful v[S^er in judgmeDt between 
 blood and bbod> between ^aufe and caii£b, betivtt»i U. 
 
 , iR^^h Wc f%fwill^ave clofeii, ;M thou £talt,com^ to 
 tIie1*/Vfts;j;t!^ invites, and to the Judge, who wUl ^ 
 in'Ac^'cili^s, and thou fhklt c^fuire, and they wiltS 
 nom<!t to tft^e the #(Jrd of Judgment, and thouVfli^t 
 dp:aaoi3ain|; to tie word which tlbcy (haft announce to 
 tI^*^|)eTit. kvif, 8, 9. the lariic rule U prefcribed 
 bf St. |ohi. in the new law, as was already^ ^M. 
 H^fk», Whe6 fotpe pretended rcfcrmcr taught the c^d 
 plki itt j&ntioch, that the jewifli ceWiftiotties were ti^ con^ 
 tifrae in force, they did not confu!t the intcrioi'tigit, 
 iicif^di(J ^y decide 6n khc authority of the contendiog 
 paT|rt!!fiihough the g*eat St. Paul wa» one of t^cm, but 
 tKeyfent'to confaft Peter and the apoftlea, and thurch «t 
 }^tmeti^'Mh^6 th6 cpntrovcrfy was decided— Adhxvl 
 , ir tff^reftptil. th<!" ddarine of the apoftlc confirmf 
 tl^'owSf^atlbh-'ah^ady made, that human reafon^uiv 
 afflftc^ t'itmot bdi6Vc myfterious truths. " P/ffinoi 
 {'VhyAiijihy naturej does not ?iccept (oudechetttj [mt 
 things, #hith arc of the Spirit of God^ For it is to hitt 
 foHj*, ind he cann^ know theiti bcbtife they are fpiritu* 
 jillV'ettmlned." As if he had faidj the man who judges 
 by Aefe rcafofts, which natural reafon unaffiftcd by the 
 .Sjilrir of God ^ggefts, cannot believe myfterious truths, 
 iK'^tife they arc to be examined by the rcafons, which 
 Ihefhtnrf eti lightened by the Sphit of God difcover% 
 thefeiiftal man's refearches arc therefore limited to tbefe 
 thing?, which are kjiiown by the light of reaft^n j but 
 the-^F^rkual matt, tkai is, the riiaft, uholb mind fs en- 
 lig*teTj'ed bjr the Spoilt t^:Ood,;i(i!ieait:lfi^8*7^^^ 
 aU4li»tt|j3'/thitt%i^nott)n!f thcfe thirtgs.Whictr'he knows 
 by ihe «^ of rcuftfe,^'' tJiJt alfo m^^ riv^Aled truth j, 
 wijIfh^hrdlfcovw^Byfhe light of faifK. As' Ae eye, 
 
 Uiiv* • «'vr^> ittsi wA 
 
 
 c^bjw^ #lthifl !ti r^iclL'^bat thrf^s whicfi are/ without 
 
 
 
 'H 
 
m 
 
 
 moh hits hisA & tmx 
 
 jM^f^*^*, ^^.-t -«.'" 
 
 
 u 
 
 things;, wkck m ^Mn %o.mi ^^m mii^ MkmHWh.l 
 
 ani hji feHoii >m|1^, mWUbfl Jp t^ 4^iftp^^?oo^| 
 were ni^C iii, i *• ** ^^^ U^^'f ^^f^%^ coitfdiietjjifalft C»,. 
 
 Cfiriji* t give y«i4 |p% not ii|^,^forf y(;^ ,fjcrf . i>q|i;, 
 ab^ as ^et.'* . Hc,ha4 feidi Incife pcepfl^iogVck^iya^^,! 
 
 jnoft rf^yttcrioui trutbfoC rrf)g^Q^ « fev^ ^p |l)J!q^,..fil^^ 
 were a? jrpt xfeiWreia, be gaY?.,W«lVrl»¥^^ l^i^^fi^ ' 
 dements ^of cbri^iaqity :„for tb^ mmdi(|kibg^|^l^ 
 the inftjied gift o€ faiifi. 13 p,rej)»r^ ^Jr! U;I|c rjectt|^Q|m|j| , 
 fu{^rfy^c\ital trutbs^ a? iti^bythcUgVt.QijrcaCpipfi^^^ ? 
 rece()tiunc>£i}aUiKar tr^tK^. Jirft pciacipk^ jite ini|a^4^M^f| t 
 ly iptop^c^I, frqjp A^l^ JR^nifcit cimfo^uences ar€^f^al% 
 deducWjIbu^/cmpt^ ;iad diftant f:onfequienc6f |iriC«((ippp%t - 
 an^njltei^fl: i^piU^ticm and exerdfe of tbe mtiui* a4,fw%^^< 
 hum^p (9ci?,cc^ Who ever underdood tbe firapcriicft jqjf ?; 
 an alge||:frai^ curve; Wt«I^out having preyiou^y, ftudi^ tb#,/^ 
 principlc^L^^gcoipeuy ? Hence St. Paul to th^ Qebrews, > 
 V. |^j,i;^K%*,6 *V Kvc^y man, jwhojaaparlakcrof 
 inil^4» unWW ia the. word 9! j[uKlice: ior i>c ift,^f> 
 little s;h^4 j> tjit toJid qica.t is. for thjt jpcrf pi^ for dUMi4 1 
 who by jj^fq have theijr frjofe* c^crtifcd^j? tbe. difcfr|iipgj,i;j 
 of g^d \»iid ^vil." Jt is, tbewftwc^ true* *h*t there ue i»^' 
 the caurch c>f Cbrift many .ioc;^puib2e .of di&tngui&ii^ ■ 
 trut"h frqqi^ fiillbood by any.Ugbt* *vbif b th«y pofioiW if - 
 it be fiot Cm4 tbAt Chrift's.^ildr^n aice uqt % part «| 
 his CimUy j, for tha in^rut^ipo of thefie^be ba!i<prov»did^ 
 by giving paftors and teachers to his flock — Eph. iv. 1 1.' 
 Ths apaillc adds that the fpiritual man is not exam la- 
 
rr 
 
 
 1910! es bd 
 
 „ ■■ • . . .* ■• '-''<'-'■' *i sii * wn ■yn.pfnui'- 
 
 ^«tJff 4ifya4fte> thit^ls* by aay #i«5 of tlKffe T»nq t^d 
 ^]tft ^^irH^ Godw Foi^asthc reafi^os.on whj^^jtj^ 
 
 ^f% iife^e#abisibut by the light) of faith, the mgfi, viho 
 
 <l^d<iftiQf«ei06thi8 Kgbtf/CBDHotfM^w them^M q^^jq^ 
 
 ii^tiWftom tM&JJ»dgiilcntoti.thttii>Mu 5 . '^^ ,, 
 
 ^»^<flls iH)i;btik tha apoille^ tR>iQrdiBr to {>revie&f cpofu. 
 
 '-l9fi>ilf^fiB^at|d CSbriiithiaiM 4So permit no mote tjun 
 
 -«#($id]f>clif)8(^ay^rdofe«>9a9Sie vents, whkh they fnight 
 
 ^llttMiifendVtrB by fnfpirAtiony<an4^ ts> .^oidyivfipoJ^tion^ qi. 
 
 "f^tS ih«tfi f to4»> carefully eKamined in their religious 
 
 'ftfl^mbUe^ Fi?om this we learn that in them primitive 
 
 tli&«S^thfe>ipiri£ t)f prophefy wai not, an imco^qion 
 
 i^>^«:<f^>ibttt he no where pretends that »t was Jinivcrfal, 
 
 J^IRJta^ififis he Join with it i» gracej which every fanatid 
 
 •^liilfiaibclahns forkMnfelf, and bis deluded f^ll^wers, 
 
 *UWft 48^ the grace of difcerning fpirits, of ijiftinguilhing 
 
 -fUkd^^htsJittTiircdtby the fpirit of CM, ai?d ^'^^'Nl'^o- 
 
 £fe^bfb«m from the fuggeftions of the fpiri^ of dark. 
 fS) iktid>the evrocs, which he propofes to the mi|i<!f|Of 
 i^^Hhafk ilUated men, who are captives at his will , 
 odi 'l^Hcapoftle enumerates the extraordinary gift?, which 
 ^'%effe then granted for the eftabliftiment of the church, 
 *4«ft4 ihe ^edification of the faithful: **• jfo. the p|pe is 
 given the word of wifdom.by the fpirit . •,t>Kfiiv» • *^* '^^ 
 r. >»fctH#r prophefy, to another the difccrpnfient of fpl- 
 b^ta,iii^n>i.iiH'M thcfc, one and the £*mc,/pir«» works, 
 <'M4lW»bmii^ fpecial gifts C'd'<»J to eacb* accofr^ing^ as »t 
 '^^w4iW?-4f. Conixii, 11. What a|ii?Jtccl^,of.,ftujiilfUfy to 
 3>>pi'^M cWatyiwbattihc ApoQle ci^Us aff^f^j^j^nd e^^t"* 
 r^fdi^ry!j^ri<M»iis infialtmmuas^^lyt^^d to^jj^., j^ 
 ' "i''A>s t!tei4cripiurc«i,<jrtntf(>livc: nf:^d^(^9?jitk8 .W 
 
 i!|^4ui^M hajfimy ^m^toyL k ■is^.intplccable orefumpMQ" ^^ 
 aflcrt, on his private authority, that fuch, or,Xttch a 
 book is, or is not authentic ; rccourfe muft be hid to 
 thetctlimony pfthcic, in whofc h.mds the books were 
 
orlgUnaUy dcpofitcd, at t^c are now no more, tWir 
 tcftitnony muft be knowa, but on tbe faith of their fuc- 
 0bri^ d^: ^Ho ^«C|«I I#cir tt^jottJ cmiht^^isSfm 
 •^Q^4ivaxi«4c*«WtHalfe»»«ofsoariti4il^ ^aqrit^unJi VS9r 
 ftmpt^^i' a«d eorij«a*fe«>,' tiwiy ^SBKir^d«*«A i»»WftSfr 
 Otis aii« ititcrpoliti5il«i!i btii^th^)P«ckaWQtsi«^»i %^ 
 wriiftig aUth«nti[d. ^fie^^he teftiiwctoyf o^Jdattwpm^!^^, 
 continued by tjieir fuc<SBffors^^<\0Bi^ki?riW( the rw«?kli^ 
 Plito, oTAriaotlcrdfGidWopbf e«f«I:f *nH«k©>«iWrer 
 ^ckhm^' that fufc1lftboC)k ww wuittefl byiiMaitArtF^^fl!* 
 ag cpiaie by Pau», oT'by Jawiesif thitiws kno* «iblt;l»»- 
 errftig e^tainty* : %ca\]iB' thefe writiers >tfara/|]M^pKi|ii« 
 t^Vepiftoribf the fevetal chuftlieKfornwd uby Ahrir wim* 
 i^y i theft b6oks they dcpofitcd inithohands i^ttelrfi^e* 
 tifhotn they had appointed to fiiceced themcfn 4AeiUif#ilf>- 
 ral charg6i who could not be dccci^^cd^)by tHefe %Hy>^smgf^ 
 handed Idtheir fuccelfor8lB0ffice,andthu»th(ly^^»ete«a 
 trttjftnhtcd to usi anil wai contifnoe to tl»<Ai»dli:0fe/lifli^. 
 Ihiiatfteftattonof the chief fttftors i«ii*odtW»f»lSfH 
 titoes» Iftdlfpenlkbty hecefcy «© attithcntjtaKMtb^ip- 
 ture^ ; hdnce it AvM oWkjrcdby Mofe9^«lfcuftiatit<ii*.»Hfe^t 
 the kltigi who^as hefaJd to^'thMftaeUtes^^iwowW \ii',m 
 eourfc cf time, be pTaced oVtff (th^r idriceiidaaUU fl«rt^d 
 tranfcTibethe!awft*)tt>acOpydcUvBiad tohif»oViy the 
 pHcfts of the L^vititfal tribe. On th<5«r)/attQft»tic>;n',*^e 
 king was to reccivelhet»«w,thcy were; ofifig^t the iwfip- 
 m of religious red^Dd*** ' <n{)h> w }o biov/. orij novi?^ 
 
 We Chrtftlans krittWr na book» authdntk, btttbtW?, 
 which the apoflSfe^ fM^aiotted by tbewt itif»prQhatiQn,^.«)d 
 deli^et(^d to their riifci^le^, to beby thwn .tiyniWtWlibto 
 fttCceemttg'gcnrt'attoft*. '' Wt hate vrcmukAUle ilaOw^ce 
 ofthis iippi^bitldn*#tli<i chWf psiftarsi /ia ttbo i«f>rM(To£ 
 St. Joiih i if^ tWe ia)nt\<i!ftrtn ' he^ffclys *. ^tUis^ia ll»^i f.^i^ii^e, 
 W%|i2\^et^^Si^ c^'th^ffe^' thirty 'anfiil*r^e ?Vbem : 
 
 
I 
 
 t' 
 
 .;;(fl*ir|iH?ri^#»«Ml« io,iMW>^W*a^ l^'^tMlJeflNirfliftiitf 
 
 in the flefli, with whom he compared his go^l, tie 
 
 i9i%'fifSv-4^'- ^t|4, Jptom, ,ii^,letter; 40 St Auftin %» : 
 /rnljK IW?, «^ Stf^^Jfi %WI»- tirat hUf vifould have no i«. 
 •fl!>?»^i»<F«*^i»*^ M^P gplpcir # ifet^ been coa. 
 
 ^I^^'S^ 19 Jc«;»ffaleni ]to>cOi?fi4«Jthc!a|K>ftlfes, left he &©uld 
 JJV^ifF^)*I^JaHyai%, ^iU^^ Jnftrnojeni on Ws private aa. 
 #PJ^)> <f<r^»?»to M^ |>«ro«igft «f hi»^rcdcc€fibrs, 
 9^!»^t^^ <^^j« tt«<Ht. He xonferrcd witfa the au- 
 sftRf«>A<fy>gFfie4on.the rule <jtf faith § joined hajMi*, 
 ^^h<^ ^c i^wniiutpj; ©f iLuke wifli^d the a^hority of 
 ;^iSj predeccflG>w in jE^ipi^ credit* and preaching, 
 
 ^jpWsmwh' nwre io4i»UIi«<iHiriJ it for the goipel of 
 .^CiasitfW^s nfccflir^ifoiiiliiij.gofpiit ojf his fiaaftfer?* 
 
 . n ^ Ti^f*] re?(9IJii}g, tsjvftiiicd by the condu^ of the church 
 ^,Apii^ : tVwgh Paul and Barnal>y, eeldMraicd for 
 j^l4Ffculous,M^qi^J?l, b^d taught thaf the Je^ifli ccremo. 
 .^|5S.><(id WtpPbUge in t|ie, ChriOian dW:peiiftri0n, yet 
 ^c||r.^uqiqnty i|pfupp(pwed by Peter'i approbation, and 
 .!^^Vf?f t^ie other, raptlftlcswiih hitn, was not tliought 
 f^^^_^, ta i^eci^p the contrpvcrfy :*it was referred to 
 them, and by thcf?> ^itfnrtately.aodli,»^e»rily decided-^ 
 ^4^f5^y-rr ;W)ia^tW<?^wl<|l U^cfeMpriwitiy^ Chriftians have 
 .#>V&ht,9f gjfj, Wfrtejph<;rg eY^ngelift f With what cf)n- 
 t?j|)pttW,Qi^ld ^h<;y J^j^vt-'h^^id the fcwrrilou^ bwfFooneiics 
 
 of an ap«lUrc ^lonk,^a.^^^- "{l''*o ^'^'f"* -^ i-=-*-n 
 
 ; Tj))<^,f\ec^<5ir^vyfflf thi« approhattion of the apoftles tfeiau- 
 
no ii«wr6Vdhi«bii^ar6>tdf!iitt^ id' mftjtters'dFitliri/Bv^ 
 
 one ihdl: fsty or b4^ievey thiit 6ther feriirtiirtkareaftmi 
 
 bean? Afiathertiw'*''''^**"'"-'^ '- '^**'''^' *'*■"" ■;f^-«3rf^-«^ 
 Thi* atteftatioti oftlic felifef pidibtf^^mi'iaVttfaTO^^ 
 thefc are the fcriptartfjt'^whkh %t«HaW^Yect*ivft!K^fr5iir 
 rtir^fed«fccflbf8, and ift this f<*h#thiry #ftdl^(SBiJ Ift^, 
 Ii9$ beeb at all times ^an Infiiperafol^ fcaJr tb thitr^wifii 
 fpeculations of pi^ctencJcd reforiii<?rt. A ri^^oiMiSW4» 
 of all neceffity in oppofition to received do^iti^'tlfe 
 iftventor, thdtefbir*, muft juilify It «w*<Kc|ttttttoHiy of 
 feme books, which the "chtirch docs not rtcdvi?/ fe^fe^ 
 early reformers did, ot*'€Jrd^dfc froiti^thf cairt^Jil&TO 
 bortbftv on which the retcived dd6lrme i& fdtilidfcd,^ ii'btfr 
 modern bfferiners, rfnd many of their prede^effoi^^M^« 
 i&nti or tie mull affix a new invciited ^fehfe^WlBftfe 
 pafikges iw icrlptuWk in thefc (svthl itxpfd^iiSSi km 
 Reformer is defencelefs : he not being' of thfcniitfitti^W 
 theufpoklcs, or tf^j^thorifed hy thfih, caA aiiiH^litiMH^b 
 book; nor can he, without the Woft inifoletaWS *^- 
 fumption, exclude from the canon any boofc wttcnj^^ift 
 Iiave approved ; to diftort fowe pzfkgei ftbrtif thflf in- 
 tetidcd fignfficaiion, and affix to them a fenfe^ ^*hnRi 
 the tcrmi' Unraly ikerti to bear, is his laft' r<;{burc^i '¥Mh 
 this aflbrds ntt'fh^ter r for he is told, as t1i^s fiikfe^^ft 
 ue\'er affiled ttyihdfe paffag^s before; it is^f'y^^HrtVeH. 
 tiawpit i<; t^hei-efore, no part of the dtpoftte of f;;titK 
 delitrerefc^tdi^e faints— Jude i ; It iiiaii^^ilci CoVij^^^, 
 which you fnbRiittailct^-rccHved^tfutH."^' <f ^^''^ »"*^^* 
 ' flma'js;inatl0n^ hiS'bWni{l?etdie<*'»h*d'in^6W^qn-)fiF}f^dft- 
 cd, hot'tO'fdlV'elH^fe^ffrciiWe^i-beeabft xVtflS^tKMJH^- 
 
 lies t(!)iau. I nfl*, foy'ifitfy, th*^>c^arch j\flJ^cs4f tW tcfiitftiPi^fe, or 
 
33 
 
 Si". 
 
 determines the intended fenre of ambigiiotis pai&ge^t the 
 
 A^Uidsitt w^^j^ijrugiiF*;^^ Jich^;^^ %jk cqnut^ns We 
 -^rgftioofnfit^d 3^.^oj;,^.|:i^ivifti?o£^r8||l|at the gof^el at 
 
 4lltg»^qg(;<?9|r^g;,t(^, the Egyf^tUns dp^esnot, of tliu 
 
 igofpdkftfCor^^'lPi #t. ipH^^^f^t^ins tl^' ^i^rd of ^c^, 
 ^■3Ci<Witii3goi9^fl^f 01} 7 "wHi i%^0€s ,DOt contj^n tlb 
 
 si^m^mim'mg TOinij^#?^J4ifte^.tiM^t;|.i^her^ ptet^na. 
 iJgiafflffi«B ©f t|jftga'y?it\Uieft4|iW^ i?»piou§ pypdu^oij, iwai 
 ethcrtFordoc^fiGrQ^Jji^^ecaufc jie,,ad<i3 af>d retrenches, and 
 fldKHgfftt)7ilji&g8f^ ^9?iit^^/eafc^.Jq wJ^jch th^^jaofljes 
 explained them to their difcipl^Sygnd^f^. which the.^hiirch 
 t«l«fif;ht>iuiiderft^^tth<?m, .:=,|, ,., , .}, .. ' j| 
 
 Jfcl nThc chfUfch, i>yr ih^Yff, i is k«fi(?fr|^ ,tp, pp injEalUble but l^y 
 nthtt-^t^liiA^njf ol th® CcriptureSi, and the itriptwres arc 
 f^aax^n^m b^tiftl^Kjtblp h^tifm the teftjjniOQy^f the cjh.y#» 
 {Jjnblssi*} tJuitfiaH-i^y? lip^i r^ftfoning, ^k^h ^^^^^^S i^rt ^ 
 tixic\(mi>itiTs.]^i wh<5ftCWrp thijvgs.arf f^UutfO*5^4 ^^F^^^o^ 
 
 ; •prrit«rided><:^n;ifl i^fSJO^ true : th,eiof^l^^i'4'iy'^^'t^'l^r'f^"y!^^ 
 <c;iii»fljnot3doptend,<W).t^^^ §;ripti|r«^J^f|tj9n tjif W^vidfncc 
 tsjf;iJ3od4 ?;H3dfftjli^ nr^wi^ 9f>c;;te»!ft >f59P5ii!. ^M^'.cl^y^'^ 
 
 .fon4bturwft,-theoi)P/'*^lliys,9f.,|^ 
 
 iow0u\ik>}^\itM^ fhv^r^kifm ft> mh-i^9^^hf\>}}n^H-': 
 
 \ Tf. .t-- It.. J,, oirfi.i»jui ,j, jTTij ,«iJt71J :*7LutJifil i' rt 
 
 /^i 
 
wiHs^ tie l^»* ii^ay&^f^^wii^^i*«^««i* 
 
 tcf as^ amftan^^eaAei^^Wei^Hbl¥^01f«ft^«aiiih 
 
 «;e mhdtiw M not ;di^c^d4df^^R#lfei'^ 2^^?^^*^ 
 f&iydtriithr^iffe'St:^Mt^cv^^«t,^J^ 
 M them ^d %riti% • t!i^ tiMfch w^l tW^ ^l^baad 
 ground of truth Wm^. ¥iuf *«ftrb^*fe^'«p»§t8 ti- 
 mothy, before he was iCWiffiaSf ?^Wril-3t/^ul(hifll 
 ncvCT^Wntteh 4tthc, the j^6^ife^^©t €f&ift^ft«^<l»s3ili^ 
 
 l\irrc^on t^tatth. tit^Hi, -2^1 ^mmmm ^h yuu 
 
 all days untU the coiifbtiiaiityi 1:* m:M%b,^^^f^^'^o^ 
 haveWc^n the lefs trtle, tit^f tfte*^iSffiS!lu»{iJil*ia(«E. 
 ticle of doartne, and ihanf btllfc^. #iife 4«lQvdd baakc 
 teftimony of the at»dftlMi Wotf i3n\hc3e^liA(8ii^ o^thar 
 Vofpcls. which weft nbl^lwAi^j^ifia .^dbiSlweio^ 
 the fame auihorhy tnnf<Mtte<Ffip««i<ftl^ ie affiHroiigli 
 their fucceiTors in the paftoi^' ^^Har^ 5 'a^X)bir «aiBs 
 tho^ght8 are conveyed to ari^httlbi^ fisaiMfifftrcrtfi^hc 
 intermediate coltilhtt of iti^i'^^'^ ^^^'^V'>^^ ^^'^^^ bsnUlqxa 
 
 If wc rcafon with feftarics, #hb" a<Jw5t(iieli«ufca^ttifes 
 (rue, Wc cite tfiferti td jiroi^' that Ghidfli's Ch«rfch^Tnfal- 
 liblej becaufeitfeatiiftabUOied dixJm In dfal^ciPf^to 
 ailume as a 'prittcfplbi that whi^ t^' admitted <b5rn«heno^?. 
 pofite riartyV if ^'e rcafem with delfts^ who^d^a?^i thcdicfclp- 
 turcs,ihd ^teim revelation, 1«rt dtt*w citrthem^pbut 
 wc iha^ fifbhi li^rdiftibltt teftioirttiy ihitfiich ''WPwJa^n 
 was'hiade, and la contained in thdtf bbok^J^'biahive 
 call fcHpture ; Wc&cw that the ^e^d*)^ 'ttf iche'wdtaisffQs* 
 who attfeft the faft, is^trtrexceptio*Aabfcr^Wacit ib«foUnttcd 
 on thii'WMtiy 6f Odd himfdf,^'^4he prtboS^lei' «o* ilpis 
 
 thi§ j^reteh(M'vlcibu*'fcitWc'^^eiiWi^Diilt in^riw iroBpnw 
 oT r6p!iiftli.J1Vi' tfeti^artiflii df IVrtjibaOfki wi^blfelobjefeW^ 
 
 to £!HTr.inArE-rrurn.xiiiCTa-iat}urwr-»vi 4is-v»-^^» -=ry--.: 
 
 to eaiCK^ai e^trUtn^ uut w rupp 
 
 «ot 
 
 himyf. 
 
 Seaiciaai e^truin. u 
 Mr'^4i hi^critltAi , . 
 
 The ravings of Simon the Magician, of Bafil'ides, of 
 
 s on thc.igrtort(ttdi'6f 'dupe* 
 ician 
 
^ 
 
 . ^ 
 
 •jsm 
 
 f°¥^^'^^*^A^i^«^ tiiilf^oC, the patnuiy 
 
 4Quti 
 
 
 ?^Mm'¥'M^»^'^^^M^» M :tmt^ tbttcmtn, 
 
 * S2^W^ '^^^^^ ^^^^^'^ «fi^te8#. 
 
 nm. •"'He did hot remember tliat Job is cited in th^iii 
 
 ^"Op^^^mh^^ Wiw C9H«ttCl]|' 
 
 *^ /^fcl^ worJt^ ^i^ of the Bookft of flicOkl aiidM^' 
 ^eft|^»driiif, j|c:%» ; th»t *hd author oithe BoAie cillti' 
 ^^^ t^%* ^"^ tl^B .preacher, was 0ti. fpt<nire«i};; thteilM 
 pIaOc^>^^i|etnfth^pincfiiin.v0^ ifi^cf^^i^ 
 
 ^*i?!i ^^-iatJan iivtra<Ji,'LudTicr w«Mikbbair(£ tlKm^f v 
 
 i»«tSf»>>5,C|JM|u^e^^ivi|^ <.?>* .¥ui^t^^ .*%rrftiaiprjft^^t»^'^ 
 
 V'lf'iit^'^i 
 
 ir.'g I " I''or ail things, which arc done, God wjil bring 
 
*<«Obferve yotif feoe dnfiniog 16«^ tfi^ 
 ^mriieir tlut 3Ffi« «|tr Icki^ :-4^^etiGe 
 
 ^fToaioii lie ibiif^ i^ife^^ •* ?^ not 
 
 iMig sMMf* lit ilt^ your |Kvt\«ie hifty ^ ]^^.,, 
 ^frordinpifcfignceofOod." lathe.viitlL *! ids 
 
 I*r 
 
 
 l|r pcraoBiiocdag;^!^ ^wicM, the dbOfl^tfi (^ 
 ispotti, ^nd at q|A|M' llnies Co ^Wr tlier W* ^]f |^^:^l 
 
 Mi 
 
 )H 
 
 i.7) 
 
 W 
 
 Sf4 
 
 f^Jkrasg^taodiiigr&t^, he avails 
 (hm* ** Knfwr that for iitt|i?fe ^^«^.^ -.,j 
 yip^ jttdgmait. |^(tei£g(ai)g^frdmy^tl^ 
 ailke^^oBi your A^ j youfh Had'ymjsm^ 
 
 The cantide fatuj^m dailUfed |>y f^i^k 
 pfQ^UM. WDfk, which |?tat<s ;tht^ .^t9«tt» ,^ 
 »q<l Sharp's daughter, they add hj^^aypl 
 
 t^Mme of <3W bnoiaAcementtopedlnifc; 
 
 Ani it Cfeliited by the deiqription pf the i^i^ i|i 
 caitfiaktt : 11} is not applicable to any wpn^tti ifld t^l? 4<H;. , 
 ciH^^ 4%ned bet to by no meatisitfor th^li^^ 
 of tfigocatpatenxatey The betuUcj of the qif^^^^ 
 chwiph^aQ4^ diity#it« paftora^at^ftift^y dfiy^ilt^ 
 ii^i-jUcelftMiiit Csrtnei, a nefe like a^^li|r^ ^yi^ 
 Gllft a& poob, iQrth Kke flecks of new" (^ f^ ^ 
 
 tli^|he#i;^ttre i|£« coiirt 4ady > mt Pharo^'traji^tef 
 thaftii)nof he^tetf t " «he watehflM^iwhd gti ibdut ih^ ' 
 f^SfmA we, tbegp. *iick ne ami woiinded me*'-i-Vf ^ 
 
 '* JM !9hibteei^ol viny iBotber foii|;h€ igainft me, thel 
 
 ^1 
 
 
 rw|jni^4^' 
 
 SB 5iSC TiS^ySS 
 
 it^ 
 
 kt%m 
 
 -J 
 
 £iBtf o's dvufhter who f-^^-^^j^Jar 
 
 m 
 
 Ai 
 
«1lib flf^sd n^sif 
 
 arf,bj,#totj9wJQ,:e|j^ gniUti.de. An eitolition df drt 
 
 art, *otBhii^iH3f^.%!%p^'^^''*' t"*"?;*^- 
 
 -JnfiHe«i)ad;:&:<the fpTO pif Damd's propheJy, if acfcnow. 
 
 MtttSsTnuaJtRye jiapBcnedbefort t|i«t were wntten. This 
 
 ^o i(tol|9^iivs. ipor is it aiMctilt tb ffitiw tliat foift* feels, 
 5m«o«f|^IAWfl>nf?!tJ^^ happened fijkettet<ltrt^i^^^ 
 
 .u x^^f^m,.4oi^fh^* tib. a, Arit. Czp.s, ^^^^ 
 
 £ ^^hfi^J^lpzzndtr csMmc td Jerafiletti, tht book df BanicI 
 
 n im^^n.MmMy^M^^^'^*''''^ that p»ffigfe m 
 ft35dtli^j?iU,cl^R^itmwhich U is^(^^^^ 
 
 the Grecian int.narc1i; made fufc'h'^ri impttmk^ ^ the 
 3t/ry. imptip£,that,prmcc that, tl^du^^n'fic'^¥*^^tt^**«^«^ *° 
 ^n ffi^ljd t^^^^^^^^» ^^^ «^«ai-^««i the pro. 
 
 There are (evin cftapters bf th^ bdbfc of E lEWer^is^nicft 
 
text. Ub. II, Ant 
 
 
 
 in theU, slupter ^nd a^* »*«>»• -SF?"*^^ *V* 
 .Mvr4«f4^cd«4,»re«^fd f* #^d^t^^ 
 
 vi, it is did that he r^ltyd 1,0 Wtffifat *^ 
 
 tte M. iti» did that; Seilp' wis^taed *i^^«' ftW""* 
 
 ipefcd (torn the bcgmning. tn.it Mordejal'taMei^^o- 
 if.cipi^.M^SOifliBQ(i witj. afl wtiter*; J^^ 
 
 «.th«cb»Rtea?<« no i«?rsn=« *? ** '?^^"f 
 to M««J<qi'» vi^.,,;yhic^ w«, .r *''l 'SJS^ °f 
 Affuer^, -TIm; qonl^iracy U r^ted in ite;*'^'^^*'"; 
 
 iff, the iirf<J»pt»r. »'K<i» *?Pt«*"ii" *^. *^J5*!ilt. 
 fuem; in theyi. kM 6idthatMi*dec»V ^^nW-'Pt » 
 , ,«watd b^fcrplthe aiioais w^e tfarffor ;tbe M^y^W^^ 
 
 :,;,i^v^,ip .fee s^o ^mm^l^:^^"*"^"^ 
 
••:i<5 
 
 xt 
 
 
 
 •TfT 
 
 th»? W««atW tliljfd oT Cirfliagc, can. 47, ded^Al tli^ , 
 Po*«n««»a*J n«3* > »Mntlic Drcimt Hebrew tcxti 
 
 -whittfWffftffi^iao'viriacbn fi^ce* Of this Sf . Jerart 
 is hlihtetfl^^libtfs^Aoiigh heard Ainl, theia^^ 
 
 ^^?^S*^'il# prelates knew th^ft^ 
 ed^tei^niFx^tMitr i^ cliurches better than he 
 did »? Wydfi^,^^^^^ their 
 
 ^«fg^^e^^^ a mab may poflifi, he 
 
 muft^W^iW^Plibplniobs to the common ftandard, and 
 ftanXtf"^^^'^^^^^^^^ F»vite bjiimon a cooimor. 
 
 V 'oMgjjjj-te m^ktoni's fime. Oiewed Mle^"" 
 chapKHit1ibtrgh'«i(i<tefti the Hebrew text/were of 
 c2nmmmhorHy:' in hit letter, to Jiilius the African, 
 hcmV^ytht Book of Eilhfr. neither the prayers of 
 nordk^'irorof Efthei*, WWcK may edify thi readers, arc 
 ^" i l^'*" Hfcbt-<fw, nor are the epifib j that which 
 was^Wttcn'V Ahiah for the deffruaioh of the Jcwiai 
 Nath^^Hi- t*h;it ^fMordccai delivering the nat|on fr«in 
 dcatfrfn tite n;iirie of Artaxcrxes j buV tliey ire found k 
 the ^h,'aftinr,it>tf % the ^cr^kifH^fii^on,^^ 'Znn 
 Let e^'hotitnprudendySnd ignoramtVabMgatetlieqo|.icirKV 
 
 to intf^c-jHc^ toV6litiOul/h lherclH^l5»,,\i^JM(^^ arp jlrqld 
 facre^a^-'." .■'}•''} Vt^k Hot Frio vi den ctf-gTvch ^Ificatj^n to aJJ 
 the Churches Jfi^ tftd 5fc.*fj)iurc4 ?" Boes 'hpV Prpwrdctie 
 Ukc'"^m ' I t^f^im^: Who i^r^^buTckafcf at Y« arkt a 
 Vrk<*^mfWf(mam^kii.r "O'rWn was pa^aif. 
 
 K*!n^ :^ri.Lu^jti)t 
 
Sf 
 
 St 
 
 i^^d 
 
 it1 
 
 
 
 the G^ftbtt Cliukflfes received tlie^criptures/but frf||;}y 
 their founders, thcAboftltes^ ^^olfff 9^prai»tW 
 
 HebrcfT text, few underftood it ^ but they, »i|U^^^di&f^ 
 Gr^ ^^fidri, tfWh c6ft»ihfe6, 'incl til tfcwj v^^m^ J|^^,,| 
 partV^fiSiili flii Je^ laVie Ibft, are toutid. Tfii|8,f^;,j^ 
 
 miWmmWtckt'kiii ••/« WefkirnhpujaUti^* i^ 
 viiih fitters Ifi'd^M'-^litXttiX^ thctti witli CQntompt*i|t;^,(it» 
 Jam^ (i^. 6)4ite8 frbk <h^ Gi'c^ v^rlioi* •^.Sljji'f^. bt 
 didta«tf'8t.PMtd 'the-Hdbtcxi^s (iffi; (^ icU 
 tcncifWm fhe litii irrt-lfedf thefariieihaii^cf ^ *' Mf<Wi«iliyc 
 God lov^ Ite reprf ftiahd^ ; Ke c&aftilcs; c^ry % p«*?|% ,,b 
 !^ rbccir^ ;'• W th^^eW it p;^^i(^^,#«,^ 
 ^r^^'^s a father ,s JjTeafed with Bis fo^^^ ">«iu>.-.q lor, 
 The fiiort projihccy 6f Bariieh had been con^iAtrti^^n&h 
 many early writers, as a part of the BopJb (^f J^rqijl^ 
 bccaufeBanich liad been Secretary tb that gr^i fti>M9f,,^,t{3 
 a»M)|)cafs frpm the 56th tliai)tei; of Jeremias • hcnc^^fi^',,;^ 
 firid thdn fcit^ froW Jci*ciiiia8, ^a%cs which ate fowndipi^ ^d 
 Bsnith. Thiit, f6r ihftance, Hhii pa%c in th< it( Bai:|uj|iTVjM 
 •' Hfcar. O Ifricf, prtice^ts of fife j" irid this froti^th^s. 4i|;,rr A 
 "Weiif*6Weff6d.Grfrkcl,becaafe thcfe tbingf :«#Mi.>j,^ 
 plcafe Odd art' irtide khowii to us :" aw? ^tcd frOfi| Jof^tfiVT 
 miad'by Qtiii^nt bf Alfcjcandria, lifel i% Ped. Cf«..A#^,c-,h 
 St.Btf(»,^il hfi^!ib'6^k-igainll Euhomi^ near th^ tiid, ,dt 
 and 6t. ChryfdftM, W his orati(>n. ^hat.C-6# h GpiJm ir^X 
 froni feWri^^nkfti bi^gcS onW4<|,ct pf ^?riifln:,ia^ 
 
 ^^Mm^m.'^ ^i.'|utivi'iiivs(fb; .'s.d, nv..wr. ot 
 
 cap-l^*) thit^tWe fttoe^iJftgeTiad bccA cited 1^ fome wfjijK^:,^! 
 
 tersfrortiflifiithV'tdtty'^W^ frpm |«rcini*s* .fytmn^ai 
 
 Thi'I!|ilft!fc"cif Jik'cnllai to the Jews, golnB into ^^iptivity, ,j., 
 
 K«^u iii iitC a^vjUK uT jwaiTU 
 
 
 ^aWy wi1t(^8 to afcribe the \y|iofe, piicnUccy 
 thoUgR 'written by Baruch— as wc know 
 

 o 
 
 in 
 
 3<il. i:||iifc>./.ii6h»ch;,?arjp. ixot in the prcfcnt MMe^ iwt. 
 #hd Cdki>iklf^4*fr^H;^J>^^?e^ ctiil^^p-rP^n. iU ; the l»ry 
 t«tf t5ttMi»r-r»iii K Mw jKiftW; Pl the Dragon— jd^itb 
 
 .t^^cdhfiiwiewiif 4^tiqHS|.aocl by fqwe fc^rj«. 
 
 ^jitririDi^stlhWgfef^llc^ ^fiJ^t^W tq be chriftiahs, t^Ac 
 
 ^b(ii*hoBty of Jel¥l Jc5?f»fk 3y^^gp^ 
 
 r-iCfctiAhir !♦ wm l^o^gU^X mWi^l' St. J^rotft be 
 
 4jaieiM*i**nir6<9yriP^;r>Wl4a>ls;^?cpnd Apology igalhft 
 
 "«^«finib^!i#»rthcim4. ieroffi1*ys * that in his prologue 
 
 i**ej>6nlyn«S;li«ited wh*l; thu IcWi^ of thcfe r?l»ti6ns. 
 
 5iitu&iitt»ri* h»Pr(ccon4 bopk agaioft , Jcf9«^» ^ad fccwn : 
 
 . JHliptiihefti(lWt|^g^iel, thwgii not in the Hpbrqw text, 
 
 were canonical fc4p<WI«frPi'l>thC;Upmternipted tradition 
 
 fcW<lhfe> Gli^r«^^ , ^fl ;tl»a|,.Jlu§%us was pafcay correa: 
 
 OilJoi; nyfepirts of i^l>i<kl iveri; ih?n read in the pubiic fer. 
 
 ^tji^riot astbcy arc ypli ^Jod <ajte4 |>Y>he.moft ancieiit writers.' 
 
 .diifeliafcitt^ili his E;pift!p iP-^kMagn^SaP^^? cites iheMiffory 
 
 . Jcrom calls the Hiaory^i^f^^^^pFi^i^ and iha^t ^f Ihel '»• 
 5i!it»enj i^4«i»4Jmt,|jb£ la^^in term J&Wfl. which Vfe!ff«™*^'L -=_.__ 
 
 %vura M:^/-&w, to which it corrcfponds i It ligiliUcSa'ttory,B "irf«^i,/i 
 
^wwja-JBc Pt.&jfc. Ajd Jerom, in his reply to Rttfi- 
 ' ■ '- crfeofthcxitt. chapter, in which ibe*ifto^ 
 
 ^^^f^h^m^ l^du!dai4i)ekr^h«i'ttwhiiUfcy(af . 
 Sdanni had happened in thcbe^nning of the a!4%ij«l 
 &; wjben Oaiiict *wa^ itatireiitig,^ btit *i*ty5oWnoa"hit 
 fcLtr^ » iotrodtfccd by Wtt«fp6i«#l Hh? 
 
 vhcrfi it is pic€«l in thfctJWsrft^^ibiH The jiaiigc^idlfid 
 iiw BO reference to if, 6ut td the Wftdry ©f »el ^mk^te 
 ntaron, whichu^s.wtatedfti thef tfcit -€teit*e»d(tf.^w^i«k 
 itSihc^ommenc^iiielit;' Ffdm^hc *aitffi«««*'thc m^k 
 $cbiws and i>ri w^th<§iiittW ^'W<i^itiii*iut^»)**«li 
 it was {aid that Stffaniii was fewn^'^ thW 4fcrb»liWfc>« 
 ana Prineiniit might l^ c6hj<^aurea th« tli«^*»6Bf aiW 
 orifiiDally written in GhSfcfcj butOt^Wfliffi^ftiffa- 
 nurthc African ihit tlic alldfiiSAi tWs^ 6y ©ani^Aiin^^ 
 Hebrew or (ihaldaic lattgtiait ^%^lrtp6«bte*iiAi;lftc 
 Qrcck, the inceirretdf'itort^utftd bh^^f ito 
 ^hich Ucdininoh widi'allti-^flktdrti^^ Ji.. .c>n«.^^^ 
 It i«» afo ftatcd as in tAeinUft^neir, thiit ^ miidf MitwM 
 havcUted until the felgp' of ^Cyrtii, as E«<dhM,«^ha 
 propheficd in thc^i^hy^arbf tWr ttiftfttiigf atiof* io^ 4hc 
 timeof J^ebuciadohttC^n diiTed hhtt ^ithNttah iwl Job, 
 6yiofi ttat : " if l^oe, mnicl and Job wHSre in the tend, 
 ihey wo^ld not Tave a foft or a <faughter/^ux.E«iJ*lvV4». 
 to t^l^ it fcas ^cii repfied, that I^tel, nrhdfis vfendity 
 wai known to t|ie JcW«, ind canoniaed bt^ho 'pruphct, 
 whilft yet iiv)ng, Wg» claiTed with thiefc pfcfrikrchi^ »who 
 warc'lpoglhice dea^, to mc«^ t!Wtln«»rtfid€r;ltid^ 
 MitsiQr,^ ihe matict of thr llVfrtl^ bi^tlMJ 'dead. 
 
 fan^ty, Ood' ^wotM^tidt fufjiend 
 
 been dc«(ounccd 
 
 bqwey^r great 
 
 thefcpten^ebf dcftriiaioh, whith had been 
 
 agiM tfcar pervcrt<f g«hferatiofi^"''ii a<t, ^iio moio( y 
 
 iW 
 
 
 CUSi 
 
«? 
 
 l^ 
 
 mS^m9^^ Inrtfa^SttfNer 4att^.tbcibro 'di^^jiM^vliii^^ 
 
 ^^mhmmknQmv\>€fhffFb odbi. w^u^ m^ ^i^m^ 
 
 vcrjjllyrertivsd, were Qf canonical antbonitf^nr^ii^iv^ 
 
 
 IH^.^ 
 
 I^<At«i UMi'Cil 
 
'■0 " 
 
 ♦iL^^tt,. iBtffirflWilii ilitiMim 
 |gfeiJi^l>3Migo 'ir^^ tit tht'OaliHi 
 
 0i4 # ^ cilitcli^r* and ievieal^ not c«>w ^MijpA 
 (^ li^llM^M^Iikir TdUnentxMe irston «e^Utoiiil 
 i^9i^iK(nr, jOmi cINO^Uhfiieiit «f Oveiflkokf ; in ^fmi 
 
 ^^^jUrnr fMc hAvatst tb^pm^ ImiI tiiyli 
 
 ij^tHUkz. Wheii#go^l,oiraoi:piltti#a»wtiMl^ 
 ajpy ff the si^pftkt, tbe cinirchtis, iamhok ^oclr Hl "^ ' 
 ({f^Cfdt were certabi of ict caactdfeil tttti^ 
 iptaig ^iKB of aoy bpokof the QJd trc^piftit a[ 
 
 ly, 4H> i?#«^lc..^^i^^ 
 
 dipcb^l ,vi^ both difficult and diHglbtotu^W tbeilF tk^ 
 tjfmn M# l'^^* wliifihwi^ well kmiwtt 4o b«^b^!d?l!i^ 
 >91^% «i the iskivchcs, wbere.it imWM^ 
 pr^viitdtiMl d^6tiod» w» not rbout^ «^|^ MMi^^ti^ 
 c^Mr«1^4»d wImq linixi«of,iQ tte<^ui^6f'tildc¥^if^' 
 ig|e»r^,of4««btftiliautlK»rity* Tbefoteimi atteft;^i()# 
 thacb«mlm»ao whicfait wat always known to be ^^^ 
 UM|9t i^m iMl dtfficuki^ and the confe(|uent dectfidir of ^ 
 th^icbui^if coundl a&mbled, or fpeakingby i»%i^^ 
 pafti^ tomovea tircry ^lade of doubt, this accotknt^ W ^ 
 folnpjeand rational, that it requires only commoa tetM^- 
 tof#»c«vw it, ' . -I'-'f 
 
 ItieKaii alotfmtiig iacQoaisncy in tlie book ti^W6^ 
 i%4<ii|tl|ft^cdshaptrrjt uUd thai Oabeltt^^f^'' 
 
 Il%lliiUii£tX'6buAanrueed at Rag<t««wh«M ft^^^l^s^ 
 ra^^||iher^4«aiil^ Aaphasl was i^nt trom ^cetb^f^ 
 d%ai|4i«e I* £ndi the noney fetti fr^di tt(H ^ 
 
 Qaojif itf iiM.ciiy:tl»aBathfr, or thci^l%ht^]icvtri^ 
 
lint Wn^ ^o Jfi ihe' ¥6tS' ccntiiry fet 1i|s |*rHtttio|«i 
 (i^f -ferf^)^ ^t^ ^^eda^fe "itffeml%. wl»iSl« 
 
 %^ '%'»/•;,)' 
 
 Pi 
 
 ^^'-^'^Mge i^f<Atfe'We(^lt co|^^ bf^Ms t«l^k, %Hith fe 
 
 WjAbih't'N?^^, ha^itttt-ocHifceya a .dlffbrchclj df opU 
 #0h^<i te ©refer (tHmfc't Athhr, in his rej^f to Bote. 
 *^H^^l'#i r^^^'afid^W^ temt>fc of their God WW become 
 i%^et^eAt^. 'Ktiir't^h(nidthe6u''a^m egittetbff eir edi. 
 
 %M^tm^^'imitWit^t}tt tciihple had be<^ le^tM 
 ^'Mh'^grdilttd,wli!ch vrtmM ItaTfc prtftponed tht %ar 
 ''"&. Vtoicf(eriks\m\\^ftct the captivity, wherfcas it muft 
 "Mvc happened* in the tttt^c ofMtitjaflb,'lKng df Jtida, long 
 
 tjff(/f^'tfii*fcaptWity, Whether wHift he was y« in prifon 
 ' fe ifti^ m rfcld^rc% tmccrtaift . TMi U fhewn by Bella. 
 •' ftirt'tf^'Verbo Dei♦cap^ r2--He ftxtcs dif^^^ 
 *^iniH 'ta^es t^erdtnptory ^*eept!oiW agkinft therti. ' The 
 ^ ctitlious reader mtift confult chronological diffeititlons ; 
 ^th^'tlb iht inrW= m& rhe i^htw ^ ^tfw •prefcnl Work. 
 ■^^^W<^(^(^^8P'f.Vi:ia^iV'hi^ bcfiHVlffci-ibcd to ^lomon 
 ••^Tft! r'i^iy'tPi^iiyK 'i ^ < hfe^ aiit^'of th^ \«ferk de#g»iat€S 
 ^ TOfeif/W^ **^V!im f^tht^eil'n^ Mit^^tbilty people, 
 
 and thou haft ordered me to btftM"lil^tttt**e'<ihlhy *iOly 
 
 ''M\iiMM**^Wi¥.K P *.< 3c^<^;'*KMj'fiAdi^g'thi* book 
 
 ""trr tFit'^rwffii canon,- i&bUghftlit ^dfS Of ' IrOi^Jeui au- 
 
 ll^Ht^Hfi<Jioh'-fti<^«^!ilfnr(enf foto afcribed it 
 
 to Philo of Alexandria. PhiU might have been the 
 
43 
 
 joropHeJJ or rathec the tras»fl«o?;» ton the work had hem 
 
 p£ the vrork». but, upon mature coauderati^,jlie ^S*S> 
 ..Ttefc arc tw^ (iJati^n8^f|-o.|j. 4h^,b^k 4f^ ,$^ 1^^^^ 
 
 pf Sac4»* Ui itJ,.«^Wi)ra|f|# ^pc i|^.all^9R%^*t^^p; 
 i&gftfroni the bookjif Wiiclonu, ^iMph^Cj |C^Jl# §aj|ti|pi^ 
 to prove the diyinitjr of Jefiw Chi|ift,;,'j jj|^^»% 
 tor 9f all thing? tvi^m"r^W^.^^^^f J^l^tecr 
 h givcft cmiFC by l?h«9dowt, Hii^. I#. :^hW?>ltfpV^m 
 St.r Atuftiiv :pf ofdUfedl j^ demonftratps jti\e, b^^^^^W^ 
 dlaei genuiat,, Ub. *% pr«. opk>^ JXxy .i??4^^^ 
 llefthattbit profound writer wju^o^ a diifcr<;|^^ o)i>|j^^ 
 a pailag^ QurtaUed an^ ,d?Aortcd i^ f^tfd by J^s^wiz* 
 
 Apretwvded reformer: " yp^haw9,4id ^Ns^^H,kf* 
 offered by mc^ thal^j^^th?. t^Oim^f^yj^rofn t^,^j|^,,<j»f 
 Wif4om,vwa» rcjeclcd-l^y i;ppe^;b]fe%fnj^3^ ^ |:^cn f«^ 
 ahpok not canonical: as. ifibtting a(i^)rt ,^j^e akt,^ftat^a 
 of this book, the thing itijelf be npt ^^nifeil" # -^.^.i X\^]f^ 
 far Kemn^a cUcf,, bmti ^u Auftin, y^ ti^ jCmao ,cl^|^t<;r» 
 adds : " The te(liiqony ^ the book qf '^ifdk^n.^f^gj^t 
 not tc^ be i^eje^edi which in the chuj?c^.jof.Qh|f^i^,(md 
 frora thc^ place o£ tb? readers i;v tlpip fJ^iUFph ..(^ C|irji|t, 
 oughj:, frowi great anUquiry^.to be yeiftf ^n^d to ^f^.^^^d 
 with the y«n«rat^»n 0^ d\ifine,ftUthPf»?y;!?y all ^t^i^i*"^ 
 hiihoi«, tojthe lal^of thfr jWthf*»AW^yi|>^nitft\t^a|^cate. 
 chtti»e«s." Irom thi^ ft>ecimc>?i the i^ijprgu^^edi ijead^er 
 may feift wi*h what^irontwy ti^fe j)c^-fangkd • ^apol^s 
 
 dcceiyc.tho.,uoi«^jrnjfld..f t>} ^rn h-sinbio ilcil uorfi hng 
 Jixlm Calvin alfii^iajlj^^ boo^c of Inftitutio^?^, 9f?fl|[^a- 
 
 j:ja.„ ..1 :-^- _r»u_i-^_t-, _fiir:/'i . !__. ^i_!_i_- i 
 
 miftakcn in alTigning^hc immada'atcAffcj^ion ofio^^j|"a- 
 
 '^ liS^uu Kiir 
 
 ii)n<;aDl/\ lo oiia^i o3 
 
im 
 
 tdr4latfld^^9fsi» mn^ «batiili<isiffi}idaliribi»re liotdlniikQ 
 !>%itiiCi)oc€«lm liasibrgiiittcii^ialill^iiiTt^iirltrtiSB^ 
 ^qd<lit]iediUciidr^eredbftatrM(nn't^ldo^^ wsrertfo.fiflb|vBQt 
 raHiKqjintina iit^Mfttjoii t6 Ska^rmim pride aisdkii^ 
 ilftfiiMn: ridu^ liiaoifeftf^tliaB&hist : 4tiirj>ridehai miitya. 
 Aidiauig t^iwHtOBf <i6llch<TeiiKit&aotSli!hkyinof fiibhromlQ. 
 
 ^idiqtHy inal^lKblgMaiDtfB jn affimong lor cectald^i^at 
 
 ilflMfltoalfiiititlbcr^fte^ tW Jlebievr wdtil ^l^io 
 }!iEiigiiUr| watrnc^i jhoiihsto %iii9^. r Ws ifiaow die 
 
 Xi%iUfiBS|a(}mmalif%UK!^')iBcattfe lificthol putir'tfttipapUm 
 X^ EHrHdVbddlK^iog^hcr hu&itnd wa» £c]^^ tud^us 
 
 -no S^)Bno!itlfnn^£fl»clDttlt]ialr fekefe 
 
 ^i!(dife,k9^ a£K&bylon i«^ c^nlfait the idbt^^ifeil %6. 
 
 iiAiri«#/iat« aiid the prap&citnZichariii mforait-^t^tliat 
 ^ fth<5yrtga>*?enimfwci«i^<* '#&• M^berl^ini dihm mtf* : 
 
 (the idols rpoke iniquity)«wx^>!8.^rf j 1o yiHeop m arnufi 
 insi^iifebAn iti tke beghming cfhfidUPcluddi^ the 
 
 ^'ilb^opvbfts 2utfai]^ityi'': Ntnot liiii^n «iid filceeifordpflcr. 
 'i^isilACb^ 'P(rCfio^cto^<pvf 'him dwhifflKjBrKirs^^^^^^^^^'?^ 
 
 -ntoh^niib thxn itontirididt thi aatAorjqBf idf ith^ ttxle of 
 ^ifWiftknnfnthe iR?i&tbr of thsc bcflokiiliMdbna^ 
 }> firftiiktol eviaed by) public authoi^ty^tlRat i^^theiirflrrBb- 
 
 tiblutttl^, M^ii(ih)wii9rmKdd bftidiibaniat^paiMl iposn^tter- 
 I't^uxn^har^ lio affitige-JitigpidSk'ttBe i&Ukit«hr^xii 6^)that 
 ( i ih the vmiirie wf^tkiieJitJiis etUlumifpromiiliiigl dflbcBfror 
 ^^' wasrinnlbroeJ^ b^^Mw^ 'atlci '■ fiokiti^iisodiivliiicles ^JidbrM at 
 
 - -^« -i.i'j^ •■? ji„<r ^!^.___u_ f> ^ t^ f«_ ^t ^ _ !•»• r re_s 
 
 3 
 
•^•#$ 
 
 twIiKr writers Junfe sflattfe^qcolisftib:^ 
 
 <ierht«?iDoiittfyie^f^»filir, funl^ioifio^irwjt^dtngiiieipcfalrs, 
 iW^ita^Qf S^rio!itin%fii tlidrefiBi^tbpa'ijIiebbl^aBt^Ubfi 
 Df?d& HttifOivoftj^^I^vritofibfliBdtfrpifcfSciloni^ 
 
 &^9sp.-i/^i^d^i 4k ¥pBciWed vwimofti^^^iiithisail^tliit 
 i p^Bf'fisnfienceBi'^M!!! €0 4]ifii;ced;^biiir dttcoii fepiMlihgiBy 
 
 ^dSng ncte^^^fbt* ii» fo kiicfW'^idBbBii&tBif bobkbluiii'ibbcn 
 approved by the founders of "^I^ViCfb^Hliasn^itl^qn^^kiid 
 iliaibweimciw If dni its onbteDfttptieditn^ithni^ ::A£ un- 
 Mitgrife by '^hich D»ei^krib#).*riie'' atbsbffbfiptufcos : 
 w}»tker^dihon«orlBi&lbni^$irad[r^b^t^o;ij^ 
 trrilerriisa^iiiatccr. bl'^ntliflkrei^ce.'t^ fhe^ fpncial saffiftHce 
 ^ftbeHt^ ©Itofti^akto tlie'bocdcrMfallHsls^ii^rftlie 
 same or quality of the wrhcrCv? topi ni-iiifofi) afobi ^rfj) 
 !i :^i%ebQk>k6 >ol>tieMM(th9b0ief t\nerfe n^ritteit ^Uifferent 
 ittfebdcri^ftd li9^ilotj[]aiQiiniv} %!»ir]lly9e is^di^^cen^ftiiey 
 ^ate^f^inoDtir from 'Tdiflfei^nt c|ibchsf} thfer4UiliA4r(]o(dhc 
 fecond' 1 6ook^*?brgui» at a more renpte penbid j'] tbd loiter 
 oftiie iitft 'brtfigr:nliisiilib6ry &hibsr idown^ ; ifao^ifomc- 
 trinei():])f1atenrtjie&tfie>fa6b)iin^a tdiBtspeoti ;n)anoti(i Wnd 
 iveihii >i*tttli tfttfikUtgs'^tfhrouoiflfaa;:*^ ini^ho iwbitiAnn of 
 t-tii^fiiiiMv MBchiflfre^uiibQti^dd^'byntbv/Qtlwtv^ tll8}i8il)£:u- 
 <ihy> luoavoiditily fidtroabiaediibyi'dafikgdirQnfldlfibienc 
 tpoeUi h|(i>bt«b7q]!iaidllfod^fabdihA)cttircjkififOoe^Yf? their 
 tfeiatibns r^btiafwftoriJyii . ieft)^ '.bywMe^hi^ii'mfBev^ia^ dt 
 
 15°. To thefc writers the curious reader is refcrc^iup 
 
1.^ Jphn Calvin ia his book of Inftttutionv cap. 5^ takei 
 ^ips^fiiumsig^ oCAbeiccmtdibookiil 
 
 iiMuibeen(i}4€i|8fe i^'m^fMSm itahfit $tufaa onkcod/li 
 crifice to^^ofood/ifofijJilfj'iiiaa^iyvh^ died mliUtlib 
 CaMmMdi i(L:^fiiif|Bvfi;ttiqttr^dOi.^ra|t>£op>dif dts^^ihi 
 
 i**^iti»ho\^uidiklxUcf tfaou^&ibi^firay for the de^ 
 
 Itiili^i but Calvin cepliss t^t^h^men wesc AnJAort^Lfiiii 
 
 luitlaiil^ iiffered^ to^ijfae. idott at jMnaia. mup £o\»nAm 
 
 «iieaH'^|B«hiih wds HkMlf kMddear^^caLiVn^ .H tk 
 
 )^M: ipi^rnviMleditOi Catvia tli^i ^hofii Jbldk9i,^ivb 
 
 ai^iio«iCl]eb€fti!^iped^(s,Gf Rien,.kiiew thft psehibjit 
 
 ni^i^vOF^th^ kopwiqg^ 'm thfif #i not ropenti ofithe crime 
 
 ^efdiediath (^oied thtir eyes, ^asiad noi fuck seisel»> 
 
 ^9^1 becbiricably^^td thatioQie ci£ them* at luA, 
 
 iw^ exempt frontfaoguikof OKsrtal fim an4.,0Bderid 
 
 fonifibeco btt'offered for. rbcm aJi. .But if the book'te 
 
 oofi kcfiAttble i^thttrUf,^^iQalviii's aew fyftemiofDcel^iaa 
 
 taJufaMibly hWn Jmti^^m whether the^ bookhfi ]». 
 
 %bQd^ no^Calviv*! opuiionrig^iiDt the k&lfn§aou8,jiQor 
 
 *^p^ ^t^ikxacat dnMrn fipom it the le(a con vindiig. ii b«- 
 
 ^CKafoJitda Ma(;chabeus« hmii^a priei^r aad. . £qii.tf>.k tbe 
 
 ^delMEatibd h%h pcied Mathatirias^ amSt have knoniii the 
 
 "lAo&tlmp and' pradfcevof the -Jewiih>i^hm)cb«.aii4 this 
 
 writer whether inijptred or nc^ cpuh) not, miiia^c it. . It 
 
 ii4htrofo«e oepuio^shiM the Je»w did^p^ou% ofPtc .&crU 
 
 6s&f(Mrieic)niited £mi1i^ No man v eynv ascufed otsKti 
 
 llM^dbid Jud^s.or vhia-'venffiible; fathes^i^kl^athiasi.ejr 
 
 •^'(liperfiikioii.i'icn jv^i Lc.^,uscuq.» .^.aiiuo^ ai- i^ht ir»i>\i}i 
 
 f,ni ktveoticifl .kasibee»rai;|[c4 »Bci'0v:ery fiiade^obfcu- 
 
 - Yity tframsfoYaMd- into 4fi kiu^nr nadantkble . dlffii^^ky^ in 
 
 oor^ to^itiiilf^ofihei umpfbrnyedy i audi c&ntni& the tav- 
 
 ii4»ovk?y:<!if a cationicil 4)o^^(iwhich lUMivictB of aunifeft 
 
 f iift^pmy x^ whohpiqfuad oC^^ pretended/ cefoemers^ they 
 
 -ilk^iiihe ix^iT^i 'olivciiring pat<roi»rin powers byk tepipt- 
 
 /^in^'i«t^tkb<)<'atid^^the)^r focvad chenaan^iii ilictlunds 
 
 n^t^'^^»^fiti**^'^tm^it>i ha. < l^.i Wll>« , i^U^-X.^t 
 
 
 
 c teM» ^ i tum^mgOi'tiiti^ tlM' i^nds < confecrai^qd |ii the re- 
 
■3^ 
 
 . . 47 ' 
 i'iAdi f? -tio »wmbDJiil£iti }o aitood aid ni niyltp fl;io|, 
 
 l^f^ft^^riii^'>fi>iib We "not itbefi^t^ cotfChMll^^t^ 
 
 H^-^si^eK Istasea cmf 6f ftcKk^khnJ ttpacity^-etfBaaldt 
 
 :^i^fh^iitfk inixep€a|r has been ci^aiiiined^ ^lAiloDfidbll. 
 thus ftat^d, tiieVnter of* ^e fir^tbook %s : f f*-) Akt^m^ 
 
 jntder* True ^ bo^ thisre wie^ ndne, wht> "fitbd^tiiliMr 
 lifedes aodPt^sfos asriyeatsnidei^tdfd^ fione l»bi»^gOttenft^ 
 ed ttiat extehliVje etn{){re« etf sirfakh Ibe pro|>ilet ^k)aitu;| 
 ^kei vH md yiii, In.thc -fiwoc pfao&lie Cays iifeit Aife- 
 tiochus ^ Ubftiiotis rtigned * in tjc » 37tli ,yi3at',t)| i the 
 Oreek %ni))ire $ but "Ettfeinos, W lib JdirQftsdtb JblPfS 
 <^ AntiodkuSTeigBed in the 1561^ ffe^ of! thd pMe4k 
 mohorchy . True : but they arc f boilr toifeft^ j. ^/i!^ 
 riiey did not coindde, the writer off (he "bookf of Mm:o^ 
 bees, better in£[>rfned,a Jew IhrSng a«.tii«« time'iffldiiil tbe 
 feenetof'a£H;bn, b a tiiote coiiipeteot wit^^ ^hJM >£U^- 
 bias, a Greek, tiirho^lfvcd near 690 yealfs atter4 ^ n HdIkqi^ 
 Eufebius informs lis it the fxttie 4i>^ni<^ t#<^ lM<^ 
 bdng a pirt of S^ria^ the fc^ did isot dale e^ol&^fcosi 
 Atcxander, but frbm Sf^vcusf ii^o firft i^e^bdtittl Sy- 
 ria, Ifom Aiexindeirto Bcteacite WMiei9 yctos* whMbKd- 
 dcdto 157 make i^i Thus both wlritiers itgrto. n ; 
 
 Thefe eagle^yed isrtdcshave dtfcoVcred anotibef 4na^- 
 coracy -.in the viii,i 6t it is&idlhsttheB^isfanei i<»^- 
 mit the maglftrat^ to one man every ytai*. ? IfcW[%dU 
 known that the Romatis appointed two confuls aidki\)«^Dy. 
 Yes ! Butthfi nmgtiisml poifsac was always veftodvui] the 
 a£ki%csdnful. Itr the tame of the >Macfcftb«cs- they cxfcr^ 
 dfcd their jurifdidiohiit rcgukr fBCcefiiort from dstyuto 
 day* rrOf this- the tf^albattk of'GiiMifleis..dtJ«i%«c^ir 
 dence : ther.batt9e»wcM fougbt !and toft ithro«4;h \tib«r|rafi 
 Tmprudince/<of id»xc«mfuViri?po«fe» thai'^k^ .|?lii\y.iji- 
 fouinsf'iis^iibi^ariuhaft tyheni tiied Romans hid binipjid 
 
 anntraiiy ippoiiitWi th*. ofAfoUr p&y»tfm9 ^fmmkts^ to 
 jcach in rotation, Icaft if both reigned jointly the fear 
 
■^ian m 'ins^s i^ii .si 
 
 si« 
 
 Oil/ ikc.*«6faraafr ,ieteq»eAb 
 
 ufiifcrtakcii, 1 work fuU of , tpg^ ^,4i%%. .,^^^^ 
 
 ccwEpofeddie w^rk by- 1»0«^ , ^^^^s^9 '^u% , ^ J^^^ 
 t^ reply bcafy : he ,b€gge4^hq^rf5SMJkr'a?fgdulg«^;^^ 
 for any snifi^kes or 4rror|j« hj? JoaqWi^Uiexc w#& aoi^,^^ 
 bvt ^itis ftylc, whi<:b.^i^sn(9tfvi^^Uy po^ 
 
 — ^ Gor. aa« M«d^y- i# not a crinjc, though tjtie |W 
 of ^rick in^:ccirfUrft if, 1> c?tdt^ sw, author 19 wriij;, 
 a«i iby aiipfcial 4(fift*iv;« prcfiyrv^ hiia from , csrriag 
 naiktf ^book^ diiH9« aQ4infaJ^bl^,auUM>riX)r, Uio^gV 
 h 1^3 ittj(txa«mj?c/iBoii| Jkbpur, or^ exclude, jiuqajiq ^.^ 
 <*«ftf 3F« cXhft Iftii^^qBrl^f ppophciy i^ fr/^ Jts ^' 
 turc, different from that of laqfjed/^j^t^T.; ;. :r%j j|&. 
 P^J^isrim©«tyiffx4Mde>fo^Wr4t,e, i?iy;^j Uje^^^y^^tt, '^nh*p' 
 
 P^ibh kmyf ihem. , ,Xfe§ ^^c^e4:]^^Ql7f5D,^^,i^^cJ^^ ^^ 
 
 wuilc f^^, whifih |j?. teipws /Qii l^ej^tc^flf^^ mM- 
 t^£n*pti>m t|»§, teftinjpRyolsiomp^tep^ v^i^fl^ |^|.jPi," 
 fi>«<5^ U|ift*«ice prevfiiits errors. %i^e,,% Jti4^%^,^ 
 iO;llw i;0pfHi>enceDi\POfjqf his gpfp£l|ithai.J;i)p feacldifigf^.^ 
 
 of ahej^lid, , , %^1UI»^; g9(pel ^Sh^Jr^^iktSmdj 
 ^.fmm^ii ^% %h^,^t^cf!s Jmosnihr tl'^S^.mo 
 
 cp»ntityiMf?fT%>. a$/|hcy,jwrwJ|,;jiH^ t^^.PerC/iq 1^-^ 
 vcrnment. if a man goes t^ Wales he is not uopropert 
 ly faid to go to England. But he faid, with great truth, 
 that they were feiu to Periia, for numbers of them were 
 
49 
 
 tranfported beyond the Euphtitjcs. In th« there is nci- 
 tKrr error nor impropriety. 
 
 I^«f^1i^^th#ad fe^ ^ ii^ &», that ^a*eii -|e«i^««^ 
 Icoi^rlf^Ji^^d «n<l-^ t««»pl« ^casofcd, ^ i^ 
 Lied the tabernacle and the ark of the covenant in af».- 
 ^WWotii^Ni^^'^a^ng ^^* they .would tfiot^fae 
 fo^i-^B God wdttfei again <J0l|«a bis people* -fcl^#»i 
 ijft|ori4)u^ acote cififles dete^ two wrow t |««»^s^ 
 /.a ftcy.iwasin |)rito, and hat«d 4>y ^6^ p«ople^bcf®^ev 
 r^c^as tafo^ if thd Ghakteanf, hcthfirdore^cawid^ 
 na&cf cioncealthcfe tfifegtby hiittfetf.nof by otber»,.^ -^ 
 t»lewailrittagedV^d nothing, left for him to ojijceaj^ s 
 beft^c he was rclca{^d.^4 K- uk.^firft erimvafierv^hrr 
 return theT)eoplef(mnd neither tJkbernaele not ai*:*.tbi» 
 is'aielircond crrbr. Biit^if theft be efrorii^thef art i««^* 
 of that writer's invention i he dte^'the^i^from thi 14«>- 
 fcnptfons of Jcrcmias, ft work^hcii" in tl» lK«ids^4rf.^hli 
 T^i but fincc Idftithrwigh their t#glea,^8 n^any X«h«w^ 
 crt^ by the fame author hav<* b^*t. Howet^er^ thtfo' 
 pretcnitea crrob may be^^ i«be fbr:^ ^th^ 
 rfMc^ kn(r)»f or the fiikttcft: 'Wim «»ft^ 
 v^^te poaiive tfeftimony. ' - ' . ::^ioI!.b ,3i«5 
 ^#Migh Jcrtmijis bad been frequently ini^ifi*»«i'^'<J8«N 
 iMk^'msa of SedtJcias, Jcr. 3£X2tvH and fe«ti'3ft*^^*»* 
 nbi fe'pfiiba hi the rcign of joachin, nor wad ttot l^ltifeei 
 i^fnfel &> Wirt, Inhis time, therefore, he rtiigfe^thavr 
 cdnfeaccPthe ark itid the tabernade, 'or after his rde^^ 
 ffoM'pl^bA h^roi^ have concealed them, belHf h^hijt* 
 fav^pi^l-bf'l^ateahlaii, the Chaldean Ge««ttt»?^^ho» 
 wki'bpi^iif 6't*acfedby Nebtt(?hodonofcr to pirriiic*im^ 
 t5'sl«^'k&6?dThfe''to *is ^sdll^^Jer-xxifeJE^^iiQ nt»<^jm * 
 efittif<*i*i^ir*^f'^flgs''cc^nvcyedffdm'theteB^ 
 bylon, neither the • atfc; not' the-tiil^rliatlferVj^ t^ha^lttteH^ 
 
 oiHWntii is nifeofibw^d. '^eisikmfoH ^«miw> that 
 
 tifiis emsJ^c^y i«?(d^fcafrrwthi?^jF(^ tuefeajridv^-i*^ 
 
 itjqoiqaai ion zi ptl i'J*,V*' @i mjj^nEjn /. li »l(i3mo'i3v 
 ti^w mud: 10 «i3dinuu loH ,fctlis4 oJ Ui6l oiaw '(•ttiij 3iul*> 
 
5* 
 
 nrnft wait thft confumiiiatidA : becaufc it has been alvww 
 underftood that thcfc things will be difcovercd at Z 
 coming 6f Eaoch and Elias, and the final CQnvcrfioa^ 
 
 ^Tl^iei^«i<i»ii,-«htJ^B6i)Iti^^or^%^^^ 
 
 Iwika^Nfef^f*, fik^iftg iWconfiftcndcfs^i^igS- 
 thefe a^M mtii, whd^i<% ktMt to fimtlff^ 
 ftqmbbboks, which they ti^nof'^ofllKiyuoa^ 
 
 nfiea^thefcmple itt the um yeafi* t^e Gnbck!^ 
 thtt^fe, Dtiejrcarb<ffof^«ifc death o^Antiociitts, whkh 
 ha^ntdritt^thd ,4^¥ year^ai^; vf. In M; fecQoi 
 bpoJti tap. XI, It fsiSiia thkthe litirifed the temple twS 
 yeifa after the deWh^fAtitKKfh^^, wttch event is rclatd 
 inr^^ry difffewttt ttaiiner: for we read in the firfi 
 bqolff, Cap. H that he cfiW iiii his bed at Babylon 
 thidUgfr vexatiod for unforefeeh difkppointm^nts ; and 
 in4te» fecund t»d«k, dp; f; he ia Md to have teen cut to 
 pi^toAriilit mmy of Ms peoi^c in the tempfe oi Nanea in 
 
 J^^I^'r^''^ ''^'''" *" ^''^ **• *^^*l**"» ^^ 's faid to hare 
 
 falleto W)tehfs ehartot and died on his way to Babylon, 
 
 Thcfc idconfiftcndes ft»cak the authors fubjca to erro/ 
 
 co^fc^iidMly not infpi»td wHtefS. But thefc fceming 
 
 inct)nfiflcndc», like all others in the fcriptiire, arc, upoS 
 
 accuiatcfaivtfHgatlort, found to be i/naginary : if the pu. 
 
 nfieation of the temple be reUted in the x. of the fecond 
 
 book afterihc death of A^tiochus, it is not faid to have 
 
 beeotflfeded after his death ; the two years there men. 
 
 tioned, have no r<ifcrence to the profanation or purifia- 
 
 tior*,fjf the temple ; biit m the fuiicellion of Judas WUc 
 
 chal«ttfto-hi< father Whthithias. alls manircft tO the 
 
 intcHigtnt rejider. Thus theiirft iriCOnfiftency (Tifappcvs. 
 
 Ihe^eond h»s given extrdrc to the CoijjcAural calcuU- 
 
 tions«rchrom>logm3 : tlwry aB agree that it is the ijarae 
 
 Antiochus, who&deafh is n^Jtediiian abrtclged ipaqocr 
 
 in ilftr vt. chapter ©f eb6 fifrft book, aiid .more at larfic ia 
 
 the U.<rf^betbcofid J whethfcf it be the famp. w %v^ [ 
 
 wuw^wk^wwl^awtwrcitttob^^ the temple jot 
 
 jtntl tulJ „8v;£b isJJfil 3«lJ I'i MBlu) ad lliw '^Brfqoil 
 
n 
 
 rrjE boi.vooTib ^ iOw ^nrfJ .l^rii 3.di boofliDbnu 
 
 faijiii; » tmeertain ; and a3 u^els to enquire asii4»[i«iif 
 
 I poflible to detcu-fnipc, wivtber tlj« fgpf,^arwoth«n3tiitrt 
 
 1^ if ji6^infc9hfilkncy : for we (siym^S^^Mfm^^f^f^M 
 
 af ^liferalls cqt t^o piece? i«|jen. ^c i^i^,^«Dq«iflled in^ 
 
 fiitij of h53 folciierp flajp^tb^^ 
 
 urfwrt. Antiochus mightji^y^; 4^|^;f>r0k» ihs Icinpiir 
 of NaiJei.' and died on bi?..w^)r tp ^abyl«ib. ^Tkiij^llit 
 istnore probable that the Antioc^u^^ v«|iqU fs^-toisivii? 
 periled in the temple of Kaoea^ w^ di0<^cnt from ^fsbiti 
 other : there were many p£ the ianic naf^et The wriiinv^ 
 who does not intend tp enter iinto cbronc»k>gi€al lalkpia^f 
 tioos, begs leave to inform theunp^udicedjrcadft^^that^t 
 when an/ diiagreeme.Qt appears i« ai^nent 4:hKQiiftlo|^^ >d 
 tb»ta%nedby priniitive wriurs if ta4)f ^^atndb^jWm'^'J 
 fet (fates or evejots, fifi^ed Irom beatbfa writera, dnupptf-nt 
 lition to the authority of Soiptj^^, J|^tray*.» mctkkeadiA 
 and a wicked beart. ,^,,"^^^ ,,; ^^^ ^,j ,„^j.k bus <«fti»1 
 There yet remain* »n i|iconiftcncy, iwroduced hy fAd\&^ 
 wgleft of tranfcribcrs ; i«^ the ijuh cbap» of *fee firftbooky^ T 
 Judas is iaid to have died iij tfii: i|ad year ^ theCJvdoo^ 
 mj and in the firft chaputr pif the i^cond book,bc ii aid3n« 
 to have written a letter iji the iS^tb year of the fame a(R%w»= 
 This date has been transferred by th? tjcanfcribcr ftonitli«3rt 
 end of the former letter, written by the Jewi unimod 
 Joannes Hircaqus, to the beginning of a letter wrtttenA^jpodd 
 Judas oiany years before. As the writer did not obreiiv«»nii 
 the order of time, he gave a wopy of the letter wi^tten hftoif 
 the Jews, in the 4rft place with its datei aa being o£moi^fid:> 
 Immediate concern, and fubjoined a letter of Judas without^^i''^ 
 any date, which, fronx the fubjca nuu«i.V|iiuft be rderwd^rti* 
 to the time of that Prince. Thecc are fwp cxceptiooe|'i<>i» 
 of a different nature, ftat^d againft thcfc books s ic y tnA 
 pretended that they gontradiA th^ Gofpcl j the writer o|ii "Jt 
 the firfl book fays-rchap, i : that U^e^ibominafcioii ctfdiu od» 
 
 byAntiochusi'in the a4th 
 Iprophcfy will be fulfilled 
 
 "Icazar 
 
 lL^ 
 
 ,^^..J^ 
 
 of Matthew, Chrift Cays : that 
 
 the latter days. The fame 
 'vritcr (ch. 6) praifcs Elcazar, who was the cauie of hia 
 
•tl 51 
 
 •^^ dP£»^i«^Y'*c ^iiwa^ffiif idol,' irtibsli Atittodhuf M^d 
 
 ' ^"m Sft5(^«r Sif; A^itf resiled, ill 4 Utt^i-^ ftROttidtius, 
 
 ^j #m^i^rf/^ait-J^rfeday aas of fott^^^ iS^ liiVKke 
 •^t Hifi^cry, i^dl&tii tb^y wcreVntrt as afts ofv-iriUgiiiD or 
 ^"^dityi6f^hi*t!it^thitcrsdJd[li6t%eak. ^ '«n'>')Cf u? 
 •^5- -^^rftcrt^e^ny btHcf exceptions* Wrth UiliitJei^' ftatcd 
 ^^f^'ste^ifaft* thc^ Bbbks ty! th^ Old Tcftamfctit, the wriuf has 
 ;^^'1i6Nr^fVtWtlicni ; hehcJlW^rdcceds to cjtaininethij^i^acpti. 
 io ^>|j^g '^^ctciidcd'Y(ifofirtfcrs» bc^ aiitient and lOOdern, 
 '^^ f^hft'arfffci^ntinr'tsdfthe NewtiKlam^^^^ rtnnj 
 »'^^"^^%c'Miriichcin« had corrupted fbmc copies of ilieGof. 
 ^"'^^fcet^iif St. Mark, by i^fciting a daufe in the laft chiptcr, 
 "^^'^ mfiK ft^bred^htir 5*hpicty 5 in like manner the Arians 
 ^'^"^fet Aifi:]^cd tWk Itt^ntt ^ the laft chapter of the firft 
 "^'^^^J^l^l^^df 6hf. John J »* Thereate three who give teftimony 
 * "^'fefe^^/theFathtii^.the'Word, and the Holy Ohoft, 
 "':'!^ Atf • Wefe three are one; that is or 'a fubftance, fw Vj// j" 
 •^'^'TOfehriterpohtions were made by different feaarifcs, at 
 '"^'^ yilTei^int times ; but, as they could not poflfbly ? iWerpo. 
 '^^^^tfelrfiiumebble copies, in the htnds of <:Stfiall«*v theif 
 ^^^^ Wtfp6h^oMv^itt eafilyi and immediately dtUmtk The 
 •?^ WArt^bie rule 6f the catholic church, to belimtihy day 
 "* ^Wiat HJirtiHfelieved yeftcrday, is an infuprrttble bar to all 
 
 «w3iur5ij,y^^ d^reiiiatkable dlflferencte Inthlcrftfle^^oubtfc were 
 '^'''^''Miniify' cn*cHaittcd by fdmc^ l^atiti ivtli<ffs vMiethcr 
 ^^''■*^h^'^^ifttt-'t*i the rtfbrews wM Written by* S4. F^l, or 
 3!^((t '^ ,^^^ Qj,j^^j^ ip6ft6lickl Writer'; tbi^f^ ^tc' fotne 
 -q">i*|t^J^hd'W^t'fo''¥ar aifb «ijtp«ri^<^ it frwrh'tfte' canon. 
 
 ^^•''^^^fc^tlnell ' 6f i Cfeflctddti, 6]|^t^«Mcd ' the'twelw Clia^tcrs of I 
 fidj y^igyi '-^j^iv^n'^Wtf '^terith 'df 'tv^^^^ 'this upSlUrii calkd 
 "'^'^■''BmtfcHtx^ptui^ •«'«•' thaif Ghrlft was^nittds-ihl'^iigh pricft, 
 
irhiHiM«J>gft the Qciit||e8,ht]^'a|t S^f l!?ll <^i ?#^JfF !&«» • 
 
 ; dtf> as ottf, 4«ai'eft brpthw? B%\^1 hiKia?^i?itt^^j^ yoife-^*! 
 
 ; i^nio<i«b tbc Rpndaa pontiff Cl^ipPf 1 1, Jn,bi|i«$# to 
 
 ,^hc CorlnthiJ^ns, as cit€;§l J?y Ei^<?b]^^^ 3^» 
 
 Innownt I, in iaftcpiftle t9^*WWa^«?8^W%^ * 
 
 . u tCqwi»P»l of 70 bihiijps, t,h^ CQvjpcil ^f Lapdlci^f^, >pa the 
 
 Council ofNife, ad fUed bySt. 'Jhpmas, a%jt^4^thi» 
 
 ; epiftle t^ $t;. Paul, and ni^ip^r i< witl^ wn/^|Cj^f rit. 
 
 >]8gi. fin. tlic |ae§ ol aU theft wtppfe,, ,i^ j^c,j^c of 
 
 truth and coflfviaiQn^, L^^^Cm ?knd, h^[^R%3g^^^ of 
 
 >M»gdc^irgh d^ifyKi|.i, Bc^alijs t|iisqx?;cr^,,^pacnce, 
 
 iMqigaiiilOt which fuimtf^s and «QOJ93ur^, wc^^^Jp^.jhcr<j 
 
 k a fort of intcrnM evidence ^^i^t St, PauJ W|k? A^i^^hor 
 
 of'that epillle. The, writer dcw^njir^tc* ,t;r^f^p^hich 
 8t. Paul invariably inculcate^ : tha^ Cl^rift w^a^j^f^^^cly 
 sfpp^iTmrto Mofcs } that hipis the caufe ,of our.%Ji^on » 
 ;,^that the prlefthpod of Chrift v^j^ qaorc excplfent than 
 thiJ-evitical pricfthood j that a new viaim of propiti^- 
 tk>nw»$ ncc^ry* becaufe the C^crificcs of thfijpfdiaw 
 were imperfeit and ineffcftual; that the Uiy<^j,fIofe8 
 W«8obf(*letc,. He. did not fiibfcrib? hi* na^i nor call 
 hfimfelf ^n apoftle. as ufual in his letters, (pi? iliUd rea- 
 . fq»6, \jrhic|i ,re aflSgned by ^nfWt writer^,; ,)|uf. in 
 his Ecclcfiifticai Hillory, lib. 6, cap. ^^,rcl^"|(jl;from 
 ;u,v Otemftr.^ of iAlMWldrif*, th^t th? ^ipimetp ,^5^ Hebrews 
 '.diaflyas, wrUton hy^^l- PauM«vih<? laj)g,^;^g,e.,of^^hf flcbrcws, 
 ■: . ;;ijsf wliom it ,wa« raddr«llb4, snditrf piloted ,>f^ip,.P reck 
 n .] by St. Ulw, for the u£e 0* the Gre,(;ks, |^<e Mi^ ftyie 
 >)nrjS'.amHtc.|t>ithatiOf,Uj.c M% oft,iie ij^pufij^^^^i ^ipfcnp- 
 
 .^. I .«ifvn-t §(»«•.] •4i. »n/.AU**_War> be^n indiciguflvt omittcd : 
 
 as he wroteitofthft Hebrews „^i^l^9 >fv«?rq pr9J^fi'^9fl^ ??*'"" 
 
 him, he dUl not.think ii.ipr,4<ti'"Qti to alari;i) >hcin by the 
 
 ibiiqinfcrlptiun ofuhjs.. nan^r*) <^:k^M>'>t a|i4^ a. ff;(?^^j^,rearo;i 
 
u 
 
 
 ai*i-i:^' '■ 
 
 
 Cm* .l*fit^. id. GaJ^'i <«^&' the ic^P^:^,yj^ J|^, 
 
 |ii«|. nilt^ im fit tha* Where Chriiftivj^tpbft 
 »p4Wft)^»hto«l>afii fllOttld^ be fniqribc^ a^opo^**, 4«4j 
 in Mi Catalogues of 'Ecdfelaftfcal Wrifcr8>i4iff4i*t^oa 
 cai^l^iriwibce'ftt %^ B^twi o^ accoHi^jof thcjiie^f i 
 judlqiiij^iiift *ih^ ^ he ofliiitca f he uj^^p^^pa^nfiif ■ 
 Hisjiaiidia die begmnBg q£ the/alf^t^tljoQ^^ .^ 
 brem, Ii8^ wrote to the Hebrews in HclbrcWr 1^^^^^ 
 his t^ijbie^aiiguag^ molt eloquent!^, s^n4 whfit vai^ eiOf 
 QuenUg&aRrritten In Hl;bre# Was more eiq^eotly traofr 
 
 diS^ftmir^am hit other epHUcfi.^; ', , ,, ^,,^3 ,^ ^srf, 
 
 QiWfaMiui, a bborious writer, add^ce«e2j;pr^j^^ 
 inonlM>i)'oin tU primitive writers, GrceifeaiMXitii^^tfliiii^ 
 fhewthat tb« epiftle to fhe Hebrews W9» written bfSif 9 id 
 Paul„ iWd i« of divine authority— See V^^/i,jyh%lJio(!i 
 
 Rev..jih.;3.tidJaf"^*>^ a ^- . .K-nnib 01 boO 
 
 S<^me( obfcure pafiages in the cpiRIe tp j^heHelMjj^iiiteq^T s 
 which were abufcd by Mardon, DonatW, andtlicAri- r 
 ans> in the third century, induced a few ^unjijiy^gim/q^ I 
 Cathciici to.«tifpuw die itit^orliy of tha| cplajlf^ J^#ls»iJloq^ 
 ing it incoofiftant wii^ the gbfpet, . Sl^;l^aHl 'ii\i.^k>^,^ sdi bs I 
 ** ItiiriiHpolEblr l^*r;tliof{i wHa Webj?^|i. crtlii^liftt^ 
 .... i^-tiid. hate fatten away, tbibi affain MAf^f4 Wi^^J 3"" 
 penan?tt.|^land. X, afis, hfc fayi: f W:.w£^^^^ bni\ 
 
 after hvtitg teCidW^ tlKrldioWle4i!^^ifie_trAith. there it.noinbl 
 nowkfAao vkSliftl iat-m,^' ^f^^rfir^^f^f^^M 
 ** That Ijjfoi liii im line} Vobiti'fo'f penance though he 
 ft>ught it with tears.'' Donatus, wrcfting the apoftlc'i 
 
55 
 
 \ sbiow ■ words ^om tlie intended 
 
 - , B'^ ^^mr 4Wqiiti^ pfopafta btn^^ 
 
 ^om this mm r«^, *PdJpua4(f4in-mwm^ 
 
 foi^ 
 
 tii4 
 
 natus 
 
 »™«^ A^niwttuoW fioriwhiaui! but qf bMtflm ir^'' 
 "Si^*!;!/!!?!'^' '■''^ ''°*W St. lWf«a.iSM« 
 
 bapdfed toCfcriftJefi,, h»v« been baptiftd (SD;hi„4«,AA uj 
 r^lr^*"^'" "^"^iiof life" fa ttei»*ji M 
 
 apottle ri^. HA. vl, 6 : « Again crucifying the^W "^ 
 God to themfelve./' Penance i, not a r.n„,Mio„, b«o3 
 
 :;?.''tKs>g.?^§^ *'j "« '^ip'<-~ «««..*, «„d.id* 
 
 laintaw, tTihre It neither f4aiiSce iy(«- IicruBeni • f tt»v ^ ■ - 
 
 itroctAV^ won 
 
 raliiofit; St! J gniilaiw ,2u3 
 
 ;»; 
 
s6 ^ 
 
 m4»H«Wt On, ana obKpately perfeverein Gn, not to 
 tefoch tl« fo«i^<i«4f Odd's grae«.Bd.««W^«o*te^^ 
 
 J^of^KUiifU-ftklit'. Which te-hWI fold foi a-mafc naf 
 o«t»3l'TK5 lrointatVb& Were grett-the inlitoAwiStpc 
 lijt^ert. "to tht^-roaring of i'li*.-0««-'»*»'«i;3H. 
 mm *eW the furious e&a»: of defpalr. beoujfeb 
 ^lYnof'preWonliU father to retrift the*<.«.ediaK* 
 ffiieS fe Kis <>rother Jicob, whom he at the fm» 
 ^Ulved to mutder. Such was the«pen.»at^ 
 ftphus; of whom the infptred writer fty..^^ 
 W3, rtin invoked God from whom he w»^ not to <*- 
 SfJVWI, _J„ ,jMic ix 11. It was » reHonttoiBiof 
 
 sSSSu i not t-he forgivenefe of his C«.. fto«_«hdi 
 Sfe rimbrfefefi Antiochus WouM ftot have teeiia. 
 alttded. if beihad fioccrely defired it.!- - • '. ' ■' ^l^" 
 ^ihl^f^^n^y-^ were -f *"f J^'T 
 «S^wr9ftedtTie-u.oftle'i words from their int^d-d^ 
 ?tS?iST'', JmXi'fl'iheir errors under his .othonty; 
 
 pStf.: lliils theapoatefayS, i,3 : " ^°« ~X«fl« 
 fflence of tke glory of the Father and -the^cta^te 
 
 f h£ '»nce." that is, the «PI^,'"»8^°(^"i^t 
 S^ A^a in the iU. chap, i, he faysr" t*«.6o«l$ 
 feuffibim wiiomade him." Hent^.he AWsJ.r»• 
 a \h« tWSpn is diltinain fubft^hc. -f«.« the 1^ 
 S'^e by'the Father, confequently a "««•*«• J*' 
 l,feM^ce however is direftly againft .he fenfe «f tb. * 
 ■^arfor.s*i;«'(i.i=nJbrrtf -OAtCs glory is i*fep«aW 
 fe {[is therefore eternal ; UA fmrt the tharaftsr rf 
 Slliftrnce or exprefe i«a^ bf'tts ,Jerfon. i* a perfca 
 
 '^iiJ^Sllln^^'ii^^iEi^*'^ l!ei*iiidbythe.p* 
 
01 ion ,v.!\ m s79VfnT-q xhtmlHiic has 
 
 
 tNtttAQtioC the Ronwp p^ifBcfa. , fe ,jt|ic i^e , Sliif<Pz,. 
 
 Of thcoRoitjwi ci»j*ric|? vthWe can ^^^^^da^l^y^i^ 
 ttorfiTiwdjiwckr JJ^amafus had numbered' iiwmfijill 
 iritlttr#iftl04)f St, iP5Hi;|. Ippg l)^f«r<j gt. >^'^''|r^Bf| 
 Attl«t«teg«c ^,fi§#<ia«cal w4^^^^ : '^^iwlus^M'i^ 
 
 tcenth year of that Enjp^riffr-feliropfiw,''" ; ^f *; f/ 
 
 I^cofjiUrpOi, whiph f^aws tp cpp^M^ ^tc writ'i?(^ 
 
 jth<aiefw^^japthina ^V "^Jie, two t*Wes J ^pt tJili^tmtttrl 
 'itiftiawtoy 4l porfii^ with ihat 'oi" l^t. PlttT% 
 
 .f«I hie'6«w4c§r;pi[ tfic ar|c as it was in Solomon's ti«ii\^piia 
 «WirAyiwg, «liati^«n, there w^s nothing elfe ii^ ikbt^' Ae 
 WrQ,t»||(||^^ jqtiniajqs that after his time/ fdrii^ otKi^ 
 i6«»gs Wffrfldcpofjtcdjin it by the Qificcrs of tfre tcjiipfe ^ 
 -^ SiH?i»^l|i)ufth^yckpiown cither. fr9ra ^i^icfittohV or 
 
 •inwifci^tt^iifsyci^fo^i^;^; ,, -,„ ,._.'': ' '' ■'•'fr '"^ ^'•■^'•' 
 
 ^C^hM exa;i^t;iqn Aat^ <^g«ntf t1jc'^^tfti^^^y^flg2^ili. 
 ifbnw^if, ^I^f tiiHii»P!!»or did not un^rriana tlie^ Kftfeiir 
 ilwjgi^gO. ftjpm ||?hijqji^,iVjv| jofcr^red ttak* §t. I*Jitll cbulH 
 
 i»«ftjflr^^,..wjiid^j%n'^^9s i bjr'i^V ©reek 
 
 twn),4«%^jyy5ljic|} ^fiiftes * tc%ni(c&^ W^ have fecin a 
 3*Kqn.Mp^Ki b9^^ Ji^i^ j|g€}w!^d^^''^'%'^^^^ hngai.<rc 
 
9jg|^ i9jQ,^h§f>j^]|gtU^ /f^w /*»ffl/w iiwiVli 'i^ 
 
 thdSa a Dutcb^a^n, give inyar?3il>Iy tnf licbr^w ^m \»;^ 
 ^^^^l^t^(^i>eie as w^fec fe ihdir vcS^on olS^ 
 
 H^^^jf^Hj^k, aqd clfci«^hc»p, fpcs^g of the l6l<if Itw^ 
 liin^^,(hj|^|^brew : Ber^ hy the X^rtkhdia^^y ^ 
 ^X^l^^^^^l?^!^^^ T^i^^^ » teiainerit in ^ni^ 
 90 ap ir^uflipi^, l^ W^i^ afi ioh&ntince' is cipiiveyiiJ^; 
 4* cai^Di^ M of forcci^tiit j»jftei^ til? death of ^htf t«ftatti^ 
 Mt%^e. a pure api iii^l^ cpiivcy?rice, it cannot #icli pro- 
 ^finpt^j^ called a c<^<»jint; -^Ijiitif tiferc'^^^ 
 ^QNM e^pi<efiiBcl^ic.ma;;rbe cs^d indiiBfeFently atefl^inre^t 
 j^ra^jiovicn^t; fejcnpt the Old Tcftaiwnt i»/^hlr gfiit 
 ^prc^Fiety, c^led ft covenant, and (b » the New : hetfi^ife 
 -thQJilliqKJit^ii^e'^proniiredyJittt on con<^tion oF obferV. 
 . ifepg the iiw contained in th© in^rtiaient. This ^. ?kul 
 Jtofj^^ythe^vPutj^an, in aHappearancerdid'fioi' ** * 
 Y : ,^3|^ i3fi^<i> in ^i« ^^^^9 fevcrelf cenfom fc^atfeS In 
 j{|^ UiBaqi who al^m|)t^ to tubftituj^ epicuriaA (iitilllikfi- 
 ajfjfito^i^fit? fevcrky of the go%cl, under pfctcnce of bplhg 
 }|ulHfi^ by faith alone, and ^^{i^^rding gbod^ %l>ns. 
 |t i^f^ot ^rpr^fing that our modern re(otmiet9,'tki the 
 .^;^Fi^Gfi^ of fclf defence, flwuld rejefk from tfes cyfii<)n an 
 „^j^pp|i|lie^ Pi which they find their own cbnd^ihit^W^. 
 ,,pl^Q>^^,lVs epiitif ha« been nuntbered' wtiii 'fcaridintal 
 j^^riMsigft^y ttwj pour^l of Laodicca,^, tKc tterij W ^r- 
 «<3j^^W|J?fj >t|^?i Pf ""cil 0^ Florence, alfp By tnn6ctfit*t 'liiW his 
 
 r»ius in his 70th Hcrcfy, by Athana^us^h hts Sy^dpfis, 
 
 WhcUier: »U theft jancient writers and venct^btei^aftors 
 
 . ; ;of^^ tiw«i>: cl^i?rc|^,(!^, ^cjuai ip; ii;i«|^ t# k:bra^ing 
 
 monk, or inferior, the writer docs hot wqultt j'tiut the 
 
 Wdti mou 
 
inference, which lie Mm «»& he tdmilfed^ th» '^ 
 SSife^Ktyi*therefbr«^^^ 
 
 t^eir w^obatioB erf «l. |«ftes' «^ftte. In iiAtdh;Wi» 
 
 In thistjpiftle, foy th^ Ctfottfry wntcrt, jixftfficalioiif • 
 U afcribed to lai* ^c, but alfo toyioa^toi^ 
 ^scxcaption be adiniffibk^ we liiiy tac^ftg^ fi^ W 
 ^on all the biMiks of the NcWind Old Teifetnent t nM 
 ODC of them afcnbte juftlfidtioii to faHh abne. L\ith# 
 to, and dubbed hiiftfelf an ev^ngdift. This was iue^ 
 rcvelatioB, or rather an old one toentcd by Simm, tU 
 magieufi»ai|d reniSwed by ^isbis worthy focccffor ift t^ 
 rcformihg trade ; but lay they, Paul to the Romatts im 
 to that wc art juftified l^y faith. True 1 And ia Wis 
 James > but neijther the o«c nor the other fayistlmt ^ 
 ire iuaified by faith alcJne. St. ATifttn, iA hiS'bo^ttfa 
 Sikh mi Works» fpeaksofthis error is cipted'ed intfic 
 time of tbci»poftks. Chap. 4th, he fays : ^« Letusifee 
 that this be removed f^orti pious minds, left byd^rtg<flr. 
 omWi^y they loic their falvatioh, if to obtiiri tt they 
 tbJifilF^th a1©rte fufficleiit> *nd negleft to hold the path 
 'rfOod- by a good life, and gbod works ; even in the titf\e 
 'of the apoftlea, from obfcure paffages in St. Paul mif- 
 ' unaerftood, Come thought him to have laid this, "and ^«- 
 ^X0f^ he fays: '< As this opinion took Its rffcih the 
 l^e qftlic apoftles, the other tvtngelical eptftle*M6f ?e. 
 tw, of Johiji qf James, and of Jude, difea their S^tenti. 
 tiop. chiefly againft It, *ttd vehemently :ndulii«6 that 
 faith, without works, profits nothing. Paul himfclf dc- 
 enes that faith falutary and evangclickl, whofc wbtks 
 orocecd from charity, i^ot any fort of faith, by la^hich 
 \f^e bfiheyc m God. . >. 
 
 We have four of Chlift's apoftlcs, who wrotfe Axiprcfsly 
 
 aginft the favorite do^rlnc of this new fangled eva*^Uft, 
 
 if we believe St. Auftin, whd, though not a Dutchftttan, 
 
 W,a» inougni a nifin ui iiniiw jin,viiijavi-"i" z^^~-^^j- 
 
 Hcfolvcschedifllculty propofed in his preface/ 1(/'' the 
 
7'M/f ^■.<J!cii''arine #foifh>^«^^ ti^xJ^t' 
 'f^5Si^fi,P^«'^'l^'f*«^'«rt««. wBbibufed the writ! J ', 
 
 impofi^ipn pj^, S^r lames ih*~Ai^^^Ai rly^L ..Fll'l^^; ^ 
 .^ ?%'i8? .^^?^'>li««»^^a'*^i' lo wmcn ttotnihg belanos, 
 
 we not pfc[um<i,^mdhiB dUftfirid-'^i^V^fAlefftoSr'f 
 
 we not 
 arch rcfojiT 
 
 
 ,d lofliia ,20Jb Dd ri.)ici7/ ,oao ^rU nwo/i;^ s 
 
0f 
 
 m dl<r I^w wa? ^^d ar l»w^b^ ferH^nd^^ Wo^tfcffiH^ 
 
 coniinar(%ients, t^ fuw»otem?i4 ibllir^adtTyiu^-*^^ 
 mM pr|!cepts ztfi M»WwWe, nmi idynmif bblfec ii?M ^"^ 
 ijcvfiv as well a|5 i|i ^h© oldj isUtbieMirc B^uil^iS ^"^ 
 of tht Rcdceiner, Cliriftiang -ares dd^^^ tf6& Wffif'^ 
 very of fin, an(| .(?pal^ witJiDuihaffietikf m^'iS^^''"' 
 the precepts of tlie law. Hence it is faid that Chriffijii^^^ 
 arc not under tlwEla,w, aa^^St. Pablfa>s.#ieH^^^^ 
 doei not lie on th^ juft ^an-^tj' nriln;?^^!/^^^^ JWt* lll''^'" 
 cauft they arc exempt from obcdioiicfe'tii^H^la^^.s^^^^^ " 
 
 bccaufe thejr, withouf he/itgtioi^ i«hi(aa1t<S5t df 'diffidittl,^^ ^ 
 
 ^^I^T*ili>'--^ ^^^ ^^^"^ docs nttt -pich '\hm;w'^^ 
 
 ^^i^f^ ¥ m^r the law, mh k?^i^ tfW-''' ^^ 
 '"'"i^^^f^#'^ • ^^^ Mm which prbliibSs tercfC^'^'' 
 
 murder;-^ * ^ 1 1 .=ion^ 
 
K 
 
 c;';wS?'iioUrbt>b4^^^ ckd^iiy St. ^l 
 
 ..JJ'^e:^^ m &^c th In* 
 
 ^^^' ^ bcfeivt the p^e ated from tiic apocr^il 
 ^Ihc^'o^ tic autbdrky ot St. judc. ^ . 
 
 L«th«r tpoi^ an exception agtiiift the RcyefeUoR, ift. 
 
 fl^irjict^that book%e tbcyare blcficd." who 
 f^^ M^c^s containta In it^*— xxii, f > apd, 
 -IV lillSie ciflii'tHcm fakits, ^ who obftrvc thacm 
 
 'SwV^Q^V^^a»««rch, ^tre w lio precept* Qf#. 
 'iaK^ ' J«^!^t ^f making g»*d cheer, and nwlji. 
 !5SfliciyMato ipe^^^^ which in his opinfeh isvm 
 ^^di^r^'vt^t, hct^k^^ pardoalar exccpHon 
 
 SSe^l^ieamiot be known. If he ladM^^ 
 urophcfies contained in that bock are ftiUofmyto. 
 
 ""S-felts arektremeiy fimpl.i and intelligible : the apofc 
 I^Sricbinmeiida petfevctance in the faith, pa«i««cm 
 ;^^<^n^s; obedience and ch^ity, virtues to which apo^ 
 "Sate inonks are ftrangers. . 
 
 ^'"^'Th^ booi; has been numbered amoi^ft canMHd 
 fcdptutes by the Councils alrcad y adduced* and hyafinoH 
 S^ir^^^ Greek and Latin. Erafanas f^s that 
 
 'Bp?itheu5 and Anaftafins do not mention it, and fome 
 dSubtea/intwas written by the apoftle St. )ob»,^e^ 
 ;Uf^'jnfeme Greek copies, the author of that/bookis 
 'ciUcd John the theofogian ; but the theologian is the 
 ' moA appropriate name of this eVangelitt : from hi^n ^c 
 ;"irn t^ inpft 'ftil^Jime thedbgy, the (^r^mty of Jdu^ 
 d^ an4 his eternal gcnef aii»n,-hw incarnation, ^c. 
 ^' to 'pretend that t:he lilcnce of two writers of Uttleliotc , 
 •^^Vs'^ exception ^.^^^^^^^ thepbfiiiVc t^ainwny of foinc| 
 
 "XutQ'8 '^ifociates, more cleW-^^ilttd than their mai- 
 diicovered in tfie *poca1y pfe, that the ChurcD 
 
 ter, 
 
 ,'mg 
 
writers we»^rn.thpMfi,?||ji9|)^5^^ 
 
 ^ iitttllotrity t<,Mth«^»W^;v ^ ?r-'ljj,; i .^; ,:^^, ^_ ^^ ,^ 
 
 tMcfcffeem taiiivc, any r«s>Kty ag^ .tte W 
 
 eW- «wa Ne# Tcihrnent hayq ^>cra ^^^^ 
 
 f«)im the inet preffi^f ,^|5cultyr jrf (j^l? ^, ci||i^9tt ^^ 
 
 da the diftaic* o£ fancy, 4^tcrB^n?|Wr||j|iiic^^ 
 j*e ittrt canonical ; or what is the iqtch^ctf^ {m^'M- 
 paflStgcs itkvoivedt in cA^kurity,, 4-^^$^^^^^ ^ 
 
 ^elfe AMb tcacheru, who fkttsr i^\$: mdc^ i^c^M 
 dttjei^ve tiietii, isjiQt tei^s manifeft. ., . ; , 
 
 Hiclc^bdlic churci, <^ecked t>y ^^i ^^W^^'jk- 
 ^dtng to eitrift's pronwfc, Jdin^Y^tj ^K ,M 5^^^^- 
 tfcmcfy yigaant, aod attcntiyc, to tl^c ipte^r^^';^kn#pi- 
 % of the fcriptiires,, not lef^ ^^F^ff^* f° P^^^ 
 mtcrpohtions, and cbrruplions, ari)^ tp «ch>(fe affrTO- 
 pUfedf and fpurtous writings* adimttin| 'iwn| oit^|<^Vlh« 
 oiiJ^iiaJilwtton thctefHpony of t)ie,apqft!es^^^^^^^ *^^^ ,^ 
 'Tfiis Y^ihncc of the ^hurch^and that i|nerrfe^''^e, 
 from which flic never dpvisUei, to b^?}|eve this;^^ 
 what^n^as beloved ycfterday, hjvc rei^qcred')nejp^ 
 all the artifices of tfec fpkrit of darkijefe? ^lip 1;^*^^^^^ 
 eraifltoies, pretended reformers, t^^|en^^voureu^t6/Ct^^ 
 roptthe iburqes oflKi^ij, by iritefp^huof^s. by fa^acfeus 
 •Btrfionsv £cppo6tJpns ,an4 every artj^qe, wnicH imagi|ia- 
 Vionfttggcft%th^ eaiEly ^g^B fur^ijS^^^j^hoje'^ boo^^^ 
 tib defcnptioHv but ^)ot op^ of ih^ro pVf'r |pqrjrf1ti w^ 
 irfto the^c^ionfii oiu; l^tf?>reforraers ^^^0 P?- ^^ 'y^J *"' 
 vented entire books, but ih^ij ijfj^^f;pflVqo^i fs^^, l^xf'P'^ 
 
 •Seme Catholic writer* h^Xf i^S^giiJ.jtl^ jeW| of cor 
 

 wMlmmsimmd t^ thrpreftx^ Mebn^^c o^tf^fii^ liW^ 
 liglp i Kier thai!; in oi]poinBii\^l^iiiFi^;(tfkyiHi^ 
 
 ^^Mlnlt^liB ten lObftTithnMigh 4^« «<^;Un^ "1)%1iS 
 
 1tal)t;^#i%iiiU^^wfied fotoev^sfwfiigis, why htm 4 
 
 Jrt9i^filMr5tnSth&€«cdxilQorl:lAdti£T^abft^^? 14i«i1i)l)i« 
 
 JimiilfibiiiJil4f^/k^ ^Mtkynsc^if^'-^ntlie drigtnal ttit it 
 
 ^fim^^ksikmikd* kudncyatprijlhi/^ (And alio in the §itj 
 jHwid of JU|!»St1»4cr« wcToatC: ^f ^And we thought himm 
 '^jmrtim^ad^y eadL3iMbifiidHi.iU.hs theflebrew^t^iit 
 the fcnfe is more ftrongly cxpreffed — " jQha/haktnillm 
 
 ^^ <tllQ{<kie!iflOt jsif licve thediviQity ^f the Mifl%it,^;«^ 
 liil9,mt £»tkfat)[ory atifw^r. Ifihc ^id to makr^ 
 5iMllig<(^ P^g^t ^;4»^ i^ccnchdd thriiftyuthi^dK^ 
 Iffr filiUi^s, ititthe whUbe ^ in i|[die pEkifian^vfiCiynlbi^ 
 Jllin^tri^yi()f^ribfid.^s in ii!\e gdfpel o£St.fcMaa:h^iffipiq 
 Our reformers, who would receive nothing fnMtt^'MlIP 
 <^pliQ*.i:^Hir^<i^iub rhcy abjured, ^c mtnt ttle ^'ifip- 
 l(|;Ureit,|yi(|iJl^ajuin|[{ no^OUllant aiiceftori,^hr,^h wboi^ 
 tJliF<%^9^i>ti3|r!iiiti^!^04ierccai>d: to tbcia, were ifor^ilf 
 l^iff if^lfltirit tithlthftF.^ va* ff ifre«t)eiuw# thcl^/lht iW^ 
 brew text wis cxclufivdy entire, and u^offruftt, iid* 
 t^%]^^Pfini^r^ii,i}lToik with tlab iWkMMcccba^h &ice 
 it! ,eijUi>li^WQl|t WtiiHe rvi^pt^n.liii'orldit 1^ 
 (^Cl^njii!^. Ulli^c^tMiM jNbiuC4idHii illeyi4caUi# fcitmij 
 a|iu uUlwIiM^vfis.lwiwrq ianiui^wheitmci^mammi^tmieui 
 the original Hebrew text, aid their mull learned teach* 
 
lllllili^ IffLt^ pdaAtt^iiiipeiiite;^;^ 
 
 l^bhiiil &m; joQr/ iMMii ate th& rsprobotba «f IiIk 
 
 XwoMv^^^bM ^^(petl ifiem the Com 4 of Twiwtf 
 j^^riM^d t^. mim^leis ordcM tO'iitblpiibei«|»^ 
 
 tmk** Quaire« did any one of the^two b«iidre4^i»i» 
 gi&ratcft AinderftaBd a wroik) of iHcbretf ? Yet lhefi<Mi| 
 HQtbij)g kfi than aa tS of futh, tkat tlie Ueblf ^tm 
 }{!$!»« handi of |ewilh RabbifM, was 6iitiit^jMSd^«lM»i^ 
 riipt, a9d{a cQcreafeoUlral^miQ ctnr,^^ that t)M)fe*1tat^ 
 (Hill wisrc tnf<kIUble in the inventioa of thetr mifaiviic 
 jipifits. if this be noit iUudon, the writer has yet to UsM^ 
 ^at the rerm meaas-^-See Bofluet'a Vaviadpiitt Il0(^ 
 WV, fT. CXS. . - , 'iln-.l 3ti| 
 
 ,. THeCb magiftrates^ and muiiftera, for^t to^tflft^ 
 irheti|er it wm by infpiraion, or divinatloti, thef dif 
 oawrtdlthat the jewi, a refirobite people, imoM^fed' ii^ 
 i^riBce^ andaddiaed io chUdifli fables, wer€ ii6twki|^ 
 fitodiitf more cirefal in preferving the (cripturei thii^ 
 the cKiuKh eOabtiOied by Jefus Chrift, with whieh li^ 
 promiied to continue teaching and preaching urttiV-lhe 
 conAjAunation of time. ;i3i loO , 
 
 The Ghaldaic edition of the old teftamenc i» » p»!H|c 
 phrafe dia&gvred by Jcwifh fables. It is ah aUi>ltt<i 
 wide of time to read the targums and ihahnudi , and tlR*j 
 •f tha RaWmm— .See Stephdin's Rabbinicil UtcraHf^, 
 
 The Syraic ei^kn 4tiehns nottoe : It eort*^ dtif 
 refonnen of caliMmiy : diey pretend that prayvfii ft^r rtte 
 (bad, vigiU of the Cunts. ibfliiMnctt on ecrr«iin '«afii 
 
 ' rcvcrmce i'uc: Inc c»u^ are pupMli tradttfont : ^kll 
 
 *Uu 
 
 **'• », ..« 
 
 "j^iui 
 
IH 
 
 !»% =01, 
 
 
 f Bat is, tne Latin vulzate, Ua tbiaand no p 
 
 '^l^^ ^PPd tlv^^rpial tcxCchtu^ ip ^<;^ 
 tek?j,4Mcfcui;*acipy'iih\th miai^ have cri|pt m tli|ro»^5 ui. 
 
 _jDptM9Pce> It would pie more authentic llufi 
 P^t ^JfA^ ^.9H!<^i'»^ eapiiae jl\e ^ncttlEtf of de. 
 
 oAitJfe/tirigiftal vf^ftouM rccpwrTc to pre.cxi|ei|t^ ver. 
 
 :tor^n^ copies, c«»"^.?^ W5;m^¥« ,«^^^^^^ m/i- 
 
 j^^t^ the true, frfAlijnajij fiii^cnt rcadipgv th55^j| 
 <c;(nty of declariog. loMc vcrlion autnchttc in" oroer w 
 jjfc^fcn^ coptuudrt . will appear ^anifcft.^^^^T^ ^f^»j9'? 
 
 fiO.'itiT, JI j 
 
 ' una 13^5X0 ai 
 
 . toWM'^^'f «/?>'mw5a^JH# BfiP?#Eifflf jS4'"i1(!?fKf')?^ 
 
 siKdbtclv. the xihif clot thcxhurch*3 viwiao«i» w not w« ■ d.^J^i^ J 
 
 ]mkiti^^hv^^k^M^^ I SIM 
 
 mg ulclul to have lecourrc to them for tuc ©etfcr under- | nbau isfl »j( 
 

 when thqpe is 
 
 
 
 
 JO infailte'ruU'orikitfi'iblhijM^^ ^Tf ._ 
 
 Snklion heitii^lb ii&iiing ^np'SifcS^tAt'^^tHlk 
 
 fbfU 
 
 f ciaSsi'and IHaeWcfty to thi^hi.^ ' '% , / '"-^ 
 hyiijm#;caihVfahilat(ii- tlidigW it ncccffiry tdflTifi! 
 
 vcFff6tr; whidh'hiia ke^''h> 
 place updift-urbcd for many ccnturkb, ind hid thtf'a^ 
 
a&B;dD ofqinenoe !& rdkii|od» bft i^tUHfiAdi^iakiaiMAffsii^^ 
 
 and thefe f:*3m the fimilai ity of fetters and otMccxmali. 
 "irfrbiikfttbboinsrcn]af«iiiitli^i|ete«|i iodl[!l^|sc||Ttca|tlIl^a 
 ibatliq ItAtin^lBei^aii£:oy ; i>i-~idwbn&-.h^&L(gn&i b^msaf 
 sbiqUiBAwaEt:ifae|:g;i$eafMb^a^^^ ^Ii|lfisne«ni»t1»ip. 
 
 apbnd B&iin#e> ilsad ar^ appnhe^cd dabifiibaai^tSf^t 
 4l« idc^llnftriiftiod, ia>fe^e<^giinlitca^ it U n^AoifiAr, 
 f^aitriis^ iki(|)tlh&5o)l^r: bia'||%f^k|iaM»d^eiwi KliBtiile 
 mkdli^i^l^ ffinUtBiin% .fpli^ nt^iikthBe 110(04 f\ 
 
 rtln^^flBaV V* ■ E^eufe fa^ to EUj^rr. •* I trift kHi d>y 
 £lafh(ar>^diidot>(eff viid'tben follovp you f^/ci»AB^ni lt4bi 
 llmt ioxmi( sitf tl^^iatUraika^J cT^e are forced j|Q.<x)tiflutie 
 f#h«fciikefbuha< daftiw^calb unckcflood after iri^&tfn^ >frtfm 
 ;^^ tfaii/ txsl;^^, weisoovrthat^ JkUa chejhtiiMlU'ite. 
 rtQ0jtheari£Agrfim wtt ao aa f£ ^I^tiD^ ^^Hvi«d^.ie, 
 }F*it^fiKainl law vtlir i^ioonnnoviJng'iia itji; XpleidDq^fany 
 dbcaitwu In fccret depeWed, jind mf Jian^. Jiiflfed »y 
 
 mouth— w tbifikKJadi k fbii" Heof^ 2d i^c^f^ irix^liQ, 
 swh^rcsihe fie^nrcw text hks : ** ovirf oifivHl «htch did 
 sil{)tfj|fD&'nim<»^a ff^r 5o (Baal), the Latin/ intcfpreter 
 a%t tvtty niovith which did not a^^rtt liiinskiffih^ithe 
 
 jfcJAdJ Tbeii4t8i'pTet)er thercfort ri^lydudjpadtliACTthe 
 •^ntiimibd renfe iof;ni7/&fai« i?j:^ ia kJrijDlie-^pd Sat tfceibn 
 /ifittrply"; adore Viyn il0i hta wratk W J l^itidMi and as 
 Jithjiii^.<h,nf> fit(*l of! addration tnojfe. cevtaiii thaniiieiifaDid 
 'ffoOil^*^ fH&%fifi^,;heLtVtis c&preflftd k. < :HMn9C)iti|friBiiini. 
 2i^f^cthbtTth^ tJlanflAftir Im ^^yen .ikakkd^ditk^ Qxvffml 
 
 cyihUiUjghbJb^.ltho.Avtiotfc i^ tioti/l(^.rujr|>!iT(cd>it!(ralviu's 
 
, ' ¥^69 * 
 
 3£/fi9lftfni^iHSpod Mad^rpsdibdaeKaMt^ttiideHfaaidtllc 
 learned languages, and whofc avocatioiii^ctofiiloi pAmic 
 4isit«ent(ard(i|il^ iintrpolfsm^i^iit^aifit^iiBi^it^da 
 j^ilffi^ieivb ibfaptiob for gU^xcqnianft ftnd dSfficnAIS Mis 
 j^ara^fecr of a^ iref«tinrmg;^mppft6r4 1 lietf rliliiit'ifigiist tW 
 
 ipinftnc .°«f iane ^dbibrtiia^, ^iaspmtmvk:oi:^fifkSt&^ 
 
 iitikeiadvaAtagQiBf the ignoraoc^ ani^i oidilulitif afeamsOk* 
 %|irf(wmed>a^A^^iaaiztf a ^^ bvl^^ 
 
 ^^If'itt ihflfebf Gnnaiar tehni^^-mi9>i<^rldi& itiMace^ln 
 
 ; Jav« been dtcoivcd^ b)^all <^yubs t6aoh^ tl^y Aa«k ^ 
 5ib7]^ocm^\and ktiaiei^ i tiiereu ia) laot^ciis^ hcmefbiiiaaiiin 
 
 thsmiofld but niyftl£;ii&tiia»:ei^s'«ndcrftficid tin^^ M^ 
 ;?ii^ei>^ beftfte inetr'4a^ the dnlf cibia' onr wliiim-ytaimi 
 tdepeiKiL''-<fn'|m 19 if 1^ language of entry refornsmj 4nit 
 ^ vetbfivi afi&iirc-whioH rcprefeoti them all, lroiw$i««b 
 ^ethamagif^aiii tb Wt(^y bfiintin'R nieiilpiryw ''--d Juoox 
 hih fin (the Greek ti^xt of the New^ Toftamenft > ihere larc 
 j^fon}rMduncbticiei; and atany inab^uradkfii thrdi]|;b;the 
 >itfi^lcili>f:t»a(n&rib«r$* and many ancieiiv copies hx6 b^ia 
 )\hUgp(iaxftii\Y(iheiiArnqi a»<a atliw i feffeariesl WiMA- 
 I'llw*? tbd ihiirfcfladitMi8i<*ytiTe^^ A^rithtiw IsltHBsKing. 
 e doro, limibthfi l%kerfj and the Qlbry ( f or i^ivtr/'/ Mnah 
 MiiriirvtfdiiiicrsiiAVeiacl^edtta the iLbcdV* PPayisr, wMchJlt 
 '^disfi^uTca^ cySroyli 2it%ii^»etr)!i 'anB iini^tdity^ nft'r'ilf* 
 
 niiaw wJit)|e> qfiaiiiioii^assei^Qalledt df mBti ifurfiifradi i byi 4is 
 i iHnnoabcOi bqhiflii^sithat' Uii Lattau havir^'reetiphe^'it, 
 oi b««c3iti|[|)t£to«uai>oanigfncd £bkn« nkotive^ .l^latlnscfid 
 
 ndt fliiii itih KlMifcv^tu^e I -^ kwasvnotither^d)iT;'rgiiiidfy> 
 
• 5 
 
 9* 
 
 ^Catholics b«cimfe tfhc liturgy of the cJ^jK^Rfis »i^/)^lijl 
 

 la. th<r Attoftjcs , Di^fc m]t of tfie'Kttcidiirrt Mbfil'i' ili^ft' 
 
 Mfe^WtBfel^tii ikcSthmiMdim totm^i^^m/^ 
 
 

 tcf J^i^H^4 iiiideEllfUid& all laag^s^pes, thit b p^rfann. 
 edil^|tJbi$fj|#ttM: mctlML name of tbepeo^e, aodmay 
 b9i4}c^rdi^^ <m«h fSSs.^ in chetr abfi^iice. Tbtistlift 
 lug|b:|^c^Jt the xM kw«^red prayiors aoid £icrifice for 
 tbidpCf^iwi^tit the Cin^uarj of the teihplei from 
 wMk lih^ 4^«sple! w^re ^zcliiided nodef pain of death. 
 
 %i(H^|fC^&]|»«f uniforimty the liturgy is in the moft 
 Uiuitfi^llli^g9>aianguage iubjecl; to do change, hence, 
 it |f|t«^ri^^)y;Jhj6iatlieui diSerc&t times, and coiintrio; 
 it ||^.«lF|4$iM^ to the ^tbfut by their pailors in th^ 
 f»iy»^>ll^Mchk . they iinderftaixd % aeither tlie liturgy; 
 oor the bnguagf in which it is performed, fits theprd* 
 teofiicl^Qrmatiofi ; io this chaos every leader gives his 
 deljii^iixfoMtiwers lh« ravings of his own imaqpnation. 
 'AiSitiigft llic«Djthe only uniformity we can fi«d, is, that 
 tbt]r^ii>lifor:miy contradiclt eacb other. 
 
 JCilliP^iPf diSerpnt natbns meet in the fame church, in 
 
 • 
 
 wha^ Iai>guag9 Ih^lL the liturgy be performed X Amoogft 
 the riifbrm^d cliurches the fuppofi^ioo cannct happen: 
 th^i^^di^erent conventlcks are confined within certain 
 liii]||i, fome. |o vimge^i, <»thera to towRS or cities, in the 
 grea^^ pqiSble f»t(^i)t;to the fubje^s^lf the iameSute. 
 Me^^&f. dilEcrent Qadipfis, litnired ii|. tiie fam^ profeffioo of 
 fait|kcaa|)^ lincet.. / 4 piibe c^nnax profcfs the fame 
 ifait^lfith an^Kni^Hih Pr^teiha*! wl;ii.>ut being a rcbci 
 to l^is lawfuk*Sov|i;i(i|in,; ^r he caniiot, believe the King 
 of i(^li#<c|)^4 i4it|>Q Procciiaflt C^urt^b in Denmark, 
 
 rpirituil authority extends noifarthcr tban htii tecrporal 
 
 ,•*■■*• . . ■ - ■' ^ ,4"'--- ' • 
 
yr 
 
 tiMOBate^iiP* nqb vi^g^ihii^^ dilute, bctf i€4irj|MPAii^ 
 
 diviaofiiviyifiibidl^di&bniroi :^Hiartil^ 
 
 owes none f Why lesN^4i)ilitlotHi io^ msitf^ \ifikl^#lbKI<i(> 
 n(y||«»m4ir fr^n^^HVN^ ? * Be^tniy ttiifiufct *llfe«fet»^ '^ «^ 
 Qf ftiUKidiKt^^ii^ Itltiriiiiird pnthM^ that ' t^ ^ ^^^i^Piiit"i) 
 
 6nlMft)tsf)l;ip«lli«^q|ind oil tiftt flri^ur€:^^e«itl^^fl«i^ ill|)^^ 
 
 
 
 
 ..tr'..M 
 
 
I I 
 
 ».Sfiplra«l«!}P*>4 •an.S.condeinii jng tKrf firft pri nciple of tSit 
 
 
 t)j4 tii<ii tnat tnc,^ fcnp^^^ i» f^ , plain iSt 
 
 tliat! the fenfc of il caiinot be.mi^^ 
 
 .y|h^ l,f ,]^j3prffape jp tlie afettion pf|thcjrticre^^^n^ 
 
 4^[^M^a,|3r.l.co^fe3^s ;;^^ -i^lrnic^aary tf pi^nqTui& 
 
 MgC^^ncc 5 t!^^^H^uKtfb«ng1hc judge, w^h cailnd 
 
 fe^^if^c do^ot |i?re^m^^ the firtt place jjpja 
 
 j^toes, whicl^ aregiyiri t'othc'i^h^^ that Is, that t|jc 
 
 j^ipturc IS ty it {elf a£^ w'^^ <^»» «/Jc^n 
 
 lnterpnte?=:,.,jfr^Ki^ll things, j^^^g^^g^ <w^ illuminat'wg" And 
 
 !Bfentii||i'|li4iis preiejflipns againft Z*^/^/- a S<?/<7, fays of 
 
 -Catholics ^ *Uhey tri|le in iaying that the fcripture is obf 
 
 jlfureu augliieFcfor^ . wjijpts an interpretation.** The end. 
 
 Jefe co^qtravcrfifiL on the fcnfe ojf many paffages in fcrip. 
 
 ture, fehe moit folid refutatioh of thefe affertions: the 
 
 jiew doctors fejt *he abiurdity of iheir doctrine, they 
 
 wM^' forced Ip ;j^m\t.fqme ^bifunty in. the fcriptures. 
 
 *tuthcr*s imakmatian .difcovered two cvafiohs : a fimptc 
 
 >ctraaation would nave been iubveruvc or the whole 
 
 ; clorrtiation, It cauld pot, be expected from an eyangclift; 
 
 1 e :t|iercf6re admitted fhat thei;e was^.tome oofcur^y in 
 
 pemin^naflagcj?, but this wis explained in o^her pillages. 
 
 ''eu\ as"the{e -obfcure paffagcs did not refer the reader to 
 
 4lie panagcb^-^m wuicli the obfcurity was ciucidat;edi this 
 
 firltevafion was ^rnvfupH nn ; heaad^recourie to another : 
 
 tne lcripture,,fays he, hough in itfiqlf molt clear, is nb- 
 
 id arsd^hCiinndel. < 
 
 IcfiVe to the rrnud and ,thc,inridel qn accovint otthejf 
 ^bUndneU r and evil d^ornipn... -lliis is worle than ue 
 
 other : we all Mve a certain 4hsjre of pnde^.apd Luther. 
 /U nVc may ludge of.tiic tree by ,its tfuiti, inherited ; 
 t doudJe portioti. Ekpjiiius add^ another evafion ; he lay 
 
 Hebrew and Gi6ck p!iraies,.1)utthe fcnft is al\«-ays molt 
 
7f 
 
 i:. 
 
