indispensible necessity Mr. Bold speaks of is not absolute but conditional His words are A Christian must believe as many Articles as he shall attain to know that Iesus Christ hath taught So that he places the indispensible necessity of Believing upon the condition of attaining to know that Christ taught so An endeavour to know what Iesus Christ taught Mr. B dsays truely is absolutely necessary to every one who is a Christian and to believe what he has attained to know that Iesus Christ taught that also he says is absolutely necessary to every Christian. But all this granted as true it is it still remains and eternally will remain to be proved from this which is all that Mr. Bold says that something else is absolutely required to make a Man a Christian besides the unfeigned taking Iesus to be the Messiah his King and Lord and accordingly a sincere resolution to obey and believe all that he commanded and taught The Jailor Acts XVI 30. in Answer to his Question what he should do to be saved was answer'd That he should believe in the Lord Iesus Christ. And the Text says that the Jailor took them the same hour of the night and washed their stripes and was baptized he and all his straight-way Now I will ask our Creed-maker whether St. Paul in speaking to him the Word of the Lord proposed and explained to him all those Propositions and Fundamental Heads of Doctrine which our Creed-maker has set down as necessary to be believed to make a Man a Christian. Let it be consider'd the Jailor was a Heathen and one that seems to have no more Sense of Religion or Humanity than those of that Calling use to have For he had let them alone under the Pain of their Stripes without any Remedy or so much as the ease of washing them from the Day before till after his Conversion which was not till after Midnight And can any one think that between his asking what he should do to be saved and his being baptized which the Text says was the same hour and straightway there was time enough for St. Paul and Silas to explain to him all the Creed-maker's Articles and make such a Man as that and all his house understand the Creed-maker's whole System especially since we hear nothing of it in the Conversion of these or any others who were brought into the Faith in the whole History of the Preaching of our Saviour and the Apostles Now let me ask our Creed-maker whether the Jailor was not a Christian when he was baptized and whether if he had then immediately died he had not been saved without the Belief of any one Article more than what Paul and Silas had then â—aught him Whence it follows that what was then proposed to him to be believed which appears to be nothing but that Iesus was the Messiah was all that was absolutely necessary to be believed to make him a Christian though this hinders not but that afterwards it might be necessary for him indispensibly necessary to believe other Articles when he attained to the Knowledge that Christ had taught them And the reason of it is plain Because the knowing that Christ taught any thing and the not receiving it for true which is believing it is inconsistent with the believing him to be the Messiah sent from God to inlighten and save the World Every word of Divine Revelation is absolutely and indispensibly necessary to be believed by every Christian as soon as he comes to know it to be taught by our Saviour or his Apostles or to be of Divine Revelation But yet this is far enough from making it absolutely necessary to every Christian to know every Text in the Scripture much less to understand every Text in the Scripture and least of all to understand it as the Creed-maker is pleased to put his sence upon it This the good Creed-maker either will not or cannot understand But gives us a List of Articles culled out of the Scripture by his own Authority and tells us those are absolutely necessary to be believed by every one to make him a Christian. For what is of absolute Necessity in Christianity as those he says are he tells us is absolutely requisite to make a Man a Christian. But when he is asked whether these are all the Articles of absolute Necessity to be believed to make a Man a Christian This worthy Divine that takes upon him to be a Successor of the Apostles cannot tell And yet having taken upon him also to be a Creed-maker he must suffer himself to be called upon for it again and again till he tells us what is of absolute Necessity to be believed to make a Man a Christian or confess that he cannot In the mean time I take the liberty to say That every Proposition delivered in the New Testament by our Saviour or his Apostles and so received by any Christian as of Divine Revelation is of as absolute necessity to be assented to by him in the Sence he understands it to be taught by them as any one of those Propositions enumerated by the Creed-maker And if he thinks otherwise I shall desire him to prove it The Reason whereof is this that in divine Revelation the ground of Faith being onely the Authority of the Proposer where that is the same there is no difference in the Obligation or Measure of believing Whatever the Messiah that came from God taught is equally to be believed by every one who receives him as the Messiah as soon as he understands what it was he taught There is no such thing as garbling his Doctrine and making one part of it more necessary to be believed than another when it is understood His saying is and must be of unquestionable Authority to all that receive him as their heavenly King and carries with it an