A brief state of the Socinian controversy concerning a trinity in unity by Isaac Barrow ...
Barrow, Isaac, 1630-1677.
1698
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A brief state of the Socinian controversy concerning a trinity in unity by Isaac Barrow ...
Barrow, Isaac, 1630-1677.
23 p.
Printed for Brabazon Aylmer ...,
London :
1698.
Reproduction of original in British Library.
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eng
Socinianism -- History -- Sources.
Trinity.
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Advertisement
.
A
Defence
of
the
Blessed
Trinity
.
By
Isaac
Barrow
.
D.
D.
Price
twelve
Pence
.
A
BRIEF
STATE
OF
THE
Socinian
Controversy
.
Concerning
a
TRINITY
in
UNITY
.
By
Isaac
Barrow
,
D.
D.
Late
Master
of
Trinity-College
,
in
Cambridge
.
LONDON
,
Printed
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal-Exchange
in
Cornhill
,
1698.
Price
two
Pence
.
A
BRIEF
STATE
OF
THE
Socinian
Controversy
.
*
THe
Sacred
Trinity
may
be
considered
,
either
as
it
is
in
it self
,
wrapt
up
in
unexplicable
Folds
of
Mystery
;
or
,
as
it
hath
discovered
it self
,
operating
in
wonderful
Methods
of
Grace
towards
us
.
As
it
is
in
it self
,
't
is
an
Object
too
bright
and
dazling
for
our
weak
Eye
to
fasten
upon
;
an
Abyss
too
deep
for
our
short
Reason
to
fathom
.
I
can
only
say
,
That
we
are
so
bound
to
mind
it
,
as
to
exercise
our
Faith
,
and
express
our
Humility
,
in
willingly
believing
,
in
submissively
adoring
those
high
Mysteries
,
which
are
revealed
in
the
Holy
Oracles
concerning
it
;
by
that
Spirit
it self
,
which
searcheth
the
Depths
of
God
,
and
by
that
Only
Son
of
God
,
who
residing
in
his
Father's
Bosom
,
hath
thence
brought
them
forth
,
and
Expounded
them
to
us
,
so
far
as
was
fit
for
our
Capacity
and
use
.
And
the
Lectures
so
read
by
the
Eternal
Wisdom
of
God
,
the
Propositions
uttered
by
the
Mouth
of
Truth
it self
,
we
are
obliged
with
a
Docile
Ear
,
and
a
Credulous
Heart
,
to
entertain
.
That
there
is
One
Divine
Nature
or
Essence
,
common
unto
Three
Persons
,
incomprehensibly
Vnited
,
and
ineffably
Distinguished
;
united
in
Essential
Attributes
,
distinguished
by
peculiar
Idioms
and
Relations
;
all
equally
Infinite
in
every
Divine
Perfection
,
each
different
from
other
in
Order
and
Manner
of
Subsistence
;
that
there
is
a
mutual
inexistence
of
One
in
All
,
and
All
in
One
;
a
Communication
without
any
Deprivation
or
Diminution
in
the
Communicant
;
an
Eternal
Generation
,
and
an
Eternal
Procession
without
Precedence
or
Succession
,
without
proper
Causality
or
Dependence
:
A
Father
imparting
his
own
,
and
the
Son
receiving
his
Father's
Life
,
and
a
Spirit
issuing
from
both
,
without
any
Division
or
Multiplication
of
Essence
;
These
are
Notions
which
may
well
puzzle
our
Reason
,
in
conceiving
how
they
agree
,
but
should
not
stagger
our
Faith
,
in
assenting
that
they
are
true
.
Upon
which
we
should
meditate
,
not
with
hope
to
comprehend
,
but
with
disposition
to
admire
,
veiling
our
Faces
in
the
Presence
,
and
prostrating
our
Reason
at
the
Feet
of
Wisdom
so
far
transcending
us
.
There
be
those
,
who
because
they
cannot
untie
,
dare
to
cut
in
sunder
these
Sacred
Knots
.
Who
,
because
they
cannot
fully
conceive
it
,
dare
flatly
to
deny
them
.
