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Lorsque le document est trop grand pour Atre reproduit en un seul clichA, il est f HmA A partir de I'angle supArieur gauche, de gauche A droite, et de heut en bes, en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. 1 2 3 32X 1 2 3 4 8 6 38025 CONTINUATION OF THE FIRST PRINCIPLES OP CHRISTIANITY. HALIFAX: PRINTED BY JOHN HOWE & SON. i8io. sj sr-ssaKSKfasos^sssis-a^ •■-■■^ ''^■i - ;i,'V*l.»Cis\lH^' ■• 3t?»0!^J!?v-f ''n*|,^,,..^^..,.,„ ^;.,uij||.ftj4jr 1^, t-li^.^!^ nJ ii^Mii ruriiiii I I ih .mm ■p *^ Houlon dg Mit^mjou da puttb^/Htai alia ^9 ehfd pros fanUn JidMk^Mi Mnexq^laktn en pri^i fiudtimta tous msddiBtUbanenmt m^ptii £ Mtttdi b then mrtanwui tb ^ifft^B slabiias Moi manepiQsin Hies tiu'diabohu pa^doi 4a9^imemi up taOaum 4§ ektiaou ibelma.^ a..£p. Tisa. , JL JialMid^eon&ecatedBiihopat EfAflfus, in the moft :i^f&eiilt»aaMl at tlteifa^mc time c^i^atial part ol his »iniftr|r, #i»c l/i tfae;^iiftmSioo of choCe, wfac^ preconceived errors f le oppofiftc to the &ith, ftriai^ forbi jjs afperky or am- :5iao$^|r,«A^oins medbodTs, mode% aiid patiende ; he USk% Jitt dkfiple ibit thjs unhappy ^Ufpofition of their nind Is jfrAoitbexUufieiipf theDemon, at whofe ibrII they sre €VfiivtM% thacilic illuiion for whidi the mind oi man, in -its preient 4i^radfd ftate^ has not only a natiaral capacity, . Ut 9Xi linnffiftibttB tea^ency* cannoCbe removed but by a tviiipeiiorfawer ; that there is but CM, who, hiving creat- fd ikufanimf man, and f a^ctling a iupreme and unaliena- .hledonunion over all .his ^rcatures^ can imprels on the mM r^i»ied tffuthsrfor the reception of which there is .Iftlhet^nind fd laiaa no aatural capacity, nor any the moft <|ii^aiu tendency. Tht Apoftk's ioftrttdion, though addrefled to Timothy, was intended for «ll, who are engaged in the minifiry ; «athdic writers, theri^ore, nnift remember that, if the il- lufiun of pcccoaceived error be not removed by a grace of light, which does not depend on them, their reaiboing, - iluWcYcr us3s^ x»ncmuve ana oonvBicini^ iniuuot, neither A vil iBdaweii 5 Andas illsfea*, from Simein ,.thcf mim^H day«*dOWh >td thb dme^ have be6n ©rjj5ii^ly, c»wpi}|fcd ^P^8tfc;dlidfdduc«d by amfal mifrcprtfoafe»liofl5^fH5»^^ 4hofid<dktt^*l«itfr beeniaddeElbyr«Icfi^^«i<JB, jto id. ^taiK* lWk,|*i?itttt«?irfeiB^ it is thtt duty tdiim\^oUm^, ^^ to^^MpwUh theiitrooft; jnrectiioii, tthefei,affi<fcs.