■0& w. m ■>*.*>,' ';\ ::*r. W 'i".-. ! 5Sj*;i;!i m$ ■jSP^N!' *& ^4 3SH \1&*- SftSSw "'i. • ■ - LIBRARY TjWiOQll^i 33QMMBV, PRINCETON, N. J. DONATION OF S A M U E L A G N E W , •"• - - OP P HI I, A II K LP HI A . PA . Letter / w 3^ - y COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE * LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY • SCC CO VINDICATION OF THE UNITARIANS, Againft a Late On the TRINITY I ENTRANCE. SIR, Dare not call you Adverfary, indeed, I rather believe we may be Friends ; for tho' there may be a miftake be- tween us, yet I hope we both agree in a fincere love , and learch for Truth ; and in what we differ therefore, I fhall ratht. r feek to melt you with gentlenels , , than to fubduc you with opposition. Page 1 50. you tell us, I4l:en tve are rea- son hope to bear from us agiin : and you lee you have your delire > you feem to . -vc a fincere good will to Truth your (elf, and therefore you will be the Iefs fur- priz'd to fee it in others ; for when you have given fo bold a Challenge to all Uni- tarians, you muft expect, that we have but little re!pe<5t for the Honour, and Glory of God, if we do not anfwer you. Tis true, I come to dijpute you, and am no Socinian, and as an A man my Hypo- thecs diftorts your Argument a little ; but as we are both joyn'd in one Common Caule, and you attempt to deface theTnn$i of both, lb you muft think, we expect you provide your felf to give us both iatisfacti- ons, for tho' you conquer either of us, your Work's bik half done. You muft cxcule me therefore, if I mind A not CO not your Socinian Quarrels, but leaving them to themlelves, divert your Argument a.little, and bring in a third Hypothecs. ; you fhall ice I will deal fairly with you, itate the Matter truly, and proceed fincere- ly, and clearly j whether you lhall think your felf obliged to Reply to me, or not, upon it, is not my care, if I can but ref- cue the Honour of God, and his Unity by it, I am fatisiied. METHOD. It cannot be expected therefore, but that I have alterd your Me ' od , but yet you lhall fee withal, that I havc.juftly col- lected ail your fcattered Reafons together, and dealt faithfully with you ; and tho' the change of the Hypothefis neceflitated this, yet in lieu of it, I lhall prefent you with a Method both lliorter and clearer, to recom pence it. r Tis plain, large Volumes deftroy the Edge of Reafoning , and the Vigour of u Sence is loft in the multitude of Words ; I have chofen therefore, rather to be (hort and linewy, than tedious and loofe, if the Foundation Reafoning be bad, Corollaries fall of courfe ; and therefore my chief care (hall be, whether your leading and ground- work Principles be ftrong, and to the pur- pofe, or not. I thank God, I do not fee my Caufe fb weak, as to fly to Colours, or that I fliould tile undue Arts for a fhelter ; and therefore if I have omitted any thing material, I proteft before the Almighty, it has not been wilful ,- and if I have any where reprov'd you, as God » my witnefs, 't has been where Truth has neccflitated and fore'd me ; and if I have wrong'd you, I as heartily beg your Pardon. In (hort, I have endeavour'd with the aioit IcriousRefpecl, and the greateitChri- ftian Charity and Meeknefs, to (hew you where you have err'd : Indeed, I have not fpar'd to advife and reprove you where I ought j but if I have run that liberty into an extream, or been faulty in any thing, "thas been my frailty, and not my guilt. j- All that I know farther to add in this place, is, That perhaps you may wonder how I came to anfwer you lo i:;on ; but not to offend you, Sir, the Reafbn isobvi-' ous, though Fallacies are difficult, and to be ftudied, yet Truth is natural, aud they arc eafily anfwer'd. ADVICE. i. asoafffnjj. r But before I proceed further, I fee a ne- ceflity, Sir, to advile you of two Faults, ^Boafting and Uncharitablenefs ; not that I can blame you over-much neither, nor may be acquit myfelf of their guilts, but I fee a necehuty to level thefe two Mountains in you, leait by the Ignorant, thefe For- trefles of Imagination may be taken for thole of Reality. Full for Boafting : In your Preface, Sir, you fay , You have /aid too much for us to anfwer : And it may be fo ; but if you have not, we (hall feek for Truth, and not to compare our felves with you. So p. 69, you call our Heafon Carnal: And fag. 73, you tell us, We pu^le and confound our felves with grofs and corporeal Idea's of Ef fena' andSubfiance : when indeed, iffiich upbraiding Expreilions were allowable, we might more juftly reflect them upon the Eternal Generation you pretend to. So you conclude your Book, fag. lyi. you fay, It looks like a Judgment upon w t that while we tail^ of nothing left than the fever efl %eafon, we impofe upon our felves, or hope to impofe upon the fVorld, by the mosJ. (}) mosJ childijh Sophiftry and Nonfence ; and fo fag. 272, your Iaft words are, You will not envy us the Satisfaction of fitch Ha- rangues, they being, you iay, nil the Comfort tte have i but you are pretty confident we Jhall never be able to reafon to any purfefe in tins Caufe again. And what, Sir, is not this Infolence ? Pray, Sir, what is it you mean by thefe Triumphs ? Is it that you think to iiorm and brave us out of our Caule ; or that you are lure you only are in the right ? or that if you had the worit Caufe, you could defend it well? Sir, my Charity ftiall lpeak the beft for you, that you are lure you on- ly are in the right ; but if you are , has not Modeity more Charms to recommend you by, than Infolence. — Excufe me, Sir, I diilike not your ZeaI-7 in your Preface, to itick to your Faith, I rather wifli it more common ; for were it, us, We are eminent for nothing but BU- Jphemy and Nonfence : And fag. 9. you re- lied, It becomes the Wit and Vnderflmding of an Heretic^: But fag. 24, you write more freely of us, and tell us, You hope the Difputes of Hcreticks against the Cat ho- licl^ Faith, foallvot be be called Controverfes in the Churches of God. Now, if thus in the very beginning of your Book, you fliew we ought to be con- demn'd before we arc heard, to what pur- pole does your Infallibility hold a Contro- ver/ie with us ; but I hope this is before you are aware ; indeed in a Papilt thefe ExprerTions might be natural enough, but Protectants methinks Ihould be more inge- nious, than to take Errours and Hereiies for granted. Conlider, Sir, Churches have err'd, and— may err, yea, in Matters of Faith, too; if fo, who is to be blam'd, he that by Rea- foning feeks for Liberty, or he that unjuft- Truth had fcaree been fueh a Stranger a- mongus ; nor do I question your Ingenui--* to with-holds it thro* Irnpofition ? Did we ty, and in Charity 1 hope you are lincere leek to impofe our Hypothefis's on the too ; but thefe are Expreiiions that your 1 World, we were as much to be blam'd as Zeal has beguifd you to, that want a Chri- you j but if we only fet up ours, to confute itian Modefty, and tho* fuch a Confidence with a little more Humanity, might be- come an Apoftle, yet how well they do a meaner Chnftian, I leave to your felf to judge, in cooler thoughts. J 2. ancljaataljlcttef^ The fecond thing I have to charge you frw ith , is Uncharitableneis, thafbecaufewe mner in Judgment from you, in this Spe- culation, you not only treat us like Dogs, c and deny us all hopes of Salvation , but withal you manage your Arguments for Truth accordingly, and give us not lb much as free Reafoning. Thus you not only abound with Refle- ctions on us, as in your Preface you lay of the Uncharitableneis of yours, wherein do we trefpals ? You fay, we are Hereticks, and have no Undemanding : And whence come you to judge thus freely of us, and not we of you : So you fay, we blafpheme ; but pray is not your Charge precarious, and if re- torted, falls it not as heavy on your felf? If we err, indeed, we blafpheme the Son 7 and Holy Ghoft ; which we hope we do not i but if you err, do not you both bla- fpheme and commit Idol, try, in worlhip- ping them as coequal to the Father ? J But, Sir, we defire to have a Charity for your Mifconirrucftions , and will give it you where poflible.if lb pray at leait re- turn our love, you fee we ftoop to make the firft offer ; charge us not therefore, that we arc only eminent for Blafphcmy and A z Non- foch Men wanting quite on your fide ? KEF L EC T 10 VS. C4) Nonfence, for furely you may add in the tho 5 we have eyes we fhall not be able to other fcale, that we have a courageable iee, nor were we Turks ihould we be ca- good will to Truth, are fomeof us peiverfe,.t_ pable of being converted ; indeed, when or do fome of us revile; and what, are r we are bewitch'd to the fury of a prepof- fefs'd Zeal, will not all Men lay, we ra- ther bane, than love, or fee arch for Truth cwhen we argue ? Excufe me, Sir, that I am thus free with you, which I fhould not have been, had it not been in Juitice to my Caufe ; but I durft not let thefe prepoflefljons enlhare my Reader, and yet not that I think Co heinouGy of you for them neither, for ma- ny that have vvrore much worfi then your felf on the Subject, have been more confi- dent i and I could wifh myfelf, as well as you, out of forms way of Error ; indeed, could I have had a fair Hearing without, I had been very eafily otherwife fatis- fied. . r If therefore you leave us but room to advife you , as much as the Great Mofes left Jetbro, let us beg you for Chad's fake to cut off all thefe Offences ; remember 'tis not Generous, much lefs Chrihianly , to difcountenance a weaker Brother : But U what ? you believe not me ; yet at leaft be- lieve my Truths ; for furely Chrifc's own Argument will hold you. Can you expecT: Peace in Chrift's Church, whilft you thus allarum and ftar- tle Mens Confciences, by fo great and grie- vous Impofitions ; Or what, do you expect Men fhould have noConfcience orReient- ment for Truth ? If you do not, do not fetter them thus ; you know 'tis no Argu- ment of Ei rour to be lingular ; nay, I am. f fure, you know very well, that Truth is rarely popular, but rather fuppreiied and ^ftifled through Mens Lulls. r Let us learn therefore, to let Natural Religion lead our Revelation,elfe rhe Curfe of the Holy Ghoft will fall upon us, and PR ECO G N IT A. I fhall now only prefent you with a few Precognita, to ftate duly the true Idea of the Conrroverfie, between the Trinitari- ans, and the Arrians, and I (hall then pro- ceed to a particular Anfwer ; and I hope you fhall iee too, to your fatisfaCtion, and without the leaft needlefs Cavil or Obje- ction whaterer. 