their Candor and Integrity which is supposed to be conspicuous in the Representations they make of their own and their Adversaries Principles have walk'd in the same Path as I hope in the following History with some clearness to detect and make manifest SECT II. The seeming Approaches of Socinus and his Followers towards the Orthodox THE Socinians altho' they deny a Trinity of Persons in the God-head the Divinity of Christ and the Personality of the Holy-Ghost Christs Satisfaction and Merit Justification by the Imputation of Christ's Righteousness the work of the Spirit in Conversion c. Yet in their Apologies Confessions and other Writings they give us their Opinions in such words as if they held all these necessary Doctrines Ruarus who is justly esteemed by the excellent â—â—lâ—husius Specimen Refut Crell de satisf p. 3.5 to be one of the most Learned Socinians amongst the Reasons annexed to the first Century of his Select Episiâ—les perswading the Papists to express more candor towards them closes with this Protestation That they do heartily believe in the Father Son and Holy Spirit that they Baptize in the Name of the Father Son Ruar Epist Select par 1. pag. 464. and Holy Ghost and acknowledge an Vnity in this Trinity that they esteem Jesus Christ to be the Son of God and the true God and as such worship him that they believe Christ to have abundantly satisfied the Will of the Father in all things which he imposed on him to do and suffer for our sins and so by the Victime of his Body hath expiated them In an Epistle to Heing Veglerus this Learned Ruarus thus writes Ruar Epist 16. P. 107. My most intimate Friends have oft heard me Profess that in most humble manner I adore the Divine Nature in Christ and am most hearty in acknowledging his true Merit and Satisfaction made for us altho these words are not in Scripture I Challenge 'em all to accuse me if they can for denying the Hypostasis or Subsistence of the Holy-Ghost or for rejecting Infant-Baptism or for placing our Righteousness in the Merit of our Works or any thing like it In an Epistle to Frederick Schossirus whose perversion Ruarus doth endeavour after he had advised him to cast off those prejudices he had received with hâ—s Mother Milk beseeches him to consider thâ—â— they do not deny Christ's satisfaction but hold that he satisfied the Will of his Father both by doing and suffering all those things imposed on him by the Father for the sake of us and our Sins Ruar Epist 23. p. 146 147. whence it comes to pass that our sins are pardon'd and Eternal Life given us He is more full in what he writes unto Nigrinus for saith he I do acknowledge that the Obedience which Christ as the Head of all the Elect did render unto God in his Life and much rather in his Death was a sufficient or full price for our Sins and so equivalent to the sufferings which by our Sins we had deserved But that I may more distinctly deliver my thoughts concerning the Fruits of Christs Death I will reduce what I have taken out of the Holy Scriptures to Three Heads answerable to his Three-fold Office For Christ being the Chief Prophet of God even as was Moses published a New Law unto the People and whatever he Taught Commanded Promised or Did when alive he by his Death Eminently Confirmed Sealed and Sanction'd whereby we are obliged to believe him and obey his Laws And God himself engaged to perform all that Christ hath promised in his Name Touching the Priestly Office which lyeth in making Prayers for the People and Sacrificing that is to say Killing the Victim and then according to the Law offering it for the Expiation of Sin Christ a little before his Death pouring out most ardent Prayers to God on behalf of all that then did or after should believe and entering into Heaven through Death doth now make Intercession for them and freely offer'd up himself upon the Cross as one to be made an Atoneing Victim and with this Victim of his Body prepared for an Oblation by Death he entered into the Heavens as into the Holy of Holies and offer'd up this Sacrifice of himself without Spot by the Eternal Spirit unto God who is amongst the Cherubims or rather with the Myriads of Angels there appearing for ever before the Throne of the Divine Majesty to expiate the Sins of the People and procure their Pardon And that he might enter on the Execution of his Kingly Office whereby he doth all things which belong to the Salvation of the Elect defending and freeing them from all Evil and at length making them meet for the partaking of Spiritual and Heavenly Blessings He did by rendring Obedience to the Death open a way whence we owe all unto Christ who so readily dyed for us The Causes also of our Salvation may be considered as Three fold The First the freest Grace of the Immortal God The Second is Christ who as our Head hath undertaken for his Body with God The Last is our Faith and Obedience towards God wrought by the Spirit of Regeneration To this of Ruarus I will annex