^f,|f Mdbdh^^, ^i^ck^e^cjAl^^eriis of connmmion^Hmldi^l. >g^^ [tkini'i frbitt oopinions, whicli whether w^,^ ill ^*»^«^h4pf<mifegifQjonie.HiefoiAiaryofti^^ -<tt*€WW4d, aw^tf^tewW ta tmifletd^hc uainforrotdtrliis ?^cfti rtffutc<*©»f|{cncialopriiiciplcs ; the cxiftcnw of ©m- '*®«reei»^a*^ndfiiiiiimtahfct the fountaia of jttftica, wiw ^rtw^ldi^^ iwcoiaiiiijjJta merit,! and indicls puoifhroems pio- s-^finoditotrimofyj i»iii iifelf.ib Rianifeft» aod, appears «%fl'ffe4foiH? fopcwnnptorflyconcJttfinr«i.;th*t all fophiftiqil f^#e<ll^adc*i tolthecootrar>' is vaiiu jTAetoec^ity ©f a t'l-evahrtibttformanfiJiijftraaiDnUoJusi&foluti ".^Udt4 aud:£oe'his dir«{ftion in thc; choice of ^njflana tOf»t- «tifetth«i«tdi for which he wasorigioaUy ioferj^e^ has ^'Bew ibewtt on' principles iucbntnovertible j renftm^, hive i %(i«Jrt* cfierirdv whicb.bear no reply, m (hew thai. f«<jh/ri^;^' eniutkiwhas boeffmade^publicly .declared jv^d^^fla^ K^m^^ VvNiaodclible 'marks of a^Mh0hfti«ty.TU)A«^<»F4t^i- 1oott6ifta1}cd by;ai?|idtirittiaii writa?|j(bjiv»j (befriw^-^i^uff^, r3!t«db>"i^ftr>t8y arni.c:«tra'vap;anca $ktfi<^fsb)vWi^,thQ,rp. 'lodtfmlphthfiftqdirifeitiw iiWoiilto i«W|*iii5c^;w^l<rt|>bfl9i?pj(>|[|t|ie 'nQUk4ndi£droiiriodyi;idf>iiy,j(rt)©tcMpt»n b*!t<piw«^ Tfjaui^ OttcuBkado o«wlaif1,f? h€trertiaff>f,^yiit^ut,f|^(^fi>«P(or eiaicywdfejsTJ iii!iv.tin, ho .cacti ^-sfts tiiii*./(hf jrei«hiw^«nbf p?( j^fl^)f' I#e6i»df4«e&taii !jniii««at«iyt fi^ts itfetf, ^^b^l ifei«»i» tion of their feparation from thc|)ii«nkiv«>«hitw;Mti^iasi« i^^fl^i ol ftripturei »§ qiisftioa lof^ grsnf imagiftlii**yw»ll s€li)fe «h# difouiiioa, tbit fe^ tmobfiSaf 0!paffti(jcs,|rfftl»^^ tus ilgflificadon, - tvhidi! am aot^«ncoonniot!^»liow> isalb« ^^ftfc InttiWled by the in^ircdi writer jto :lNi(;4i£}9tfin3d* Reafon tittiffift^d tainqot'Al\cayt'detcpk it ;^iii ajl ih* Ifi- »ce$ imiiicdi«% wUhio^itifowa fphcre»= r^^ *ttthority ai an afliftaitV btttiosiheotogical (lifi|l*^k>pa rWfott K itfelf ftihfcrvient to authority: for S€ it jVwiU^C aiSt* Pattt fays, HcUxi, !vtbai[^»iaithilittJWi tofiftflWP^ flings hoped f«>r, and ich« evidence ^EkgdrnJioiMf^^ 'ilotleeiii*' because itinstpreflfes on themind4firroperfiw^#n <rf attaihtftg the ob}«€^ of our hopesi aoAaa invisible cortviaibo of truths, wi>ich are to us incojnpw^afi^ i It iijuft hav« for it» baf« the Jiuthoiity oi ^ rflv»lalian, Whilftreifon kconfined to a fubardinate inquiry^ tt>afc is, ndti whether H paropoftitton traikfaJnding rc^&n MliJUftjot notv biW whctb«f ' it b« revealed or nofc-^ (Hi xkentfwc, the ini«ttd<«i^«rfe:«fiilhe infptrta§> watdCtbe iniift^keni or miftaliidj fty^ttwy lenclier^i the faith (wliich> hci ipr)(&pOfes is.