Who
,
instead
of
confessing
their
own
Infirmity
,
do
charge
the
plain
Doctrines
and
Assertions
of
Holy
Scripture
with
Impossibility
.
Others
seem
to
think
,
they
can
demonstrate
these
Mysteries
by
Arguments
grounded
upon
Principles
of
Natural
Light
,
and
express
it
by
Similitudes
derived
from
common
Experience
.
To
repress
the
Presumption
of
the
former
,
and
to
restrain
the
Curiosity
of
the
latter
;
the
following
Consideration
(
improved
by
your
Thoughts
)
may
perhaps
somewhat
conduce
.
We
may
consider
,
That
our
Reason
is
no
competent
or
capable
Iudge
coneerning
Propositions
of
this
Nature
.
'T
is
not
sufficient
,
nor
was
ever
designed
to
sound
such
Depths
;
to
descry
the
Radical
Principles
of
all
Being
;
to
reach
the
extream
Possibilities
of
Things
.
Such
an
Intellectual
Capacity
is
vouchsafed
to
us
,
as
doth
suit
to
our
Degree
(
the
lowest
Rank
of
Intelligent
Creatures
)
as
becometh
our
Station
in
this
inferior
Part
of
the
World
;
as
may
qualify
us
to
discharge
the
petty
Businesses
committed
to
our
Management
,
and
the
facile
Duties
incumbent
on
us
.
But
to
know
,
What
God
is
;
How
he
subsisteth
;
what
he
can
;
what
he
should
do
;
by
our
natural
Perspicacity
,
or
by
any
means
we
can
use
,
farther
than
he
pleaseth
to
reveal
,
doth
not
suit
to
the
Meanness
of
our
Condition
,
or
the
Narrowness
of
our
Capacity
.
These
really
are
the
most
elevated
Sublimities
,
and
the
abstrusest
Subtilties
that
are
,
or
can
be
in
the
nature
of
things
.
He
that
can
penetrate
them
,
may
erect
his
Tribunal
any
where
in
the
World
,
and
pretend
justly
that
nothing
in
Heaven
or
Earth
is
exempted
from
his
Judgment
.
But
in
truth
,
how
unfit
our
Reason
is
to
exercise
such
Universal
Jurisdiction
,
we
may
discern
by
comparing
it
to
our
Sense
.
It
is
obvious
,
that
many
Beasts
do
(
by
advantage
of
a
finer
Sense
)
See
,
Hear
,
Smell
things
imperceptible
to
us
.
And
were
it
not
very
unreasonable
to
conclude
,
that
such
things
do
not
exist
,
or
are
in
themselves
altogether
insensible
,
because
they
do
not
all
appear
to
us
?
Is
it
not
evident
,
that
we
ought
to
impute
their
Imperceptibility
(
respecting
us
)
to
the
defect
of
our
Sense
,
to
its
Dulness
and
Grossness
,
in
regard
to
the
Subtilty
of
those
Objects
?
Even
so
may
Propositions
in
themselves
,
and
in
regard
to
the
Capacity
of
higher
Understandings
;
(
for
there
are
gradual
Differences
in
Understanding
,
as
well
as
in
Sense
)
be
true
and
very
intelligible
,
which
to
our
inferiour
Reason
seem
unintelligible
,
or
repugnant
to
the
Prenotions
,
with
which
our
Soul
is
imbued
:
And
our
not
discerning
those
Truths
,
may
argue
the
Blindness
and
Weakness
of
our
Understanding
,
not
any
Fault
or
Inconsistency
in
the
Things
themselves
.
Nor
should
it
cause
us
any
wise
to
distrust
them
,
if
they
come
recommended
to
our
Belief
by
competent
Authority
.
It
cannot
be
reasonable
out
of
Principles
drawn
from
ordinary
Experience
,
about
these
most
low
and
imperfect
Things
to
collect
;
that
there
can
be
no
other
kind
of
Vnions
,
of
Distinctions
,
of
Generations
,
of
Processions
,
than
such
as
our
own
gross
Sense
doth
represent
to
us
.
