Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...

PART 2. Of the Idolatry of the Arians.

WE see then that the Arians both ancient and modern have been accused as Idolaters. But because every man would be guilty if accusation were a crime; it will in the next place be a piece of justice, to inquire into the grounds upon which the Accusers usually proceed. And here I will first consider apart, the things with which they are severally charged; and then those things together in which they are together blamed; and declare the grounds and reasons on which they are in all these respects condemned.

That which seemeth to me in this point criminal in the Arians, and not in the Socinians, is the worship of Christ as Creator of the World. They took those pla∣ces of Scripture which ascribe to the Son of God the making of the Universe, as they plainly sound; and either wanted such confidence as the Socinians, or ra∣ther such Grammatical subtlety, by which they wrested them to a very different sense. The places of Scripture which I mean, are such as these: All things were made b 1.1 by[the Word], and without him was not any thing made that was made. Christ is the Image of the invisible God c 1.2, the first-born of every Creature. For in[or by]

him were all things created that are in Heaven, and that are in Earth, visible and invisible; whether they be Thrones or Dominions, or Principalities, or Powers. All things were created by him, and for him. And he is before all things, and by him all things consist. These words, toge∣ther with all other places of a like nature, the Socinians do industriously and violently draw to a scope, at which they were never aimed a 1.3. It is true that the aim of St. Paul in the place now cited, has not been so parti∣cularly and critically discerned by some of the most Catholick Commentators. But in general all of them well understood that these Expressions, [The Worlds; Things visible and invisible; all things that were made; things in Heaven, and things on Earth], were such as no Jews or Christians commonly used, in speaking of the founding the Christian Church, and making the new world of the Gospel. And where it is said, That every house is built by some man, but he that built all things is God b 1.4; there to interpret it after this fa∣shion, of Gods revealing the Christian Oeconomy, as they may if they please; (for the same Key may serve for all such places), is an absurd Comment which hath no need of confutation. But with them, who have denied first the Satisfaction of Christ, and for the sake of that error, his Divinity; and then for the sake of that second error, his Praeexistence and Creative power; The beginning of the Logos is at the beginning of the Gospel; and the Creation of all things is the new Creation in Evangelical truth and righteousness; how harshly soever these Interpretations sound to the ears of the Judicious. Why go they not on, and say, that God is called the Creator of Israel, and therefore may mean the first words of the Book of Genesis of that people, and not of the Material World? Why do not they Comment in this manner on the words in the Acts,

God that made the World a 1.5, and all things therein, [that is, the Gospel with all its appurtenancies], seeing that he is Lord of Heaven and Earth, [that is, of the new Evangelical Heaven and Earth, wherein dwelleth righteousness], dwelleth not in Temples made with hands.

They err who think the Apostle in that place to the Colossians, did in Allegorical manner allude to Moses. No, he plainly opposeth himself to Gnosticism, which was then on foot, though put afterwards into many new dresses; and to the Simonian Scheme of the world, more like to that of Pythagoras than that of Moses; though Moses has been thought to Platonize, as some speak; which to me does not so plainly appear from the words he has left us. St. Paul calleth Christ, the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Image of God, and the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the] first-born of every creature; not there∣by affirming, that Christ was not very God but his first creature of a different substance; but opposing him to [the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Images and the Begin∣ning of the Platonick Simonians b 1.6. He therefore seems to me to speak to this effect.

You boast of I know not what first-borns and Beginnings, which created other things. Behold here the true First-born and Beginning, who indeed made the World.

[Thus Ignatius c 1.7 opposeth to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Gnosticks, the Son of God; affirming that there was one God of the Old and New Testament, and one Mediator be∣twixt God and Men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the creating and go∣verning of all things: and those who believe other∣wise, he in the following Page condemneth as the Disciples of Simon Magus.] The Thrones, Dominions, Principalities, Powers, mentioned in the next Verse, are in like manner opposed to the Principles or Angels,

which those Hereticks fancied to be subordinate Crea∣tors and Governours of the visible World. Epiphanius in his Twenty-third Heresie of the Saturnilians a 1.8, de∣clareth their odd opinion concerning one Unknown Fa∣ther, and the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] the Virtues, Prin∣cipalities and Powers, made by him; and of the infe∣rior creatures made by them. And in his Twenty-sixth Heresie of the Gnosticks, he setteth down the order of their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Heavenly Principalities: How little now do these names differ from the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Do∣minions; the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Principalities; the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or] Powers, of St. Paul the Apostle? And that Apostle doth no more assert in this place the creation of such Orders, than he doth the making of the Gnostick AEons in the first Chapter to the Hebrews, where he affirmeth of Christ that he made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In such places he said in effect that the Logos was the true Principle which they mistook in their notion, and miscalled by other names, though they were in a kind of pursuit of him, but in the dark, and in false ways: That it was he that made the World visible and intellectual, by what names soe∣ver they called it, or into what Classes soever they had disposed it; and that this was not the effect of any such powers as they dreamed of, they having no exist∣ence but in the shadows of their own imagination.

In the following Chapter b 1.9, he opposeth the Prin∣ciples of Christian Religion to the Elements of their Philosophy. And in the next Verse c 1.10, he opposeth to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Simonians, the fulness of the Dei∣ty which dwelt in Christ. And after that d 1.11 he twice mentioneth his Headship over all [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Prin∣cipalities and Powers: And thence he most aptly pro∣ceedeth to the condemnation of the worship of An∣gels e 1.12: For of them the Gnosticks made egregious Idols.

