I Wish you had sav'd your self and me the Trouble, when you desired my Thoughts of the Life of Mr. John Mil­ton, publish'd lately by J. T. You know the Character which that great Man hath left impress [...]d upon the Minds of the learned World is such, that his Ashes ought not to be disturb'd, nor the History of his Life attemp­ted by an Ordinary, and much less by an Obnoxious Pen; and therefore in the first place, I cannot but bewail his Fate, that un­der the Notion of the History of his Life, he should now be represented to the World [Page 2] in such Colours, as J. T. hath thought fit to draw him in. It is storied of the Italian Painters, That they Compliment their Mi­stresses by drawing the blessed Virgin accord­ing to their Features; and in truth I am of Opinion that the Author design'd the like Compliment to himself in forming Mr [...] Mil­ton's Character; for his natural and acquir'd Parts, Estate, Publick Post, Great Reputati­on and Universal Esteem excepted, the Paral­lel seems to be drawn as near as may be. This you may perhaps think severe, but if you consult the last two Pages of this pre­tended Life, you will find it to be exactly true: For there we have an Account, ‘That Mr. Milton in his early days was a favour­er of the Puritans; in his middle Years he was best pleased with the Independents and Anabaptists, as allowing of more Liberty than others, and coming nearest in his Opi­nion to the Primitive Practice; but in the latter part of his Life he was not a profess'd Member of any particular Sect among Chri­stians; he frequented none of their Assem­blies, nor made use of their peculiar Rites in his Family.’ This, I am inform'd, is so exactly the Authors own Temper, that no Man, who knows him, can doubt of it; for he was formerly a Papist, then a Church of England Man, next a Presbyterian, and is now best pleased with the Independents and Ana­baptists; [Page 3] and for that very Reason too, be­cause they allow him more Liberty than o­thers do; and therefore he Compliments them with coming nearest the Primitive Practice in his Opinion. But then he gives them fair Warning, that in the latter part of his Life, he will frequent none of their Assemblies, nor make use of none of their peculiar Rites; a mighty Loss, and which they ought now to bewail, as Mermaids do the approaching Winter in the middle of Summer. Now what Man alive, that has any value for Mr. Milton's Character, can with Patience hear that great Man represented as an Hypocrite in his Youth, a Libertine in his middle Age, a Deist a little after, and an Atheist at last? Yet such is the noble Character assign'd him by J. T. For in his Youth he says, Page 27. He en­gaged against the Bishops to help the Puritan Ministers, who were inferiour to the other in Learning. Page 30 and 34. He wrote in de­fence of Sinectymnuus [which is altogether Presbyterian.] Page 61. he says, This was only a Service to the Presbyterians by accident, for he never intended to set up the Consistorian Tribunal in the room of the Hierarchy. And yet, Page 77. He brings him in, enjoyning the Pres­byterian Model, in these words: ‘Let them as­semble in Consistory with their Elders and Deacons, to the preserving of Church-Dis­cipline, each in his several Charge.’ If this [Page 4] be not either to make Mr. Milton, or J. T. his Biographer, guilty of Hypocrisie and Con­tradiction, let the World judge.

Then as to the Charge of Libertinism he fixes it plainly upon him, Page 52, &c. where he gives us an Account of, ‘His disowning his Wife, and resolving never to take her back again, because she refused to come to him when sent for, and dismiss'd his Mes­senger with Contempt; and at the same time kept Gaudy-Days with his Friends, and particularly the Lady Margaret Lee, whose sprightly Wit and good Sense drew frequent Visits from him; that thereupon he publish'd his Doctrine and Discipline of Divorce. And, Page 70. says, That he was seriously treating a Marriage with a young Lady of great Wit and Beauty, when his Wife threw her self at his Feet, acknow­ledging her Fault, and begging Forgive­ness; and yet at first he seemed inexora­ble.’ If any thing of this be the Character of a Christian, and not exactly that of a Li­bertine, Let Men of Sense and Religion de­termine.