 Ignorance, With what a iij^Ht otobTcuti 
 think you that wc, who art but childreh, %^ jfur^ou6^ 
 cd?" The Queen of E^hiopia^j Tn^rcr'w^^ 
 
 proud, nor infidel, nor was he a triflcr : ' hc^ Was^^piSutt^ 
 reading the prophecy of Ifaias Vhen^!PliiItp'^l2e^^^ 
 
 if he thought he underfbod What he rfciid ? *'' WW cai 
 L" replies the treafurer, *' if there be not foprte ooay 
 explain it to me, ofi is it is in the te&t, ifioihe Dody di 
 not lead me — tan metis odhefem*^ — A£l3 viii, '^oi n 
 thought a guide neceflary in ah intricate path. 5t^ Peter 
 was not a trifler, nor did he confine his words ^tciproua 
 men and infidelS) when he raidthat> iii'^t. t^auf s 'ejp^Mes, 
 there were fome things in themfelves diilficuli Co pe un- 
 derftood^t/w/wo^to^ which theunlearned and in firm W^r vert 
 to their own perdition as they do the other fcri^tures *^ 
 ad Pet. ulc. St. Peter thought that there v^irt iJtmcujt 
 paffiges in the other fcriptures as well .as^in 3,t»' ic^atj^s 
 epiftlcs, and that the unlearned not orily might^ tjiit s^ctu- 
 aly did, miftake the fcnfe of them to theii' own p^rpui- 
 on. This apoftle had not learriedf liiii do&riiie jh lie 
 fchool our modeiTj reformers, lib ^ (able fnaftc'r caye 
 Mm a midnight lefifure, he did not ^hinlk that to obey 
 'he commandments or God was to renounce his madter. 
 St. Au,i^^i^, a ihan of , tome rijote iii 'lijs '^av,' Who was 
 not fufpefted of pride iipr infidelity, 'fay^,fnm 
 book; of Chriftian lyoctjrine : ** Thej, who rimly Tjsad 
 the icriptures, are deceived by mariy, ^qd mah^f6l4,^b- 
 icuntics, taking one thing lor another. In fome places 
 
^f^f^Wm^^^^^^^^ obkmp^f th?t they pr4^d«c«th« 
 
 ^fjf|[%f«f^> »nd >U tl>c great writers of antiquity «greed' 
 
 '^,5i^i1?»»?l» T^twnes are changed i cfery cnthnfiaft 
 
 jl 4}# |Hf icript^rea pfcrfeaiiy flear, thoogh tfetff grw 
 
 ^^^roe^l'jjbougbt them iurolvcd in darknefe: itisuoi 
 
 dijflfeali' to affigri the rcafon : t\i^ embufiaft find* wUi 
 
 b^lfi'^i^-^^^'^* ^'^'"^^^"'^ thing for another a«. St. Auftiw 
 ►£■ J' ^ ^itP'^ writers i|i«rf in purtoof truth, which is 
 
 /^^■■•'t, 
 
 }a% 
 
 lonlF^^'^--^ nt't^lftg eqnfiftcnt in error, we findthefe 
 
 ,, «|»diL,^ip{ho, flattering the pride of their ill-fat^d followcri, 
 
 ^jj^Wihcm, that in the fcriptures exclufively tbf y muft 
 
 vi^'ii ^^^ M*^' fubftitntc their own opinions to thefe, 
 
 J|wich; j^ehf (^ might have fiflicd by their induflry. 
 
 l'^iT^t^^^npmc$ th^Are not fo clear, the difcipk muft 
 
 ,|l)arrp^ froro jjis mjiftcr. The Calvipift muft believe 
 
 'oiSiil WVW Icaphes, and the Lutheran mmft be of 
 
 ]^ J|ut]fteri opifjipn^ 3^ ia hi» Wwtemberg Copfcffi. 
 
 ^.f^P^of Ftitfiv fihap^ fays: '* kis 
 
 '^Qt obj^ij?;^ ,tija.t Jvbe gift of interpreting the fcriptnres is 
 
 ijQ((^f h^maiti,^ ^^^^^ but of the Holy Ghoft, The 
 
 ^]&J^Iy., phpfl is oioft free, nor ia he obHged to accrtain 
 
 ^_^^S ^f nfCjp, but diftributes his gift* to men according to 
 
 *~1p w^|^!" /W^^O ^rcntiua had publiflied Itis eowft^ioH 
 
 i>(faitli ail bis^^ifdples mnft believe it : he had afftimed 
 
 tob^pv^elf th^ €;K|:)|ulwe privilege of underftandingthc 
 
 |,;ftMpi(ure5. , Ijlc^eijtcjulively .was, favored by the Hply 
 
 silVlfor^n^ 4^ gift pf interpreting^ the fcriptures. His 
 
 nVl»f% ?! V^><^v^^i^jcid ;^9 f^hftitute thciir private fp«€»ia. 
 
 '^o^(n"l/" ^)*^ S^^^^^ thcWjan?^ftp»;% i^D,tiMhWuWw.apof. 
 
 tie had frarncci a creed of his oMfp .i^iventJMipi forllheir 
 
 3>% M^tjf fflf'^f^^ fQi)fj^0Bi^.9f,f4^:q| Aufe«rgh, 
 
 yfg;^i*'!vpJ?lW'fS»!ff|,{%J^^^ I^qrt^ pf ^emvA, ofEdin- 
 
 \bl||gh,;_&9, b^i /v.^fpany qr^qd? icivcmcd by, thefe WW 
 
 ^jVfpgM apoftles fgt, Jl^c , ufe ^j th^ .delu^e^iMfewcfs. 
 
 creid ^ idak 
 cotitinues; 
 tbicthey '1 
 theitfeith; 
 oti th^St- eri 
 tajteliiidfi 
 they do no 
 be^'fourtd it 
 iiPafljges 
 to be^eve 
 pacity : thi 
 ment. whi 
 hr dtf^atit 
 From this 
 do^of CO 
 mountains 
 feripturcs. 
 foiptwes, 
 and that v 
 what he d 
 hini, and 
 are ealily 
 iiiiculcated; 
 of obfcurii 
 minate fen 
 which a u 
 l>*6iteS'an( 
 ihyouf he: 
 fays the a^ 
 defcend int 
 dicad. Bat 
 your Inout 
 
 'Som^ p 
 «The pti 
 
 ■fty(S»'»viic4i 
 
?* 
 
 b 
 
 ff 
 
 ** k is 
 
 continues ; (fli^t tHi^fe^W^^^^aii^'^l^gf 'to^ pSye, 
 
 iUt faith; ^fch ^ flifeiKiritii! fifiiif y thcSr^l^a^irc, 
 
 oi^theSf eft^f iricc i^iUniif riiforvM nh\ver{iiy<fh[J^^a 
 
 'U}Ltliii^'(\ibfCT\bt ahktes'^ffjfe'eulativit doa?^ine. fvSfch 
 
 t*i«y do not iindei^ftaiidi itkd of Wltkkk^mcTJp u^ta 
 
 •f»i*%es have bten Aftcx^ted to!iid^(ic' tklmlnlcmlrd 
 to bdieve the fcrij^ttit^s irtttflfigibttf tpJtKcjnea^eJ ca^ 
 padty : thus (Deut. xxx) Mdfesfayj^^'t^is co^ 
 ment, whifch I giV6 t^ d^i'\s>'miieyc»i^'0i[ nor 
 hr cSftant, nor plitftd in Hfeav^nJ i^W feeyon(l|Ke|^ 
 From this paffjge. with great fi^aot^; a '^reTo^w^ng 
 doaof condiide(g, thatit is totiec^i&^ti^'^tr^ 
 mountains to g^to Rorrfc te a[h uttei>retifen^i^Ih« 
 fcripturcs. Though Mbfrt did hb€%eaki ¥onI ofW 
 ffcftptwes, none were ycr writietl icxCcpt tKe pf pta^^^ 
 and that was not yet put into tftd hands' onVe pexfle, 
 what he dafired was tMt i% Aottld Tovc^oSj^fear 
 Hm, and obfervc the Y*ectfpts of'thW^decii«%^^^ 
 
 ar« eafily unde*'ftooa,^ Uttd Wets pf himfelip' rp^afe^ty 
 iiiculcated, and expTaiberf, this ^^iry patfa^ is ii^^lfftin 
 of obscurity s Writerk st^e m>t ya jigr^cdoii its^dcSr. 
 iniriate fenfe. St: Pktifl diftbv^rs Ih it a latent' ter^. 
 
 ftysth<Sa|K»Me;iiOcMe Chrifl tb ai(bertd/^^^^ 
 defcend into the a&yfs? Aat is tb reM'thi^f^kilit 
 dead; BntwhitlHyai'tht^ic^lptbref i?h^'M)w4 Is iieax'in 
 your mouth aM ih* yoiii^libft; thiV'is, i^q^'^ijord of 
 
 lo b:)'Ji:> a, p.jii*j:tr niul -jii 
 
W^^Mfi^^A ^^*^^<^ ^j|;^o!iftf ni^nbcr, liefare a line of tl)|5^ 
 
 fofiJ^il^lll j^riC s» Ijght tcrplcndeut on tl^e^canc!lcfticfco| 
 ||^^9)^r,9l),%jt, conftjaledi under the buihel of ev?r^ ijni, 
 |^9i|&53\^^<Sfitliuuaft. fti no part^ of his work docs D^-^ 
 gll^ 9fr,ap^ otlMsr ipfpii'ed writer, fay that the fcripturcs 
 |y^<f,i^;^<;f|l^|^)lfi to qi^ry reader indifcriminateljr, wh^jthci: 
 itf^J or.llj in/oi!iB|4f The experience of ages, com-' 
 m^n^4>'|t^^ ^fl^oi^l^ number^ controveriies withcmt endj 
 l%ff^^t,^h^y arc not. He is either ao impoa«)r (8| 
 a^^}^P|j{W^9 denies it. 
 
 V ^n(i^i parages sire, cited from the New Teftament 
 Pl^rjj^jC^ys.to bi^,a(poftlcs, Matt v. " you are the light oi 
 ''^^fi^^qr^f^" JLc requires extraordinary fagacily tp dif- 
 cover in this paflage that there is no obfcurity in the 
 (^rjptji^es, r. The *tK)ftle8 were fent to enlighten the world 
 h^\,^ hy t))cjr preaching and their example j hence the 
 S^vlowr jirnnjcdiatoly fubjoins: " let your light dine be- 
 fore ^qtie^ that they may fee your good works." Chrift 
 thcrefqi-p thought that to inculcate the neceffity of thef? 
 good works* which our reformers difregard in principle 
 ar^d practice, was an eflential part of their apoftolical 
 duty, This truth is inconfiftcnt with the new reform. 
 Many of the apoftlcs did not write a line : it was by their 
 public, ai^ private lectures that they enlightened the 
 worldi and jbefc w? cannot know but on liic teftimooy 
 0^ the .chyrchi whic|i they founded. 
 .4p,i(%eisij\*otcd /,roin,St. Paul j with what propricfy 
 is not .fafy.,to conjttcljLir^;; 'i]\e apulUe f^yi^, ad Cor. iv "• 
 *'if our gojpei be ^onccalcci, it is co»ct'aled ffj^ip *'V'^*» 
 whp.pen^K ip whom life Qod of this nge has blirdpilthc 
 ?niri(j3:^^y,i;ibe''';vcrs,th;U r.hc lij^hc of the|;o[peJ of the 
 wlorv_n£ CJirift". who is the ini"^ «f Ood- jhould not 
 l|ufic,un(to thcpa" Hence it i|» iiifprrcd that tl^e fcripruixs 
 arc plain and open to all true believers. But if :hc fcrlp- 
 
 wniv,n liici 
 
'1^ 
 
 fureSjbe intelli^ble to ^rue believers on?y, they arc not 
 aft !e 6^ h\&, WKfeh ithcy mtif pre t^^p^ \tr WXfvie 
 \i^yir. Tl« apoft1da«n<^t 1^1* bf ithiiijftjp{yi*e^ ^ 
 alC he &CW3 the dijfiferfence be^w^eb the jiWiQJri^a-ife^ 
 dnftian church, tn tlie Jfc%iD&^ chli^cK tlic felri&li^i 
 ifealli and rcfurrc^ri, ' of Chrift, v^ ^t^M'^M % 
 i^urti's'and fiiadfes. Thus th^ facrifite df t^^ ^d^iiii^ 
 Was figured by the pafchal lainb ;>tid all th^ wiiMp^kA 
 bf the veil which covercaiilorcsV M ; btitld'tH^ Cfilte 
 trail church thcfc myflcries aif'e cJ^pIicitly faulfi^, ^lld 
 known even to children; T^'^fk>rti^ add^t^i^ f^^'yiSI 
 cfihtinucs over the hearts of'ihc Je^^s arid' c^her^^ 
 are blinded by their paeons, whlfch he a0ilS^'M''i 
 demon, whoni he cills the g6d (<f ihe'' zgehfrnltM 
 ers, as David fays, Ps. xcvi : " All the gods '^i ih^^tiitt' 
 ons are detnons.** We know fr6m Chrift hidjiel*!^.' f hat 
 vaingtory is an inAiperablfe'bii*' tb'faltH :' ♦* rftfiit^ViaH 
 you believe," faid he to thcTPhairifeeii, *♦ v/ii6i)i6tt^h 
 dory from each other ?'*—j6hft Sri, • ' "^ ^"^^ '^" ' ' ' 
 St. Chryfoftom, in his publid ihl^Vii^loH!^, dire^^tffth* 
 people of Coftftkntinaplc to i^^ad th^ fcHp»tii^4r. "^^/iit'"! 
 But ho did npt dirccl the mirttitudc iridircdhtlniffelfy' to 
 rca.1 the fcript ures. They ccuM' hfeit 66 it. hi thSft Htj 
 iherc were many men of fcience ; ihefe mi^ht arid (Wght 
 io read the fccipturcs, in which many things mbfc p^rtii 
 cularJy hiftoricaj facts, are cafily undcrftood ; on obfcuit 
 paflagcs they were ordered to cbnfult their teathefi(i 
 •* bke the book in your hrnd,'* fild he, " read the 
 wfiolc' narration, remember what h underftcwd, whJilt is 
 bbfcuye read frequenrly, if by iifllJuous reading, yoQ carf- 
 not find what is f<*id, go to « mo^^ intelligent inan, to^'- 
 
 _ ,. ., „ . .i^Tqniiy 
 
 'iiiliicd palr.ges \vere d'tk frorti i1\'c mki (if eirl^ ^Htkts 
 
 \l \i^\iW\\rt pretence of fcViVfVi^ dnMii*^^'d6arrrttj; bjr 
 
 WfiKn rneic »tW lc*CfFcr» UcCcivtru inc ^nwary, Our iSTfl 
 
 ^i^^tpaWa^l^Dditibicttii0kl0ia<!kth^i^'l^^ t'Wil. 
 
. i 
 
 l« -• 
 
 
 V 
 
 H 
 f ? 
 
 guagCp which they had not learned, without new modeU 
 %^#^MfBf;A^«»? WQrJps^ t^; ar<? paffisd t«nnociced 
 %l ^*?rt^W 49fl^»'Qyf rM?s. Tkc >nanc^8rity of the pHtne 
 baderg, inanifcftly dcte<aed by Gath«lic writersyihat tuiit. 
 
 iJl^l^thfr, whp liPOWifjo^an equal to himrelf, thoti^kt 
 
 t^^t i^j^hf pfwinve Chnftlai»& r#aid the fcriptures without 
 
 ^y cpqifl[ieH)Mry, Cbriftians nowadays (houkl dofo too. 
 
 Sf,, Pajfti, ihough a dcw^or o| tb« kw, h^d tho modcftf 
 
 to^sidim tliat he wai ta*»ght fey Gamaliel: *' Para tm 
 
 ^«f^4; Gam^Iiit pepmdemmnm** Acls xxii» 5. B^t 
 
 €Oii)ii)eAtacics were written they could not be read, bat 
 
 the prii^fliv^ phriftians learned the intended fenfe of ub» 
 
 icu^?,p,iii4ge& from their teachers* as St, Paul^om Oa. 
 
 mjjielv TN imfloediate d. iplcn oltheapoftie* confuk* 
 
 cc^th<^ii*5^fte;r8» and taught their faccciTors, from thefe 
 
 lUe,/4t(i» who wrote commentaries, had learned. Thi» 
 
 Paj^jass^ij^ll^i^f hjinfetf, Afud, Eus. lib 3'. cap. uh. and 
 
 Cifmj^r^^.tlf Alcx^ndrif, 4 man of fcienc^, if ever there 
 
 ws^-_^|^|l,,^i^y»t; VThat foctie of thofe, whq intmcdiatdy 
 
 fu^«odedjfh<| apoftle*, and preserved the true traditbn ti 
 
 the holy dodrine from St. Peter, St. J^incs, St, John 
 
 antj ^^, Jfii^^l, h^vc Uv©d down to our tinftc, to pour into 
 
 ©ur h{|?^t^ fei^d, whhich lUcy had received from the 
 
 apollW^ l»yir pTcdcceffara.'* Amongft his teachers he 
 
 nunij^r^ the r*lebr*red ^antei>us, lib. T. Stromatum. 
 
 Pautf^p)^ had Icari^^d tha elements of duiiliaiiity,and 
 
 the fciife of the fcripture* from the difciplcs of St. Mark 
 
 in ihp grc^t fchool of Alesanfla isj in whicli he afterwards 
 
 taught, pd w^& fucqs^cdqd by CU-mcnt— fee S\ Jcrom, 
 
 in Cat^^ .Ti)U«j,C4th^Uf;ii iearn the i;;nfe of the Icripturcs 
 
 f» om^^^iev,pil«}d<^«^tif*ja regular fuci:c(n(>n to the apof- 
 
 «1ps. Wi fipm, th«*w^MjiCo^je'i;uf&s of fanatical enthut' 
 
 ^U*, t^,af^j(^l.i^i^p<3(J)^iNr^. JL^thcr, t>cmg the founder of 
 
 the L\^r)iey4i?,f^j)iix^ )>^d oo,prctk?ccii()r to confuk. His 
 
 nijcriiyiri^s ja^,^tj(y;,((f:ijipt\ff «j, whiitl they are a ftandard 
 
 com 
 
 fiir hi 
 
 nvirt/<i- 
 
 ^^" 'Jkh/l^Mm^Si M f<^,.P^U.;^bk, why com. 
 
 J 
 
 111 tlldt t W <«# » .AM 
 
toddiivci, lyp the dAl^ con^etcnt jttdges,^^ iitWdg tifi? 
 
 BeHdfcs the literal fcnfe wMcfr tHte-w^ordS pf<^f^t- tfiX^^ 
 
 iff a latent ffetife in thirty paffiges of itripttiT<l. WJ'ftrtil 
 
 (i.eor. x) Itys tfiift all, whidi htppeited to ffiie Ji^H ra* 
 
 their afeent from Egypt, was figuriti^ >©£ tftd Mid; b¥ 
 
 chriftiws, and wriiteii for our adi*onitibrti bifi ((5al Wj^^ 
 
 he fhew* that, in th« hiftory of Ahrabath, ther rfteril' i^;^S'^ 
 
 mi^u was figurative e>frtie Ut^it fcnfifr intended; ^^Abri- *^ 
 
 ha»*s two wives, the one a flave, the other a frtd'wbmaii, ' 
 
 were figurative of the Jcwifh and Chrifti^n Cfhitrihek ^ ' 
 
 the children of the former were flivei, thefc of ihel^tt^p^ 
 
 are free, the adopted children. In many pafliiges the^'* 
 
 literal fcnfe is itfelf figurative : thus Chrift ftyt, (J >Hh Xf^ 
 
 " I have other Iheep which arc not of this fdld"^inrirtfat^'-^ 
 
 ing thit the GcMtiles, though ndt of the Jewifli ChurcHi*'^ 
 
 would have admiflion to that ohe fold, which he infiiiirteil* ^ 
 
 for all his children, as it is clearly expreffed. (Johii kil^ "^ 
 
 ' that the children of God, Who are difpcrfcd, inay W 
 
 colJedlcd together." '? -i.*- . .' . .s;. j^ ...iiiwl ^ua.yiJ 
 
 An important queftion prefents itfejf : in ambigudui'^ 
 paflages by what rule h the intended fenfe to be determin- 
 fd ? If party fpirit and truth were recondleable ^he folu- 
 tion of this queftion would be extremely fimple. Com- 
 imm lenfe replies : wlierc we find thcfcriptures, there wc 
 are to find the intended fenfe of ambiguous palTages. This^'' ; 
 umpJe truth is an infupcrable bar to all innovadons, ab^' ' 
 f'lutely fubverfivc of all reformed (yiUmm. h is, therefore," 
 though in the face of con virion, denied by all fetlafies. 
 If atkiitted there \rouW be neither fed nor fchiVit^— .for 
 thefeaPc,.of nceeCity, founded on dif bedience to pi*c. 
 exiihnraut1w,wfy. Fivxn Simfm theM^^^dan to Mlfey' 
 allrefopmcrs h^vc founded the feasr, tb #hicfr tl^cV lent '"'^ 
 their nahdidg; thdcifeas did rtmeirf«bt#ofe^thelr founders j 
 
 f llMMM M*S- ^j^^mL^IL. 
 
 
 
 m. 
 
 tttlU 
 
 tnc icripfU ei 
 
 
 «^ 
 
 ^^^^^H.^.CH 
 
 ^^^■; Jtt. ■ 
 
 
 ^wk 
 
 ^^^^^^^^^^^^B^ 4 
 
 i..n 
 
 ^^^^^^^^^^^^^I^^Hf #1 
 
 ■ 
 
 ^^^^■;4i.H 
 
 ^^^^■Pt -!'■ 
 
 ^^^^^^^^^^^^^mR- t '. .^^H 
 
 ^^^^^Ej 1 
 
 ^^l^^^^fi^mmm^^mi'iMiAliotL, ther Cit^oHcciiurcl 
 
 >: 
 

 n 
 
 fn)j'J ! 
 
 
 %? wfefe hands they wcte originsitly de^oCtetJ, • and rA 
 ceSnff from thaV church, they muft have receded frdtn 
 the^^enf^, in which rhe fcripturcs were underftood ; to 
 ttcvtrue fenfe of the fcripturcs they muft have fubftitu. 
 ted tiicir own conjcAurcs, this reafoninfr is fo fimple, 
 Vid' at the lame time fo conclufive, that pcrverfe obfli. 
 |iacy alone can rclift it. * 
 
 , Luther, in the 115th article of the 500 extraftcd by 
 j^ockley from his w orks, fays ; " Take this gofpel -, it 
 16 n<it permitted to the Pope, or to Councils, or to any 
 qnfe of all men, to conftitute and conclude what is faith. 
 ]t ought tl^ercfore to fay : Pope thou haft concluded with 
 jfby.f Councils, now 1 have ray judgment whether I may 
 accept or not. Why fo ? Becaule ihnu wilt not ftandfor 
 if^, npr ^nfwer for me, when I muft die. It is therefore 
 > jma^ thing thit Councils pretend to conclude, or con- 
 .ftuute, whfcn often times there is not a man there who 
 irueils the divine fpirit.*' This doftrinehe confirms in the 
 Artion of the 27th) aSih and 29th Art. 
 V |3rentius, Luther's fucceilbr in Wirtemberg, teaches the 
 iirne doctrine more intelligibly in his Confcflion of 
 'fmh : *• h belongs," fays he, " to each private man, to 
 judge of the dcarine of religion, and to determine between 
 .irve doftrine and falfe." ' ' " * "^ 
 
 ^ J. Jl}c leader of every k£k muft commence by affumirj; 
 ^hi autbority of the church, which he abjures, but as he 
 tinnpt pretend to fliew an exclusive patent, hh difciples 
 VUim the ilinie privilege with equal and undeniable right. 
 
 1 
 
 tL-dmy'o/;(;iife?i'l^^ 
 
 cut obcalcncV t1)er'Jlk^^^^^^ fub6fd1f<ll!ciri;t^tf m^^(i\c 
 lliictly coiiiniuuds ubedicncc to the Hebrews— xiii, 17 
 
tj 
 
 « 
 
 •« Obey your Guides, and be fubjeft to them." Hence 
 
 jS^is is the fundamental principle of cver^ Dfetcn|ed^i- 
 formation, acknowledged and avo'^c^ by all niiocim^ 
 isrics. The right of every map I wtiethcr w?ft maii^ ^h 
 .fool, intelhgcnt or ignorant, ftisum teneaUs amct. , If n 
 ith philofophcrs, th»jt, if an aSfiifill prYmlifdttl 
 :, be fairly deduced from any ^pnncipr^ 
 
 jumaxim w 
 
 con'cquencc, be fairly deduced .frpip any f«'i"*-»y^^ 
 
 the principle is itftlf ai).fur4 Qrimptou|. ||Kq^ 
 
 fcquence deduced from thU prlndpje is %'tray 
 
 ^ ■ . /. ,, ,' ..»'<! i ^^"ii, io entity, .\j.d% 
 
 For hence It follows, that every marj^.yi^n^therquah^^ 
 
 10 diftinguifli truth from fajfe appeara;icj;5 *|or ^i^ot^"* l?l$ 
 not only a rijrhr to deccrmino- for himself, t3ut isftViofV 
 ob iffed to It ; for every min is Qbliged torlland to Ms 
 principles J he cannot therefore found a belier on fftc 
 authority of any other nun, or body Wj men,' p6r pe- 
 lieve a truth of religion until he ^as tT)or(|uA/y rnVf^^ 
 gated this truth, and found it clearly and cXpicid]^^^^^ 
 tained in the fcriptures. this isithe fli;fr^o;i^e<jucfte. 
 which i: maaifcftly deduced from tfie^un^amet^tar prin- 
 ciple of the Reformation, The fecopi^'is worfe :^ji&i''iJ4 
 no man can polFibly judge of truths, whicH Jie^oq^ji'ot 
 utvderftand, he mull of courfe rejo£t all myfterwiji!* iVutha 
 of religion ; the ii^yllertcs of the Trinity and incafhation 
 are unijuellionably of the number, hence, ^ft|icnijih 
 teifons he muft become a Socin^h^ frorp ttie Socmii'rt li> 
 the Deift the tranfition is imperccptlbie^ arihit'^sK^i^d^ 
 
 rei 
 
 he 
 
 his wild u'clamAtion ih« writer ^bilitut^ a 
 
 reafoniiiu, and he prcflfca the (Jdift in tnis manner J Vo 
 
 reiecl the myllerious truths.of ricvcaicd religion becaut-; 
 
 tlwy are «>w^.i.rehe»%ljj( )^«|i|- j;}^u nc(tli^|l^ 
 
 i mj ol a3ii:,'iLi3dj tbui.tnrriu* x'^^"^i 
 

 
 
 himi,' Ubd Ifeaves I)i<?> np cvafLun :, l^e pr-iiKipji^ op^ 
 which h? reject th<J my^moiia truths, yf Wigipfl,^ 
 well fi UBdcd, mua of all ncce%y oyigs Iji^vt^^r^^^ 
 thei^f^f of a God, ll^q Cbriftiaf^ dcj^j^jidf^i^. 
 yoncj the i)oflibiIity of, doubt the exigence of ^^^94 
 foyercigiily good, ard ir%ircin alVpqff a^ivn. ;^,^^j^l ij|ie» 
 proceeds, to Jliew that ajj.ihe cxc^ptiQnr\vh^;h,^r^ t^^i,. 
 l^en j all thft d.fficulties which c^p ijp %fc4, |»g;ij^)^ ^[^ 
 attributes of itj e Dl vinf f y,^ of^^ the i^mm mmp^miei^ 
 ty of fomc or. them, are hotlMhg lef^ ih^^^i^nxopftf^a^; 
 ons, *hat thc:|; aicrfliel^'tbliercm qf in^jj^fitive 
 
 ima^uiatTon, or the fe^^c t|)nt* of ^.Ifi^i^^,!^, 
 ftandtUg, aft^tiVptmgro.Viun^ v.,hw^ i^i^^c^^^^^r^ 
 or to conceive »mihum tL:.mo<d cffciukl ou^Ux.^^ 
 
qi^ 
 
 ll|,t.iroi» tho <w*9gpfii»aplf <*f the R^forajiaj^oi*,-^, 
 PIP, wharMfiwig w0|!, m^ ktcfajm^m ^ii^f^,,M^^ 
 
 d^no^ idcifty ofgupif^ b ih« att»inm^fe of tib fitftil 
 
 pecfferifsof life, tK« middling (Ms» h pwrfuie of th*^ 
 
 (80«veniencfl8, *|i<i t)|e Wglwr ordera immerfed iupkat j 
 
 fore an4 ^ifliffatioa, hav<; nmhcf %\wic nor me;ms t» 4ii:,^ 
 
 |t»6 religimw cpntrpvcrfifes ; thsy t;a%6 thingaon truC^ba 
 
 icgiFdlffeefpiihcipI^, b tMr atochito tbey &jd thf ^ 
 
 opinions of their kade»s not i^. tlbc fcrlpjur^^wher*, . 
 
 rh?y ar^ not t^ b« |«>un4 j but tjb^ r«fer»cd:.pfciktfof3?hflr 
 
 bwfomes :^tleift, fref& kimlaif fc.;m qv«-y reftrabt of f«^,,i 
 
 veaM i^Hgbn, an4 by a progre^ q< init|ttiii;y, >yMch si 
 
 uiviv«idal?lc, becomes an atMft in pfB^ke, t&Q)8g!^ i»qtu| 
 
 ip fj?€culst»on : it in rm yet detcrniined ^helfccr ^,x^jq 
 
 {«ch iiitmller ia hijinB^a fliapc a3 a li)recuiai3lv«i,a;^^aif,e> 
 
 to^e found* , -t) It 
 
 Cathoiks^io oppofition to all foas, have: invapiably heMij^y 
 
 that> it is tiic cKc^ufivc privilege of th« chuueli^ ipeaky^g, f j 
 
 byrit^paibr^ to det^rifijns the genuine ibofc©fi^flibi-,,ni 
 
 gunus pa%c3, a*id decide ail; conrroverfiea. on qaattCT* / 
 
 of foitk. in fupport <»f this doctibe they cite the pr ac r 
 
 ticc og the J^wiOi and Chrifti-^n Churchy enforced by \[i 
 
 the exprefs authority, of the Old and New Teihalflnl^^,, ,^j 
 
 ^li>feswhen ho had f)rnicd the Jewsinto a rdigioua/u): 
 
 Ipciety, andnominatcdv by the idvioeof J.^hnj, fubo^S ,,q 
 
 dilate foagmr;^t«s, to decide in civil aiufe&, xefcyrvacf tjoriui 
 
 Well^ the dcciiitin of a'.I controv/irlies on; rciigibi-».fii!b. , je 
 
 .ifi-ls, not ^y^ jpc4iti)cal magifb-atc, hut aj.-higli jwieC^ p 
 
 lupoilor' to. ^iai^on's, whom h-confedf-a^edranJiiilf^fe^v.ta 
 
 ted, 3rtrt.hU Aiccaffar Eleizor after hifiv .** Mo^p^ snii, ,ri 
 
 Aw»ft oVIiif' AiK pHtilli and SainueU.j^|i^jL^hiiiinvoks,u;il 
 
 ^hti.of^f*^Vtr^^, H.', Tiii3 i:isht.;p^-daciwv?/^m, ,0 
 
 c 
 
t6 
 
 f,„-.„^nt betweien blood and blood, caufe and cmfe, 
 
 is^ 
 
 ^ate 
 
 ^hc vwv4 of Judgment, and thbti^flkaR do -^dtdW^iii) 
 
 '.ih nj; a 1c^ i^ iij^e eho^Hi ifcttj^afrijg'to lifts' 1ii«rwhroh 
 
 ^PP ^^i'#vV^^ a^cbf^^ to tij^"' j^gfnerit t»iifch 
 
 ""fi) pride will ndt?"6bey tlic pridfr'thtftf ftan<»ng' toi^rtki. 
 'Scf thereto tli^ I,brd thy Obd art^ th^ fafdge. (hatid^'* j 
 'smd'^i^ou fliati Vci?iove cWfvQtit Ifiract, <Mt litft v^holc 
 
 ) 
 
 :* 
 
 r£^pfe ma^hi^af, arid nbtOsrten with prid* in iut«#e." 
 
 ifiea'S was the punifhrtient 0f d4{bbedi'rtrcett>^tri*f!deciiion 
 ^of^tlie council over #hidh the high^rkft frefidedi t»e 
 ^Blylu^^gej'who ever prefided over tl>€ Jiwvfli fa«?aoaj^. 
 ; 'PsVl^lit o^decmoh ^a3 'fo'l«^eB cftjibliflied,andia 
 * cfearty'Aindcrftood, thkihe gbed KRtg J. fa^at faid to 
 '-^$ei%T'A (2d Chr. xix, tof^^fir^ eaufe, *^hk\[ M\ 
 'cpme to you from yotirbretfhi'ert', dwcMingiti Hicsf diti«s, 
 between blood and" blood concbfnfin^ the law, thfc pre- 
 ;'^ept, the cere.mori^s and Juegments^ y^.u *>ill Ihew 
 Vl>em ....... and behold Amarias the prieft' is held 
 
 "* over you, and over all things, which regard Ood, and 
 ''^iilbadhsthcr.moflfmael who is rtilcr ovtr the houle 
 of Juda. is over all things which regard the Kl^S-" ' 
 ^; Solomon, inaltuSon to this right; fayfe, Ecft jwn it: 
 f* the words of wife men are like goads And n^»k> deep- 
 "' ^y faftened, whlcli, from ttiafterd atfetnbled, aftgivwi by 
 (W^e fticpherd. More than thcfe my fon feck not.** '^^^ 
 '''The prophets nniformly refer ihd people to the decifi- 
 (pn of the priefts. Aggeus U, by God's cclnwjar.di pro- 
 , pofes iwo doubtful cafes, tb'which thi^teplkd accor- 
 
 'ji> >..',■" i '. V > n^\ - /".tLk .Vii, I iifA Cigi-A ^t limits. 
 
 Ul 
 
 di 
 
 "g 
 
 I to me iaw. 
 
 »•>! r.tkk __. 
 
 alk the priefta the bw 
 
 (i> « 
 
 
 n 
 
 Lcr 
 
d'8 
 
 8r 
 
 f(M«rfiv^rfiffri<i>fi 4f«ligV?n 5J?€r^ ful^p,^ to ^he. f^? o^Vli^ 
 
 andeoRfiriWd to th^iH t^ tj)(?,y,(fi;y i^ft*9t of ;t)h Wd". 
 
 wfeatfoever itl^ey fjiy untotyQU^obferve^iirfpc^ |»^^^ 
 pot do according to.tlieic:\?prk5/;rr^^|t...3^^^ 
 aMthority oftbofe;, wiio,fi|t OB tl»c 4/?^ 9?! ^ofe t^^^^^^ ^, 
 ofthe ygh fMTieft ap|i W» «<^^^^il* .^^B^JP^^^^ 
 cifi»njon doariBalqufiftionSt he <?(iat>j4|ic^ at tk Tam^ 
 tittiethftttlwi feviercly ccn^a,thmfmf^f^m^ 
 be (houW be und^i fiood to derogate, ,(r($^ the hon^r^^ 
 prieftboodi , He calls them ScriPef^^^f^ni^.m^fi^^^^A 
 great, InwjonKy c^ the prieOs r^v^fg, jpi^ t^jjt^^en^ipina^ 
 
 tion. €hj;ift, who was thus attc^tiir^ ^fpfe'^^JllI ?^ 
 the Je*i& PMfilh.c]cxJ,.on the-,^ve; oC jits. .a*^juu|3n, 
 w«a>not.|t).lniwfihle: t^, the Cu^^^e wrapte of th^c^Wm^^ 
 tian-jshwrcfek,; which can have up dififolv^tion,, as to^Te9|re 
 itideftitBte plany vifiblc authority, a prey toj^ivi^ons. 
 feas,ja«diiih»ii5^: l*'c fiftd a judge appointed wuHjr^at 
 a«thOriXy in/thtj, Chriftian difpenfatipn. Chrift inttrua. 
 ipgihisidifciplcs^j *?W gWing rules for fr^tcrpjil corrc|ll^n, 
 ofdefs tbc»»» if. the;, (^cUmtuent (]^9hM I^H^ Pny?i^«, ^'^• 
 mo^mn, fo t4\ the, churchy ** ^^,^^^" contii^ul^s the 
 Saftiour* ftM(i9<imii^ear the fk^r^ky- Ift l^^toihe^^ at 
 
 rity vdkfdj<i (tjjjvc) ^pk-foftic^l jud^^.iin ^he ^Td.fawHvas 
 te^ Reside ilwjppjj^trqycMjr, but tp.mrenchj'hc aircUapient 
 fttjbjcairom.tp^ifSy )v^>i| the oCKe,,pt tb^.ci'vil m^gmraic ; 
 ioihe i^cw Iw^ J4u^ CJirift aCignf^c' r'>«^t of %cifion 
 to.hia chuMh. hut. Jie himfelf, Without, confajtihg the 
 Wagi(^rat€< ; ciiCjlJUct^s , the difobedient iVlliJf^. fj^H] the 
 number of his difci pies, and ranks kim wit^ t^eamcns. 
 
Il§ 
 
 s 
 
 4^rH3c. 
 
 thrfftHfc fokaib^; tiiAt J?, ^' the d^nitive ,fcnrcnt^"*4 
 its|j«lbK iA'timpii with tieir'hfcad* " TImis jii ihe M^' 
 
 Pctet-tbfcJ^^btadj deciding the Grk crnittonr^^M^ck 
 arWilirt cfenftrua«m, accordirt^ to private rprrit^5ji4pjq, 
 dUcett.Hiii^^^whetlwf the ceremoniid part of theJewUfc 
 Iaw^«6riiftti^d to C)feJ%e in the Chriftian diif»|ilktiai}.|; 
 ancf%^^hd'|^h*m declare their ddcifibn infalHbly ccrtainr 
 for^hfey^WlriteittotheHulyGhpft, whom, C%ift Jti;it|; . 
 pixnlHftcf t6 temtb teach them all things-* John, jtsri^j^. 
 •* itjiirtfr feeincd good to thfc Holy Ohoft atni to ijj' 
 toiwi*f>ife »<ci'oth;r bqrdeTi on you bi^t thcfe thlhg* 
 nc<#IRrt^, Ait youSbdaih from things facVi^ccd, to 
 idols^ and fpbm Wood, and from things ftrangfe^, ^^ 
 ftofltf-fbniicattoit"^Aft8 XV, «a. Tht infjwred writer, 
 giv^^ perfea model of an authentic cleci0on lo* i;eii^^-^ 
 giooar cotrtrdverfy : the pallors aflemble with, tlicir chief ' 
 paftbh jeiaaininc the <J\i6ftion ; the chief paftprfirftpro^ 
 nottrt**<JS': " and after ^r'eatdifputation,Pete^ sifipg.(iii4^ 
 to rtf^tif t mem bitJthren, you know that in former days 
 Gad^wmiacfthoice amofigft u* that the Gentiles % wy ; 
 moBlimtdufei h«ar the word of the gofpei and bcikv& 
 . . ,VH P: ,-, .tht multitude was filcnt . . . ,.,. . .^^j^.. 
 thenjime^infweredfiyirjg. ...... . wherefore I\j»dgc,' ' 
 
 tharVftfef; whb fMm the Gciitiles are converted to Goci 
 are iiat'l^td'he dlfqulB^ed;" The fuhorciinate paaoii^Xug. . 
 ceffi^tf the'ap.tttlti j^dge vtitA^hft chifef pallor, fuc- 
 ceffor toSt. Peter, and thdif uxiited feQtince 4ftcidqtli|^ 
 cono^^rrf'wf'hc^jrappeaii as'lrLtl^i^, befute ijs. 
 1 hc^ftoirs lHlis^^mure(f paCd a ^^ ^Yhicli^ tthft^.«ir.;. , 
 cum!!aiide4(tf thd^lrfie rendered n^jcefiarv^ that is- they* 
 ordeiffcrf ihe-ftiirhTul ti^'aMaii^ fri^'1>loodrand ftrJnglcd' '" 
 meats, which Was tw the Jews "an abomination, and if 
 
yk baiiih loddceoieat to new tonv^rte to 4fl^9^;||^^ 
 
 fitcrificei of |bd ^^J^ ; dur|r probibiif d ,f9n^^n^^ 
 
 wliblr; thc!«(i^ forbictlea by tht AsUural t^w, uroyi j^ , ^j 
 
 th^^^bt C^lnn^t by the Heathctt». TI19 prolMbUipi.ri 
 
 agi^f^'tH^^e 6r btoQci aM^ ftrangled mtauoeal^.,; 
 
 A^tlM nilbpi ea w^icbth«law waffofuuNda^^^vK 
 
 to^ Jtfie dicifioo of toh 6»b$iU in its wHple (pfcft„?| 
 
 bccJufe thtt dc^fioai of faith arc invariable. Of|4JH$>,^ 
 
 md^MivetM i^liglouR c<mtroverfie» been deeided in ^^^^ 
 
 Caftbftt Church, and all her dccifiont of feith have bce;iv,j 
 
 fwtSed. In the^ dccifions there are no new ««idp8 ipf f^g' 
 
 fiitfaJhtrodoced, but thefe dbftrines rec^ved from th^^^;| 
 
 Apoftles, Which arc oj^fed by innovatora, and proteiwift:4 
 
 edRformcrs, are fijtemnly dedarcd to be the fettled dqcr' * 
 
 triJMJs of the Cafholic Church, a part of that idepofite qi| ^^ 
 
 fiith ohee delivered /» the Saitrti, (Sl Jiide) and by th«»v..T 
 
 tratiioiitted through their fucceffors down to us, > ^, t : 
 
 1V> pretend that thefc decifi«4ns are yet fubjed tp |t# .^-* 
 
 exuhinaticm q/i tndividnals, is to encoar^ge pride iWM^/Va 
 
 difobedience ; to authorifc a palpable inverfion of order; |^^f 
 
 todncoiinige the Iheep to condii^ the fticpherd, inoppp^j./! 
 
 fitiott to common fenfe, to the precept of Jcfas Chrift, ! 
 
 «i4 to the dbftriflc, as well as the praAice, ©f the ApoC- ,3 
 
 tlcB : *^Obey your Guades, and be fubjc^ to them"— St. q 
 
 P»ul to the Hebrews. If ever that precept of Jefus Cbrift^ ]\^., 
 
 **He that wiM not hear the Church, Jet him be to thee 
 
 as a HeMhen," be applicabfc, it ie in this cafe, where the 
 
 Church iblemnty ipeaks to all her children, by the mouth 
 
 i^thefe paftors, who« Chrift has given, that we may 
 
 m be whirled abomt by every wind of dodrine— -Eph. 
 iv. '^ 
 
 The faithfiil were not p^rmktdd to examine thedcci- 
 fi*»fl it J crufilem-^** At Paul and Silas paffed through the 
 riiles, thty direacd them to i^ferve the cdldts adjudired 
 -J ^is* ^f vfsiics m«M cit^iKi ill J«fuiaicm"'— -A^ xvij 4. 
 
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 Photographic 
 
 Sciences 
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 33 WeST MAIN STRUT 
 
 WItSTH.N.Y. USIO 
 
 (716) 1724503 
 
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99 
 
 l$di%ikut)Q9for liie ioii»cl^ini^cJbCW4|iK^i^|^|ty them, 
 
 Htr^^lilifuMift the Citj^o^iAntiqebii^id imt ti^^l5][|^|^ 
 
 MiAfdjtf'^im&aont t&dcffiidfsithc jconteof crfy r it^,^^ 
 
 1ioiigli«t>efoi« the Apeftle^ ftnd) INei^% if;|e|E^raltE;iDy li^ 
 
 tilii^i^witli >die eodcurmooc olcbeiohiff pji(^ory^^^i,jtJh^ 
 
 titffitrbverfy w» finallf jiettlejd. 7he ^i^on, ,^j|g ^i^ 
 
 Ixi^t^t bttforeDbe civil iDag}Arat«i,,npr<€id we^ B^d^of 
 
 ^'^e iaity affile at the GounclUbut; as witn^^^g,: ihc 
 
 A^oftiei fraiiM the decificm , publilh and enforce it., ^jbtt 
 
 ik)tftd't1^feferv«nt Chriftiana 4>f ihe pj^imitive chUffj^ 
 
 dh4«v^4houglit ofaii obfcure monk declaiming, ag^ioft tkt 
 
 i^fd ^ftqr inthQ^moft indecent and fct)nritQU9tUngiu^«, 
 
 '«f^^tin^:«intK CuperciUoys contempt aU tl^e.w^ifjin 
 
 t«fiftn«iq[i^y wtM»ii,the Gathpik: WQrld re,yeres: ? « Would 
 
 Ytl^^whi «bl^ 3t*i P>iil «o fliew |bat ,hi8,docMiw 
 
 ^*ii^a»%e iaoicwhich St. Peter »nd the. other apoili^ 
 
 » ^li^^^'^hflvebelieved the bacj; ft^;:|^c»j|;^ .^M. ^<^f:^ 
 
 3£ i^riely an age ba$ p)i0*ed in Mfhich tJye ^^mqn bas 
 
 >^^iA6t atuniptcd by his emiflaries tp corrupt xhfi f^h^of 
 
 'CJGfit4ft4aiK by ibme iaiiovai:on*7 A^i ^bq^ .attempts 
 
 * felaW been rendered in«0f^ualv by thfl invai^ajt)!!; imx. 
 
 im of tfae^ureh-t^ explain the f^ripturealbi^dtyin the 
 
 ^ 'ftntif^^in iHrhkh they were ycfterda^ ^ndwftowd, this is 
 
 *^>liii jiiifiiperibie bfirto inventions m^ jn^v^t^(i« , Be 
 
 ^'JApinWjns ofevfryi inndvator arf Qfl^vali wiitb.)»Hn(y4Jf 
 
 t )|i«iffre4i<|idbito finliiti^ein intJl^ MpiHrfB^,^i^^,o( 
 
 ^^IceiiKfyc liiidiBrii^a*^ iho icriptiM-cft,in,« ^nfi:;, qf Mflijch 
 
 J^ir|i«c>ii^)H(il\*MS'ii#or*i»t before. nlijiVj^vnM prcm»ds to 
 
 fc* 4e.'dlii^ct«<*'(by. tlifeipcivat* fpir4|!.{;, jbf i if! told , tbMJWs 
 
 «>f Whprlivjtci rpiiat i^ IcaitrAryito^h* Ipirit, of, Qud, iwhich 
 
 it ficMitd* the! >dliia[riclii!»il ,xmik ia9ic(f;d|ng, tp the exprcfi | 
 
 -i'^toftiite i^tijciua yhrift,, iti(i ih«refpfe4,tpi|;U pf i^^uMOi 
 
^^^m^ |fiK#li$C8f theifcnphireiiii fiifp«llb«^lill 
 
 ^dr^t1^'cH<tttib^1lciie>iRr ndctnogi (is jrat .i^iiijtoiiKl 
 Ibif^bf ilife ittlpired i»rite»Bi5bufiian lmaHSw»ryr&iQ|titi^ 
 |^o^^tfV<eiitloif;^ wfilch t»ttoie and deceivNMi|^o9f 
 ^t^T^^riti^ riite bavd^l innovatioM 4ieertj<«ej»^i¥jpl> 
 ^ cfK6f8t«mid«iiitfted. T&e rule: isifimple f nd jtjftinJify 
 M^Ust'icM' The new oplttloti is exskiDiiied^iiy il%t^ 
 it^fs aifemMed) artd fow^ inconfiAent mkk the )iktlM 
 (fiyHinne ; as truth is not incaiiiiftoDtiiarkhitt»ib)o<^8 
 %#^ opiMdfl is falfe ;' and, as it Wai not taughthlo<^ 
 diiirtJh b<*fdre its inventor, ii U no part olj|li«{t|ep0|ife 
 ^^<lr tranfmittcd from Chrift tlirougli bk %p0i&Jif»mnd 
 tterrfucccilbrs. Thus the error of Novatigni, wbofj|MP- 
 teftdfcfd that finioimtiiiiceds after baptiliii*. ^w^iifikrfiili^'- 
 feble!)f thepowcri in the diurcbr iwras dwidtttma^fby 
 d^rneli;i?»' in a Couhcil liekl at Romei in *5 ii f^ttti^o 
 iame principle tl|c biptifm of heretics iiwht>iobfqr?«(^fltiic 
 common form» was declared valid, and the cofil^y 
 error CDiftdmrted by 8ti. Stephen, Ik a^Synod heW at 
 Rome, in 15^' t "Let t*rtti% be no intttjv.allons"r f»^^d 
 tliis pOnttfF, *' btit what ha« been tranfnnitCii minft )bc 
 obfervtd." * The Arian impieiy waa condeniaod msM^t 
 Cpandl of Nice, in 3^5, unde« Bope ayh^tfterli lo ml 
 
 The Arfans cited* many pafSkges irooa thQiQIdiiPc! 
 New Tcftahlent in* fopport of their impiccyl, andjiaipMjrt- 
 ediii i tait^aphoricai fenfc ail the piflagesv inrwliiwh, |hc 
 dHnity of Chrift' is oteariy expreflfcd. Tho|f cm^r^liefi 
 the private' f^Mv as ' all reformers do, i bu« tbey^ wle f e ipld 
 tltit this jiHi^Kte' f|jijrit wa/9 a lyln^fjatriti^^^hdl tlw^pjrit 
 of Oud; trhtch'fpolie by tii«pp<?phcts /and apiiHIbs, ,bad 
 ^j)yhcd thtm jjiik^flPv^R in ihc&nif«^ in '«,'^utih.t>lsoy4i4erc 
 al^ity* tindiiftood iTi ChrWs < «hii^Pcb.lbcfete AjrfiiajWas 
 ba^tfi' thkt ihift^fteVr^opiinioiiv doritfAdiatjtfy fcciiiihe/st- 
 ifc5 dbafiitte bf llic OhriafUn wotadU^w^c riotbldTt 
 
'^ 
 
 92 
 
 jfv]|m c^ pr eedcfiBftkil >ca«ift». His li ^q iuai, 
 
 a?f ^T^* *^ ^"^ " defti^ «f cmnmon fenfe wb 
 ^tpatfB it. Tim fimpie in^th <xiliTia« tbt .pietridtt} 
 
 .n W*f ci^l i«»<gift«iMe miy judlipr. Yes <l In civil csuIq- 
 
 J, ;#agiftr»W doqsiKrt cdnftitirte '4v(fll£» o«r excrcifc ^. 
 
 vi,^» ^'^^^ *"*»^«*e'>vwl tu 4iini tkreugh fianc ditg. 
 
 *'j^}.h *"4 M ^piiitiual fowera are not conveyed itOiUm 
 
 ^ tArau|;b wy chttwd, lie caimot wierdfe tliem sv^itkont 
 
 *f f «?!l»«¥*^ orurpadon : til the pomtts of the tenponl 
 
 .*^F*. v^f^^d itnm God, dinovgb (lie chaimeltif 
 
 _^cpec^lc, in wiiom they w^wflsed^theautliar af 
 
 ^ciety. Tiierc is an effcmiai difference bctwwn the 
 
 ,« J'"IK^***" ^^ J*^ €hri*, and any t^tnpqral State <» 
 
 .^«in^dom. JcOjb Cbrift ii ^n^ ai Hiomnjj^ m^A 
 
 irB^^^«»* QP the wiH of iiisiubjeds.; aU power ami 
 
 jfeithorityin his Ungdom is eterived frimj kiio, aad 
 
 ^<pft<?d by him. not ip Ihe people jn large, b^tinrhis 
 
 ^•poftles, and tranfmiMetci by thein to tl^tr fuccdforelia 
 
 ^Bce, Thtk tmlvs «if rd^on art fo dk«rly M^twicd 
 
 ..pat even ignorance tanoot miftirfce tbeny. St, iPiwiilifays 
 
 ^tl^manaierB trfthcichiarch iofj^phe<ui,aodtlls d»pcn. 
 
 : ^nt.'^urehct, AAs xx, «8 : 1' iVtcond tp yourfdm 
 
 t rff "*!i**^ ^**<*^*^ flock, in which the ^o^' <5:hoi)hw pla<«l 
 
 ^ 'iou/biihvps to rule the ch«rchiftf Godmrhiohlie -huB 
 
 4^cquirfd phh, hift blood." h was nothy chi^.miaiftry 
 
 r,?f»^fec I^PP^« «*>a« the «(% 43hoft had .placed i^hefebi. 
 
 ^ UippstQ^^tSjk ihcsir rdipeaivc partrons of the ft'^k, but 
 
 ..fe.-l'*? ^«mftry of the apoftiea. lhu«.St, PauLpUcted 
 
 iVf \***f§'P*^ '^*^^^ « Crcte^ , ** 1 hat you »ay,» iaid ll»e 
 

 h«a8bi*tt toordaifi i^yinMi Wftilt, Idl^.fe&i 
 jflkit to his Hns-^iftio tlmi V. ^«. ' ^ '^^' 
 .1 was fy tk0\y tttid^rftiadd b^ t^^" ApoAfei,' U«i. w> 
 ^tuil ^rtl^hority is derived fvOmJi^Bi CUm^i^% be 
 '«(WMmimcji*cd hy tbw toiuiftrf, in whoW it 4^^mt4, 
 isbatixrbefr it wattiece£^y to ippoM Cnh(Adip^kipyAm^ 
 teivite affift in the dtfirilHjafian bfilmsliki^^Woe^OK 
 
 IHdikyv ♦' we inay appoint over tHi4t^^^-4*a- ,.. ,. 
 ' Jmd wie^ttd Btu) tnid Bitrnaby c^Uktitbr !ii^Wei| ifi 
 
 diflenMit Citiea of ^i«ece, by tbc idVik)(gid^ WWo^<*- 
 
 > r&«taU fplrhujif fk>#er, authoti^y^ aliii '|iii|@f<^q, 
 fc Tdfeed -In JdiMT Chrift, as!« its fiyirc^' thil,' $w. 
 
 '«o adduce pasflages from fcrifjturc »a fuppor^ of^^"' * WUf 
 iffvMrt David fliall bcCtng over them, aijd ot\<i'^jlwp- 
 h«td^ver tl«in «Il"u^z. xxxvU. 24. " ii46e''i J»*p. 
 Iwrd he m« feed JM$ flock"--xl, iii' the Savilidr^j^i 
 «*f' fciii>r«iit— -Jt^hn jc, 1 1 : ♦*! ^m the goed .ftejif^i'i," 
 ifid, iStb**M'. *^ T*<srfc DrfH beoaefordini'brie'i^ 
 
 »«^'Th»kJi(^^^f(facti wWd'taJftd^'frAto i44ad jtto 
 
 igreafc llUpHiw^df «)f^thfe IHt^p, ^ rti« "bh^c^d e^& ciyef^l 
 
 t«»r>llii^^lM««i In' tJrt) ifd Hi. (•••ll^t) tot ^ thflm'^,iiii 
 «roa>d^ \my^^ ia^rtteang feitiilBcbcttile ^4^^^ brliis 
 
 'iiiu Mtjk 
 
 A>1U*«. L/t>«» 
 
 
 ^* ll*)iei»f ^v^a^ bfri k^ ?t)r ipii;, abd Sri^VEtlwlJf tmt» 
 
^H^ l|iAfi|&ft thit the ^ixr^r of f^Ipg hif^ jjiriaral (Hij|. 
 
 ■■■hfjmimrcist and .4eriYf4ift9m,,l^i *^r^y5^«%«"SinHe 
 pifl^n,;, If i««l>4iive St Pai4 MVs CWpjMg^Km 
 
 >l4^C^tiii«^ Ip'fl^ apoft^Vwo|S^ tl|ej^f# ^rf/9w- 
 
 meet ia the UQity off aj^h. an^ of tjl^c l«iioyrlcd^,pf tip 
 
 %>fl,of|7ji^d****«>^<* tM we,m|y,«(H; np^ be ^bUJrph 
 
 i«fly to ;^(i fro| ami carri^ abojq^e w|0 every wjnd of 
 
 jdd^rine Vy the fi-iiiulof men, h^^^ cunning, ao4 the im- 
 
 |Ml0tiFe 9f eriror.; The apoftle tells if^that there ar^ cun. 
 
 - ningiinpoftorft, who fraudulently* fubi^tute error to trutK; 
 
 in (^pp^fitton tp thfjfe* Chrift ha^:given a faccelfipn of jpaf. 
 
 tfm% arid t^^chers, d^^ authorMed^ to feed and teach ^s 
 
 lflo(C# ; .oipedience |o thefe is (Irji^ly commanded by Jefiw 
 
 *Chrift . hinniclf : " I|e wjio l^carf you," fay* he, fpeaiing 
 
 tojthe^^e^ty two difciplea,, (Luke x, 16) " hears infj 
 
 fUnd he who difregards yQU> difregards me ; and lie who 
 
 ^lAsfp^^ mt , defp^es ht» who fent me." Hp |oid them, 
 
 4(( t^ ian^ time, that the h^rveft was great* arid the 
 
 2W0rk[U$n few, d^Gring then> to pray the Mi^fler of the 
 
 l^rvq{^.tQ lend wQtkmcn. intiqi^ating that none were to 
 
 ,A)e-jeii)p)(^ed, if n«t auihorifed by himj, .Hence St. Paul 
 
 'i^y^ (l^b< VI 4) that no man aliumcs the honour pf the 
 
 psipfthQod,, tif ,%z be npt called,^ as Aaron was, ^By God. 
 
 ^AVonfidid sot p^eiji^nie toconfiitute himyf , ^pr was 
 
 3|>f^ Wither if^d by tj^c people, Butj by Mofcs^ ^t Gocl*5ex. 
 
 r>i>«e&f|Qpq)mfai)d'; Wit' viii, ^a : *' IPouriDg oil on 
 
 ir^AlW's 1*^*4.. ]hVwBt«d^d confeef^tedh^ An 
 
 v^f»*^*tijJ^n ^f jLhp pjjil^piral, office was puiiifne^ in the 
 
 i^|!Ri^iV/|eri?ii/Je[^^iif<er ia,,f^ DathanM^nd^ Atiron. 
 
 :J\ik^^ {^lim<^x ii|^il|)4>dr^pt n^fuinpc^lij^^jto prajigc 
 
 ...GiidBiirinpr did they introduce UBCpmnioii 'rues or cere 
 
 Wonjei^ji j|qr,^i.4,^^i)Q,pi>ca(^h f^.fi^ ipftr^n*. tP.rjivjngs 
 
 i>t %heir own imagination, as our 
 
 modern reh 
 
 ormers 
 
91 
 
 . -f • 
 
 tjLTt npt a(;cufcd of any of thefe crimes : KInfes charge 
 
 iWtlic fafih Mid' opinaa, ind IWiritowea 't^ 
 ||ji^tUrtiis^in<irt---yef* iir^2 : '* ^r W^f out lifcfHI 
 iKe Lord skid eonfum^d two ti^dredaftd^ fifty (fe!%i^ 
 i^etche9, who reduced 1>y their words* and^exliln^; 
 iadalfo preftthied ttf yfer incertCSi Withbw a'ithtifrKy* 
 %oSc6 dirci^cd Eleazori iiiiron's fon, ^o take their ceifrr 
 Uth ^^raw them intd ^at^S, attd fiic thtinf to cheattaf, 
 that they mighc ferVe as i. ineinorial to the chitd/ed of 
 Ifracl, Icftin fmurc %e8^anV ftnnger fliould prefumfr t* 
 ufurp the miniftry, and expofe bknfeif to fome finnlar 
 puhifhment. It was the cdfe of Ozias^ a piinte whft 
 Bad been fuccefsful in all his iindettaklngs, and ptalfcd 
 for his piety and obfervance of the law, tkntil ibdiiced bf 
 flie.fpirit of pride* he ventured to ufurp the mtniftry, 
 and offer incenfe in the temple. He was inftantly ftrudt^ 
 with a leprofy, and removed from the government of 
 the kingdom, and from fociety until liis death.-— Chr« 
 sxvi. "' 
 
 Thefevifible puni&ments infifded in the time of tlU; 
 old law were but figures of the invifible, bu»: more feVtrc 
 punifhments, which God infiids for fimilar ufurpatioDS 
 in jthc new law. This truth is exprefsly declared by St. 
 Faul : in his firft cpitile to the Corinthians, nftef entt- 
 nicratipg the crimeiS} and fubfequent puni{hment9,of the 
 children of Ifr^cl in the wildernefs* he fays (x,'ii)s 
 " all thcfe thing? happened to them as typel, and were 
 Vritteh for our admonition— /'rw muthefian rwe».*' Hence 
 whefi Simpn the Magician ofiercd to purchafe a plaoein 
 the mihi^ry (Acis the viir, i8) his offer was rcje^ed 
 with indignation : *^ yau havt m Jhan nor part in ^ the 
 ' iuordi** faid PeteV. The defire which Simon ixj^relftd 
 of^iritruding himfclf into a miniftiy, to Which He-nlas 
 
 CSjiwU \i', 
 
 iiiC 
 
 \JX 'KpM I«3 * ••" "i? to A 
 
 |)p|ntmcritj induced Peter to think bim in i ftatdt^'plr 
 
 J I awvj \v:[\i }i» 
 
- Of iril foihlrtttutfctt, and the triioie gr6«p (if j>f^ 
 ttnd^-rtfotttrchh the iord feys, fey hfe pt^hci >«{, 
 n^r kiir, i4 r * th#y prophecy foKeJy in my ntme 1 1 
 di4 Mi fend th«m, liof command them, tior did 1 fppak 
 til tJrfttl. ^ fe if t lying vifioii and dbiuation, i&is frasd 
 aitditedtrai^ of fhdr hearts, wltidi they pr()phefy.«* 
 Aacfiillin^2i: "»! did fiot fend tbeie propltecB, and 
 tli«>^ fAhf y Fdid nm fpeak to them, and they propheficd 
 .^ * : i rBt. I^til defcribcB them in bis firft epiille to H. 
 likotl;^, f, fitA&i defifous of being Wachcrt of the liw, 
 iiwuttdei^ildiiigirhattheyfey, nor of what they it 
 
 Al tTi^4i«o enw which does not claim prettjafen 
 fhimfiiibi^^slgil'ih fcfipt^rt, t(» which a fjincied fenft 
 iiikffijeed, this right of private |adgment ie atithorlfed 
 b5rfeirtfalt«ct«,itwe bfl«cve inrtovat^r*. Thus Ood 
 fty»^y lAli», (Liv. 13) : •- 1 wai give all their children 
 t^^mm^** t^e ire nof, therefore, fay t(u^ to re- 
 •d^^i^uaion from Men. If this be die genuine ktiU 
 of tittt paffage, not only paftors and teachers arc ufekfe, 
 Uttt^lfe* Mptui^s iheiftiHves, a^ no other inftnidHon 
 aduftiiMe %at iflimediate infplration. Chrift thought 
 *tli^NiMfc ) hei£eilt his apoftles to teach : ** Go,** faid he, 
 •'•trtAliallitH natlo^*— Matt.ult. and as they conM not 
 iAptrA#iiei^ Alt nttioiw, the work muft have been 
 Coiitt4ti«4 i^f iheif lucceibrs iw office, to whom their 
 Comhi^bn d^fctnds. This commlffion was convieyed in 
 ferttt*^, ^ which theffc is ho amWgnlty : «« As tlie Tathet 
 fent me, fe I fend yew**— Jnrh^t x«, fli. To prcfume tn 
 teadir;«Mtwhn«H«4d toy thofe. Whom he ient to teath aH 
 fvati«it4/ 4r thbit fucociTixs m office, il imanifeft iatm. 
 
 W^IWe J^k!%icfled; thc'-prfiphet fpeAsttf the eml- 
 hHi^eW*^hfcti,cwfa#, 4 WfiicfeXlhrift (iachet his difci- 
 
 f^i^ads, whiiil his divine gr»:c iiitcrnaUy enlightens and 
 
9t 
 
 mithi of religion, v^iclk arc plroi|ji^,,4qi^,jpy^!| J^f ^^^ 
 
 ^ m^i^ Wi^M ^^M o^ ^m bib 
 
 Bot||eftua| Tii^Mu?ttt ti^e intori^al {)re);^ai!atic«i of th^ i^|4 ^^ ^ 
 by Ii« grp^cc From this vc Icarn fbat s^ll iofl^iSl^^.tl ;„f, 
 vain ^tbf ^ace pC Gjod does not eleyate the jaxt^erllan^- 
 ing, aj^d j^i^Jofc it to bfKevc the trut^ of jfiitk ;^tD^ ..^^ 
 howf]fcrJo far from exql^dinjf t|M^ n^ce^y of Jui|[q£^ ^ ^^^ 
 ized teachers, manifieftly fuppofds it ; for no preparatioti^^^,) 
 ordJiijpoiitioii of the n[iM can enal^fe ii n?^. to 1^4^% 
 tnitib^ of ^bich he haf not heard. Hence^3jr.:)?||ul ^ ^j,, j 
 *4i^tif»itLi8 from hearing/' — Aom. ^, 17I s^i^f. 4 
 
 Qlhier paffages are cited a$ that of JercQniaj^^^^f^ ^.j 
 "I^i^^ve my law in their hearts, and ot| thdri||psyr|lt,^^]t 
 wtilf^wfite it,and a man will not teach hi8^||^):»^; ]f>f 
 bereaftctr faying : know, the L9rd : for thi^, ii^al^i^;^ 
 kno^ m<^ frpim the grcatcft to th? Icaft." this j^gj^j t^^ • 
 is upjjqr^pd jn^he famefenfe as the former; Jkif^i^^^^ 
 the i^p^nfable necefiity of internal gract ; that pj^f^K.; 
 are j^HnftianSi who are not cnUghtcflcd by it. /^Jhiif .^ 
 proj^cti alfo promifes that, idolatry, to Dl^hich tte Jcwajg 
 were , ftrangely addided. and which atUiat timt wa^^ ^i 
 univerfal amongd the Gentiles, Wonld be aboliihec!, in^,^o> 
 the skf}pi5?le/dgc of one G04 be diffufcdin.ii^e^^jiorjfJKio^ 
 Of .tji? fcrij)tufcs, Of of the fcn% ©fj||i^f fcrjgtijsfj^ ^hbii* 
 doesnpj^ipeakatall. ui5 ' • i ,1 . 6i ^m ui^ 
 
 St, Paul, itt.to the ^^ifffalt^ians, ,y,i^y« 5;/^,Sr/py«if.2? 
 a" tyng8„retain,frhat is gppd ;" api §f. JoJjRiiAft I^Wti ft 
 iv: "Do not believe every fpirit, but try the ^iritsil,.-^ 
 
tTh^aloojans to examine the doarincff, which he hUM 
 
 jnd his fcUow apottles bad taught ; ** Hqld fail," fi^ 
 
 *P^" ?h^?>tractitions which you hare Been taught, w2 
 
 ^hy«<wf^ or byoiir epiftic"— 2. Thefi, ii, U' n 
 
 ^yngw Marines were propofed they were to be ionj. 
 
 ^^ .tQthat^andard. and if ioconfiftcnt with it, tW 
 
 #fee, to, be Tcjc^d ; nor did he order the faithfulii 
 
 S W?^»n?t€ly to make fuch examination : it was impot 
 
 Wf^^frcat majority of them, his inftruaions wei, 
 
 idto^ed »|o the paftors. by them to be communicated 
 
 1^ th<f flock. . To themalfo St. John writes, not to every 
 
 ^d wqman in the Province. This apoftlc prefcribes tl» 
 
 moft fimple, andat tbeikme time, the moft infaUiWe 
 
 l^^P^ tp4ctca innovators, a rule which convids this pre. 
 
 iS9#cd, private fpirit of ufurpation : " We," fayghe. 
 
 "dy^ffr^ni Qod ;^' that is* wc the chief paftora d 
 
 whom St. John was one. are of God's appointment 1 
 
 •^e who does ttot hear us is not from God." Thatis, 
 
 tl)e,fnap, whois not obedient to us, who is not authori- 
 
 ^^jto W*». is not of God's appointment ; he is anio, 
 
 ^^t^te M croiflary of the enemy* Chrift calls him a 
 
 ^fe»rf.*^ a robber, who comes to flaughter the flock- 
 
 JeHj?» 'o- This great apoftle fets obedience to the 
 
 P^^i in Pppofition to private fpiut ; the former he 
 
 ^IfS's fr9fla God, the other is not. 
 
 IjICA^ fpoftle^ thought that Chriaians weretolcam 
 
 %^»W^*.pf religion by infpiration, they would not 
 
 h|xs written fo maiiy letters of inUruaion ; nor would 
 
 *¥Xil^y^ a?P0»9?«d fo many fubordinaie paftors, and 
 
 ^^WJ^^hrBWj wcyiild they have giveflf repeated warning! 
 
 ^^afiite ^ri^^ce of iuaovators, and lelf-conftituicd 
 
 /to$ff«^««^rie^ priiratesfpifit^is^si meerfophiftical 
 \"y68n 'lili;^^ pa^ttsMl^ church be judges of the 
 J.^TO!^o^l^^r,-%ujaiorilsf,,|Pfuperibr to that of the 
 "^'Mf^irj^'ori'lhis tfoph^fin, intended to amufe the 
 ","lft{iPW»4t ll»ferepiy ia e*xtrcn(iely fimple. The paftori 
 
 falfiiood 
 
 •jsriJion pHj lul 
 
 ■ Hf' 
 
 bnA 
 
 .aui^ibfc 
 
 \\ 'fi 
 
 /-? 
 
99 
 
 ■ )■ 
 
 X 
 
 Wptures, they know tto thcfcHpttirw revealed t^ 
 God arc JnfaHibly true ; but ttiey judge that one bodij 
 fpriiift^nce the Gofpel of St Matthew, Hdivwely^iit* 
 ^,lrcd, that another, (he Qof(^ aecording to tlie Eg[^ j^ 
 ans, i« not : bccaufcthe qnc^as dcpbflted intlife han^^ 
 of their predcdefors by the ap iftle?/ the othfer wsis ii6t - 
 on the Ome principle they judge thjit thci intended fcn^ 
 pfan ambiguous paflage 15 that, in which it wasi^w^^ 
 ijndcrftood^ and that a diffcrcnl fenfc afced to i(; by iA 
 innovator, is of his own invcntiun. They do hdt thinl^ 
 t|cir authority fupeiior tp that of the fcripture, bat tS 
 that of the uninformed multitude, over #honi the/ ire 
 placed 1^ Chrift to preferve his ftxk ^0m thertV^i 
 |Sof thefe feducers, whom hf t^wdiSfmWm^l 
 Nothing., - ryr>Sw 
 
 AjitijJnot written In ainy candnical b6o^fMt^i^ 
 
 Gofpel of St. John, or the Epiftle of Pauitd the'li^^ 
 
 ttjans, is divinely infpired, we, atthisdiftance llFoiitba^ 
 
 rimeand place, cannot know it, but from thei;efti)fe^l* 
 
 uyof cotemporarifs continued to our time. A fiilfil^ 
 
 thus tranfmittcd is (aid to be known by traditJon;%l 
 
 term, which, in a general fcnle, fignifies doarirics w&i 
 
 I ther written or unwritten s thus the jews faid, CAag- 
 
 jti): •^ We have heard this man%. that |ef6s i»roilfi 
 
 Jcftroythi»pUce, ;ind change tb^ traditions -i^hidi'^ 
 
 Mofcacjehvercd to us/* And,, (.a. Thefs, ii) ; *^ i\m^ 
 
 hft the traditions, which you have received, whrih^"* 
 
 by word or by out epiftfe." The apoitl^ ordetted theiA 
 
 ,. « . - . — - — w^«-fi^rtffi^ a 
 
 Mo^nne not writtei> by any of the iiii^edwribrs,»biit^^^ 
 
 rcqe^ved from thero by coceitoporarie*, and tiin^Sttai'-*^ 
 
 to us through thfeamtfduiuid,^ through Whid^^H^P^ 
 
 l^ci^ngs^ we b5jpi^Yftycd. In this fdttfe ii #i^fifti«" 
 
 I::^?:^ j^ ip^na^ lib, 5^ f^i.^ i'''*^'WM^mr'^^ 
 
 fome feaarics, « that they neither 
 »turcs nor with tradition." And 
 
IJfe 
 
 tertullUn, In his bbok of the Soldiera* Crown, fpeaUng 
 pf the QlTerings vhlch «re ipaide for the dead, f»yt: 
 *^ If you require a law. you will find noicrlpturei, but 
 tradition authorifei it, cuftom confirma, and faith ob. 
 fei-yeg itl*' And St. Cyprian, Ub. 9, cap. 3, fays; 
 ^ know that we are admoniflied in oierin|[ the cup of 
 ihp tord, tha( the Lord's tradition he obferved, that 
 l^e cup that ia o^ered in coimmentoration of him be 
 tniXf^dl with wine/ that is wine and water mixed." 
 liiia or,df^ il Cfkift is not to be found in the canoniol 
 
 S^mc traditioosarefaid to be divine, fome apofioUca), 
 tn4 others ecclcfiaAical. Truths taught by Chrift to hit 
 ApQftles, and tranfn^itted through a rucccflion of paftors, 
 though not inferted in the canonical fcrfptures, are called 
 divine tnditiona. Thus we know the elTential part^of 
 the fa^rsMdients, which, beifig arbitrary figns. are foieiy 
 'I ^peA'da^t on Chrift's will J certain regulations of apoftoli, 
 ' cal infir^iition^ as the Faft of the Lenti the folemnity of 
 the^ibiath, transferred from Saturday, the fcventh day, 
 to Sunday the firft, and fuch likci arc called apofiolical 
 traditions ; and certain cuftoros introduced by common 
 confent, without any cxprefs authority, which, ift 
 ccKirii df time, obtain the force of law> are called ccclcfi- 
 akBcal traditions. 
 
 All traditions of faith are perpetual* and invariable as 
 
 faith itfclf. Temporary regulations may ceafc with the 
 
 ''"'cifcuthffani^ which gave rife to them s thus the apoftoll. 
 
 ' ' cal law,' prohibiting the ufe of blood, of (Iraiiglcd Uicats, 
 
 ^ aSiit^mp'oWeredto idols, rA^axv) ceafed to oblige 
 
 \i1icn tiie tiitfonif, on which the law was founded, gsafcd 
 
 " i<^cxift:'*^* ■ ^m^ir^- r, ■ 
 
 ' '^'^^'iiJfJillJi'tek'^^Mibrwherc^?* bckig the 
 
 ' fo^iiiacr^f :i tea:; afid Inventor of a new form of worfhip, 
 
 can fiaVe*^o pfedeecfTdti^'hie tbcrrfore^ pretend to 
 
 "^'"^iS^iiS^^^heSiWndersofri^^^^^ hence all 
 "^ tracftiUsWrc, of nctcltity, exploded by him. In the 
 
 - i 
 
m 
 
 (isripturrs •s^duiivd/ lie mnfk pretend lo iin(dl t|f , w|iolf 
 ofhif doc^irinc, s^nd every trmJi 9^ I'oUsiuoi w}lic|i iif 
 ^ievei.. Luther, in his commentary on the fir^ ^h4^t<Hr 
 of the EpiiUe to the Galj^tians* Ji»8 fbffe remsMr)ciiUt< 
 worcifi i ** No other dod^ine ougiit to be deliverfd ^ of 
 heard in the Church but tJie pure Word oC G9<S, }hi^ if» 
 the Holy Scriptures^ Let 9iii other teachers pr^ hc^ere^ 
 with their dodrine* be Anat|iem|." Jhus t|iif ,tM)iji||oii| 
 Monk denp^nces the moft dresidful curie, fgalh^J^im* 
 (ieif and hit ^audience : fur hi^ cpmipentaries i^nd ^r^ns, 
 of which there is not a fentenc: in the Ccriptur% Jf er^ 
 delivered by him, and heard by theos— W^ f^e a^ a loft 
 which to admire moftf theblindne&oftlierfifor9\erj| ok 
 the ftupidity of his deeded fpllowers* , u^/lfi 
 
 Jt)hn Calvin, though npt celebrated Coir mo^j^f, if 
 more eircumfped* though not iefs ^Q,\m » in error t 
 "Let this be," ftys he, rUb.^. In». cap g) •*'^,ifir«^ 
 axiom, that nothing he held as the Word of Gu^,to wnich * 
 9 place be given in the CUiurehr but ^hit f^, |i^n^gned, 
 firft.in the Law and the Prophets, aad then il(i||liej^rit* 
 ings of the Appftlcs," „ ^^ ,^ t. ■ ^ ,,^; ,,p^^ 
 
 A moft embarr^tfing qqeftioo* to w&ich DO.fef^fmer 
 has yet, or ever will, give aiatisfadory a^fw^r; ,preien^ 
 itfdf : on what authprity does he beUeve tt^e Compel of 
 St. John, for inftance, divinely infpired T lliip q«ji^(iioi» 
 precludes all evaiian, and convict the reiprmer of im- 
 pofture* TheoneaAigns aeertai<\t^ile* the otnfr 4 cer- 
 tain interior light, another a certain >p4^(cribable forae- 
 thing*< pprbichielli Ikim that the bpols is^ f^nunical. . This 
 taflo, this ligh^ this foqaetjiing, give jktwk^p^mc you 
 pleafe, is not (crii:^t|ir^j lie ij^vft,, thcrejf9,re* be^icycji truth 
 of religion, which is not in fcripture. This his fivoritc 
 tafie, his jijtw^rd ligl^,, his io4erctibabl^ fqmething, tells 
 the mahometan^ that th^ Alcpr^n is divinely inCpircd, it 
 is not the Ic^jj an incohercnt-rhapfody, a collection of 
 revulting ablurdides- 
 
 To ^lyen the, attention of their ill fated fol^wcrs from 
 this inejftfic^ble embarrafljuctit, tbey have r^couKc to 
 
jutful imYrcprefentations of Catholic Do£Vrine : they tell 
 tfaem that we pay greater rcfj^ft to unwritten traditioii 
 tlian to the foriptnres ; in the face of truth arid conviai* 
 •n, they aflfertthat we confine ourfelvcs totally to tradi. 
 •ion, and difregardth-fcriptures; to this they a(fd, that 
 there al-e many inftitutionsbf later dak, which we coi.. 
 found with apoftolical traditions. ** The Romanitls *•' 
 fays Galvin, (Uh. 4, Ins.) <' wi(h to extort that ihey have 
 no iitdc ceremony* whiithis not apoftolical/* This \% 
 pn intended falffchood : for he wdi kacw, thou{»h his 
 difrfples may not know it, that catholics call thefe cere- 
 monies apoftoHcal, which they know to be of apoftolical 
 Inftitution. as they knoiv the Evangelifts to haVc written 
 tkegofpels, or St. Paul to have written the epiftie to the 
 Romans. The inftitution of a ceremony is a fehfible faA, 
 which is known^ as all faas are, by teaimony. Catho! 
 
 ^ lies obfcrvc many ceremonies, which arc of ccclcfiaftical 
 inftttiltion. 
 
 That Catholics pay greater rcfpea to unwritten #a. 
 ditions, than to the written word, is a manifcft calumny ; 
 Catholics believe the word of God infallibly true, whe- 
 ther written or unwritten ; it is not infallible becaufe it 
 is written, but becaufe it is the word of him, who can- 
 not deceive nor be deceived. His word was not' Icfs in- 
 fallible, nor lefs rcfpoaablc, whcrt fpoken to Noah, or 
 Abraham, than when written by Mofes fome centuries 
 aftcTi Catholics believe the word of God, preached by 
 the apoftlcs, to have been as infallible before a line df the 
 New Teftament was written, as after the Evan^eKfh: had 
 publiChcd their gofpels; and they believe the word of 
 thefe apoflles, who diJ not write at all, as infalliblij as 
 that of their feTlKHVs : and this their belief is fo perfeftly 
 confiacnt with the principles of common ferifr, 'tKaf all 
 reafonibg is loft on Iht* man,Hvho doWrts' it. ""^^ ^'^ 
 
 It ii^ffel-tdd by fonie pjtftended te^rmcf!*/^^ tWlf"" 
 ramesigivt no weiofht t*o t*Mj'aflfcHfoh' theV-^'^8 HiAIVt^t/r 
 that WeiQa*h»4 belicVe 'th^i^t^M^a^'ord^fhiill^By 'tf/^<i"' 
 that the doClrinc of Chrift ihould not be written in 
 
boob, but preached by the apoillea, tud thefi: (bzrp 
 %hted reformers, who fee what is act^ add that ^ 
 apolUcs were ordered to write. Both affcrdori« ai^ 
 groundlefe: the apoft!^? were not ordered to writer iio» 
 vexcihey prohibited, neither the precept nor the pro* 
 hiWtion is to be found, fhcy, who wrote, were direattft 
 by the impulfe of the Holy Ghoft, and they who did 
 jot, were guilry of no prevarication, they were a}lor4 
 dcred to preach the gofpeU and that precept they im^ 
 plicitly obeyed. It is true St. John was ordered by thft 
 angel to write fomc myfterious vifions ; but thcfc aro 
 no part of the gofpcl. which he and his fcUow apotles 
 were ordered to preach. 
 
 One of thefc writers, after a long and laborioug d©« 
 clamation againtt tradition, in which inveaivcs are , pot 
 fparingly intcrfperfed, concludes : ** this obfervation wiH? 
 greatly move the reaJer that Papifts arc not afraidit* 
 refc? to apoftolicii traditions, things, which have bceai 
 inftliuted by authors much liter, as can be flicwn frotti 
 Popilh writers." Why not from Protcflant cotempota- 
 ries ? There were none : a roan's family cannot extfl:^' 
 bcfiorc the founder. In proof of his conclulion be addu- 
 ces many inftanccs, of which there is jiot one founded 
 in truth. ^, ,, , , 
 
 The fira is from Innocent III. Cap. Cum. Martha 
 Extra dc eel MiffaE. 1 he pontiff fays there are more t 
 words in the confecration of the chalice, than the Lord/^ 
 isfaid in the gofpel to have fpokcn», but they arc knowa>« 
 from apoaoUcal tradition. " Popifli wwier^,'? fiiys hc^^ • 
 
 have ^oicd by what Roman pontiff ihefc words *rerei 
 added. ** This firft inftancc , Argues the igrioratoeev or q 
 impofture of our Reforroer, , Cathpjicjirciiers h^v« no-! J 
 ted additions made to other ,p^rt« «if iI^x:a»on> but Hone' i 
 tothcwords^ofcoi^ccra^loi^ ^.ijjrv-^ :,r • f,uv/ unna^uo 
 
 The fccond,^i9aa^|;ifi^a.iligrj«itafaj/h0t«i ;^i%i£m^-n 
 min^", l^ys h<^pV <%mMimWtp <loubt that the whole 
 cai\oi|x?^^^e#iM«.if q||ppttvl»<,a| irad^tiofw hcis ihmhn 
 wif^i .1^ 4;|ay^j^ , ^^ l^^tiiCi Rfma^ki, mik ziti lakKU i i J 
 
t<»4 
 
 ectthe names of (bine, who Ityed twk>centiliries after the 
 
 •mkbtt of th^n^n^bf ipoft6ilc»l tradiiioti, Ibut the prioi f 
 €ii>flir|aifl,'t<>^«rllyblbftle^additidtls have be^n Hixdej attd 
 B^vldJifiTtittt aotoriiisy #!th whirh th^fe addittoni htvt 
 bMnlSftSdju^nhili aathofs Aimed! iiews thei'princi^ 
 paf'pftdf^f^f^hlbik^ auth<ki8^c^tafi te^ nit^ed to 4»k 
 lceMf^oil^^khttii^1ei» %^rding W St. Auftin's Iqilsq ■yli 
 rientiM««t1aliy )}ra^fed, andffiat inftitiftdd b^ C^ndbi 
 6«>the^(autlioi1f^^f <he lA^oftotkal Su^mikl defixikiA^ 
 fr€«tli^oQq;>bai^s^^ Thif #lafen'^tif fhf» mleb mittUtlft'; ' 
 Bon««{f«|>1teA^^taff<hai/seuiilv(i^larif!fiuei)ce. u ]3 r 
 
 •Id th«Slhl#£r:in(laiice»4hi: fetormer's dupKltfy ib'^'iolii. 
 viWMr : Jff Afeikriki^,"' «iys hi( " iilftimfcd that^ wtee 
 flMildil lMi|fikied)«>}t4i Water iii the; ^elebratiofi bl< did 
 enltiWHt $uh«>allb1«fKtUted that felt and water fliould' 
 btfibtefiad^ithefetykev, tlftlt^i'frl^afynm be^reVokfcdttb ' 
 tpofloHcal tradition." IftrutltbiidbMn the n^fb^mar'l 
 oi^fEl, h^^mlgyi^ha^e iiflbrmcrd his reader thatnAlfiMafi*. 
 ddto^ fiifir ff£ili|iinift}tu^D^ new Hies, en/oini^d' « 'ftficl 
 oblWirartceTol the stficitfnriitfis^? **l'ijc«aing^*> i5y»flie, « 
 Epo\'e^fHeopiiitiftn««f fuperftWon, lef bread "orty, Md 
 wiMifkiiad'^ wi49i ^watif^ be offerctffUn' the U&r'ikit^i 
 fobii«rine alone, or watisr abne, (ar*w« ha^^i^Ctti^^edf' 
 frdnithb Fa«lier«,and as r«^f(>n itiBlf teachea) odghtnot 
 to W qlftf ed in the cup of the Lord." It Is thercBw tmei 
 as St. Cyprian 'fays, that this Is a dfVitie fradiciom < AitftC' 
 aifliaHdil^not order fak and water ttV'btf 'bleflfcd,ubttfh* 
 fai4(tlMlf^he ttcKTeU them, intiniat^nr a ritd liVMveFfirtly 
 pindttftd-'il •♦ 'Wtf Mefsi"'faid h*,«;#* ^:^(er fticwtd **»ver 
 w'tih firftAii-ithe p<j0^)e.*' 'Ihi^'nt**. ^.lement, ^ coteffl- > 
 pfTrdryt^'d*' J , an'rfpottt)li«rf hlftiltilt^ot<-i*4ifb.'iV A'p.'^oiii''' 
 C^|Ri:t35Jiilnd/tfu(ilV llity. >de'8fil"J>iln.'''^..p.:j»f.fl "i nr ,] 
 
 The tkft of the>tJthtJi(* ;i4Mb«^?tdt4ohsth4«*ffi«*li*o^'* 
 lerMfIs l«o rvtjt<^diiap4t{ft '^tif 'i^fi^t^u^.'l^ Itfiaitu^'b)^ 
 T<AeffJbroiv*«f''W(>flhrf!«feve'thi4ifi'*fciriigrtip' pwkllarsh; '^ 
 ^^yriacicriowilec^ ^h94iiglY> aniiqruy •iiF'aiir'cib^rvaiic^ " 
 
 fo^txsftiti ^mttj-failMi^ th« Rmfilti"f>iKjil>(l )K)ill'tiVd%^'' 
 
 O 
 
'V- * '^i 
 
 jotfcoriity to CAfbrcie it ? Itowever, the Lent ^m not J;%? 
 ftbted by Tdefphonis ^ he obliged the ckrgy to add 
 three days to the Lent, oliferved by the laity : " Kno^? 
 iaid he " th&t it ha^ been decreed by iui» alid by all t|«| 
 biOkops aflcmbled in this hdly See, that the clergy kk 
 froro meat (even full wiceks before the holy EaA^/* 
 Tbe people did not comibeiice the fad until A(h W^ 
 ncfday, tie obliged the clergy to begin the prece<Hng 
 Sunday. Itus decree Is rninous to the reformation^ We 
 find Teleiphorus, who i^ast^ope from lafif to i^p, exer^ 
 ciitng an univerial jurirdi^ton, and ottr rthrmtt has tfnl 
 guardedly acknoi^ledged it in its grcatcft latitude. St. 
 Jerom fays in his epiftle to Marcelltts, that the Lent wai 
 inftitutcdby the apoftks, a truth which ean ief con* i 
 vidionon the face of it. An obferrance So univer^ 
 lodat the laiiie time Co mortifyingi could not hs^ve becii 
 enforced by any other authority. 
 
 « Hyginus," fays he, **inftitut«J the Chrifm." TWi 
 IS a Wild conjeaurc. Hygintu does n(^ fpeak of it at 
 ill : he fays, in a decree cited by Gratian, de con. Mi 
 4, can. de catechifmo^ that the peffoo, who aofwers fof 
 a child at baptifm, may acTi as fponfor at hit confirwatif 
 on, though another may do it with more propriety^ and 
 Fabian, who was Pope from 236 to 350, in his id cpilt 
 lays: that the Chrifm is to be renewed every year, be. 
 caufc it had been fo iiifthuted by the apoflles. 
 
 CaKxtus, fkys he, inftituted the Patt of the Quatuor 
 Tcnfcs. What, another ftSk of ancient date ! And ifl- 
 ftituted by a Pif»pe ! It is true, Calixtus who held the 
 Roman See from 218 to 223. fays, (Ep. i») that he ad- 
 dcd one of the quarterly falls to the three, which he 
 found in Being. No Catholic c 'cr thought the fa% 
 whrchheinaituted, of apoaolical tradition. 
 
 Sylvefter* he fays, inftituted tbe confirmation of chili t 
 drti^ Thi* isa groft.iinpt»lition on the uninformed. A I 
 5^«wmwmcarnere isnot a Shadow 9§ fruth t theiW^ 
 wedtcnea of ^pf9f»MreaiKiMi ihanSylrcftci*, <ii(ed b^r 
 
UPS 
 
 mi^pfU\b^MBi4r'tifm.^4:Ue, and di(h 5,c4b ,« 
 
 )tr 'fifia ftiij. ^ tn ^hfch ccirtaltb* tiits and ceremonm, 
 
 /3<?«r linf thJB kdlniiimratiW^ ire in. 
 
 ttitii^^. We find 'tWa facfim^ nt' adroiniftcrcd by t&i 
 
 ^p)(II«; Aa* vJir, <^, and lax»5, 
 
 #PelliclV, irifeclMjIfeveour reformer, inftitut^jd tbi 
 
 t^^flcklhotad tec anointed before death. It is difSoiit 
 
 ti contdW wliy a fiaion fo improbable Ihould be sii 
 
 ; terticcd/iiil mattei* of aftdttiftmcnt that kjOhouldfind 
 
 trcWr the ap^ftle* anointed the ficlc with wl— Elark 
 
 W And It was ordered tBat tfee pricfts (hoold anoint 
 
 ^"ll» lick Mthi^, Ind a promtfc dfthc rtmi^ion of fin 
 
 jItaSettd ^0 rwEp. Itf James V. ^ 
 
 •^v Innocent the Firft; who held tliic a^ofiolical See from 
 
 ijttl t») 4i7;AfWI tenlury before the pontificate of Felix 
 
 lV.&y^fei»hi8M>piftlcto Deccntius, Ep. 8, that the 
 
 m&hn of thii tick Is a (hcrartient of the church. 
 
 .oSyriciull, he fays, added the commemoiiatio'Ji and tfee 
 
 lhit>caiioi^ofSaifit«to<hfcMafs. In this he is contra. 
 
 mtcd by itti^iiky t CiyrU, i«itriarch of Jcrufalem. in his 
 
 wyftleal catecbiiiii i(lli, written 111^4^, half a century 
 
 i>iforet1ie'po<ftifititcorSyiicius,fiy8 : •• when we offer 
 
 l^lkriflce We ihafi^ fchcntlon of thoft, who have flcpt 
 
 bbforeti6,6flhe Fatriarch^,'of the Prophets, of the 
 
 Jcpoftles.oftlieMai^t^rrs, t)iat God bj^ tliir prayers ma; 
 
 aitcept onrs j'Vand, iii the liturgy x,f Stl Balfii, more an. 
 
 cicnc than Syridus, we find the COmmemoratidti and in- 
 
 5ttitation of Siitits^' " obi'^f'ti Ss- iri '- 
 
 -jrfiPttogius. lie fa;^s; added the aiiiUveriary commemora. 
 f5«M(if*thfe deafd to thc'Mafs. Yet Tertu«?en, three 
 Mifdrie* 'before '^e pontificate of PclagiusV inTiii book 
 de M^rtreirhlsi, rakes ftotit<S of the anniverfary oblatioa 
 for ihe' Wedd^i alid'in his book dc Cor; tWill' he feys it 
 is a divine tVadldbh. ' ' ■ ' j ni 
 
 Tbeckf^p r^fearehts of this rcfo^mittg palish Kern, 
 r.i^a. and )ii« M^agWes, only fctVfc't6 Ol?^ t'hc fo 
 tmtmiiy thek tm^ im''cmU)on\kS, 4/hkh t\)kj 
 ttacft thtlr idu«lfed^fiRd4^6r*\o ^dlfi¥gira; 
 
it)7 
 
 Th€ rule, by whidi tli(p>(i!ttlcd *i%lqfes of tljelfJIfi^ 
 ^ tranrmittcd fro^ gcpcmtipn to fgeiM'a^dfk^ fihat j^, 
 flinnterrujptcd tradftio? b^ingaii!atu|>6raWc ^f i^ii^iiQ. 
 y|tion, ioiagin^tjion hw ()^i!fl racJcedtofSinJ-Jifyftiftifuie. 
 In the ran^e of error, which knows m i3>0iiii4fftrifo^»> 
 fanciftt! ruic§ of fai^ l^ave been difcovtrea; pmm^iem 
 yiforpcrs cpnfinc tjiemfelvcs t^ di^ fcHptdre hi r^Milfi- 
 00 (rfef^nrotlicr rule -.yet tbe fcnpturfc peitbcria, oar 
 «(f, nor ever wiU be, aaf^xdulivie mU <^ l^th/^aSivil 
 R|»eif|iwi^h demonftratiyeievideB<«,i^ thtldiimi&Qa 
 of this article. That the fcripfure wa3 not a nrfe of faith 
 in the e;irly,jage8 of the world b untjuctbAaljk i hs^ 
 not then written. It is not thc^^re ijf fiijiplc l^e^oaMy. 
 True religion fubfifted; its rited ai«l teremoniwK^crtJ 
 known ^n^ prai^ifed from Adam dawnli» MoTes, a* po^. 
 (4 of a, j©o years, nnorc or lefi. The ^rdf of God Tl^ 
 vcaled to Adam, to Noah, to Abraham, &cl andtl^ijjf. 
 ligious rites, which they praaifed, defcendcd fi»m: ge^ 
 ncra^on to generation without any written do6iiinffi«|, 
 tjjat we kno^ : Mofcs is the moft ancknc uifpiilBd ,iR»fCJ|« 
 tcr l^nof n to us. Whether Job was prior ot po(^i<^ 
 to Mofcs is a chronological problem, for which lihereaiie 
 nod^a. it wiU not ba folved, Mofcs knew tht^adHrfi- 
 Juvian tran&aions by tradition, or by immediate rev^'- 
 lion, from him we know that Adam, Scth, tnodk, 
 Noah, Mclchifedech and Abraham prafliftd rciigious 
 rites ; that God h^ ordered his revealed word to be 
 tranfmitted by oral tradition, not only before the fcrip- 
 turfs ^cre written, b^ after he himfelf had writtimthc 
 Pcntatc^ich : thus Qod fays (Gen. xviii. 19) - "IknaV 
 }iH 4^M»ani will command his children, and his houfe 
 ,?^*^''.<]»»«?f,th^t^|j9y |jc<^pmy way and do jufticeand 
 i^tecftt." i^ThpfcRrqccprswere gjy«i by Abraham, 
 tnnTmittcd by oral tradition, and obfKVed feme cdi- 
 .^Hf'^ |^9rc ^^.viB borni The, fam^ oraaiciiwas 
 .ordered x^bp ^pniirjucd af^er Jtic.i|tt4 maovLi t^m 
 feH.#i^ ^i•,•,t^qu,fla|t relate to thy rfpnydBpithast 
 diy. faying, op account P^wiuitOdd <te«iilorme?i«hfh 
 
#^ 
 
 f)(i«r%H^iihig^$r}c^Hl|ir {tf f|i^ tlie. children yrhpm^ 
 
 jc^rflpi9inruiiioiitii{^>by ofal (t^ttk)^ tjie truthf of reii^. 
 -Hfi^fffoipigcwinifipp tc? genepticn h here ordered m 
 ,lcnn9fafd»;^rM^ye4»JfiQ^ag9 caii furpiib^ Tlie foA ^f 
 ^^r«lin W of ibe jJi^iftrttiQr^ of ibe Old Tefiaoiicnt, fays 
 f^Mlgb !fi)e| fiQtt; th« relation of the indents pal^ you uii< 
 dtioKfced fi f^r tll<y learned^ from theif fatlurs/* 
 6 a/ 4>jiii}fepfui t$> ^N» iww law : the Chriftiaii chunch 
 ./IKli^j^ffi^ed \ipfor^ % jinc pf ikfi New Tcftamcnt was 
 ,^it«ei^),^ejjirft boo^f f 1$, \^t Qo(pei according to S^ 
 Jlliili^lMi^t iV^f u^rjftoi^ iia( or pight years a^^ter the aq. 
 ocifijEii>A,.i^ i^ the moil e|li;ntial truth of rdigipo, that.is, 
 )4Im» divine sapd eterjial ^eneratiofi of Jefui Chriil, is not 
 6i»^nlk<Kdjji, thi^ tr^th, therpfpr?, the foundation of 
 ,ijC%iiUaMcy* jVaufk )iave been lipo^p by oral tradition, 
 ^ivnCiljrSl. j|phi| wf pie hif pofpel, aboyt fixty years after, 
 i-Jto. vo6ite,i/thp hei^efy Ipif ^hf Eb|o.nitip8, who denied it. 
 .£^it;b« goTpcfs ^nd paijoniq^l fpiflles if^erf written occ:^ 
 .'itortally/ for, the f onfol^tipn, ^di^catioo and inftry^i , 
 ,^iOi£^the(hpr<^8jilr«ady. formed, ppt a; a ruleoffaic 
 ; f<Mr ChriAia<v».^hP were already in ppiTeffion of that 
 *»iei^ine viriue* 1 SCk„iPaHl eyprc&lyrdeclar^ to the Rom. 
 ji )ic»i hTit> a^^ I kiik : isy from heai^^i^gK and he adds, iMmi, 
 mtharjiW.prpatbpcnipfV be lgwfu% fcn^t, not felf^tau^t 
 
 
 Tk- .*^.:.^ -.r »u^ .....I :/LJ 
 
 ..I... 
 
 tii i".!?*!^ •t'tfS^i^u Vi. iJoii hA"W«V» «i»5a ^5««"Y*^i 
 
 44l i)9 V^tPi^ .^f UjiHhj .but the firm alTest,. ia winch ■ a 
 
le^op. Peapo^^ts Uimc^Oiibit^l i«Mi'\Md^(ff 
 ^th^hicb e3cddc|e9thei{i>aie« oficlie piil4iii:>r(fi#i$if|iM«i 
 iate^mt^t ike ^riptun wa&mot m'^^ttMRftg)dat8^ 
 jsxdu^y&rule of j^ili^vt&thlt ^ wriier^aiikivl 9lM^filt 
 m&dk paw a Cole rule afhUh |« pra^icis. v lliSM^«biitt|Pt 
 inpQleipic^ wHtliogs it k; )lai|4 bf nfofmeritab^ a 49ilB 
 lol&pf iiUh, file a£fertbfi U si p4pabte iftbtoli^.^^ 
 what boo^i «f th« !cHptw^wchi8'tb^#^ 
 that is, that the iariptu^ i$ a §ok ntl^ <^f«i|J«#t(y% 
 lound ? The qtieftjoit ti^trtm^etfib^tmf^,n oK t^ 
 pore cqifc^rr:|<png AkcMBi A W^firi^tife^tlck'iiJtft 
 extend ^a evefy truth, which is of IMtfa; iFt^r ahyKr- 
 tide of do^rine, to which the fcripture d«ef Dot«e3Rei»d« 
 recoupfe mt^ft be had to fome other rale. ' Ouf it|for^« 
 f fs muft adroit ^hat there are fome do^ritii^truth^ wBoh 
 are not contained in the fcripmres. The fit-ft ofDtiMfe 
 |s that the f<jrip.tures are themfeives divinel]i4iifpir^|and 
 tranfmitted to ^» wi<!hout interpolation or «{ifriiptieiii. 
 In no book of the fcripture do We findSkl>kt>^h^tib»ilfc, 
 which we believe csmonical, vene^divioely inQ^Q, 
 jnd if we did the di^culfy weould be only trttisftri^'to 
 itfelf ; the queftion would immediately Spocur : otiwdikc 
 authority do we believe that this book, which inakes>«ke 
 fcriptuces divinely infpired, wasitfelf of divine* o#!j^!, 
 this argument is from the nature of things iiifoN^bteitrit 
 precludes even the polHbility of 0vafi6n4 In ViiitfdOfei 
 the reformer refer to the private fplfit^ tOj^; ecttai A» (Na- 
 tion, to a certain tafte, to a certain indfcfcribfcbfefifoaie, 
 thidg } all thefc certain things afe moft certaittfy fforpti«»t$ 
 0f fcriptuite, and! by having recmirfe i!o, fhef^-(if^ m^d 
 adttiitthat thefcrtpturw are not^his^'fale l^Ule^ of faith. 
 Ui9> therefore true, that iti thedfy^thi'Jfiinp^Ve^caBKdt 
 V>«'th«foleruleof^fn(iihi; fttiA'iifiils eqilally tr^ thaklh 
 pfaciiceihey sre^nut a rufe^f ftii^ in ref^rtiie^Vtiu^th- 
 ^s. Thij>afforti4«il5nfcfe>')yjaHiitttt]litt\»ctr^lt^/ Iff^h^ 
 
tl* 
 
 ^fmmmotk fen^ w2|l venture to dtny k, WHl it UM 
 
 «jfe^lWfWtli(ft ^>y^atil^r'a^l(^pti<^n f And to ilB^ 
 
 m^H^'^^'ir^^f^^^^i b6rofei% md altftcof 
 t«i|«9^to; 'Wai^ ant Hiiin pr^t!^%^if^mifii^ 
 
 mm^hiA c^niiot i^'dieM}^i-ei» ii^i^; who ^^ 
 
 rmf^h^ttvli^^mi'm^; iwlib If diij^ xJid read, caniot 
 il^«y|iJ^t^^fie1nteiV(^d A^ dPiW i^ptiires, or fiaally; 
 •i^'iWiio ai^ ^t«fti^l!i (x^F^thev rtid the "fcrip- 
 ttlM^tk«if^^ fifrijktii^i^fi* their foT^ rutc of faith ? aS 
 i^^lfbr^g^'ldft^on the man, wkd woulttadvance fq gvo& 
 
 rfi^^ttjflirtHtyr^^'"" ' ' * ''^"'"'. ■ ■■' ":■• ' ' 
 
 ^i^iTiis hto^thefiirttim^nts of r<ktte proteftant divines i 
 fci^^»t t^ fjj^ktruih' Krhen not forced hy untenkhle 
 |i^n^ptti'i> Whlli^a Doaor mU in his defence of the 
 Mkene creed. Do^^or Fern, an eminent divine, tcils us, 
 « fHS^^hi^ptttreCon^ift^ all things ofthemfelvcsnecct 
 ly^^V^iil^ear believed tofalvatiufi. not expre^Iy: andm 
 fSiit»ikrj^^%^r<di$,t)dt Hther fo<)t dedoclble thence by cvi- 
 «fek^'irt« lii(Bcieo^t»i*rtcquotite--Sccl. a a ; md he af. 
 terwii^ iddli, ♦' that things thus neceflary arc not dc; 
 dkltlbteaU, by every one, that reads j but it is enough 
 if^AnVii'by the paftors and guides, which Cod appolnteH 
 ill hi^diurch to that purpofe, uSng the means that arc 
 liebdful to that purpoTe, Tuch as is attention and dlitgencc 
 ii> ^^areh of the fcrlpturcS, collation of places, andol). 
 i^ri4tigthecu&ne£tioh; alfo fincerity afnd impartiality in 
 t*ie toliatiort Or ddduAioris, which they make, ziCo 
 p***ysir *and dcvotiort t n the work**— Se^ . «6 . 
 
 '^his* Doa<^,' forgrttSrtg the fundamental principl^'of 
 thdf^ori'naitiort, fefcrJsfheunlcartlc^ protellknt/not to 
 the ftri^ittifes. but tothcpaftors and guides, whom God 
 hA4 ftppolhted ih hi6 dhulrch ; and riot indiicriminatcly fa 
 si^^biit ^o Tuth as ufe diligence and attention in iearcij- 
 ii*|J4tftic* (ct*ipt\ircs, ■ivho collate paflligesi obfeive con- 
 
 ^iidiVi rl t« 
 
 ii.J.iJi 
 
 i"G.4 ■-* is ,JJ "'H' 
 
iker.andf 
 
 rttt * 
 
 1SV l^:V- "■^'^'''^ .flommfV)-^?^ 
 
 lures, or iicd^M<i itmthm. ^4^4^ i».M4^!#^ 
 
 they were Ft 4iftant wlkjitS^n^,t^.Jli)NM5^ 
 Let us bear foiw. ot^f r t(ft«:^tojf A of tSii. ^^W'tti^ «^ 
 
 mre b^ the fo c rule pf fa,rJ,,Js it^ppffijry, td^eaidt^I^^f^ 
 anomcal books ? Is it: fugci^rtt tp have ^^iXr^ 
 pore of them ? If {q. which are the boofci ^^^^mSh 
 |awh,di all tlv^revpaled truths of rcligipn .:>rc,.smM^ 
 Mi Thefc Queftipns were npt caf%,4blvid,, .bilfi^.^crft, 
 uivludtyoDc rucceedcd, th»t w : «^l^w ^%^niip^,fai(i|j 
 whaha6 neit|ier read t|ie fcripturea, oor. hcand^.|Eten|; 
 
 Uhe a Chnft,a^> If , ehrifji^p. ,he. %iRlu^.^«H, 
 L tk'''''' "^ Hc»rd read. ,w^9. w,Ws ,rui^^ 
 r'u . * ^^r ^ '^^^ cmbarpaffipg ,9ue#w ? i* ^ft 
 DO lubterfuge, no eyafion. luricu's Jail *ffru.*.r« *.>,l 
 cat^ 
 
 f/lr^ to 0nali:<vi iin iq^. 
 
 on the 
 
 pturc, itianotneeeffary to ha?ereadit; itisfuffid 
 
\\i 
 
 
 p»*mW'frf«iri^ triage ^6 W 
 
 (ulliblc : for the aflcat to truth cannot be more infallible 
 
MS 
 
 tmfOM-otfKotii, t«achiog «nd adm'mibrijw Jgcita- 
 
 MiM t|H> fatth froqa tMt MttonJemtid tp a(nb(nin(» 
 
 tfa^ «?c^,f|M file ferr|ftwes whcft^writ^ten. ^S,Mt in-. 
 ^^ftW^fe'?^^ ^^ "?? 'W'*^ ^r^fej?* So tnie iris. asrSkt. 
 
 a^4}^^t.|)t tt.ffahi tllc ipaftors law?u% 4cMt«?d #(;, ,we 
 pj^f>^apd t«a(:l)^s^ for tht co^mk^1:^tionoft)jR^&^ 
 
 t^^^j^e^rk of t^€^ miniftry, to tti^ .edl-ficatfon «^. ,..^^ 
 
 bSiy ?f fChrfjft' . . i . . that wc miy not b3 whirled afeut 
 
 by ?vf;fy,w.iid ofdp^tim;/^ ^ ,T^p a^oll^ mfor^^^j.^^ 
 

 wStf'aKfi.ho .mbrft liiany of whom iy<^5s„)^ijK„t„, 
 
 
 ttl'S?^,Ws 
 
 ,■ gut. ft-ii,oriMfea,4,. .iU 'co'i,t'^i;i4'^^|;:,";„5;:; 
 

 dj la !)-«ft!nqz5, viaaoiji 
 tbe fcr aturM..ima..<>^ 
 
 i^ 
 
 
 iM reihsrtnd^ bf (he aaa cf Solomon, firft and lad i>n. . . 
 thejt«6Mrtl}tferf'}fl tJie'bdi5lc'6^ Nathan the'S-r^^J 
 
 ^ .'T^io il^^±^' 5f'n"n3te Jhe. firO of Chnmielw : „- 
 
 . y wtr-Jt^^o^vDu in art c^^-c''^^, r 'iv.i. c )'ltL- 
 
M 
 
 
 H§ 
 
 
 
 id ;^* it'^ak Ij^idO by the prdplwfts* l|«J^' 1l# i;aN 
 ^zarcan/-T-ii, 23. St. (Chltf^oA^ 'vwimg-<5*> *» 
 
 '^'Ttw&clii/uajc€ i»\yay' with: aaany book® al tlw <9W Ttfc 
 ''iajSc|t teft -Jt.i^ould appear eonMent wk^i- the 5I«w. 
 I it'is nGtffqmVh^ tei^^^ the GatWKc chufch re^tiwi 
 / ;'S!e^|iiti» eij[eifus'Chillfi, ana, with the feith.the ferip. 
 / !^*tyr^)t-|foo^ w35it^O8.th0 authoritfy ol the >«?* tttey 
 ' JclfejS^.rtich or^fiirh bodks authentic, bu« OA thtf Iv** 
 ,^'wnt)4'()rU^^ whofe citatrrtns arff ftofW IM 
 
 * vfiriipn «f the (evptliy elckrs, of this thete a*e fevci^'b. 
 ."^ iiarice^ St.paul td the Hebrcwl fxi, 2 : " by fikb 
 I'' laf:otfdyirg !t>U M e^ch of Joleph^s fons^ afid «wr(hiplwd 
 ,^"' gij tiic funviiiit of his (ctptTf^Profikwtdjm t^ Ut okNn ih 
 '^\^^rftb(^oi4 autou*^ tn.the Hebrew text : to the head f>* the 
 ."'^?tcd, a/ /?e/& biimitab: the apolHc a^lattdifi^? }a<^'* 
 '^^' Tjiith in wprfliipping Jofcph's kti>Hc, m an twWm of 
 Chrift's fceptre aiid kjiigdoip„ did Jfibfc ?i» feh? H«ttfew 
 "''''tqxt, as the Jcvvrs have it. ^^ "^""^ ^''^ '^^^ ''^'"" -' « 
 ',' 'In fliort.thistruthrsfamanifeftt^atUarnediirot*^*!^* 
 ' ' Ijhemfel YC3, pof ti aring to fifcjus their VcpTltatiojw^pen^y ia 
 !'" the fi»c9 of truth and conViaiort. httvfe'arditfiticdJt, : t lil- 
 lincvvorth. mrcijly W tWs p^fition of hi« C^tholk ad- 
 '■ i'verrary:'''^lhc divinity of a writing, caitnot be kRo«' 
 
 s'll 
 
 •_ /1j 
 
 .(l4*»-rk«"i^' fax 
 
 •Ijh 
 
 
 ft»f no wii« 
 
 |iian 
 
 dcnici if."' And' HbCktr.cCnBffe^ a4cHVnV;d I' 
 
 ia- 
 
M7 
 
 ""*iU'SS| 
 
 
 wSimp^m- _ ^ 
 
 JJiH^ kM^ : .'f it 4$ not M)« ^Ord ©T CM> mm ^fj^rj^r'^ 
 ^iiDf ^p ^ a^re ui! ih^ iril^o Well to tbiiik Itl: V» W^* 
 
 MWk^whst ppojtfiay tbiWjdin atty ma* |/f^*w' 
 gg^ that »ibl« andfoffictcnt fUh; o^'^itlk, #|»k1i^ wl^^ 
 |ctf<aii by no poflibiitty k^ow te be iitJwe T 1t|^^iji}i- 
 f€rfe% adnri*i«id thw divkid faith tfi^an^i^'w "rt* 
 word of God ; if then his mki th« thi kr^^^^' 
 tiio word of God be a mcer human G|>Jftfew^ ms pnR 
 ism be noj vUvrt : fot It ii S aianifeft «l*{W^.|llat fSie 
 fopcrftruawe hoix^ be mote fipitt tWft «flV foin^^k^^^ 
 ,,;i§i, Paul was well av^are of tWd tfofMsJ^rwe fifa^rSHt - 
 Jwdo*? not feftl- lib dilci|)lc Timothy tufthe (m^}^^' 
 ^ti ^s the apoftJe : ** Kd^ tJW forAi f i^^^fj^fl^^^^VSf 
 fevnd words, whkh you beard from we m feHb\*T* 
 fhwity"-*3d riw. 1, 15 ; not does he petifli* 'f^M^^^f 
 
 ^rm- of woBds, wlwch you h^ar^ from une." If Ihf t- 
 pofttt t;h<af»ght th«t the feriptw-cs^vdre iji^'etily nile«# 
 f^kh, he wottld Ijave delivered thcinEi figmrd itnd^lfeljitd 
 into thp hand* of his difcifle, with ad iT^jun^liori Itotrjfwf. 
 nit tliei» ia th^ fame minncr, or he wovtU hive tlerir 
 guilty of a mod (;ritBiflal neglect of duty, not pro^idingf 
 §bT- the propagation, and coniinUailori of the wtK 1^ its* 
 irtegrity, by the only rule, Which oMr refbrmer^ admit. 
 Howtver, t|ie apolllc was o£ a eentrary opihioii j ,hc re* 
 <l*iced to pra^icc that unerring pririciplfc^'V 
 fiyght in hk cpiftlc'to the RoniWi^.: jfti^aj-^ai^^ ft front 
 iteHrinff,''— t'fV,!?* he did not (ay :" fait k i$ ffohi ieard- 
 ing ;'.' by tuch ai? nfiertiwj he would , h?iye cx^mded * 
 freatmaUiritv fjf the Jiumaii rac* as .ou? f^tbrhicrk", do. 
 uv u:l'Ct 08 fuppofe that the apoHle }iad rn tac! acli'<<*rcd- 
 'Ac fcripiurcii dgocd and fealri} i|>to ii*c 'haiic?^ tf lii^ dif. 
 

 !^fft 
 
 b^f eftilt #0^ thfeteciftii coiiftrtiSioris ofllor^!:* 
 
 ^kei i«f'*^in^'fti|ij^6ft,'tl 
 
 
 aS'^ciif^ncHWrtg tlfe^'blie thdV difa^rcemciit) VU^r 
 himfalf. what rule will he give the Me;arn^dfo^^^^^^^^ 
 
 cufl«>. ^A<ti(cuffio^, by the bye: to ^l^lcVn^^ 
 
 C.W, havd pronounced iinpoilible/^riictf'juri^^ii and, 
 CauUcf4uvbab*«danei'; which the tra^iWH 
 itngliihbibic have adri^iticd to fp^V^ay,, fa>,J/ 
 n2H : in Dicjirefice of an introduaion , to Vite, Kngiak 
 
 m 
 
 V 
 
 confornii^^-c^ tnfc.M;^h^l^^ 'J^l'^^l^^ 
 
 cup^cA^ and then to flatld't<yrhit Vpading, wbh;Ki 
 belt .w«h •ilw-f ^^' ' ''■"'^'^ ''""'' "^ '^ '.'^'^^'^^i* 
 
 
 imfil 
 
til 
 it9 
 
 ^!li^- "^hll'/-^^^ -rn«.3rf-.ih /Oniteib q^. 
 
 faWip BWam inform h^I^,^|l^5 t^.y^^oni w^eI* thej^pt^d 
 
 "°*^'' *^%^"^« copi'^, to which they , have W titeomSa^n 
 \^m CDhformabie tb the origlrua t«lft, wbiqh <l«!y.£i^a 
 tStf^ do not know, or if they hai?e jwt give* tiw^ Uw£l 
 m^kfitb ofthe inipir^d >vritc^ in thdr> vcrfi6njw 
 wWeft the unleirriett proteQant cannot k?io«K,4pfteaclof i: 
 the word pf.Go<J they give him th«ir jown . ,wwds^ anS 
 tiMis feai^^i^ him to Ms OW4, fagaqit^rk itimuft^fee ^stxbSk 
 indeedClf m fue^ a labyrint), fce f,^a*i^U,i^»«, Jjt Ur*iiifei> 
 ^"iS,/?''^^— ''^^ relieve him ;, thpy teili«ii^iiatt«.x5 
 
 •2 a^L jJl*" jH^^"'' b5en/444,it,|^m:^nifea h>^»<iv/ 
 
 rf^!r uSoSfeV y-^' »^^°^^^^ reformers beUeve Mu:^ 
 k^^^ck^M^J^'^rmi^^ admit tlut ihcre .arei ;^^ A 
 
 th%3^h^'ii^d6M)tcdIy faid to thcin after, when tlieym 
 I'fu^u^^l'wt?' '^ ^'''' ^'''"* '^^^- ^'"^= ^«y« <^A^ '')'^ ' 
 
 >1 *«tci\ V^i'ff ci.c*'-X-^/A f',, ihit is, cicli in p., ii.;u. 
 

 
 rjgnttcn 
 
 Sra^ 
 
 
 miu ^^utr GE ike itHoarai.^ ataq aaicms, oF I 
 
 d2^ Vi^^^^ irack Uiwlving a ^loi^^^^rfh, 
 *|^^£#SpOf, J% Wpf^tj to U«^ m bis le|^ w|| 
 hfllfa weyiavfly j»Ml>t Own? m hlslcaofres, a»^ (M 
 
 »«!^ i«*Ws«^ «^^J#i* w>"y P«^?^%^^ 
 
 c|ff|^ ;rt^^,^, Pfrce^irc that tea^ciit wOrtlMry, t^ 
 
 ^fiomjrifej U two words/ faying : " Let Iii^;cBpW 
 l^ei^*',iiidcoBcluci«s with ibis rcmar kaBle pro|nij| s 
 *^;^^^19tUI;h JcmaiB 1 dnW regulate whcntfome.* 
 4^ ,<#; f 4>>« « «« «''^« diatasomai.) Tfcc apjoftk tfc«c«| 
 ft|(l^JM a4»>*l otb€i" points of faith and difeipRn^, wfc^jl 
 a^ »^t.4wrisiai in the canonical ibriptiircs, and yiwOt 
 ¥y|f,^^qiioj l^novir but by tho uuintcrrupied tr^feiop of 
 
 ^ ch^cji. . ,\'^ 
 
 ^.Jj^eyai not k^i tKpUcit on the ncceSty of obff rv«i)| 
 oi;^l,p:^itioi?, in hi& (ecoud epittle to the Theflaloriiiwi^ 
 ^,^/^ *VTh€irf£ore bretbjtu/' bidhe, ** hold fa'ft the 
 ij^a^io^KS, which you luvc rcccivtci, whciber by fm 
 9jc,Jl^.y.o^r Ifittcv" lu dude this, pa^li^ »t is pfi^tCBd^q 
 tti^t^Uj^ ,3p<»ftl^faid PC'thing to xh^tw, which h« did iHjt 
 )|^*. yilw; cv;^Uua »jguc» both ignorance and cAffj 
 ^Wkl^^^*^''^ Pfc-H^hed ihcwiiolf <^J^^5°^W 
 
 not one tenth of which is contained in hb two letters. 
 He is yet moic ex pr el's in his fecond cpiftle to Tlmo- 
 
'H 
 
 
 
 i^eSl iiiiC ii)ore (K^Werfi)} iiiiiot^ves began to 0^race>'tj^^ 
 ftKipi^'the jp^rt^ t 'tke bir^Itc^i^ of ecdel^Hildil^it^ 
 l^llionslmd n|bts y ati exemptidti from all religlotit* 
 ^i^Tnfif; ieplciifean rep!(tiality> authorifed by prt^ci^^ 
 ^niexaS^le^i^^^^ were foutWbf 
 
 gfcat^ir ihtcc ihaii the authority of Fathers and CouncihT,' 
 wivich was^of cot^rfe abandoned. A man U (iirpiifed t^ 
 linr\1id& veherabte Affemblies, compofed of the tPait^ra 
 j»tChriH*$ Church, treated with fcurrllous tohteiltipt b^^^ 
 f^Wticirant and pro^igate monk, and In the multitbdef 
 ^m iXiM<kd follower* fee* with hbtror that pr^dittlid^ 
 df^^'ht^I vp^ified : ^ there wlH be a tinj^ i^Aett 
 d|V l^ift hot beaV'f^'u^d doctrine, but' iccbrding toi 
 immh am^i ^ll coWca maftci^ for themfclvcr tWtK 
 iVcWi%;t^^^;ichei^ >WflF ivo't 'theii^i heaHug ^m M 
 
 .zuiDt owi «d ni bsai.'^jfyj >t ..! i/l ■/ '. > (itrji 300 ion 
 
 X 
 
Ill 
 
 ,0 ^ W^r addiices inf piffiges iFirom tli^ Antieh^ 
 |t*i8 not to found an argument on an authority, whicli' 
 Iji^Jlir^tW vcnc/abli, is • difrcgat^^ by tfcefe men. who 
 Wf^ ait;, tl^it the Catholic world for ag^ reyertd, bat 
 fo#ftic ii^ormation of 'tl« Catholic reader. * ^ 
 
 • Jluipui lkys,i:Ub. 5,lfift. cap. 36^^** that St h. 
 iiatfug, patmfth of Aritioch, tlie then capital of Syria 
 
 tltfi^^tcirfj^riry to the apdHcs, by whop he was on 
 ine^^ cXliorts the Jfiaithiful to obferve the traditions of 
 ScafKifties," which traditions, for the fake of caution 
 l|jnatms lays i « that he had left written." Thcfe writ! 
 iiigsx>f Ignatius we have yet in our hands : they havebeen 
 quot,cd by St. Ireneus, by Origcn, by Eufcbius, Ij 
 lAthanafiui, &g and are publiflied genuine by Uflier, an 
 ^!^^%?^^^ proteftant, by Voflius, celebrated in the paN 
 'yf/^^l-^^^^g^^vcrfion, given by Wake, ArchbiOiop 
 oi C;ani;f r bury , in 1 7 1 o. in them we find the faft of the 
 
 %K* ^'f^^*" **''^*"» *^« fanaification of Sunday, &c# 
 t|dfe .tftoreforc are of apoftolical inftitution. 
 
 ' iJf ^ true of ail pretended reformers, that their opini. 
 
 01^ afe not formed, eveh on a miftaken fcnfeofthc 
 
 fcrtpturcs, which they, by an abufe of terms, call their 
 
 iok rule of faith ; on the contrary, they diftort the 
 
 fcrii^urcs to give fome colour of truth to their pre- 
 
 cone^iyed opinions. IVhere do Luther's difciples find 
 
 their opinions f Is it not in the writings of their mafter? 
 
 Where do Calvin's or Wcflcy's admirers difcover the 
 
 opinions of thefe reforming patriarchs ? Is it in the 
 
 fciTpturcs > No ! In the writings of their teachers, or 
 
 in ^he Icaurfts of their miniftcrs. This is a palpable 
 
 trikh. 'I he man is infahe, who denies it. In no part of 
 
 tl^.iciipturcK is it faid or even infinuatcd that the fcrip. 
 
 ^"•^ !V'^"'* ^ ^*'''^ ^"^ fufficicnt rule of faith ; this, their 
 firlfijniiciple, thefe deluded menmuft borrow from their 
 •tcacivers. It is true, paffages are cited in juflification of 
 •lotTie^fecondaiy opinions, whilft fundamental principles 
 are .thrown in rhe back ground, kept out of fight. Thas 
 Mofcs Ia^^ t^ the people of ifrad : " Tiiou Ilult not add 
 
ta the word* wliich hthk dajr command, nof Iha^ ihou 
 take from it'V-Deut:. iVj a ; and m the laft cli^rtar ^ 
 theApocalypfcSt. Johrt%s: *'if my imn wUViiM 
 to thcfe things, God wiU ba'ta on him the p|gi|S 
 written in this book ^ and ff any man wiu take fr6m 
 the words, of this prophecy, God will takq his part but 
 ofthc Bookof Life." And again St. Paul fays, YGit|i) 
 « U even we, or an angel from heaven, (hbuld preach m 
 you bcfidcs that, which we have preached to yoU;, let him 
 bcaccurfcd" Hence it is inferred on fome unknown 
 principlesofreafoning. that all unwritten tradition's m 
 forbidden; with e^ual propriety it might be inferred 
 that all additions, whether written dr unwritten, teere 
 forbidden by Mofcs in the firfl paffages, and all additions 
 tothc Apocalypfc forbidden by St. John in the fecoiicf 
 paflage,asalfobySt. Paul to the Galations; $hall wc 
 exdude from the canon all the other books offcriptUrl? 
 Ri/m Uneatis amid / Mofes ordered the Jews reli^iouflV^ 
 to obferve the law, the rit«s and ceremonies, which W 
 had taught them, fo far was he from prohibiting ^ofti 
 traditions that he cxprefsly ordered it in the fame cHialft 
 ter, vcrfc 9th : *' Thou (halt teach thy children, and thi ^ 
 cydrcn's children." Children are not taught by mmC 
 Dor by pointing to the fcriptures, the only inftruc-Kon 
 which our reformed minifters are allowed to givfe b^ 
 their fundamental principle. " *^ V ^ irifi; 
 
 St. John forbid the interpolation of his book. WK'af ^' 
 then ? He did not forbid other books to be written, nor 
 didhcfbrbid the paftdrs of the church to tcacli the 
 refpeclive portions of the flock, which is not done by 
 
 St. Paulfevercly cenfuresall innovators ; hehad tauRhl' ' 
 riie Galatians, that the ceremonial law did not oblir"' 
 
 mi^m^, fonae reformers of that day taught the cof ■ 
 nry; hence the apoftle fays, itid, 6, 7 : " I wondc/''^^ 
 
 iMtyou have been transferreH f.. />»«« a.^.^ i-f^ :1 i Inl 
 „ , -••_« iiosij iiiiiij wnii 
 
 killed 
 
 you m the grace of ChriU, to another Vornc) 
 
 •4 I 
 
 I! 
 
 linui another, but t!i 
 
 crc aro Ionic uho tui'ui 
 
 ii^i* 
 
 w.«; 
 
li^ 
 
 
 n'l^S^^ S^'lu?' ^ th^M^ lament ^i[Piiw4n«, 
 
 :;S4?pw|fe ^r^We A^dftlei and if cttog 
 Ik r^MWiicto* to lli tcritij^^rKich coirij^^ or 
 
 ^SS^I^<^' iS^i^c^F St. mFhlfefetf; iawhofc 
 i^^J^^^^ ^c^ln^ ridt otlly tholight. 
 
 fiifilcTO l^'J^sHt exprcfify, tliat tlie'fcripti|t« we^e hot il&ffici. 
 ,r/?,fnt. wlcn he faidL «d( to ihc Thcff. ii, 15 : ^Whtlgeforc, 
 
 , ./fercibrcn.ftand. and Kbld m (krateHe') flife^^ttMtions 
 
 ,X3 V***^^ youhavcbwntaught/whcthcr*byjr«r<5?,6rWyour| 
 
 kpi/lle,** in ;he ^aM died, the Atwoftlc fays tbllmo. 
 
 l^ .ntfcy ; "From a chUd Sou haft kncMrif \M ftri|>turM 
 
 , . , . , , . cviiry writing, divinely infpftr^. Wttfeftil for 
 
 Joanne, for reproof, for correaion, for inftruaion in 
 
 xffc .righlcou&cfs : thcfe arc th? endi for which all thefcrip-i 
 
 \\,rjx,x^^wttt written i the Apoftlefa)% and tnily» thatth? 
 
 .; ..iferipturcs ^f^:^ i ; tut^e ncithct lay^^nor infinuatcs^ 
 
 sil? ,^ tha^;)icy pc ^ folc ^riafuffidcnt rule of feith. Ufcfulan^ 
 
 4iH|'',fiiffiqient are not tynonoto0Us--^mcitii ufefirii and indit 
 
 ^ , pcnfabljf nccclTary | But air i^nd watief are nOt lefs fo. It 
 
 5 J la wf^lfff^ to inaft on a'iWtli, which even ftnpidity cannot 
 . * '^-;/^-^,^ ^i»- .^v^nu add« »'** That the man ofl 
 
 thoroughly ' fui'tiiftcd unto 
 
 lorks.'* Who ever ddubted that the fcriptu 
 
 g 
 
 
 ood V 
 
»V|5 
 
 
 
 of' 
 
 
 >^t»'i 
 
 go^ ,.§1^, whi^ttdmnjt^c^ f ^ ^»%:;atei^ to 
 
 thechififpaftor oi;hcichur<^ ? ItfecoiS thPii^jSf wa§ 
 igftoratit o£ this aw do^rind: K^ ttOTpH «^lain 
 ; incft do iK)w-a.day»» tj^al it wa?;'t!^^*^%'2tf'^h€ 
 to dirca the ihecpla |fee <?holq!:f ^ 
 i jnit) thcip to raugc at larj^ ani(?p|tt pifd^'dii| j^^» ««• 
 n jijaftd tqrravcnlngjwolycs or #4y t<)Xis. . ,; ''^;, 
 » ,St.Paul was^fefar feoiii, tca^iin^ the lufficlAfcy «f 
 Icripturea as ^mlc of^fahhintlic patft^c adduted. that 
 }|he contrary, doari^c is aiamfcilly 'Mei^i-itfd ff mrilr ; he 
 ji^feys,.: the jfcriptuEcs arc ufcfvl, teat th^'<h'iiibt<J6a may 
 turte perfi?a J ]hp mail of whom ^e Jjii^iK's.^ehiffdFbii^ muft 
 irluhiy?! beep prisi^ftruaerf > it|^ iPil^fif di-mfW^ife he 
 i ni Should i»ot have been a man of feocT. ' tJfe^f liffilns, the 
 } M)oftIe'sinftrui^n was adareJflRid J^p *RiHM^fttnife^^ 
 loapd in hisfterfo^ to other orelatea.TittioifciJ'liiifcalb a 
 I ncnfej? fl/ Gf</, and in jthcpaflagc unWer ctmfilifeirtlfi<*i, fays 
 |ik o.n^zt tiw fcriptures arc capaMe of i]^akilig'iBltt^rt«?« to ial- 
 
 ■>^i^'' .?JlQl/l}00g 
 
 II 
 
' '0. 
 