what Slichtingius the Polonian Knight hath in the Pelonian Confession and Apology In the Preface to the Confession they say That the Apostles Creed is most Ancient containing the most pure and Apostolical Truth as first delivered that therefore in Publishing the Faith of their Churches to express their Consent with the whole World they keep most close unto this Creed and although they esteem the third Part about the Holy Ghost not to be so Ancient as the other two Parts yet they Profess that they believe all contained in it to be most true And in their Exposition of what is said about Christ's being Dead they declare That then Christ's Soul was made an Offering for Sin that all those Scriptures which assign the Expiation and Remission of our Sins to the Blood of Christ do make it clear that Christ's Death was tanquam victima â—iacularis that is as an Expiatory Sacrifice or Victim Besides on these Words the Remission of Sin it s thus We believe all past Sins how gross soever and all Sins of Infirmity committed after the Acknowledging of the Truth are through the Obedience Blood and Oblation of Christfully â—â—â—â—ven them that have the Communion 〈…〉 formerly spoken of For this 〈…〉 say they Justification is not 〈…〉 the Law or our own 〈…〉 That this Remission of 〈◊〉 and Justification is on our part obâ—â—â—ed by â—â—ith and Repeniance and contrued unto us by the Fruits thereof This is that part of the Socinian Confession Vid. Curcel â—uâ—â—ern Differ Theo. Adver Mares Differ 4. Sect. 13. with which Stephen Curcellaeus twits honest Maresius as what is more Sound than what is embraced by him and other Calvinists Michtingius in his Apology which was occasion'd by an Edict of the Lords of Holland and West
of Socinus How then could our Historian Venture to make him Socinian all over It is because Grotius wrote a Letter of thanks unto Crellius on the Publishing his Book To this I 'll give you Grotius's own Reply which is 3. An Eminent English Divine spake to me of some Letters Epist ad Gul. Gâ—te p. 8â—â— which a while ago I had written unto Crellius who writing with the greatest Candour and Civility unto me I returned an Answer with the same Respect unto him This Civility and Respect of mine to Crellius the Followers of Socinus have turn'd into an Argument for my Agreement with them and to Insinuate thus much have scattered abroad some Parts of my Letters I wish with all my heart they had Published them whole and entire Then it would appear plainly that I have not in the least altered my Judgment In another Letter to his Brother William he saith I have had some Discourse about these things with Bisterfield pag. 884. who told me he understood from you and I also have heard the same that Crellius a little before his Death should say that had he seen what I have written de Poenarum Communicatione in my Book de Jure Belli Pacis he would never have answered my Book de Satisfactione 4. That he could not be Socinian all over is Evident from what he wrote to Graswinkelius to whom he declared Epist ad Graswink p. 53â— That he did strictly Adhere to the Doctrines of the Fathers not only about the Trinity but the Two Natures in Christ satisfaction and other Points oppugned by Socinus and his Followers 5 As for his Annotations it 's not clear to me that the Socimanism which is in them is his it looks rather as if those parts were some Excerpta taken out of Socinian Commentators with a Design to Examine them And sure I am that Grotius did not only suspect Curcellaeus Fâ—ct 〈…〉 Grot. 〈◊〉 â—93 the Correcter of the Press as an Inconstant Man under the Influence of such as were no Friends to him hoping to be Restor'd to his Ministry in â—â—anceâ— but is Positive that Curcellaeus made several changes in his Annotations contrary to his mind and will In Annotatis quaedam contra meum Sensum Pag. 910. Curcellaeus mutavit quod nolim fieri However the English Socinians say That Grotius is for them even in his Notes on the first Chapter of St. John's Gospel but then they Confess He hath written them so Artificially and Interwove them with so many Quotations that he hath coverâ—d him self and his sense of that Portion of Scripture from such as do not read him carefully This is a Generous sort of Confession cunningly devised and might have passed had there not been some Learned and Careful Readers amongst us to Detect the Falshood of the Insinuation which is very Excellently well performed to the Reproach of these bold Assertors and pretendedly Wise Interpreters of Scripture These few Intimations I suppose may suffice to show what Pitiful Shifts the English Socinians are driven to for the support of their Tottering Cause wherein I confess they fail of the Learning Candor and Integrity of some Foreign Socinians If Grotius must be lookt on as a Socinian saith Gittichius who hath with a freedom Answerable to his Heat Expressed his Resentments he is a Betrayer of the Faith To this Purpose Gittichius expresses himself