Then as to the Charge of Deism, we are told, p. 151. ‘That Mr. Milton ever ex­pressed the profoundest Reverence to the Deity, as well in Deeds as Words; and [...] to his Friends, that the Divine [Page 5] Properties of Goodness, Justice and Mercy, were the adequate Rule of Human Actions; nor less the Object of Imitation for private Advantages, than of Admiration or Respect for their own Excellence and Perfection.’ By J. T's leave, I must make bold to say, That this fine and high-flown period, makes either himself, or his Hero, to have a very false Notion of the Deity; for to make the Infinite Perfections and Attributes of God an adequate Rule for Human Actions, is, ac­cording to the literal sense of the Word, to make Man equal to God; whereas we find, by Experience, that his Revealed Will is more than an adequate Rule to the Holiest of Men, so that they come infinitely short of it. But we want words to express; nay, thoughts to conceive, how much shorter we must needs come of those Incomprehensible Attri­butes just now mentioned: This is like Job's Friends, to darken Council by Words with­out Knowledge. But if we are to believe God himself, his written Word is our Rule; without which, we see the greatest and wisest of Men, who had the highest and most re­fin'd Notions of his Attributes, have but grop'd, like blind Men, in the dark. The lustre and brightness of his Perfections, serv'd only to dazle their Eyes, and confound their Apprehensions. But in his Word, he hath been graciously pleas'd to condescend to our [Page 6] Infirmities and Weaknesses, and revealed him­self so, in, and through a Mediator, as that we may have access, with boldness, to his Throne, and a fuller knowledge of him, and our duty towards him, than ever we could otherwise have had. This, there's no doubt, Mr. Milton understood as well as any Man, but it's J. T's business to represent him as a fa­vourer of the Socinians and Deists, who not contented with Revelation, form to them­selves Notions of a Deity according to their own corrupt Reason.

In the last place, he makes him an Atheist, a perfect Separatist from all Christian Assem­blies, and a neglecter of their Rites in his Fa­mily. What he means by their Rites, ex­cept it be Publick, Family, and Closet-Worship, I know not; and if he neglected those, by the Verdict of the Prophets and Apostles, he was liable to the Vengeance of the Almighty, Jer. 10. 25. Heb. 10. 25. Thus then you see, how kindly Mr. Milton is treated by J. T. he had rather subject him to damnation it self, than not have him a Patron to his own Socinian Principles. It must be own'd indeed, that there's no such Mystery as this to be found in Christianity.

But to pursue this point a little further, he makes Mr. Milton a perfect Enemy to all sorts of Clergy-men and Churches, which is another mighty point gain'd to the Socinians. [Page 7] For proof of this, he tells us, p. 27. &c. ‘That he heartily engaged in the dispute, against the Order and Vices of the Bishops; that he accounted our retaining of Ceremo­nies, and confining the Power of Ordination to Diocesan Bishops, the chief Impediments of a perfect Reformation; That our Cere­monies are senceless in themselves, and serve for nothing but to facilitate our return to Popery; That our Bishops, tho' they had renounc'd the Pope, they hugg'd the Pope­dom, and shar'd the Authority among themselves, and made their prostitute Gra­vities the Common Stales to countenance every Politic fetch; That the Mortalest Diseases and Convulsions of the Govern­ment, did ever proceed from the Craft of the Prelates. P. 47. That the Bishops were the Gulphs and Whirlpools of all Benefices, and the Dry Pits of all sound Doctrine; That Chaplains were the Sewers, or Yeo­men-Ushers of Devotion, where the Master is too Resty, or too Rich, to say his own Prayers, or to bless his own Table. P. 48. That the Liturgy is fantastical, if not sense­less, in some places; and that the like, or worse, may be said of the Litany.’ So much may serve for the Church of England.

P. 75. He brings him in upbraiding the Presby­terians, ‘with being misled by some of a turbu­lent Spirit; with falling off from their first Prin­ciples; [Page 8] affecting Rigor and Superiority over Men not under them; darting against their Brethren the wrested Laws and Scriptures thrown by Prelates against themselves, and as being the most Pragmatical Sides-men of every Popular Tumult and Sedition, &c.’ which J. T. thinks not severe enough, and therefore he is very liberal of his own paultry Choler upon that Party, as we shall see af­terwards.