 #/fe^.%,*Bpft^ Kiinf<?If : thus wc reid ia tbs li!»miij«i- 
 
 M^l'f^tan^ijatebngft many wit that comment 
 
 WWTO men, ^lid will bq capable of tcai?hingpthcrs> 
 ^ B w<i %fli cHapter, 13 : « have the fojrm tmu^. 
 J^Jt^midi^ds, whfckVou heard fern %^:^ It 
 <fcl^ n<3it fejr : Wlitch jmu have read in the rcriptures ; 
 % ?«fe^<* 'P'^twg' are undoubtedly ufcful to ft^j^ g 
 uiiil dijiroothy, prchiaftruaed in the faithj by the p^ 
 toifs and tc^hew of tU church, receiving from them 
 the fcriptures, with the intended fenfc q( tli^^ .infpircd 
 ^W« ^' ^I^at the $:ripturcs alone, without any j^f^l 
 f?«?f<^ !p "^ R^?'* of t^e church', were fuflSicient % 
 in&tn€i a man in feith and «ioraiity St, Paul never ftid • 
 kcsKirtifeif, though taught' by. that famous Doaor gJ 
 mM^ bad found not life, but death in the facred Fri^ 
 i«^. nor^ashc rcfcrreci to them by Chrift at his con. 
 vt?r%rt» iMit to th<? church at Qamafcus : " Go into the 
 ^*7f .^^yo^ will he told what you arc to do"-- Ada 
 I ' » ■ *- ' ■-,-, , ... j.»'»j.,^-.^ 
 
 ^ * Mm reproached the Pharifccs with ^Jiving corrupted ^ 
 ! <»n^«^ pod's preoeptt by thcijr traduionr-Matt.,xyU; ^ 
 ! Mark VI, hence it is inferred that all traditions are 6^1 
 M^c?^., The inference argues the ftiipidlty or t(i? ji>h- . 
 ilinacy of the feclary. whografps at ihadows to f^ed hij ' 
 laAcy. Chrift did no^ prohibit there traditions,, wiiici 
 St. Paul ordered the theffalonians to iiolcj faft :,pqr did 
 he fpeak of the traditions of IVIofes or the pxoph^b at 
 aJl; but hecenfurcd the falfe interpretati/)n of fom«| 
 bribes and Pliarifecs, hypocrites,, who, like ^11 pretend- 
 ^^^MP^^^'^^* undertbok, on their own private au^hQ. 
 rityf to explain the law in that fenfe^ which was mgft 
 favorable to their intcreft and pafliiuns ; this he callf 
 their traditions, tbf de^Iriae if men : " For God faid,** 
 £iys the Saviour,^ »'^ honor thy father and thy ^nof he| 
 . *-. . . ..but you fay '. whofoevcr ijial! Tay to hisfathefi , 
 <>/.m«M«r» 'l^^S'^t \vhatfuever,vvhich^is fromnie, wiu 
 
 ■■,t^' 
 
0* fc 
 
 157 
 
 ^toilr private embluttiem/WfiiltttlUcte^^^ wqti *^ 
 
 nej^eft thck parents, under ^ pretence of *hon<Diiitij 
 Gbd. tills corruptipn of the law C^tift jujily, sin4 
 fcvcrcl^, f*"^""* in the Pharifees, but when he fyciak^ 
 of the tr^c pallors of the Jewijih church, whoie p% 
 \\mii was to expound the law, and attii tJw tru^ dl 
 thdition, h<i ferlaiy enjoinpd obedience and fuipmiifioni 
 to their dedfioiis and orders : "they fit,** faidbe,**)^ 
 Mi?fes'8 cfa^ir, whatfqever t^iey fay to you-obferv^er, ani 
 dti it*^— Mitt jExiii, •2. fey thcfe >of ds the Siyiooc 
 authorifes.the'inMibility of dcafion w the je^ 
 church, which pfetendciiTefortiMrs deny |(j, the Chri" 
 aft chtii-ich, though St. j^ul expre% !4y? " ^ 
 ha^ better promife^'— Heb. viii, i^. Nor docs c| 
 alhibethfe authority to the perfonal Qualities cf" the 
 JewUh paftQrs,^wbo were reniarlcahly corrupt in t|^ 
 taOrals,DtittO Uie chair ot Mbf^ on which they fa|, 
 thkt is, to the public ihiniftry, wfech by God*s appoint- 
 ment they cxcrcifed ; the Jews had no infallible mcait| 
 of (Hftihguifhing the canonical books from fpurtoul 
 works, but the tradition of the pHefts and paftors of the 
 chirrcli. Who attefted that fuch and fuch books vfcn 
 trahffttittci to. them by their predeceifjrs as divine- 
 ly Infptred J nor could the Jews learn the intended fenfe 
 of the fcr!|)tures, but from the fame f<)urcc. So tnrc it 
 ii thit iii theold law, as well as injthc new, the chur^i 
 wat the pillar and ground of truth. "^'^ 
 
 Paffages in the works of early writers feemingto in- 
 dicate the^ fufficiency of fcriplure as a fole ruf^ of 
 faith, have been minutely difcufled^ all difficulties fatlik 
 faclorily folved, aijd the artifices of reformers in garb- 
 ling, interpolating, fuppofmg, and diftorting paflage* 
 from the fenfe intended by the authors, mani/eiliv dc- 
 
 tcfterl hv R#illiirm;n_lT ;k / A^ XT lA-:' e :-. 
 
 / -'».^. .»t = ti s.:zxj. ^, WG Ttr. XfTil, liVU sj£i3p. 
 
 to him the curious reader is referred. ^ ^^^ t^.u© 
 
 Modern con trovertlfts finding it impofiibie to male 
 
\ 
 
 I 
 
 ipfewygaHift^i^gtlyl iip^ftfisri^ trial iDtientMnaUy^niiMiif 
 tiw tiintfeibdw^vklriuit ; be liadt r^wki «» Im^Holte.ibftt! 
 /vi^iifiiiiMd iiki#dtiiile, «^lia trc i the 6np&, M < wrtifiQe^ 
 aod fi|i0(tniftiin9 ^f their (MiKa'ibll^ sifKHdk leiliuthiaitid^, 
 
 t0%h^'9(KC3tjB^JM»Diir ./iy.}b^i-^ ^taiTJli iu Hiiilpn 
 
 il^ 3rfj 
 
 ti»v^fdliimeofeAi|Hriiiei{ife of thei^tqR^edf efiMfQiatA^ 
 ii,#ilfe]aali coitiontiv that t|te Jipcffttu^c ujioijiHii 
 ibyd it ail intuitive truth. Its teiidei«iy.4»>(iltl«ri^ 
 
 dMildlfcoteries iktkt unesfd^rcjl iieg^q^,#^i|l§i^ 
 li ^UfiKpvjH^dtliM the myftfry 4^ tkif^^JrHm^nm^^ 
 infa^ alifittdiri; I thut the fleih qI^^ , Ollfi^ ^m* t^^^lii 
 
 |Mira«i^ic^f||aroP| :h94 thf^grht>c|ivi |k94 i^mt 
 
 4mpliWi»B^ C?i^i||,)jcftteu%, of his %c^t iTfif ^fjjp^^ 
 4^c99H9al? wkht a feggat, thoi%h h«J»^ q SfW^iy*!^ 
 if^lP pi^Afe^ thc-ll^Sbns which . Q^Wmms^W^^l^ 
 
 .,.^;^^gn5^i^ 6f9^ f^d*;^ |^f hc,4i^^iglT^ #«Pffr 
 
ii9 
 
 idventurers. ilis difcoveries were hot lefs niGii|iis{ t»<i| 
 
 tttii, t^ac4ll renCotdx^inh^ on rtfiarites^f/hei jiidw iii« 
 c(W^'to Ihe ft^ftmet^n that ^madxblehvctiatt^^ 
 o^ftlrtwfbrst the ftiggot^ !cVd»«in^ i*yii'«fiiineljff to« 
 (ttiittt{(|0, )lfcaped Cti« ofiBfi^ flqd^i wkar(eftcd>fl^ 
 
 the ^uingiians in Berne, eluded the atk^hnot 'mkltH^^ 
 pkt,<ias^^d(i6Ah\»iffodk^ aiid 
 
 Mflild l>y aW/ii|imiqkdftte^ bei-eturowdiro BsmdjdfadI 
 4ikd'l&ft'I^S'hefiill--v^''^ 2.?i .i'* ; :: r/lumui m &i bfiol . 
 
 ^^^yto^, wei?«.ibtttf in «5ni^ntS,.iuidiiift£i^^ 
 apioft Servetus and Gentilis. The impet^SutdB of tdknSn^ 
 mAf to'eirly youlftk wwe not 'y^ tmin)feSuid^%iit 
 $yftr^'^ty doudedy tiuit W6 find«&« inc^i^^tMRiftU 
 ^|te of ServattSj^ind Va^iiiotV fiitetfT^fkoitf 
 
 kf aiijkjwtedgd tb« dis^ifttty of Cattlfti^^ fet^An^Jliik iiTsftfe 
 ^n ol«entSiisr h^ admits tlKit-th6'^^ bi 
 
 mi$^od by e3toeafcAc(r,= oH ifc i» t«t^$ i^jfcJIfllftlg i^^ 
 <lffi.^ir^, thdSon^s^iiiftrbr ^tho turlidrv a»td^tli«ri^ 
 ten l*s&l Goi* J ii^^ %i^#. ttfti^icl^HtUfin -pti^i^i^ 
 ««V#^idVttlt(ed%J^ntilts, v«^«^>LG 
 rtlfe«5.t I4f the fe#tf wOfjte he'fay^yifhftci thfc ^scherib^ 
 |f>t'the^^tt, becaulef it'was hia^v#lll-a4^/d>^t^7ll iH^I«% 
 itlott^irs Ihat ttie l&*n is deplrirdgftt t6i» «s easlft^ftc^Om 
 WiewiHof <he tatbc^i that lie hais fiotWie Qxft^l^m^ 
 »ie FtihtfF, -^ that %- k-hot dfi^tfir*^^ c«J^t«?iWf«j)^li 
 
 Bullinger; iiiM bek^^KmkMihamf'Q he thami 
 
t 
 
 t^ttkihfs ,, _, „...^„. 
 
 ftppWsife ill a« liters tifMs dftftUJ^fi M^^is^ %x 
 flwfefe, ^ ?rVfti%,^ Co^, h^Mi^kis *. tie fa^i 
 ^4^1%(iak iti itifatttatfed ^c^ ^iwJfoil^d ilj lli 
 
 ea j hdicc ir^ fttrci Mitt attemf»ti^j^ to j^lfify coiitr MAiiljf 
 ettrnW Ihe fin« llrttth : in Whopk 6ti Couniil^ k 
 {iff9^^mm'^iifk^6lh%iit6 6a with Nefton^s: 
 tWiiHWdft^Mjmhat^ afJJtitcd^attift itli that MW 
 vf^ityM^ Chrift Wd noc fuffer." Tp |«rettf«d tVat*t'&e 
 di^ffei^ey^Mlfeifttt iUifertn^ Wdffe than feuty<ih1iMii^ 
 TS ft* iifi^f tife ad* igrtjawf s •* '!t iiftift ^ ti^ 
 that this Man Chrift, this flfcft and blood, driatc^ the 
 
 l«ft«?piHt4 1»^ feMh.»* thfc ifc&!tttd blood * aftif 
 ft^t »df Ja tKsfhgnnrhrti the #6rfd 'filras cfearedi 16%^ 
 
 j«c^, >riro uimuciiiiicu iHcir crrurs. x^uinqr naa a 
 
 f»ld#%cHhfe ! hefcic^ that it ^as kfihfiXii if^M 
 
 th^;'«bti (halt ddcfatfe lirtpioQ^ pharphU^ TO^ I^Ac 
 inheritance of the fervams 0/ JehovaH, arid'tl^iirjSM' 
 fi*fti*i'iVtc, f^rKtffel6fd:" ^ "^ '^' !;' 
 
 «¥lfi?-p fVHairahon arfda to ^t^ reveries of fcf fe^J 
 whofc irirud>)xic.il opiniorts he ^^dprdd, as if dictafeSfJpy 
 tkP^j|,f?W#a^j3hx)m^h he fctrc^ly e(ini^iairt|!ii'ito''l|ii^ 
 fi^^ftfls* of ^tither's Over-6«aring tfcmpcr, ai^iJ' (JcnipVca' 
 his nunia^rHimtlVIlJ^'ftor^ : i?i ftirbook ()f cbTprij^n 
 pi»CT&5-(1ftji.' zl Mtimc\\\6n niys : " inqrc inuft B^Tfoni^*, 
 tblft^ol 4llc dlVii^ niiturc! in (he Soh/' Am! ioLn'j 
 ** it k neceftafy that Ih Chrftl there be fomc divlnc'na- 
 
iA'glK 
 
 <?F>^,f^^^W *^ 4!VW!J^mi^ was ^^p^. 
 
 m^,M ^ phMopbcr. % J^ ^^^ imBq^Xt 
 deduablc from Im works ; that th^f ^^t ^i^ 9^ 
 
 AeAtMft, who denies t^c PX%«cf si.f3lp*^^-fl^ 
 ^ f«<;a;V^ who beUcvcs , a plj^i}t|r|«||^ %^^ ||. 
 
 Th&t there is ^t pno Ood if mfan^j^ (^ Nlfi^W^i 
 4^,infproairrUqrs : l^o^s %s (ik^t. iffrJ^J f,««^, 
 fcpvah he ^ .^od, ^^d t^icfc if .Biqiie but lftj||iia^ff 
 
 thin)c m y^ur hcvt, ij^at Jfho|ir# Jh^ i» qoflin|4|C! 
 Hp^Y^8j|)ayc, and oa the cputh bcRctth, aa^ thi^^? 
 none befides"-— f «» 4iM,^ i M |t»xiii^ f , '*' '^^m. 
 that j, I, am hci fani ant houj ^^d tijter(C ii ap Q/^ 
 wjith mc," /w #M Mim \m»di,) \,. 
 
 id, Sam. ii, a: ** There is none |voljr ^ Je|)fiv|^| 
 fcr \ktxt^ iKifl^ bf»t ,^tu." (nhi mmbtl^.J " ^,r, 
 
 ill. Kin. vlii, a| : « |chov^ Gqd oSUk^i, tim^k^ 
 no9c^ast^ouiQj;he IJt^vens^f^^^^ 
 
 p. xviii. 31. H,^, « For who isOod Wd« Jflbo. 
 
 vah, or whp i^ a rpclp hefides Q^r.^^i" ^(c^m.^^ , 
 
 ^= iv yvii i .« JULa u Alt.-! !** *k.s«^> !=^.-.^;^ sL^ttt 
 
 «» *rv* ■*?•»•* *;»* ..•^•fff<(j«^«^f«» \*ffik' 
 
 
 'in >^l 31 
 
•'^i.^s*i¥iffi4^i<*' m^vis0i^m% Horn 
 
 i&m ^ ^6 'BM ^m^^f tdtkHitv me ^iiVthsfe t»| 
 L I, am Jehovahi bciides me there is no Saviobv^f^ 
 
 m i^'iifi^J^i^h, iiki tlicrc i$ ndh^ fe^fidc mev? .vUlfan 
 lio^l^iJe i^ no dilj^f^* i tuJ" I made the csuthi and 
 %iy % the bihh r ci-eatM { my hands extended the 
 
 ^^Wi^'H^drHaUthit Baram Ant \ indt^i natm Sbamim w 
 
 ^"^Tflii 1i^^h^i:^^ui(^ of all the prophets; that of; the 
 ^cftJftfi:k*^eff«ttyU)iftHdci : Matt, iv; ib/ ^ Ttfc Lprtl 
 'Hiit'Oi>tf^cl"fliidt litS^e, and him alone fluUt then 
 4^'f l^kai ituidmonB kireujeisj MarkariJ, 29, " Tk 
 *IitM'dtti^O^ vidttGod f C^krkirti ifti.p^\i^ if^dj 
 ' John svii, 3 : *♦ that they may know thee, the oidj 
 ^\'^^\ili i*^ fminWakilmmn ft&tf^»> that is, tlwt ihcy 
 'tei^kttWthatthoiidofttkiffcfe flw^ true divine nature, 
 ^"iJirhlbh'iiohly one, and bolides which there w^ no other. 
 .J ift. Cor. viii, 5: '* Though there be matly*^ ^hich 
 T* dft^^cklfed bods, cither in the Heavens^ of ontbe eirtb, 
 *^ %tlii fd^ ui there is but one God." ' (Hi tiiiuj "■ i *n 1 t 
 .n3ii0^j iU, 10 : •' The Medi;itor is %o^ oion^^btit God 
 
 ^^ *¥^h. W, ^ ? •? One God and father of '«i»M'p-»)no3 ' 
 
 fc^^='Vtt/lTim. Tfi 5»t''»* Oi^e God, arid xme'^diator-^f 
 
 •"tlda^d ttian, the MUft ChrJft ji/Risvj*»l»a8dTvi(fi<ii5 J 
 
 •• The one powerful, (monos dunajles) the King of Kiigs 
 
 From all theV<fk^tf^trte8 ^ J*i¥ii/'whie^ilcafbn^ indc 
 *^pendantl^ 'bW^VeWialS^rt, Wachl^,««halt'0^nif^^6nc in 
 
 •«*s<r*x 
 
 U^«i 
 
 SSUfiaLTbl i tlMl. Hi 
 
 znz'Lz ; 1 •'<^4p*>* • — i ~ «^* 
 
 kMi niiWllpr. 
 
 ly nicn> conij^fc vhe JiBlTtli^'^^ed^W'^'Wit'llionnotbc 
 
 ii'f ir 
 
1*1 
 
 m,d m Infy't^^^Bi^^ for ift^(9P^5^r;i 
 
 vine nature, feparatCy anil dt[lin(?^> tney J^^^L 
 
 lute tidMM fpecie^i >ttt|t w<?»lfl not^i t^^Jtg^dl 
 
 inl,: the creator of all Miings yiA^^ %i?d^,,ii|,yjj|5j<^^^^ zk 
 incontrovcrtibl© truth j thit they. l»?lie v,f ir % l^fftij ' 
 perfonfl b equally triuf) wWlft they^prp^s t^^ii;^^* 
 jt trinity of perfons, tHcy believe j|,pf:^fc6^ up^ ffe^ff 
 ft divine nature, oneian^ ^hc^^^jw^ ii^^ifti^^t'^^ ^' 
 yifiblc, in each of the divine perfons.^ j^^^.^^ ^^ ^^^^ . 
 'This is that catholic faith w|^l^:,^y?iugh|jj||^ the, 
 Apoftlqs, profeflfed by thipir difcii^la, if^|«qi^^^/j^lj7 
 iheif fUpceffops, fe^Ud liy the W^MjdtqjCi^hg.jjjiiffygf.i^^^^ 
 firmed by rairacl«, whici\yetfttf3kliiitsj^ic^,%r^ m'''^ 
 jheir efket, ^h9 deftru^ion (rf idol^^ry, |ftj^, i^\ 
 
 mnv9t(iQ^. t ^O0A -n.m pJt udt *' : r- ,iivz njipf 
 
 In the AthatfaftaUk Ci<jse^» an i^uthejaffc pf p/e^l^ ^of 
 fhriftian faith, we rea4 : the Father, God} t^Sf^^.^Q(^ 
 fhfellcily Qhofti Godt-ryec there sm^c npt throe Q^cf^^J^uC 
 -oiie':Gad.*<. -■,.■,■. < / .n; 
 
 .' Thit creed* though fiindiiooed by the Chfiibft^^^Q^li 
 for many ceiituriei, has. been jcjeAed by many rf^ofi^d 
 cfihvcntiples. It wai injudicioufly retained by .owners. 
 They wl^o reje(ft it, either do not invoke Jpfus ChriJ^^, apdi 
 fonfecJutf^[tlyU^|^ rtotithFAftians j jor they invoice |i|m, in 
 whufoi. d^intlty ithey do, povbelicve, and art p't^'f c^^d 
 idDlatori|,tl^e^,Vl^p retain it^j>r9n9ilP%^^^^ 
 
 Juftin, In his book of the Monar<:byi % CJp^j w?,ws, 
 ironpkitheHoithfln Pt^ptf, the ^Piitvj^f^Q^.Hg ^„^ ,,'j 
 Aihenftgorunflfl. Jiii Apqktgylpf ,<pfw|p, fojyi^^ ;*^m^ 
 
 ,Nj|iUnze», ill. his oration tp l^v|tgri,\Uf!f^7^jf ** tftf n^* 
 tsac of ih«'Supr«inc Peity is indiviuqaU^y^ ^n^.^j ,^j 
 
114 
 4|i8«i. IB hkm book 9eMn& l^miDui) 
 
 ht. whob the F**er. Jmt Aif d^fi^Sr Ncl^lS 
 •pc God," In tiK toe book^ i^m ^l«^t tfe'ij^SsB 
 
 iMgcwt^ /oa tHBBiF mt clriman cars oia^ not jicir 
 
 li^^tb^l^^tt^ylo umtjr, and iwiitytn wi^^t 
 *«^«i6*di#Ui^ti; ^ tie «>ijiiiiiaiQfi isclearW^^ffitS 
 
 wt^;: AiiirMhis ft Trinity ^:wEl 
 
 •^lit^Ii]^ that the three p9rfon« are but one; otfencc, 
 Ma'^aA^iauig aft W!l^^ "tfitbeRotcomftrebeni 
 td^m wfleitibiifog, let it be !i<|l3 by iM.** 
 Auflin, in bis firft book agabft Maximinij^, ifajs: 
 
 «*«he Jiigft hktfiWjJc cooiunaiao ei rfxc Trinity, &e#s oae 
 add;'«iidJ-o«l."' '^ ' ''Ml 
 
 WdiciJirte J3ft«ii»c Perfons, that the iirfl; ottte" 
 
 isCodi is denied by none but afhoib. oa whoitf StoJyJ^^| 
 
 <biHii|g«itbft; th;)t thefecnndperfQn,orSon,i«i Oo<l„W* 
 
 w/dOfecce with the Father, we Iwow from all dk ft^ur^^ 
 
 of^^rt^OfL, As this js Jlpt only an tffential article 6f ci- 
 
 thBln^fait^ btit the very foundation of chrlrtlanity, tlk 
 
 Dcnj»n,i)y*l«jifyPatid hiicraUrarica, }iasfeidrecQu^jre tb 
 
 every ^rt attd Wtifitt;' ijt^ich Imagioarion lug;gift4 M i)V6. 
 
 vdc^t its eftihllOinierU In the world, in vain : rorthc CQ^-" 
 
 cid^h^ofthc NeWiodOra lament, eXduSs'everi'ty'^ 
 
 ptimWitf of a iiittbt, I'herc arc pailigM in the bid 
 

 mwMmmrM 
 
 
 
 w!id fivcd pad from Egypt— 4, 55 *• Far (here ti&K^ 
 f^ »^^«nc Ittety who arq of old J^^-^^lff^M^ 
 
 God mfo' laidVioufn^, and, denj^ing jefus Q«;5<|^^f^| 
 only, piow^rful (Jod^ and our Lord. (1kgim,ni^^if^^^ 
 
 ^il^.n^ you, who have ikcidj.J^^^x^ ,^^^ 
 
 af^jnd^firpycd tbe incredulous, tfTcrvci »n <^-$fi||(fi^^ 
 
 thaiow^ habita^i9ia.'^v -.^^ ^^^:^^ |,,a ^^j ,,| j|j„^ 
 
 Moles God CJchovah) (fcnt fierjf^.^rjj^ls^^^ 
 
 mqngftthcm.*' Wc know froiD/6t,,re«jli .^J^a^ Jfj^ 
 Cliriil who fknt tbefe-ferpenu : ^nc jfijrg { i a Ci»rv;s;,r9;t f fi 
 
 {'■^rl iT»* *S» »•"•' iiujjirca wrucr ^f^y|p i^ i:nc^.\fM>T|i,9i:i, 
 ui^:v;^f%»'^»aft amended oi>ii^(?.,j}.o^jh^ 
 ^^^. wye, tl¥^u haft taken gi% n\mr^\.„^,,,,.^(i 
 
 In the firft chapter of hiS cpiftlc to the Hebrews, St 
 
P^f(fe«ws fromtiie xevtiand cil PTaJms^ that ih6 Hi 
 &hjm, iHJt fbe minifteffs of Ghrift. Thcfe I^Hilins arc fb 
 oaililipiliy itppHcable tajtlieinie and qiily God of i(raei« 
 t^f ftijpM jipporancc oi^y eaa miftalpe it, or pcrvcHcob- 
 ttlanqy 4irputeit': in the fir^ of thcfe1?(aliii j, as die^ 
 t»rt}ie apodk, we read : *^ let all the ingi^ of dod a. 
 dQre bi^.^' In the ptefent Hebrew te«t tb<j, term Mgek 
 if i^plloiiBfil) it was in thie Sef^uagint, is iri the Latin 
 Vi^ga^r^a^iirofig prefudptiojn againift the infcgrity of 
 tl^e liebrewi In the fcconti dr cil ; •* thou didft fbuni 
 these^rtht and the heavens are the work of thy haix)!!;*^ 
 Thfefe words werd addreffed, if ^trcbellcw; St.^fatil, by 
 Cpd,Jt|i«sFathcr^ to his otily begotten ton. *^ 'to which 
 oftheangels/'fays the a|)onie, '' hats be at any titne 
 {^id : thou art my Son . . • , * • -. of the angels he 
 %^: . . ^,t i.v.*> but of the Son i thy throne, 
 G^d, for ever ahd eVcr . * r i , . and thou in the be. 
 ginning, l<ord, didft fouiid the earth, and the heavens are 
 the worls; of thy haiids/' 
 
 Kaias vi : ** I faw the Lord feated on a high and ele- 
 vated throne, his train 0jlcd the temple* over it ftood 
 feraphs, each had fix Wings, with two, they covered hii 
 face, with two, they covered his feet, 2nd with two 
 they flew : the one cried to the other : holy, holy, holy* 
 the Lord God of Hofts." (Kodefi, kodejb, kodejh JehwMb 
 ifihmth.) The majefty of the God of Ifrael is here graphi- 
 cilly dcfcribed by the prophet, the jubilation of the an< 
 ^els, their reverential awe in his divine prefence, and ex- 
 trepfte readinefs to obey his commands. The prophet 
 continues : " and he faid go and fpeak to this peoplr, 
 Iie^ripg.ihill you hear, and not undertland, and feeing 
 flial) you I it;e and not ptrcivc. IncralTate the heart 
 f^^|/Zvffffii/(rA^,^)f this peoplci and aggravate their ears, 
 an^totthc/fj^ycSi, l^ft they fee with their eyes, and 
 heaif wit h t ^lir ^at^a, god return,^ and I heal them. 
 
 ^f'nJf»)M},jj!¥^ the »jl chapter <)ff,jhis gofpeUfays, 
 •^^^Se^^*?** ^gWftyiof JefufChiiDt^. that the propfret 
 faw and dcfcribed : " All thcfft^gns," lays the Evang:- 
 
:aveBs are 
 
 ^ : 
 
 ediiflYlhi^»JHK:rediir«jnj t^ the pvis^cf^of^tm^ IJ^HlV 
 
 fillfiAiiatlfeib wfaith faysu hatHK^pafiian heai*pmi\^p 
 
 uMei^, land Vieu^joml^ii/^f^mdmtp^ 
 
 cofl^ttedfthe Sasviouri /^^thcMhein ofetllfe^pe^fIe%' lii|i.r 
 
 aiBteii/md ^kh^theik t^gthif lieai- kfeavifyj i^^jfeft^ 
 
 cy^iifeey havr fliut, teft thisy foe wifb their -^f^ ^jfjo 
 
 hcirtwilt^il^cki eari,,aBd undcpftaiiil t#khi tfed¥^eii*e «^ 
 
 artirrtuini^andil heil'iheia*"M.Th«8Saviour repeats tHW^ 
 
 vcrjD words which Ihe.prophet IfaiajMd^hWi«Jfp6l^n»by^'^ 
 
 thf.G«t»f Ifrael i'the.ilrat* therefor^ i'iHk'^hfcNBiitf,*^ 
 
 who, if the Jews, on feeing his mii-aefeii slmli lifcir% Ihr^' ' 
 
 do^rte^ihiq|liecn cohtrijrtedvMrould'h^vt^ healetf llifeiji 
 
 fr^jftt^affpiritualdifoafesi Sotraei^ isi^ a^ 5ti 'jifitf'' 
 
 fajBiiAafhcisthe God< whdfe glory Iftiai. fa W»'^»(i^<jfi 
 
 wkfm htojipcdBe»in the whole of that v-Moii; . ^ *'J* «'^ < ' i^ 
 
 l^ias ,vJH, 14. t" The* Lord of Hoft» fa^ify/^ifirtt; U 
 
 (tA,^dmfah^ tfibatuh ^bakadejhou} fat him be yiidr fear^* 
 
 andiVpur;(|ncad ; and he wiU be to you for a fanw^iiica- ^ 
 
 tt(«i.;bii«ittrta ftumbUng ilone, and a rock of fcartcfa! to^^ 
 
 the^wbnh^fes of Jfrad, for a fnare and ruin to the in- ^ 
 
 habitaptipfierufalein, and many will aumble, and fell, 
 
 and lip ^okert to pieces" Itisuniverfaily admitted that > 
 
 th^, pr^plictuhci© {poke of the only one true God of ^ 
 
 I irrjcli^hom hodcfcnoes as the author of famfHficatiott -^ 
 
 to;i»3»difiiiplt3,aiki^4i9f(mrcc oi ruin, and perdrtios,) 
 
 totbitoereduteus Jeiujfsi T\\\% is literaHy tnic'tif 5efti»^« 
 
 Cnri^ : ofJinriJth^^enorJibleSimtMfeid fLttl|<^!f- j^)i3fJ 
 
 'bekdd'h0i»jpladed foRiiiA rul» sttiii #^urf^le.n ^^ 
 
 ffiiwycio Ifraeli'' b And of Mm At, fti^'%i^(i3f7*3r * 
 
rji 
 
 iRLdftt.) : " v?hat thc» fliall wc fay ? that the nation^, 
 whlcti di^ Aot fcek juftice, have attained to jufticc fia- 
 la late dikaio/unen) that juftice which is from faith; but 
 Ifi^^^'f<feking the law of juftice, did not arrive at the law 
 Bl^Ju^te/^ Why^fo f BeczM{e(ifjey/oughtitJ not frofn 
 ^fthj^b'ut as from the works of the law: they flum. 
 ^le^ tt the ihimbling ftone, as it is written *'behold I 
 ^lai?eil> Sion a ftumbling ftone, and a rock of Scandal, 
 whoever believes in him, will not .be confou tided ;" 
 ll^^lafJ0ftJ©ciics part of this paffagc from the yiii, and 
 .pa^A fn^|Q,the xxviii of Ifaias, in order tb ihew that 
 Hhf'lf^ fi^aSiths^t rock of fcandal to the incredulous Jews, 
 jil^hi^hi^he pi^ophet liaias calls the Lord of Hofts (jfehevah 
 
 itiiuR<;')JP^fiV!l€achcs the fame dodrine, nearly in the fame 
 terms : " to y^u^ who believe, honor ; but to the incrc. 
 
 ndulous.^the ftone, which the builders rejefted, is become 
 ihe neaao'f .the c6l'i^er, and,a ftumbling Itone, and a rock 
 pricanciit ro ^hofe. 'who ftu^ at the word :" thea- 
 poffle tnii^ appfies the whole of that prophecy to Jefus 
 CpnJjt : to ,fo^(^ a fdtu'C^ ^f fan^tification, to others a 
 
 '■|cp;ifcapai<:vt-:^--^^;>-- 
 
 ^ fiaias'xl, 3 : ** (he voice cf one crying in the wilder. 
 
 pOCis,' prepare the way 6f the Lord, make a path ftrait in 
 
 * ^tfic folitude for our ^od CtU^tdre Ba midbar phaneu dertk 
 
 , ^eijQvqb jajherou bi haarabah mffdah le ekhinou.) That 
 
 . John was ffhis rtiSn crying in the wildernefs, and prc- 
 
 '^paringtliewatyftir Jefus Ghrift, he bimfclf and the four 
 
 jpvangeiifts atteft. Matt. iii. Mark i. Luke i. John i : 
 
 ^^^^-lhftKd'the'a<piiflfj'(Johhi,^3) ** am the voice of 
 
 ^ ^ ^b^e^ irf tlie wiMc^nefp^ make the path of the Lord ftrait," 
 
 •^"^3!^ iW'^ff<'phtet'|ifo»asifaid : of him- the evangclift had 
 
 ■"^'"iaid^r'lvicJ'U'A'^'ndtitlw light, btit became to give teftimo. 
 
 ''^'^ky^f'tfife Hgiit^ Aj^aa-nilithc jirnnt authority of the bapiift 
 
 ^'^' SW th'fe fotir ev»w(^eliftF,,;.th»M is but one refourcc fof 
 
 ^''•^4Hfld6fily4t4ia« i«> to «akl them ftll impoftors. Noccm. 
 
 ^^'^^ ineritcan encreafcthf force of their tcftimony ; if they, 
 
 ''-andtlic prophet Ifaiaa, told truth, Chrift is untjueftiora- 
 
bWthStoficonly true God, whom the Jews called Je- 
 hovah, a name, which was never given by t^e prophets, 
 but to the creator of the univcrfc. , (\ , 
 
 Ifaias xlv, 23 : *^ For I am God, and there is nonp b«* 
 fides ; by myfelf I have fworn the word of jufticc fliaU 
 go out of my mouth, and (hall not return : for tome 
 every knee Ihall 6cnd," ('am ei.ve em bhod bi nijhbahathi 
 jit/a mipbi ffejakah debar vs hjajhoab cbi H tblckrakpi 
 BerekJ ' ' 
 
 St. Paul to the Romans, xiv, 10: " We fliall all 
 ftand before the tribunal of Chrift : for it is Written, as 
 Hive faith the Lord, to me every knee fliall bend." 
 Either, therefore, the apoftle miftook It, or Jefus'Chrift 
 is that one only God, befides whom there is no othier, 
 and to whom every knee Ihill bend, at wKofc tribunal 
 we njuft ftand and^ccoiint for our aftions. 
 
 Ifaias xli : " I Jehovah am the firft» and with the laft 
 I am he".— .f i^wi Jehovah rijhon^ ve- eth Acharonim, Ani 
 houj This is frequently repeated, and exclufively ap- 
 plicable to the true God, of no other can it be faid with 
 truth or propriety *. for God is the principle, and fourcc 
 of being. Jefus Chrift fays of himfelf : '"' I am the firft, 
 and the laft, the living one, ozon^ (that is be who has 
 life in himfelf) and I was dead." So true it is, as St. 
 Pdul fays, Phi. ii, 6, that:'* being in the form of 
 God," (en morphe theou upjtrcbonj that is, poflcffed of the 
 divine nature, " he did not think it rapine to be equal 
 toGod." 
 
 Malachy iii : " Behold I fend my angel, and he fliall 
 prepare the way before me," ( himni Jhohach MaUicJji oh 
 phinab derek lephanai ) Chrift informs us, Matt, xi, lo, 
 that this angel was John Baptift, of whom , Zach4rias 
 had faid : " Thou (halt go before thq face of the Lprd, 
 to prepare his way"*-*Liike t.r TIk funce of. tK''"* '^^ 
 nifTiirp is riQr to b^ eluded - itii? inanif£&fa>milhe;text 
 tlhuic 15 the God fvf h'^ra.d, whnjliySiVi'l >yiy tfV^}^ \Tiy 
 
140 
 
 it is notlcfs vifible, that this mcffirBger was Ml, «,k 
 ^rnXfi^^i^rc the war tor Jcfus Chrift. ^ ' * 
 .Qf.™°afi^n is racked in vain, to invalidate »V 
 Icjiicidence «f ihe New and Old Teft^menrxle t 
 ISf'^Y^^f^^ offered by the difdplcs of Sprvetus IS 
 .f #^ .refute thcmfclves ; whatever, fay they I ^ 
 o^ ^od, may be faid of Jcfus Chrift, bec/nfe God 'om 
 g^cd^^^^e divinity; bu^if Kl^sS^ 
 fiff^'rJ^V ' ^^''''^^'y tn time, he mijft from eternity 
 mm^A^ would have been of the pun^ber of th fc 
 |J<|^f,.whp^ Mofes calls newcomers.' xxxii. ,7, 
 ^ T(ie^ (acrific^^ to demons, not to God, to Gpds whom 
 tw ^ncw not, thev are nei»r th..r .«^. k.^ _ ■ "^^ 
 
 ^^^R^non they are new, ^hev come from near, y^ 
 ilfther^idid i,Qt fcrve them," ^ .^^^-.your 
 
 #'f "? l"-^ niuft b?nd to him, ^nd all the an«!s 
 
 ^8#rf ^m^M muft be qpd of all neceffity; a.dT 
 
 ^M ^feaod,.fbr there is but the' true Go4 to whom 
 
 • ^n^m.m^ bemi ; for he cannot bend his knee t^ 
 
 fBBI^^ .1^^ tei. >i^ho^ not true God, myft bend the 
 
 p W;»i>yH pafeges In the Old Teft^ment (hew that the 
 M^^^s,,prqinifedto the Jews, was the true Godof Ifrael 
 
 Tk^'m '^"^ """^/^ '' '^'' ^"''^"^ P^^'"» '' underaoo"d of 
 th^ Meffiji^, a^d is not applicable to any other : in it the 
 
 ]:'>m .phovah h introduced, fpealdng to a diflincl per. 
 
 fon ; ,^hpu art my Son, this day I have begotten thee 
 
 . .. V. and now let Kings undcrftand, and the Judges 
 
 of% prth beinftruded. Serve the Lord with fear. 
 
 ancl^exuJt with treiiibling, embrace the Son leaft his 
 
 MT^th be kindled, and you pcrifli from the way; ifhrs 
 
 yr^li bp kindled as a iitllc, bleiled are they, who truft 
 
 in him C^J/jm col chofei bo) ; from him therefore the 
 
 kings of rhe earth are to rcceiye innruaion ; they, who 
 
 rcfu/e to obey him, will pej^ifh in his wrath, and all they, 
 
 Mh9 place th<ir confidence in him, are blcffcd. . We 
 
 knaw ircjji revelation, and from rcafon iriden^nd^nflv rm 
 
 levelaiion, that Cod alor.e has the power 'of life 'and 
 
 dcai^ ; ^^m. ii, 6) Jehovah kills ahtf he gives life r> 
 
I4i 
 
 a I / 
 
 A 
 
 hvahmeniitb ou macbezeh) and in mn^mm^^^tt 
 are to put our truft : Qtv. xvii. 5) « TK^i^^l^tf *ho. 
 vah, curfed IS the man whoconfid^fs irt tttan^^»^^fej^| 
 mr Jehovah ar.ur ha giber Al^irsmcBH>Mmi''£, 
 Mefliasis, therefore, that one true Od^kJi^^WhM'l^e 
 arc to rfcft piii- hopes; ^ei 3<^ ^^irr ^o5 io 
 
 .1 "^i^T.*"^ P'^^Ses more exj^cit if poffiWi '^"^itiffis 't 
 
 1, '",; !.* ;" ^"'^'" '° «>e Jacob/yaiirJieii«a 
 I fiive called. I, he, I, the firft, and Alto/F4he^'»^'^''^*- 
 
 hand founded the earth, and my right h^htfW#4 
 tnc Heavens , . . . , draw neartomfe ^h^^i-H!^^^#om 
 the fo^,mencement I did npt fpeak it. feeW, ^d^ m 
 time of bcmg, I am there, and now the l]drd>'tf^#^ 
 
 vehattah adonai Jehovah Jhelothtm m^^ Micm''' wk 
 Jehovah that fpeaks. fays, that hi. fiandtfoi»ttt^d'^tifa I^^ 
 vens, and the earth j that when they^ r^c^ed^^^^f^F 
 he was there, and then adds, Jehavdh^ hai^ felft hi^^nl' 
 his fpirit, here we have three perfons manifd!fi^fa(i!ia?^^^^ 
 it was not Jehovah the Fathelf,.or firft*<at^t^Jn4,hyji^* 
 ent apd Chrift attefts that hciMaaifenr W^-^m^mM^ 
 (John vi„) and by theHoIy Ghoft^j(Ltike49 '^^^^ "^ '^^^ 
 VaSC^?'""'' f ;minmi|)rint8r^i t^feb litf^Meef^* 
 
 n s falfifications, e^pfai^sthat^of t*<j tfut :i«> dfidiW,^^^'^ 
 
 phcationis p dirc(^ opppHtion to the itectr^ iatid'^^ardiife^'^ 
 
 c,nfurmountableobl»^nacy.ofthe.imthor,tit%^^^^^^ 
 the toe perfon .whQAy»,.l wa^ therd fn)m thi-^Fiii^ii'^ 
 o^aMoT "^ ^^^M^; that :is,ikcxin.tbebti»«y.Jof^i-iii^i- 
 
 . fiiinfelf: Why fet,^?fia^(^,^cb,a!Kl^rt* .^^At^^^nA 
 
141 
 
 ; T- 
 
 r^rifaiasxsxy^ S" ^^ this chapter the prophet fpeaksfo 
 
 p.>Vot«ii»y W the Meffiis, th^t ignorance Ufelf can hardly 
 
 miaskftic^^ "ibcttrengthened, fear not, behold your 
 
 God wlU bring vengeance a retribution, God htmfelf 
 
 wiil come and fave you j then the eyes of the blind will 
 
 be opened, and the ears of the deaf will be opencJ, then 
 
 the lame iwill (bound liks the4cer, and the tongue of the 
 
 mute fliall be loofed." In allufion to this prcdidion 
 
 Cbriftfaidfco John's meffengefs (Matt, xi) :" Go tell 
 
 John whaty?>u havefeen and heard : the blind fee, the 
 
 iieaf hear, and the lame walk." Since Ifai.a&'s days no 
 
 Jiachwnailes were wrought in Judca. Hence, Chrift 
 
 find ; Ojohn xv) : " i^ had not done works, which no 
 
 »tber bad done, tliey would not have finned." He was 
 
 thcfcforelhaj Qod* who was to come, and fave his peo- 
 
 pie ^- and by the^fe nairacles they ought to have known 
 
 ltlin.i In tb« liU chapter the prophetis not lefs explicit : 
 
 f: thus fnith ^hovah/. nay name is inceffantly blafphcm- 
 
 ed oil the earth, Uierefore my people ihall know my 
 
 ' name on thai day. becaufe I myfelf, who have fpoken, be- 
 
 hold one here Cchi Ani hou medabar b'mnenu) 
 
 lur The prophet feeing, in fpirit, the Saviour on the 
 
 < mountains of JUdea, exclaims: '^ how beautiful on the 
 
 mountains the fcet of him, who prea4:hes peace, who 
 
 announces good tidings eye to eye they will 
 
 lie .... .the Lord has comforted his people, he has 
 redeemed |erufalem, he has prepared his holy arm in 
 tlie oyesof'all nations, all natio-is (hill fee the falvaiiou 
 
 oiimx God The Lord will go before you, and 
 
 the God of Ifiael.will ci^llec^ you." When was Cod 
 feen eve to eye by the Jews ? When was he, who 
 fpuke by the prophets, vihbly prefent before Jefus Chnft 
 appeared ^n>on#them ? Hence St. Paul to the Hebrews, 
 •i, fAys>, =*^ G^di who fp^ke.to our fathers on many 
 occafums, and manyj^W^iys, in time paft, t)y t^^. P^^°' 
 phets, iaa of a|l,i^ ji,ji^fe ^^ayjs ,hv^Jpoken to ^^/^^-^ 
 ^m ,'l^e. ijias. x^qmftituted >CHjOf all things, by 
 
 Son, w 
 
 wiium 
 
 aUb he made the world 
 
HI 
 
 A paflTage in the Jtlv of Ifaias precludes every evafion j 
 «^ Thus faith the Lord, the ^nduftry of Egypt, and the 
 trade of Ethiopia and Sebaim> nicti ftf might, (^riflni 
 nidahj will pafs pver to thee, and will be thinfr» they 
 will walk after thee in fetters, they will pafs over and 
 adore thee, they will make fupplication ta thee t in thee 
 only is God, and there is no other God : fak Bak ei vi 
 einhod€phes elohim) truly thou art a hidden <Jody the 
 God of Ifrael, the Saviour." . 
 
 Though the prophet had fpoken of Cyrus, in th* 
 preceding part of the chapter, thefe tvord« cannot be ap- 
 plied to him, but in a very rfcmotc fen (br as he was a 
 t)'pc of Chrift. Of God th6 Father, k cannot be ifaid 
 with any propriety" God is inthce,** but 4t isiftriaiy 
 true of Jefus Chrift, of whom St. Paul&ys) 2 Cor. », 
 19 : " God was in Chrift reconciling tli^ wdrld to'ihim- 
 felf;" befiJesit is the Father wh<!y fjj^ks^to ^sdiftiria 
 perfon and fays : " truly rhou art an hMden Gftd;?' 
 which is literally true of Jefus Ghriftv i^hole diwinity 
 was veiled by his humanity. The proph^t^stoiimiioatc 
 the unerring eflicacy of the grace of Jefus Clw«iftvf»ys.of 
 his difciples, ** they will walk after thfec in fettets.."! . 
 
 Baruch iii, 35 : " This is our God and fto othcrfhall 
 be efteemed as compared to him 1 he found every way of 
 inftruclion, and gave it to Jacob, afrer Wards hie wasfecn 
 on earth and converfcd with men.** Tlie prophet 
 fpeaks of an impending event, as if paft, to indicate the 
 unerring certainty of God*s decrees. This padag^ can- 
 not be undcrftood but of Jefus Chrift, whoi'e divinity 
 was fcen on earth, as we fee the foul of mail, which, 
 though invifible to the eye, is feen in its operations 
 through ihe medium of the body. > ? . 
 
 Againft this paffage noexception is ftated, but that the 
 bftok of Baruch is not found in the Hebrew ; it has been 
 already (hewn that many of the prophetical monuments 
 were loft by the Jews, and that rhe exceptions ag.inft 
 the prophecy of Baruch are of no force. 
 
 A paffage, as ftrong as language can make it, is taken 
 
 1 
 
fete 
 
 tef or diotij; for benoiai coaler. %na i WUl aw$lMA<.lA&.. 
 
 me to *thcc. * In this paflTage thp iliiftc pcrfoo, ^qaljf t hu|t., 
 
 i>\«»'|Q thil ^ /^v**-* i^r^ hY Afto rv^f^h -llaM^ Kaiwk Am ^I^axa !n 
 
 li ffjijE.1 3j; 
 
 ni SuaStS 
 erlon tendli 
 
 JcIiovjiHh^^ pr HdHs, h^tji fen? h^tti, t ,4s ^k^^ kit 
 
 pefTon^ljn^ng^ahd fcnt, |houg>. diftipa pcfi,; 
 
 fofis, arcane, T4n4;;l)e.fafi)c,^ Lp^:cJ i?£H()fts. j 4p 
 
 wmdr^eivnbt refute icfelf. - /., ,,. k . 
 
 jrom thfi Ui. oF thj: faiue book, it is^<|vully j^a^ifc/^, ^ 
 thaC t*h€f € |jjc diilin^ ; pcrfppa in Jqlwv^Ui : " ,^^4,1%;, 
 Lo|iS {hcvi'ed me,"Tayp the prophet, ** Jerus, the h^h. ^ 
 pricffj, |la|Qd[(n^ l^cFprc the angel of Uh: Lprdi^.apd^ajtftt., 
 ft,mci^r«"4i his right har\d, to give Uiw pppofi^i^'aifi^:-) 
 Jeliovaii f^id to S^tan, let Jehovah rcprcfs thcc, .,|fjio|jf|^, * 
 reprt/s ihccvwho <;hQfc Jerufaleni^!V tl^ Jehoiw^l ^f^,: 
 fp«fcr, and the Jehpvah who reprcited Satan^ arftfiOfj:,: 
 qucfttopably diftirid' pcrfons. ^ mttooj r-xh liiiilw 
 
 me 
 a 
 a 
 Hi 
 
 no rrpiv : it u the Lot4 01 Hulls, Jehovah, who 
 
 hirrt- 
 bcafa^ 
 
 lafs: « 
 
 ed," f« 
 
 fofiriai 
 
 *' Lofd 
 
 Tcrified 1 
 
 could nd 
 
 one ever 
 
 Kvcs,"- 
 
 this pred 
 
 edbf d 
 
 ThfcN 
 
 tion and 
 
 [cfus Chi 
 
 hioif whi 
 
 and the 
 
 their ha 
 
 thedivin: 
 
 inity, kt 
 
 is coftom; 
 
 truths, w 
 
 the hifpin 
 
 Ghodi hi 
 
 Chrift, ar 
 
 matter of 
 
 lures true 
 
 which the 
 
 St. Pet, 
 
 tfftiitnoiiy 
 
 " Thou ai 
 
 divine rei 
 
 and only ( 
 
 ofepringfi 
 
 the Ton ^ 
 
 tudfiytfa 
 
'^^^ R3[^ 
 
 the liigh. 1 
 ind 3atfa ;; 
 
 krali, who 
 
 »« 
 
 il 
 
 ^^ ;^ it U he oAly wh6 givw the ftS 
 of fupplication : fcben ve ^dBod uiben jf^^^o j ki 
 bfnv, ip God gives grace aiirf^lbry^j^^oiflrmWIiV- 
 (afs: « t% will look on riie, Whbi the^ IJ^dc^ ' 
 cd," (ve hikim eim ajher dttanuj thU mopitttW'' 
 fo ftnftfy and «chiavcly applicable to Jefes Ch^iL iS ! 
 
 IauJ^^"'"!^'^';^'''' ii. 8, thatitqouiai&tS^ 
 vtnfied but in him : for God iii his own 4iVibc^h'at&s '* 
 could not have btfcn i^ierced or feeh by tie Jews: no'' 
 one ever fawGod-^Johni, i5: •' Noniari iees mc^SJ^r 
 
 u T-i** ''''''"'» ^'*- ^'- J°^" %s e^prfcily, tlS^'' 
 this prediaioH was fulfilled, when ChriftV Cdb was t^fe- ' 
 ed by the fpcar — John xxx, 3^. '^'^^ ^" »^ 
 
 Thfe New Teftament, written cxprefily for ihc inrfricJ 
 !? 1".^ cohfolation of thofe, who profefe their i^U 
 jcfusChnft, who place their hopes andamfi^fcncc La ^ 
 him, who know him to be their iovtrcitfn legillatoF '^ 
 andtbeobfervanceof his law indifpenfably necclary td 
 their happinefs here and hcreifter, might pre-fuppofe ' 
 the divinity of Chrift, the very foundation of C&Hffli' ^ 
 anity kntowrt to his difciplcs, and pafsit unnoticca : 'it . 
 iscttftomary with all writers tofpeak but tranffmtTy on 
 miths. which they fuppofe known to their reader J; yef^ 
 tbcinfpired writers by a particular impiilfe of the Holy 
 
 Urift, and fo repeatedly inculcated this truth,' that it is 
 matter of furprife to fee men pretend to believe the fcrtp. 
 turcs true, and yet rejeft this, the moft impohatit tru| ' 
 Which they contain. !u.5jj( |. 
 
 St. Peter's cohfeflion of faith is a fimple an^ '4^crftny 
 tdhrnony of the divinity ofChrift-M^tt. x^?i. ^' ' 
 
 l-hou art Chrirt, Son of the living God/' Pclcr bf "' 
 f„!. /':;'**"°" knew him to be true Sen of the truS 
 
 I 
 
 tr 
 
 T 
 
 Wdonly God. Itis peculiar to livIhgMnW to' beget ti|- 
 ;^.rrgjmilar to themfclVei, ihd ohLsfame n^ure.. 
 "^-.1, .^ a -.i.»u .lac ion iif ^^ ape, IS ^h ape. 
 
 •M j.tac loii ot an 
 
 -ib^.n other rm, ^..< oV^rfi^'fh'T'sCi.VS 
 
 it,. 
 
 . td 
 
o^^« ifi,^ffenjCf5, with jthc F^th^r :.,;t^9t\pa,i^c4figcaHc<;| .^ 
 W^ ^99^^^^ Son— John |ii. Ap, Cf<^ 'Mfoij^fi- mm^^ 
 «P^^ and theflw/» Son ofj God-rjl^^n^, WSm*> Pm 
 i(li(in,Miofi;) an4 ,fhe true Sojf^ pf Ga«i^-T;,i.^|Jafen;y; ^p* 
 
 tjjp diKJn^ fi^at|()n, QF inore afi:;urate(y4;pi^t|4-dii^Dg»^ 
 9?f!|U the ptufal Son of aod,,^ij»4ig|)^<j^^%|^ 
 dfeed <;hildi;cn^f pod. , , ,, /^^<a- JM^i.Vy; 
 * It was fp cleanly, BP<^^jftpp4,. by |;he Jciwn, .that JQhEift 
 taught his difciples to l;elieve lui;n the Bal^vr;^ Sgii «f 
 (^jpf^. t^^^! fh$jy inj^de it ofi^ ^f their.qhargei agai^ft him 
 i>^(9r^^|FiJatp i' !n We :^ave/' .f»|fi, they^,t^,x| U,w, ^M 
 aJi;c9id|^g,fo; .Qvi^^ UsvMe ought tp die, jbacaufchB m^e 
 iiqifcjf Spp of Gofi. -'-^John xix^ 7. They did/OQt 
 charge tiioJ wjtl^ j^iaking hiipfelf the ,adopt;c^J>S<}n,|rf 
 (S^d^ Itl^is quality they all affu^ed/t <t-r^Wc *J^»ve oftt 
 
 %th<?^, g0d."T-j0l)n via. , , ; ,|. 
 
 .jipjf 99Wld pot baye beencs|ll(j<f.th^,ew» San^^J^^f 
 
 cap(i^ hf was conceived in th]p,,wprnlp,Qft,he|;Virgi»,ibf 
 t)fi<t immediate op^rati(ai vf t|ie iJHfoly ,Glio(l^ ; (or nbc 
 auig^U, Adam and I^ve,.wcfci fprni^d iipmodj^itplyjif 
 iho^dfviuc ^p.pwcr, ye| frpoi t,hcqc| Ji^ 19 dift%ui(hc4i,a» 
 y^^^ tr^e a^pd only Son, from the adppiRd chiWrco^ . 
 f.i\^ irxpfilliblc teiUmpny pf thMvyinity pf Chrift « 
 fy^iyA i^'St.'jUyJceii' 1^ I the angel, f^y^.pf the .Baptiftj 
 
 frfclu^^'^i/M^'iiMa'l^^ h«,>i'J g^ befqrf hirt^t i" ^hcfril»t 
 %ft^ Pfi-^1'; r^nl'kvi^fj '^•■-'^' ^^♦'^ hu|rtv,xif,thcj^thers w 
 the children, ami the lt^^;•edu)^)^?|.,4pJ|v.'WUdofnPfvW 
 
 V^%]^, Wl^^Rr j|f ^,e|:|e|i?jvp t,l^,apg!cJ|,,Wia§^ocpny0 
 
 thft.rhilHrv'n r>f Ilrii(>l tn the Lorci fclieir God..: to SO bC* 
 
 r^'-T 
 
 ) I rill 
 
 'I ) lU > ,! 
 
 fpre hjijc^^^ilij^c^qj^ ^^>;|iaf f j|p<;| prpparc hts.piopip- 
 
dt^Miiif^fej^ tfid 'ttofe'kh6i^r 'lfdnd(i w^'fe'^ j^iiji^r 
 iflg^tht >wi to jsefa^ Chfift;^^rta pr^park^'di^fe #** 
 
 xiil, 23, *' tccofaWi^ tcyhts prbmire,Wh raifettfp''^^ 
 ttt'iSavibttr' :|ei\js f* J<to preachwg before his tb^kii^l 
 
 rhlfbaji«Khibf1i&jXMitancdtd art the pc6pltti"l(rMl'y^ 
 «yi 5(>hrf wjtt'lbtelfftig his courfe, I Mtidk 0. WftoAf 
 ypu thirtk me to be, but behold one comefl^' aw'^i*^}^ 
 tjie'flibes cjf wlibfe fe^i I am not woi^tliy to I6rtfci ^ •^, ^^ 
 
 »« ./<^- «!^»?«>^| 
 
 tr4*dii)40gu^ 
 
 atwr^ll S^p of 
 ef «gamft Mm 
 
 cau(e*Jie m^ 
 
 They (jidfOQt 
 
 <lop^cd>3on^flf 
 
 t i'.»". .. . . 
 
 t,hc;Virgw,ilij 
 Jiioftijforibc 
 nmodiatplyi bf 
 
 ity 0/ Cliiift « 
 pf tKc Baptift 5 
 oflfraelto.ihc 
 
 fthcjftthcrs to 
 
 I^ppje*" The 
 
 ipfiro i;>U>p<^pi^ 
 
 THfev^ngclift St. J6hn, fays of the' Biptfft 0^:) :^ „^ 
 cM h 't*ftirtic^y , to give tcftimpny' 0/ ' "the \\Ml iU"^ 
 allftiight'l^lieve in him . . . V\ ^'/ thi< tt/#the Viil^ 
 ttobti/'of John ^htH the Jews fcnt \M pfieiiiifMimk^ 
 froih Jerufalem . ...... I bapti!^ in* wa^e'^', tkW 
 
 ddftiof yoii ftands, whom you d6"iot k'noW'l^ ^^i$th 
 tlKi'latiihet of whofe Khoe I aoi hbt'Voi-thy tli Wbi^ 
 
 ,, .,.^ > on the morrow Joht^ fiW 'JeTus B^nfii^'lfb^ 
 hfihintf ftid: behold' thft'tatnb of fe(Sd; bfecf fehi, 
 vlib tkketh aWiy thd firi of tlid woft^ : this k '%;W 
 whom llatd, ftftfettte fcomes a hiah, who is p>efeWed't^' 
 me, beifaufe he <vas befote me V*,'; ;i'; . i I fattr kp<f't^ 
 attcil that h«!is the 8b*i of God; on the 'm^frow aW|^ 
 Johrritbod.ihd^Wo of his' disciples, im\ feeing Jelbi 'iJ^Htt' 
 ing» he fa(fd : behdd the Lamb of God, arid the tw'cV 
 dHdpFes h^^rd him fpeiking and they followed 5et\is.** 
 Jeftij Wis therefore that God of Ifriel, WHom th^ 'Je^ 
 didnotkhoW, ttidt6 whom John Coiivirted thirif ' of 
 iheihildrehciflfrael J and as thc^e ii but bi\e Ood «^ 
 
 Ifi-aer, jeftis^lrtherefdire, though dtftitia f^ perfbn'j k* 
 inefit'nte.'^mi^KeGdd'nnfraet. "'' ''"'" ^"•'■i-**^'' ">''J 
 A tcftlnWnyifyfe^bal fqi'cels Amnd TjohW^^rW?) ' THii 
 .fe#8lravri^Vc;h3f*«d''ehiift with Vtol* iHif'ift^ labhM 
 "wun. ne iiAaTiciiicu tnc flck on tnax cray; Tie Ttfpir-iH 
 
 (ir)i<« thy tnithfcrdffecii uhdr VKiVrk^riTffflw/'^^i^ 
 
V W** 
 
 jl^pi>tfifi(e^tii Ikebprc^gation^ more ipartkidar^nrijtkQ 
 
 i^ilbni v6f ifoiik, whicii is an imitkediaiQ^ ^fie^tof ^, 
 
 jMitfld pnlirei: < { tbis {tower Qirifty a&rihe^ to !biib&lf, 
 
 j^ng 4 # tioAl xSkA (Kngo erga%onmi)\its^s\xi^4htisi> 
 
 aimiieiDllic «iraiigcHft, ** the ]^w^ foughii the more otp 
 
 rUUohinii not cmly becauis he broke the;(abbatfai,1>utna}& 
 
 dkflaa** Godtctbe his twrifathet^. (Km faUraUknae^t 
 
 I/9b^if0»;;)isinaHiBgbifiifel£ equal to God fi/Sm 4&utinfmn 
 
 M *Mi!^' B^iTorifcao^ worl^.he^ (hdw^d the Jews that 
 
 site wib Godlieqiiiil to thp Father |1jUi£; neither dtiitoor 
 
 ^(ioi^ldfmirGbf)cei»ehifii,96dif th^y had»! the evangcKft 
 
 vould lukveiinforiDed hi& readers^ left they alfo Aonbl 
 
 El^f^Qiivetlista^htidid when the Jews fnifiook thes/tem. 
 
 "^l^kio^jiDlirilk'S body^ 4>f wi^icjb hn fppi^ ^JohQiii)ii£(|r 
 
 mlwjttttaplcof Joriifiilem. i dJ fSini' IJodb 
 
 •ni^Jbhn x n;lGhpift declares in the itnoftpredfe and esj^. 
 
 idt ittia^Snof hi» ,eqti»Iity -with the FMher $ after faying 
 
 ]lAh»tidbe,^oi>ld giveilkis^cep eYeriafting^ltfe) he adds^ 
 
 d^<l ihno pfilbn &aU wreft them out) of my hand." In 
 
 4;of)&ina^ionof>thiaafiefiaoaheifi«ya>b *Vtbatwhich> the 
 
 Father (^ve me i^ greater than all^ arid no perlbn can 
 
 ^Teft '0\4C of the hand of my Father* I and the Father 
 
 yale one/' As if he bad faid' \ I amd' the Fathfor havd^oDe 
 
 ?%i^A ihefc^ine handii one and the iinBeipio^ervcon&<)uent* 
 
 }y one aDd tike fame^QcnQfi frjiatvreii tnitht Cfeiirythe 
 
 ^dleQce and power are not diOiogui(bed. Whem the 
 
 JiQWfi tQ«l8 upiloaes.bQh put htrn'tadeajth for blt^pbeiiiy, 
 
 •" becaufe," faid they, *' you, being «(m»n» ttwkc yuuiv 
 
 \U\t.ij^^i*^ ..tiit'iSeply^'Co &. fr«HfiftOrrtt^bgiian)}luiifecn< 
 
 iUpti»tt> whichi mighttir and n^pwldiihanr&l^eeiijffkmel if 
 
 ilh)erci)iad l)ce4ij£io^inifiake|,<v>ly!fena)dritk^ con^m their 
 
 .:0piQion,r imd eofureeii tlie tru^m Jkiorycitu^iaAi^/f kid 
 
 *t)4#()^ kik.mntXm* l hftVe^iaidid^j^am^GkldV ; 'if lie 
 
 Foaik'diJiccmCk^dfiAjvtfa wl'hmiv i\MmtrtArtilSi GqA maai: fno. 
 ,iy|«ir^|atj)d thciiftripnn<^,caiinol\ be;Min«des^Aid^; thuffm 
 ^yi^^hiiog wl*^tQ bke i^athltnihftf b fatp(ii'li&d> ^nd ^^^ 
 
 nni !>4i l^ Si 
 
#hbtth(d Fktitfdri thit is/ oMtis^tl^ei'^ilft ^»9m^%fCi 
 ,tjaidi df bis "loii&ffiiig thediTkie||p«i^r, jby-^^nr* %idi^ 
 
 dfsiKf ^athef » do nbttodvtt'me $ fait: if I'^doirnHdiigti 
 jouWiilRot beliew -me^ bTeH«w<the woHb»^ iiiaei^a 
 .«ay ICBOw aiic^bdwVe thai th^ Fafb^jsi^^ 
 inithe Jf^adiier :" he couM not mote cles^fy c^^i^^ hU 
 equality with the Father : Ibr ici)? impofllblc) eh« otfe 
 Mdfae in the Father, and thv^ Father itt^MmH^'^ 
 tod the Father had not one and the&mib^oi&no^.htfi 07^ 
 n:^i» (iadditional teflimony «f equal < vnti^f 'b^^inM 
 ijdlm Kviii Chdft having pFomifedf tw isiid< 'iAetuH^ 
 Ghoft to inftruft the apoftlcsf addef i[4)?'<fnjjd «iK^m 
 |tori% mci be«aufc he will receive i6f Winc^ arklf an- 
 nouncem you 9 alls things whitfoever, wHick^ckwFatfidr 
 fcath, are ininc} forthis I faki tftat he "vrgH^redeiiw^^f 
 ijiine^aiidaniioonos toiyttu;?' heibad faidi<;i3)'thb pfei- 
 ditei wiU? not fptak frOm ymBfy hot whatfoevw things 
 lie ftail hear, he will fpeak, and he witt announccJj<fc 
 diingl,#hicbaireto!ooibe," All the divine atiribmes, 
 fwifeifefliby thte Father, are poffcifed in like manner by 
 thcj^oiii} thef)refciBncc, Which the Holy Ghoft rfec^ivw 
 ftxTniitfak Either, J^vecoives in like mannler fram the 
 Sfinf ahVVas tbeidivinotprefcicnce k identified with tl>c 
 immc el&ncc, it ' is ihwefore. one^ ^md the faiiM ifftfte 
 three lilvtae pcr{bns;»:->- . ■'* ■, mIs '!,.-».. '■ ,..'■' 
 
 S«j Thomas's eonfeflton of feiiihT-fJphit itk, 28, h bf dll 
 teftirobni-cs-tlhe rudft firopte ^nd at^h<?llimc tikwcihctt»toft 
 iprbfsftiWa,' <^hiomas bavipgfeettHChPift^i ivbiii»iA$>ttfi^r 
 hk I'tftuteiaiiwi adknoWledgesl ' him- hh liord, Urtd ' his 
 Odd ; ^^ l^imifitiniwerbdtobiihh niy'toir«l,iiiy God i>* 
 
 pfmc.: ]C6iburi9h^mu?6 /*iWi/w#tryjfifQ' Chrift' lj<"fp©y, 
 
I 
 
 0o(l,{4ijt the God of Ifi^i -iflfiid' <:hrifl^ t»tf tb m^ 
 
 <^v i-Wlia^ dW h« b^lie^ ?' 'Kat Cltfift ^;»»mEori^ 
 his Cod: thcfefcw words coinpfifc the whole of W^^t^I 
 
 jMiusiadd to this that^4t«iJi tMapdclfe <f, «&»j %ttli^' 
 %tf'0f exclaiTKltioit » # whieh is> ]jrcfixed. /- ' *g 
 
 ^ ^1ie divinity 6f Ghrift, i«K!'fei« p^rfcA cquilif jr -tt^itft' 
 ti#Fitber, It rc^tedly^ncoltatediri^ th*^ t^ftlek of 
 Piu^i^odi; is,. <j,' alter eriamcratifig many faVofs^y^ 
 firt^rtd oti the Jews, lie tfettiS'CoiicIiides: •• OfiirtKMii^ 
 thth^tn, and feotti whom i» Chrift acco^dJrfg bathd 
 ^4>,hif being" kb©ve sdi thitigsrGodbleffetf for^;?* 
 ^'5/i«i^ ^/d>f /Z>^fir.^ In this one feftter>cc the ap6ftlii 
 teichfti th« whiafd 6)yftery of t4}e iiicivixation dfChtfftf 
 Wf hwnaititjr, ♦* from wh«ttf»ls Chrift according to th<r 
 fi^,** hia divlhit*f , ho'bcfrtg^aboVe ali^hing3 God ; iHe^ 
 unity lirfhi* pcrfoit^ it is the fomc Chrift, whd » frbrij^ 
 ih^|*Wi, according n>,ihrj|?aiiia^ 
 
 EfafB^uf furmifes that the 'termi Go/, might hare 
 bfteiilfapcraddcd to tho original teitt, twckufc futt^d of 
 the Fatlievi cKplained it,^itht)ut citing that term j but 
 Itiadttfd by the moft anplent and accurat**? ind^htfy,^ 
 • ho did* hot €ite it, might have been deceived hf an ib. 
 interpolated copy; to expunge the term Gcd wb\ildren.'^ 
 dw rhe fentence iinperfea-, but would not diminiih xM 
 force of the teaimcmy : for if Chrift be above- ail ihiirgj 
 bltilbd for ever, he muft <jf all neceility be God/ *- '"' '^"^" 
 
 In jlis* ejimie to the Gal. i, la : ** I make kn Jwir'to 
 yotfv faj'j'the apoftic, **"the gofpel, whicli wk^ prCitchedi 
 by^frttf, 'thai it is not according to man, nor did I leirn • 
 it-from mtn, but by the rcvelfttion of'1efuiM[2:hTiftl*'' Jtii* 
 lus a»ri<l, tltcidrire^ in th<^ dtH^'ntt^ df'-tht-aii6{l!e, W 
 fumbhirfg mere than tm^ :"hc Ha^ftiid'lfaTiljra apof- 
 
*0^ 
 
 Ci:|(i tl^C'^s*^^**. ', 3fi this pdjB^^, Sti JPatil iif)tHq>ffljy; 4i6 
 linguUhes J«fus^,C|i|'ift frotn^inef), filitrclaifle^ hUp ^^ 
 tljc qti?fnal Father, iftoppdficion toiii«fh .^o <)9^,^#|iill^ 
 t]^ Almightyi any ^^Dg inforiof to God,. 49r l^anl^^ 
 
 bt^bemyv ■ ■ ■ V.r>'.\l 
 
 divinity ^(C)hriift, and ih^i^*!^ equality wk^ C^Q El^, 
 th^r, withthfc ^ui^Rx^ft f>reci(iQn<: »^ Who," ftyrhc, |^[ 
 6, ** being iiv the ifurmc^ God| did ii€>t-^hi0kit ntpiof t 
 to ;be.^ual to^od, but divefted h|in^dt(/4// ^^^^ 
 i/hi^ej aiTuinif^g the (form df a . Cerrant^ and in, fig^ti^ 
 found as man. It wai • cb«ri^0F«, tf we' betieve t^ a{i9J(^ 
 tk^ t^c iame(C^rift, >who,^beingin the iah«i^nt forni'^ 
 Gc^y(m^he) affumed the iphcrcnt form c,>f a fervtiHi 
 (morpkij' thus tjivefting himfeM; o£ all-^t fpten#r^i|ii4l 
 g|ory which furrounds the divmity, and beeame^aii» of* 
 as tbeiapQ^eejEpreiTe^ it, was foui>d io lHe«(Wipe of man* 
 or in^j^jc and figurciasmaa (J^^tti turethefAU dvflMinl 
 p^J He^astGod as he was man ; /for the ijipoftle /ftii*ii 
 pi«fies the< divine nature^ in wbi^h he AV'as bytb^^itie 
 tp[mmrpi^ ; by which-he defignates; tje^ huroar>i>a^i««, 
 which he afiumed. As man he was ifi^iot:^ ihe ?a#; 
 ther^ hence he is called in tbexhi.of Ifiia^i the fervafit 
 ofGo4 '. 5t*:behol<l my fiarvant ; I wUliift him up (^n 
 hjiti^ athmokB9 J ^^H»,v$ applied to Chrift by ;%4 
 Matthew (xii, i.8)and Chrift hirofcjf fai^ (John^xiv, %%}i 
 " I go tp the Father, becaufc the Father is gfe^^r,tb*ti 
 I." Ap.God» he is equal to the F^her, hjMJce he i» m^^^ \ 
 Jd^ovih |>y the prophets already cited, and he l»imfelfr 
 %i4(^hflx,3pj: " land the Fft her are one «,#>*. (sft)t 
 the father. i» ia roe, and I in the Father/* ^ j -v^ lui b>lb»u. 
 ^^^ JoJ)u ip his firft epiftle, profeffedly written In op- ' 
 ^iitipu ^p jtli^c erpors of fomc falfe teiwhers, WH9 (>lenied 
 tt^^fdj-viimiy pfChriil, after having iiBpeatc41y,»flirn>ed^ 
 *^' J*Atf W*i^€i .%^n • 9^ God* wJvq is, coine ia the ilelh, 
 ajjduc^l i,^r.(CQnpr|nation <?fvthe:trwth» the ^Jiiwwiy of . 
 
 tii«i,!^rce :&ij^jM ,pef<ffls^.H xl.i^fqjmthiW,/'^^ *^» 
 
M»y" ^!»<? giye^t^ftimony in Heaven, thefa^Iieri tkg 
 A- f ao^ the Holy ^hoft, «id thcfc thrcfc-ju^^ oncij 
 **l?'' f' ^^^ *'*'*^^» whicli give teftimony on earth, tlie 
 ^l^4^» !l»Cj Water, and the Bbod, and thefe three j^^e to 
 ?^%(:""^^^{fi*J** As the Spirit, which Chrift yielded' up 
 ^hen hdixpired on the crofs, and the Water, and Bl(ii 
 which iflued from his fide \i^hcn opened with the fpcar, by 
 Ibeir coiicurring teftimony atteft the humanity of Chrift i 
 Kf^^^f^^^* *^^ Word, and the Holy Ghoft, both by 
 tnf/? ^'^^^ -^^^^ *"^* ^" divinity* This teftimony wm 
 Ijven* ma public and fenfible manner, at the Baptifm of 
 ^/'■'#, f Matthew iii, 17) when the Voice of the Fathtt 
 WM^eard froi^the cloud faying : " this is my Son, hear 
 ^fS^^^fncl the Holy Ghoft was feen vIGbly to reft on 
 
 iol^'Jl^^t ?%^— ^^^'^ '^'* teftimony of St. jdhncxi 
 ^nff %-^#^iy "^^^* '^""^^ withfuch irrefiOi: 
 J{jp^o^f|^^4^P>e«^»o9, that.the Arians expunged it from 
 
 ^^ffW^v)"^ ' v?'"^ ^*"*^^^ ^^^^y too were fagacioui 
 
 manifeft from the context, 
 genuine, foi^ the appftlc imme'ii. 
 
 .' v^^^ '0^ ii r^T<«95»vc the teftimony pf man, tlij 
 
 .!*^?X'^f Gqd w greater, that is the tcftimohyof 
 
 V iTA* - "^^ -^^ '^^^^^^ his Son," CP^i auti e/iin ^ 
 
 Father, 
 
 demonftr^tc! 
 
 ^, ;^pve beeft Bon (Jt ^ is thus cited 
 
 )6rttiffTlvffinus5^pl^i"a^out the year i4o,acen. 
 
 and alfo by Cy« 
 
 written 
 
 )thcr9. 
 
 sriio€iu*uum to Know tncrtnic Ootd, andl>e in his true 
 
m 
 
 mi 
 
 ci 
 
 #oij4' was; fe^mB in^tSsJ jf be' "^ffi^ fif .wcR^ 
 fore in being betore all Beings, which begin, becayfe wgf n 
 
 ,4w)§^.,^ The £vanJ^Ua,th^8 cixprf^f.tj^C c^!?rfjii|a? 
 
 ^rMmtfie firi iepttn^e ; in t^ 
 
 vwefles .&i* cp-€tei:mt^ wiih the -_--^^ 
 
 cpSui|aiit(^lity : ^«^p(fl the #ofd; was |Fun wgir^^ 
 
 •«P i 4<!r^Jf <!? pro* tm m^ Xne Word <;<>i^ AQt J|^ jpiSli 
 
 CM as it^jfcadeiU :,, Cor in ^od there la «Qp 4(4mfiihm? 
 
 ffliuftl tJU^i^fifore, have ljcen;^ith God m ^^{i^e^j^d 
 
 |st|icreisbut<one^ivinc iubftaBce, the Wor^ij^ %?j'^ 
 
 Juieellity, WnfiiftjftantiaJ with God, the Fa^tber, 'Afcjr 
 
 AxpKlfina thectci^it?y of the Word m the prft fei|&enee« 
 
 Its co^ternity ma cooiubltaDtiahty in ihe lecond, rbe CK- 
 
 tcDce m its effects ,:. : All ihinirs • were rOiade by hira»" 
 
 ■ - - - - i I* f/^ a nr^ti At*'i t'l nn * f !%<» tar\t9\r% ^/%.\tf"0Wir.tir- 
 
 \ 
 
'Jc^ ih cbnteniplitlon Aippfies the' place of mptjjci', th« 
 
 ^imphiHon made by the obJ€<a on the mind is the mo^ 
 
 tjicr's pirt aiid the wcrfd produced is the offspring ; in 
 
 * "s it IS merely a ttanficnt accideiit, in God a permanent 
 
 Maixle : for iii God there is nothing tranfient : he is 
 
 pimutable j in God there is no accident, tyhich froaj 
 
 ' f^9 A^tiire ihay, or may not cxift in a fubjeft of iahefion : 
 
 ^9 is incorruptible j in a Word, there is nothing; In God 
 
 ' Whiich is not Cod, hence the evangelift fays : " And the 
 
 ^9Td WM God "(kaitbadi^n o legos ;) but Jefus Chrift 
 
 -' is the word : for the evangelift adds t *'and the word 
 
 ' ^zinojit fleftj/' (kai o logos/arH egeneto,) Jefus Thrift 
 
 is therefore God eternal, and confubftantial with the 
 
 ' leather* 
 
 • To preclude the poffibilfty of evafiort* the evangelift 
 
 eciiies theCe attributes, which, in the ftridcft fenfck 
 
 iftlnguifli God from every Bein jr. which is not God 
 
 --^h^t^ ihri|etcrnity, his independent exi(lence> and his 
 
 ■ o{nr|ipotiJftt,c. hi the order of cxiftent Beings, t^rcis 
 ^i^ Gp<} and his creatures. From his almighty power 
 ^j^Xjiave reeeived exiflence, and by it they are contitiii. 
 <|^^ inpi^iftcnce. There was a time whert they did not 
 fM^'}. ^"^ Jefus ChriH was always exiftent, or, as the 
 jfe^B«>5^'?, ^^y^ * * ^^^^ ^"^^ ^" him." By himallthingi 
 
 ' ^^i*"^^^^* he did not make himfelf. 
 
 On the ambiguity of the Greek term e^metot whi^h 
 
 ; ^^j^jf^^l^fi ^e or io bimcide, as tlic fubjccl matter deter- 
 
 •- jmines .|^3i<t: ienfc^ an exception was ftated by the difciplei 
 
 j^^jCi9^tiits..; The evJingdift, faid they, did not fay that 
 
 the word was m.rij: flail ; but, tlie .word was flefh. 
 
 ^Xh^^^j(jJi^y evajofi pniy grgtiQs the ignorance of its au. 
 
 " v^Jf ? fe?rJ?^f.fi*^"** ^*'^^ ' ^^^^^ allpthings were made by 
 
 ' rTOs^W'' rf'^^'t'? % of thQ.ihiBgiXhich have 
 
 ■ lfi?5l'^4';^^ii§?f^ ^R^^"*/'^^^^ *»<?%?>,** ^<^ wis in the 
 
 ■ lMW5.fe'i-))f^tW/.^y^!!^<>^^^ inade.,^y hioi.".r^ifl«/fl« 
 
 fBgmt>1n ) Ir tlie \xrnrIH vvi« mJtd^ hv hiin. h<* "WiA there* 
 
 ^ «<»l'.lbJi»LHJi!nj;'.A » ( 
 
 ) 1 *.-■' . 
 
 before flelfi was made. 
 
$t.Piiul, to the Coloflians, (i, 15, and feqO ^pccifie& mprt > 
 jpinutely there thing?;, which were m^idc by .(;j|iri|t ;%j 
 "He," faystheapoltlc, ♦'is the iiiijige; ^f the ^ivi||^f 
 God, the firftrborn of the whol? crcatiop,^f Tiws Scitt/' 
 is therefore fwvj^^/i? j^nd infinite as tt^^^t^f i a vifeji'^^ 
 image of an invifible God is iropo(5ibl^, atjd ^a^i'mite^ , 
 Mng, cannot be an exa£^ rf pr«fentatii)Q ; 9r, to i(J)eaSf ; 
 ipor? ^qrr^ly, cai^ b? n<?i reprclcntati^a^t ^a^tm^i 
 fin|ty. The apoftie continued to diftinguifli th^^lSart^ 
 from ali created icings, ty cafling him; fiirft^borft'ot 
 ihc whtAj ^eatioi^, that is born, ijo^ created before 'tf4 , 
 creation. To exprefe his idea w\th greater p^eciRon; 
 he adds: •* Becav<e in him all things were cle^fe^ 
 fliefe, #hich ^re in the heavens, and thpte,' which -ark- 
 on the earth, thefc, which arc vifible, and thefe, vt^teS 
 ir?1ftVifiblc, \vhether thrones, or dominaticiA^J t^rlieAe. 
 pitincipaHties or powers, al) things have h^cti crea^ij,^^ 
 hlni, and for him, and he is before aft ttfm^ji;"^-^' 
 things in him da fi^tifift." By his ali 
 m belic^fc St. P^ul, the firft orders 
 
 thing* in him da fi^bfift." By his aliiirghtf bo^^i^' 
 wc belic^fc St. P^ul, the firft orders Wtfri^ ii:tf||fs'l 
 cjctft, and By' him alfo their exiften<i^ fr^ofeSu^^Sf!. 
 
 m 
 
 m^ muft b<^ und^rftdod of z pT{n0fm^§i'i(i(W 
 iftjr rcnovatidn; for the angels who ' perl^S^erfei ii^'otP-. 
 ginal |uftice, ifircre not made old 1^^; iin, thef ^iiiil J' h'b^ 
 he renewed r ^y who never fell from; their brigfeal 
 te, (jotUd not be rcinftited/by the gracc'd^l^ltW- 
 
 Ii^his epiftle to the Hebtcws, (i, a,) the ipdlft|e _.,_,_. 
 thriftV: •» By whom God made the' ages, f(^^</«^^^^ 
 thou in ^e beginning dldft f6uhd the Wth.' %i\fe 
 heavens are the work of thy jtatids/*' -'^ . ' ^ X 5ow ojfj 
 
 The Writer does not pretend to tmpVefe con vf^toy^^rl^^ 
 all readers indifcrimin'ate!y,thoug!i ^lit Whofltles aJlffi 
 ccd preclude evAfi^oil/and there ^trot?het^ 
 force: it is a melafifchbty tt-'uth'^ iHit thfere^ We (Stt«^, 
 whofe ftupidity is' inafeteffible eb^te' 'evi^diiicj^ df,d^fei(. 
 iiration, others-, whaic ' obfiinacy 'i^ ihfiirinounta^iB'j 
 
i 
 
 coilibitied «ith iifttefeft, pfbdute a (ecreC iVerfioA t^ 
 tf^t^f Htft'^tliieit^ iif%erable bar is fetiftistfity, afid 
 #t^^t«K^ne&, th^ diftli^iftMg ch&radei^iftid$ of mo^ 
 #ra llf^^ic»^ aitid i^odeiPh (baari^. Men of fenfe, ftc. 
 ceMAd ^ti6 tintl, whofe ibiAds tte riot Mrarpcd by' pre* 
 judke, iutereft or pa^dri^ find irrefiHible eriddnc^ of 
 tfii'<li^r(!fy of Chri{^, iki the language of tht lo(i>ired 
 
 ^JehdVilh b tM'ai^flf|»H&te khd ift£OftimttAkftbl« naiiK) 
 if Odd : by it fee is diflinguiflied frc»m eteited Beifigk 
 |:^a. itv : «* Jehovahis bis name/* Y7*^«w/& Schmt.) 
 df if he diftinguiih^d hiinfelf, fpeakidg to Mo(b: 
 •* Ton will fay to theiii ehfjeh Cent roc," that \iibe filf* 
 eijjf^tf tie /outte dndfoitnimn of txiftenee* tVofti this 
 terih ehjeh is formed jehefeh, by the addition of the/' 
 iaS in profjer natacs, to which the Jews have fubftitutcd 
 *fft6^t;^i^, t>f fimilar iropbrt. 
 
 ""'By this iflcommunicabfe nam6 of God, Chrift Is dt^ 
 fignatcd in many paflAgeS of feriptUre. Jereftjy Xviii, 
 5 ': "1 will raiFe up to Divid a juft branch ...... and 
 
 this is the name, which they (hall call him, Jehovah 
 cur juftice," Cve %eh Jchefno afcher Jikreo Jehcmh iftde-^ 
 Bmu J The prophet rtianifcftly fpeaks of Chrlft, whom 
 h^ calls Jeboiah our jnfiicst becaufe he is the fdtirce of 
 tnjr juilice, by him ^xre are juftified, for us he fatisfied 
 the divine juftice. Hence St. Paul calls him our jujike^ 
 finclijicajlon and redemption--^ lik. Cor. i, 3o> becaufe he 
 redeemted, fanflifjed and juftified us ; and the prophet 
 Ifaias had faid-^Uli, ii : ** In his knowledge myjuft 
 fervant will juftify many, and their ini^juiiies he will 
 \vcTy»**-^( Beddbetho jitfadik, 1/adik ahdi krainm ve kavm^ 
 Wbdm haujifbai) 
 
 ""^faias il. 3^ : "the voice of one trying in the defert : 
 pfepjrt-c the way of Jehovah) make ftfait in the wildcr- 
 Mfs'i- path for our God"— AV Kore ba midbar phami 
 ~Si^e%' Jehovah jijcherou Baharabab mejTiab fe ElohLou. 
 ^aft^n^ is faid of John, who prrpared the way ibr 
 
«IT 
 
 (j^, ii atteftedl by t^ four franjj^dKls: AlattilHIi^ 
 jjarkii Luke i, and Jdhni.- ^ i? 
 
 Many p^fl&g^s o£ fimiiar impdrt Kswte been iAvti^:!^ 
 tedfrMft the Pfslms, ^onn U;i''is, fiN^m Jeremy;* l&oca^i 
 ^achary . . ♦ . . it i« ifaortcibre inpontrovfrtibly trae thft; 
 Chrilt, th« Meifias promUsd to the Jews,^ is Qck» indk^. 
 fence, with Jehavab, the only true Qod. ^ ^--^btif 
 
 By the writers of the New Teftament, aa ilceady i^eag 
 Chrift is called G^i, ^rv« G9d, Son 4f God, true Smcf> 
 Gtdf C$d hlefed abow all thingi /^aod by St« Piul, Ads 
 %%^ 2I, asi£ to pr«dude fubterfiiges, God who badfpUl^^ 
 hU Hood J^>r bit church: " Auend to yourfelvcs," (ays tbn 
 apoftle^ '* to the chief paftors aCembled at Melita* ai^d 
 to the whole flock, ovei* which the Holy Qhoft ha&pliced 
 yo9 t»(hQps tor^Ie the Chprchof (io4* whi^hMh^ 
 purchafi:d with his bloods . t ^ .j^-.:^ : a a . ^4^ %y 
 
 In like manner St, John caMs him God who gavs-his 
 life for us : ** In this we know the charity .of God, be- 
 axSm \itfckttnos)\3kA down his life £or us^^'-fi. ]qh.r% 
 Mi, »6. . -• .-,^r: 
 
 He is called the Lorgl of glory-p^i. Cor. ii : " If th^ 
 had known him they never would have crucified (1^: 
 Lord of gk)ry.* * * - » 
 
 He is called King of Kings znd L,ord 0/ Lords, vi till^ 
 which cxclufively bek>ngs to the true God ; it marlc^ bis 
 fupreme power and abCoIute independence, ift. Tira, 
 vi t *' Who alone is powerful Kiwg of Kings and Lord 
 of Lords." He is called by St. Jude i, tbe onh/ foverd^m 
 God our Lord ; " Some men have crept in impioiW;.^, s. ,,i 
 denying JefuS Chrift, the only fowereign Cod, a»d^e»|f 
 Lord," (ten mor^n J)^p&l^» theon kai kurim ^mon.^^f 
 Cbrtfton arnoumemi.) St. Jude did. ncjt reafing «g^i^4 
 atheifts, who deny the cxiftence of <)ne Gsod j i»o..^j^ 
 mifcreanrs were fouwd sifnoogJft ChriAians, /biit he/ff^o. 
 foredtMe, who^ prpfcflinga Mief in jeJC^ps Ghj^^i^ 
 not believthim to be Ood. Thi^ error hp iT^PtSSls^ 
 aicribfiig t-& Jeuis Capin. ik;^, dfiiv^awfAfsf C^ ^^^ 
 fconn Egypt, the 4f aru^ion oti th« Bft'^'^^'f^S^F^si!^ 
 
»{» 
 
 cdddflinnation of the apof^atc jcngeh) which were m^ 
 ltt^lD^^tt}t works hi God -v (ft ^ sc. mU frtnS. 
 
 -n% Sts Paul^^Tititiiil Chrlft i^ called M* freat' God mi 
 fiiT Sjtoiotmt -S* Waiting the hiefled hope and nianifeila) 
 iMin otthc glory. of jcfus Chrift, the great God andou? 
 SawourJ^ Thjjt^hisisthe ^nuin^fenfeqf the t^xt \i 
 clear: in the tidginal Gfcek the article /ow unites tlii 
 fu-bflaB tives i/mit aad Jbtercs, and it is the m^iiifiSftatioft 
 <lf the gtory of Ghi^ifif which w© expect at his laft coming^ 
 arThfijdivineattjJibuteSji^nowrt to us frojn revdatidrfi 
 ^e^ : vEternity, ^CGen^ xa'i> : " Abraham . *r« .;. . . 
 there invoked the name of Jehovah, the eterilsriGod.*^ 
 Cijthovahel hdcan) iflTiroi vi, 16: " who afone ^f» 
 &^ims)firtalicy/' -*^^ f 
 
 f Immeniicy i (Ps. cxlv^ 3) *^ Jehovah is grdat' 8li(4 
 pcaife-tworthy without meafure, and of his great nfifitherd 
 SKiK) ioveftigation.:" Jeremy x^iii, %i i ^* (hatt a man 
 boxonccsiled in hidckn places, and I not fee hiiA faith 
 Jehovah ? Do! not fill the Heavens and the Earth fuitS 
 Jehovah ?•* C^ato ah hsjhamaln vi eth haar^U Ani mak 
 neum JehtMih) Supreme l\)wer : (ift Tiiin. vi; 15) '* the 
 only PowcifMl"-^OTo«« duna^h. 
 
 Wifdom : 1* To the only wife God'*— » . . . • . monp/th 
 
 Majdfty : (Dcut. vi, and Matt, iv) " the Lord thj^ 
 God thou fliait adore, and him only fhait thou ferve." 
 
 Invifibility : Ci^Tim. vi> 16) ** who dwells -.n an in* 
 acccflible light." 
 
 Goodnefs : (Luke xviii, 1 9) " There is none good, 
 but one.God"— fltti/f// agalhos ei me fis 6 iheoi. 
 
 Thcfr attributes, which excIuOvely belong to the one 
 only true God, arc afcribed to Jcfus Chrift by the in- 
 fpired writers : (Proverbs viii) Wifdom defcribcs itfclf 
 p'lfT-'n'cd of equity* of power, of prudence, wealth and 
 glury . . . .*' then fiys(2 2"): ** the Lord pcfrcflfed me 
 the beginning of his way, ( Jehovah canan'i rej})itb darco) 
 bcfvjic his wOrk-i iiurfi then ( Kcdctn mi phuhtiidte mJuZ/ 
 
 From cteraity l-am brought f^rth,. frqm the beginnings 
 
 from the 
 rcjb mtkc 
 ccivcd j" 
 fential w 
 eflcnce 6 
 conceive! 
 dom, w}] 
 nothing ( 
 wifdom, 
 in the be 
 Cor> i, 8 
 Chrift th 
 an iheou 
 Chrift cr 
 VitX exp 
 fubftantl 
 wifdom 
 paifes abl 
 . Apafl 
 the birth 
 2) : " at] 
 the thou 
 to be the 
 forth fn 
 The evar 
 fupplyinj 
 Jmall ami 
 ve atha i 
 nimka li 
 
 ft 
 
 bo^am. T 
 by the 
 finhlehe 
 Chrift 
 " And n 
 with the 
 
were Oku 
 
 t' God and 
 
 i ^nd oui!^ 
 
 e t^xt % 
 inites thd 
 
 t Coming^ 
 
 itt a man 
 
 ^im fattin 
 arth faitfi 
 
 15) '*thc 
 
 . mmf(h 
 
 Lord thj^ 
 ferve." 
 in an in* 
 
 he good, 
 
 the one 
 r the in- 
 bea itfelf 
 j.iUh and 
 tefled me 
 \th darco) 
 iiv fiiifiz/' 
 cginning^ 
 
 from the beginnings of the earth (mebohm ti/uchtbi^ttH 
 rcjh mtkadmei ants) : before the depthswfitr^ { U'Qi^;^n'> 
 eeivcdj" (Beein ibebomtab liohltbi } M h imr^thittla 
 fential wifdom, which is in 110 fenfe dfftiaift fh)tn ahtf 
 effence of God, whi^h fpeaks : that wtiHom Wascinbe 
 conceived or brought forth ; nor is it that cieatcd wif# 
 dom, whicli God communicates^ to foma of his creatu^esJi^ 
 nothing created is eternal 5 it is therefore that increat' b 
 wifdom, which St. John calls the ward Logos ^. wWch ^as 
 in the beginning Gtd, and of which St. Paullays (xk 
 Cor. i, 84) : " wc preach Chrift crucified ii .y. i\m 
 Chrift the power of God, the wifdom of Go<i\*ki^brill^ 
 m iheou dunam'm^ Kai tbeou fophian.) U it.bc true that 
 Chrift crucified is the wifdom and power of.Gody as St. 
 Patil cxprcfsly fays, he is, therefore* co-etcrnal ^nd con4 
 fubftantial God with the Father » or the power and 
 wifdom of Qod, are adventitious qualities, iirhich fw* 
 pafles abfijrdity. ;,/ % , ♦tjri^ i.i: r /.nti 
 
 . A paifagc in the prophecy of Michcas, diftin<fWy marki 
 the birth of Chrift as mart and his eternal generation (v, 
 2) : " atid thou Bethlehem Ephratah, fmall to beamongd 
 the thoufands of Juda, from thee for mc iball go forth 
 to be the fovere'gn ruler (mo/helj in tfrael, and his going 
 fotth from the beginning, from the days of eternity." 
 The evangclift (St. Matthew) fills the lenfe of the pail'age, 
 fupplying what the prophet infinuated : " tlmt art not 
 /mall amcn^ tht' princes of Juda ; for fiom thce>H^.^*)S 
 veatba Biitb Uchm ephratah tfahir lebioth be alpha jeboudah 
 nimka lijit/e Icbiotb mojhel bifrael ve motfathco mikcdon tnimei 
 bo'am. The prophet exprcffes the birth of Chrift^ %s God, 
 by the fame term, which exprcffes his birth as Man in 
 fi:thlehemt 
 
 ^^ Chrift himfclf afferts his eternity— John xvi», | j| 
 "And now grorify thou me, O Fithcr, with thyfelf- 
 with jhc glory ^ which I had with thee Iieforc the world 
 "as. It is therefore true that Chiiit wa* in glory 
 witti the Father before the world was created*, Thu» 
 the infpurcd writers cxprels eternity, and with ^'cat pro. 
 
«>cd^/aj*d 'con'te^-^ntly etfernal. i.MJ^iyt. -*■ 
 
 -' SiMMU^fSlpH Hebr««rii-y{iM, B, cxiJrciflR* the etft^ 
 mfty tin' fefiniri'titatMKijr of Chrift, in 4cw words, wi(h 
 M[W!'<Cr'''ttgtH ana fttpHdty 1 « JcTiis Chrlft/^ fays lie, 
 JT^ydftei^ilay intt tjodky the litntf. arid for iigiss," TJ^ 
 Cm^^CkMt )kai SimerM o autps km eh Idhs auAtt.p^-u 
 
 . ChriU*sl?9itterifityi8ioferrea fronr ha words td'SI- 
 H^emu* 0^^^»» ^3)* ^ 1^0 one afceftdfcd to Heaven, 
 Ajttt he^ whdilefcended fro'tn Hea^teni the Sop Of Mil, 
 .Vho isln Heavcn,**-^^ "o» i^/» /* iattranf/ and jSiore iwiiJi. 
 
 fefkly ^'6tal hi* prvjoaifc (Matthew xv^ii):^' Where there 
 :!are ^Wo ot three afl^mbled in fliy liamet there I km k 
 .the ftudil t)f them .*' Both hb omnf fMrefdnce and a]ti3%h- 
 
 typdwef Ire^ifiWy deduced from bis^ro(ii)i& : (fohn 
 :a*ir, I4>*' If yo^ ftiaU afld any thiftg in my nime, that I 
 
 will AL^ The execution of this promife fiippofea oimii* 
 
 prefenc^ to know all things which are sfked, tnd 
 • Ikiuodldfe pover to perform. *' 
 
 . . :■ 8t. ji^ indicates the infinite power of 10hrift4«l its <f. 
 : ie^ : xi\ things were «iade iby him—i. And St Panl,to 
 :bc HArews, (i, 2) fays : ** 8y wham the ages weic 
 
 't\Sii^mf: in tfcr m of Rar. 8, ft^fii J « !tm 
 
 m ai^ ^|a, the beginning ind the end, who is, alhd 
 
 wi«^ was, and who is to com«, the almighty*'— Pi* 
 
 .^iokratof., /^hc coming of CJirlll we expca : of his com' 
 
 %g! aU tlic writers of the New Toftament fp^ak. <3<J 
 
 tSn. W, \) •/ *• I atrcft befwe God and jdfas Chriit, who 
 
 . IsUofiMgctheifviogandtbe'tlcad. ffym ct>mitJg and his 
 
 1tingd(^Vf ^^.\ . ;':':? ' )^fu!i Chrm, thfevcfor^:, who i* to 
 
 come to jtiilgi^*the living ind Ihc deaJ, is the begir.ning 
 
 ^'^^'Vt^lt'dfafe I'^^^o \l/riv<try y .(l^lbi?dt'(f.'><ifttt-rhHft,^ ^at 
 
 31 
 
 llfltl'lCif Ml i'i"-i>t« 95 «t9 f»>»^»^i 
 
 4)1 God." and Colofr. ii ' " In ChiUl arc 
 
 
 all the 
 
1^ 
 
 i!t.8t.Pwer hp: '* Lord ihj^ kxrmm^ 
 
 fegc obfeurt paffagcs, or tfansfefr$g|^Q J^^ij^mlj «^ 
 pr^iooSf which mark cert^;!!^^ 90e^m cf lijus^Ciff dT 
 €{ifift'3 humanity, fiate exc^t«9ns in w0c^ ^Kte if< n£r 
 ihtogrcal Thus, for Inftanc^, (Jo/my) (^^rift, ^|g4 
 dinte tbatliis po#cr and knowic^gisl^/ro^ the i'fl^* 
 ^ii V the Son qiD do nothing froni ^tinff^ but wBit^ 
 Ukei the Father doing." I^ence^ they Wetehd to'infek 
 dopendenc^ and inferiority m the Son : th^ inference 
 kindire^ oppohtibn to the (enfe ; in t(ie Ja^e poWel 
 (H^rels no inferiority, nothing is inferioi* c|^^ i^perior to 
 hfelf. The power of the Son is identically one^^and ^ 
 kt^, with that of the Father, which ja . ,^anireit Trord 
 Ahe oontei^ : Chrlft immediately fabjolns^: ''^ ;ill tpihtft 
 tliaxfoe?er the Father doth, thefe the 1$o^ doth In )ik| 
 
 mt^nbcr." The Father neitlier orders nor aSiflsi nor » 
 k by lefibns, or created illuminations, that the^ Son a(^ 
 Quires knowledge, buche pofleiTes, by his eternargeneraCt* 
 »n, the divine efl'ence and all the attributes olF the divinip 
 ty^ wiulom, power. 
 
 An inference, not lefs oppofite to truth, is deduced 
 k$in another paflage : Chrift faid to his apoftles (Matf ^ 
 ult ) : '* uU power is given to ttic on Earth aAd in Hea- 
 ven" Hence it is concluded that the power of Chrift 
 »not eternal. The inference argues the ignoi ancc of 
 our ScioliUs, all power was given to Chrift as Man at thd 
 time of the incarnation . as OikI he poiTtiTed it eternally, 
 nor could it be given to him as man but by the bypoftati- 
 cal union, the gift of increated grace : affe^^ions, fay 
 philoli^phers, are proportionate to their fuhjcfts, infinite 
 power, therefore, could not be communicated to man, 
 bit by the hypoftatical union, by which the divine and 
 haman nature were bath united in the fame perfon. 
 
 A diflicultv nf (eAtninar vuMoht ia ft\\\nAAA rm tU[A na(l 
 
 hge, Matt. &i;iv, when Chrifll, fpeaking of the day of 
 
t62 
 
 judgment, hysv^i of that day and hoot no one kndwa, 
 neither the aiigels of Heaven, hat the Father alonci^' 
 And Mark jiiiif^ 3^ is kid^, " nor tht Sto >»» but as 
 ase kiK)# from St. Bkuh t&«t alt the trcafures of the 
 wifiJohj and knovi^ledge of the Father arc in Jefus Chrift.- 
 that Jefus Chrift is hiaifctf the wifdom and power of thi 
 F^bef J and, from 8t. Peter, that he knotps s|li thihgs, 
 tbisniuftbe ynderftood of the Son, as Man; the teach' 
 er nfiRiankind* This was no part of the inftruftion 
 which he was to communicate to thena. St. Paul fays, 
 CAasxvii, 31) that God has appointed a dJty tojudgc 
 the world by Jefus Chrift. Thisday, therefore, -nd all 
 things relative to the judgment, he muft have known 
 from the iniiant of his incarnation, as he did an inde- 
 iihitc number of truths which he did not tcachw This 
 mode of fpeaking is not uncommon in the infpired 
 writingR ; amongft philofophers general propofitions arc 
 C0»fined by the fubjecl matter, thus Chrift faid— John 
 xv» '5 : ** All things, which I have heard from my Fa. 
 ther, ^Ihave made known to you." However univerfal 
 tbe^ropofition. in the terms, in which it is conceived, 
 the fenfe muft be limited to thefe things, which he had 
 hea^d for then- inftru<5Vion at that time : for he fubjoined, 
 in the continuation of the fame difcourfc — ^John xvi, 12 » 
 *t1J have many things to (ay to you, but you cannot 
 bear* them now j" and immediately added * •' when the 
 fpirit of truth {hall come he will lead you into all 
 tmth." This proportion, though generally cjt|)rcffcJ 
 like the former, muft be confined to truths of religion, 
 vchiuh it wasncceflTary for them to know, and teach, for 
 the foymarii«in and inftru<flion of the church. 
 
 ' On* thispaff.»ge to the Romans*^xvi, 27 ; ** To the 
 %h\y ]wilp<i}i&d,:iby Jefus Chrift, be glory for nges," is 
 fU»iided^diaeinin.^ difficulty, becatife Jefus'chrift is there 
 di(tlf(giHil]ied from'tfie only, wife God, and faid to glorify 
 fafav; Imic thediftichltyi vaniftieswrhen it is confuJered, 
 t)»dti'^eA}9 fChrifti at Manv i6 tijftlnguiihed from the Ho- 
 ly Tritiity^ the only wife Qod, as Man hogivcs glory to 
 
»^ 
 
 tte Trioity« teaching thd p^fe^Htpl^^^'itibd! congtSi* 
 |la&tbHty»i ofF the thrc^ divioe paribns^j^lkei^ihe ofder- 
 ed all Chriftians to be bsgtiCoi in tk^ QAme^f ivbe F^ 
 ihcr, and of the Son* and ofidM; Hdy«iGhoiW aod i^ 
 Goti he receives this glory ji**^^lljhittg8 yM^ the F*r 
 thpr hathf are«nine^''!-*j[ohn arvi^i ir^.a flttri > «uV T ^.ah 
 
 Wiidobi vitfH-ihe eternity,, the majeily^ aadgoodiisfi 
 of Jcius Chrifty the increatod »iiiftiaii» k htautifiyiy d64 
 fcribed « .*' the brightnefs t o£ eteiM light^^fthefpotleisi 
 mirror of Ood^stmajedy, thofioiage^ of his goodneis.^ 
 It is thereforie certain that increated wifdom isietemal* 
 infinite in majeAy and goodnefs : for the brightncfs of 
 light is co*exiitent with itght, and nothing limited can 
 rqircfent infinity. 
 
 The adorable majefty of Chrift is attefteJ by the apof. 
 tic to the Hebrew«> i. He cites fromiithe xcvi Fialm, 
 and applies to ChriA this paiTige t *' Let all the angels of 
 God adore hi tn." From the context this muA be ttnt 
 derftoodof that fupreme homage and litreutical adora- 
 tion> which is due to God alone : for the Pfalmift fsta 
 it in oppofition to idolatry t ** Let the fervants <^ a 
 graven thing bluflit and they, who give praifc to idoh j**< 
 and immediately fubjoins i ** Ixt the aingeb «f Godi.a#i 
 hii \i\m^** t>^biJhthachavou la tol Ehbim, Tboutt^m-iji/r^ 
 ph is not found in the prefent Hebrew itmU th,oiu|;h 
 cited by tlie apoftle, ono amongft man/ other prejildioflft$ 
 againdthe integrity of that textm its prefent foraik iftiqi 
 
 The divine m^oAy of Chrill was clearly announced ifayi 
 tli8 prophet Malachias Hii, i) • ^' Behold I fend my vd^{ 
 gel, and he will pr«pare the way before -my face, and !fud<*^ 
 denly will conw to his temple the L»d //ja«ii»Jf!whom' 
 you feek, and the mefTengoir ofl>the covcn<tnt:,i ]Arkom ydu 
 defirc." That this' angel was John Bipttft^wko prepaftd. 
 tli« way of Chpifti ji atteftod byi!ChTtlbhinTrei£)(Mla6?* W 
 i^i) That Ghi^ift.is tlufc Lord,! of .whom; tiU«iu|>if9jib«C, 
 fpcaks, the MefliisieipcftatlibY/tlwiJoit?»i>ibdft)wiald«r(0^i 
 ilahicw <a»vttiiintv i^«{enicd< Vys WonctekiftiprcD^diUlj 
 ctifittiatiity ^ and it^ig.not k& cei^tainNlliAt the ^«tnpWlo^l 
 
.. ,,.,., ^mmi^^^fH^^tP'M m}y ^t^c Ck>di hence ^ 
 xt-^'M^m^x^ i^r-^hri^ 'm%^ o%tru* God, wkom 
 
 wiAf^m^m 9^^Mm^ Jcfiw Cl^ |,a$ l,cen in, 
 fifit'W^f^P^,^rh^dm^'Pw('id^2aQ(4t by the whole 
 vd ®TOI![,wm4 'Jh9 . ilPftftkft invoked him before his 
 il y ^4^^B«^kw ^v»f |'5 ** And the apoftlcilaid tothc 
 »i-.# ?j9''ArW^5#^PV?if^f|)'^fn|{^ /«i» p}^}nn To pny 
 
 fo}^'iS*^^^ &(9ry *^iw»y ^ing m%ior to God is an aft 
 sj;1 W<<^f/ry Vil^?* lfRgM*8 imiawiiatdf dependent oa 
 ,a )r?*^*/»"*^ will^ ChriftMws invoke faints, and angeli, as 
 bicxT^t^^tf^^M^'^^w^^ri^ for afliare in their prayers, 
 ,gb.|'3^ W^f^B^Ffc^ tl^rinterc^flion in order to obtaia 
 from God jfupcrnatural gifts and graces j hm no Chrittir 
 
 I ^ ^iPPTSj^P^^nw or aiigcis for faith, for hope, or charity, 
 sriiSfffe' W ^^^t Supernatural gift or grace. 
 II! ^pri^h ^^^P^f ^^en dying, invoked him in the moft 
 M.V p*^'P?:Ul.^^ pa%tic wanner (A^s viU 58): « they 
 
 lloned Stephen, invoking and faying » Lord Jefiw receive 
 \^3f!^?}fr»rM >l ^^ ^a"'ng on hisknccshe cryed with aloud 
 
 v©icc : lord do not place this fin to their charge." To 
 xlji^ft^,^ W^P%<^» Py fofflc wild enthufiafts in Tranfyl, 
 ,r» ?gP*ll.*^^^ ^^- ^-"^ only relates tJie fad of St Stephen. 
 5; 4?"?."*'^'=^*^^?^^ accufc this gloriops maityr, revered by 
 ,0 iTO/^/'^""^o*^^ /5f idolau^^ in dirc^ fiontradivlion 
 -w-Wf \^.^^»^^^o ^*ys l^at ^ was fuli^f th^ Holy Ghott, 
 .:iit^| ^M Hi^.fouiitcnance was like that of an angel. 
 btin .T,^v^aMi(»fl Cor, i, 2) fays : « Jo the Church of Cod 
 
 fli ^fe*^f i*? *^ ^9"n,th with all who invoke the 
 
 isiB^.^^!^^ ^H'S.^MTf) J|?fus Chrift." Th€ apoilk was jk) hr 
 
 from thinkirg it unlawful to invoke the name of Jcfuj 
 
 uJ16 
 
 he 
 
 t*f/iSJ^^i^ ^y^k^ icxdude^ from the number uf ChriUia 
 .yMf^^^o ^if* ,«R^ »n^^, him, and, praOifing what 
 >f4^VS^.t(i.'lF9»f4i^fc|jr fi^^jf^nsa nK.a fol^ii mvocation ; 
 
 )o^iS^?^if^3^¥*.^^i^^a<:?ii^^>n^. Godom Fath« and 
 ylfpxd Jl?ffJf)(j^l^ftr'V . lh« ai)i M.^c. thfrflforc, 
 
 ^J|C)d,.t 
 
 i;"r ffj 
 
 II^^'^S^H*^^^ V^f^fc^4 ^VHW«?l^?i:e *TC«diei^ owitk 
 
 -M^^i'^fe^^i^ 
 
 vi\H'\---.m<.d,b^iUiwi :?;j. 
 
 ^1^, 
 
t«5 
 
 A (uhUffv^hfowiM^ t ^«M}ng atnt>}gtliry' in 
 the dfiglfial UtU of this l4ft^ puIT^get ^ apo^fui^rH 
 
 ttDderftwd in the fccortd m^txft it sright beir\hif 
 ienfi) » ** From God our FatH«r,iriid the Fiith^ Vthc 
 ij^pd JefusChrtft ;" thuf the fcrtpturci >tc jdiftorte^ by 
 the emiffaries of the fpirit of illufion. Howev^.^thli^e ii 
 m ambiguity ifi t4ie paflGig^ iiunJcdbtdy precediB)^>here 
 ihe apoftlc falute$ aU, who invoke tfa^ iiame of jfeiiii; 
 Chriltj nor is there the (hadow of ztti\Aff^hy In hii 
 fahiratioii to the Galatians (i, 3) ; ♦• Grace be to ^ou, 
 and Peace frosi God the Fatber> tnd from our Lord 
 Jefus Chfill," He has changed the order of the wdrds* 
 jo all appearance, to exclude this fubter fugle. 
 
 St John precludes ail cvafioiis in his fecond^filej 3 s 
 *' Grace be ^ith you, sncrcy and peace from '(Jbd the 
 Father, and fronj Chrift Jefus the Son of the Father ia 
 truth and charity "-^/tfra theou patrot^ k^ fdfa Wimu 
 JefouCbnJloit, u 
 
 He was adored by the angslg, a$ St. Pibl %ttcftfr^ 
 
 St. John fays : (Rev. v, 13) ** Every creature, wiiich 
 is in Heaven, and on the Eartli, and under th"e ^'artb^ 
 and f»jch as are on the Sea, and all things which are iu 
 them, I heard faying : to him, who fittcth on the thr^« 
 and to the Lamb, benediction, honor, glory, and p^wv 
 fr, for ever artd ever." The ajx)(lte heard every ere. 
 atcd Being, (pan iiiifm9) pay honjagc to the Limfe, and 
 to the etci nal Father, fca^cci on the throne, precifely m 
 the fjme manner $ tlie Lamb's equality with the Facto 
 i$ thus atteftcd by the creation, f ^ ^ r. '* ''''<, 
 
 TheEattcrn Sages t(. Id lit rod that rficf had'<ceh\it 
 8<ar in the E^fih and were comettj adore hhp i />%«. 
 mjai ttuhJ^Um. ilia. They tlid ntji* tbtt^e to>y 
 bonjige to a temporal prince ; Ihey were j[iot ;fiibjYas of 
 Judea : paid ao rrgard t^ Herod tiii nti^insr tiAnct of 
 that country I '«rt(i^*av^f ftrtmd thte chJId'i^ Wy'fell 
 
 projlrate and adored him.-— /*^n/rr 'profcktiffejfak' duio.^^ 
 
 Jhid. 
 
m 
 
 IT 
 
 €jl^!l^l(¥»^iriljVi!) Jfefe^H* Iep«? eama wfl adored him, 
 Uiimk hiL^m» d^^nMo^ €ana;qc4«inftn!r<nic." That 
 ^I#^9?ft44iHI> V^K3di8ma»iileftfroin his declaration, 
 i|Hy;j^ rennpi?ial,j9fe,li Joathfoni!8,M*M obftiaate difcafe 
 t?ft^ ^ ^SfMui Tb|! onvnipotent and independent an- 
 «^%..9f,(C^Jfli,appea?f .|a Wft.anfw^^ *♦ I ml^Js^ 
 
 ,j^Mf:F§^ft4?f«da*Op4i byfr|hR>pa!i b^nd from bi« 
 %rt^v;whQm,jbe had/.fli^pdi^JQbn4x 
 rifces had infultingly dif«ii|M^he man from the Coun. 
 ql^.J^ciufe he afferte4^li!at.3iPi|t»ft (inttil b*yer)been a 
 ^^Pftbet, ^ was met by the.Red|^cr, »nd;«lked, if 
 he^^Ueycd in the Son of Qo^n he replied, andr«id,ji 
 whp,ia he that I may believe in Iiim ? Jefi*s faid iHo hinv ^ 
 yp^^ l^ave feen him, and he who fp«;aks to your is he. 
 iVfl^be fjld : I helicve, and adored him— /A/W. He did 
 xMSLt^sUfSVfs him to be the adapted Son of God, asfuch 
 li^{?^Qi»ld Dpt have adored him.. He had already con* 
 f^edj b^orc the Council, and (hewn from the miracle 
 wrought jai his perfon, l^at Chrift muft have been a 
 P/iOph^t fent by Gg^d^ he thought him then to have been 
 t%fi ^tWpt^fi Sf>n, of God, z& ali the prophets were : this 
 qi^a^Jity/t>h?; Fih;^rifees themfftlyes affumed : ** We have," 
 faia M^ejf,,** one Father, God*"~John viii, 41 : but he 
 diljopt adore him until he knew him to be the true and 
 n§m,ri^l 3on of God. . ^ 
 
 That Chrift has been adored as God by the primitive 
 Chpliia^s was known to the Heathens ; they reppoach. 
 c(3|;^^ji)^r^yrs,wi;h;acknowlcdging a dead man for their 
 <^4 J i^poK.thc fepoiid kiiig-of Perfia, of aU perfecu. 
 tQi^%tjla^9i^ jelpntlfejifo^^nd perfevering, faid to Simeon, 
 bisftt^P 9Mt?ripj^{>i|i, ^,5*',Xake my adyi$e, Simeon, adore 
 *Ji«3f**??TroD(t>i*eQB aft(?»^^r«d : I'^Jy^uld notadoroyou,^ 
 Q.^^Wf?l:)W^'l<^^fi^^?^<:f^^t^c3un, becaufeiyou arc indeed 
 wi^ r^AfpR\il^yi?^a^:il\riifti»ns J^^ but Chrift, 
 
 ^iKM.ciJW;i6?dji7ifj»PUa^dqred' « hying Ofed*'* ikid// 
 the king, ** I would cxcufc your folly, but youg^VctlKJil 
 
,»<¥ 
 
 tree . A'v , ; z^tcthe S«»» by w&Sfjib' Hs^iait^L. »^.,.e- 
 fobfift/' $im^fi FcpHdd : <^ mat^^n l^rift^d ^m^ 
 death of Chrift,it3 L<n-^,kdtheeri^or %(^UmiPf^^ 
 rofe again gteriom and aft*efed<;d'Into H«N*«P Sii W# 
 genuine ads of the Of iiertUl MkYty^J^ puiU&df ^ fify'^ifii^J 
 mani, T. i, p. iv frdni ^hefe'a^%4!feirii,^ th^^tM* 
 primitive Chriaianf b*«evcd Jcfus Chrift to be thu'dlr?^ 
 true God, f^ho tfiTettcd the' Hi:avfefts, art^ Hftt^'EaMh. 
 This is the doafkc» which the aff^oOies tiujgftt/wfi^ 
 their dilciples bl^ved, fbr#hi^h they died. J ^ ' ^^^'^^ 
 
 As modern feolift^s place implicit confidencein thcii" 
 Pagan anceftttM, the wi^iter cit^s, for their ei^irij f^.b^' 
 feaion, the kttcf «f PHiry. the youftj|eri t6 Ti^n^**- 
 giving an account to that Empci*6r, of his fiiccefs ift pin^ 
 fccuting ti» Chriftians ; " They affiriiied,'' ^fs m*( 
 fpeaking of thefe who had renounced their faith, »^ fhl^* 
 to have b*cn the fum of thcit fault oi* their 'error, Ihat'^ 
 they were accildomed on aftatcd day to affeaible befftr^'^ 
 the light, and to fing ahernatcly a canticle to Chrifh i^ 
 to God--See Pliny, Bookx, Epift; cii, to Trajan; St^a^f 
 
 The nature of this work does not juftify the writ^Ktil^ 
 critical or chronological digreffions, he cite's iVo wtkki'' 
 )i'hich arc not univerfally acknowledged g^trtiTne by rtietif 
 offcience, the only competent judges : the caviteof ^' 
 cofant fceptics he paffcs unnoticed : to attempt d'Hfil*^'* 
 tation of ignorance, combined with obftinacy, i*. a wiile-'^ 
 of time. Mil. 
 
 That they who profeflfed them felvcs the difciple^ of ' 
 Chrift, and were the vidims of their profeflion, believed" 
 him to be God, one in effence with the Father, and th« ' 
 Holy Ghoft, is maniicft from the acls of their m arty l^i'* 
 dom, that chey were juftiHed in that beliiff is clear fi^in' * 
 the authority already cited, hoiVevcr, to filfncc infldeK^ • 
 ty, we flhall add that the fnlpirca writcts-'teib^'^a 
 Jcfus Chrift all thefe vtrork^, whitha+c^ciuft<^^tHe^' 
 works of Godj and whiih are^^'^ot '«i'itfe?>^5|4»^r*^i^^r<>^'' 
 limited 
 
 liiiias 
 
 power. 
 
 • ■j; 
 
 .J J, '.3 biuuv/ I 
 
 A o.i: 
 
 xliv, §4: «♦ Tto fail* ihe^Lbt&r^^f^^fimi 
 
 i% 
 
[filt 
 
 ith!l«-#oitiuiid«r'th* fl<^«^:"t^ '"^•^-« -^>^-^ n^ 4)i)iT. ->!'t■ 
 ^ ^e creatibii is f(* iWanlf li*f ih«' T»©rfc fef Ood, imd 
 
 tWif 'TdW tt<tr,^*l^e^ a vkw ^bf the vlfibli; wofW, inlbr 
 i!K?i#Artbk^^6yti?^4ftd tfiaj^fty of God* Anti idorc hint 
 
 And th^ Pralniift fays : " The Heavens atiftrtijftrt Ihff 
 g!bK:^^<if^^'anl|J^ i^panfe declare* <hfc works of his 
 
 dnifcte i ^ mgJQ^g^/ to*^ Wy di ^thtir viSKht b not undef- 
 
 tt^ ^i^jW^ly t ^' All tiling* W<?re made by him . .H*.' 
 tlftf'Wb^M W« nraik by hltrt,"-^i. St» Patfl fays, (Ctt* 
 WB.«li W ** ®y hih* were -created all things iri tfc« 
 llijav^il^i^and atl on the £arth» all things vifiblt, and 
 all thfrtgs inviPble." The apoftle, in order to convince 
 th<*'Jeii^8 that J^ftls was the creator, adduces th«r teftimo. 
 f»f df^^hoVahi tl#Mily God Whom thr adored : Htl)» 
 i,'i*'^S!W»d thfiu O W*fd w the b^^ift rij|f foundied t%« 
 Earth, and the Heavens a»e the work of thy nllftdsC*''"' 
 
 f^1Kff^4U^"^reiWk^ ihf rhe^Vidb!^ ^6Hd, ^yspf^^^ 
 «e%!kHi3ii^(*J*»oV*iH)e4ala.K:^d^ft^ KVuHdaiirm* '^P' iU 
 
 t!^ ^RW>^ft>«ti!fifed^>#ill'rfW?>p«UiKc?e^l>ift* fti^tlril^gS^/ 
 'It is admitted by Arians, tha^^'hrift wis the crea;or, but 
 
IS ttiniftcr to th» I^A«r» nflit thfh|>r*a«^.Jift|hQI%tr 
 Tkejr think ifcincooaApnt with tl|fr,<U|^y oilfeftf a^^^f^ 
 to create fmall things : fo did the Manicheans< ,J^% 
 fubtcrfoge is wftitod by: thrift hirnfclf, (|ohn yi" Jf^t- 
 foevcr things the Father doth, the Son dotj[^|j9sJBlBe rn^ig 
 ncr„i*. .. the Father >w©fks, and laifd vrorktfyTk^, 
 excrcife^the divtQ« pgiw^r appears tn cbe:Cii9i|c^m ^5;^ 
 fouls* apd the propagation^ an4i preiervati(|o o£ nt^cfe 
 fluftuatingBjijig*, wJiiicH^orn theworld^ tfeis po3i|r^^FJ 
 is cxercifcd in like manner by. the Father and the Soa^ 
 in the «eftUnony adduccdby 5t. Paul : thou , , . . clie 
 Pfalmift fpeaks of Jehovah, the God of Ifrad, who j^f^^.^ 
 tainly was not minifter in the creation to ai^ 9^ffdt 
 God : nor is the leaft work in the creation unw^^rthya 
 the maiefty of God ; Chrift fays to his difciples, l^^tt^i 
 X, 29 : " Afparrow does not M to the ground ^t(iof|L-. 
 your Father," A 
 
 In this fubterfiige there is a manifcft inepufiflienoM.? 
 for if the Father could not with propriety create iip»i?f,? 
 diately, and for that reafon had recourle to tW iBii^j^f|: 
 oftheSon, theSon is therefor^e increated and onmipi^^jj 
 teat: f«rifhehad been produced previous^ to th(9^/^^ 
 atlon, it muft have been from nothing or irom ikf i^? 
 ftance of God ; if from nothing, he would have^beei^!^ 
 himfelf a creature, and could not have b^en previous tfl^ 1 
 the creation of himfelf, nor could he create himfelf, ;i|j 
 from the fubftancc of God, he muft have been God ^c 
 for the divine {iibftance is indiviUblc, eternal! an4 jmrlt 
 mutable. Add to this that the power of creation, %^ 
 power manifelUy divine, is incompiunicable tp^vQy ii- - 
 raited agent.- , „^, ^, ' , ,^^,.- ^,:,^^ 
 
 That this power is pofleflfcd by thfuSon./m^i^^^e 
 maanc-f, as by the Father, he has flwvy^ bot^!b5^w«r4l 
 and WQrk^ohn v, hcfaid ; %^ J^e.^^^hq? giy^riMfo' 
 to thofe, whom he ,«r:ais. ^rthpr§W m^s }j^ tp t^^ 
 
 whom, hfi luHlc." IX7K«rK*t. Kv /;a ,...:iS.^.. u. i 
 
 to give it ik^h^Ylm]p<mnh t^5 
 
 
 ,E. ahA vd 03i,^ii-aU ji A 
 
170 
 
 Son therefore pofTeiTes and exercifes the fame power, 
 
 *irf?R%'(ime will iviih the Father, or, as St. Paul term* 
 
 ii; vtl*^' Son 1» hitiifelf, tl^e power and wifdom of God— 
 
 4iki Clr. i} and Hehi i't ** He fuftains by the word of 
 
 iuRlpo^r all things. /^f ' 
 
 ' 1'he prepofitions ek, dia, en, that is, /r^m, by and In, 
 
 afford another evafion : the firft is applied t<^ the Father, 
 
 tills fedond to the Son, and the third to the Holy Gliod 
 
 {ift€or)'Vili) i «» one God the Father, from whom all 
 
 thidgfr } o<^<>^or<l J^^us Chrift, ky whom all things" ..... 
 
 Hence it is inured that Jefus Chrift is micifter to the 
 
 father in the Cf^ation. St. Paul draws a different in- 
 
 levftDce'; he concludes that, Jefus Chrift is the wifdom 
 
 thd power of God > becaufe by his wifdom, and power, 
 
 Ood^iniide all things. The apoftle's inference is firiAly 
 
 to^qfilvlhi^ other imaginary. The grammatical diftin^' 
 
 dnRdf^i^/ii^ atiB ^^ it vain. Lefner in his notes on Hefiod, 
 
 ibc)wscJtbit thefe prefioiitions are indifcriminately ufed 
 
 I^Ufte beft Ot^k^^rilers; poets and orators, brings an 
 
 hiS[An^itM,T^c}fd\6€s ek ton opion for dia ton oplen, 
 
 £^Jrrik''£o^ the note on tm tk nielian demon. Ergo kai 
 
 emerai 145 .* add to this that St. Paul fays of the fame 
 
 0dd)(Rom4 jii):**y^B/» hills; ¥iidiy him, and in him 
 
 irfeiltt.*thing»j to him be glory for ever.'* From has been 
 
 cc^nfidered by fome writers as sfpplied with great pro- 
 
 JarieiiP'tto 'the Father, bccaufc he is the firft principle/row 
 
 whom'iitc all thingis ; and the Son has /row him to be 
 
 the principle of the Holy Ghoft : hence the Son is faid 
 
 t^trfwiil. the Holjr Ghoft /row the Father ; (John xv, 
 
 j^():if!ft^ wiiohii will fend to you from the Father ;" by 
 
 biwitih c<iJJal prciptiery applied to the Son, becaufc it 
 
 fignifics an intermediate caufe, zndXhzXby theSon,<3oa 
 
 criiai^efl t(hd wo|lU : ^^ *_; WUotti lie finade the ages'*— 
 
 Halxja.- l/rt is)iappl)^d PO*ti\e Holy Ghc^ j it figni^csan 
 
 onion, TiTidiheiHijly Ghoft is the b6nd of the Father 
 
 ^hd tJiii S6iiU/ . -Hiywecrw thefe preporitions are indilcrimi- 
 
 nateiy jappUed to each Of thc'ctivHie^ perions. 
 
 HiOn/a (fofojtcl^ wh4ch^ hki*k>c-'b'ecfe minutely difcuffcd, 
 
 ■ Mil r'-' fifci bn£ bavyiiaci ;;uiii*K|f. '-ni * jiu" ,j 
 
'iKtL, 
 
 I7» 
 
 fi-w writers arc ftriai'/ accMrate in lUI thcxr,capeefRto», 
 facpcc we dod (bine loofc expreiSon« in ijipft drlyifwrl- 
 tcrs, wkicb innoyaj:or^ infidioufly diftoit in ^rdcr tO igif 
 iead the unwary. Thus becaufe fome few Ivrtters |i^ 
 that Chriil iiiiniftered to the Father in the cii^tidtf {t 
 was inferred, that they thought the Sbnirifccior b tli 
 Father J but thefe writers had, in other parts o£ thftjf 
 works, explicitly taught the perfea equality of t&rd^ 
 vineperfons, and did not pretend tl^at, the Son njinjftot* 
 cd tQ his Father as a fervant. r 11 
 
 The continuation of exiftence, or the (ionferyatioiirdSf 
 all creatures, U not left the work of God than thecrca* 
 tion : " in hipfi we live, and njovc, and arci"-^il^ 
 xvii. By Jefus Chrift all things are continqfcd sin ctci- 
 iftcnce : " he fuftains all things by the word of 1iilp6j»?i 
 er"--Heb. i ; and Coloff. i : "in him ^U things fubfift." 
 
