upon us by the Messias are necessary matters of our Belief for we can't duly acknowledge him for our Benefactor and Saviour unless we believe that these Great Prerogatives are confer'd upon us Moreover it is of undoubted necessity in order to our being Christians that we know and believe what the Messias requires of us which is contained in such general Texts as these That ye being delivered out of the hands of your enemies may serve him Christ our Deliverer without fear in holiness and righteousness before him all the days of our life Luke 1. 75. The grace of God which bringeth salvation teacheth us to deny ungodliness and worldly lusts c. Tit. 2. 11 12. He gave himself for us that he might re-redeem us from all iniquity c. Tit. 2. 14. This is the will of God even your sanctification 1 Thess. 4. 3. Without Faith it is impossible to please God Heb. 11. 6. Without holiness no man shall see the Lord Heb. 12. 14. Which places yield us such Propositions as these that the Messias who vouchsafed to come into the world to redeem lost Man requires of him universal Holiness and Righteousness and the abandoning of all sin and ungodliness That it was one grand end and design of Christ's visiting the would to redeem men from their iniquities to sanctifie their Natures and to make them entirely godly sober and righteous in their Lives That without these there is no Salvation no Seeing of God in the regions of Glory no hopes of Everlasting Happiness The disbelieving of these Articles hath made so many Sorry Christians as we see every where such as lay claim to that Honourable Title but are regardless of that Holiness which should accompany it We must not only believe that Iesus is the Messias but we must believe this also that we can have no Benefit by this Messias unless we by Faith and Obedience adhere to him Neither is this enough it is further matter of our Belief as we are Christians that our Salvation springs from the mere Favour and Bounty of God through his Son Iesus Christ and that this is the only source of that Happiness which we expect By grace we are saved through faith and that not of our selves it is the gift of God Eph. 2. 8. Not by works of righteousness which we have done but according to his Mercy he saveth us Tit. 3. 5. Where there is not this perswasion and belief the true notion of Christianity vanishes and the conceit of Merit comes in its room Wherefore there is a Necessity that we believe and be perswaded aright as to this matter We are Worthless Creatures of our selves but there is a Worthiness derived to us from the Unspotted and Meritorious Righteousness of him that is the Eternal Son of God He that knows not this he that believes not this deserves not the Name of a Christian I should have been glad to have found something of this nature in this Gentleman's Christianity But he endeavours to seduce his Readers by other apprehensions he tells them that the bare assenting to this that Iesus is the Messias is the Summ Total of the Christian Faith and the Gospel requires no more Lastly The doctrines of the Resurrection of the Final Iudgment and of Eternal Glory in heaven are contained in such passages of the New Testament as these Christ will raise up his at the last day Iohn 6. 44. The Lord Iesus Christ shall judge the quick and the dead at his appearing 2 Tim. 4. 1. Father I will that they whom thou hast given me be with me where I am that they may behold my glory Iohn 17. 24. And are not these Truths the proper Object of our Faith now under the Gospel they so peculiarly belonging to the doctrine and belief of the Messias Can we believe in him and yet not believe these Great things which are brought to light by his preaching the Gospel For though they were in some measure discovered and revealed before i. e. the General Doctrine concerning a Future State and the Endless Happiness accompanying it was not unknown yet Christ's Words and those of the Apostles do more abundantly assure us of the truth of them especially Christ's Rising from the dead and ascending into Glory have irrefragably confirmed the reality of them according to that of St. Peter We are begotten again unto a lively hope by the resurrection of Iesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Who but the Vindicator could imagine that these Evangelical Doctrines are not Necessary Matter of Faith to Christian Men Who but he could fancy and which is more publickly assert that the belief of the Messias's being sent from God without being acquainted with his gracious appointment as to our Future Rewards is all that is required as necessary to constitute a Christian Believer Especially when it is said He that comes unto God must believe that he is a Rewarder Heb. 11. 