P. 116. he gives us an account of his rail­ing at the Independents, and upbraiding them with taking that Name, whilst they sought to be dependent on the Magistrates for their Maintenance; which two things, Indepen­dence and State-hire in Religion, can never consist long or certainly together.

Thus the Church of England, Presbyterians and Independents, are obliged to J. T. for ra­king up Mr. Milton's ashes, and blowing them in their faces; but this is not enough, tho' they be the three great Parties in this Nation, J. T. has a nobler Work still to perform, and therefore he brings Mr. Milton to lash all Churches in general, by saying, p. [...]. That love of Dominion, or inclination to Persecution, was a piece of Popery inseparable from all Churches.

It is to be observ'd, at the same time, that he brings nothing from him against the Ana­baptists; the reason of which is plain, J. T. [Page 9] has a mighty dependance on that Party at present, he finds some amongst them that are ready to assist him in propagating his Anar­chical Notions, to the disturbance of a well­settled Government and therefore he must deal gently with his Friends. It's censure enough for them, that Mr. Milton frequented none of their Assemblies, and made use of none of their Rites in his Family, no more do I suppose will J. T. but so long as he finds the Pence or Porridge a coming; they may, as soon as they fail in that, expect the same Treatment from him, that he is now so libe­ral of to his old Friends the Papists, Church of England Me [...], and especially the Presby­terians, who, to say the Truth, are as apt to play the fool, in chusing the objects of their Bounty and Kindness, as any Party under Heaven. It's well enough known to the World, J. T. is not the first Viper they have hugg'd in their Bosoms, the stings of whom methinks, should at last teach them something of the Wisdom of the Serpent, and make them consider better next time who they are, towards whose [...]ducation they contribute. The like may be said of J. T's gratitude to the Church of England, and particularly to the Memory of Dr. Hop­kins Bishop of Londonderry, to whose favour I am inform'd he was not a little oblig'd; but the best return, it seems, he can make [Page 10] to the Order, is the raking up a fulsome Si­mile of Mr. Milton's, p. 47. viz. ‘A Bi­shop's foot, says he, that has all its Toes (maugre the Gout) and a Linnen Sock over it, is the aptest Emblem of the Prelate him­self, who being a Pluralist, may under one Surplice hide four [...]enefices, besides the great Metropolitan Toe, which sends a foul stench to Heaven.’ It's true, J. T. calls this an unpardonable Simile, but why then would he revive it? It must certainly be for no other reason, but that he has a mind, as far as his Talent will reach, to make Clergy­men of all Orders and Denominations ridi­culous.

This will appear undeniable, if we con­sider how, p. 66. &c. he brings in Mr Mil­ton ridiculing the Office of the Ministry. ‘As the Wealthy Mans Factor for Religion, to whom he resigns the whole Ware-House of his Religion; so that a Man may now say, his Religion is no more within himself, but is become a dividual Movea­ble, goes and comes near him according as the Minister frequents the House, that the Wealthy Man Feasts his Religion, Lodges him; his Religion comes home at Nights, is liberally Supp'd, sumptuously laid asleep, rises, is saluted; and after the Malmsey, or some well-spic'd Brewage, (and better [Page 11] Breakfasted than he whose Morning Appe­tite would have gladly fed on green Figs, between Bethany and Jerusalem) his Reli­gion walks abroad at Eight, and leaves his kind Entertainer in the Shop, Trading all the Day without his Religion A Paro­chial Minister, who is at his Hercules Pillars in a warm Benefice, is easily inclinable to finish his Circuit in an English Concordance, and a Topic Folio, a Harmony, and a Ca­tena, treading the constant Round of cer­tain Doctrinal Heads, attended with their Uses, Motives, Marks and Means, out of which, as out of an Alphabet, or Sol fa mi, by forming and transforming, join­ing and disjoining variously a little Book­craft, and two hours Meditation, he might furnish himself unspeakably, to the per­formance of more than a Weekly Charge of Sermoning.’