7£ CO The Trinitarian lelieves, That there is One God, but that he Exiits in Three Perfons, Father, Son, and Holy Ghoit , and that thcfe Three Per- fons arc co-equal, and co-eternal, and by a Joynt Power created the Heavens and Earth, Men and Angels, and all things die, that any way exiit. They believe, this Trin-unity even now continues to Rule the World by a Joynt Providence ; but that for Orders-lake, they have diftributed their Dominions into fevcral, and fubordinate Perfonal Offices ; thus they make the Father alone to perfo- rate the True God, the Son to become In ornate, to redeem us to his Merc)', and the Holy Ghoft under the Son, to affilt us through Grace in his Trials. The Arrian believes, that there is but One God, and that he Exijis but in One Perfon i that the Son and Holy Ghoft are neither co-equal, nor co- eternal with him j that he firft made the Son, and through him fir am d the Holy Ghoft and Angels ; that/ome of the Angels falling with Lucifer, He through the Son, and by the Holy Ghost fir am d this World, and Man within it. they believe there is no co-equal trinity to I^de the PVorld through a Joint Providence ; but that their Dominions arc fubordinate, and adequate to their Powers ; thus that the Father alone is the true God, that the Son became Incarnate to latisfie God's Juftice, to redeem his Creation, and to deftroy the Devils Malice in Adam ; that the Son has deputed the Holy Ghosl , to ajfisl us through his Grace in our trials. By this, Sir, I hope I have given you a fair Bteviate of the two Hypothefis's, I fhall only beg your Patience, whilft I add two or three Principles to illuftrate the Controverfie, and then after a few Refle- ctions on them, I fhall defift my Precogni- ta, and proceed. PRINCIPLES. i .Nothing is more manifeft,than that.the Jews in the Idea of their Firft Command- ment, conceiv'd but One Perfon to be in their One God. 1. Could the Jews , or Judas have charg'd Chrilt, with pretending himlelf to be the Supream God, which the Gofpel tells us the Falfe Witnclfcs principally la- boured after, they would not only have made their Acclamation, We have no Kjng but C,efar ; and their Inlcription on his Crofs, Jefiis of Nazareth, the fCjng of the Jews, John 1 9. but they would have ad- ded, No God, no Falfe God, too. 3. Laftly, 'Twas near 300 Years after Chrift, e're Tradition and Scripture-Inter- pretation were fo much as urg'd to ex- plain and bring forth a Trinity. My Reflections upon thefe Principles, fhall be only Two, and they are as fol- lows : Firsl, That the Doctrine of the Trini- ty has alter'd the firft and greateft Com- mandment, as it were, by chance ; and whereas the Goodnels of God in fuch a Cafe, would certainly allow us a folemn Repeal i the Ajhanafian Creed is fo far from (O from fuch Mercy, that it makes this very catch prenal of Salvation ; and that very Trinity, that without doubt received their Honour jointly before, can now be ad- mitted on no pretence, to receive it other- wife than fcvcrally. Secondly, You fee hereby, this Great Myftery is not purpofely requir'd, but ac- cidentally enfore'd ; fo that whether this infcrutable Myltery, and incomprehenfible Hypothefls, be a Divine Truth or not, yet at leaft this is plain, the means of knowing it are Humane, and confequently the whole Myftery itsfelf difputable, and left to the Undemanding of Man to exa- mine. Now, whether the little grounds Men pretend to for the fupport of this Myftery, be fufficicnt or not, is what I have under- taken to difprove, in anfwer to you, by this following Treatife : And for my bet- ter Method, I fliall diftribute my Subject into Tfcree Parts ; to wit, The. Proof of the Trinity, from, r.Reafon. 2. Scripture. And 3. Tradition. And herein I fliall pur- sue your Method, and begin with Reafon firft REASON. KNow then Sir, to avoid all needlefs Arguments, I will grant you, that your Creed may in a Sence be rational, and very near agreeable to what you have wrote, in Sett. z. thus I will agree with you, as you ingenioufly alledge, fag. 49, and 68. That Thee Perfons Self-confcious and Immaterial^ may in a fence be called One : Nay,and not improperly give the firft Commandment as One, as being infepera- bly united in Will and Wifdom $ indeed, Sir, to do' you right, what you have in this alledg'd, is the only thing that ever I faw like rational for the Trinity yet. But then, as you fay your felf, As by Natural Religion there can be but One God, fag. 147. And thd there be fever al Perfons, yet they cannot at} apart, but always with One Energy, pag. 136. So your own Ar- gument deftroys itfelf; for furely, where there are mean and under Offices between Perfons, the Energy is maniieftly not One, nor the Ad limple. Nor will your Arguments, fag. u 8, help you,for 'tismanifeft by the Deicent of the Holy Gholt on Chrift like a Dove.that the Three Divine Perlbns ad: feparatdy, as well as think fo ; fo that if your own Arguments be confiftent, fag. 124, and God be a pure and f.mfle Ail ; as you al- ledge, fag. 129, and 167, And Alter ity makes Duality, as you likewife affirm, fag. 122, 'tis plain, thele Three Perfons cannot make up fuch a Deity as you would imagine ; indeed they might be One in a Metaphor, and as in Scripture fence, but to be really One is a Jeft. " But you will fay, 'tis their Self-confci- oufnefs which makes them One, and that you apprehend confiftent with this Perlb- nality : I anfwer, That is to run your felf into as great Abfurdities, to avoid the pre- lent ; Is it rational Self-confcious, and abfolute Coequals, fhould take orimpofe fervile and underling Offices of each other ? Befides, that the Son and Holy Ghoft are confeious to the Father, is abfolutely falfe, and groundlefs from Scripture, as I ihali^ fhew you in order. St. AuftinV Exflication. But I fee, Sir, you are: refolv'd not to be at a lofs, you will rather have two Strings to your Bow., than fail of your Mark, and therefore now, we muft pre- pare Cr) pare our felves for St. Aiftiris Self-cor.fci- oufnels : And in this you lay, The Trini- ty are cofffcutB to each other, as our Memo- .ry, Will, and VrJeyjlandirg are, which kjtow and feel whatever ts in each other, V. pag. 50. Alas, Sir, I wonder how that you who live in the :uller Rays of Humane Learn- ing, can brook the comparing of Faculties to Perions, or how you can repeat fuch Incon latencies as they produce, b-fore ) ou acknowledged each Perlbn compleat, and rational ; and now you make the Father impotent, and only a Speculation, pag. 132. and the reflex Wifdom, or the Son of God, only powerful to aH and create : And again, by another turn, fag. 169, you make him imfotent too. In fhort, Sir, I fliall forbear toorfend you, with all thole Comments I could make in this place, did I rather iiudy Malice than Truth ; but this you force me to declare, that if you take fui.h liber- ty to prove your Myftery, as to make Per- fons Faculties, and Faculties Perions, as you do, 'tis impoTible that any Reafoning fhould hold you ; For by the fame liberty, what may you not lay ? And what, Sir, do thefe Wiles look as from God ? And that the Reader may lee, you have not treated of thefe Faculty-Gods by chance, fag- 135, you attribute the Creation to them, pag. 1 82, 1 83, you make the Father to have no \iercy in himfelf; indeed, pag. 135, you would feem to palliate the mat- ter, by frying. The effential Character of the H>!y Ghoil, in the like cafe, is Love. But, Sir, a running Eye fhews this to be all My- ftery indeed , and really fuch an one as confounds Peribnality, Trinity, and Deity all at a ftroke, v. pag. 130. Befides, Sir, you make Love in the Fa- ther to be the HolyGhoft, a Perfon, and God, p. 133. And pray, Sir, why is not Hatred a Perfon in God, as well as Love ? The Reafon you give why Love is a Perlbn, is becaufe there can be no Accident in God ; and therefore even an Attention in him is real, and makes a Perfon : But what, Sir, may not this Reafon ferve for Hatred, and an hundred Affections more ? REFLECTIONS. I fhall add no more at prefent concern- ing the Reafon of the two Hypothec's, be- caule it will fall more naturally in our way, as we examine the Scriptures ; and indeed, I have wrote nothing at all here of the Arri n Hypothecs, becaufe the Reafo- ning of ir is lb obvious, that it were to fire Candles to enlighten the Day, toilluftrate it. Give me leave therefore to advife you, Sir, that for the future you be wary to reafon more perfe&ly, or not at all j 'tisno light Truth that you have oppos'd ; and I believe many a Reader would have had lefs Charity for what you have done, than I have i and may be would condemn you for beguiling with the appearance of Rea- foning ; but I neither think fo of you, nor believe otherwife, than that your Paternal Zeal has mifguided you. As for the Contradictions of this Do- ctrine, I fhall fpeak of them in their pro- per place ; in the mean time, I ftiall pals on to Examine your Scripture-Interpre- tations : And by this time, I hope youarc convine'd, that you have j'ump'd out of the Frying-pan into the Fire, and inftead of helping out an AbTurdity by a Nicety, made it the more