6. Observe it he must believe then it is not indifferent but a Necessary Article of faith CHAP. II. The foresaid Articles and Doctrines are proved to be Necessary matter of Christian Faith Not that a man is supposed Actually to exert his Assent and Belief every moment That we may be True Christians All these Fundamental Truths must be imbraced and none excluded The late Writer's forgetfulness It is prov'd that he grounds his notion of One Article upon the Weakness of Vnderstanding and Capacity in the Generality of people Herein he follows the Steps of the Racovians who submit the greatest Mysteries to the judgment of the Vulgar and if they will not bear that Test reject them The Doctrine of the Trinity how said to have no Difficulty in it It contains in it no Contradiction This Proposition Jesus is the Messias is not more intelligible than any of the Articles before mentioned THUS I have briefly set before the Reader those Evangelical Truths those Christian Principles which belong to the very Essence of Christianity I have proved them to be such and I have reduced most of them to certain Propositions which is a thing the Vindicator call'd for p. 16. If what I have said will not content him I am sure I can do nothing that will And therefore if he should capriciously require any thing more it would be as great Folly in me to comply with it as it is in him to move it From what I have said it is evident that he is grosly mistaken when he saith Whatever doctrines the Apostles required to be believed to make a man a Christian are to be found in those places of Scripture which he hath quoted in his book p. 11. The places which he quotes are made use of by him to shew that there is but One Article of Belief viz. that Christ is the Messiah but I think I have sufficiently proved that there are Other Doctrines besides That
adds to his Fault But this Author of the New Christianity wisely objects that the Apostle's Creed hath none of these Articles and Doctrines which I mentioned p. 12 13. Nor doth any considerate man wonder at it for the Creed is a Form of outward Profession which is chiefly to be made in the Publick Assemblies when Prayers are put up by the Church and the Holy Scriptures are read Then this Abridgment of Faith is properly used or when there is not generally time or opportunity to make any Enlargement But we are not to think that it expresly contains in it all the Necessary and Weighty Points all the Important Doctrines of our Belief it being only design'd to be an Abstract It is with this Creed as 't is with the Commandments and the Lord's Prayer If a man doth not more than is expresly enjoyned in the Decalogue he can't be said to Act as a Christian. If he prays for no more than is expresly mentioned in the Petitions of the foresaid Prayer he can't be said to Pray as a Good Christian. So if a man believe no more than is in express terms in the Apostle's Creed his Faith will not be the Faith of a Christian. And yet still it is to be granted that as all things to be done and all things to be prayed for are reducible to the Ten Commandments and the Lord's Prayer so All matters of Faith in some manner may be reduced to this Brief Platform of Belief But when I call it an Abstract or Abbreviature it is implied that there are more Truths to be known and assented to by a Christian in order to making him really so than what we meet with here And yet I must take leave to tell our Vindicator that this Creed hath more in it than he and his brethren will subscribe to If he were not above Catechisms as well as Creeds I might remind him of Our Church's judgment concerning the Articles of this Creed Qu. What dost thou chiefly learn in these Articles of thy Belief Answ. First I learn to believe in God the Father who had made me and all the world Secondly in God the Son who hath redeemed me and all mankind Thirdly in God the Holy Ghost who sanctifieth me and all the Elect People of God These are killing words to a Disciple of Socinus who acknowledges neither the God-head of the Son nor of the Holy Ghost nor the Redemption or Sanctification by either Yet our Church with all the Christian Churches in the world owns these Truths to be contained in the Apostles Creed And there are other Articles of this Symbol let them palliate it as they please which the Racovian Gentlemen are unwilling to give their assent to They faulter about Christ's Iudging the quick and the dead they partly deny the Resurrection of the body they deny Life Everlasting as it respects wicked men for they hold that these shall be Annihilated of all which I may have occasion to speak another time At present I only take notice of their lopping off several Articles from this Creed But was it not judiciously said by this Writer that it is well for the Compilers of the Creed that they lived not in my days p. 12. I tell you Friend it was impossible they should for the Learned Usher and Vossius and others have proved that that Symbol was drawn up not at once but that some Articles of it were adjoyned many years after far beyond the extent of any man's life and therefore the Compilers of the Creed could not live in my days not could I live in theirs but I let this pass as one of the blunders of our Thoughtful and Musing Author Nor had he reason to think that those that made the Apostles Creed would have been censured by me for I have vindicated and asserted their Articles whereas he and his friends have new-modell'd the Creed yea indeed have presented us with One Article instead of Twelve and in order to that have sunk the Epistles because they are not Socinianized all over Socinianized If this Gentleman had said that the belief of Iesus's being the Messias was one of the first and leading acts of Christian Faith he had said right and none would have opposed it If he had said that the knowledg of the Gospel and consequently of the Doctrines of it advanc'd at first by degrees and shone brighter after our Saviour's Ascension than before he had spoken truth but when he positively and peremptorily declares that neither at first nor afterwards there was any Necessity of believing more than this that Iesus is the Messias he misrepresents the Gospel-Dispensation and mistakes the nature of Christiaanity