equal Obligation of assent to all that he says as true But since no Body can explicitly assent to any Proposition of our Saviour's as true but in the Sence he understands our Saviour to have spoken it in the same Authority of the Messiah his King obliges every one absolutely and indispensibly to believe every part of the New Testament in that Sence he understands it For else he rejects the Authority of the Deliverer if he refuses his Assent to it in that Sence which he is perswaded it was delivered in But the taking him for the Messiah his King and Lord laying upon every one who is his Subject and Obligation to endeavour to know his Will in all things every true Christian is under an absolute and indispensible necessity by being his Subject to study the Scriptures with an unprejudiced mind according to that Measure of Time Opportunity and Helps which he has that in these sacred Writings he may find what his Lord and Master hath by himself or by the Mouths of his Apostles required of him either to be believed or done The Creed-maker in the following Page 256. hath these Words
about understanding And in what sense they are understood believing several Propositions or Articles of Faith which are to be found in the Scripture To this the Unmasker says there can be no difficulty at all as to their reality and certainty because they are revealed by God Which amounts to no more but this That there is no difficulty at all in understanding and believing this Proposition that whatever is revealed by God is really and certainly true But is the understanding and believing this single Proposition the understanding and believing all the Articles of Faith necessary to be believed Is this all the explicit Faith a Christian need have If so then a Christian need explicitly believe no more but this one Proposition viz. That all the Propositions between the two Covers of his Bible are certainly true But I imagine the Unmasker will not think the believing this one Proposition is a sufficient belief of all those Fundamental Articles which he has given us as necessary to be believed to make a Man a Christian For if that will serve the turn I conclude he may make his Set of Fundamentals as large and express to his System as he pleases Calvinists Arminians Anabaptists Socinians will all thus own the belief of them viz. That all that God has revealed in the Scripture is really and certainly true But if believing this Proposition that all that is reveal'd by God in the Scripture is true be not all the Faith which the Unmasker requires what he says about the reality and certainty of all Truths reveal'd by God removes nothing of the difficulty A Proposition of Divine Authority is found in the Scripture 't is agreed presently between him and me that it contains a real certain truth But the difficulty is what is the Truth it contains to which he and I must assent v. g. The Profession of Faith made by the Eunuch in these words Iesus Christ is the Son of God upon which he was admitted into the Church as a Christian I believe contains a real and certain Truth Is that enough no says the Unmasker p. 87. it includes in it that Christ was God and therefore it is not enough for me to believe that these words contain a real certain truth But I must believe they contain this truth that Jesus Christ is God That the Eunuch spoke them in that sense and in that sense I must assent to them Whereas they appear to me to be spoken and meant here as well as in several other places of the New Testament in this sense viz. That Iesus Christ is the Messiah and in that sense in this place I assent to them The meaning then of these words as spoken by the Eunuch is the difficulty And I desire the Unmasker by the Application of what he has said here to remove that difficulty For granting all Revelation from God to be really and certainly true as certainly it is how does the believing that general truth remove any difficulty about the sense and interpretation of any particular Proposition found in any passage of the Holy Scriptures Or is it possible for any Man to understand it in one sense and believe it in another because it is a Divine Revelation that has reallity and certainty in it Thus much as to what the Unmasker says of the Fundamentals he has given us p. 30. viz. That No true Lover of God and Truth need doubt of any of them For there is no ambiguity and doubtfulness in them If the distinction he has used of difficulty as to the exact manner and difficulty as to the reality and certainty of Gospel Truths will remove all ambiguity and doubtfulness from all those Texts of Scripture from whence he and others deduce Fundamental Articles so that they will be plain and intelligible to every Man in the sense he understands them he has done great Service to Christianity But he seems to distrust that himself in the following words They shine says he with their own light and to an unprejudiced eye are plain evident and illustrious and they would always continue so if some ill minded Men did not perplex and entangle them I see the Matter would go very smooth if the Unmasker might be the sole authentick Interpreter of Scripture He is wisely of that Judge's Mind who was against hearing the Counsel on the other side because they always perplexed the Cause But if those who differ from the Unmasker shall in their turns call him the Prejudiced and Ill-minded Man who perplexes these Matters as they may with as much Authority as he we are but where we were Each must understand for himself the best he