‘And Page 177. It is not necessary to the attainment of Christian Knowledge, that Men should sit all their Life long at the Feet of a Pulpited Divine. Whose Sheep oft-times sit all the while to as little pur­pose of benefitting, as the Sheep in their Pews at Smithfield.’

[Page 12] No doubt but this was a pleasant Feast to J. T. and his Socinian Friends; and to be sure they bless themselves mightily for the Invention, that they can thus run down the Office of the Ministry in the borrowed Wit of so great a Man as Mr. Milton; but let J. T. and his Abettors remember that our Savi­our hath said of his Ministers, [...]hat whosoever despises them despises him; and they that de­spise him, [...]espise the Father that sent him. So that the Transition from despising the Ministry, to the crying down of the Godhead of Jesus, a [...]d from Deism to Atheism, seems to be very Natural and Easie. It's true, he quotes Mr. Milton, saying Page [...]6. That he speaks not this in Contempt of the Ministry, but hating the common Cheats of both: But that is only like him who throws about Fire­brands and Darts, and says, Am not I in Sport?

I shall not insist upon his Quotation from Mr. Milton, which he makes use of to run down Fathers, Councils, Universities, and Publick Maintenance for the Ministry; it su [...]ces to observe in General, That there's good Ground to suspect, that part of J. T's Design in this Collection is, to ridicule the Christian Religion, as established in this Na­tion, without any distinction of Conformists or Nonconformists; tho' [...]e bears harder upon [Page 13] the latter, because he knows he may do so with more safety.

His Malice against the Presbyterians is very remarkable, he thinks, as was hinted before, That Mr. Milton did not say enough against them, and therefore he is resolved to supply that Defect out of his own Stores. As Page 64. he says, They were more intolle­rably Rigorous, Severe and Tyrannical in the Par­liament times than the Bishops were before. Page 73. That the Presbyterian Ministers, who from the beginning were the Kings mortal Ene­mies, were then enrag'd that the Independents and other Sects should enjoy either Life or Li­berty, (not angry at the Fact but the Faction) did tragically declaim in their Pulpits, that the King's Usage was very hard, that his Person was Sacred and Inviolable, and that any Vio­lence offered to him in the Field (much less by the Hands of an Executioner) was contrary to the Doctrine of the Reformed Churches.

I am of Opinion, That J. T's new Friends, the Independents, will scarely thank him for this Vindication of the [...]resbyterians, That the Fact of cutting of King Charles I. was not Theirs. Nor will it be very easie for him to reconcile those two Positions, That the Presbyterians were the King's mortal Enemies, and yet angry at his Death. They [Page 14] that know the History of those Times, are not ignorant that the Presbyterians, whilst they had any Interest in the Parliament or Army, always expressed themselves with Ho­nour of the King's Person, and that they Vo­ted his last Concessions a sufficient Ground to Treat with Him; and were altogether against his Trial and Death, as having taken Arms for the Defence of their Liberties and Religion, and not the Destruction of their Prince. But J. T's Friends, the Independents and Anabaptists, had other Designs in view, nothing less than his Blood could pave the Way to their projected Anarchy in Church and State: And therefore, as J. T. says him­self in the History of Standing Armies, which he is proud to have thought his, Oliver, who was the Head of the Faction, came into the Parliament-House with an armed Force, beha­ved himself like a mad Man, turn'd them out of Doors, and modell'd the House according to his own Mind, or to this Effect.

Page 77. He discovers the Plot, and the Reason of a [...]l this invenom'd Malice against the Presbyterians, viz. Because they warmly joined with others, the last Parliament, to pro­mote Penal Laws against the Socinians; and therefore says, he finds few People will believe that those in England differ from their Bre­thren in Scotland about Persecution, nor that [Page 15] their own sufferings of late have made them more tender to the Consciences of others. This naturally leads Men to think that they have not repented of their Rigour in the Civil Wars, and that should the Dissenters once more get the Secular Sword into their Hands, they would press Uniformity of Sentiments in Religion as far as any other Protestants or Papists ever yet have done; witness their inhumane Treat­ment of Daniel Williams, a sober Man and judicious Divine, for no Cause that I can dis­cern, but that he made Christianity plainer than some of his Collegues in the Ministry.