To stop here and go no further is unsufferable This is as if a Breeder up of Children and Youth should carry them no further than the A B C. He is wholly for reducing of Christianity whereas he should have given it in its Full and Ample Extent especially he should not have kept back any thing of the Foundation CHAP. IV. The Christian Faith which this Gentleman describes is of the same scantling with that of the Mahometans The Affinity between the Turks and Anti-trinitarians The Devils are capable of a higher degree of Faith than that which he saith makes a Christian. A brief Idea of the Compleat Faith of a Christian. The Danger of asserting that there is but One Article of Christian belief necessary to be assented to This is the way to introduce Darkness and Blindness into Christendom and to promote the designs of that Church which cherishes Ignorance as the Mother of Devotion and Religion How far this Writer is instrumental in it What care he hath of mens Souls and of their Salvation It is the practise of Socinian Writers to curtail Christianity and to cut off as many Fundamental Articles from it as they can This Writer had his Platform from Crellius He is approved of and applauded by the English Socinians Three Reasons assign'd why the Socinians agree to maim the Heads of Christianity and to reduce all into One Article The Office of Catechizing was not instituted for the teaching of One Article of Faith only IT is likely I shall further exasperate this Author when I desire the Reader to observe that this Lank Faith of his is in a manner on other than the Faith of a Turk For the Alcoran acknowledges that the Spirit of God bore witness to Christ the Son of Mary a Divine Soul was put into him He was the Messenger of the Spirit and the Word of God And in another place God is brought in declaring that he had sent Christ the Son of Mary c. And in other places he is mention'd as a Prophet as a Great Man one Commission'd by God and sent by him into the world This is of the like import with what our good Ottoman Writer the Vindicator saith of our Saviour and this he holds is the sum of all that is Necessary
Noted by us as that which gives great light in the present case The discovery of the Doctrines of the Gospel was Gradual It was by certain steps that Christianity climb'd to its heighth We are not to think then that all the Necessary doctrines of the Christian Religion were clearly publish'd to the world in our Saviour's time Not but that all that were necessary for that time were published but some which were necessary for the succeeding one were not then discover'd or at least not fully They had ordinarily no belief before Christ's Death and Resurrection of those Substantial Articles i. e. that he should die and rise again but we read in the Acts and in the Epistles that these were Formal Articles of Faith afterwards and are ever since necessary to compleat the Christian Belief so as to other Great Verities the Gospel increased by degrees and was not Perfect at once Which furnishes us with a reason why most of the Choicest and Sublimest Truths of Christianity are to be met with in the Epistles of the Apostles they being such doctrines as were not clearly discover'd and open'd in the Gospels and the Acts. Thus I have I conceive amply satisfied the foregoing Objection and I hope the Reader is convinc'd of the True Grounds why we must not expect all Necessary Points of Christianity in the Writings of the four Evangelists If our present Writer had thought of this and had distinguish'd of Times he had not formed such an Ill Notion of Christianity as we find he hath done But it is not only upon Mistake that this Author proceeds his fault is much worse It is too apparent that by this Abbreviating of Christianity and by his voluntary neglecting what the Epistolary Writings deliver he designs to exclude those Fundamental Doctrines which have been owned as such in the Church of Christ. So much for the First General Head which I propounded to insist upon CHAP. VI. The next General Charge against him is that the Texts of Scripture which respect the HOLY TRINITY are disregarded by him or interpreted after the Anti-Trinitarian Mode This is proved from plain Instances The latter more especially is evidenced from his interpreting the Messias and the Son of God to be the very same as to signification and that no more is denoted by one term than by the other The Weakness of the Socinian Arguing on this occasion fully laid open and the Texts where these terms are mentioned plainly cleared A Text produced and urged that confutes the vain surmises of the Racovians about those expressions and that reduces them to an unavoidable Absurdity The Messias is a Title of Christ's Office The Son of God is the Title of his Divinity The former is founded on his Mission from the Father The latter on his Peculiar Property as he is the Second Person in the Sacred Trinity and consequently they are not synonymous terms The Gentleman would wind in two Learned Prelates but his attempt proves ineffectual He is given to Shuffling He abuses Scripture by quoting it MY next Charge against this Gentleman was this that those Texts of Scripture which respect the Holy Trinity were either disregarded by him or were interpreted by him after the Antitrinitarian Mode And this he is so far from denying that he openly avows it Vindic. p. 22 23. By which he hath made it clear that he espouses that doctrine of the Socinians When I had offer'd those two plain Texts Mat. 28. 