A vindication of the Unitarians, against a late reverend author on the Trinity Freke, William, 1662-1744. 1687 Approx. 105 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A40444 Wing F2166 ESTC R15264 12158615 ocm 12158615 55225 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40444) Transcribed from: (Early English Books Online ; image set 55225) Images scanned from microfilm: (Early English books, 1641-1700 ; 815:11) A vindication of the Unitarians, against a late reverend author on the Trinity Freke, William, 1662-1744. 28 p. s.n., [London? : 1687?] Reproduction of original in Huntington Library. Caption title. On the question of allegiance to William and Mary and on the doctrine of the Trinity, 1689-1693. Attributed to William Freke. Cf. Herbert McLachlan in his The story of a nonconformist library. 1923. p. 64. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Unitarians -- Great Britain -- Early works to 1800. Trinity -- Controversial literature. Great Britain -- History -- William and Mary, 1689-1702. 2006-12 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A VINDICATION OF THE UNITARIANS , Against a Late Reverend Author On the TRINITY . ENTRANCE . SIR , I Dare not call you Adversary , indeed , I rather believe we may be Friends ; for tho' there may be a mistake between us , yet I hope we both agree in a sincere love , and search for Truth ; and in what we differ therefore , I shall rather seek to melt you with gentleness , than to subdue you with opposition . Page 150. you tell us , When we are ready , you hope to hear from us again : and you see you have your desire ; you seem to have a sincere good will to Truth your self , and therefore you will be the less surpriz'd to see it in others ; for when you have given so bold a Challenge to all Unitarians , you must expect , that we have but little respect for the Honour , and Glory of God , if we do not answer you . 'T is true , I come to dispute you , and am no Socinian , and as an Arrian my Hypothesis distorts your Argument a little ; but as we are both joyn'd in one Common Cause , and you attempt to deface the Truth of both , so you must think , we expect you provide your self to give us both satisfactions , for tho' you conquer either of us , your Work 's but half done . You must excuse me therefore , if I mind not your Socinian Quarrels , but leaving them to themselves , divert your Argument a little , and bring in a third Hypothesis ; you shall see I will deal fairly with you , state the Matter truly , and proceed sincerely , and clearly ; whether you shall think your self obliged to Reply to me , or not , upon it , is not my care , if I can but rescue the Honour of God , and his Unity by it , I am satisfied . METHOD . It cannot be expected therefore , but that I have alter'd your Method , but yet you shall see withal , that I have justly collected all your scattered Reasons together , and dealt faithfully with you ; and tho' the change of the Hypothesis necessitated this , yet in lieu of it , I shall present you with a Method both shorter and clearer , to recompence it . 'T is plain , large Volumes destroy the Edge of Reasoning , and the Vigour of Sence is lost in the multitude of Words ; I have chosen therefore , rather to be short and sinewy , than tedious and loose , if the Foundation Reasoning be bad , Corollaries fall of course ; and therefore my chief care shall be , whether your leading and ground-work Principles be strong , and to the purpose , or not . I thank God , I do not see my Cause so weak , as to fly to Colours , or that I should use undue Arts for a shelter ; and therefore if I have omitted any thing material , I protest before the Almighty , it has not been wilful ; and if I have any where reprov'd you , as God is my witness , 'thas been where Truth has necessitated and forc'd me ; and if I have wrong'd you , I as heartily beg your Pardon . In short , I have endeavour'd with the most serious Respect , and the greatest Christian Charity and Meekness , to shew you where you have err'd : Indeed , I have not spar'd to advise and reprove you where I ought ; but if I have run that liberty into an extream , or been faulty in any thing , 'thas been my frailty , and not my guilt . All that I know farther to add in this place , is , That perhaps you may wonder how I came to answer you so soon ; but not to offend you , Sir , the Reason is obvious , though Fallacies are difficult , and to be studied , yet Truth is natural , and they are easily answer'd . ADVICE . 1. Boasting . But before I proceed further , I see a necessity , Sir ▪ to advise you of two Faults , Boasting and Uncharitableness ; not that I can blame you over-much neither , nor may be acquit myself of their guilts , but I see a necessity to level these two Mountains in you , least by the Ignorant , these Fortresses of Imagination may be taken for those of Reality . First for Boasting : In your Preface , Sir , you say , You have said too much for us to answer : And it may be so ; but if you have not , we shall seek for Truth , and not to compare our selves with you . So p. 69 , you call our Reason Carnal : And pag. 73 , you tell us , We puzzle and confound our selves with gross and corporeal Idea's of Essence and Substance : when indeed , if such upbraiding Expressions were allowable , we might more justly reflect them upon the Eternal Generation you pretend to . So you conclude your Book , pag. 271. you say , It looks like a Judgment upon us , that while we talk of nothing less than the severest Reason , we impose upon our selves , or hope to impose upon the World , by the most childish Sophistry and Nonsence ; and so pag. 272 , your last words are , You will not envy us the Satisfaction of such Harangues , they being , you say , all the Comfort we have ; but you are pretty confident we shall never le able to reason to any purpose in this Cause again . And what , Sir , is not this Insolence ? Pray , Sir , what is it you mean by these Triumphs ? Is it that you think to storm and brave us out of our Cause ; or that you are sure you only are in the right ? or that if you had the worst Cause , you could defend it well ? Sir , my Charity shall speak the best for you , that you are sure you only are in the right ; but if you are , has not Modesty more Charms to recommend you by , than Insolence . — Excuse me , Sir , I dislike not your Zeal in your Preface , to stick to your Faith , I rather wish it more common ; for were it , Truth had scarce been such a Stranger among us ; nor do I question your Ingenuity , and in Charity I hope you are sincere too ; but these are Expressions that your Zeal has beguil'd you to , that want a Christian Modesty , and tho' such a Confidence with a little more Humanity , might become an Apostle , yet how well they do a meaner Christian , I leave to your self to judge , in cooler thoughts . 2. Uncharitableness . The second thing I have to charge you with , is Uncharitableness , that because we differ in Judgment from you , in this Speculation , you not only treat us like Dogs , and deny us all hopes of Salvation , but withal you manage your Arguments for Truth accordingly , and give us not so much as free Reasoning . Thus you not only abound with Reflections on us , as in your Preface you say of us , We are eminent for nothing but Blasphemy and Nonsence : And pag. 9. you reflect , It becomes the Wit and Vnderstanding of an Heretick : But pag. 24 , you write more freely of us , and tell us , You hope the Disputes of Hereticks against the Catholick Faith , shall not be be called Controversies in the Churches of God. Now , if thus in the very beginning of your Book , you shew we ought to be condemn'd before we are heard , to what purpose does your Infallibility hold a Controversie with us ; but I hope this is before you are aware ; indeed in a Papist these Expressions might be natural enough , but Protestants methinks should be more ingenious , than to take Errours and Hercsies for granted . Consider , Sir , Churches have err'd , and may err , yea , in Matters of Faith too ; if so , who is to be blam'd , he that by Reasoning seeks for Liberty , or he that unjustly with-holds it thro' Imposition ? Did we seek to impose our Hypothesis's on the World , we were as much to be blam'd as you ; but if we only set up ours , to confute the Uncharitableness of yours , wherein do we trespass ? You say , we are Hereticks , and have no Understanding : And whence come you to judge thus freely of us , and not we of you : So you say , we blaspheme ; but pray is not your Charge precarious , and if retorted , falls it not as heavy on your self ? If we err , indeed , we blaspheme the Son and Holy Ghost ; which we hope we do not ; but if you err , do not you both blaspheme and commit Idolatry , in worshipping them as coequal to the Father ? But , Sir , we desire to have a Charity for your Misconstructions , and will give it you where possible , if so pray at least return our love , you see we stoop to make the first offer ; charge us not therefore , that we are only eminent for Blasphemy and Nonsence , for surely you may add in the other scale , that we have a courageable good will to Truth , are some of us perverse , or do some of us revile ; and what , are such Men wanting quite on your side ? REFLECTIONS . If therefore you leave us but room to advise you , as much as the Great Moses left Jethro , let us beg you for Christ's sake to cut off all these Offences ; remember 't is not Generous , much less Christianly , to discountenance a weaker Brother : But what ? you believe not me ; yet at least believe my Truths ; for surely Christ's own Argument will hold you . Can you expect Peace in Christ's Church , whilst you thus allarum and startle Mens Consciences , by so great and grievous Impositions ; Or what , do you expect Men should have no Conscience or Resentment for Truth ? If you do not , do not fetter them thus ; you know 't is no Argument of Errour to be singular ; nay , I am sure , you know very well , that Truth is rarely popular , but rather suppressed and stifled through Mens Lusts . Let us learn therefore , to let Natural Religion lead our Revelation , else the Curse of the Holy Ghost will fall upon us , and tho' we have eyes we shall not be able to see , nor were we Turks should we be capable of being converted ; indeed , when we are bewitch'd to the fury of a prepossess'd Zeal , will not all Men say , we rather bafle , than love , or scearch for Truth when we argue ? Excuse me , Sir , that I am thus free with you , which I should not have been , had it not been in Justice to my Cause ; but I durst not let these prepossessions ensnare my Reader , and yet not that I think so heinously of you for them neither , for many that have wrote much worse then your self on the Subject , have been more confident ; and I could wish myself , as well as you , out of harms way of Error ; indeed , could I have had a fair Hearing without , I had been very easily otherwise satisfied . PRECOGNITA . I shall now only present you with a few Precognita , to state duly the true Idea of the Controversie , between the Trinitarians , and the Arrians , and I shall then proceed to a particular Answer ; and I hope you shall see too , to your satisfaction , and without the least needless Cavil or Objection whatever . The Trinitarian believes , That there is One God , but that he Exists in Three Persons , Father , Son , and Holy Ghost , and that these Three Persons are co-equal , and co-eternal , and by a Joynt Power created the Heavens and Earth , Men and Angels , and all things else , that any way exist . They believe , this Trin-unity even now continues to Rule the World by a Joynt Providence ; but that for Orders-sake , they have distributed their Dominions into several , and subordinate Personal Offices ; thus ▪ they make the Father alone to personate the True God , the Son to become Incarnate , to redeem us to his Mercy , and the Holy Ghost under the Son , to assist us through Grace in his Trials . The Arrian believes , That there is but One God , and that he Exists but in One Person ; that the Son and Holy Ghost are neither co-equal , nor coeternal with him ; that he first made the Son , and through him fram'd the Holy Ghost and Angels ; that some of the Angels falling with Lucifer , He through the Son , and by the Holy Ghost fram'd this World , and Man within it . They believe there is no co-equal Trinity to Rule the World through a Joint Providence ; but that their Dominions are subordinate , and adequate to their Powers ; thus that the Father alone is the True God , that the Son became Incarnate to satisfie God's Justice , to redeem his Creation , and to destroy the Devils Malice in Adam ; that the Son has deputed the Holy Ghost , to assist us through his Grace in our Trials . By this , Sir , I hope I have given you a fair Breviate of the two Hypothesis's , I shall only beg your Patience , whilst I add two or three Principles to illustrate the Controversie , and then after a few Reflections on them , I shall desist my Precognita , and proceed . PRINCIPLES . 