in an Epistle to Ruâ—rus where he charges Grotius for Writing in such a way that without putting his Words on the Rack 't is impossible to secure 'em from Error Thus it is with what he saith concerning an Appeasing of the Wrath of God against us by the Grievous Sufferings of Christ When Grotius saith that the Pardon of Sin first offered to the Israelites then to the whole World Preached by Christ Confirmed by his Miracles Death and Exaltation was Purchased for us by that most Perfect Sacrifice the Bloody Death of Christ he affirms what is most contrary to the Holy Scriptures and yet thus doth he do in his Explicating the sixth Verse of the first of the Ephesians Gittichius concludes his Epistle with this Prayer The Lord grant unto Grotius a Sounder Judgment and secure his Church from such as he is and put forth his uttermost Power that there may not be at any time such Grotius's in his Church seeing the Church is in much greater Danger from such than from any open Enemies and Antichrists Thus much Gittichius wrote to Ruarus who because of Grotius's Candour represented him a Friend to their Party but as any one may see Grotius was far from being Socinian all over SECT VII The deceitful Practices of Foreign and English Socinians Blandrata the Socinians Patron by Flatteries and Subscriptions gains a Reputation amongst the Orthodox Calvin detects his Heresies and Frauds He is reprimanded by Protestants who look on Blandrata as an Angel Calvin continues his Opposition English Socinians break through Subscriptions and profane Sacraments for the carrying on thir Designs THE English Socinians suspecting the Success of those deceitful and unrighteous Methods which they use to propagate their Errors openly tho they reject what is most valuable in their Brethren abroad yet have imitated them in what hath in the Esteem of their candid and judicious Adversaries most exposed them Thus much they have done by joyning themselves â—o the Orthodox with no other Design than to subvert the Foundations of that Religion they profess subscribe and swear unto Valentinus Gentilis and Blandrata amongst many others are famed Instances of the Truth of this Assertion but I will only observe what manner of Person Blandrata was and what were his Practices George Blandrata Vid. Socin Epist ad Blandrat p. 687. edit 1618. an Italian by Birth and sometimes chief Physician and Counsellor to Stephen King of Poland was highly esteem'd by Faustus Socinus who dedicated to him his Answer to Volanus as the great Patron of their Religion as undoubtedly he was However Blandrata did for a long while so behave himself as to obtain Applauses from the most eminent amongst the Orthodox for the soundness of his Faith and unspotted Sincerity 'T is true Calvin after some considerable Converse with him began to suspect him and at last detected some of his Heresies and the fraudulent Practices by which he attempted their Propagation But soon was he reprimanded by Men sound in the Faith and of great Worth One eminent Person rebukes him for exposing Blandratâ— his singular Friend and as a Father to him most dear Felix Cruciger a Polonian Minister after he had in an Epistle to Calvin evinced their Faith to be exactly the same with what was embraced by the Reformed at Geneva and elsewhere saith That it appear'd to em that George Blandrata did some Weeks ago seriously Vid. Cat. Ep. p. 25â— subscribe their Confession and say they we earnestly pray you diligently and prudently to consider his Case and impart to us a faithful
the Difference lyeth in Fundamentals THAT they deny the Trinity of Persons in the God-head the Divinity of Jesus Christ and Personality of the Holy Spirit is the Burthen of all their Writings Who can cast his Eye on Socinus Slichtingius Crellius Wolzogenius and Smalcius and not see how much they expose these Doctrines Enjedinus hath a large Quarto to prove that not one Word either in the Old or New Testament can be found to favour the Trinity or the Divinity of Christ Franciscus Davidis and George Blandrata in their Refutation of George Major insinuate that this Blessed Doctrine is a Papal Antichristian Invention The Blasphemies of Servetus may be seen in Calvin's Refutation of them but too vile at this time to be mentioned And in Calvin's Explication of Valentinus Gentilis his Perfidiousness there is an account of his Opposition to the same Truths And whoever will may consult Sandius his Antitrinitarian Bibliothec where is a large Catologue of Socinian Writers against the Trinity c. And Christ's Satisfaction which is really subverted by the denyal of his Divinity is also expresly Exploded Though they grant a Satisfaction the Payment of a Price the enduring a Punishment a Punishment equipollent to what we have by our Sins deserved yet they mean quite another thing than what is generally understood by us which as soon as they have by the use of Orthodox Expressions ensnared their Readers to put a favourable Sence upon