can till the Unmasker be received as the only unprejudiced Man to whose Dictates every one without Examination is with an implicit Faith to submit Here again p. 32. The Unmasker puts upon me what I never said and therefore I must desire him to shew where it is that I pretend XI That this Proposition that Jesus is the Messiah is more intelligible than any of those he has named In his Thoughts concerning the Causes of Atheism p. 120. he argues that this Proposition Iesus is the Messiah has more difficulty in it than the Article of the Holy Trinity And his Proofs are worthy of an Unmasker For says he Here is an Hebrew word first to be explain'd or as he has this strong Argument again Socinianism Unmask'd p. 32. Here first the Name Iesus which is of Hebrew extraction though since Grecized must be expounded Answ. Iesus being a proper Name only denoting a certain Person needs not to be expounded of what extraction soever it be Is this Proposition Ionathan was the Son of Saul King of Israel any thing the harder because the three proper Names in it Ionathan Saul and Israel are of Hebrew extraction And is it not as easie and as level to the understanding of the Vulgar as this Arthur was the Son of Henry King of England though neither of these Names be of Hebrew extraction Or cannot any Vulgar Capacity understand this Proposition Iohn Edwards writ a Book Intituled Socinianism Unmask'd till the Name Iohn which is of Hebrew extraction be explained to him If this be so Parents were best beware how hereafter they give their Children Scripture Names if they cannot understand what they say to one another about them till these Names of Hebrew extraction are expounded to them And every Proposition that is in Writings and Contracts made concerning Persons that have Names of Hebrew extractions become thereby as hard to be understood as the Doctrine of the Holy Trinity His next Argument is just of the same size The word Messias must he says be explained too Of what Extraction soever it be there needs no more Explication of it than what our English Bible gives of it where it is plain to any vulgar capacity that it was used to denote that King and Deliverer whom God had promised So that this Proposition Iesus is
of yet owns the Omission of several things that the Apostle said For having expressed this Fundamental Doctrine That Iesus was the Messiah and recorded several of the Arguments wherewith St. Peter urged it for the Conversion of the unbelieving Iews his Auditors he adds v. 40. And with many other words did he testifie and exhort saying Save your selves from this untoward Generation Here he confesses that he omitted a great deal which St. Peter had said to perswade them To what To that which in other words he had just said before v. 38. Repent and be baptized every one of you in the name of Iesus Christ i. e. Believe Iesus to be the Messiah take him as such for your Lord and King and reform your Lives by a sincere Resolution of Obedience to his Laws Thus we have an account of the Omissions in the Records of Matters of Fact in the New Testament But will the Unmasker say that the preaching of those Articles that he has given us as necessary to be believ'd to make a Man a Christian was part of those Matters of Fact which have been omitted in the History of the New Testament Can any one think that the Corruption and Degeneracy of humane Nature with the true Original of it the Defection of our first Parents the Propagation of Sin and Mortality our Restoration and Reconciliation by Christ's blood the Eminency and Excellency of his Priesthood the Efficacy of his Death the full Satisfaction thereby made to divine Iustice and his being made an all-sufficient Sacrifice for Sin our Iustification by Christ's Righteousness Election Adoption c. were all proposed and that too in the Sense of our Authors System by our Saviour and his Apostles as Fundamental Articles of Faith necessary to be explicitely believed by every Man to make him a Christian in all their Discourses to Unbelievers And yet that the inspired Pen-men of those Histories every where left the mention of these Fundamental Articles wholly out This would have been to have writ not a concise but an imperfect History of all that Iesus and his Apostles taught What an account would it have been of the Gospel as it was first preached and propagated if the greatest part of the necessary Doctrines of it were wholly left out and a Man could not find from one end to the other of this whole History that Religion which is necessary to be believed to make a Man a Christian And yet this is that which under the Notion of their being concise the Vnmasker would perswade us to have been done by St. Luke and the other Evangelists in their Histories And 't is no less than what he plainly says in his Thoughts concerning the Causes of Atheism p. 109. Where to aggravate my Fault in passing by the Epistles and to shew the Necessity of searchin them for Fundamentals he in words blames me But in effect condemns the Sacred History contain'd in the Gospels and the Acts. It is most evident says he to any thinking Man that the Author of the Reasonableness of Christianity purposely omits the Epistolary Writings of the Apostles because they are fraught with other Fundamental Doctrines besides that one which he mentions There we are instructed concerning these grand heads of Christian Divinity Here i. e. in the Epistles says he There are Discoveries concerning Satisfaction c. and in the close of his List of his Grand Heads as he calls