^^'fertrtiddd ahJiho atlt*W)rity lof-r^teclalioni^hii^iiDon, filh'lft^th^^fe^ iWMheifotindiulnit on;..lwiaiQ»in fa?ttcy, #Wth i^^if«itfei'Ja»tho«4«y^«6* «afori,'iit is iTCttbcR-,i^^ nor marc mva s-^iJits^-vfms-^i^f - — ■"'=■'"-- — f ^^f »%H^ nrifi » any tii^ pT «ai any :«cca^<«i ti^^fttt J»f><ft*^^^B«►^htl^e b<?>': j.Dot isf it certain rhjUrfi^t^ni *^9<ftft Ift^ itiiftfj^ them ip owler t«0 pf^Vcnf^«|« »«i6!fi?^^^* f^^Rpo$iiui> to hk tef^ndeci iacrifl«n ft»f ^fei9!^^M>^^l*«i|«0<J|flHcJ«'«#iri xi,tb»tiAb|^hMii ''^WH^felt P<j4,iy;i&^ab<a„t^ rk^ him fmiii %U4^ft4^, **m^^!ff<i«^ifewasipade,th4t^ te tftswi^ rb* tk6l«i nee ffioatcl conimciice, htf^sAiifthaVd eit^a*dlt* /tM^^^ apfi^lrflntly i^tft>(lmtbV iftWftdtd T^ftfet^f ^»« *n||*#4:^»witiftM.ftff^^^^ to btfti tbffflgbtviJI priitoegwiictffe belonged, by f lj« dl^ittddlfpefitluiv^Hd Hli*i|i<5N^i^w*i faiti to Rebct*arG<ai* t%if j/'t^a^t ^i^^is^o've l]i«j yopfiger." Add t« tlite tftj^ ^Iils^t''<w» «Q^%t;W*f( <>f !th|i |>rQiiiif«iit aU: ^t- faKlfey* . fet llrti ) ar^^lif yjb^hiO^r? f he ff^i^ of Al^jOkaiDfe m ^fl^n j^ btit they, who krc of the ptdffiifo, iim5,to^fjtfrfiiivtkb ^ee*i*rl ^f d)l^4f^Gf>^.,ii|..-5',;h<(f , %«, tl|atrit1«l ti|l(<rt»« ^^ififts tl^^ fe^-y5^ jgfep^^^y.ftAii^^g, but fey to^iiijii Artf>i»>i^<»'^^Wr* faM Iter pWplJtt Mkli«»i ^^i^li^ the £<^ ftW V #H»^^#ifl fi«o«iiM «cftab* *!**t^ *N^|«> ! iiidftfiOtheF ftW th^ft I tto«W^«k #feftid*e^' ifeid feet!': and th« tofd ffld yoo^ Will AScdJ^cliittfi ywi '^^ift^Wf''*^ «ll4 tojtod '6&m And iint^^^-ismMk^ ^mM^ TlWive iM rrijirfy patfij^ of fiHnlkr t^tpoii: fSb^li tedast«vet% thtfitt . .'. . i Ikr'iittkethiitetfa fit^yiate'tt^ htti?f".(tiat t^ !f1»tifd:V MjJiiean'AA -lifs: iddry^iiflfd'- f!' i : I % ':rR: bsiji 13? e^lf 153 of eyii \h jurious to d^'^e^ifKl- iiiuii#^"t4i^^ \Mh ^m^<^<^y fee Lon c^r Man '^'^e cfe^ged. the niomn or me noiy pfopqeia --u.ukc i. .- ( pbtrmn(fi J.bY the 1^6% 'felibtiriblf ik'fet^^if'^Sti\i*v> rxtucu (,.. rei*:no cvli: . t(^ &lHaU^l^fe^itli^#©aid^aiJdfe |^o#>^i(e^to tip i^Scipy tHi<i; 'i^c^^onii^^ f' %% Ss *^* than [mkh nh'Mitd^i^^met. ^ i^. Milio tiiVl^^rcws, vi, li^ i <« C^ fifing ^Si^ySavitii^i^^ mid ^aitmt:^ ■ mt mi^m. 