 Pis office of Saviour is manifettly diyiae— I£iias ^1% 
 3 .... 1 1 : " I Jehovah thy God, th^ holy dnd of Jfra- 
 el. thy Savipur, (MofcbiakaJ .,»; I atff J^oVah»<^ 
 there is no Sayiour beJlide me," C^e (m miiiikdi Mm 
 
 xlv, ai : " I 5^m Jehoyab, and there is no S$>d)ba 
 fide me ; a juft God, and there is nO Sayipuif biifides 
 '^^" (ve Mo/chiah einzpuJathi.J 
 
 Ozee xiii, 4 : " I, Jehovah, am thy God from thelan4 
 of Egypt, thou (h^lt know no God but me, and there is 
 no Saviour befide me," (ve Mofchhh (in tilt hi J 
 
 That Chrift i^ the only Saviour, is the ground work 
 of the New Tej[Jament-^Matt. i, the angel announcing 
 his birth fays : ** Thou Ihak call his name Jefus, for hd 
 Ihall fa ve his people. . ^ 
 
 Aflsiv, 10.. la: « In the name of our Lord Jcfus 
 Chrift ^. ... this man ftands before ydu ^ found ; Jn intf 
 ofheris their (ajvaiion^ nor i& therieii^nyotflycr nam© 
 Ufifler Heaven gi)^fenij;Q^inan tt^hereliywdtnu a bd ikveiii^b 
 
 hOBT 
 
 
 beiqg 
 
 ^^^?t^5^7'W&jhlflo4fc ;Wej jftiaUji \^Mf^(^jirp!^ ^rxviith 
 
 through him." The apoftles believed and 
 
 tau.Lr'it that 
 
^hil^t'tf- that 0»fy Schtoiv^ wUtti 4die plophct9al|ed 
 
 \ That he did not fave u? merely ^s a minifter, or i^i^ 
 
 ^oSft^^iaTiaplidiy* We knbwr the bibdd which hefpij. 
 
 4l^^«r»ftmi» o^ii; Heb« i : ^ he <ii^a<«is^aU thiqgt^ 
 
 ^ti«( wdird oi hAi power, having madfs a cleanfing frod) 
 
 '^pipfH^mm/* (diautM.) To diAinguifh him fn»h 
 
 #ktid ii»iiit^, amongft other ttziom* St. Paul a^ign; 
 
 this, ** they are all minifteriog fpirits, fubjedt to be£Mt 
 
 «6li £oinc! nilhiftry for the elcft)'*-^Hcb. ii 14 j and Heb. 
 
 -IU,^^«;j hefays : ^< Mofes wasiaithfiil in the whole boufe 
 
 -(&l^0Od as a feryant ; but Clirift as Son over his owq 
 
 h^Uft, ' whofe houfe we are." Mofes was a faithful fer« 
 
 VkiNtin thehouieofCod, of which houfe Chrift was 
 
 ^(i'Lbrd and mafter. He nnuft be fiupid indeed whq 
 
 do^^bferfrotnit that Chrifl is God, not the mi. 
 
 ♦ Uitttl^'df Cbd. Hence the apoftlcs call themfclvcs the 
 
 ' liAlrii^crs of Chrift : b«caiife they mini(lcr in his houfe, 
 
 'Whithisthe thurch— I. CJor. iy. 
 
 — ^ftS^fcicnce is exclufively an attribute of the divinity— 
 
 ^Iflfiiifj ^V, ?3 ; ** Announce the things which arc to be 
 
 'hefiBiftcr, and we fh^l know that you are Gods," (Ha- 
 
 ^fSu bactbidth leaebQf w nedehah cHelohim atthm.) And 
 
 there is but God alone the fcarchcr of hearts* and to whom 
 
 all fc'crtt thoughts art known — i. Ki. viiii 39 '• " For 
 
 thou alone knowcft the heart of all the foiis o^ men *" 
 
 Jcr. xvii, 9 : ** The heart is pervcrle .... who can 
 
 know it ? I, the Lord, fearching the heart, and proving 
 
 the reins, to give tp every man Recording "^o his ways, 
 
 and according to the fruit of his works." 
 
 ^^ To cite inftanccs of the prefcienc^ of Chrift isunnc- 
 
 cefljry t they are to be found in almoft every page d 
 
 the New Tc(>amcnt : before the jews had conrpircd 
 
 againft his life, he told the Difciplcs all the circumllanccs 
 
 of hispaflfion, with as much precifion as if that iragial 
 
 f/<.dp.« \\n^A Hf*n ?,lrsadv cl'ifecL He told Pct«?r.that lie 
 
 Woi^ld deny him, though tiiut apoftle proleftcd that he 
 
 \«^ai' read) to die for hi^. St. Joiin fays, ii, 34 » "Th^^ 
 
w 
 
 thing concerning man, that(i«S)JMi»ife|l lipw^w yff[k9,%f%p 
 
 The evangdtils fcpe^tedl^i lay th^^t hei iJiff^ ,j^ 
 iboug^tSi of..men^Mat. ix, 4: *f Bc}|oldron>^,#f>|lfe 
 ScnibjCii i £|i(l within th^ntfelves : he blafphcnpkp %^ j«^ 
 jeeiog tHetr tlioughts laid s why do you t^rtjki #^l 
 in yofur hcam ?" xU, a,^; " Jefus l^ovf if?g, |1»<^ 
 
 Luke V), 8 : '* but Jefus knew their though^"'H-rji^, 
 46: "there entered a thought into thero } which, qf 
 tbem fliould be greater ; but Jefus feeing the, thp^^gl^ 
 
 of their hearts*' The .prophets predidf^ ^JH}^^ 
 
 events, but St. Peter informs us that iJiey i^^fc ifp^|^- 
 pncd by the Spirit of Chriftj (iftPet^ i^ nXfvfjm^- 
 ing into what time, or manner of /|i^ie,.Al^ 3j^^,|^f 
 Chrift in them would manlfeft, pre^attc^ing^tjiq iufS^logs 
 for Chrift, and the glory after thcfc OiSc^Ttg^J* j^j^j^f^, 
 by his divine prcfcience, knew th^i£<;r^t^ pf,i^<;^^|:f,^^ 
 and all future events iromeeiiac^j)!, , Tl^ia hi;,d):tf|l^s — 
 (Rev, ii, 23) i " and aU theichv^rches fliall kn9^v ^(jf^jl 
 am he who fearcheth the relni, and/he^rMvi' t^^^ifr 
 Chrift is therefore the true Qod, oir the prophet^ k^.ve 
 deceived U9* . »„.,♦,■ a, •;..4l-.ii,.r ju; :^),;{/ii; b,>'tj n.'ti ,'.< yvM*y 
 
 Finally, there i&' bait God whole will determfnejf ^e 
 agency of all fecondary caufes, reftri^s, ext^Dds» fufpenxjif , 
 or totally dlcftroys their powers of action : this is^t^ie l^p. 
 guage of reafon and cevdation. Ps. ]^'XU| 19 i ** ^l^iT^d 
 is Jehovah the God of IfracU who alone doth wo^def^ul 
 thlngi" — Ho/t'h mpbalaotb L'baJo.,. "^'jiie.pfoplwts, ?ipo^jjqs, 
 and other faints have wr ought :rniri4c^i..jl?*f|t n^t, l;>yiany 
 innate power in theaiiclvesi j Go^»,,?t>,|Jidr.j>ny(^t!^q, 
 was picaied to attcft their miflipn. jp^,j:^i^ fa^§^ty,,^y 
 thcfe elTtcb of hisdivine powe^.. , ^^^^'iV'^^W^^fl- M*?* 
 power, which was refivjcnt; in.hiuilj^f^f.^, Ifll^fioc|-jjiij\^c 
 been adduced t wAiiLill onlv ,add-.^iliat^ihe teas anJ 
 Winds obeyed him- Ma^^k iv,j 3/9),? »*' ^^ f^k^^k^ 
 wind, and faid to the fea « ps JIetf(,.bfi curp^<Jlf** 1 ^^^^,00- 
 

 
 t^4 
 
 miti^^fittlg'WoHa ^faTiibfervient to him, but the in 
 ^tfiilfti/^ MkVkt*, 24 s" He reprimanded the u^ 
 «^n^ftlfrit, failing to it, dumb and deaf fpirit, t'order 
 ydtf ^%a^t *^^f^ him no more/* 
 
 ' T^iHotmhettht world that this power was dependent 
 oft^'Ws^'^llt^iie ailthorifed his apoftles to exercife if in his 
 imm Ittittl X, 8 : " Cure the fick, raifc the dead, 
 dWftilc'^tt^6 %rous, caft out demons :" and all thcfc 
 ^dyftit^^thcy did exercife in his name. Ails iii, 7 : " In 
 l«P b^e^W Jefiis Chrift of Nazareth, rife up and 
 ^li.^' And Afts ix, 40 t «' Peter falling on his knee? 
 '^fU.knd then turning to the body, he faid ; Tabit|);| 
 ^f^ 'sifld fhe opened her eyes." 
 ^J^lltt^rr^i^'e Arian hercfy began its ravages, in the 
 ftini^th cetittliry, Catholic writers were not fo extremely 
 cJnitToiii^in'their cxpreffions: in the firft ages they had 
 f<i^^Vta%ri With Pagans, with Jews, with Ebionitcs^ 
 dSiy SibeHiahifts ; the unity and immutability of the di- 
 i^irilty; f hey '(hewed, with irrcfiftible evidence, againathc 
 fil^khdHk"^ "expofed the monftrous abfurdity of Poly. 
 A^lfb |'"th<^fligfant irilpiety of offering facrificcs to pre- 
 tfeiictfed deities adiiicled to viccb. for which common 
 irtil^*f^<ftbfi Were condemned to a gibbet J againft thp 
 jeWs, they (hewed, from the precife tirnc of his appear- 
 AVfc, hri rtiiraclts, his fofTerings, literaliy fulfilling the 
 pi^^ph^les that c:hrift is the McfTus promifed in their 
 liw'; ^gafnft the Ebionitcs, they (hewed that Chrift was 
 ift'bbihgf before the Virgin Mother j'and againit the Sa- 
 biilliinilVs, that the l^ath«r, the Son, and the Holy Ghoft, 
 i(^t^i^'tilttih(^. though the terms Trinity, Confubftantial, 
 3i/!^antff P^rfons^ weri not ia common ufe. the ideas 
 li^WtrS'^^yed by thcfe terms were well known to the 
 niHft'iftltferjIt^'^thdiigft (!hc faithful: they knew that 
 tfctffc M but'dhc ' Ghd i that the Fathcr'ii pod, that 
 
 thfe'.^h B'lfi^d; tWii'i^H^''ti(^!y Ohott, is "Ood; t^at tW 
 »)ri^1^NHe FitH/f.»ii>rtHe Hoiv dhoft. ff-.*^ .'li.l^ni*^ 
 
 (Ihbfl'W^tlih^rt^tehef HofUieSmi, whic^h is ill .i.^t 
 is^lbj^lfddlA'tiie'm^llcrVortKdiYVnl'f'yt for f)y it *• 
 
m 
 
 underftand the ?tei:na|, cq-^^jft^pi;? f.< Ji^fifi) le^ffti^^ 
 diainft, e^ualand corifubftamial. ^utj ,t^ ArJ^ps^iJ^^ 
 reformed the en ors of Ebion and SabcUf^s ; jt(i€y ^ 
 mittcd that the So;i, an(;i ihq Holy Ghftft w«re 4ftij[?|c| 
 from the Father, and even called the Son Co<^,J;^,,:^\^i^ . 
 fofic limitations. Lil^e all reformers, they di4}nj9t;^r^ 
 ip the firft inftance, to coniradj^ alyuptly xj^ PVrWfe 
 faith of the then Chriftiap world, but wh^ th^ir, j)[|rji;^^ 
 dples were unmalked, it was found that, they thoi|g|^t 
 the Son to have been created by the Father, ai?c| tij^ 
 Holy Ghoft to have been created by the So;?. X|y^ 
 admitting the divinity of the Son, aw4 d( ,^^^^3^1^, 
 Choft, with certain reftri^ions, and Ui^itf^tipas, induM4* 
 St. Auftin to treat them as Pagans, who bclieYcdjn f|^© 
 Gods, though they did not dare to ,ac^Q>ylccjgc i^ 
 The writers of the firft, fecond and thjr^ ages^ n||t |<^r,v. 
 feeing the artifices of thefc reformers,. >verf! pot^fo j^iA-, 
 1; exa£l: and accurate in all their cxpreiiipna^ .jffS;:^ ^)^ 
 writers of the fourth and fifth ages, wf>o ha4 l;fi ri^^^il 
 with the leaders of the Arian faction, of whQip Xpjipii 
 were men of fciencc, full of artifice, duplicity ^n^j^ej^gi, 
 difTnimlation. Cathc.ic writers^ feeing how thefc iJieq. 
 abufed, and wrcfted every unguarded expreUIon of form- 
 er writers, to which a doubtful fenfe could be affixed, 
 were of courfe obliged to change their language, and 
 even invent terms, which had not been in uie, in qi;-, 
 dcr to convey their ideas with more prccilion, and ob^ 
 viatc the artifices of their adverfaries. Modem reform- 
 crs, in this divcrfity of language, pretend to lind a di- 
 verfity of faith. They feem to think it a julUficaiioa 
 of that vcrfalility, with which they arc charged, and 
 which their numen)us and contradidory confefiions of 
 faith render unqueftionable, However, that the fame 
 faith was taught and believed, before and after tbff • 
 Council of Nice, notwithft^inding tliis leeming diver, 
 fit/ of language, has been fljewn, with demonllrative 
 evidence, by Doctor Bull, a Froteftant writer, in his 
 dcicuce of ths Nicene faith, and more falisfaaouly by 
 
•7« 
 
 dkat tonf^roinate cUviii£ the illnfinous Bo£fuet, biffiopof 
 Meaui, in his warnings to the F^oteftants.— See hi* fixth 
 warniflg; on Jurieu's lecterst^ in which he treats that fubje^ 
 with aU ih^t force, preciiioit and perfpicuicy , for which tbe 
 works of tiiat celebrated writer are fo jufify admired. He 
 there ihew« that it is not difficult to estplain the feem* 
 ingly harfli expi'eillons of Tome of the primitive Father^, 
 and feleds Ter£ allien, whofe langtiage> on the fubjcf^ of 
 the Trinity, appears to us, at this diftance of time, of all 
 others moil reprehenfible. If certain expreffions in that 
 writer, feem to indicate an inequality in the divine per- 
 fonst it is in a metaphorical fenfej the genuine fenfe of 
 which is manifeil from other expreffions in the fame 
 work. This is not uncommon in the fcriptures. Thns, 
 for inftance, Ps. cxlv, 9 : ** God is great in mercy (Go* 
 dot CbefedJ God is good to alli and his mercies over all 
 his works." In God there is nothing greater or lefs : 
 his mercy is not greater than his jullice, nor does his 
 goodnefs iurpafs his wiftlom, or his power. God is per- 
 fcclly hmple^one, and indivifiblc; in him there is no 
 thing, which is not infinitely perfcd j there is nothing 
 which is not God; but as we can forui nocomprehenfive 
 idea of GofJ, nor of any of the divine attributes, and as 
 our words are but figns, by which our ideas are exprcffcd, 
 we can find no terms in any language to exprefs, with 
 ftrict precifion, the divine nature, or any of its attri- 
 butes. Our language is formed on our ideas, which are 
 moftly borrowed from fenfible objects, it is, from the 
 nature of loings, imperfect, and its force is yet dimiiiift- 
 ed from the indifpenfable neccllil/ of cxpreffing by terms 
 adapted to fenfible objcdsj, others, which are not uithir. 
 the range of fenfe. When from the vifible world w^; 
 aG.end to the invifible, we mull transfer the language, 
 by which we exprefs the nature and qualities of viliblc 
 objcds, to others of a more fublime andfpiritual naiur-, 
 to us at Icaft invifible j but when from limited fpirits, 
 limited time and place we afcend to the divinity, to the 
 incxplorabic abyC* of eternity, and iramcnlity, the dcfici* 
 
i7f 
 
 trf«, and ' rtietapFrors, arid that \»rritdr t^ •^iiifeaSf* 
 wHofc ideas are tnoft cdmprclitnfive, and-i^of^ lclMi?f* 
 ledge of language is mdft exetnfrine* **Irt feteiyffi^ 
 litaae there if fome great dcfedV, and 'fn ^cfy^s?!^' 
 preffloh fome gfe^t itnperfecKon. Wh<fri^\ve ^t^fiP" 
 the divinity, all defers in fimtHtucffcs/and'aWlni^fMffi'* 
 oflJiri language, afe to be excluded ffortr tBeidifa/WHicK^' 
 odf expreffions are intended to conVeyi' ind we'Stc f^^ 
 tocohfiderthat the clivittity, and every divine attrifctotfc',^ 
 is in itfelf infinitely more* perfecl than the utmeift pfei^ftii^^ 
 ofj of language can exprefs. Thus; for iriftante; v^^^ 
 we fay : the Hand ofOod; the Eyes of Odd ; ihe^ PTratHt'lf' 
 God, we are to efface from our thought j every thi^j^'tlii!^** 
 is human, the ideas thus purified prcfcnt no ihbre, tykW"^ 
 God's imJiJUblcpoweff his vigilant attention t(f^ his erttWcf^^ 
 h\i inflexible jufticeXn the punifliment of ctMi6S. v -'PRtfi^ ^ 
 principles, obvious and intelligible even to the uttlefaf ri**J8 
 clearly fliet(^ the intended fenfc of figurative atid ii)*^' 
 phrtrical exprcfllons ih facrcd writ, and are ntit tSI^^ 
 forgotten in reading the primitive Fathers, who Ihsfii^ 
 thfeir language^ the fcriptures. When their expreflJt^ ■ 
 fecmto indicate aii inequality, it muft be Undtrllo^d 6€ ' 
 order, not of perfe^ion ; for the Father is, and itinfl b6'''' 
 tiie fitft ih order, the Son fecond, and the Holy Ghoft^'^ 
 third ; this ottler, thouojh immofable, introduces' ho iniMi* 
 quality of perfection, or worfliip. Clement of AleirandrtsV'* 
 tofliew that, though this order of Jjroceflion, b^ Invariafi 
 bic'n the divine perfdns, it is indifferent with fefpc^cl t<i>*» 
 pwfecHon and the confcquent homage due to thtm^^^ 
 irtvtrts the order in that celebrated hyir»»i| wh!ch be- kdi'" 
 drtigtfs r<^ the Son ^PditL *i!,/t»fli i'^ Vj ♦"^Praife'aihd''^ 
 tfwwfcfgivingttMhe F*lii«r iiidthtf'St:n j Siiid tt) tht"96rii^' 
 andlhoil'Wl^rifi tijifi i/.f! ial aioiu « lio fiorijo oj ^^h^^^a 
 
 ott^<l^u^lt»oiAi^lwirftt<rfbytWrt* '6#dvWth* d»t4hi^P^ 
 
1711 
 
 frnm, n &^ of ineqntUt)' be IndicUcA or inGnuated, k 
 inftantly vaniftcs on apaore cxtenfivc view : dm&, for 
 ipftance, if tlicre be fonwthing jfiorc luajcftie in the terra 
 Fui^j^r thaa in tlte term Sm, wbencs Athanafius, lod 
 other exaiS writers were not afraid uf ufifteriUndiog tiiat 
 allffirtiiiD of Chrift (Jobfl xiv, 28) : tfo€ Father is greater 
 than i^ of tbc Son according to his et«-n»l generation, 
 beca«fc the Son is from tke Father, not the Father from 
 the Son ; yet the fawie truth confidered in ^ xnorc com. 
 prehenfivc view* reioftates the moft pcrfed equality in 
 qur fnind as it is in itfelf. Thp authority of fource, of 
 priiKipJe, feems to ye& in the Father Ibiaettiing more 
 grafid, a feemwg pre eminence ; but wiien ive amfidcr 
 rjjat the Son k the wifdocn and powec of the Fatheri thn 
 feeroipg pre-emiiacncc vauifhes : Why fo ? Becaufe there 
 18 nothing in God» wh^ch is hot pcrfc^fy equal, nothing 
 Y^hich is not infinitely perfect aod eternal ; nothing which 
 h not God : for if there was any thing leik than God him- 
 (elf, it would corrupt the perfeclion and purity of his 
 being, 
 
 We are not to believe that the Father ta^ his wit 
 dom from the Son ; nor that there is no wifdona in 
 God, but that which tidces birth eternally in his 
 womb ; on the contrary iba begotten wifdm^ as the Son 
 is w ith great propriety called, wouW not be born in the 
 wonrb oi God, if there had not been in the divine na. 
 ture primitively ao infinite wifdom, fronm which comes, 
 by fuperabundance, the wi/ciom, which ia the Son of 
 God : for we forna our thoughts, and tlicfe internij 
 words, by which we fpeak to onrfelvc!-', of ourfelvef, 
 and ol all other thiiio;s, but b.-cmte there is in us a pii' 
 niitive reafoo, a primoidial liurte of inteiligencc, whid) 
 gives birth incrfiantly, and iuexhaudiWy to our thoughts, 
 we mull theicf.ne bf.lieve that xh God there is a primi' 
 trve, and eirential inrelligcn4:c, which refiding in the 
 Farther, as in the fource, inccfi'antly ajid ine:;hau(til)ly 
 pivcs birth in his wt>mb to hts imrd* which is hu 6o«, 
 iji^ tUught^ cternaHf fubfiitlrg, which fur that reafoo is 
 
 aj ill* 
 
t7§l 
 
 fiSed' his hmfdomr his intilli^encs ; tMs( iff the U^ ifnperf 
 fed idea of the geaerat'roA of th6 Son of God, wiiicli* we 
 c^aforinr itckn th« fcripturesv iti^ the writings of the? 
 ^m^tvt Fstt^hers. 
 
 Wc esiiify conceive tkrt this iflternsd /!Aew5/&/ coitcdvcd 
 ijrtha mind of God-v by which God fpcaksto' hxxsiit^^ 
 9nd of hrn^df, . la^ Whsrchi vaikti hvs perp^GTs^]^ 3nd:lni«> 
 parable dntertainwieat,: cannot be unetjuai m hlirt", bei 
 Eiurfe it comprehends him entire, and comprifes iir itfeiC 
 riithc tFutl», which- w m hinr, eonfeqiiently is as iih- 
 lacarci 18= idftnite, as eternal, w perfed as tte fource^,^ 
 or prine^e, ffom which ic proceeds, it caniiot degene- 
 rate frono its pieottude* 
 
 This is ecjually true of tlio Holy Gftoflr, tlus fubfifling^* 
 charity, by which the Father and the Son love each otHec 
 by a mutusil'lovQ. It is, therefore, etetnaK and infinite,^ 
 as the Failier and the Son, an j coafequenriy ecjualito the 
 Father and the Son, in a word God, as istHe Father and? 
 the Son; Sc chat to view the Son* and the ttoly Ghoftin^ 
 their vetr^' ongini the only point of view in' which therd' 
 is aiiy appearance of inferiority, we find' an entire and^ 
 pcrfecT: equality. Hence we clfearly perceive that there i* 
 not greater pcrfedion to be dm firft than to be the fecondi 
 or third in the order of proceflion j that to be, as the Holy 
 Ghoft, the larfl term, and perfeft accortiplifhment rtf the 
 divine emanations, is not of lefs dignity than to be the 
 commencement or primordial fource; bccaufe thefe 
 emanations cannot degenerate, or terminate many thing 
 lelstiwntheprinciple, from which they prooeted : thus the 
 Father and the Holy Ghoft^ the firft principlei and tlic Ikit 
 term, the firft' perfon and the third, that which produces 
 andthat which does not pnoduce, bccaufe if concludes 
 md terminates, being pcifecHy equal, the Son, in the 
 middlcj b!»Giuf5 he takes from the one and gives to the 
 "thcr, caniKit be unequal to them. IKus wherever we 
 hsour view, on the Father the iirft priucipfe, the Son 
 -r.pawidi tiic medium, or the HvJiy Ghoft the term, we 
 
 ' : comuiuHitAUun «f 
 
 siicfamc eflcn 
 
 qu^ 
 
 by 
 
 ce we iiiid thcin equally one. 
 
i8o 
 
 , 
 
 If Athanafius, or other Catholic Writers, cither before 
 •the Council of Nice or after it, fecm to exprefs a fort of 
 pre-eminence in the Father, it is with refpcft to the order 
 of proceifion, without prejudice of that perfect equality, 
 which they profcfs to believe in the Trinity. The Son is 
 i^d, by the infpired wrlterS) to proceed from the Father, 
 'the Holy Ghoft from the Father and the Son : this, in our 
 imperfe^ manner of fpeaking, feems to imply feme par. 
 ticular dignity, fome particular authority j to admit any 
 other but that of principle, or author, is an error, which 
 is immediately corrected by this fimple confideration, that 
 there is nothing in God, which is not God ; that emana- 
 tions from a divine fource cannot degenerate, oi termi? 
 riate in any thing lefs than the fource. 
 
 In our limited undcrftanding the fame objed appears 
 more or lefs perfect than itfelf, according to the different 
 lights in which we view it, we have no adequate ideas ; 
 the imperfection of our language is a natural and a nccef- 
 fary confequence, yet this language we are forced to fpeak 
 until we fee truth in its fource ; until we fee God, as 
 he is, in himfelf ; feeing, by one iiidivifible thought, Hind, 
 whofe cffence is unity. Until we fee the three Divine 
 Perfong in the centre of that incomprehenfible unity> fore- 
 ed to divide it into different conceptions* and ihefe taken 
 from the objcifls of human fenfc, we can never conceive 
 the equality of the whole. The very term equality is 
 not with Uriel propriety faid of the divinity : for as mag- 
 nitude is imported by it, it muft convey an idea of fub- 
 (lance, capable of encreafe or diminution. There is but 
 one poiTiblc mode of re«5lifying our thoughts, that is, virhen 
 we think we fee either more or lefs in God, or the Divire 
 Perfons, to make this more or lefs reil on the impcrfeciion 
 of our thoughts, hut never on the object. 
 
 An application of thcfe principles to fome ambiguous 
 pafl'ages in early writers, removes the obfcurity, in which 
 they Icem involved, and points out the intended fenfe. 
 
 n » I-' 
 
 nu5 wneii juitin lays: mat tnc ooii is DCji^utrtn i;y 
 
 
 Ctunld and will of the Father, if from the \.zimmnjil 
 
i8i 
 
 you exclude all that is human, that is, incertitude and 
 indetermination, nothing remains but reafon, and intelli- 
 gence, by which Juftin gives to underftand that th« Son 
 does not proceed from the Father by a blind effulion as 
 the light from tht fun, or as the river from the fource ; 
 by adding the tt;///, he excludes blind and fatal neceifity, 
 which is tnconfiftent with the divine nature. There is 
 no external force or neceffity fuperior to God 5 none to 
 which God can be fuppofed fubje<5l ; the fuppofition is 
 sbfurd, and blafphemous. God is himfelf his own ne- 
 {pelTity ; he wills his neceffity as he wills his being ; there 
 is nothing in God, which he does not will; he wills to 
 produce his Son in the fame manner as he wills his Be- 
 ing. It is thus that the Son is engendered by the 
 counfel and will of the Father. To underftand thefe cx- 
 preflions as if the proceffion of the Son depended in- 
 differently on the will or counfel of the F*ather, whether 
 he would beget the Son or not, is to rank the Son 
 amongft creatures, an error remote from Juftin*s 
 thoughts : in the beginning of his book on the true ex- 
 pofilion of the faith, he fays : " the God of the univerfe 
 13 truly one, who is acknowledged in the Father, the 
 Son and the Holy Gliolt : for fince the Father has be- 
 gotten the Son of his own fubftance, and from the fime 
 produced the Spirit, by the greateft right they, who have 
 one and the fame effence, are believed to have one and 
 the fame divinity." 
 
 In like manner Tertulllen, who of all early writers 
 was molt figurative in his expreflions, and fometimes 
 extravagantly fo, in his book againft Praxeaj, ...ys : 
 '• WhiUl I acknowledge the Son, I defend him fecond 
 from the Fath r." Hence to infer that he thought tliq 
 Son inferior to the Father is to miftake his meaning, 
 lie thought the Son fecond to the Father in the or<lcr of 
 proceflion, which is true, not in perfcdion, power, or 
 dignity : for in the fame book he fays : " Since the. rule 
 
 to 
 
 
 isrcrs lis rrt>iTi tne ii*a»iy Ouus v»r iVxc dt^^^ 
 
 crm (ouf}/e/ ■ the one only and true G^d.. ihey (the difciplesiof IJraiie, 
 
iH 
 
 »> wit umlcrftanding that one dnly Is to be bcUcTed^ 
 but with ecaooaky, tueailbk at economy, number ami 
 c^lpogrton of tic Tt'mky ; tkty prttlume a drviUon erf 
 imity > ttoigh unity froor itfdf dedticing the TrinUy b 
 uot «WlFay«(4 by it^ bu* idmioiftcrc^** Hf calls. ib« 
 CMndbtr arnrd cti^xiiSdioaQf thedtvine eoviiK^itiojifty tbo ecciro* 
 liay d riitj TfftnMy. 
 
 <* ©eholiU'*' fays Im^ in the (ante work, ** I fay the P*. 
 Aei Jui'itkBC faiiim} ihjff Soh siootbtfr, and thpc Holy 
 eioft anutsfaee^ the ideot or psrvcrle adhrcrfery niil^ 
 taipesthe feaiiev as- if this terfBi«n04/&tfr, founds diveriify^ 
 andiBfOKni divetfity portends 1 fepacation of the Fat^hep, 
 tikc Sob and' tiie Hwliy Ghoft ; tArough necefllry 1 fay 
 t|» becaufe they, ftattering againft tshc economy of cho 
 nion-aFchy». co^iezrJ that the Father, the Son^ andt th& 
 Holy Gh«)ft is one and the fame psrfon. I ck> not fay the^ 
 St^HX another fconn tJhe Eafthcr by diivepfityi bnt by diftri. 
 bimon!^ amthnr, not by divifion^ but by diJlinBmr be* 
 caufis: the Father and Son is not one and! the fame per, 
 fan;." And: underneath he faysi ; " !• ha>\-B already declar- 
 ed how! yoit 3Pe to underftandi^z/w/itfr ^atftwij in tJie 
 nanifiof rhe:^;yo» nofcofi the/»^>?<aw^^,- imputing adit 
 tincbion>not.adiviiion: fbr I always Hold'that theneisone 
 only/ fubftanoc in thrqo unit^di on, as- he terms it^ imi'hiei- 
 cobeneM." Kr^ra* tiiia it^ appears tijat: chough l-ertullien: 
 was inf£d«d. with the: errors. o£ Montanus' when he 
 wrote this work» his faith in the Triuity wjwyet oriho- 
 du»> 
 
 In tho fkmo'vvarlf, he fay^- *• ** The Father is the whole 
 fubfiance^ the. Son: is: a derivation ftom the whole, is i 
 portion." llhis- is an isicorre^btermi but as Tertulllen 
 knew and: prx)fefrcd that there is. but one divine fuh- 
 f^nccfim|5le, andiindivifible; the divinity^ he fsiys, in 
 his book, againft Hermogene, has nodtgrees, it is one 
 onlyk It would bo the height of abfurdity to undcn^ 
 iiaiidihis words in. the liteial fenfe, as if he thought the 
 StiUd part or pijrtion oi the- divine fubilinccjin which nc 
 Haew tliere are noltJi^r parts nor portions* By calling 
 
it3 
 
 the Father the whole fubftance, he ifltimates that th« 
 Father h the fourcc, that in him the divine perfoM am 
 concentered, that from him the Son, and the Holy 
 Ghoft proceeds ; and by calling the Son a dcrivatkm, a 
 portion, he indicates his proceflion ; and that the Fa* 
 thcr in communicating every thing to the Son, refer ves 
 to bimfelf to be the Father, which is fomethbg fubftau- 
 tial, as it fubfifts, as the fource communicating ali it* 
 waters to the ftream referves to iifelf to be the fource. 
 In tlie poverty of our language, and the limitation oi 
 OUT ideas, we muft have recourfe to metaphors and 
 fimilitudes ; in thel'e all defers an4 knperfe^ioas are t«» 
 be corrc^ed. 
 
 The Noeticns, and SabeiUans, and other difciples of 
 ^axeas, admitting no diflinftion in the divine perio»s, 
 toehidethe torce ofthefc paflages of fcripture, in which 
 the Son is (aid to have created the world, pretende<i thac 
 the Father employed the miniftry of the Son. in the cr«J^ 
 tion of the world as an archited employs his art, but as 
 art or fcicnce in tlic architect is not a diftincV perfon, 
 they inferred that the Son was not diftind from the Fa* 
 ther. In oppofition to this error Tertullien and fome 
 odicr early writers, fliewed that the Son was diftin<?l 
 from the Father, that he was not merely as art, which is 
 a habit inherent in the miiid of the architect : but a fub« 
 filling pei-fim, hence they call him the miniftcr, the 
 councilor of the Father. Tert. on this pafTage of Gen. 
 " Let us mahs man," fays t " God, in the unity wf the Irini- 
 ty, fpoke with the Son, and the Holy Ghoft, as with hit 
 miniftcrs, his counfellors**— yw<7/? cum mini/iris et arbUrist, 
 This phrafe in the literal fenfe contains a blafphemy 3- 
 gainft the three divine perfons •■ in the Father it fuppofea 
 indetermination, want of power and wif Jom, in the Son 
 and the Holy Ghoft it feems to import inferiority. But 
 ^'hen from the terms you exclude all that is human, that 
 IS, indetermination, and borrowed afiiftance, you find the 
 father employ his Son, as he docs hisrealbn, his wifdont, ^^ 
 ind when from the Son you exclude ififeriority and 
 
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V^'^^ 
 
 '''^A^ 
 ^A^ 
 
 lio 
 
T't ' 
 
 Father does every things hillii^ititrf^|>t(t4tfliJ^'^^ 
 
 qvdoce ^fu>uvl failtftJoai #t Iaid#>^tbi9'4'll(s ki ts^%if 
 
 rc9i|()ii/ a begoc^^iliitoitli In^ lilKidh ilirib lii« fd^le# i^i^^ 
 
 admtt tbcipfciiitaikoltleidiidiieBeiligi lt^*i J#^iCT 'min 
 
 /Jibe gcaAiBi fifbi^tof ilie tei^at toaifl&ttifdtiiaaiU nrnkt'i 
 
 thflig b^ithiBicomiaanOiiieiit: oi^^ath^p^^'fi}itC6tm 
 mtadmcBt oftiieibtberf he became ^1kiat»^'%ltCi^xi itli^t) 
 So^-h' himfelf the Wotti of the?a«litierv by^whiit^ilitift^ 
 
 theBtfb'ieixllnfifi£iU)« c0ifiA«ndment of tlitf<Fa0lier|iOt^<ii i 
 
 tbifttMMl^iilMliet^ihe Fathcf |" ofr the fame tttle ilifeiiNiM^ 
 isthb ^9r</* his'ftf^* bjs wfJimi &nd when he a^s %t 
 cchnml/iilnittif^itli chart he a^tf by . the wiU d^ the^ i 
 tlttt,and Mcihe^ fame time by his own witti #or>ilNis 
 FilUi<Jfwadi|^tiy^his<z^)»r</ or ikf/Jm^ thw^ford w mijibik 
 lAvahli&V m^erjx?i£s GHri^ would not have faiid t *Vtfiy« 
 F<tift)r*Qfit»and'l iSt aUb'^-*^}ohn v, 17; tnd if iii.t^^ 
 cei44fig lilies 6;ofn' the Father he !.)d not life In hiiiillEl4< 
 he^ould not bavefaid: '* as the.. Father hath life li»it 
 hia>(elf^ro'lieh»th glveti to the Son 10 have life >n hifr»>) 
 {d^**-^ibid4 The Father conimandi but not by anothtr** 
 "Wdrd, it' would ifitroduceati infinite progrviHoii I'ltii^'^ 
 i\m Word, 'Whichiitt hi* Sons that he (kimmindsi and ll»f 
 $an receivctihe'oowmandmeut ashe receives from tbe 
 Patber tobb his Bon-nH %^i(oi iiiw | «i«d ,u 
 
 «Thc limits if hich the ivrircr hai preftribedliSmfdf, do 
 MA. perfnithlm4<> iiddiiai>f< tii*nioni4ii fromi^tNc wfit^ 
 of'dit&fent age#) \vha«lteft>thki4o hulw^ beenruiwv i)a&> 
 trine taught in th^ dkiduiiic Uvuilch fre»in the dipoAle'S 
 d^yi^no* it it,n«ee(r«ry : th:faA<ta of hi^ {>ehik no« 
 IOKielQiUd)atsltlteaic)oingjr'l(^ dn thil)inpli^4#hQ pre 
 tends to doubt it t it is the^Sdoclrinc cxplaiued in cue- 
 
diifiofr taugfit in diorcheft ia noiverfitia and ich<Mts^ 
 IbtbattltliipSoiibe notGod, equal to die Father, tht^ 
 cMftianittigioQbtiiismoftttmveffiUQrAein ofidohtrf i 
 tbt ever prevailed in the worU. . 
 
 Wc believe in one Gidf, the Father. Creator erf Heav^ 
 md Earth, and in tug Ltrd JeTus Chrift, his only 80% ( 
 lod in the Holy Ghoft, the Lord, and Ufe^ver. Am ^ 
 three Divine Perfonahave one and the ftmedfenee, on^U 
 lod the fame divinity ; what we (ay of the Father» thiti 
 be is that one only God, who is the Creator of the Heju 
 vois and the fianh, is aaderftood of the Son and the Holy 
 Ghoft i and when we (ay of the Son, that heis the mm 
 m^ Lord, it is underAood of the Father and of the Hbl|r 
 Ghoft i and when we (ay that the Holy Ghoft la the Lorct^ 
 lod life-giver, we do not intend to exclude the Fadicfii 
 ind the Son from that quality, or divine attrihttte*«-«iNri 
 bow that an the attributes of the divinity belong to eac^ i 
 of the Divine I^r(bn8 : Chrift (aid (John xvi, 15) t •* Aft » 
 thiBfi what(bever, which the Father hath, are mine /' and j 
 I18 added (John zvii, 10) (peaking to the Father : ** aBii 
 thiogs. which are mine, are thine, and all things, whic^ 
 are thine, are mine." Hie Father being the (burci ham 
 wkom the Son and the Holy Ghoft proceed» in him they - 
 are anderftood, and a ceruin order in writing and fpeab* 
 log b generally, though not ftriaiy or univer(ally, ob.^ 
 ierfed : thus Tertultien, in his Book againft Praxeas, Cays 1 1 
 *^ If one perfon only of Gm/ or Urd were found in the 
 fcriptures, Chrift of right would not be admitted to the 
 BMAe of God or L$rd : for there is no other but one Go<^ 
 ose Lord ^ . . • therefore, I willi by no means, (ay Ctib 
 or Lords, but I will follow the Apoftle : if the Fatlier and 
 ihe Son are to be named together, I will call the leather 
 Gill, and Jefus Chrtft Urdi but Jefus Chrift alone I will 
 call God, as the lame Apoftle does—* from whom is 
 Chrift, who b over all things. 'g«/, blefled for ever |' and 
 the names," (ays TcrtuUien, " of the Father. GodJimiihit. 
 »»fi bigb l^d^H»fti, Kiiig of l/rMl, aU Cbefe we (af U* 
 . ... . Z 
 
 >* 
 
 ,i 
 
•it' 
 
 t" . 
 
 /? 
 
 if6 
 
 ^#v^ldl^,' lidJ^i^ io hioifdf lie thus mami^iled to 
 
 ^i^i^^miA^^^ are ihine t' wfty 
 
 te^i^ttteii ?^ This itealJtoi^ of TcrtuBwn bc*r« ftp 
 
 ^bif^ M'\(i\V^^Pt Whicli ire the Fatlier% MpRgrtp 
 
 !^utctaR^ lfei*tjdtily att the dlvinea(taributei4o^ V,h 
 
 ^lybi tte oi^lir of ptoc^otiltt the liiirlae Pcifci^, 
 
 r8't^'{bh^H>f that tnityytowhich ev;erf tiling if j^ 
 
 iHyredaced : f6r€kHi fs nm only one, frOiii.th« unity 
 
 !i(e dithie cflbttcc, bm alio the di0naif^» ^iehijs 
 
 IBind /between the Dlvlie Perfons^ is i»foced^of^ 
 
 Ji^fhciple, which is theFatl/cr, w?io contains waGliii.hlp- 
 
 iblf; a^in thefot»-ce, the Sun and the ^ly Ghoft : f^if 
 
 P'HBiy Ghc^ did not proceed from the Father aj9dihe 
 
 i'uftV ii fkimoiic pincipte, ther^ would havebe<Hl t?o 
 
 '^f^^pi#, ind iinit) would hbt hive tein in its greateft 
 
 libli^perfeaibn *» biitas the feoUiidiey of theditfflffilatjQr^ 
 
 ...yildl%t% khe perfons, ref«i:s tit ihtfEatlier alone, ^e 
 
 ^^^jrtid ^ Holy tShoftf «rho proceed fro«fi W«»,c,«yery 
 
 ^'mil^^l^^priiiiiavdy included in )|he Fath^iv a» in the 
 
 '^'w'liofei ^tncd the force of unity, iufeperable dtmiM* 
 
 ''^rf(^^; is tiisnifeft, Heqce prayei^,1n the mpft om- 
 
 ^ ^on fofiki. Sire addrcflfed to Odd the Father, in^^hoiij the 
 
 Soniind the Holy Ghoft are underwood, as in lueir pctn' 
 
 '^C^e,' and fottfcc, and to mark the qrder 6f Ipro^ioo 
 
 ''^ijpmded t" through the Son>in the unky p£ the ]i^\j 
 
 ''^ To dteny^tti^'^vinfty of the Holy Ghdft, it a iw|t}iral 
 ^•^ftiVif«idchCc of the Ariaiv hercfy ;. if the 8«n be thpjught 
 
 IWeribt'tl^ tfif* tlifHec bccaufe he la iaid ift the igip- 
 '^'\^rcit6'!^fcrtl'by!htm,thc Holy Ghbiljmuftappcfirin. 
 
 tfeWoi^tlci thi^^>rv;j^^y ^hom he hlUantii^ Chtlf^MMi^ 
 
 ■"tWy^tJ^fi^^rti fftd F<»irier.^U»e/Spirft;0f,Tpmh, whp|ro- 
 ;^^fcfedkfr(ym^'ih^ Fi<tri<ri he:will/givifiiqftiwany.9f iBft" 
 
 hCoii ifi Ihfc e/rdh iif prbac®bn» whfch argwcs 
 inferiority, fub]eeifoD| n«r iippcrfeaion : tohavf 
 
 ,,t 
 
 ST 
 
l87 
 
 lieen lent as a mefleoger by an order intUnated from a 
 dli^B^ power, impIidH inferioHty an4«d(^ffii|iw«4-r.t)lit: 
 llwimiiottof the Sdn fram the ffa^rjgn|^jia^fc 
 tian hit ^divine generation, and hijj^fiJ4f|t,W9f^tCps|to 
 IB h\$ creatures ; itpr d^ci the mi^i<)p of th^J^/^lg ^hott 
 l^ly'iitora, than his: proceiBon fi*^ j^ fallen an^fft^ 
 Son, as fe-om one principle s the Spw,, appea^cii? tnltSjc 
 t^rSt. l»auVftys to Tit. ti, 1 1 ; ** t^ gi^c ql^CGod 
 (Mt 3avibur appeared to aU ^men," and ^ *<*^|ii|% ^i j^jj ' 
 ♦* we otirfelvea al^ were fome tiiv)e utiwi%^^f ^f^u- 
 Joili, erring, enfiaved jto.Tiarious^ defires ^'ples^ari^, 
 fivifjg in malice and enyy. hateful, ^ndhat^ng o**^ W" 
 ^r ; Ittit- when the benignity and hi|n^aity of Q|^, 
 'dtar S^vidur appeared . . . k" From thi» ;^^e>^c 
 kam, that the grace of Go i, which had )^C9| (ps^f thiog 
 idvifiM?. and incomprehcnfiblei appeared, jiri^le in, j^e 
 iD(;arnatlon of Chrift. The Holy Gbqll at^ ipfN^rei/n 
 the fliapeof a dove^Matt* iii, t^, LukcrUi,, ^s^z-y^^^.^M 
 the Holy Ghoft defcended in a Wily Qxiff^m \^()^ 
 tpbn him.** And he after wj^rds appeared j^n |ii^df|)K)f 
 Pen'tccofte, in the ^form of fiery tongueii, Thi^s!%^* 
 manifeftation of an invifible perfon, pro^eKi||in{|^ j^i^o^ 
 another, iscalled* in fcripture, amiffion; bifii;tbis,mif- 
 fidti argues neither inferiority nor imperfe^n ; .tj^ey 
 Were not fcnt to places, where they had not been, but 
 1 they vifibly appeared, where they had bcci? inviftble. 
 'thus St. John fays of the Son, i, " He was m the, wojid, 
 and the world was made by him* and the world k^cw 
 him not." Th« evangcllft immediatel|r fubjoins i ** h^ 
 tame to his own" f "' '^ '*<*«^ thit is, to ij^e. yifiblc 
 world which of all right belongcdito him, a^ its crej^tor ; 
 "and htsowh" Ckai oi idtdj fiy, this change of ex - 
 prclTion, the evangelift intimates that ii wa^ thatpar|t of 
 thecfeation, which was privHeged b)i the gift of reaU^n, 
 which refufed td acknv>wledgc him* for ^he i|^a,tun?|ite, 
 and ilrraiioniif part, ,wi» fli idly obedient to ^s Vpice. 
 
 il j.^Jy^. 
 
 ^_j.^ '.L tt^ijn ..- :_fc-. ^^>..r. kU^ 
 
 fcnfc b^\he Original tcxt^ the writer iftoWige^ at-,ppiC3, 
 In (fther terms, to cxpofc tlie force of it, , 
 

 
 ^maa 
 
 )l»f[^ 
 
 yall.thcJIcavCM Wlire mad*. ,nH, t^.jrf^,Sy* of hls 
 
 \ 
 
 P™*™'"* ffingreitfta !....,.. Thoi(i«ii 
 
 Sjjjql sri 8t slqosq eJiUo ooilqmsbsi sdJ Jiisiui)''* 
 
i ;'■ 
 
 which we are regcneratedi* lW4rtl>J!^^ 1< ^ "^^ 
 
 ■■ma o. tuc^oun, ana' w UK aaj GBQtt." from tM 
 
 bfiffi^ •* Ie!ite'tIiilrtli«'y^A*,1[fc(!'1S!>n; a)«a affilSy 
 
 «fc«fiw««l|5rf|j6wtr. wfcetjler Wft«i In one orStanl 
 The apoftle. have rcpeitedlv inc^ldll^ 4Mh. 
 
 of BWn «t woy ttilite, jtoit the Wf niep of G«(^iy6Liik. 
 (jilwdTny^BeHblf <feiO." ' '» ^ . . ."^W^lir 
 
 Olioft hi. pkti juftly by the prop1it'UiiL% W 
 *«*); ffiMjf: go te this people and 6yi*hSn98^W 
 Mfh«i»?'iSd^hok ibrtdeiflUnd. and re<Si.|"ioi''^!hw& 
 M-Mthmm.- We know from tbey<^h« iSS 
 ••i y. tWrtf «a. the (doa of rfrael who Life to En* 
 *thelS(d te^4pifce6f i*e t:6rd,fay,% whom ffi 
 
 \ 
 
 \ 
 
 \ 
 
%^f 
 
 nmolMtt .7.«>hArv^> and all hi s DTcdeceflbra, wki itiliMill 
 
 «i«is, wl|y M8^»t«w fiU^ yW h|«^t to lie |o% H^ 
 
 St. Paul calls liiaiCo4an4, to obviate all u^eilii^, 
 §yft t^u|ti>ttjr MIlBft ar« ^|i<5,|cmple$ of thcHol)r Olioff4 
 
 tlieipnoplepf the Haly.0|#r.f •• • tfPfJM ?!^ bcw 
 t^d JA ](;c^r body ;*^ aiwi 3v Cor. yi, i|: |e"^i^^ 
 *' fou,arc% teipplcof the living G04." If outbod!^ 
 be lsh^tpp|)ie9f ,thefiply,qhott,t!ie temple of the Iw. 
 jljig !(^o4,,;tl)ff Jio|)^.pho^^ ncceflity^ «»ij§ be;tfe 
 
 .iji^ngf^qd. .,v ., ■-,,. >,.-^L^ ^ , V . , - .. ..; .,; . ^ 
 
 ^ ,^^|}C H<4y Ghpftr»les th? Chriyian churcihabfoIuteTy 
 ^^ iy(cf^n4ently ; Afts x, 30 : *« tbc (jjirit ifai^ tp 
 Pet^t^tp them without any heutation, bccaufe I fcljt 
 
 r 
 
 Aas xiii, a : "The Holy Ghott ^id, to them, repari^c 
 
 P4ul and Bamaby for mi unto tte work, to which I 
 
 have called them." . 
 
 .^ Aasxvi, 6: " They TPaul and Timothy; were plo- 
 
 .iibited by the Holy Ghoft to fpeak the wi^xd in Afia," 
 
 * A&s XX. 38 : "Attend tpyourfeives, fai?i St. Paul 
 
 to the prelates affemblcd from Ephefus at MiWtos, api.to 
 
 •every flock, in which the Holy Ghpft has placied you, 
 
 bifhops, to rule the churicji of Qod^'' In (hort the Ads 
 
 of ths Apoflles have been called by foii\e writers, and 
 
 not improperly » the gofpel of the Holy, Ghoft. 
 
 ^ ^.^. Pa^l makes him the author of all miraculous p^w- 
 
 ^ri s after an enumeration of fupernatural gifts and 
 
 ^graces, the apoftle thus concludes : *^ all thefe, one and 
 
 the fame fpirit cff^as, (emrgeij diftributing proper 
 
 gift? to qa^h, f/i^2 eka^oj. accprding as he will^/'-J. 
 
 ,,.a,^a^(aibedj^ifa|:ks,, whi(;h he wrought^^thc 
 
^^^1 
 
 
 fokitsarefubifft to Chrift and <}epe|idait <&4s'HKll,. 
 
 iW t% a'^-dt^'i^'ob$y«#1[^tfflMbI^^«^. 
 £giQiK tbi^t.of paying d'vioe honpun to a crSlflAfe. 
 
 .whkb are on the Earth, all things viaSldi aild'iM tVWks 
 ?|^fi6&,^ Whetli'cT 'tK^dtilsi <F'i^minattaiiii. 4l^her 
 
 ffi^flieV^^^^ <He Holy Glidft. 
 
 , are di{lort^4 by ignorance or nuievol^hte; For 
 mftarice; j'oy' xvil; 3 : ** This'ts life' etdrrlal,' thirt they 
 
I<^#. 
 
 edirom.the Father, with great propri<;ty, lieis a dy||^ 
 
 From a paOage in th^TggjjKjt i^j^J^^l^fe^ill, 
 ^fMibmiSkf^'^B d9/Sj^ig9fa^l(yil A^otildMfff^ 
 
 «iM;of % $oi^lM vmm^m^. Wjifiqiieft, ^if l^^^tjM^ 
 ^cHons arc afcribcd to perfons, all tJ^^qnii^WLl'fi* 
 
 who has de&ended from ^c^en, the bon of M n^ who 
 
liii'lhiiii"l"lif^(iMI( 
 
 ili^Cii^,ici4#>ii tbtf ^ Bq% WnMiill 
 
 Tifr tpofiiie there de^tibes^ ^^imi^a ^i 
 OlriA^ ait t&e general refiirretg^Qfi, alter H hofr ddfcrofwll 
 liMseAMesrt^isftor yrMie!i# <^ hSt^tk^ 
 
 iOiiMiyte^. lildf cAfHhMfsed ^aoi Idofei^ to tiM^ISItiif/ 
 
 poM #r^atlier, as ^ter wi^faiil^ ^ iifl«rili»Mt«o 
 ^iteffei Saturn, St; |Piiu| fays tW, ievtf& tlu»M, In j»k 
 gMtft tHti«i|ili,tite Scm wk ^et bo ikfiMi i^l^KSHii lli» 
 Mier. jSa mta hs trktoaphs oirer att hli «n«o^ei^ #» 
 ttddeatli, the confequence of fin, a^maB^&efdaee hft 
 ^leoii^ueful^ to tlie F:^h6ir. 
 
 fk^ are dthdr parages in icriptiire, wbiclif«i|i^l» 
 Hlk eiucidatiOBi in or^cr to(ieterraine the genuiae ienfe^ 
 ttid tx^Qtie the ubfdfttnded conjectures of innovaton : 
 Wkdom fiiys (Prov. viii, 22) : •* the Lord created oie in 
 the hcgmning of his ways ; and (Eccl. xxiv, aa) *^ then 
 HbCreator of all Things iud to me* and he, who cr«atfd 
 me reftcd in my tabcrnade/' And (4ds ii, 36) PMer 
 fi^d t *' Let therefore the whole Houfe of Ifrael moft cer* 
 ll^nl)p know that God made this Jeius, whotti you crucifi- 
 fdlord and Chrift. 
 
 la the former pxiTtgei, Wifdom It faid tolto crfattd j 
 and. in the Iwter, Peter alTerts that ^od made Jcfus Lor4 
 ind Chrift i hence it is icferred, that the Son muft he 
 Ihferior to the f^thdr, who created and mwde him Lord. 
 But the intended fcnfe of thefe palTsgcs is omitted) and 
 
 A a '' *jl">i «,*.,.^. .f^u*. 
 
aflfuming all the perftaions, wjijih thet cittnlfs, and 
 
 
 08d«aafif4WcS^b1g^^^lbjMii^pilrt%# 
 
 of a difFerctit fubftance, but witlioat change oJ aftVrl 
 
 pi^with Aria f«»prfeiyifetlrtiip*edti4»<lftfidf 'tte' Sbrf; 
 icas]paAJy'jeiipr%BMf^tby<l*et^t^^ !it„ 
 
 hpnnife;irfopi>ofesp' bO'^tfiiiirg^^ al«;l-«(l(ta^4*\hea^d4i 
 
 efii;; ftstftrfaid^vt^rii ^wt^ propriety »ifcfefcb# MiW'^firflJ'' 
 M4iffaiietlh<j5iicr«iclfydii]W5|fc!mJd« hm^pmp^^ zi^^Hki'^ 
 cd ^ibd, vlirt^iticapttiiabfdiP gj^i^ej fifetfljifty ^<^ gfidd!6f i 
 tbebl«Qar|iktlnb(i 4lwa*s?a*e*ij^pol8^'9a^^i wiftrf 3T^f flfti!^ 
 
 only v,\xz C{)(.1, lut aKo Irue niaitioO ano ni eno'loq 'Bni} 
 manner. 
 
 rm 
 
 ■m 
 
fl 
 
 
 
 M 
 
 .nil. .. .-|. 
 
 
 ii)$] i^M^IVil jb!«9»t^4(lM«b tQi1in«)ir/i»f^i boc?iife%aB3i 
 ^ifferj^fttftki^l pd«r^f ili«pte the 
 
 in this f^nfe, that the Facher of Chpift is the one trueiaMib 
 o(IJI^^<^r^ ^iyiibrti^«tqde|aoo4j ^U;\.hti¥9Mi^ nas 
 «M»y^s f herdnc; IwS artd i«hjjr /God»ri bttcttti%j(aierifi«rfi« 
 k^^h^ mfim^mi-sm^v Godt.iforjftthc'jHIirf.y <€blt(i^ ba 
 
 tincl perlans in one Qodirra 3Jil oiu r^l /."O -ij it vhio 
 
 ,j9an£a? 
 
no metre than the Cuoflituent 'at^itniieiQtwikldiidiMii!. 
 ^<'^ifi^'<W'^^s^fr 6thet8):^ihU!i ^Titi^aH^ ^id 
 
 3<^^i^SfiQ>,'^t[f^>^mttieait^tflfanfes^o^ 
 «^^#j4iMiM'fipf<Hfc§'frdii^'aiKditke^ leMei. W»Uml4ai|ttQ 
 
 <^^^^'^£^y^1'^fieli^,i^ the libgtiage 6f fdiMdyiiers, 
 *S"1J^ tlA&^'intift^t^' cto^ili^tidti oi t\\€ tndiVidnl^dfrom 
 •^^'^Kfclt^ ity prijpwties arc (aid to flow. ThlsTrfoape^ 
 ^^ '^lit'Scfe^tdfeihAtt b/the philofophe*. : iu ..i jud 
 -olul 8^V^,ctorfW4j4t^ <>d, fr<Hn every thiiigwhitfh 1$ 
 ^''^lib^'CtoriftlWyhe^m to bavi^ fome linaeqpMtdtdea 
 <""#4Ir|I^%»ii[i'^lfl^c<<i' The tertff effenee, thou^hnot 
 -(^'^fi^fiit/lriirci^illt^tsi^kti^lemy-ded^eed^fi^om Uyi^nd, 
 '^^ ^iVflH^t^^o^rl^tyl «red to fig^fy the divihe<ti:ittrc : 
 
 ^^'^^ eW few to l^^^fcs 1 »« '^hoi !^lt '^y«Ofhcfai%W; 
 ^^"^'W ^(i^ttftti'^ (pdiktng of G*d'flrfipte *nd wdhAlibIc, 
 ,i{do{^; ^Hom tli^r^ b^no co<n|]fo(itJ6<^ {^y<lcal>'t)t ^rti phy. 
 ^'^ terfl '^^ift tjfe ^bftraa t^rmf^ with «tiuaj' fjrt^priety « 
 '^^'^'iWi^ idihferete ; <hv» ^^ ^7 * <^^''j '-niif,^kn^q€od h 
 
 i ^' tel4t^e^f^rff'6ttfe ih'«iMirit!*i''ih^VghdiftfeK^'>ironj, 
 
Se*97 
 
 ble to the fcriptures. Atj^nfi^t^ ^afl»ftieiflBv||ial 
 
 .i(n(«difthfoQo»ociti:«CJiicc.ifT',r*Ti}rT.o5 arft acrfrr 37001 orr . ' 
 
 .irjji5d^6cb^at«d<wtiicrft, liisr*^ »^ i<|«'W»"4:ifPK/'^(^'<»A 
 
 to cxprcfs the Godhc»4(>f thijy#rtfr;*p4 5iii^%9fti'?wSce 
 
 ■i5i|e)Ui«ittf,'bQQte tr«h' 3*ii^ Jieoi^^ThfiHlPf/fA S9»ieludcs, 
 
 :jqa»)nr?Itftgly mi^ntciM>y t^^ l^i^ff^ aflOimjJjficff^j^^ice, 
 but in ufe among ii^ttr,w*qeft^r»lQ«g:M9b'^^4>^cJ^f*"cd 
 j| litolwjfiiAcir Doftenty»-fiO»ir|ia«viil%JiS^ Eufc, 
 
 ,wihii»4p )liiflMdl?a> fiUSt^ient w|taH}fs.'.cfn^5^ccgjj^i^cite 
 i .1 tl^ettfcr ; -^Kufiibiufr. w»9 ?» |ina|i>,^ji?^pr9fe^3^ ^j»«^ion, 
 oaaod /not ia ? Ktlle-^^raWfl ^ ^c^jr)afifc)thpug|^fub* 
 
 y.fcrbed the Mic;dt^?Cw4riWdr»«?fs4|«fe^ bi- 
 
 il fhopS^dld fey dMtitiAOp «9fif»s>it, ?|pprpypt!^||a^fori5),.jj5 ; 
 
 Jh6 Tbt)AriiiiWi«>|f|»Uifft(ft»ri69 t.^« moll^^^rtfw)^^ ta^lMat 
 
 *it|ict iuhftriptiw,,pif^ij4<d.^h3f^ ,l^f^^rli^ ^Kii0fanfiai 
 
 Mhadofteoji '^fiJw«* tlvydi coyiwal in An^qqji i^^p^ this 
 
 eidfiArtihaiiaffittS ffepliedfJto k ha<|,heen ccnfurcd i^^^f^^xfcnfd 
 
 ! iiffistcdftofit'by ll^awA «£ Safn^fttq, patriarcl^ ,of; Jki^f^och, 
 ' v)wb(^ii(f <J«>n|pJaif4ri^,:t«7<hc -9el([j^ratcd Zcrwbia^ firft 
 
 . &ppredlipd t^e tn)^^ry of> th^TfitAiy , an(| p^d«Jp;^yent. 
 n'l>.g;fcTC*f»|kati^vJ^ afttrwaji:^^^ 4?(wed ijt.^ 1^^ tjjidcr* 
 
 ^^ft(m(Jt>tlwftcitlHPi J?^p^fc-4/?f^»/:^^ in ;^ffqj^pppl fgiff^ .a,^ one 
 
 .; )ttibilwiQ<» office f|fjf}fl;,qipi|i4 jifWHTi i^ilMyi' sffl h"^ '^^ 
 ! (/. b6o|C)f)i^iS5fl<»*illO fpyAMj'*iV,^c.j§^n>9^A|pft.,)[5ntJjfjfl^^ the' 
 
 ' iTtKWtf thasiik/r4t %9^f jiigMe^fvil^t^ly: ivpprovcdfat! ; ; Ihc /or- 
 
iBg» j^nd thof0 approving, jboth efi^bliOied . t^/ fimj^ 
 
 priiiie fabftance in sin mt4ug€n^t»ttd^dA tl^be'Qmj^ttftt^ 
 l^mia/l$ .i8>af airaore geaeral %nl$cation i it imports'any 
 
 tmmt j» iSti.^vJ^ 'ti €»r- > xi; i^i'^c^lls the; foiinda^di^' 
 
 p^hfe gba>yingf h^fi^aji4 kakch^/f^ '; ind t# th«^Hebfcwi 
 
 w Dii^iCEi)^ f4iUi th^ foundatiow ©f oijr- hftpe^ /fyp6/htjl^^' 
 
 t4> fb^j H«*<l<3Wp 4, 4,* ho'caH* Chrift ** the fplenddr ojp* 
 
 tiwri >84eheii^^ gl^i^t*^ i^rt^ the imprcdon of feis perfiwi,'* 
 
 ('tk^a&m (h^'^ftaP^^ Qtftotis)^ It therefore ^figiiiftas i\ 
 
 gt»»r«^tlif fou#^i{ion 5of daturej whether iiitftffi|^^ tot' ' 
 
 ))d(M aMd'i^i 4»filf%td<flled''fM)m efience, -whTCb impoiftii 
 
 ioaprtftiwj^siisi «'luhjec^; thus'for indanee taltionaHty 
 
 aMahuhalityi iivli4ch^cdttR!ltute human bfatUre, pt'tH)^^ 
 
 e9eiK!«<itf}niah, d^not^eiift In theii^felVfi^, btit Itf iliin, ' 
 
 i:ht^fmpn or bypojiaj^t ^\ik^ iti Jtfelf."' Thiiigili W^i^di 
 
 t^mtk dieiiiieivesr are ^aid to fub(^{>.' 1E(Ib^tb^>itheie^i 
 
 f(#«^ ffi(iy^>i)e conQ^leiisd as a A7/4/ /arwexifllng $n bikW 
 
 i\m\ wtUd, perfon or hp^ajs zs a wbaUn^ikii^'itiAtBii,' 
 
 'l>KM*iili' tibe inAance ;tdduced^ human natUYe^k* 61 ri7l<f/i' 
 
 /.r«r> ^Xtftfng in man* and maq is a ^/^tf<V> es^iftlnj^^iti '' 
 
 hii9«A:4f^ and by hhnfdf. In a word, the miin ddes ism'> 
 
 f }fiftiin h*ii;ma» n^ture^ btit human nature ^xiftA i# llite' ^ 
 
 nnan ^^hcttcealfok appears f fiat *<f^j(} ot kypt^^Jt^ d**)«S ' 
 
 ro|dHi<d any di»grfet<vnBt«rc» which is ai' tefal Jitfifn, blit 
 
 picnely f'he aft or tw«4e of exifttng ; it Uj^ewifo 4o\U^A 
 
 that^rtfv f.- «fl/«^tf in communicublcv biat //vi/o'/i or /j)I4" 
 
 ^'j**^* i» ndt^ f%t It 13 fr<pii|?5'»n't that vt'hift *ie5^(l^< irv It^ ; 
 
 iclfand ;by itiffft^lf (|ifH|Ulexitt in atioiiber'Wid by atmHc*. 
 
 Jih the tcviw •<>^«?/i^'<)ri'*l!'enc^ \Vm ft>iiV6iime3*«bit»f^^^^ 
 fccraricii^ l« was rhc ,tfrm'/ji'/!?^^#/J!i..' 4c'wa8 warpcu oy 
 
but OBe%e/?^//.vWllf«ft Heretic* cafl^v^i #ife>tfifalH4f 
 
 X^lw?)#fi«. Of her t^jjjfferin ufc am^hgftndWinftii i|f \*|Bi\ 
 
 n^feftn<i teifec, fcHl«»TC9» trci^liidehtJydixlBiccd ifir^ 
 t^, } fliui* :» Jefus Cbyift w il>€ tmDr'Jyegattcl^! BM, 
 
 %» t/l>fec:3 Son and7:^/««i»4;;iBi|fl;|be,t^o|»tf<> )^rjtti4i 
 MT^^Is t#t one Faite G<k4 (lfti:Qf.t»l^,>1t:,i*tifen«Hy 
 fofe pidp^cr «nd peimUaf to Wm to.be ,jtli«het^ afidr^f^^ 
 'f'^flW »«»fi 1>P a iwqpctty If itM*?the #oiiite;ffeifhdi t«^^^^ 
 
 fWty^5»,^|jey|Ic*vW6,aftAol» the Eiirtbyi5iMiroe*j1^t«^^ 
 JnJIsift ?^Wfr 4ofeilhe!HT)»y ©JM>ft aionJ? proecctls ir««ii > 
 tl«j fi^r^jl^ld tthe,;gp<, (CJofen, «y),ittc|r proccflipfi^iir 
 pt^pd tQ MftHtVid 0(f iCOiurfe. ahpropcny, . In 4*© (f«i^o« ^ 
 nci^itaycfii$,QJ>Fiajs true Son ofufectnue Father CiJkt 
 hl«Ukj^*lithptiiB(jima bc^a true rtUvion bcturccii itbe F»t!j 
 t^t^r mN, t|y? Spn r Iw a fbn cann/^>t be fupjiofed withqiiC! 
 aM^lQ«)t!9;ifathcr : fttbcratid fon ure cowtlatrt^c*^ > 
 >g*i»vM;<hjP f iithcr be diflinafrom the Sort, .w|,y-»iv«y < 
 notiipaAer^Uy beanQtkmiil4erin,f)r fiauw^ by ^rljidb thij., 
 F4lii«r is diftinguUhtfd from the qih«r divlnfc Ftrlcrts.; rritn 
 ,lf;the ^ritei- dclqcnda U) tbcfc nMiwti«, il is to}fct,( 
 ti£y,fch«l»ftjc divines, againft thccljuwors oftinnuitaffaWii.i 
 wHo> igiiorw^t Jihere^felves^ ;j«>d<;sip()tmg ,0n tl^,s JBrt«H!t 
 r^cc, of tMri«^f»ma?ed tUfcipW?, MlQ\i ilieanti^, btS^l^t^ > 
 that,(p»i^liq d»l^in#iiilK»^e iptroducfd^jmcliitPcSOdMmfyi * 
 
 i^^n 
 
 •ears 110 contradiaion, that, if ihe 
 
 "is flicwn, and he f( 
 

 «r^^ 
 
 
 ikftslifllr(i3ybo& £cqiu tilt 
 tail pofition is a ^fvealtd trut 
 
 tad, as ifta preclude ail evaUoQ, coi^tiiiucs» (30) : *' I 
 

 
 "tt( 
 
 :1r 
 
 Oi>o 
 
 ^i 
 
 w'm 
 
 sm 
 
 Mdmt 
 
 
 
 ^diiaa 
 
soft 
 
 IJK frwl jfce K'^^^ aWril rf m* wbo 
 
 •f?*,'»«»>'r»«i I a«, wbn glvf tcftiwenr »f ftiM 
 
 1 
 
 tcrnis, which, when minutely dlfcjiffed, cpiii^/K^^Sd 
 volved in obfcurity in tb^ tOtf ^^^tMiSlS^'^^^^ 
 
 T3j^»«:M«>*i«t tmirtrMtiaaiitcu Cue ffoivens": T tfaii'tA^in knd 
 
 H^iiOdJ Jill J *inr>(\qT, ji DonsH .enoli^q anr 
 
ftOj 
 
 M^f^ V#l «9^iMid iMf#w 
 
 #^ Same over ,(,em,«,4,>^.,w^ l»l«!&,t«*«|.'(l,iMai5 
 
 tl! IS 'fH^ tnaut n%mA^ 4^n„, kI.. »4:..:^.' .^T 
 
eoS204 
 
 aisimat iiMahftOu^k iisiokGadvi lota^jiz&itiii noii^Bftoail^ 
 ijk divine perfon. '" .Jiablfivwojalloqfnj i 
 
 •cfull^Htsflffat indiit, ^tiqcio^ iMMiliiiedf^ QJi^dH not 
 rt^i4ryiicnili|ioiii$iiifatetfiil»<iiai'34^^ tj^ ii 
 
 ^i iUlM IM «bi>% i|tfobn»ilin|d£iKittlriiii^ 
 
 ; lion of rcaibn, as logiciansit^i>'^ ioa gsof> 'SioHiad) 
 
 f 93nof^74i^(a4bilti(V^ic»4f tbdrtldwiiisuan^, pi^e^Iritd 
 ^f iifaB|:lyY(yM«;^l}fof|&«»l^'^ b^ 
 
 motliitt](^f€j(ltt0Afito(»m^ 
 
 ^di §Atrtf i^t!&^iFtlfttt1i IfTi^fieit^w^ ' miyi beiaidlwith 
 -^1 :^]^|ij^(iy)!<IIktf iilm^^'^burrrot I^liit||fiiilli«ii)o^i»n of | 
 •lib ijt^niity^ |}^ufe'ht iS'itlvtirSii^ 3tM iJieoiTaiihiBrtf the 
 HoIy'Gko(l iv^hiiifefiie^ M)nlli$^iBaiiin"«ni]£dii^8fti in 
 >[^}n|^ j]^jE^:>iDd iilBt «l)ieiMi ; ^^but' wM i()ikoitWHD^n(tVe rela- 
 
 ,t}Diijlll)e(^^ ij^TA(k) '\¥^iti^U&iy,c^%tk ^ii^/iilif^4qj^m[Sim^ the 
 Holy Ohoil therefore cannot be called lP8oi^itl|pbgk the 
 
 ^^Ji^Hlirik^ taitftl^dle Jit«tM^'ipitKKii4)i'«r«noM 
 
 ^'f aii^%,"ifrtiirt'>llife|ntfiul^<>f tJis ^liiii^loOffimilaKitiii the 
 
»ofiuiia#-^%#^khicb)s^3tfQtel^tal !tliftlte(Mrib>|frilfipro. 
 
 impulfe towards it. .mihaq 9ntvi£> « ' 
 
 ton Si)&hm ^HpSi^ue ^pgOisAii ^^^ vbi|U^«fuhl 
 
 therefore cbes -not ftlhjift^^;:bfgo^ css, -.fjok^ji io •'Sla ' ' ' 
 bfiJ^rif'Aii 1ifhe«uth€f«)l8ibiJt oiJer:^sftii^jtot«j<lfloncei 
 
 IE bht8,Bttl:a^0ktfilbd^Ml>^^ ^ 
 
 4y]perfe^;»At^.fobfi{^r>Hiitrtlte*^»«M&w^ 
 
 {ilifiitnaeAiiicae 6f)Cbtejrt*il8i mi3k:&MA mk^tm^ not 
 
 a.{t^ttiw^Hiiin(»&a:?}Sfikwigm^ i;tf«j|y5Wiiters 
 
 ibbUbihhod %m igiw<«it»nabQtf imTr^^r ^ fpfpi^Hm^ the 
 
 h n^9&pttimb^'s%hif »rfl unatiiiDoti^ roraflG??iiiift5irltc re- 
 
 ! 5(i) yealiAlruiHj mt rt*«r*r^r<8f $ilr©j j>crfa|i^j?j|,j^. dif- 
 
 tot[tittok6(tba(h4h«bdbjiQi; hmihm4 w^ bfl ^§qR^cred 
 I m^krsV^ «te<iand3p^7iD?»gf ^ p»illIy|ib(0li^ftp»ft4TMrtly 
 
 sal igdf|ibrtJyo8(rf433lfK') itiionarj yiol'isadj flojIO -(lori 
 
 '!utod(i^djrttiAliwyiifi«r«th«i^ja)|i9i«oy^^^ 
 
 no}fb!»fed)edioifi«bnn»7t*^(u^^ ort^ffWi) Ojlfciifiritcr 
 fll' fttltttfirnfliftorfip|h% f«lr}pQrf0!RaaliJrff<-»rii^,in #ifeMi rot 
 
SHGa^tlt^iti£^ It^e imbitia be ^i(hog;t ^e^^»U^^ v 
 
 jSeingj Mid^iolW diyiac Pcrfi>i, i^aive frii^i^^'iafil 
 
 jbnthercfKt^ne Effcftce, and *i«if^cr ^Mi^/^rpia&^ 
 ^>k^el^.Hiiith3i^S0i0.m the divine .»t^fons : ftj^^ If-W- 
 ^jMoft of %iGUvl«e ejfc^ioev^lt Is «« «0»«ait»tfed ^^k^^ 
 
 iJokillMais^sitialias iiijikO^ imrinfitaily iWbfiileiKi^^% 
 fhit %i by ai) pper^onof tkc inlndc -tBe ij*cia4c^ itotit^^ 
 
 wi^«ibtfidjaaiift;(ierf©i^s.i Ha |jroceod| t6 obf£^v^ ^Bi*^ 
 wcwdivi«feila;|iii^ by rdatiori, ii^^ 
 
 |CDBic^acii4]r%i«(e»/irrotiii telatioff, ftihWftcnce ia<xijrdrii|^ 
 
 |ingu|(licd by the leaft pofliblc diftin^lton i ii ll^iKftitii^ 
 fla^ilont^ferbdatfcf udJftinaioiH «na> iift^ba^|iii'0iSa. * 
 
 Ittf^iwiairok: ^Te*awolikfdysihe»«6rt»flriaiSt'h6di^inl 
 
 is the order to another,' it therefore, concluci<^i^^'fi^2?^ 
 
 cteksiitb&ittivJnecieflfoi»^e^4iW^mfi>^t«a^^ 
 
 atrroiicb >a8citiisia?PJn«;jIer"«fti'%i«)tJ<0l'^ fi^iiJa^'^^epi kn^ 
 
%^ 
 
 
 te!(*i 
 
 Jo i fii? :;-•?{ f%c; i;d<'^,r'i.^^ -)n^';b t^f^l n[?,hnfi_ l^nbO^ 
 
 c^,|!S v«|lfciB)^, I hwm ffHskcfl lopfcly ;dn die iii^io Mm0 
 f fifff ^ undcTsftandtngs ^« Warped by i|3iriHbnpjpia8fe^4i^ 
 p^jodic^ itnn^r^ iiil t|i<jla%rihihi ofeicilpc, sfcM|»A<?c 
 ^Sf^mf^}Y m ^f(a^cQd^ \o aoBfeirj^o an yd Vs 3K?fir 
 J}?^ tfet H«]y:Gh©ftpit)fCceas^dto/tfce,Ihw>l^^ 
 t^,§a^» aftaflffleof C*JtlloHcld<)al%^cp«Hd^flnbefftl^^^ 
 %fl?*E ftWro aticA a teroif of ;Saiim^ifiifKilt|b6<<^g^x 
 %fperly like m?ny joffter r cvi?j|cd « trtitiifi^ jbbfbvevkwoijt 
 cgli^lsy pe^BPNil^y the tihwrwhvlt fB^ht-fliafBjii^i^ , 
 <^!Bc4 M»rwg^ igtwranCf o» fnmaiQ8« ivl^fabMiicarrihft • 
 
 jfl^VMaaff ,*prcf)rj g^vif .rrfe itofty«>i at it 91^ cpntem^si 
 ^tm m^f^m^ii tt 1?srM8I*ct<l^l(l9d^ by theiciciC^ya-^ 
 **?SW8«f*Nif*9j^ltrTWW^rc»tid bf the BatHer^alC^I 
 *>fi^ Wf^Iwi ijwjki awJ^^ Jimlted fxwdr >i t^au. thd^iHbtjiB 
 ^!?'^r^f'?l!M^Mpd Jby ty Son^^bist fromtbeHiiitMitari 
 o?iJi^jB9nr?a' j^fliiWW (tbo^gfit Inttpsiblte ofmeti^hff\x^. 
 
 *B?^ lJtfixP^fiff»lT^ t|^irt^^n49>tna!foroGJf,l»rrioi|^Mrd:^onf g 
 %Mmk^^%m mm>i ht^ fl>cfd>tfifly ihintrf'idJeiihdsi 
 
 ^?fl?fi!^i^f>UBl»)At Ujiliot pw*atth^ibe)dt5ni«ki3i|i9fUinr 
 
ir^.r 
 
 ^^ffi 
 
 3l^ 
 
 Qie 
 
 v&, wild,' It 
 
 . f 
 
 in . ., 
 
 diii-'ilSPilf 
 
 to! 
 
 ASJcqfnSS 
 
 'fipofite 
 
 i^drantj 
 
 •^Wl 
 
^ 
 
 tot 
 
 
 WeAcrtt 
 
 ,^^^.>?l«Jfi 
 
 i^y f 
 
 J5i.i?^i.yiftci 
 
 •'j* 
 l»#: 
 
 li diS^^iicli I'in^ii^c'^ pJciii 
 
 
 
 
 
 -mft 
 
 rs j>?b 
 
 I 
 
 n 
 
 '^^^H^^^^H 
 
 ■ 
 
 ! ■J^BI^^niSll^Bl 
 
 I 
 
 ■^■m 
 
 
 ■^HH^HH^^^^^Hffi t ^^^H 
 
 jffi^^^^^^i^H 
 
 
 
 H^^^^^^H 
 
 ■■ 
 
iS- 
 
 
 B*tf;i»tc«iiit tto-^kittU^ W''i,'a^^s^y;' 6,' M 
 
 -t«?W Gh^'Snd iOie had he. fe w^Sf^t 
 
 fdp#f.iflied ftoth tl«e FiiWW fomethtog iMtt Ji 
 eTObfee VelMfeti : for «o te tfce wrifcci^e of "ibe'ffi 
 HbRjIfa^ n6 of^r, stpd caiiiiot be ad opj&ofite r^a^lo« 
 ft;om the Father 10 the *o^ j^He Son w ttitwTwf.M 
 ^kn i'Bihe Fathtf the Ibtitrce amf firinci^ o^ ^« ifcly 
 ^^^: ' y^ ^^^ *^^ GbntTify, is «o introdoce itvt! aH 
 
 tl^4'rf;|r, fe *riiieh the father is i*iftif>gvri*ed Itf^ 
 Sbp fUb'^aatiitty;*!! iKrcfy whidi the Oreelss <!lcieli, 
 rt ■ ttie fwnfe <awi{»Te#, Ghdft fey«; fpeaking oi <i« Holy 
 €^r *»'*liii li^ir ^ify MM, bccaufe be #111 receive trf 
 ^ffi^'^yj'jfe'naunifc toyou^ ttc had previc^fty tdid 
 ^fi^'^h^^eHdly'fGhoft would receive from |iin> fay, 
 *i|^lf*to/i:;*^ h<J>4l* tibt fpeakfrcMn himfi^f, Wt what 
 lAiligs'fV^e>lie«^all ltear,'he^M^ It » W. 
 
 Ii/^^. thel^ifoWy *!hkfh he rocmcs froin ehe Son, aud <|<is 
 tHijrcmJ'fted #irh the d»«fiBc effeiice. Chf ift faid he vl|l 
 ^hMfk ifmi*n imH fimprly mine, 6ccMife the Holy v<*ioft 
 .did ^ot receive from *hito to be a Sbh, as !hc ^\A not «^ 
 ^Vd fV<«n the Father to be a Father. .^ ;;' ' ; ;! 
 "in'valft the Oreefcs endeavour to' :dw#'thc :fptzi^4 
 thieve f/affages ; their cvafions only feive ifo ma^e tNIr 
 Wt^csr rtions crifiiduJ. The Holy Oiioft, % thq^, -in^y 
 1)e firid'to rective of th? kno\tkdge of Chrift, becatifc 
 ^^ if6ad>es JKJtmiit*: cmitrary to his ^loc^fine j but, on die 
 .ra%'/jrin.;'i^!«,1^e '{^Atlrcp might be £tid to receive from 
 knowledge of Chiifl ; mj[>rcpvpr, Ch/tili,,asiftfxsMi. 
 A^tfe rWi's^eviiit^aii, lidded, that* the ' Ho^y Ghoa wouW 
 :fp^aH£:;itfhW fri;iftfe}f. mi knowledgt thcrefyrij he 
 
ai 
 
 '%> 
 
 « tp^cher and m;jt all th^ ^trJi^M^ 
 l^o^ldi^ge afld M'ifcloq) of Gio^^Col, ji, a tSa^ " 
 M'lGdge and wifdom: « ;i^n ^Wblut^ pc^fficljon^, wl 
 ttcSon hath in commqa with the Fathef. ' ' 
 ^ ijbre are other paffiigcs pf equa^ ^ici Tihu^cfii^ 
 ^ysoft,hcHo|y Ghoft (John xvi)j,.; ^iU, fend him' ^,S 
 you^'* h^ l.ad faid (John xvj : '«^'wh^n 'the ^jiraclete 
 ipmd^, w,bin'I will fcnd-froin ihc Fatli^r." ' fl^e QmM 
 t>er«:ye the Holy Ghoft God, indep?pclent as wcip'jS 
 tas npt th^jr^fore fep^ as a feryai^t j ^rs,jm|pao^cQ^^^^^^ 
 c^Din^ply no more than lu9 proeefiion. nor can it ^ 
 uaderflood of the gifts of the ^oly Gh^^ ^Ly%c fl^ 
 lent by tfie^Son, or the Father, buf: infi&d'm ourJieSS 
 
 ^iuthiy Ghoft, who is giveri to ii.-.EPAu;v;2!E 
 
 Bally, the Holy Ghoft is called the Spirit o^ChriViiw 
 
 ^>,^a,,d Q.I. ,v : - becajiic yoi^ ^rc thp qhildrmnjF 
 God, Qpd feqt the Spirit pfhls^n into yqur W?^,,'* 
 Hftisin like manner galled the Spirit of the' Father — 
 Mux ; ^\ the Spirit of your Father will rpeal5iin.y,w>' 
 B^'Huly Gholl could not be called, either with imh 
 01 propriety, the Spirit of the Son. as he is called /the 
 5?nt5)f the Father, if he did nut proceed from thCjSojfi 
 ajfrom the Father. NTeither the Father nor the Son." ca|i 
 
 ^*catholic ^urltljas&ep/tai^ght by Civc"^c^Qr\\ 
 
 ; w4^'VtM^ople, ii>_hi> cefllure on . Luthcrk conkSian 
 ^r»r/. Modctty Hnd!* no place amongft this manV^^uj|^: 
 
^"^^ ify^mW^iiimhU^ ^he'OVbelfs 'Mi Wi^aillJMYay of 
 fonci 
 
 
 W^wyktif^iir^^^^^ ^^^^^rf 
 
 1 
 
 sri? 
 
 ffcPtf Nicene 
 
 
 ; "'; i"on'infcrior to the Fatlitf. '^ * ^'dikWiidiA To sliaq 
 
 ■ ^'""^ frbtn a Council held at Alc«^i*dfi4'**i|^;^g''"iiftj''« 
 '^'^"''^ new tibAtincs* of Neftorlm; 8Y. '^Cjf^i/'^iJ^Vc^ioiaiat in. 
 •^^T ' jf^f^^f ^^j j^rciatc V lii his letted i*'e^ r^iid\ys«r«riiaVkabIej 
 
 Lai. 
 
 j^iifcgc r '* • the fMy dtoft ■ i Aaiiiia tWifpI^^h^^itruih ; j 
 
 M 4 , like :ihanjife!' i^i frbrti' tftp 
 
 ■ f^^|il«iHit^tHe^iniYC 
 
 ^ HH ^\i^^i i^ etirt five : 
 ,. 'for tflllc §0rt'tfVvefr trt' Cfitrtt irtlii 'NW It^Fi-, Acfordinh' 
 
 to 
 
ttt 
 
 .113 
 
 ivtu 
 
 
 l«3eral 
 
 [am. I, 
 
 the 
 
 
 i| Uft 
 
 ithetlcene. 6r the 377 
 
 ircre 
 ded 
 
 
 nr.' 
 
 /r.« if*.^.«/t^Mchha4 becn%s^^|^^^|^c in 
 
 !o r^D' tiMa tQ fh» th^ Athaoa|^n.cr|?^tW?^^ 
 
 ji (uly ^«fted. |lpt tfec Hoty Qh9%|s-|?gflf|t^^j^^yj[(^^ and 
 
 by A^»na(ia^ ,9r.l)^. hl^^M^%}mom-^Vi '^*^'* 
 » , aui^j»94^|^if,ftargcii4xj^i|lt)tif^^ WEWShPA *'^'^^*^^* 
 5ro;iW e«*|uif«<} |j|9 ^4n>c of .9^4^ author nipith^ 
 
 .^umffctth r«fiys 2dv^\md ai^i at^nb^lilgcd iptfo^tam the 
 J u(jiaiol^ii*j€^(ihp C^HiioUccliurch. in AthaoaitM^fs ^sJm, and 
 I "E bf^v^ififtceii 1^ cit«4 in iU name, by St. Au&fO,''Qn the 
 
 ;il) jilK)|^PfaJj|j >>y Qccgory Nazlanzcn, jnbi$6ratipn in 
 praifc of Athiitiaiius. This great prelate fays that ^^ana* 
 
 3^; flfii»;,cora^c4fd 3»f«oA perfe<fl profe0ion of tjiitlx, which 
 
 •iii ui(he>WkiJMi4i W«ft Yfineratea. There was nci other pro- 
 1 3Hlii,^{fcfii^ of f4j|th. I^nowii to the part and \^^«ft by ,t|e pen 
 
 i rljuwfliVi|i*D|^rHlp, ft^t th^t ^yht^hj'Qt b«jira' his niwne, and 
 
 
lis "' 
 M»r>9^^]ret^i|f^ JbocMif iL %ripwWk|Qn^ !aiK| 1^^ ^tlSkfJ 
 
 l|«t^Ait)}itf^:lth& Fatlidot iK^ the- SaA ; lieitQd w^i<jvif^^ii(f 
 the relation paternity i» coi^ait4iUve <rf:tl|« FjUft^V*^ 
 iifation if conftimtive of theSoii \ Mci pbiSv^i^ii^jH^loR 
 of, tHH<i>ly! Ghoft. . Bonce airawelcifeir |ha« -^«^^i^ 
 ^wnity aoM^filiatittaJwaJy >;ta«tf.aji9eaif..ttf|j(if|ti i^^iMl^^ 
 N^iv* r|»r«ig«>ii,. 40 / «rliichii«iaiw fglAitt^A J^^^ytH^idi 
 
 mP «Pi^*rif p„ rhey^a«l intii 3 onif ' dJfti*g«jifli(e<J f^t^ W^ 
 
 \mf fi«na»ife* GMd^lwlMchi.4thM>Ugli'tMit wJatiM^ (^^* 
 
 \v 3gb3lv/oi:ji 3rlj ifjon'^ /lci!0 (lull 'jiii sLiibx'-i sil ?.3oi» 
 
4^2 
 
 'His 
 
 duces diftiHaion sad mioiber in God* is hiSiife^yWi^ 
 
 ff MiJg "il^^l^i.^bt ^ «r^i n^l'-ol 85lfl3t>' t5ih«3t fiifV ,H'-. 
 
 *v ; ** idi6it the Pafa<Ict€ wfllcoiwj, wkoin I'w^lt^ftfHt 
 ffoin fM |'sHb«r»'A ftlis^<|H-eftiin|titi0i^, % tl(ef,J«ora«|| 
 %r^«^S(^» «s mo^dffBH-OredBf db ^Hbt mrY^piJ^ dfif 
 
 ^K^t«?r«^l prue^KDiir ; the O^edb%eli0r«ib$iii^^$&(Mi^ 
 
 S» iW^hi Ckift %8 that b#.«^ 6hd> %i«ii Imi^atlhi^ 
 Ji^titr it ills #arM tkc Fadier (iitit 43ifTtft/ mst^kmOAf 
 f^^fe off ifjlif' Holy C^Mi4b:;f<«'li©& 
 
 '^f #P?r' if,?lwil ■|iQe'''*h€!''f'»«i»€ri|)t^iiiftF-*ht)k«fwiciW 
 
 ^Ml liUnd be 3«kls fff Mfliofvmikihir^mmc ^MeP^'^ 
 iOi^v^f th^ ^fNr 0f Miicedii&aiite, w^ofMr^tisyktkid t^yv^ 
 «ft J^PJfr i3*rt?pi«cedfd 'ft^trttthe StMi alo»«;K ff^tirf 
 fyf#»?lfc^p?/ik)n4«> <inc ftfltmiccd^e Sivi6tfr cotf^ekbta^ 
 ^Pmf^^^m.^ moiAem Grtcks, and chcif^'»*v«-^ 
 
 ^Pl^jV^l^i.in d5aie<aios,thc Wtttk atkte tha^Iifiai^itl' 
 MjWW. t^ Uoiy ©(hoft proceeds froiwthe Fatlwr nK^h^/ 
 Hj^pllld BQC fixriiidc! ^ Son/^ sHiy fo ? fiecaa# 'te 
 ^l>'r Q^t d^$. !»€« puijcccd from the Father timsihlfrf *d' 
 WWllyr #s^F*ihfci>: the Holy €Hmttir not'g )So*j'iV^*«? 
 ^<^ Slipewfp^ |jt^>C(»a>frdw> t be Ji-aiiJier a^^ 
 
 ' »m»- "i ' ♦ »9p- «»^ 
 
 it)ci be cxdtidc the Ilply Ghoft from the knQwlcdgc of 
 
iip%t of it. eipiliC^^iifli^iNiNt^^ ^ ih^ mA ^ 
 
 |[t#||i:li)t wi» twice repeated that tWlfoly iOMtprii* 
 «l#^fir<^tk fatllejr ind tl^e Sob. Tiie ptocMoa ^ 
 lite rii^ e^oit km mi the Aibjea tuidar diibiffiofi im 
 i^^ C<^cS) $ lieM»eTir, fmm tb« aptirobaiiQii of the 
 OM^C^t 4p£irke tonHin^d In St. CyriTt l^ter, tlie ctfs^ 
 cMl^itfon of the onitrary ert'or neceflarily reftilts* 
 
 ^j%^ cite fofln tiiihigfiotis eitpreffioDs from t#o dr 
 ^irH»0reellE Wtftiri of the e»rly ages $ but thefe, upoM 
 ^4^iiiveikipt\mi uk\^ the Ccope of the ifrotkitntd 
 oMi^r^^, tpjMir to be ftHaiy Cathofit. Ilic mtittit 
 p$$^ mm JSnnitH^tdi f^hn Damafcdi appeared toiooN 
 tbH^ irrH^ i6f have borrowed Theodotet's q|ii^ib 
 Thrc^fitrary however i$ manif^ft from the p9Mip^^ 
 ^docect. Tbeodoret had faid that the Holy Ohoft iltid 
 «ot pnnseed from the Son^ nor by the Son ; Himjiiscii 
 fafit (Lib. i*. cap: 1 1*, dc fide) : *♦ We fey the ^fit pfo. 
 cee^ from the Father "by the Son, we do Hot % ^om 
 the Spn." to th» Bzffmon replied ihafi DM^iftS* M 
 sLot deny the proceffion of ilie Huly Gbdft fvom the 6ot: 
 becaufe he faid that the Holy Ohoft is the image of the 
 Son* Which could not be if he did not procucd frooi the 
 Son i but to obviate the cavils of the llfec«doi»aili» who 
 pretended that the Holy Qkoh proceods fro« the €o|i> 
 in exclusion of the Father, Da<(wfceii tJiiougl^ it Biltt 
 l^n^dent to fay l^y iht S*i . tiic parttcleif expradfeicaiiiail* 
 ty With equal, if nor gi^c^iet, ftjfce t|un rlu^ patdde/ffP^ 
 
 Fin^^lly, the Greui«5 compl«un that the Lafleftt^hMt 
 their eohcurrente, »tid contrary fo^he p f oh^tt ibP <^ the 
 
 lu the Niceoc Creed. To thb the Latins reply thai the 
 Greeks knew th: addition to l^ave been made about tbe 
 
Ttut&iin 111 
 
 
 Nj^.*5^:^tt^.M; -.Aa^ ^« f^.^^Rf^Wii^^X- 
 
 (tta^t iWt-^v ;i.iiw^- 
 
 -■^- '^t^^i^ afci-fti' |^!>d- 
 
 '>V^ 
 
 
 rnc.»! 
 
 
!2l8 
 
 til i 
 
 To the prohibUion of the Council of Epljcfiis the Latins 
 and in ^1 Councils authorM^^|^f^|{ljo3 #|rfO ih^hQm 
 
 mmSi4i&nuytt9^\fm\ Qf«j|d mmmmm^i'm WcH 
 
 cftBTcfiit^rfifr^StlnitSis^JMo^rin n^^^mHYnm^it 
 
 iHit»it5gpfre*^o^aiPi^f4n^pr<?j^i^i^i3£iKp^^foft^^ 
 
 l^iipolbdi Wdiie ; iw ifheiaepf/ia(tGf>Jpnf^lfij&jg5W«nfi^^^ 
 xvhich the Grcd^$,v(gikgiiaHt^ iW^ii^^^l^¥qSHkf&M 
 
 rtfierarniMtibijiltvW'jWi la4 f«Wy3Jl4T4|I5^^%|ttWc^^^^ 
 
 'QgrcSai. Hi- fllfl bn/; .atnrruoD lU ovod^ fwilq nivjln 
 .^«»i^.-;ww;^nfi^;Cpi?jpcRfiiF, mWfi^W F'fiHlAii W3*!^|l^» 
 
 \itt%\uO iVa\\«I badiiolm ad doiilw '^luod qHj ni 
 
8ic 
 tnlnS 3cIj f>iA3{Iq3^o fbni.ro3 ^liHo nofjiduloiq arftoT , 
 
 ,));i!tli^^^^^^ Rfl^^(he#t^t>^<|i]&^ HilMiAi^r^ml^ 
 ' tPfe^ i^fe^l Ph<K^ C<jri}>?It?rf4S^:»f>f^i"^ alionuoO !f£ ni bni 
 
 ^as born, Had iufered, died, and •tKijH^bM)^'} #^ 
 
 ■waie^J^TI^h W^aiVd ^i5di|efo{ttneaUty.^h ibfowliif^ 
 
 fl|5^^.Ta ♦io\Yc36gRi^gth^iiijti:fefm'i ac%«irdingito,i?fc: fciiks^- 
 nity is placed s^bovc all creuurcs, and fills all tJMJigiJ' 
 %(#3fli»-glffa^f#WW#fe ♦flftfi»cd3ih;WtiJli^^ 
 
 in the book which he infciibcd Luther* s CQ^i/r/Jion of 
 
boSewtn^' cttilVft'rfe' 
 
 perverts th? fcnfe or'ifi^'feftJtu^U wtL d«,-r^^^ 
 
 v>l<P>^f<l/^h'mk'itk^%hon of Man, ia hS 
 
 tWei^Wfe huttSu. liiit^re'la, Min^^«a did not deicepd • 
 fr«n H««*ri. >b«t;>aiUBr.5 pf fcs mot"hft on wh. • 
 ada-^ras th^tj t^ifibte oneaVthV tieV^ivlpity isinvifibl V! 
 to_^hu,»a*^yij . ifa:tt.h6*ev^r.' he^^s tWn'i'n yeav^a , 
 wh.lfth8Vllte<o^Nicddi4,6i,eariH/ Johnv: « H. ' 
 nctfWIylltbkSr tfce fabbat^ J(,iit i^id thkt hi.' father was',, 
 
 faid J « I i&) tht Father 'iri dxkj' fro.i, whicl, t^» ' 
 
 felf God ; buN J6ittim; hi-m ■■.y%' Father'!, ' 
 greater- ithl«U.'' > If hi rt^k ft%i,,4 'onawjit^H 
 
 Abr»h.«k -i'i^ V^X'4d"I? t(i(Uy "ofi.SSo'^i^fl'^''?^^'^^ • 
 Aoraha.* vHa bhrt'lW his Bllhi,in natUM,.u which St,, * 
 
 Lv,ke,,WftV.h>thk was Wr&^fSe ;cli,fo/LK«te^^^^^ 
 
 after Abrallarf/*' 
 
 Si 
 Jeiirap 
 
thanki 
 
 ^. couM w jeit .h^ Hd;^^GKi;;o;ird;^:!riS 
 
 ihg multitude wirh aliomihmpnt. 
 
 torn F^ff/^Ji^ '"■'-■'' *'»'?'"'>' *%A,»ffen.bfcd. 
 
 ''ill /J V "f" /^. •«> "P9<ifff«l.".lsid Vigiiim,;., 
 
 M^^'-"^^:M^%^¥. thW. ^0 divinol 
 "^ Iranian nufures. rem;i'in/»nMr-.,r.r«:,.„j r r .^ 
 
hi booilis^nn od M i«\ri sic eaiKJnn owl blsl b£ii Ini(3 
 H^M!>lJhw ion if^uorij .'bifiv/ shrlT vOtfifncSTji blow 
 
 ^TbomtotlKisntinSarki; and iy, * : " tot-'-^YiiffePS 
 
 «§t'1ii<tc^lf>^'»n K^lSferi^-ltft ii^d^hat^fli^ 
 
 him, who lK;d the 4Vi^BA^IiJ'l«**^'#iim»^ tlOtr-te 
 
 j^^K-eV^'^eCi^tMJ, (htfPmrm^-hidr^l<l»(i^ftA<fc A^HP'^iA^^s 
 Uvaiiix 'Hhi^^O'M-SUkml^^^^, <iridf't4it^«4ri»^fe''M "life 
 
 |«iVffti^i«q i'^FJ'^ no-iL'A biiK ,§'u>l 3b£{n SF^Jsr btvKO sofl' 
 
 |rtt action, Eudaciaa., billv)p of Dcritus, afil-nea that ■ Ui Im-jilL ,ci 
 
Cfril had ftid two natures w not to be nnderiiood » 
 word mcarnate. Thefc word,, though dot wr!lte« M 
 
 ^W, ,i^,fi,.^B«t %,*f« ,Ci9d%i tew%4hffiM S* 
 
 i i ?u^" ?•'?' ''''"^' r^ ^""" '''8'' p'i***^- 
 
&24 
 
 tftade in the likencfs of men, and in outivard appearance 
 (^emati) found as Man. Theapoftle does not fay that 
 he converted the io\m of God into the form of Man, or 
 thatbcaffumed the perfonof a fervant ; but being in the 
 form of God, and remaining in the fame form, he af- 
 fumed the fornri of a fervant, thus exprefling, with equal 
 ilrengih, perfpicuity and precifion, the union of the di- 
 vine attd*hihn:rn nature, in on» and the fame perfun, 
 corretlirg at the iamc time tiie oppofite errors of Euty. 
 thes and Neftorius ; this latter thought tli^t in Chrift 
 there tiirerc two perfons, a divine, and human, as well as 
 ♦wb natures. He admitted between thefe two perfons 
 !»n union of inhabitation; becaufe the Son of God dwelt 
 intheSon of Man, as in his temple ; an union of will 
 and rf love^ bccatife the Son of Man was moft united in 
 %il! with the Sen of God ; an union by participation, 
 becaufe the Son of God had given to the Son of Man 
 his name and dignityj that is, to be called God and to be 
 adored by all creatures, not on his own account, but on 
 iicc6unt of him, who had aiTumed him; an union by 
 operation, bccaufe the Man Chrift was the inflrument by 
 which miracles were e'flfeckd, in flinrt, any union, which 
 imagination may fuggcft he would admit, but thatj which 
 Chrift and his -a pollles taught, and what all true Chrif- 
 tiiihs believed, that Is a perfonal and fubitantial union, by 
 which Chrift fubfirting in his divine nature, communicat- 
 ed fubfitlcncc to his humanity ; hence, refufing to be- 
 lieve that the Son of Miry was the true Son of God, he 
 denied the Virgin to have bten the Mother of God, any 
 other title he would alum'. 
 
 The divinity of Chrift, aiK'the unity of his pcrfon, in 
 two diftinct natures, li«ve I (t iiiii (;>(') ftitvin with Inc- 
 fiilible evidence. To the rpal'ons iduKly aifis^ned, the 
 writer adds, that the \'a\x)v. Peifon is invniiibiv called 
 Son of God, and Son of Mao : iluia Chrift (aid to the 
 
 :\ *t ^tri „ J, -.11 »l.. Cm/-/" 
 
 
 tin 
 
 J, 
 
 Peter replied : ** ihou art the Chri/ly il»c ■ itwr*s JjlRi^l^ 
 
 ^on cf the living Cod .*** th« fame peifon thcrefurc, w 
 
 ho 
 
liyiag God. CJtAii X) Jefos :&ici; liii^i^ ^ 
 
 (me ': it wti^^«|u«^ay^^;MiF^^«^|^iid^ mmit 
 lie coald 6f ^4»#|;^lb%|^%e tfi^m^i^ffiliii:^^ 
 
 lyj hi» ven$rttb{<^^i$pt|ier^^:'' • = ^i; . , ;t> ;^ .i- : ,. ■,, '/ ; - ,.: , ' . ; 
 
 ^ovcd^ " B# #)it biHieve b thc^imi«^ God ? ^ 
 answered t V^0#te» Lord, tliat I'may bdit^^ inri^ 
 Jc^s &id to him : #i|#lklv Mtn, s^hW iHliilp#d^^ 
 you* is he i the tnaiiiiiitii^ J b^tleye^ tdrd* and, iaUi|# 
 profti-atCj he adored hk»^ It was Jv^Amt, :s<>« «f Jk^^ 
 whom ihe man dw, who fyckctc hkn^ Kid^hig ilme 
 jefos h^ belUved lib he the' Son of Go4 aiidjis 0<Mi%f 
 ubrcdhlm.- '' '•'" ' 
 
 John XX, Thomas £»id to Jdiis, after he had fef&lli^ 
 veftigc?ofhi« wottndst " My JUfd*^|i^'Gl^;V'>i^ 
 mu therefore believed tbtt£Miie,^4 ie»J^ hl^i^id o^ 
 the cro6, and whor after his reK«irr<^an«« irec^ne^ ,^' 
 tettigcs of his wouncb, to be his tord, lihr^odi T^ 
 te of Mop&ea», to elude if poffibl< thelixw of thia 
 paflige, fuppored that St. Thomas, ifliafort of ecftacy, 
 bd lift tip his eyes to the £ithcr, catikif Iffifi |i!s Lord, 
 WsGodj but it was not to the Father that Thomas re- 
 jilicd, but to Jefuft, who fpo&e to himj and bi^i he ciOled 
 bis Lord, his God. In the paffage there Is nothing like, 
 aij exclamation, it ii a fimple reply j and as the evaftgc- 
 lift's objca in wil^JDfihegc^cl wdi to refute the error ol^ 
 Kbicn and Cerimks.|<svlK««l by Neftoriws, he iosmcdi^ 
 «ely fubjoi»snnT%i«a«: maity other iignn,:^4i^}m 
 fus wrought lA pvifeote o^hii dil'cipiesi'whlch.if^^^^^ 
 written in this book j bcit th^ are wrtttefi th^lfliu may 
 Wieve, that Jefusis the Chrift, the Son^>fGod.^* The 
 Apoftled(iw not % fhat It was th« Son of 0od»lr|>o cf- 
 
 jcfu9» Or in J^is] ourhe&ys- 
 
 f»A«J ^li.j*. 
 
 w»8 J:l\i$ himftfif fjrho wrought thefc liiodigic!!, and 
 
 ^.i 
 
 h e 
 

 
 
 IS frotik thft n^<nnninat_ .m. tok huL ^Miimj*. n^%.„^ 
 
 m^m ^M^ ""hM,?^ Mm.m»^M 
 
 tab^<i^fi|A 
 
 — «iM iiio, f rui 
 
1% 
 
 jjgg^t!f«'m»^p'>.?wc»i* 
 
 r«-(m|^il 
 
 mMmw. 
 
 Sift mf%%ifi^m,iA^jffmiiimhmi 
 
 t 
 
 ^fflSfliWrf-^ .Without iil/^V^.'' « 
 
QMS 
 
 the divinltv, pr cvewP^if^ikd^tam iMii^4Wta4 ^^iHkh 
 «'(?l^aiiHii<iye^e|i4il9^1fl(!(^(yr p6w^,Btmm9SK^lBM been 
 
 X^«Si#f^ife«Wo^:¥lifi^'tlip|y!Jbfy^hilttfttfcb|iha<^^ 
 
 «>^ ^«|fl^6iKidmt*l mftivyi itfct tVpeAUi %atfii'iWhat 
 «3^%*^%oftV^IWft^%fcg^lWi»gi if(»hft«««iw^b«toihesrB, xkiiii»we 
 ^" t«i9*»T«% Willi ^ ^m ^fm^ mhKt^ #Cft iiii¥B idcu^aififco. 
 
 ''»yfi«*\^i»fa<^%r^ #tt'Me^< atld we anncii?iw8itt» youJthc 
 '^"im'^ii^&M^i iiJ'ftrtilf'iini'pro^^ias/f^t jtje)ii:inan, 
 
 
a^ 
 
 fl](i)biioM(disin»i^kr )o6flN«Se^tiMli^ 
 
 3}[)£hdftg/t>a <Hiii](fil^Uy:ii[?i^^ ^jgp to 
 
 it: the foul governs ind^dircfts the bo^3f;|,^lw,|5Kr'§nd 
 
 mkiii^Bb dherfMkwzh^^f^n^ 4<^H¥3'pfflQ^lfcp^iwii>4fjhe 
 
 t.idlcoicfiifeas .iprbi^hinek^©r4Jb<t .-fol*! #<«/ ji^^ibp^faftpa. 
 rn-mkl^ C3ld|»fodii©»ittJieiR'»t«w;aj,$0i^f!CK^iftn{in f^flj^ro. 
 j(ljaaAioDh»«(the:5fein«feM Wttpi)SWs S^ffliiUiCE^^tj^ng 
 
 a' diawiodteirii{be«iV'fth«8hr ta' it»jopi«f ^k49 lw«PR^f|i,ft{j|wo 
 
 v/adi&*ntriiilnfce itt «hc!fti»4 f5mfl:,fpfei|i^?^i9^^ 
 
 J nlD|ikd to jnott tsheihci^»U^ W««JSWVP<# 
 
 Jc IMd liuBwii ndtMnav, *ild kfitm'mg ^f^^yu%^P^h to 
 
 ;i3»e«[i3{«i[d Hi«kfc8'tii€iiH^opef»|Cf»ftli m;i|s»^;^pi^„|rid 
 
 bfoa^fofltlifiatitainitttni crf'iUie p4i|<|g4,fija,\t^(9^ T<?^P- 
 
 i i»q(ftaSiaiBfHfiicialwir rof»piao»I Jteftuj9nc<^,|tteil^Vj?9m- 
 
 rminttciuJciiicyvlQ-.ilihie fime tn^ fjc kj^ nftabHftije^^he 
 
 " !iwftipciffi»Vx)rd9r^ f<wk)pjwt*<?tt afldMguJvky^i'ii^^if.ot 
 
 ' Jrils.ftgiteenieni; , amJahafiniqny ii[>,i|[il>j?Mr ,^^^ns^,|i|^cir 
 
 ,u;i»fli(>nA, tbcirtr^^eclkivq fundionfuaad aH^fiQ^9,c(|f?^u- 
 
 i itk»ti©irs.n '|Tlie-(i»rta«r»r|;n-5e,fi|if) IHfinyoan^g^ ^la- 
 
 I t«)iraiiffwWiihfJduhfii»iac,BotthuiBW n^tmc%J]uvfii^^the 
 
 ' ''^jf^foi*>* o£ ^b«i i8fiin;,ofiptod^;5>nd^J>l ,)^}|>idi;i^^ |hy. 
 
•<• « 
 h«mti}« ^f whicli eicU natm is ^ componeitt ^rf, iji 
 
 m?'^i9AR^ Hmitfi lm9m^iti$mg^miit^moa> km 
 
 *3iil^^m4flfS^ r^h^hii^vMyk^mmk bMrnm^impt^t 
 
 W^^V^******^ mAl^WifMiifiUJw^ hairing >*i?4#dy|c 
 
 o^ fupreme homage ^nia.^^lipk^mi\94^dto ^ 6\nm\ 
 

 impropwtfiT, » «iio}r«^ that ^dlB^nkvii'rlmil.W 
 
 ftttman native, add to thw, that of tfie thrw-eHVlW 
 wuft be eflbdcd^m that whkh is iirrtik«^«^^(l^'SyV^ 
 
 ati|H« primary ^tMte^qtibtfi^iA^y'ih^Bife^^tadrf^V^i^^ 
 "w and proper fubfiftcnct. Thus, thouglv every n»i« 
 
 *li 
 
as 
 
 wu 
 
 W, 
 
 ¥)*'. 
 
 V^ not t20mrmm '^w% 
 
 iiisfip^eth Was afit^^iJ, durii 
 ^"the t)« proprietor of tlika^* in^lFfSP 
 
 bemmiMUm apttirdj^feai W for » itofc«<ttitmfj itei*^^ 
 
 CadtWfes^'of Ifte man, ^tmd'fkfi^Uim^pt^^ 
 
 blc^wiii ijitttual contffiteiitjitldt! af^tm^^iiy^ ^m^^ 
 
 catf 'Wi*^Cli«jW)rfito//-b ^ift/»AW«/7* ^1 tkis ^i(J^^^' the 
 Cl^tej'btfWItxHieHt* J^fea^fir the ^Ebncretc tlif#t-<^.. 
 
 [i^^e^mtimi^c i^f^^mtifiim^i^tf^ oW»r ^^ 
 
 powiiS?^^ life.* tfeffit wriliyr Osd^tWihilBi?^!^!^! ' 
 
 
 tr 
 
 A 
 
 puiic^ng Uuaua nature, ancPaS Maa was born ind Ait* 
 

 « 
 
 m, 
 
 . 7? f<ilmP^49B- lW^«.»ikS.A ei«r^M»i^r%>^ w— <;im . 
 
 »i>A hif* Hf >ff tfiw 
 
 .#ii«^;£4: 
 
 
 £tu. 
 
 kA-J 
 
 ■ " ,-'s5aa 
 
 i^SjLrfJ 
 
: iw ■ 
 
 But LiitlMt'8 aiif%«%ifjy^.||dt]^fiiiitifiid>d^t!iim itfieM^ 
 
 tjy^ tl|«,|^i^li atnA 'm file ftAtiiadk^AMii Itii fimilkttt}# 
 
 I«9i^^r'ff| (pte rui» t^ifMi t! Chtill i^ ttv hfs.ipalUtt 
 aff^)^(^l »<?tt my WMtve, I wtB iidt«h««*'* Oirii 
 
 1^ j%^i^li jtm^K; 0r«|ir^i«ty * -Qnftd 4» txit hcrcv 9h 
 ifk^^\^f^^ ^^^mA (^^nmiKikatioti d# any dittM 
 
 pc^^^ l^yo^ 6alle4 d^^fipe tttribuf^ by ^rttqipatioBi 
 
 a -^Sj^l^iyg^^^^^d-M^y^ CMft ib<?cfMWi«g Man* fc^ 
 dcoifftl %i^jivifflV>,»a4yrffc4J{«ifti -*diiiOpt.^onii> then, 
 
'3- . 
 
 h-i^-WniWiaw d««w6, to)i;«w eteitt^ n^ 
 
 0»rinod»rnrrfora«er»,WiiiJbki'bftttti<HMt hliUtfte 
 (Nl»0Mnc« a,d k„d«eM«,«. , twhe^ ft™* !,}«,. k 
 
 iw^ idM J tht ^«K vtheaiettae deprived Mm Of titf * 
 
 K^Woi^icowdrnffte tte a««ot«<rfPhlIofapam: j*K" 
 
 ^»dprmpwKm^9„d,thm.gh.)^d*«s ,o; eSt^e^ 
 "p hmi; (Wth fm, yet his fea»u«jr* deart* itJtiWX 
 
 ««>, whaikrtfer tb« tothprhijrof Ae lnfpirerf'wrtf»ii'> 
 
 m 
 
 ( 
 
 if 
 
 M 
 
 .. ... 
 
 Eli 
 
 !l 
 
 ?•■*,(, 1(1* 
 
^7£ 
 
 «3< 
 
 .18 
 
 fj'O 
 
 
 that ikp prophet ipeaks of Jefus Ch«ft li^ MliK «*hoin 
 lie cAVa bl^ai. . .flowering fNef/^r^'f, :jljihreh)mmi 
 
 -i()af 1S?^*^^I^^48 ^«^P"P°f> ^'"'^^^V *?^ ^fei^^^tW human 
 
 ^^^)^p^a9Q(|**^ thcinftant o^ his coiiceptfbh i f&t the 
 ^p,,^ > |)H#>n|V >n tj<c tree imiports the ' conccmbii as thij fniij 
 II' b'jiite^^ h^^^: ii^torcovcr. th45 inftant df m coWuiptioii 
 fl' tTy)«^|^^e^nft.a9Vof the divine inciiroatiofi, at th^tteftant 
 a, ibc (pul ofjcfu^ Chnft wai aflumcd ihaHji^roj^itj^cd to 
 ^itfc]i(.by Jnicre^te j Wdb^, in it, thercfo^' -^^^ -* 
 
 3i!l 
 
 vat I 
 
 .j.jfj J90 placf; |or';gnorahce or error. 'ttcnceTlfie JJW)phei!| 
 ilKMJBl>*^^?P%'qi!l iefiis Chfift x\it MefidU iJ^Cbh% that 
 affijTioMr.jhe :inoint«^. ' iraia'slxi, 1 : *• lli^JiirJt bf mt M 
 xioil J giefe»'*^ bnjtpc;;j^caufe Jehovah andMcH jtoc/'^ii^M* 
 
 =liio.fim^bis p^fl^gc;from tU^ Iv J?{f^ ^ " T^^ 
 o, fofirtfif^f tl^ ftpogr'fncl the princb^tbok'tbtltiffel^ethfl 
 -na -» J 5«^Pl^ Jehovali and agkinft \i\k' '^anoinieS' ^^M^ichj 
 -irfi o*€»l^.i, W Jrmt Herod andlP^nlius Piktc^J^. : i^t affcnt. 
 2^,,,„ ^di^ipttiy holy cHild j^^t/V whaft tho«r' haft ^m«/« 
 
 ..i3:lf.rftr S9WPT inj|ial>itatipn 6( th« d Wy ^^;« 
 
4tt*3? 
 
 lUVAe-^^WcKrlft? Ill 
 
 inoiO' 
 
 nnin Thcnsp arcp:ii&ge!^ in fcripture, WMtll. tlf?dfti:f?did in 
 f) fkXtith^mi^^rf;!^^ his 
 
 ^n<uromtic?f^,^»-„ -. .— -,~^ — -— - 
 
 hoj fhcr thft;^e||8^ lior the Son, ;^iit Wc'TOJfift-^2fi.Mark 
 w iiii j,and,M;^^i.ey,j^^yL 3|;ie fafe :-'*>tf ^.'^ftc^^ffible 
 ' !}o(!}ct,this cup,pai| |ir99i njc, yetnot IS^rWiflFtftftHs thou 
 
 T, agc»and th||t lils ^li'dom |ppea?c^^ t'<9^i^^^feifi{J'becaufc 
 «A h^gaMW ci^^^nal qja^^sof lus^ ^lyB^T^dHMSrwIncd to 
 1, fhc dificfcnl ^^^)l^f^^^^1iims\S tifa^hc en- 
 I* V erfa(Cic|4|»,{?i^<;^/b<»p^^ h.^ ^ecaq^^^ pleafeffita the 
 
 a 6furte divine j?cn?v(>Ience: In b >^6? tf tli^ ' wifttem and 
 
 hfl 
 
 
 \' « 
 
 , r»ce Ive f^ld 
 
 of^hA truth?, 
 
 to an- 
 
 is not 
 
Nl 
 
 ^ ^reiie^uinber of h^,qjf^ J MU^^'.mi>^k^ IM' 
 to AbpalLp^ "51QW Ik«|Q^ ^^ you ^ar Pp4'* .4teja. 
 
 ^^^itWW <**??? ^'^^^ «^^n Prdor Mgc^ovs iwM^,^ 
 ^ S .r??^ "^'^^'P^* U^« <v, , J) : " ^i,t you I have 
 
 ^^^^^ l^^^^^c^r^^ from his,F4thcF,jtocpi^jpvujoicat5 tg 
 th?maklhat time : fqr h« toU theoa&ortly after (^JoJ^i > 
 
 »^^'« ?^ *^ li have yet many tblngj t^! ^y tq j:o«, i^uVyoJ 
 calmot y^t ^^r Uicry, :i,i.r,^am < w^t, .# »bm .1 
 . Sl'^f '*?'^'»<^'^"5^'skijo>ii^ tftc time of the confinnma?i, 
 
 flil^ "^^* ** "^^ ^*^**^^ the rca<;li^^o^ huipiafl r«afw?, 
 WnaflJU^d^, to pronounce ; b\\U fr<^«*thc pa%eciw4itv; 
 i» ^e'ruin that if they know |t, and rooflL prpbaWy ihcy 
 <lo na,t, 'they 4o not kpow it to rcyeal ii^ to us. . .^q 
 
 As to aoy doubt, which ?hcfc words of the Savicmr-^^^ 
 ^ 1^ It; Jjc poflible I«c ^hU qup pifs froiii m^"-->my Jle^m 
 to import, we know» with the ^t«pi>ft certainty thfvt. lit .. 
 liarfnone : for, in h.i§ way to Je^ruialem, he had expUct, 
 \y declared to his appaWs hi^ i^npeuding death, ajiijb* 
 circuipftances of his death, and alfo, Ui ra%i:^i^ • 
 *» Wcarc," fiid he, ** going to J[?ru£»kin . ,/. ./'. ^Theft 
 liis -words, therefore, which, though the f^mc ,%, finM«» . 
 are'^cJUTerent in found, as related by M-wk and l^y'm- 
 U-iytc the natural horror, which* as true Mao, b^ hi4 
 ^»* irj^jcpt and ignominious death, and at thA f;^nie fcim? 
 his jjcV^ecJ fuhnvilion to thc.c)i\fine wl}|,, Jf ^.l^.afiwd - 
 
ttt^mlifmut bf complain. if#e tfo^ioiifwi^ S^B' 
 
 ♦^€tfViri thoBght Chrift «Aif e^Iy ful.j*,^ «o |frikt«S^' 
 
 iiiil4g;m>rartt^, but diHibtftlTor life lalVa«on,JifJir wns'' 
 
 fcWfivtJ of ]knMltlon. ^ He prcterids thsit it Was' )trimtfft' 
 
 feir df cteeriwl ^ditwn tlwit Chrift prayed ttf-l><;«feli^;" 
 
 ed, whrcn 3t Paul fays ofhitn(Hcb. v): ** WIs^ fe ttf^^ 
 
 data ^f tii»flcfh'hiirlflg, with a ftroiig cry atid teS?su ' 
 
 effered t^rayers twidffeppHcktiotW to him, who hid'pmf^ 
 
 to fairc him frtnn death, was tard fn- rtiierituef^(3fp 
 
 theuf0i,eiaj J^hich ii* the paffage, iMi ^nderfto<5d W'SIf 
 
 efrrlttiafl wwld, before ^alvin^j* d»ys, m^'iiSS!^^ 
 
 Cfcrift was hrtirdfor thut Wijicd. which Wasfue tXhlo^ * 
 
 M moa worthy to be heard ; or, for that filial tcW^ 
 
 ffttfe, whi«lh a$ man he had Ifor hli«<fHial Fither, 'niof 
 
 bettftderaood,if we belietcthls hjformer, •♦that dS#'* 
 
 ^ heard, ordelivercd, from his feaf,' that hi froniliti"" 
 
 fear of eternal |terdition. Wth- reWi^ance, the '^ii '' 
 
 pens fuch bhfphemy. He bmeftts the! bfindne^^ of fead.''^ 
 
 fin's Infatuated difciples, wfio adopt, Vitife^ dilculfipiL 
 
 theinoft nnroAftrom opinione of their Trader, wh^ft Ihe? 
 
 4rctaii^ht1)y him, and publkly profefi to bcllcvr, h^iiS^d ''] 
 
 wh!ch»iitrt exprefsly contained in ftripture. Thia'r^'' 
 
 forming Patrrarth ought ito haTc flicwh that «rtryfe^>^ <' 
 
 %m6cs <he fear of puniftment--.thc icKli is mJttoina ti''' 
 *ai fenfe in writers profane »r facred. ChryfcHJlimc, '! 
 IheophyMus and Occumenius, Greek Writer, ^xp)a«/"^ 
 mgthe paffagf, fay that ChHft was heard, l>ccaofc he i-'"'*' 
 ferved late heard, as he was worthy of all honor, ret ' 
 pec* and reverence. Calvin and Bi^i ttritenci that t^e *" 
 propofitlon rti/o inuft be Underftobd kd' figni^' ^^iS '" 
 Gr«k Writef 4V Who are pveruW(id''tf 'fe^ftahy tiietj'^'' 
 , , — w -- --:a^5 -s-?--ri^a:;s, Miv urine wnTt^rv 
 
 ^\ 
 
 It 
 
 llL. 
 
04%. 
 
 pom ir U^xi^iY«enu>Mi«' mmmk^mmm^iSmtiimmi 
 
 Mmid* iiiiitatMift#to the wm,i>f GQd lUibMte 4&m^ 
 u^miMthti&^dhifid'mtcfiitim deittb t^ die Ni 
 
 »r- #♦'""• 
 
 ^ioi tUftiirA biaiphtiiny CaWin..Mi<ii i 4iomi, Mi^ 
 IpjiltaHritetmritlt horh)i^ : h« pf^iOMli t|pt C^iift ^im 
 (Miltiftind |Hc<ll|ioii> bi^ tl!t«c h4. lidiia*^ 
 tkfi^MMdltbe dittiMied } tod t(|.tlria fuSipii^ not Mi 
 CMlbdeaih on tkfl crufit. Claliviii stfcribM^oiiF r«ieaipch 
 MNtiti«fit«i»bii w0rcU (Lil>. 3» ia^* «af^i ^ ifl) : V ij 
 
 ioiiijKt^ wfi«a Jif defnreciat^d deaCli ? I. ial^r, ^ 
 ««Ntil« fflirirdiiirii (the coqimeiicmiient) Ir^afai w^oof 
 hMm$ Wgltiiesed P^t dlfcM ipd J«<;Mif;blc toni|Mitt 
 iKK^liiiiMred wM ^ kodw himfelf tof. ^Mid»,,fttii^ b#^ 
 iiXtdk^ m^m^l oi God ^r QiUFr ^al^ - And iTP III 
 Uff^*hih^i*hm^ yrould |ukvs« ^n, done ^ .^^iifil^ .ha4 
 fi^pBtod-ibut t csiEiinf pl4e9tt|, bm i» w^f ilj^ m^^^iUrf 
 tlMldl«J)ovMJfit Ml<!<ev«riiy of the di\4fit veiff«)ii| 
 . 4ii*i'i' *m^eiiqthk^m^ a|fo I|ivq,i^uggle4 liHik^ C^ 
 fofmk. *4' kfi^^mi ?lM borrun of^^ a|«ra4 4cath m i|^ ) 
 
 »pl)ftfcM,f1^l>^;»ViAiM9»o!i*Ay picflibe put led^ppu^n; mil 
 ^e^§^t^l?rdn«)ft.«tir>u jiojy torment o£ ihc^iwn(»di»j,Q(( 
 
 |4lP»i!5^W. 
 
 by his bi;jud, the lemiiHja of ^iuic." Tu^fi WoiUs i 
 
 iic 
 
( 1 11 h ii iU M l, iB ili <liafi things mhkkimtmnmatiMmmg^ 
 Puii f iMtti^ the tf eaty of peaife litftpeMi tttostefili^ 
 
 tl»40M t^iJcCtti Cifriftj^Mt/ ^ -^'"^innf mitliliitil 
 nfBi9H<l»tiaiM#Nh«<daltei^ ^faiih jC!^ ^Imoi 
 
 immf^k»9ili»mi^ His' horribleddiq^my:^ ^Mkir 
 
 (Chrift) bore in his foul the direful torment ot^tMmmA 
 
 iiilMs4ir«lie 4i«fMi^i]«{;}Mi^ !^ rttminlj nnrr[ ilmiliiill 
 i))l4iMiiilt'fi«wiid^hsit'bfi4iil ift of4k^aiiitli»i«t)4l0 
 liir1)eeii f irf < e i it# rtliic fin Iibh tinui iiimiwl<^»y<i 
 fir ^«liii StrPsrill hasMdicei^d dft whm hr^fniil gliiii > 
 diinot ky)«w fit ^.i^^or^ V| «w< ^Wliat * ieaMlk 1im» 
 bkA^m fd iidpi tb«>rtiviii)^«f th)iilii>poftor,4iv«liMao 
 oi^tMMM^theaiitirdHitoitl^ft^pDme^ iMmm 
 
 of%ofllmoi»>(etffe. Sit #<st«# fltfs, %%X i8 : «« ^ fcritifw 
 b]MiiviNfj^tiblr^thtif|s, IHv«r and giMr fM ln^lMitt 
 
 M^, 4t, 4^^ : **ls}»blodd cleanfes^i from vverf iiiff^^ 
 Tlir^Hn^ VdlM %ot «fld«mke a^iciriiMi rcfutatknia 
 oftMl%^%ttf)^ MifpMfnfyr if Ctfufo^ liad not aitlMfil 
 colMKilif if ^th^ an erro^ of a moft <^iigei>ou» fiw^iilT 
 cfiM^for lifWhi! mfe, ibiA CilVln'preNfnds. that Chrii^ . 
 fuftrtd /irhe^ilnB of tke cftanmed, file idntSmsanle miftnll 
 bAtrf«(»-t,%a»vili hii r^Hccd It to an kiftant « iKon-^ir 
 fi«<if%e'B«!ev^hli<i,inifhefearof Ood't wrath* iiidl^c 
 thjI^llrKbH^inxH^ty prodUttd by it : thus he exfrittei'lJ 
 ClHft^^^'^nt iMto^hellf « it commenced*" faytf he^ ^ 
 " Whtti GA^ift'ijjrevr forfowful and prayed in tlMgar*^ 
 <i«Bi*)l« defc^aded as ye^ more deeply wheik he ^iM'^ii ** 
 thj^tmilf^i-lny Odd. myGod\ . . .» and ht QcS^dhdoi 
 ^'^^^,^i\kmeiHtmU\ of God he appeared as- • 
 
 •^4 «4»*0W atWl '•.ofl^ J^ Uwaut-li.i »iiJ Jt. .V 4ui xfi 
 
% 
 
 '^?rSfRI?Wf?>*^.^^*<^^*°*^^^ Tww^hc foul M 
 
 -SI*' i\«A^?^ ^^*'?ip%"^^ V^f^*"?^**? ww^t^. ^M 
 
 prcfe terms. No 1 Thi people wj^w iji)|< ^he^ pwp^Mr^ii 
 
 toattne pa^r),%p/,(j$e.d4nt\ned.are iKithiiig eiie but the 
 
 J bwA M»*^*^ is,a ,ftibrcri^i|eaa,fUa?jO^, pM^ifh^c;^?, 
 «ni((|I^ .^T.<;i^n.jijdt,wf;>nQwfrDro better j^thpn^y th^p 
 yfy[i\fi fiiftcuUupns, and , tbt .. tfti 4<?)** <>C7^^"fti /i^4 
 ^f jc(!^r?d^in^;o the inferior xfpoBB, wc i^now with the, i»m 
 ^)o| certainty .; i^if, Peter ^^fk^^y, jay;i^,,/il^,P^te 
 
 j^;r^^nif?ft jFrQ^^ ,^l.i,e /c|lpuf ft : ^^ 
 
 vi(M^r, %}\'i^y , g}^: ,;f l^a A«V?<ii4?4 mm M !f W B*?^ 
 
i^ 
 
 
 ikfcdid to iiu still Y^^^tf«//^iij; ^B'tife%{^^rtim&^^ 
 
 iJfSoUli, not «d*th<i|tai^: fcSf ^ 'fti'4|Hf W Sd{ 
 
 Wtiltadpttrchifcdfdfabul7irt#p!k^»f-»//^iJ^^ 
 J^-^Geh-*Wt,^9. David fc^fe^'ij^rf^^ig&^/t 
 
 ^ ''Thd^tophfet mias, fpeakrliy ot^ ^^4^3^11^)^?^}^ 
 
 xi^lht'f - Ycf • thou 'fluIt^deft^cnW ^iito hc}^ 
 A../ /W^ inta die dtpths of ^ ^ifiPM^ 
 BmJ This daniidt be libdi^i-ftbdcL'of th¥ ia^Pfpr 
 
 priflc<^«.ouIrf npr Wiaid fti tlic'j^i^avc, i^Hlbl^ cailiM 
 
 ^;Thepf ojiiiei i?5efcthr^r, in *i, pt^mm o? ti^;^ mm. 
 