fufpicious by defending it with a Fallacy. Scripture- (8) Scripture- Interpretation. BEfore I defcend into Particulars, I fliall write a little of the Interpretation of Scriptures in general ; and methinks here it grieves me to fee, how to make out this Myftery, Men have not ftopt at any Arts, to force and wrelt the Scriptures to this imaginary Truth. Page 153, 3 0u &Y> ^ e ought not to force the Scriptures to preconceiv'd Noti- ons : But what ? is not this Myftery fuch ? Surely, were a Pagan to read the Scri- ptures, the firft Commandment would keep him fo much as from ever dreaming of a Trinity ; and I wonder really how it came into Mens Minds : I know the World would be apt enough to embrace it, when it once comes their , as their Superftirion has always enclin'd them to a Polytheifm; but I fliould have thought there had been a- ■ lufficient Guard, againlt every colour of it in Chriftianity. But to maintain this Hypothec's, now once up, let me befeech you to confider your own evalive Conftru&ions of Scri- pture ; I am perfwaded, if you err, as I have faid, 'tis becaufe you have continued in your firft Faith with too little circum- fpe&ion ; and that the Socinian Hypothe- fis has not appear'd natural to you ; for you feem to have much fincerity, to do otherwife, and therefore I prefume this li- berty with you. Of the SON. Consider then, I lay, is it not ftrange that you fhould make the Son, know things as God, and not know them as Man, p. 177, pray after what manner was the God head Incarnate , and what kind of Perfon was this , that by a kind of Ventriloquy yeu make to fpeak fome- thing as Divine , when the ordinary Per- fon knows nothing of them himfelf ? p. 270. So, what an Anfwer you have there, that the Son was tempted as to his Man- hood, but not as to his Godhead ; And pray then where was the Godhead all the while, like Baal's afleep ; or was the Man Chrift now and then as it were poflefied by Fits ? Methinks I am aflum'd to han- dle the Abfurdities of this Hypothecs, they make me giddy when I confider them. So in the fame Page, in Interpreting, Marl^ 13. 32.. But of that day and that hour kjiotveth no man, no not the angels that are in heaven, neither the Son but the Father : Do you not think you wrelt and deftroy the Scripture Sence, and in pretence of faying St. Matthew has not what St. Mark. has, blemifli the cleareft Text ? You had - better write down-right, St. Mark's Gofpei is not true j or that Gradation, Man, An- gel, or Son is impertinent, and then you would anfwer lomething-like, as if you de- fended a Myftery. But by the way, you muft excufe me, Sir, if. for Truth's-iake , I am fore'd thus to make fuch Reflections on your words which tho' they may feem hard, yet are neceflary ; and yet not that they belong fo much unto you, as your Caufe, which I cannot otherwife fet to a full light, which I believe you have hitherto embrae'd with too much inadvertency, and in following the corrupt Interpretations of the Church with too much Zeal : But to return to my purpofe: Nor will your Evafion of Self-confci- oulncfs, make God and Man One Perfon here, as )eu would in/in uate, fag. z6i. for 'tis plain, God and Man are tnus two Perlbns, if they a&ed together, and God tettr (9) commanded the Rgafon regularly ', as the %ea- fon does the Sence i as you urge, fag. 268, 9. there might be fome pretence for their being One Perfon, but you lee plainly, the Godhead exerts itslclf may be now and then as it lilts, nay, ever and anon, as it did at Chrift's Crucifixion and Acclama- tion, left the Man by hinaielf, and crying out upon the Godhead, My God, my God, tvhy haft thouforfak$n me. And what ? Can here be any pretence then that the Godhead fuffer'd ? For lhame, leave the Blafphemy ; and for his being confeious to the Man Chrift Jefus, that that fhould make him Incarnate, is fuch zfhuffle, that you had as good fay, God is perlonally united to us all, becaufe he is confeious to all our thoughts ; as fup- pofe a Perfonal Incarnation of God himfelf in Chrift, on that account. So that all that you alledge, of the In- comprehenfibility of the Incarnation, will not lalve your Sores, for all that you urge of that kind, fag. 264, isbut gratis ditlum, and you ought to have more Truth in your Foundation, before you can juftifie fuch profound My Merles in the Building. Of the FATHE %. So furely hereafter, Sir, you will be a- fham'd to fee how ground lefly, you have made the Perfon of the Father, fignifie the whole Trinity, as you have done , I am pcrfwaded, if God fhould mercifully open your eyes, once to a Conviction, your ©wn wrefted Allegations will fettle and fix you for ever from wavering. What you fay, fag.. 89, and 193. That the Son calls the Fattier the only true God, Qyatenus fons Deitatis ; and that not in offofition to the Perfons in "Union with him, but the Faife Gods a pag. 185, 186. is lb groundlefs, and withal fo perverting a Conftrudtion of Scripture, and meerly on the prefumption of your Hypothefis, thac I wonder how in fair Argument you can u(e it i nay, and when in the very Text you cite, you have the Father called the only true God , in oppofition to the Son himfelf. Sir, Give me leave to tell you, your Church and Self have by Time and Indu- f try, given your fcl ves fuch Methods to blind your felves, like the ancient Aftronomers, with fo many Epicicles , and blind and precarious Principles , in leading your in- terpreting Scriptures, that without lingular Courage and Integrity lead you, I may fay, the peculiar Grace of God do it , in- deed 'tis almoft impofiible to lhew you Truth, you are fo clouded and maz'd from it, by your own corrupt Subtleties in defending Error. But yet, why do I accufe you fo far, you have already granted one half of what I defire, That fo many leading Terms, as Hyfoftafts, &c are to be blam'd,pag. 139. be pleas'd but to move one ftep further, clap Homo oufios among them, which you confels is not in Scripture, pag. 15, and yield me, that our impofing Explana- tions mult at leaft mud, if not corrupt the ftream of Truth ; and you lhall fee after that , that you and I lhall never difa- gree. I fhall add no more in this place, but to fhew you, how deep you are dipt by your Zeal in this Error, that /> that is, all Mankind at once, (1) one help- ing us, the other tempting us, one com- forting us, and the other accufing us, one having feven the Number of Perfection attributed to him, ( kj as Iikewife has the other. (g) Rom. 8. 26, 27. 1 Cor. 12. 3,4,5. Joh.\6. 1 3. (h) 1 Cor. 10. 13. (i) 1 Johnd.. 6. 1 Cor.z. 12. 'jol:. 14. 26.-8, 38 — 16. 7. Zech. 13.2. Nehem.y.ze. Rev 2.13— 12.9,10-20 23. 1 Km. 22. 21,22. Rvk. 8. 26. Mark 4. 15. 2 Tim. 2. 26, (k) Rev. 5. 6-12. 3. And thus you are to underftand the Texts of a univerfal good Angel , (I) and a univerfal evil one, (m) and tho' fomehave thought both Satan and the Holy Ghoft ra- ther Names of Orders of Spirits , than God-Angels, citing (n) for it $ yet 'tis plain by the whole courfe of Scripture, that thole places more rationally ought to be under- itood, that thole Gods have Principalities, andAngels, Cfc. which are fometimes em- ployed by them in Offices under them. fl) Eccl.5.6* P//T/.34.7.. Ifai.63.9. Mat. 18.20. Eph • 4. 1 o. (m) Zen h. 1 3 .2. Rev. 1 2.9. (n) Rev. 1 . 4— 3. 1-4.5- sA- T°bit 12.15. Zech.1.9-- 4.10. If you defire to foe this Matter more amply argued, you muft read Mr. Bidelts Twelve i( 13 ) Twelve Arguments of the Holy Ghoft, who when he had made the Holy Ghoit lo conliderable as he did, I wonder how he could continue a Socinian longer s for the Scriptures lo plainly let the Son above the Holy Gholt , and tell us , That all Power is given to the Son both in Heaven and Earth, which he cannot poiiibly other- wile manage, that I admire he did not mm Arrian through-out. But to return, this Order of God's Ad- miniftration through the Son, and by the Holy Ghoft, appears more plainly, when we confider, their gradative Stiles in Scri- pture, and the Apoltles Creed ; thus the Father only is called God in our Creed, as only being fo ; the Son called Lord, as he only really is Co under him,> 1 Cor. 8. 5,6. and the Holy Ghoft, or Spirit, only ftiled Holy, in oppofition to the Evil One. And thus, the Divine Benefits we re- ceive, as from the Father, are called Love and Operation, from the Son Grace and Adminiftration ; but from the Holy Ghoft and lefler Power, only Gift and Fellow- ship, 1 Cor. 12. 4,5, 6. 2 Cor. 13. 14. and hence it was, that all Communication be- tween the Father and Holy Ghoft, being through the Son, Prophecies ceas'd while the Son wtu Incarnate. Next unto (hefe, as I have faid, fucceed Principalities , Powers , and Dominions : Now thefe , by their very Names fliew themfelves to be as lefTer Deputies ; that is, as Governours of Provinces, and King- doms, under the Gods of the World, the Holy Ghoft and Satan ; and for thefe and their Offices you may fee, Dan. 10. 12, 13,20,21—12.1. Atfts 16. 