their Writings they discover Insinuating that the Satisfaction they and as they will have it the Holy Scriptures are for is not to God's Justice it is not properly by paying a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price a full Price nor an Equivalent to what we deserved It is only a Satisfaction improperly and in a Figurative a Metaphorical Sence and that only to the Divine Will and called Satisfaction for no other Reason than because God is pleased freely to accept on 't as such Ruarus therefore having called Christ's Sufferings a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price Equipollent to what our Sins deserved adds Not that it is so any otherwise than Exclementi Deâ—â—â—cceptatione that is to say Christ's Sufferings are Satisfactory through God's Gracious Acceptation not to his Justice but Will which Smalcius in his Answer to Smiglecius his Preface to his Discourse about Christâ—s Satisfaction doth thus explain We do acknowledge that Christ did satisfie in all those things imposed on him by God Smal. Fraef ad Smigl de Satisf for the procuring our Salvation but Christ did not satisfie that Justice of God which cannot suffer any Sin to go unpunished and appease God's Anger reconcâ—le him unto us by enduring those Punishments in our Stead that were due unto us and meriting Salvation for us Though there can be no Redemption without a full and satisfying Price and notwithstanding the Holy Scriptures speak much of Redemption and of a Price a full Price and of Christ's Redeeming us by his Blood as the Price which Expressions can import nothing less than a proper Satisfaction yet have they the Confidence to assert not only that Christ's Redemption may be but must be without Satisfaction that such is the transcending Mercy of God in our Redemption that it cannot be otherwise That the Righteousness of God exacting Satisfaction in order to the Pardon of our Sins is not so much as to be mentioned that there is no such Righteousness in God That it 's inconsistent with the Excellency of his Grace and Mercy So Smale ubi sup To put the best Colours they can upon this their odd Notion they having granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Price and full Price doth signifie a proper Price paid for the Redeeming a Slave out of Captivity they averr that in the Holy Scriptures it must be taken otherwise viz. improperly and Metaphorically Wolzogenius in his Commentary on Matthew interpreting these Words Chap. 20.28 The Son of Man gave his Life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom for many confesseth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wolz. Mat. 20.28 Ransom doth properly signifie the Payment of a Price for a Captive and a Liberation or Deliverance from his Captivity However it is taken amongst Prophane Writers and almost every where in the Holy Scripture Metaphorically for a Liberation without respect to the Payment of any Price for it cannot saith he be proved That Christ did make any Payment to the Justice of God by his Death for there is no such Justice in God as doth exact Vindictive Punishment for Sins Crellius in his Answer to Grotius de Satisfactione Crel Respons ad Grot. de Satisf c. 6. Socin Praelect Theol. 6.19 argues after the same manner Wolzogenius doth and what both urge was more fully done before by Socinus himself in his Theological Prelections As Redemption which properly is the Paying a full Price for the Deliverance of a Slave carries in it Satisfaction and therefore by the Enemies of Christ's Satisfaction the Scriptures which speak of Redemption without the least shadow of a Reason are turn'd into Metaphors so Christ's â—earing our Sorrows though granted by them meets with the same Treatment For as Smalcius We confess that Christ did truly bear our Griefs and Sorrows Smalâ— contra Smigl de Satisf c. 6. p. 223. but we deny it to be in that manner which Smaglecius affirms it to be namely that Christ bore the Punishment of our Sins for as in this manner 't is Impossible Blasphemous and Pernicious so there are other ways in which Christ may be said to bear our Sins and they such as are more conform to the Holy Scriptures more worthy of God and safe for Men namely That Christ suffered Death by Reason of our Sins That he would never have Suffered if Man had not Sinned and that he himself bore our Sins that is abolished them it being most certain that the Word Bearing in Scripture signifieth a Power to take away Further God exacted not any Punishment due ex Justitia being an absolute Soveraign Smalc ubi sup p. 293. p. 300. who can as he pleaseth forgive the Sins committed against him nor did Christ offer up himself to bear the Punishment of our Sins nor if Christ had so offerd up himself might God accept it For if God had Punished the Innocent for the Nocent he would have been not only Cruel but Injust and Unwise And within a few Pages after this he insinuates as if the Doctrine of Satisfaction as held by the Orthodox makes God more Cruel than any Tyrant And whereas it is expresly asserted by the Holy Ghost in 2 Cor. 5. and last Verse That Christ is made Sin to take off the Force of the Argument we draw from thence Smalcius doth assert Smalc Refut Smigl de satisf c. 7. p. 229. That to be made Sin cannot signifie a Sacrifice for Sin but Christ is said to be made Sin because he was dealt with by God as if