 •'."milfi^^P^ •'y ^^^ Chaldeans, mkihi'Moul'^\^ 
 S^K i^^^'^I*^*^^'^ ^^'^ the da'iiglixdfUf =^W. 
 
 "7 *•». »"<- iijui umcnrs or ineiT tvrannv ihh ai-' 
 
 .ir iHfi ♦',,***";. t*f^'"*tf "^'1*' "'lull "i/f iini fffi/.Lf' 
 
 .cs 
 
> 
 
 4r%^ Bfif . . t • • i'J, who gave their t^t^ in the laiii^f 
 
 *ff&e ifeejiti^re bf =^ tyVabSi 5 t^^e |»irbpfiefc %»IHwNilii' 
 '^piif^'^iFWiii it, ^tiiiiatin*^ that it ai iil^ptipbDi %ii>ten 
 *^MW^ ftiMimj^outzs it Is for d^to)^^ bot^t^b 
 
 ^m^ftoikmiitj^ ■■" ■• '" ■ ^^^^f -^^--^ ^^v>vi(f ' 
 
 WM^(fi^*HehTtm ; St ittHports the :kbbde o^fpirit's t heiice 
 
 ^% to thi BeaVcni thou be exalted, i^hou &alt tidbend In. 
 f% fm*-^m ddotf.' This €anBok be tindttftoba of ilie 
 l^aye *. ifWcmld oot have been si ^|ieda1 punifltmenl for 
 
 "^tfiefithabitsiiits of (japemaum i It is the lot of* all men • 
 ^^ttf^Veovicrthc Antithcfc (hews this iifei, with which they 
 vj^etii thi^atenedjtbbeas'ftir belo# tW furfacSy as^e 
 ^^^HeaV'en to ^hich their piride afpired was above it, ' 
 
 '^^And'tl^ipemon'srequcftedthat they jiijght not be font 
 b3jj|^i«^jj^> ibyfs-^-Luke ^iii. 31. Graves are not resep- 
 
 fliMej fof Deindrw « the ab)r(s which they dfeprecitcdii * 
 ^•^ j^cccptai^k 1^ andtW kind. • 
 
 ''' tie M^thcns k^€W it ; Lucian, lit t)ne of his Diilogrics, 
 '*'iti%cs <^ii>^i aTubterraneoiis place j and Ratd, in the tid 
 Boofe bf his'Rr^pubUc, fays : " We will gtvvan accoilnt 
 .^*^<n iHcll"— tf» ddmdiken dofcmen. thfcr* are no accounts 
 ' fcltfed in the griVc ; crumbUng boriai are fiknt wd in- 
 '^^fenfibld. ' ■ "" '''■'■ * ^^ T^fj '!»'«'> -^i'^J^^ 
 
 '^^' Hefiod, in his Thcegoniai perfonifier^f^i, makes Wm 
 Son ^0 R*£U ititl Satarn, ^ttti his kingdom uiider the 
 
 JRaheia d^upqdmetheifa krono Uke 
 
 .\, \ 
 
i^iUM -'h ^irnmi ^^n ^ws .oit%^ I * . . , . , ic^ ^vM 
 
 bis Soft JqiiBph. to tl)c fubterrancow^,:^^^ ^w4w*' 
 
 ^ was addedo to J>it p^Qp^'.*«npisa.. :^ a . . iat;i^gi ? 
 i^at hift immortal fMiFi; was cqUVS)^^ ^^ ^^ ^^^!^i«i*ftfiy»5 
 ibcid«of aH t)^}^^ Ii^4caJth^'IS3^^^ 
 Jkme inanii«rf«-Geii. |C3ti?y^v-^VAn4 ihf 4Jc|,t||^ mn 
 
 M Qf Samuel W i«wn 4^iig, ^om^A^fiw/, tibe sj^^of 
 
 ,|!i*t t^ SouJs of t^ejuft arc notX3ifc^fd.|;93ij3j^^^^ 
 bowers* orincauj^tiqiiiS, and h\(^y>, ^PP9"^6f|JV&rtP** 
 ipkit iad been r^iiff d by the J^pjMitatiqoa ojf,,!^^ 
 'If (», thought i^ a^fplrit of da^n?f4,. w^^^ h^|, *%fnF^ 
 ths appearapce of Samuel ; butM^A wcp^ ilJ^^p^tif^- 
 menced her incantations whoi^.Sjiqai^I, ^ip^scia^' ngoce 
 her tereoi^ at feeing him fo iincxpq(^dly jf ,;^^4,,»^ in- 
 fpifl^diyriter f»y» repeatedly tl^^t itwa^ ^mji^U if te|j«n 
 ^ W^man faw Samuel . . . /Saf^iudJi^ joi^li^ . 
 Siul ]cnQw^])a( J it was Samuel.** Ihc Writeij^. ^af *^he 
 Bonji of Rfqlflijkftjp^ j;efWi>ycs *Jl dc)>^l^ts ; , /^i|j j-j^J^^of 
 ^amuel, doling his cul.Ngium < " And a'^tcr t^u^Jh^yflSmt, 
 aiid hcrwade- kfionv^^ (ta 4he ;iying»^^d S^^^wt^l^xj^ \he 
 fndi»f, l»iA^ iilesy .laad ^Aife^ liii y^iiecilrpm li»€ carthr, in 
 prophecy, to dcf^roy the impiety of the nation^— 
 
 The unpJ^i^ifa^^oj^, of ^pV5;vl,r^^s,^wHpi^,^^^^^^^^^ fatq 
 
 Chrift defc 
 rus.Mhnutfk.n 
 
 
% 11llMj)NAdi(i!% 'fit iiluemr&i tii^vt nterva)^ii>etHRed&iii, 
 ^thrfuvi bg£iH»e£bipiY/l befiitks the ravariaUeaojd uhir. 
 iMIf up^d «r4(ltUipfiii«;flhe .€*faurch^ we kavcitithe /cx^irttij 
 |^ti»icmy of St, j^crf ift,iii) : *' Put todeathin tfiefleii, 
 Vetrd'ttji%ia the- ii»i8tt,')Iie went incvt, :|iicipite»}bed to 
 • IJtefjfHl^rs in pM|(3D| Who ha4 been ibmti trmeincreshiloi^^iM 
 ' titttimif^ br iittdlepftood lo fpeak of the Sbulkif Qbiti, 
 |^fft9i|& Ir &t» the^im in oppofition to tlieifitih } uuthQ 
 fkihiio (ajTS Ghriftwat&dea^ io the fpirit he was Ibirig, 
 i^(tP'i»h.e went, and ti^noun^d, to fcbeSjpirits o6tlie 
 Jflfttn^ joyful neujfc of their releafe from confine rbent; 
 ll^^gVi htf preached to allt the Spirits of the }alV>r StjBh«r 
 ^ife^tili^re, wliOihad been ipcredulous whilftuMo^ 
 VAttwiding^ tite j&rk> intimating that, though < ail nrere 
 i»lHic(in»iaately punifiied by death, many mept- fj»red 
 fnwi>opfr<M^on,)by.rcpantanec, which, when finceftf^is 
 %^^^it(^ibte< iHoicft he %s (iv, 6) that Hthet^g^i 
 (good tidings) was announced to the dead, that «h«y 
 qi9d^ jfidge^ tqdeed according to men in the id(h| ^d 
 Ijv^ 'mwu^^ tcbQod in the {pxit^l gi^ng to under. 
 %l>$)')^i^»i ibough all who periihed in the ilssodi r wef« 
 JKfli^clito^ i)Q>l![jkil bfyMBesm yet iiian|!t wevc.%v!cd ia (file 
 j^d^tltf.'fil' Godff i'lfbh *i; 'ins 3fn It ■ altjoi rnh in, 
 
 «,Sli^^WiA^Mtkn Souls ofihc Juft^had besn&Hiadd 
 h^^f^e/pTvOp^ 5£achari4s-t*ix>aftoiiiiefc»bing*fe diiilil. 
 •]^S«1rtftTeiW*^9CC irito le^uialemi he adtfe,: -H tte AHlf-fjidk 
 W»^*4)t!^>|i0tipp^.4nd his dominion froni fca to fed, atwi' 
 from the river to the extremilie^ofcthieariliif ^i^fTiMhAw 
 tfe*^rii!bift!<?<>9a^ni(i)rti i^.not confinod ;jroi*he!eari5hf thoi^^o. 
 |^.<^ifen9lkiWis,v.?'dVtMlv<Jwii^ intlwhloodi ofihfiMi^! 
 »«in^(l»ft*^iMT?HJij4 »by!«nch»ineair©m theipitw'WfcJehi 
 •li§fflj'»)pav*v:?,ffr,'* ^ilfli the iprcfcfit^Hdwxw iewt,iiili4 
 'VftP'Wit.Js„]i{i4(^ t0 4ipa^«!opJiifa, ,Bot riiejMtHi!ii,«<«f 
 Vt^dU'tljR ifpotes iiOj *h5 pbee*:j<^io^ii-derfa, liMt jkilfalem, 
 
 ^MMf^<^mUMP it^tUcdfA ' ilhisiiWianiDal»crtnrclftkf>n 
 ?f&Ws^th/vigPf?ff*Rf«^.l>tiftb«jinii'flatoliaiit totiUy flallfio^ 
 
4jff 
 
 pirti:)*!" an<i th6u\ in ibg blo6d efxtby ujhmm** €otiv^^ 
 iio;feitfe:at| ilhj nor cairit Ijc appfibd ca jemfiteb^fff 
 ago felifri:)nlD MYRfiady true of then Ohrift; iijD»tl# 
 lljfit*of)hSs(Wood, in Arhich his tsftametit was€<^rirl*I 
 ed^Uu; piifaiiew were releafed from thefpit, thai it^a^ 
 fiihtcrra«oou8 iprifon in which the waccrs bf confolitflb* 
 Wfe. not tofce found. This is one inftance of^the iftiny 
 itt iwhidi the vulgatc vrrfion is niorc correa tlg^n.ill# 
 pKJ^t Hebrew text. Juftin. in his dialogue witl# Yt^ 
 ^irand Ireneus, citca paffageof the fame import IrOttf 
 Hiias, which is not foi^idin the prcfent text : ** /ThW 
 Uudi the holy one of IfracI, remembered bi* dead^whttr 
 ileptin the land of burial, he defcendcd to them t» eV«*jii^ • 
 g#rialvatfon»> which is from him that he might ^v^ 
 
 ^ muft 6dt be inferred, that Chrift preaehed: re^ntt* . 
 ansoto the dead 5 the apottle does not even infinuate \\l^ 
 hfiaanouncedtothcm the joyful news of tbei* iteteaft* 
 feema, long and irkfome confinement, and^tcidk^ltte 
 him the fouls of the juft, whofe debts wfer« danfcalle'd byv 
 tbfrjeffiifion of his bfood, bence St. Paul %8, citing' t^e * 
 6lthiP!faliii s " afccndiftg on high he led t»pciv<ky cajji* 
 tiw/'-^hoC iv J that ia, having paid thfc iranfotii ^bf fm^ 
 
 lie freediram captivity the Souls of the juft, andied thl-ttii 
 lairiuinph'to.theheavcns* ! msTu^ 9 f . mc \ 
 
 .moaghnChrifthimfelfdidHOt fay that tic intindict* 
 tQ^C/tthifi.prifcMiinthe iet«rval, between his deatlii 
 «df«>rurre4ioili it mtift nbe inferf^ed rrohi^ihis woi^ds :* 
 ^»tt,ixii) i^MJOnas wis in tbe be«iy of the^whak'tftreii* 
 I jlftyMn^ ttoce nights, !.» M^ill tba So,i of M^n be in thfei 
 »ip»r«>af t^e eaiih,?',; i ^l?lipfe<iwoPdg c^JAnbt beuneierffbt^if' 
 ^Chfiil'i b<ldy, ^hiclj wa^ laid i^^^"the f^p^ktife^e^A *rif^ 
 
 jKnatiiift olithfit aartbUiirJyi;tPdflit^Pj»W>jW<i^' *!'a'^/^3W? 
 
tte 
 
 iriof the €ar^ tiiiift %e t|tt munX 
 j.^^ Stjt. , i^nce St^J^ttl to tht lo^ 
 r't'vfrifiQ w|[i descend into i^ siby^.i 
 
 ^#%f^ %$*^ fi^- i..?'J>^ !W». from 
 
 ii;ii m the interval between fati ^a,tf|^nd n> 
 jBpteri t6Qq[4*mcq,tlieJflwCjy5ai tt|«rxe£^ 
 ejt fofetf^ld, 0|<^the||vi. Pftl^. .,.. in| 
 
 \^'0s/iM^ aicij^b^idi^ r%&r/i my jBtti 
 
 Rml. Beza,^ d^^t>rat^c| ..^Ic^ple of Ca^Ifiii, 
 
 iABi|^0l|ir,{, ^^)n JefenGe pt this i^i^^pt corruf^d 
 ^*^ ' 'M tcxj^ he fays : *' I hate not dpneitrafiii 
 we ice thi| place pri^jpally |«rm!4 bf 
 tQ^cpnflitute thpi|: li^Uus, and from it atfii jdw 
 d^ba^ 4c^i^ of j^^ 
 % I jffll J^ormcr^cQjrr^s the t©ct by K^ ^rrw^ 
 j^jOf *co|rc<aing htf. eirror by tl^e text.^ ^e M 
 lear^^ d^ nw3|im frotai fht: y^iOx Eahbips : ." ^t ^ ^ 
 8<»^2ifc%'' "^ chang^efoinetlung Jf ^^Uw^ 
 0^3y lie^^bJifly, (4naified."-^« kjJ,J^||Jc|^ 
 
 th^j^ary to fin^4j|i^ir iaith,^;^^% . . fxt t-r^f fci») 
 ^za pJT^tends x.h%t^r^^^hcjh fomctiont^ ifnpjje|,f bo4/ft;w 
 It foay ;^ but n(|t 'wh^ jn oppofition to ^fl^fh^jj^^/'f''/.^ 
 as 1^ llip^ p^agij undef^ coijfidcration,, ^idO#''^JF*f 
 wl|i^ the foul (neppejh]^. is f:iid^t(»,jia);ft^j^e<;ij^,i? i^eV|^„y 
 fofjid^O feify I gtiivc; in a^o^^.y lj^;p^^p(ayjUi, 
 
 ^ fj^nftxanit) and their im^yq^ace oitcipicit ; Lulcbius 
 
 in 
 
^1 
 
 ■ m 
 
 other Clttiigs : » Chrfft defeended jMh^m ^^ ^/t^ 
 doWfi tlie wall, which in t&e age no oi^ had, 
 dwrif : he indeed defceaded ^dne* but a 
 atftttmuititiide." 
 
 /^it^, adili:^ in h» eplftleti* ife 
 
 Ta^, (iiy,: " lie (Chritt) tmly. not «««%% 
 o^sopwipn, was crucified and died, the cekftialfljii 
 ^»its) the terrefttitl and thcfedeuincd under " 
 
 mlaag oh .... he dcfecndcd to Hell alone and wm 
 ^m^ a multitude" Paflages of fimi^r impo^ 
 fotrnd ili all the wrtters of antiqaic)r* 
 
 u^'^ ^^"* ^^^*^^ ^»*^ gloomy leceli dccmilt 
 the dan^, or confined his prefence to the abqdi '^ 
 led^tiraham*8 JEiofbm* and the place ^^ 
 I mm t Rate of tthimatc purification, which W 
 P^ory, tt not certainly known to ut ; * 
 I prMteWedfrfnion it. that he vifitcd ;dl the rccb«« « 
 '^rre^on. It is univerfaHy admitted tliitt at 
 fte hrought^itl^ him all the fouls, wlml^ d 
 I !f!^*^ ^ ****^ ^* refiered all fouls in PteatMj^ «iS5#^'* 
 ['r^P'^^^t *'^»' *»« rel(»fed them :S;ys|id»|i^^3i 
 
 1 l*^M*^-^*^' "^^^ ^^^ reafon, hyo^licttl tf^^ 
 iiBfl kHfent on the ibbjeft ; that f^om th«i-hei o^tlwf^^ 
 
 T'. ^^^^ r^^-^' "We muft aH appear bfeftrtm 
 
 iTJ^E^^J^^ accordlngto thefc thing* w!iU:h1irWi «^ 
 im, muthit Ijood or bad/' 6ii vi : )•« 'THe 4hiiW'^ 
 uffif ^*''^^* thtie he will reip.c i(!ltisd6M^^>^ 
 rf . ^"**'*' ^^^ |>rdbit h ^ the «mfe df 4?!^-)%^ 
 KK^^ " ^'^^ of rcwardt or ptrrtHbtent^ Bid^ 
 
 ffiX ^*^^^ tt«^a!Culcnifly raifc<irr6A tii^tilaiE 
 |(fll ; bttt heft; rtd^<*nL><|i3>MMh tlLkii<<^ xmIa .j^x ^mc^-^»». ^^« ikv «.c. 
 
 ■L^r j^ " --.--. ss--r—s sas..^- wjBc v»4 wiMfctt fsifir*^* 
 
 I 
 
,L> 
 
 
 ii 1 »*;'; av>i-' *»i>i, 
 
 iWUi^elRn^ the 'diViiMj^irtrtJ^ltttrtAAf'ttitHiW^^^^^ 
 ftantliklly united in the PeHbn of theH#(ia^'^rat 
 #y'ih^irimW <ioiifitlbr hkhfh hH offi^df "MediatiMr. - 
 ^^^^Mt^dittoris^iiadrftobd <ft j^(mi i#kb^iftt«\^ii«^ 
 
 ihfe^rtJi i 'Mfedtttbr inty afftitfte dittrtM hani«s. A 
 ^foh*^<p|^i*ted'^!)f cbiitttJdIng piir«i-i 1^ iiaBcd Jtt 
 Arbiter:* he, who rotttiikfiy ptt$(cff<ti tlsft* fcott^ 
 ^^hf^ to thfe delist bdilled aint^«iager, thorepro. 
 piy ah /^^/fifit^. In tl^s fihiib Mdla t^ titlltdi 
 tirtH«ito^hf J»»r^>»tf> Gal. iii, t^t * Thfe iaf<' wai ^hwi 
 hf iittgitis iii the hkftd trf a taetfiattt^.* And Mofe* fold 
 ^Mffrrifelf : « Iffocjd betwefeh Odd awd ^©u,^* fajidf^ 
 
 *"* JHe'wfco pleads a taufe bdorea JM^it, or fijppHcktes !ti 
 fiV6f oiF itt&thfcir, is ciHtd ah Advocate. ^' f * p ^ 
 *'^''iHef «b«i rrt e^n txpehfe fat?^ 
 ^dfjiiftfcei fMr'att oflfence toimnitted «y anoiaittr. tnd tbw 
 ^!l^d«*n!^ I*btri dtertii Ot perpttutfbpiidagt, iVt^He«ia| 
 Mcdftitdf df Re*iint>tidtt. . »- 
 
 -»*'fetheCe^i»«iihtfehfes, thrift 1* cfaMisil *i*filfedl«bn| 
 ^^tittriAthe'ltftfertR exdufivfely fie Is our birfy Mte^iater. 
 ^^Iiii* thc*p«j^t Brtharias calls hiih t)W Angel of thel 
 %o^nai*t*^»i, i; M^ik ha bei^m, tend St. faUl &m 
 ^> Wki xW JWetJfi^tHrtjf tht New Tt^ftatrttift* f^^.ix, i'i M 
 ^3wiyM>M.*^ifl¥«« M^j /" ift alhifttitiJio'!Hbfts, wyttt 
 « fe^ totsfl<i^'th*mtd5aiOf'ofthe<>ldtfeta«[ie^^^ Hil!i| 
 ^n^l?^ 1^ SH' 5«hrt-t)ttr 'AdVofcate ; itt-'Epli^i/rr'*^ 
 i<^?^t^i%W*'ftn t*^Jl*i"*fc aw AdiJ-odtte '*rtlh> tht f a*Cf, 
 
 25^«asJcn#ift«M'*lii^'r t^n#»t; Pj»i fiyi^ *ha^^ h^ 
 
 advocate, fupplicator, mcffepger or mediaton becaufc| 
 
 thadi^i»i^v r\i 
 
^Ibc full C3f^Rt pf jttfticq, }^a^^ ^ E^)^ ,jy^ J^l 
 i»W<Jw^ly ^Ji§ the r«^rp^ : *1/«?hc? gsur^^j|i|fip(|j| 
 
 m^m^p^ i^Ws dy^ pcrfeii^. it ^^1 i^c^^fbfifl^ 
 
 mm m So4 fen*. af ,|^4ivt^i#?;9dq:RifB4j^. 4^ 
 
 »>» d^«in<5 W^?«, ^'Wcfe ^ i|M:*®5U#pfvp¥^^^j^. 
 
 ^.Qfour pr^non^ l^jB^mcw, to ^a» th^ iy^%|. 
 ^(c truth fccflft* pfifepayc, |^e j^cribs tl^^^iy-c.pJ,|D^|. 
 ^N^f ^llifl^f 4vi)?in<; nati^ce, others . j^p^tlh^ ^PW W- 
 
 V^^^w C3^oJi<:ifefaif^^^ »$rr^ the office Qf,|f»(^cvr 
 
 t^thc diytiie piep^iL id JU^ hj^ipao twture, Ji^; V^^i 
 
 ^^ J?(ut^ri^ »?si9 WJ*^ of pcrfornjingjtlc fiwj4^i. 
 
 ODt of j^ med^tof. The firil ^f tj^ei« erf qi^ i»I^|& 
 
 Aiil^iftq : iar if Ih^ o^ of i^ediatoc |je p^rfoiined 
 
 %^e dMnc tmw^ m Mm Gh,nft, his divinity n^ft 
 
 ^ftot <^y difUn^^lrprotl^t (^thc Fatl^e^, butij^erM^ 
 
 to it, as Arius pf et^i^cd, The fccoDid^m)^ »f W«&<3: 
 
 ^eftori^uifm ^v|or a^ al^ anions f^ppofe j^ii ageiu, \yaiich 
 
 lithe fuppol]Lte, if the office of njediator be performed 
 
 k\/i the htWflan nature ia Jefusidirift, there n^ft bp a 
 
 "human Cuppofite, or perfon, confequcntly two perfons 
 
 l^f.Jeft^^.Chj'itt, SIS ]t^^ttor4us taught. The third error 
 
 I 'iininduclivdoiAmnifin,^ Eutycbianifm a far it makes 
 
 «^t^ FafCherjWfii^ A^'m^ and confc^Hnd^thc ppcr^tions. 
 
I <irUlf»i<liVi8V«n^b«inaitfsat«MM^ilM 
 
 tifffM)nf«)rOhnftrii Ihe mcdiatoria hia^timin lutiiirc^/^A 
 3ijilied2tto»:teBiiotib0 preclfely aftie«f tibe j)2rde8 i h^ntift 
 .J^ei«%tidifier In ibncMth^ frhm b«tbfirr{^tt» CbAft, 
 .hailMi lis himf^i w^e ofiho pftrtiesKileidiirrtlifibrcBt, 
 t(^r)di!Mfid!b IrotB the Father and ihe H<))!)irl6bofi»fiu 
 ,riiiti.JijB^dilEKrt ham the Father and theHotf qaioflpU 
 -^rfoferior tQ tfaieiii^ and) not \c& inferior to hinHel^a; 
 ixipodt ata juft man, be differs from' us, who^are all,%y«a. 
 i«^|Rir0 chHdren of wrath ; ai Maa, therefore', he^fitufes 
 Tfiomm^t ofienceftf and this hit iktitfaaion; to theifuil 
 n«lK«nt)0^j)iilke,isoficred not only to the Father and 
 )«|he Holy iGhoil> bun aifo to bimrtlE Hence r^wMSt. 
 vsBauyi^fSdt^ OneOod Und one Mediator; Io£l0od>d 
 rtM^Qf'M^r&theftf terms «m God, muft, of neceffity, beUn. 
 derftood the adorable Trinity, not the Father alone^ri as 
 •t^l^in^rffi ihtt /ace of truthj pretends (for fm ti ndt leis 
 .>t<)i$?nfivoM thft Son and the Holy Ghoft thttr 'm irIo-Ae 
 , ,]|M)ef*f^ JQCii^'Chrift, therefore, in his diviiie atture,«tn. 
 ,r»^ H\9m KIMia(^or, not ean he be<ovr MddiMov%4is 
 . n4iv^e>#|}^ h^ftinan natures conjointlyy^lt ^ ^noldl ialtfo. 
 rr'^ufi^.WCfKn^iion of ^he divine and hllniait lopemtttfauf^in 
 Ljpio^jChfiiUy whereas they afe^erfcAly dilinai^nHiius 
 
 ^SQM-^n^ ^mhkh the J tUyinity is incaplblcf rf»n«i^«i5tf 
 f,udff^^Jtf9^itliki fickinjiantmeottflf^ 40 turtik» IkfitaidiUii 
 o^^M s^rt fdivir^ ^rations, which (if rpdisf the l^ewciMof 
 ^^Hny^^mi^n 9gciK j, tlfccfe. thiPefnre» rtdtft bcaf^ribfldlto 
 ^n^e 4iviuJ|5y K)fvji;ri:^.Cbrifti «hetf(»ak^ktltathiiih)Uftufiity, 
 ft^jLofibi^s^rev ^jjlvitrutb' »nd pnoprktyvaifcribddrtb hbiii- 
 fn-Si^fipfvFfpn ^ ,fpr Ifiiiwss Icfufl .Cbr^ft i© jHwibp^ JwKowt, 
 who flept, who healed the fick and raifcd thfi>.ddid. 
 
 fTf*%/ifi^/^fl/t,fha<f,^*i(iiivintly,hun¥in'J43c«aufe It ftasidot 
 .fffio^-p^rVS,e,-JB<>f Mai^ie^loiXv »»^htt,flff|^fdithcm,.fbut CW>d 
 
;lflie0^'hii^b openltioti, bdt the pawei^'c^kiftantlm^tiiBy 
 ^expeUing^all drfeafeiTis fiomtbe^dyitiii^i 'Thehvniiiii. 
 ttfo^felcir Chrii:,^in his nhfnciiloiis "O^orks;' !«»4r <tiut 
 )tte inflhJmeritftlcsrDfe, the divinify wa8^^c!iaipHaei|tal, 
 •81 tltetniMftf' hand if bat^ithe-^inftniihcnc of tlftililtd. 
 Hcrtocf'thepJ-bpHtrifiilas calls the hutnatiity^'fef Jefui 
 eiOiriftHh* Stm^^ctf thr Lwrtl (^enfab JeHki^UpJUim i, 
 ijuid>6l«l»aii> (id Ctir. v> fayi,'^ rhxt Ood recortdled he 
 iWld^D-Wmailfbf Jefus Ghrift ; and ted* 'it fltoUrd^b^ 
 'linnifedi that the* world'was recitmciled td -jM FilHer 
 I'Joaej and not tb JMut Chrlft himfelf, tttfc i|«*lrj|n. 
 bmcdiatdy adds : *< atidOodwa44n JcfukChrtft^f^dn- 
 tUiiigthc worid td himfelf." h is th<Sfcfort5 tri* ilat 
 jcflw Ohirift* as Man, reconciled the wnrld tO'Mhii^lflas 
 God, and eqoaUy true that he i* our Mediate , floMin 
 hisdiVim^' but in his human naturc."^^ «^ "^rfi b><^^>t^b 
 " ' Galvin, in fupport of Ws opinion,' citii ifiispa%e 
 fromthnxth^of jdhn : *« I lay do\<^n my*Kfc3'"'» tfefcfc 
 pre, %• hci in hk letter to the PoHi»i the wfds 
 6f the MedikioTvand there iibut God, whA e4ttla^db*rn 
 Us life and refumc it at will, hence he J^iitends fd't^n- 
 dude that Jefiis Chrift is our Mediator, rtoi aa^Mifl'^ihit 
 18 GcdV' if the- fpitit of Hlufion had not t6tally> mHitd 
 tberoaa, and infatuated his followers, they WOiiid hs^e 
 known that Jdfiw Chrift, as Ood, could not die ^' Iliac 
 hemufthave dbd as Man, and rifcn from the^ dc«!^as 
 Man.thou|5hthe power of laying down hii lifef- mi^^e. 
 fomin^it at will* bemaniftftly fl-om God^ Al^.k>iffifgc 
 which Calvin di(h«pts from the intcrtdfcd fig¥infeatiiln, 
 fcewB that Chritt wasCKHfand M«A ; MiW^/ iWftilift he 
 wulddie J and God, b^datife he couW n\Co hirifW frtfm 
 tbedead. b-ii'fthnf. ^>i) -m^i h ^Ir^K mlw j(pl) oilv^ 
 
 Some^afrsgH^in early wpit<fre a!t A t<y<' !tt«n<»fe '*^at 
 eiMfift Jis^tonr'Medlvtor'iij h(i''^i^n^^d||8\v.^}\y4^^„ 
 
 «»iia|r i«edhUohi'<)0ihfc^M«ei%irt(i^1i(iWjftilft.4m*ics 
 
 If 
 
 M 
 
 f.'i I 
 
 ti. 
 
 ^i 
 
 I 
 
 .Ji' 
 If' I 
 
^M 
 
 •Aim by whick wo are reconciled toour €}f j': thh ihey 
 fiii^no<}i(^ and Ui«aixid)lt)f.i'aMbt |Q4l^4|vifi»^j>cii^ 
 
 It Ifiji bise» hid by iatms ofthaVtthem |1i4l t^ P(# 
 mufi (nsa^ tbc world, hen^ CahrJA Itthrt x3mk^ m«A 
 |Mve iMcn a modt«tor in ^is. divine iiatiir«||, 9l«lhi^ Qr«if 
 |fciAlii9 Insanity wa^ mit in ksw^ .^The in£tr«i>ce 
 loitaidlid !«• time tha iame divine ccrfoq, mhf> vfkm%ki 
 I^Undc ortioM^ was eon>e, rcdeemod the < world iQ f^s 
 
 ^iniiani^y, hadf in l»i& dtviiie natitre, i|imtpd it if) ftlie 
 C(ilBttieacem«nt« He waa tht» materially, tbctog^ «!9t 
 Utarmaliy, an k^cians fay^ a mediafior^ Jcntnal^y (1°^* 
 4ut0r j^ could not have been ; before the {NT^iraricatlon 
 «>f>4)Ui' ^dk parents there were |ip difiiuittflg parties tp 
 ^ reconcUed. The apoftate aogek were aliaisdooei^ to 
 
 ^heirfate. They whoperfii^ wanted no mediator. 
 It >s univerfally admitted by Cathotic w^iteriv tb»t 
 
 . Chriil, in his human nature, did merit, pot only grace 
 fHid gkM^y for us, but alfo the glory of his bod^i a^^ ^^^ 
 e&akaciun 'of bis name for himic^i graces wi(dom and 
 j^fNiwIedge, he did not merit, because he^^a^ pofftfT- 
 ied ihtzsi I but the external glory 4}f ht$ body, thfiMg|ii 
 InaU appearance, miracttlouijy fuTpended, ^and the f a- 
 
 ^akationof hk n*me were confec^ent to the Re(iaifei$* 
 
 .4j>n, and 8t. I'^ul exprefsly dys, (Mi. ii> : ^^ liehuw- 
 bkid himfelf, made obedient to death^ to the death of 
 thu Crofe, wherefore (d'tokai) God eacaltcd him, and 
 bettowed on hisn a name, which ia above every name*" 
 Sr. AuiHn, explaining this paffage, fays : '* Humitity 
 
 'is the merit of glory ; and glory the reward of humili- 
 
 ''ty, but this WHS done in the form of a fcrvanc, that % 
 as ftnan.*' • » ' ' ' 
 
 Calvfn, of whom is ftriaiy true what St Pavlfaidtof 
 Elym^, -Acts xiU, lo, pretend* that Chrift in his bu- 
 n»aii nature meriicd nothing loi^ 'him fclfj that to dc- 
 
 ' -vbic himfelf cnii»e»to onr fUratidti he fon^' way forgot 
 himielt. fii dcfciite «§ fftispiriGus^iio «ii4B»O0"i» p»-' 
 
 \^K^ from fcr^tuln>0<V AlD^Uii iaibara> tJCu* .«aif^«- 
 
^$i 
 
 it; <* God did not fparier hii owiirSoBv %iitrd^v0re4 
 
 for thtmj??---}ohh »H4. Ifrtim %ht(h ftfdpiu m^ivim 
 tint CKrift^fi \i»e f6r us Was gfeiC »; tJiatiiifllaJKniti^iigil ^ 
 f&fiMigti wtnv titeritcrriotn for in f l»uc ihi iiot otw ^ 
 t)i«ift>h it4tia'thtt he nvn^ited nolhiflg^ JilAifetf (r«i»(| 
 Stj Paul in plain Unguage fays thit becaufe lie j[iu«ibk4 
 MmfeFf Ctkl exacted htm ; that O^tft did ndt totvly 
 torgwWrttfelf is ihinif^ft frotn his pnytr, Jdhii «tii t 
 '«iAttd liODir Father glorifjr mc whiithyfetf, irith^hit 
 gtery which I had with thcc before the woi^d wwi\' 
 Ihiiprtiyer has been always underftood of MwtenCttm 
 rfthatgloti^ wW«h ^ God he poffcied^ tofabador** 
 bit body J in whatever fcnfe it be underftood, he aftsed 
 fbtecthingfdrhhnfelf, he therefore did aot forget him- 
 fri*.-/- '- . ■ • ■ ■ . ..-. .f...-i 
 
 ''A iiuefHoii iti wiving others comes nextfitndef cewli- 
 dvrltion ( wJiy the tncreated wifdotn bectiwe inoarfiate*? 
 % Ihte qneilion .the Council of Mee ^s^^e &cat<>. 
 gOrkalJ aplwer; ** For u« men» and for ^t|ri6l«tloi|, 
 kt 4efce4ided from Heatien^ and w^ tniQsrntitf by the 
 li<i>y i^boft of the Virgin Mary.'' If we balmt mi^shfw 
 fe«ptid5s no reaC)!! can be afligncd, which juftifw* ihe^itt. 
 wt*na»imi' f)#i*hfc Son of God. To «his unfouaded opt- 
 liionthe wtitcr rqslies, that though imiginajti^n mxf 
 m f^gp!eft>any reafon ftifficicnt,'folid.Kor^ff^'h^^Hte^- 
 Ik^i^tlic ftA {ytno£ the Icfsxettain, nor.the ptm^i^'m 
 'Wftlwy 'fclii incantrovcrtibfc. An atteijppt tj^ (lifcrcditta 
 TO ItnoM«»/ on I conciafiire evidence, argiwi' th« fnnnf 
 of a declaimer, not the folidity of a philofopher * rtidw- 
 rtiW'theyeafbtis fuggcfted by imagination be luflicient, 
 <*''itifuffiGi8rit^ il trietefecoeufjuircA U iswt b^.m^aw 
 phyfiexltucaf^lng .that f^aittt know^ to^aviQihiippen- 
 WJ, b^^/ by unquofKnnabIeTtttllimony« ' Homfffcr, Xtt- 
 *^"* «»«'«'«h«nr4u«iajfnt JO jiHttty xJie>inUan«ititfU^,t^« 
 <Hvifie Wdrd are r ^»J^n^d b v ' CaihoHc. wr'mn* T^ffe 
 fcafons, fays the fgcptic, prc-fuppofc the fin of one mia 
 
liirltlfiilTl I All kA iiki ih«ii"'nlf tfll 'Mata^lMAS^ri^ ■dffCTI ^i 'lii 'tm ' 
 
 CnRHBIuCea 10 tQB TcIOaCBtC CSIUBHMIB fli'llil ||nR6raCf f- 
 
 mmI the pinii(hnMmo( tiiaEt:&eteriH4»^«Ucb^M^^^ 
 fovereigiily good, migtit and ought to iMe pfMMdl^ 
 That God is fovereignlf goodls known ; ittnt fio' is i& 
 uncommon, is well known. To reafon 4gUBittit'|ii^ 
 iibilUy of what^h^eil^ :veey day, is fuck rific floiii|nG» 
 that it b with rdttSibce the writer is forc^ to (S&x^ 
 it*... ^1 
 
 fii the Iclrmeir voliiniie it lias been i(ie#ntliat thtioia^ 
 prevention of moral evil is perfeSly confident iM dii 
 vine goodneis ; and the eternal puniihrnent of fin e^l.. 
 ly confiftent withjufttce. In theabu&of Kberty, agi^ 
 well worthy its divine author* we find the fourceol 
 iDond evil. This abufe, iays the philofophift, was' 
 foreieen, might have been prevented wiihoutthe deftrtic- 
 tion of liberty, and ought to have been preven^edi 
 Might have been prevented, is true; ought to h^ve 
 been prevented, is not true. The writer paies unno^ 
 ticed the infoleoce of the deciaiiner, wiio pr^^es to ^ 
 tenfure the condu^ of the Almighty. It is aittiitYtd 
 that God, without deftroying liberty^ might have pre- ^ 
 vented the abufe of it, by fpecial graces r^Hibfe \h 
 their effed, though not abfolutely neceffitaing ; but it 
 mud ^Ifo be admitted that fpecial graces of fuch fbi^il 
 as to render rcfiftance almoft impradicablc, would di* 
 miniih the merit of co-operation in proportion to their 
 increafed force ; general graces propofing to the under* 
 (landing the bcaOties or deformities of objeds, which 
 attf^ the att4n«ton, :ind at the fame time, giving ths 
 wilt an ittclinatio^ towards thefe, in the purfuit of 
 whibh'^it' is - lawful -and laudable to engage, though 
 neiltiki- ftron^lor prcilinff, but yet more than fufticient 
 to ^ante^baisnte fhar fcriCtivei «p{>etite, or tendency 
 to fftl^'d^en fkil^irKn, VWcK K. ^e fbarce of moral cfi^ 
 cr uinltfiAi1^i4u»«>r^reftiore e^nliReift withtMtr ideai 
 of etdit: iitid «he pthtk of the creat4»n.^tlil$V"fthr 
 wha5%h#n*Aiit« HI hiiWaft thcr" bl^ng air t^e^'illAC " 
 powers of his foul into adion ; fet all (hefprings of hil j 
 
IwStTon crf^fpcaal grates inlallJbIc in their fe froS^ 
 
 '''"m i^^i^ in thejkcfeiVTPor ^ ; 
 
 «^v^.»n^f^p^^ Q^n ^bpd^, find wtpwUl., 
 MȤr|hcmrelv^b the n^d o^ tunc ; dtewmtirlt^ m ^ 
 grctt|ra»d^|^^rTej^ar(r8 gw^i in , jirbR^rtJQrt. itig,, 
 ta:fforc ihqrc ^cfirable, folcly 4n4 ept^lufivdy, t<^?,f 
 J^Ms.t9^r^„U, to tra^pri ^ ^flj,fl|„^. t<^%lw|i3lh>.t 
 
 w IfDd and the rAwarda nf h:. ^^ti i:^Ui,t..i Jr.Jn^:- 
 
 
 •"wjTOf*.*". I.wtn (*irpr,. gnd *,JB, who <Wi»fe>,„ 
 
 a'T# Pt f J WfW.wtJMrs the m|i,(l iffipioH,. f*ft . ,« 
 r','''«eli»n,hiBircer>,tboli,,wlio,hai.oiuaht«, „. 
 
 
 lia 
 
 ^v» t«^un<jl34lJ Ik J:Ji; aa;ik6 
 
 i-i 
 
 ill 
 
 f«iiii'.«^!i| ' 
 li 1 
 
 c'Jai ta }i ;wt 1&* i'kiWvxj 
 
a|8 
 
 the fame diftindion between thofc^i who rcfpe^V, itiil 
 
 libfdd order of f(^ecia1 gifim, i^MlMh in tbeireffeavibd 
 
 IflnfVerfal, dod wouicf hiikeliddiftii?^bdt«rtWiM5A fliofe, 
 
 ^^^ honour Krti by cfioice/>liftd^ tll«ft$ NwHfiJif ftotTc 
 
 . fi^!Bed>\^ldby clioicediiKoridur Mmt^^&^ 
 
 %iiiifh the re^aWs bf'the deCeir^-ift| in fovoiriof iht to. 
 
 daS^vi^l fU ^bkld (^fen'^Ve gbces ihakkOn^ in fefoe 
 
 Itt |>rdporti<!n^ to the ihti-cifed ifiaUgnityrbf ih« heit, 
 
 •Which tvtiymi of juftite fcffb^r ; by fii#(lit!iti«g tlfe 
 
 fuppoiTed order of urilVerlal iiiipfecdibili tf t» the prefcm 
 
 ^ brder, God would do, tirhaic, Biyi pretends, that neither 
 
 ' i ferocious tyrant not a ht^tnaiM prince ^oufd, or ought 
 
 to do. It will not be denied thilt God hisas jud a right 
 
 to command his creatures, and exa^ their'' obedie*iiti to 
 
 ^his commands, as a Frince to ^tiam«nd Miiiib|eds sod 
 
 -enforce th^hr obcdlfehce. ^ ' " ^ ; f ^' v 
 
 ' St. h-A ilin's reafoning oti the fubje^ is ticsirlf fimihf s 
 
 ^'•« U ie Be afk^ why God permitted the nian tfrfccj 
 
 ^tchiptcd, whole content to thi tcitipter ha forefew, ftrfy 
 
 1 cahndt foufid the depth of hfk cotin(^H alld f iclsfiot^- 
 
 ledge it far beyond my ftrcngth ; there may, perhap4j6c 
 
 ^fume mdre hidden caUfe, which fs refervedfor belter, iod 
 
 more holy men . ... .but yet as far as he gives me to 
 
 'knowdr fay: it d'6ies.iiot appear to me that nunj 
 
 Wtfould be diferVing of great praife if hfe lived well, 
 
 -^^caufe no one would excite him to live ill.'" Dc. GwJ 
 
 t^^Tit. L. It, cap. 4, and ch 6* t •♦ When. thcrcfbrc,| 
 
 ^iht juft profit by the unjuft, and the pious by the impious, 
 
 5.1t<Js f-uii fn vaiiy : God vvon'd not create theft; whoft 
 
 • Witk.-ducfs he forefaw. Why fliould he not trcate theml 
 
 "%hen he fore^iXv that they would improve the good ?l 
 
 ^ Wy. .': * bur if God \^4ll6d if, they alfo would be good. 
 
 «'rt vv moeh better has God diTpofed ttU tiley fliould bi 
 
 ^^at they wlih to be. Ye!i,biit uft^tslinWy ; ButiVif, 
 
 \ih(*^^ttt\m^{<i with impunity, and in fbu th^y ard ufetiil 
 
 z-^T t/isfv: a • t 
 
 ■tT sr-i-- Tr-s ' 
 
 *^^l^auUi,i*i€V^(itiMba<ivllj'tib did i 'not Refill frcn 
 ifjiw iwjilh (too 1} I ^ni;i on ob ojIIvjIo ,' oi 35WO srit^^ 
 
H9 
 
 >H" 
 
 (fcHdug tfhem, dCiputlivg itiem to the advii^tage qF tholl^ 
 
 UAoi^ %9 had created at » p^^lip> who could advance ia 
 
 gDQd btttby tbe:4?Opoper2^ionuQf tl)C b^^ thcy'wfi^c 
 
 oi)t at fU, the^ WbuJd be ufeful la nothin|r. Xs it a fgaafl 
 
 jjfiadthftttJIey exid, whomre ufji^ful ta God'9^ ^5^Pp%» 
 
 N^idi' people whoever doesjiot wlih t^ be, he d|c» op 
 
 8iQ^ than tl^t he hiaxfejf 0iouldt jyot be ©I th^nu!* 
 
 Ilk'reafoiliiagw g>|idartd Cpncluliwc.. The man who 
 
 I d6?s «ot ivtih, that Gad Chauld havea fete^ pe >pl«, can- 
 
 irtjt iq |ilttiicc be numbered imongfi them 5 aiid:he, wIk> 
 
 ibttfing the gift*, of his Cfc^lor, excludes himfelj^froni 
 
 ili(l.{odet<r bf t|>c juli, who (^rvc God bj^ chfuce, k x^- 
 
 I l^edly Reputed to their fervlcc. ' ] . 
 
 iHwi. confidcr God a3 a. B^ng, fovcrcignljr mdepeo^. 
 dentind hippy in^himlplfi he doesnot owe exiftcnce |o 
 any creature & for if. he did he woirfd b« dependant oa 
 itioTi a c^rtaiflL portion of biis hajipinefs, nor wouid his 
 Kappincfij \xf perfed uniiit he. hM |[iyej^ exijfteni9e to all 
 |ibffible ijreatiif t» : for iif they be all fMpppfed in a lUte ©C 
 poflibilft^ fe04'e4(pnCfin hc^i%ncdi whjp-God (hould^c 
 oUq^ed to «ceate $ny <^ne ifif prd«rence to, ^J>othflr. 
 Hovmany aiyriadf of <r«a«ir<» ppfflble,. to wWch G^d 
 hai not giyen cxiftcnce, a^nditowhieh he never will giyc 
 tliftence I Ail creature^ are poffibie, in the cffential pp* 
 fertioaofwhichfthere isnftdifeordance, the exiftenije, 
 dot the ^jOgbicfe, of things is depended on the will gf 
 Goi': he gives cxiftence at his wilt; but the exiiiciice,. 
 whifli he gives, pre-fuppofes the c0ence' indcpcndant fn 
 |'hi$wiH>: thus, for ihftancc, God tnay» or n>ay not girc 
 wiftencc to any man according to his will; but h^ cj^n* 
 »'»t give him exiftenoB without all the eff^niial proper, 
 ticfof man ; for if any of thcfe be deficient, it would 
 tiotbtsimai, but Rire^tyrcof fou?e^oi,hqr(p^cift8y, jfeis 
 'thercfbre .trl»2 |ha^ God^d9c»;«>3t ps^r^ ^9J'}fi^^^u'^^ 
 ftimiichr.ViatitP ?hil.r{it;^*5Mf?3, j^iftisYlt f^i^p^^e, txi ;^ipy 
 
 ii he owes to hiaifclf to do no.hing inconfilleut with 
 
;?<M <J(ip ^t|^»]t?f ^ Ife^ojwifetf^ 
 
 not Drenemnate %niraf hiaerf'iititrme.ti\n»rAit,i^^ .1 
 
 a/>a*Liii 
 
 in 
 
 jcfs, to |r^c,jp)un^, i rtcfeyctk 
 
 fyurcp o^fi^;. ^nip<;r^^fe.ijftper^4ify, will Jfimd^r % 
 created foiriti. l?(s, (v^fejev^ tQ tb,efe dfif«c1t9, bu.t tot4lljf4lft 
 r«piov« jAc^ u^^ be the efe^ ©IF renin? ad^yemitiMW^., 
 
 w^hicb o^ti^e^ tj^fi^q^ft npr ^^.Qther exa^ wjr w^ttiwj^ 
 jIjUIi 0^. pwe^ iwiihcr. ^9 bwfrl^ npr tp. xhm, to co% 
 f?lf : fpr it§Q9d^fif? ^ow. npt pjbiigc God l;o giw: ejOft. 
 tenQe„ to a^,^ c^ca^ijujc, mmA le^ d^<;a It. o)>||^^ lun k^ 
 J)9ftow Qo It propcjrti?^, fcsrcljp ito Us, na^u^^ "ZJ. 
 f ?' " ^^^^ A pod (jci™ to «f^^vajfi ^^J^ q£ tt> Qrwtuiei 
 fp a fupcrior ordfic, i^ is. npceflfery. tjiai: he (boj^IdsCQ^fcr 
 pn i^ifpo^e.<^^^^.IUy (u|p|srJQrtoth^. pudci: ia which tj^ 
 ^re^jj^rc is pl^cd ( io^ ho^^ycr the prpperties afti 
 gM*l[ii^s pf th? crcAturc ^ay infrcitfcin pcrfic^ion jd ib^ 
 lapie order, they neyer cai) aryi^ tb a, ftipei:k>r orfkyr, 
 fac.pce the ii[idj<peoj(AbJe nftcefljty of jiipernatucal gracu 
 \\^ elevate either ,tijp angelic^ ^91^. jhuips^i, r»*tA;iir(? to tlut 
 %eiTjat«r.^j[ prdcr,,^ Y^hifh; (^d^thfOH^^^ g^,c*cds «f 
 p'^^'n^lt /^f^ ^^^^^i^yM^ which „W)l?mited, ftoodneil 
 ^()i]e is cajp^Q, d/jigfls tp fl^va^(i.^s,,(»i|i^ViVufcffvar46/ 
 liencc it^ i? majiifjjf| ti^^t t^^od niig&^c, ctfii$ttiPi»y witfi 
 |is googn^ynf^f^ijyjjiaya cnej^ca.«wi^ ,^fjtaJ,4od 
 
iWC^iiit)^ i« aoDft&dljf no pw^jcrty of himuo Wtatfi 
 
 hf( ipig^ fi«f«; been 4l^^&ed, wttlumt akmiaifluiil mc 
 4t«ieprqp«?fle&ofilm«^n«tiMrp. ITiegiltofij^c^; 
 Mtf ^xm^kw pix^eiom ^p^r^nt irsm rukv: 
 IVi^.: hutiiijinot^taic, tlm^ impeccal»}it)t Una- 
 property ol Ettman iwUwc M all ;. tlm tho^ ^^m*. ! 
 ti»ral g?- ve be neqj^ tti cJcvat*. iuw»n o^mt cq % 
 fiigernuural ftato^ impcccabUity u not; O^jt without • 
 iwjwcobaitr Adam izMg^ hiv^ oht^cd cpn(umnvit«;" 
 I«ipi»neis, la whUh impccci^bi[ity U included j it U- 
 tl^w|6i»a.ret«rac4a8 (ucVprc-fufjiofes i^rit, copf^ 
 gjwmii)? ouglii not; to b« conforr^ but in xim ©Ij 
 
 To thiS;U may lie replied, tli^t Adam, witltout th^ 
 ^ of impeccability by a fecial gnace, infalKjrfe in it$ 
 tm* thoi^gK not abfolutely ncccffitating, aijd. confe,> 
 .^fieotlyiid^er deftruclivc oif Uhtrty. nor mcrit», -Blighty 
 hav^ been enabled to refill the temptatigu with uncrniir 
 ptaXoty. This alfo is adipitrcd i God migbt not only^ 
 niY§c^|Wbk<lhim to furmount the temptation without, 
 Win. l^^i^-^^ mig^ht have pr«ferved him. from that, audi 
 from w^K Other temptation J he niaght hav« pjawd 
 m in tl|9 i^cd^ate poflfeflion of the beatific vifiun, 3, 
 W^e, froBfi whicl^ ^il temptations are exc!«ded-, aed i^: 
 fct had douisfo, he wovld havei had juft and'laoclajble ec£ 
 foos ^r fo doiiigi but it wuft alfo be admitted ttsatr U 
 ««• not done it^ that he neither prefer vcd Adam from 
 the temptation, nor from falling, under it, thoug)i b« 
 jwl enabled him with, the greatett cafe to rcfift it* aixi, 
 fpt tlw h« had alfo jiift. and Jaudaj^Ie r^afons, fonjip^ 
 toough aai'aiNs are knuutn to im i theU i»h«»^ ^.-^ !r.-^ 
 Ve more that fttfiident to jtiftify his prbvidcncc. '^ 
 
 k bai^^ bioi already (hcimUiat* tfcc ptcfcnt ordjir 1% 
 
 11- 
 
 
 «J!ii 
 
 life ' 
 ■ J, J 
 
 ■is? ' ' 
 if * f ' ' 
 
 1^1 1 1 1 
 
 I 
 
iiifitbtRiiiml^e^^l b'fouffd to eisift through tin; (MCb 
 
 ^iufcids ^tkfbrid agcAf s, is more glorious' ^o God ai^ 
 
 8ilV^]|^^uS't« his faithful fervamts tfa^ any order 
 
 INim Which^inOTftl evil Oiould'be ei^cliideci, either by 
 
 ^«Ci^;abfahUe>y fifscffltta^ln^ and dcftruaftivc Of liberty 
 
 and merit, orb) .fyi-a^i graces of Aichforcd as tb render 
 
 jflefi^mieiA&M h^^^icxikbkf and dimii^ing itterit ig 
 
 pv(>|>(^ti<dii \^' tlid'prefent onler is therefore wififly chofen^ 
 
 hii\ jKfK^ works'df'Oodi and all the worlds, of hi$ crea* 
 
 tiit^^»;W^etticpacGbrding to^rtiteor deviating from ruld, 
 
 f«Hid^tohir>gbry'; in his voiks nc txerdfcs h^s powcp^ 
 
 «b|firm^l!S(}ate» hfe goodncft, liianifefts his wifdonr> his 
 
 jAfttten^]s tnerqjr, his clemency » &c. By the worlcs of 
 
 fjiscufatttf^?, ititorally good,' his divine perfeflbrts arljt 
 
 Ifoiiiored ; fl h& peniMi;9 the abufe of his gifts to pro- 
 
 duce^tiorarl evil, he fliers his power in educing from^ 
 
 *l^fQitte good, .which furpalTes the evil, and his fovc- 
 
 irdgn dofftinion in the puniil^m^nt of the ^ti^r which 
 
 ^tfbviates front riile ; fo ihat^ though evil be not goodi 
 
 iris g6Qd there fiiould be evil i as all the |ifltons of in* 
 
 t^ligdftt creatures, whether mo. illy good or moraliy 
 
 ; ^ilj te«d to the manifeftation of th^divinc attributes > 
 
 JG6d fitHtbeir do^, nor permits! any thing to be done, 
 
 'MitlxHMhis own glory, as the irifjiircd' ^tttcr truly ^s, 
 
 (Prov. xvi; 4) : '* God made ail things in view of hiai. 
 
 ^If; and the tmpioQ& man for the evil day .^ AH hb, 
 
 gifts are worthy of himfeifc" byt not according to the 
 
 ^ihtiile * extent of hi» po\i^er. This het owes neither tcy 
 
 Mmfelf, nor to his creatures i to his dh'inc attributes, aH 
 
 ^i^iial>and infinite, he owes tqnal sidd infinite lo^ be- 
 
 c^iLfe'^is love^is co«nirienfuratt«o<ius objedt, he is ntt 
 
 •f|htJr« ftriftlysipblfged 10 mikiik& t^iejoiiey his ' gbpdn^fe, 
 
 ^f^ihtlfan(^,'tbah tfl^ othir;' bi^)piftfioe.{ *toi the prcfent 
 
 '^ir^ribc^h^e equally minifeft ^vftbdi^.icreaturciii inde. 
 
 ^ifimt« in th^Aumtidr'afid IvarietyiJ ^aHdisnitddtlhad tine* 
 
 'ib «l*iir »limit!ecli ^fwrf unyefliaLnperfbffiufaS'in haicOkwiis 
 fhings according to their value j he therefore docs not 
 
bwe to any of his creitures, nor tn the whole of t^f 
 creation, the <xeifdf<h of his power toMt^iitmQfti<:}^«|)i4 
 if ihejfiffs, which fa^tfonfePSy^be good ftttth«mieii,VA9»)aq«l 
 correfpondentiid the naturetttf^ithe^crettufe^ p^'^thpi tjbf 
 ifevinc attrifciifwi \h« order of lhe?cre3tioB#>noi*iilhfi;t«<^ 
 piKf of the^reatni* requifo moiteV if^nior^; hd^giv^,At 
 is an effect ol iibcrallt jr. , n >fn hnv^ 
 
 Eziftence lusfnerited, omairiented by t|ie,%h|«ialli)M|» 
 fun, hnd the grace of origti)al< juftice* ina ftaiciol ipiif>> 
 cence* #einote from pain, from dtg)cUlty, fifooe^ ^^4 
 ffom perplexing cares, with a great facility of pafiinfR 
 from 1 his flate of probatioq^ to a (late o^^confufntnat^ 
 tiid^aterminable happinefs are the gifts eQnli9rire(i)0ft 
 ^Adaln. Thcfe are gifw of inexpreffible„^agnitudi!b 
 ^ome of them tranfcending no c only the exigency «f 
 human nature, but human nature itfelf ; for if hunwMI 
 nature be confidcred in itfelf, ignorance, coBcupifcenciC 
 pain, diflidihies and death, are its appendage*, confiii'. 
 indy with the divine attributes, ^Adam might havf 
 been crcatccJ fubjscl to them; habitual averfiofi 
 from God, preponderating inclination to volup^uoufne^ 
 ^p preference to virtue, and the malediclion attendanc 
 on it, art rcither pro[)erti6« nor qualities of humaii >:1m^ 
 ttire, Thefe atteft that man is fallen from his pHmit;^ 
 ftate : for in ail the works of Sovereign Wifdom, order 
 is invariably obferved; reafo» therefore ought to fufcr- 
 intend, and fenfe obey ; from lamentable experience ue 
 know that rcafon, fci far from dirrchog, i.v not uH^ise- 
 ^ucntly made fubfervient to fc:>fd : how many infatualjpd 
 mortals, who confult no other guide ? •« ^,, ^ 
 
 That! man might have been originally created miihe 
 ftate to which fin r uccdhimSt.Auftin exprefhly fcaches *• 
 though his authority may have no weight, his reaUwi- 
 'ing is nop cafiy icMded i " If," fays^he, *'a f< ^i h(%in3 
 tocxift, nououly before lin, but before any pni ot life 
 iapaft, fuch aivariothcr fot»l is alter a culfsable life,, it 
 
 laulij itsf^produ^oti and bcginumg Is beltdr thmthc 
 
 it.! 
 
 tl 
 
 j 
 
 'H 
 
 ^nt 
 
 SfOHl'^rff 
 
 1 ) 
 
 't f 
 
 u 
 
il«i >wffeft>liody. Thefe t«iB6iporite4ry ikni^ 
 llilm^itit jStt/, #biki& In id ttatuit 'fot^iEs^ eV^ lb(t 
 W%p«^, ^%it iAfo iSiit it has the fib#tr, with thft alfeft. 
 lBWDC<ir«rt CSreator, of tultnrating M*^, and by piotlij 
 •ftiKfy^f hoovering ami icquit^ vlitttissr, bf #hfdi 
 It lii^ file freed from TOrtiditiog difficttlty and fe^. 
 Bng igiiorance; if fo, igooraiice and dlfficurry (cditctt- 
 fmenciymcM wtt be t!ie p«irflittient of l6n to feula 
 'iN^^iag^exiitfiiQ^, bnt antdthbnitioii ^ adVawde, an^ 
 'tiie bcg;iiiniii|ritf |»erfcAion i ft is not a fitiatl teifcflt be. 
 Ib^e itiy alerit of good #orfc, to ha^e m^vcd a ti), 
 tteHiI}tt^c!it, by v^htcii thefotll ppefci^ wifddtii 16 et-. 
 %>ri and 1^ tt) difficnlty, that h itiay lilbiti th^fe, hdt 
 % Mrdi. bnt by ftudy."— Ub. 3, dfe lib. Jtr. Ca^. a^. 
 iriiltdoatine be^ronfiftttsin hia Itetra^tlons ifLtb. 1, 
 % #)i ^* rhoiigli ignorance and difficHtltytcmiCtipifcchct) 
 HrJIwre ntartiS natirral commencscment, tbe'Ctfiatot \9m\d 
 lltmbt bhteitibte, btit rittter to be prait0d, aiWe havt 
 Ihewn in/the fame third book . . .' .^ It is not from ig. 
 'ttorahott dr concttpifccke tbat St. Aullln pi'ov'ed the ex- 
 ^(IWCt trf^figihalfin agaxtift f^ehgins, btft firorit the pra. 
 ^^dikdtt'attQ^ of the fenfaal appetite, w^hich bnght to bij 
 1»A*fe ndt, uwdfir the controul of reafon. Scnfc, in t1i<j 
 Hli«»ttttmtof objetasi is bdifpsnlably necdfaryj and a 
 ^jlBOptotf t^ to the ' enjoyment of cettain obje^, whilft 
 'd>iiiiftvBii: within the bounds, which rcafon prefctibes, is 
 t|U!^ neceflary, both for the fupport of the individual, 
 m^ilihi^ propigation of thfe fpecies j but an Ungoverna* 
 ^Weii}chn?taunjto gratify fenfc in oppnfition tothcdiaat«^ 
 ^^t!*^*'^ a&abiolutedfiforder. Hence St* Atfftln dif- 
 'ti^0lflwitii^ ooTsnipiicsrntaj, or, this propenfity to (A>]e& 
 iftU^^ ^to'ftniei three thirtgft» ihe vivacity, the wilitjr, 
 ind Ihe Iwceffitjr ; iw thefe ojualiiies, he finds nothing 
 *|epro^BfibJe* tn thfl^he addsa fourth, whidt he ctlki 
 Mid9c^f^km(U)^i&: ^i coik JMlminm) that ii, a prcpoti- 
 dc|s*t|ngiinpJini(tltjid:t(r,;voiiiprucm ih preference' to 
 
 vercign wifdomvia\vhich licking deviates from order. 
 
ftim t]h!» hf. proves tHat there w an inkerent difeaft m 
 flian»ht»rca£roiogls condufive: fer if tftMi^d bMb 
 $rate<« in a ft»te of pure nature, a^te maivleifllf poffiw 
 ^e, as reafdD diftinguilhea htm from the btute, obedienoe 
 tOHArdi^ateswouki beas natural to him, as iubfervienci' 
 tafcDfc is to th$ brute* which U d^ngui&sd by iiea^ 
 from the ifiainniate ftone. 
 
 Mao's prefent ftate was to the Heathen phiioibphere 
 m inexplicable paradox ; fome pronounced htm haf^', 
 and others thought him wretched in the extreme* The 
 great and cxtenfive views, which are formed % «nlight» 
 ened man, the many good qualities, which «re found 
 in him, gave rife to the former opinion ; the almoft ir- 
 r^fiiMWe inclination to gratify fenfual appetite, regardlefs 
 ^r the didbtes of rcafon ; the errors and mtfcondud of 
 man, and the train of miferies attending him through 
 «very ftage of life, authorifcd the latter. Cicero, in hit 
 3d b. dc Rep. fiys ; that nature is to man a ftep.mother ; 
 Plato, oil the contrary, affirms, that of all animated bd* 
 ings, man is the moft happy. Many were of Dpiniod 
 that man's misfortunes might and ought to have been 
 averted: by the author of his Being Hence St. Auftiil 
 Ujs I they faw the difeafe but wci'c ignorant of the caufci 
 
 From revelation we know that man is falletofrora;^ hii 
 I*imitive ftate ; (G«n. 1, «6) : " The Lord faid let u^ 
 make man in our image according to out likenefs*^ 
 -rnaho/eb Adam bet/almenau eke dimsutbenou. The image 
 ftfalemj zud the hkenefs CdimuthJ are different cxprcf* 
 fions, they cotoveyrdiftina and diflFerent ideas ; the fori 
 nier is ikikMrcdbf intelligent writers to the nature^ the 
 Jitter tmpic>ftnl»ii|ati^t)ide in virtue, wifdom, knowi^|g«| 
 &f. Qfliliist^inUituda Adam, in puoiftiment of his dl(; 
 oMienec ^n^diifef^edi lihe^ira&gB which iconfiftssia ifim 
 naiuralfipdfler*, ,th«LriiindeBft8adii%^ fthe wili;5ai«l th* 
 memony, reJBiain^of^ cmice,t iiuft unornatncntcdy and %k 
 ^are «iJl>?iyp ^a^heitia AdAtonn that tatc» fft which 
 ^ fomo^m^idiiaan rai:<^ iwe/bfr,ii$i;cHity oMiir 4fi«9 
 
 m: 
 
 
 If, 
 
 St'i 
 
 ''il'. 
 mn 
 
 Mij 
 
 Jlili 
 
 C 
 
.tt66 
 
 the. world deftituteof thefe adventitious ornatrtfnts. TJiia 
 kmtW^ ^intek thcittfpfi'ed wntcrs : (Egc vli, 3c); 
 ^^Pliifw toira tKtt God made ttian upright/* (J'l/h.r) . 
 4ftb^St)n«i^f Sit^ach adds Cxvii, 2) : ''he cloathed hirri 
 -^kh^SfiU^iiS.*** Man was therefoire briginally free from 
 ^l®i8'4^6ft*pt'irit!Hnati6n to fenfual jileafure's, which now 
 dlftiiiHafhini andovefpowers reafon ; th© virtue, whicli 
 fkid^^i^ hiMi *vVas not a property of hia nature, becaufc 
 ith8'?#fpired writer fays that he was cloathed with it. 
 It was confe^uenitly an advetititious orn^tiient. Add to 
 fc^ tfeit Solomon ftys (Wifd. ii, 23) : God created man 
 ilfciiffoluble, but by the envy of the Devil death entered 
 th& wrrrld." From this we learn that man in his prim}, 
 tivcftate was exempt from difeafe and death. If we 
 confider the jarring elements, which compofe the hu- 
 miW^rame, it IS in its nature manifeftly fubject to diffo- 
 'I?kfenMd dcftnjftion ; the confervating quality, there, 
 fd^' miiil have been adventitious. Of this quality, 
 Adfelln was ftript, in punifliment of his difobediencej as 
 hei'had been forewarned : (Gen. ii^ 17) : "The day you 
 eat'you will die." — Bejom acaleka moth thamouth, 
 , c)Difeafc and death, which in roan's fallen ftatc, are the 
 pUfttlhmcnt of his difobcdience, are, after all, but the 
 applhdages of human nature. 
 
 Pteligius thinking.' or pretending to think, man, capa- 
 ble bf attainin;^ conl'ummate happinefs by the powers of 
 frefe will, unnffitlcd by fupernatural grace, which he re. 
 jetted as, ufelcfs, and finding human nature entire in 
 irsprefent (lite, alTirmed that Adam was created origi- 
 iiifiy fiihj'^rl to difciife and death ; that his ciirobedier.ee 
 waU'plr<*]Ui<iciiil to hiirfelf exclufively, not to his pofteri. 
 ty.\""?ln„^St.' Aullin atfcfls in his book of tkreCcs more 
 cxpf^^lf.-i-Epif. ToCadPauli. ' '■•■ ^ ""■' 
 
 filifhei-iliiUr.atvW, though they agree with"" PcIagii'S 
 in iOertli^'ifhit i^o^ilpernirurkr^races were conferred on 
 Adi»rt»;ifeii5ri'^'*#^rcpo(r 16 by natural means to attain 
 a f\>i>er»iWii/ar eiid, yet ^tbrcrtl'by the evidence ol fcrip- 
 tura rGstdmitth'itnlitj'is-iij ablate irlfuTior to his oiigi- 
 
 ^i--' 
 
him of fome natural power, and finding.the lofe of ao^ 
 c. er ca culated to encourage licendoufaefe, of Xfc 
 toe pretended reformers were the mott ftrenuo«,T* 
 rocate, than that of free will : of thi. natural /acuhv,™ 
 thdr refornj.ng amhority. they have robbed iSkhi^ 
 agamft .h« faculty of the human foal, without *hich i, 
 w u!d no be a human foul, -bey dcdaic, ifceflitidy^ 
 felv,n,defcr,bmg man', primitive fta... B. of l„ft, c T^ 
 ays : ; God furntlhed the foul of man with underfland ,* 
 .y wh,ch he m.ght diftinguifl, good from evil, and S- 
 n,.n wrong ; and might fee, guided by the light of "t 
 
 ;h K :i'"'°''«f°»g''t, xnd. whattobe%v°de?^ 
 ! "'."he added a will, in the power of which k eleclbn' 
 
 Mnts. InCalvm's doclrine, the underftandine andi 
 
 ndowments. After th..., preamble he adds , ".-in ,(2 
 eg" y "-an had the;„„.. „//„,.,,;,, .^ which, i^" 
 led, he r^ughr obtain e.tern.l life." Pelagiu. uj U, \^" 
 ..ntegrtty of man'spHmitive fla.e wal .f we l^li^'^ 
 
 «"ielree choice of Rood and evil were not in ',i™ » i* 
 
 -;e -to their mind,, that the difference be wee. vi.t^> 
 li»(l vice would ccafp !f «.,„ v.'- uciwcen vjp<u«,,,[ 
 
 »» w I, '„:^ K 1 • ''^">"'=1»d been-no change !*« 
 
 fe'itu m Ik r^ ^ '•?,, "''" !f '"^ ^n,n,erfcd,i„ 
 fc. rl,!!!^'. r..?''",'J '-^"y^-*.- «'«f'i "" -heathen philrf*,.^ 
 
 ^ "t«i..^ no nine. Calyn7,fh«r<!forc. 
 
 I 
 
 , EBl,-..,-! 
 
^ 
 
 Ihottgbt dieeffenceoftVingifubjca to mutattoif»1n tliii 
 re^mlBgpatnarch*8 opinion* a tnan might b^coniet 
 horfo'" without ccafing to be a man ; f6r if ofic dfenthl 
 or coottitucnt attribute may be retrenched, no rcafoti catt 
 '4>eafligned why another may not be discarded alfo, thij 
 opinion is well worthy of the tnan who pretends that 
 thenndcrftandingand the will are adventitious endovt 
 
 ments. 
 
 u Luther, of paradoxical memory, furpaffes even Cal- 
 
 vin in extravagance ; in his commentary on the 3d of 
 
 .ffOen. he afferts i '* That original juftice was as natural to 
 
 i:,f»an as to the eye to receive light,** and (hortly ahcr 
 
 io;addj: ** Theic things prove that original juttice was of 
 
 ,th€ nature of man ; and that thi^ being loft, roan's 
 
 natural properties have not remained entire, as fehoolj 
 
 divines iav«.'* Thcic fchool divines, whom pride had | 
 . not deprived of common fcnfe, knowing that the eiift. 
 
 cncc of creatures, not their effential properties, arcd^| 
 , penUfnt on the will of the Creator, very naturally be 
 ,5i.Jieved, and continue to beUeve, that a man muft have 
 ♦Malbthe conftituent properties of hu. man nature, orceafe 
 
 ^>b€ a man ; to a0irm the contrary, they thought 
 ;hftf9nknonfcni'c which defcrvcs contempt, notaferious 
 
 sii' cefutaiion. ;.,♦, ^. . ,f . ,„ , , , J 
 
 3flj hrrln » nc (Intcnce St. Paul refutes Pelagms, tutherandj 
 3,' .Calvin: the aptftjc Ihews that original juttice was ir 
 anlTitlclf iupcrnaiura;, accompanied by fupernatural an^ 
 )«■ mJni^ifijii.g gracf. not a prn^erty of-- huma^ 
 
 ,i\}, £ph. ,iv^ H '. " *^ ^^"'^'^ '"^P ^^l^ ^^ y""' '''i 
 
 .b^.tnan4i)ut on th<: »<«^ iwaii. who" Ns bdm created a^^^^^^^^^ 
 •ouLiMfgumQo^ i^Fl^icc^ajidthel^n^i^tyoftnitl. ij 
 t^fDi tna^) vv%4s. w««^f<^. muftliave bfeeri »^ » f 
 
 a'ni.L*lui,niD.wnff^ wfifts in pu%^ ^Vtfirin^wmn, ^M 
 .nn.^.CT(^t4d in. juaice, and Urjm, J^'''^ "jj 
 
 advfiAtitiou 
 
 endowmenu. 
 
 biu itfQt h 
 
^9 
 
 The af>o{|1e orders us to be rene«7ed in niind, ihtimat- 
 leg that not only our b6dy, for l!i^'Ven^W^c^'*^dl 
 we muft wait the confummationV Wa^^ niadch^f^lA^^^^lb 
 ^ifoafe and death by the prcvariciitlon of il^dfit^ V'bOt'lhtir ; 
 our tninds sifo were divtaed of thele l!^i^ii4^^ftf». ' 
 ments, jufticeiknd fanclity, which ha^'bl^^^illfttiiU^ 
 fionferrcd on them. ' ' '' norniqo 
 
 The component parts of ttW l^#^*liW#ll|J 
 which he has in common with the bruce» and a f^l^wd. 
 foui, in which he refembles the angd, he naturiil*yA par- 
 lakes of the qualities of bdth. In the bi^ttte the fei^rnal 
 ippctite is predominant: fenfe is its only rule ©faction, 
 its propcnfity to fenfual objedts is, therefore vii6lettl M\d 
 irrefiftible j the angel, having no organi^of fenfejf^'-of 
 courfe exempt from fenfuai appetite, whcte^'thfei^* »t no 
 fenfcs there can be no impreffion on fenfe, riodtffiredfthfj 
 objeds, which make fuch impreffion, the Angel** Will, 
 directed by his underftanding, has a llrong tendency to 
 ^iritUcil good, none to fenfual objects. The man, from 
 bis compound nature, has a tendency to both ; henoc his 
 will, though directed by rcafon in his purfliits of victtue, 
 or {piritual good, has to refift the fenfual appal kc» ^nd, 
 as theobjeds of fcnic are prcfent and vifible, and the re- 
 ward of virtue diftant and invifible, reafon is frequtntly 
 overpowered by fenfe, hence the reluclance wc feef in the 
 execution of what we know to be our duty ; and the 
 difficulty of refilling this frnfual appetite in wltat wc 
 acknowledge inconfiUent with duty and re*afon. This 
 difficulty, incident to human nature, confideted in it- 
 fclf, was fufpcnded in Adam, by a fupcrnattiral gift, 
 which confinQJ the inferior dppctite to its proper objcd, 
 under the contfoul of reifon, «tithout dUlictulty, reluc- 
 tance pt hefitation, ana ^t fli^'^fiitit tittte cttubliflicd 
 ofider »n all thy power! ot t^y'fWjl, Hi l4iat Adam's 
 jwill,, di«jtl^^ bv riafon, tn'gtii;' likvd'bfe**^ obedient ta 
 the ,ior(iti;8Kq{ tie 'cAeytbi*, yliHdtftiif'eff »rti ' Wiih-mt 
 MS^ljUcltanc;^, wj^l^^pat pbin or hefir>tion. Thl» tranquility 
 of foul and bo^y waiitlic ttfecl <if a A<p«rrmturai ^..iwc> 
 
upt, the natural; condition of man; in-purHilimcnt\>f 
 >idam's difobeJiencc, this grace was withdrawn, and 
 imman niture, m|ii9.perfon, divefted of this gratuitous 
 ornament, abandoned to i^ natural cqndition. The 
 r^bcllioa, th<5r^fqrc, of the inferior appetite, againft the 
 %erior. .cQ^.c^pifcenc^, difficulty, cjifeafc and death 
 would have beca the appendages oC human nature, it 
 n??n had been orjgiqally created in a ftate of pure na. 
 tiirc, or, as divines cjcprefs jt, in purh naturalibHs, When 
 Catholic writers Uy that bu.'iian nature is wounded or 
 degraded by f^n,, i| muft beunderftood of human nature 
 in Its prefent ftat?, <;orq|>ar^d tq that ftate in which it 
 was ongiq^IIy created. 
 
 This is the doiVine qf ancient and modern divines • 
 it is cxprefoly taught by St. Thomas in fcveral paflTajres 
 of his worlds ; : Qod." fays he, « conferred on human 
 nature m Us commencement, above the condition of its 
 princif)lc:„ that there fl^ould be in reafon a certain rcc 
 mudcof original judice, whiph it might imprcfs on the 
 jnfcr.or povynr^ wi^ho^r any rcfiftance ; but becaufe this 
 uas gratuiro»ay conferred, it was juftly wlthdra-wn, 
 through the ingratitulc of difobedience. wlience it has 
 Jiappeqed that the lirl^ man iiaying fmncd, human na- 
 turc was left nccr>rding to rhc condition of its prind 
 pics; —///. 2. Senl. cUjl. 3,. 2- I. Art, \, 
 
 It is found in livinyp,(]:igcsof St. A u din's Works -. 
 '' What is It," fays he, fpc.ddng of our firft Pirents, 
 *' tijat jtavirg t.-^ilcd the forbidden fruii their nakcdnsG 
 WIS dircovcrcd, but that by fjn was uncovered, what 
 grace ii,ul cpvcreJ I I'or the rrace of God was frreat 
 there, when an earthly and ani.nal bguy had not brutal 
 kiHuility," (bfjliiUmlibuimcni ) 
 
 This dodrinc is deduced from the prophetic writing;: 
 ^ftcr Adam's difDbedienrc Qod f.iid to him, (Gen. lii, 
 to) ? '*Th(iiJ art dull." In ihcfe few wards he \m[ 
 ti^.xtcy to^iim tj)e .f^atural.roudition of his boJy. and by 
 
 y ''3,'^1i{A^H^^liiV"^'f-.«^a-'>'''Jt'^ Jiim m the cxiIcJ 
 
^1 
 
 ftatfi to wfelch his goodncfs hafd ra!fdd hitn ^'^Thoun^^t 
 
 , In the 8th pfalm the prophet,^ deftribing-t^^e ci-eatiofi 
 of man, and confiJering his natural conditfo^, c^^reFe* 
 h.s jurpnfe at man's exal^atiorrro a «,te fittic 4ri;;^ 
 tothatofimmom fpirits:- Whnt h .m that thoum 
 mdfulofhm, or the/on of man that thou^dofi %i/it m^^ 
 '[hmhafi made him little inferior to the WZ-f '* The a^l ' 
 venntious ornaments the pfalmift calls a crown of dbrv ' 
 and' beauty-.- //..« Uft crooned hinr^u^ith glory et^ 
 ieauty: C^vseh^bod vehadar thehaterehoU.) 
 In ihe49th, he thus dfifcribes the fall of man -. « Wljen ' 
 
 Revelation pre-fuppofed, reafon jumf?es this do'aHnc • 
 ifthecorruptionof human nature in its prefent flate, bi ^ " 
 ncjt from its conftituent principles diverted of original '* 
 jufticcman m a flate of pure nature w(3u!d not be fub- ' 
 jeatoit; the (lontrary has been already fhcwh, W is ' 
 there any other caufe, to which it can 'be imputed: God 
 IS nether direaiy nor indire^ly thecaufe ofmorarevll: '^ 
 
 IS mconfiftent with hi. fa^clity ; to affert it is b!a({,h^ 
 niy. St John m his lU epiftlc ii. ,6. affirms thit all the 
 t)urces of moral evil, that is, the comuplfcence of the M * 
 
 iron the father but from the -^orlcf ; thefe ' are 'dfcfcelH 
 neceilar,Iy n:l«lting.from the compdition of fri./,^ thiv^^ * 
 ^rgue no efficient caute. againil them ori|ri,al jurtibe had ' '' 
 ^en an clMual remedy. 8r. James in his epiinc'Ciys"^^ 
 
 at. nomantsimptedbyOod, tutbyhi^hwn concuk'^' 
 '^« —I, I <» thisconcupifccnccor prof^enh^ty to fdnfuiV'"' 
 ^eds ismherent in h«,rtlih^.*tufe ft - it^pdnaitiitiSn.' 
 
 that 
 
 ohjects 
 HtK «„.. *i.: , , """ ■ , 7"^ " »»-^>onifituiion. 
 
 2^ not this juttunal i^.^.rAtx^ ^M^-. Is prohlbitalby 
 
 ^ and:rc.th co.....d„.ents, btir fc c5nijnt li 
 
 I "'^ v,«n : as all prccep?$ areaddre'lT^d t(^ /he lihi?-i-n;,nj, 
 
 '%v'nm» wteich'obediehte is' exn^r^^^r ;,w..i.;J"r„ 
 
 'fuhjeft 
 
 matter irf arry precept, bfe. ^ 
 
^7* 
 
 caQfe they are not undtr the eontroul of the mideriUnd. 
 iDgi the confent therefore ot the will, is what the precept 
 enjoins or prohibits. Hence the infpired writer Aiyi. 
 •' Do not follow your libidinous dcfires," (Epithumefm) 
 . — ^£ccl. xviii, 30. 3t- Paul fays, (Rom* vii) that the 
 precept, which forbids concufHi^ence* that is, the 
 confeot of the will to involuntary fenfual defires is juil, 
 j^oodf and holy %, and copcuj^fcence itfelf he calk the 
 |aw of the flelh, in oppo0tion to this precept. God 
 does not authorife two oppoilce laws ; the one juft; gopd 
 and holy is from him, the other, which the apoftle c^ 
 ^fin, becaufe it is fron) 0n and inclines to fin, is a difeafe 
 incident to hutnan nature ( a defeA refiilting from iti 
 fsompofition, which in man'$ prim'tcive ftate had beeo 
 healed by original juftice> an effedlual remedy^ which r(< 
 inedy would have been tranfmitted to ue if Adam bad 
 perfevered in his obedience ; hence St. Anfelm fays : 
 '^ ^ince placed in the exaltation of fo great a grace he 
 voluntarily abandoned the good things, which he hi 
 received to be continued to himCelf and others, therefore 
 the children have loft what the Father, by preferving, 
 might have given them ; and by not preferving be has 
 Jakcn from them." — Lib, tie Con, Vii\ ^ pic, Or'ti* Ct^» 
 
 IS. 
 
 It is admited by catholic writers that one (ini confi. 
 dercd in a certain point of view, may be, and frequently 
 is the punifhment of another, though it be not thelcfi 
 jpunifliable. St. Auftin who more than once advanced 
 this opinion, explains the manner clearly : *' When," fays 
 he, ** it is faid that man is abandoned to his defirc he 
 whence becomes crimin:il, becaufe, being forfaken by God, 
 he yields to them, lie contents to them, he is overcome, 
 taken, pofllircd- drawn, iir.d the fuccceding fin is to hiro 
 the puniOiment of the preceding," — Lib. 51 in Juk and 
 in hif 5'9^d treatifc on St John, " thus God blinds, ihw 
 he hardens, by forfaking the finner, not afiifting him, 
 which by an occuk ]udgmcul uc m*y «C^, Dy « 
 judgment he cannot." 
 
 
As a- iCJiifta^l fd/ dfTobe Jiertce 6f dlrcfc^ difailrts a M 
 fc iji the face of the eneniy, h« of cdurfc |g t^fetf, tji' 
 killed, fotftc Almighty in puhiffiinent' of Art #itK«tat»| 
 his grade and afli (lance, and the firtiier is ovcrpaw^feVed 
 by hw fpirittlil tnemies. - • ~»* 
 
 That Adam hir been diYefted of none of the |>ow!a% 
 or propa-tics of haman nature iri cofifcquence 6f ^ifoSe^ 
 *cnc6. ho^evir the nittve-fi>itS8 bothof the tinierltaliS 
 ing and thd «^ill may have bteen diminifliedi is (fembhl 
 ftrabieby Re4fon:forJio#ever'gr(tat his fin; froWtfe 
 toity with which hs might ha^e perfervered in hii obe. 
 dicncc and rhe train of miferies, which he has entailei 
 fin us all, It ^as a human a^ of the fartie nature wi«i 
 tnmcsi Which are daily committed; by thcfe, bythemoft 
 atrocious an! abominable, no power, no property, no 
 faculty of human nature is loft; the finhew is divelia 
 of fana»tying graces, his foui ts'ftrlpt of the beaiity of 
 holincr., he becomes an habirual finncr, his natural pro- 
 pcniity to fcnfual obje^s encreafes, and continues to cn- 
 treafe, as he advances in iniquity, but is never abfalutely 
 
 It is, therefore, trUe that originll juftice, if we confida^ 
 fficrcly what conftiiutes humm nature, or what ma^ 
 rcfuitfrom its conftltuent principles, is neither a property 
 ot human mrure, nor attainable by any power inherent 
 
 I m ham.n natu e ; yet as it is not ineonfident with its 
 jonihtucnt principles to be elevated to a (knt. fup-rior to 
 
 ^"t^ natural condicion, it .nay be Gid, in that fenfe, that 
 ngmalju^^^^^^ ,o mm; in th. fame fenie, 
 
 erna hte,or the hruific vif, ,n, is faij to be natural 
 
 hfaoughit be maniFdUhit it h n.t attH«able by vy 
 power, of humm nature u lafTilhd by fapernarural ^ci 
 
 lifewhl'K "''^'^t''^'"^ h.i perfeverel, eternal 
 m^,k m mm . pref.nt ftuc .s a grace, would have 
 P^ the rewu-d of mi»1r.>riou5 work,) btotl^eHo.s ncH 
 l^tjititwu lid have bfti in any flatet^e Vew,^! ^ 
 |-»uon.H,» wji^,» fv^t U'r^^^i by fifc^:rrtataraf ^radi?* 
 
^H 
 
 It IS in Gfur prefent fiat^) a? it would h^re bee , if Adam 
 had perfevered, and tranfmitted or%isal juitice inftetd 
 of origifial &n^ which ^e might and ought to havt 
 done^ both a grace and th^ reward of nieritorious worki 
 elevated by fandifying and fupernatura) grace to a fa. 
 pernatural oikler ; but it is j»articularly called a grace ii 
 oiir preft^t fallen ftote ; becaufe to refift concupifeence, 
 3od ^rmouQt the difficulty refulting from the privatioii 
 fif original juftioe, graces more powerful th«n thefe con- 
 ferred on Adam* are iRdiCpen&bly neceflary for us : the 
 grace confierred on Adam was fuch that, aflifted by it, he 
 m^ht have perfevered, if he willed ; graces are con* 
 ferred on Chriitians, by which afiifted* they not only 
 may perfevereinjufiice if they will; but their wiUaHb 
 is excited and inclined to perCevere infallibly, though 
 not irrcfiftibly : (Phi* ii, 13) : " It b God» who worki 
 in you to work and to will for his good pleafure"^ 
 ibios ^ar i^in ener^en en Umin to thele'm km U energein^tr 
 Ifis eudokias. From thefe words of the apoftle we learn 
 that preventing graces, which begin to enlighten the 
 underftanding and excite the will are purely gratuitous, 
 The apoille ;iccurately diftinguiihes the grace, which 
 works on the will, from the ^&. of the will. God 
 is the immediate principle of the grace which works 
 on the will : " God works in ypu" and the will is it. 
 fclf the immediate principle of the aft produced " H 
 wirk and to will ;" but fince the human will is but a 
 focondary caufe, and that all (ccondary caufcs aft dc* 
 pendently on the primary, not only an exifting grace 
 is neceflary f»r the produftion of the aft, but alfo an 
 affiiiing grace, hence the aft is juttly aferibed to God as 
 the principal c»ule. 
 
 - This firft ieaf«.m, conclnfive in itfelf, is confirmed by a 
 fecond, which irrcilftibly ihews that life ^eternal, in our 
 fallen ftaie, is |wirticubrly a grace : in the prevariation 
 of Adam we toft every right to the pofleffion of eternal 
 
 _.. ^tlttkWt • 
 
 iiiC, 41iU WOIC Ui<tUC ti*V€a K\t lu^ wv^MVjUwi tiig vnvi«| » 
 
 torciaftate us, and enable us once more to contend with 
 
475 
 
 this artful and powerful enemy, and fupport u^^fathat 
 ft ukbnattly prevail, is mdUpnuhlf an unmerited grae€. 
 IM us fii|>pofe an array engaged in an equal cont^ftj fymt 
 2revia»rious and rewarded, others are talten and im» 
 prifoncd, their Prince redeems them, truis tbetti again 
 for the battlct and in commiferation of their mi^rtfine, 
 provides them with better arms, and <y«aken» thelt 
 CBcmy, fo that they alfo fttcceed : h not thiii their folK 
 feqfucnt viaory, a fiogular grace f Their reward, eom» 
 pared to the reward of the former, is it not with great 
 propriety called a grace ? 
 
 Though man, if created in a ftatc of pure natur^ 
 would have been fiibjedl to difeafe and death, ahd to ail 
 the mifcrics, which attend him through the feveral ftage$ 
 of life, it isnot the left certain that death h m his prc- 
 fcnt ftatc the puniOiii^ent of fin. Reafon is dlent on the 
 fubje<a ; we know it from Revelation r God faid tcj 
 Adam (Gen. ii, i;) : « The day you eat of if, you will 
 die,"— %«»/» acbalka moth ibamQutk The Pfelagiaits pre* 
 tended that the menace was underftood of the death of 
 tkefoul, that is, of the pirivation of fandifying grace f 
 butintheejtccutionofthefentencc we flml it extended 
 to the body : (Gen. iii, 20) : « Tbeu art duft, and unt0 
 k^ ihoujhalt return/* The fentence was literally ex- 
 ecuted on both foul and body ; the foul, divcfted of 
 original juaice, was deprived of the life of grace, and the 
 body abandoned to its conftituent elements. Death 
 commenced : for what is erroneoufly called a living 
 body is, in truth and reality, a dying body, as deal' is 
 the term to which it tends. 
 
 Solomon (ays, (Wifd. i, t4) : « God did not make 
 death, nor does he rejoice in the lofs of the living ; he 
 created all things that they might be." Dcftruaion 
 therefore was not intended by God in the creation of 
 »^n, as exiftencc was the term intended, it mutt have 
 bcen^perpctual. In the ii, he fays j " G^d nLide man in*. 
 but bj the envy of th ikvil death etifsrrd it.io 
 
 j./i^ 
 
 ^i iverldJ' 
 
 r'l 
 
 ItiiMi 
 
 
 I. I .; 
 
 JtMTf 
 
 
 Viil 
 
 i^ti* 
 
?7< 
 
 j^^^|« ^'^"d^y of St. Pawl 19 not to be chided, Rom. 
 
 ^y»„>?.^** "Whtrfiprc ai by one man fin entered into the 
 
 ^orW , and by, fin dcatb, mfi, fo death paffcd to ail men, 
 
 J^v ^h<^P^ aJi bavc (ipned . . . .'* and vi, 23, he adds: 
 
 *fT^c wages of fin i$ death, life cyeilafting the grace 
 
 jtf Qo<i/' (ta. gar Q^fom ti$ ar^artias th«natos to di da. 
 
 itij^^ iouj/jeeuzig <fi9nmj In the du&rine of the apot 
 
 ti^ftjyp things arc equally certain : that death is the 
 
 penalty of fin, gnd eici n^^l life the gift of God, and the 
 
 ift Cor. 3^v, 32, heffiys . *' Death is by man, and by man 
 
 h the re. urreflion from the dead ; .and as in Adam all die, k 
 
 Jli>ghri/i all will k mad4 to live" This nmft be under. 
 
 ftoortof the death of the body, ^ndi the rtiufredion of 
 
 ^he body, which ?he apoftlc there defcribes. From him 
 
 1!Vpjle;irn,?I)at we are indebted to Adam's prevarication 
 
 (or 4eath, as wc a^c tQ Cbrili'ii ini^rit^ for ^he refurrecii* 
 
 ^ from the dcad» 
 
 ^ If^ifeafe and death be the puniQinaent of fin, why-is 
 jt m^iacd on the innocent ? Juftice punithes the delin. 
 "ijuent, nol: the innocent. True, it is alfo true that the 
 k^^^^^ are. not puniflied : St. Paul to the Romans, 
 
 qry^ia^fays, that we have all finned in Adam"; and 
 \o the Epliefis^ns hp. fays, (ii. 3) ; *•' we were by nature 
 chi}dr<:n of wra;h, as all others." We have received 
 from our anceftor human nature as it was in hiai, cor. 
 rupted by fin, fuhje<fl; to the punittiment due to fin. 
 %o juftify this duc^rine it mufl be obfcrved that a per. 
 fon uuy be morally guilty of an offence though not pre. 
 lent at it, nor even in being at the time, in virtue ofa 
 compart either expiefled or implied, on this principle is 
 founded a maxim uniyerfally and invariably obferved 
 by ciyiliscd aid uncivihssed nations, to punilli children 
 for certain tiarfgvtflionb of iheir parents : it is the in- 
 herent fenio of mankir.d, authorif:;d by reafon, and our 
 ideas otjuiHce : for chiHrcn are a portion of the fub- 
 ftar.ceut their pirenib, what they hold moil dtar ; they 
 
 ri-'Mti'ii lit rll#->ll> lli«»'(» ivK»ir» |-l»»j\T •\ra ir«#i t\-,r\va . ►Ii 
 
 idtr tti. 
 
 , - . n- ir ^1 "ill 
 
 liq it their pcii.uiOKS; aic rewarded for their fci vices, ■ eacc, for which 
 
dlihonourctf and dlfgraccd by their {rhmy. In a Word 
 reafon and the fcnie ofitiankind, confider children as 
 making one tncir:rl and fecial v<^hole with their barents 
 fhariftg in their anions, partaking of their honors, and 
 puniihable for their offences. 
 
 In virtue of this implied compaft, fuHe<^s of a State, 
 thcnigl. innocent of the unjuft.ggreffion of their rul^s 
 orlcllow-futjea*, are ju tly pumflied, as the integrant 
 parts of the moral and focial whole, and confcquently 
 accomplices of the aegrcfllon. 
 
 Hence the(e pre mif.s to reward the virtues of ancrf. 
 tors in their defendants ., and ihefc threats cf punifliiriff 
 the crimes of parents in their children, fo trenaently r| 
 peated and fulfilled in fcripture. 1 
 
 This truth was fo deeply imp^effed in the minds rf ^e 
 Hoathens,. that then poets afcribed the ravages of Rome, 
 by avil w.rs. to the perjury of Laomedon, and .he 
 irojins, from whom the Romans were defcended and 
 to the murder of h.s brother by Romulus their founder • 
 and for the fime re.if ,n. hiUori.ns afci ibed the death of 
 Alrxatiuer in the prime of life, the maff.cre of his 
 brother and fillers, to the divine vengeance, which pu- 
 Dilhid the perjuries of Philip on his family. 
 
 Euripides, ihe tragic poet, introduces Thefeus, alarmed 
 
 atacnmeot which he thought hi. fon guiUv, and n.^c 
 
 conlciousof any arrCciiy, for whichthcGc-s would permit 
 
 h s family to be dishonored by fuch an infamous acl. he 
 
 crutinizes the conduft of his predecfffors : - wiio ^Gys 
 
 he," of my ancdt.rs has brought this difgrace on mc ?" 
 
 We know it; it was the firil founder of cur raJe, 
 
 whofe cau elels rebellion has brought on hin.felf, and en 
 
 I his defcendants, the avenging hand of God, that 
 
 2^y may k.ow what they owe han, and what they 
 
 e^rve who voluntarily dlf^bcy his corT.r.ands : hende 
 
 tu, that God imputes to u«, not ihe lihs of all our anrtf. 
 
 tors, though he might in jufiice, nor even art the fins 
 
 - UU5 uur ifrit anccftor, but that one ^aiif dilohedi- 
 
 "cc, for which he juftly divcflcd him, .nd huma« iia- 
 
 IS If I 
 
 : 1' 
 
 

 
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 33 WIST MAIN STtllT 
 WIISTW.N.Y. I4SI0 
 
 <1> 
 
a7« 
 
 tUMifthim* ?f laitifource* of tkefif I^Ep^iatturt^aiki 
 gratoitow gifts, oiigioai jufticff tad immotts^y, wiii^ 
 Et^iljid recnvfd for faiinfelf aiid fbrliii pofterity, wlneh 
 h# f otootarflf loft iow hUo/SAf and tfatoi, wbo are confi. 
 defcd in the original compa^ m mMn$ o«e ^h hm, 
 
 jAo exain^ of thiarpriiBitivo eompiA n^ li»f«^Deuc. 
 '9^1^: Ood rcmincb the Jewa of hit promift to 4lbrdiaiiij 
 iaae and Jacob* their anceftors, whid^ proniiSi he hWk 
 in giving them the land of Canaan, and then proonfti 
 to contioue them in pofleflldn whtift they coattnue to 
 ^y hfe precepts : ** This t9v*Mairtiwkkk I nuke^ andtbit 
 tmtbf it ml •mithyw •nfy, w&& or 6 here prefsni tUm (kf^ani* 
 ing btfain ^ Lord* bid with tbm aljii, vfba art mi bm wA 
 us ibis da/*^^ 1 4, 
 
 - This covenant was e^uaUy binding 011 the abTfnt as on 
 the prsfent : on the children not yet bom, and on their 
 ehlMrenin fucceffion, as oa their parents there, who ei- 
 prefed their conlen!:. Hence Oodiftid by hb prophet 
 Jeremiah) jri, 6 : '* H<iar the words of this eovenaat 
 and da them*' He immediately fubiotas: " Wttnef. 
 fing, I have witnefled to your fathers the day on which 
 I brought them oat of the land of £gypt, aiki unto this 
 day, rifmg in the morning and attefting to them ; and 
 I Cttd hear my voice,, ar'l thev did not hear, and! 
 brought Oft them all the words of this covenant, which I 
 eommindei them to do and they did not ...... The 
 
 bikufe oi Ifrael, and the houfe of JudSi have broken my 
 eovenant, which I made with their fathers, wherefore b^ 
 hold, 1 wiU bring on them evils." 
 
 A remarkable inftanco of the punifliroent of a naiion 
 ^r the crimes of their anceftors, we have in the total e%* 
 termination of the Amalecites, for an aA of inhuman cru- 
 elty committed by their anceftors more than three ceo- 
 turies before— I il Sam. xv. 
 
 That a covenant obliging all his defcendants mifht 
 have been implied, though not explicitly formed, 
 
 «• _ rv ^ _ 
 
 ._ _^ ^1 
 
 Wlllt iltC «4I It lt>UtlUUi %ti Vl,«i IIUUIMM tow, »*■ *.»»> *«•/ 
 
 inftaot of hb creation, ts demoeftrable by reafon ; for ■ l^t us now fu^ 
 
*75 
 ittlie hthnmd natiiral reprdbatatlv* of all W# i^fym 
 dints he miift te fnppofied attMtiv« to theit tnt^c^irll 
 wha indi^en&bkj dmyi Hii affiwit *hiwfo*s.4o»i 
 ttreoant iniroivmg the g^eateft poffitHe iiiWrfft^oim^ 
 fittf and all Us defeeodants, «nd whtdi w«>uM hav«^0et 
 ittpnidaiitia tht eaE^emc to rtje&, g^iglit ^a^ Imkh 
 iB^fi^d^and mnth e^ual juftict the aotifcnt oi kkpfS^ 
 jkyi wr thtk 4i&xit,ii imppoCtd pnkmt, Wdttld nt« 
 UvebeeD left i«iprudent, or uHwarrantabte flban kM« 
 The only queftlon to be difcitffed b, whether our firQ 
 parens confifiently with the naxtais of prndence, aii4 
 theifitereft of hifdefcendants, cottld have re^ed hUk 
 iflcnt to thcctmditioni of the covenant, the ftevmi^, 
 don of which has involved us all io his difgrace* If w% 
 fitppofe Adam crea«edin a ftat«; of pure natuiv, that is, 
 u fuchaftatcas we are now bom, fnbjea to dHeafe an4 
 (isath, its natural appendages* fubjea to conciipifcenc<?, 
 confidcred as the a^ual and habitual love of objedft 
 picafing to fenfe, without any violent or prepoadentbtf 
 iadioation, deftined to a natural beatitude, which con* 
 fifts in an uadiaurbed contemplation of the divine per^ 
 fcaion* and neceffary love of the divinity, which by thtf 
 powera ol free will, not weakened nor depraved, he 
 Bight merit, if it be fuppofed poflible for him, and all 
 bu defixndanta created in the iame ftate, to perfcvere im 
 the ftria obfcrvance of the natural law, probable that 
 many would, and by their virtues merit, aod obtain a 
 Sxed ftate of natural beatitude after death, it muft 
 ilfo be fuppofed that from the verfatility of tlse human 
 nufld, and iti innate powers of conforming its adions to 
 die diaates of right reafon or of deviating from them, 
 nany would tranfgrcfs the natural law, and be for ever 
 wodemned to the punilhment due to iuch tranfgreffion, 
 »»n fuch a ftate there could be no forgivcnefc vJ (in, 
 « muft be admitted chait fuch a ftatt, though perfedly 
 conaaent widi fovereign goodnefii, and alt the exigcn. 
 pc- ..Urn*., wityrc, would bv extremely alarming^ 
 Ut us now fuppofc it prop()fed to Adam to iabftitutc to. 
 
*% ■ 
 ?j|ryijil04aaibaK^ 4Hid!^hg$«4Ml€f!llNi ii«|,^a^i^^% 
 
 cxigericies.of hunian nature, with an l8im^li#)>|||i|r 
 ritf i^H^iiiyii; Jid}bBiiil6o%^ aai tlPtriik^i^ilM^o all 
 
 if^rtt)Aiybii«iilmM<Mi9£l^ivt(dtHrAC^ ^^blMiyi, 
 
 and on the con|^aiipitlUtt(*ctt •a^iiQ(fv^|li%^r1ditt4H^^^e 
 
 ^^Ktifliiriin^«ii^«ibyr4iNfujtia;| £iQm\k;. ail ^' l^1Mil\ilil 
 
 3^^b£bi^'i<)f <^l£ksif|^iA|^riarkf, ia\^ertr#4ie^tlc»;tf<fif 
 ifK€^^«(mmiW4&i^^grQSt|!th[a ad\eaock||Mi4'oCiriitiiuMI^, 
 the punifli Jieut impending fj terrible, the proballWig«lf 
 •^a^6a«i^t^i,vi«»srJ'9-f^(ib-4ati that dtlXioi^MrM be 
 #R^^ii)ttl^l^p4:ns1^<i>i4£l' l^horafovd k|a«t jke|it ijt^. 
 ^9A% i^,ifii^4>c|r|jum)iin iM\m to tbM^lhi^ tf[t^ iMHk 
 «iliefl9il^W{l|^ i) W/^M atiibhaN^i»iQi lidd [ iii|^diii|«lft] 
 
 His aflfent therefore, as well :is thit of all his dcfccndai^l, 
 msMf^'f'^ ^<^^'m0M,Ki ^hiidm^^^^'^mtM Itare 
 ^#1 ^feii-'^IWi^vwb y- wfl^i . ^ffiw.Vulrtolwlifiiiipiwarioitio^ 
 
 .i:fifi«^'^"t<»f«*y*'ifii"' lnt*c»ih»t Aciain wofrfipfeyaricdtl^ 
 
 4*..nArfW»f bin[»ftlfeaM>iC9flP^e} iC 5* ibttl.ba^^ ht9iiwi^dM4 
 
 Incarnation, life and dcitU^j >«tj4i4,;fc,i,Hiiti»tf<iiii)i«|b 
 in4ny of hii JcHe.ida;»ts, |^^p» a g ;;at lujjjniy, arc 
 
JfjriSiiWi of Ws fimrkition i. die pr^:^ dfcr t£ 
 
 Ihc pp^ortob wifely icfcofeiiiMi^pdcr takwc W 
 
 «^ vbidi illiioral evU iroirid te eacfaided by gmt^ 
 JJiug^iiftiMa^ orappBOidiuigto in^Se fe^ 
 
 A^ieftioa. DM Ids abftrafe dian thdfc i^ti#J?^ 
 ^.prcfentiitfetf : In wkat coofifts tfce lb irfAdm ? 
 How J» It tr»nf®itt«i to his ddfccndants ia rcoiotc «c. 
 lemiom f And what the puniihixteiit i 
 
 Sin is 4 generkal term, taken to its greateft htkudc it 
 »lW%rtflont/aIaw: a man, who dcriatcs from any 
 ft»1e,»Ciultofiaagaiaftthatnile. Confiacred as ofi«. 
 ivf to the Divinity, ji„ is , traefgrcffion of the etcrna£ 
 »v. 9t' John d^es it in three words : amartia iSM 
 tumta. . ,^: 
 
 •nUs tranrgrcOion may be in aa, in word, in dcfire. or 
 ••^B, It may be a capital, ofenfivc. induaive of 
 tohfai the foul, and is caUed mortal ; or the offence 
 «iy be light, indudive of difcafc in the font, not deari. 
 Md is dlled vcaial.^^ fo/i PrincipUs tf Cbriftianitj, p. 
 
 It l»>mvcrfany admitted by Catholic Divines that Cmc 
 finiarc inconSftcnt with charily, and dcaruaive of th<i 
 We 0^ the foul, which confifts in fanaifying grace • that 
 Giber* are of thdr own nature not abfoJutely incompa. 
 m with that grace, which gives life to the foul. The 
 tormer are called mortal, the latter venial ; this diftlnai. 
 on of flns, mortal in their own nature, from others veni- 
 al, though, in appearance, admitted by fomc, is in rcUitv. 
 «nicd by all modern fcaarics. 
 
 lovteianpretendtti that all fms were mnrtaf, and the 
 M atrocious crijie not moreo^nfivctoihc divinity 
 l»Mi the moft venial i^\u St. Jerom, in his book againft 
 «»t old reformer, fiys : « As <« thm, ^^th «- rj^^s? 
 ^pfm^ tbm a nterijjejl and murdtr, andoffenfivt tmn sml 
 
 Mm 4tv^ »c rite i i. «^- 
 
iH 
 
 gdultery, and idU word and ' impiety » are rewarded v>itb iU 
 
 
 jainft ffi^ F<|m^^^ 
 
 tite Sf Kis difeipies, and tp tficm adde^ the ravingi diThlt 
 aWii ttrt)^ iinagii|ti<m;wliin it^cThy'JQoXtot 
 
 hft an fpjli'ry fn obcciiencc to thaiDJunfedrt of* fcfui 
 JlhtlE'^to fM tkc hungry, to clothe thcna^«£fe 
 
 JfWi "i;iV'K.> 
 
 not unwitting ih 
 greateft (ins are'forglvcn,is 
 
 '" t' 'Li' i ,v?< i'* '».< '»T .. J,' Mi- 
 
 tK^^iiftV^^niti^ioh' He^ixaas for' tiic^ ^I^^ibiT of tlie 
 
 iipi , , . 
 
 Mclancmon, Luther s favorite duciple, admits t dif- 
 tinciion between m6rtal and venial uns, out. ^pbn ex- 
 11. his doilrine is found to coincide witn his 
 
 ammation, his doarine is found to c 
 niallcr's : tur wTiathe calls vertialTins. 
 
 il-Mi 
 
 .._, are the firft mo- 
 
 refiection, an<J tlie^ ex- 
 
 .„.„.. , .Jielc in voluntary motions, which art 
 
 'Whcpii not voTunfaryir , -v • ; • 
 
*.. 
 
 c^ of the children of jiei^l^c^ft i^ijrtT pT JIB 
 
 Stftr^ deathi ii^ becau/e, ihrougf) tie mercj of God tkere^ 
 nocsHdrnnatioHin tfJo/e^ wbtt arl in Je/Us CbS i %m/e 
 
 ibeyare not itnfuttd; befaU/e l^ p^rd^n thef are blotM o3^ 
 ^'Let^ iays hc,(L. 2, Ih. cap. «),: •' M children of (^k 
 meve ekiiryjin to be mortaf, beeaufi it U a ^tbellion agmn^M 
 mofGodywm neee/l^rilyprmethis wrath., f: bta 
 thfMNifthe ^Inti fhey mufi beliin to, beveniai^net of tW 
 
 »t capital oircncc, agaioft which the Jtfdgm^ht of Qb4 
 a denounced in all thefc, whom CalvJn reprobates., wIiUM 
 th? moft iitrocious crimci, murder, adultery, fc^a^re 
 woial faults in his faints. As he tckfchcs (L. 3, Ins. cap. 
 f;th^t faith is the pccuHargift of the clei«|t and inamiflGi. 
 We, and as he alfo pretends that the (Ins of the faitlifiil 
 are venial, not from their own nature, bq^t becaufe the/ 
 arf not imputed, it follows that Calvin's faints may ^ohj. 
 initanfortsofexceflcs with impunity i that they' may 
 Mi^ulgc in a|l the vices and follies of |hc. heathens wUC 
 otttthe moft diftant fear of perdition. Calvin giyes them 
 an,aUfolute and infallibly? ccr^imy of falvaiibn. 
 
 Thef(^ illufions are^s oppofite to the doftripes .'of tiiq 
 prophets and ipoAlcfas the fpiri( oi Jar^l^acfs, whi ^ 
 gcfted them, Utc? the (jpiritof ti^^h;,who;ini[i?re4;th; 
 ^credpenmen^ Eor thffe cxore^lite^. that ip^erc' are 
 Janlefins^,bCbl^re|)r inc^na&nt ^jf l^n^i^fec 
 we life or the loui, ^nd others whi(:h dQ not cxclu^':itt 
 of the former Ezechiclfays. (xviiiPi^l^iT.'f.lf^* i^ 
 ii9tb defiled his nei^bbmr*s wife ,- he hath opprejfed ike poor 
 
inuc 
 
 ^ ; • boa ^^dftftfwftr^tf^ri ^1^lAt4«tl(H^•>li^(rI 9%s 
 
 ^"^Uym ^^4fk4l»96' i(/^'fi^%9.M A^#C%)^ nmv 
 
 tbe^cftmijdU^aoe'thiUD&Daw))»cibiifiJttri}r^]^;^ , 
 of t|j^iciiin«iiMBofc Jifaanli|ieii|te»»$ JKe» 4»n^tli^^ e«^3« 
 
 
 - • '.-^^ in ib^ pillar ,4?f >|be, cipUd htf^^idkc tdsrinrra^v ' 
 
 
■• • •» 
 
 Htwindi dMdmftiic«fit>M^ if y«fe^«rcK^«arfiIeilHVfcrf^^^\ 
 !iiineo£ hifaitibl£jdfficCj^«3dfe$lfibiNt^dr^ i^ fh^ feifie^P ^^^ 
 
 \M 1^i9b«rcc#if)0mns*fi6iteqciHe%jii^ 
 T1icfamcti^t^^ii,jattght;wo«itdiftina^ intltoJNfe* u^« 
 
 M^rM%/Hi<^^e^ 40d^io^^ tbe«i|>ifafi^fiiitl^l,'^|fiitil tm^^ 
 Wifiit ^^MmA9^ityi^i*hfirghewh0 <4&ja-lwMaAvyfiic 'til 
 peftbfJawlV^ho.preteitdoddtMtifce' juft tiAni V>i^ ^ '^ 
 
 |fi(^«lf# t^I,Ull«»tli«foroe of ^iis Jfadbi^age^f 1^ to 
 mm^ t*f, fi^U^P WJjtpray.totii* ifoniifiioitr^jfiDthbiif} io 
 |o''l^in§»^^Hl f4>l^ lh«viKimffitin: o£o AoDfi^ri^f /^l(| ^.icir 
 Ittonga their people. This filly evifirift ^snaoii^B«ijMlfc<fcoil 
 
 
 ff? 
 
 ss^^^SSS^ijig^^ 
 
 w 
 
 m 
 
 ill 
 
 "^i 
 
*t»lhw b-^iiCjtai ad' autiT iHi yo"i* b Jon cj, >Uba 
 
 ID this tbsyi ^agt)$<: ; ^A^Wan^ Je^tMl^ t^l^tedf 
 
 xviii: " tm^'JhaHm p^ffkdf^libtbe ho^mi^cd,^^^^ 
 mal ^fr^< Miyb^ pkfm as "^dur'bioven^mmr'^^l 
 j».» * A4 Odd Cbttimindfe^^dthittg iMpm^^^M 
 
 afeltiftible^t thi]ilUfe\v bar t% Wcre'tBfd thtf ^M 
 S%'^ttxmi6iHertfii that it^^atWirTdfiK^eht dcM^^f 
 tWl^^x^lob^ pifculiai* to th^' fcajFema ihhiibiwnts; li| 
 iiltertaft tiy R) v6 Gbd:; esiduads not drity fin bUt th^ ^ 
 
 iMity df firti ^of this St. Piui (t^^yr%fe# v^ia 
 
 fiUbit' afht 
 
 ^♦»'' 
 
 ^Ph. Hi; thi^ degree of ]i^f^lc 
 
 \itmt found on earth. There is another degree of p^^ 
 fe^ion peculiar to thefe, who forfake aU things to fofe 
 ehrift, and confccfate themfelves to bis fervice. I 
 thi!^ the Saviour ^eak« (Matt, xlx) : «« 'F^r <^; 
 hpef-feSTy go, felt alt thai y$tt have, gwita the iibf.an^y 
 iomhuv/a tteajufe h Heaven '* this is tiofc 'a prkcp 
 it is an evangelicaf counfcl. This degree; therefore, ol 
 peffeaifin is not enjoined, it is fitinply propo& as poffl 
 ble and meritorious. Finally, iher? is a degree of per- 
 f<iaion ftrit^Iy enjoined, which confifts in lovi[ig,G(K' 
 above all things, and being difpofed to faicri^c6 aUtWiigs 
 ckn life^ itfdf. fitlicr than'lofe the gricc of (JocT. ,fhl8 
 awd t«e ftiVriieK de^ree^eiidudi? all Im, «;K«rU"d*fiv 
 
 p4^ariiy, oribl*^t# dod; wAiai'isjtRe' end'^f Jlii 
 law, but not all venial faults, which tliough tliey1iimu)i/^fl 
 
4*? 
 Uy.do not defiroy Th», tU Mfirtd^t^ 
 
 ^: 'yFjmu^mrAK.," he «.««»,„„„, p^ 
 
 Kitecaufethey arp abfolutdjr <!i?ernpt fioo^ aH; v^il 
 
 r^l' ?''^.'«':».'^ J^'y.fsriooflu? ,defiFeiit.«.4 « 
 
 f any h^(^ cfe;,a. they foon after .pff,ce if. ^S 
 ^mas think, that, mojtal fit, «i„„e <t<:j6l«, whf,hi»-'4,' 
 
 Ifiq maculates Of not. the fpot cannot be calkd a d«4' 
 tSit'A'^' Wy a.fcw Ughtipot, may djminilh^- 
 l,l"?-4' u"''"'" "^""y °f " ; fo Hjht offence*?' 
 pJ;fW'J>ft*>but cannot. .Jfltroy the .beauty of holinefi 
 
 Ly^l^«.fe (.}€M^ g^Hm^Vfrh UrnH God 
 
 f 
 •1 
 
 ii 
 
 1 
 
 Si«Ji-.i 
 
f^ 
 
 Caftiaft^oariae fiifpiff«s injii^ 
 i»]icfibftadt.dhit jdBf^aiciK&csuiaotbelea; 
 Aittii^iaMof die ded. to wfiom lie €<»&i«i 
 |^«f £udi esdiifiirdy, sre not impined, wli^ 
 Ibidii&hiRs, It IbUqwi dnt tlie morder of Utiah b^ 
 mA,mdiikefednakmi of tfatt c&c^i wWcwtrt 
 iM W ip Biij M e todat prophet : for lie h&d raodved „ 
 gHt of ittth long before thele crimes were cominitted 
 ttid It tbk frith could oot be loft, if tre beikve Ca!i 
 nor ao^Mo tispsted whilft it contintied, it 
 fellows that thefe mo&ftroos crimes were, in the o^i 
 of that arch impoftor, meer venial faults, or, to fp 
 more properly* noiBialtsatall : fdr that caonot, with] 
 priety, be caUed a f&ult, which is at no inftant uf tiL. 
 uDp^tUble, the fbrj^vcneis of which muft accompuj 
 thead s £a that it precedes erdh the defire of fbr^^feod 
 Sueh is the iint>unity, which Calvin promifes fals&iiiti 
 and ibch the eacouragment he gives to all forts of abcMa 
 nadons. St. John, the evangelift, who was not inTpif 
 by Olivia's fpirit, thought the forgivenels of fin 
 ^eot to the confefiton of fin : *' tfwtjaj*' faid he— il 
 l» ti 9$ " tbAt wf baventt finned, we deceive 9urfikk\ 
 Mud the irutb is not in us, if we cenfejs our fins, he is/ihi 
 ful tmdjufi to forgive us our fins, and cleanjeus from 
 rj iniquity,'* 
 
 Luther's opinion is not kfs favourable to immoralit 
 than that of his brother reformer. Sins not imputed 
 calls venial, and thefe, he pretends, are not imputed wUr^ 
 are not incompatible with judifying faith : hence it 
 lows, that infidelity andberefy compofe the cattlogaei 
 mottalfins : for they unlyare incompatible with futltl 
 Murdcr,adultery, peijui'y, theft, kc. are not imputabki 
 this German apoftle's gofpel, for whether we underfiM 
 by faith, au alTent to ;ill revealed nutbs propoied byl 
 church authority, as Catholics do^ or a fpecial coof 
 of mercy, by which tish maa believes that.God a pro 
 {Htious to hiBkfelf through Chrift, which the Lutfaerattl 
 
 f.t — 1 
 
 w— -- ifai^ 1 » 1 _L„r_ _r^__-_- lu r.:.li I 
 
 |tl» experimentally true, that many Catholics firmly bc'l 
 

 *K^S.~ •^T^r:*'^ punifl.«*Htl«^t 
 FMoaiWbeconjinitted by one «f'C*,)«V4a»«.o>a 
 r«^*'^'#fecoB4-frlf.adm,-te4h.t.«W«ii4»wrf^ 
 
 
fl90 
 
 to the laft degree of anger, becaiifc that punifliment U 
 certain, and certainly due to mortal fin. The Saviour 
 did not fpccify the punilhinents due to the former de- 
 grceso*^ anger, becaufe they are uncertain, being pro. 
 portioned to the guilt of the offence, which may cncrcafe 
 or diminiih, but not amounting to mortal fin, the ap- 
 propriatc puniflimcnt cannot amount to perdition^ 
 BdZi pretends to juftify his opinion by thcfe words of 
 St. Paul ([Rom. vi, 23) : " Tbt laa^s ' of fin is death ;" 
 but the death, of' which St. Paul fpcaks, is the fame 
 puniflimcnt, which' Chrift calls Gehenna, and confcquent. 
 ly the wages of the fame lort of fin» that is, of mortal 
 
 fin. 
 
 Chrift reproached the Pharifees with tranfgrcfling the 
 great precepts of the law, whilft they were faupiiloufly 
 obfcrvant of injunflions of little moment : ** Blind 
 guides" faid he, Matt, xxiii, 24, ** who ifrain at a gnat 
 und/wallvivacamel ;** and Luke vi, 41, he faid : " Whj 
 doft thoujee the mote in thy brdther^s eye^ and doft not confider 
 the beam in thitk own eye V* Some tranfgreffions he com. 
 pared to the camel and beam, others to the gnat and 
 the mote. Between the gnat and the camel there is no 
 proportion, nor is there a greater between the mote and 
 the beam. A mote, however inconvenient, troublcfomc 
 or painful, docs not extinguifli fight ; a beam deftroyi 
 the eye ;. in like manner a light tranfgreflion, an idle 
 word, diminifties habitual grace, but does not dcftroy it; 
 a capital offence, murder, theft, adultery, &c. extin- 
 guifhea it. 
 
 St. James, in his cpiftle, dcfcribcs the fall of the ju'l 
 man from the life of grace to the death of fin, beginning i 
 with the temptation : " Let no man fay when tempted: 
 • that lam tcmptid by God :* for God cannot be tempted to evil; 
 and be tempts no man^ but every man is tempted by his mn ^ 
 concupifcence when drawn away and enticed ; after comuphl 
 ttnce when it has concaved brings fortf) fm^ andfm v)htn\ 
 
 few words the apoftU refutes Jovinian, Vigilantius,Cai. 
 
*9« 
 
 yin, Luther, Mdanaon,&c. He tcMs us, th^t 06^ 
 tempts no man to fin ; much Icls docs he irrefiftibly in- 
 cline him to an. He fays that every man it tempted fay 
 bis own con<;upifcencc. Concupifccncc, therefore . is not 
 fin, though it he fomctirocs called fin. bccaufe it is fro^ji 
 6a, and is the cauOs of fin ; for that cannot be fin, which 
 11 the firft inducement to fin : as the firft inducement to 
 fin muft of all ncceffity prqc;ede fin. When concupifcence 
 fixes the attention of the mind, and obtains an imperfc^^ 
 confent. It IS faid. withpropriety, to have conceived, 
 and educing jyi indeliberate or imperfcft aft of the will, 
 It brings forth fin, but not that fin, which gives death : 
 ^or the apoftle dminguiOies thisfira production, which 
 he calls fin, as an imperfe^ produdion, from a fecond, 
 which he calls pcrfc^, and to which he afcribes the death 
 ot the loul ; aKd/tn whfn confunmaie brings fertb death. It 
 " ^h^refore true that, there are certam fins, which do 
 BOtcxtmguilh.fanaifying grace, and others which de- 
 Uoy It and It IS equally true chat Calvin, or the apoftl^ 
 was afalfe teacher : for if ic be ^ruc, as Calvin relcacs. 
 hat the fins of the faints arc not imputed, it is falfc th.t 
 fin gives death, as the apoftle lays ; for that fin. which 
 «not imputed, cannot give death, nor can it give death 
 were there, no life. If it gives death it iuft there. 
 
 mdth'Tr.v'*'/"^ '^^ "^^» ^^>^^ i^ wtinguiOies. 
 m t be the life of grace in the juft man or faint : for 
 
 .n ewicked man there is no fuch life to be extinguilhed. 
 txpiicit in the condemnation ®f the doarinc of that 
 
 Kef f^"t''"°"''^^"^^«'-»» ^^S- 
 
 dl^aS'^ »>>' ^J^ Lutheran 
 
 Calv niftic fc ool. « Ut not," f.ys the apoUIe, 
 
 ZtouLl\:'^ >«,.^/.« nor any mde^nnefs. n,r 
 \J''^'nfjSt nor foeli/h talktnv. nor ;-/7.-„ ...i.i.l _ . 
 
 "'nkrn.nc ,n the Km^dom of Chriji and ^ G.J." ri.c 
 
 ■fil 
 
 i 
 
 i 
 
 If 
 
 ill 
 
 i 
 
 toi 
 
 
 W 
 
tpsftlefpecifiesfeyeralfins/of which foine exclude from 
 theicm^dombf 6od; pthiers he cenfures at' iitiperil, 
 ib^nt ; but he does not fay, that tbcfy exclude from the 
 jtingdoiri of Chrift. The apofite knew nothing of 
 tialvin's faints, whofefins s£renot imptited; nor of Lu. 
 therms elefh who cannot IbfefalvatiOn ifthey be notun. 
 willing to believe, he pronounces in^ifcrioiin'atciy a fen. 
 'tcnce of condemnation againii every man guilty of for. 
 iiication, of uncleannefi or coVetdufnefi. No man, he 
 fays, guilty of any of thefe fins, has an inheritance in the 
 Kingdom of Chrifl. He doe* not fay that fooHfh talk, 
 orjefting, which he calls impertinent, excludes from 
 this inheritance: yet if an idle word* as Is pretended by 
 reformiffs, be a mortal fin of its own nature, and vernal 
 meerly bccaufe it is not imputed to the faints, it would 
 'of its own nature exclude from the Kingdom of God, as 
 "fornication, or theft moft certainly does. The Saviour 
 tells us, and his words arc perfcdly confident with our 
 ideas of natural equity, that the light of faith in the 
 ' Chriftian, fo far from diminifhing the enormity of fin, 
 encreafcs it ; " That/ervant, who knew bis maker's w///, 
 and did not frepffr^f nor ds, according U his viiU, Jhall bt , 
 beaten with many /iripes ; but he^ who knew not. and did\ 
 commit things worthy of Jiripes^ Jhall be beaten with fm\ 
 firipes : for unto wham/oever much is given^ ^ him Jhalll 
 ' much be required ; and to whom men have committed much, of\ 
 him they witlajk the /wor^"^-Luke xii, 47-48. The Sa* 
 viour thought that the man, who knows from infallible 
 authority, that for every idle word he muft give an ac- 
 count, is more culpable than the Heathen, who docs not I 
 k;.ow it : iA his dod^rine, diametrically oppofitc to tlie 
 
 • raving! of all our reformiftn, the light of faith docs not 
 make that fin venial, which is mortal of its own nature. 
 It n true that fin, however lignt or venial in itfcif miy 
 br, and is in fact, irreminible in the Heathen as it is in 
 the Heformift ; bccaufe t!icre is no remiflion of finj 
 
 • without the pale of the church, nor even v iihin it! 
 without the infufiun of fan^ifying grace } hence, though 
 
the punifliincnt due to venial fin be of limited duration 
 it may biEi, 'and frequently ii, eternal : for thiife is no 
 remiffioh forhim, who dies in bibrtal fin i^'lthc i)ii- 
 biihtnent doe to all iiis offences, whether ifiortal or ^^ 
 Dial, which have not Been expiated before the perpetra- 
 tion of the capital offence, in which he dies, will theie- 
 for e be lendlefe. " ' ' ' • -- ,it > 
 
 As there is no error, whkh may not find fome paltagje 
 in fcripturc to rift on, if the inventor be ano\i^cd to\fc- 
 termine the intended fcnfe according to "^is own'fahiy, 
 fo our rcformifts find many to countenance their m^ 
 extravagant paradoxes. Mofes faid, (l^ut. ' xxvii) - 
 iur/e;du every em, who doei not per/even in all fbe/e thingg 
 which are written in the book of ihii law,*' Ezecbid xviii 
 «o : *^ the JouU which fint, it Jhall die,** Rom. vi I 
 « fbe wagei ojjin isdeafb," James ii : " He who ^ffmdi 
 kone thin% is guilty of all ;** and Matt, v ; " lie wJM 
 breaks one of tb^e leqft commandmnts will be called leafl im 
 the Kingdom ofjieawn** There may be . (bme others 
 of fimilai; import, butjthey all fpeak pf capital qffenccs, 
 which deftroy fan<J^ifying grace. In Deutoronomy , Mo- 
 les forjjids themoft horrible excefTcs, idolatry, incefi\ «- 
 iii^Ury^ apd fuch like, Ezechiel fpeaks of the fame fort 
 of crimes. He tells us that if a father be guilty of idola- 
 atry, adultery, opprcffion of the poor, or any (uch crime, 
 his fdn, if he be a jqftand righteous man, fliall not.fiic 
 for the fins of his tather. St. James (hews that if a maa 
 be guilty of any capital ofTence, fuch as adulrcry, or 
 mutder, he becomes a tranljgrcflor of the whole law, the 
 plenitude of whigh is charity : becaulc a capital olTcncc, 
 of whatever kind it be, extinguifiics charity and excludes 
 from the Kingdom of God. A venial oflcnce docs not 
 make the offender a tranfgrcfTor of the law of charity : 
 the fin isfaid to be venial, but becaufc it is not pcrfc<fVly 
 voluntary, or perfeftly againll the law. it is not a perfeft 
 tranfgrefTion of the law : for fins are not faid to be ve- 
 nial becaufe 
 
 from the 
 ofpunilli 
 
 they 
 
 may be remitted, but becaufe, 
 
 « 
 
 nature of the cfTcnccs, they are icfs defcr;ving 
 ment, and more cart' y i emitted. ' ' 
 
«94 
 
 St. James did not think him(elf<iiid his fellaw apoftl^ 
 tranlgrcffors of the law, yet he fays, elfc where : " Wf 
 all offend in many things" ztid St. John lays : ** If^mjat 
 .«/* Aavtf nafin we deceive ourfelvei,"^^ There arc theretorc 
 ofiences which do not. aixiqmnt to a^ perfed tranfgrcflioa 
 •f the law. Some of thcfe St. Auftin fpftcifiet in bi| 
 iKiok dc Nat. & Gra. cap. 3S: " Norwai it^" fays he, 
 " teke mentioned if Abel, though defervedly (ailed a juji 
 man» had a( time^ laughed /ometbing immoderately, or if 
 he bad joked t9 unbend hi^ mind, or if he had looked of 
 Jomethingto defire i(, prif, when praying, he had thought 
 •f Something which tailed off his attention^ as of ten <fs the/i 
 •rfncb Hke things fi^le on him.'* Of fimihr offcncci 
 Auftin fays in his Manual, chap. 71 : « for daily, fhorc 
 and light fins the daily prayer of the faithful fat isfies : 
 for it is the duty of thcfe, who have been re-boin of 
 water and Holy Ghoft to the Heavenly Father, to fay ^ 
 ** Our Father, who art in Heaven ;" This prayer to. 
 tallydeftroys very light and daily fins— m/«/i»a zif guoti. 
 eRana feceaja. In his 41ft fermon on the Saints, Auftin 
 fays : *• Small, not capital fins, are purged by that tran. 
 iitory fire of which the apoftlefkys : * he will be fivcJ 
 but yet as by fire." Of thefe fins, which he calls Jhsrt^ 
 light, doily, minute^ leafl, (brevia levia, quotidiana, minuta, 
 minima) he (ays, (ibid. J : " by which fins, though we 
 do not believ« the foul to be killed, yet, as if filling It 
 with puftulcs and a loathfome fcab, they make the foul 
 fo deformedi that it can hardly, nor without great con- 
 fufion, come to the embrace of the Heavenly Spoufc." 
 