9. Laftly, As for Angels , I need fay no- thing of them, feeing their Names declare their Offices , and the Scriptures abound with Examples of their performing them ; thus an Angel came to the Virgin Mary, to Cornelius, and feveral others ; fo that of this enough : And if any thing remain, it muit be to explain the realbnablenefs of there Hierarchy. REFLECTIONS. I fay therefore, when we think to rea- son of Spirits, we mult freely allow our felves an open and generous fource of Thought i for as the Air, and much more they are too fine for the grofs Calements of our Eyes i fb if we defign duly to exa- mine their Nature , we muft be able to walk without Sence a little, and not think to grope grofly after them, as if we would feel them. Firft then, I Jay it down as a Rule, That Spirits are Immortal, and have no need of any nourifhmenr, nor do, nor need we doubt this, when we confider even how the Sun has iubfifted, how his unwearied Rays impair him not, and how fb many Thoufand Years has not exhaufted his Source of glowing Fuel. 2/y, To this I muft add, that I cannot but believe, that like unto Clouds in the Air, they gradually fubfift in each other, by the proportional Purity of each others Subftances j nor need this be ftrange to us, for this is evident, that God at leaft exifts in all of them, and rules them asea- fily as they by his perrrujyfon can us ; and if fo, what hinders but that he may have Deputy-Gods to do the like under him. Nor can it well be otherwife, than that they fhould rule one another thus, through their gradual Purity, and Inexiftency ; for when we confider, that Devils are entirely wicked, and are not to be ruled otherwife than through a real force, there remains no doubt, but that as they are in fubjecti- on to one another , fo it is through fitch a real force as this, that neither Art , nor Confpiracy can deftroy. But yet, after all this, methinksl hear vou ( '4) hear you object, that this is difficult to con- ceive, that any Creature Ihould be of lb extenlive a Power ; And yet why lb ? Does not the Sun do the lame thing in the Senfible, and Vegetable World ? And [hall we think as general a power in a Spirit, that as eafily pierce the thickeft Bodies, as he does the Air, impofTible ; nay, or fo much as difficult, in the rational World : But what ? We know not how it is done, no more we know not how God, and our own Spirit exift within us. To conclude, I [hall only add, that this being once granted, there remains no dif- ficulty to imagine , how all our Spiritual Actions are perform'd, and how we are tempted; thus only theSupream God, and his Son, poflibly may fee our Thoughts, the lefler Gods, the Holy Ghoft and Satan, may only have power of Imagery, and prompting us, while Potentates and An- gels, may only have power to rule and converfe us. But of this enough, and I [hall now pro- ceed to handle thofe particular Texts, that you, and others have cited againft us. to Particular T £ X T S. [John i. i.] Page 1 1 6, you tell us, In the beginning wm the Word, and the Word was with God, and the Word was God : And what, Sir, can be more agreeable to an Hypothcfis than this to ours ? May I tell you more agreeable, than the Trinitarian, for here is no mention of a Union of thele two,but that in the beginning of all Things there was a God , which we b«held as the Word en the Earth, that Exifted with the Supream God , that as his Inftrument made all things, and that coming to his own to redeem them, they knew him not: And here, Sir, your Charges againft the Socinians, not only vanifli to Air, but turn againft you, when us'd by the Arrians. Now, that you may not take our Idea of the Son to be groundlcfs, I [hall give it you thus, from Scripture itsfelf : He is the beginning of the Creation of God, (a) for Righteoufnefs exalted to be God's Son, (b) and yet as fo wholly dependant on the Fa- ther (c). (a) R.ev. 3. 14. CoU 1. 15. Erclf. 1.4,9-— 24.9. (b) H:b. 1. zPcu 1. 17. (c) John 5. 26. — 10. 29- 14 28. So he' is likewile made our Univerfal Lord and Ruler, (d) nay, even Lord of All , with exprels Eminence, (e) and Judge, .(/) who before his Incarnation, was that Word, by whom God made the Worlds, and fram'd all Things, (g) whether viiible or invih'ble, (h ) but yet fo as an Inftrument only (z) : Which Texts I mu(t agree with you, Sir, I think the Socinians wrongfully wresl to a new Creature. (d) 1 Cor. 15. 24, 25,27,28. Philz. 11. Dan 7. 13,14. Eph. 1. 17,20,21. 12,23. (e) Acisz.-t,6- —10. 36. PhiLz. 11. Lukci. 11. ?»/,-« 13. 3,13, 1.6—3. 3f- Mat. 22. 43, 44 ( f ) John 5. 22. 30. Mat. 24. 30, 31. bhir, 16. 2.7. (g)jbhni. Heb. 1. 2, 10—2. 10. fflh. 3. 9. 1 Cor. 8. 6. (h) Col. 1. 16,17. (i) Eph. 3. 9. Heb.i. z t io. zcor.$.6- 15.27,28. Further, tho' the Son be often called God in Scripture, as (a) ; yet that can give us no ground to ejqjia] ,im to the Father, the Supream God, beet ie God is not only a Title, as I have fa id often, beftow'd on Creatures (b), but is particularly intended to the Son as fuch,asyou may fee (c), where he is only declared to be Lord by it, which is a Title inferiour and fubordinate to God. (a) John 20. 28. jHs 2028. Rom 9.5. (b) Exod. 7 1-22. 28. Ifalm 97. 7. 2. Cor. 4. 4. (c)Jehn 10. 35-, 36. 1 Cor.%. 5,6. [Prov. 8. 30.] Your next Text I [hall fhall fpeakto, is, Prov. 8.30. Then I was by him, as one brought up with him, and I was daily his d flight, rejoicing always before him. And what, Sir, does this look, C •* ) look, as if there was a coequafty to be rc- preiented ? No, furely, the Text aggran- aizes the Perlon of the Father too much $ and when you conhder it, I doubt not, but you will grant me lb. Nor need I give you other Anfwer here, fince you know I grant Christ in his pre- exillent ftate (d), to be a Spirit of a Uni- verfal Power (e), who laying a fide his bleffed State (f), was deputed into In- carnation (g), and rewarded for it (/>), be- ing made our Mediatour (g), the Lord of our Temple and Sabbath, and King and Spoule to the Univerfal Church (i). (d) Jbn 17. %, 24 -13. 5. Pbit. 2. 6, 7. I Cor. to. 4, 5, 9. Luke 13. 54, 35. ( e ) 2 Co,. 13. 5. Ah,. 23. 97-28. 18.--1S. 20 £[t. 4. to. (£) J.hn 17 5. Hc'o. 2.7,8. 9 10. £'*. 4. 10. J bn 6. 62. (g)y c/i 17. 3, 18. Hip. 5. 4, S, 6i 7- 8, 9, 10. (h) Heb.i 2 . 2. P/bi/. 2. 6. to 1 1. Epfc. i. 20 21,22, 23. 1 £#?. 1.2 1. (j) /•/*•. 12. 6.8. ;#•»»* 2.28. [£W. 23. 20.] Page 299. you lay, That there are many Texts in the Old Tefta- ment, even by Chrift and his Apoftles, ap- plied to himfelf, as then in being j and I grant it you, thus %ech. 12. 1 o. They fliall look on me whom they have pierced, page 208, and in Malady, Behold I will lend my MefTenger, and he fhall prepare the way before me, page 235, anfwering to Mat. 3. 3. But what benefit will thefe Texts do you ? Nothing really, but con- found your Hypothefis. 'Tis true, Chrift did appear in-being in theOldTeltamenr, but as but an Angel, bearing the Name of God ( /^ ) , once in E- minence called, The Angel of the Pretence (I), and as he is lbmetimes called in the New Teftament too, (m) Who taking flejh upon him, fhew'd as much by the Agonies he was in(n). (k) Gen. 16. in-18. I, 2, 2 r-- 19 1-48 16. Ifir. 6. 1. Ez*'t. 1. 26 28. 2 £ V. 2. 42, to 48. Feci. 5 6. Sum. 25. 16. Ex d.2%. 20, 21, 22. rtfe:'dto 1 Car. 10.4.5 9- (') V*M 9- O) Heb.i.jfi 9. Re .8.3. (n) M»i. 26. 39 — 17. 46. LmVl 22. 43. But to pretend, that there could be the Union of two Rationals, a God and a Soul in a Body, to make a Peribn ; or that the Godhead could poflibly divelt itlelf of Power and Knowledge, to poffefs the Bo- dy of an Infant ; or that it was orherwila in Chrilt, who like others was a Child, and grew in Knowledge by degrees ; are fuch Principles, that without Men lay by their Realbn with their Religion beyond re- trieve, I wonder they are not aflum'd of. Befides, even the fatisfa&ion of Chrift as God, feems irrational ; What mult we make our Creatour fufFer for us, e're he can pardon us , and imaginably manage the Machine of a humane Body, to attone to himfelf, and by himfelf? What looks more impertinent and abfurd ? But that Chrift the Lord of all Creatui;es, ihould attone their God for them, nothing feems more rational or juft, ifhedefign'd to fatisfie God's Juftice , to deftroy the Works of the Devil in Adam, and bring us to Glory, Heb. 2. 9, 10. And upon this account it was, that for all ChriiTs Pray- er, That if it were poflible this Cup Ihould pafs from him : God's Juftice would not let it, indeed he is too impartial even to fpare his own Son. [Heb. 1 .] Next, I Ihould fpeak of the Text, Heb. 1. quoted from Pfal. J02. 25, 2<5, 27. and mention'd in your Book, pag. 200. How Chrift f ram d the World, which you know I deny not, however, give me leave to tell you, that that Context utter- ly deitroys your Hypothefis, tho' it does not mine ; for how you will reconcile thefe words, Being made Jo much better then the Angels, v. 4. And thou hast lov'dl^i^ teonfncfs, and bated Iniquity, and therefore God, even thy God, has anointed thee with the oyl of gladnefs above thy fellows , viz. Angels in the Context, I Imownot ; and yet you fee Chrift is called God, that it is men- tioned c tioned in his higheft degree, in the fame Context, t>. 8. 9. ■ So that I hope, Sir, if our Brother Soci- tms cannot pleale you, as wreiting too much the Scriptures in his Interpretations, as you complain, fag. 229, 23©, yet the Arrian may give ) ou fatistaclion, and fliew you there is an Hypothefis more apt, may I fay, almoft infinitely than the Trinity. John 3. 16, Page 238, you tell us, The Fundamental Myftery of Chriftianity is, that God Jo loved the World, that he gave his only begotten Son, that whofoever believeth in himjhould notferifto, but have ever loft- ing Life : And I agree with you, Sir, provided you will but take away your additional ftrach of an Eternal Genera- tion to the Words, and let the Scripture interpret them. Now the ground upon which the Scri- ptures fay Chrift is called God's Son, you may fee plainly, (a) and fo for his Refur- rec5tien> which God accomplifh'd for him, (b) But where is it we are to find, he is his Son through an Eternal Generation r Not furely becaufe he is called God's Son ; for that he was not, unlefs prophetically, be- fore his Incarnation, nor only begotten, for that might be only as he was God's eminenteft, and only peculiar Creature, indeed the Texts before-cited, take away all other Myftery from the Word what- ever. fa) Mh 15.32, 33. Heb. i R m. 1. 4. 2 I'c:. 1. 17. (b) 33>35- 4,&c. I*%r. 35. Ads 2. 