This is Bogtrotters Sense and Gratitude twisted together. This is J. T's Reward to the Presbyterians, for maintaining him at his Studies beyond Sea; and as profound Sense as ever was spoke in Teagueland. Every Bo­dy knows that 'twas the Independents that treated Mr Williams in that barbarous man­ner, and that it was the Presbyterians who did then and do still espouse Mr. William's Cause: And therefore to argue from this Passage, That the Dissenters in General, or Presbyterians in Particular, are of a Perse­cuting Spirit, is like the Admirable Wisdom of J. T's Country-man, who ask'd his Fel­low Lackey, By my Shoul, dear Joy, do ye think I shall overtake my Master's Coach be­fore I come at it? Such another proof of J. [Page 16] T's Wit and Ingenuity we have Page 60. where he falls foul upon the Presbyterians, because Mr. [...]aryl, an Independent, gave his Imprimatur to an Answer to Mr. Milton's Book about Divorce. Yet this is the migh­ty Man that sets up for Reformer General of Church and State; tho' some are of Opi­nion, that he is fitter to teach his Country­men to gut Oysters.

VVe must follow him a little too beyond Tweed, but shall first take Notice of another Bogtrotting Trip Page 75. He tells us, That he hopes the Bulk of those now called Pres­byterians in England, some few leading Men excepted, are no such Enemies to a Toleration, and that they understand no more of the Consi­s [...]rian. Cl [...]ssical or Synodical Judicatories, than they allow of the Inquisition or Hierarchy. Well, first to admit th [...]t the Bulk are no Enemies to a Toleration, and then to except some few, is a very good Irish Distinction. But then again, Page 78. He tells us, That few will believe that the English Presbyterians differ from their Brethren in Scotland about Persecution: so that here's both Nonsense and Contradictions.

But we must pardon him, his Passion was in a ferment upon the Remembrance that Aikenhead, one of his Brethren in Blasphe­my, [Page 17] was hang'd by the Presbyterians in Scotland some time ago, and therefore he Vows Revenge upon the whole Bulk of those of that Name in both Nations.

That you may the better judge whether the Scotch Presbyterians deserve the Cha­racter of Persecutors or not, for hanging that Fellow, I shall give you an Account of what was prov'd upon him at his Trial, as follows, viz. ‘That he denied the Exi­stence of a Deity, maintaining that God, Nature and the World were the same thing; that Divinity and the Doctrine of Christianity, was a Rhapsodie of fansied and ill-invented Nonsense, patch'd up part­ly of the Moral Doctrines of Philosophers and Poetical Fictions, and Extravagant Chimera's He call'd the Old Testament Ezra's Fables, saying, That Ezra was the Inventer thereof. He affirmed the New Testament to be the History of the Im­postor Jesus Christ, who (he said) had learn'd Magick in Egypt; by which he made the Ignorant believe he wrought Miracles. He also cursed our Holy Savi­our, and did affirm, That the Doctrine of Redemption by Jesus Christ, was a proud and presumptuous Device, and that the Inventers thereof are damned, if after [Page 18] this Life there be either Reward or Pu­nishment. He likewise affirmed, That if ever there was such a Man as Moses, he was a Magician and Impostor also; and preferred him and Mahomet, as having more Skill in their Arts (as he termed it) than the blessed Jesus. He said, That he hoped to see Christianity much weakned, and that he was consident, in a short time, it would be utterly extirpated.’

