Why hath Satan fill'd thine heart to lye to the Holy Ghost in the next verse it 's said Thou hast not ly'd unto Men but unto God These last Words explain the first how to lye to the Holy Ghost 1 Cor. 3.16 is to lye to God Paul is another Evidence when he saith Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you That Spirit which dwelleth in them is the same true God whose Temple they are farther as God is every where Psal 139.7 so is the Holy Ghost Whither shall I go from thy Spirit saith David which comes to this I can go no where but there he is so the Holy Ghost is Infinite and none but God is such Rom. 8.9 and the Spirit of God dwells in you as he doth in every Believer and as there are Believers of all Nations Ages Sexes Qualities c. in the World so the Holy Ghost who is in them all is all the World over and so God absolute Eternity belongs to God and the Holy Ghost is Eternal too as we have it thus Heb. 9.14 1 Cor. 2.10 Christ through the Eternal Spirit offered himself and who but God can know all things whether of Men or of God But the Spirit searcheth all things yea the deep things of God The Work of the Creation is proper to God and incommunicable to the Creature which cannot be both Creator and Creature to Create imports in him that doth an infinite Power to fill up an infinite Space between a nothing and something which no Creature is capable of he who is to all others the Author of their Beings must need have his own of himself and that is God for he that built all things is God Psal 33.6 Job 26.13 now the Holy Ghost made the World for as By the Word of the Lord were the Heavens made so all the Host of them by the breath Spirit of his Mouth to this purpose 't is said by his Spirit he hath garnish'd the Heavens And in the History of the Creation Gen. 1.2 we read how that same Spirit moved upon the face of the Waters to give Life Motion and make them Fruitful besides none but God can bestow the Spiritual and Heavenly gifts of Grace but the Holy Ghost is the Distributer of them for he divideth to every Man severally as he will 1 Cor. 12.4 11. that is independently as of his own and without giving any Accounts farthermore the Ruling of the Church appointing of Apostles and other Ministers and accordingly he endu'd the Apostles and on the Day of Pentecost filled them with Gifts to qualifie them for their work and the Holy Ghost said separate me Barnabas and Saul for the work whereunto I have call'd them Acts. 13.2 'T was God's work and 't was God who appointed them so he not only gave them Commission to go but also appointed them the Field where to sow the Seed of the Word Chap. 16.6 7. for the Holy Ghost did forbid them to preach the word in Asia tho' they had a mind to it then they would have gone to Bithynia but the Spirit suffer'd them not again Paul tells the Elders of the Church of Ephesus that The Holy Ghost had made them Overseers over that Flock Chap. 20.28 In sew Words all Offices and Gifts in the Church he absolutely disposes of as to him seems good Besides we must take notice of the Glorious Titles given him in Scripture applyable to no Creature as are the Spirit of Truth the Spirit of Adoption John 15.26 Rom. 8.15 Chap. 1.4 Tit. 3.5 Matth. 12.28 Rom. 9.1 Matth. 18.9 2 Cor. 13 14. John 5.7 Matth. 12.31 the Spirit of Sanctification and the Spirit of Renewing or Regeneration and by whom Miracles as Casting out of Devils are wrought furthermore how Divine Worship Honour and Prayer is due and render'd unto the Holy Ghost thus Paul calls upon him as he who knew the Hearts And in the Form of Baptism in the Apostolical Blessing he is equally call'd upon with the Father and the Son and equally concern'd with them in bearing Record in Heaven besides the Holy Ghost must be God seeing The Sin of Blasphemy against the Holy Ghost shall never be forgiven being the most Abominable and Damnable of all hence I conclude the Holy Ghost equally to be God with the Father and with the Son Their second Error is to deny the Holy Ghost to be a Person but seeing as we already prov'd he is God of the same Nature with the Father and the Son he must be a Person as indeed the Proprieties of a Person are Attributed unto him for in our Saviour's Conception he Acted and Sanctifi'd the Virgins Womb in his Baptism he appear'd in the visible shape of a Dove and of cloven Tongues in the Day of Pentecost in his name we are equally Baptiz'd with the Father's and the Son 's He sent the Apostles Rom. 8.26 He maketh intercession for us besides that he doth create and work Miracles and to none but a Person it doth belong and is