19. Iohn 1. 1. to prove the doctrine of the Blessed Trinity he takes no care to give any Resolution about them though he was absolutely oblig'd to do it because those Texts are not in the Epistles but in the Gospels out of which latter he saith he made his Collection of Articles but he should rather have said and that with Truth out of which he drew One Article Nay which is more strange though he particularly mentions p. 9. my taking notice of his omitting these Texts in his Treatise nay though he sets them down at large in his Vindication yet he hath the confidence to run presently to another thing and he shifts it off by one impertinent matter or other and faith not one syllable with reference to those Famous Texts which are such remarkable testimonies to the doctrine of the Trinity Who could do this but a Socinianiz'd Writer And who could do this but a man that was wholly careless of his Credit and did not care how he acted And this very thing doth moreover shew that this Author let him pretend what he will is as great a despiser of the Gospels when any thing in them doth not serve his turn as he is of the Epistles This will perpetually stick upon him and he will never be able to wipe it off If ever he accounts for this he must at the same time make an acknowledgment of his crazy memory and of something worse Again as it is evident that he rejects the Doctrine of the Blessed Trinity so more especially and particularly he waves that of the Deity of our Saviour Which appears from this that he justifies the Charge against him viz. that he made these terms the Messias and the Son of God the very same as to Signification p. 23. Vindic. Which is the very thing that Slichtingius and other Racovians insist upon and make a great stir about And herein they write after their Master who largely pursues this Argument for so he reckons it to be viz. that there is no difference between the Name Christ or Messias and that other the Son of God He alledges the very same Text that our Vindicator doth and some others He argues from Matt. 16. 16. compared with Luk. 9. 20. Thou art Christ the Son of the living God saith the former place Thou art the Christ of God faith the latter therefore Christ and the Son of God are not only the same person but these two expressions signifie the very same thing and no more What a weak and pitiful Consequence is this For it is grounded on this absurd bottom namely that when any of the Evangelists speak about the same matter if one of them adds some words yea some material Passages which are not in the other these must be reckoned to be the very same with what the other said though they were utterly omitted by him Then we may argue thus St. Matthew saith Christ began to preach and to say Repent Mat. 4. 17. St. Mark saith He preach'd the Gospel saying Repent ye and believe the Gospel Mark 1. 14 15. therefore Repenting and Believing are the same and there is no difference between them Would not a Man be hooted at for such Arguing as this Yet this is the very Reasoning of our Racovian and of this late Proselyte of theirs In one Evangelist he saith our Saviour is called Christ in another the Son of God therefore the denominations of the Son of God and Christ are identified Again they endeavour to prove
that waggish expression p. 6. a Known Writer of the brotherhood which is meant of the Brethren of the Clergy who have writ against the Socinian Cause the same with the Popular Authorities and Frightful Names which he speaks of p. 23. The professed Divines of England you must know are but a pitiful sort of folks with this great Racovian Rabbi He tells us plainly that he is not mindful of what the Generality of Divines declare for p. 22. He labours so concernedly to engratiate himself with the Mob the Multitude which he so often talks of that he hath no regard to these The generality of the Rabble are more considerable with him than the generality of Divines the Writers of the brotherhood Though truly a Wise Man that hears any one judg thus will think he deserves as well to be rewarded with a pair of Ears of the largest size as he did who judg'd on Pan's side against Apollo But there is more yet in this term of brotherhood than this for here it is implied and his thoughts may be suppos'd to be upon it when he wrote that he himself is a Writer of an Other Fraternity and truly this Stile is very proper for the men of that Party as 't is well known have labour'd to signalize themselves in the Writings that they have publish'd by the Title of Brethren It is agreed then we will for the future take him for a Polonian Brother And I ask the Reader whether this Brother be not of kin to the Order of Friers in Italy who were call'd Fratres Ignorantiae viz. because they professed to teach the people as little as possibly they could as suppose One Article of Religion and no more I might proceed further and shew that this Author as Demure and Grave as he would sometimes seem to be can scoff at the Matters of Faith contain'd in the Apostles Epistles p. 18. l. 4. c. To coakse the Mob he prophanely brings in that place of Scripture Have any of the Rulers believ'd in him p. 33. Ridiculously and Irreligiously he pretends that I prefer what he faith to me to what is offer'd to me from the Word of God p. 25. What is there that this Gentleman will not turn into Ridicule or Falsity What is there that he will not take hold of to be Sportive and Gamesome We may further see how Counterfeit