 The writer clofes this article with a paffagc from J«. 
 romc's work, againft thit epicurean reformift Jovinian, 
 on this fubjcdl : «« Some fins," fayu he, are light and fomt 
 are heavy — // is one thinfr to owe 10,00c taUhts, avolker 
 ihingto owe one farthing. For an idle word and for adultery 
 we will be held gkilly j but it is not the fame thing to In 
 put to a bluflj, and to be tormented i to be ajhamedand ttk 
 
 Of all the errors of Jovinian, which Jerome io ford- 
 blv, or as St. Auftin terms it, ib clearly (dclucidifimc) re- 
 
ftites, tKer« is not one which has not been revived by 
 ourrcformiftg : clofing the work Jeronwr (ays to Jovini* 
 tn, which is equally true of ourreformifts : ** that ma« 
 ny acquiefce in your opinion onty expofcs tHdir vo- 
 luptuoufnefs : they approve your do^ine but becaufe it 
 I countenances their vices .... after your preaching and 
 j jfour baths, which wafli both men and women, all that 
 impatience, which covered ardent libi<]inous defires, as 
 with the garments offhame, ise&pofed to view j what wa» 
 before concealed is now public, you have ihewn diiciplet 
 foch as tliey were, you have not formed them. But 
 your dodrinc has produced this effcd, that fin has now 
 DO repentance." 
 
 We arc now to difciifs aqueftion of great moment f 
 Who is the firji author •/ Sin ? Ccrdon, Marcion and 
 Manes, not daring to call a God fovercignly good the 
 luthor of evil, imagined a fecond principle, eternal 
 and independent, of infinite power and malignity, him 
 they accufcd of all wickedneft. Florinus, a difciple of 
 Montanus, was the firft, who prefumcd to call a God, the 
 fource of all gooMnefs, the author of all evil. St. Ireneus 
 fays of Florinus that he was worfc than a herefiarch, be* 
 caufe he blalphemoufly accufed God of all evil, what no 
 herefiarch had ever dared before. The error of this 
 blafphcmer has been revived by Calvin and his nidi 
 zealous difciples. 
 
 It muft not be undcrftood that Zuinglius, Calvin, or 
 their difciples, have accufed God of being the author of 
 fin in cxprcfs terms ; on the contrary, they deny it : 
 thffc injpoftors knew that fuch horrible blafphemy. if 
 clearly cxpofcd, would giveoffencetofomcof their infatuat- 
 ed followers ; but this doarine they have taught, though 
 covertly, in terms fuffitiently intelligible, and which, as 
 uiiderllo«d by the world, convey no other fcnfe : for if 
 we beiicve them, God not only permits but wills the fins 
 of the wicked j from eternity he has decreed that thcfc 
 fi'ii which are committed, fhould be commit t«a . hf 
 ias* fay they, forcfeen the fins of the wicked, but becaufe 
 
i.\^' 
 
 tifi 
 
 h^flknfe\£hti cjc^ws^^at tjiefti fins (hould; || b^ tSijJ' 
 cctaMnittc^ ; this he has not only. deteFnaJAcd,. |?jit, he 
 cpttiifi^nMs ,^atan and wiqkcd.men Jo form wicked r?* 
 ^%fi5, K? in<;Up?;s theni, impclls them* forcps, i;b«ro ^ 
 it|l3f ni^ imftftibip power: j he does iK)t, fay they, con^ 
 %9 Ujipf^^f to cominajid^ ,to impci, to inclin? and to 
 %<;c^th«^v but he hirafelf works in Jthemindt of th^' 
 wjsklU^U fhcfc things, which, v^'nh refpc<a tp ineni;i|r<i 
 Ciik^And ar^ iu reality, dns. To thpfc bflafphemics thejf 
 a<yj;tth<^t though thcfe things, which ar^ called, and arc 
 tw#wi«jbrefpca: to men.Ons, beconimittcd, Qod wil. 
 Iii)g (hem, decreeing them, commanding them, and 
 WQtki|i|^tliemk,wiih reffjea to God, thsy are not, nor 
 ?^iti^y .WcftHid finsi but good works, becaufc, fay 
 thftj^ismcsn dp thefe things with an evil i»tention, and 
 G^dpes them with a righteous counfef; benoe, in the 
 face of truth and common fenfe, they pretend to con. 
 cittdft that God, though the immediate author, the firft 
 aH^Oifr.the immediate caufe, the firft caufc, the efficient 
 caiifc of all thcfe works of iniquity, which are called, and 
 arctoltt the workers, of them, is not the author or 
 cafefe <jf fin. The reader, who is not aware of the arti- 
 fite^of^ tl^cfe impoftors. fan fcarcely think it poflible, it 
 Js,:npt^ithftanding true, .that all thcfe blafphemics ar« 
 cxju"e% fiatcd in their works : Zuinglius, in his dif. 
 courfe;OB Providence^ addreflcd to Philip, Prince of the 
 Catii^tift 153,0, fays, cap. 5 r ''jjjtbe Deity cculd ntt JheiM 
 us iijiji^ic* in itfelf, beini 'oubiUly true, geod, and holy, it 
 priduttdto u$the example #/ injujlke by a creature -^ npt 
 »^ if tpat (re4ture,wbith neither is nor lives, nor worh 
 %}ithtut4be Deity, produced injuftice by its ewn powtt 
 (praprio marte) j but the V«iiy r j itj^lf 'the author of that, 
 whitkishji^0ice in as, but is not at al! Injujiice in bint 
 , . *vv.v\ wiftM theff he makes man a trdnfgrehr, hi is not 
 biif^etfWtmnf^reJfstr C«p. 6 .- ^* What God dm ij 
 tnamik jnaime in the man; but not in God.:, . one^ tben, 
 AHd^^ii^JoMla^,Mdulttry,for inftonee, or murder, U 
 =r «p«w^«5 ?»• -w 9j^i^39x tbw iutbvry the maver^ the impeilm, 
 is a work, «#/ a crime, in as much as it is cf man it is 
 
^57 
 trlme, $ ^Itkii 4^ chimin 6? f^^Uff) ; . . . . tttto 
 
 ^nd does no i„f^ryto t^einfi-imenf /net aii tbi^s^ 
 
 bedoes nt> injury if be at times coniferts aJleintoabJL 
 ^'T^^againtbebammetint.ajre. (?.^>^r^;«^ 
 ibibtgbwayman t^ murder the- innecenttraveili.eCun. 
 ^tpvedfor deuibj* This arcb reformer ttXU hts difd, 
 pteJ that man i» a pamv4j inftrumciit applied by God to 
 (liferent works of iniquity, which he coHld nbt produce 
 without fuch an inftrument, as the woodman fells a tree 
 with an axe, which he could not without it. There is 
 however a trifliBg difference, it is that God damns the 
 man for obeying the impylfe. which he could not rcSft t 
 Ac woodman does not puni^ his axe. We (ball now 
 introduce another reformer, John Calvin, in that worl^ 
 which by an abufc of terms he calls Chriftian Inftituti! 
 m I book I ft. chap. i8, fays : « It appears aijurdthat 
 « mm ts hlxnded, God wiWng aud emmandinw it, and hi 
 
 h^A/'ffrfuge (wrrgiyerfarido) tbey Ccach J efface fa, 
 Hjitu cnfyby G,fs permi^o„,i}s ^hsI^^U^be 
 H^lfpronnnci^ thaj he does it, repudiates tbe fubter. 
 
 ^IJ^M^" W>r^/ h ike %ret arder ^Gd , 
 % in deltbermon tkey agitate noibing but ^bat be has 
 
 \^/^'^!:i''''tf'^^ ^'i^^^^retdireJi^X 
 «.^W. tsprpved by eiearandinnumerable teftimonit,- 
 
 the cnfuing puagraph he fays : « Certainly if G$d did 
 
 V!li i ' t' '''*'/ '•""'•^ ^^' ^*Pf'"^ i^' true offpeech, 
 llfrudence from the ancients ... . but nothing cant 
 mfn,ori clear than when be fays fo often : that be 
 
 E t! I '"/^^'^''^^ tbem with the fpirit of drowfi. * 
 
 fid abandoned reprobates to be blinded % Satan t but 
 
 ll^J^'r '^'^^'yfT'Jf" '^-^ ^li-^nefs is infiia\d by • 
 vv- jf^^moit 6/ {jivd, tbi fyiutioH is too coU"-^ 
 
 Oo 
 
(Li|l))9 frigi4a {alutb^ In thie Cune paragraph, fpeakiitg 
 of thejbpnriblaexcefifes of the \A£ryrians, Calvin fays •! 
 *!* ^ ^jtfiears that tbfy wert t^mptlledhy the certain defiu\ 
 ^^f/w» ;«/ <?tf<^.'* He rcpliee to a tacit oycaion clrai^p 
 j^jf^ii||ppe pa|^4ges, ia which it i^ faid tl^aji^^^taQ \im^\ 
 ^^^^^^^^l^fheJanfeSi^fanual/o^/^^ the miadsA 
 
 \^J^crf4i^om,w^tnepikis but that ihetfiejicyQl efrr^fia^} 
 ^^f^Q$4 biin/elf^ that they may belUve lies^ who f:efj(/g /J 
 j^f^y tie truthJ* Jhii reforming mlniller of Sa^an w^\ 
 ji^^QU& in the cauf« of his mafter : he would not permit 
 t^ (pint of darkneiJt to blind hi« flayea, nor the father 
 ^1 lief to be called the author ofdeccptioai Whililbe 
 ^l^arges the Cod of Sapdity with being the immediate 
 s^^^lfiqrpfaU wickednefs $ hiiQ, who is truth iifelf, with 
 ^ipg t^hie fource from which all error and falfehood 
 ^o.w^; him, whofe nature isgoodneis, and whqfe mere/ 
 j^ j9^er^U bis works, with the moil unparalelied crudty, 
 '^cif ,tQ infult truth an^ common fieofe, he pretends tol 
 jjjilify him ; ** By a jufi impulje of God, man" (ays he,! 
 lf\^(im that which is not lawful for bsfiu" — Ibid. By thei 
 jff^^ horrible blalphemy he charge God with hairingl 
 «|)redellined the reprobate to commit all the crimes fori 
 ^'^hich he damns them, and pretends to refute an ob-j 
 ^lei^ion to this bUfphemy, for a dodrine it cannot bel 
 f^\c4* which he ftates in thefe words : (lad Lib. 3, Cap.| 
 43^4) : " Ht^ve they not been prede/iined by God's orat\ 
 Mil^0t (^rupt^on . which is now made the cauje of ihtifl 
 JfniH0tion ? IVhen therefore they perifh in their «r-| 
 '^ruption, they do no more than Juffer for that calamity w-' 
 */tf which Adam, bypredejlination, fell, ana dragged f 
 bis poflerity headlong with him. Is not then God unjujli 
 ^'mbo thus cruelly Jports with his creatures T' To ihiJ 
 » objea»on he repUc* : «* / confefs that all the children of^ 
 ' ^ditm ^re fallen into the mijirabU condition^ in which thr 
 aift now bound, h the will of God, and this is what 
 .Jt^idiH the beginning, that we muft always return JQ m 
 ..d^e^of the divine will, the cau/e of whuh is mm^^ 
 jj]»u\f^'* lii the ^th paragrauh of the famC chapiel 
 ""lie 'uya : "^ They (Catholics) In exprefs vferds deny 'j 
 "tiuie ^hten decreed by Cod that Adam flouU by h Kl 
 
^99 
 
 ^rjcatm piri/b,^^^^ if that fame Q^, wBm tbejikmr^ 
 iidMrejodo ^bat/oiver be wtiis, had cre^UdK^i^^ 
 nikii 9fbt4 creatures fot an amiigum end." -m^ 
 \ (Acinous affertbn he continues eo inculcate, thougJi'he 
 himfdi adraita it to be horrible : " leof^j " Ctyg he 
 U « thatthhisaberr'Ale decree, kid yet no mmcani^ 
 VA thai Gi>d forefaw the end whiek man iaould ba^ hm 
 it^atedhim^andbeforefaw Kbecaufe by bU decree he'bdd 
 \tr4eredH. Calvm folves all difficultie* on the di€iife 
 j^cience. with the utmoft facility : God' dwrci^ff th* 
 ftch a^man at fiichatfane fhould commit fuch a' crirt^. 
 Forinliancc, that David (hould, at the very Inftant, ' ^ 
 .; that unlucky event happened, feduce mm 
 wife. As his decree is abfolute, and his will irt'eflftiWe, 
 thccnnw which he orders to be committed, istrf^iii'fe 
 committed ; it is not furprifing that he forcfecs it^-4t 
 would be aftoniihingifhc did not ; but Galvirt, ti^kjfe 
 penetration difcovcrs. whatnoplain man of ccimfebh. 
 fcnfc ever did. or ever will conceive, finds that th^'feu 
 ncr, wlio la thu& pre-detcrmined by the irrcfiftlteVitl 
 of God to^ commit a crime h juftly pani(hed^ibr'm 
 cnme ; and thinks It unreafonable to alledge inevitable 
 icccffity m extcmjatioa of guUt : « Tbe repnobate^*' fkfs 
 k, ihd, §9 : wi/h. to be held excufahk in finning, het^ 
 m cannot avtnd tbe necejtty of fmning,parHcularly as (lis 
 \i^faytithrt^wnon them by the e^abHJhed order 9f CotT f 
 \But '^de^ibem tobejuftly excufed on that iucount^cd^ 
 h edabhjhed order of God. by mhich they complaid mtL 
 rfM to. perdition, has its equity, ^now^, ind^^u 
 M«/ mofl certain. K, him,- This blaiphemou?,op(i^ii„ 
 he ,.p««dly inculcates i« his bqokonProvfd^ll^^ 
 
 Xt^/rn ^'^^'"^^^ '^^^>-^ ^^"^M^f^ Gad, ^^ ^m&ich 
 VV ^ '. ^''^rdained ^ in thefie^t pa^^ L^fm : 
 \i/- Jf ^tf,^«^/M ,/ man it was^mu^Pth^} MaHdHn 
 If W %lf^h^*tion, he Jpontaneouflrfejmam Y^\.'\^ W VkU„ 
 N« this ojycclion to the V^r^ol^^fp^^icomiHe 
 Uk^rvufe r to which h. replies: /'^iEfe,,,^,,;j;;ft,^ 
 
300 
 
 thki^m fiiedfrmihey^uh, '^ieb refuki "wbok k hh 
 fiiUi:* It 18 am^fing to bear him preteod to juftify 
 God*s<Vovideirce, whatt he caBs him ex^refely the p 
 Kicnrer, thcfirftumhcfr.lhe fifft canfe of all thdwickkd. 
 |J^» Which isceiminitted not only by fiiiftil ittomis 
 btit l>y the Devil hittfelf. He feeiifs t# hkve b^n u 
 jiKtM by that arch.ttt<|)dftor to remoi^ the iJl-fotihiied 
 impreffions which chriiKiintty had mad^ to his ^dvfe, 
 tiige, and cofaVift the Bttviour df falfchood, wlicn he ^^ 
 ftited that : " the Dml was a mutikrer frm'ihe Mf. 
 mg i \\\Kbe4id MtMd in ilk truth / that then Um 
 truth In hHn ; that '^^hen he t^euhtb a He he /peakttb 
 fim hh owH fund f that he is a Bar and ihe^fatbkr ^V/.» 
 —John viii,44. it fcenis thit Chrift bought it vas 
 sthe artiiace^f Iheoldfer^nt, Calvih's mafter. ttoi the 
 hoririblcdecree of a teefciful God, which deprived man 
 of the life of grace aiid innoccnte : we dd hbt find that 
 tAc JDeva was in any otMr fenfc a mutdcrir frohi the 
 be^nning ; page 916 of the lame woi^k Calvin fays: 
 %h ivas not ivitheut Gedhnowing and Ordering it /a thai 
 Jdam/elland W himpf and his pofierity** If Eve had 
 been at Calvin's fchoolihe would not -have falfcly ac. 
 cufed the ferpent of having deceived her » ihc would 
 liavefaid x My God it ivas fa ordered by your tihfolute anei\ 
 irr^ftmble decree, and 1 could not avoid it. Calvin thinks 
 the clxtnfe inadmiflible : he fays, p, 917 : «« Js it isa\ 
 f terete manififlly far iteyond the penetration of the bmmi 
 mndy how it was determined by the prefctmce of God and\ 
 his decree^ ivbat was to become tf man^ arid yit tl^tCedisl 
 nothimfeifto be drawn Into partnerfkip of the fault, at if\ 
 he was the author orappro-uer of the tranfireffton, let us not 
 beafhamed to acknowledge ftur ignorance ; yeOf let none oftbt\ 
 faithful be grievfd not to know what God abjhrbs in the blaze I 
 »/ivj inaccejftble light:* Calvin thinks diat incOTJceiveablc 
 which common fenfe conceives to be rank nonfcnfe : for 
 ,if it^ true, as he pretends, that God by his iircfiftible 
 decree deteranineBiiiaii on an attton, wMch is a tranf- 
 .^rcJQiop, the common fcnfe of mdni^d ' feys that hrisj 
 
tte^aiiAorof th«tran%re£fi«n;^ Th^ j^liv ^Mti^^^ 
 it, it ct^r<orrupt in hrtm or uwfound fn 4«jall. ^ .it 
 
 From iht ddarriwe, if biafp^tih^ imay be fo«ill«il^ 4* 
 ttofenrformifts, It mwitfeftly folto^rj th« '^<«|)U <tw^ 
 tlie attthot^^'iin ^ that 4c i», wifk ftvl^ jn'of^r^, ISkid 
 Mfftfclfto At^i Atit l»ist*fconlyi^B«i^'; tllatf^tlte^ I3«i 
 vU himfalf-is am iftftocent'CFdatuWB* at»t| Dnjut^ v^tuliiii^ 
 ntfd &)*)f it 16 wnivcifally audiBHIooathit l«j| wUbmmi 
 mwdsi tmwh iMpefo he who irnjfiftiMy ia,j*te, ^r^%^ 
 awift appiieft ab^wftrument to ftny woi^k, k the ^iin^ 
 a&ihorof tfavt mttk', no matt «vcr ii6cu{bi i^ fwoirih 
 (faggw or poifoti,4»f murder. f -* tti 4a^n^r: 
 
 The iinprcffi^ for^ of this tctffoning 2tiittg1l^s««i|| 
 Calvin felt rthcy ftfetcbed iitiaginktion to eviidtJJtt 
 « Aas,**hy they, *'^bkhhimrf or, Jim^tnGnda^r^ 
 wrks,mtjins : becaufe man commtstbife etiwi ^fj^ idt 
 t-Oit intention, and God'propo/es a good Md ; but why tfi&i^ 
 intention in committing a crime is evil, and God?s>ib, 
 tcntion, Who predetermines and impel* Jijin iritefiftiWy^ 
 to commit that feme «i4mc isgood, they find fome ^ifi. 
 cttlty in enplaining. ITiey iffign fome ccafbns i ho^im 
 nature, % they, is corrupted by Adam»» prei^arkati^. 
 True, but i^ was not corrupted before Adam's prevtt^.' 
 cation ; this firft reafon is not admifliBle ;^ feirotld 
 tafon IS c<jual!y inadmiffible, that is, God wills fin not 
 « It is fin, but as it is the puniOiment of finr But 
 Adam's prevarication was not the puniflimcnt of fiwj it 
 was by It that Adam became a fin ner j finally^ rheyttrc. 
 tend that God wills and decrees that Sitan and ftna^s 
 ttiould form wicked refolutions and execute th>m^ ihac 
 he may have fome fmncrs, whom he juftly damfi»^a^d 
 others to whom he liberally fliews mercy ; b\it-W itcQ 
 yet to learn how that finner is juftly damned, ^ho feWe, 
 determined and ifrefiftibly impelled to commit Wie 
 crime, for which he Is damned, atid thilt is in'tit>cdm^n 
 mercy which wounds to have the pldafur^ *vf he^-*'^-- 
 »,>8 true. Calvin fayrthaf the jufticr;^ thlii^dfettic,* 
 wftich predeftlnes the raprobate td -perdi^on, i& 'flot 
 
 
 1 
 
 1 '^1 
 
 iCTM 
 
 1 
 
 
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 ^^nli 
 
 
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 iP^PtW^^^b ^^^H 
 
 ^Wi 1 4 ^^^H 
 
 
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 \ WKbm 
 
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 302 
 
 kiK^wnMtiB. No ! But 10 this fi^iious decree of Cat 
 ▼in's in vetition, the common fenfe of mankind fees, not 
 afecrtt jufttce, but a mantfeft injuftice, with which the 
 malignai^t impiety of Calvin covertly charges the AU 
 mighty Oo4, Zuinglius, not lels sealoua in theciaufe of 
 hie Cable mifier than CalviD« nor lefi ioimical to th^ 
 i0€^ and fiuD^ity of God, difcaveped an evaiidn which 
 ^laifMthc notice of hi$fefbrming aflbciates.: thereafon, 
 K«f fay$» why God'ft intentioQ is gbod^ and man's inteq* 
 tionbad, in the f^me (infol a^ is, bet^e the law is 
 not md^ ior God^ but for man : God, therefore, he 
 i^ys, does not tran%reis the law, and man does^ In his 
 diihourCeoa Providence^ already cited, (chap. 6)Zuing. 
 lius (ays J •* What God does it not ajm^ hecfiusi it is net 
 jfWii/f the iaw } for tbt law is not madt for l^m^ as be is 
 ji^, 0id the law, affording to the /entente of St. Paul, ii 
 nop'placed for the jujt i ono, therefore^ and the/amewukei 
 afft^'fkr ii0ance, adifltery or murdtf^ in as much as it is 
 of G9d, the author, the mover, tht in^ellant Cimpuliorisjt 
 is a work not a crime, in as much as it is of Man it is a 
 trimey a wicked Act : for God is not ohliged by the law-, 
 lift Man is condemned by the lav^.'* In the fifth Chapter 
 he had faid : ** wboH God makes the /fngel or the Man a 
 tranfgtejfar, he himf elf does not Iranfgrejs : becaufe he dm 
 not come againft the law. j what God has done therefpn. 
 is not a Jin for him ; but for the Angel or the Man. it is 
 fin ', becaufe the U'jo prejfes them, and accufes them, it is 
 not Ufs lawful for God to db what he pleafes with bis 
 Creatures, than it is for the Hujhandman to di/po/e 
 of hff implements, or the potter of his potters Earth, 
 however thin God impeU the Creature to this, or drives- 
 it ^to that, be is fo far from finning, thai hs der-s not dr 
 Jhsfe things x^iifhout a remarkable gool ^ in the 
 
 msan time, thi' Man, for whom the taw is prefixed, 
 fins even whin impilUd: for he a£ls agnnfi the law." 
 This dodiririe of Zuinglius, iti whi^h ignorance is corn* 
 bihed with impiety efntcj itfelf > for if it be true that 
 ^^fkl appHcs hi* crea I urci to any fkcli whether good'i* 
 
 ii'.\t\ 'at tAt^i-XrSMV ^nXtiim kie In^rmmmnta W» wt'iWk \\A 
 
 creatures to obey him j' asiihe artift wills his ipilriitoctnk 
 
 to obey hiB 
 tranfgreffior 
 of Gyd, as a 
 er-'s cMrJw 
 p. I^h^ fame*' 
 fletermines s 
 
 In his af 
 
 Fjjiftfc ^ip 1 
 
 ■ tbeJu/i-^-Jii 
 
 men of that 
 
 icijtrmifts ex 
 
 Mitxi had fi 
 
 the world—! 
 
 a Lying Spi 
 
 before his p 
 
 therefore wa 
 
 there is no 
 
 tranfgrcfs. | 
 
 that though 
 
 caufe he chca 
 
 the fear of pu 
 
 is not the lei 
 
 lefs criminal i 
 
 man may, by 
 
 the Holy Gh< 
 
 fttrnsfrom hisj 
 
 hhfah avei"-— 
 
 formation wai 
 
 alfo have told 
 
 by any fuperl 
 
 is a law to hir 
 
 tion, which h 
 
 tie, canfiot deny 
 
 Dot impel eiih 
 
 law, b^aufe ] 
 
 k» AiA 1 !„ ? 
 
 ^^'afphcmywhfi 
 
to obey himfclf, their obedience^ therefore, cannot be a 
 tranfgrefrion ; if the ad be contrtry to the cxprcls law 
 of Gyd as aUultcry or wurder, then, in this arcfarcform- 
 
 "^^fi$^^^' ^^v'^*"*' *"^ ^^^ "0' ^^'*' *^c fame aa 
 ^^ m^^^^^^f^y for he wills that aft to Whict hi'pre- 
 detcrmincs and impels, and he do^s not will tLt wliich 
 be jariaiy prohibits. 
 
 P fe^* *PP*^'*^^^" of that paflige of ^t. Paul's firft 
 Fjnftk tp Timoihy-h 9 ' '' X^ law dm m He ui^ 
 ■iiieju/i^--dikai(inomos oti kdtaL" fie has given us a fpcci- 
 ttien of thic isccuracy with which the private (pint of our 
 ru jrmifts explains the fcriptures. St. Paul thougjit that 
 iidaoi had finned, and that by him (in had entcr^ iBto 
 ^ the world-Rom. v, i«. If Zuingllus's Spirit l^e not 
 aLymg Spirit, Adam could not have finned: fe^, 
 before his prevarication, he was a juft man, the ikr 
 therefore was not made for him, where there is no Ui» 
 there is no tranfgrcffion ; Adam, therefore, couid not 
 tranfgrefs. St. Paul perhaps would have told Zuinglius, 
 that though the law does not prcfs on the jtift tttzU, te- 
 caufc hechearfully and willingly obferves it, tiik throuoh 
 the fear of puniOiment, but through the love of juMi:c, L 
 js not the left obliged to obfervc it, nor would he be the 
 lefs criminal if hefliould prefumc to break it. That a juft 
 man may, by tranfgrejTing the law, ceafe to be a juft man, 
 the Holy Ghoft attefts-^Ez. iii, 20 » " Whenthju/i mem 
 ^l^'frm hUjunUe, and dm evil^bfjhaub tfadik miiftdko ve 
 hhfah aver^the Spirit of this great Patriarch of the Re- 
 lormation was therefore a Lying Spirit. St. Paul wbu'd 
 alfo have told him, that though iljcre be no law made 
 by any fupcrior for God, becaufe he has «o fuperior, he 
 s a law to himfelf : in his wffdom he finds his rule of ac- 
 tjon, which he cannot tranfgrefs ; God, fays the Apof- 
 tie, cannot defi^/jiwM/^2A Tim. ii, 14 J he therefore cart- 
 oot impel either Man or Angcli to any ad conti-ary to htS 
 «Wj^ b^ai^ ^his law is ^idaied byjdbiu wjiaoni.f ^aiid jf 
 ^^d, hfeinightjTTwiih.ririS P«>P|^^iy, b©^ iatd t» .firt,H 
 Wafphemy iwhdch even the unblufliiag effroirtery of Calvin 
 
 
 V 
 
 I 
 
 I 
 
 I 
 
 l,: 
 
 
3^4 
 
 ilared not to (btc exprefsly, though he covertly inCm^ 
 mtiss it, and it 19 manafeilly deduaed Uom his dodrine : to 
 fiettsnd* as be jiod his disciples do» that God Impels by 
 JM&lrreliftiblepi^ill toSin, not as it is Sin, bi^t as it is a 
 W9rlfii i» a, ridiculous fubterfugc, a mcer illttfion ; the 
 \wiikcdeft man does not will evil, as It is evil ; for evil 
 •8 fueh, is not the objeA of the will, which acceflarily 
 loves and p^iriues citto real or apparent good j fin. as 
 #»4 preyilasTuch, is neither the one nor the other: 
 |I^WS>/Qr inftancevW.drunkard loves the liquor, which 
 iQti>yic?|«6 him. and perhaps intoxication itfeli^ not as it 
 i*iid|\il. Of becaufcit is finful, but bccaufe the fcnfation is to 
 him pleafingiQrbecaufc it, for an inftant.drownihis cares. 
 The higbwayiDaa loves ihejft and murder, not becaufc 
 theif and fpurdcr are evils, but becaufe by theft he ob-' 
 lainan^oney, which is ufefyl, and murder may prevent a 
 4ifc;overy, and fave hi«i from the gallows. It is fo of ail 
 crimes, which are committed, th«re is invariably fome 
 reai^r apparent good in viev\% either profit or pleafurc. 
 The reafon why tlic wicked man fins is, becaufc he. either 
 procures, or dcfires to procure, the profit or pleafijrc 
 whichhe has in view by an aclion, of which he is '^he 
 true caufe, apd to which foulnefs is annexed. Foulnefi 
 is ncceftarily confequent to an action veftcd with tliiB 
 ft>Uowing condiupns,: it muft be repugnant to fome 
 law, natural or pofitivc, eternal or temporal : for where 
 rberc is no law, there c:in be no traiifgrcilion j it muft 
 be the afkion of a free agent, confcqucntly of a rational 
 agenf i for rcafon is the foundation of liberty i where 
 there is no rcafon tUere is no deIibcr;\rioR, no choice of 
 oieans, no preference, no liberty of adion ; hence blal* 
 ph^my is innocent in the parrot or the prattUiif; child, 
 Criminal in the inftruclor ; it mull be the action of a 
 ircc agent, acting as a particular cau(b i for as the uni- 
 vc'faUaule is limiieJ and determinca by the pailicubr 
 cmle, the action is luch,orfuch fpecifically, as pro«iuced 
 
 i... 
 
 ins; 
 
 
 ^'••sar ^iuiu f aiKi ciciv'Viiiii y is aitriC^wu 
 
 the action, but bccaule it is faclt or fuch fpctificallf 
 
 wf) as St. i'aul c 
 
the foaliiefi, ,ol; the aftton cannot beafcribcd to the unl. 
 wrfal caufe, becanfe it if indiffarcht either to the aaioa 
 produced, or the oppofitc. ^hcfc principles, authorifed 
 byreafon, pre-fuppofed, ve ca»y conceive how G6d 
 maybethecaufeof anadion, whichis ahful, and not 
 > the caufe of an. He is truly the caufe of the aaion, 
 bccaufe he concure in producing the fubftancebr the 
 euticy of the aftion; but he concurs, as the printaVy 
 caufcon whi|ch all fecondary caufes are dependent in their 
 aftions, by an univerfal inHux, indifferent to the aaidn 
 produced, or its oppofite j the aaion, therefore, is not 
 fpccifically fuch, as produced by this concurring influx, 
 but as it is produced by the fccondary caufe, which li- 
 mits and determines it j in likje manner God is not (aid to 
 be the caufe of fin, which is committed by nian'a ^rec 
 will, though he has given him free will, and prefcrves It : 
 Bccaufe man may, and ought to, ufc his free will 
 according to the didkatei of reafon, and not abufe it, to 
 his own ruin and the injury of his Creator ; but if God 
 be faid to concur in the produaion of finful anions, not 
 as an univerfal caufe, preferving the liberty of aaion* 
 which he has given, by an univerfal influx, indifierent 
 and undetermined, butalfo as a particular cauie, intend, 
 ing thcfe aaions, as they are fpecifically fuch, com. 
 manding them, impelling men to produce them, efFea. 
 ing them fpccificjilly by Men or Satan, as his inftru- 
 mcnts, he is with equal truth and propriety fiid to fin : 
 for men arc not faid to fin, nor do they truly fin, but 
 I becaufc they aa as free and particular caufcs in the pro* 
 dudion of thefc aaions, which arc repugnant to the 
 I eternal law. The foulnefs, the deformity, the malice, 
 traly conaitutive of fin, is ncccfiarily confequcnt to fuch 
 IB allien. f •; 
 
 Calvin and his AfTociatcs admit that God concurs, is 
 Wttnlverfal caufe, in the produaion of aaions, evil, 
 from their objca ; they alfo admit, that God aas freely. 
 ~ as St. Paul cxprelles it : " according t$ the ctumet if his ' 
 
 J*. 
 
 ^m 
 
oivn lui 
 
 306 
 
 
 , which words ctcarljr import, that God is not dctcrminedl 
 to a£l by apy hccelTuy either external pt internal, or by 
 
 ^a-oy prcponderatiug Motive, btit fimply according 19 thel 
 good pleafure of his wiU— fu far their dodriiic ia fauttdJ 
 \ed in tnith ; but they add a biafpheiity, infulting to 
 
 . feafbn, religion and trill h : that God concn\*s to all evil 
 ' actions, not only as an tiilivcrral caufe, by agen^ril inj 
 
 3UX, indiderc^nt and indetcrmined to be limited, and 
 , e|erminfc<J '^y the credted will ; but alfo as a t)articiila| 
 (ckiife Inteiiding thefe wicked actibns fpecifically, coml 
 * inanditig them, irrefiftibfy impelling the cteated willtcj 
 
 'jjfcili^ce fhem, and efifectiug ihehi by created agents, 
 t^ Ifis ihfirumenh, which is tVuly and properly to ad in 
 
 "^ppofitioh td the dictates of wifdoni;' which forbidj 
 kheiii, ^nd cohfequently inily and pirp|>crly tb fin. Call 
 
 .vin writes thus (Lib. i, I«s.Ca^. 4, § 2): ** I bete oh 
 thai untverjal mtion of Cod, from which all cfeaiuret 
 0at iheyfubftli> and the efficacy of doing anything, 1 jpti 
 of tpat fpecial a^ion only^ which appears in each wicked ad 
 fjetice wc fee that it is not affurd to attribute thefaim 'tvitk 
 m to Cody to Sittan and h Mjn.** A ttidn is furprifcd ti 
 fee the Ood of San^ity clalTed with the Devil, and tbi 
 iiqner as their affiftanr in wickednefs ; and yet more r 
 to find, that they arc innocent, and he alone gUilty: f( 
 if it be true, as Calvin pretends, that Ood, prcdctcrmi 
 ed by an abfolurc and irrcfiftiblie decreci that this wicko 
 Jdd fiiould be committed, and that hehimfelf cortimltti 
 this acl by the nunillry of the Devil and the finiler, 
 his inflrumentSjitis evident as the bun at mid-day th 
 '*i)c Is the ptincip.il, <^r, to fpeiik more corrcclly, tliciiJ 
 agent : for ah iiilhuiiicnt, irrtTillibly impelled, is not al 
 agent, and no man of coimnon icnfe ever thought 
 acquitting t!ic principal ;:j^hit in a crime, and condc: 
 ning the fuliordin.Uc, much Icfs titc inftrument. Calvi 
 
 ' whofc ravings and common fcnfr arc irreconcilcablecn 
 
 „ mics,accjuits the'principal, and condemns tlie inltrumen 
 lie finds fomcthing to cxcmpUfy this paradox in t 
 
307 
 
 i^ionpfthe Sun, wliiich produces putreMioii, ^yid a 
 foijl fmell, in a c.sir9a(e, thougji it remain itfeif untainted : 
 Yif^bence I pray,*' fays heJiS j, Ins. cap. 17, L ** /J^/ 
 Utficbinthe car cafe, wbid^irl^th putrificd a^dopeneH h 
 mht^of SUn f /ffi/fe it tauffd by the rayi' ^f tH Skn, 
 IjtiMmMfi/AyjIbattbe rayitbmfelves are fwUd^ €n that 
 umnnt i /$ wbfn intbt wicked ntanfin atid the- mat^eny^f 
 \mljuhfide, "ufby h it. tbat, Godjh^uld be tbQugbt taea^- 
 ItrAa any defilement, if be ujef his iifiniftry according to bis 
 VmwiU r This fin^iltude, frc(^uendjr repeated by 
 Calyin, provei the feculence of his own, brain, not tjic 
 Uradox |o wlych he applies it : for it has nothing fimi- 
 m to it i the a^on of the Sun fHppofes the qarcafej al- 
 ready corrupt, docs not kill thp living body, in order to 
 Ifiicw corruption in it. That fpccial aaion, by which 
 |God irrefiftiWif impelled Adam to (in, and concurred in 
 llhe production of the ^rft evil aft, fuppofed Adam^'wili 
 btire and innocent, 4'd not find corruption there, but 
 introduced it. this is ^hc Hra diflf^rence ; the fecond is 
 pot lefs remarkable, that is, the Sun is an univcrfal caufc, 
 naturally producing heat ; its a^ion is limited, and dc- 
 Itermincd by particular caufes : in the rofc it produces 
 Ifn^rance, in the carcaifc a, foul fcent. it intends neither : 
 it ilocs not intend, by a particular a£^ion, to produce 
 corruption or ^nfeftion in the bod^ which it finds found, 
 as Qod intends, thus Calvin blafphcraes, to produce 
 llie corruption of fin in the innocent foul ; it is inrultlng 
 commoi\ fenfc to fay that God does not intend that evil, 
 to which l?e irrefiftibly impels. Finally, though the Sun 
 Ibe called a particular caufe, ic may corrupt other things 
 Nthout being itfclf corrupted, bccaufe it is a blind cauVe 
 which afts from the necefiity of its nature and its aclion^ 
 iftjjcrays'.which it emits, and which produce corruption, 
 may beciilled an aclion, are not in the Sun but in tlic 
 body which they corrupt ; ir is nor £^1 with an inteliij^^-nt 
 kufc, free from all ncccflily, internal and external, its 
 |»i^ion is in itfclf, and cannot corrupt innocence in. 
 |itntionaiJy, without corrupting itfclf 
 "mis \vc fee thh .isalouj ajiniacr of Satan, whilft 
 
 P 
 
1)yftit^^rll^eis, intended to iitipc^biitliie creduJilyol' 
 bit difciptes, he feems to jfaSiify the Aliiiighty Gjod, in 
 reality exculpate the Devil, and imptideDtiy charge Kis 
 Creator wiUi ail the M'ickednefs eommitted by thefpirit 
 Df dirknets and his flaves : for if it be true as ht repeated^ 
 ly inciilcates that both Satan and Adam were irreMibly 
 impelled to fin by the omnipotent will of God, he, aiid 
 not they, was guilty : for nO'>tanan was ever helld ac* 
 countable for an ad ion which he could not poffibly 
 avoid* '^ That man, faid Eufebius of Cxfarea, h to be at' 
 tounted impious and of all men the mofl Wicked, who thinks 
 that hy the Creator of the univerfe^Jome are impelled tt 
 adultery f others to rapine^ and others to other crimes i 
 i/ifhence it would follow^ either that thefe are not Sins «r 
 tl^at the Creator is the caufe of Sin , . . , hence net the 
 nian hut the Creator himfeffwiU he tbejinnfft than which 
 Hoc trine, nothing more wicked can he imagined,** Thus 
 our rcformifts and their dodrine have been dcfcribed 
 Jbme twelve hundred years before the Demon of difcord 
 fent them to difturb the peace of the Church. 
 'Though St. Auftin had written volumes to fliew 
 toat God'is not, nor cannot be the Author of evil, nor 
 f^c caufe <)f fin ; and in hisjft. Book on order, chap. ift. 
 hid faid that it is more impious to think that evil is com. 
 i^ittcd by the will of God, ihantodeny his provi- 
 dencc : " ^ut divinam providentiam non ufque ad hac im 
 portendiy aut mala omnia Dei voluntate commit ti, utrumque tin- 
 piumfed magis pofterius ;'* and in his Book on the Frcdefti- 
 ndtion of the Saints hid fhewn that God's prefcicnce is 
 ^dependent on his prcdcftination, and his predclli nation 
 dependant 6n his prefcience, the contradictory of Calvin's 
 Bliifph'cmy. ** God/* fays AuUin, *• can forejee what 
 he himfdf does not do, as all ftns (Ch. lo) prafam 
 polens ift Dius etiam,qua ipft mnfacit^ut quxcunque piccata ;" 
 yet fome p:i{ra(;c5 of this latter work were wrciled, 
 cither through ignorance or malice, to countenance the 
 
 1^*t\f **fYit^U liA VfiA p«>liir»rlLtmm#>aiiari^1v afrf>r Auftln'^ 
 
 death. Thcfe bid rcformifts, whofc errors have betn 
 fcvivcd by the rtioclcrri fquad, were refuted by Leo the 
 
Fulgcntins; in hts Bodkto M!ftimus,'€li.' i3t1u- •♦k^i/iT^ 
 ^(deJimMi^U G%f^, Us he kviUidi MiJan^'U piinijhm^f '^ 
 bia ^/i, %ohm it fud^fiiMu GMy, he fred^itiSm^ 
 jificejtb^,''U/6ork'hipr/dMBedirpi^^^^ 
 fmfir^iojk, Smejin- n^'^heffitHihepr^d^Hmf^. 
 iGod.ifaHy^ndn coutd ju/lfyjm} but no mad'jW^fi^- 
 ikugbGodjuftlypejrmitt bimt^^^^^ TKiiristlic ddar» ^ 
 ofififiquity fotihd«3in:tnkt^;^^aUtHori3ea bym^ 
 retigiott : God mdy extefid his mcrtjr, which kfibWt* 
 no bouiids, to aiiy firiner; he may convert hlWftl" 
 andfanarfV Mtti, beeaufc he Is gHod ; he oi^y. thei^fbr^ 
 
 hcisnotuiijuft; nor caii he predcftiriaVc an iqnoce^'- 
 man to fin, foi- chat would be to punifli him, pr fon^<^ 
 t^iDg worfe, that is, to corrupt innocence, in order td-* 
 find a faaitious guilt, on which' to eicrcife the irioft-^' 
 mallgniht cruelty under the maOt of juftice } but ashe^ 
 may juftly puniflithefinn<rr,fo he may jiittly predcfi 
 tinate him, whoni h<i foresees to be a finner, to thb" 
 punifliment diie tp fin. That God fofefecs what Tic himi * 
 f«lf doe» not predeftine to be, the Saviour attcft^ aaif 
 to confound the private fpiiit, Calvin's conftruaor:' 
 Chrift fays (Matt, xi, 21): " Wo to th,t Cbotizhin, wo /#» 
 \hu BHbfaidanrfor if in Tyre and Sidon thi mighty workk' 
 which have been done in ye, hUd been done, hng/tnce tbeyt 
 would have doni penance in /ackclotb and ajha." God did> 
 not predeftine Che inhabitants of Tyre and Sidon to dtt' 
 penance in fackcloth and aQics, if they ihould fee the ttCu 
 ucles of Chrift, which they were not predeftined to fee, 
 U knew they would ; his prefcicnce therefore is not de. 
 pendent on his prcdeftlnation. Thus it is God forefees" 
 tliat fuch orfuch a man, abufing that liberty of r'etemiii' 
 
 nation. wf>l<*li iaan anrtAnrli^* r>f h«>! 
 
 ■--=*•- i-i 
 
 ^U£S2«£«i Si« 
 
 ^.Ui W 
 
 
 Put which man would be a (ort of automaton, will fin, 
 and pcrfcvcre in fin to tlic end, and he prcdeftlnes him 
 
 to (lie 
 
 n«" \{\ 
 
 meat due to fin. 
 
 
 ItTi 
 
 w 
 
 I 
 
3»«r 
 
 «oih)teoftn;ce t|«?j;)U^hM(iO!as 'ftfiferd God pr<i> 
 
 deftine^'ic^^il.anii pierdilioi^f hie d,oet to ijfiii^fiiQatioa 
 amd ijlory ; idme t>f thf & h^me be^a ^(ead)^ di(cuflb4| 
 mdi cb^ l^iMpheD;tyjf(!^V% ftf(iitccllrip^ge | • • • • On the 
 principles there ^ed^tlM iQtended >Ce:o£i: of fsiTigesof 
 fimikr tpiport Is tizfify. dete^bed^ and* in^pof^ure con« 
 founded. The ifoUowing paiT^ges ^te< ' inceflkntiy urged 
 by Calvin, and his favourite diiciple Bextkx " Gtfi made, 
 aUihinpfor bimfilfy and alfo the itfkked im\ fit t&e €vU, 
 <fey.»*— .Prov. a^vi, 4. }^ Hath npt thep^ter power of the 
 flay, rfthgpma mctf* to makfi one vsffel for honour and anaiber 
 
 for dj/hpnqur r*^^KQT{u ixt 21*' *' Fortfiit Ihavefufiaincd 
 ihee, for this tofknu in tMt mf ftrengjiby and that my name 
 
 \ may hf announced in thj^ whole earth"—-'Eyiod» iv, \6 ; or, as 
 the apoftle cites it • *-for this very thing I have raifid thee.** 
 In the intended fenije thei^ pa^^ges condemQ the hlafphe- 
 mous error, in fuppprt of \yhich they are adduced ; if 
 it be true that Gad made all things for httanfeif he did 
 not make fin, which corrupts his worl^es, noi: did he or< 
 der it, he made the impious n;an it h true, but he made 
 him as he is a man, not as I^e is impiuvs ; for impiety is 
 not the work of Qod, nor is it a quality e^ential to nun i 
 when the man becomes impious through hi^ own fault, 
 God finds his glory, not in impiety, which is the worl^ 
 of the man, but in th^ punifliment o( impiety, which U 
 th: work of God. 
 
 The paflCige cited from St, Pi\ul espreffes the Catholic 
 docirine with the utmoft precifpn, and condemns the 
 <;ontrary error : for as the potter, from the fame mafs, 
 takes thefe veflelsj which he intends for the table of the 
 prince, and decorates thein with filvcr, gold or precious 
 ftones, whilft he forms others fi\r common ufe without 
 any adventitious ornaments, fo the Almighty from the 
 common (lock, C Adam) takes fome whom, by eflicacioMS 
 graces, he prep;^rc8 for glcry, and as thefe graces are fu- 
 pernaturai, rurpalTingali the exigencies of human nature, 
 he grants them to whom he pleafes. as the potter adds 
 
another at his wit) ; in rikei4iiimieri as the potter rdoa 
 not itiak^ the veflfel, intended for ^ c&mmoo Hfipitiitrb 
 corropt than the mit$p>4rom>whkh he forin$ ilj || ttj^ 
 ^Imi^hty dotes tmt makrthe tluh more cocMiptit thii 
 the ^tomoh ilocfc, frcan which he fortiia hit^ s hi^ 
 Ihcrefote, doet not comfpt him byrfin or bymf oldb$i 
 dccrie. orirrefiaiMe %i^uUe to ^m but ks in ildaai^ 
 themais of human nature M-as corrupted by fin^ & til 
 the vdTdii formed of thiamafs are corrupted by ^nyi^atid 
 arc, as th* apoftle calls them, Vefeis of Wratb, of thidb 
 God calls to the faith, juOifies^and glorifies whdm *« 
 pleafcB, others he leaves to their fite^-: «« Gp</,*V.iay> 
 St.Auftin.ihhisjd. b. ajgaihft Julian, chap. i%, \\<^ 
 good.GodhjU/iybe niayfrssjome witbmt good meriU'^ 
 cau/e he is good ; he canaot tondemn any one wltbom iH 
 ilifHft bec0u/e he it jun," Ih the opinion of Aullitt>6ofl 
 may predeftinatc to glory whomfoevcr he wills, becaufe 
 that is an cffca of goodnefSj but he cannot predeftinatc 
 any one to putiifhmci.t without prcvioufly knowh)g^h« 
 demerit?, for that is an aft bf injufticc, of which QtU 
 is incapable \ and, though our rcformifls may difregard 
 Auftin's authority, his rcafon is irrcfiftible : fot^jjafH« 
 proportions the pUniOimcnt to the crime to decree/the 
 puniftiment, the cn'mc muft be known. 
 
 Beza, who furpaffcd his matter, Calvin, in blafphemy^* 
 fays : ^^ God*i decree of making frm thejamem^sjomenjepis 
 for honor, and-fme fcr reproach, pretedcs every preffieAce of 
 Jin.and every cau/e ivbatjcever ; but becaufeGodcould-not-t^ 
 a ivayfor the execution of this decree, ifmetn did not fin, he far 
 that reafin ordered the fail of Adam, that he might hsvefme 
 an -ujkom he zvould have mercy, and others whom he W9ui4 
 juji/y punijh*''^ln Refpon. adCo/. What a piclurc this 
 b!alphcmer draws of a God fovcrcignly good i The 
 ttriier doubts it the Devil, all DcvU as. he is, ever thought 
 the Almighty God, whom he hatcPiHcapabkof fuchiM- 
 lignant ci ucltyi In the fenfe of mankiftd,tibe }!>uni£hineqt 
 luppufes tliccriiiw, IkzxiuvcsU tlvt ordenhin hi^opj. 
 
m 
 
 ,^Sl?hfe1s^ ill WAfc^«W»iof ifi»^ 
 ' U^Wlklap )tveT5r:i^refpe9C?, c^^ V attd,fin it .^wjid 
 
 ^^^i^mm4!^h^^ tft^li^d, and; A<g,to|^ 
 
 .«l«i>toiqttltPU« to iFOMema for qriincsi ,^hich are ^ot 
 
 (ttfai^iioWinnait ihefi^c?ifl(»«9A ^<^***«» ^ *> ?:gr«:at« evil 
 
 . nifi«^uw&jp[j<?iit,at isji^hgref^^^^ a^ greater ^jiiiqiiity.^i^p 
 
 A««UdWl«a a wan, I who vbas potftiincd, tQ An i il»an,j;p 
 
 .*^eiBtonja*inn<»<:cn| ijian to puniOMncnt. . It, w(as Tfr 
 
 'l^iiia fMj thc^ffjOiJtcry of ircfprqiift^ tp charge tjbe God 
 
 .M i|itH and. jiif^cc. Fitb *i»flaood and iniquity. 
 
 ;|;'*|^8X^^ dilpplcd pcrfons who profcfs, 
 
 .<i«cte8*i9 tis:^StiQ^i;nn3nljt and ,<;onfufion, horrpwc<| from 
 ie*Mn)vJ2kt!»%*an4tbei^.#ocUteat»an4 ,wh 
 
 . rj^krfhrfic. tra^biQ^ Cfttb«Uc doarjne afc^^pnded , oo 
 s^thW?ft«Aoinfiiou«iinifr«prcfeptatipns of ^bff^ ,ii|>ppftpn, 
 Hlii'^^rltcr is induced thus nainutdy, lo difpiirfs thefc 
 
 . ifariiheftnotts opinions, and. dcteft the i[^llacy of the 
 ^^^oiris.M.wblch their authors pretended to found 
 %cm. -^ Beiz*,inhi?rcply to the Ads of the Conference 
 'S,{|>^tb^lW^,-%»r par- »'P- ^55 • "J^^ ^^-'^" !\' 
 
 tfttjfriki^k maf^jhf vej^els^ i^hUb were vc£ds of wrath 
 
m 
 
 nor'^mU the ap9ftie>kdWito hh»9(i»^affh-t^^ th§ jif* 
 Utif -iffi. G4d in4hi firdtfiou tftim^tfriilntii.y 0»4 is tkfte 
 (mpar^wiib a fUtr, to vtkm if> it h 4ilimf4itih m^t 
 fomt t^plsfipr kanor^k and fonfj^/fr t^myiion ufe^ wUL 
 tut injurff^fi fiifg mcfs.if it ttatvmh more lawful for God 
 tadypoff ^hat clay^ ottjt ofwbicb be was Jo form tbe humin 
 reify in eaeman, fo that frm it be might lake fome oniobm 
 to exenife bisjujl wratb, and otSeh usitb remtrkMHe 
 loodnefs to beatify : bow did he make thtmf CertaitUf 
 tH Adam^ to iffbofe treathn undoubtedly fbe ofoffle 
 looked wben be mentioned tbe potter and tbe cl0." 
 This faying of the apolUe wa? explained by St. Auftiji, 
 fome centuries befojc Beza wa9 born, in t^ feaie iu- 
 Icnded by the apoftle, from, which Baza artfttUy en- 
 deavours to diftprtit : in his 105th ch, to Sixlus, Au^in 
 fays : " has not the potter a power to make from tbe fame 
 mjsjujlly and defervjtdly condemned, one vfjfel for u^de^ 
 jtrved k^nmr tjbrouf^h tb,e grace of bif mercy, and another 
 for dejerved cfitttnmely tbrougk tbejuftice oF bis wrath 
 
 though Qod makes veffels of ^rdtb for perdition, 
 
 tojhew bis wrath, and manifefi his power, by wbich be 
 ujes well what is evH\ and to make known tbe riches of 
 his glory to veffels, which be made for honour, not due to 
 the damnable mafs, hut hefiawed through the bounty of his 
 face i yjtt in thefe veffels of wrath made for contumely, de- 
 ferved^y the merit of the mafs, that is, in men created an 
 ctcountoftbe good of mature, but deflined to punifttment 
 in view of their primes, (bat tniquity which the moft up- 
 rij^ht truth reprobates, he knows how to condemn, not to 
 #^." " //."fays he, Epif. 10$, to Paulinus, *' the 
 mafs bad heenfo neutral as to defer vt neither good nor 
 tvil, it would not be vainly thought iniquity, if from it 
 vtfels bad been made for contumely -, but Jince the whole 
 mafs through the free will of the fir /I man fell into ion- 
 demnation, that from it Joms vejfels are made for honour 
 it not to he imputed to thejujlice of the mafs for none fucb 
 ^r (ceded grace, but to tbe mercy of God -, that fome are 
 mdefor contumely, is not to be afcrihsd to the iniquity of 
 Ood: for in him there is no iniquity, but to judgment^ 
 
 in liinnQrr r\( Ki« nanr vnn„-in\\^A 
 
 v'^Ank^ii, 
 
 
 
 Qq 
 
 i<r 
 
m 
 
 iU"'^ m' -'"°^ arc|iiteas of ruin^thoqght, proper to 
 ■ WIMtuuteilio the doftrine of antiquity, j)^etcnds to refute 
 Sr/'Anftin : " fahmt ignorant," fays he, p. 164, «? that 
 ^iJiflin ^imm/frequintly utiderJiafiJs bj the mafs af (Uy 
 tkti>uman racfvmf^hpiy as already made, hut even as 
 h/ecletl by original /in. But if that be vdliJ^'/he iau/t 
 9f4i>e,Je$ittation t^ wrath muid be as well kniwit as the 
 c^H/e 4f,itbe dejfinaiion to thtuy. If it bejoi why dtn ti 
 apofile exclaim : O the depth ef the riches," r 
 
 t,^{|^W* pretended refutation Bez.i infidioufly paflfesun. 
 " ^^^' ^^e reafon affigned by Auftin, which - bears no 
 reply, that is, if the mafs be fuppofed neutral, defervjng 
 ")="M^,^ %^^"^ no'' evil, from it to make veffels of writ^ 
 for perdition, is. a manifeft injuftice, of which fovercign 
 jAftice is totally incapable. To Beza'a reafons Auftin 
 would f|ave replied that the clay, of which Adam wis 
 formed, is not the mafs from which veflfels of honour and 
 ^^Sfi?°^^*^^^^F^ "'^^^ » from it there was but one 
 ?^^? i^^*^^»-"*^ ft*^ *^"^ for honour. Human nature 
 * o'''f '5^*^'*^'^^*?* which veffels are made for honour, and 
 fom? for contumely, and that mafs v^as infe<ftcd in 
 •A^aip : th|eclay di^ not communicate human nature to 
 Adap, as Adam did to all his defcendants. He there, 
 fore was the mafs, not the clay of which he was formed 
 j^jan, extraordinary manner. The caufe of the deftiaa^/l 
 tioin to wrath was well known : the apoftte fiys :" ik 
 are^ajl by nature children of wrtf/*"— Eph. ii, 3, becaufc 
 th'at Jiunian nature, which we inherit from our firft an... 
 ecUi)r,\va^4P him infected by fin. What the apoftle 
 cojild .^9t.,e,i[pl^in, is not, why fomc are children ofv 
 "\v^ij^t^,>jr>d. others children of mercy, but why of two 
 **^fe 4)^-^"l/'^" ''/ ^Nr;»th, God extends hii mercy to the 
 f'rtt-.^an^cl leaves tlie^'ot,li(^r 1:0 his fiitc. For this no otbcr 
 
 Is th'fc. 
 
 0'^;A't'//i,*^^>?f{/^.'i,,ft'*«^j^fi(l^,^ hII* tJiiW' apo^le exclaims 
 
mankind A« .notching but manifcft injufticc saidvin^i 
 
 The fwfe of that paflige from Exoefb^/i^tf^.-^fey^j^v 
 ippfticfciscobvious: the original cx|irdrirt»^ftrt},li4'^%^ 
 I more than : «• / hat>i conH^ued' Me W'em;;}^ 
 \memMma. As if Gocl hid faid to^ PKaroih • tiiough 
 Iliud forefefen thy oMiniey and diftAecfFeiffi mtr^m 
 \\»vt prevented thy exiacnce, or deprit/ed t!|ee"^^^ f^ 
 'ajtfpower, yet I continued thee in life! and in^'p^mit 
 rfthatkiftgdom, to which I permitted thee to^ a£^£* 
 tlMtl Alight fliew my power in thfeej aftd thkt my name^ 
 iBfght be announced over the whole ^'arth ' Iq ttis' 
 knk ih«^^apottl6 underftood it : " ^," (^jd he "^pm^ 
 is, 22. •* h Jhew his wrath and make Inown his' m^' 
 Wbon mth^t,patience vejf^k cf wrdtb pnfu^d^^ 
 itjlruaion.^ I he apoftle does not fay' Aat'^G/itf pre'/ 
 pared thcfc veOI^k of wrath for deWabn, bu^Pthaf'*^ 
 feting them prepared for dcftrHaiic^ bf dii^ir ^S4L^ 
 Wee, h^ patiently waited to ihew' liik WFati' !^ fflfefr^ 
 deflruaion at a time? Wlien it w6uld fcoriWbufe Yb'^ttl?^ 
 vclfare ofhis fervants and the exaitatfon of 1ii3^ own"' 
 na«iie, or as the apofile exprcffes it. when it 4nm iil2.& 
 
 MHh he had of ore prepared unto glorf^Wid. The poif?^ 
 
 erot God was made isnown to the U'hoife cart^ in'the''* 
 
 eftrucHon of Pharo^h and his army | ihd,'tfiOtl^h &'' 
 
 Pof<;nf.bh., ,t ,a mt m Wonderful in its teet &tM" 
 
 oarcont.butingrrtearryoryen»b^ef^ 
 H*telytothe/M'bFth6'wict.d^ 
 fl fuhfervient to liis own views t ftiir^cftinff rVat,nP 
 
 %4it(hd^id^rfc.>mriiirttich-^r rdi^a^cnL- V^^^ 
 
 |orirturder< fiyth or'^ch'a"iHviW^ibri^r*trrtf^'i'«i^ ^ri^i luw/ 
 
 II 
 
all ' tW criibcs of Which he 1s, In ^ t!«f teligtkit^f' ol^hii 
 h&fi,thili capable, ;^iid ftJme of which 'perhips' he tm, 
 ^iUi?n his imaginition, that crime only he commiw/ 
 vM&i enters into the views of Providence, and ultimatei 
 ly Contributes to their execution. The corrupt ion it 
 ffith the finncr's will, the direction is from God. Tlie 
 oi)e is bad* the other good. There are many pafFages 
 pf finniUr import to thcfe adduced, which impofture 
 diii^orts to impofe on credulity, and prefuming ignorance 
 pcrVerts to its own perdition. The intended fenl'c, 
 ^ihotigh not immediately appearing, and fomctimes wide. 
 ly di§*cring from that, which the cxprcflions leem td 
 ^(^nt, the intelligent reader will eaflly difcover from 
 has been faid on the fubjecl and the principles 
 
 1 p. 5 * * * * 
 
 /■ lIlMany pafTagcs from Auflin's works have been wrtftcd 
 by Calvin and Bcza in fupport ©f their blarphettiout 
 opinion. It cannot be expedcd that men, who garble 
 * tjic infpire d writings, who wreft And dillort them, who 
 artfully fashion them, and fometimcs im{j^dently per- 
 I vert them, would fcruple to fit ih* writings of an Aiiftin 
 jor a Jcrom to the opinions, which thdy lend to thcirl 
 dupes. Of thcfe the only pafliigc in appearance favora- 
 ble to their new fanglcd opinion, though ftr icily true 
 aijid Oaholic, is taken from St. Auftin's work agiinft 
 Julian, b. 5tb, ch. 3d, reafcnihg on this paffage : " Bl 
 I dsHitered ihem ever to pajfms of ignominy.''* — Rom. i, 26.J 
 St* Auftin fays : " // follows (for this) he delivered thm 
 ' oiicr : you hear (for this) and you vainly ajk : how God tt\ 
 under flood to deliver them over^ and you labour fiiuch tojhnol 
 that he delivers ihem over by dcjerting them /'* 1 he paflage 
 /thtiS infulated, witjiout any reference to anti:cjdeius or 
 ^' cohfequents, which fix the intended fertte, feems to inj 
 ^ijt^ relate that God does not deliver the 'ur pious over tr 
 1. tfhelr wicked defires.by deferting them. Cialvin finds ii 
 '' \i^k\"k which liad efcaped the notice o£ the world foi|^ 
 "»'^'^a^cj,sth'^t is, thit God impel* the impious to wickednefsi 
 
 i\'. 
 
 n 
 
7/ 
 
 J*7 
 
 Tb^ word% Immediately fplloiving t|^ jiairagei jind iCGf-< 
 iieae4 with k,..dcieA the fraud: for \l\cy ififvr jh^^^ 
 AUftin did riot ccnf^^e Julian for fiiying thajt 0|^ ddi-^' 
 vers the intpiouii to their wicked f^efiref by defeVtipff 
 them, but for pretending that one fin b never in (>un|Cl)« 
 ment of another, and for roifijndcrftanding the term /4| 
 d/fert ot/or/ake. That oiie fin is frequently 16 . p^'niihi| 
 Dent of another, Atiftin proves agaiuft Julian froxt^ \Ve 
 apoftlc*^ words ; *V«''''^«'V^'« ^«"'«^ t*iat i8,|cjrij^^- 
 try, ** God delivered them over to pajtom of i^non^ml^ 
 fou bear, faid Auflin, (for this) and you vainly nflk / hqv9 
 Gtdis itnder^ood to deliver them over / And you labour rpue^ 
 tojhew that it it byde/erting them that be delivers them over: 
 Julian, like all reformifts, infidioufly diverted tie at- 
 tention of bis readers from the true ftatc of the queUion. 
 Reafoijing on a fubjecl, which was not in difpute, 4u^j^ 
 rccals him : " in what manner** faid he, " Cod delivered 
 them over, (for this) he delivered them over, (for^feis) 
 be diferted them. The apo/ile took care to Ja^ how^h^fa 
 funijhment it is to be delivered over to pojfions of ignot)ii%, 
 wbelber byde/erting or by any other way, either etcplicaMior 
 mxplicable, which he effhas the fe things, who is ' Jovet\\l9ily 
 lood, and inexpreffiblyju^,** Julian thought, or preteiiSid 
 to think that, to defert the (inner, implies no more tMn 
 to permit him to remain in the evil dcfires, which'^^e 
 already in him. Auflin proves from St. Paul tHst' ^ic 
 implies fomcthing more j that it imports a fufpenfbn 
 of preventing graces, and a fubtraaionofaHifting^i-jiifes, 
 in confcquence of which the finner confents to/^^Kefc 
 evil defires, and is pofleffed by them : tlius'hc'contihies 
 citing Julian's words and refuting them : *^ )jj^ ' ¥Pal 
 
 I ' -J -""^ vi».,Ki.» «'»^ njvin u-utii ; *uiiitd rxuiiin replies; 
 
 , •' what more thtn has keen done, ftra/ youlof ^fU it 
 
 \ ^fat be (St. Paul J /aid ; « Gbfh'.W deli^ci-'i^ ' Wmber 
 
 ;- >^c uzjirci vj lufjr hearts,- if n>^'-a;erealfeady''''i*i ti 
 
 (irlaiH mnrier poff^fT^iby'lW'e'vif^defiAr^^^^ i 
 
 iht a conjequent tb-it if a man hayU'^f)eH^ii dejif^ey^/j-ihe 
 
 m 
 
 1 
 
 1 
 
 III 
 
 1 
 
 i 
 
 , ,'■-*'-■? -^1 
 
 fl 
 
 '^ i 
 
 V 
 
 III 
 
 i 
 
 J^0 
 
JuS 
 
 heart, Jf i alreadjfjONfeiiff to fbeffi/^ c^omut thf/j,tfteev>}ti i 
 N^s ofiS^fHinjrh ^ve^ thsje evH defirss ofiJjtthi'ari.an^thfi 
 tir'^rdtii't^n(i''i>W to tbtm, that is, iy con/en ting to them 
 toiJm piifft!0d ^ytdym. "Jjbich b.ippens "juben by the di. 
 i>ine iildgment he is delivered over to them.'* He continu« 
 t(^> CbcNir that, to defert the iinner/Sniports a fubtrac.' 
 t'tm, wfaffilHng graces, by which hiflfrdeliveMdbverlo' 
 tbefij, l\ia wicked delires : *' zvbcn thsnC^ %S^hc, " a m9 
 u\/mdJobe delivered over to his dfftrn he thhnii^betomes guit.' 
 ty, btcmtft'Je/srted by Gad he yieldr to then, he 'lonJcW, 
 /jS(^hi evsranic, he is drawn ^ he is taken jje^ I'i^ ^o/fM; 
 /or.lb/ wbaiever enemy a man is etnquered, to him '*he'Umnesa 
 J2iiU!" Auftin continues to flicw that the h^^dftt-fs of 
 tl»«iinncr^s heart b not to be afcribcd to the patiencc'if 
 Glitdio tolerating the finncrin his iniquity, but to tfc'^ 
 powc*'t)f G.>din delivering him over to his wicked dc- 
 liile.ii} hut thcfe wicked dvifirea to which the finner ia 
 ddii\^ercd over in punifliment for paft criincs, proc^cH 
 from the malignity of his own corrupt heart, riot from 
 iiny.impu'sfe or decree of his Creator, tliough it thay be 
 fiirf In a certain f-*nfe that** he is compelled to thefe 
 crirjic^, \which he commits ; Why fu ? Bccaufe Godj 
 in she Gxacution of that terrible juftice, whrch he cxcrl 
 cir«}son tlicobiUnate finner, fo rules, dlreO:^ mWh^Q^i 
 ilia corrupt mind, th;it of all the crimes, of which' from 
 th? rriilignity of his heart, he is capable, he is periiiitPcd 
 to comuiic thcfe only, which arc (ubfervient to the views ' 
 of Divvine IVovidcnce. To ihf^fe, therefore, it may 6c' 
 fiid that he is compellfvl by G(vl, but impelled by'tliV 
 malignity of his own hei\rt ; for intent oh wickc(iiV^lS,' 
 an.lihnii'inj^ tlio avenues to all uihcr flii^tWs ac'lirtns 
 IhiWiiagaiRll him, be rtifhes precipitately whc^e He lliv^ls 
 an ppcmnj*. 'lhi< dt^clvine 8r. Auflin f^cqu'cfntfy'tW- 
 carcpt : im'hi^swork a^ihtl Julian, iM. y^, ctip. 4*^,"lid!' 
 (Ayii *fj6fidiiks (htl'<f ihinps h a km,l/rfdl 'ii9J^iilrhifi''' 
 
 5* ■ Ml 
 
 mjmrri,\^ho -khiws hbntu itikm/?'fJh fiilff[fu*l^iiWrm6'fli '' 
 ntijifi^ ^4ty:f^'^'^,'il ioU.^O srl* IgU bii« .IfinuiJini s"' 
 
^di all fccondiff caufes are dcpcnd^^t in.hS^ 
 concurs to fvcry ad of the created will, whether Inoral!, 
 lygood, or morally bad, and is the efficient caufc of 
 anthatispofitivc in the aft : *• aUt/jinp we,i madi by 
 bm —John 1 ; *' 4«i without him nothing -was made, /*^i 
 was made ^ibid. yet he neither is, nor can be, tNc«kftr^ 
 ot lin ; for fin Is nothing pcfitivc : it is not an ^^a 
 which argues an efficient caufe. but a defedl, y.hk\i. 
 Cicws a deficient caufe : for fin, as has been already ^ 
 remarked, is adcviation from rule, or as St. John cali^ 
 It : a privation of ruk** (amartia ejiin anomiaJl^iC^A 
 John in. It ,8 not only in itfelf a dckc\ but it ^rmrt^ i 
 adcfccl m the agent as its immediate c*ufc : fofn4iei> 
 rcafon why the aft deviates from rule iii becaufe the ty:^ti i 
 ticular caufe, whofe concurrence with the univcrfalu 
 caufp.^ fpecific3 the acl, does not attend to rule. anduWgib 
 wan^t of ,ttcn;ioa is z defed in the particular caufi<;^t 
 it IS othcrwife with all acts of the create^ will movall^ 
 good, thcfe even as they are fpecifically fuch, are afcribeU'Vi 
 to God; if they be of a fupernatural order. Godcc«u.> 
 curs by a fperial grace, and by it they are fpecifically 't 
 lupcrnatural ; if they be of the natural order, mcirallyVi 
 good, theyaiealfoafcribadto God: becaufe they aD^i 1 
 intended by him, ordered by him, commanded by him.f't 
 ind his univcrfal influx or concurrence, though ind^.*^ 
 trrmincd in itfcif, and determined bv the c.c.'icd wiQl > • 
 orparticular caufe. is inteiulcd for that end, wbfr«i4=i/l 
 Immorally bad, are not intended by God, tlicy arc f^^k.t 
 idden ; hisuniverfalconcuncna%abuicd and perverted nt 
 rom the mtei^ded ufc, fa ihat not only the deviati^fti ''1 
 rwnrule in whi.:h fin furmaliy confills, b(it the very 
 ubHancc of the aa morally bjld, cannot be alcnbcd t^ . 
 i'«d. If It he alkcd why Gud\,/orcleeing the abufe of <;> 
 concurrence, does not fufi»fft4.ic. The rcpI.risv.As 
 
 I fimDJ 
 
 
 f A' *■""■""* '"^''H= *» ir4wii^»eHi4b»c to the iibeh^UvJ 
 
 ; Uftion, which dUlinguifhes thc'rationafcfcature.fcomv.M 
 "»e "rraiional, and Gud the Creator prefer vc. h. i?ii>^ « 
 
 
 
 , ■ 
 
 ■ 
 
 Li 
 
 ;- - 
 
 ■ 
 
 
 .- . 
 
 1 
 
 1 
 
 i|ii 
 
 1 
 
 B ^■ 
 
 tf ■ ' 
 
 1 
 
jao 
 
 ikpcHntending providence dlrec!:! all the Beings, whkh 
 be ha* created, {o that he permits each to exercife the 
 /ian^lons peculiar to its own nature. 
 %-i The writer now reverts to the qucftions propofed for 
 difcuflion p. 28 1 . Is there ^ny fin, which infers human 
 nature, derived fr»m our firft parent ? In what does it 
 confift ? How is it tranfmitled to hia defccndants in k- 
 mote generations ? And what the punilKment ? 
 '^< Pelagius,a rcforniift in St. Auftin's time, a man of a I 
 teftlefs difpofition, of deep dcfign, full of artifice and du- 1 
 plicity, and not ignorant, thought Adam's prevarication 
 injurious to himfclf alone, not to any of his descendants ; 
 he of courfe thought human nature as entire in its pre- 
 fcnt ftatc, as it was in Adam when firft created v 
 difcafe and death he confidered a^ the neceffary ap. 
 pendai'es of human nature when firft created, to 
 jft^hich he thought Adam would have been fubjcfi 
 whether he had Tinned or not. Some of his difciples, 
 prcffed by the irrefiftible authority of St. Paul, who 
 lays that death is the payment of fin, admitted that 
 Adam would not have died if he had not finned; that 
 by fin he becarue mortal, and in his mortal ftatc, bgat 
 children mortal like himfclf, difeafe and death we inherit 
 from him, bccaufe from him we inherit our mortal part, 
 j^ut fin, which infecls the immortal part, faid they, ii 
 not derived from him. Thus, in the opinion of thcfe 
 fectarics, we inherit the punilhment of fin, but not fin, to 
 which, in the opinion of con^mon fenfc, the puniflimcnt 
 pught to be confined. Thcfe errors, refuted by Auflln 
 tnd other writers of the time, and anathematifcd by the 
 Catholic church, have been revived in our -rcfortfring 
 ^lAys: the former by the anahiptlfts, who under the 
 pcrfuafion that the lin rf Ad.m does not micA bj* 
 <!ci'cwi4ant«, rpjecl iitfant biptifm, and leave all theif 
 iaplcfe children, Vvho dfc in infancy to their fate^ the 
 
 incident to rhe body, which does not at all ftffc^ "' 
 
 nji\ 
 
 foul: *^ irr^a/i;#r." faidhc, Lib. dc Bap. '' M cr/;//'-« ■ '»:^>;m m\**\i 
 
J»\^ ('^^li^ifi^fff^^iik hmewr^ is notf^y it/elf cul- 
 ^f% n<^Kfo^^ili infer jhipenatt^ o/Ham^a/ion, CM^ii^' 
 ftandingthe difpittations dndjfentencei cf^Divirfesl^M^ 
 m(amatiotis againji us) until the man\\6rrupl^- i>f>^$is 
 %nr^^^y^rrari/gre]fes the law of God,i»1ficti9iaca^kmed 
 Wf>app6tithknbe/iesfl^e Uw made for bimt (indimd^tr 
 /^li/Z/H'^^^Tofec tta! law, and undei-ftand it^)ijrin'l»is 
 <ii)?Mofi,^ of indifpenfiblc neceffity to fin ; and this p^ti^' • 
 dox he prctifrtdfi to find in the inspired writings t Pat4» 
 (hi l8y#,'Rom. \i\)/ay9 that the knowledge of sin arifes ^ihe 
 k^H^beni theref^rey there is H9 knowledge of the la^ 
 ikere^ctanievo knowledge of fin i where there is. not tf^ 
 knowledge 4f fin, there is no prevaritation, con/equently »I 
 donation : this the Jnme Paul attefis (Rom. iv) /«yl 
 ixg-: ** IVbere there is no law there is no tranfgrejfmr 
 Pur ^^Inglius was told that Paul did not fay : wheA 
 t|ierc is no knowlcdj^e of fin, there is no prevaricidoii'^ 
 n^i:, did he fay where there ii no knowledge 6f tfft 
 liijr, th^re is no tranfgreflion, thcfe paradoxes Zuinglliii 
 Jcs^Bcd/rom his own fpirit whether black or whit^, 
 i^ as ^heire is no truth in them, we muft conclude that 
 ^|s midnight inftruAor was a lying fpirit. It foWowi 
 frpm the ppinioa of this arch reformer, who difputeda 
 priority fvcn wita Luther, that the caabliflimcnt of tht 
 Q^nftian religion was the greateft misfortune that could 
 jofljbly hj^ppen to the Heathen world ; for before it., 
 % knew nothing of the Chriftian law, nor of akiy 
 ^thpr written law j amongft them there was no kii6#. 
 I^gaof fin, no prevarication, they were all in t^ flfat^ 
 Dfin^oci^icc.notonly in infancy, but in decrtpit tiM 
 ?|?v Wf muft not be furprifed that in' his cofif^flSdti 
 of £atb, addrcffcd to Francis the Secqnd, he litittibii'^^ 
 »!)oqgfl^ jji^ cj$a, HercuUs and thefm With oihcr^i 
 |!flfaj»|5,^ul^ha| we are forced to lan^t » tib blfiii- 
 tt^^ua^oaof/o.many deluded mCrtals,' ^d HkVfeiti. 
 ^x%^ ^ Uut^sof.faiih, tlierayinp of thiititittbnrife^ 
 
 »yff 
 
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 £ .'fi Jon 
 
 
 •»-."« I'^vW - .rrva ub dlff ,Ji ti.l ;-.,^,^. .,, 
 
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322 
 
 ^hat iju> taken In the ftticl- fenfe and common accep. 
 Utlon» is tranfmitted from our firft parent to all his def- 
 fcendants,is a truth of faith minifeftly revealed i St. Paul, 
 in his Epiftle to the Romans (v) fays : " 5/ one man sin 
 entered into the luor/J^ and by sin deaths and thus death 
 pajfed unto all men, in ivhom all have sinned" The Apoftie, 
 in language ftrongly cxpreiTive, fays : that fin entered 
 into the world by one mani that death is confequent to 
 fin ; that it has not been confined to this one man, but 
 pafTed to all his defcendants» and in two words affigns 
 ihc reifon — " ^// have sinned in him." 
 
 Though the words of the apoftie, in the obvious and 
 natural fenfe, the fenfe in which they were underftood 
 by thefe, to whom he had written, plainly import that 
 the fin of our firft parent has been tranfmitted to all his 
 defcendants, and the punifliment, confequent to fin, 
 invincibly proves it, yet every reformer finds in them a 
 fciife which he accommodates to his own opinions : 
 thus Pelagi us found that Adam's fin was injurious to 
 his defcendants by imitation, Bellarminc fufpeds Eraf- 
 rous for the fame opinion, and though this writer 
 would willingly believe him eTtempt from herefy, he is 
 forced to acknowledge that Bcllarminc*s fufpicion is 
 founded '• he has now before him Erafmus' Edition of 
 Jcrom's works,. with his annotations, in which there 
 afC many loole and inconfidcrate reflections, fome rafli 
 and impertinent, fome, which though they may be cha- 
 ritably e;xcufed, arc of a moil fufpicious nature. 
 
 L.The (hort commentary on St. Paul's Epiftles, from 
 which Beliarmine cites a paft'age to found his fufpicion, 
 thought to have been written by Pelagiu? himfelf, is fo 
 iliiicjioufly placed, that a man, not aware of the artifice, 
 9)rj)f ell acquainted with Jcrom's ftylc, would miftakc it 
 %,hi3wq^I?. 
 
 ^^i^iingHH5^^ifj:pycr<id that the Apoftie intended |o in- 
 Cpp,i^s,.^j(^at Adajn.Wil* thlQ firf^ ^^S (*f^^ Annetlf /''^ 
 ^fmfW woi^ia^aye been falip : for the DerajoM 
 
3^S 
 
 the example. The Apoftic fpoke of one inan, by whom 
 fin entered into the world, and by iin death.' In his i ft 
 Cor. XV, 21, 24, he tells us who that one tnan was : ** As 
 ij man death, h by man the refurreSlion of the dead, for as in 
 Adam all die, fo in Chrift all will fife to life. The Apoftle 
 charges Adam with a fin, which is the caufe of death in 
 all his pofterity. He cannot be underftood to fpeafc of 
 thataaual prevarication, which was confined to Adam's 
 will, and could not be imparted to another j the fin, of 
 which he fpeaks, is the infcdlion cf humaa nature, con- 
 fequent to that actual prevarication, that is, the privatji^ 
 onoforiginaljuftice, thchabitiial averfion from God, 
 the guilt and ttain of fin, which remains after the finfol 
 act is committed, and couftitutcs the finner. This is 
 what we call original fin. This truth is deduced, not 
 only from the words of the Apoftlci which are fufficiently^ 
 
 I explicit, but from the whole tenor of his letter to th^ 
 
 ] Romans : in that epiftle the Apoftle fliews that all, witH-' 
 out diftincflion of Jews or Gentiles, who are called to the 
 faith, are called by the grace of God, without arty .prdi^ 
 ceding merits-, and this he proves invincibly, becaufe afl' 
 
 'thedefcendantsof Adam, without diainclion, ar^ iJn- 
 
 I ners, and by nature children of wrath. His argumerit' 
 would have besn null and impertinent if any had been 
 exempt, which muft have been the cafe, if, in infancy, 
 
 I not only fome, but all the defcendants of Adam, had 
 been exempt from original fin ; in infancy actual fin Is 
 impolfible. And he would have falfely aflertcd that we 
 
 I m by nature children of wrath— ^^h. ii, 3. Fok" human 
 nature, in the ftate of innocence, that is, totally exempli 
 from fin, either originator a^uah is not, nor can it \A^ 
 
 \ the objea: of wrath, if then we be, by nature, chlldreh'bf 
 wrath, it mufi: be becaufe we inherit, from our firft 
 
 I p»rent, human nature infeded by fin — for there is but 
 
 fin which can make it the proper dfiijed: oi^God*s 'iwa\h. 
 
 Some Q^ Peli(riii«*a rlir/>;ftUa tAi%ti)4 ^K^^^'^U^ k.^^A\u 
 
 'poke figuratively, that by fin he underftood the cffcft^dlf 
 ^, thit is, a certain difcafe, or inclination 10 fin, tvhlth 
 
 
 
3«4 
 
 «ra£i aiufedby the fin of Adam : but the Apolllc fpoke 
 Without either trope or figure, both of fin and its inoft 
 terrible cfk£k, death ; and charges Adam with being the 
 o^ufe of both : he proves that his fin is entailed on all bis 
 dfefeendants, though not known, becaufe its tSedt is vi. 
 ilble in them all, and the punifliment of his fin inflided 
 on many of his defcendants, who are guilty of no other 
 ftM Thus the Apofitle continues to reafon : For evtn 
 mail ihe law (that is, from Adam's days, until the pro< 
 jftWlgation of the law by Mofes) fm was in the wsrld^ but 
 Jtn ii/as Mt imputed^ wbU/l the law was not, (that is, fin 
 ^as not known until the law had expofed it) but death 
 feigned from Adam to Mofis, and on them, who had notftnntd^ 
 h ibejimilitude of the trdn/greffion of Adam, who is the type 
 ^^fhim,who^as to eome* The fin, which the Apoftle 
 proves to have been in the world, could not have been 
 a^ua) fin : it would have been a tranfgrefilon fimilar to 
 that of Adam* He confines his words to that one fin in 
 particular, by which death entered the world, and fays: 
 it was in thefe, who did not fin as Adam did, by a vo* 
 luntary a£k of their own will ; and he contradifiinguifhes 
 it from death, as the caufe from the effect. Peiagius, 
 though of all Herefiarchs the mod artful* found itdifH. 
 cult to explain how all thefe, who died in infancy, and 
 did not fin at all, could have finned* in imitation of 
 Adam ; and it is not lefs diflicult to conceive that death, 
 being the payment of fin — Rom, m, Thefe infants, totally 
 exempt from fin, were notwithftanding fubjedl to death 
 Its ponifiiment, or payment. Hence the Council of 
 Orange fays (Can. ii) ** that man it convinced of charginiGU | 
 with injujlice, who fays that death, which is the punijhmtnt 
 tfftn, haipajfedtous without Jin, which is that which tneriH 
 death.** ''' 
 
 ^''1» the ftiort commentary which Pclagius wrote on St. 
 TiiiVi Eplftiefi we have a (h-icking fpecimen of the arti' 
 #ee',by which the undifcerning multitude are dcccived,if j 
 One*' they lend an ear to the fyren voice of the fclf fcnt 
 andielf c<mftitvttd innovator ; i'lere is not a fentence of I 
 
J25 
 
 tht fifth chapter to the Romans, in which the Apoftle 
 fpokc moft explicitly of original fin, which Pelagiu-; did 
 not either infie<fl to fupport his own error, or divert to 
 fomething foreign to the Apottle's views, for inftancc, 
 this paffage : " wherefore as lymeman fin entered inta iht 
 mrld and by fin death, and $o death pajfed unto all men/in 
 whom all had finned,** He thus explains : '•^ as by one** If 
 by one woman, Eve, iin entered the world, they are 
 mad who fay that fin was in the world before the devil 
 deceived Eve. He alfo (the ApoftJc) intends to fliew that 
 for this reafon Chritt fuflfered that, whereas by following 
 Adam we departed from God, fo by Chrift we may be 
 reconciled to God : ^^ entered into this world, and by lin 
 itaih,** by example, or by form, as when fin was not in 
 the world, it came in by Adam, fo alfo when juftice rc4 
 mained almoft with nobody, it was recalled by Chrift ; 
 and as by the fin of the one, death entered into the 
 world, fo, by the juflice of the other, life was repaired, 
 not the prefent but the future ; " andfo death paffidm 
 all men,*' whilft they fin. fo they die in a fimilar manner : 
 far death did not pafs to Abraham, to Isaac and Jacob, 
 of whom the Lord faid ; all thefe live. Here the Apoftle 
 lays that " all are dead, becaufe, in the multitude of fin- 
 Bcrs the few juft men arc not excepted ;*' with equal 
 lubtlcty he eludes or diverts every fentence of that chapter. 
 But Pelagius was told that the Apoftle did not 
 Ipeak of Eve: for though the Greek term ** Atahropoi* 
 may fignify cither a man or woman j the article " enoi** 
 confines the fignification to a man. He wa» alfo told 
 that the particle *' dia** fbyj imports a caufe not an 
 example ; tha»; Adam was the caufe of this fin 
 by which death came into the world, not the ej^am^ 
 pic of it « and that this fin was not, nor could nofcrhc 
 the example of death, but the caufe of k-^by:/m depth. 
 In a word he wm told, that Adam wai uciihcr ithq artt 
 who finned, nor the firft who diedU foe £vj hsd ^«rw.^ 
 lad Abd had died, long before>him, and pcr^iaps m , 
 mere of his dcfccndanifi, of whtwa w« kuow nothisg,!. 
 
 --Hi 
 
 li!i 
 
 B^H- 
 
2'^6 
 
 •He was alfo told that the death, of which the Apoftle 
 fpcaks, is not the death of the foul, from which Abra- 
 ham, Ifaac and Jacob, were exempt, but the death of 
 tfie body, to which they were fubj eft, for though a 
 general propcllition may fome times bear a few excep. 
 ritjns, they, who were exempt from the death of the 
 foul were not the few patriarchs alone named in fcrip. 
 tfiSre, but the millions, who are not named, whom Mofes 
 cafls the children of God, " Benei baelobim** Gen. vi, 2, 
 ati'd in Pelagius* opinion the millions of millions who 
 dfedin infancy : the apoftle's words, therefore, cannot 
 Ife wrefted to the death of the foul, the propofition 
 vfr*duld not have been a general propofition, true, though 
 acdmitting a few exceptions, but a propofition vifibly 
 izMc and extravagant. 
 
 ♦ Pelagius* difciples, amongft whoto we may number 
 ^inglius, were given to underftand that the fin, of 
 which the apofile fpeaks, is neither a difeafe of the foul 
 iftrr the body ; but the caufeof both ; that death is the 
 payment not of any inclination, or propenfity to fin, but 
 of fin itfelf : " Ta gar opjonia tcs dmartios thonatos" 
 R6hr. vi, 23, A man is not hanged for a propenfity ta 
 ft^al, he may and ought to reprefs it ; but if he ads 
 under the influence of this propenfity and robs or fteals, 
 he is hanged for the theft which he commits, not for 
 the* propenfity which preceded it. 
 
 ^''I'hcre arc many paflAges both in the old and hew 
 Teftament, which, though not fo explicit as the words 
 erf the apoftle already difculTed, are of fimilar import, 
 arid tnud be underftood in the fame fenfe. 
 
 ITiij pafl'age in the fiftieth Pfalm can be underftood' 
 it* ho dth'C!^ ienfe : *' Behold I was formed in iniquity, and 
 iH^nbhs fny mother conceii:ed w?" — henbedvoH cholollttB ou 
 bi¥h\ite jathemat hsfA immi. 
 
 ^^Fhfc'fih 'oF'Whieh Divid fpe^kscaniiot be underftood 
 o^thfe^di dflii^ liarferft^ at the inftintbf hi-* conccptioii ; 
 tr^r rhtfy W^ftf uttitnid ifi lawful tnatrimony, and the 
 m»ti*J^j*elb«'d h <-}f<-tnpf frotn fin. lleb. xiii, 4-rto' 
 
3^7 
 
 mmt«, the original expreffions are not spplicable ta 
 the generation or conception of the fetus, but to the far^, 
 mation of th, human body, and its conservation' in the 
 w(.ii.b,confquenttoits conception, as the Prophet sav* 
 
 ? t^^^i'r"'"^'" '°'l"'»y.='nd prefervedorwari! 
 ed, as the Hebrevv term imports, in fin, he niuft be un- 
 teftood of that fin which infers human nature. 
 Jhere ,s a paffage in Job. ,h« fe„fe cf which is ol^ 
 obfcurem the original, and not lef, ambiguous in ow 
 vtrfions : from the verfion of the feventyrwe learn that 
 tey _underftood it of original fi„, this doctrine wa,. 
 therefore, Itnown some centuries before St. Paul, who .o 
 
 . the Hebrew text : mijM,n lahcr mitami lo ,cbai m 
 Ammfimjamaio mhphar kodasbm khak-^ho wilUhe.h 
 <to(man)y«„, ,he u.cUan ? not one if Us days & Jhcrt, 
 & number ofh,s months is wilb thee. The verfion of th« 
 fcventy ,s conceived in the following manner .• " ,„ .at 
 mamejia, ,p, rufou ; all' oudas ean kai miai„,ra6l^^ 
 
 '^bbulsfebe te one day on J Earth." ^^>.Z 
 Netther the Prophet nor his tranflators can be u„derflo».d ' 
 
 lean, in the ttate of mfancy, which continues, not a day 
 »or a month, but fome years. '' 
 
 In his Cfth chapter to the Romans, St. Paul inttitute.' 
 «.n,par.son between Chrift and Adam, whom he caHs 
 e type of Chrtft, " n,fos ,ou melUnto," Q,^-' 
 htashn andthepuniflimentdue to fin, paflij f^i 
 A ™ to a I h s defcendants. by generation fo righteous 
 .T wt l^'t' "^"SO'-u^nea, pafs fton. SSto' 
 , who a e by him regenerated. Pelagius pretended ta 
 Made that as all are notjuOified byfhc g'ace of efo!; 
 hnft, f„ all were not infected by the fin of Adam • buL 
 J wa,.old that all. ,vho are reborn of , Je/u. .cwfie^ 
 iJ'^aifcJ by his grace, and if absolutely all be„ot iu^ZL 
 (:'; "'"""= """r afe npt reborn oi him, of aU,riiiu:rZ»' 
 W by Jcfa. Chrift. there is not ow who is notS"^ 
 
 *-ffT I - 
 
3«t 
 
 this juftice is not inamifllble. True, nor is the fiii of 
 Adim irrciniifiblc— even in fh^*t the cdmparirbn is julj^^ 
 the ApoIUc fays *'*' Jar as by the di/ohedienie of'oke nidi 
 (Adam) many have been conHituted ftnners ) Jo by the 
 obedlhice of one man CChrift) many wilt be confiituted rightt^ 
 tntSt iWd. If we believe Pelagius it is not Adara's difobe* 
 dicnce trai|fmitted to his dcfccndanta, which conftitutcs 
 tl^pm finncrs, but by imitating hisdifobcdienccthey become 
 iii|nQ.rs, either the Apoftle or Pelagius wa^ a falfc teacheiv| 
 for if it be truc,as Pelagius faySjthat it wasnot by AdamV 
 difobedience they were conftitmed finnert, but by their' | 
 imitation of his difobedience, the Apoftle was deceived 
 whcohefaid, by the difobedience of one marty ^^el'e 
 c5nftitttl«d finfiers, for that quality which conftitutes the 
 fubjedt, muft be inherent in the fubjsft. It is fm which! 
 conftitutes the finncr, nothing clfc can do il» if the 
 iVf>oftle fays, many have been con/iituted sinners, he muft ht\ 
 iifiderftood to fpcak of all Adam's dclccndiints, who art'^ 
 jnianyvfor norcafon can be afligned why foroe Qiould 
 be Infcdted by his prevarication, and others exempt from 
 it. In his fecond to the Corinthians, v, he fays ; " tht- 
 Joit§ of ChriH preps us, judging this, thai if one died for all,[ 
 4hmfvre all have died ; and he died for all, that living, thtj 
 no longer live for thenifehesy but for him who died for ibUHi 
 and rofe again.'* If any of Adam's poflerity had been 
 exempt from the death of fin, the Apoftle's argument 
 would have been null, or Chrift would not have died for 
 thetiii and he muft be undcrftood to fpcak of the death 
 of tin, becaufc he fays, that living they^ muft live fir Chrii 
 Thay did not rife from the grave to live again. 
 
 This has been the settled doflrine of antiquity, in this' 
 fenfee the Paftors inftituted by the Apbftles, undcr- 
 ftood them. There are but few writers of the irpdftttli- 
 cal age, whofc works have efcaped the ravages'- of f^^tif- 
 Of«hcfblgnati«s,confccrated Patriarch of Antioeli by 
 thei^poftles, fays, in his Epiftle to the Trallians^: "^Sf 
 youi'^ ^t 'wMm^knefi, b^he imifatofs' of the Jtttferin^if 
 Chri^^ M^ tkiftMrity 'by i^ichUkvedf its, giving bif«fif 
 
 a *r- 
 
UdamM/alieM into dfatb mndimpihn, andm fedueH 
 Xmjftht/irpmt , up^fs inJUinct in tki mnn tCf^ 
 
 ^««^<*r thi. wmtr ^yn4m^pniL CZ 
 ktbe httmw race, which he *fcribc. to the fodnaioa^ 
 
 l(iy>, that ChriA fiiffbred for both. 
 TcrtoHian ia bii book on the foul ch. 40, f,^ . «^,m , 
 ^u^i^ienihitbi tirjm 4/4damumiU if is r^i^^^ 
 «« «/Af «iyS^ .•/• Ghri/i , ir // ir«ira« unHii mi$u^,, 
 rSsinn^,ttcouf»U is um!$SH.'* Dccmis in*Shere4,x 
 •omejD0d«rii criciof iimoiigft mktn &i the fifth ccn- 
 jy, and by wmcr^ of j^ore aodeot timei, thought t^i 
 w been the Areopagitf cojBvcrted by Sc. ^aul m 
 
 fei^M^'^^fr ^^^ur^iollfti, founded «,T ^ 
 teyofedfi^nty of fti^ebetwccn thew«,rlc^ of ^^^^ 
 
 l<hewrniing8.of the ^lih Century, is refuted by iij 
 «^nt «»en, who difiregard eoi^eaure and furnjiie, 
 
 tothpmy Thefc woriw, fay they, wei^e cUed tt«,dtr,r 
 ?„!?T^ f.^!?'^^*''''" the fcycmh jand eighth* 
 
 VU^^!"^'^' ^bo.io all app;arance, knew 
 \ il! of Gfftckwrtters better than a Dutchnwi ori l.>^ 
 Mw,a«. Dtfnfli, was cited by Gregory the Great,. fi 
 
 ««!«« writer of the age before, of whom theVworid/ 
 ^»o ..,u^iing, an ancient and venermt.^aii^r,, 1^%, 
 7 W : th^fc books diJ 091 writc,iheinfelve|> 
 S a 
 
 ^< 
 
and it is inconceivable that works, which pfovt the 
 'writei" to have poflVflcd more true fcience than the whde 
 'tqujtd of modern Sciolifls, Ihculd have been written by 
 a-man in the fifth century, of whom other i^riicrs of the 
 'fame century, and the moft intelligent wtitew of the 
 Jixth and icvcnth centuries, fay nothing.) Be that at iti 
 *\VilU Dentjis, whom this writer calls the Araopegitc, inl 
 %a bo( k of the Ecclcfiaftical Hierarchy, cap. 3,par.'3J 
 '^fiiv^: thit human nature is infeaed with the fin ofL 
 ^'to^mi that it yiclc'ed to the fraud of the advcrfaryJ 
 ^^'thatV wandering Ironrthedirca way, which leads tJ 
 ■'the true God, it became fubjeft to the inimical powtrsJ 
 and adored, as friends and Gods, its moft cruel enemies.' 
 On this fuhjea there was no diftereiicc of opimoj 
 before Pclagius began to dogmatife : this St. Auftin aij 
 
 "^4 
 
 ,^eft8, Lib. 3, depec. Rem. cop. 6 ; *' whence this mtrmri 
 Juddenly emerged 1 do not knew : fame Jhort time ago, M 
 
 "^V Carthage, the found firuck my ear in a curjory mmii 
 from jome perfom tranftently Joying that children aret^ 
 boptif^d, that ihey may receive the remifm of fms, but th 
 
 '' Ihey may be fat^ifad in Chrifl. Though moved mthlh 
 
 novelty, yet, becaufe tkre was not a proper opportunHjt 
 
 raying any thirg crgainft //, nor ^cre the perfom fuch at ti 
 
 IJhould be folicitous about their authority, I easily btld 
 
 ' cmoftgfl things already pafcd and ended. BMd row it 
 
 ' pmintciined with heat agairfi the Chvrch ! Behold it tscc 
 
 "' mined in writing to riemory; and tht matter ts brought 
 fuch a deference that we are corfuludky the brethren ; tb^ 
 
 ' w<i are J^rccdto difp'ute and write againfi it." In thefan 
 bbck he fays thit he could find no writer before his timi 
 who faid that cliiUlren arc not bbrn in ©rigmal fin. 
 
 ''■^%k^x^ borkagainll JuKan, PelagVm^s moft zealous dd 
 
 ' \p!e Aultiii juftil^es ChryO^ftorfte, Ib«ie paflkgcsof whc 
 *^luks1ia^ been vvrefted^ by JbHan, to Tufport Ivis^eW^ 
 
 • '^i^'^Wrt'msr'^iy^ he, th^t^ot^^darlgfoftt^ihew^'ff^^^^^ 
 
 ■'\k\ 
 
 ■ti^cJeatU^s.4ir,dJMh mer,k ih^t^ffc^^ ^"^(HMM ^'"fi ^'' /^** 
 
 '•*' 
 
 fcticty 10 pcacea 
 
 ils UfiVed^and make 
 
 him their odvtrm 
 
 far belt from us 
 
 to 
 
 bclievsjucb evil of fo great a man 
 
hit. from as t9fay that Jobti'pf On/laHfiioph^ was ad* 
 '\itrji tahis fellow Bifhops^fo many, and/ucb men, parti' 
 klarly ti JniiHint of Kcmf, tn Cyprian 6f Cartbagft tt 
 Bazil sfCapadociat to Gregory of Nazi amen, to Hilary $f 
 Gaulf and Ambroie of Milan/f AMUitt (hiws that in the 
 jjilFigcs adduced by J^ilhn, Chryfoftom fpokc of actual 
 fin> from Mrhich all mfant'f arc exempt. And Clnxy(t,^S' 
 tern's words juftifyi the obfcrvation : dia touto kai ta 
 pidiabaptizomen kai tot amartemata ouk ecbonta > for this 
 we baptize Children, though they have nojihs, Horn, in heop. 
 the Greek term " amartemata** manifcftly import* a^ual 
 tranfgreflions . it eannot be unJerftood in any other 
 fenfe. He then cites fome pafiages in which Chryfoftipm 
 cbarly ftates the doflrine of original fin t ** Chri/l cafe, 
 he found' 9W^ paternal bond which Adam wrote J^e introduced' 
 the commencement of the dekt, and we increased the interei en 
 ii by later Jins* HomadNeop. He compares the fih ,of 
 Adamto a debt, for which he fiii;ned a bond, obliging 
 himfcif, and all his poftcrity, and our traurgreniops^ to 
 the intereft rifing on the debt, which continually increase 
 es it. This fimile he borrowed from St. Paul, who f^ys, 
 Qoks, it 14, that Chrift deftroyed the bond, which was 
 againft us, filing it to the Crofe, thereby Intimating tjiat 
 the blood of Chrift had effaced the writing, and deliver- 
 ed us fron* the power of tke Demon j to whom this 
 bond had made us ffaveSi 
 
 St. Auftin, with thcmoft fcrupulOusexa^lncfs, vindi- 
 cates. Chryfoftom from the imputation of error ; and 
 cxpofes the artifice of Julian, who had wrefted his words 
 froai their intended fignification, in order to juftify his 
 new opinion, by the authority of that venerable Prelate. 
 The reader will fee that to garble, diftort and miftran^jite, 
 is an old artifice of the fpiritof illufion. 
 
 In the fame workagainft Julian^ he accufes him of mis- 
 tranllating thisf^ffage of St. Paul, Rom> v, is ♦' .i_^7/ 
 ^f'lnfes emotion" in whom (Ad^m} all have Jinned.''-Ju\hn'i 
 verli.t^ give* a diffccent fenfe, he m akea die A police, |iy : 
 "rn qitmrnn^' we^ ^'toquod^'' th9.tj$ *' >,; ^m- ^ mi^c/j,,QTf^ be- 
 iaufe all hktUt '^fWrdl«> this verfion^ ^ Aii^i^., 6ijl;i ,\ ^ew. 
 
 .- I! t . 
 
 I 
 
 ■' i t.i5 .«..'; •■. \ \» ■. ;\ 
 
Si* 
 
 rf^'' W{^J^ w remaikibjc that our retbrmci! tranilii. 
 torsliivc adopted the vciiajn, which Auftia io ^»fcre)|) 
 imd ^juftlyc€ufures. 
 
 ^Thci;«e were many exception! taken by Pela|{iu« and 
 his pjffiplesy agaioft the tranfiniifion of originai fio, 
 whicb^^hpugh fatij^aftorily fvlred by St. Auain, bav« 
 not th« lefs bccin renewed in nood^r a tiois. Ihey all 
 cigntbund th^ ackual prevarlcacion, which was an acfc of 
 ^dun^f ui, and net^ ce{nn»unic;^bie to another, with th» 
 infe^^9f human nature by that prevarication, the 
 ^M^^Jk^iJ, guilt of fin, which dcfccnds to his poftcrity, 
 with It. The ad by which a man becomes a finner, ii ont 
 t|ing $ the ilain which it efiedls, the guilt or obJigatioo 
 tdpi^&ment, in coniequence thereto, it anoiher. Tbe 
 a|^ i» tranfitory, it cannot deicend, the (tain is per«ia* 
 i^p(, and if it infers nature muft deiccnd with it. 
 f j[1>|H'e was but one exc«ptkin, which Auftin fouad 
 di$^lt to folve, that is, as the human foul does not 
 d^fcend from Adam being of immediate creation, and 
 fi(i reading in the foul, not in the .body, why is it that 
 tije iin of 4dam, infers that foul, which does not de* 
 fcenrVfrom him. To this« it has been r^ied ; that tin 
 iqui is th^ fubftantial form of the Body ; that its crea< 
 tion is conftquent to the organizatioa of the body^ 
 which it informs, by an eftabliihed law of the Creator,' 
 £> invariable in its operation, that it woukl be a miracii 
 if;.the foul did not correfpond with the ^rgaaiBatitgn of 
 the body/ h^nce it maliifei\ly fallows that the ibylr 
 t^9ugh of imo^ediflte, is, in the eiiablifhed order, «{ 
 necelTary creation, and with the body, which it inforint, 
 the child of iVdam, lineally defcendfd from him: for 
 A^amis not father of the body alone, he is fatber pf 
 the whole man, compofed of £t»ul m^l body. 
 
 ,^'^^s obfervation folvcs another diiliculty propofed oo 
 the concurrence of God> by ae immediate creiitioo in tlte 
 produoion ot illcgitimaic cliildrrni This concuircmcis 
 the cil'cd of a gcn7i4]Aw, as hi; eoncurs with the bigli 
 
353 
 
 iMy mtr, ^M iHtMers Mi<! unwai-y triv«tier, or, to use 
 J«t>Wi's fimllc ai he concurs wlt^ the hufbandmin who 
 liws the wheat, which ht has ftden. ' 
 
 tf the pf mcipte ftatcd by Luther, znd adopted f»t* 
 Ctftvin. be true, that fa if it bt trut that ^>/ * d^w wt 
 tffc juftified, it h a neceffary Confeqtieoce that bap tifm 
 *herinfoAorindcfirt,ii not requifite to rar^ttioa!' 
 Cilvin adihits it ; but fiftding it cither difficuft to pek* 
 ftttde thft WoHd that iufahtt, who ire fuppofed to lt^# 
 nothing, ai-e jaaified by im sid of faith, of vrhkh t^ef * 
 *« abfohitely incapable, and it appearHftg hwilbte tS 
 confign all, who di* in infiincy to perdition, Ctlvirt obtii; 
 Jtei this incofttcniencc by declaring that originak figi i|* 
 not iiuptittd to the children of the faithful; thw tim 
 at bom children of the covenant, fandified btfbt^ 
 biptifm, which, if adtniniifered, only Teals that Utt&itf' 
 which it prefuppofts. This paradot he pretefidt to fiftd 
 In the covenant with Abraham, by which Cod proiiiilWl 
 I to be a God to Abraham, and his feed after him. Oilt} 
 tm. The new covenant if not lefs cfteaual than tht^ 
 oW, hence Calvitt concludes that the childreti of the' 
 faithful are Uiembcrt of the n«w covenant, with thcii* 
 fithcri. Calvin was told that tht covenant with Abra. 
 Mm, ifi the literal fenfe, itnpcrts that God t^ouM gWe 
 tohim and to his pofterity the fend of Canaan, ih toh* 
 fiderationof their obfctving his law; we hrarn fmnt 
 St. Paul, km. iv and h, Cal. Hi and iv. that in the Sj^fl- 
 pMlfcnfethcproraifc was made tc Abraham and hit 
 tWdren. not according to the flcfh, but according ^' 
 tw Wc*i I if t4ie covtwant be undcrftood of ihc faithful * 
 «» of Abrahaon, thei*- cijildrcn iccordiog to tJkc QmQx it^ 
 fW ncceffar ily of the covenant. t m . - id w M j irf i 
 In Calvin'. opinion, every chrifiian fatl^r i^ a fathoi'^ 
 M the faithful, and what plain mcnj nor^lffeil WitDti' 
 Calvin's fpirit, find difficult to bellcVtv all the rtfcti, 
 ||«^)iticnand children, hawtvcr nurwchmi, tfdf^«dlf^'* 
 '^ma chii«iaii father in reroute antwjUity,trairorlq 
 purdcrcrs, thicvo*, apottatc^ fcrcercrs, ultreri, » Sj^Jj 
 
334 
 
 have been indifcriminately faved, not one of thcra who 
 
 h hot fiut^ei^d amdagft the ciea. Jopif it bC| ^?i|, 
 
 asCavin esprefaly ftates in his antidote againft the 
 
 ©toiincU of Trent, ad cap, 4. fefe. 6 and in hii 4tii book of 
 
 Itiftitutioni, that tbefubftance of baptifm^ that is, the gray* 
 
 ahd^coyenant, belong i» little children before l^aptiffn 1 a^4 
 
 aifdtrnc, as he teaches, lib. 3.inft. that^wjc Uinam:!'- 
 
 . He, /*tf/>.«83,itmanifeftly follows th^ all tjie 4efcen<)ami 
 
 ttfanyjuft maftin the rcmotcft antiquity, h^\^e ^^n 
 
 faved, whatever their ainses might have ^ea;^th^y 
 
 tjrcrc alt born in the (late of grace, and that grace they 
 
 could not lofe, though- they loft the fear of God, }t.^ia 
 
 f<;afccly credible that even impudence would pre fun^c,^a 
 
 teach that fl»M«, wbe baihji the fear o/God,Unef^Jhe Itfs. 
 
 Htt/amfy/aved, Yet Calvin clcirly ftates this torij)lc 
 
 ^Blafphcmy, as a dodrinc of (jhriftianity : in hisai^tidqtc 
 
 "ifi^infl the Council of Trent in /ess, vi. &ap 16, he {ay| i 
 
 ^hail(>fing the fear of Gad, the faith is pot hjl , wbuh 
 
 ju^ifies m* Boffuet rcraaik? that Calvin's cxpreifions oa 
 
 'the fubj'ia, are full of obfcurity ; he fays, that faith in 
 
 ^\he mah who has loft the fear of God, is overwhelmed i it 
 
 BuVied, isjuff'scated, that he lofs thepjf^jfun of it, that is tin 
 
 sfnse and knowledge of it, but after aJl it is not exlin^l, iwd 
 
 thus Calvin places his faint, who has loft the fear of | 
 
 God, in pofleffion of the Kingdom of God : it fecms St. 
 
 i;»aul was deceived, whcahe faid, ift Cor. 9 knew you mt 
 
 tbttt the unrighteous pail uot inherit the Kuigdtm 0' God? 
 
 dont he deceived, neither fcrniiatcrs, nor tddatots, ni,r\ 
 
 adulterers nor the fffcminete, nor fodomtes, nor thieves nor \ 
 
 ihe covetous, nor dutnkards, nor revilers, nor extortten(ru^ 
 
 fi^all enter the Kingdom c/"Go^"— many of thcfc whom St. 
 
 Paul excludes are not fo far advanced in wickedncfs* ai 
 
 Calvin's faint, who has totally loft the fear of God. 
 
 But what if any one of thcfc, whom St. Paul fo expitis- 
 
 ly ejfcjadcs from the Klng^^om of God, be thfe chHd^ "» 
 
 anffhtcnu5l.»thcr,'as weknow'rhn Divid wa* father 
 
 ...ko Abful^m, thcKreatcUmifcrcant of <he ngf ? Cih'>n| 
 
 .. /ay>, that he is bbrn in the covt^nifin r^nttified m pti- 
 
 , which he cannqt lofc' b/'an^'of thcfc crimes «ftii< 
 
535 
 
 Plui rpN^ct^cs, He therefore mtift inherir the Kingdom M 
 Heai'cn, \h. the Apoflle fay what he will The it^^et mtfft 
 conclude that either the ApaAle or Calvin waft ^n.c|;i^jr- 
 fary of the father of lies, for one or the othei^ o£ |))^ 
 has taught, falfe do^rine : but this is not i^hc^ 4oAi;ine^ 
 of Caivtn alone: it is the eflabliflied do^rinp^q^al^^e 
 Churches reformed by that great Patriarch of ,^ refof j^- 
 ing memory : it was authentically declared ,^ docirj;»e 
 of fai»^h.t>y the celebrated Synod affcmblcd a$ pprdre^^C 
 in 1618, at which afliHed, miniilers from aU,thQ*|refor|;R- 
 ed. churches, which had adopted Calvin's .flq^ine 
 and difcipUne, thefe of France only excepted > whp, 
 though prevented by reafons of ftate from appearingjjt 
 Dordrecht, did not the lefs adopt thedodrincs tHcjc de- 
 fined. In their National Synod of Charenton* in L.(}g«, 
 forgetting the firft principle of the reformation, as^t^id^^^c 
 Synod of Dordrecht, they ordered the dodrinei there 
 defined, to be received, believed, held profeiTcd and ^t- 
 tefted on oath : the oath prescribed is conceived in the 
 following words ; " / receiie^ afprcve^ and embrate 
 ivery doflrine taught at the Synod of Dordrecht as entirety. 
 mformableiotheivordofCod.and the conftjfton of faith of 
 cur Churches '.J he dohrine of the Arminlans makes the 
 ekdion of God dependant on the will ofman^ brings back pa* 
 lan'umt disguises popery and deliroys the whole certainty of sal' 
 vation, Syn.deCha.Ch,!^, Thus, whilft thefe men 
 tcU their infatuated followers, that they themfclves are 
 the only competent judges of that faith, which they ars 
 to find in the fcriptures alone, they fifli for their ufe, not 
 fronnr the fcriptures, where they are not to be found, out 
 from the canting of every leader, who puts himfelf at 
 the head of a party, paradoxes and abfurdities unheard in 
 the Ghriftian World, which t>ey muft receive as oracles. 
 Tiie abfolute certainty of this falvition, which every 
 Calvinirt muft have, whatever hi& cdmcs may be, is wliat 
 the Synod of Chafcnton tiiuu^jif muU cncntiai-in the 
 d< ftrine ot DofOiecht. It vc bejicvc 6cza, it is an un- 
 eirirg certainty ; he ihViS e^^>lci^c8 it"; ** 'wcmny ktitxvif 
 

 
 \^%9, tHV/^dH^t^i) «f isear modeled tifti^,<ir 
 fM^f^h; 1>4^H)^ »e Ctfwvc, under ttis^a^ 
 'tnmy '^ have tite qreed of 
 
 ^nkf im^ tetedor of the £tgrt|»re, ajti 
 l^'^fteyiiyifl^, that he befieycfiii thi'F^^,^ 
 lltid*^ m)y (^iioil, toicacpkuii how ii^>E^i|^|| 
 !kM Citholic, he Aft : ibat tUd^hei mim ' 
 
 ^t^m^mt^ 4 ii^ii^ mf»yr cf it, be 4ddi : ^^jb^t fi 
 Mmms>Jif^ tkiiMpfes^ hy the fuUifMrntht ^^ J0 
 Cl^^ miirmi rjtmmhr ^tg^ tmt of bit Jitu, ttffp'-^ ill 
 tbt^mt^^ ^fi0 wh^h kf v>Ui bavetet^mbmi AmgMi 
 tifiJiuJ^jhat be witt give bim gratmt^ftfy Pbfrif^Stfmft 
 »f2i^Chnft,Jt tkafbebift m^bing M fff^.^^m 1^1. 
 pmfBtnt ff^ed. Hetroncludesrl^ise^tfaorc^ij^y.^c^^ 
 famioi^^ii by fhde new Apollle* Ib^r their rikciple»,\<y 
 
 ^*^'^?** -^^''^'"^^^^'^*'' '^'^ ^ /<»vft^ Mfid^iafJ^A 
 tei «'^<)/tfr vri/b ^jpyfui cwnitnamt btfme tb^ , tt^nfid^ 
 
 ■V M'^p^'^r— Sv«. Gen. a p., 149- ! ',.:'^,^ Xnv^^ ^ "' 
 
 Co^WJ ' falaM4ne, t1»*t tfcc Apo fijjcs <>^ i W;, und tfeir ii^ 
 ceflm'^i* \t>e ^(k>rat clHngefor 'Agc?,^k^o\r iuj/tbliiiig^ ,,, 
 fhi^^i^fij^V^fliiintv o'f^Ssrlvariofi, w'^tVh excludes ^,5; 
 
 the rnTtfep?.+n!« ti^M^ tfjiiriaivati$n iutihpar and^rmk^^^x 
 
 \\ruf 
 
 
 gatMf^^. ^?*Va. He a« iM tHoUgftt "they had 
 t;>3ictliing t« fear for tliclrlalration, and wa* confirmed 
 
mi 
 
 in t^ Q{^^ipl)tl)|^ tilt kmentahte^xjiiritdod^of fomei 
 tl^Whad h&aed fliipwrcck badi in faWi auaycO^d^ 
 pnc««in his own time. Thus he wriifes to llfccjUiy* 
 l^^^/ir charge I tomnUt to ibh, my Son ^f^^hc^Jtii 
 iVfi^ecedwg prophefies concerfiinhbee, ihat)k Mtfrn^ 
 <^'t^dbatiie r '' holding fditji ahd aiood^^em^ 
 ^imich some having put awa^ aMm, hdMr^ 
 f^p^reck^'-^ijl, E^. Tim. /, 19. It 'Is imp5lffi|hfl? 
 Witt, wBo % not in the fliip td Affer CrpWrccfc.' 
 Thefl* df ^how the apottic fpeaks, were, in ^e^^^^^ 
 and wrecked firft in confdpnce, ^pd theni? |iiS;, $u^ 
 Pittrhad read thefe words of-the Saviour loiS^ifcj. 
 p^-Luke kii, 5 : ''i -will Jhew you whrnymjmfm2, 
 fear him, who, after kilimg, has power to c^fi^MoJ^X 
 r^yl jay unio you fear himr^(nai kgo Mnjoum 
 prnthkej In the ardent zeal of thefe gcw.niodej|c 
 aiioftlcs to infure thefalvation oif their tints, tfofe'^^^ 
 ofher paflagcs of iSmilar import efcaped their PP^.t^^ 
 The Arminiaqs thought, and ooromoa fcpieauthonA 
 rifcdthcm, that this new doarine of the #bf4ilW ccr-^ 
 tamiy of f^Ivation, and the inamiffibility df y^iKc wil^l 
 fubverfivc of morality, giving counhsnaiicc^ to vice,' 
 and encouragement to aU forts of crimes, by t' jlWtaife 
 of impunity; they ftatcd io their declaration to the 
 Synod 0f Dordrecht, « that they deteft/rom their beaH 
 the/e impious doHrines contrary to good morals, which were daify 
 ll^tad amngft the people ; that the true faithful could nti 
 mtntoft^ 6f malice, hut only intojtns of ignorance and' 
 mknej^; that they could not lo/e grace; that all the crimei 
 Vbe world united into one could not render their el^iom * 
 W*, nor t kefrom them the certainty of it / 4 thing/aid %, , 
 ^bich opens a gate to carnal and pernicious /ecurit^ s 'htH 
 2^''<w»^, however horrible they may be, are in^uied tp them ,- ^] 
 *^ all their ftnt^ prifent and future, art already remitted f ' 
 I J«//i/A^ mid/i of hereJUs, adulteries, mur(Urt^j^\^ 
 
 '^^ihe /wr*.".-Scft. 34, p, uf. Thefc ioipioiii 
 
 K 
 
 I 
 
 vis-; 
 
 Lft4l.ilil 
 
 t.mulOUwl 4tiH 
 
 9' T? 
 
 

 I 
 
 doclrines, which the Armintans dete{l> and which the 
 tinckan S^it wdi^dpf he were pertbnilljf to give hii 
 fc^urc's* ittfaHiHy tekthv have ^cn auihcntically dt- 
 tlai^ecj the feftiiltedJ db^Hncs of all the reformed 
 ^rc^es aV Gfift vih V di Viiion* By this fame Synod df 
 ©otid^echti'^ Seft. 36^ att. 4. ... they fay : " tht 
 ^ftDb^tarn f articular aSihns the trut faithful mayJaHiM 
 f,imesr>Mithdraw thenifehest and i/mttmes Hq in efiB 
 'H^f^nck^ them/elves by iheir t;/iv,>,/ffifl» tht t6nduS of 
 gr^e^jujlsilew (ef3(uff/(gn(f, Jp as t<> fall intt atrcmui 
 fHi^es } that ky theje cnermnut ftns 4hey offend Q^od, rtn* 
 aer^themfttvejt guilty of deatby intetrupt> thi exer(tje ff 
 faiiby.i^ke agreat wctind in their tonfciefice, andfome- 
 tlmti l^for a time ibe Jentiment of grace," By abo- 
 cld^Us aimes then a Tinner may tofe the fehtime^t (i{ 
 l^ioe ; feut gjrace itfelf, which fanaifies^ this liriiiiHg 
 Sii^i, he cannot lofe. So fays rhis venerable Syiitid^ 6f 
 ilf^ ntodeilcd Paftors, Art, 6, they fay : *' God in theft 
 faff alls (that '1% iti teMfdcrs, aduhcries, apoftaci^f, &c.) 
 )dodiot tdk^ f¥m thifit aliogetbir his holy. Spirk, noK dou 
 
 He f/1f^W'^4//;|»,«i t^f^UfromjJte grace iijtefd(^ifnr ^ 
 
 ^Ifjl^dneft (ijprobjpc^ with fant^ity ; sijholy in^i?<|^r^|;;.!, 
 ^.J^ly tyfQc^ritiJ 51 Wy adulterer 1 W^ ^ <;fli^j)inj^. 
 tij||i pf iA^eps^ I As tp the ahfolute certfM^ty of (^(yafipa 
 ti»(f^ lib)?^^iy W^^^^ it pn all l^heiir f^i^ts ? they fay» 
 {ii^^m, 9) :. " tJittirue faithful may, h^.:^fal%<^ are 
 ^^tain ((/ tbcie falyafion and of tff^r p^rfeverof^t #^f 
 m<^Vj; to the meafufe of the faith ^J^y which th^, h^Um 
 wilk^^ertal^/y that ibtyarif, and retnaint living mernkfts 
 cfij^thur(h J that, they have the remiffm of tpeir ftps, 
 a)fd etemctl lifij^c^certainty uihifh dofs npt cofne to tke» 
 fi^ a jMrficmar revelation, hutbyth&jMfb of thejirfi' 
 ^BJ^, inhich Cod has revealed Jn hh iverd, dn^ihy the ttf- 
 %m^ if tbi miy Ghoft, andfnaWdyapodconfcienu 
 and a holy and Jerious applicatuti U gebdW^^^^ 
 £if»4 ddt^ of fa!vatt<)^, whicfi tn^tit itfhh ftMUdt- 
 i4Mti>4K:c«flc9» or a perfeverfttiee iir idtklfdiillfe, ;tfi^ 
 copMkv «t a. tMnptittion j v^hich thdt fkma mtft re^^ 
 pwfc tS** //I ih* tmputiom^'* fay thcj-, •* m»(/ <*tf^// f , 
 amaiit ip ma loa nm \, y^diftnsi m^ mt\m\ 3fl^ '^| 
 
liich the 
 
 :ally dtt- 
 reformed 
 Synod df 
 
 in efia 
 mduff cf 
 atrccmi 
 
 Mtdjqmc- 
 By *te 
 
 iin theje 
 they fayi. 
 
 % MUm 
 
 mmkfrf 
 feir fmh 
 e to fbe» 
 ' thejrfi' 
 \y the tej- 
 ton/eiitii* 
 ,'%^^;'*' 
 r6lrt Hor. 
 «H^, tHey 
 
 \'doitbtf4 
 
 however hqrriH^ their crjm«|, tjiat |tl»9y d»?IW9lifeifA 
 er^ior ifl J^i^l, to believe » d^arme ftated by tlie^Acml^ 
 m*os, or Reittonftrants, in thefe words: *V7;fej|n^; 
 truefcdtbful nhyfuU, and fornetimes dofallmdlh and^Mm 
 f'Z JfiJV^f^i^ and fmi ir^: m Jakami 
 
 G^ did n^ /pare the ^rancieiiWb $S[^ 
 
 m tlifnBng that th'(i ap6ft1c did ribt ti^r^a tl^eWfe 
 rajieitedly to^ take hccid l«»ft iHit fii^til'!i^^feii^%ft|{;|( 
 
 Wvatrdri^; 'arfdVhfeft dmibt^and fckr^^^^^^^ 
 
 t^!^ ^^^^ ^^'"^"^^ "^ %B, x^i; m 
 
 ^fmofidmifiiMl hn liver MW ti^tum^ 
 
 V1/1 ^J^!''^'M and in bis fin. i« wbilbll^ 
 fr^^!^^^^-" ^<iyl^"oWthatfomcdo 
 
 i^i^^tij^^liiq 
 
 iMvAitedin 
 
 'f the foithful 
 
 are 
 
 
 rhildjiMi 
 
 that not one of them 
 
tflgUl^i^aaiibls/of mill tht o|>ih'ban of that iafti, aax ^o^m* 
 tii»^M^i$hi1uiry(!K!£(aifffiiatipiiib pbriptiira it all; il<aii^] 
 dtlfWA^ 1$( a^^lrbie ^' Ghriflian|t^ ^liyy ntbe iSynoil^ 
 
 fmSt^ihtliNWoflbi^faithful bok^ m£j^<mtttf§i iutiby Se 
 inlvaiiiUt/iH ivhick fb^\ars camprheed u^&^tbeir^upqmt^r 
 HafiaHi^ul parents n&d/i noteilBubiofibe ekShmand/idv^ftk 
 ^iMfikhiidNnikvb» Hie in wf(aity,^\ . ?Tihc' cx^iavagmtd 
 e£i<be(b«kieci&>6t b Equalled but by the blind /in&tutti^ 
 #Hof^)ie<iU fotied pdople, whoredeivedtbeittaa orades^ 
 vfMlbiit difctiffioii xx difcriinttiation, Sa true it \%: tjiit 
 ^iriiQtf tfae'Mtid lead the blind, they bothi fall ■ tnto the 
 dttdil^i' ^o juftify the a|;>parear fdvcFity of tbi» ceniitrft, 
 dkt wtste# fiatcs fdme necefi[aty cohfequencest which 
 fiinpa&^bfuvdltyfi if poffib^, and vrhich no artifice of 
 ^ipHifbyrcaiadiide.' ^ tTJiey lay that the true faithfu^I may 
 faftflditoi atrpdMsicriniiis, bu^ cannot loie the grace of 
 odoptioh ind jtiftifiGacieo ; they add, that the chtldmn 
 ■^tf^^^ttfcfi^lf Ait tomprized in the cpvenant with theif 
 ,paitotf^si4]hat!th«ir eledion and falvaiion is not i(|i> 
 nxctnn |c thcy^ of necd&ry coiaiequenccy are Vim fay^h- 
 4^1 |r wlalt 1& trutf of their Flarents, '%% equaUy irut 9f | 
 ^ihcan^iaoditstbey ar^cofnprized wich tbeic Parents in 
 :^e fxnrenant^andtlhdr Salyation cectaifi) fo^ ih^ M' 
 sdnsB ire comprised with therp, 9o4 theii; Mv^ti^o i«ii- 
 l^queftionablei and Co jOn until the <josC{^iiiiBat^& of tiii|« ; I 
 M I itbat of all the . defccndapKs 9i a falthfttl parent, in 
 .itbe re«oteft apti^uity, not one lias beep If^ nort wiiir 
 m\M> time icutttioues. This fir^ confeq^m^ is incon- 
 .HtroTci^bk: fupnic ignorance aIopf;^|jl4l(pilSelr> W 
 i)#ritir pifii68?tQ,t,fecoB4ii 1^ ta JiC;^p^t.|bff natifi« '^M 
 ,sths<coUefted wlfdomief Ihpfc n«si?tpp^i^4fia|^ 
 
 ielf injto(<H^ iulliliil.(pr||l^^i|)giFnd^^l9^h?^^^^ 
 • to many othen by defcent ; its ramifications are inces-| 
 IgiHIt enotifing, lb th&f tfiiei^arisi^V «)r iNnne tentvries 
 
34#l 
 
 aits i^fciaQfti atarocibtia; as^Nrdi ataiii^ei^ipfr)\«€><^^il^i«K\ 
 tegtityy^nioDgftiiis de(cendaj3t3^^dHh)iw IxMniy 4(2v)n^09^ 
 
 Ghrifi^ianSy ; cowvtitted «iid\.infiru8:edv)sb5i<^th^,S<^jH|ftitff^ 
 themfelvesi? This) v<mef abl^.S^qdj of Botiisfidwiaiiiid© 
 N^'tiamall among cheieie^o£€(|iifc<l bSFot tiOa/fc^oM 
 kidai qI the Imm^^ nUna^serici/ianceftoiirfft^liitiKtollv 
 et^erf ^ndividudl rauft xjefpend^! thfe ^EGSeb^i^i^^aQiistipifqiF 
 Utin within the Jippreheftficsn o^>e»ilfy^irfittdfr>Jt aUdsolb 
 ^iecfimt in talcqlatbn. Suppofe ajn^bidiyidttaiiaiaw «(t» 
 Iftingv call him John, he maafta^eti hj^iaofdiJMijecpna 
 i ftfdshcr f call them jatn^» and Marjsli JistiBs jamftiH8(«t 
 had -a father' and a inothcri aadsfonfeadiMary i^i^aiidilllt^ 
 aUdmbft hav&had fathers and? «»KlileiS^{iiiii ibiiqoiio 
 ^ognsfBon; Ifyoomake |amc^aindl«Adptb3^aNteii». 
 ite parents of >hBi the erft terin iof/thiS(^rogiflflliw|, 
 andfuppofe, what is J^offiMcte ttett»y)ci>^itip|jciiHW^ 
 faft^ thatthc anceftors of Jilhitt hii'^ beai of diffwcpiril- 
 milies in the #h6te defcent, 4sth«y imiftehiaed^ffBo^fat 
 Idift for two orthrfeefttcceifiveg^rteTanonsickiaTOg -jtlie 
 Wiole ©f the defeWit J thoogJr lbmMiii»s ^^rcla^ibs 
 ftttr iii Mood ilnt^i<jit i# itt «*eepck)ii to ithsi ^feteoiil 
 fii1*,yoii will hiiv* af|eotn<stri€al pTOgrtfTiort^RfisiiflhiDh, 
 ttee fi^ft temi i# 4fi'art« t!w iijdex joft^ pragreffion islte. 
 