Reason
it self
more
forcibly
doth
oblige
us
to
think
,
that
to
sublimer
Beings
there
do
pertain
Modes
of
Existence
and
Action
,
Vnions
and
Distinctions
,
Influences
and
Emanations
of
a
more
high
and
perfect
Kind
:
Such
as
our
course
Apprehension
cannot
adequate
,
nor
our
rude
Language
express
:
Which
we
perhaps
,
have
no
Faculty
subtile
enough
to
conceive
distinctly
,
nor
can
attain
any
congruous
Principles
,
from
which
to
Discourse
solidly
about
them
.
No
Words
,
perhaps
,
which
we
do
use
to
signify
our
Conceptions
about
these
Material
and
Inferiour
Things
,
will
perfectly
and
adequately
suit
to
a
Mystery
,
so
much
remote
from
the
common
Objects
of
our
Knowledge
,
so
far
transcending
our
Capacity
.
Shall
we
then
,
who
cannot
pierce
into
the
Nature
of
a
Peble
;
that
cannot
apprehend
how
a
Mushroom
doth
grow
;
that
are
baffled
in
our
Philosophy
about
a
Gnat
or
a
Worm
,
debate
and
decide
(
beyond
what
is
taught
us
from
above
)
concerning
the
precise
manner
of
Divine
Essence
,
Subsistence
,
or
Generation
?
I
do
(
saith
St.
Chrysostom
)
eat
Meats
,
but
how
they
are
divided
into
Phlegm
,
into
Blood
,
into
Iuice
,
into
Choler
,
I
am
ignorant
.
These
things
which
every
day
we
see
and
taste
,
we
do
not
know
;
and
are
we
curious
about
the
Essence
of
God
?
Wherefore
do
we
stretch
our
Judgment
beyond
its
Limits
,
unto
Things
so
infinitely
exceeding
it
?
Why
do
we
suffer
our
Reason
to
be
Pragmatical
,
unjustly
Invading
the
Office
not
belonging
thereto
;
intruding
into
Things
which
it
hath
not
seen
,
Col.
ii
.
18.
nor
can
comprehend
;
those
secret
Things
,
which
belong
to
the
Lord
our
God
,
Deut.
xxix
.
29.
and
the
comprehension
whereof
he
hath
reserved
unto
himself
?
These
Considerations
may
suffice
in
some
manner
,
to
shew
,
that
St.
Chrysostom
had
reason
to
exclaim
so
much
against
the
Madness
,
as
he
styleth
,
it
,
of
those
,
who
are
busily
Curious
in
Speculation
about
the
Essence
of
God
;
daring
to
subject
Divine
Mysteries
to
their
own
Ratiocinations
.
That
St.
Basil's
Advice
was
wholsom
,
not
to
be
meddlesom
about
things
,
about
which
Holy
Scripture
is
silent
.
That
†
another
Ancient
Writer
did
say
no
less
prettily
,
than
truly
,
that
in
these
Matters
curiositas
reum
facit
,
non
peritum
;
we
may
easilier
incur
blame
,
than
attain
Skill
by
nice
Enquiry
into
them
.
That
many
of
the
Fathers
do
with
great
Wisdom
dislike
and
dissuade
the
searching
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
manner
of
Things
being
true
or
possible
,
as
a
suspicious
Mark
,
or
a
dangerous
Motive
of
Infidelity
.
That
St.
Paul's
Rules
,
Rom.
xii
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
wise
so
as
withal
to
be
sober
,
and
modest
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
conceit
any
thing
without
warrant
of
Scripture
,
1
Cor.
iv
.
6.
are
in
this
Case
most
especially
to
be
heeded
.
That
,
according
to
St.
Peter's
Admonition
,
we
should
as
new-born
Babes
(
unprepossess'd
with
any
Notions
or
Fancies
of
our
own
)
long
for
,
and
greedily
suck
in
the
sincere
milk
of
the
Word
;
not
diluting
it
with
baser
Liquors
of
Humane
Device
.
That
where
God
doth
interpose
his
definitive
Sentence
,
our
Reason
hath
nothing
to
do
but
to
attend
and
submit
.
No
Right
to
Vote
,
no
Licence
to
Debate
the
Matter
.
It
s
Duty
is
to
listen
and
approve
whatever
God
speaketh
,
to
read
and
subscribe
to
whatever
he
writeth
.