proper so to act and so to do Of this Error of theirs there is another branch for they would not have the Holy Ghost to be a Person of the Godhead distinct from the Father and from the Son but the contrary doth appear John 15.26 for in Scripture he is call'd the Spirit of the Father and of the Son he is sent by the Father and by the Son he is distinguish'd from the Father and from the Son by a personal Property to proceed as he is expresly call'd another from the Father and from the Son The Father will give you another Comforter Chap. 14.16 Saith our Saviour that is another from the Father and from me The Heretick Macedonius deny'd the Divinity and Personality of the Holy Ghost and affirm'd it to be only a Vertu and Power whereby the * Smalc Exam. Err. 157. Err. 132. and 137. Father and the Son do work which Fundamental Error Socinians borrow'd of him Spiritum Sanctum c. saith one of them The Holy Ghost is in God a Propriety or Attribute as are Wisdom and Justice Furthermore The Holy Ghost is not one but many of inequal Dignity because there are different Gifts he would set up different Spirits 1 Cor. 12.4 tho' the Apostle saith positively There are diversity of Gifts but the same Spirit We own as we did before how according to an unusual improper and figurative way sometimes the word Spirit signifies the Gift and Workings of the Holy Ghost but when 't is properly taken then it signifies the third Person in order of the Godhead partaker of the Nature therefore call'd God as prov'd Another Socinian calls the Holy Ghost Virtutem illam c †Schlichting in Simbol p. 99. That Virtue whereby God particularly sanctifies those Men which are dear to him And so all along he runs on upon that perversly contriv'd Notion Their third Error about the Holy Ghost is to deny him to be the only sufficient cause of our Conversion and Regeneration tho' as said before he be call'd the Spirit of
't is spoken of the same two Persons whom the Name Lord belongs to The Father's Person is but one but the Father's and Son's Persons are two Persons yet but one Jehovah or Lord with this difference That as the Father hath committed all Judgment to the Son so the Son doth Administer and Execute all Judgment in the World commanding and making use of this Authority sometimes under the Name of the Angel before whom stood Joshua cloathed with filthy Garments Now that this Angel was really and truly God it appears by his commanding of his own Authority Joshua's filthy Garments to be taken away from him and by his saying to him Behold I have caused thine Iniquity to pass from thee which none but the true God can say or do for none can forgive sins but God alone which is a Phrase equivalent to this I have caused thine Iniquity to pass from thee this more and more appears out of what is contained in verses 6 and 7. And the Angel of the Lord protested unto Joshua thus saith the Lord of Hosts If thou wilt walk in my ways and if thou wilt keep my charge then thou shalt also judge my House and shalt also keep my Courts Who but the true God can speak after this manner And that no ground should be left to doubt of this Truth that same Angel calls himself the Lord of Hosts for the Angel of the Lord protested saying Thus saith the Lord of Hosts as if he had said I who am the Lord of Hosts protest unto thee If thou wilt c. then I promise thee so and so c. this is the proper style of him who absolutely is Lord and Master of all Hence we may learn another thing which is that Joshua being the High-priest was a Type of Jesus Christ our High-priest in things pertaining to Salvation who as Peter saith His own self bare our sins which are the filthy garments spoken of by the Prophet in his Body 1 Pet. 2 24. and which by his Death having made a full Atonement for he was cloathed with change of Raiment or with his own Righteousness Heb. 1.3 And when he had by himself purged our sins sat down on the right hand of the Majesty on high But farther to prove his Divinity here I shall bring in two Arguments which no where else I made use of before The first is this All men that is meerly men and no more than men are Sinners but Christ is no Sinner therefore Christ is no meer man but more than a man According to Rules this Argument is in Mode and Figure and both of these Propositions can fully and unanswerably be proved out of God's Word As to the Major 't is made good in two ways first by positive Assertions secondly by Examples The first hath two Branches whereof one is That every man is originally a sinner by nature for human Nature is sinful and corrupt the other is That