'iif}n^ arc adaia^d to lyin^ ; Br ttikii^ h^te ' flhaiP^Jb, "lut ,frbm ^h6 ihconftancy bf hutftaii :ilattini/'^iiUt md^e * w&Sie oilMl Whereas, on Ihd ti^iit^^y^'kbc 'pM^ M6S'&uiitfiit!i:WkH^^^»^ . , ^rlyftftei ^♦^(^at'^ecy (giptiare.arc if it had bee , thcinlpirea writers inis js mamrejtiy Tnre .nncj are nic h jirr p>. ilieitovvn qi ^/v"* 4 » J»S .* fe!lMiii ■H; 3' citTeclfiis wtiktf there arc tmnas cmqAnxQ Deunaeruoqa»{ «wwjp»jf «^ai^%prpgtepy oCltJie|«p^ o| |t ;Hitp|^(«^Y!# oilier wQr^M!|^^ti,^5F°^ . jremio^ wa§ ,|iot pi-obifed > . £pr ynm^ »« ^Hf .^^^ ^'>^jtj^^Q<)d,, and from id't^^dmoi if it had beenat all times obfej^ U^gh^ l=^^HBrf o^^hfi pe):dit^ii4^t ilieitovvn oonfufion-Tr'SojtrU£U 15 ^^ k' J 4 . ^ jfS J«' # 6!lp^*i¥yiH *-^, ^ fm€»^.0:,,n^^ Jim .^liriw^iMmMM .ioAirnivuANbk. Tim U %ke wmAmtJkk^atdH Ir k» &££iia£» the actitia 4» Uid, nui it f^y js^kw M p« re|ca^d. Of wbid^ Hj^^^c^ i^tl ■" inMiiii|i| liii^iti Nt Ii4i> ^ % to prevenc thefe fatal effefls. ThcLinaiv \v f fMMf^ ib#foiii^(»tkat ffpi nlflitiiliit 6f Initfuitti '^^^^ »^ *• . U'tl'^t^^P^^ }m$iqkk comt>!ains(it&iit€lod'bidkte(^H i|i%ma|9i/n«ii3ua«il had ttdct hltn'^j^^he^^liitf $||i|¥|<¥l |H(%i# <a«)rt!pefifftlo« tlie£[ei#j/>#k<til!)#4ii|p0t W^ztti «I6 'Jiii# *Ji n £1 «itfDi# il^iill|fili4Miiftihid9illc iri4iiQA^0iiilrQ|9|i)«|(i^^ arid 1F0^«l^lnftiHbl8bI< iahi^^!v;]?be.ff!Rif^# «^|i^ ^V!twf!«%^he fymrtieWy oflhc wbok*T >?frQ(Hi<»)WMio *4^rS fertoliilpiowai!e nqt hf<»tfai?](5 VO Q^*'^||cl,t^v; •* T<$yf» ptf dUi^fl It from yoorfelf "rf Oft}* 3^ >^ ** J W^JQvc '«!^l«fcf#iich «re,aiia you hiit$, «p^pg. -^hki* y9« ^^*i«b*'Wr4d«"^WIflr. xi. It «l tn»ni?eft ti»t. CiQ^ j^ci -4lfkahclS of underftmding, hardntr^ of hwrj^^and/jjl^ji- ^'^liittf irt#*« **fTo1&odtfce impiottft nwi^aiid^isfifnpi^ty ***elfcit*#d^ft^-^lmiiiBiv» 9/ Odd, ti^ore^re, 4Pf&no|;^f- ^^^fil««ift ItiihtitiyJtttiliiP'whSdi favcmrs of iropictB por dlocs -'h^'lpl^ttf ifc)-*«iG€«d commands no nitn loafVimpipuf. v-4^«»X£cdli flit, -moiigfc Ottd butm^Ufi zmimiiii^i^hj- ' 'fiailWfttwal tiiufts tJf «rkkedfiefei yet j$ be t^ foSrprpIgn ^^' ai^ftlfijV^'thi«'^*i^i«Jf8r»lla diroftctf trf ^friiti»aHH'i of thcf •^^%Wkiia^? thm MiMf09 ainws o«i^li<^ * w|sl([;fdj,ipan '^'^^/TydWi thdowhfptuihofilmlioartf caf^le, «^y ,tW ''^^i^t*<*«^*^«*»^'lt^ rrfWtof wliichb 0fiDBrf ,*|ma4f P|an i)ft<4d«ii«mi' >S(F/ti^e<ttls.ioilS|.p4JWftinr^ **Xhat ■ * u 1? .beciufc 1 uhj off # i^l lAift iAifi»^cintt«>^« i^fc'irtlits. |!mc1I^^»* ^*«*«^ '^••^ and ie^t«t^#)^^^^j It is to