1. Nothing is more manifest , than that the Jews in the Idea of their First Commandment , conceiv'd but One Person to be in their One God. 2. Could the Jews , or Judas have charg'd Christ , with pretending himself to be the Supream God , which the Gospel tells us the False Witnesses principally labour'd after , they would not only have made their Acclamation , We have no King but Caesar ; and their Inscription on his Cross , Jesus of Nazareth , the King of the Jews , John 19. but they would have added , No God , no False God , too . 3. Lastly , 'T was near 300 Years after Christ , e're Tradition and Scripture-Interpretation were so much as urg'd to explain and bring forth a Trinity . My Reflections upon these Principles , shall be only Two , and they are as follows : First , That the Doctrine of the Trinity has alter'd the first and greatest Commandment , as it were , by chance ; and whereas the Goodness of God in such a Case , would certainly allow us a solemn Repeal ; the Athanasian Creed is so far from such Mercy , that it makes this very catch poenal of Salvation ; and that very Trinity , that without doubt received their Honour jointly before , can now be admitted on no pretence , to receive it otherwise than severally . Secondly , You see hereby , this Great Mystery is not purposely requir'd , but accidentally enforc'd ; so that whether this inscrutable Mystery , and incomprehensible Hypothesis , be a Divine Truth or not , yet at least this is plain , the means of knowing it are Humane , and consequently the whole Mystery itsself disputable , and left to the Understanding of Man to examine . Now , whether the little grounds Men pretend to for the support of this Mystery , be sufficient or not , is what I have undertaken to disprove , in answer to you , by this following Treatise : And for my better Method , I shall distribute my Subject into Three Parts ; to wit , The Proof of the Trinity , from , 1. Reason . 2. Scripture . And 3. Tradition . And herein I shall pursue your Method , and begin with Reason first . REASON . KNow then Sir , to avoid all needless Arguments , I will grant you , that your Creed may in a Sence be rational , and very near agreeable to what you have wrote , in Sect. 2. thus I will agree with you , as you ingeniously alledge , pag. 49 , and 68. That Three Persons Self-conscious and Immaterial , may in a sence be called One : Nay , and not improperly give the first Commandment as One , as being inseperably united in Will and Wisdom ; indeed , Sir , to do you right , what you have in this alledg'd , is the only thing that ever I saw like rational for the Trinity yet . But then , as you say your self , As by Natural Religion there can be but One God , pag. 147. And tho' there be several Persons , yet they cannot act apart , but always with One Energy , pag. 136. So your own Argument destroys itself ; for surely , where there are mean and under Offices between Persons , the Energy is manifestly not One , nor the Act simple . Nor will your Arguments , pag. 118 , help you , for 't is manifest by the Descent of the Holy Ghost on Christ like a Dove , that the Three Divine Persons act separately , as well as think so ; so that if your own Arguments be consistent , pag. 124 , and God be a pure and simple Act ; as you alledge , pag. 129 , and 167 , And Alterity makes Duality ; as you likewise affirm ▪ pag. 122 , 't is plain , these Three Persons cannot make up such a Deity as you would imagine ; indeed they might be One in a Metaphor , and as in Scripture sence , but to be really One is a Jest . But you will say , 't is their Self-consciousness which makes them One , and that you apprehend consistent with this Personality : I answer , That is to run your self into as great Absurdities , to avoid the present ; Is it rational Self-conscious , and absolute Coequals , should take or impose servile and underling Offices of each other ? Besides , that the Son and Holy Ghost are conscious to the Father , is absolutely false , and groundless from Scripture , as I shall shew you in order . St. Austin's Explication . But I see , Sir , you are resolv'd not to be at a loss , you will rather have two Strings to your Bow , than fail of your Mark , and therefore now , we must prepare our selves for St. Austin's Self-consciousness : And in this you say , The Trinity are conscious to each other , as our Memory , Will , and Vnderstanding are , which know and feel whatever is in each other , v. pag. 50. Alas , Sir , I wonder how that you who live in the fuller Rays of Humane Learning , can brook the comparing of Faculties to Persons , or how you can repeat such Inconsistencies as they produce , before you acknowledg'd each Person compleat , and rational ; and now you make the Father impotent , and only a Speculation , pag. 132. and the reflex Wisdom , or the Son of God , only powerful to act and create : And again , by another turn , pag. 169 , you make him impotent too . In short , Sir , I shall forbear to offend you , with all those Comments I could make in this place , did I rather study Malice than Truth ; but this you force me to declare , that if you take such liberty to prove your Mystery , as to make Persons Faculties , and Faculties Persons , as you do , 't is impossible that any Reasoning should hold you ; For by the same liberty , what may you not say ? And what , Sir , do these Wiles look as from God ? And that the Reader may see , you have not treated of these Faculty-Gods by chance , pag. 135 , you attribute the Creation to them , pag. 182 , 183 , you make the Father to have no Mercy in himself ; indeed , pag. 135 , you would seem to palliate the matter , by saying , The essential Character of the Holy Ghost , in the like case , is Love. But , Sir , a running Eye shews this to be all Mystery indeed , and really such an one as confounds Personality , Trinity , and Deity all at a stroke , v. pag. 130. Besides , Sir , you make Love in the Father to be the Holy Ghost , a Person , and God , p. 133. And pray , Sir , why is not Hatred a Person in God , as well as Love ? The Reason you give why Love is a Person , is because there can be no Accident in God ; and therefore even an Affection in him is real , and makes a Person : But what , Sir , may not this Reason serve for Hatred , and an hundred Affections more ? REFLECTIONS . I shall add no more at present concerning the Reason of the two Hypothesis's , because it will fall more naturally in our way , as we examine the Scriptures ; and indeed , I have wrote nothing at all here of the Arrian Hypothesis , because the Reasoning of it is so obvious , that it were to fire Candles to enlighten the Day , to illustrate it . Give me leave therefore to advise you , Sir , that for the future you be wary to reason more perfectly , or not at all ; 't is no light Truth that you have oppos'd ; and I believe many a Reader would have had less Charity for what you have done , than I have ; and may be would condemn you for beguiling with the appearance of Reasoning ; but I neither think so of you , nor believe otherwise , than that your Paternal Zeal has misguided you . As for the Contradictions of this Doctrine , I shall speak of them in their proper place ; in the mean time , I shall pass on to Examine your Scripture-Interpretations : And by this time , I hope you are convinc'd , that you have jump'd out of the Frying-pan into the Fire , and instead of helping out an Absurdity by a Nicety , made it the more suspicious by defending it with a Fallacy . Scripture Interpretation . BEfore I descend into Particulars , I shall write a little of the Interpretation of Scriptures in general ; and methinks here it grieves me to see , how to make out this Mystery , Men have not stopt at any Arts , to force and wrest the Scriptures to this imaginary Truth . Page 153 , you say , We ought not to force the Scriptures to preconceiv'd Notions : But what ? is not this Mystery such ? Surely , were a Pagan to read the Scriptures , the first Commandment would keep him so 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 Superstition has always enclin'd them to a Polytheism ; but I should have thought there had been a sufficient Guard , against every colour of it in Christianity . But to maintain this Hypothesis , now once up , let me beseech you to consider your own evasive Constructions of Scripture ; I am perswaded , if you err , as I have said , `t is because you have continued in your first Faith with too little circumspection ; and that the Socinian Hypothesis has not appear'd natural to you ; for you seem to have much sincerity , to do otherwise , and therefore I presume this liberty with you . Of the SON . Consider then , I say , is it not strange that you should 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 Person was this , that by a kind of Ventriloquy you make to speak something as Divine , when the ordinary Person knows nothing of them himself i ▪ p. 270. So , what an Answer you have there , that the Son was tempted as to his Manhood , but not as to his Godhead ; And pray then where was the Godhead all the while , like Baal's asleep ; or was the Man Christ now and then as it were possessed by Fits ? Methinks I am asham'd to handle the Absurdities of this Hypothesis , they make me giddy when I consider them . So in the same Page , in Interpreting , Mark 13. 