every man is an actual sinner for as said before as at first the Person infected the Nature so since the Nature hath infected the Persons for by one man sin entered into the world Rom. 5.12.24 and death by sin and so death passed upon all men for that all have sinned though not every one after the similitude of Adam's transgression and when David saith Psal 5.3 Behold I was shapen in iniquity and in sin did my mother conceive me he meaneth it of all men as well as of himself for without any difference or exception Ephes 2.3 we are all children of wrath even as others As for the other part That every man is an actual sinner 1 Kings 8.46 Jam. 3.2 't is plain for there is no man that sinneth not and Paul saith All have sinned and come short of the glory of God and another Apostle saith In many things we offend all wherefore in Scripture sometimes men are call'd by the Epithet of sinners and sinful But in Scripture the Holy Ghost is not satisfied to affirm every man to be a sinner but he therein gives Instances of and mentions the sins of the best and greatest Servants of God Adam's sin I shall not name which whole Mankind has cause to remember with a witness but I shall take notice of Noah's Drunkenness Gen. 9.21 chap. 19. chap. 12. and 20. chap. 26. chap. 43.15 Gen. 45.13 Exod. 4. Ps 106.33 James 5. Act. 15.39 of Lot's Drunkenness and Incest of the Mistrust and Dissembling of Abraham twice the like of Isaac of Joseph's learning to swear by the Life of Pharaoh with something of vanity in him when he said to his Brethren You shall tell my father of all my glory in Egypt of Moses's Refractoriness to obey God when he commanded him to go to the Children of Israel in Egypt and to Pharaoh and his Unadvisedness so Job's Impatience David's Adultery and Murther Solomon's Idolatry and that zealous Servant of God Elias was subject to like Passions as we are so Peter's Denyal Paul and Barnabas Falling out about no great Matter In few words every Servant of God had their Flaws and therefore in a way of defiance Solomon asketh Prov. 20.9 Who can say I have made my heart clean I am pure from my sin Now I unquestionably proved every man to be a sinner Now must I prove the Minor Proposition of my Argument That the Lord Jesus is no sinner which to do is an easie task He never was nor is a sinner for though he assumed our human sinful Nature yet by the immediate working of the Holy Ghost which sanctified that part of the Substance of the Virgin out of which was form'd our Saviour's Body it was preserved from natural corruption wherefore the Apostle calls him Heb. 7.26 holy harmless undefiled separate from sinners And as he ever was free from Original so he never committed any Actual sin which made him defie the Jews thus Joh. 8.46 Heb. 4.15 Which of you convinceth me of sin None could for though he was in all points tempted like as we are yet without sin 1 Pet. 1.19 therefore the Apostle calls him a Lamb without blemish and without spot and in the next Chapter he adds who did no sin chap. 2.22 1 Joh. 3.5 neither was guile found in his mouth and in him was no sin saith another Apostle which Truth I look upon as undeniably proved And so from the Premises I may well conclude That seeing the Lord Jesus is a Man yet not a sinner he must needs be no meer Man but more than a Man and so God and Man if he had been a meer Man ut sic reduplicative he also had been a sinner but seeing he is not a sinner then he is not a meer Man In this case any consideration drawn from Angels is not pertinent for the question is only of Divine and Humane Nature not of the Angelical for He took not on him the nature of Angels Heb. 2.16 but he
Prophaneness and Spiritual Wickedness No Humane Law doth per se and of it self bind the Conscience only in as much as 't is grounded upon God's own who is the only Judge of it and can Men imagine that any Wise Law-giver will make Laws to maintain every Man's Right and Property and not in the least mind his own Therefore we must say that God hath given the Magistrate Power though not to Exercise any Office in Holy things as without a special Call to Preach the Word and Administer the Sacraments yet to defend maintain and be a Nursing Father to the Church which is God's House They would take advantage of this that when the Epistle was written to the Christian Church in Rome they were under the Dominion of Infidels who would not commend or enconrage them in matters of their Religion seeing they were not for but against it Let it be so yet tho' they would not own the Cause the Effects they sometimes would praise and commend as