Now, let any Man judge, whether such a Monster of Blasphemy deserved to live, and what sort of a Man J. T. is, who is so an­gry at the Scots Presbyterians for hanging that Wretch; and at the English Presbyteri­ans, for concurring last Sessions of Parlia­ment to have Penal Laws enacted against Socinians, whose Doctrine overturns the ve­ry Foundation of Christianity. This gives me ground to suspect, That J. T has indeed more than ordinary Reason to be concerned at the Fate of that Scotch Blasphemer; for, if he durst freely speak out his Mind, P. 91. He seems to Ballance mightily towards Ai­kenhead's Opinion, That the New Testament is a Forgery; for there he tells us from the Instance of Eicon Basilicé, That he ceases to wonder any longer, how many supposititious Pieces, under the Name of Christ, his Apostles, and o­ther [Page 19] great Persons, should be publish'd and ap­prov'd in those Primitive Times. I confess my self to be but slenderly Vers'd in Antiquity, and therefore the discovery of my Igno­rance in that Point is the more pardonable; but at the same time I must needs say, That I don't remember of any supposititious Piece alledg'd upon our Saviour, his Answer to Abgarus's Letter excepted, I know that the Divine Authority of the Epistle to the He­brews, of the Revelations, and others have been objected against by some; and that the Li­turgies, and Canons, &c. father'd upon some of the Apostles, are rejected by many: But to question the Divine Authority of any of those Books, of the Old and New Testament, that by Christians in General are received as Canonical, has a dangerous Ten­dency. And we have the more Reason to suspect J. T's Words, because of the Hetero­dox Opinions he hath already publish'd, That another of the Party did sometime ago write a Book, call'd, The Oracles of Rea­son, with a design to ridicule Revelation, and that it is certainly the Interest of the Soci­nians to do so, because they are not able to withstand the irresistible [...] Force of those Arguments which are brought against them from the Old and New Testament. But, in the mean time, what Occasion was there [Page 20] for J. T. in his Account of Mr. Milton's Life, to advance such Propositions, or to trou­ble the World with his own silly Thoughts and malicious Reflections? Mr. Milton's Name is indeed sufficient to procure some Regard to the Text; but I don't know any Reason why the World should have the least Esteem for J. T's Comment.

We have seen enough of the Vomit that J. T. hath disgorged from his foul stomach against Religion, and the Ordinance of the Ministry, and shall, in the next place, take notice of another design he has upon our Morals; and that is, about the Affair of Marriage and Divorce, p. 55. &c. where he gives an account of Mr. Milton's Opinion concerning Divorce, occasioned by his Wifes refusing to come to him when sent for, &c. as mentioned before. I shall not now enter upon the dispute at large, that point being handled by many Authors, and of late, in a Book call'd, Concubinage and Poligamy dis­prov'd, in Answer to Butler's Defence of Con­cubinage. But this is evident, that if other Causes be assign'd for Divorce, than Adultery, and wilful Desertion, which are the only two Cases we find mentioned in the N. Testament, it will be attended with horrid consequen­ces, and especially if the Party be allow'd [Page 21] to be judge in their own Case, as J. T. repre­sents Mr. Milton to have been in his; and in defence of his Practice, to have laid down this Position, viz. That Indisposition, Unfit­ness, or contrary Humours, proceeding from any unchangeable Cause in Nature, hindring, and always likewise to hinder the main ends and benefits of Conjugal Society, (that is to say, Peace and Delight) are greater Reasons of Divorce, than Adultery, or Natural [...]rigidity, provided there be a mutual Consent for Separation.

Whether J. T. represents Mr. Milton's Ar­gument fairly or not I know not, but any one may see, that admitting those Causes to be sufficient, there's this great defect in the Position, viz. That there's no mention of having the Allowance of the Church and Civil Magistrate; nor, indeed, of so much as asking it, which, if neglected in such a Case, would quickly fill the Kingdom with Fornication, Adultery, and a Spurious Issue. Many things might be objected a­gainst the Position it self, as that it is con­trary to Scripture, which assigns a Meet help, and the Propagating of a Godly Seed as the chief ends of Marriage, Gen. 2. 18. 1. 2. 8. Mal. 2. 15. whereas Peace and Delight might have been had without it; the Man could not have fallen into Strife, [Page 22] when there was no other Human Creature for him to disagree with; and he had the Perfections of God and himself, and all the Beauties of the Creation to delight in, without the Woman. But this is the mis­chief on't, when Men will become Wise above what is written, they do but disco­ver their own Folly and Weakness.