32. But of that day and that hour knoweth no man , no not the angels that are in heaven , neither the Son but the Father : Do you not think you wrest and destroy the Scripture Sence , and in pretence of saying St. Matthew has not what St. Mark has , blemish the clearest Text ? You had better write down-right , St. Mark 's Gospel is not true ; or that Gradation , Man , Angel , or Son is impertinent , and then you would answer something-like , as if you defended a Mystery . But by the way , you must excuse me , Sir , if for Truth's-sake , I am forc'd thus to make such Reflections on your words which tho' they may seem hard , yet are necessary ; and yet not that they belong so much unto you , as your Cause , which I cannot otherwise set to a full light , which I believe you have hitherto embrac'd with too much inadvertency , and in following the corrupt Interpretations of the Church with too much Zeal : But to return to my purpose : Nor will your Evasion of Self-consciousness , make God and Man One Person here , as you would insinuate , pag. 262. for 't is plain , God and Man are thus two Persons , if they acted together , and God commanded the Reason regularly , as the Reason does the Sence ; as you urge , pag. 268 , 9. there might be some pretence for their being One Person , but you see plainly , the Godhead exerts itsself may be now and then as it lists , nay , ever and anon , as it did at Christ's Crucifixion and Acclamation , left the Man by himself , and crying out upon the Godhead , My God , my God , why hast thou forsaken me . And what ? Can here be any pretence then that the Godhead suffer'd ? For shame , leave the Blasphemy ; and for his being conscious to the Man Christ Jesus , that that should make him Incarnate , is such a shuffle , that you had as good say , God is personally united to us all , because he is conscious to all our thoughts ; as suppose a Personal Incarnation of God himself in Christ , on that account . So that all that you alledge , of the Incomprehensibility of the Incarnation , will not salve your Sores , for all that you urge of that kind , pag. 264 , is but gratis dictum , and you ought to have more Truth in your Foundation , before you can justifie such profound Mysteries in the Building . Of the FATHER . So surely hereafter , Sir , you will be asham'd to see how groundlesly , you have made the Person of the Father , signifie the whole Trinity , as you have done ; I am perswaded , if God should mercifully open your eyes , once to a Conviction , your own wrested Allegations will settle and six you for ever from wavering . What you say , pag. 89 , and 193. That the Son calls the Father the only true God , Quatenus fons Deitatis ; and that not in opposition to the Persons in Vnion with him ▪ but the False Gods , pag. 185 , 186. is so groundless , and withal so perverting a Construction of Scripture , and meerly on the presumption of your Hypothesis , that I wonder how in fair Argument you can use it ; nay , and when in the very Text you cite , you have the Father called the only true God , in opposition to the Son himself . Sir , Give me leave to tell you , your Church and Self have by Time and Industry , given your selves such Methods to blind your selves , like the ancient Astronomers , with so many Epicicles , and blind and precarious Principles , in leading your interpreting Scriptures , that without singular Courage and Integrity lead you , I may say , the peculiar Grace of God do it , indeed 't is almost impossible to shew you Truth , you are so clouded and maz'd from it , by your own corrupt Subtleties in defending Error . But yet , why do I accuse you so far , you have already granted one half of what I desire , That so many leading Terms , as Hypostasis , &c. are to be blam'd , pag. 139. be pleas'd but to move one step further , clap Homo ousios among them , which you confess is not in Scripture , pag. 15 , and yield me , that our imposing Explanations must at least mud , if not corrupt the stream of Truth ; and you shall see after that , that you and I shall never disagree . I shall add no more in this place , but to shew you , how deep you are dipt by your Zeal in this Error , that pag. 150 , you can tell us , We ought not to interpret Scriptures by Reason , the Reason you assign us is , because we must observe the Propriety of Words and Phrases , and the Scope of the Text : And what then ▪ Sir , is not Reason to enquire and rule those ? You had as good say , she has no concern in Language ; And pray in what has she more ? But I shall forbear further Reflections . INCARNATION . I have hitherto shewn you , how much you have err'd in your general Interpretation of Scripture , I shall now proceed to rectifie your Errors in particulars , wherein I shall be the larger , that I may comprehend the Objections of the late Dr. S — , and others , on my Subject : I shall begin first with the Incarnation . Now that I may the better shew the Errors of the Incarnation , as in your Hypothesis , I shall state it , as it lies most natural in mine : Know then , that tho' I do not violently acknowledge the Son of God to be co-equal to the Father , yet I freely grant him to be as Great , and Eminent as God could possibly make him . Sir , I do not imagine a Prosopopeia Incarnate , as you suggest , p. 227. nor do I make the Godhead carry about , and now and then possess a Body , as I have shewn your Trinity Hypothesis will necessitate ; but I suppose the great God and Angel , who under the Father fram'd all things , to satisfie God's Justice , and destroy the Malice of Satan , and to redeem his own , willingly condescended , that through the Power of God , his Being might be reduc'd as to a first Semen , and so he might live with Purity , and suffer under that Trial , that no Creature but himself could be able , besides , to accomplish with any certainty , for our Redemption . This , Sir , I conceive , is the great Mystery of the Incarnation ; and this , methinks , carries some semblance of Rationality ; for if we from little Semens , may hereafter grow to the most considerable degrees of Glory , as the Scriptures assures us , surely there can be no impossibility , nor difficulty , that God should be able to reduce the most glorious of his Beings back again , and make them , as from the first Seed of a Soul , arrive to their Ancient Glory . But to this you say , pag. 244 , That there is no greater Nonsence in the World , than a Made God , and a Creature God : Sir , the Proposition is bold , but you have not stoop'd to a proof of it ; however ▪ I hope to shew you , 't is neither Nonsence nor Absurd ; I must confess , a Creature God to be imagin'd the Supream , were absurd ; but when I say a Creature-God , I only mean a Spirit of an ubiquitary Presence , and multitudinary Power ; or one that by a perfect Self-consciousness , can reason with infinite Beings at once . If then , Sir , you will not deny it to be in the Power of God to create such a Spirit , which I hope , Sir , you will not ; for I should be sorry to see my Words draw you to blaspheme the Power , which you can know no Limits of , but Vice , Error , and Weakness : if you 'll grant me , I say , that God can make such a Power , I will add , he has ; for surely , to make such more glorious Beings , is much more for his Honour , than all little , single , and weak Individuals , as You and I are . But you say , pag. 159 , 160. What shall a meer Man be exalted above Angels ? Yes surely , if he were first above them , and laid aside his Being only for a time , and in obedience to his God : And what say you ? Can any thing under infinite Wisdom Rule the World ? Yes , Sir , God's most glorious Son , that is wiser than all Men and Angels besides , and that is in the Bosome of the Father , and so has his assistance , may rationally do it . And pray , Sir , where are the Absurdities and Contradictions of these things ? Methinks , Sir , in this you should have been asham'd of your Reasoning : You can allow God's begetting a Son co-equal Rational , pag. 221. but 't is with an horrour , that you detest an Angel-God : But pray , Sir , if the Notion of God's begetting a Son be not carnal , tell me why he has not more Sons than One ? You dare not blaspheme him sure , to say he is not more fruitful ; or are you so niggardly , to think , he can multiply his Glorious Issue too fast . But to return to my Subject : Hence it was , if you would know , That the Son says he could do nothing of himself , pag. 169. and hence it was , That whilst Incarnate he had need of the help of the Holy Ghost : but the Reasons that you have given in these things , are so shuffling , pag. 187 , 270 , that I blush to read them . Platonicism objected . So that all the Objections I know against this Hypothesis , is but , that 't is the Platonick Philosophy made Christian ; and as to that , I shall only say this : Is Truth the worse , because Plato hapned to Idea it ; or is Christianity to be dis-esteem'd , because a Philosopher chanc'd to be in some of her Roads ? But least any one should think , that the Doctrine of Plato should have the least influence , in wresting the Scriptures to this Hypothesis , I do hereby in the presence of God declare , what it was that first mov'd my Judgment , and turn'd me to be an Arrian ; and if it did me , it should move us in Charity to think it did others . An Acquaintance of mine , speaking by chance of the Trinity , told me , Some thought it a breach of the first Commandment ; and to convince me , 't was not reveal'd in the New Testament , shew'd me that most notable Chapter of the First of the Hebrews : Now he little thought what he had done , when he did this ; for tho' my Zeal boyl'd against his Blasphemy , as I thought it for a time , yet when I reflected again with myself , I thought at least , his Discourse had rais'd such Scruples in my Mind , that the very Considerableness of the first Commandment would necessitate me to enquire of . Now this was not only all the Discourse I had with him , but I remember to this day , that I could never understand by his Discourse , whether he were Arrian or Socinian , nor indeed what either Hypothesis was ; tho' lately , I must confess , I have perceiv'd him rather enclin'd to the Socinians . But thus it was , that shortly after going for London , where my Doubt continuing upon me , I resolv'd to give myself satisfaction : I saught for Books , but found none ; indeed I did not know what to enquire for ; whereupon resolving to know that by myself , which I could not by others , without either knowing of Arrianism , Socinianism , or Platonism , I took this following course : I took the New Testament , where I conceiv'd this Truth was to be found reveal'd , if any where , and reading it with attention , I collected every Text relating to Father , Son , and Holy Ghost , into an Imperial Sheet of Paper ; for neither liking giddy Tradition , nor the tricks of wresting single Texts , I thought that this could be the only way to find the Truth by , if any . Now God is my witness , that when I I did thus , I could not but fall into Arrianism ; not that I then knew what Name my Opinion had ; but some time after meeting with Books , I saw the difference of Arrianism and Socinianism , and found that I was not singular in my Sentiments , but that the World had thought the same before me . Nor was this all , but before I knew that my Hypothesis had been known to the World , thinking that I was singular in the Truth , I resolv'd in Charity to Mankind to publish my discovery , till some Friends hearing of it , advis'd me to consider first , that I might be as much blinded by my own Pride of S●earch , as the World was by their Corruption and Traditions . Upon this resolving to be resign'd to Truth , and fearing lest my presumption might ruine me , I not only took all my Papers and burnt them , but resolv'd to read all Books for the Trinity , and converse all Persons , and if possible , satisfie myself to believe , and acquiesce in so great a Mystery . But alas , Sir , after all this care , you see I am forc'd to differ from you ; so that tho' I could willingly lay by my Sentiments , the better to examine Truth for a-while , yet when on s●earch I could still do no otherwise , than think my Old Opinion the best ; I durst not leave Truth for ever ; and I hope the necessity of my Case will at last induce you to a Charity for me . Of Spirits , Gods , &c. But that I may return from this digression , and the better evidence to you , that these God-Angels are no Novelties in Scripture , let me add hereto an Idea of the Nature of Spirits , as I have taken it even from the Scriptures themselves ; and thus there are Gods , 1 Cor. 8. 5 , 6. 2 Cor. 4. 4. Potentates , Principalities , Rulers , and Dominions , Col. 1. 