Humility Self-denial Patience Sobriety Temperance Gentleness and such Effects of a Christian Frame and Spirit The very Enemies of Christ sometimes admired to see those Graces which are the Fruits of Faith and of Christian Religion therefore saith the Apostle Be ye holy in all manner of conversation 1 Pet. 1.15 and this is not only for the discharge of their own Conscience but also in Relation to the Infidels and for the Credit of Christian Profession Chap. 2.12 15. for he adds Having your conversation honest among the Gentiles that whereas they speak against you as Evil doers they may by your good works which they shall behold glorifie God in the day of Visitation And because of a Prejudice which Christ's Enemies had against Religion and those who profess'd it which made them speak ill of both he saith For so is the will of God that with well doing ye may put to silence the ignorance of foolish Men. This the Apostle learned of his and our great Lord and Master who had said Let your light so shine before Men Matth. 5.16 that they may see your good works and glorifie your Father which is in heaven So the Good Works of Christians might have praise from Christ's Enemies and Infidels such were the Roman Emperours Besides that St. Paul did intend those Rules not only for the present when he wrote to the Romans but also for after times for all those things were written for our Instruction and of others to the Worlds end it related also to Christian Emperours Kings and other Magistrates in after Ages who according to God's Promise were to be Nursing Fathers to the Church and Defenders of the Faith Now this I say that as in the Text is a generality of Persons exhorted to be subject to superiour Powers for 't is said Let every soul be subject and the Apostle speaking in the Singular Wilt thou Ver. 3. and if thou do Ver 4. meaneth every individual Person in the World So there is an Universality in the things committed unto the Magistrates Care which are reduced under these two Heads Religious and Secular Species are contain'd under the Genus and Particulars as said before under Generals When we pray for our Daily Bread therein Meat Drink Cloathes and other Necessaries for Life are included Now I am to take notice of his Answer to the other Text Job 31.28 This also were an iniquity to be punish'd by the Judge Speaking of Idolatry Here he thinks he hath a great advantage for the words to be punished by the are not in the Original and hereupon applauds himself thus It 's an easie thing to have proofs if Men when they cannot find them are resolved to make them To make Proofs when there are none and to deny Proofs when there are is proper for Socinians which we have too many Instances of but to tho thing 't is true those words are not in the Hebrew but any that is acquainted with that Tongue knows how short and Concise it is that 's the Idiome of it which he nor I cannot change but to make it Intelligible in other Languages something ought to be supplyed in the Original 't is thus This also an iniquity the Judge Which in English and every other modern Language is very lame there is no Verb Substantive is or were an Iniquity which any one may see ought to be understood Now I say that what is inserted is no Addition to the Original with an intent to impose upon the Reader for 't is Printed in a different Letter but only to make it Sense in English without which it hath none or at least a very imperfect one I also add that the Words inserted do express the true Sense and Meaning of the place an Iniquity and the Judge or Judged or Judicial are in the Original to what purpose upon the account of an Iniquity or Crime can a Judge be brought in but to punish it Doth not the Iniquity of Idolatry which is the thing in question deserve Punishment and who but the Judge may lawfully inflict it But he is so afraid of a Judge that though it be in the Hebrew yet he leaves it out for thus he renders the Text For pag. 70. this might he accounted to me an iniquity he is not content to leave out the word Judge but wedges in accounted which is not except he will deduce it from Judge and Judged for a Crime is accounted or imputed when the guilty is punished for it The better to understand this Verse we ought to compare it with another in the same Chapter containing the like expressions in the case of Adultery For this is an heinous crime yea 't is an iniquity to be punished by the Judges in the plural ver 11 there are some Iniquities which God alone doth punish but this of Adultery as the other of Idolatry must be punished by the Judges In this