artfervcihei^ entire, hence ♦copwtlir'W^fttMc ie^rti' ll^W# to«^RHJet dB^tti* apeft4l#l# M !hSft»<>vtt!iibte^te^iMtoott|8 of L«Wf ?TO|(fr<ffiW(H^ft Jfe^kdt'lffe i»«cflfiirf iti'rdigiout Ihim l|J^«wfil^«»f«* bfc:i» b^ikfchsW'the urtswTy t''»^flKde•>^*t^|*o^^0l*Ml^ exift«d Wt tn %i»<i^ HiWiglnttkmi ^1Rwtho^,c.pM<?l^- itar and odftri, Mr taiowfl'io i[e>W'or €»?W*^^ Oiitiites hidtlif^r goftW'a»ccadt%la|<»dft?t|Q5^ Urie*^ liTv««t«i fo^W far DKoode#^; H»?«fa0lwn^. amdaccordtegWIhi'Egyp^iansi Mifl» wfot« l^'s^fipd iifor ind the |:niig«lift of Wtrtcmbw^ thp»^ liei ih^de fbifte <kbr««dnt by hii cwngeHcal autb«wjj.y!. >Or|. ^ti itt Wsrapftf t»,CelAM» whoa<jcufcd the Chr\m»«8;0* ' a^ti^iiTir thd'tdltr <rf Ow gofptl* Inftirdef toeiv^c the 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$>,^ md^MivetM i^liglouR c<mtroverfie» been deeided in ^^^^ Caftbftt Church, and all her dccifiont of feith have bce;iv,j fwtSed. In the^ dccifions there are no new ««idp8 ipf f^g' fiitfaJhtrodoced, but thefe dbftrines rec^ved from th^^^;| Apoftles, Which arc oj^fed by innovatora, and proteiwift:4 edRformcrs, are fijtemnly dedarcd to be the fettled dqcr' * triJMJs of the Cafholic Church, a part of that idepofite qi| ^^ fiith ohee delivered /» the Saitrti, (Sl Jiide) and by th«»v..T tratiioiitted through their fucceffors down to us, > ^, t : 1V> pretend that thefc decifi«4ns are yet fubjed tp |t# .^-* exuhinaticm q/i tndividnals, is to encoar^ge pride iWM^/Va difobedience ; to authorifc a palpable inverfion of order; |^^f todncoiinige the Iheep to condii^ the fticpherd, inoppp^j./! fitiott to common fenfe, to the precept of Jcfas Chrift, ! «i4 to the dbftriflc, as well as the praAice, ©f the ApoC- ,3 tlcB : *^Obey your Guades, and be fubjc^ to them"— St. q P»ul to the Hebrews. If ever that precept of Jefus Cbrift^ ]\^., **He that wiM not hear the Church, Jet him be to thee as a HeMhen," be applicabfc, it ie in this cafe, where the Church iblemnty ipeaks to all her children, by the mouth i^thefe paftors, who« Chrift has given, that we may m be whirled abomt by every wind of dodrine— -Eph. iv. '^ The faithfiil were not p^rmktdd to examine thedcci- fi*»fl it J crufilem-^** At Paul and Silas paffed through the riiles, thty direacd them to i^ferve the cdldts adjudired -J ^is* ^f vfsiics m«M cit^iKi ill J«fuiaicm"'— -A^ xvij 4. f*V ! ■>■. W.i •t ■■%Jj,:1; M I: IMAGE EVALUATION TEST TARGET (MT-S) A z .