16. Eph. 6. 12 — 1. 20 , 21. and Angels , &c. God , signifies a Spirit of Universal Po●●…er , so that tho' there be but One Supream God , the Father , yet he has constituted the Son and Holy Ghost , two Deputies a under him , calling the Son an Angel in this deputation , in the Old Testament b . And on this Foundation stand those Expressions , Let us make Man , &c. c And thus , through the Son it is that we are said to have Access , by one Spirit to the Father d ; and thus it is , that the Holy Ghost , and S●tan the E●●l God e ; are in us like two contrary prompting and ruling powers f . Thus it is , that the Son , as Governour under the Father of these two lesser Gods , administers the Gifts of the One , g and restrains the temptations of the other , h whilst they are in a perpetual War in us ; that is , all Mankind at once , i one helping us , the other tempting us , one comforting us , and the other accusing us , one having seven the Number of Perfection attributed to him , k as likewise has the other . And thus you are to understand the Texts of a universal good Angel , l and a universal evil one , m and tho' some have thought both Satan and the Holy Ghost rather Names of Orders of Spirits , than God-Angels , citing n for it ; yet 't is plain by the whole course of Scripture , that those places more rationally ought to be understood , that those Gods have Principalities , and Angels , &c. which are sometimes employ'd by them in Offices under them . If you desire to see this Matter more amply argued , you must read Mr. Bidell's Twelve Arguments of the Holy Ghost , who when he had made the Holy Ghost so considerable as he did , I wonder how he could continue a Socinian longer ; for the Scriptures so plainly set the Son above the Holy Ghost , and tell us , That all Power is given to the Son both in Heaven and Earth , which he cannot possibly otherwise manage , that I admire he did not turn Arrian through-out . But to return , this Order of God's Administration through the Son , and by the Holy Ghost , appears more plainly , when we consider , their gradative Stiles in Scripture , and the Apostles Creed ; thus the Father only is called God in our Creed , as only being so ; the Son called Lord , as he only really is so under him , 1 Cor. 8. 5 , 6. and the Holy Ghost , or Spirit , only stiled Holy , in opposition to the Evil One. And thus , the Divine Benefits we receive , as from the Father , are called Love and Operation , from the Son Grace and Administration ; but from the Holy Ghost and lesser Power , only Gift and Fellowship , 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13. 14. and hence it was , that all Communication between the Father and Holy Ghost , being through the Son , Prophecies ceas'd while the Son was Incarnate . Next unto these , as I have said , succeed Principalities , Powers , and Dominions : Now these , by their very Names shew themselves to be as lesser Deputies ; that is , as Governours of Provinces , and Kingdoms , under the Gods of the World , the Holy Ghost and Satan ; and for these and their Offices you may see , Dan. 10. 12 , 13 , 20 , 21 — 12. 1. Acts 16. 9. Lastly , As for Angels , I need say nothing of them , seeing 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 several others ; so that of this enough : And if any thing remain , it must be to explain the reasonableness of there Hierarchy . REFLECTIONS . I say therefore , when we think to reason of Spirits ; we must freely allow our selves an open and generous source of Thought ; for as the Air , and much more they are too fine for the gross Casements of our Eyes ; so if we design duly to examine their Nature , we must be able to walk without Sence a little , and not think to grope grosly after them , as if we would feel them . First then , I lay it down as a Rule , That Spirits are Immortal , and have no need of any nourishment , nor do , nor need we doubt this , when we consider even how the Sun has subsisted , how his unwearied Rays impair him not , and how so many Thousand Years has not exhausted his Source of glowing Fuel . 2 ly , To this I must add , that I cannot but believe , that like unto Clouds in the Air , they gradually subsist in each other , by the proportional Purity of each others Substances ; nor need this be strange to us , for this is evident , that God at least exists in all of them , and rules them as easily as they by his permission can us ; and if so , what hinders but that he may have Deputy-Gods to do the like under him . Nor can it well be otherwise , than that they should rule one another thus , through their gradual Purity , and Inexistency ; for when we consider , that Devils are entirely wicked , and are not to be ruled otherwise than through a real force , there remains no doubt , but that as they are in subjection to one another , so it is through such a real force as this , that neither Art , nor Conspiracy can destroy . But yet , after all this , methinks I hear hear you object , that this is difficult to conceive , that any Creature should be of so extensive a Power ; And yet why so ? Does not the Sun do the same thing in the Sensible , and Vegetable World ? And shall we think as general a power in a Spirit , that as easily pierce the thickest Bodies , as he does the Air , impossible ; nay , or so 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 exist within us . To conclude , I shall only add , that this being once granted , there remains no difficulty to imagine , how all our Spiritual Actions are perform'd , and how we are tempted ; thus only the Supream God , and his Son , possibly may see our Thoughts , the lesser Gods , the Holy Ghost and Satan , may only have power of Imagery , and prompting us , while Potentates and Angels , may only have power to rule and converse us . But of this enough , and I shall now proceed to handle those particular Texts , that you , and others have cited against us . Particular TEXTS . [ John 1. 1. ] Page 216 , you tell us , In the beginning was the Word , and the Word was with God , and the Word was God : And what , Sir , can be more agreeable to an Hypothesis than this to ours ? May I tell you more agreeable , than the Trinitarian , for here is no mention of a Union of these two , but that in the beginning of all Things there was a God , which we beheld as the Word on the Earth , that Existed with the Supream God , that as his Instrument made all things , and that coming to his own to redeem them , they knew him not : And here , Sir , your Charges against the Socinians , not only vanish to Air , but turn against you , when us'd by the Arrians . Now , that you may not take our Idea of the Son to be groundless , I shall give it you thus , from Scripture itsself : He is the beginning of the Creation of God , a for Righteousness exalted to be God's Son , b and yet as so wholly dependant on the Father c . So he is likewise made our Universal Lord and Ruler , d nay , even Lord of All , with express Eminence , e and Judge , f who before his Incarnation , was that Word , by whom God made the Worlds , and fram'd all Things , g whether visible or invisible , h but yet so as an Instrument only i : Which Texts I must agree with you , Sir , I think the Socinians wrongfully wrest to a new Creature . Further , tho' the Son be often called God in Scripture , as a ; yet that can give us no ground to equal him to the Father , the Supream God , because God is not only a Title , as I have said often , bestow'd on Creatures b , but is particularly intended to the Son as such , as you may see c , where he is only declared to be Lord by it , which is a Title inferiour and subordinate to God. [ Prov. 8. 30. ] Your next Text I shall shall speak to , is , Prov. 8. 30. Then I was by him , as one brought up with him , and I was daily his delight , rejoicing always before him . And what , Sir , does this look , as if there was a coequality to be represented ? No , surely , the Text aggrandizes the Person of the Father too much ; and when you consider it , I doubt not , but you will grant me so . Nor need I give you other Answer here , since you know I grant Christ in his pre-existent state d , to be a Spirit of a Universal Power e , who laying aside his blessed State f , was deputed into Incarnation g , and rewarded for it h , being made our Mediatour g , the Lord of our Temple and Sabbath , and King and Spouse to the Universal Church i . [ Exod. 23. 20. ] Page 299. you say , That there are many Texts in the Old Testament , even by Christ and his Apostles , applied to himself , as then in being ; and I grant it you , thus Zech. 12. 10. They shall look on me whom they have pierced , page 208 , and in Malacby , Behold I will send my Messenger , and he shall prepare the way before me , page 235 , answering to Mat. 3. 3. But what benefit will these Texts do you ? Nothing really , but confound your Hypothesis . 'T is true , Christ did appear in-being in the Old Testament , but as but an Angel , bearing the Name of God k , once in Eminence called , The Angel of the Presence l , and as he is sometimes called in the New Testament too , m Who taking flesh upon him , shew'd as much by the Agonies he was in n . But to pretend , that there could be the Union of two Rationals , a God and a Soul in a Body , to make a Person ; or that the Godhead could possibly divest itself of Power and Knowledge , to possess the Body of an Infant ; or that it was otherwise in Christ , who like others was a Child , and grew in Knowledge by degrees ; are such Principles , that without Men lay by their Reason with their Religion beyond retrieve , I wonder they are not asham'd of . Besides , even the satisfaction of Christ as God , seems irrational ; What must we make our Creatour suffer for us , e're he can pardon us , and imaginarily manage the Machine of a humane Body , to attone to himself , and by himself ? What looks more impertinent and absurd ? But that Christ the Lord of all Creatures , should attone their God for them , nothing seems more rational or just , if he design'd to satisfie God's Justice , to destroy 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 Christ's Prayer , That if it were possible this Cup should pass from him : God's Justice would not let it , indeed he is too impartial even to spare his own Son. [ Heb. 1. ] Next , I should speak of the Text , Heb. 1. quoted from Psal . 102. 25 , 26 , 27. and mention'd in your Book , pag. 200. How Christ fram'd the World , which you know I deny not , however , give me leave to tell you , that that Context utterly destroys your Hypothesis , tho' it does not mine ; for how you will reconcile these words , Being made so much better then the Angels , v. 4. And thou hast lov'd Righteousness , and hated Iniquity , and therefore God , even thy God , has anointed thee with the oyl of gladness above thy fellows , viz. Angels in the Context , I know not ; and yet you see Christ is called God , that it is mentioned in his highest degree , in the same Context , v. 8. 9. So that I hope , Sir , if our Brother Socinus cannot please you , as wresting too much the Scriptures in his Interpretations , as you complain , pag. 229 , 230 , yet the Arrian may give you satisfaction , and shew you there is an Hypothesis more apt , may I say , almost infinitely than the Trinity . John 3. 