his Gravity is whilst he condemns frothy and light discourses p. 26. Vindie and yet in many pages together most irreverently treats a great part of the Apostolical Writings and throws aside the Main Articles of Religion as unnecessary From all which it is clear that he contradicts and opposes himself Whence by the by we may gather that when he saith he is no Socinian we must take his meaning to be that he is one for he is made up of Contradictions I observed before that the Dissenting Ministers consfess'd to him if you will believe him that they understood not the difference in debate among them but this Gentleman can't be brought to confess any thing he will not own that he is a Writer of the brotherhood No there is some great Reason if it may be call'd so for this that he would not be thought to be of Sozzo's side though the Marks and Tokens are so plain that he may be apprehended without a Hue and Crie Come Good Sir do not act a part any longer They have been desirous to put you upon service and you were as willing to be employ'd in it but now at last Confess it Appear no more in Masquerade away with this Mummery and shew your self what you are You have let the world see and so far we are beholding to you that Socinian is a Reproachful Title that any one may gather from your being so backward to own it You would never have taken so much pains to shift off this Character if it were not a very Scandalous One. Throw off your Vizour then and speak out like a Man Be free and ingenuous and dissemble not with Heaven as well as Men. I have Sir been very free with you which you may impute to your not being so with your self You know the Rule among the Men of Art The Heart is known by the Pulse I have made bold to usurp upon the Faculty I have been feeling your Pulse and I have found that it strongly beats after the Racovian tone This I have told you with some plainess and you are obliged to me for representing you to your self I know you did not expect an Assault for it was your self however you apply it to me that was thought to be one of the most Priviledged sort of men But Sir in the Reign of Truth Protections are not of any use It is a laudable way sometimes to fight the Enemy in his Trenches There are some Criminals that must be snatch'd from the horns of the Altar especially when they injure the Altar it self when they abuse that which is Holy and trample upon our Sacred Faith and Religion To conclude I have said nothing out of prejudice or disgust much less out of bitterness and ill will for I am in Entire Charity with you and the more so because I have spoken so freely If you complain now as you did before that you are hardly dealt with I have only this to say A Plain Down-right Adversary might perhaps have met with another usage but such a Stubborn Dissembler could not expect fairer quarter A Brief REPLY To Another SOCINIAN Writer Whose Cavils bear this Title The Exceptions of Mr. Edwards in his Causes of Atheism against the Reasonableness of Christianity c. Examin'd A Brief REPLY To another SOCINIAN Author THERE came lately to my hand this Writer's Sheets in the true Racovian Print but I having been so large upon the Vindicator this Double-Column'd Gentleman who pretends to be an Examinator cannot expect I should spend much time about him In the first place we are to observe that he most humbly and reverentially dedicates his Papers to the New Patron of the Cause and takes upon him the Defence of what he hath said in his Reasonableness of Christianity He highly applauds him for his being so serviceable to the Socinian and Antitrinitarian Interest And it is part of his Panegyrick that he hath happily provided for the quiet and satisfaction of the minds of the honest multitude p. 3. That is he hath not troubled and molested them as some have done with propounding Several Articles of Christian Belief but hath told them that One is enough for them and bids them rest contented with that like good honest Ignorant Souls Thus he hath provided but how happily let the Reader judg for their quiet and satisfaction But though the Examinator heaps great Commendations on the Vindicator yet he professes iâ— you 'll believe him you may that he knows him not p 4. Only at a venture he takes his part he now being become one of the Brotherhood
They acknowledg that Some few Verses in several Chapters of the Four Evangelists and the Acts are matter of Faith or Religion but they do not cry the Bible the Bible the Bible they do not think that All and Every one of the Fundamental Truths in the Whole Scripture are the necessary matter of our Belief Thus I think this Reverend Scribe might have spared the quoting of Mr. Chillingworth unless he delights in confuting himself and his New Convert Afterwards he nibbles at some other passages in my Discourse but flies off into Impertinencies Only one thing I meet with that is very Remarkable and I request the Reader to attend to it There are saith he some that-of Deists have been reconciled to the Christian faith by the Vnitarian books and have profess'd much satisfaction therein p. 42. You may perceive that they are making of Proselytes as fast as they can and among the rest some Deists come in to them and so as the Apostle speaks of Seducers and those that are Seduced 2 Pet. 2. 