Verse no more than in the other the Word is is not in nor to be punished by yet 't is well known by God's Law Adultery and Idolatry were to be punished with Death so that it justifies bringing in the words to be punished by and as to the thing 't is not material whether Job lived before or after the Law To explain the thing out of several places of Scripture appears the necessity of supplying some words in our Translations to make up the Sense Three only I shall mention The first is out of Amos 't is said chap. 1.3 6 9 11 13. For three transgressions of Damascus and for four I will not turn away the punishment thereof The word Punishment is not in the Hebrew which in English makes certainly the Sense imperfect Turn away what the Punishment thereof of Damascus so that the word Punishment must be added to make up the Sense and that in seven several Verses of the same Chapter The other two are taken out of the Psalms whereof the first in the Original
Regeneration John 3.5 and our Regeneration is by our Saviour call'd to be born of the Spirit but Socinians who mostly cross Scriptural Truths are of another mind for saith one quod c What Frantzius saith * Smalc cont Frantz disp 8. that the Holy Ghost alone by his Virtue and Operation doth all these viz. the inward assent to God's Word our Conversion to God the knowledge of Christ and Faith in him is false How easily do that People give one the lye that same saith that our Regeneration may not be call'd the work of God alone but it depends upon Man's Will and Acting So that great work of Conversion is divided between God and Man whereof all the advantage is made to be on Man's side for Man hath the Negative Vote he may receive or reject but God not so thus Man's Salvation is at his own command Thus far we have spoken of the Nature †Volkel de Creat Morosov cont Smiglec Attributes and Persons of the Godhead now as to God's Works Him they deny to have made the World out of nothing but of a Matter without Form which is to bring into Divinity the Materia prima of Philosophers but I ask did that Matter exist before the Creation of the World If so then it was from Eternity for in Scripture to be before the World and to be from Eternity are Synonimous and signifie the same and this is to joyn in Opinion with those who hold the World to have been Eternal which is a parte ante to match God's Eternity and also to make it Eternal a parte post This also strikes at his Almightiness as if he could not have made something out of nothing which properly is Creation I elsewhere discoursed abundantly against their over boldly presuming upon God's Word with submitting it to their Fancies by them mis-called Reason When they consult it 't is not with an intent thereby to be guided and submit their Judgment to its Decision but only with wresting it and forcing unusual and not natural Senses to make of it a Stalking-horse and to serve their wrong Ends and herein they are so self-conceited and so much abound in their own sense as to reject the help of other Mens Learning Labour and Industry For saith their * Socin Tom. 1. p. 344. Master Non attendendum est c. We must not mind what Men teach and believe or what heretofore they taught and believed whatsoever or how many soever they are or have been What a pride is this Neither Prophets nor Apostles or Evangelists excepted though immediately inspired of God and elsewhere he would scorn to own any Judge of Controversies whether single Man or such a body of Men as the Church is which certainly God in these Matters hath left some Authority with according unto his Word but he is of another mind when he saith Quod quaeris c. †Epist 3. ad And. Dudith To what you ask who is to be the Judge of Controversies about Holy Things I answer without us there is no need of another Judge than God and Christ This in plain terms is to make themselves the sole Judges for God and Christ speak to us by the Prophets and Apostles Their Endeavours of reconciling Jews Mahometans and other Anti-Trinitarians to the Christian Religion with removing what therein gives them offence tho' never so much to the Overthrowing of the Fouudation thereof is a clear Evidence of their setting up themselves as Judges in those Matters If they had gone about to convert them it had been very well and Christian-worthy but not so when for sinister Ends of their own they would only mince and trim with them Scripture we Christians call the Infallible Rule of Faith and Practice Now in Obedience and Regard to God and according unto sound Reason to the directive and decisive Authority of this Rule we