16 , Page 238 , you tell us , The Fundamental Mystery of Christianity is , that God so loved the World , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting Life : And I agree with you , Sir , provided you will but take away your additional stretch of an Eternal Generation to the Words , and let the Scripture interpret them . Now the ground upon which the Scriptures say Christ is called God's Son , you may see plainly ; a and so for his Resurrection , which God accomplish'd for him , b But where is it we are to find , he is his Son through an Eternal Generation ? Not surely because he is called God's Son ; for that he was not , unless prophetically , before his Incarnation , nor only begotten , for that might be only as he was God's eminentest , and only peculiar Creature , indeed the Texts before-cited , take away all other Mystery from the Word whatever . So , for his being without Sin in the Flesh , it might be , because , as I said , he was immediately God's Creation , whereas all things else were made by him , and through him , and consequently more imperfect ; and for that cause too , he may properly be called his only begotten Son , and his express Image , as no one besides has , or is capable of managing an entire Deputation under him . And upon this account indeed it was too , that he alone was able to bear the weight of the Prophecies , and Tryals incident to our Redemption ; for if I may so say , not only the Tryals were too hazardous to be ventur'd at by an ordinary Angel , but no One , except the Great Lord of the Creation , would be like to shew so great a Love to it , in its Redemption . Heb. 2. 9 , 10. Besides , as God's Justice is most impartial , so even tho' the Son undertook the Office , he was not favour'd in it ; thus when he became Incarnate , he had no Power of his own a , nor was he called to his Office , till he had first sought to God with tears b , and when he was too , he was often left to the sharpest Tryals alone , or else he could never have cry'd out , My God , my God , why hast thou forsaken me , when he was upon the Cross , as he did . Indeed , had he not then been wholly dependant on the Father c , and directed by the Holy Ghost d , and as so dependant on God's Grace d , he had been no apt Pattern for us e , as he is now , when subject to like Infirmities f , and yet not but that I grant , that after he was once rais'd again from the Dead by God g , after his Ascention he receiv'd his Power again . Mat. 28. 18. Phil. 2. 6. Another Text you urge against us is , That 't is said of Christ , Phil. 2. 6. That he thought it not robbery to be equal to God , v. pag. 240 , 244. But whatever you surmize , this Text will do you but little benefit ; for what is this , but to require what I have granted , that Jesus Christ is absolute Lord to all the Glory of the Father ; and indeed , Sir , if you would have but look'd a little further , to v. 9. and 10 , you would have seen the Apostle himself , apply this my Interpretation according to , 1 Cor. 15. 27 , 28. So pag. 239 , you tell us , He took upon him the form of a Servant . And pag. 242. you say , That that proves his Pre-existence : And I grant it you : And what , Sir , is not this agreeable to my Hypothesis ? But you add , pag. 242 , That it was matter of free choice : And have I not said the same ? Indeed , you have added , pag. 244 , That there is not greater Nonsence , than a Creature-God : But , Sir , then you should have prov'd it . John 2. 19. 21. Page 233 , you tell us , The Temple was a Type of Christ : as you urge it more strongly , pag. 234 , 235. And indeed , Sir , you are in the right ; but I hope you weild this Sword against the Socinians , and not the Arrians . So pag. 237 , you tell us , of the Types of Sacrifice ; but in all these things we agree with you , Sir ; and our Cause ought to lose no Reputation , by your Imputations ; and therefore excuse me , if I put in thus a Caveat here and there , least another Reader , if not your self , may be misled 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 self before , with your Self-consciousness , p. 57. but as to that , I think , I have answer'd you sufficiently already ; so that I hope , even your self will judge , that the Text , John 17. 20 , 21. alledg'd by you , p. 62 , will be a sufficient Answer to you , for all your sine-spun Evasions , p. 61 , 62 , 63. 1 John 5. 7. The same Answer , I shall return you to the Text : There are Three that bear Record in Heaven , the Father , the Word , and the Holy Ghost , and those Three are One : and indeed , Sir , without questioning the Authority of this place , what can we rationally mean by this Text ; unless One in bearing Record , according as , 1 Cor. 3. 8. and the Context directs ? So pag. 51. you alledge , that because Christ said , The Father is in me , and I in him , that therefore they are essentially One ; as likewise , because Christ is said to be in the Bosome of the Father : But alas , Sir , your Inference is so weak , and these Expressions so much better suit my Hypothesis than yours , that they deserve not an Answer ; For pray , Sir , let me ask you , Who is to be cherish'd in the Bosom ? What , a Coequal ? And is not the other Expression adequate to both Hypothesis alike ? So pag. 50 , you say , The Son perfectly knows the Father . And pag. 59 , you alledge a Scripture to prove it , which denies it , indeed , which shews you he knows but what the Father sees good to tell him : Besides , Sir , in this matter you have us'd such a shuffling Method of answering , as I shew'd you before , in treating about the Hour of Judgment , that Christ knows not something as Man , and yet all things on occasion as God , in the same Person , that really till your Hypothesis let you write better , you deserve no Answer . John 2. 25. But as a strengthning to this , may be alledg'd , what you have wrote , pag. 245. that Christ tells us , He knew what was in man : And no doubt of it , Sir , he needed not that any Man should testifie of Man ; but does this therefore argue , he had not this knowledge from the Father , by the Holy Ghost . Besides , Sir , if you mean ▪ that in his pre-existent state he sees our Thoughts , as you seem to alledge , pag. 248 , and 252 , I answer you , I never denied it ; but if you think , he knew what was in Man whilst Incarnate , otherwise than by Revelation , I must confess you make me dissent from you ; for if he had , he could never have ask'd Men occasionally so many Questions as he did : as when he ask'd his Disciples , What John thought of him ? And what Men said of him ? Mat. 28. 18. Page 247 , you tell us , That Christ had all power both in heaven and earth given him : But I wonder you will cite a Text so much against 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 so , what good will all your little Arguings , p. 248 , 250 , and 251. do you . You know , Sir , whatever the Socinians do , our Hypothesis supposes him eminently the Son of God a , and the Universal Lord b , nor do we deny him properly to be called a God , provided it be expressed as in the Scripture , in subordination to the Father , Heb. 1. 8 , 9. for there in his highest Glory and Exaltation , he is always put under the Father c . Mat. 9. 6. But you say , pag. 249. That the son of man hath power on earth , to forgive sins : But what then ? That it was not his own Power , appears by his Answer to the Sons of Zebbedee ▪ 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. 15. Indeed , after his Resurrection he tells us , The Father hath put all Times and Seasons in his own Power , Acts 1. 7. And tells us , That God gave him even the Revelations to shew unto his Servants , Rev. 1. 1. John 5. 23. The last Text I shall write of in general of the Son , is , That all Men should honour the Son , as they honour the Father : and this p. 173 , you say , Ought to be equal to the honour we pay the Father : and I prettily observe , that you put off , that God appointed that Honour , on pretence , that 't is natural for the Son to receive Honour by the Father . So pag. 253 , 254 , 255 , you are upon a continuation of the same Argument : But alas , how woodenly : No Reader can peruse you , and not see . Page 62 , you can grant your self , that ( as ) signifies a likeness , and not always sameness in degree ; And if so , why cannot our Brother Socinian's Answer serve you ? But however , that we may put this matter out of all doubt ; Pray , Sir , consider 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 a Mediator appointed by God , and one set up meerly by the whimsie of Man ? If these are not good Reasons , for our giving to Christ Honour as a Mediatour , I know not what are , I am sure they are better , than to make God stoop to such a petty Honour , as to be absurdly Mediator to himself . But you have a further Argument , pag. 205 , from 2 Phil. 9. 10 , 11. That at the Name of Jesus , every knee shall bow — and that every tongue shall confess , ( But what ? ) that Jesus Christ is Lord , to the glory of the Father . And who shall deny you this Honour ? Not I : no , I will grant it you in confusion to your own Hypothesis ; for 't is such a Lord , and not a God , that I would have you think him to be . Now , that we might the better understand what Honour is due to the Son , the Scripture hath expresly called it , and appointed it to be Mediation a , but yet not so as that we should pray to him for our Mediation , no more than we are to pray to him for any thing else . Nor ought any other Worship to be paid him , unless personally present , and then as the only Son of God , and Lord of the World , he requires it , and such Worship is what is given him , Heb. 1. 6. where the following verses , 7 , 8 , 9. plainly shew it not to be intended of the Supream Worship , but as is mentioned , Rev. 5. 9 , 10 , 11 , 12 , 13. because God for his excellency and worthiness has appointed him that Honour . Lastly , To account 2 Cor. 13. 14. for a a Supream Adoration , were to make Gen. 48. 16. so too ; and as for the Worship of the Holy Ghost , as you your self can as good as confess , pag. 194 , there is no mention made of it in the whole Scriptures : so that you may see on what a rotten Foundation your Faith stands ; and indeed , were not the Truth I write for now , near as clear as the Sun at Noon , I should not be so zealous for it . Mediatory Kingdom . I proceed now to write of Christ's Mediatory Kingdom , and here I cannot but observe , how the Trinitarian Hypothesis distorts the whole frame of Truth , makes God a Mediator to himself , and a Coequal take as an Honour an underling Office , whereas Christ in the Arrian Idea , as the great Son of God , is fit to be our Mediator between God and his Handiwork , and may be deservedly honour'd with the Title , that he alone can prevail with God for mercy for us . And here I cannot but let you see , Sir , with what false colours you would magnifie this Office , to make it rational for a Coequal to accept of it ; thus , pag. 159 , you make it nothing , That God exalted him to it : And so pag. 163 , That he was forc'd first to suffer for it , and then receive it as a Gift ; whereas indeed , if he were a Coequal , it were both servile and degrading to him , even to accept it , tho' on any Terms , and tho' with a Reward . So pag. 173. I cannot but admire , to see how you [ glorious ] out this Kingdom , how you would fain seem to make it command the Father ; when alas , Sir , you know your self , all the Power of this Kingdom , is but an humble Intercession , p. 179. Indeed your Argument , p. 176 , and 243. That no One but a God can administer it ; is somewhat forcible against the Socinians , but can be of no force for you against the Arrians . But why do I use more words , That all Power in Heaven and Earth were given him after his death , Mat. 28. 18. If a God coequal before , were Nonsence , and as a Creature-God , your self says he cannot exercise it ; so that Prophecies should cease , as they did while he was Incarnate , John 7. 39 — 16. 7. 13 , 14 , 15. were absurd ; otherwise , indeed , you might as justly frame a Mediatory Kingdom , to interpret that great Text of the Holy Ghost , John 16. 