^ 1.0 I.I ^ m 2.5 2.2 I. ^ MUu IL25 ill !.4 i 1.6 — 6" Va vl /y "%' ■^>. w / Photographic Sciences Corporation « 33 WeST MAIN STRUT WItSTH.N.Y. USIO (716) 1724503 4^ -o" 99 l$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 IMAGE EVALUATION TEST TARGET (MT-3) // Sf. 1.0 I.I 11.25 ■ 50 "■^■' "^ US. WUl. 2.5 lii 2.0 1.8 U 11.6 ^> /] o ^ /!^ / Photographic Sciences Corporation 23 WIST MAIN STKHT WtBSTIR.N.Y 14510 (716) •77-4503 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$V"fthr wha5%h#n*Aiit« HI hiiWaft thcr" bl^ng air t^e^'illAC " powers of his foul into adion ; fet all (hefprings of hil j IwStTon crf^fpcaal grates inlallJbIc in their fe froS^ '''"m i^^i^ in thejkcfeiVTPor ^ ; «^v^.»n^f^p^^ Q^n ^bpd^, find wtpwUl., M»§r|hcmrelv^b the n^d o^ tunc ; dtewmtirlt^ m ^ grctt|ra»d^|^^rTej^ar(r8 gw^i in , jirbR^rtJQrt. itig,, ta:fforc ihqrc ^cfirable, folcly 4n4 ept^lufivdy, t<^?,f J^Ms.t9^r^„U, to tra^pri ^ ^flj,fl|„^. t<^%lw|i3lh>.t w IfDd and the rAwarda nf h:. ^^ti i:^Ui,t..i Jr.Jn^:- •"wjTOf*.*". I.wtn (*irpr,. gnd *,JB, who <Wi»fe>,„ a'T# Pt f J WfW.wtJMrs the m|i,(l iffipioH,. f*ft . ,« r','''«eli»n,hiBircer>,tboli,,wlio,hai.oiuaht«, „. lia ^v» t«^un<jl34lJ Ik J:Ji; aa;ik6 i-i ill f«iiii'.«^!i| ' li 1 c'Jai ta }i ;wt 1&* i'kiWvxj a|8 the fame diftindion between thofc^i who rcfpe^V, itiil libfdd order of f(^ecia1 gifim, i^MlMh in tbeireffeavibd IflnfVerfal, dod wouicf hiikeliddiftii?^bdt«rtWiM5A fliofe, ^^^ honour Krti by cfioice/>liftd^ tll«ft$ 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' IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 11.25 bills 12.5 ■ SO '■^™ ■■■ iiiiir J& > °^ .^ 7 'cy ^V ^^"^^ '>:^' p Photographic Sciences Corporation ^ A iV <^ ♦. <* % 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 ^^^^■^HI|M '^^^1 j^^^^B*!^ ' ,^^^1 ^^nli ^^^SSm ^ ' ^^^1 iP^PtW^^^b ^^^H ^Wi 1 4 ^^^H i«MKPH ■ .MMHMj \ WKbm -'■ iWil !■ 1 f 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 ■ J iu £ .'fi Jon •»-."« I'^vW - .rrva ub dlff ,Ji ti.l ;-.,^,^. .,, % , il ^liil »i 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¬ 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 and if not to of whom I am the minifter m Verticle <^osteraairnga/k^or. an an didft Idtjiater proefcire is not Icnown World in are if not, to of whom lamthemini/ler St. Paul's Words on Verfidc PAGE LINE 58 38 7S 3<f 91 19 180 22 38s 38 284 S5 291 37 30ft 32 359 20 382 35 393 I 398 9 412 10 421 37 432 32 LINE 3^ 32 38 S3 37 3a 20 25 10 37 32