31, 32- - 13, .6) And upon this account indeed it Was too, that he alone was able to bear the weight of the Prophecies, and Tryals inci- dent to our Redemption ; for if I may ib fay, not only the Tryals were too hazar- dous to be ventur'd at by an ordinary An- gel, but no One, except the Great Lord of the Creation, would be like to fhew fo great a Love to it , in its Redemption. Heb. 2. 9, 10. Befides, as God's Juftice is moft impar- tial, fo even tho' the Son undertook the Office, he was not favour'd in it ; thus whea he became Incarnate, lie had no Power of his own {a), nor was he called to his Office , till he had firit fought to God with tears (b), and when he was too, he was often left to the fharpeft Tryals a- lone, or elfe he could never have cry 'd out, My God, my God, why haft thouforfakgn me^ when he was upon the Crols, as he did. (a) Mai, 2C.53. J b»n. 41, 44. (b) Heb. 5 7,8. Indeed, had he not then been wholly ' dependant on the Father fc), and directed by the Holy Gho!t (d), and as fo depen- dant on God's Grace (d), he had been no ape Pattern for us (e) t as he is now, when fubjedt to like Intimities (f), and yet not but that I gram that after he v/as once rais'd agaJu from the Dead by God (g) f after his Afcer: ion he receiv'd his Power again. Mat. 28. 18. fc) J>bn. 5.10. to 30. Heb. 2.4. M 'john^.^t. 14^/10.38-2.21,31.32 3. 22-4. 18. Jot :>6. 57- 8. 28, 29 -10 12. 49, 50—14. 28. 2 Cor, 4.14— 13. 4 So, for his being without Sin in the Flefh, it might be, becaufe, as I faid, he was immediately God's Creation, where- as all things elfe were made by him, and through him, and confequently more im- perfect ; and for that caule too, he may properly be called his only begotten Son, and his exprels Image, as no one befides has, or is capable of managing an entire < Deputation under him. . 12. 18,28. 3. 15. L^e^ 29. 11. 42--" .(.*!) /WJ/.14. J -h* 15.9,1). '2.43. M;>/^I5. 2—3 15. 26-13. 23. fej Ri't.S 29, Ltk^6 12. (f; Mit. 27. 46 -26 38, 39. L'\ 34-14. 35, 36. (g) Aits 2. 24: : ?2»35- Phil. 1. 6. Another Text you urge a- gainft us is, That 'tis laid of Chrift, Phil. 2. 6. That he thought it not robbery to be c- qual to God, v. fag. 240, 244. But whate- ver you furmize, this Text will do you but little benefit j for what is this, but to re- c "require what I have granted, that Jcfus Chriit is ablblute Lord to all the Glory of the Father ; and indeed, Sir, if you would have but look'd a little further, to v.y. and 1 o, you would have feen the Apoitle him- felf , apply this my Interpretation accor- ding to, 1 Cor. 1 5. 27, 28. So fag. 239, you tell us, He tool^upon him the form of a Servant. And fag. 242. you fay, Tiazthat f roves his Pre-exiftence: And I grant it you : And what, Sir, is not this agreeable to my Hypothecs ? But you add, fag. 242, That it was matter of free choice : And have I not faid the fame ? Indeed, you have added, fag. 244, That there is not greater Nonfencc, than a Crea- ture-God : But, Sir, then you fhould have prov'd it. John 2. 19. 21. Page 233, you tell us, The Temfle was a Tyfe of Chrisl : as you urge it more ftrongly, fag. 234, 235. And indeed, Sir, you are in the right ; but I hope you weild this Sword againft the Socinians, and not the Arrians. So pag. 237, you tell us, of the Types of Sacrifice ; but in all thefe things we agree with you, Sir i and our Caufe ought to lofe no Re- putation, by your Imputations ; and there- fore excufe me, if I put in thus a Caveat here and there, leaft another Reader, if not your ielf, may be mified by them. John 10. 30. But now I am come to your great Charge, Sir ; I and my Father ~> are One: And here you prepar'd your (elf- 1 before, with your Self-conicioufnefs, p. 57. but as to that, I think, I have anfwer 'd you fufficiently already ; fo that I hope, even your felf will judge, that the Text, John 17. 20,21. alledg'd by you, p. 62, will be a fufficient Anfwer to you, for all your fine-fpun Evafions,/>. 61, 62, 63. 1 John 5. 7. The fame Anfwer, I M:a.II return you to the Text : There are Thrve that bear Record in Heaven, che-Fatlier, the Word, and the Holy Ghoft, and thofe 17 ) Three are One : and indeed, Su\ without queftioning the Authority of this place, what can we rationally mean by this Text ;*. unleis One in bearing Record, accordin g as, 1 Cor. 3. 8. and the Context directs r -* So fag. 51. you alledge, that becaule Chrilt laid, The Father is in me, and I in him, that therefore they are eflentially One i as likewife, becaufe Chriit is laid to be in the Bofome of the Father : But a- las, Sir, your Inference is fo weak, and thefe Expreflions fo much better fuit my Hypotheiis than yours, that they delerve not an Anfwer ; For pray, Sir, let me ask you, Who is to be cherilh'd in the Bofom ? What, a Coequal ? And is not the other Expre/lion adequate to both Hypothefis alike ? So fag. 5 o, you fay, Tloe Son ferfeBly knows the Father. And fag. 59, you al- ledge a Scripture to prove it, which de- nies it, indeed, which fhews you he knows but what the Father fees good to tell him : Befides, Sir, in this matter you have us'd fuch a ihuffling Method of anfwering, as I fhew'd you before , in treating about the Hour of Judgment, that Chriit knows not fomething as Man, and yet all things on occafion as God, in the fame Perfbn , that really till your Hypothefis let you write better, you deferve no Anfwer. John 2. 25. But as a ftrengthning to this, may be alledg'd, what you have ' wrote, fag. 245. that Curat tells us, He kiiew what was in man : And no doubt of it, Sir, he needed not that any Man fhould teftifie of Man ; but docs this therefore argue, he had not this knowledge from the Father, by the Holy Ghoft. Befides, Sir, if you mean that in his pre-exiitent ftate he fees our Thoughts, as you (eem to alfedgc. pag. 243, and 252, I anfwer you, I newr denied it ; but if 1 you think , he knew what was in Man whilit Incarnate, otherv [fe than by Revc- # C lation, C '8 ) lit ion, I mud ccnfcls you make me diffent ihm yew ; for it' he had, Be could never have aiskSd Men occasionally lb many " Queltions as he did : as when he ask'd his Diiciples, What Jctan drought of him ? • And what Men laid of him r Mat. 23. 1 3. P/^c 247 , you tell us, That ChriSt had all fewer both in heaven and earth given him : But I wonder you will cite a Text lb much againlt you ; for if it was given him, was there not a time then, that he had it not; that is, during ''his Incarnation,according to John 17. And if fo, what good will all your little Argu- ings, j>. 248, 250, and 251. do you. You know, Sir, whatever the Socinians do, our Hypothecs fuppofes him eminent- ly the Son of God (a), and the Univerfal r Lord (b), nor do we deny him properly to be called a God, provided it be ex- • prefled as in the Scripture, in fubordinati- on to the Father, Hcb. 1. 8, 9. for there in his higheft Glory and Exaltation, he is al- , ways put tinder the Father (c). (Z) Jcbn 19 7^20. 31. (b) A8t 2. 56-10. 36. (c) I Cor. 15.27, 28. lieu. 3. 22. Tb:l. 2. II. J bi 20.17. E\k. 1. 17, 20, 21, 22. r Mat. 9. 6. But you {ay, fag. 249. That the fon of man hath power on earth, to for- give fms .- But what then i That it was not his own Power, appears by his An- , fwer to the Sons of %ebbedee, Mat. 20. 23. which he would not have given, had he been a Supream and Coequal God ; nay more, to confirm this, he declares he knows not the Hour of Judgment, Mark. 13. 32. 1 Tim. 6. 1 5. Indeed, after his Refurre- ction he tells us, The Father hath put all Times and Seafons in his own Power, Afts 1. 7. And tells us, That God gave him even the Revelations to fhew unto his Servants, I{ev. 1 . 1 . r John 5. 23. The laft Text I fhall write of in general of the Son, is, That all Men fliould honour the Son, as they honour the Father: and this p. 173, you fay; Ought to be equal to the honour we -pay the Father : and 1 prettily oblerve, that you put off, that God appointed that Honour, on pre- tence, that 'tis natural for the Son to re- ceive Honour by the Father. A Sopag. 253, 254,^25 5, you are upon a continuation ol the fame Argument : But alas, how woodenly : No Reader can pe- rule you, and not lee. Page 62, you can grant your felf, that fas) lignifies a like- nels, and not always iamenels in degree ; And if fo, why cannot our Brother Socini- an's Anfwer ferve you ? But however, that we may put this mat- ter out of all doubt ; Pray, Sir, confider a little, is there no difference , between the great Son of God our Mediator, and every little Creature, and is not there a difference, between aMediator appointed by God,and one fet up meerly by the whimfie of Man ? If thefe are not good Reaions,for our giving to Chrift Honour as a Mediatour, I know not what are, I am fure they arebetter,than to make God ftoop to fuch a petty Ho- nours to be ablurdly Mediator to himfelf. But you have a further Argument, fag, 205, from 2 Phil. 9. 10, n. That at the Name of J ejus, every kjiee /hall bow — and that every tongue fhall confefs, (But what ? ) that Jefus Chrift is Lord, to the glory cf the Father. And who fhall deny you this Honour ? Not I : no, I will grant it you in confufion to your own Hypothefis ; for 'tis fuch a Lord, and not a God, that I would have you think him to be. Now, that we might the better under- ftand what Honour is due to the Son, the Scripture hath exprefly called it, rmd ap- pointed it to be Mediation (a), but yet not fo as that we (hould pray to him for our Mediation, no more than we are to pray to him for any thing elie. (a) ABi 4.10,11,12. John 14.13. Efk.%. 20,21. Tbil. 2.9. Jt»w.i,8-5.ix,C«/.3.i6,i7. John 16. 2326. Nor C 'O r Nor ought any other Worfhip to be paid him, unlels perionally preient, and then as the only Son of God, and Lord or' the World, he requires it, and fuch Worlln'p is what is given him, Heb. i. 6. where the following verfes, 7, 8, 9. plainly ihew it not to be intended of the Supream Wor- fhip, but as is mentioned, Rev. 5. 9, io,i 1, 12, 13. becaufe God for his excellency and worthinels has appointed him that Ho- nour. Laftly, To account 2 Cor. 13.14.. for a a Supream Adoration, were to make Gen. j- 48. 