13 , 14 , 15 , as build such a groundless one as this for Christ . Of the Three Persons together . Having premised thus much in general of the Son , and indeed on whom almost depends the whole hinge of the Controversie , I shall now proceed , to shew you how the whole Three Persons are treated , when they are named together in Scripture , that you may see even there our Hypothesis prevails also . Know then , that in such places , the Father is represented as our God distinct and solely , the Son our Lord distinct and wholly , and the Holy Ghost only as our aiding Spirit or Comforter , Eph. 4. 4 , 5 , 6. 1 Cor. 8. 5 , 6. So in the Revelations likewise , St. John makes the Son and Holy Ghost , but as Attendants on the Throne of the Father , Rev. 5. 7. 8 , 9 , &c. whilst he only sits on the Throne ; and the greatest Honour even of the Son is , that he has redeem'd us , and so is become worthy to open the Book . But yet as I have formerly shewn you , as the Father impowers the Holy Ghost through the Son , in all Acts of Grace , so are their Records One , 1 John 5. 7. And yet not but that this Record receives a stile agreeable to the Excellency of the Person giving it , where 't is distinguish'd , thus in the Father 't is call'd Operation , the Son Administration , and in the Holy Ghost Gifts , 1 Cor. 12. 4 , 5 , 6. And the manner of Gift in the Father is called Love , in the Son Grace , and the Holy Ghost Fellowship ▪ 2 Cor. 13. 14. Rom. 15. 16. So likewise , as all Three being engaged in our Salvation , they are put in as Articles to our Apostles Creed , but yet with subordinate Titles , as God , Lord , and Holy , to shew their distinction , and inferiority ; so that your Argument you see , Sir , that their being there , makes them Coequal and God , is very weak , pag. 197. for by the same Reason you might make every body , or the Catholick Church , God likewise . Hence likewise , the ancient Doxology before it was alter'd , was , Glory be to the Father , through the Son , and by the Holy Ghost ; ( see Sparks on the Liturgy ) which shew'd plainly their Subordination : Indeed since , upon the prevailing of the Doctrine of the Trinity , it has been alter'd : But with what Scripture-Authority ? Now I hope you see plainly . But I shall not dissent from you , that the Socinians absurdly baptize in the Name of the Holy Ghost , if there were none ; and they do worse than those Disciples who never heard of him , for they acknowledg'd him when they did , which these , even now , do not : But what , are not they our Brethren ? And are we not bound to have a Charity for their Errour ? And who shall condemn them in it , that they are wilfully blind . However , to return : This makes not but that we are baptiz'd in their Names as our Spiritual Governours , Mat. 28. 19. for so even the Scripture plainly express themselves , 1 Cor. 12. 13 , 27 — 10. 2. where we are told , That we are baptiz'd by one Spirit into one body , which is Christ ; that is , into the Church , by his Minister , whereof he is the Head , to the Worship , Honour , and Glory of God : And what , Sir , will you interpret against Scripture ? And this consider'd , where stands any room for your Calumnies , page 27 , 210 , 211 , 212 , 213 , 214. Is not the whole Foundation of your Argument rotten ? Does Baptism shew Worship ? And if not , how can it be an open and barefac'd Idolatry ? What may not there be a Ceremony in it , to shew us , who under God , are our Spiritual Governour , as well as by Water to imitate the cleansing of Regeneration ? If so , why may not my Construction of it , agreeable to Scripture-Interpretation , be as good as yours ? I protest before God , did not my Hypothesis not only want Absurdity , but suit most rationally , yea most naturally to Truth and the Scriptures , I would sooner dye than adhere to it . Lastly , Sir , to put your Union in your Hypothesis beyond all doubt , the Scriptures have plainly shewn us , that these Three Persons have various and distinct Intellectual Powers , John 16. 13 , 14 , 15 , 16. Mark 13. 32. John 12. 49. And indeed , we might rationally have collected as much , from their being given and sent , did not our Mysteries quite shut our Eyes against Reason . The FATHER . Nor do the Scriptures cited of the Son , and Three Persons , only agree to strengthen our Hypothesis , and destroy yours , but even those that relate to the Father and Holy Ghost likewise ; I shall give you short Specimens of both , beginning with the first first , and then proceeding to the other , and after that , I shall conclude my Scripture-proofs in this , and proceed . Know then , that the Scriptures plainly tell us , that the Father is the One a , only true God b , only Good c , only wise d , greater than the Son e , only sitting on the Throne , the Son and Holy Ghost being as his Attendants f , and his Name is , I am g , in opposition to α and ω , the First and the Last , One signifying a pure and infinite Being , the other the first and great Creature , Rev. 3. 14. Further the Scriptures shew us , it is not agreeable with a due reverence , that we should confound the Titles of the Father with others ; thus Christ gives us a particular charge , to remember not only that there is but One God , but that we have but one Father , and one Master , Mat. 23. 8 , 9. and St. Paul , 1 Cor. 8. 4 , 5 , 6. tells us , That in truth there is but One God , and One Lord ; to wit , the Father , and his Son Christ Jesus , according to Phil. 2. 11. So they say , the Father is the Supream Lord of all h , and greater than the Son i , and really his God too k , and that he is the Fountain of Grace l , and only invisible m , whereas the Son and Holy Ghost have been often seen , so he is only reveal'd by the Son n . But what need I repeat more of these proofs ? The Scriptures are full of them , and were not Men blinded as they are , with the Epicicles of their Two Natures in Christ , and Mediatory Offices , &c. whereby they beg the thing in dispute , and anticipate all Proofs , they would see the Sun is not clearer than the Proofs I have given them ; hereafter , I believe , Men will admire at our blindness , as much as we do at the Papists now ; but I see the Hand of God is upon us , we are cursed to it , and only Prayers can remove it . Of the Holy Ghost . I come now to speak of the Holy Ghost , to shew you how much in every Point your Hypothesis straggles , and how you dissent from Scripture , in every step you have made in your Mystery ; while the Arrian answers it , may I say to the most exact Truth , and keeps a due mean between your coequal Gods , and the Socinians no less absurd meer Man , and power of God. Know then , the Holy Ghost , the Spirit of Truth a , called so in opposition to Satan the lying Spirit , is a great God or Principally , and Christ's Universal Deputy b , and as so the Giver of all good Gifts c . Yet so , as he is subject to the Son , and receives his Authority from him d , and thence , I believe it peremptory to blaspheme his Evidence e , for to lie to him , is to lie to God f , that is , through him , though he be but in reality an Angel , Rev. 2. 1. 2. 11. compar'd to Acts 22 , 34. Luke 3. 21 , 22. where he made the like Visions ; and indeed Blasphemy against him otherwise were absurd ; it should rather be against the Father and Son , especially the Father , as Fons Deitatis , and whom the Jews reverenc'd when they knew not the Holy Ghost . Further , as God made the Son his Instrument in the Angelical Creation , so he sub-deputed the Holy Ghost in the Formation of Man g , and of the Earth h , and upon this account , the Spirit is called Eminenter , the Spirit of God ; that is , the greatest next to God the Father , and the Lord Christ , and the most extraordinary Gift of God in his assistance i . But yet he is absolutely Christ's Deputy , and sent by the Son , from the Father k , that till Christ went , he could not come l , and yet 't is he that under Christ bestows all variety of Spiritual Gists m , that dwells in us n , that spake by the Prophets o , that helps our Prayers p , and indeed , that assists our ordinary Discourse q , by his Grace , or holy anointing r . But to shut up all , he is in no place of the whole Scripture , either dire●tly called God , or order'd to be worship'd ; which last thing you are so modest as to grant , page 194 , 195 ; so that upon the whole matter , to Idea him in coequality to the Father , as you see were so plain a violence to the Scripture , he not having so much Honour allow'd him , as even the Son has , that I declare , I admire it . And by this time , I hope , Sir , you see plainly , that your reasoning about the Holy Ghost , page 179 , 193 ▪ are meer shuffles , and that your Texts , 1 Cor. 2. 10. quoted by you , page 53. That the Spirit searcheth all things , yea the deep things of God : has no other sence ▪ than that the Holy Ghost co-operating with our Spirit , reveals us the greatest knowledge we attain , and that is what agrees with the Context , and the Text you cite in the next Page ; but if it does with your Hypothesis , I am mistaken . As for your other Reasons , page 54 , 55. and 64 , 65. brought to prove the self-consciousness of the Father and Holy Ghost , they are as groundless as the rest of your Mystery , and therefore I shall only shew you I take notice of them ; indeed , if the Holy Ghost knew all things thus of himself , what need the Son shew them him . REFLECTION . Sir , I hope by this time , I have given you as ample satisfaction in your Scripture-proof , as you can desire , you cannot but be so ingenious as to grant , that you have had all the advantages that a Succession of Commentators can give you ; whereas , I , you see , for all that , can heap you up the whole course of Scripture against you , that have not so much as one Arrian Author to assist me . I have already inform'd you , what turn'd me to be an Arrian , and now I shall add , that when I had once resolv'd nothing should be dearer to me than Truth , and bethought me the Corruption even of Primitive Tradition , and saw a necessity of sticking wholly to the Scripture , the Sun was not clearer to me than the Doctrine which you call Heretical , and Arrianism . And give me leave to tell you , tho' you have Popularity , and the Temporal Sword on your side , yet blaspheme it more , if you dare , if there be such a thing as blasphemy against the Holy Ghost , as we have Christ's word there is ; to your peril be it , Sir : I tell you , 't is to blaspheme the known Evidences of his Truth : and if these be such , I dare venture my Truths with the Sword of the Spirit , against all your carnal Weapons . Remember , Sir , there is a Sin unto Death , we may not so much as pray for , 1 John 5. 