I am the more confirmed in this Discourse upon St. Paul's words by those of Irenaeus:

God (said he in his refutation a 1.13 of the Gnostick Heresie) did make all things, both visible and invisible, sensible and in∣telligible,—not by Angels, or other Virtues,—But by his Word and Spirit.—This God is neither Beginning, nor Virtue, nor Fulness:

That is (as I suppose it was read in the Greek Copy, which the Lear∣ned world much wanteth)

neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no Gnostick Principle, but true and very God.

Neither am I concerned at the Objection of those who ascribe these Terms to Valentinus; for 'tis plain he was not b 1.14 the Inventer. It appeareth by the studiousness of Socinus, in order to the eluding of the force of such places, that he believed an acknowledg∣ment of Christ as Creator, was in effect a confession of his Godhead. This then being by Arius granted, and by Socinus denied, that Christ created the Natural World; it is that single point in which Arius apart from Socinus, is chargeable with Idolatry. And certain∣ly he is not accused upon slight and idle suspicion, if the charge be drawn up against him, either from Scri∣pture or Reason.

In the Scripture God himself doth prove himself to the World, to be the true one God, by his making of all things. In what other sense will any man, whose prejudice does not bend him a contrary way, inter∣pret the following places? Who hath measured out c 1.15 the waters in the hollow of his hand? and meted out the Heavens with a span; and comprehended the dust of the Earth in a measure; and weighed the Mountains in scales, and the Hills in a ballance? Who hath directed the spirit of the Lord, or being his counseller hath taught Him?

Thus saith d 1.16 the God, the Lord, he that created the

Heavens, and stretched them out; He that spread forth the Earth, and that which cometh out of it. He that gi∣veth breath unto the people upon it, and spirit to them that walk therein. I am the Lord, that is my name, and my Glory I will not give to another.—Thus saith a 1.17 the Lord that created thee, O Jacob, and formed thee, O Israel! Fear not.—Before me there was no God formed, nei∣ther shall there be after me.

The Lord b 1.18 is the true God, he is the living God, and an everlasting King, [or, the King of Eternity.]—Thus shall ye say unto them, [the Nations,] The gods that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens. He hath made the Earth by his Power; he hath established the World by his Wisdom, and hath stretched out the Heavens by his Discretion.

Thus speaketh the Scripture: In the next place let it be considered whether Reason can dissent from it. What notion will Reason give us of the true God, if it supposeth such wisdom and power in a creature as can make the World? For does not Reason thence col∣lect her Idea of God, conceiving of him as of the migh∣ty and wise framer of the Universe? thus the very Americans themselves, I mean the Peruvians, did call their supreme God by the name of Pachaia Chacic c 1.19 which signifies as they tell us, the Creator of Heaven and Earth.

In this then Arius is particularly to be condemned, in that he supposeth the Creator a Creature, and yet professeth to worship him under the notion of the Maker of all things.

It is true, that Arius gave not to Christ the very same honour he did to the Father. And his Dis∣ciples in their Doxologies, were wont in cunning manner, to give Glory to the Father by the

Son a 1.20. And such a Form Eusebius himself used b 1.21; and we find it at the end of one of his Books against Sabellius:

Glory be to the one unbegotten God, by the one only begotten God the Son of God, in one holy Spirit, both now and always, and through all Ages of Ages, Amen.

Neither do the Arians give any glory to Christ, but that which they pretend to think enjoined by God the Father. But if Christ had been a Creature, the Crea∣tor would not by any stamp of his Authority have rai∣sed him to the value of a natural God; and such a God they honour, whatsoever the terms be with which they darken their sense; for he is honoured by them as Cre∣ator and Governour, and dispenser of Grace.

Notes

• b 1.1

  Joh. 1. 3.
• c 1.2

  Col. 1. 15, 16, 17.
• a 1.3

  Comp. Socin. C. 1. Sect. 7. p. 53.—Creatio—Christo tribuitur. Resp. Illic agi de secundâ, non de primâ rerum creatione, h. e. Mundi Innova∣tione, quoad Re∣ligionem & Regnum Christi.
• b 1.4

  Heb. 3. 4.
• a 1.5

  Act. 17. 24.
• b 1.6

  See of the Gnostic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iren. l. 1. c. 1. &c. 10. p. 76. and of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Me∣githius the Marcionite in Orig. Dial. con. Marc. Sect. 1. p. 3, 4, 14. And of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Iren. l. 1. c. 10. p. 78. where of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Elements of Marcus.
• c 1.7

  Ign. Epist. In∣terpol. ad. Phi∣ladelph. p. 180. Ed. Voss.
• a 1.8

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• b 1.9

  Col. 2. 8.
• c 1.10

  Vers. 9.
• d 1.11

  Ver. 10, 15.
• e 1.12

  Vers. 18.
• a 1.13

  Irenaeus adv. Haer. l. 1. c. 9. p. 114.
• b 1.14

  Iren. l. 1. c. 5. p. 58. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c 1.15

  Isa. 40. 12, 13. See also Verses 18, 19, 20, 21, 25, 26, 27, 28.
• d 1.16

  Isa. 42. 5, 8.
• a 1.17

  Isa, 43. 1, 10.
• b 1.18

  Jer. 10. 10, 11, 12.
• c 1.19

  See Gerard. Voss. de Idol. l. 1. p. 14.
• a 1.20

  Euseb. Eccles. Hist. l. 10. c. 4. ad fin. p. 388.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.21

  Id. contra Sabell. l. 1. p. 22. Ed. Sirmond.