16. lb too j and as for the Worlhip of the Holy Ghoit, as you your felf can as good as confers, pag. 1 94, there is no men- tion made of it in the whole Scriptures : lb that you may fee on what a rotten Foun- dation your Faith ltands ; and indeed, were not the Truth I write for now, near as clear as the Sun at Noon, I fhould not be fo zealous for it. Mediatory Kjngdom. I proceed now to write of Chrift's Me- diatory Kingdom, and here I cannot but obferve, how the Trinitarian Hypothefis diftorts the whole frame of Truth, makes God a Mediator to himfelf> and a Coequal take as an Honour an underling Oifice, whereas Chrift in the Arrian Idea, as the great Son of God, is fit to be our Media- tor between God and his Handiwork , and may be defervedly honour'd with the Title , that he alone can prevail with God for mercy for us. And here I cannot but let you fee, Sir, with what falfe colours you would magni- fie this Office, to make it rational for a Coequal to accept of it ; thus, pag. 1 5 9, you make it nothing , That God exalted him to it : And (o pag. 163, That he was forced firsl to fuffer for it, and then re- ceive it as a Gift s whereas indeed, if he were a Coequal, it were both flrvilc and degrading to him, even to accept it, tho' on any Terms, and tho' with a Reward. So j/ag. 173. I cannot but admire, to fee how you [glorious] out this Kingdom, how you would fain feem to rmkeitcom- mand the Father ; when alas, Sir, you know your iclf, all the Power ol thisKing- dom, is but an humble Intercc:iion, p. 179. Indeed your Argument, p. 176, and 243. That no One but a God can admimftcr it ; is fomewhat forcible againit theSocinians, but can be of no force for you againft the Arrians. But why do I ufe more words, That all Power in Heaven and Earth were given him after his death, Mat.i%. 18. If a God coequal before, were Nonfence, and as a Creature-God, your felf fays he can- not exercife it ; fo that Prophecies fhould ceale, as they did while he was Incarnate, John 7. 39-16.7. 13, 14, 15. were ab- furd j otherwife, indeed, you might as juftly frame a Mediatory Kingdom, to in- terpret that great Text of the Holy Ghoft, John 1 6. 1 3,1 4, 1 5, as build fucha ground- lefs one as this for Chrift. Of the Three Perfons together. Having p'.emiied thus much in general of the Son, and indeed on whom almoft depends the whole hinge of the Controver- fie, I ihall now proceed, to fhew you how the whole Three Perfons are treated, when they are named together in Scripture, that you may fee even there our Hypothefis prevails alio. Know then, that in fuch places, the Father is reprefentcd as our God diftineffc and folely, the Son our Lord diftin& and wholly, and the Holy Ghoit only as our aiding Spirit or Comforter, Eph. 4. 4, 5, 6. 1 Ccr. 8. 5,6. So in the Revelations like- wife, St. John makes the Son and Holy C 2 Ghoft 20 ) Ghoft, but as Attendants on the Throne of thefe, even now, donor : But what, are- not they our Brethren r And are we not bound to have a Chanty for their Erroilr ? And who fhall condemn than in it, that they are wilfully blind. However, to return : This makes not C the Father, Ifefe. 5.7. 8, 9, &c. whilit he only fits on the Throne 5 " and the greateit Honour even of the Son is, that he has re : deem'd us , and fo is become worthy 10 open the Book. But yec as I have formerly fjiewnyou, but that wc are bapti?.M in their Names as the Father impowers the Holy Gho it L as our Spiritual Governours, iw.zr.aC. 19 for fo even the Scripture plainly expreis themfelves, 1 Cor. 12. 13, 27-10.2. where we are told, That we are baptiz'd by one Spirit into one body, which is Chrift; that is, into the Church, by his Minifter, whereof he is the Head, to the Worfhip, Honour, and Glory of God : And what, Sir, will you interpret againft Scripture ? And this confider'd, where Hands any room for your Calumnies, page 27, 21 o, 211, 212, 213, 214. Is not the whole Foundation of your Argument rotten? Does Baptifm fhew Worfhip ? And if not, how can it be an open and barefae'd Ido- latry ? What may not there be a Cere- mony in it , to fhew us, who under God, are our Spiritual Governour, as well as by Water to imitate the cleanfing of Re- generation ? If fo , why may not my Conftrucftion of it, agreeable to Scripture- Interpretation, be as good as yours ? I proteft before God, did not my Hypothe- cs not only want Abfurdity, but fuir rnoft rationally, yea moft naturally to Truth and the Scriptures, I would fooner dye than adhere to it. Latfly, Sir, to put your Union in your Hypothefis beyond all doubt,the Scriptures have plainly fhewn us, that thefe Three Perfons have various and diftindr. Intelle- &ual Powers, John 16. 13, 14, 15, 16. }Harl{_ 13. 32. Jolm 1 2. 49. And indeed, we might rationally have collected as much, from their being given and lent, did not our Myfteries quite /hut our Eyes againft. Reaibn. through the Son, in all Ads of Grace, lo are their Records One, 1 John 5. 7. And yet not but that this Record receives a itile agreeable to the Excellency of the Perfon giving it, where 'tis diitinguifh'd, thus in the Father 'tis call'd Operation, the Son Administration, and in the Holy Ghoft Gifts, 1 Cor. 12. 4, 5, 6. And the manner of Gift in the Father is called Leve, in the Son Grace , and the Holy Ghoft Fellow- ship, 2 Cor. 13. 14. R^m. 15. 16. So likewife, as all Three being engaged in our Salvation, they are put in as Arti- cles to our Apoftles Creed , but yet with fubordinate Titles, as God, Lord, and Holy, to fhew their diitindtion, and infe- riority ; fo that your Argument you fee, Sir, that their being there, makes them Coequal and God, is very weak, pag. 197. for by the fame Reafon you might make every body, or the Catholick Church, God likewife. Hence likewife, the ancient Doxology before it was alter'd, was, Glory be to the Father, through the Son, and by the Ho- ly Ghoft ; ( fee Sparks on the Liturgy ) which fhew'd plainly their Subordination : Indeed fince, upon the prevailing of the Doctrine of the Trinity, it has been al- ter'd : But with what Scripture-Authori- ty ? Now I hope you fee plainly. But I fhall not diffent from you, that theSocinians abfurdly baptize in the Name of the Holy Ghoft, if there were none j and they do worfe than thofe Difciples who never heard of him, for they ac- knowledge him when they did, which Cvi ) The FATHER. Nor do the Scriptures cited of the Son, and Three Perfons, only agree to irrengthen our Hypothefis, anddeitroy yours, bute- ven i hole that relate to the Father and Holy Ghoft iikewilej I lhall give you fhort Specimens of both, beginning with the firit iirit, and then proceeding to the other, and after that, 1 (hall conclude my Scripture- proofs m this, and proceed. Know then, that the Scriptures plainly tell us, that the Father is the One (a), on- ly true God (b). only Good (c), only wife (i), greater than the Son (e), only fitting on the Throne, the Son and Holy Gholt being as his Attendants f/J, and his Name is, I am (g), in oppofition to « and », the Firft and the Laft, One fignifying a pure and infinite Being, the other the firft and great Creature, %ev. 3. 14. (a) £>W:o.:,5. Dcn:.6.\. Mirk 12.z9.to 34. (b)Jobn 8. 74. 1 Tim.Zff. 1 CorZ a.,5,6- John 17.3. (c)L')j&s 1. 2.-2.33. Lukez^.tf. 1C0r.Jl.i3. £/>/>. 4. u. (c) 1 Cor. 12. lfau 11. 2. Rom. 7. 7.-17.13. Jets 1.S.--20. 28. Lufo 12.12. 1 Coi-.z. 10, 12. Yet ( M ) p Yet ib, as he is fubjed to the Son, and receives his Authority from him (d), and thence, I believe it peremptory to bla- fpheme his Evidence (e), ior t0 he to him, is to lie to God (f ), that is, through him, , though he be but in reality an Angel, $pv. 2. 1.2. ii. compared to Acts 22,34- Luke 3.21,22. where he made the like Vifions ; and indeed Blafphemy againit him other- wife were abfurd ; it fhould rather be a- gainft the Father and Son, especially the Father , as Fons Deitatis, and whom the Jews reverene'd when they knew not the 'Holy Ghoft. ( d ) John \6. \z, 1 3, 14, 1 y-iy. 16. Rev. f. 6. Mat. J. it- Marki. 8. (c) MM. 12.. 31. Mark 3. 28. L'Aciz. 10. Cf) ^iVfj- 5.3,4. Further, as God made the Son his In- ftrument in the Angelical Creation , fo he fub-deputed the Holy Ghoit in the Forma- . tionof Man (g), and of the Earth (/j), and r upon this account, the Spirit is called E- minenter, the Spirit of God ; that is, the greateft next to God the Father, and the Lord Chrift, and the moft extraordinary u .Gift of God in his a/Iiftance (i). (g) ?3 ) nothing fiiould be dearer ro me than Truth, and bethought me the Corruption even of Primitive Tradition, and law a neceiiity of lticking wholly to the Scri- pture, the Sun was not clearer to me than the Doctrine which you call Heretical, and Arrianilm. And give me leave to tell you, tho' you have Popularity, and the Temporal Sword on your fide, yet blafpheme it more, if you dare, if there be luch a thing as bla- iphemy againft the Holy Ghoft , as we have Chrilt's word there is ; ro your peril be it, Sir : I tell you, 'tis to blafpheme the known Evidences of his Truth : and if thefe be fuch, I dare venture my Truths with the Sword of the Spirit, againft all your carnal Weapons. Remember, Sir, there is a Sin unto Death, we may not lo much as pray for, i John 5. 