16. and all our pretences and good Works will be of none effect , while we blaspheme the most great and sincere Truths of God ; beware , Sir , of this great and fiery Tryal ; I mean perversly to blaspheme God's Truths , especially when so considerable as this , this is that that will make the Tree good , and the Fruit good , and the Tree evil , or its Fruit evil ; indeed , can you expect to be call'd or receiv'd as a Son , when you openly and malitiously proclaim'd your self a Rebel to the only and great means of Government of the Holy Ghost . TRADITION . HAving now done with the two first Heads of my Discourse , the proof of the Trinity by Reason and Scripture , I proceed to the last , viz. Tradition , wherein would Men but be content to believe as they pray , I should be satisfied ; for that they do almost wholly to the Father ; and therein may I say , they give all their pretences to Tradition , the greatest Lye even the Cause is capable of bearing ; but alas , the World is made too giddy by this Mystery , to bear such , or any other Reasoning . I know , Sir , you are very confident that she is of your side , as you say , page 31. but your Proofs and Suggestions for it , are as few and inconsiderable as even I can wish for , pag. 40. Thus , you would fain wheedle us , that Men were Arrians , and not Arrians . And what , Sir , was it out of Charity that they forbore to call the Trinitarians Hereticks ? If it was , 't was a sign they were the better Christians for it , not that their Cause was the worse . So you asperse the Great Council of Arminium , of 550 Bishops , of so seeming or wou'd-be an Imputation , pag. 43 , that I am asham'd to see 't : What , Sir , do you think they would have called the greatest Council that ever was , if they had design'd a tricking ? Or are you resolv'd to trust more to the Council of Nice , because not so many ? Methinks , Sir , you should think it enough at least , that your Tradition was disputable then , that you had such Numbers against you , and not repose in forging Rome for blemishing Councils . You tell us , Mr. Bull has answer'd this matter throughly ▪ page 24. But I tell you Sir , I have perus'd him , and he has not ; and were it worth my while , I would shew it you too : besides , Sir , would you expect a fair and strict Combat , after so many Years , while Rome has held the stakes ? What wont you make us no allowances in your Thoughts ? Not that we beg it neither : But is it generous , first to fetter a Man , and then challenge him ? What shall I say ? Is this the way to defend your Catholick Faith ! That Faith which you say requires both Forehead , and Forgery to deny it , page 44 , when you should say to maintain it ? REFLECTION . Give me leave to advise you a little , Sir , if you are resolv'd to follow Tradition : Be not partial in it : Why should you act by halves ? you would be a good Papist , were you sincere , and follow'd it throughout : Or if as a Protestant you hate this course , why do you not pursue it more home , and to the root ? Tradition was only of use till the Scriptures were deliver'd ; and indeed 't is well if 't was contain'd pure till then ; as we may most justly censure , by St. John's Advice 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 must excuse me therefore , if I think Tradition to be too much a Nose of Wax , to be alledg'd against Scripture ; especially such express apparent and self-evident Texts , as Heb. 1. and John 16 , I shall therefore leave you to jangle out your quoted Inconsistencies , page 107 , 108 , 113 , 114 , 119 , 120 , 121. And tell you withal , such Variances are no Miracle in a Traditionary Mystery . In short , Sir , if ever you design for Truth , you must learn a new bravery , to be able to dare to be singular , think you that Men that geld , suppress , and sorge Books , are in the right , or they that persecute all that oppose them ? Surely , I hope , you think better , that these are the Engines of weaker Error ; and yet this is even the present Case ; and who dares even at this day , and in sull Protestancy , to write or speak freely ; He is sure of being suppressed , at best . Damnatory Sentence . But before I leave this Subject , there is another part of your Discourse that deserves to be consider'd ; and that is , your Damnatory Sentence , wherein I wish I could spare you ; but your love for your Mystery , has so inspir'd you , with such a furious and unchristian Zeal , that 't would be an Offence to the World , should I leave it unanswer'd under so great a Name . Thus , P. 22 , you say , this Faith is necessary to Salvation : and p. 23. That no Jew , Turk or Pagan can be sav'd without it . And that , whether he has us'd reasonable diligence , or not : Or , whether it has been perplext with never so great Controversies . The same you add , page 271 , only you add this merciful Apology , That Men may understand it , if they will. And further , that I may give your Argument the greatest force , you add , page 25. That to say , Men can be sav'd by good Works alone , without Faith , is Popery : And page 26. That if Salvation were so common , Christianity were but a better Sect of Philosophy ; and there would be too great a scope for Infidelity , page 23. ANSWER . Alas , Sir , I pity you ; had you regarded Natural Religion more , and your Mystery less , you would not have abounded with such an Envy and Monopoly of Salvation : What must we have no Faith , but be sav'd by Works , because we have not just this Mystery ? And what is it nothing to Christianity , that we have several degrees of Glory as an Encouragement , set in our prospect and search above the Heathen ? Or what , Sir , is your Eye evil , because God is good ? Would you have God a Devil , create Men meerly for Damnation ? Or would you have him damn them to support your Hypothesis ? See how your Mystery has misled you , Sir , that Men should be sav'd , only by parrotting over a few unintelligible words : I might have expected this from some ignorant Sectarist , but I never thought a a skilful Doctor , should make God so hard a Task-master , as to require Men to believe so penally , what 't is plain , not One in a Million understands : Alas , Sir ! you mistake the Redemption of Christ ! 't was to purchase 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 single 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 least through a Covenant to be fulfill'd : Can you blaspheme God , so as to say , he would let him be fruitful ? Will not a Prophet be able to vindicate his Justice , that has declar'd long since , every Man , and he alone should bear his own iniquity . I say , then Christ has purchased us a new Covenant , and since he is come , there is some reason for us to honour him , with the necessity of our Faith through him , to lead us to Salvation , and to obey his excellent Precepts , to conduct us through the Second Covenant , the Law of Nature , to Perfection : But where could be the necessity 〈◊〉 this 〈◊〉 I see , Sir , your Virtues have no Extreams , you have Faith , but allow no Credulity ; if you did , you could never swallow these things ; you confirm the old Sentence , Credo quia impossibile est : But alas , Sir , do you think to make your Doctrine prevail by these means , by a dead anathematizing implicite Faith , fitter for Paganism than Christianity . No , your uncharitableness cannot but blemish you , even among your own Friends ; indeed the Predestinarian does not exceed this ; and may be , Men seeing thus , how one Errour leads you into another so black , will be brought by it to see the Truth they consider'd not before . Besides , Sir , had you consulted Scripture in this , the Apostle tells you plainly , that Christ died for the Sins of the whole World , 1 John 2. 1 , 2. And if not , think you God's Mercy would have detain'd him till the latter Ages of the World ; besides , Sir , are we not charg'd not to judge them that are 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 Conscience , as a Law within themselves , Rom. cap. 1. & 2. Acts 24. 13. And indeed , which is the Law improv'd by Christ himself , and which is written in our Heart , according to the Apostle to the Hebrews . Alas , Sir , had you judg'd of the wilfully ignorant , and perverse , you had left some colour for your Censure to be true , and yet even then , were I in your case , I should be very unwilling to fling the first Stone , especially since Christ has told us , as we judge , we shall be judg'd ; I had rather let Men be guilty , and God condemn them , then condemn my self by judging them . Faith Necessary . But methinks I hear you object to me , What Faith is necessary then , if this be not ? I say , the Faith of Enoch , Abraham , and Moses , that God is a Rewarder of the just in tender Consciences , is enough , and that without Idolizing Works , as you reflect , page 25. I add also , that a particular Faith of Mercy through Christ is necessary , where offer'd with Conviction ; but whatever you do or say , God will never require Consent , where he has not given Evidence enough ; and what is it to me , if it can be had in a Cause , if I cannot come at it . To these may be also added by consent the Apostles Creed , or any other , so it be not enforc'd ; but for your nice and speculative Creeds , they are unnecessary , or else you accuse Christ and his Apostles , of a cowardly lukewarmness for omitting them , for all you insinuate , page 29. that we would be at Creed-making too , Sir ; but we beg your Pardon , and have more Charity ; for if we explain our Hypothesis , 't is only to confute yours . Consider therefore , Sir , by your own Reasoning , 't is Popery , to judge of the Catholick Church by its multitude , page 36. So remember 't is our heat magnifies our Zeal in this Hypothesis above others ; for any other explain'd as nicely , would have as bad effects ; and give me leave to retort your Argument : Tho' I am modest , yet you have given me occasion to oppose you as Popular ; and tho' I am cautious , yet Truth bids me not fear , whether your Mystery prove true , but warn you , that under Protection of a Mystery , you do not oppugn Truth , v. page 44. To conclude , in Charity I shall give you one Advice more ; and that is , that you do not at every turn , like the Papists , Cap Hereticks , and repeat Catalogues of Heresies , as you are apt to do , page 107. You are a Protestant , Sir , and you should rather lament , that Church-Impositions so long took away an innocent liberty of Opinion from the World , and by an immoderate Self-love of impos'd Opinions and Disciplines , rent the Bond of Peace and Unity in sunder . CONCLVSION . I Hope , Sir , by this time you see , that we Unitarians do understand what we write of ; for all what you charge us with , p. 4. Nay , and more , I 'll add : We do it without mazing Metaphysicks to help us ; indeed , we have not your Breath of the Populace , to encourage us into large and fair Volumes ; but I hope we have Truth , far better to recommend us to the sincere . I hope , Sir , too , you see , we do not arrogate infinite Knowledge , as you asperse us , page 5. but vindicate a Truth , clear as the day : Indeed , 't is plain , the First Commandment , except to exclude Persons is Nonsence ; and who in this Case must bear the Reflection , you , or God ; surely we must acquit God ; and if we do , our Faith must fling you into all the Absurdities and Contradictions of Transubstantion . The Case is not , whether in Idea there may not be Three self-conscious , coequal Beings , but whether an Interpreter of the First Commandment can justifie such a thing : and that I am sure he cannot , for all your struggles after Vindications , without Absurdity and Nonsence . But you 'll say , here is some colour for the Trinity : And what , is there not then as much sor Transubstantiation ? This is plain , our Bodies are not Two Years together the same , and tho' differing thus Twenty times in our Lives , we call it still the same Body : May not we on this , as justly salve Transubstantiation , that the Spirit of Christ is able to dwell in infinite Bodies at once ; and will not this make as properly the same Body , as my Body at Twenty , is my Body at Thirty ; but you answer , you have Scripture of your side ; and pray shew me half so strong a Chapter for the Trinity , as John the 6th is for Transubstantiation . Alas , Sir , you see your Fallacies do but divert your Causes being expos'd for a time , till a nice Refutation makes it look the blacker for its Sophistry : And now you may see who 't is , that brings down the plain Scriptures , to be wrested by the absurd Reason of a Mystery , page 141. And now Men and Angels may see , who are those absurd and senceless Insidels , that reject what they have evidence for , v. page 6. In short , I dare appeal to all the World , tho' against me , whether suppression of Books be not your best Argument . You tell us , page 148 , That our Business is , to prove Three Persons Three Gods : And we do it by this , That if God be more than One Person , when not particularly reveal'd , and contrary to his first Commandment , his Commandment is of no effect : But shall we grant that ? No , we 'll turn the havock of the first Commandment justly , in Contradictions upon you ; we need not ask with Nicodemus , How can these things be ? page 150. but we 'll tell you , with the same reason , we may make three thousand Gods , that you believe a Lye , Thess . 