 V(«i#niyic^^giJ#ci^id*ift 1^^ tkathOt 
 
 III' 
 
 h. 
 
 ■fl^' 
 
 vfip 
 
 'IIW 
 
^wfriokri'. ihiiij^,^*i^^mA- t^--u.i*Msii',pJi,a-^ jit'ALLiypinj J 
 
 i;«nifiB»tiQh8i i^edmWticd tn a t!i^ftfiid'differc;;it wm 
 i^rfiitfem ^id^lhtithefs, till W tUkei iii^fte wSpl^J 
 
 thdH aad^'ftippofirig thit which niighttiavc^Kabpenf^ 
 ti» banre happsnfed.that is, fUppofingkH t% Anccfers of 
 Jotonttd im;4 beienf of difrertnt%mihW, tile * numSr ^ f( 
 ptniNs>Qoi«poftft^ the whole ferifes iri tlic defcent w ffil 
 doletiBmedi let? j/^r^efeht tlie {\impd mi Vepre&nt 
 tliftaih/Tof^the »h«e^deiits sihcTI/^y tti^ fim of tte 
 CQufoqticnis widi gives this propohidn:" ^'^m'-^^''^'^^^' 
 ...S^^^t^f^t^^- i 2 i 4 andy^l^^^^^ttatl 
 ^^ljqpmck>6d6o . 2 1^2-^-2 the wKble of'the (Percent j 
 asji^ i^ of ill neccfRty lir^alljr defcended from every 
 hidividuul in'iJie ferifcs of his ahceftry, if in that nunj- 
 ber* fe inexpreffiMy great, th<*re be found oAe righteoiii 
 man, johtfttjiiftsdefcend from him, Is comprifed with 
 himtintShecoveiJant accdMiiJ^ to the decifiQ|i of thefc 
 S^esdf Dordpecht, and muft be faved let fes cnmcs 
 bd what they may. To fheMir the abfufdtty oPthisde- 
 cifi^ intheftrddgeft Kght, let iis fiippbfe, w^^tfe. 
 qaently happens, that John is a highway riian, ffiot 
 d^adia the aa of robbing a paffen^er, or ati adulterer, 
 kiMud* by an injurdd hulband. In the aftof acluliery, If 
 Iwx he excliKlcd from the Kingdom of Heaven, the 
 whole feries of^s anceftry muft j fo that if the greatcft 
 fntfepeaat on earth be damned, million!^ iritl6cent of Bis 
 criineimuft be dammed with hiin. T& tfftforc^ this ar- 
 guDiCBty md pva^lude even the poffibilfty of evafon, 
 the writer nnakes afecdhd ftt^||>ferfiti6h, the truth of 
 which will be admitted bf Weti df fcomihon ihformati- 
 oniiftiul widi wen ^ feience is tinqueftibitibtcf : in ci- 
 vilized S^stesi abundantly fapplied with the necefTaries 
 of life, and fred firbm op|»^(Aidn,j)6pulation rapidly 
 eiu!tfrafti»^^$ writer Hal feea ihc pojlmitibii of a 
 
34^ 
 
 #^^*^W?^;^^ ,M^^«Wk*;K1^ P^oP^ti^t^l^ 
 
 iTM^lK ^»^W|»^MOv«r th^ lice o$ m l^ 
 checks from the ^rp,, |,,„d of dcfpotic jK^ii^fyMi 
 f t?mP* i-eJtgioD. ^ yet more intdefabfe<ml,ihii«| 
 
 UlWi^doublcdbut m thefpace of toy^r^.^ 
 veety yfeajs, and the chriftian population of .aStatiii 
 commencing at or near the apoflofal tmrnyU^im^ 
 crcafc o< any one family, during a periodof i65t)^ea«. 
 be determined, it wHl appear that the whole po*mht?" 
 on of the State muft be included in iu r^iZim^ 
 
 U|wrjier retrenches the faft century, by igm»B«t^ 
 #d the Age of Light and Reafon, ^Ufi^Xkpc^l 
 
 Uknjial th,n Afiatic cfcij^tifm, co^upti^he iTl 
 %and infca»ng the minds of youth with fevelntieiw^ 
 ry princip^s, hat fwced 4)opulatiQu to udrograde^i -iftr 
 wc ruroofc tj?5, population o£» State doubled hi ,^> 
 Ipacc of fi^ty.nine years, the annual ^ncreafc will be «r 
 Dui^y.pioth part ncarlyofthe ^ole, ^and the dcfcen* . 
 te of two perfons. that is, a father and a mothe«irf 
 
 UZlT^ '/^° ^'*1?' "^ fQinething mora, will fimitcl 
 
 »|?p)u]atiQn of morci thw ttirtynme mmum^ -.4^ ^M# 
 
 To ftcw that thel^ calcuIaUons are not mere matteni 
 
 ptcofijeauice>thc writer ft^tcs -the feltoirii^ ftotAwb^ 
 
 hnd g, ves yrcneral Formula,,!*, the language of Matte. 
 
 pcnumUjr of origuial fettlers in sfState pven, aodilMr.o 
 ' aia^M^r Pf theli: dciOBIufaati mA.mM^Ji^^^,^ H^-.i,^ 
 Mo.i *^ ^<!t^r«il|ie^^j»^ annual eucrdife v u^ ^ml 
 ^^ MW^h^^ <>"«wal fcttlers, ^ their ctefccn^mti^,» 
 
 i 
 
 
^lalLTiuiod rjitw .tiWicil oib' fens ^yoVnin 3£)» .slwsil) 
 
 fi a Hi 10, gnofilrm ^'flT ni H ^b^^i 
 
 This qua|)^l]rilli4f«al ti»ii»i£roiii tl^ jproblstK^'tiKU! # 
 
 — fesSu i oirs T,ii h\L r i i ■'ruin i 
 
 •rtfiii 31 yi(j3t Slit aifiJ fe - mob:; -^ ant moi^ 
 
 4tq 0' V ofijitpi^. t ad the cbrrdpoAldih^ijtiyfccrti 
 
 ■. ■ j i a ' i io?^*;? nj^ •--' ■' ■'' - -" : . ^f. bSifi:i affj Jfirfr 8ifi3ij 
 
 o£,^iial LngarKhiMs are <*^usir W tole li, t^c' lAiiOT 
 
 "•"l/.u iiijv' i\4 ii'iii ,•«.. »v'i ^i»iv^*« tj.«ii«(» iii\/'it . «i.4<vji>I'---' i 
 
marked, if in tlie miiliobroniis anceOF? ifee hJ 
 tore n the inlieritanceof Cod", but thefelige. were 
 
 Wisa popular objeaif>ii,which the writc^fcA heard 
 "SSm than once ; U it juft thatan- unfortunatetAtW, 
 
 tei^'i'?*^ % j^'*""'*'' or ft^^<x:ohp^ttnts^ 
 P^\«n«Ocy^ithc^t baptiftn, fe6uW.bc eselttde*-. 
 from the l^mgdom of God ? T« this the reply is fim- • 
 |Ptettt^i^^i#^^i*9KRcgted| or pr«ji^^^ the pju 
 h^ that t^c child is condemned, i«u for that orL^ 
 l»al m. which infcfts human nature, thefiaiA -efiiihiat-i 
 
 N through the prevaiication of the parenlwaTnot. 
 7|f^lW''^8*^4onprcjudic<\ ofrijt^ ^mimat^amo:> 
 . had been condemned, th^ fcntence would appear fc- 
 mf80F?b,iR9V|^a : ita t!Kt^^t^|l^ov<Md»n 
 Nxcmptmirfiom puniftnpit for the fins of our par- 
 £L r^^r ^^^ "^8»^ or prejudice of the parent be 
 Potthecaufeof the excljLGgn^Cthg child. JtAt^mn^m^h^^ 
 
 ''«ent caulc to ci£cl|i#,himfeff ?,oi any ft^^^^ 
 
 ^ Vv . 
 
nd'l^fe parent^" %8.St* Av8li», ". bimftif r^^int- 
 g«»i€CAicft tlif m ; he tJvcrefprf do^# opt trj^iifi^it tt) 
 
 gftiftratian,"*-^^. a. </* /«. Or, Qa^ A9» .N?i^r wai 
 leafo^ing more coivcif? oy coflclufivc,, fo? ihf fiw U9«t 
 le^thp <;ImJ4 ot £^d2fa. by naturi^ tb»n t4^^, fat^w, and, 
 a9 Ue fathom U not tra^ijatc(j> from, the fai\%, of 
 AcU«iio«o ^Kc femHy of Jefiis jChrift by gAn^r^tipu, 
 Xmt l»y< regfineratioa.. In the fanac wanner th|« fon mnft 
 >b^WMi6Jfcw«l intp tU faniily «rf CUrift, o? he WfiU for 
 dt^v^f^main i?» that copdwnijcd i«af^, thie toily of 
 gMatt* Th*t $y baptiftn we are regcnc^a^ea Su P^ul 
 
 iil^,jmhj^w< iMifl <^.«* ^ut accQr^ing to hi^ (»vo 
 
 ivvaOMoftbtMnlyCl^" That thU hm^mmfa- 
 i«^» no* 1«|9, ftcceflapy. % the fon thaft th«. father 
 Ghcifljhiinfetf JWttfOis,, Jolipiii, 5 s *^ An^tn, Am«H. I 
 % unto tbec. tf my perfon f if<v« m^ '«>^ *» "o' bpw 
 
 oi w«ter and of the Q^rit*, thait, yffiiii|Q «»«B^fn^ 
 lA^tbtt kingjdoRi of Ood." d' t* mSffrt. 
 
 Thai wf itcK HQW revwts to, tfa^, qwfiCti^n. prppp^ ^F 
 diluiOiott, p» a8*. ; J», «ihat c<orififl* the ftn of A4a#? 
 Il^cw* ooftoCtbfB cwtWfy writers of lying 9»eniQiy, 
 not left i;el«br*ie4 fw iwhftiitjatii^g wile} <f9DJe4^m:e^ ^o 
 rcal£i>di» thaw for fubftituUng. ca^travagjmJt Qpinipwto 
 Omirft un^tJM , prettndt, that original iia. in ^% /ubi^pcf > 
 >^aiWie»ftravagJWfie bf addi aiiothfT, tto «i„thaU,is 
 tbt^lMh(|^«uM inag(gR p£ t«b<;,Pe«^|. 1« 1^. r«fqr^i^ 
 
 ar« made by God immediately : all things tuare mdkkl 
 
 Jlcb «pft «i»r<»inlK #*! »*>t tmsOM*' i^^^ citheiJ , W" 
 ^lllilr«f n^lufil i <» a gcnesi^l. review ^f his wot|^J*c 
 
 fuuilii thfem 
 be hiSl4"w<a(k 
 God hates 
 Hght<!oufne£ 
 hates ^ thu 
 hAteJt^llthe'^ 
 God neither 
 *' Thmthvejl 
 iftb^/e thiiigs 
 Ulyrictts i 
 trine which 
 veral paffaga 
 we believe 1 
 implorta (lib 
 eftbth^rtof 
 dam.) Rom 
 •/"y/rt WKSfy be fl 
 
 cxprcffions ai 
 fgnorance cai 
 giiul expreffi( 
 vcflei— ►fee Ifa 
 totter ; (Jetfi 
 by Mt>restoi 
 dudion of I 
 derftands a li( 
 that of iirifii! 
 the old rtiirt- 
 
 m^emn^ yokr/i 
 
 he explains w 
 
 *wtf; ihrh<nml 
 mmi '^^'>'^ ^x< 
 TJiotfgK fhi 
 «* igrc^ dil th 
 vea^^tron th 
 
$0 
 
 hum thfcm all good^ t **.afidGad fai^meiy thih^, vdttf) 
 be haimttde'i ind btbotd it wry j{W^,'^4*uG«i*%l'|<, 
 God hates iniquity, Ps, Xlv, 8 : «' Thou hafttliivCd 
 righWoufnefi, and thou haft hatsd iBf^aity),'^ ^hd be 
 hates ail thofc, who work l6iqmty,/ft; jvi,, i;io^^»«iSR^lft 
 hate^ a/I the wjtkent^fimqrjtity** {Swmkti alpBic^t Wf)Slui 
 God neither hates hitnfelf nor inf of \m wnplwt 
 " Thou hvefi alt things which are^ and thia ham nd^W^ 
 t/ih^ethifi^f whkh ihm hast made^* — Wifd, xi, %^ i at 
 lilyrictis fiiids, or pretends to fiiid, this tiew^d^ 
 trine which he has fa&ioned for his difdpfes, k fe- 
 veral paflfagas of fcrtptufe. Thfc itofpired writwf^ l£ 
 we believe him, fpcak of original an in terms trhidli 
 imptort a (libftahce : thus, rOen* viii) x " TJ^ pti^dumtk 
 ^ihe h^rt of /nan is eviifnm Ms yoith"-*^J^ A^^jw 
 dam.) Rom. vi : ** Our old man it critdjied that tifi^tHy 
 •fftn may be defiroyed" .... •* Let mt fm rei^n M^fm- 
 tifortaibody to obey its esncupifceme i" bmt thefe an^/^sMlir 
 expreiHons are fo manifeftly itietaphorlctflf tliat «««li 
 fgnorancc can fcarcely mifapprehend them* > This <o»l. 
 ginal expreilion in the Grftjpaflage^ itgnifies an 'cartdtiki 
 vc[rel--'fee Ifaias xxix : " The eantbin vefit M^in"^ 
 pofiir ; CJetfir amar Ut/srO* It if metaphoHcaity il^ 
 by M^fes to fignify the evil thoughts of man, thi ptOu 
 dudion of his heart. By the old man 8t. Paul Mil. 
 derftandsalifepaflfedinfin before convcrfiofS HW to 
 that of firiftti Adam ; thus hed«fcribe*the membei^^ 
 (Iw old Aian-^Coi. HI : " Mhrtify ^ur mmbersi fj^h 
 irtbri thif Atrt^, fatHichtlM, unclt^tineji, ia/t, tuil cm$^ 
 fiftme, ib>vit^pefu 'Ufhkb is the fihvitkdt of lAti i .v . 
 i^mnfyokrjil'dei if ihi m fimh** ftti fheiliillt itJKnttlr 
 he <*fplaif»s what h towfcrHood by putting on thttl i«W 
 *4ft i '• Fit tfii ther^^, m th^tHa^rCk, t^ vM^^. 
 ^djbib(mh (ifmmy, miinHf, mt/lty; nkcMyi fo^ 
 iUm.^ '^vysxi- tj^iviCA V»& : xi^*^»b:*tiirtii boO y^? »^«fn '>tjr 
 
 ThotrgK the" I^th^ih iM r^^hAhUk^t^kA^ ^^ 
 »'»grc*ortth^'AatWe8f ort|fibia<Hi, «^ iWe Ifcl 
 vca%«tron thef m foi«W' to dWtr M^irmtht 
 
 I- 
 
 T i fl 
 
t 
 
 fcTftb the difculiion of thcfe extravagant opinionaii 
 whiqh ithcy e!i<;JeaYpm:.t^<irf)f|titi«9-*cH^M fotifcdfrdofc. 
 iHnes ^f. Cliridianity : the fii;>l d^cs ..not dtftingui&! 
 bnpnai frpii^ a4tji»I ftn. This par^iJox^owfeitsriavcb* 
 ttop t(i) th^ cxul^ei^ftce of L,uth^!» reforming foricy/t 
 i^ thcairpjrtiQa q£ his fecond article; he fays tfiar^ Cm 
 eu^'^cencshjfngiriftljn^^;^^ anid,: i^ the aflmieoHof 'rtba^ 
 thUd a/'ficlc, he teila us c tiktt it is impojiblo /or Caum 
 pt/ifenf^ to be without aHualftn," In the fame article he 
 ^5^c8^a^ opinion Wh paore preciiion : " /a/WrV/* feyi 
 ^^ih "^ -f^V^^^ or%i^lf*n as all/wsjo^it is $ncredtditj,*f 
 Tf|is vf nef able patriarch knew no fin but incredulity, at 
 hcicnjBw nq virtue but faith. , iiv^ ytfinuluv *; ^ii^j 
 
 ;)|^lan^ott having faid in his Confeffioh 6f Atigf. 
 ^^'KwArr.i**, -that original fin is to have no fear 6f 
 Oi^^i; cpnfidencf in his mercy, and Catholics having 
 Tc^pljfd that tQ have no fear of God is not original but 
 aa\j4l,^il,Jnlii» Apology he ccnforcs Catholics for di. 
 n^in^hing tb« naalignity of original fin : " When," 
 fayfhc,/' they fpcak of original fin, they do not men- 
 tion the naore weighty vices of human nature, thiit is, 
 '^JJ''*'^' */ ^^^y ff>ntempi of God, u want /in fm 
 «/Gi^ to havf no confidence in God^ to bate tbejudjt' 
 m(k of God, to be angryiffith God, t9 defpair of tk 
 g^k^iof God, to place a reliance on prs/enl things" 
 btit\ MdiiidloB was told, that a conten^pt of Godt ^ 6^* 
 dence Ik his mercf^ arc^ not the vices of human nature : 
 foi^ humiiii nature commits no crim^^ j it i&not an a- 
 ifting^ pcrfon, thefe arc the fins of individ^alsr of which 
 thty otify are guilty; who commit thqm, and thisUfo 
 matilWftly trtie^ ^4t if prejudice pr fomcthing w^^ 
 tad nbfblVniddd the under ftanding of thi?. fvWwraM- 
 t^^^^ uL tfdiitd n(|t;taiftakeit, /^^^^^ 
 
 ,.,v4— — p-j o^iginai Mn t for \h&f 
 
 foi'iWet^, Ht 
 
 u« 
 
 cQiiuF) 
 
 ml trm ei ;»jfT)5ffqujifO 
 
 tl»htg<i)ffeid«ff 
 gtiikriil o6^aU<f 
 
 fipiiiioim'qo jn 
 
 inkinbilhltig 
 
 thk<the40h-u{ 
 
 fiMJi as^it^ Is *fn 
 
 a fiiv though"'! 
 admit thst^lit 
 
 A(iim;|' thsy^li 
 
 lure nttiy^trt a 
 
 cufiifcenes ar 1 
 
 I and properly, 
 formaHy,- a fin 
 rifes lAoin : fo' 
 ally a voluntar 
 luBtary, ic is. 
 c^CQ, iwhich 
 
 m, ad(;l to thi 
 dJAteiy ^indnei 
 isi the inevjta!: 
 they areabfolu 
 inakenoacl3 o 
 If original iia (i 
 b« imputed to 
 indifcriminatel] 
 in<^nt baptifed 
 mother, alfrtt 
 
 Uiiliy with the 
 J. Chr. xl7ti"J 
 
 |Gi^'"ii-Ro'm; ' 
 AsRc*f6nttfci 
 
 niSd b^ ebmtnc 
 mt'ity from'th 
 h»»«^ thefntnx 
 
 P^edififefoffc 
 

 f 
 
 Mm ^ thfey^ tidiiiit thai ^th!^' torrifptidh 6f hiiniai^'\^k' 
 lurcnay^rt a certaiii knta Bt called' ^^'\ WW^'tftaV' cori^ 
 Cttfii(«nC3^r this tdrrtiption oihxihM m^ri:^^^ 
 I and property, or, tof^2ktht%i^iii:C^'m^m^gfb 
 fofmaiiy, a fin. they deny, and c^ihmoh f^tife i\,thl£^ 
 rifcstA«n:for if iin, as St. Auain fays, be fSclfc rill- 
 ally a voluntary evil, that itishotfirtirtH'enotvoi'^ 
 luBtary, It is Extravagance to pret^Wd (h«6drt^ii^f, 
 ccoco. 4which even the ApoQlc felt agiJnff hii 4iK?''f^ 
 K ad(i to this the horrible confcqiiehteWh?^ fttW6i> 
 dwtely ^nd necclTarily follows from tWi dj^iriitf^/^tflSe^ 
 IS, the inevitable perdition of all^ Wli6 die in irtiiiifcy*^^ 
 tlwy areabfolutely incapable of vice-d? vfriu^'i'i^gip 
 make no acta of faith, or hop*, or df ariy^her vWH*^^ 
 fonginal Uafubfiftg after baptifmi It tftuH bP ed\iFftf* 
 bermputedtothsBi, and perdition muft be the^f f^t^' 
 •ndrfcriminately : n* .'eafon can be afligned wht^ 6n<i> 
 ini^nt bairtifcdlhoald be exempt from perdition^ aoC 
 another, allbbapiifed fuhjea to it ; ^* il^cn'Ut,^,^^ 
 f^«; With the lotJ oi}r God, nor re/pa iff perfomr-rl 
 
 Wl^ritm;-m of all ncccif.ty muft kt[i2!^[ 
 
 i 
 
 I 
 
 h^edln fcforming rty aeries 
 
 ^t berieve St. Japies. ^hp w as bo t 
 
 concupncencc is not fin 
 
m'^imk^m*^ : <^Let mymift/' fays the sip ^, 
 J, 'ii, '^*^/afkvh^^^^i^'ii umptitd: lam iemphd^/mt 
 fir'Qiii ri^(#'#- mipfS'd ivitB Hii, 4ieit/jffr ieniptetk he^ I 
 ritid^^'Mi e^^y fhm^is tempted wb&n he is drawn ato:iyif\ 
 MMH' cUMipifhme^ And enticed^ iUh t^hni^upiftinci \ 
 iM^ko^it^i.^'HbUnxt' firth sin, iUkt'm when c&nfmms 
 
 if 43erefoiw is inoi fm : chug StI Attfttn reafdns'^ 
 te^aiffigfit CL. G. adv. Juk €ap,$): " Wfe« «^ 
 ifo/flb Jamis fayj : every man is tempted ^hy hiS'0^\ 
 ttfpifevmet drawn away and enticed: after when. C«oJ 
 fi^tftenee has tencvived it brings, forth Jin i hu( OimA 
 ftj^fnge d^es mt bring forth until it has t9tieeivfd\\ 
 ^nd it does net (meeive until it has enticed, that \\ 
 kntil it bar obtained the djfenk cf the uoill to perpehdti\ 
 fviL Truly, in the words of the a'pojlle, (he Mr'tB is dif- 
 ik^kijhed frtm that which giveib birth, {P^rttuA 
 fittrieutejk Gomeupifeence givetb birth, and the birth is 
 «4."ai;I:hi5, like ev«ry other argument of th&t grett 
 sriiMs/irnflftilite. Calvin» true to the caufe of his 
 •Sabhs <M»R!a7) to elude the force of the pai&get pre tends 
 tbatby linthes4>aftle,Ufider(loQd the whoie courfe of 
 thdiiAner'A iifct and juUtfies his expoririuia from the I 
 Jipoftle's wordi> sin ivhcn eonfummdte generate* dtiitk,\ 
 This pious reformer is uniformly deceived by ht» pri. 
 %ate itiftructor •• the apoftle's vrords mud bcunderftodJ 
 not 6f the firiner's life, but> of his teinptation«r to fih ; 
 they bear no other fenfe : •* Let no man fay wbtn hi isl 
 fempied.** The death, of which he fpcaks, is not the 
 ifcith of the body, from which the tnoft righteous are 
 not exempt, but the death of the foui, whi^h iin, when 
 confummate by a full and pcrfc(5l confent of the will, 
 generates. Catvin's next evafion is nt)t more folid tliin 
 the/forpcr » lie 'pretends that, by confummate sin, the 
 apoftlt I'-idcrttood the external aAof fin ; adultery, ^f 
 Inllancpy or tnefc. However, there arc fins of deilr: 
 confummate i^ malice, thouf^h unaccompanied by im 
 Miafna^aft^ fc^^^ fays (fvlatc. v, 48} ; *'•. W^w/trWj 
 miefb on a woman to lul after her) he has already comt^ii\ 
 
>m»mk i, not kii fl^iaiy forbidden jnT^K 
 ^.tb»» ;.duh„y or .heft. Tbi. eyaifeo wUy,,"'*^. 
 
 I*OK»b,«,wupUc.nce b« not origi„«).6B, ,t, ^S 
 
 ■wn nature was rca«M„«i i, ,i„ ^4 bjr wjlk^j 
 j|J^ice wbKh being remeved by ciginajX, U^. 
 
 v«J.nt. ..not itrcfifliWe. ,he human wiU. d re« J to 
 rofon,ndalfi(l«l by Divine Grace, refill, with t.fei 
 
 Wcr*e« die force of coneupifcence which, byrme^ 
 ^ con,l„on to the tnfpired writing,, hi caHSfin.- h^ 
 f * 11 V™" ""' »n<l allure* tofin, butheiai.th. 
 
 U,mf<>ib .or aflioB of wncupiicence benot fro*, 
 
 rfiv JaiT.Lj^l'T""'"' *" '^^ butastheconlS 
 oflyMl.insfl be fcon. me, Ibit „«,abeinp»fedlo 
 
 7iC<M,, c*4y>hfdo n» walk fuviiJi, tie 11^- 
 
 4^»M<,q^W,,),e regenerated is'.pMbecaufe fi„,i. d. 
 £. ■ I?- W''*'''?' gHi't ,9f %is te,Bi^tedin bap.. 
 
 ll"'!!7.'*', W^..^"'^'?.'' W«5' ?8»flr?Sce : a, well „ obi 
 'ullWsnt.isa.relatioi, neccffarilx rcfqltinj^.from aMwf 
 
 
 
 
 ■lAllM. :iuv 
 
^'W q^patcfRity is,Jnfep»i5i|t>Iefr»Riaf»thc»jift»p,il 
 
 'I^CoJ^Utipa, i^pflwily, reiulte from ^ rhc ^^ai «*fe«?fi«iM 
 %«f "iWlj^VPh^^ it*im^wdiat«vfo»n<;lf)tiq)tt, awlj^^ 
 
 A^r* fcr^^MisittQ fui.bwt tobfliguiHy ofanj;v'*W 
 tk^im^ik thcir.wnfoituija^ 4^pplc« witlif.fpwn^^ 
 
 aCalvin, with tliat new- modelled nt^efty which dia^ 
 rafterifcs all refortneri, fets his opinion in oppoficiborto 
 thei^ttlcd doarine of the Catholic church in few own 
 tii^e, and acknowledges it to have been the dodrine of 
 antiquity ; Lib. 3 hs. Cap, 3, he fays: " // it ndtwi 
 f^^rjio labour much in invejtigating what the ^tititnts, 
 'h^lf^^f.on tbi4 fMbje&y fince /lujiin alone mayjf^furw 
 
 (iiK* f f ^* ^^i f<**tkf^^^y <*»'' V)itk gnat 4{imffct col* 
 twdjhejgntences of them all : from him,there/prf^ 
 r^dirs iHfay take if they defire to have any^tiingcertm 
 en tbrfen/i of antiquity, Betiveen him and ui there is 
 this d^i^enee, tb,it truly he dared not call the diftafi of 
 Mntupifeence fin, but content to d^gnate it by the name f 
 infirmity, be ieachts that then at length it ieeoihes Jin 
 wpen the work, orconfent attedes to it j but we bold that 
 ^(/^ift /"■/« f^^f <» mau is by any cupidity extifed*''-^ 
 (J^od aliqud omnino cupiditate homo titiUatur.J XJiia is } 
 gpod fpcpmen of reformed modcfty : Calvin (e}l»,^ 
 difciplcs that from Auftin they may takcthe (tnfc^! 
 al^ the ancients, and in the fame breath adds that be 
 twecn himfdf and them there 13 this di6FercDco : thajt. 
 they thought concupifcence a difeafe, and he with hit i 
 difciplcs hold it to be fin. From this ijpccimen, how- 
 ever, we are left to.conclude, that. Calyio'i ipiaruAw , 
 wasftot the %irit whidi diredcd all the pallor* audr 
 writers of antiquity f and if thc> ^'.cr^direcaedby the, 
 fpfjjt of truth ac<;o^ding 10^ qViAi> iwomiff!, J«hn*vl„,( 
 
 y4u into all trut/j.'[ CalvioJi^^'rudior was a lying Tpi' 
 
miHtpifieHte-^mjk/h:' ^ am Huff's rdmkfk' il '^ 
 
 mmd b^ the Scfipitfren Jtt1h(ibi ttnl is an amfe)^^ 
 term : it is underftood of the caufe of fJni^Rbm 'vH^-' 
 'hht^ohw itlnr xh2iii%, thecaufeo£ fiftj it Is alfo 
 UBriflrftood^of thecfSja; of fin. Dsm. ix, ai : ^* ^l^r 
 mmhicMyoa made, thi Calf, I took and turned k wm'p4,*h 
 ^C^lathechm ajbsr afitbm. It is untlerftood of tlw? 
 imn.ftmicnt bf fin. Zach. xiv ; " Tbu Jhall be th, m 
 tEtyfhand thtsin of all nathm.who ^m ritft eon^^^'tM^ 
 ^^'Iff^f feaH of the hbernntki^^Zath thibm 
 (M^tb Mijfraim ve cbatab col baM : that is'tfe H} 
 T^^'^'^fkYP^'' hr. Sam. fv. 2u''^^ fj^J^B 
 ^IftMesniquity^ k qccom^liJh,d. d.ugkte/^^ ^i^W 
 ^%^mf\ \thhqmty is m/umm^te.,lp^fl^\ 
 tlmj^wnak i It is frojiiently undcrttood of thfli fa%^ 
 OHfice^r fin, thus Lev. vi, 23 ; ^^ Evify sin ^tkt 
 >>Mvf ^ich i, brought into ibe labermel^ oftbe mtr^f^;^ 
 
 i!rA^rl7'^f'f r: • • • • '"' ^'^ '^^^^^ ^Mjo^ba ^m 
 
 "Z^J^ "^"^'^ ^'^^P^'^ ; that is, evcf y vidim for ^t^ 
 
 »^ri«, *? (God) made sin for us ;" bccaufe Tcflis CJtrili!^ 
 
 !r tl^r'"''**^**" of pmpitiation for fin, of Ws fi^^fi^ 
 W*all dtfieM wert? ii^tifative.' "^ "■'n'^»^"^~' t't^''Hj '{3fb 
 
 ..^lljSf 1? '^ ^^^ dtedfrom St. Mt Wt^fl'iJif> 
 
 2'.K^^^ ^"^^" ^^'^''^*«' is^irtlfeii f^orti^^tH.?' 
 h^e^s ^bi-d^.^^ •■ £i, 1^ y;^ ,,^^ ^ M^^^ 
 
 h^rthc body tJut\iri the fbul ; bi^i cbncupi&U; bd^ 
 
354 
 
 ingjCr.nfiacd ^otlic fcnfual appctfte, isprcpcily faiAto 
 r^jgff^H tl^c i^av^;^K(*n it obUm^ tjie conlcnt of the 
 witr 'TO Is yhVt 11x6 apoftle prohibits : all rules tt 
 a^pri ir<; pr^fcribed to the undcrftanding, which direds, 
 oi^'iffciittouglit to'direa, the will, not to the (cnfual 
 a^f ^tit|f, k blind facylty, incapable of receiving or obferv. 
 inr ^toy ' prctcpt, this the apoflleJntimatcs faying : 
 •*^M: Mv> it is mt /, uhtt do it, but tkMt/in.'whicb 
 dwdU in he : fit I know that gcod dtei tlet dwell in tni^ 
 that is, in niyfe/h," He (hews that the fcnfual appe. 
 tit^is not fo far fubjcft to the control of the will, as 
 til irender its aflibn infenfible, for frel it we itt^ft j 
 biit'to refift its impulfe, and reflrain its defircs is our 
 indifpenfable duty, the impulfe of ccncupifcence is fo 
 fa^^'from being finful that the refiftance, which the 
 a^bAte orders, faying : ** LetnotfinnigninycurnorUl 
 holiy,** li truly meritorious. Hence the apoftlc con- 
 dtide^ that, though we feel in our members^ law <^p^ 
 pbffite to the law of our minds, if we do not cbnfent td 
 tBis law of our members, that is, to our fcnfual appe. 
 iltes, there is nb condemnation in us.' He thus ex- 
 prcffeiity viii, 5 : ^* New therefore there is no condemit' 
 tioH ihthefe, ivho are in Chriji Jefus, who do nef^tlk 
 amrdin^ tb the flep, hut according to the Jfirii," 
 For what is it to walk according to the fiefh, but to en- 
 gage in purfuits for the gratificatior of thefenfual t^ 
 petite ? And to walk according to the fpirit, what is It 
 but to obferve the ru!^s and maxims which the Gofpd 
 f^cfcribeft for our fpiritual advancement? Hence St. 
 Paul calls the law fpiritual , bccaufe it prefcribes thefe 
 rules: *^ We know/' fays he, vii, 14, ** thai the lawn 
 fpirit ua if tut 1 am carnal^ fold under Jin , what then' I Bo No 
 not know,'* that is I do not approve. As there \s «6 
 truth, however ttrbngly cxprefled. If tht^e bte any att». 
 feiguity in the eacpreffion, which impbfture will not 
 ^'teft in fuppoft'bf error, Luther pretends tdfiffdiii 
 Wi» oaflaifl!! thfttcditctibifce^de l«l^forhidd^ii bv the 1^. 
 
 If concupifcisncc be undcrftood of the Voltintary aft t)f | 
 
pe law : "J^« J^^ «.«:^ 
 «!i/f . .... If Mnderftood. as hf jtwW. of the \!^: 
 voluntary motions or impulfc or^he {ep||a< ipnc j^^^ 
 legs or arms tnigHt be forbid.'len with cqiil Vopri.cty 
 the one is not more natural than tlieothc'un WcJ^^^^^^^ 
 (ci^t order of things. Luthcrrcpliw that the apoWlpJii; 
 ing carpal did not obey the law, which is fpMii^4,j, 
 and this law, if we believe him. mud prohibit thcjan 
 Vpluntary motions of concupifcencc : becaufe the 4ppf. 
 tic faid that with his mind he obeyed the law of jQpd> 
 but with his fleOi, the law of Rn-^ilfid, Another m^ni; 
 would conclude that the apoRle obfcrved the Jaj^, 
 which obliged him under penalty of fm, and that* 
 the law, which he could not obey, did not oblige |»in| 
 under any penalty. It is the conclufion which tljc 
 apoOlehimfdf drew, viii, but now there is no, mdmm* 
 tun. Where there is no condemnjition, t|ierc i;i;|\p, 
 thing to be condemned, where there. is nothing |o^ 
 condemned, there is no fm, it is infanityto deny 4^, 
 aqd i? is >yorfe than infanity to fay that the. apoftle ijp, 
 Dcdifhe did not obey the law, which he could not 
 obey* He is a fool or a knave who punilhcs the pmii; 
 Ijw of what cannot be done, and he is a bafph<wning 
 ifl^poftor, who charges fovereiga wifdom with folly, 
 fir fovercignjnaice with tyranny. ^ 
 
 Jil: foractimes happens that the end ii Intimated in thq 
 precept, at the l^me time that the means arc cnjoincdi 
 88, Vhen a Ge^icral orders an OOiqer to take a poft occnJ 
 pie4 by the enemy., i; is well underftood that he is^pr^ 
 dcred to 6ght the enemy ; if he docs his duty ^ ji 
 If^dipr, though he uwy not fucceed» beift free irom 
 ^ijfure; in this fen fe the fuppreOiOn of involuniary 
 mw of concupifcence may he confidered af indiude4 
 j|»% precept ;" it is the end, tp which we tend in tW 
 
 '*?x^, rermanc^oftl^fc^nvpl^liUry mptipDi, 4thf 
 ans, and ftricHy enjoined. This is St. Auftina 
 
 n ■ ' 
 
3^ 
 
 y^hM<^^fuh(0^0li^<i9et not tuJJil what h wriitmyHmvt 
 ^9W^S^H. ficiire* (fpon contupifccs) fot' ibis the law. 
 ba^Jaid ' ' ^av^. ippirrcguUr de&tc* that knowing car- 
 yf/vfs; ; M, /- i^nibiiudijeafe^ we may defire the rei^edj of 
 iTf f^t ; ,^*4' ?>? >7^^' />r^r^^/ iwow to what end wc muft tend in 
 this mortality, and what we may attain in that moji happy 
 immortality*' This reafoning fecms to be authoriled by 
 t|i^ apoftle*» words wh-n ftriaiy examined: ** Tbt 
 im" fays he, Kum. vii, 14, «^ is fpiritual," as if he had 
 faid, the law taken in its whole extent, intimating the 
 cpd, and ordering the means, is for a fpiritual ftate, 
 *\hfitf^ am carnal" that is, I am yet In the flelh: the 
 ap^ftlp'did notf^y : •• lam carnal" hecaufe he walked 
 ajjcording to the flefli : that he exprefsly denied, viii, 
 4, :, " to ^s who do not walk according to thejlcjb^ but ac 
 mding to ihejpirit /" ''Jold under Jin,'* ^vW, 14. This 
 alfo mull be underftood of the flefli fold under fin by 
 ^cjani*s prevarication, and confequcntly fubjed to the 
 pjiiiilhment of fm, corruption and death; for as to the 
 Juul, the ap )ftlc fiys that he was redeemed by the 
 J^lood of Jefus Chrift, C^l. i. 14; but the redemption 
 pf the bpdy we have yet to expea, as he fays, Rom. viii, 
 9Z J ** watting the redemption of our My** (apddetbo- 
 menoi apolutrosin ,totii Slmaios emdn.J "When the body is 
 redeemed and rifes fpiritual as the apoftle fays, 1. Cer. 
 ?fv, 44, the whol^ law in its greateft extent will be 
 fulfilled ; there w|)l l^no mo.e in the eledl of God mo- 
 |ions of cpntupifccncc, 'eitl.cr voluntary or invalun. 
 tary. 
 
 NothwitHflanding Calvin's acknowledgment that the 
 ©pinion, which in dircd^ oppofition 10 the fenfe of the 
 C hriftian world, h^an^ his reforming aflljciatcs hadfaflii- 
 jpned tor their difciplcs, was unknown to the Ancients, 
 
 j--^ i-:-'" -5-fS — «!sr v!:ci,r fiuui «•£ 'W'urss OI cnc rainci? 
 
 „^ 9j;HHmw^9! ilw Ulufion J fome were garbled, others 
 
35*t 
 
 fuppafoa • OmK ^firie<JV and all ataiiWed^fr'H<i»^«ig^'l§g,i 
 tended feiife. h is troe the-arti%e w^k^ar^jr^detfetiii » 
 hence their difcipjes on t^ prefent chyi if vHti txceti^ 
 
 fome^ignwwMfcribWm, whoareftcfelbd^^gainlil ffi^W^ 
 aiwellas tritth,' difcaixi the authc^rity of ^eariy^^'^j'itfeys* 
 from wiiom. by the bye, we muft letfrn tire dot^niti^ 
 ofamiquwy, the writer therefore paffer. th«m utinhiiced tV 
 there is, however, a paffag^ cited by Galvin himfdf^ 
 frofR St. Auftiu'* fifth hookaguinilJuHan, the PfehVii 
 aB» in which a fccming obrcurity, when cxplaTnedt^ 
 tbe genuine fenfe, oply fe^ves to ftew thatthrfam^ 
 fpirit of artifice and duplicity, which directed teiorthi 
 Ian ol oK continues to direcl their fucceC»rs no «ri 
 St. Auftin b^d frrquendy iaid that concupifcer.ei Uth^ 
 punifliment of iin j Julian, who thought the prtfent 
 corruption of hum in nature its original ftaie, preten*. 
 ed to conclude thatcoBcupifcence is gc^od and JaudabW- 
 asalipuniftimcntsare frara God, from whom nothing 
 thai IS had can proceed. St. Auilin replied that concupil 
 cence is neither good nor laudable " i^Mt contupifUnrf^ of 
 tkflejh, agmnji wbub th, good fphit JItivfs.U Jin, hak^ 
 then ts tn tt di/abeduna io tht dominion vf the trilnd \ dhU 
 Uisthepuni/bmentt^fjin, hcan/e it w*s rendered to tik 
 nrntsyd^i^hedience ; and it is the ,aufe vffin through 
 th, defemjn of tke per/»M wh, confers, 'or the Co^fapU 
 ^ his birth:* Calvin, who was little inferior to Juliah 
 m the art of dittorting. pretended to find his opinioit 
 m this p iff »ge,becaufe Aurtin called concupifcer^.c- (in 
 w he called It the caufe and punifhment of fin " but 
 Anttm repeatedly inculcates in all his works, and ek' 
 prefslyia his .orks againUJulian. that concupifcencq 
 IS called fin but becaufe it is from fin and allures to fin 
 In h« ad Book adv. Ju. he fays, - Thete/hre now it U 
 not fin, hut u tsjo called, beeauje byftn it was made '*- V 
 Julian, wrcfting Auftin»s words, had accufed hiin o^* 
 teaching the very error, which our reformids have 
 F"ncaon uicir dupes as a rcvettied truth, that is, that 
 t^ybaptifm wearcngt perteclly renewed j that original 
 
 ^P t 
 
 1 '"I , J' !Sl 
 
 tL!^ 
 
^^^ 
 
 tei^'fUVKfii]': ^Hiiftl^ replied; Lib. 6 adv. K '^^ vW 
 
 The' itMiutui i '^uuui icpiicu, i-iio. o aav. ju. "you 
 agmt^a^' V hMVM: ' the grace of baptt/m, does not 
 HfiywHthfif^^^tfly new* this I do nol/ay, attend io,w& 
 r)bj^^'^ktk do^s make the man pet/e^ly new, since it lea jt 
 t^>fk^hnim6rtality of the body, and to perfeil happincfs \ 
 now aljo it perfeStly renews the man fo far as to liberal 
 kim\ from alt ftus, but not from all evils " ''^'^^'^ 
 i Awftin was ftriftly correcl : for though concupifcence 
 iOfjthc prcienc order of things be apunifhment, as Is 
 cteathv both are very great evils, from which the grace 
 9^ ba'ptifm does not liberate. In as mach as they are 
 puaiftittients they may be afcribed to God, but as they 
 act evils the enemy of man is the cauCe : this is a truth 
 manifeftly revealed : the feduftion of Eve, and confe. 
 quent prevarication of Adam, muft be afcribed to him, 
 nbunthftaiiding Calvin's efforts to exculpate his fable 
 WJ^fter J by the fm of Adam difeafe and death, igno- 
 r^nce and concupifcence entered the world ; thefe be- 
 ing the appendages of humatt nature when abandoned 
 ta its conftituent principles, the inftant that Goddi. 
 Vf^d j&dam ©f original jufticein punifhment of his 
 fi» they began to ack ; as punilhments therefore they 
 i|v»y be afcribed to him, in this, Auftin fliews, agaioft 
 Julian, Lib. 5, there is no inconfiftency " as if the 
 fame tviimay n^t be thrown onfinnen through the iniquity 
 »ffbe Devil and by the equity of God ; nor are the dime 
 vfords oppo/ite be^anfe it is written ' God did not mukt 
 tffe^/A»*— Wifd. i, i^t and it is also written ' life and 
 death are from God,* —tctX, xi, 14, becaiife the Devil^ tin 
 Receiver of man, is the cau/e of d^afhy which Gody net 
 astbefirfi author., but as the avenger of f^n, ii^itlei". 
 He frequently fpeaks of concupifcenqc as caufcd by % 
 as daufin^ fin, and as accompanied by the guilt of fiq. 
 I^W^ caiifcd bjr oi^i^hal fin • )E^ caufes fin when It ob- 
 tafir^^the coufent '^if^^^^ any forbidden aa, and 
 
 i^'ls^itcompanied iy the guilt of fin, until the averfion 
 of thb mind from God, in which the guilt of origii^al 
 fiiii fdhnally cbrilifts, is removed by the grace of bap* 
 
llifm, either In reality or in defire.h*:pce if ft,i;„^,,W 
 Lconcupifcence previous to bap,ifp,.,i, ,„«!«* 
 
 / "'= ,f""'' "f fi". i'n„ybe called (in. a. iT^.^ 
 umcscaledby Sr. AuUin. and St. Tlmmas, c, kS' 
 materully, but not formally. Either befwe b?p.ifm 2 
 after ,t « one of thofe great evib, which we-arfti hSl 
 I but never to defire. _ 
 
 The punifliment of original fin after death, wheii^' 
 no effaced by baptifm, though not explicity eipMfled 
 m the infpired writing,, h eafily deduced from them i- 
 .n exclufion from the Kingdom of Heaven isexpreftly^ 
 toed by Chr>ft himfelf = Johniii, 3, " Amen^jJ^ 
 Ipy unto thee, ,/a penm be ml bcrn of water and tie fpirin 
 \lkl per/on cmmt enter into ibeKk.domof God." 1^ 
 Pdag.an», unable to elude the force of this paffage, ad. 
 
 ftoin the Kingdom of God, and that eternal life, whidt' 
 
 UoDiifts m the beatific vifion ; but they affigned %Mm 
 
 J certain natural felicity, it is known in wjial they. *«^ 
 
 Itevedittoconfift. .,„. 4^i 
 
 Uthannus. a Catholic prelate, humane m his «idift' 
 
 pofition.fingular in his opinion., and not meri ftb^ 
 
 miflive to authority than he ought to have been, llhenu 
 
 % beftowed on the children, who die without baptifwi. 
 
 He furface of this earth renewed at the refurreSfci 
 
 on, a body impaffible and a mind adorned with difci 
 
 ttrent fciences and virtues continually increafing. Thi* 
 
 «r.ter fincerely wilhes that Catharinus's opinion, ha*' 
 
 fomeother foundation befides the humanity of its author'"^ 
 
 ".fortnrtately it has not : St. Paul does not exie^t 
 
 drfMrw when he fays that all have finned in Adaiiil^ 
 
 l^m. V.l,rtbrdbd%; exempt them from (he wratk^ 
 
 fjMdren ofvirath a, otiets/' (i, U 6i lopoi) aaci God," 
 
 .«relf mclude, th,m in this mena.e to yvbf ah^^" , g 
 
 I J", 14: tbeunareumdledman^ild, thejitAoIwhoi,- 
 
 \m; he hath Wf» »/ «w™«/.'f This muiilluudcr; 
 
 ■U' 
 
 
brukctr by himlLlf; and by all hh chMdfenIn him. It 
 ciwm»l be underload <jf the cuvetiant \^ith Aht*i1iilirt, bf 
 Which drtutticifinn M^as hut the external fi^rt : *^7ou 
 iMltirduntti/t tbijl^ib "f pur fcrtfhtn^ ahdit will bt f»^ a 
 H^ »fth CsvfMant ktimtn me Attdym'*-^v«h(ijtthhb^h bm)h 
 tiini ou hewmhem, • The neglcfl of adminillrtt'lng that riife 
 ^s fttiuiflkd 5n the iTarents, not in the child, God had 
 |W*f^ri(^tffly Inltltu'ed the rite of cirrumclflon, ordered 
 hj to he adininl^ered on the eighth day after the Hirth, 
 Jirtd then concludes by 5ifligning % prcfling motive, that 
 U,to exempt the child fn»m the punlfhmcnt due to the 
 bfeach of the original contra^. Imagination may fug. 
 g«ft cvalions, and wrcft the paffigcs adduced from their 
 iiaturai figniHcation, but imaginattun in racked in 
 vain to elude the exprefs w rds of l.hrift, fv»hn iii, 14 : 
 M Ai Mtfts raijftd tb* Jerf>tnt in the ■wi/dirfte/s, J9 ibt 
 S»tt of A#4» mitjt hi raiftdt that tv«ry em who believes 
 m him m^y not perijh. but m^f hsve eternal life." 
 Faith therefore in Jefus Chrift is indifpenfablc to h]n- 
 tk»it. AcH-ttal fidth is not found in children, hahitual 
 fMih is the tftl'^of the ficramcnt of baptifm, withmii 
 if th«y murt periflj ; the Baptrft Confirms tltn truth, 
 ikid 36: *♦ ihtvbp hilirve* in the i^o»i hss fife eterml, 
 he whff dnei nut believe the Scn^ will nit fee Itfe^ ht the 
 an^er of God remains on him-** 'I'hc B>iptilt did not fay j 
 the anger of God wi/tcomcon him, he knew that virc are by 
 it»turo children of wraih, but he iiiy$ : ** thf it>ratb if 
 Gtd remnint on him. If ho be by naiure a child of w^a^h 
 In mull be the viiflinFi ©f vindi^ivc juiiice. The Biptiil 
 domnot fay that he who does not Ix'llevc b«coin« the 
 objeilot God's wrath, but he fayath»t tocfca|>edie wrath 
 ol God, of whicli he is by naturt the ohjc<ft, or, as tht 
 Pfa;lmi£^ cxprciVcs it, froarthc infla*^ of his cftnc^ptionj 
 ha^imid believe. In the mlilitnvof St. Haul, tiifs tnitb 
 ii'dsdired by lUnifk hiinfel't in tcrni^ the moft aUmi' 
 i»flf« ** Nom i/endtheet" l.iid thcvSaviour to the Apofiwi 
 to fut(ionj,to open their c^eJf and convert them from "far^' 
 
 i> 
 
 I 
 
tiefs n lixbt, and from the powtr of Satan t<» Ct^Jj ihdt 
 
 (tnbmtnnii) wtib tbi fanflified by faith in mi/' 
 -^/ittt XXVI, 1 8. From ihcle words we muft concluda 
 that wc arc all by nature in darkncft, and in the pow- 
 er of Satan this terrible enemy of man J that by faith 
 in Jcfus Chrift we are delivered from this horrible cap. 
 tivity. After this declaration of the Saviour, we ar- 
 not furprifcd to hear the apoHle fay to hii di(ciple that 
 all, who do not believe, are held captives by the DevU 
 at his will, a. 11m. ii, 26 : - Tbe wound injliaid on tbo 
 human fiock by tbi Divil, compels all, who an bom of it. 
 to be under htm.,., hi dots not boldmin in infancy bj. 
 
 hmfelf tn the lafi judgmiut will fuffer a gnatir punijh^ 
 ihent in proportion as hi is more unclean, yet they, to 
 whom the punifhmtnt in that condemnation will be more 
 toerable, will be/ubjeff to him, as the prince and author 
 
 V"/ . y '*'^' ^'^^ ^' "■ ^""^^ 'f condemnation hut 
 l^, --Auain. Lib. I. de Nup. & Con. Cap. 2t. 
 
 Ibis was the doarinc of Chriftians in Auftln's days, a 
 
 Mrinc fo manifcftly deduced from the words of 
 
 Chrift himfelf, of the Baptift, and the Apoftle, that 
 
 the man who reads this wofk and denies it. either 
 
 never had any powers of intellcft, or they have been 
 
 eftaccd in puniflimcat of pride, or fome other finful 
 
 acr. 
 
 The writer dofes this mafs of evidence with fome 
 paffages from St. John, which arc in direft oppofition 
 to Catharinus's wild conjc^Jure. an opinion it cannot 
 oe called : there is no probable motive to found it • the 
 Apoftle fays that they who did not fcrvc the Beaft 
 i^vcd and reigned with Chrift for a thoufand yeari, - 
 this he calls the firft rcfurrcdion. and in it others of 
 j he dead had no feare-Rcv. xx, 45. This firft re- 
 urrtjaion muft be undcrftood of the entrance of thei 
 ;ouI into the life of glory before the rcftirreaim. of rh- 
 ^Y ' tor the apofticfays: " Blefid and holy every 
 
 
 
 
 
 
 
 HHIi 
 
 
 
 ■ 
 
 
 1^ 
 
 1 
 
 mW 
 
 
 ont. 
 
 ^ 
 
 m 
 
4^* 
 
 wbobasaj^an in the firfi refutreSliont on futh the Jii- 
 c^^^^deati^hat Empower" The fecond death therefore 
 liaspoWer over all others. Thus the apoftle defcribes 
 It, ibidi 14, is"*' ^' Death and bell were thrown into the 
 lake ofjire, this is the Jecond deaths and if any one was 
 found not written in the book oflife^ he was thrown ind 
 thi lake of fire** We find no place for the unbaptifed 
 in, the firft refurreftion, they arc therefore vidims of 
 the fecond death ; and thii fecond death is not to be 
 placed on the furface of this earth renewed, in a fiate 
 of material happioefs* but to be thrown into the lake of 
 fire, where Job fays no order but eternal horror 
 '(^wi^is. Another queftion prefents itfelf, if it be true 
 that unbapHfed children be thrown into the lake of 
 fire, will they feel the in preffions of the fire? To 
 which the writer replies : the inoft probable and 
 iiniyerfally received opinion is, they will not. This 
 opinion is deduced from the fcriptures by wbat 
 'appears to this writer, conclufive reafoning. When- 
 ever the infpired writers fpeak of the punifliment of 
 the wicked in the next life, they combine the worm of 
 i^e confcience with the fire t thus Ifaias, clofing bis 
 )jroghecy, fays : " Their worm will not die., nor will 
 ihcir jire be extinguifhed" (tholatbam lo ihamtutb 
 ve ifham lo tbikebeh.J The writer of Ecclcfiafticus fays, 
 ^iS, 19 : •• The punifhment of the fiefh of the impieui it 
 j^tf, and the worm,** In the canticle of Judith xvi, 21 : 
 ^ In the day of Judgment he will vifit them, he will give f re 
 And worms in their flefh^ that they may be burned^ and fed | 
 them (ot ever .** Mark xix, 44. 46, 48, three fcvcral 
 times the Saviour repeats : ** Where their worm will not 
 die, nor the fire be extinguifhed,** We have, therefore, 
 ^eafon to conclude that thcfe punifliroeuts are infcps. 
 rable in tlie abyfs ; that an exemption from the one 
 argues an exemption from the other ; infants arc e*» 
 "feriptfrom the wornj of the confcience; aftual fip» | 
 
 'V 
 
 
 ;"*^ W^,^»:'iK^J^"^ *? t%^jaj:jf;^tunc>^i^t|cir I 
 
 f^uli ; fori 
 
 morfc of c< 
 
 this part oi 
 
 juft rcafon t 
 
 its infeparab 
 
 is, if this wi 
 
 diftinguifhes 
 
 ing. Rfarki: 
 
 hawng two k 
 
 fre.** If tog 
 
 go into unqu 
 
 redundant, \ 
 
 coniigned to 
 
 wc cafily con 
 
 baptifed, but 
 
 be difTcrent i 
 
 is proportion 
 
 the enormity 
 
 are finiilar, b 
 
 it is called, th 
 
 is common to 
 
 wicked in pre 
 
 icquire in the 
 
 vcfted in the 
 
 ideas in this li 
 
 in the land of 
 
 «vcr, fcarcely 
 
 The punifhmei 
 
 infant, it conj 
 
 from its total 
 
 tolerable, but 1 
 
 fwects of healt 
 
 I fares of life, ar 
 
 bnce of all x\ 
 
 indarkncfs is i 
 
 I ^e ere. which 
 
 ™cQt thelnfan 
 
 »^ufe any oac c 
 
ftuU; for it they neither have, nor c^n have ^nyrc: 
 morfe of confcience, as they are clearly exempt from 
 this part of the punifhment of the wicked, we have 
 jutt rcafon to conclude that they are alfo exempt frpm 
 Its infeparablc companion, unquenchable fire : hence It 
 IS If this writer does not miftake, that the Saviour 
 diftinguiflics the abyfefrom the fire which is in it, fay- 
 ing, Mark ix. ** If is bfttir to enter into life maimed, than 
 having tjo bands to go into Gehennam, into unamnchabU 
 fire.^ If to go into the ab>fi, fignified by Gehenna, was to 
 go into unquenchable fire, thefe words would have been 
 redundant, we muft therefore conclude that ibme arc 
 configncd to the abyfs, not to the fire, which is there r 
 wc cafily conceive that the punifliment of infants un! 
 baptifcd, butcxempt from the guilt of aaual fin, muft 
 be diflerent from that of the wicked, whofe punifhment 
 « pr.>p<>rtioned by vindiaive juftice to the number and 
 the enc.rmity of their crimes ; in one fenfc it is true they 
 are finular, but in no fenfc equal. The pain of lofs, as 
 It IS called, that is, an cxclufion from the beatific vifion 
 » common to hoih, but more fcverely felt by the 
 wickr^d in proportion to the knowledge, which they 
 icquirc in the prcfcnt life, of which th?y arc not dfw 
 vcfted m the abyfs ; the infant having acquired no 
 Ideas in this life, and ha-ing no means of acquiring any 
 u.ihclandofdarknefi, to which it is configncd fgi 
 ever, fcarccly feels the loft of what it never knei^. 
 Thepumfhmcnt of fenfc is yet more dif^rcnt : for the 
 infant, it confifts in a detention in the abyfi, which 
 from Its total want of knowledge may not be fo it,. 
 olerable but for the wretch, who has known the 
 
 urcsofhfe andmtheabyfe retains a ftrong remcm- 
 
 iWr r .'^f ^'5^^^"°"'°^ renfe. this detentioL 
 Markncfs IS almoft as excruciating a. the unquench^ 
 Ne fire, which accompanies it. from thi. kr^u-C 
 went the infant is exem— ^ . ... . i -^ 
 
 ibufe 
 
 r. . T ^°^ *• '" ^^^^ «« did pot 
 any one of its fcnfcs, no rtifbn can be aflignc^ 
 
 ^l;■ 
 
j64 
 
 II 
 
 Drky lit fttotiid be fubjed to the puniihment of fenfis 
 inflided for fuch abufe. Its exclufion from the beatific 
 n^Hion is juil and reafonablc. This being a fupernatural 
 grace is attainable by iUpernaturaV means, that is* by 
 faith in Jefus Chrift, either i&vai or habitual. AStui 
 faith in the infant is not to be expeded ; habitual faith 
 is infufed but in the facrament of baptifm, which St. 
 Paul calls the lavcr of regeneration ; by this facrament 
 the' infant is transferred from the condemned family of 
 Adam, in which it is by generation, into the tamily of 
 Jefus Chrid, and, as one of his children, is entitled to a 
 ihare of his inheritance. 
 
 This doctrine, deduced from fcripture, authorifed 
 by unprejudiced reafon, is taught by the moft intelli« 
 
 *^nt writers, ancient and modern : Gregory Nazianzen, 
 confelTedly the moft exacl theologian of antiquity, in 
 h|s fermon on baptifm, diftinguiflies three forts of per- 
 
 ifons, who die without baptifm : The tirft clais and 
 the moft criminal are they, who defpife it ; the fecond 
 
 ^i* compoled of them, who neglect it ; and the third of 
 tjhofe, who are deprived of baptifm through the negleif); 
 d others j in this clafs are comprifed all infants un* 
 baptifed. Of the diverfcty of their punifhment NaziaD« 
 %cn fays : " / think it will happen that the jirft tlafs^ to- 
 geiber with the punijhment due to their other crimes^ will 
 
 Juffer for their contempt of baptifm alfo ; that others, wk 
 
 ^^re deprived of baptifm through folly, rather than per- 
 verlenejs of fault wiVi be JubjeSl to punijhment^ but not 
 Jo vri.vous i that the I aft clafs will neither receive (t- 
 leftfal glory ^ nor punifhmeut from a juft judge j becauj( 
 though they have not heenft^ned iy baptijm, they have m 
 wickednefs , and the defeSl of baptifm is a lofs vahicb 
 'ibif/a/lataed, not a crime, which they committed^ tbtuih 
 a man be net de/ervinf^ of puntihment he is not, for that 
 precifely. deferving of honour ^ nor is ht^ who is uuwvrthi 
 ef honour i on that account, deferving ^f pm,..Jhm«Mt'" 
 The puniihment, of which he fpeakf, is the pain of 
 
 4i«i*iiC, u* wniv.u a« tui»|KiTuc WJiUdtp^iicu jiiiaui w:<^-~ 
 
 iSpn^og : bccaufe ia it. there it ng wickcdnefs ; ^^ 
 
 •• «^« IIUll oil 
 
3«5 
 
 thinks it equally undererving of glory .: becaufe n^ it 
 
 there is no merit. .u;*ui^> . >B[ftn» 
 
 There are fome iiarfll' cxprcflion* in St. Auftih^s 
 works ; but, upon a clofe infpcaion, his opinion U 
 found to b« rcconcilcablc with Nazianzcn's : foi^ he 
 fays (Lib.de Dibc Arb. cap. 23): *•' They m^ : niiM 
 place will be affigiied to him in the laft judgment, for whom 
 there ij no place amengji the righteeus, hecauje he has 
 done nothing virtuoujly, nor among ft the wicked becwje h§ 
 has done nothing wickedly ? <to whom it is replied that 
 for the compajs of the univer/e and the mofi orderly con^ 
 nexion of the whole creation, through places and times, fit^ 
 man whatfoever can be created fuperfluoufly, where net ii 
 leaf of a tree is fuperfluoufiy treated j but that it is fu' 
 ftrfluous to inquir: of the merits of him, who has merited 
 nothing, we have not to fear but that a life may be a 
 man between rtghteou/nefs and wickednefs, andthefentenew 
 of a judge a mean between reward and punifhment" 
 This is Nazianzen's opinion in other words j and, ia 
 his 5th b. againft Julian, Auflin fays : '"■ I do ncft afirf 
 that infants, who die without the baptifm of Chrift^ arf 
 to be punijhed by a painfo great that it was better for 
 them not to have been born:' Soon ifcer he adds : 
 " fVho doubts that children unbaptifed are to be in the 
 ligbteft condemn.-tion of all f H^hat, of what kind, ir 
 bow great it will be, though I cannot determine, yet I 
 dare not fay that it was better for them not to be at all^ 
 than to tf where they are,'* If Auftin thought thfin 
 fubjcft to the imprcrtions of fire, he could not hefitate 
 to repeat what Chrift has faid of a reprobate— Matt* 
 XX vi, 24 : " /f ttw better for that man that be mftoi 
 horn:* >. '"^ %« 
 
 When he, and other ancient writers, fpcak of tho 
 puniChmcnt of unbaptifed infants in Gehenna, tlwy aro 
 10 be underftoor; =* the dc don of infants ia that 
 diftual abode, JrtacU is no ..a%\{ puniihiricnt> not of 
 the inopreffion^ oi hre, which are felt by the wicked in 
 proportion to their crimes : fur as the fire in the Abyl« 
 ii t*i« inuroiTiciii ol vindiciiTe juuice, its action molt 
 be coniincd to its objc^, that is, to adual fin, and gi4AC 
 
J66 
 
 111 pi^p^rtfon tc the iniquity which it punilhes. The 
 different paffiges in fcripture which denounce t^e 
 puniflunent of fire againft the wicked are not undet* 
 Hood of infants, in whom there is no aftual fin, nor 
 other caufc of condemnation but original fin : thus 
 when the Baptift fays, Matt, iii, 12 ^'Whofefdn is in 
 bis hand, and he will cleanfe his threjhing floor, and he will 
 gather the nttheat into hit garner, but the chaff he will burn 
 f0iih unquenchable Jire.** This muft be underftood of the 
 corrupt members of his Church fignified by the threjhing 
 floor, not of unbaptifed infants ; they are not members 
 of his Church, arc not on his threlhing floor — feveral 
 paffages of limilar import are explained in the fame 
 manner. %,/i»»^%yiv uiKj 
 
 .'*^Chiidren fufFer the pain of fenfc'in this life it is true: 
 they are fubjecl to hunger, thirft, difeafc and death ; 
 but thefe are not the direft punifliments of fin : they 
 arc an indircdV punifhmcnt confequcnt to the dfreft 
 jimnlfliments, the deftitution of original jufttce ; the 
 punifhment of fire in the abyfe is a dired punifhmeot 
 inflided on fin, and confined to it. 
 olt is thought by fome that though infants unbaptif. 
 edyuand confequentlyconfigned to darkncfs, may have 
 no remorfe of confcience, they may yet feel fome af- 
 fliaing regret for the lofe of the beatific vifion, for the 
 enjoyment of which they well know thcmfclves to have 
 been originally created. Will they know it ? This is a 
 queftion, for the folution of which the writer has fcen 
 no data, on which he offers no opinion ; he docs not 
 the lefs lament the blind infatuation of parents, who 
 through prejudice or ncgleft abandon fo many hdjplcft 
 laAinti to their filter '»*'-' '*''* .<.*iwi;.^^u4» iiu^ji'^ 
 
 -ilTiiat God puniihesfin we know-by mftin and wocitif 
 experience ; that he is not the author of fin, cither direift. 
 ly or indif cftly, has been flicwn Itt the preceding pag?^ 
 by a train of conctufive realbKii^, which artifice mxf, 
 
 ■>^fi|i«MB ^.^a- Ksti- Sirs. ^iP-^iti^ ssJL /i *-*ff ^^^ * ....^■ m, 
 
 dbtfe^ that fin is tlic appropriate work of the Devih md 
 
)1?7 
 
 tb^t % its deftrucHon the Son of God appeai?ed,<m 
 wcih. St. John attefts in terms which are not to ba 
 mifiinderftood : in his fixttcpiftle, iii, 8, " He wh docs 
 fin tsfrom the Devil : f^rfrm the begmning the Devil fins i 
 for tbuthc^nofGodivas manifefted that he might defirof 
 theworh of the Devil:' The apoftle did not fay that 
 he who commits fin is from the Devil as a man : th« 
 DcvU creates no man ; he is therefore from the Devil 
 as afinner, the Devil is therefore the author of fm, it it 
 infanity to deny it. to deftroy his ^vorks the Saviour ap* 
 pearcd m the world. ^ 
 
 n f ^^!n. °^j"'P^°"s memory, a celebrated difciple of the^ 
 
 .^7r t*?n^^*'''°*' *" P"^^"'^ o^ ^a'ne, the idol o£ 
 philofophifts and reformias, has flated all the exceptions 
 which his imagination could reach againft the incarna- 
 tion of the Son of God. Of him the apoftle's words are 
 UDderftood in the moft literal fcnfe : and of him it may 
 I?? laid, that as Chrift appeared in the world to deftroy 
 the works of the Devil, fo Bayle appeared the ftandard 
 bearer of impiety, the moft zealous cmiflary of the father 
 of lies, to deftroy the works of God ; from him our 
 modern philofophifts borrow thefe fophi&is, which to 
 them arc mfoluble, and which they give to their admir- 
 ing dupes as mathematical demonftrations. There arc 
 ome which, from the obfcurity of the myftcry, may 
 Icem embarraffing, thefe the writer difcuffes , others' 
 which only argue theignorancc or vanity of their authors* 
 M paUes unnoticed. 
 
 It involves a contradiaion, fays Bayle, that a fub-^ 
 itance, eternal and indcpcndant, fliould be united witba 
 Mancc created in time, and dependant. The contra, 
 diaion 18 fiaitious : if it be faid that a fubftance, eternal 
 jud mdepcndant, be itfclf created in time, and dcpen- 
 ^mt. the contradiaion is manifcft, but that the di^-i^e 
 "*ture,et«;nal and indcpcndant. may in the peribn of 
 Jclus Chntt be united wiiJbi human nztuw, created andt 
 
 . -"i « 4w- vmmy iiuta,jht, IhaI hi it there u not thoi< 
 laadow of a woniradiaiuD. It k at leaft ^m^aceivablii^ ' 
 
 f'fS! 
 
 ^M^^ 
 
condei^ab^ «H«ioh^fid nvati ddiilitsv Clearriy to (^nddfvt 
 "Avtrtith^is a> Tu^^i^t ft^fcMl to affirfti h ^ not to (ititicdi^i 
 iltinitllils fiOfearowtodeny it : it ia the Wgurt*^ht of 4fl 
 iiKteratepetlanttgaiQft the truth of ati ailronoi^icil rht^ 
 i^m^ "O^hich fd him WiiotXek myfterimi^ than t^ myilerf 
 o£jlht irtcamatiort to the Chriftian Philofophef/ The utKl 
 im of th« human foul tirJth the body,!!* denied by nSnfc'bttl 
 file miicfialift, a fort of mifchievows rcptHei >**(ich 1i 
 feme times found in the human fliape, it is n*it liiow 
 difficult to coaceive that one fpirit» th6ugh eternal afld 
 independent may be united with another, created atod 
 dependant, than to conceive how the hurAan foul is 
 united to a mafs <rf inert matter, which it ammates and 
 tflfopms : to judg« according to bur ideas, the latter is 
 tiM more inconceiveable of th^ two: for fpirits howe* 
 iwrdiflforent m all th^if attributes and properties, pat- 
 take of the nature of fpirits, whereas the foul does nM 
 p»r»ke of the nature of the body, nw does the bo«iy 
 panake of the nature of the foul. The union bf fh« 
 f€vA with tlw body rtiay be explained, if we believ* 
 f4>m% Philofophcrs. The writer doubts it : AH at* 
 tempts to cKplain it, hitherto have failed. This PhHo. 
 foph^ who will explain the union of the foul wth the 
 body, which it animatesi will explain with equil eife 
 the union of the divine and human nature in tbepci'fott 
 of Jefus Chrift. Defcarte?, a chriftian philofopher, 
 defervcdly celebrated in the fchools, pretends that the 
 tmion of the foul with the body confifts in a mutual con- 
 curreticc of the thoughts of the foul with the motions of 
 the body. He pretends that two fubftmces cannotfte 
 faunited as to form one whole, but by a reciprofcatlbii 
 of'thcir modlfitations : the modifications of the fwrf 
 are ^ thoughts,* its defircs, its VoKtioft*i feifttiob«i 
 tic, the" modifications of the body confift in tttotion, reft 
 a^ld figure J as i^ft and figure have no reference i&'tkr 
 thoughts of the foui, its union with the body niiiR iSD**' 
 fill in a reciprocation of iti yelitions and feofations vritli 
 
 '« s'uyu'tai;^ 
 
foul cannot i^ phyfically on thf body, aor the jKiiy,©!* 
 the foul, he, of courfe, conficjera theoi as ma/iamd 
 cm/esy and God, the fole phyficjl agent : tlius the foul 
 wills to move tl^e hand, and God gives it motion ; tJi^ 
 body is ai^fted, and acorrefpondent fenfation is excitedi 
 by the divine agency in the foul. In this hypothefia the 
 I motions of the bi?dy correfpond with the volitions f£ 
 the foul, and the fenCicions of the foul with the motion* 
 of the body, through the intervention of the divin© 
 power, in the fame manner as if the aaionof the oa^ 
 was pbyfical and immediate on the other. j^} 
 
 A..Caufe in general is that through the e^cacy jo^ 
 which Apy thing is ; that which is through the cfficaejc 
 ofanycaufeiscalled anefFed: all caufcs, therefoccjr 
 whether immediate or mediate, phyfical, moral, occafi- 
 onal or inftrumental, inay be called efficient, but, witfer 
 ftria; propriety, that caufe only is efficient which phyOr 
 caily produces the effed. A phyfical caufe is that which; 
 iffimediately, and by its own efficacy, produces an ^f^ 
 fea J a moral caufe produces the eflfea dependantly on! 
 i\it phsfical caufe, from the efficacy of which the eS(^^ 
 k immediately. The efficacy of the infirumental caufe i« 
 fotely from the phyfical caufe which applies it ; it agrees 
 with the moral caufe in this, that the effed is from th©? 
 phyfical caufe in both ; and they may be called occafton<^\ 
 (mfes'r but is widely different from the moral caufe in 
 other refpe^s ; for what is the moral caufe of one ef,, 
 feft is the phyfical caufe of another j but the in " "Umeni^ 
 caufe, deftitute of aftivity, or any inheient power c^ 
 »<Hon, cannot be the phyfical caufe of any cffe^v^^ 
 I)cfcartc8 opinion the foul, thougli but the moral py; 
 oQwfionalcaufe.of n(ic»tion in the body, is the phyfical' 
 caufe of its oi^A volitions, and thoughts, as they prq*]. 
 cgcd immediately from its inherent pt»wer of a<aion, bu|i* 
 Jkbody is a mere HcaCt^ml cquj« of the fen(a(490f nrf^ 
 ****"'*'**•'' e^jj, ^|.,^ uuiiiw ^j jtmi, jiii tu i;tr.T^jo4i 
 
 W Vf: ■■l\ 
 
'l^Vch Ts the phyl 
 
 jta'ry m^^^^ It is admitted that Cod afls 
 
 immtdiaVely on bodies, this cannot be alcribccl to his 
 
 yl^mnipc^tence folcly, it muft be afcribe<;l to hi^ inher. 
 
 cnt gower of aflion, which he poffefles as a tpirit, 
 
 ^r^j-.l^mption niiuft begin from foihc inherent pbw- 
 
 cr!6f action, which is not found in matter. A 
 
 Jo^S|y' eb'mmunic^tes the motion, whicli it recci ves, if 
 
 li receives nonp,!^ comfniinicates none, he isfupincly 
 
 fcnordfit who does not know it. God's omnipotence 
 
 'enables him 'to communicate motion^ to all bodies in- 
 
 dilcfmiihatcly, or to fufpcnd their motion at his will ; 
 
 but his liihcfcnY power of aftion being the immediate 
 
 ^^|b1jr^c, when 'he cfcates a'libited fpirit, active in its na- 
 
 tUi'ci' Jib feafbn can be ailigned why he {hoiild not 
 
 corifmiihicate'to that fpirit a limited power of a^iiig on 
 
 Ddi^ies, colnmenfliratc to the excellence of ih nature. 
 
 ff theMibn 6f*the htiirian foul be confined tbtlicbody, 
 
 '^illchlt infd^iri's, it is becaufe . it is the aaion of a fpi- 
 
 ^t ifiiilted by the will of the Creator j he who limits 
 
 jna^ extend j the ac\:ion, therefore, of t^eiium an {ioul 
 
 Iniglit be extended to bodies in corita^'with that, 
 
 I nui 
 
 hence 
 dan t, on 
 ea ipints.ai 
 
 1% {jU;- or '! 
 
 jltence, yet, 
 thougr^t 13 a 
 
 thinfi: :| til 
 
 JLVhy iihen ri 
 for its e?ci% 
 fiei, not by 
 by a fpirit, i 
 aftion ? / 
 
 finally j i 
 might be 'pla 
 fliouI(l feet 
 which we n 
 felf to belic\ 
 contrived, ai 
 might be dif 
 )vriter does 
 lieve tliis hj 
 howafpir|p 
 celvps that I? 
 brigibally fn 
 
 hereht powq 
 
 Defcartes, , t 
 berance of h 
 mediate iptei 
 tlons bethel 
 ^^oughtrcai 
 
 ,*^Fn!pi'it aiiim'ates, and thrdugh'thepi to otiiprs atpy ■ u ^^ 
 'dift^nce J h^ncc we Tee the great and cxteniivc pbwers of I h ?i(%^(Mi ^M 
 
 ^'^^i^'i exerted by fpirits both oi Iigjit ^ni/cjarkiieis^^of 
 .^^wHiclfi' writers of brophane and facredliittqry'' give arable 
 .. leuimdny. 7p pretend tftat God cannot commuoicaic 
 
 ^''th^\^jLL ^\Jh:uL^i:.l'-iiL!i^i:}!L^ni}i^i^i matter' %^ a 
 
 .perns, tq.liipit 
 
 :;^it&;iS)iitt,^om;^^ 
 
 ' impoiencei and cent radi^ bur ideai: '" 7 
 
 .motions in I 
 
«* 
 
 -^l 
 
 d^nt on hun tor its modificatibqr; .'fioweycr. ilf firtiit., 
 ei ^^itsar? not left de^cnda^if^ 
 ^(lenq^^^^ in exiftepcc, tHey nioi^fy'tiierrll^fvr^:: 
 
 \^«"S^t 13 a modifipation of thp foul • the (put oif i irt^ 
 
 • "" tjV , ^ W '^^^ ^^P: !^^?P *'» < »s ripf /or b'^dfani. 
 )fhy then may not matter^'thpugh dependant.'dii'do^ 
 for its cyiQcnce and firii modification, be agaid mBlfl 
 «, ;n(^ by jtfeff, fepauie it is e^i^tiaily inert^'^fe 
 ^y a %rit, ip wbjcli tWe is an inherqat/ power' qjf 
 
 Snalr^j if D^fcartcs' Qplnion bfi cor^e($^, thp'"e|M 
 might be placed in the fqc^cts of the eyes, anc^ wc 
 flibuld feet the fame lerifations of hght and colours 
 which we now experience. Who can prevail on 'him- 
 &^.l^^^^^'^^® *^^V^!^^^*^ orgaps of fenfe, fo ex^uil|elV 
 contrived^ and (o aptly fitted to their difTerent functions, 
 might be difplaced wichput iiyury to the ip^n f. ;';!^ff 
 ^riter does notcenrureDefcartes ; but he does 'not: ^^^ 
 lieve tliis hypoihefis true, though t'^camjipt'copqeiyp 
 how a fpir|t adts on apy portion of matter,Eej clearly con- 
 ^eiygs th^at i?)o,tion, in any portion of Wtter^ pu4 ' be 
 W^# from fome fjiint, in whi^h iher^ Is zn %. 
 
 Lei|?mt?, opt Ie6 ^celebrat^d \n t|ie ichpojs, ,%» 
 DefCjartes, thoiujght it necelTary to cojrfie^ the" eifu- 
 f^'Mf.Wf^^^ot^ and, fini^ ijt ; Ec(^^. 
 ^^f^*f,^£'P^^^^?'>''o» P/ the Divine po^wer in ,the mo^ 
 ,**f'ns.of,ftebody, apd thp fenfations "of tlie fouL^ 'fee 
 
 tCiiy ;;i;rfcipoud? w-ica 4 i<?iics of tiiuughrs axjd ifinikti- 
 
 ons 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 1.0 ^»*a I 
 
 I.I 
 
 2.5 
 
 1^ m 
 
 2.2 
 2.0 
 
 
 1.25 1.4 1 
 
 ^ 
 
 
 < 
 
 6" — 
 
 
 ► 
 
 
 ^ 
 
 '/ 
 
 Photpgraphic 
 
 Sciences 
 Corporation 
 
 13 WIST MAIN STMIT 
 WISSTIR.N.Y MSIO 
 
 S. 
 
 « 
 
 iV 
 
 
 <F 
 
 
 o 
 
 
 O^ 
 

IwKl-^ "'If ^A «•??** ,hi* fond ymiAii,»yp 
 '"Jl"iu*'""v '- ' ^ i" ferieapf: thoughts an4 ftiift. 
 
 t •jLaK*''^**^- -'^^'^^^^^^^ ^'*^°'' in which 1» 
 £ i2X iJ ?<^!"?»^^^s iina^inaUcm to nngc wkhout 
 
 TdUi'hetittlnc, a member of an envied focHi^y^jn 
 
 "*7i!w ^3r. i' fp ^'"^ pJiHofepher, who IwnqrMw 
 to^irtWfc his imaj^'qation within l^ Uffiit%i|ifhi<jli 
 reaftt». at^hbrifi^d by reWgion, pi:ci(cribc»^ t^^ci a,j)c. 
 
 "Sffi^"^**^^ hy^t^iofi»p«^r<Wk 
 
 ^*^* t»ot1dk¥|ilhout to th« fupi^pfition of Mibnii%, 
 
 :^*£*ISfe!^^ towrvcu^ii^^. ^h%/9»* 
 
ptottt^fe «„fe4iiiattb ih^^k^f tS 
 
 IS Wo!il more' fo. T(mf neimne ie\tit i ' w /"^ ci'^"^^^ 
 
 « towe,, the fo„, and body fkea^^lSLt?*'^ 
 c^ndcnce and harmp„y , fo„„hi„| more X^" 
 
 otto fMil but mine c6Wd tfoj 1- H? %' «'"•-' 
 
 &yj«i: WdfffXto «y rt^^ dSe 2 ft % ^^^" 
 
 *W »; ' I' 
 
 '^lli'^ 
 
374 
 
 ture oF t^ic foul, it is niturally detefminccj^ i^r» it^; |js 
 
 ^^ckion 'is, of ncccflfiry confeciuencc, ippclTibt, and unj. 
 
 vprial, (Extending to cycfy part, however minute;, c^f (lie 
 
 '^(^y, fey the re^uUr has and re^ux or the anlrxjal 
 
 fpi*nt», and continuing whilft life continues, d?atn b<?ing 
 
 •in? final cpiTiiipiVof this a(Jtion, which miift happeii 
 
 I when ^he regular courfc of the amnialfpiri^s is' totally 
 
 interrimtcd. The body is united to the foul, and faidj 
 
 iaris'^f' the body, in ^ fupation the moft ,favoura. 
 jlctoi^umin fundlions, is (i> cflfcintia! to ^hc human 
 Bocly, that without it, it would not be a hiinjari body ; 
 
 ! 
 
 and &''e{t:ntial to the foul that /i|Op,tlvpr created 
 Ipirit^'ixy its innate and natural powers, cm "produce it. 
 J !in this liypotheris, pleafurean.! painafe ftit|sf44loriiy 
 
 Isxplained, and cifily undqrftood j the human bocjjr is fpl 
 
 f rpuf|cie,d by innumerable bodies, which ack inccIUnt(jfj onl 
 
 t», ^according to the crtablilhed lawf of motictn, of* m 
 
 fcfiijh^ (^i rcpulfion, &c. Some of thefe inrmuat^ t jicni-l 
 
 *%Uc^, arid oihers arc forcibly introduced hlfi^ween t{ie| 
 
 palp wli^cli 
 
 rowed from 
 
 Mr. \uT '\ i-i . 
 
 iDodcrn, nai 
 between tin 
 
 lcili!w>yt1 
 
 tne union ci 
 dcuQes man 
 
 tt.jroyerps I hi 
 
 ourncm 
 ihtercrurfc \ 
 and body : 
 parts of the 
 on ]t, and \ 
 aclioh variat 
 ing rcflcau) 
 evil ^ifpofiti( 
 
 aAmclanchoh* 
 "tiJins wit^ tl 
 
 w|iicticnt<jr'' 
 I feund'ani pr < 
 
 ciifli'cdpna 
 
 call^ lanswjhi 
 %. 
 
 oni 
 
 »rfP^!iS9!^fi?^ 4 ^!^^>?>rft^o(,ih(^ b^ydj^^in the 
 tuatiQn. .m piiPt n?wi^ r»c >n,p.rpp9/tion tr 
 
 th^pr(^crfi 
 to the, refill 
 
 1 A' 
 
 ).ft°fiTv^^^i' ^?^tf • u ?j^R")?jB ;y*?^^' .p^*" 
 
 
 |t5^pt«:Mp«Sia,?«; «^ mm ">« "^^^ M 
 
 j^y.a'ny 
 
 IreMion, It 
 Jrapquihty : 
 
 .plains w|iat tl 
 
 |,;iurp(,^rs, qn 
 of paflionsr; 
 
 Wflufc o¥ i] 
 
^"M i f^" aiinejimce hralkd pain." ■'^ ''"'■"' ''4 
 
 .nterccurfe of p.fllor, and aftflicl,. b.t wef „ ihi "g 
 and body : varjati.rs, fays Ke. in the <!i(p„ii:ti»'fa'f' ffl^ 
 
 on It, and variations in ilic n.'in/l ^.v/i .h-J. ' .L"-.'L 1(11 
 
 te w^at thi r te'of n>a',,kiid itiffi,; ttM rtJ ^^ 
 fuiXK.iirs, nioW Dart culif V in'tk- ,VjJ>.!l ■?« J, ' 
 
ideas ; judgm^ft^ncftfow ?|^C;4ifto^t^^f)E^^^|J^f,,9[-4j^8 
 
 HQfinpn ot) ;thf, organs tpT«}t*in ^anx;iippi-^(ijppg,^|jt 
 itJjp J6fcnj!8 ri^9- M'!W»»»t cnibawaffinenJt .ipr f,c^^^ 
 i{M»ietra^09, %>pq£bs Ml* vivacity, qf, jinagifja^ 
 j»94j(Ki«»l G|C<i|n4«r(ianaing ; and memory (ffA^jf^f^* 
 f6 1/4« i 0hjffi^rj .fuppofi?a the orgkn^ fo d^ppfgt^ jtj^t 
 i^«yiw% refumc the figures, which they ha^fpna^rf' 
 ;Mf«d, On tbj9 contrary, levity arifca fronB^. tiigjt^i;^^ 
 iUii^jol the organs continually changing its. (Jt^^tk^p^ 
 jind dupidlty Irom a difficulty of receiving impf|i;(^Qi^fj; 
 Q^cucity rerultsfrom the organs being To diCppfed^^^^^t 
 Ihff .^t»res* which they receive, are cpt^pgMi^jPf 
 midii^ thf other as fopn as they are, fee in iiiipitjf;^. 
 /{burnt mine thinks that leviiyj ilupidity,: f^bffjyr^jy, 
 Ae.(]prQceed as much from the natural imperfq^oi^^ 
 the iirial, as from the untoward Oru|ctur«oftJ^ pp^y ; 
 Mlu|)|Hi^ that God creating a fpulfof each h^y), ^P 
 fiatutial difpofitions of the (bul are proporri9«ii*4<.^9, tj^f 
 natural 4i^ofitions of the body, which it is (^i|i#^i9 
 sntfi^aite. This lad i^ppofition doep not ie/&qA fp^|i4f|4 
 in iDiiih ; for th&ugh the fpul being th.e^^tojf^ 
 fhnii of the body, ftnd dcftincjd at it$ creatlpj>,^if# 
 nateithe body nOikh it fnppofci ajfflady. p»r/e^iyfi^ 
 ipnized, be f^flerioc in the Otld^ of.esi^letiqi^fifoif 
 prior ii^ thedrder oi .xhe^v\ni9^X^thi9i^.>S¥^iBfV0 
 ooble part of tke man, the only tpirt,^|]|ntw4>^^<)« 
 icflnl^ or even expefb^ a Tolvntary jt|P}bi»t%9ll)9V<iT 
 ffifaeanttiaiionof the .body be 'm^sm^^^f^im^S^ 
 4rfb«te«to |fad«toity of God iAi%!»u\mm»,ik^bf«nP^i 
 tfadiosiBcc* 'n>tht nieati, tbb itt|ei}iall^)i9fK)» ^mfik # 
 Tiewa of .fovoKign wikiom the eno notda m pt'm'i^fv^ 
 rank before the mean ; it h therefore more natural to 
 
^»7 
 
 ««i^|^'«lM?6tJfer fnf^hc ttait^l Ifeftftf 5f r»fti«f^*y#%ri||£ 
 jrfjifttftiaf' iJ'fx jii«h/ i V/ /> j/m,' Hmt^pr^H^iji knit 
 
 ^faf«i8 ^6^crtkis crf'nittteri ^t, 'th«igh'-4tfi4ntlSl. 
 tlrftj^,£^it thew li (bnicrefeinlikttioe-bclwcwifpirtfc 
 
 M <life «**ifo>»rtM or lifuAuft of riw oixibs ^ml» 
 ^'MStsri^tttmiAU a omtdjioiidifinc jVAdttytiiA 
 Jctiwjj^ttfei! aNfd q^sfftks df httiiifeii fou&r to.^ppoK 
 ^<iM%f,l^1fNkt'dic^ii body hi^tfxdkifMly liMsd «» 
 
 itonlite Hiiifci >tli6i<e is no ftledficfe!4iffi(i«rtelktiNai 
 thrthan ft«l#^ >bttt ft'^Mfefciice of fje^lv^M ifimhiiii 
 
 r 1^1 
 
 ■^ 
 
WW 
 
 e tWfioae, 
 
 
 fqm.W# % * Its prQ|)?nics,^qualitip^ .pft. 
 
 '^XP^£^JIU8. which aftooiUtfd his neaH- 
 
 ae^quemon imdecidied.^ There areu %s 
 
 SP JA^D£$ ^x pe copudered m man t the Tom b- 
 
 
 MP4>-i, l9<}Pi|e iQ^rely mteue^aiKindependent 
 thenVieiws and mtereus of jbe 
 
 
 aptediCo^ittenen 
 
 ire la exquiuceiy contrivqa uid 
 
 .inaaOiftance toatth^oDcn 
 
 rts are rd exquilicely conjnvi 
 
 
•sfei, -^wif tikis fepii4>*M 
 
 : gins J JlS'lihpefe/'foMiig iriifiP'ffioi^ tbB^iffl^^JJ. 
 JerfeVfe the exkreiriUii^'^ fi^^^ 
 
 '^^^n^ Ia 
 
 mqft fiitetie pirtic^es, Whicih ' ft! «:.,u=^ iu .uc u 
 
 IconOnue tiiff ^otwrt oftSc h^itf£\^&lftlSS^|fflMi 
 .pa^iuiiii% adift each ^% 
 
 1^§X.^V^^^^^ * mutual correfoffdancc,^ 
 
 ^fem© 
 
 Ig 
 
 il 
 
3^1 
 
 Mil 
 
 portistfa^aiy It^will^ di2tiit:qnEpeifebtife t^idan^i m^li 
 
 thitnthd foot was^difiereiitffrdiii' the boial^^ andiim J&iii 
 fuflfaridl' ta ijtrltrthdaninriii tb fhisi&ftruiticnti , Ifeitc^o 
 
 foml fiii liatian ihftruinent 4i!|j wdS^ ; to fpeaktheiin^ma^r 
 ofttie ^iKixllt^i it ifrian iaftrtriiie^t iniciitiiiiel^ oort^itndl ' 
 wUihafefpea<tt the foulv^atHktt ^ffcntial pact of: thee 
 mail!! iffldliltieb{lera%ionto#the foul were pQreijrnidJ/. 
 teUcfAiial^ flieibody liilght have beeti iimply aiF in^ru 
 infeiitig;{VeiiSyit|^lB/Creator tothc foul to enable it t tot 
 hdiil^nailidntetcolirfe^'^ih the nrtatcrial iworldff i^but 
 miAf ci^iift^operatiotiiaare fefi^tive^ and in thefe it M 
 cietieiBiailttbn:>the t^dy^^ "hence the fisul is eoinpelkd iio 
 Attnidtf^ithii bbdy^ b being jtitimateIy«Aite)d\^itIii 
 itrUB) flnttiihg ^nx'e^ntiat part 6fa wholes ol which> 
 thislfoaiuiaitielf tlie |()rincip^ ipafty b«« not the «^)^ 
 Atiftbe jdiifiareiil>^parti <dl the himian bbdy ore in»tkl 
 iii|kn6tiet)ikiiiil0^bf «heir ihii«ua} cdrreffiondehcei depend 
 dedbssflokfl^^ idttdftnie^ to^ - the £iitie end, it Boflaet Inw 
 gioflfi kkat tthd^l$atKl>bodyare ttttttedifito aneooini 
 pl^ sHbD|toX)iy^th^ failiie prihoipie, MNothing tndre fa«i 
 t$iiuftpr|t^i^fi btelt t>ia)d 6tt thb fubjeklt j but a£Kr att 
 tlMnqo^Aioh Idyefi' inidectddd : Idr diis mutual oomiii 
 poMlniK;^' xkpindeD«e < «nd tendency to th^ fam^ efid; 
 d^tlKPr(iiiai«iidibodyiiisith^r dlf^^a 1 4i]ld i^ltM 
 tioBB^ftii^iibs^^^tMl Cff tlaoir petfoaai uniesy itbt 
 tii6r«(itiaitil«iilo|)riilGlpfoi j^^i tof ^hif that the ve^ 
 cMlfilBQi /6l tite riibtil« flirid c^6d arifnoklipi^ 
 Wtoikicai s>^4ja» |ilihert<yJeibap64tii^itik#o6k)pidJ^ 
 b^tUef^iiilJftiphier^ ^ifd'in fh€ i^ 
 mi^ IviifiQiylirtal «£r(6te afd nTctibldAitip ^ItHMifi 
 t^a^ibil f bi<^o(bptter uflibfe^ «d esplaiiKa piubnetaofi 
 ]iMliatt>cdgAlrAndblliii|Mag^Midiiiv^ 
 
3H> 
 tJiejJfenei&pheiffciinagtilatk*©; )Bdo ^d^uderift IBy<^li^i 
 
 Nii^Aift^oflAiyt ahd^rttpjQgaafciSadittoi^ t^^ildfempq 
 
 cikxiiiteinto txplaih aU j tiieibl phoBoHJiieBivv iml feimtlrf; 
 hoiw iiftagiiiMjtir Tl^iiitl»tbeilif5»rtw^^b^ it fohdi|o> 
 the Wpod/rtirokigh tl^e j«rtei)k!S.:to< th^e j«tr«mitiesi itlt b-iri 
 {UB# i^rough the vtins, fihe vaUuet of u which pceyentiDi 
 thd*etjtr«.<rf ehcf blotid through that diitiiwM ^tte^o 
 Mtt amtinucs tor bdat, the blood coatinucs t«iifloiSiw 
 Wliftn^e^tho beating of the heart ? fa it from this fiiisfn 
 maLfjfiirfitsi hkfrotA ^z Almuhting qvtaiHf muiiMDi 
 bl&ad i ft ti from; the elei^rit op . liiftgaecifcals^tthlf rt 
 Is io (Ifrorti ^ fome agait, of which wo k^omnbi^n^hd 
 TMs lis- mere maitcr of «onjeaur/en.<mrwMttfi thant 
 widteb )Ha« . ifeon ftoehing fatyfackHry^^ > Be otftiu steiat^b 
 wUlilfria^inqueaioiiably true ithat ihcceijit! iiii?theii>«i/; 
 fpcflitfe livnaioiJs of the foul anil'*b&^yn « ^imtiiafr cttr^i? 
 re^imden^i utd ra thcii? ptaBfcntiHalKb ri i»timi;fliolJttdt 
 pCbdMwe, an utoiform tendency to tlm *fa»e «ldh$ rtbilA 
 ihecek; in their faiottltics;^ Jtoaiona stni mkntficMioa^nr 
 foaajfecret rdemblancei/fome concealed ahutogifcfotBideb 
 [idiothekr nature,iiictJieiiteffeatialfprop€irtids, laM mmp, 
 cidchfcal tn(^ifieati6fis,<Mich jreiwkf thefiirc»j[nl)k ^ 
 bdiigniiiited. *i)d dettincd t>y the >Great0ilf forrtheigtiitiktt 
 petiomuilce'of h^tfl^amfttnaionfi^'tiiftk Wtr^ rivMipoMit 
 oC^hiettiboth the one and the .^hesfcftonli^ed^i^^ 
 itd^i^ajiabfcdiitdyLintapaWij. ThBSiifpfrhrf^ 
 thftibi4whicl{ writtt, noiiisit th^l^ddyifvliidh^tda^eii 
 f hi8 irtion4i jirfWy callfld^atueiil»>be«uf«itrii<iiiogi*d J 
 diatelyHfcotfcOod^ithe km^QnOdmitum >ilDlocfi«l*Wfe3 
 t(to^bef ofittiDim bodyf *<foc they ti^htr rliji^e f jciiAadirf 
 fe|arateJy)fbef«irQ!iHfikdlmbnrtetb4}iid9i^(rJ»iiii^^ 
 ti«n»itfc8y aright; jiiaiB btcn ;<rwiiedi.wd idoftitied Ji^ 
 thcitieoihi^tOrtltbfr,fim«iftni,jf*hi|iftn«i!^ iM^^-, 
 
 a'|di>bfiiliitefy>deimiidM)On(^wIUlHclafti^nfo^ 
 »piw«uaiifiibftMi^cB|f iiftiyfl kmm iw»^mi* r»pd th#, k^$w ' 
 » cdmpi^fiJlQD ofi mattrriAl .^metitdj fmxelf ^p(a&rf^y\!0tf§^ i} 
 
 n 
 
^1^ 
 
 J*S9W"*M»c.^°dy, attends to its wantSt'aSi 
 
 otipn^to 
 the hm by i»rhich,t!feiHMtiii^*^W il govcrnc(i':^(I 
 
 ^«,u>t«t . ikT ii|c uuiiu are (•i"ipi* 
 
 I a tfuthi'to reaBn on ic, tb oe- 
 
 tiwuiiit W b^htftifced, m^otm: T^iiHT^ ,fn^ ■ |fiiv,p!T!v 
 
^^^cd^^^ MAS ^^f^^^^l^, 
 
 hS**» 4°-?rr Prcfentprdcr, there « 8^ flpiutwlxonctoeD|Cc 
 ;f?^?S^!^? body in their r^aiye fuiOfo^ii^^ 
 
 |& it Is that each ipfes its f^m^^ ^mSf 
 lubfitts as a pvt in tlic whole, fo tj^aj^^i 
 
 5t 
 
 JlfiC 
 
 j)crion* , , , 
 
 aLtfic dmiK ,^^,^^^,, ^,^^_.^,,. 
 ic;534if)yd-^?^ ^TO'V^n^l^^lfi ibirf^^ 
 
 jnofce hotpt' — 
 
 [>d..renpuncinK the n 
 tuT man through mi 
 
 
38* 
 
 Ordttr vifikly efiabli(hed» as has be€n already (hewn, tt' 
 
 tending his mercy to man, and at the fame time exad* 
 
 . lag tkk».t Hgorous and condign fatisfaftion, which is 
 
 ;d«c to bis injured juilke, the a0umption of human na* 
 
 mre-it an ai&ftant in the work was indifpenfable. 
 
 ' Satisfadion for afi injury is combined with humilia. 
 don, to which the Divinity is not fubjcd, of which the 
 dif ine Nature is abfolutely {ncapabUe -, human Nature 
 may fuffi^r, but its fu&rings, if not elevated by a di. 
 . Tine perfon, are of no val«ie, hence the incHipeofable 
 B^oeffity of the union of the divine and human Natures 
 Ja the perfon of Jefus Chri^, to accomplifli the great 
 ipork of Man*s Redemption. St. Auftm expreCTes this 
 likfeaio t few words : ** Gvd^ahne,** fays he, *UHild not feel 
 0ki0j^ mr cwld mut aiofit wmqm9i '■ ily — mort&m nee J$ltu 
 -Smsfanliir4yn9c/4twhm9fup€t>areptuijfet ;^ m the foui 
 and body united jointly contribute to thefe opefationi, 
 <wi|i^ are called human, which ^either the one nor the 
 oHlcr can feparateiy effeft ; fo the divine and humati 
 Katures united in th« peribn of Jefue Chrift, joindy 
 eoatribatc to the work of Man's /edemption, by oSex- 
 ing the divine jultioe a condign Catiiiadion, of whkh ei- 
 ther the one or the other feparateiy, is ab^bluteiy incapa- 
 Me ( and at the ioAuence of the foul in man extends itfelf 
 -to the body not only in human operations, but alfo in the 
 animal functions or thefe operations, which are peculiar 
 to the body ) fo the influence of the d«?imty in Jefus 
 Chrift, extends its iRiiuence to all the operations r1 hts 
 iuiinanity, fo that not one of them is, has been> or ever 
 w<U be, purely and limply human ; in like nnnoer ts 
 the influence of the body is felt by the foul in all the on^- 
 rations peculiar to it, as the foul of man ddlined to inform 
 a human body, fo the divine nature, in the perfon of 
 Jef«8 €hfift, is influenced by his hununity in all thefe 
 -operations which are peculiar to him as a redeemer; both 
 ry-ooerate, each in its mamier, and far itf flitfe in the 
 m^qtk of the redemption \ by their mutuallniuenoe, re- 
 ciprocal action and readion, which fubiil^s, has fubftfted, 
 
 ^•otiractit df tl 
 
an<3 M^lUfoMVeV fuhfift, each coHtfibii^M^^ffet^Btofe to 
 «v^f ««Drfci.|,rifti prtfent and to toiii^, a)rth^aa!f -^th 
 thtoiffedemptl^tt jjtrid all hi confeqiientesl* atf vh:l# df the 
 fediwpfrren the hutnanitf of Jeftis GWMl harfie^-efijat- 
 cd, ta" this end it has been deftincd, cfonfteratcd^aVia'dc- 
 vot«d enHre, that is, his whole body and foul, afi the 
 powen, faculties, motions, operations, fenfattdns; mbdifi- 
 oalk^sv taive and paffive, of both the one andth^ other • 
 allthcfe have been invefted, adorned, affifted, and endued 
 with a fliper-natural virtue, and fuper-human property 
 f<3 that not one of them ever has been, is, or ever will 
 be, but fuper-hmnan. John Damafcen cjtptcffcs' this 
 truth with great ftrength and perfpicuity: '' EteH hu^ 
 mnaiimnofhis (fefus Chrift's) was Divine, orDei/iSinot 
 m exempt fnm the Divine operation ; and again, the BhJifie 
 aOion of his was tot zvithout a /hare of the human aaion^ht 
 each was m/idered together with the othetr^m^ y.dtMe 
 wthodom, /r. 19. .^AX^^i) s.'i.fb.L;* 
 
 '^-A^ queftion prefcnts itfelf : as the humanity of Jefus 
 thrift never ads but under the influence of the Divini- 
 ty, tt^hich directs it, operates with it, and affifts it \n ail 
 Its operatiois, does the humanity in like manner opemfe 
 witft the Divinity in all its operations ? To whieh it is 
 replied, that in all the operations of the Divinity coni. 
 n^fted with the redemption it does ; becaufe iii this 
 tiew, and for this end, it has been united to the Dife 
 ^nity; in other operations of the l>ivinity, peculiar td 
 ttftlf^ and totally unconnected with the fedemption, the 
 writer thinks it does not : for the humanity of Jt^orf 
 ehrift is but a vital inftrument created, and united '^io 
 (lie DiviRity in the Pcrfon of Jefus Chrill, in View dp 
 *t» redemption^ the Divinity of Jclus Chrift is tof^iily 
 ihdepebdent on the ixKiemption. Jefus Chrift a* Gd(^ 
 I«l8 treated the world and all the Bcings> which «>mp«^ft* 
 '»;'»iid 18 ©od bo continues them lo cwirtent^. IW tfj^f^. 
 .,-„._ ._j„„^..j^._. j.y_ „,y inare \ out yet in" the' jgOJ.J» 
 I ><mracnt of the w<)rW» both vifibhi sod invifibic, in^h^/ 
 
386 
 
 rtrdcr of nature, of grace and of glory, John Damafcen 
 fays, and ihe writer knows no Chriftian divine, who 
 doubts it, that the holy foul of Jcfus Chrift co- operates 
 with the Divinity in its manner, not as the foul of a 
 man fubfifting in itfclf, but as the foul of a God fubfift. 
 ing by th« fubfiftencc of a God, and pcrfonally united 
 to him. To whom, of courfc, all its operations are ap. 
 propriated, as they are by him dircflcd. That the foul 
 of Jeftis Chrift knows aU things in the vifible and invi- 
 fible world, and cooperates, in its manner, with the 
 Divinity, fcems dcducible from the fs;ripturcs : St. John 
 fays t ** The Word was made flejh .... full of grace and 
 iruth**-^]o/\y 14. This phrafcmuft be underftood of 
 Jefus Chrift as man, whence it is inferred that the pleni* 
 tude of grace and of truth was in Jefus Chrift, as man, 
 that is, in the fuul of Jefus Chrift \ stud the evangelift 
 adds that " from his plenitude we all receive^ and grace for 
 grace" — Ibid. 16. It is therefore true that ail the 
 graces, which we receive, are from the fuperabundance 
 of grace, with which the foul of Jefus Chrift was filled, 
 a» all the waters in rivers are from the plenitude of 
 waters in the fea, from which it muft be inferred that 
 the foul of Jefus Chrift co-operates in iis manner with 
 the Divinity in the order of grace ; and as the order of 
 glory is effentially conncfted with the order of grace, 
 its co-operation in that order muft alfo be admitted, 
 and as both the order of grace and of glory fuppofe the 
 order of nature, in that order alfo its influence muft be 
 acknowledged. The co-operation of the foul of Jefus 
 Chrift in thefe different orders, fuppofes a perfeft know- 
 ledge of all the creatures, which compofe thefe orders, 
 and all truths relative to them ; hence the apoftle fays, 
 that the plenitude of truth was in him, as well as the 
 plenitude of grace. If any truth relative to thefe or- 
 ders had been concealed from him, the evangelift could | 
 not have faid that the plenitude of truth was in him. 
 However great the fanftity or fciencc of the foul ot I 
 ' Jefus Chrift, it is far from being infinite; it may be] 
 
387 
 
 confidered as limited to the univerfc, and perfeaiy adc 
 quatc to the government of the world, more particular- 
 ly of the fpiritual world, the government of which 
 depends on the divine and human will of Jefus Chrift, 
 as the dominion, which man cxercifcs on all the ob-* 
 jcAs, which furround him, is divided between his foul 
 and body, which in virtue of their union are dependent 
 one on the otharin their refpcftive funaions. 
 
 There are effefts refulting from the union of the foul 
 with the body, which are principally remarkable in two 
 lorts of operations j the»w, in which the foul is 
 fubfervient to the body ; and the intelleauai, by which 
 the loul governs the body ; in like manner, in virtue 
 of the union of the divinity with the humanity in the 
 perfon of Jefus Chrift, there are operations, in which 
 the former is under the influence of the latter, and 
 others, in which the humanity is entirely and perfectly 
 fubfervient to the divinity. The fubmiffion of the di- 
 vine will is perfectly free from neceffity, cither internal 
 or external, the efFcA of felf-determi nation and choice. 
 It confifts in this, that, in the prefent order, God has 
 deigned to make the decrees and determinations of his 
 divine will dependent on the defires and other free aas of 
 his human will, fo that the defires and uncontroulcd afts 
 of his human will, and the motions refulting from them 
 in the bodyofthe word incarnate, are the meritorious 
 and moral caufe, on which depend the determinations of 
 the divine will in all that concerns the prefent order of 
 grace, that is the determination of redeeming the world 
 by fuch, or other means; of applying thefe meant in 
 fuch or fuch a time ; of granting general graces to all 
 mankind, and particvilar graces to certain pcrfons and 
 not to others, in a word on the defires and afts of the 
 human will of Jefus Chrift depends the whole detail. 
 and economy of the means employed by the divinity 
 in view ofthe fanai€'*a»i'^n /«f r^.ii- ^r »i.- :_/i-^ai^^ 
 
 Of the ignorant, the converfion of finners, the perfcaion 
 Of the juft, and the puniOiment of the wicked here 
 
388 
 
 and hereafter. Hence it is that Jefui Chrift called ** tk 
 King'* by excellence (Matt, xx, 13) : *' Then will the 
 King Jay to his fervants ;" *' Ihe Supreme Mediator ;" \^ 
 Tim. ii. " For there is one God and sne Mediator of God and 
 mi,Hy theManJefusChri/i ;** "" Supreme Bead ever all things ;** 
 Eph^ i, 22. " He (God) put all things under his feet, and 
 gave him head over all things to the church ;"-*^ The great Shep- 
 herd ;" Hcb. xiii, 20. The eternal HighPrie^ ; "Heb vi, 20, 
 *''The Supreme Mafter and Teacher ;** Matt, xxiii, 10, 
 ♦' Th& Sovereign Judge 0/ the Living and the Dead ;" Ads x, 
 42 ; " The ruling Lord and the Angel of the Covenant ;'* 
 Mai. iii (Haadon * , , , ou maleak haberith ;" " The pro- 
 prietir of all power in Heaven and on Earth"— "Mut. 
 jcxviii, 18 J " All power in heaven and on earth is given to 
 me /'* " the difpenfer of all graces ;" ** the author of eternal 
 Jalvationto all who Jiri6lly obey his injun^ions, and invoke his 
 holy name" A terrible name which puts the fpirits of 
 darknefs to flight, Mark ix, 1 7, which the angels of 
 light adore, at which every knee Ihall bend in the 
 hcav- IS, on earth, and under the earth, Phi. ii, 10. 
 A venerable jname, on which man rells all his hopes of 
 falvation. The defires and free ads of the human will 
 of Jefus Chrift are, with refped to iouls, what the 
 rays of the fun are to inanimate nature : as thefe are the 
 fource of light, of heat, of fertility, and of all the 
 beauties of nature, fo the defires and ads of the human 
 will of Jefus Chrift, are the fource of all the fpiritual 
 graces and benedidions, which God bcftows on the 
 earth : dependently on the abfolute prayers of the foul 
 of Jefus Chrift, which he always hears, he gives or pre- 
 pares for men (for fome more, for others lefs, for all 
 I'ufficiently) the graces and means of falvation. 
 
 Thefe truths manifeftly deduced from fcripture jufti- 
 fy, what Damafcen fays, and what divines of great 
 note aftert on his authority, that Jefus Chrift as man is 
 not the fimple executor of the divine decrees, but the 
 fupreme adminiftrator of the univerfe, in all things re- 
 Utive to the ^Ivation of man, or any way conneded 
 
3h 
 
 with it: " The/oul ofChr'tji:' Tays Damafcen, Lib. 3, 
 dc f. or. Cap. 19, " commumates with the operqting 
 deity of the wcrd, by which all things are ruled and governed^ 
 not as the fimple or the naked Joul of a man, but as a foul 
 Ucrfonally united with a God, and which ii the foul of a 
 ' God:* "^ ^ 
 
 We have now to confider effecls refulting from the 
 union of the divine nature with jiuman nature in the 
 person of Jcfus Chrift, in which the latter is entirely 
 and perfeclly fubjecl to the former : the fupernatural 
 illumination of the mind, and all fupernatural know- 
 ledge infufed, all indeliberate acls, motions, inciinati. 
 ons, and affcclions, which the word, by its divine pow. 
 
 I er, produces immediately in its human will, and ail cor- 
 
 I refpondent motions in its phyfical body ; thcfe may be, 
 (onlidered analogical to the myftical body of the word 
 incarnate ; to the different circumftances and fituatioiis 
 of its members ; to the views of his providence, for the 
 execution of which the co-operation of Chrift's huma- 
 nity is neceff.iry ; in all thele the humanity of Jefus 
 Chrift is paffive, or, if his human will ads at all, it is de- 
 termined by the divine will, not by its own inherent 
 power of aaion, the ad therefore may be fpontarpjus 
 
 I but not free. The influx of the divine will, producing 
 immediately thefe indeliberate ads and defires, of the 
 human will, is the principal caufe of the deliberate ads, 
 which the human will immediately produces, not by 
 its own natural powers of adiun unafiitted, but by its 
 inherent and natural powers elevated, governed and 
 
 Nireded, though not neccllitated, by a fupernatural 
 grace. Hence it appears that the influence of the hu. 
 man will on the divine will in Jcfus Chiilt is pcrfedly . 
 confiftent with the fovereign independence of the di- 
 vinity : for as this influence is excrciled by way of in. 
 
 I lerceflion and prayer, by the deliberate ads and dcfire* 
 of the human will, it is radically in the divine will it- 
 Iclf, wh^ch is the principal caufe of thcfe, nor does it 
 txtcndto aU forts of objcds : it mull from the natujc 
 
 IT P T :i ' 
 
39^ 
 
 of things be confined to ohjes^o, which arc neither 
 forbidden nor enjoined by the eternal law, fucli of 
 courfe as a Ipirit full of grace and truth, incapable of | 
 error or inadvcrtcncci nuy choofe or rcjc^k at will, 
 As objc£):s of their nature indiflorent, neither prohi- 
 hibited, nor ordered by any law, eternal, natural or 
 divine pofitive, arc innumerable, fo the range of the 
 unlimited difcrc'tion of the human will of Jcfaa Chrill j 
 is incxprcflibly great ; for inlhnce the dcfue of thcfoul 
 ofjefus Chrilt, whether cxprciVcd or not, is a fuflicient 
 rcafon, why Gnd grants to fuch, or iuch a man, to fuch 
 or fuch a nation, graces either external or internal, 
 and the right ufe, or abufc of the(c graces a motive I 
 tothc foulof Jcfu^ Chrill to continue the demand, or 
 fufpend it ; or to fubllitute one man to another, or one 
 nation to another. Of this fublHtution we have fonie 
 flriking inllancci in fcripcure and ecclefiailical hiHory} 
 hence that warning to the Bilhop of Philadelphia, Rev* 
 iii, 1 1 : " Holdfujl what you havs^ that nt one take your 
 €rown" 
 
 Thefe truths the prophet Ifaias cxprcfTes in three 
 words ; fpcUving of the McHus, liii, lo, he fays : **ve- 
 tkefhets Je/jovah bcjado jitjlacb'* (the -will of God in his 
 hand will profpcr) or, ivill be dircdidf as St. Jcrom 
 tranflates it, intimating that the general and incleter> 
 mined will of God: " that all men Jhould be Javcdy and\ 
 nmetothe knowledge of the truth*** (ill Tim. ii, 4) is de- 
 termined and rendered effectual in favour of the elecl; 
 by the interpolitionof the humaji will of JefusChriftj 
 hence the apoftle docs not confine himfelf to fay that, | 
 Chrift is head of the church. Col. i, 18. As if he 
 merely gave motion and direclion to the diflcrent mem- 
 bers of the church, as the head doc> to the dilFcrent parts 
 of the human body, but he adds (ii, 29) that " from him 
 is the luhtle body by j immures and ligaments minifiertd and 
 eon^nicled . * . ,** By faith we are made members of 
 the church, and charity is the great bond of union, from 
 bim, therefore, arc thcl'c divine virtues i to him as man 
 
55' 
 
 all created beings are fubjca— Eph. i, 22, and he him- 
 Idf Cubjea to God. ift Cor. xv, 28 : *' when all ihingt 
 »re made /ubjea to him, then the San him/elf will be /ubjeil 
 to him, who made all things /ubjeil to him (the Son) that 
 God may be all things in all." As man, he cxercifes an 
 unccafuig and unchangeable prieahood j through hit 
 mediation and interccflion we have acceis to the throne 
 of mercy : " bccau/e he continues for ever he has a perpetual 
 priejlhood ; whence he is able to Jave for ever thoje, who 
 come through him to God, always living to intercede for them'* 
 Heb. vii, 24. Chrift calls himielf the ftem of the vine, 
 and his difciples the branches, John xv, 5, this muft 
 be underttocd of his humanity, bccaufc the branches 
 and the ttcm arc of the fame nature. From the ftem 
 the branches receive life, and all the juices which fup, 
 port their verdure, and produce their fruits ; from ]tn 
 fus Chrift, therefore, as man, his difciples receive that 
 fanaifying grace, which is the life of the foul, and all 
 the graces which continue it, and all the fruits of Cil. 
 vation which are fanftified by it. Thefe cxprcffions, 
 and many others of fimiiar import, (hew that Jefus 
 Chrift, as man, is not only the meritorious cauft of all fpi- 
 ritual gifts and graces, but alfo the moral caufe, or to fpeafc 
 with Defcartcs, the occafional caufe, or, as Tourncminc ex- 
 prcffes it the mean caufe of all the graces, which God as the 
 Mj<^al "Mid fovereign caufe\mmt^\2iic\y confers } that the 
 dclires.the intcrceffion,thc free and deliberate acls of the 
 human will of Jefus Chrift,engagc the Almighty to grant 
 all thefe fpiritual gifts and graces by which his eled arc 
 faved. Hence it would feem to follow that we are more 
 indebted to the humanity of Jefus Chrift, by which wc 
 are faved, than to his divinity, by which we have 
 been created : for the grace of falvation is of greater 
 value than the benefit of the creation. The inference 
 is not warranted : Why fo ? Bccaufe however great 
 
 our 
 
 obliiration 
 
 divinity we are indebted for our falvation as well as for 
 «ur creation: in view of our falvation his humanity 
 
592 
 
 jj|ea$.pi:cat«d, hy the perfonal iwiion with tlie divinity, 
 ^|a)i its wqrks and lufforings are deified ; to his divine 
 |j,^pLfa« they arc ai'cribcd and appropriated ; ifi the cieli. 
 berate atb and dcfires of his hurrian will be the moral 
 caufe of all fpirirual graces conferred on us the influx 
 of'the divine will by indeliberate acts, affs<5tions and in. 
 dinations. is the principal and ruling caufe of thefe do- 
 liberare acts and dclires, and the fapernatural graces, 
 which prevent and afliil them, give them eflicicy. 
 Hence it is that God, the fountain of all goodnefs, who 
 has made all things for himfelf, in view of his own glo. 
 ry, for every fpiritual gift and grace which he confers 
 on his elect, receives a two-fold glory : he is glorifiecl 
 by his ele<5t, on whom thefe graces are conferred ; and 
 he is glorified by Jefus Chrift, at the defire of whofe hu. 
 man will, thefe graces are conferred. The^ glory which 
 God receives from his creatures, is thcrefcfre infinitely 
 encreafed by the interference of the humanity of Jefus 
 Chrilt. This obfervation, which extorts the affent of 
 the underftanding, folves a dilficulty ftated by B.iyl and 
 others againft the interccllion of the Virgin. Biyl, who 
 filled himfelf the cloud colleding Jupiter, to cmbarrafs 
 the uninformed and continue an illufion, which has 
 brought fo many ill-fated mortals to perdition, makes a 
 comparifon between the Virgin and the favourite of a 
 Monarch : the Monarch grants no favour but to the 
 interceflTion of his favourite *, hence Bayl concludes that 
 as the favoured fubject is more indebted to the favour- 
 ite than to the Monarch, fo the Chriftian is more in. 
 debled to the Virgm, through whofe interceffion the 
 graces of converfion and perfeverance are granted, than 
 to God, the author of thefe graces. But Bayl ougiit to 
 have known, and if truth had been hisobje<a:, ought to 
 have informed his readers that the comparifon is de- 
 fe^ivc s the Monarch does not creHc his favourite, 
 nor does he dired his will, on the contrary the Mon- 
 arch's vill is directed by him. The indeUberate aiis, 
 dcfircs, affeaions and inclinations, immediately pro- 
 
39S 
 
 duced by the will of the Monarch, and not the principal 
 caufe of chat deliberate aft, by which the favorite ob- 
 tains the grace conferred ; nor is it the fuper-natural 
 grace of the Monarch which gives dignity and efficacy 
 to the aa of the favorite. This long-winded tale of 
 the favorite, which Bayl has embelliflied with all his 
 art, IS like other tales, nothing to the purpofe. Unpre- 
 judiced reafon fays, and perverfe obftinacy alone con- 
 tradias It, that the njore interceffors there are, and the 
 greater their dignity, to obtain any ^race, the more 
 God IS glorified m granting it ; becaufe he is glorified 
 by all, and the glory, which he receives from each is 
 proportioned to the dignity and merit of the perfon who 
 glorifies him. 
 
 This cloud-collefting Sophift ftates another exception 
 to embarrafs ignorance : it is manifeft, he fays, that to 
 conftitute a man, who is truly and perfe^ly a perfon, the 
 neccflfary requifites are but a foul united to a human 
 body: this union, therefore, effentially conftitutes the 
 perfon : true, if the perfon, thus conftituted, be fimply 
 a man, becaufe he is then a complete whole, and/«/7tfr// 
 that is. at his own difpofal ; but this union does not con- 
 flitutc a perfon. in which the foul and body united is 
 not a complete whole, but an acceffary part : at the dit 
 pofal of the principal. 
 
 As the dodrine of the incarnation is a myfterious 
 truth, impervious to the human underftanding, it is not 
 Airprifing that there are in it many obfcurities, which 
 human reafon cannot clearly explain, in thefe obfcurities 
 artihce and impofture pretend to And impoffibilities and 
 contradictions, which unprejudiced reafon, though it 
 cannot clearly explain any obfcure truth impervious to 
 the human mind, flicws to be imaginary. Bayl the 
 moft artful and infidious of fophifts, has ftretched 'ima. 
 gmation, and exhaufted invention, to difcover fomc- 
 tiling like an imDofiibilifv nr mntr-'yAiA: j -r 
 
 Udcnce m aflcrtion, and everraffiftancc which unblufli. 
 
 Bbb 
 
394 
 
 Ing- impofture lends to tbc inoft refined fophiftry in 
 reafbning^ could wear out truth, he v^rould have fucceed- 
 cd ; but truth is obftinatc ; it is powerfully elaftic ; it 
 jrcpete error with a force more than equal to the prcffure; 
 it is immortal ; all its enemies difappear in fucceilion, 
 truth fubfi(ls> entire, unchanged and unmixt. 
 
 It is inipoffibie, if wc believe Bayl, to reconcile the 
 liberty of Jefus Chrift with his impeccability—thus lie 
 proves the impoffibility : Chrift was commanded to die 
 — " He was matte obedient^ even to death" — Phi. ii. 8 : 
 where there is no precept there is no obedience ; if he 
 poiTefled liberty, he might have difobcyed, if he difobey. 
 cd he would have finned. From this reafoning, Bayl 
 concludes that the liberty and impeccability of Chrift 
 l.Tt incompatible : many centuries before Bayl was born, 
 Chrift was believed to be pofleiTed of liberty and im^ 
 peccability. The apoftle. from whom we learn that 
 this precept was given, believed it : he fays (Heb. xli, 
 %) : that Chrift, ia place of the happineis which was 
 propofed to him, fuftcred the crofa, difregarding the 
 confufion and ignominy attendant on it. The apoftle, 
 therefore, thought that Chrift was free to fuflfer the 
 crofs or not j if the precept be fuppofed to be given to 
 Jefus Chrift as God, the difficulty vaniflies : for though 
 the Son does every thing by the commandment of the 
 Father, he does not the lefs poftefs the lame power 
 with the Father, the lame unfettered mW-^Seetbis iryih 
 dijfcuffedyp* i8it ; if it be fuppolcd given to Jefus Chrift 
 as man. Catholic divines find no difficulty in recon- 
 ciling the liberty and impeccability of Jiefus CJirift: 
 they fay that at the inflant of the creation of his foul, 
 which was the inftant of its union with the Divinity, it 
 was propofed to his foul to redeem the world by lUf- 
 ferings and death, or other wife at its option, St. 
 Paul feems to have thought fo too, or he would not 
 have faid : " infiead of the joy propo/ed, he Jufered ibe 
 crofs ;" that the foul» in gratitude for the moft iingu- 
 lar gaacc which could poflibly be conferred on a limited 
 
m 
 
 fpirit, chofe the cro(s, and its attendant fuflTcrings' and 
 ignominy, as being more glorious to God, and more 
 advantageous to his eledl ; they add that* to have the 
 merit oC obedience, it defired the precept of dying on 
 the crofs might be intimated. This was a perfe^ ex- 
 ercife of liberty i which exifts but in the affc or previous 
 to it. He was therefore perfedly at liberty to die or 
 not to die> and he might at any time, with truth, aflert 
 it ; but when the precept was giveui was he at liberty 
 to difobcy it ? No. He had already exercifed it. God 
 himfelf was not at liberty to create the world, or not 
 to create it, after he had created it s that liberty exiftcd 
 in its effect. Ghrift, after having refolvcd to die, a»id 
 having received an order to die confequent to his rc- 
 folution, was not at liberty to decline it : the power of 
 doing evil is not eifential to liberty : God himfelf pof- 
 fefles no fuch power. The liberty of the human will 
 of Jefus Chrift is, from the nature of things, confined 
 to cibjed^s neither forbidden nor ordered, as has bren 
 already obfcrved, and his impeccability is perfeftly re- 
 toncileable with fuch Kberty : But it was foretold by 
 the prophets that Chrift would fu&r, he, therefore, 
 concludes Bayl, Was not at liberty to rejc^ the crofs. 
 The inference is not correft : it was foretold that he 
 Would fufler, becaufe it was forefeen that he would 
 prefer the croft to the joy which was propofed. But if 
 he had reje^ed the crofs the prophecies would have 
 been falfe ! No. His refufal would have been forefeen 
 and foretold ; not his fufferings « for as they would 
 not be to happen, they could not have been fore&co, 
 and would not have been foretold : God's prefcience 
 impofes no reflraint on the human will. The determi- 
 nation of the human will is forefeen, becaufe it will hap- 
 pen ; it does not happen becaufe it is forefeen ; to affert 
 it is that fiallacy in k>gtc which is -called no» cmija /r* 
 tttufa^ the great refource of modem fophifis and re- 
 formiils. Thus, for inftance, a (agacious politician^ 
 from the temper of thepubfic miodf forefees a tvoralt, 
 
29^ 
 
 it <^pe8^9t ^pp(»n becauCe he forcfecs it i but his fuga* 
 cit^^ di&oyerf |( ^n a combination of caufcs and circum* 
 fiances which natur;ill/ lead to Tuch an event. Hqw> 
 eveiji as hU fagacity is limited, and innumerable circum^ 
 fiances elcape his notice, he is lUbjecl to error ; but God, 
 "w^pfe Sagacity is infinite, and whole all feeing eye the 
 mod minute circumfiancc cannot puflibly efcape, fore* 
 feci with unerring certainty an event depending on 
 millions of free and concurring caufes, and infallibly 
 foretells it, though his> prefcience impofes no neceillty 
 on any one of thele concurring caufes. 
 
 There is another exception taken to the myftery of 
 the incarnation : the Father, the Son and the Holy 
 Ghoft* having but one and the fame cil'ence, are hUi- 
 parably unitcdi hence it is inferred that if the Son be 
 incarnate, the Father and the Holy Ghoft muft be in- 
 carnate alfo. To this it is replied, that though the 
 thre^ perfbns be infeparabiy united, it is not neceifary 
 that all things fiiould be in common to themi nor is it 
 even polTible, for it is not poHlble that the Son fiiould 
 beget the Father. The three divine pcrfons may be 
 confidered as the efficient cau/g of the union of both 
 natures in the Son* becaufe all their works, ad extra^ are 
 common, but the Son is the formal cau/tt becaufe in his 
 perfon the union is effeded, and though infcparablo 
 from the Father and the Holy Ghoft, as a peribn the 
 Son is diftinguiihed from them» this diftin^ion fufli* 
 ces tha^t the hypoftatical union of thjp divine and hu< 
 man nature (hould be eflfec^ed in the pcrfonality of the 
 Son, not in that of the Father or vt the,. Holy Ghoft. 
 The adorable myftery of tjie Trinity ianrv r «i the etc :nr? 
 co-exiftenceof three divine pcrlbns,.:^^^.^ aitu conAibihn- 
 tial inone'GodjWho is at once powqr itfeif,int€lligenceit- 
 felf,1ove itfclf, infinue*power extending ta every thing, 
 which is produr'blei i^iiite intelligence extending to 
 cvefy thingi WLch i^ intelligible, and infmite lovc» tm* 
 ^)r£.sd:ig every thiug which is amiable, ^s no objeclis 
 or can be iQv^d by Qpd |f it b? not iatclli^ible> «or ia-^ 
 
telligiblc ifit be not cxiftentof pdmi^'imU'^U^'i^ " 
 .)ur conceptions bvc w t)f>llcrl6r t6 intcfrigence. 'ind''' 
 jntdligcnco to power, thoui^li in reality they arc ctil"" 
 extaent. Hence God, inafmuch as he itt iv,\rtt Infinitely^'* 
 fruitful and acllvc, producing knowledge or tntellii' " 
 gcncc infinite, and the iiianiie love of hlmlclf is the /^J'^ 
 
 bcr/on the Father) and God, inafmuch as he is iutclit'" 
 gence infinite, ncceffirily produced by the Father, and''^ 
 producing infinite love, is ihe>.«^ perfon th Sm -ana"'' 
 Ood.inafmuch as he h crfl'ential love independent nc^"'^ 
 cchir.ly produced by infinite power and intelligence, i. 
 ihc third petjm the Holy Ghojl. As love is the individual 
 tLTaacrillic of the Holy Ghort, to him all the cfels;"! 
 of God » love to us and of our love to God are afcribed.'** 
 
 hot to the Father, or the Son, thou^Hi they be with'''* 
 hnn the efficient caufc; hence St. Paul fays, RotiiV"' 
 
 \HolyChoft r in hkc manner as wifdom is the 4di. ' 
 yidual charaaerinic of the Son, to him the incarna^)^'''^ 
 18 afcribed. not to the Father, or the Holy CHoC'** 
 though they be with him the efficient caufe : for hQ#'* 
 evcrmanlfca the power of God and his love to us' 
 may appear in thc-myftery of the incarnation, it, ia 
 a more particular manner, difplays his wifdom?" 
 thcfe analogical relations, which conftitute the union' 
 of the divine and human natures in the perfon of ^^ 
 the Son, and which confift, as has been already ob- 
 lervcdin the mutual correfpondcncc and reciprocalainft. 
 hnre of the operations of the divinity with thcfe of the 
 Ihumanity, tending to the fame common end, the redemp-' 
 Htion of man by a condign fatisfa^ion, more clearly nianU' ' 
 ^feft the Wifdom of God than his power or his love. To 
 reconcile contending parties, in the fame range qf life, in 
 ditljcult and intricate cafes, argues wifdom; but if the 
 ottence be ereat and Miif«»l^f«- *t,/4 *u^ ^tt.2.ii« :i ' I"'/ 
 
3&« 
 
 aftii forgivfiuefs,' jaftly aud defefcedly obtained, f^or the 
 
 pHrty offertdin*^ as his been efFeflsd by the incarnation 
 
 of the Son of Gad, though untimitei power be indifpen- 
 
 lably necelTiry in the eXu^cution of the plan, yet the dU 
 
 vine wifdom is nnr^ confplcaous in devifing the mean* ; 
 
 h^nce the myftery of the incarnation muft be afcribei 
 
 to that perfon whofc Individual charafteriiVic is wifdom. 
 