who are so fallible ought to submit our Judgments to and yield Obedience of Faith 'T is very unreasonable to make every one's Reason a Judge in Matters of Religion thus there shall be so many Men so many Judges yet in the World are so many ignorant unlearned carnal prepossess'd with Prejudices blind wordly obstinate wicked and deprived of the Spirit of God here is a great Number and Diversity of Judges but how can they be Judges of things which they do not understand about these Matters another Errour of theirs is That they would not have the Doctrines of Faith to be drawn by Consequences out of Scripture for say they it requires Reason which all are not capable of therefore say I we do not allow every one to draw those Consequences Neither is their Argument good because though Reason be necessary to Knowledge yet 't is not as if it were the Foundation but as 't is the Instrument of knowledge therefore the Word is not Preach'd to Children to meer Naturals and Mad People besides that the Light not of Nature but of Grace is the Principle of this Knowledge of Divine Matters which the Unlearn'd as well as the Learned do Understand not by the Light of Natural Reason but of Divine Revelation Now I say that a Conclusion well deduced from premises is also true because virtually contained in the premises and 't is most certain that in the Word several great Truths are proved by deduced Consequences as is one of the Fundamental Articles of our Faith Matth. 22.31 32. Out of Exod. 3.6 Matth. 22 44 45. Out of Psal 110.1 1 Cor. 2.13 the Resurrection of the Dead so our Saviour proves his Divinity so doth Paul and many more such things and Scripture we must compare with Scripture for according to the saying quae non prosunt singula juncta juvant for that which is darker or seems so in one place will appear clearer and plainer in another comparing saith Paul of himself spiritual things with spiritual But here upon the point of Holy Scripture I must not omit to take Notice of the Blasphemous expressions of one of their great Men and a stiff stickler for his Master Socinus's Opinions * Smalc Exam. 100. Err. err 16. Christians ought little to care what the Prophets say of the Worship of one God according to this we must not mind what Prophets say though never so Important as is the thing in question the Worship of one God so there is a door made open for Idolatry and a breach of the first precept of the Law but those setters forth of strange Gods affirm we may Worship one who by Nature is not God not supreme nor independent but I intend by the Grace of God to speak more at large of this in another place of my discourse but the Man would not have us
of Blood Thirsty Had I any hand in his Condemnation and Execution No doubt there is a great deal of Sincerity and Truth in such a charge against me Fy for shame leave off such lying tricks which can do your cause not a straw worth of good and answer my Arguments 't is a general accusation they have against every one that is no Socinian when I say I could wish to see by lawful authority and means that Blasphemous Heresy of theirs suppress'd they presently say you would bring an Inquisition upon us Socinians they blunder out that scare-crow word Psal 9.12 but extremely misapply it Inquisition is a good word if Men do but make a right use of the thing it signifies David calls God an Inquisitor for he makes Iuquisition for Blood So he doth for Blasphemy as in the cases of * Irenaeus lib. 3. c. 3. Euseb Eccles Hist l. 4. c. 14. Corinthus and of Arius forequoted So for Idolatry and after this patern why should not Magistrates who make Inquisition for Blood make it also for Blasphemy and Idolatry God standeth in the Congregation of the Mighty he judgeth among the Gods Psal 82.1 That is if Princes and Judges do not their duty God whose Authority is above theirs will take Vengeance of them In the second place I am mention'd with a witness Pag. 30. The Religious Frenzies of Mr. Gailhard which have been so well chastised by two honest Gentlemen By this stile one may easily know that meek modest moderate and Christian as they would be call'd sort of Men but a Zeal for the Honour of God and Interest of Christ is no Frenzy I am very jealous for the Lord God of Hosts saith Elijah 1 Kings 19.10 14. if this Man had lived in his time he would not have spared him but taxed him with Frenzy though I make no comparison between the Persons yet the cause is the same but such Men should know how a weak fainting and languishing Spirit is no fit nor proper frame in God's Service I find with him the word Religious