16. and all our pretences and good Works will be of none effect, while we blafpheme the moft great and fincere Truths of God ; beware, Sir, of this great and fiery Tryal ; I mean perverfly to bla- fpheme God's Truths, efpecially when fo confiderable as this, this is that that will make the Tree good, and the Fruit good, and the Tree evil, or its Fruit evil ; in- deed, can you expect to be call'd or re- ceiv'd as-^on, when you openly and raa- litioufly proclaim'd your felf a Rebel to the only and great means of Government of the Holy Ghoft. TRJDITION. T_l Aving now done with the two firft *• ■* Heads of myDifcourfe, the proof of the Trinity by Realbn and Scripture, I proceed to the laft, vi%. Tradition, where- in would Men but be content to believe as they pray, I fliould be fatisfied ; for that they do almofl wholly to the Father i and therein may I lay , they give all their pretences to Tradition, the greateit Lye even the Caufc is capable of bearing ; .but alas, the World is made too giddy by this Myilery, to bear luch, or any other Realbning. I know, Sir, you are very confident that flic is of your fide, as you fay, paqe 31. but your Proofs and Suggeliions for it, are as few and inconsiderable as even I can wifli for, peg'. 4*. Thus.. }ou would fain wheedle us, tliat Men were Arrians, and not Arrians. And what, Sir, was it out of Charity that they forbore to call the Trinitarians Here ticks ? If it was/twas a fign they were the better Christians for it, not that their Caufe was the worfe. So you afpcrfe the Great Council of Ar- minium, of 550 Bifhops, of fo feeming or woud-be an Imputation, jpag. 43, that I am afliam'd to frc't : What,°Sir, do you think they would have called the greateft Council that ever was, if they had defign'd a tricking ? Or are you relblv'd to truft more to the Council of Nice, becaule not fo many ? Methinks, Sir, you fnould think it enough at leaft, that your Tradition was difputable then, that you had fuch Num- bers againft you, and not repofe in forging Rome for blemilhing Councils. You tell us, Mr. Bull has anfwer'd this matter throughly, page 14. But I tell you Sir, I have perus'd him, and he has not i and were it worth my while, I would fhew it you too : befides, Sir, would you expect a fair and ftrict Combat , after fo many Years, while Rome has held the ftakes ? What wont you make us no allowances in your Thoughts ? Not that we beg it nei- ther : But is it generous, firft to fetter a Man, and then challengehim ? Whatfliall I fay ? Is this the way to defend your Ca- rholick Faith ! That Faith which you lay requires both Forehead, and Forger}' to deny Cm) deny ir, page 44, when you fliould fay to maintain it ? REFLECTION. Give me leave roadvife you a little, Sir, if you are refolv'd to follow Tradition : Be not partial in it : Why lhould you ad: by halves ? you would be a good Papift, were you fincere, and follow'd it through- out : Or if as a Proteftant you hate this courle , why do you not purfue it more home, and to the root? Tradition was only of ufe till the Scri- ptures were deliver'd ; and indeed 'tis well if 'twas contain'd pure till then ; as we may moftjuftly cenfure, by St. Johns Ad- vice to the Churches , in the Revelations. But to continue Tradition further, what is it, but like the Jews, to make the Law of God of none effect, by our Traditions. You muft excufe me therefore, if I think Tradition to be too much a Nofe of "Wax, to be alledg'd againft Scripture 1 efpecially fuch exprefs apparent and felf- evidentTexts,as£fc£. r . and John i6,lfliall therefore leave you to jangle out your quo- ted Inconfiftencies, page 107,108, 1 13,1 14, 119, 120, 121. And tell you withal, fuch Variances are no Miracle in a Traditio- nary Myftery. In fhort, Sir, if ever you defign for Truth, you muft learn a new bravery, to be able to dare to be lingular, think you that Men that geld, lupprefs, and forge Books, are in the right, or they that per- fecuteall that oppofethem ? Surely, I hope, you think better, that thefe are the Engines of weaker Error ; and yet this is even the prefentCafe ; and who dares even at this day, and in full Proteftancy, to write or fpeak freely ; He is fure of being fuppref- fed, at beft. Damnatory Sentence. But before I leave this Subject, there is another part of your Difcourfe that de- ferves to be confident j and that is, your Damnatory Sentence, wherein I wifli I could fpare you ; but your love for your Myftery, has fo infpir'd you, with fuch a . furious and unchriitian Zeal, that 'twould be an Offence to the World, Ihould Heave it unanfwer'd under lb great a Name. Thus, P. 22, you fay, this Faith is necejfary to Salvation : and ^23. That no Jew, Turgor Pagan can befivd without it. And that, whether he basted reafonable diligence ;or not: Or, whether it has been perplext with never fo great Controverjies. The lame you add, page 27 r, only you add this merciful A- pology, That Men may under/land it, if they will. And further, that I may give your Ar- gument the greateft force, you add, pagez}. That to fay, Men can befav'd by good PVorkj alone, without Faith, is Popery : And page 26. That if Salvation were fo common, Chriflianity were but a better Sefl of Philo- fophy ) and there would be too great afcope for Infidelity, page 2 3 . ANSWER Alas, Sir, I pity you - 3 had you regard- ed Natural Religion more, and your My- ftery lels, you would not have abounded with fuch an Envy and Monopoly of Sal- vation : What muft we have no Faith, but be fav'd by Works, becaufe we have not juft this Myftery ? And what is it nothing to Chriltianity, that v**e have feveral de- grees of Glory as an Encouragement, let in our profpeel: and fearch above the Hea- then ? Or what, Sir, is your Eye evil, be- caufe God is good ? Would you have God C *y ) a Devil, create Men meerly for Damnati- on ? Or would you have him damn them to fupport your Hypotheiis ? See how your Myltery has miQed you, Sir that Men fhould be fav'd, only by parrotting over a few unintelligible words: I might have expeded this from lome ignorant Sedarilt , but I never thought a a skilful Dodor, fhould make God lo hard aTask-mafter, as to require Men to be- lieve lb penally, what 'tis plain, not Une in a Million underitands: Alas Sir ! you mittake the Redemption of Chntt ! twas to purchafe us a new Covenant, and not only teach us a new Faith ! On Adam's Fall we chang d our State, our Tryal by a tingle Precept for the Law of Nature, but had not the Seed of the Woman begun even then to have broke the Serpent's Head, at leaft through a Co- venant to be fulfill* : Can you blafpheme God, fo as to fay, he would let him be fruitful ? Will not a Prophet be able to vindicate his Juftice, that has declar'd long fince, every Man, and he alone fhould bear his own iniquity. I fay , then Chrilt has purchafed us a new Covenant, and fince he is come, there is fome reafon for us to honour him, with the neceflity of our Faith through him, to lead us to Salvation, and to obey his excel- lent Pntots, to condud us through the Second Covenant, the Law of Nature, to Perfection ; But where could be the necel- ficy of this before ? I fee Sir your Virtues have no Extreams, vou have Faith, but allow no Credulity ; if you did, you could never fwallow theic thines J you confirm the old Sentence, Credo qma mobile eil .'But alas, Sir, do vou think to make your Dodrine prevail bvihefe means, by a dead anathematizing implicke Faith , fitter for Pagamfm than Chriftianity. No, your uncliaritablenefs cannot but blemifhyou,even among your own Friends; indeed the Predeilinarian does not exceed this ; and may be, Men feeing thus, how one Errour leads you into another fo black, will be brought by it to lee the Truth they confider'd not before. Beiides, Sir, had you confulted Scripture in this, the Apoftle tells you plainly, that Chrilt died for the Sins of the whole World, i John 2.1,2. And if not, think you God's Mercy would have detain'd him till the latter Ages of the World ; befides, Sir, are we not charg'd not to judge them that ape without, and are we not told, that where there is no Law , there is no Sin, John 9. 41. James 4. 17. and that they that have not been able to receive a Law, or Revelation, are to be tried by Natural Religion, and their Confcience, as a Law within themfelves, Rom. cap. 1 . & 2. AHs 24. 13. And indeed, which is theLawim- prov'd by Chrift himfelf , and which is written in our Heart, according to the A- poftle to the Hebrews. Alas, Sir, had you judg'd of the wilfully ignorant, and perverfe, you had left fome colour for your Cenfure to be true, and yet even then, were I in your cafe, I fhould be very unwilling to fling the firft Stone, efpecially fince Chrift has told us^ as we judge, we fhall be judg'd ; I had rather let Pvten be guilty , and God condemn them, then condemn my felf by judging them. Faitb Ncccjfary. Bat mechinks I hear you object to me , What Fai:h is hefceflkry then, if this be not ? I fay, the Faith of Enoch, Abraham, and M>Jes\ that God is a Rewarder of the juft in tender Confciences, is enough, and that without Jftfepg tVorks, as you reflect fagexy I add alfo, that a particular Faith of Mercy throueh Chrift is tKeeflary, D where M here crTei'd with Conviction; but what- ever you do or lay, God will never re- quire Content, where he has not given i-vKlence enough ; and what is it to me,. }i ir can be L:d in a Caufe, if I cannot come at it. 1 o thefe may be alfo added by confent the Apoltles Creed, or any other, fo it be not enfore'd ; but for your nice and lpecu- iative Creeds, thty are unneceflary, or elie jou acculc Chrilt and his Apoltles, of a cowardly lukewarmnefs for omitting them, lor all you inlinuate, page 29. that we would be at Creed- making too, Sir ; but we beg your Pardon , and have more Charity j for if we explain our Hyporhe- iis, 'tis only to confute yours. Confidcr therefore, Sir, by your own Reafoning, 'tis Popery, to judge of the Ca- tholic^ Church by its multitude, page 36. So remember 'tis our heat magnifies our . Zeal in this Hypothecs above others .; for any other explained as nicely, would have as bad effects ; and give me leave to re- tort your Argument : Tho lam modesljet you have given me occafwn to oppofe you as Popular ; andtho lam cautious, yet Truth bids me not fear, whether your Myftery prove true, but warn you , that under Protection of a