ADVERSARIA THEOLOGICA. In a book with this title, commenced 1694, Mr Locke had written several pages, of which the following have been selected as specimens; they may be considered also as indications of his opinions. The other subjects in the book are: Anima humana materialis. Lex operum. Anima humana non materialis. NON TRINITAS. Because it subverteth the unity of God, introducing three gods. Because it is inconsistent with the rule of prayer directed in the SS. For if God be three persons, how can we pray to him through his Son for his Spirit ? The Father alone is the most high God. Luke i. 32, 35. There is but one first independent cause of all things, which is the most high God. Rom. xi. 36. The Lord shall be one, and his name one. Zech. xiv. 9. The Lord our God, the Lord is one. Mark xii. 29. 'Tis life eternal to know thee [Father], the only true God, and Jesus Christ, whom thou hast sent. John xvii. 3. If the Holy Spirit were God, the knowledge of him would be necessary, too, to TRINITAS. NON TRINITAS. eternal life. It is eternal life to know Christ as sent, not as eternally begotten, nor as coëssential to the Father. Biddle, 124. 1 Cor. viii. 5, 6. There is one Spirit manifestly distinguished from God, i. e. one created Spirit by way of excellency; i. e. the Holy Spirit. 2. There is one Lord distinguished from God, and therefore made, else there would be two unmade Lords; i. e. one made Lord by way of excellency, which is Jesus. Eph. iv. 4 -6; Acts ii. 22, 23, 33, 36; Matt. xxiv. 36; Mark xiii. 32. Rom. xv. 6. John vi. 27. James iii. 9. John viii. 54. The Jews knew no God but the Father, and that was St Paul's God. 2 Tim. i. 3; Acts iii. 13, v. 30, 31, xxii. 14; Neh. ix. 6. Thou art Lord alone. Thou denoteth a single person. 1. Let us make man, no more proves the speaker to be more persons than one, than the like form, Mark iv. 30; John iii. 2; 2 Cor. x. 1, 2. This, if anything, proves only that there was some other person with God whom he employed, as in the creation of other things so of man, viz. the Spirit, ver. 2; Psal. civ. 30; Job xxvi. 13, xxxiii. 4. Gen. iii. 22. This was spoken also to the Holy Spirit, as also that, Gen. xi. 6, 7; Isa. vi. 8. CHRISTUS DEUS SUPREMUS. 1. If Christ were not God, he could not satisfy for our sins. 2. He is called the mighty God, Isa. ix. 6. 3, Rom. ix. 5, wv επι πάντων Oεo ευλογητος εις τους αιώνας. CHRISTUS NON DEUS Because we are to honour him, for that the Father hath committed all judgment to him. John v. 22, 23. But the highest is to be honoured with the highest honour for himself, and for no other reason but his own sake. Because the love to the Father is made the ground and reason of love to the Son. 1 John v. 1. He is the Son of the Most High, Luke i. 32, and thereby distinguished from the Most High. The Father is greater than he. John xiv. 28. Phil. ii. 5-8; v. Biddle, 5-24, nobody can be equal with himself; equality is always between two. Ib. 1 Cor. viii. 6. By whom are all things, i. e. pertaining to our salvation, ib. 7. God has made him Lord, Acts ii. 39; Phil. ii. 9, 10. The glory and thanks which we give to Christ, and the faith and hope which we place in him, do not rest in him, but through him tend to God the Father, Phil. ii. 9, 10; 1 Pet. i. 21; John xii. 44; Rom. i. 8, xvi. 27; and therefore he is equal to God. He shall deliver up the kingdom, and be subject to the Father. 1 Cor. xv. 24, 25, 28. And he shall be subject according to his human nature. Rev. 1. This distinction is not to be found in God's word. 2. It begs the question; for it supposes two natures in Christ, which is the thing in question. 3. It makes two persons in Christ; for he is to be subject who ruled and subdued, i. e. a person, for no CHRISTUS DEUS SUPREMUS. CHRISTUS NON DEUS other can be a king; and therefore they must grant that the person of Christ, which they hold to be a Person of supreme Deity, delivereth up his kingdom, and becomes subject, or that his human nature is a person. The latter of these subverts the Trinitarian doctrine, the former itself, ib. 7. 4. It is said the Son himself shall be subject: but how can the Son himself become subject, if only a human nature, added to the Son, is subjected, and not the very person of the Son? Biddle, 8-24. God has exalted him and made him Lord, Phil. ii. 9, 11, and raised him from the dead, Rom. x. 9, iv. 24. If the eternal Son of God, coëqual and coëssential with the Father, were conceived and born of the Virgin Mary, how said the Angel to Joseph, that which is conceived in her is of the Holy Spirit? Matt. i. 20. Biddle, 11-24. Luke i. 35. Acts x. 38. Luke xxii. 48. CHRISTUS DEUS SUPREMUS. CHRISTUS NON DEUS of Hosts, making his Godhead depend on the bounty of the Lord of Hosts. Biddle, 15-24. 3. A God over all, for Oɛòs there is without an article, and so signifies not the supreme Deity. THERE is an unpublished work of some length amongst Mr Locke's papers, but as all interest on the subject to which it relates is now gone by, it would be useless to print anything except a few extracts as a specimen. It was an answer to Dr Stillingfleet (Bishop of Worcester), who had preached, 1680, a sermon before the Lord Mayor, styled "The Mischief of Separation," an elaborate and severe attack upon the Nonconformists. This discourse was answered by Mr Baxter, Mr Alsop, Dr Owen, and other leading writers amongst the Presbyterians and Independents. Dr Stillingfleet published, in reply, a larger work, 1683, which he entitled "The Unreasonableness of Separation," and this is evidently the work on which Mr Locke animadverts. Bishop G. was probably Dr Gauden, Bishop of Exeter, the author of the Ekwv Baoiλikn; P. the Catholic, may be conjectured to have been Parsons the Jesuit. DEFENCE OF NONCONFORMITY. ALL the arguments used from the Church, or established Church, &c., amount to no more than this, that there are a certain set of men in the world upon whose credit I must without further examination venture my salvation, so that all the directions and precepts to examine doctrines, try the spirit, take heed what you believe, hold the truth, &c., are all to no purpose, when all the measure and stamp of truth, |