20. the latter end is worse with them than the beginning for whereas before they owned a Natural Religion now they become guilty of perverting and prophaning a Revealed one They are so far from being reconciled to the Christian Faith that they oppose and contradict it and even defie the Main Articles of this Religion which is owing to Divine Revelation Such Converts as these have no reason to profess much satisfaction in the Vnitarian books unless Corrupting the Christian saith be to be chosen before plain Theism To speak the plain truth and it is the design of these Papers to do so and that which every Thinking and Considering Man cannot but discern the Socinians are but the Journey men of the Deists and they are set on work by them for these latter hope to compass their Design which is to impair the Credit of the Christian Religion and of those Inspired Writings which give us an account of it they hope I say effectually to compass this design by the help of such Good Instruments as they find the Socianiz'd Men to be You see then what ground this Gentleman hath to think that the Deists are Proselytes to the Vnitarians Then he proceeds to make a long harangue about the Obscurity of Systematical Fundamentals p. 44. c. but never was poor Creature so bewildred as he is Only he happily lights upon the Quakers p. 44 45. where it is worth observing that the man doth not know his Friends from his Foes nor these from them He rails against this sort of men who he saith would be counted the only People of God and yet it is certain that they are his brethren Socinians They utterly disown the Scripture as the Rule of Faith he saith and doth not our late Socinian Writer symbolize with them when he declares that the Divine Truths contained in the Epistles of the Holy Apostles which are a considerable part of Scripture are not the Necessary matter of Faith He complains that the Quakers turn the Gospel into an Allegory but the foremention'd Author doth much worse for he represents the greatest Part of the Gospel-discoveries as Superfluous and Needless In giving us the farther Character of the Quakers he in lively colours represents the Socinians for these are his words concerning them Retaining still the words wherein the Christian Faith is expressed though in an Equivocal Sense they have made a shift to be reputed generally Christians Certainly there could not be a better Pourtraiture of the Racovian Writers for it is known that they are crafty and sophistical and quote Scripture only to pervert it They acknowledg Christ to be God and an Expiatory Sacrifice but they mean it Equivocally they quit the true sense of Scripture though they retain the words and by reason of this latter have made a shift as this Author speaks to pass for Christians These men whatever some few English Writers of the Racovian way hold of late exactly side with the Quakers in crying down of Water-Baptism for so they both call it in derision In the Grand Point of the Trinity they both concur i. e. to reject it witness W. Pen's Sandy Foundation by which he means the doctrine of the Blessed Trinity In a quibbling manner wherein he shews both his Ignorance and Blasphemy he thus speaks If God as the Scriptures testifie hath never been declared or believed but as the HOLY ONE then it will follow that God is not an HOLY THREE Neither can this receive the least prejudice from that frequent but impertinent distinction that he is One in Substance but Three in Persons or Subsistencies To which all Socinus's followers say Amen The same Gentleman derides the doctrine of Satisfaction and scoffingly calls the Asserters of it Satisfactionists and who knows not that Transylvania agrees here with Pensylvania The Man that suffer'd at Ierusalem is the Socinian as well as the Quakers Stile And generally as to the main things that relate to our Saviour they perfectly accord viz. in making nothing of them If Quakerism then be no Christianity as this our Writer reports it in the same place then we may with much more reason conclude that Socinianism is none By this it appears that Socinus and Fox are well met and that they are very Loving Friends But they must seem to disagree as here in this Gentleman's Papers Lastly let us see the wonderful hand of God in suffering this Unthoughtful Writer to produce a Paper written by a Iesuite in the late Reign entituled an Address c. And in this Address he saith he goes about to shew that the Scriptures commonly alledg'd for the Trinity admit of another sense He goes the same way in the Article of the Incarnation What! had he not enough of the Quaker but he must bring in the Iesuite And must he tell the world that the Iesuitical Writers take the part of the Socinians must he publickly give notice that they both carry on the same work and joyntly conspire to pervert the Scriptures in order to it For the credit of the Cause it had been better to have placed this under a former head and to have told the Reader that some Iesuites as well as some Deists are Converts to Socinianism But he hath blurted it out that Ignatius Loyola and Faustus Socinus were of kin Surely this Author must not be employ'd any more to write in defence of the Cause He must be no longer a Double-Column'd Writer they must look out for a man that is not so Open-hearted one that can handle his Weapon with more Cunning for this man hath stabb'd his own Cause But because this Writer in the beginning and towards the end of his Papers is pleas'd to use some words of Deference and Respect I will not be backward to return his Civility in the same kind by letting him know that I suppose him to be a Person of Ingenuity and Learning only I wirh he had