would be Advocates for Mahomet or his Religion have very little Reason for their Pretences to Sobriety or Liberty of Conscience which is no otherwise granted by them than as it's subservient to their secular Interests And touching that ingenious Gentleman who under the plausible Covert of the Reasonableness of Christianity hath lopt off so many of the most Essential Parts of Christ's Religion as to defend no more of it than that Grand Impostor Mahomet would have done he has I think done no service at all to Christianity and it must be acknowledged that those English Socinians who write so Honourably of Mahomet his Design and Religion may be more justly look'd on as Pensioners of the Great Turk than the learned Opposers of Socinian Heresies can be represented as the Grand Pensioner of the World The CONCLVSION THESE are some of those Methods which the Arminians the Foreign and English Socinians have taken to Instill and Propagate their Errours which for the Help of the less studied I will reduce to the Following Heads Sect. I. These Gentlemen not being able to comprehend some of the most Important Points of Christian Religion because of their Mysteriousness do reject them as Contradictious and Unreasonable On this Ground the Socinians Explode the Doctrines of the Blessed Trinity and Incarnation Christ's Satisfaction and that Mystical Vnion which is betwixt Him and Believers And the Arminians Oppugn the Absolute and Eternal Decrees together with the Irresistible Operations of Grace in the Conversion of Sinners But that they may the more consistently Prosecute their Design they find themselves necessitated to Frame such an Idea of God as comes short of a Being Infinitely Perfect and thus lead their Followers into Atheism Chap. 1. Sect. II. The Erroneous finding in their corrupt Hearts an Innate Antipathy against Justification by the Righteousness of another do endeavour to establish a Righteousness of their own To compass thus much the more Learned knowing that there is an Eternal Law of Right of which no one Precept or Rule is or can be Abrogated or Repealed whilst God is an Holy Just and Righteous God and Man a rational Creature do hold that this is the Law by which all Men shall be judged at the last day Only those who have believed Jesus to be the Messiah and have taken Him to be their King with a sincere Endeavour after Righteousness in obeying his Law shall have their past Sins not imputed to them And shall have that Faith taken instead of Obedience that is their Faith shall be taken for a Compleat Performance of this Law where by Imperfection is stretched to the utmost length of Perfection But the more unlearned to escape this Rock have vacated the Penal Sanction of the old Law and erected a New which threatens no Sins but final Unbelief and Impenitence with Eternal Death who must hold that no other Sins but Unbelief and Impenitence are in their own Nature mortal and deadly deserving everlasting Misery or at least by setting up this New Law to the End imperfect Obedience may answer their New Rule they must make all their Deficiencies which by the Eternal Law were Sins to be no Sins at all and thus framing their Rule to our Imperfections instead of Christ's Righteousness they constitute one of their own for Justification And to make out these things they give us a New Scheme of Divinity more suited to the Socinian than Gospel Rule though it must be acknowledged that these Gentlemen and some others nearly allâ—ed unto 'em by Principles observing â—ow unsuccessful the Candour and Sincerity of Foreign Socinians hath been in owning the Genuine Import of some Phrases which because expressive of what they approved not they rejected these Gentlemen have imposed a wrong sense on em and in the Controversies about Christ's Satisfaction retained their Use and pervert the Truth in this important Article of our Holy Religion Cap. 2. Cap. 3. Sect. 8. Pag. 82 c. Sect. IV. That the Foreign Socinians and Arminians might the more easily propagate their Errors they did at first appear under the Character of Men found in the Faith using Orthodox Terms and Phrases and subscribing the commonly received Catechisms and Confessions of Faith whereby they gain'd great Reputation amongst the Orthodox Thus was Blandrata who as Calvin saith had nothing but Pride and Ostentation to recommend him esteemed by Men of Eminence and Soundness in the Faith as the Atlas that bears the Church on his Shoulders And thus other Men also of little Learning great Industry instigated by greater Pride have by their Flatteries and