In the entrance of Mr Biddle’s preface he tells the reader very modestly “That he could never yet see or hear of a catechism” (although, I presume, he had seen, or heard at least, of one or two written by Faustus Socinus, though not completed; of one by Valentinus Smalcius, commonly called “The Racovian Catechism,” from whence many of his questions and answers are taken; and of an “Exposition of the Articles of Faith, in the Creed called the Apostles’, in way of catechism, by Jonas Schlichtingius,” published in French, anno 1646, in Latin, anno 1651) “from whence the true grounds of Christian religion might be learned, as it is delivered in Scripture;” and therefore, doubtless, all Christians have cause to rejoice at the happy product of Mr B.’s pains, wherewith he now acquaints them, ushered in with this modest account, whereby at length they may know their own religion, wherein as yet they have not been instructed to any purpose. And the reason of this is, because “all other catechisms are stuffed with many supposals and traditions, the least part of them being derived from the word of God,” Mr B. being judge. And this is the common language of his companions, comparing themselves and their own writings with those of other men.1 The common language they delight in is, “Though Christians have hitherto thought otherwise.”
Whether we have reason to stand to this determination, and acquiesce in this censure and sentence, the ensuing considerations of what Mr B. substitutes in the room of those catechisms which he here rejects will evince and manifest. But to give countenance to this humble entrance into his work, he tells his reader “That councils, convocations, and assemblies of divines, have justled out the Scripture, and framed confessions of faith according to their own fancies and interests, getting them confirmed by the civil magistrate; according unto which confessions all catechisms are and have been framed, without any regard to the Scripture.” What “councils” Mr B. intends he informs us not, nor what it is that in them he chiefly complains of. If he intend some only, such as the apostatizing times of the church saw, he knows he is not opposed by them with whom he hath to de, nor vet if he charge them all for some miscarriages in them or about them. If all, as that of the apostles themselves, Acts xv., together with the rest that for some ages followed after, and that as to the doctrine by them delivered, fall under his censure, we have nothing but the testimony of Mr B. to induce us to a belief of this insinuation.2 His testimony in things of this nature will be received only by them who receive his doctrine.
What I have to offer on this account I have spoken otherwhere. That the confessions of faith which the first general councils, as they are called, during the space of four hundred years and upward, composed and put forth, were “framed according to the fancies and interests of men,” beside the word, is Mr B.’s fancy, and his interest to have it so esteemed. The faith he professeth, or rather the infidelity he has fallen into, was condemned in them all, and that upon the occasion of its then first coming into the world; “Hinc illæ lacrimæ:” if they stand, he must fall. “That the catechisms of latter days” (I suppose he intends those in use amongst the reformed churches) “did wholly omit the Scripture, or brought it in only for a show, not one quotation amongst many being a whit to the purpose,” you have the same testimony for as for the assertions foregoing.3 He that will say this, had need some other way evince that he makes conscience of what he says, or that he dare not say any thing, so it serve his turn. Only Mr B. hath quoted Scripture to the purpose! To prove God to be “finite, limited, included in heaven, of a visible shape, ignorant of things future, obnoxious to turbulent passions and affections,” are some of his quotations produced; for the like end and purpose are the most of the rest alleged. Never, it seems, was the Scripture alleged to any purpose before! And these things, through the righteous hand of God taking vengeance on an unthankful generation, not delighting in the light and truth which he hath sent forth, do we hear and read. Of those who have made bold ἀκίνητα κινεῖν, and to shake the fundamentals of gospel truths or the mystery of grace, we have daily many examples. The number is far more scarce of them who have attempted to blot out those κοιναὶ ἔννοιαι, or ingrafted notions of mankind, concerning the perfections of God, which Mr B. opposeth. “Fabulas vulgaris nequitia non invenit.” An opposition ‘to the first principles of rational beings must needs be talked of. Other catechists, besides himself, Mr B. tells you, “have written with so much oscitancy and contempt of the Scripture, that a considering man will question whether they gave any heed to what they wrote themselves, or refused to make use of their reason, and presumed others would do so also.” And so you have the sum of his judgment concerning all other catechisms, besides his own, that he hath either seen or heard of. “They are all fitted to confessions of faith, composed according to the fancies and interests of men, written without attending to the Scripture or quoting it to any purpose, their authors, like madmen, not knowing what they wrote, and refusing to make use of their reason that they might so do.” And this is the modest, humble entrance of Mr B.’s preface.