 The mediator in this cafe ought to be, if poflible, per- 
 
 feaiy difinterefted.tf not to be ferioufly interelle J in the 
 
 caufe of bath parties, the offijndinj^ and the offendcJ. 
 
 A meJiitor perfectly difintereftod is not pofTible ; be- 
 
 caufe there is in exiftence but GoJ and his croatures, 
 
 they are all interefted in his ciufc, t!ie in'.»diator muft of 
 
 courfe be interc'Aed in the caufe of b.)th parlies, he 
 
 could not have bem God alone, nor man alone : f)r 
 
 God is the offended party, and man the offending : the 
 
 liiediator, therefore, muft poflTcfs the divine nature, in 
 
 whith he is diftinguithcd from man, and interefted in 
 
 the caufe of God, and Jiumiin nature, in whith he is 
 
 diftinguiflied from God, and interefted in the caufe of 
 
 man ; this has been cffeflcd in the adorable myftery of 
 
 the incarnation, in which the fame perfon terminates 
 
 both the divine and human natures, hence St. Paul 
 
 fays, 2d. Cor. v, 19, *' GoJ was in Chrif, reconciling 
 
 the world t9 htmjcljr As man he oflfered the fatisfaction 
 
 due to the divine juftice for the fins of the world, anci 
 
 as God he accepre i it. In this myftery it is foveicign 
 
 wif-iom which dircaij the power of Goi, his juftice 
 
 and his mercy. 
 
 The laft exception, which this writer has feen ftated, 
 capable ofembarrafling the uninformed, is founded on 
 the immutability of God : it is faid that increited wil- 
 dom could not afl'ame human nature without fome in- 
 ternal mutation, which his immutability forbids : to tins 
 itisreplicJ, that the immutability of God imports no| 
 
 to a more perfc^V ftate, or from a more perfcd, to a Icis : 
 bccaufe infinite pcrfcflion admits no acctOion nordimi- 
 
399 ' 
 
 nution ; hcr.cc God never reverfes his abfolute d«ree«. 
 It would argue ignorance or inadverteiife, e?pric« or 
 inconftancy. which are oianifeft imperftraipns; the ac- 
 ceflion of the human natyre to th«J Divine nature, b th^ 
 perlon of the3on, does not perfe^ th« Divine naturi,, 
 butisperfeaedbyit, the mutgtion happens to the hu. 
 man nature, which is fufceptiWe of change, not tp ihe 
 divme nature, which is neither more nor lefsperfea by 
 the acccffion. The different changes which daily occjr 
 in contingent Beings, do not at all affed the immutibili- 
 ty rf Goa, though they fuperipduce foroe contingeot 
 modifications, it is without any chaoge m his divine 
 perfeclions wlaich are neceiT^ry as hi. exiO^nce, and 
 totally independant on them : thus, for inaaocc. »ii 
 aet of love IS oppofite and even excluHve of an aft cf 
 hatred diredled to the iame objed at the (mt time, 
 they cannot poflibly CO exift. When, then, God bvcg 
 the i-pcn;ing finner. his hatred of the fa»ie mw, whilfl: 
 pcrCfting in Cn, muft ceafc ; the latter a<fl eududcs tbi: 
 tormer J but neither the one nor the other is ft divine 
 ferfeaion : for a« the divine pcrf^flions arc eternal, as 
 neceffary as the divine ei^iftence, and totally independant 
 
 Z JTl'? • ^°*^ ^^"^^ "^^ ^'"^^ ^'^ '«or« or 
 ids perfea ,f he had not created the world at all, in 
 which ^uppofition. hie love or hatred of fuch or fuch 
 aman, would have no eminence. His love of iuttice, 
 and horror of vice in general, are divine perfeaions, 
 eternal, and nccelTary as his exillence : tins realbninaj i, 
 apphcabte to his knowledge of future events. God 
 knows then., becaufe he knows all things ; but when 
 an event happens, God knows it no more as a future 
 event, becau(e it is not then a future event j he know» 
 I 't then as an adual ha. lh<.ugh this muft induce a 
 , ^^ont.ngent wodihcation, it can caufe no change in the 
 
 Jivmepcrfcaions, which are independant on all con- 
 
 I iincent events, u :<> « m..: r n? . . 
 
 __.-„. ,, |„ ^ ^:j,,i;c pcriccuon to Know ail 
 
 ruths and within the range of all truths all events 
 
 fc-'i and poflible arc included ; but if fuch or fuch an 
 
 "N' 
 
 I! 
 
4^0 
 
 fcvcnt, which in reality has happenct^, had sjrtt hippsned 
 God*s prefciencc would not have been the lefs infallible. 
 Why (o ? Becaufe he would have known that the event 
 hoi!<rcver poflible or probable would not happen. But 
 when God forefecs an event, it is not pofliWe that it 
 ihould not happen. True : For an event, which will 
 not happen cannot be forefcen. God forefecs the event 
 but becaufe ic will happen, and an event, which will nut 
 happen, he cannot forcfee, his prefciencc inipofes no 
 ncceflity on the event, which is not affected by it, nor 
 is his preicience affeded by the event : to forefee that 
 particular event is not a divine pcrfedlion : for if it 
 never had happened, God would not have been the leik 
 pcrfeA. 
 
 He, who attentively reads, and ferioufly confiders,thc 
 feveral articles difcuffed in this treatife, muft conclude, 
 if he be within the reach of conviction, that the funda< 
 mental doctrines of chriUianity, though perfe^ly confo* 
 nant with the infpired writings, and fome exprefsly 
 contained in them, are not deducible from them by every 
 illiterate peafant or untaught mechanic ; he will fee the 
 folly of reformifts in taking the Scriptures as a fole and 
 fufficient rule of faith, he will lament the infatuation of 
 thefe wild cnthufiafts, who, blinded by the fpirit of 
 illuiion, vainly imagine that the Bible, without Paftor 
 or Teacher, is to enlighten the World. When grofs igno- 
 rance, influenced by fanatical frenzy, teaches, what has 
 the World to expeft from its lectures ? And if impof- 
 ture (hould take advantage of fuch a difeifc of the public 
 mind, what have we not to fear from its artifices ? With 
 thefe obfervations the writer clofes this trcatifc — Laus 
 Cbrijfo Da mflro ejiijquc matri/m^er Virgin'u 
 
 £• B* V, Ct J^ 
 
Ijiftz-ti^fd "• 
 
 posrscmpr:': 
 
 djIW 
 
 OtJR EdmWrgTi Caftigitor, whofe fpirit of divina. 
 lion has opportunely difcovered an inexhauftible 
 repertory of amufihg talcs, and whofe induftry in tranf- 
 cribing is indefatigable, has once more condefcended to 
 gratify the curiofityof his readers with a new colleaion, 
 judicioufly feleded, and afforted. His former collcaion, 
 unrivalled in its kind, was received with univcrfal ap- 
 plaufe. Some well merited compliments were paffcd 
 on the extent of his erudition, the depth of his penetra- 
 tion, the exuberance of his fancy, his fincere regard to 
 truth, and undiftinguiOiing benevolence. He has fil- 
 led a volume with the overflowings of his grati- 
 tude : the meeknefs of a Knox, and the modefty of an 
 Jfretin, are confpicuous in every rm(J. Though the ftyle 
 be the true fublimc, fuch as Pope dcfcribes peri Bathout, 
 a plain man, not well verfeJ in the phra(e.)logy uf new 
 modelled compofition, would millakeit for the jargon 
 of Billingsgate. This work of genius is ufhcred into 
 the world by an advertifemcnt in the Gazette, illuftratcd 
 with thcfe appropriate lines : " 
 
 In hoc eft hoax, cum quiz et jok/ez, ' ' ''' ^ 
 
 Et fmoakm, roafiem, toaftem, folkfcz ; • «•• - j 
 
 tet faw fum. 
 From a fimilarity of found, an EngIKh reader not ac 
 quainted with oriental clalfics, would very naturally 
 fuppofe it the cry of a buffoon announcing the arrival 
 of a mountebank in fome country village or market 
 town : ns there are mountebanks of different defcripti- 
 013, the miftake would not be very great. From the 
 fuincis of his heart the caftigator has liberally beftowcd 
 en tuis writer many honorable cpiihi-ts, for which he 
 ctprcffes his grateful acknowledgements ; he has only 
 
 fi}\\ 
 
46i 
 
 to lament that iCome of them feem too flattering for 
 fmcerity, fuch 2^%/cribe, archfcribe^ fharifee^ hypocrite^ &c. 
 However ancient and honorable a defcent from that 
 once favoured people may be, this writer is relu^antly 
 forced to acknowledge that hfr cannot pretend to it : 
 if the cailigator's ob knows him to be a Jew, he hirofeif, 
 not having a familiar fpirit to confult, does not know it* 
 
 With equal liberality, and npt lefs fincerity, he con^ 
 dcfcends to compliment this writer with the title of 
 Reverend Brother, He is unluckily obliged to difclaim 
 it : for whether the validity of epifcopal ordination 
 through any defedi in matter, in form, or in epifcopal 
 fucceffion, be doubtful or not, the validity of the caili- 
 gator's no ordination is not now a fubjeft of difcuflion. 
 Stet Remarks on Popery Condemned, ^. 235 .... in which 
 tliat queftion is difcufled. We cannot but admire this 
 new-modelled paftor's diftintereftednefs : he would not 
 curtail theamufcment of his readers by retrenchipg one 
 of John Knox's merry tales, nor encrcafe the bulk of 
 the volume by an attempt to invalidate a train of 
 theological reafoning on that queftion, which, if con- 
 clufive, as it moft certainly is^ damns rll his pretentions 
 both here, and hereafter. It is true a philofopher and 
 ^retailer offlander are two men. 
 
 Though he feems to fear that this writer is an incor- 
 rigible Papift, and unworthy of his caftigation, yet 
 prcfled by that boundlcfs charity, of which he has given 
 fo many fpecimens in his firft and fecond collection of 
 edifying fragments, he deigns to give him fome advice ; 
 to renounce all unprotitabie aufterities, and nonfenfical 
 rites, fuch as fafting of the lent, the obfcrvance of Eaftcr 
 and all other Popifh reftraints and abominations, to 
 praclifc the focial virtues, to aflume a loving partner in 
 paftoral cares, and write againft Popery. The advice is 
 rather untimely. This writer decs not feel difpofed to 
 
 .^ }^ 
 
 I!C-J »_ _Lr 
 
 ad<}pt it, nor tuu vvcii c|uaiiucu tu iiulcf vc luliic parts Gi 
 it : however ornamental thcfc adventitious excrefccnccs, 
 which are not confined tu th| Pompcys and the Calars, 
 
he is not ambitious of Wearing them ; thejr may per- 
 haps grace the brows of a difciple to the Sa:tt5n apoftl6 
 telhng his admiring audience that, to cncreafe and 
 multiply is more than a divine pfeccpt, but they are an 
 aukward accompaniment of a lecture on the excellence 
 of virginal chaftity. His refearches in antiquity have 
 not been io deep as to difcover that latent church, th<i 
 inv.fible members of which eat meat in Lcrtt through 
 mere devotion, and called the folemn feftival of Eafter 
 a nonfenfical rite through an excefs of piety, and how- 
 ever flattering to vanity to be numbered aniongft 
 thefe novel writers, who declaim with fuch vchemehcfl 
 on the abominations of Popery, he is forced to confefs 
 that he has not one of the many excellent and admirable 
 qualifications, which fo eminently diftinguifli this Edin- 
 burgh caftigator : he does not know how to collcft 
 fragments from every mahgnant inventor or retailer of 
 flander ; he does nof kno^v how to attcft the truth of 
 facts, of which he knows nothing, on the bare furmife 
 of envy or malignity ; or even on the pofitivc affertion of 
 impudent calumny ; he does not know how to garble, 
 dittort, n.iftranflate, and force an anticnt writer to 
 countenance opinions, which he had profeiTcdly rcfu- 
 ted ; he does not know how to garble a work, which 
 he pretends to refute, and in the face of the author 
 aftix a fenfc to his words which they cannot bear j that 
 isaflretch of new-modelled modelly of which he feels 
 Inmfelf totally incapable ; he docs not know how to 
 corrupt the fcriplures in the face of the learned world 
 without a blufli ; nor to wreft the infpircd writer's 
 words from their intended fenfe to authorife an opini- 
 on, either abfurd or blafphemous, which he borrows 
 from fome new-modelled teacher, or invents for the 
 ufc of a new fchooi ; he does not know how to cringe 
 [or proteflion or place ; nor has nafurc beftowed oa 
 
 him that nliahilitv nf /•r.nr^:««^^ 
 
 wjiitii aaicers a iTo» 
 
 'ate after having fworn to extirpate Prelacy ; he muOl, 
 therefore, however rcluaantly, decline the honour oi 
 
404 
 
 being numbered with the Duigenans, the Ledwicks, 
 the Bunians, and the Edinburgh CalUgators, and (ay 
 with the pt)ct : ^uid Romcefaaam^ mcntiri nc/cio ? 
 
 Thcfe general ubfervations will be juiiificd by fome 
 ftridures on the pretended reply, as caftigator terms 
 hi& laft colledion of fables, to the remarks on Popery 
 Condemned already publilhed. 
 
 Under pretence of making a reply to thefe remarks, 
 which contain a dircd and irrefiftible refutation of every 
 thing like argument, which appeared in his former 
 colledion, thin calUgator has filled a volume with a 
 tranfcript of fragments, collefted before his birth, from 
 a multitude of writers, fome fo obfcure as to have es- 
 caped the notice of the world for ages, and would for 
 ever, if thefe Retailers of Slander, who ihirk a fcanda- 
 lous Anecdote of fome Pope or Biftiop a fuflicient reply 
 to A prefling argument expofing the abfurdiiy of their 
 new fafhioned opinions had not, by unwearied induflry, 
 ami affiJuity, truly meritorious in the caufe of their 
 fable mailer, dragged them from their mouldering 
 places to cncreafc that mafs of flander, by which they 
 artfully endeavoured, not to convince the underftand- 
 of an undlfccrning populace, but to excite their indigna- 
 tion againft the fuccelibrs in office of men, who had 
 long ilept in peace, and for whoie crimes if all, with 
 which they were charged, had been as real, as many of 
 them Mere fictitious, and totally improbable, they thcm- 
 felves would have been accountable and punifhable, not 
 their fucceffors, who were innocent of their crimes. It 
 is a melancholy truth that the artifice had the intended 
 cftcft in many ill fated countries. 
 
 To (hpw the artifice in a ftronger light, and the infa- 
 tuation of its vidims, more clearly, let us fuppofe the 
 fucceffors guilty of the fame, or yet greater crimes, thin 
 thcfe with which malignity, or miflaken zeal, had 
 charged their predeceffors, it is not the lefs manifcll that 
 an iotrufion into the offices, of which they were right- 
 fully^ accordiipg to the exiUing laws, poffeffed, would 
 
405 
 
 be a capital offence againft fociety, and a tnnpfrcfTirtn of 
 the divine law inductive of perdition. Of this truth 
 the Scriptures af!ord unqueftionable evidence :- Nadab, 
 and Abihou, Priefts, fons to Aaron, were confunied by 
 fire for a profanation of their miniftry. Levit. x,'i; 
 yet Ko,'ach, Datban and Abiram, inferior mrniflcrs, were 
 not the Icfs horribly puniflied for prcfurr.in^ to ufurp 
 the PrieUIiood : '' ftek youthe Pricjlhood alfo?" faid Mofcs 
 to Korach, Num. xvi. lo. ''And they dcjcended, they and 
 all thiit belonged to ihem, alive into Hell : Sheolah" ibid. 33. 
 A fubjcct of fcri(>U3 meditation for this Edinburgh 
 Caftigator. 
 
 Though all reafoning be loft where intercft, prejudice, 
 and illufion, flatterinpf the llrongcft paflions of the human 
 brcatt, combine to warp the uncfcrilanding ; and inipres- 
 fions deeply made on ilic dudile mind of youth, be 
 with difliculty removed, yet as there are many, who 
 are in error but through the accident of their birth, and 
 whole prejudices are not llrengthened by intercft, who 
 know nolliingcf the artilicea, by which their anceftors 
 were deceived in * times of tumult and confufioft, 
 and lefs, perhaps, of the extravagant Opinions, which 
 were infidiously fubrtituted to the fettled doflrincs of 
 the Chrillian World at the time of their f^paratidn frotn 
 the church, for the information of thcfc, the Wpiter 
 dates a faa, which the Edinburgh CaQigator, will not 
 venture to difputc, and draws fome confequcnces which 
 he will not eaiiiy elude. The reformation, as it is called, 
 if not introduced by fcdition, was, at Itaft in Scotland, 
 accompanied at its introdurtion by fedition, bloodflied 
 and rapine : Do Thou and Buchanan, inform us th^it, 
 in the year 1558, the Oueen Dowager, mother to the 
 unf )rtunate Mmy, to (hengthcn her party, and continue 
 herfelf in the Regrncy, which flie had obtained throu,c;h 
 the credit of the Dukes of Guifc and l.orrain, cour;tc- 
 nanced, or at leaft overlooked, the ne tings <.f lome^ 
 who had adopted the new principles : hut after the 
 marriage of the young Oucen wuh the DaupUin of 
 
406 
 
 France, thinking their afliihncc unneccfliry, flic bc»gan 
 to tre:\t them hiirflily, whiUl the Archbifliop of St, 
 Andrews treated them with great fcvcrity. The exccs- 
 five rigour of that ill advifed and intolerant IVelate 
 excited murmurs and complaints, and was followed by 
 a /edition at Edinburgh, on the lirft of September. 
 The Clergy in order to avert the calamities, with which 
 they faw themfclvcs threatened, pubiilhed an Allcmbly 
 to be held at Edinburgh on the 8th November ; in the 
 meui time fome Gentlemen from Fifelhire, and Angus, 
 difperfcd thcmf<2lvc!» through 'the whole country, ex- 
 honing the inhabitants to adopt the new religion, and 
 aflitl their friends ; a conCcJeration was in confoqueiue 
 formed, and thcfc gentlemen collcdcd as m;iny fignature* 
 as they could obtain : a con federation to introduce by 
 force an innovation in any civilized State, agiinfl iho 
 will of the conftitutcd authorities, is Co niaiiil-eilly an 
 ad of ledition, that the man who would dare to aircrt 
 the contrary, would defervedly forfeit his life to tlic 
 laws of his country. It is therefore maintclt that I'c lition 
 was the accompaniment of the pretended reformation 
 in Scotland. In 1559, the party had greatly cncrcafeJ, 
 and difaffedion encreafed with it. '1 he Queen Regent 
 thinking, fayj De Thou, L. 2 1, their power dangerous to 
 the State, formed the refolution of banishing the new 
 preachers ; to do it with greater folemnity flie called a 
 meeting of the States at Sterling, and fummoned the 
 preachers to appear ; they came, accompanied with 
 fuch a multitude of people that the Queen was alarmed, 
 and ordered J ihn Arelkin to bid them withdraw, 
 promifmg that no mcalurcs would be taken againft the 
 preachers ; after they had retired, regardlcfs of this 
 promile, the preachers were declared contumacious and 
 fubject to baniihmcnt. Arclkin, enraged at this breach 
 of promifc, went to Perth, where the leaders of the 
 party were allembled, told them what they had to ex- 
 peer from the honour and juUice of the Queen, wtio had 
 thus facriliced both the one and the other to her i»»- 
 
407 
 
 Krcft : animate by the wor*„f ,his zralou, p.rtifanv 
 they rclolvec to oppofe force to force. |„|.„ RnoK C 
 . volent and (cditious rbr„„,n, e„fl,„,c.l the Tn^ % 
 t.e populace fo that they ruflied into tl.e chwche. 
 dcfiroyng every ,|.i„g .hey „,et. a„.l pillaged emirdy 
 
 heCavthuluntonvent. l„,hi.fla.r.nen,ofthefaa ti^ 
 Queen Regent's duplicity h admitted ; but will any ^ 
 pretemltlMtLer breach of pro„.ire .«a,prifed jX 
 knox to preach a feditiou. fermon f To enflame tl^ 
 m.nd« of an .nfurfato mob f To ecxite them to r a! 
 churche,. confecrated to the public w„rfl.ip by "c « 
 
 "dfolemnlaw^ a. yet unrepealed ? Did tb/Regen,"! 
 
 fvlft'? -^ ','T'' P""^"""' • And if it .Jid, di4 
 « vett .hem ., John Knox and hi» refo-min-r „ob1 
 
 bMity. euher never had any power, of i„,eliea, or 
 nthufiaaic madneC has extinguiflied thetn. Rapine. 
 therefore as well „ fedJtion. accompanied the Scott^ 
 ^formatton, nor wa, it exempt from Woodi* 
 (hirnet fpeakmgofthe m«rder of Beton. arch.bifl.op 
 ot St. Andrews, an account of which i, given U Z 
 ^mrhm Pcp^ry Ond^mmd, /.. 159..., fay,; - rb, 
 
 lW}theaumpli,e,Jayir.gthe,h,ddom mlhwg but kill a 
 mud rM^n .ihn,f}ad ofth. Cardinal; death, ntvenhcUf, 
 «>«lmmdth manner in ■which he wa, murdered. tL 
 '^'f'tl^'-^^^au^ much perfid, and eruelty in it."- 
 mit. 1. 1, L. «i. After the death of the Cardinal 
 % ,00k pofl-eflion of the calUe in which they had' 
 murdered h.m, and with their confederates in arms. 
 -pported then.felves in open defunce of the law 
 "urnet though he admits that fomc of .he new preachers 
 'ook refuge with the afliffins i„ the cattle, denies their 
 tong^concerned in the murder : " nefe n». preacher,:' 
 2L "'; ""■"■ ", "^"n"" ^'^ "■'" '""""illed'lid, indeed, 
 
 ZffTl" 'f' "■*"' "" -^^i^"' '"«- ^'" "' ">' 
 nem l^d entered into the fkt, net even l^c,»:cnl ; and 
 
408 
 
 thsugJIf many afterwards endeavoured to palliale the enarmU 
 fjof the crime^ Ida not find that any one attempted to jujiify 
 
 ar 
 
 If we were left to conje(?lure, we fliould inftant^y 
 tonclude that men who take refuge with affaflins in 
 open rebellion, are accomplices of their crimes. To 
 affert the contrary, is to infult the common fenfe of 
 mankind. The venerable Knox, with his trumpet iii 
 his hand, was one of thefe preachers who took refuge 
 with the afflflins. It is faid in his defence that he did 
 not go into the caftle until the fiege was raiftd. But, 
 becaufe they had forced the officers of juaice to retire, 
 did thoy<:eafe to be rebels ? Becaufe their party was 
 ftrcngthencd, did they ceafc to be affaflins ? ^^uld an 
 honed man unite bimfelf with rebels and affaflins. 
 Burnet fays that John Rough, one of the new preachers, 
 who had taken refuge with thefe reforming affaffms, 
 look his way to England, becaufe he could not bear the licm' 
 lioujnejs of the foldiers of the garrifon, whoje life Jhamed the 
 caufe with which they cot>ered them/elves, ibid. What pi- 
 ous reforme;rs thelie foldicr^ were ! Fighting undaunt- 
 6dly in the fandified caufe of murder and rebellion ! 
 Buchanan, and De Thou after him, fays that John 
 Knnx reprimanded thefe pious reforming foldiers for 
 the rapes and pillage which they committed in the neigh- 
 bourliood. Buchatian does not fay that either Roiih 
 or Knox reprimanded the foldiers for murder or rebel. 
 Hon. Whether the new preachers advifed thefe enor- 
 mities or not is ulelefs to enquire, it is undeniably true, 
 and admitted by th-ir friends, that they countenanced 
 the perpetrators of thefe crimes by their prefence, and 
 it is no where faid that they difproved the murder of 
 the Cardinal, one of the firft oflicers in the State, 
 nor their rebellion againft the State. Can any dif- 
 paflionate man prevail on himfelf to believe that fuch 
 men are true aiiuiuers of the gofpcl of peaee, fent in ?.^ 
 cxtraordinaty manner to reform the Church ofChrift, 
 who is by excellence the Prince of Peace " Sar Shalom?" 
 
409 
 
 This writer confines himfelfto fads of fuch notoriety 
 that no attempt was ever made to difprove them, and 
 he ftates them fimply without any colouring. In his 
 remarks on Papery Condemned, p. ,60, he has ihewn from 
 authentic documents, that the apottles of the reforma. 
 tion, Luther m Germany, and John Knox in Scotland, 
 did authorife rebellion, murder, maffacres, affaflination 
 of Princes, &c. It is not furprifrng that men (hould 
 tcich their difciples that the moral law convinces men of 
 their dtJahilUy to kee^it ; that they zxt neither jupfied nor 
 condemned by it^See Larger Catechi/m approved by the Kirk 
 Of Scotland, queji. 95 and 96. Of this opinion we find 
 the new.modelled faints in Scotland fcrupuloufly ob- 
 fc-vant; they fay ^. - We have refu/ed to be reformed, and ' 
 have walked proudly and obftmately againft the Lord, not 
 valuing his gofpel, nor fubmitting ourfelves to the obedience 
 ibereof. .... the ignorance of God and of. his Sonje/ur 
 thrift prevails exceedingly in the land; the greateft part 
 of mafters of families, amongst Noblemen, Barons, Gentle-, 
 men, Burgeffes and Commons, mgkatofeek God in their fa^ 
 l"fi *::, """^ '"^"^^/'^^ Mobility, Gentry and Burghs, 
 who Jbould have been examples of godlinefs andfober walkinz 
 unto others, have been ring leaders of excefs and rioting . . .t 
 It were impoffible to reckon up all the abominations that are 
 m the land, but the blafphemingofthenameofGod,fwearinz 
 by the creatures, profanation of the Lord's day, uncleanneft, 
 (irunkennefs, excefs and rioting, vanity of apparel, lying and 
 dtceit, tailing and curftng, arbitrary and uncontrouled op. 
 prejton, and grinding the faces of the poor by landlords and 
 clhers m place and power, are become ordinary and common 
 
 A r *^^ ^°*^™" acknowledgment of pubhc fins 
 and breaches of the Covenant at Edinburgh, Jan c 
 1549. This pifture of the Scortifii faints, drawn by 
 themfelves, is more highly coloured than that, which 
 ^rafmus drew of the reformed faints in Gc-rmanv-Sec 
 "7"': "" ' ^H- H» 7» yet tneie men, modertiy enough. 
 called themfelves « the people of God^^ albeit, fay they. 
 
 I 
 
4'^ *- 
 
 .ive be the people of God, ibid. It is therefore true that 
 they pioufly believed that men arc not. condemned by 
 the moral law j that they believed, with our Edinburgh 
 Caftigator, that the Saints of God may be confiderabl/ 
 invpived in the pollutions of fin ; in a word, that they 
 believed what is yet taught in tl»eir Catechifm, appro- 
 ved by the General AlFcmbly of the Kirk of Scotland in 
 1593,' Sefs. 10, May 30, " That all our fins by pmU 
 prejent and to come are burled" — See Cat. Queft. 43. A 
 do<flrine promifing unlimited impunhy not only to all 
 paft and prefent crimes' of whatever nature they may 
 be, but alfo encouraging all future enormities by a pro- 
 
 . mifc of the fame impunity ; a doftrine fo monflrous in 
 itfelf; fo inconfiftent with our ideas of the fanftily and 
 the fcverity of the gofpel, fo deftruftive of Chriftian 
 morality, and in its confequencea fo ruinous to] civilifed 
 fociety, that this writer, though he knew it to be taught 
 by Calvin, could not prevail on himfelf to believe, that 
 the Kirk of Scotland would have borrowed it, if he had 
 not found it exprefsly ftated, together with all the ra- 
 vings of that reforming Patriarch, in their approved 
 Catechifm.— See this and many other new-fangled doc- 
 trines of the Kirk, difcuffed in this work, p. 280, and 
 fequeniibus. 
 
 The cattigator complains that, in his Remarks on 
 Popery Condemned, this writer did not give him crc- 
 dit for all the anecdotes and extrafts, with which the 
 volume was filled. For the polite compliments and ho- 
 norable epithets fo liberally beftowed on this writer, he 
 gives him full credit ; for the abufe which he lavifhes 
 on popes and papifts the credit is due to his venerable 
 anceftors John Knox and his aifociates : his pious ejacu- 
 lations and ardent defires of the deflruclion of popes and 
 papifts but echo the found of John's trumpet ; the 
 world is indebted to that furious fanatic lUyricus, of 
 
 . 3 r — — ..uK^o. fhp «Trrkrlra nf ancieiit 
 
 lying mcuiuiy, lui b^»'-^""b »^"^ t-,^.-.?* - 
 
 ecclefiaftical writers, to impofe on the credulity ot 
 dupes i if the cattigiitor daiin the credit of tranfcribing 
 
4i« 
 
 cxtraas from Illyricus' Catalogue of WitncOes and 
 fcandalous anecdotes from the apoftate Jefuit*s Lives of 
 Popes, it will not be difputed ; but this writer fees no 
 reafon why he fhould aflume the credit of invention 
 which exclufively belongs to them. 
 
 ^ In his lira eflky our learned caftigator, deceived by 
 his ob, in which he fecms to have placed unlimited 
 confidence, has been invariably unfortunate. The 
 paffages cited from fcripture, and the extracts tranfcrib- 
 cd from his repertory, upon ftrift inveaigation, were 
 found either irrelevant or ruinous to his pretenfions. 
 This has been (hewn with demonftrative evidence in the 
 remarks on Popsry Condemned. There are arguments in 
 that work, which the caftigator fays : fiejh and blood 
 cannot withjiand. But thefc arguments are addreffed to 
 the underftanding, not to flefli and blood ; they arq 
 rot of the crab tree kind, with which the new-model, 
 led patience of this Edinburgh caftigator menaces his 
 adverfary : their multiplicity tBO, he fays, is perplexing, U 
 is not eajy to find replies to them all. True, even evafive 
 replies to irrefiftible reafoning, arc not found in reper- 
 tories replete with idle tales or garbled extrafts, they 
 require logical powers and a knowledge of dia'leaics 
 which the caftigator does not poOefs. * 
 
 Leaving thefe arguments, which fleOi and blood can- 
 not withftr.nd, to be difcuffed by fome invifible mem- 
 ber of the Kirk of Scotland's invifible church, who has 
 diverted himfelf of thefe auk ward incumbrances called 
 flefh and blood, the caftigator amufes his readers with 
 a more ample colleai(/n of tales than his former volume 
 contained. We have to lament that his ob continues to 
 fport with his imagination, and impofc on his fimplici. 
 ty. From Genefis to Revelations he could fcarcely 
 have found a paflage more irrelevant than that which 
 illuftratcs his title page : « After the way which they call 
 herefy, fo worjhip I the Cod of m'^ fMh^^. u.u...: // 
 
 things, which are in thi law and the prophets ."'—hSi'i. 
 xxivj 14. 
 
All 
 
 In his epiftlc to the Hebrews, vii, the apoftlc fhews 
 from the prophets that the pricilhood was to be tranf. 
 fcrred from the family of Aaron, and, of neccflary 
 confcquencc, that the Jcwifli law was to ceafc, bccaufc 
 its rites and ceremonies were performed by the priells, 
 and its facrifices ofTcrcd by them, and in many inllanccs 
 its rites confmod to them alone. His mifTion to preach, 
 not as a minifter ofthc prince, nor of the people, nor an 
 officer of the church, as caftigator calls himfclf, but as a 
 ininiftcr of Chrift, of whom I am the miniUcr. — Kph, 
 ill, 10. The apollle authenticated by the miraculous 
 powers, which he cxercifcd, and the concurrence of 
 his doctrine with that of his fellow apoflles. — Gal. ii, i. 
 If, then, this Edinburgh caftigator can fliew from the 
 prophetical or apoftolical writings that the Chriftian 
 priedhood was to be transferred from the fucceffors of 
 the apoftlca, as the Jewifti pricfthood was from the de- 
 fcendants of Aaron, and that the Chriftian law was at 
 any period before the confummation to ceafc, as the 
 Jcwifli law did ; and that this Chrillian pricfthood, 
 which was vefted by Chrift himl'clf in his apoftbs and 
 their fucceirv;rs, as the Jewifli pi lefthood was veUed in 
 Aaron and his fucccffors, is now transferred and vefted 
 in the officers of the Kirk of Scotland, whether burghers 
 or anti burghers, or whatever name they aflume, and 
 that he can authenticate his miflion to preach as St. 
 Paul did, then he may fay with the apoftle ? " ylficr 
 the way, which they (all hercfy, fo xuorjhip I the God of 
 Ply Fathers'* But if he can do nt.thing of all thefc, 
 let him hear what the apollle fays of the man, who pre- 
 fumes to worfliip his God after the way which Chrif. 
 tians call herefy : inflruainghis difciplc Titus^ iii, lo: 
 •* Tht heretical man, after a firfl and Jecond admonition, 
 avoids knowing that he, wha is Juch, is fubveried, and tbst 
 bt finst being condemned by himfclf ;" and if this be net 
 lafficient to alarm his confcicncc, let him hear tlic 
 crimes with which the fame apoUlc ranks herefy: 
 *• Now ibt works $fthe Hejh are manifefi which are adul* 
 
. 4*3 
 
 Kry, fornication, uncknnnafi, Jafdvloufnefs, idolatry, witch- 
 craft, hatred, dfcuui, mulatiom, wrath, fir if e, fiditions, 
 hcreftcs, cnvyin^s, murders, drtmkmnefs, rcviliri'^s andfuch 
 ///tr/'—Gal. V, 2 1, 22. In thcfb pollurions,' if we be- 
 lieve ilic Ecliiibui pli caftigator. tlie faints (.f Oc;d may 
 be confiiWably involved. It is rarlicr unlucky tliat St» 
 I'au; i\\A not know it : for he adds: " That they whl 
 do fitch thingi fhall not inherit the Kingdom o/ G'ffJ,"— ibid, 
 IfihcpallagcfromSt. I».ml heindevanr, rhc c'eJical 
 tion of this elFort of reforming genius is perfectly in cha- 
 racier : it flicws that there is no end of reformation • 
 that tlic Kirk of Scoilmd has been lately reformed, or 
 tliit this Oniter of the Kirk has rcform-i himfeif : to a 
 Biflv.p of the caablifhcd Church of Km-land, hcfayg : 
 *' Tou, Sir,fupcrior to thefe r arrow and]' cl/ijh principles 
 ivhich reflricl the benevolence of reh'^'on to the members of a 
 /""'0''"~P- vii. Wc have fecn uh it the npfOlc thought 
 of panics in religion, iet us now hear u-hu^ the Kirk of 
 Scotland fays on the fuhjc^ : I.i the General AfFcmbly 
 atClafcow, Dec. 8, 1638, Scfs. x%, an Aft was paflcd 
 declarmg cpifcopacy to have been abjured by the Con- 
 fcffion of Faith, 1580. In this Art wc find the^e re- 
 markable words, which the Edinbu:gh c;,ftigator ferns 
 to have forgotten : " \\c dttejl all traditions hrouvh' irto 
 the Knk without or agaiuft the word cf Cod aU doc- 
 trine of thu reformed Kirk. Next wea.urana • tefi 
 all contrary religion and do£Jrine j ^./ chi y. ■ all kmS- 
 (fjapijlry rn general, an^ particular Heads, as t.jcv wert 
 then damned and conUited hy the word of God ana thg 
 hirk of Scotland, when the fuid Confefion was floor n and 
 Juhfcrtked, ^nno 1580. and 1581, ,550, and rcn,, 
 thirdh tUat we detefi the Roman Antichrifl, andhn 
 ^'■rldly monarchy and wicked hierarchy fourthly, that 
 ''^e join ourf elves to this reformed Ki>ktn doihinc, faith 
 nligicn and dijcipline ; promifmg and f wearing by tht 
 VcatnameofGod, that we ffjall continue in the doci.in* 
 ^nd dijcipline of this Kirk, and defend the fame a,cordiur 
 »i ctfr voiaiiQii and power ait lt>e dayt of our life. " 
 
 .u!i P^'^A^^ 'V^^' 'P'f'^'P^^ government is ahborrei 
 mdetejied, $nd tbt government by MinijUn and Eldert 
 
 M 
 
 * 
 
 III! 
 
 mv. 
 
4^4 
 
 in JJfemllies General and Provincial, and Prejhyteriei 
 Jworn to and fubfcribed in subset ibing the Ctn/effion, 
 and ought to be bolden by us, if we adhere to the meaning 
 of the Kirk when that Confejfion was framed j Jworn to 
 and subscribed, unto whicb we are obliged by the national 
 oath and Juhjcription of this Kirk, as is evident by the Atls 
 of General /IJfembly^ agreed upon both before, at, and after, 
 the/wearing andjubjcribing the said ConfeJJion in the years 
 above mentioned, and the Book of Policy agreed upon in the 
 jijfembly, which was holden at Edinburgh, the 24.1 h of 
 jiprilf and 24.th of OSiober, in the year 1578, insert in 
 tbe Regijier of the Kirk by ordinance of the Affembiy holden 
 at Glascow in 1581, and to be fubscribed by all Minif- 
 ters^ that then did bear " or thereafter were to bear" 
 office in this Kirk, by ordinance of the AJfembly holden the 
 fourth of Augufi, at Edinburgh i^go, and at Edinburgh, 
 the second of Juy, 15^1, but especially in the 2. 3 46. 
 7 and 1 1 chapters of the faid book** Either the Kirk has 
 reformed all thefe ordinances, or the Edinburgh cafti- 
 gator hasfworn to abhor and ^i?/^^ Epifcopacy. To pre- 
 vent cvafion the Aflehibly declared that Epifcopacy is a 
 part of that papiftry which the Kirk abhors and detefts : 
 the adl continues : " and it was alfo cleared that ' Epifcopar 
 ey* was condemned in thefe words of the Confejfion : His 
 -wicked hierachie : for the Popifh hierachie doth copfijl 0/ 
 Bijhops, Prejbyters and Deaconsy that is, baptifmg and preach- 
 ing Deacons** In her Confeflion of Faith, which it is 
 prcfumed this caftigator did fubfcribe and believe before 
 he had reformed himfclf, the Kirk of Scotland lays, 
 art. xvi : " We utterly abhor the blafphemy of them that 
 ajffirm that men, which live according to equity andjujiicc,jhall 
 be faved, what religion that ever they have profejfd.** But the 
 Kirk of Scotland doci notconhne heri'cif to abhor and 
 dctcft Epifcopacy, flic h is folcmnly fworn, (and it is prc- 
 fumed that thi > Edinburgh caftigator, as one of her 
 obedient children, has fubfcribed the oath) to extirpate 
 it : thus wc read in the folemii league and covciunt 
 And each one ofitsf$r himjclf, wit). 
 
 up to the rtiQ/i high G»i, do fwoar 
 
 • • • • t t • 
 
 {r hands if ted 
 ii. That wc 
 
^15 
 
 fliall, in like manner, without rejpca of perfom, endeavour 
 the extirpaUoH of Popery, Prelacy, that is.church.go'vernmerU 
 by Arch-Bifhops, Bijhops, their Chancellors and Cemmiffariet^ 
 Deans and Chapters, Arch- Deacons, and all other Ecclefiani- 
 
 cai Officers depending upon that hierachy See the 
 
 Solemn League and Covenant : Glafgow, printed by 
 Robert and Thomas Duncan, 1771. 
 
 Such is the benevolence of this Edinburgh caftigator, 
 who tells a Bifhop of the ettablifhed Church that he 
 (the BJ does not reftria the benevolence of religion tb 
 the members of a party. This writer begs leave to in- 
 form him that the benevolence of Chriftianity is without 
 reftriaion j that it extends to all the fons and daughters 
 of Adam ; that the Chriftian is ftridly obliged to dc- 
 fire the welfare of his greateft enemies. Ihe precept 
 of Chritt is U rmal and cxprefs : « / /ay unto you w/jo 
 
 hear : love your enemies ; do good to tkofe, who hate you." 
 
 Luke vi, 27. The Samaritan was not of the fame re- 
 iigion with the Jew. This truth of religion the Edin- 
 burgh caftigator has yet to learn. 
 
 He complains that the authority of fome of hi» 
 vouchers was difregarjled in the remarks on his elaborate 
 performance, fuch as Socrates Scholafticus, and Dupin. 
 The reafons for difregarding their authority were 
 affigned, thefe he ought to'have difcufled. Valcfius the 
 editor, he fays praifes the Angular judgment and dili- 
 gence of Socrates, fo would Ncile, the printer of Popery 
 Condemned, praifc the Angular judgment of its author ; 
 the former k not the more credible, nor the latter the 
 Icfs contemptible. Gregory fays of Socrates ' mullum 
 mentitur*—* he tells many lies,* and this writer has Ihcwn 
 it. Dupin acknowledged himfelf either deceived or a 
 deceiver by his fcvcral retraaations. He aifo complains 
 that Rufinus* conjeaure was not admitted as unqucfli- 
 k"!*'^^ ^J*^C"C'^ J and finding that St. Jcrom, whom he 
 s:2w- pfcijca into the fer vice of the Ki; k, was, in reality, 
 an incorrigible papift, he turns his indignaHon againit 
 him for prcfuming to treat hi^ favourite Rufinus "with 
 
4i6 
 
 c^ 
 
 fcverity : " A^ ancient writer,'* he fays, p, 117, " was a 
 greater proficient in the reafoning and oratory tij the tinkers 
 than Jerom. Not even the R. btmfelf (this wriicr) can 
 hawl out Af», Idfor, and Fool, wtth greater 'volubtUty j 
 itnd Rufinus was abundantly treated with shefe monkijlj 
 civilities, ThefaSf is, if wc believe him, that Jerm 
 was jealous of the teaming and reputation of the hiftorian 
 andfurioufly enraged by the keen ftrokes of wit and fat'tre 
 with which be had oJfilL'd him. This is a good ipeci. 
 men of the oratory and reafoning of .the Edinburgh 
 caftigator. Thus tlie cclebrafed Ldmund Curl com- 
 plimentcd Pope and Swift. What this hjpercritic of 
 the Edinburgh fchoul calls the reafoning and oratory of 
 /MtfrJ, Erafmus, a Clitic of theold fchool, miftook for 
 an opulent treasure ^ di'-crfifigd with the he^utifid and 
 sublime of all languages and sciences. Sec Rcina^iis, p, 
 135. His opinion on Rufinus' keen fir okcs of wit and 
 satire, la not Icfs opp.(,fitc to our hypercritic'b judgment ; 
 in the commcnccmciitof ihe iecond leries of the fecond 
 tome otjcron/s works, he apolf^gizes to the reader for 
 inlertiiigfome pieces, which were not from that great 
 mafter*spen : velut ilia, qua tnagnis voluminibus Rufinus 
 de tla£ierat m sanSlum llyeronymum, prosus indigna qua 
 servareniur nift ex his paulo cla'ius intelltgeretur eloquent' 
 ijfimi do SI oris apologia. As thete, fays he, which in 
 great volumes Rufinus babbled t.gninft Saint Jerom, which 
 are totally unworthy of being preserved, were it not that 
 from them the apology of the moft ekqucnt doSfor may be 
 more clearly underfioodf* 
 
 The afs in the fable thought the croaking of the raven 
 more melodious than the notes of the nightingale. 
 The hypercritic's dccifion proves him to be as great a 
 mafter of eloquence, as. the afs was of mufic. His friend 
 Dupin, whofe candour he admires, comes to his afliil- 
 ancc ; he fays that we mufl not regard the accusations 
 with which Jerom loaded him in the heat of the (fuarrel, 
 but rather imitatt th* tnnA^ffv nf P^,^^ n.i^n^, ...z./. ^imn 
 
 him the iharaQer of a holy man, Dupin's feveral retrada- 
 tions llicw his candour in a ftrong light. But it his ic 
 
^ 
 
 4«7 
 
 trac^itions have ruined his pretenfions to candour, the 
 paffagc cited by his friend the caftigator ruins his cre- 
 dit : for the accufations of Jcrom were unfortunately 
 but too well founded. He accufcd Rufinus of having 
 given a Latin verfion of Origen's works, which gave 
 grf at offence, and difturbed the minds of many; he ac- 
 cufed him of having fuppreffed in his verfion fuch paf- 
 fages as were manifelHy blafpbemous in the original, 
 whilft other Errors, both againft faith and morals, re- 
 mained uncorreled, and by RuSnus not cenfured ; 
 he accufed him of having publiflied, in defence of Ori- 
 gcn, under the name of Pamphilus, the martyr, an 
 apology written by Eufebius. ofCacfare*, a noted Ari- 
 an ; he accufed him of having declined, under a fri- 
 volous pretext to appear before Pope AnaftaHus. who 
 cited him to anfwer for his faith, and of having fcnt 
 him a Confeilion of Faith, which neither was, nor is 
 fatisfadory. All thefe accufations were founded in fad, 
 and Dupin knew it -. it cannot cfcape the notice of 
 any man, who reads Jerom's letter to Pummachiu« 
 and Occanus, Rufinus' inveif^ives in confequcnce 
 of that letter, and Jerom's apology in reply. What- 
 ever Gelafius might have thought of Rufinus* fanaity, 
 which this writer is not difpofed to conteft, Anaftafiut 
 I. to whom he addreffed the apology for his faith, and 
 to whom Gelafius was tenth in fucccflion, did not think 
 fo favourably of him ; in his letter to John, Bifliop of 
 Jerufalem, the Pope cenfured Rufinusfevcrely, and if 
 the latter part of that letter as it now ftands be genu- 
 ine, which is very doubtful, as it feemsto clafli with a 
 fentcncc in the former part of the fame letter, here- 
 trenched him from the communion of the church. The 
 letter clofes with thefe word* : " JVozc, d^r^ brother^ 
 Jtttini ^fif^ c^ry Juffkion. know that Ryfinut did tranflatt 
 t/jt /ayings •/ Origen into Latin of his own mind and approved 
 
 ZSimi^ifJCI' iJ *»%/S tflS^ 
 
 iike him ; this, al/o, I wijh you to know that he is held to 
 
 Ecc 
 
 if f 
 
 i' » 
 
4I« 
 
 he Jo far alienated from us, thai we do mi deftre 1o know 
 what he does, or where he is, finally let him fee where he may 
 be abfolved** In the former part of the letter which is 
 unqueftionably genuine, the Pontiff had faid : ** Rufinus, 
 on whom you have thought proper to confult me, has the Dim 
 tine Majefty judge of his confcience" Though the termi. 
 nation of the letter be not contradi^ory to this phrafe, 
 it does not feem ftridly to coincide with it. Be that as 
 it will, admire the folly of this Edinburgh caftigator, 
 who cites Rufinus for the condemnation of Popery : in 
 his invedtives againft Jeromi we find dodrines as oppo- 
 lite to the, new-fangled dodrines of the Kirk, as light is 
 to darknefs : «he fays that he had been thirty years in 
 the monailery ; that he was regenerated by the grace of 
 baptifm " per gratiam baptifmi regeneratus ;" that he had 
 received the feal of faith py the holy men Chromatius, Jo* 
 vintti and Eufebius, Bifhops, mqft learned and approved in 
 the churchy of whom one was Prieft of Valerian, of happy 
 memory, another his Archdeacon, another his Deacon^ and at 
 ibefame time tome a father and teacher of the creed and of 
 faith, thus they delivered to me, and thus I hold .... Ru- 
 finus was, therefore, one of thefe monks, whom the 
 caftigator fo pioufly hates $ the government of the 
 church in his time was by bifliops, priefts, archdeacons, 
 and preaching deacons, which he> as a true fon of the 
 Kirk, muft abhor : in his time it was believed that we 
 are regenerated by the grace of baptifm, a dodrine 
 which the Kirkdetefts; the truths of faith and religion 
 were learned from the priefls and deacons, not from the 
 fcriptures, a doctrine ruinous to the whole Reforma- 
 tion. He diilinguifhes the faith of the church, of «vhich 
 he calls himfelf a difciple, from all new opinions *f £r- 
 ileJioB enim fides eujus nos alumni /^mus media incedens" 
 he Cays that he believes the traditicn of the church as he 
 does the written word. " Whether," fays he, ** tve fay 
 the body will rife according to the apaflle, or the fJefh will rife 
 according to the tradition of ihe creed" He fpeaks with 
 ^nthufiafm of the fplitaried I.n ^ZYV^* ^^^* ^^ imitation 
 
4^9 
 
 ofthcBaptitt, had retired from the world to fcrve 
 God in filent folitude : «. J/aw there;* fays he, « Maca^ 
 riusy the difciple of Anthony, another Mucariut, Ifiiore 
 and Pombas, all friends of God:* Thefc are the men, 
 whom the caftigator compares to wild beafts ; he fay» 
 that he never did, and that he never would, follow any 
 man who deviates from the faith of the church : « I 
 never » fays he to Jcrom, « followed you, nor any other, 
 in error / and, with the aj/iflance of Chriji, I will neither 
 follow you nor any other but the Catholic Church.** It 
 was a principle of religion in his days to believe and 
 profefe the faith of the Catholic Church, as Papifts do 
 now-a-days. 
 
 He fays it was the cuftom of the faithful in the church 
 of Aquileia to make the fign of the crofs on their 
 forehead, in repeating that article of the creed, the re- 
 furreaion of theflefh, and to add the pronoun this " this 
 ffe/hr Finally he clofes his inveftives with a fcntence 
 fubverfive of all new fangled doftrines in oppofition to 
 the fettled doarines of the Catholic Church, and to- 
 tally deftruftive of private opinion : «* As^* fays he, 
 fpeaking to Jerom, «' it was ufekfstoOrigen to be praifed 
 h y^^^fo it is ujelefs to you to be excufed by me : for I mu^ 
 follow thefentence of the Catholic Church, whether given a* 
 gainji Origen** books, or yours.*' To fpeak the language 
 of this caftigator (p. ii8), « here is an Italian clergyman 
 •f the fifth century^ a man of talents and literature, and with- 
 out the leajl inducement to deviate from the truth, who has 
 written the hiftory of the churcb, and informs us that " thefc 
 doarines, fo manifeftly deftruftive of all reformations, 
 but more particularly of the new modelled doc'^rinea 
 of the Kirk, were believed and profeifed by the church 
 in his days and before them, and here is a fclfconaitutcd 
 paftor expreffing his contempt of all fucceffion in the 
 priefthood, ** of the nineteenth century, who contradiSls 
 
 
 rr vii.vv/ ioi iiAjo paa We Qeji opforiunHy of knowing 
 
 ibejlate of the churcb in the fifth and preceding cfnu^^^ 
 ries, and which is the mojl worthy of mdit V*"; 
 
410 
 
 Thus endeavourtrg to divert the attention of his readers 
 an^ perplex them with a multiplicity of unmeaning 
 words, he furnifhes an invincibb argument agunft him- 
 fclf ; for thcfe are fa^s which Rufinus atfelts, and facl» 
 arc known btit by ccftimoBy ; conjectures, on the contra- 
 ry* are rendered probable by the rcafons offevci in fup- 
 port of them, and their probability deftroycd by invali- 
 datidg thefe reafoas. He complains that Rufinus* con- 
 jefturc on the fenfc of the canon of Nice, which (fee 
 Remarks OH Popery Condemned, p- 95^ was rcjea^. A 
 man, verfcd in dialedics, would endeavour to elude the 
 rcafonswhich prove the conjedure unfounded,if he could 
 not invalidate them, and not perplex his readers with a 
 multiplicity of words foreign to the purpofe, which are 
 turned againft himfelf with irrefiftibie force : he, howe- 
 ver, impofeson Rufinus: for Rufinus did not fay, nor 
 infinuatc, that " the authority of the Bijhop of Rome con^ 
 ftfted hi hii care efthfurburbkary churches. "This the cafti- 
 gator learned from his Ob, not from Rufinus, nor from 
 any other ancient writer: for if we fuppofe Rufinus* con- 
 je6lure» on the fcnfe of the canon, true, it does not, in 
 any poflible fenfe, affect tRe authority of the Roman See, 
 ^he intention of the canon xvas, as the taftigator injudicious- 
 hfiates, tofecu>e the great Sees, the authority which they 
 had acquired over the adjacent Provinces i and that the 
 exiftingfraaice of the See of Rome was the jlandard hy 
 which the Council regulated the Patriarchate/ of Alexan* 
 dria (xnd Antiochr—'^. 116. It is, therefore, true, that 
 the Cttmcii neither conferred any authority on the See 
 of Rome, nor detraftedany thing from its authority : 
 • f<jr to make the exifting practice of one Patriarchal See, 
 the flandard to regulate the conduct of other Sees, in 
 the cxercifcof auth<»rity, is to fuppofe them all in pof- 
 feflion of their authority, not to confer authority on 
 any of them, to control the cxercife of authority in 
 ^f «>i«;^k *\\*> rf\t\A\\Fk ici rrorulated. and leave 
 •ftandard untouched: if the caftigator does not fee 
 foracmorc malignant fpirit> mua have 
 
 
421 
 
 « 
 
 blinded him. Thus every attempt to perplex his readers 
 anti emb-xrrafs the truth by a- difplay of erudition only 
 feives tc expofe his ignorAncc, and make his folly more 
 
 I manifeft : he informs his brethren of the Kirk, who 
 abhor Epifcopacy, that there were Bifhops and Patri- 
 archal Sees in the primitive church, exercifmg fpiritual 
 
 I authority and jufifdiclion over adjacent provinces. It 
 is true he leaves them to conjeflure how this authority 
 was acquired. To fay that Chrift vefted in Peter at 
 
 I power and authority to rule and f ^3d his flock, would 
 be offenfivc to his mother the Kirk, though the apoftlc 
 St. John has faid it in terms which cannot be mifunder- 
 ftood— fee John, xx, 15: ^'' feed my Jhsep.** To fay 
 that this power at ail times equally neceffary for the ' 
 fupport of order, unanimity, and the unity of faith, 
 defcends to Peter's fuccefllirs in the paftoral office, and 
 will continue to d?fcend until the end of time, would be 
 fldl more offeafivc to the Kirk, though not lefs true ; 
 that this power of feeiing their refpeclive portions of 
 the one flock is communicated by Peter's fucceflbrs to 
 the fubordinate paftors, is what the world believed oa 
 the principles of common fenfe, what juftifies the au- 
 thority which the Patciarchical Sees exercifed over their 
 adjicent provinces, and removes from thefe venerable, 
 pious and learned paftors of the primitive church the 
 fufpicion of ufurpation, with which impudent calumny 
 endeavours to afperfg their meoiory ; that Peter go- 
 verned the See of Rome the caftigator may learn from 
 almoft all ancient writers, in particular from his friend 
 Rufinus. In his invcdives again (I St. Jcrom, whicb 
 the caftigator admires, Ruftaus fays : *' Peter prcftJcd 
 over the Roman Church Hoenty and four years : (Petrus 
 Romance Eeclefioc per viginti <st quatuor annos prtxfu'it.'" )■. 
 He reproached Jerom with having retrenched, in hi& 
 verfion, from the Scriptures, gjvca by that apoftle to 
 the Roman Church, the hiftory of Sufanna, and th{|^ 
 hymn of the three children in the fuggeftion of a Jew :, 
 " fbefe" he fays, " were recitsdj PcUr prejent anl^ 
 
4^2 
 
 teaching.**-— C^oe uilque jam tune ipfo Jedenie et doeente re» 
 citabantur.J^^lbid. Whether they were recited in 
 Peter's prefencc or not, they were at all times held to 
 be canonical by the church, which he governed and 
 taught, and, regardlefs of Jerom's conjecture, the church 
 cdntinucs to read them yet. 
 
 As if it did not fufficiently manifeft the folly of this 
 caftigator to have informed his readers that at the 
 time of the Council of Nice the whole of the church go- 
 vernment was by Arch^Bilhops, Bifliops, &c. and that 
 before the Council there were fome Patriarchal Sees 
 cxercifing authority over adjacent provinces, be returns 
 to the apjftles and fays, St. Paul conftitutcd Linus, fon 
 of Claudia, Bifhop of Rome, and that Clemens, his fuc- 
 ceflbr, was ordained by Peter. He thus informs his 
 brethren that their mother the Kirk has deceived them : 
 this writer begs leave to tranfcribe from the Adls of 
 the General Affembly of the Kirk at Dundee, July 
 i.ath, 1580, felT. 4, the A.€t entitled : Ad condemning 
 the Office of Bijhops : " For as much as the Office of 
 Bifhop as it is now u/edt and commonly taken within this 
 Realm^ bath no Jure warrant nor good ground out of the 
 Scriptures t hut is brqught in * by the folly and corruption 
 9f men's inventions t* to the great overthrow of the Kirk 
 tif God \ the w^yole Affimbly of the Kirk, in one voice 
 
 fnds and declares the fame pretended office, u/ed 
 
 and termed as abovefard, unlawful in itfelf.** So this ve- 
 nerable AfTembly of new modelled apoftles finds and 
 declares an office, fin6lioned by the apoftlc3 of Jefu* 
 Chrift, unlawful in itfelf, and introduced by the folly and 
 corruption of men*s inventions, and this Edinburgh cafti- 
 gator, a fon of the Kirk, has the folly to tell his readers 
 that the apoftles themfelves were Bifhops and ordained 
 Brfliops in the Church. He makes, therefore, the 
 Kirk accufe Jefus Chrift himfelf of folly and corruption : 
 for if the Apoftles were Bifliops they were inftituted by 
 hiiTis or if this horrible blarnheniv be transferred froni 
 Jefus Chrifl, itmuft fall on his apoftles. The Poet 
 would fay : Crndslis m^ter magis an improbus ille puer 
 
42) 
 
 thertbe mm cruel, or that hy the more wicked. 
 
 That hy is wicked, and thou, mother, art aljo cruel. 
 Be that as it will, tlie Caftigator aflurcs us that 'the 
 d^inoftheC,r,.„c/mewasto/ecurethesre^ Sees, the 
 authority which they had acquired over the adjacent Prcvin^ 
 ces-^p.1 ,6. It is, therefore, true that the Patriarchal 
 See of AJexandna had acquired an authority over 
 Egypt, Lybia and Penrapolis, and this authority was of 
 ancient date, if the Prelates, affcmbled at Nice, have not 
 deceived us for they fay ; " Let the ancient cujlom cntinu, 
 '« Egypt, Lybta and Pertapolis, that the Bijhop of Alexandrut 
 have the power over all the/e, becaufe this is the cuHom (ot 
 m^Tintv)ythe Bijhop of Rome- This authority, which 
 the Patriarch of Alexandria exercifed over Egypt, Lvbi» 
 and Pcntapolis, was, in its origin, legally acquired, or 
 ufurpcd. there is no mean ; if legally acquired, it muft 
 have defcended from fome authority fuperior to that 
 which the Patriarch exercifed over thefe Provinces. Thit 
 Han intuitive truth, no being can poffibly communicate 
 a power, wich it does not poffefs. Antiquity knew no 
 authority fuperior to the Patriarchal Authority of Alex- 
 andria, but the Pontifical Authority of Rome ; no Sec 
 fuperior to the Alexandrian Sec, but the Roman See- 
 the man who does not know it knows nothing of an- 
 tiquity ; the authority of the Patriarchal See of Alexan- 
 dr» mutt, therefore, defcend from the Pontifical Sec of 
 Rome, and this the Council intimates in words fuffici- 
 cntly cxpreffive, faying : « becaufe this is the cufiom of the 
 Dtjhop of Rome." 
 
 To revert to the founder of the Alexandrian See, St. 
 Mark, though an Evangelift, he was not one of theTwelve 
 Apoftles immediately cominiffioned by lefus Chrift • he 
 Wrote his gofpel as lie heard it from St, Peter, who' ap- 
 proved it, and gave it to the Church thus authenticated 
 —fee St. Jerom de Scrii>. Ft. and Of-m^t^t t ;u -.. w , 
 ' -n, 1 here was of courfe no fpiritual authority veftcd 
 Mark by Jefus Chritt immediately ; the authority 
 
 in 
 
4H 
 
 which he cxercifeJ was vcfted in him by St. Peter, who 
 calihhim hisfon — ift Pet. v, 13, who fcnt him to Egypt, 
 and appointed him Biihop of Alexandria, as Eufebius, 
 St. Jcrom, Epiphanius, and others atteft ; this paftoral 
 authority, veftcd in the Evangclift over a certain portion 
 tof the flock, by the chief paftor Peter, to whom Chrift 
 Jiad entrufted the care of his whole flock, (John xs) dcf. 
 cended to the fucceflbrs in the patioral office of the Evan- 
 gelift, and exempts them from the foul afperfionofl 
 iifurpation, with which unblufliing calumny charges 
 them. If fuch an authority had been tjfurpcd by the 
 £vangelift himfelf, or by any of his fuccefl()rs in the paf.^ 
 toral office, would it have efcaped the rcfearchas of Eufe. I 
 fcius of Caelarea, that celebrated hiftorian, and his party I 
 in the Council of Nice ? Would he and his pa^'ty tame- j 
 ly fubmit to the authority of Alexander, the then Patri. j 
 •arch of Alexandria, the moil terrible adverfary withi 
 ^?phom the Eufcbian faction had to contend ; the prelate, 
 who had retrenched Arius himfelf, and his adherents, 
 from the Communion of the Church,'firft in an Affembly 
 of hi6 own Clergy at Alexandria ; again in a Council of 
 near one hundred Bifliops, whom he had convened for [ 
 that purpofe; and, finally, in conjunftion with the 
 ^rcat Council of Nice : if the authority of this Patriarch 
 iiad not been well eflabllflied, exempt from the moft 
 diftant fufpicion, would thefe men have fubmitted to it? 
 This rcafoning is applicable toth« other Patriarchal See, 
 that of Antioch, which exercifed its jurifdidion over 
 many provinces in the Eaft : Evodius^ who governed 
 that Sec immediately after St. Peter, mufl: have re- 
 ceived his paftoral authority frorti that apoftle. Evodiasl 
 was neither apoftle nor evangelift, he had received no 
 commiflion from Jefus Chrift in pcrfon, there was no 
 paftoral authority vcfted in him by the Saviour, his! 
 paftoral authority over that portion of the flock com« 
 nritted to his care, muft, of all neceflity, defcend from I 
 the authority vefted by Jefus Chrift in the chief pafior,j 
 to whom he entruftcd the care of the whole flockj ^"^ 
 
41J 
 
 from Evodiuj it WM regularly tranfinitted to his fttc 
 .eaors,„ the paft..al charge over that portioa ^ Z 
 flock ctrufted to their care. This exempts them a to 
 frmn the foul and unfounded charge of ufurLon! 
 The caft,g«or admits that the Ron,a« See alway. bad 
 ^primacy tn the ecclefianical order, but this priX if 
 «'c beheve h.m, was uct accompanied by any juriJaiWi 
 
 .he Cou" cr'f''M- "7""' '" '"'"""''- '"ders that 
 the Councd of N.ce thought that primacy in the eccle. 
 
 fiaft^al order was accompanied with a m'oft extenfve 
 
 iteltf o7'tha T" "? '"" '"= "efign of a re^aria! 
 Ote rule of that CouncU was to fccure the great Sm.' 
 
 the authority which they had acquired i.. thflient' 
 proymces:tomafceufeofthe argument which thl 
 
 writer and igoorantly applied to fupport a conieaurf 
 ^PJl^l' taree hundred and eighteen ffiftoD; 
 affembkd.a CouncU. revered by the whole cS 
 world forages, who atteft a fad/not a conjeaure, tC 
 pnmacy m the ecckfiaftical order was accompanied 4u 
 uthonty and in oppoCtion ,o their teftimony we Zt 
 anew-modelledpaflorof the nineteenth ce Ju^ wh^ 
 afcm that pnmacy in the ecclefiattical order ul^c^m 
 pamedwuh no authority or jurifdiaion : if w. S 
 by the rules of common fenfe the teftimony oT* 
 
 world m the fburth age deferves credit, and 'hat of he 
 caft.gator inexpreflible contempt. The rea^r wul 
 
 ItlT^'^"' " "•« Council were the StoT-x 
 hej^i.«.>«V, ,h. Ifofius's. the AleKanders.^^t: '' 
 hers, not more celebrated for finftky than for 
 f.:.ence = men as far fuperior to this Edinburgh fcr^blt 
 who contradias them, as he is to the apl. o ' S 
 Umuft however, be admitted, that if our caftt or 
 no. fur^ the ancients in fclence, he furpaffe Ch 
 'ncents a_„d moderns in unblulhin^ confirfLl ';;^!!' 
 «"«u,mieifdidnot more manfully refilT'thrtr; h." 
 
 Fff 
 
426 
 
 Forced to acknowledge that all antiquity knew Peter to 
 be Head of the Church on Earth, and Prince of the 
 ApoAles, he admits it, but denies him to pofTefs any 
 authority. Hear his words, p. 41 : " 7/ was a cm^ 
 mon opinion among the Fathers, t bat our Lord by addrfjftng 
 Inmfelf particularly to Peter » dejigned tojhew his Apt^jile^ the 
 unity of the Church and of its government ^ anda^/o to teach 
 fhm that this unity is preferred by the obfervalior of good 
 order. Accordingly when he received the keys and the conin 
 mand to feed Chriffs flock they viewed him, not asfufiaining 
 a perfonal character, but as afgure of all the apoftles ; and, 
 on this account, they confxdered the addrefs §f thrift as di- 
 reeled to ihe whole. What Chrift faid /» one, fays St. 
 Auftin, he faid to all: " feed my fheep," Chrift did not 
 deliver the keys to one, iut to unity. Thus he inve/ied them 
 with authority, andfhewed them the unity if his church, and 
 how to preferve it by means of good order" Caftigator con- 
 tinues : <* As the apo/ile Peter in thefe tranfadions had been 
 a kind of figure or reprefentative of ihe whole, the Fathers 
 were wort to afcribe to him, * a primacy or headfliip." 
 This, however, they have informed us was not intended 
 to convey any idea of fupreme jurifdi^lion, it was mere' 
 lyfjcb a primacy as is conferred upon an indiifidual at 
 public meetings, that order may be kept and the views of the 
 whole dire^ed to one point*" In this condufion the cafti* 
 gator furpaiTes himfelf : he gravely ftates that Chrift 
 had given to Peter the keys of his church, and a com* 
 mand to feed his flock, in order to (hew the unity of 
 his church and of its government ; and then concludes 
 that this primacy or head/hip, as he calls it, conferred on 
 Peter, imports no other authority but that of the pre* 
 iident of a club, elected by the members for the (up- 
 port of order in thtir meeting. His ob mud have told 
 him, for neither reafon, man, or angel, cuuld^ that 
 there is a government without authority, and, what 
 encreafes our aftonifhment is, that it is a government 
 of Chrift's intHtutiqn, in whom ail authority is vcfied, 
 and from whom all authority, at leaft in church go- 
 
♦47 
 
 vernment, muft flow, his«« hu alfo dircovered that 
 
 Peter, though placed at the head of thU ecvernmrnt 
 
 by Chrift hi„rclf. the founder had no ^^.m' 
 
 than the prefident of a club. I, it that Chrift himfelf 
 
 he great (hepherd of the flock, poffeffed no autuo ty 
 
 to govern and feed his fl.eep ? Or i, it that he cou d 
 
 Bot confcrany authority on him. vhom he command. 
 
 ed to feed them ? But the cailigator, whofe memory 
 
 plys truant at nmes, had told u, that Chrift did Z« 
 
 "^hontyinhi, apo/iU,.andJ)«v>ed tl».n ihs unity ,f ,b, 
 
 m him a fuperior authority, he would have fliewn 
 them not the unity of .he church, but it. divifion s 
 he would have (hewn them, not the mean, of preferv! 
 ing order and unanimity in the church, but of deftrov. 
 |ng .t,if he had eftablifl,ed as many feparate and indS 
 dant government, a, there were apoftle.. This caftin. 
 or might have learned from his mother the Kirk, ,^ 
 he apoftohcal and paftoral oflice. are different. 1)^^ 
 
 ^Wa(f«r ,„/A„4,r.A._See Dircftory for Church ^ 
 next title the author, of the Direaory fay : •• Cbri» 
 
 nS .1:™ """'' '"'^''""'^ " " «™« «■•»' Chrift dM 
 
 « he L '^'"'"""""'•,"°""''"y' ""<• •q-'i'ytrue 
 
 nat he did appoint many ecdefiaflical eovernor. • fnr 
 »ot left &lfe that the apoftle. did imZdiauh receive th. 
 
 fPe.r\ ;,r • ,'^' ^"P'^"*^ governor, « V. r^# . 
 (Peter) mlll^,vcthe %.."-M«tt. xvi, ,9.. 
 
428 
 
 The caftigator fhrew<lly remarks that the Fathers 
 did not coivfidcr Peter as fuftaimng a perjoml chctradcr, 
 when he received the keys and the command to feed 
 Chrift's flock. His ob has difcovcred that the Fathers 
 were not fo grofsly ignorant as to view Peter in his 
 official capacity of firft paftor of Chrift's flock, as M- 
 taining a pergonal chara^er. Who ever thought any 
 man in his ofHcial capacity to fuflain a perfonai charac- 
 ter ? No! the fathers knew that Peter as chief paftor 
 of CiiiiA's flack reprcfcnted nor all the apofties in iheir 
 apofiolical oflice, for that was an extraordinary office 
 and ceaicd with tliem, but them, and in general aH 
 other the paiiors of Chrill's flotk to the end of time in 
 the paftorai oflice, which is an ordinary office and per- 
 petual in the church. And on this piinciple the Fathers, 
 particularly St. Cyprian, whole words this caftigator 
 endeavours to diftort, prove the unity of the church, 
 the unity of the pricfthood or paftorai office, becaufe it 
 defcends from one, as many ft reams from the fame 
 fountain, and many branches from the fame root. 
 
 Hfc tdls us that though the Father* were wont Co 
 Tiferlbe primaiy or head/hip to Peter, they took care 
 to inform ui that this was not intended to convey 
 Bny idea of fupreme jurifdi(?lion, p. 42. He for- 
 got that he himfelf has informed us that primacy in 
 the primitive church was accompanied with jurifdifli- 
 on ; that all the Fathers aflembled in the Council of 
 Nice believed it : the writer cites one Father whom the 
 caftigator has forced into the fervice of the Kirk, though 
 ke might have feen inconteftible proofs of his being 
 deeply imtnerfed in all the fuperftitions of modern po- 
 pery, if he had read the works which he pretends to 
 reftite.— Sec Review, p. 195.... St. Auftin begin* 
 kis celebrated letter to the Bifhop Optatus, on the ori- 
 gin of fouls, as follows : '* 1'hoNgb I had received no letler 
 frtm yaur Sanliity addrejfed to myself, yet becau/e the let- 
 •#r, %vhich y9u hadJeM to Cafarea, in Mauritania, Jound 
 meprefent in Cajnreet^ when ecclejinjiical neceffity^ imfoj- 
 
429 
 
 *</ DH'US iy thvsnernhle Pope Zsziwusy Bifaop of the 
 /^poJidiM Sec, had hrcught us ; // happened that ihej'e 
 things which ycu zvrote I aljo read, ^he holy servant of 
 God, a^id in Cbrijl our d^iar brother, Renatus handed me 
 that fame letter, ct his defire, and pr effing entreaty, though 
 occupied in other matters, 1 cm compelled to' rtply to 
 thun** Here we have this Sr. Auftin, a Father of un- 
 queflioirablc authority, the iiioft univerfally admired 
 ecclefiaftical writer or his age, or of any other, who 
 Ipeaks of himfelf and his fellow Biihops in Africa, be- 
 ing ordered to meet in Ciefiirea, by the then Pope Za- 
 zimus, as a matter of courfe. This is ft)reign to the 
 purport of his letter. He alTigns it as a rcafcn why he 
 was at Cscfarca, where he faw Optatus* letter on the 
 fubjea of the origin ot foals. In oppofuion to Aullin's 
 exprefs teftimony we have iljjs Edinburgh caftigator, 
 who fome fourteen hundred years after ad'erts with a 
 fort of exulting confidence, which puts even efTrontcry 
 to the blufh, that Auftin difclaimed the authority of 
 the Roman See, becaufe that venerable Prelate, with 
 his fellow Bifliops, complained of abufive appeals, whi'.h 
 were made to the Holy See in perfonul caufes, in o\\\ti: 
 to elude their jurifdi<5\ion ; a complaint which was nude 
 by St. Cyprian long before, and has been fince m- re tiiari 
 once renewed in almoft every Chrirtian nation. Ne ir ihe 
 clofeofthat letter, which is a (landing monument of 
 the great refpecl which St. Auftin had tor the Apof- 
 tolical See, and the then pontiff Zozimus, whom this 
 caOigator treats with his ufual fcurrility, warning Op- 
 tatus to beware of the herefy of Pelagius, Aullin fa) s : 
 " Of that heresy Pelagius and Calejlius, the authors "r 
 (ertainly the moji (irenuaus and noted advocates, were i'^v 
 the vigilance of epifcopal Councils, with the aftjfance of 
 the tiaviour "jsho defends his Church, and also b» the t Mit 
 venerab;e Prelates of the ^poltoiical See, the Pope h:na» 
 cent and the Pope Zozimus, condemned in the ivhoie Chris- 
 tian world, ifcorre^edtheydo not do penance, concrnt^? 
 
 take 
 
 ryjoi 
 
 y^ 
 
 laa. 
 
 Cf 
 
 are to have sent to your Holinefs, copies of /ht Ui- 
 s lately received from the forejaid See, as well tM^l 
 
430 
 
 ^hicb is in a/pecial manner addrefed to the Africausy ms 
 that which is univer/ally addnjfed to all BiJhops^'-^Epis, 
 
 When the caftigator has read this letter, the authen- 
 ticity of which was never doubted, he will transfer a 
 cc;:tain portion of his indignation from that tinker 
 Jerom to his brother SAuftin : for the former was not a 
 more arrant papift than the latter, his cotcmporary, friend 
 and correfpondent, but if this his atteftation of the uni, 
 verfal jurifdidion of the Roman Sec be not fufficient to 
 enflamethecaftigatOr'sbiIe,tfe writer adds fome paf- 
 fages from letters afcribed to Aui^in by Erafmus. 
 In his reprehenfinn of Sufanna, a nun, who had been 
 feduced for Mifs Bore, Luther's loving partner in his 
 apoftolical labours, and her fifter nuns of that reformed 
 fchod, were not the firft who had difhonored their con- 
 vents, nor was Luther and his brother monks the iiv^ 
 who infulted both religion and decency,) in his repre. 
 henfion of that unfortunate woman, Auftln fays : 
 «* fi'hutjhall I Jay fir II ^ or what laft ? Shall I ccmme- 
 morate the good things you have loft, or lament the evils 
 which you have found : you were a virgin in the parauife 
 cfGodi you were the/pou/e of Chrift in his Church , you 
 were the temple of the Lord j you were the dwelling of 
 the Holy Ghoft } you walked in the Church like that Dove, 
 ^f which it is /aid : the wings of the dove were covered 
 with filver, and the feathers on the hack with yellow 
 gold i you were re/p Undent as ftlver, refulgent as gold ; 
 your conjctence was pure, you were like a glittering ftar in 
 the hand of the Lord, fearing no winds, no clouds of war. 
 Whence thisjudden change ? This unexpe£ied reverje ? 
 Of a virgin of God, yuu are degraded to the corruption of 
 Satan \ of a fpoufe of Chrift, you are become an execrable 
 harlot i of a temple of God, the fane of uncleannefs ; of the 
 dwelling of the holy Ghoft, the foul abode of the Devil-, 
 you who walked with the confidence of the dove, now lurk 
 in darknefs like the weafel -, you who were refplendent us 
 gold with the beauty of virginity, are now vile as the dirt 
 vj Sirs jiTssii irumjiiCi'i linaer Jvot by ibe vulgar ; yOii 
 
 ^ojarre a brilliant ftar in the band of ihe Lord, are 
 
431 
 
 now as if fallen from the htghefi Heaven, turned into ^ 
 klajkcoal me toyou, wretch /" Such is the pidkure, 
 which Auttin draws of an ill.fated Nun. feduccd from 
 herconvcnt t Let us hear what he fays to the Seducer ; 
 Of thee, what (hall I Jay Jon of the Serpent, minifler of 
 tbeDevtl.who in one wicked aQ hafi perpetrated tw9 
 horrible ertmes, adultery and facrilege ; clearly afacrilege, 
 '^i*''^y^Helefs temerity, thou huft defiled a vejfet 
 offered to Cbnft, cvnfecrated to the Lord, like Balthazar. 
 tbatKmg of the Perfiani, who, becauje he prejumed to 
 drink with hit friends and his concubines in the confecrated 
 'uefels brought by his father from the temple of Jerufalem, 
 wa^ ft ruck by the hand of an angel, and punifhed by a cruel 
 <ieath. What thinkeH thou ofthyfelf, corrupted and corrupt^ 
 tng, who haft, by the facrilege of inconfiderate impiety, de^ 
 filed a rational vefftU Confecrated to Chrid, fanmjied to ihtt 
 Holy Chofl, unmindful of thy vow, and regardlefs of the di- 
 vine judgment f It was better for thee not to have been 
 Imn, than that Hell fbould claim thti as its own fon. 
 'though the confcioufnefs of thy crime drive thee headlong 4if. 
 fn«nt ways, far the impious man flies though none purfue. 
 Though the horrible image of fin alarm thee Jleeping and 
 waking, yet as the remedy of penance is not refufedby the paf. 
 tor to the ft ck or dying fbecp, I give this aunfel : voluntarily, 
 feek the prijhn of repentance, curb thy bou els with chains ; 
 esccruemte thy foul with groans andfaftings, call for the am. 
 onee of the faints, throw thy jelf at the feet of the eUa, and 
 do not treasure up for thyself by an impenitent heart, 
 wrath for the day of wrath, and the ju/i judgment of God, 
 who will give to every one according to their Works ; do not 
 ^^ffif^cr thyself with those, whom St. Paul laments, who fin. 
 Tied, and did not do penance for the uncleamiefs, the fornicati. 
 on and lafcivioufnefs, of which they were guilty ; do not 
 ftatter thyself on the multitude of finners like thee; do not 
 iay : J am not the only man who has done this, I have man. 
 fellows I but remember that the multitude of affo dates 
 
 ^nfint does not lecur* ;«.^ :... ., .1 . r v„ o_ J 
 
 21 ^'^.V^, [^' '^^^^if^fifi were iy.vumrahle, who had 
 •'Jiied their bodies lascivicujly : they wire all consumed 
 
43^ 
 
 ^/ibejire. Lot alone escaped from ibem Jlames, because 
 be alone had preserved himself from_ that uncleatiness, 
 Bani/hy even now, wretch, pom thy heart, ihe blandilh- 
 tnents ef the serpent^ und, whilji that cloudy soul ton^ 
 times in thy unclean body, procure for thyself a remedy 
 in the dfty of necejfity, having incejfantly before thine eyes 
 this sentence of the apofilfi : * We roufl all appear before 
 the tribunal of Clirift, that each may receive the things 
 done in his body, according to what he hath ^one, whe- 
 ther good or bad." 
 
 . This is the le.^ure which St. Auftin gave Luther's 
 prcdecefibr, a monk, who had fcduced a nun frona her 
 convent, and induced her to break her vows, as Lu- 
 therdid Mifa Bore. What would this venerable paftor 
 of ChrilVs church, in its primitive beauty, have faid 
 if he had feen as our anceftors did, fomc few years 
 ago, fcores of fuch impious, profane, profligate and 
 perjuFedmifcreants, burfting from tiitar lurking holes, 
 afinoundng thenifelves as prophets and evairgelids fent 
 by Cbriii to reform his church, as if the providential carti 
 of the Redeemer were not fuflkient to preferve that 
 church, which he built on the rock, from ruin, without 
 the co-operation of perjury and epicurean fenfuality ? 
 
 For the edification of his readers the writer gives a 
 literal verfion of the letter, which that pious prelate, 
 who was bimfclf a model of penance, wrote the unfor. 
 tunate nun on her converfion : " Who -will console thei, 
 virgin t daughter of Sion ? Thy contrition is great as 
 the sea. Pour eut thy heart like water in presence 
 cf tht Lord', lift up thy hands for a remedy for thy 
 fills. Take up thy lamentation j and, in the firft 
 place, let tbe fiftieth psalm, which, on such an occafion 
 is sung, be no day omitied ; read with fighs and tears to 
 that ver tide : a contrite and humble heart God dees not- 
 despise. And the following lamentation do n^t pour out 
 without compun^ion of heart in presence of God the judge, 
 who will give water to my head and a fountain of tears 
 /^ my eyes, that I may bewail the wounds cf my soul. 
 The days of my rejoicing are fonverted tntu days of sorrow, 
 my songs into lamentations. The sound of hymns and the 
 
433 
 
 wu/tc ofPfaltHs are fled, gnajhing of teeth, and weephf of 
 fyes have fitcceeded them ; . I was dumb j / was bumbled i 
 1 was filent, even from good, and my forrow is every day 
 renewed i my hearth warmed wishin me, and, in my me- 
 ditattons, the fire encrea/es to a flame i fear and trembling 
 are come on me, and cUtids overfpread me -, the abyfsfur^ 
 rounds me, and my head is immerjedtn an opening of helU 
 Woe is me I f am become like unto Sodom, and am burn- 
 id /tke Gomorrah i I have offended, more grievoufly than 
 Sodom for that city finned without knowing the /aw, and 
 Jhaveflnned, having received ^f ace. If man fln agiinfl 
 man there will be /one perfon to intervene, 1 have finned 
 againU the Lord, whom fhall 1 find to appeafe him? Oh J 
 how four ts the fruit of luxury, more bitter than gall, 
 more cruel than the fword I I have conceived forrow / 
 have brought forth iniquity, I h,%ve dug a pit and am 
 fallen into it, hence my Jorrow is come on my bead and my 
 iniquity is fallen on the crown of my head -, my umleanneft 
 is before my feet, unmindful of my laft end I am miferahly 
 fallen and there is not one to comfort me. 1 wasfuddenly 
 loft, Iperifhed through my iniquity, as a dream of one who 
 wakes, hence my image is become vile in the City of the 
 Lord, my name is eflf iced from the book, 1 am become like 
 a night Raven in the houfe, like ajolitary Sparrow on the 
 houfetop, nor can 1 find any ome to confole me. I look 
 round in vain there are none who know me, even flight 
 bar efcaped me and there is not one tofeek my soul. I am 
 become like a loji veffel, I beard the reproaches of all who 
 dwell around me. IVoe to that day on which unhappy I was 
 born, and to that cruel night which received me. 2 ought 
 rather not to have been born, than thus become an obje£i 
 tf scorn to the heathens. Through me confufion and reproach 
 ate fallen on the servants of God, who worfhipped faith- 
 f^^h- IVeepfor me, you mountains and rivers, for I am 
 the daughter of wailing, weep for me you beaftf of the 
 woods, reptiles of the earth, birds of the air and all crea- 
 tures which enjoy life. But now happy are you, bia/is and 
 
 Ggg 
 
4J4 
 
 *»r^,'«>AfV* W*«rMi*/Mfj 0/ HfU »t yttftnt, n»r will 
 j^upviony suount birea/ter, ^ht truel pain of hell 
 m^lsits^ltSi kit^Mjihfiffid with unatrjiandthg wt Jin, 
 HHiiiilftri is Ha fiMceforJnners i hut my Jin and my ini* 
 il\^hnoi (ikrlbt/tns if men : for this imfietyiabofrl'^ 
 m,Md^ha'yiipn^b9bad ^rvfeffed tbnftity (i terr'u 
 
 btJ liflon for tlithei' and hii loving partner Mifs Bor^5 
 
 Tim ifid diainjfthtinoft bigbCtd, and benei J b£ve nti 
 
 ntmpenet ttin'Offlu my God, hean/i tbtmouth^ftbm 
 
 hhJpM lUs Ibdll bitftopptd. ^bt Propbtt bat fort fid 
 
 W^miifONiifki tbiy fit>b9wHbdral» tbemftlvtt pom ib4 
 
 Lord fiatl perijb, be dejfroys every one wbo dejeris himi 
 
 Tit tbUgb my tongue he redneed Ujilenee anil myfelf to 
 
 ihi ajlfes tf deafb, I will notwitbjlanding eall pi ibe 
 
 Hord, rime is yet,eind ajpsetis yet givenjor indeatb 
 
 there h no fimemhranee of God, its Hell tbere-is wo 
 
 l^nfeffibn, Rehuke me not Lard in thy indignation 
 
 kM ihafltfe me not iw thy wrath : for thy arrows are 
 
 Jkflened in me and tbf hand bntb been Jlrong upon me. 
 
 there is no health in my Jlefi heeanff of thy wrath, there 
 
 Is no peace for my hones heeaufe ofmyjins^for my iniquities 
 
 are gone over my bead and as a heavy burthen are he* 
 
 tome heavy on me : my fores are putrefied and eorruptei 
 
 betaufe of my folly, 1 am heeome miferahle and bowed 
 
 dOi$devento the end. 1 roared with the groaning of my 
 
 Ifeart t mr heart ts troubled, my Jlrengtb has left me, and 
 
 the light efmy eyes itfelf is not with me, O God, thou 
 
 haft eaji meoffanddefirv*edme, thou b^ made me drink of 
 
 ^he wine Of compunWon thou haft fbewn me bard things. I 
 
 wioeMpelledfrom thy fight, I tan nfi more heboid thy holy 
 
 ttmpk,! am reduced to diftraaion, IFbat utefuln^s in 
 
 my bM when Ide/c^nd into corruption J Wilt thou work 
 
 itiiricles forthc dead ? tbis is thy word, iff ft is ibyprmft' 
 
 fdomtdtfire the dtaib of the Jinner but bis converjton, Cpi^' 
 
 '^n me Qed^ihat I ekeiy live to thee, who alone can$ r^ 
 
 newaU^tM^gt^s rbwMloft hckfo^lsfrm ^^< ^^f*^* 
 
 ■ 'ifxus- iivis? s-~ v.f f t tr/,wr-~ I » 'P'y' - ^"^ . ■ ■: ~ —rr~ — --- ■ —-jrr.-.: 
 
 fallen^ mligkt*n the hltnd, and enliven, the dead. Uave 
 
 ftraytd > 
 
 wolf de\ 
 
 en for ii 
 
 nianf at 
 
 execute j 
 
 With thy 
 
 ^'failj 
 
 WiltdMU 
 
 eltnp thou 
 
 'tord^tnt 
 
 0ve me /< 
 
 bene titer* 
 
 ■■'< Thhp 
 
 l^erfea n 
 
 tfie force 
 
 ttnnoiej 
 
 ^hich th< 
 
 ChiWrcn 
 
 etrehtried 
 
 ft' to the i 
 
 Th«fe aul 
 
 aftd fbpei 
 
 tfir?B^ht ii 
 
 €hrift, a1i( 
 
 fiidCypri 
 
 of refbrtni 
 
 praife of V 
 
 the fubje^ 
 
 ^hichliei 
 
 Chrijf,and 
 
 confummat^' 
 
 and in his ! 
 
 ikiifcreanta 
 
 Ays : •• Hi 
 
 Jud^e encil 
 
 Virgin dedic 
 
 tupied f Wi 
 
 JunfHon." 
 
435 
 
 ftrayti iWe thrhfi Jbeep, ftek thy handmaid left the trtui 
 Vfolf devour me, many fey to my foul: there is no falvati. 
 on for it in its God, but thy eoun/el is toitb thee Horn 
 mm are the day, of thy handmaid f When wilt thou 
 execute judgment on me f But dona enter itito judgnim 
 finth thy handmaid. MyfoulfaintetbforfkyfalvaUon. ml 
 ^t foUfrom tean^myjlory is caft dawn to the Marth. fVhti 
 ^UthouM on mef When thou witkfibidiii dpft drrtk 
 ^^ fhou makeft hU beauty dkeay as by n^Ub. ^in^ 
 Urd,tfjatlam^duft, behold my bumUktymsl fhy labour, afui 
 ^i>e mi tome refpite that Imay mover b^offe IsoJmt m^ 
 bertonmeJ* .;..-■..,,.,.. .' ■ [\ ;• i'^TV 
 
 a TOJ ,>iaure of a time fieiii^t tallffn U^ ^ ^ 
 '^r\f& mnti^l, Batidi and dralvn by t ftttOeriy |>att£ 
 tfie force of i*rhofe language, in Mie origif^UHiis Waiter 
 ttnnot cxprefi, is as Opftofitd tothatddu^veConfidenofc^ 
 ^lilcHthc Kirkin h<si'.eatecWrm »»^fi, teacWiw Ef 
 €h,W.cn that-all thdr.fins ^, paft, pr^ ^^ 
 are turiedzi the fpirit of truth wWch infpired thefoy:n^ 
 rt t.. the fpirit of darlMielf, which fuggefl^ thilmS^ 
 Thtfe aufterities* i»^ich have beta f(mnd unb^ablr 
 »ftd ftiperftitlcuB by the difciplcs ^ B^icurui, -.^ 
 tfiflB^ht irtdifpenfably neceffary by the dii^plea^ J^ 
 Chrift, and their fuccefibri. Let us nbW pa4te Ii«Q««p 
 ahd Cyprian, own as mimical to cpicureifHii the rdiaw*i 
 of rcfbrttiifl..as either Jerom or AuMn, as loud in thrfr 
 pi;aife of virginal chaftlty. Cyprian wrote « voliiitte 4»« 
 .t .1^^. '''**"'•'* ^^ ditiiplintt ei babku yirgimim.rm 
 
 T^'^'JT' "^^^' ""^ i^^dedieOiedt^^Z 
 Chnft, and devoted both their mind and bodyHt God, ht them 
 con/ummatethe vj^rk whikhis de^nod to a great reward" 
 and in his Bpiftte to Pomponiuf, ipeakln^ of foch V 
 mifcreint as Luther, who hao feduccda Nn», Cypckn 
 foys : •♦ How is the indention ofCbr^ ^rGod Jml.mtr 
 Jud^e excited, and his wrath enfimedi when be her d^ 
 firpn dedtcatedtdbimfe^, arid deSirndto bis Jnnnifi 
 ^ ..... a T-y^ 'ivhai punijhment cMt bf itUmiee stub a 
 It b amiiiing to fee ths ridicttlouo eioiti 
 
 jmfHoh 
 
 % 
 
436 
 
 caftigator makes to induce a belief that thefe venerable 
 prelates had nd refpeft for the Roman See, though 
 Cyptiaii calls it the principal See from which, the fa* 
 cerdotal unity dcfcends as the ftrearalets of water 
 firoin th6 fbuntain, or as the branches of the tree which. 
 grow from the root ; and Ireneus fays, that all churches 
 mufl: agree with it, on account of its more powcjful 
 principality, and by the tradition there prefcrved in the 
 fucceffion of its Biihnps, he fays, wc confound all feda- 
 Tt€9i Though the man docs not Ipeak a word of the 
 ftatc of Rome, which in his time was governed by Hea- 
 then Emperors, perfecutors of the chriliian nan^e, the 
 caftigator, with an air of aflurance which expofes him 
 to' the contempt even of common readers, for whom he 
 fays he writes, will have it that Ireneus fpeaks of the 
 Principality of the State, not of the Church. His Ob 
 alfo has dllcovered, that when Ireneus fays : ad banc enim 
 Eecleftam propter potior em i'rincipalitem reajfe eft omnemcon- 
 venire Ecck/tam-^whichy in plain Englilh, fignifies '*it 
 itnecefary that every Church Jhould agree with this ^ the 
 Roman) Church, on account of the more p'^wer/ui Prircipali" 
 if** Every Church, in Ireneus* word, frgnifies the fur- 
 Jurrounding faithfuls though Ireneus clearly explains 
 what he means by every Church, that is, fay« he, they 
 who are every where faithful — eos qui JmA undique fdeleu 
 And his Ob makes another difcovery. that is, when her e- 
 us fays, that // is necejfaryfor every Church to agree with 
 ibis Church, and afligns the reafon : on account of its more 
 powerful Principality. He intended to fay that every 
 perfon in the neighbourhood is under the neccffity «f 
 reforting to Rome* becaule it was the Capital City oi the 
 State. If his G^ had not informed him that heathen 
 Rome and the Roman church founded by Peter and 
 Paul were fynonymous in Ireneus* days, he never would 
 l(aye^nown it from that Prelate or from any other. 
 . r..i.> r^..*. ir,»,-.;i:.^.> c;nirtf tvKi^tKi^r white or 
 
 vc learn from himfelf, if not in cxprefs terms at 
 terms fufiiciently intelligible, for inJiis fiift 
 
 
•it 
 
 437 
 
 colleaion of talcs. Pre/ace p. iv, he fays the work whjch 
 he pretends toi^fute h J urnamed a Reply to Dr. Coch^kri^'r 
 fifth and. lad letter, it might have been termed with greater ': 
 propriety an In^veaivs aguin/i hii per/on, in his fccond Cul!'" 
 hcXuni, preface p. xvii, he fays, that this reply appi?are4 
 aHer hib pretended refutation went toprefs ; he muft^^^ 
 therefore, have learn ed from fome Spiiit, whether bJ^k''^ 
 or while, that it was not a reply to Dr. Cochran's letter^^' 
 bat an invettive againft his perfon, and as it was a ^^ 
 direa and fitisfaclory rcply^ and, what is ftill nuW:'' 
 mortifying to this caftigator, an amicipatccl reply to ; 
 his pretended refutation, his inftruaing Spirit, whstherf 
 black or white, is a lying Spirit. In his efforts to dis- ' 
 tort the paff.ge cited from St. Cyprian in which that J 
 Prelate fays, fpe.kingof the fchifm of N.>v;itian, th^ ■' 
 Anti-pope that Jchifim and Jta^ result from this, that ohedC^^ 
 enre is not paid to the Pric Q of God, nor is it confidercd that 
 there ,s but one Putfi of God for ths time.and one Jw'ge 'in^ 
 the place of Chriji to whom, tf according to divine in/irudion^ ' 
 the who.e fraternity obtytd, no one would diHurb the college ' 
 of Pri-fts. He fills feven oreghi p ges with fragments-. 
 concerning the (lifpute between Stephen and Cyprian,*^ 
 which lerve to er crcafe the volume, and divert the at-' 
 tentTon of his cmmon readers, and then tells them ; that ' 
 this one Prieji, of whom Cyprian fp-nks, is the multitude of 
 Bijhops—ip. 105. If he prevails on any man to believe, 
 that by one Prie/i Cyprian underftood a multitude of 
 Bi/hops, that man's ftupidity mull be equal to the caftiga- 
 tor 's effrontery. He treats the Apottles with as little 
 ceremony as he does their fucceffors in office : he lend* - 
 them his opinions, and m=ikes them fpeak the language • 
 which he thinks lieft fuits his purpofe : to induce a be. ' 
 hcf that Peter, in his Epillles, did not addrefs his in- 
 ftruaions to the Paftors, and through them to the faith-: 
 ful committed to their charge, who, by the bye, had no. 
 
 other ntiflihlr rnr»H/» r^f b-r,^,.,;.,^ »i L„ r„ .1. '#».,--. 
 
 : --• iTii.vrt-t-it;^ iiictii, iic n;rccs rcicf 
 
 to addrefs his words immediately to the married'; 
 women: *' Likewise, ye wives, be subje^ to your own Jjtts^, 
 
A3^ 
 
 hands" Peter had faid : omoids at gunaikes upofajfomtnai 
 fohjcihit andrajin" which in plain Enghlli fignifis '"in 
 like manner let wives he Juhje6l to their own '^ujbinds.** 
 Irtiis he may learn from any fchool boy, or wldiout 
 confulting the fchool-boy, the fequel of the paffage as he 
 himfelf has given it will tell him : the Apoille ctmtihues 
 •' that if any (fome in the text tines) obey not i^e word^ 
 ibey aljo may without the word he wen by the conversation of 
 the wives" if the Apoftle had faid : ** ye wives be subjeti to 
 your hufbands" he would have added '* that if any of thcni 
 do not obey the word they may be won by your conversation." 
 Admire the folly of this caftigator, who on a vcriion fj 
 manifeftly faire> that even ignorance cannot miftake it, 
 pretends to found an argument which he advances with 
 a. fort of ftupid exultation : wben^ fays he, p. 35, did the 
 Remarker dijcover these (the wives) to be Episcopal Pafiors f 
 Has the Homifh Church in forbidding the Clergy to have 
 wives allowed the wives to be Clergy .' This Writer infornis 
 bim that the Romifh Church obliges no man to take 
 brdcrs, and confequ6ntty forbids no man to marry : the 
 Romifh Church hbpours the conjugal ftate, and cdnfi. 
 dcrs matrimony ai a facrament, not as a mere civil con* 
 tra<a, by which two perfons difpofe of themfelves as 
 they do of their goois and chatties, which degrades the 
 marriage date from that rank, td which the R edeenfier 
 hasexalteJ it. Hj^alfo informs him that the Romifh 
 dhurch admits none to orders who are not willing to 
 facrificc the whole of their time to the duties of their 
 Miniftry, and cannot of c»urfe admit tb orders men en* 
 S^ged in the contj^riis and cares of a family. Men whd 
 brcik the folemh engag^ement, which they make on thclt 
 admiilibn, flie reje£ls from her ihiniftry as apoftatest as flie 
 did the Luthers, the Calvlns, the Zuinglius* withrmanjr 
 Others the boaftid ahceftors of this Edinburgh cailigator ; 
 though the Apoaie Ihould have addreffed the women 
 immediately, as he did in the fequel, telling them thcjr 
 were the daughters of Sarath -. this they muft have 
 Idatheifrom their Paftofi, If they had not our Caftiga* 
 
 ->/ 
 
4S9 
 
 tor'* m to confult, not one of a tbouf^nd cowld rc;id 
 tbc^oftlc's letter. We find tKcdifdpics of the Kirk 
 who are taught by their Paaors. that they muft find 
 their faith in the fcriptures, totally ignorant of their 
 contents : In the direftions of the General Affcmbly. for 
 fccret and private worfliip. given at Edinburgh, Auguft 
 14. 1647, Seff. 19, we read a poftfcript, by a very learn. 
 €d and godly divine, as he is called, who afiigns ^ho 
 caufe of the great di/lraaions, corruptions and divisions 
 which are in the Kirk. •* Among others r fays he. «• « 
 ytncipal caufe of thefe nifchiefs is the great and common 
 neglea of the governors of families in the dif charge of thai 
 duty, which they owe to God for the fouls that are under their 
 charge, efpeciallyin teaching them the doarine of cbriftianity »» 
 From the governors of fomilies, therefore, the Children 
 of the Kirk learned the doarine of chriftianity. not 
 from the Scriptures, which they did not read, and 
 could not read, as this fame godly divine inform? ns. 
 If the mafters of famifies, fays he, ibid, had taught 
 their dependents the doarincs of chriAianity, «« mai 
 happy, well ordered churches might we have / then 
 one Faftor need not he put to do the work of two or three huth 
 dred or a thoufand governors of families, even to teach their 
 ehtldren thefe principles, which they fhouldhave taught them 
 long before ; mrfhould we be put to preach to fomanymifet, 
 table, ignorant fouls, that be not prepared by education to un^ 
 dernandti ; norfhould we have need tofhut out So many from 
 Mh communion upon the account of ignorance, that yet have 
 no' *hi irace to feel it, and lament Hf nor the patience u 
 wtsit, m:s, learning Jlate, until they are ready to be Mm 
 it^tnens with the Saints, and of the houfholdofCgd, $4 
 n^ J hey come to us with aged felfcnnceitednefs, being pa^ 
 mdrtn, and yet worse, than children, Jill having the i^ 
 nor^nce^^ children, but being overgrown the tmhablmA 
 ^^mdaen^and fhink tbe^sekes wise, yea,, wise cnotw/^^ 
 (jmrel, VMth the wisejl of their teachers, becaujTibft 
 ^e/iyed loni^.enougb to have bren wise, and the eX 
 m(e.AfjkfiMknml0dt' Is their aged ignorance: and tbf^ 
 
440 
 
 are readier to Jiee in our faces for church privileges, th,m 
 to learn of us^ and obi^f our in/iruSlions. until thev are i*re. 
 pared for them, that they may dothem gOTis tike snipfiilh 
 iUrs that would Sntt(> us by the finder ^ tor th'<r meat and 
 S'^atch it out of our handi^ and not itke children that Jtay 
 tinfjl we give /' t/'e'n '* 
 
 Ho it is, r^e!ie cli Idren of tlip Kirk mud le;»rn the 
 dnclrine of duiUi^iiity from their tfic'icrs. not hoin 
 the Scriptures ; aul fr<»»n their tcchcrH tho.y letrn not 
 the d .('trirics otchnlliai.ity vhicii a.e f u iJ in rhe \[\' 
 fpircil writings, hut tl»e r.ivmgs of (lilvin, witu h .*»c 
 f undi : hi.>> I jMitijtions, anii, rVo-.n t|i.«m, trAn'c. el 
 inr.i t'nt cohccVion ot p.iru1<'xcs, chc K-tk Cun'JJio^ 
 bf Fci'h to wliich this g'»cly divine, finally Ji"C i 
 th' u; 'or i'Oiu >ion : ihu^ he con> lu.ics pelirbn.^', a 
 tn-t, fi;r the hfh i8 ons^ corrup'ions and Jivifions. in t .c 
 K He ; ** r*st Itt thsm read a"d learn the Jhorter ca!e- 
 ehir't. ajid ficxt tbe larger, and, lafih^ the CQ*>fJJiijn of 
 luitJ/^—tot a mm} of- the Sciiprures. 
 
 \Vc fee th.it thr difinterellcd P.illors of the new 
 Schi t>l, \n hole i;iiiinp;s apiinfl ihe ihtcicUeiJ views ut the 
 C;itho'ic Clergy Lvutinut yet, and whofc inv^clives 
 knt;w no btmnds, did not entirely forget themfelvc6 : 
 they did not afluine the oflkc of Paftors, and teach 
 their new h)rmcd flocks, gratis : they L-izcd on the 
 rents and revenues oi the clergy, whom thcyoufted, 
 as well as oil thitir ofiice of teaching and preaching: 
 this we know from themfelves : in the fum of the 
 firtl Book of Difc'ipl'ne, jlrt. xvii, entitled, Renh of 
 the Kirk, they fiy : T^V whole Rents of the Kirk, ahuj- 
 gd in Pap^Jfrt, jhall be referred again to the Ki^k, thai 
 thereby the mirti/lry, fchools, and the p'^or, may he main- 
 tai .ed wifhin tue Kealm, according to their /?r// /«////«• 
 turton" And, in the fecond Book of Diftipline, they 
 tell us what they underUand by the Patrimony of the 
 Kirk, which, notwiihftanding their invedivcs againft 
 the former poilcikiin, they found convenient to scise 
 to their own ulb. Art. xix, they fay : " By the Fa* 
 
441 
 
 tnmony o^he Kirk we mean whntfoever thh7 hath hen at 
 ^. /;.. ^./.r.. or /halite, n u,ne. ,omu,g, ^,,,, ^/ 
 
 CMian Rcli^-on, m^ to'tbe public u>e and uiUitl of 
 the Knk So that under the Ha.i^on. ^. comprehend 
 all.hy^tv-n, or /, he ^iven to the Kirk, and fcrvice 
 of God: as laniu b,vlit,^s.popji,ns, annual rents, and 
 «/^ Jich like, wherewith the Kirk is doted, nth^r by dona, 
 tion., foundations, m.t itficattons, or any o, >er lawful ti^ 
 ties of Kin^s, Princes, or any per/ont inferior to thm 
 together with the continual oblations of the faith ful - IVe 
 comprehend alfo, all jnch things as bylaws, or cuflems 
 cr ufe f^ountiies, have been applied to the ufe and u till 
 tyof the Kirk, of which fort are tiends, means, gUbes, 
 <^ndjuch like, which b, cuflom and municipal hws, and 
 umverfal cafes are po^ffcd by the L^.k. To take any of 
 this pat- mony by unlawful means, and convert it to thetar^ 
 titular and prof an- uje<fa,y pe^jon. we hold it a deteji^ 
 ablefarri! J before God" 80 ciid .heir prcdeccffors of chc 
 old (di,.,l, and if they clefi.eJ mere than thcfc new mo- 
 cJclled paftors have appn^priatcd 10 ihdr New Kirk, thev 
 U'C.eunconfuonable fellows; bur yet there were fomc 
 thmg, which ought h.ve efcaped the infktiable rapacity 
 of thefe „e^ Pallors, if they had not mentioned ihc« 
 »n a more m.nu.e and dillina manner: as friaries, 
 nunneries and holpitals. were excluded from the nc J 
 Kirk, the rent:, of thrlb, would not be confidercd as 
 things doted, to fpeak their own languaRe, to the Kirk, if 
 they had not bec„ fpc. ified, hence we find them num. 
 
 ci e'. T:f^ '^' T' "' '^' ^"^- ^'' *^''' ^'^"dy 
 ciicd. yf// Friars, hunneriei, Chantries, Cbaplianries, an, 
 
 iTLlT,: Ti'^'^''"^''^''''^'' '^^P'^^l'^y^ Ml be reduced 
 the help of the Kirk " And not content wirJi all rhefc 
 they add: «^ A/...,,,,, ,„, Craft.men in bur.h, /ou^a 
 contn^Uto thefupportofthe KirV^ It is t.ue, thf numbe^ 
 01 tuc Ucrgy, tiiough in appearance diminiihed by th« 
 
 Hhh 
 
 n^uioj* 
 
44« 
 
 fuppreffion of mohaftcries, chapters, &c. was in reality 
 cncreafed, by a fubftitution of the wives and children of 
 the new Paftors, who were to be maintained at the 
 expcnce of the Kiik, not only during the lives of the 
 Paftors, but after their death : In the/um of thejirfi book 
 of difcipline^ the vi. Article, provides for them, it is thus 
 flated : ** fhe Minivers /iipend Jheuld be moderated, that 
 neither they have occafion to be careful for the world, fior yet 
 wanton nor injolent any wife ; their uives and children 
 Jhould be fujiained not oniy in their time, but al/o after their 
 death." A man is furprifcd to hear fuch men revile 
 the memory of a Clergy, in wliofe fpoiJs they find an 
 honorable fupport for themfelves, their wives, and their 
 children. Our Edinburgh Caftigator does not confine 
 his ftriftures to the dead, he extends them to the living, 
 of whom he knows nothing but what he learns from 
 his Ob ; p. 48 he afligns the caufe why there have been 
 fo many Apoftatesfrom Chriftiinity on the Continent. 
 " They have feen, fays he, the Clergy tf the Church of Rome, 
 retailing the mofi extravagant abfurdiiies refpc^ing the 
 Saints ; and the People worlhipping them in Stocks and Stones, 
 They have Jeen the former craftily pretending to fell the merits 
 of the Saints ; and the latter hoping to buy the approbation of 
 the Deity, and becaufe they knew only Popery they rejeded 
 Chri/iianiiy." Ihis impofition on the credulity of his 
 common readers, might have been ufeful in John Knox's 
 happy days, when the plunder of Monaftcries, Convents 
 and Churches, whetted the zeal of a reforming mob ; 
 but there are no Monatteries nor Convents now to en- 
 fure a provifion for reformifts, their wives and their 
 children, and without them even John's blafts would 
 have been as harmless as the bleating of lambs. The 
 CaUigator continues : "/-f///-'tf/?^w/jr*^r (this Writer) 
 turn his attention to what the Apoflle Peter had declared reJptB' 
 ing thofe Clergy who q§M to be his lineal dejcindantsr He 
 then cites a puff.ge from 2 P. ii. 2 3, this Writer adds 
 thelirft vrrCe.wI'lchthcCartigalor tlumghi piOi'Cf tn- 
 omit : " But there were fMfe Prophets amovg the people, Qi 
 
443 
 
 there will be falfe Teachers among you^ who will introdua 
 
 Jeds ofpetdiiion and many will follow their 
 
 pernicioui ways, by whom the word ff truth will be blasphem' 
 ed, who^ in avarice, with feigned words, will make merchandize 
 of you, whose judgment now of a long time lingereth not, and 
 whose pcrditionjlumbereth not." 
 
 We have more than once, remarked that our Cafti- 
 gator's underftanding is ftecled againft conviaion ; but 
 if this paffage, to which hisfpirit of divination has led 
 him, as the Ignis fatuus leads the benighted traveller to 
 the precipice, has not alarmed him, his heart is doubly 
 armed ag;unft fear : for the Apoftlc fo dearly indicates 
 his Anceftors of reforming memory, that blind infatu- 
 ation alone can milhke them ; the Apoftle fays : there 
 were false Prophets among the People, that is, among the 
 Jews } but the true Prophets ?nd true Pallors of the 
 Jcwifh Church were before thcfe falfe Prophets ; thej)- 
 introduced themfelves into the minittry by impofing 
 on the credulity of fome of the People, by calumniating 
 the true Prophets and Paftors, and by an afFeded appear- 
 ance of fandity, but they did not corrupt or mifleaJ 
 the whole of the People, they were among ihemy corrupt- 
 ing as many as they could. ** And** continues the 
 Apoftlc, " there will be false teachers among you ** that is, 
 among you Chriilians. But the true 1 eachers and the 
 true Pallors v ere before thcfe falfe Teachers, whofe 
 coming the Apoftle pi cdias, and thcfe falfe Teachers 
 were to intrude themfelves into the miniftry of the 
 word, as the falfe Prophets did, and form feOs of 
 perdition, the Apoillc did not fay that thePcople 
 would all follow them ; but he laid : ''Many will foU 
 low their pernicious ways." Will this Edinburgh Caftiga- 
 tor, or fome of his Edinburgh friends, ftate to us a time 
 when the miniftry of the word was confined to the ' 
 Paftors of the reformed fchool, and thefe Popifti Bilhopg 
 intruded themlelves, and appropriated to thcmfcivc!* not 
 only the oiliccof preaching and teaching, which was then 
 univcrfally excrcifed by thcminiftcrsof the Calviniftic 
 
 ,; 
 
444 
 
 fchool, but alfo their houfes and lands ? If (o wc fball ad- 
 mit thit thefcPopifh bifliops are the falfe teachers, whofc 
 coming the Apofllc foretold. If, on the contrary, Catho- 
 lics flate the time when the minKlry of the word was 
 foleiy and cxclufively confined to thef« Blfhops and their 
 fubofdinare mimlters ; when thefe P^flors of the Calvin- 
 iftic fchool. of whom the world knew nothing, fud- 
 deniy appeared, let up the ftandard of oppofirion, form- 
 • ed afec'lamong the Chrillian people, and were followed 
 by many, but not all; they are of the filli? teachers, 
 Ur'hofe coming the apottle foretold. 1 his reafonirg bears 
 no reply. In vain the caftigator calls Papilis idolaters, 
 Popifh Biihops wicked and corrupt men, and the 
 pope anti chrifl. Thus the faKe prophets reviled 
 the true prophets and paflors of the Jfwifh church ; 
 and thus have falfe teachers at all times revile.1 tie mini- 
 fters of Chrift. When we I ear this caftigator revile 
 the moft venerable pallors of antiquity, accufe them 
 of pride, of ufurpationj of firgery ; when we hear 
 him c;dl the language of St. Jerom, that model of 
 Chriliian eloquence, the language and re:ifoning of a 
 tinker; when we hear him call vail the Bifliops of the 
 Eailern church, alTembled in a General Council, idob' 
 ten and uorjhippers of Baal we fancy that we hear a 
 dog barking at the moon ; we are not furprifed to hear 
 him number amongft his anceftors a Copronymusy of in- 
 famous memory, whom the author of his life calls a 
 monller, who had filled all the cities of his empire with 
 blood, who, when living, was hated by his fubje^ls, and 
 defpifcd by his enemies. — See his life. Hiji. des Grands 
 Jiommes. However he does nc t confine his invc^ives to 
 the palk)r8 of former days, he treats their fucceffors in 
 cffice with as little ceremony ; he tells his readers that 
 thcfe apiiftaiCH . from Chriftianity, who have deluged 
 Europe with blood, faw the Catholic clergy retailing the 
 moft extravagant ahjurd'ties^ and craftily pretending to (ell 
 the merits of the Saints. He thus reviles that venerable 
 botdy of Catholic pallors the French prelates and their 
 
445 
 
 clergy, whofe conclua in the Revolution has done ho- 
 nour ro Chriftimity. Their patience in lyfferin^, un- 
 paralleled in hiaory, has proved them to be the true 
 fucceffursofthe Apodles, and thefe primitive Chrifti- 
 ans, whofe conthncy In the faith was not to be ihakeri 
 by exile or death. Their unfliiken artachrnent to the 
 faith of their anceftors, in fuch a trying conjunaure, 
 flrengthened the weak, fixed the wavering, confirmed 
 the ftrong, and prefer ved the faith of rheir diftrafted 
 country, in defiance of the united tfforts of artifice the 
 moft infidious, and cruelty the moil refined and unre- 
 lepting. Their perfeveraiice under a continued perfe^ 
 cution muft ultimately prevail. If tie Scotch clergy 
 had been men of iuch firninefs, when Murray^ with 
 his trumpeters, Knox and Rough, &c. hurled a filler 
 and a Queen from the throne of her anceftors, we 
 would not how have to lament the extindion of the 
 faith in that once Catholic kingdom ; nor would our 
 eyes be ftruck with the melancholy afped of thefe 
 crumbling piles, in happier days the fiient retreats of 
 religion j of thefe ftately fabr cs of which the venc- 
 rable ruins at once atteU the piety of ancient liaies, and 
 the frantic rage of Knox's reforming days. 
 
 Thccaftigator in his preface to what he calls a reply to 
 the Remarks on Popery Cowicmned, fays, he did not think 
 it neceffary to dilcuft, the whole, he conceived that ii 
 would be more advantageous to common readers to dire^ ibfir 
 ottention to Jome of thafi pointf whuh con/iituta the Ifafts of 
 Poptry, In this pretended reply, he has given a ftriking 
 fpccimcn of the artifice by which his great anceftor 
 Knox, with his gang, impofed on the credulity of a 
 people harraflcd by a regency of foreigners. He alfii 
 knew how to dirc^ the attention of the people, not to 
 the doctrines of Catholics, but to the cxccflcs o£ 
 fome of the clergy, which he artfully attributed to 
 
 all ; he knew hov- to enfl^mff rh#»ir n■i(nni^^» k«. ..:-..i ^ 
 
 inveetwes, not to convince their underftandings by folid 
 and difpaflionatc rcaloning. In like manner thishis worthy • 
 
446 
 
 fucccfforjinftead of difcuffingthcreafonsoffercd inanargu- 
 inentative work, confiftingof 400 pages, which juftify tho 
 Catholic doclrinc, and ruin the fundamental principles 
 of the pretended Reformation, directs the attention of 
 bii common readers to crimes and exceffe' of fome popes 
 arid friars, which, whether real or ficlidous, are fo. 
 reign to the purp^^fe, and from them pretends to con- 
 clude that the doctrines of Catholics are falfe. His fcur. 
 riious revilings, like thofeofhis predeceffor, fall in. 
 difcriminately on the Catholic clergy of all times and 
 nations. The Bajfuets^ the Fenelons^ the PoUgnacs^ the 
 MaJJilUm, the Bourdaloues, the Flechien, thefc orna- 
 ments of fcience, whole names do honour to humanity, 
 aire more immediately the objects of hh lander. A* 
 gaind fuch men he wilhed to excite the indignation of 
 his co/nmon readers, but Knox's reforming days are 
 pa ft* In thefe our wilds there are no idols enriched 
 with gold and precious ftones to enflame reforming zeal. 
 If Knox himfeif were co return from the (hades, he might 
 found his trumpet with fwoln cheeks until his eye-ilring<i 
 burlli before he could roufe the apathy of degenerate 
 mortals now a- days. In this his pretended reply our caf. 
 tigator has drawn a picture of Catholic doctrine, which 
 has brought many a difpiilionate Proteltant b.ick to the 
 old path of popery. So foul a pidure of (o fair an ori> 
 ginal, convinced them that the fpirit of illufion manag. 
 ed the pencil. Spondanus, a zealous Calviniftt one 
 of the writers whom our caitigator cites, having accu. 
 irately compared the Catholic doctrine, dated by Catho- 
 lic writers, with the picture, which he was accuitomed 
 to fee in the Calviniliic fchools, concluded immediately 
 that the painter had not (ecn the oiiginal> that he took 
 the tikenels from fome hideous figure, which the foul 
 fiend had prcfcnted to his turbid iisv^gination : under this 
 conviction, he renounced the paiv>i':Og and the painter, 
 of a zealous Calvinilt became ?» Catholic of exemplary 
 piety. In like manner Ufht in to the celebrated Pri- 
 mate of that name, forcibly firack with the diii'erence 
 
447 
 
 ji 
 
 between the reality of the Catholic do6irine, which he 
 fdw in the controverfial works publifhed againft the Pri- 
 mate, and the picture againft which that Prelate rca- 
 foned, regardlefs of temporal advantages, renounced 
 the errors which he had inherited from his father, with 
 his talents, wrote in defence of catholic doftrine, which 
 he profeffcd under a galling perfeciition to his lateft 
 breath. ' 
 
 Thoufands have been happily undeceived by compar* 
 Ing Bofluet's authentic ftatcment of Catholic doctrine, 
 in his Expojition of the Faith, with the ftatements of the 
 Miniflers, Claude Juricu^nd others. That Expofitioni* 
 now in the Englllh language, propofcd to the good fenfc 
 of our Countrymen of the United Kingdom, and that 
 fpirit of inquiry, for which they have been at all times re- 
 niarkable,now at length totally unfettered, by the liberal, 
 ity of Our Moft Gracious Sovereign and his Parliament. 
 It is to be hoped that the clouds, in which the great 
 truths of chriftianity have been concealed by the infidioui 
 mifreprefentations of the firft reformers ; the ignorance 
 of fome, and prejudice of others of their fucceffors, will 
 foon bedifpelled, and thefe truths appear in their native 
 beauty, not under that hideous form, which they are 
 forced to affume, under the pencil of malevolence, or in 
 the dillorted imagination of enthufiaftic frenzy. 
 
 The cailigator fecms offended, that, in his Remarki 
 on the firft edition of Popery Condemned, this Writer 
 did not name him, to which he replies, that he did not 
 then, that he does not yet, know him — a compilation, 
 claimed on this fide of the Atlantic, and printed on the 
 other, does not manifeft the author. If the claimant hai 
 not fent his Ob to corre^ the prcfs, and preferve the 
 precious fcems of his brain from the unhallowed touch 
 of the printer, we may be indebted to him, or to the 
 corrc«!^tor of his prefs, for many of thefe tales which en- 
 rich the woik : add to this, that a compilation, compof. 
 fd of frrigmerits, coi!rc;ed from lio dincteric authors, 
 Mhofe works are in difTcrcnt languages, fomc extremely 
 
448 
 
 voluminous, is not, cannot be, the work of any one man, 
 either on this or the other fide of the Atlantic. To af- 
 fume the merit of having done, in fome months, what 
 could not be done, but by many men, in many years, 
 betrays themoft ridicuious vanity. The Annals of Ba- 
 ronius are in 28 volumes, in folio; St. Auftin's Works, 
 in' 1 1 J Jerom's, in 8; and Bcllarmin*s, in 7, alfo in fo- 
 lio; Some years are necelT^ry for a curfory reading even 
 of thefe. It is doubtful if a century would fufEce for a 
 critical examination of the 120 authors, whom he has 
 cited ; for though there be many obfcure pamphlets, fil- 
 led with flandtf, and known but td retailers if flan- 
 der, yet there are many voluminous works, befides thcfe 
 already mentioned, as Du Fin's Works, Tertul/ian*s, St. 
 Cyprian's, Gn'gor/s, Girjon's, Simancba's/ Sec. Has this 
 calHgator the vanity to pretend that he has critically ex- 
 amined all thefe works, and faithfully taken his extrads 
 from th^m. Why then complain that this Writer has 
 acculed him of tranfcrib'ng, from a repertory, all thefe 
 cxtra<5ls from ancient writers ; and, from a repofitory 
 of fcandal, a I thele tales with which he has filled two 
 volumes ? This Writer gives him credit for the coarfe 
 invectives interfperfed, by which the tales are tacked to- 
 gether ; and for the calumnious mifreprefentations of 
 the Catholic Clergy in different Countries, of which he 
 knows nothing. If a Catholic Clergymin, in Spain or 
 Portugal, (liould fay ofall the Mifiiaer;,of the Kirk of 
 Scotland, of whom he knows nothing, but by vague 
 report, that they are corrupt and immoral men, craftily 
 deceiving the people, would not this caftigator fay that 
 he is an impudent calumniator ? Let him make the ap- 
 plication, it is not difficult, and will be a fatisfaclory re- 
 ply to his inve<5fives. With this advice this Writer dif- 
 miffcs him for the prefent. He will, in future, attend to 
 the authors of his Repertory, that is to Francowitz, fir- 
 named Illyricus, and his gang. In his catalogue of Wri- 
 ters, he finds their names, and gives them : Andrcio 
 Cervin, Ihomas HoitkuttTf Fiincratius Weii/je^k, Nicolas 
 
one man, 
 
 To af. 
 hs, what 
 ny years, 
 Is of BZ' 
 s Works, 
 ilfo in fo- 
 ling even 
 ce for a 
 
 he has 
 •hlets, fil- 
 
 if flan- 
 ies thefe 
 'an*Sf Si, 
 rlas this 
 cally ex- 
 extrafts 
 iter has 
 ili thefe 
 po(itory 
 led two 
 I coarfe 
 :ked to- 
 tions of 
 hich he 
 pain or 
 Kirk of 
 
 vague 
 craftily 
 ay that 
 the ap. 
 tory rc- 
 iter dif- 
 tend to 
 itz, lir- 
 jfWri- 
 4ndrcw 
 
 449 
 ^rft/iforf, Nicolas Callus, Manin r.. ^, 
 nus. Ambrose Hid/eld, DaJ^alr'^^^^ f^"''^^ '^^'^'^' 
 
 fer Schroder. ConradZi^^^^^^^^^^ ""^i^^* /»- 
 
 thefe have fervcd t^ZL ^T.' ^.'^^J"^"* labours of 
 church. andadTpfitlT."'°^'^ ^^' ^^^^^-^ «f the 
 they and theirc^C^^^^^^ -hic\' 
 
 their difciplcs . . . . ; f^ * ^*^ i^Qiif^ for the ufc of 
 
 t-. 
 
CONTENTS 
 
 [N THIS VOLUME. 
 
 i !i 
 
 Th(| pujc by which the intended fenfe of ambiguous paCr 
 
 fages in Holy Writ is known -^from p. 2 to 1 1, and 
 
 from p. 81 to ?9» 
 The rule by which the Scriptures arc known to be au- 
 thentic — from p. II to 31. 
 Exceptions againft fome books of the Old Tedament dif- 
 
 cuffed— from p. 31 to 52. 
 Exceptions againft different parts of the New Teftament 
 
 —from p. 52 to 6^, '• 
 
 Of the Hebrew Text and different Vcrlions — from 63 
 
 to 69. 
 Of the Greek Text from 69 to 70. 
 Exceptions againft the Liturgy of the Church, confined 
 
 to a dead language, difcuffed — from p. 70 to 73. 
 If the intended fenfe of the Scriptures be obvious to the 
 
 unlearned — from 73 to 81. 
 Tjradition elucidated-— from 99 to 107, and from iiS to 
 
 127. 
 The rules of Faith difcuffed — from 107 to 118. 
 The difcoveries of Servetus, Centilis, &c — 128 ..... 
 The Unity of God — from p. 13 1 to 134. 
 The Divinity of the Son of God — from 134 to 145. 
 — ~ Attcfted by the coinciucnce ol the Old and New 
 
 Teftamenf, from 145 to 155, by the authority of the 
 
 Apoftles and Evangelifts. 
 The Confubftantiality of the Son — from 156 to 161. 
 Exceptions difcuffed — from 161 to 166. 
 His Divinity attefted by his works — from 167 to ^70, 
 
 ^rv'tv •~--»wvif »tv."l.iu UJ^l\.uiiVU 
 
 
 
iious paft 
 1 1, and 
 
 3 be au- 
 
 ment dif- 
 
 'edament 
 
 -from 63 
 
 confined 
 )us to the 
 tm iiS to 
 
 D • t t • • 
 0145- 
 
 and New 
 ty of the 
 
 o 161. 
 
 •7 to 170. 
 
 TheDiv-nity of the Holy Ghoft-from , 86 to , or. 
 
 Exceptions againa the Divinity of the Son-froni loi 
 to 196. ^ 
 
 Of the Diftinaion of Perfons in the Divine Fffence— 
 from ,96 to 202. Divine ReIati«,ns-to 204. 
 
 Subfiaence elucidaied--205 *» 207 
 
 The Proceflion of the Holy Ghoft-from 207 to 2 , 8. 
 
 The Humanity of ChrUt, the Errors of Eutyches and 
 Neftonus refuted— from 218 to 228. 
 
 The Myftcry of the Incarnation examined-from 228 to 
 to 239. Calvin's Blafphemies difcuffed-from 2^a 
 to 250. '^^ 
 
 Chrift as Mediator, confidered-from p. 250 to 255. 
 Why the Incrcated Wifdom became Incarnare-frcfm p. 
 
 ^55- ri)e prefent order of things juftified againa 
 
 Bayl and Calvin— from 256 to 266 
 The Opinions of Pelagius, Luther and Calvin on Adam's 
 
 tall, difcufled— from 266 to ty6 
 The tranfmiflion of original Sin juftified-from 276 to 
 
 201, and from 320 to 333. 
 The diflindion of Sin into mortal and venial juftified— 
 
 Tw^V-r i^"'^'''' and Calvin's opinions on that 
 fubjecl difcuffed— 282 to 295. 
 
 ^nr.!!:-'^!.v''V"''^°/ ^^ ^'"-^95. Calvin's Blaf. 
 phemies difcuffed— from 295 to 319, 
 
 Calvin's abfolute certainty of Salvation difcuiTed-frcm 
 
 333 ^^ 346. 
 Illyricus' Luther's and Calvin's opinions on original 
 
 Sm difcuffed— from 346 to ^^g. ^ 
 The Punifliment of original Sin— 359 to 366. 
 Except'.ns taken againll the Incarnation, difcuff.d- 
 
 tron p. 367. The Union of the Soul with the Bouy 
 
 confidered, to 383. 
 The hypoftatical Union of the Divine and Human Na- 
 
 tures m the Perfon of Jefus Chrift, confidered-frum 
 
 383 to 393. 
 
 Some exceptions, bv Ravi. H;rr.,flr-^ ._ .i. . 
 
 Poftcript-400. ' ' "''"' -—-'^> ^ -^-^ ^"^ ="°- 
 
 ' i 
 
 
 
 
I 
 
 If- 
 
 ERl^ATA CORRECTA 
 
 enquire inquire 
 
 "-«ad read 
 
 Chcirotoncfartes Cheirotonefantcs 
 defcendams. If dcfccndants. if 
 
 Mid 
 di/i 
 
 Idolater 
 prxf^ine 
 if known 
 
 World; in 
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 of whom I am 
 
 the minifter 
 
 m 
 Verticle 
 
 <^osteraairnga/k^or. 
 
 an 
 an 
 
 didft 
 
 Idtjiater 
 
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 is not Icnown 
 
 World in 
 
 are 
 
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 lamthemini/ler 
 
 St. Paul's Words 
 on 
 
 Verfidc 
 
 PAGE 
 
 LINE 
 
 58 
 
 38 
 
 7S 
 
 3<f 
 
 91 
 
 19 
 
 180 
 
 22 
 
 38s 
 
 38 
 
 284 
 
 S5 
 
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 30ft 
 
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 20 
 
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 35 
 
 393 
 
 I 
 
 398 
 
 9 
 
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 32 
 
LINE 
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