At
least
in
any
case
it
should
be
mute
,
or
ready
to
follow
Job
,
saying
,
Behold
,
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
my
hand
upon
my
mouth
,
Job
xl
.
4.
In
fine
;
The
Testimony
of
God
,
with
a
sufficient
clearness
represented
to
the
Capacity
of
an
Honest
and
Docile
Mind
(
void
of
all
partial
Respects
,
and
clear
from
all
sorts
of
Prejudice
;
loving
Truth
,
and
forward
to
entertain
it
;
abhorring
to
wrest
or
wrack
Things
,
to
use
any
Fraud
or
Violence
upon
any
Principle
,
or
Ground
of
Truth
)
the
Testimony
of
God
,
I
say
,
so
revealed
,
whatever
Exception
,
our
shallow
Reason
can
thrust
in
,
should
absolutely
convince
our
Judgment
,
and
constrain
our
Faith.
If
the
Holy
Scripture
teacheth
us
plainly
,
and
frequently
doth
inculcate
upon
us
(
that
which
also
the
uniform
Course
of
Nature
,
and
the
peaceable
Government
of
the
World
doth
also
speak
)
That
there
is
but
One
True
God.
If
it
as
manifestly
doth
ascribe
to
the
Three
Persons
of
the
Blessed
Trinity
,
the
same
August
Names
,
the
same
Peculiar
Characters
,
the
same
Divine
Attributes
(
essential
to
the
Deity
)
the
same
Superlatively
admirable
Operations
of
Creation
and
Providence
:
If
it
also
doth
prescribe
to
them
,
the
same
Supreme
Honours
,
Services
,
Praises
and
Acknowledgments
to
be
paid
unto
them
All
;
this
may
be
abundantly
enough
to
satisfy
our
Minds
,
to
stop
our
Mouths
,
to
smother
all
Doubt
and
Dispute
about
this
High
and
Holy
Mystery
.
It
was
exceeding
Goodness
in
God
,
that
he
would
condescend
so
far
to
instruct
us
;
to
disclose
so
Noble
a
Truth
unto
us
;
to
enrich
our
Minds
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
most
excellent
Knowledge
of
himself
.
And
it
would
be
no
small
Ingratitude
and
Unworthiness
in
us
,
any
wise
to
suspect
his
Word
,
or
pervert
his
Meaning
;
any
wise
to
subject
his
Venerable
Oracles
to
our
rude
Canvasses
and
Cavils
.
In
fine
;
The
proper
Employment
of
our
Mind
about
these
Mysteries
,
is
not
to
search
and
speculate
about
them
,
to
Discourse
flippantly
and
boldly
about
them
;
but
with
a
pious
Credulity
to
embrace
them
,
with
all
humble
Respect
to
Adore
them
.
FINIS
.
Books
Printed
for
Brabazon
Aylmer
,
in
Cornhil
.
A
Seasonable
Vindication
of
the
B.
Trinity
.
Being
an
Answer
to
this
Question
,
Why
do
you
believe
the
Doctrin
of
the
Trinity
?
Collected
from
the
Works
of
the
Most
Reverend
Dr.
John
Tillotson
,
Late
Lord
Archbishop
of
Canterbury
,
and
the
Right
Reverend
Dr.
Edward
Stillingfleet
,
now
Lord
Bishop
of
Worcester
.
Price
12d
.
A
Method
of
daily
Devotion
.
A
Method
of
Devotion
for
the
Lord's-Day
.
Likewise
several
small
Books
against
Debauchery
,
Profaness
,
Blasphemy
,
Cursing
,
and
Swearing
,
&c.
Price
two
Pence
each
,
and
something
cheaper
to
them
that
give
away
Numbers
.
All
these
by
Dr.
Ashton
.
Notes, typically marginal, from the original text
Notes for div A31061-e200
*
V.
Defence
of
the
B.
Trinity
,
p.
5.
P.
21.
Id.
on
the
Creed
,
p.
337.
V.
Defence
of
the
B.
Trinity
,
p.
26.
P.
55.
†
Zeno
Veronens
.
1
Pet.
ii
.
2.
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.