them some whereof I have above set down out of him he adds These are the Matters of Faith contained in the Epistles By all which Expressions he plainly signifies that these which he calls Fundamental Doctrines are none of those we are instructed in in the Gospels and the Acts that they are not discover'd nor contain'd in the historical Writings of the Evangelists Whereby he confesses that either our Saviour and his Apostles did not propose them in their Preachings to their unbelieving Hearers or else that the several faithful Writers of their History willfully i. e. unfaithfully every where omitted them in the account they have left us of those Preachings Which could scarce possibly be done by them all and every where without an actual Combination amongst them to smother the greatest and most material parts of our Saviour's and his Apostles Discourses For what else did they if all that the Unmasker has set down in his List be Fundamental Doctrines every one of them absolutely necessary to be believed to make a Man a Christian which our Saviour and his Apostles every where preached to make Men Christians but yet St. Luke and the other Evangelists by a very guilty and unpardonable Conciseness every where omitted them and throughout their whole History never once tell us they were so much as proposed much less that they were those Articles which the Apostles laboured to establish and convince Men of every where before they admitted them to Baptism Nay the far greatest part of them the History they writ does not any where so much as once mention How after such an Imputation as this the Unmasker will clear himself from laying by the four Gospels and the Acts with contempt let him look if my not collecting Fundamentals out of the Epistles had that Guilt in it For I never denied all the Fundamental Doctrines to be there but only said that there they were not easie to be found out and distinguished from Doctrines not Fundamental Whereas our good Vnmasker charges the historical Books of the New Testament with a total Omission of the far greatest part of those Fundamental Doctrines of Christianity which he says are absolutely necessary to be believed to make a Man a Christian. To convince the Reader what was absolutely required to be believed to make a Man a Christian and thereby clear the holy Writers from the Unmasker's Slander any one need but look a little further into the History of the Acts and observe St. Luke's Method in the Writing of it In the beginning as we observed before and in some few other places he sets down at large the Discourses made by the Preachers of Christianity to their unbelieving Auditors But in the Process of his History he generally contents himself to relate what it was their Discourses drive at what was the Doctrine they endeavour'd to convince their unbelieving Hearers of to make them Believers This we may observe is never omitted This is every where set down Thus Acts V. 42. he tells us that daily in the Temple and in every house the Apostles ceased not to teach and to preach IESUS THE MESSIAH The particulars of their Discourses he omits and the Arguments they used to induce Men to believe he omits But never fails to inform us carefully what it was the Apostles taught and preach'd and would have Men believe The account he gives us of St. Paul's Preaching at Thessalonica is this That three Sabbath Days he REASON'D with the Iews out of the Scriptures OPENING and ALLEDGING that the Messiah must needs
not then â—â—â—cover'd or at least not fully We must here excuse the doubtfulness of his talking concerning the discovery of his other necessary Articles For how could he say they were discover'd or not discover'd clearly or obscurely fully or not fully when he does not yet know them all nor can tell us what those necessary Articles are If he does know them let him give us a List of them and then we shall see easily whether they were at all publish'd or discover'd in our Saviour's time If there are some of them that were not at all discover'd in our Saviour's time let him speak it out and leave shifting And if some of those that were not necessary for our Saviour's time but for the succeeding one only were yet discover'd in our Saviour's time why were they not necessary to be believed in that time But the truth is he knows not what these Doctrines necessary for Succeeding times are and therefore can say nothing positive about their Discovery And for those that he has set down as soon as he shall name any one of them to be of the number of those not necessary for our Saviour's time but necessary for the Succeeding one it will presently appear either that it was discover'd in our Saviour's time And then it was as necessary for his time as the Succeeding Or else that it was not discover'd in his time nor to several Converts after his time before they were made Christians And therefore it was no more necessary to be believed to make a Man a Christian in the Succeeding than it was in our Saviour's time However general Positions and Distinctions without a Foundation serve for shew and to beguile unwary and inattentive Readers 2 o. Having thus minded him that the Question is about Articles of Faith necessary to be explicitly and distinctly believed to make a Man a Christian I then in the next place demand of him to tell me XXXIX Whether or no all the Articles necessary now to be distinctly and explicitly believed to make any Man a Christian were distinctly and explicitly published or discover'd in our Saviour's time And then