2. 11. And you had as good make all Mankind One Man , and destroy all Plurality and Numbers , &c. But for Peace-sake , I shall forbear further Reflections , page 109. Hence , should you invent a thousand Metaphysick strains more , this one plain Truth would ruine them all ; indeed , did not Mystery , the Authority of the Whore , Rev. 17. and the great support of Popery , bear up your Hypothesis , her Epitaph might have been wrote , I doubt not , many hundred Years ago . Mystery do I say , Mystery and Persecution are the Devil's Twins , and stand and fall both together ; Persecution without Mystery were too cruel , and Mystery without Blood too much Nonsence to be born ; 't is these two are Popery , and the worst of Popery , Transubstantiation without these were an innocent Error : And what , are not Protestants asham'd to weild the Sword of Antichrist ? Yes surely ; But if they are , why do they stille us , and our Books , is it not that they fear our Truths ? Are you not asham'd to rail at us for Blasphemers and Hereticks as you do , if I am not mistaken , we mean as sincerely , and Interpret the Scripture as well as you , for all your boasts , pag. 141. and you shall sind , God in the Great Day will shew which is the Heretick : What , have we not as much reason to complain of the blemishes of the first and great Commandment , as you have ; and cannot the Controversie of Elisha and Baal , remember you , that 't is not Numbers , but Minds that God seeks . But you say , This is a Mystery : And pray who has authoris'd it for one ? You be-ly God in his Scriptures , if you say that he has ; no , 't is Man's own invention , and that 't is that makes him idolize the uncharitable Imposition so much : What , shall God bid us publish what none understand ? Pray who can agree in this Mystery ? Or were the Copy of it lost , who would be able exactly to hammer it out ? Is this clear like a heavenly Truth ? Are we not asham'd to cast this stumbling-block in Christianity , that has so justly offended all Jews , Turks , and Pagans it ever came neer ; indeed , does not Mahomet support his division by this very thing , and does he not complain above an hundred times against the abuse of the Unity in his Alchoran ? What shall I say , if we repent not this Error , shall we not justly stand branded to all Posterity , a Race of pretended Protestants , but really a Philosophick Sect of Christian Atheists : Besides , what but the corruption of this Unity in the Godhead , can have so long prosper'd the Mahometan above the Christian , and the Papists above the Protestants . I shall add no more at present , but that were this Mystery the greatest Truth , yet considering Mens weakness , 't were both hateful and seditious , to impose it on one another , in pain of Salvation , to subscribe it only as an Article of Peace , in some cases might be tolerable , but to force their Consciences to they know not what themselves , is in plain terms Antichristian , Uncharitable , and Devilish . And alass ! now we see wherein our Reformation is imperfect , that it has not preserv'd our eternal liberty of Opinion , in things not expresly reveal'd , this is the Root of all Controversie , and this must be cur'd , if ever we hope for Peace ; indeed , in a free Remonstrancy , where all Impositions are cut off , Heresies of course pine and die with their Authors , for want of room to be regarded . EXHORTATION . And now , Sir , I shall more particularly address my stile to yourself : And in the first place I beg you to pardon all my Reprehensions , and if they are any where bitterer than they ought , reckon it my frailty , not my injustice , and at least you ought to thank me for my good intention ; but if you approve what I have wrote , return God the Glory for your information , and I am satisfied . I assure you , Sir , in myself I am griev'd to write against a 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 either Piety or Ability , indeed you shine for both in your Church ; but I would advise you , that you have mistook the Truth ; nor wonder at it , for the greatest Fathers in the Church have done it before you . You have ventur'd to be singular once in Conscience already , and your Treatise of Death shews you sincere ; dare once a deeper Resignation , and a more singular Truth , if you fall not back , you know not what Service God may have for you to do . Remember , Sir , 't is Constancy to follow Truth in all changes of Notions , and but obstinacy to remain stiff after conviction . Besides , 't will be as much your Glory as St. Austin's , that you recant ; and if you are a Christian indeed , you cannot hate your Friend , or Glass for shewing you your wrinkles , nor will your singularity be worse , if you see them ; unless in Piety , that others are as bad , or worse than your self , and dare not see it . What tho' I am singular and contemptible , my Truths if sincere are Divine , and St. Paul as well as you , had both Zeal and Popularity , and yet was in an Error ; if you are in an Error , pray God open your eyes ; and if I am , I beg him to grant me to be rectified by your Instruction ; 't will be hard if a Miracle be necessary to instruct and reconcile us . I cannot perswade myself , that you will continue to pervert this grand Truth , and by Reflections and Niceties endeavour further to obscure and cloud it ; what you have hitherto done , I hope , nay believe you have done ignorantly , and because the Socinian Hypothesis was not sincere enough , you oppos'd it , but for the Arrian , I almost dare promise myself more Charity from you , if not Conviction . At first I declin'd this Book , as not thinking it proper to be wrote by an Arrian , and as fearing least my own Resentments might soyl the Honour of God ; and I had done it still , had not I had more than humane motives to the contrary ; but whatever they were , they were to my self ; and my Reader 's business is to mind my Truths , and not my Pretences . To conclude , if Men are sincere , I think I have wrote enough to convince them , and if perverse to condemn them ; and Charity engages me no further : But alas ! what avails it , if God will not vindicate his own Honour , the Attempts of his Servants are otherwise in vain ; and yet at least I shall be content , tho' at any hazard , when I have done my Duty . All Glory to whom only due , to the One and Only God , through his great and beloved Son Christ Jesus . ☞ Whoever Answers this , is desir'd , to make his Answer short , that he run not the World into Labyrinths ; and that he repeat the whole Body of the Discourse Verbatim , that he may not juggle the World out of Substance , by snarling at Trifles : These two Conditions answer'd , I shall think I have a Reply worth Reading ; if not , I accuse it before-hand to the World for a Cheat , and a Deceit not worth taking Notice of . FINIS . Notes, typically marginal, from the original text Notes for div A40444-e10 a 1 Co● . 12. 4. ● . 6. R●● . ●● . 12 , 2● . J●● . 16. 12 , 13 , 14 , 15. b E●●● . 23. 20 , 21. E●●● . 5 6. ●ai 63. 9. c Gen. 1. 26 Gen. 3. 22. Gen. 11. 6 , 7. d E●h . 2. 1● . R●v . 1 4 , 5. e 2 Cor. 4. ● . John 1● . 〈◊〉 ●●h . 2. 2. R●● . 12. ●● . 8. 〈◊〉 25. 〈…〉 44. f 1 John. 6. 1 ●am . 1● . ● . 1 Cor. ● . 12. g Rom. 8. 26 , 27. 1 Cor. 12. 3. 4 , 5 ▪ Joh. 16. 13. h 1 Cor. 10. 13. i 1 John 4. 6. 1 ●or . 2. 12. ●●o . 14. 26 — 8 , 38 — 16. 7. Zech. 13. 2. N●h●m . ● . 20. Rev 2. 13 — 12. 9 , 10 ▪ 20 ▪ 23. 1 Kin. 22. 21 , 22. R●● . 8. 26. Mark 4. 15. 2 Tim. 2. 26. k Rev. 5. 6 . -12 . 3. l E●●l . 5 6. P●●l . 3● . ● . ●a . 6● . ● . Mat. 1● . 2● . Ep● 4. 10. m Z●●● . 13. 2. R●v . 12. 9. n Rev. 1. 4 — 3. 1 . -4 . 5 . -5 , 6. T●●it 12. 15. Ze●● . 3. ● — 4. 10. a Rev. 3. 14. Col. 1. 15. Eccl●s . 1. 4 , 9 — 24. 9. b H●b . 1. 2 P●t . 1. 17. c John 5. 26. — 10. 29 - 14 28. d 1 Cor. 15. 24 , 25 , 27 , 28. Phila. 11. Dan 7. 13 , 14. Eph. 1. 17 , 20 , 21. 22 , 23. e Acts 2. 36 — 10. 36. Phil. 2. 11. Luke 2. 11. John 13. 3 , 13 , 16 — 3. 35. Mat. 22. 43 , 44. f John 5. 22. 30. Mat. 24. 30 , 31. Mat. 16. 27. g John 1. Heb. 1. 2 , 10 — 2. 10. Eph. 3. 9. 1 Cor. 8. 6. h Col. 1. 16 , 17. i Eph. 3. 9. Heb. 1. 2 , 10. 2 Cor. 8. 6 — 15. 27 , 28. a John 20. 28. Acts 20 28. Rom 9. 5. b Exod. 7 1 — 22. 28. Isalm 97. 7. 2. Cor. 4. 4. c John 10. 35 , 36. 1 Cor. 8. 5 , 6. d John 17. 5 , 24 . -13 . 3. Phil. 2. 6 , 7. 1 Cor. 10. 4 , 5 , 9. Luke 13. 34 , 35. e 2 Cor. 13. 5. Mat. 23. 37 — 28. 18. — 18 , 20. Eph. 4. 10. f John 17. 5. Heb. 2. 7 , 8 , 9 10. Eph. 4. 10. John 6. 62. g John 17. 3 , 18. Heb. 5. 4 , 5 , 6 , 7 , 8 , 9 , 10. h Heb. 12. 2. Phil. 2. 6. 10 11. Eph. 1. 20. 21 , 22 , 23. 1 Pe● . 1. 21. g John 17. 3 , 18. Heb. 5. 4 , 5 , 6 , 7 , 8 , 9 , 10. i Mat. 12. 6. 8. M●rk 2. 28. k Gen. 16. 10 — 18. 1 , 2 , 22 — 19 1 — 48. 16. I●ai . 6. 1. Eze● . 1. 26. 28. 2 Esd . 2. 42 , to 48. Eccl. 5. 6. Num. 20. 16. Exod. 23. 20 , 21 , 22. refer'd to 1 Cor. 10. 4 , 5 9. l Isai . 63 9. m Heb. 1. 7 , 8 9. Rev. 8. 3. n M●t. 26. 39 — 27. 46. Luk● 22. 43. a Acts 13. 32 , 33. Heb. 1. 4 , &c. ●uk● 1. 35. R m ▪ 1. 4. 2 〈◊〉 1. 17. b Acts 2. 31 , 32-13 . 33 , 35. a M●● . ●6 . 53. J hn 11. 41 , 44. b Heb. 5 7 , 8. c John. 5. 10. to 30. Heb. 2. 4. M●● . 12. 18 , ●8 . John 3. 31. Acts 10. 38 ▪ ●● . 2● . 31. 32 ●3 . 15. 〈◊〉 3. 22. 4. 18. John 6. 57 8. 28 29 ▪ 10. ●9 . 11 ▪ 42 ▪ 12. 49 , 50 ▪ 14. 28. 2 〈◊〉 4. 14 ▪ 13. 4. d M●● . 14. 2● ▪ d M●● . 14. 2● ▪ e R●● . 8 29 L●k 6 1● . John 15. 9 , 1● . f M●● . 27. 46 ▪ 26 38 , 39. ●●k 2● . 43. M●●k 15. 34 — 14. 35. 36. g A●●s 2. 24 32 — 3 15. 26 ▪ 13. 32 , 3● . a John 19 7 ▪ 2● . 31. b Acts 2. 36 ▪ 10. 36. c 1 Cor. 15. 27 , 28. Rev. 3. 22. Phil. 2. 11. J hn 20. 17. Ep● . 1. 17 , 20 , 21 , 22. a Acts 4. 10 11 , 12. John 14. 13. Eph. 3. 20 , 21. Phil. 2. 9. Rom. 1. 8 ▪ 5. 11. Col. 3. 16 , 17. John 16 ▪ 23 26. a Exod 20. 2 , 3. D●ut . 6. 4. Mark 12. 29. to 34. b John 8. 54. 1 Tim. 2. 5. 1 Cor. 8. 4 , 5 , 6. John 17. 3. c Luke 18. 19. Mat. 19. 17. d Rom. 16. 27. 1 Tim. 1. 17. e John 14. 28 — 10. 29. f Rev. 4. 2 — 5 , 6 , 7. Esdr . 2. 42. usque 48. g Exod. 3. 14. h 1 Cor. 3. 22 , 23. i John 10. 19-14 . 28-17 . 24. k Eph. 1. 11 , 17. Rev. 3. 12. John 20. 17. 2 Cor. 11. 13. l John 6. 44 , 65. m John 1. 18. 1 Tim. 1 ▪ 17-6 . 16. Acts 2. 2 , 3. n John 1. 18-3 . 35. Ma● . 11. 27. Luke 10. 22. a John 14. 17 — 15. 26. 1 John 4. 6. b Acts 1. 2. — 2. 33. Luke 24. 49. 1 Cor. 12. 13. Eph. 4. 11. c 1 Cor. 12. Isai . 11. 2. Rom. 5. 5. — 15. 13. Acts 1. 8. — 20. 28. Luke 12. 12. 1 Cor. 2. 10 , 12. d John 16. 12 , 13 , 14 , 15 — 15. 26. Rev. 5. 6. Mat. 3. 11. Mark 2. 8. e Mat. 12. 31. Mark 3. 28. Luke 12. 10. f Acts 5. 3 , 4. g Job 33. 4. h Gen. 1. 2. Job 26. 3. Psal . 104. 30. i Nehem. 9. 20. Rom. 8. 26 , 27. k John 14. 16 , 17 , 26 — 15. 26. Eph. 1. 13 ▪ l John 16. 7 , 13 , 14 — 7. ●9-14 . 12. m 1 Cor. 12 ▪ n 1 Cor 6. 19. 2 Cor. 1. 22. o Acts 28. 25. Luke 2. 25 , 26 p Rom. 8. 26 , 27. 1 Th●ss . 5. 19 ▪ q Mark 13. 11. Luke 12. 12. r 1 John 2 ▪ 27.