Then again; for Indisposition to be a cause of Divorce, is Unreasonable as well as Un­christian. It is unreasonable; for at that rate, Sickly and Indispos'd Persons must be expos'd to unavoidable Calamities, and the hazard o [...] being neglected by all others, when abandon'd by so near a Relation. It is an addition unto, or rather an overwhelm­ing them with Grief; must expose their Children to Contempt, and occasion fatal Discord in Families, betwixt Children of different Mothers and Fathers, and their Relations; and, by consequence, is incon­sistent with (that Peace and Profit) which J. T. says are the main ends of Conjugal Society.

It would be Unchristian, as contrary to our Saviours Rule, of doing as we would be done by, and of making any other Cause of Divorce, but Adultery and Desertion. It [Page 23] would be as Unnatural, as for a sound part of the Body to neglect a wounded Limb, seeing the Scripture tells us, that a Man and his Wife become one Flesh.

Contrary Humours is yet less tolerable; for in that Case, either of the Parties, when they had a mind to change, would be sure to be cross humour'd on purpose.

Then as to unchangeable Causes in Nature, hindring the ends of Conjugal Society, they are sooner pretended than determin'd, and not always easie to be discover'd.

As to the Mutual Consent, I have already said that it is not enough, without the Ap­probation of the Church and Civil Magi­strate; and besides, it may be obtain'd by force from the Injur'd Party, who may be rendred so uneasie, that they will chuse ra­ther to Consent, than to live in perpetual vexation and danger. These are some ob­vious Objections, which occur to me imme­diately upon reading what J. T. calls Mr. Mil­ton's grand Position; as to his own, I think them unworthy of a Reply, or any further Remark, than that he had nothing to do to mix his own Impertinent Jargon with Mr. Milton's Life; but it is Natural for one, [Page 24] who does all he can to sap the Foundations of Christianity, to be a Patron of Immo­rality.

He knows how grateful a Doctrine it is to Libertines, which he lays down of him­self, p. 56. That the Marriage Covenant may be undone, when the Persons find things otherwise than they promise themselves; and that it is Tyranny to punish their so doing. The Sparks of the Town will, no doubt, congratulate his happy Invention for such a plausible way of changing Wives in­to Misses; for at this rate, when any dis­taste arises betwixt them and their Wives, theres no more to do, but for both Parties to draw Stakes, as he words it, and leave Matters as they were before. If this be the Purity of the Socinian Doctrine, we may ra­tionally conclude it never came down from Heaven.

Another, and which I suppose is his main design, is to promote the Cause of a Com­monwealth; but! remember it was object­ed against the late King James's Regulation, that he imployed mean and unfit Persons in the Design, and therefore it was generally concluded it would not succeed. I am far from thinking that J. T. is imployed by the [Page 25] bulk of the Commonwealth Party, what­ever he may be by a few; but this I think I may venture to say, That his Manage­ment and Concern will add no Reputation to their Cause. If the advancement of So­cinianism and Immorality, and an unlimited Toleration to Heresies of all sorts, must be the Preliminaries. It's very reasonable to think, that it will be a long while, ere a People zealous for the Christian Religion, express'd in the Doctrinal Articles of the Church of England, can think of coming to a Trea­ty with those who are for a Common­wealth.