I shall desire to know of him XL. A Reason why they were not Those that he instances in of Christ's Death and Resurrection will not help him one jot For they are not new Doctrines revealed new Mysteries discovered but Matters of Fact which happen'd to our Saviour in their due time to compleat in him the Character and Predictions of the Messiah and demonstrate him to be the Deliverer promised These are recorded of him by the Spirit of God in holy Writ but are no more necessary to be believed to make a Man a Christian than any other part of Divine Revelation but as far as they have an immediate Connexion with his being the Messiah and cannot be denied without denying him to be the Messiah And therefore this Article of his Resurrection which supposes his Death and such other Propositions as are convertible with his being the Messiah are as they very well may be put for his being the Messiah and as I have shew'd propos'd to be believed in the place of it All that is reveal'd in Scripture has a consequential necessity of being believed by all those to whom it is propos'd Because it is of Divine Authority one part as much as another And in this sense all the Divine Truths in the inspired Writings are Fundamental and necessary to be believed But then this will destroy our Vnmasker's select Number of Fundamental Articles And the choicest and sublimest Truths of Christianity which he tells us are to be met with in the Epistles will not be more necessary to be believed than any which he may think the commonest or meanest Truths in any of the Epistles or the Gospels Whatsoever part of Divine Revelation whether reveal'd before or in or after our Saviour's time whether it contain according to the distinction of our Unmasker's nice palate choice or common sublime or not sublime Truths is necessary to be believed by every one to whom it is propos'd as far as he underâ—tands what is propos'd But God by Iesus Christ has entred into a Covenant of Grace with Mankind a Covenant of Faith instead of that of Works wherein some Truths are absolutely necessary to be explicitly believed by them to make Men Christians and therefore those Truths are necessary to be known and consequently necessary to be propos'd to them to make them Christians This is peculiar to them to make Men Christians For all Men as Men are under a necessary obligation to believe what God proposes to them to be believed But there being certain distinguishing Truths which belong to the Covenant of the Gospel which if Men know not they cannot be Christians and they being some of them such as cannot be known without being propos'd those and those only are the necessary Doctrines of Christianity I speak of without a knowledge of and assent to which no Man can be a Christian. To come therefore to a clear decision of this Controversie I desire the Unmasker to tell me XLI What those Doctrines are which are absolutely necessary to be proposed to every Man to make him a Christian XLII 1 o. Whether they are all the Truths of Divine Revelation contain'd in the Bible For I grant his Argument which in another place he uses for some of them and truly belongs to them all viz. That they were reveal'd and written there on purpose to be believed and that it is indispensibly necessary for Christians to believe them XLIII 2 o. Or whether it be only that one Article of Iesus being the Messiah which the History of our Saviour and his Apostles Preaching has with such a peculiar distinction every where propos'd XLIV 3 o. Or whether the Doctrines necessary to be propos'd to every one to make him a Christian be any set of Truths between these two And if he says this latter then I must ask him XLV What they are that we may see why those rather than any other contain'd in the New Testament are necessary to be propos'd to every Man to make him a Christian And if they are not every one propos'd to him and assented to by him he cannot be a Christian. The Vnmasker makes a great noise and hopes to give his unwary though well-meaning Readers odd Thoughts and strong Impressions against my Book by declaiming against my lank Faith and my narrowing of Christianity to one Article which as he says is the next way to reduce it to none But when it is consider'd it will be found that 't is he that narrows Christianity The Unmasker as if he were Arbiter and Dispenser of the Oracles of God takes upon him to single out some Texts of Scripture and where the words of Scripture will not serve his turn to impose on us his Interpretations and Deductions as necessary Articles of Faith which is in Effect to make them of equal Authority with the
pleased to dose it no more nor no less than what is in his System He hath put himself into the Throne of Christ and pretends to tell you which are and which are not the indispensable Laws of his Kingdom Which parts of his divine Revelation you must necessarily know understand and believe and in what sense and which you need not trouble your head about but may pass by as not necessary to be believed He will tell you that some of his necessary Articles are Mysteries and yet as he does p. 115. of his Thoughts concerning the Causes of Atheism that they are easy to be understood by any Man when explained to him In answer to that I demanded of him who was to explain them The Papists I told him would explain some of them one way and the Reformed another The Remonstrants and Anti-remonstrants give them different senses And probably the Trinitarians and Unitarians will profess that they understand not each