is a Saddle for any Horse Legat's perswasion was Religious so are my Frenzies when will that evil Spirit depart from them when will they cease to give People ill language however those Frenzies of mine have been well chastised how well let the vindication of my Epistle demonstrate but these two chastisers or slanderers are two honest Gentlemen how can it be otherwise if they be Socinians For Honesty is their Essential Quality but they are a greedy sort of People who would suck in to themselves all Religion Piety Vertue and Honesty In the third place he saith Pag. 52. Mr. Gailhard and the growth of Errour have already declared open war against all Church-Men of the Arminian perswasion The more Enemies we have among ourselves the better for them who are the common Enemy but I find they always are ready to embroil things if they can thereby to fish in troubled Water and may be hence it comes I mean out of their Den that of late we have seen Pamphlets come abroad to revive old and for the present unnecessary Disputes But Sirs what need ye talk of a dispute between Me and my Neighbour whilest there is one depending between you and me let us first of all decide the difference that is between us and then we may talk of that between my Neighbour and Me In the mean while I find they throw their Foam about upon others as well as upon me for the Man saith * P. 50. but as for such furious Inquisitours as Mr. Edwards and Mr. Peter Brown I reckon they are so very Passionate that they are utterly incapable of attending to sober Reasoning from plain Christian Principles better for them to Answer our Books than to give us ill Language Nay like a distempered Man he strikes on all sides for to attain to the end of undermining the Church which they all aim at he spares not the most Eminent Men we have in 't for thus he saith †P. 23. Vnitarians are no Deists much less Atheists or as a Reverend Father out of the abundance of his Charity Complements them irreligious profligate Villains but it is to be hoped that he will recal those bitter words at least for his own sake for I am told they are resolved plainly to make it appear to the World that his Lordship's Doctrine in some of his Books accords as much with the Racovian Catechism as theirs But that Reverend Father knows well what he saith and none of them all can Teach him how to speak but as they presume to Wrest the Word of God so they think they may do with the Writings of any Man but that Eminent Person being well able to Vindicate himself it were in me a presumption to attempt it but how can we believe Men who say * P. 31. the sentiments of the Vnitarians set down in the agreement no one that I know of hath undertaken to refute or charge with Heresy Suppose their Opinions have not been refuted or charged with Heresy as contained in the particular Book he names can he deny it to have been so by several Eminent Authors in their Works but these Modern Socinians would bis coctam nobis apponere Crambem bring the same thing over and over again would not they also against the known Truth make the World believe that †P. 29. the Vnitarians have no particular private Opinions about matters commonly held necessary to Salvation different from the Church of England that is if the Bishops and chief Doctors of the Church know what the Church means Here is Pride he must teach the Bishops and Doctors of the Church what it is that they believe as if they believed they know not what yet that being so notorious and palpable an untruth he sometimes pulls in his horns I do confess saith he * P. 29.30 that I much fear the Vnitarians may have private Opinions about Articles commonly held necessary to Salvation different from the Opinions of the Compilers of the Thirty Nine Articles and from the Grammatical literal sense of those Articles for thorough them as thorough our Homilies there runs a vain of that Scheme which at this day is called Calvinism there he owns they have not Cranmer Latimer and Ridley on their side let him if he can clear these two things from Contradiction What he saith * P. 31. that the difference is only about words elsewhere I sufficiently Answered sure I am we much differ in what he saith †P. 28. that what Christanity teaches beyond that which natural reason dictates hath not the efficacy to prevent Atheism which natural reason hath is not this if by Christianity he means Christian Religion which is the natural signification of word and thing to prefer Human Reason before Reveal'd Religion or Scripture and out of this must not we own those modern Socinians to be as bad as