IMftery, you do not oppugn TrutL v Page 4?: To conclude, in Charity I lhall give you one Advice more j and that is, that you do not at every turn, like the Pa pills, Cap Hcreticks, and repeat Catalogues of He- refies, as you are apt to do, page 107. You are a Proteftant, Sir, and you fhould rather lament, that Church-Impofitions fo long took away an innocent liberty of O- pnion from the World, and by an immo- derate Self-love of impos'd Opinions and i^laphnes, rent the Bond of Peace and Unity in funder. C iO CONCLVSIOK I Hope, Sir, by this time you fee, that wo Unitarians do underJUnd what we wntc of; for all what you charge us with, ,.4 Nay, and more, I'll add : We doit 42- out mazing Mctaph^cks to help us s n- cleed, we have not your Bread/of the Po- pulace ta encourage us into large and air Volumes ; but I hope we have Trtuh far better to recommend us to rhehncere I hope Sir, too, you f ee , we do not ar- he day . Indeed, 'tis plain, the Firft Coin- Son w" T?' ? exdude Per ^ * bear t ReV* Wh ° In th " Cafe ™* bear the Refledion, you, or God ; furelv we muft acquit God 5 and if we do Sr Faith muft fling you into all thTjSZZ at the F rlt Commandment can juftifie fuch a thing : and that I am lure hi can! not, for all your, ftruggles after Vindica* ons without Abfurdity and Nonfence But you II %, here is fbme colour for the Trinity : And what, h there not then as much forTranfubftantiation? Jht fc plain, our Bodies are not Two Years roee Iher the fame, and tho' differing X Twenty times in our Lives, we callVftS juftly falve Tranfubftantiation , that the Spuut of Chrift is able to dwell'in infinite Bodies at once ; and will not this makers Properly the fame Body, as my Body ? t Twenty, is my Body at Thirty but vol anfwer, you have Scripture of your fide and pray (hew me half fo nW a Chi ' Pter for the Trinity, as John the 6th is for" Tranfubllamiation. ^ Alas, S ir , you fee your Fallacies do but divert your Uufa being expos'd for a ume, till a nice Refutation makes it look ihe blacker tor us Sophiitry : And now you may iee who 'tis, that brings down the piain Scriptures, to be wreiied by the ab- Mrd Reafon of a Myftery,/*.* 14,. And ^Men^dAnJTmayiee, who are thole abfurd and Je. jgkfi hlfi(i els, that re- ject what they have evidence for, v. page 6 In Jliort, I dare appeal to all the World' tho againlt me, whether fuppredlon of Books be not yotir belt Argument You tell us, page , 4 8, That our Bufinefs is, to prove Three Perfins Three Gods: And we doit by this, That if God be more than One Perfon, when not particularly reveal d, and contrary to his firft Com- mandment, his Commandment is of no effect : But lhall we grant that ? No, we'll turn the havock of the firft Command- ment juftly, in Contradictions upon you ; we need not ask with Nicodemus , How can thefe things be ? page 150. but we'll tell you, with the fame reafon, we may make three thou land Gods, that you be- lieve a Lye, Theff. 2. j r . And you had as good make all Mankind One Man, and deflroy all Plurality and Numbers, (3c But for Peace-lake, I Hull forbear further Reflections, page 109. Hence, ftould you invent a thoufand Metaphyiick (trains more, this one plain 1 ruth would mine them all ; indeed did not Myftery, the Authority of the Whore, t\ev. 17. and the great fupport of Popery bear up your Hypothecs , her Epitaph might have been wrote, I doubt not, many hundred Years ago. My Iter)- do I lay, Mvlterv and Perfecu- 7 tion are the Devil s Twins, and ftand and fall both together ; Persecution without J Myftery were too cruel , and Myftery without Blood too much Nonfcnce to be born ; 'tis thefe two are Popery, and the worft of Popery, Tranfubltanriation u ith- (*7) out thefe were an innocent Error : Ai.d what, are not Proteftants alham'd to weild the Sword of Antichr ilt r Yes furcly ; But it they are, why do they ftitie us, and our Books , is it not that they fear our Truths ? Are you not alham'd to rail at us for BlafphemersandHereticks as you do, if I am not miltaken, we mean as lincercly, and Interpret the Scripture as well as you, for all your boafts, pag. 1 4 1 . and you lhall rind, God in the Great Day will fttw which is the Heretick : What, have we not as much reafon to complain of the blemilhes of the firft and great Commandment, as you have ; and cannot the Controverhe of E/ifha and Baal, remember you, that 'tis not Numbers, but Minds that God feeks. But you fay/This isa Myftery : And pray who has authoris'd it for one ? You be-ly God in his Scnptures,if you fay that he has ; no, 'tis Man's own invention, and that 'tis that makes him idolize the uncharitable Impofition lb much: What, fliall God bid us publ^fh what none understand ? Pray who can agree in this Myftery ? Or were the Copy of it loft, who would be able ex- actly to hammer it out ? Is this clear like a heavenly Truth ? Are we not alham'd to caft this ftum- bhng-block in Chriftianity, that has fo juft- ly offended all Jews, Turks, and Pagans ic ever cameneer ; indeed, does not Mahomet fupport his diviflon by this very thing, and does he not complain above an hundred times againft the abufe of the Unity in his Alchoran ? What lhall I fay, if wc repent not this Error, fliall we not juftly ftand brand- ed to all Peiterity, a Race of pretended Proteftants, out really a Philofbphick Secft ofChriftian Atheifts: Befides, uh.it but the corruption of this Unity in the God- head, can have fo long profper'd the iW#- hnnttan above the Chrifti^n, aR( j t j ]C p,_ pijls atuve the Proteftants. I fji8 ) C I fhall add no more at prefcnt , but that were this Myfkry the greateft Truth, yet con- sidering Mens weiknefs, 'twere both hateful and leditious, to impofe it on one another, in pain of Salvation, to fubfcribe it only as an Article of Peace, in fome cafes might be tole- rable, but to force their Confciences to they know not what themfelves , is in plain terms ^Antichrifiian, Uncharitable, and Devilifh. And alafs ! now we fee wherein our Refor- 1~ mation is imperfect, that it has not preferv'd our eteraal liberty of Opinion, in things not ekprefly reyeaPd, this is the Root of all Con- troverfie, and this muft be cur'd, if ever we hope for Peace ; indeed, in a free Remon- ftrancy, where all Impofhions are cut off, He- refies of courfe pine and die with their Au- thors, for want of room to be regarded. EXHORTATION. And now, Sir, I mall more particularly ad- drefs my ftile to yourfelf : And in the firft place I beg you to pardon all my Reprehenfions, and if they are any where bitterer than they ought, reckon it my frailty, nor my injuftice, and at lea ft you ought to thank me for my good in- tention ; but if you approve what I have wrote, return God the Glory for your information, ' and I am fathfied. I aflure you. Sir, in myfelf I am griev'd to writeagainfta good Man \ nor would I, but that my love to God and Truth commands me, nor do I write this, that I think you want ei- ther Piety or Ability,indeed you fhine for both in your Church ; but I would advife you, that you have miftook the Truth ; nor wonder at it, for the greateft Fathers in tlK Church have done it before you. You have ventur'd to be lingular once in Confcience already,and your Trearife of Death fhews you fincere •, dare once a deeper Resig- nation, and a more lingular Truth, if you fall not back,you know not what Service God :v?,y have for you to do. Remember, Sir, 'tis Con- ftancy to follow Truth in all chwges of Noti- ons,and but obftinacy to remain (tiff after con- viction. Befides, 'twill be as much your Glory as St. Auftin\t\m you recant ; and if youare a Chri- stian indeed, you cannot hate your Friend, or Glafs for (hewing you your wrinkles , nor will your Angularity be worfe, if you fee them ; unlefs in Piety, that others are as bad, or worie than your felf,, and dare not fee it. What tho' I am lingular and contemptible, my Truths if fincere are Divine, and St. Paul as well as you, had both 7 al and Popularity, and yet was in an Error ^^f you are in an Er- ror, pray God open yoM- .yes ; and if I am, I beg him to grant me fiy oe rectified by your Instruction ; 'twill be hard if a Miracle be ne- ceffary to inftruct and reconcile us. I cannot perfwade.myfelf,that you will con- tinue to pervert this grand Twth,and by Refle- ctions and Niceties endeavour further to ob- fcure and cloud it} what you have hitherto done, I hope,nay believe you have done igno- rantly, and becaufe the Socinian Hypothecs was not fincere enough, you oppos'd it, but for the Arrian, I almoftdare promife myfelf more Charity from you, if not Conviction. At firft I declin'd this Book, as not thinking it proper to be wrote by an Arrian,and as fear- ing leaft my own Refentments might foyl the Honour of God; and I had done it ltill,had not I had more than humane motives to the con- trary ; but whatever they were, they were to my felf ; and my Reader's bufinefs is to mind my Truths, and not my Pretences. To conclude, if Men are fincere, I think I have wrote enough to convince them, and if perverfe to condemn them ; and Charity en- gages me no further : But alas ! what avails it, if God will not vindicate his own Honour,. -the A icrnptsof his Servants are otherwife in vain ; r 1 yet at Iezfi I mall be content, tho' at any hazard, when I have done my Duty. c All Glory to whom only due, to the One and Only God) through his great and bdoved Son Cbriflfefus. q5* Whoevr Anftvers this, is dtfird, to mafye his Anfr^ v fhort, that he ran not the World into Labyrinths i and that be repeat the -whole Bvdy 0} the Difcourfe Verbatim,^ t he may rut juggle theWorldout of Sub/lance, by [narling at Trifles : Thefe two Conditions anfrpefdjfhall thin^Ihave a Reply -worth Reading , if not, laccufe it before-hand to the World for a Cheat, and a Deceit not worth taking Notice of. FINIS. Vv 'imJJWim Bhbj '->-v , *^S^// *¥lf JPSfr 4fc