other 's Explications But to this in his reply he has not vouchsafed to give me any answer Which yet I expect and I will tell him why Because as there are different Explainers there will be different Fundamentals And therefore unless he can shew his Authority to be the sole Explainer of Fundamentals he will in vain make such a pudder about his Fundamentals Another Explainer of as good Authority as he will set up others against them And what then shall we be the better for all this stir and noise of Fundamentals And I desire it may be consider'd how much of the Divisions in the Church and bloody Persecutions amongst Christians has been owing to Christianity thus set up against Christianity in multiplied Fundamentals and Articles made necessary by the Infallibility of opposite Systems The Unmasker's Zeal wants nothing but Power to make good his to be the only Christianity for he has found the Apostles Creed to be defective He is as infallible as the Pope and another as infallible as he and where Humane Additions are made to the Terms of the Gospel Men seldom want Zeal for what is their own To conclude What was sufficient to make a Man a Christian in our Saviour's time is sufficient still viz. the taking him for our King and Lord ordained so by God What was necessary to be believed by all Christians in our Saviour's time as an indispensable Duty which they owed to their Lord and Master was the believing all divine Revelation as far as every one could understand it And just so it is still neither more nor less This being so the Unmasker may make what use he pleases of his Notion That Christianity was erected by Degrees it will no way in that sence in which it is true turn to the advantage of his select Fundamental necessary Doctrines The next Chapter has nothing in it but his great Bug-bear whereby he hopes to fright People from Reading my Book by crying out Socinianism Socinianism Whereas I challenge him again to shew one word of Socinianism in it But however it is worth while to write a Book to prove me a Socinian Truly I did not think my self so considerable that the World need be troubled about me whether I were a follower of Socinus Arminius Calvin or any other Leader of a Sect amongst Christians A Christian I am sure I am because I believe Iesus to be the Messiah the King and Saviour promised and sent by God And as a Subject of his Kingdom I take the rule of my Faith and Life from his Will declar'd and left upon Record in the inspired Writings of the Apostles and Evangelists in the New Testament Which I endeavour to the utmost of my power as is my Duty to understand in their true sense and meaning To lead me into their true meaning I know as I have above declar'd no infallible Guide but the same Holy Spirit from whom these Writings at first came If the Unmasker knows any other infallible Interpreter of Scripture I desire him to direct me to him Till then I shall think it according to my Master's Rule not to be called nor to call any Man on Earth Master No Man I think has a right to prescribe to my Faith or Magisterially to impose his Interpretations or Opinions on me Nor is it material to any one what mine are any farther than they carry their own Evidence with them If this which I think makes me of no Sect entitles me to the Name of a Papist or a Socinian because the Unmasker thinks these the worst and most invidious he can give me and labours to fix them on me for no other reason but because I will not take him for my Master on Earth and his System for my Gospel I shall leave him to recommend himself to the World by this Skill who no doubt will have reason to thank him for the rareness and subtility of his Discovery For I think I am the first Man that ever was found out to be at the same time a Socinian and a Factor for Rome But what is too hard for such an Unmasker I must be what he thinks fit When he pleases a Papist and when he pleases a Socinian and when he pleases a Mahometan And probably when he has consider'd a little better an Atheist for I hardly scaped it when he writ last My Book he says hath a tendency to it and if he can but go on as he has done hitherto from Surmises to Certainties by that time he writes next his Discovery will be advanced and he will certainly find me an Atheist Only one thing I dare assure him of that he shall never find that I treat the things of God or Religion so as if I made only a Trade or a Jest of them But let us now see how at present he proves me a Socinian His first Argument is my not answering for my leaving out Matth. XXVIII 19. and Iohn I. 1. Pag. 82. of his Socinianism Unmask'd This he takes to be a Confession that I am a Socinian I hope he means fairly and that if it be so on my side it must be taken for a standing Rule between us that where any thing is not answer'd it must be taken for granted And upon that score I must desire him to remember some Passages of my Vindication which I have already and others which I shall mind him of hereafter which he passed over in Silence and hath had nothing to say to which therefore by his own rule I shall desire the Reader to observe that he has granted This being premised I must tell the Unmasker that I perceive he reads my Book with the same Understanding that he writes his own If he had done otherwise he might have seen that I had given him a reason for my omission of those two and other plain and obvious Passages and famous Testimonies in the Evangelists as he calls them where I say p. 11. That if I have leâ—t out none of those Passages or