deceitful Subscriptions to Orthodox Confessions insinuated themselves into the Hearts of well-meaning People and lead 'em into Errors of a most pernicious â—â—endency as hath been cleared in sundry Instances throughout Chap. 3. Chap. 4. Sect. 7. Sect. V. The English Socinian wanting both the Learning and Candour of their Brethren beyond the Seas are not willing to abide by their Confessions or Catechisms nor are they prepared to emit any of their own Composure and therefore they do studiously labour to conceal what it is they are for and bend their strength against the Truth and turn themselves into any shape may they thereby advance their Designs If it be their Interest to profess they are of the Church of England or to plead the Cause of Mahomet and reduce the Christian Religion to one Article found in the Turkish Alcoran they do it And it must be confessed that by their refusing to give Divine Worship to Jesus Christ they have put it out of their Power to prove themselves to be better Christians than the Mahometans are no wonder then that they are sometimes for acting the Part of a Quaker and again for pleading the Cause of the Papists but any thing every thing rather than an Orthodox Christian For as they cannot be held by Subscriptions neither are the Blessed Sacraments sacred enough to bring 'em under Obligation These are with them but Incantations Charms Spells Norman Knots c. and seeing no spiritual Blessing is in their Opinion annexed to the Right partaking of a Sacrament it cannot in any Christian Kingdom whatever be a Test to keep them out of the Government so wisely have they ordered their Affairs in matters Religious that however it goeth with them in the next World it may be well with them in This. See how these things are cleared Chap. 4. Sect. 1 2.4.10 Sect. VI. And that they may the more easily impose their Dotages upon the Vnlearned They represent the Principles believed by the Orthodox to worse than Judaism or Mahometanism and as bad as Egyptian and Roman Paganism Crying down Learning and a learned Ministry and most bitterly reviling their Judicious Adversaries How virulently have they treated the Reformed Divines in France and Holland And with what Contempt and Scorn have they fall'n upon the Learned Clergy not only Dr. Bull but amongst many others on my Lord of Worcester who may be justly styled Malleus Socinianorum And when this Art fails 'em they tack about and on a sudden pretend a Zeal for Learning claiming a Right in the Anti-Nicene Fathers and the first Reformers such as Luther and Calvin and will have it that the Great Hugo Grotius is theirs But their pretence are without the least shadow of Reason Vid. Ch. 4. Sect. 3.5 6 and such as are neglected by the more Learned of their own Way Sect. VII To the End they may prepare a Place for their Dagon their Care is to cast what Reproach they can on the Blessed Trinity which they can't more effectually do than by pleading for a Trinity of Essences or a Plurality of Gods which was the Master-piece of the Italian Combination What Pranks these prevaticating Hereticks played I have briefly intimated a Conspiracy which in its Tendency was not very different from that entred into by Vaninus and twelve more who went into divers Parts of the World on purpose to propagate Atheism as Gualterius the Jesuit as I have some-where Read doth in his Cronological Tables report That there is a Combination of the same Nature with the Old Italians entred into by the English Socinians who-ever will consult their Writings will see but little Reason to doubt of it And when I come to shew what Methods have been taken to corrupt and subvert the Doctrine of Christ's Satisfaction I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to show that some have as industriously acted their Part as if they had been in a Combination to bring that blessed Doctrine into doubt which was a Branch of the Contrivance of Laelius Socinus Paruta Ochinus and their Partizans Chap. 4. Sect. 8. There is one thing more to be observed it is this Sect. VIII That notwithstanding their grievous out-cries against the Gospel of our Lord Christ because of the Mysteries which are in it they have their Trinity and Mysteries too Only they are not so sublime nor so clearly revealed in Scripture as what we believe and tho' full of Contradictions yet without Scruple received by ' em 'T is true they strugled hard to bury in an Eternal Oblivion the Terms Trinity Incarnation c. because as they said not found in the Letter of the Sacred Text which if they could have done we should have heard nothing of their Trinity But failing of Success here as they retained the Term Trinity so they substituted in the Place of a Trinity of Persons in the Godhead a Trinity of Somewhats of their own Invention Ch. 4. Sect. 9. I shall trespass no further on my Reader in the Repetition of what is done and as for what else I have more to do if God permit and Prudence directs I shall take my Time FINIS