It's pleasant to find those, who have so well, and so justly baffled the Doctrine of the Jure Divino-ship of Kingly Government, exclusive of all others, fall into the same dotage themselves as to a Commonwealth. And thus J. T brings in Mr. Milton, p. 120, saying, That Christ forbad his Disciples to admit of any such Heathenish Government as that of Kings; from that Scripture, The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority upon them are called Benefactors, but you shall not do so. This Text hath been often and pro­perly urg'd against Lording it over the Faith of Christians, and domineering over God's [Page 26] Heritage, which the Apostles themselves disclaim, 2 Cor. 1. 24. but there seems no reason (with deference to Mr. Milton's Judg­ment) to apply it against Kingly Govern­ment, any more than against that by States; for whereas Luke calls them [...], Kings. Matthew calls them [...], which signifies any other Princes or Rulers. Mark calls them [...] and [...], those who are accounted to Rule, and great ones; so that at this rate of arguing, no sort of Magistrate must be allowed at all, not so much as a Mayor in a Country Corporation, who, in respect of the Inferiour Burgers and Towns­men, may well be accounted [...]. Then let J. T. see to it, how he will be able to de­fend any Commonwealth, that ever was, or ha [...] now a Being in the World, against this Anarchical Interpretation, or how he can justifie any sort of Magistracy amongst Christians, which alone shews the Princi­ple to be absurd, destructive of Human Society, and Introducive of Confusion, whereas God is a God of Order.

Besides, it is ridiculous to call Kingly Go­vernment Heathenish, when it was the Go­vernment of the Jews, and approved of by God himself, who gave a Law to direct their Kings in their Administration, Deut. 17. [Page 27] v. 14. Our Saviour commanded Tribute to be paid to Gaesar, and did not disown, but plainly confess his Right to be King of the Jews himself, tho' he declared that his King­dom was not of this World.

And the Apostle, 1 Pet. 2. 13, 14. com­mands submission to every Ordinance of Man, whether it be to the King as Supreme, or unto Governours, without any surmise, or hint, that when Nations became Christian, they should reject Kingly Government.

On the contrary; it is a plain and Au­thoritative Injunction to Christians to be­have themselves peaceably under whatever Form of Government Providence should cast their Lot; not to use their Liberty for a Cloak of Licentiousness, but to Fear God and Honour the King; than which there can be nothing that more directly condemns the Practice of J. T. and those of this Kidney, who speak and write reproachfully of all Kings, wit­ness their Healths; that the Thrones of Kings may be upon their own Heads, and their Crowns under the Peoples Feet; and their sly and malicious Inclinations in their Pamphlets, about Standing Armies, and others; against His present Majesty's Person and Ad­ministration, tho' the best King that ever England had.

[Page 28] It's scarcely to be supposed, That one of J. T's changeable Temper, is capable of good Advice; but it were to be wish'd, that those who think a Commonwealth the best Form of Government, would consider that the time wherein Mr. Milton liv'd and ours is different, the Constitution was then dis­solv'd, the King beheaded, his Issue banish'd, the Bishops and their Form of Church Go­vernment pull'd down; so that the People had then a fair Opportunity to form them­selves into a Commonwealth, without any further Bloodshed or Trouble; and there­fore Mr. Milton and other Men might less scruple to do all that in them lay to erect that sort of Government here; but the Case is now altered, our Kingly Government is administred by the greatest Prince of the Universe, the Champion and Restorer of our Religion and Laws; both of which have their free Course, every Man may sit under his own Figg-Tree, secur'd in his Property; the Bench is filled with upright and learned Judges; [...]ost of the Episcopal Sees are adorn'd with Persons of Learning and Pro­bity; and Dissenters have their Liberty to worship God as their own Consciences di­rect: So that to disturb such a Government as this, by endeavouring to set up another [Page 29] Form, must unavoidably throw us into an Intestine War, which would quickly prove more fatal to us than the tedious War which we are just now come out of. If the Com­monwealth Party had been able to have ef­fected any thing, their Season was when the late King run away, and before the present Government was establish'd by the Conven­tion; but to offer to disturb a Government settled upon so good a Foundation, and with which the People are so well satisfied, is cer­tainly contrary to all Laws Humane and Di­vine.

Another Reason J. T. had to promote the publishing Mr. Milton's Life was, his plead­ing for Liberty to Lutherans, Calvinists, Ana­baptists, Arians, Socinians, and Arminians. And his disapproving the Terms of Trinity, Tri­nunity, Coessentially, Tripersonality, and the like, as the Notions of Scholasticks, who make a My­stery of that in their Sophistick Subtleties, which is in Scripture a plain Doctrine. P. 144, 145. A little lower he brings him in, commending the Authors and late Revivers of all these Sects or Opinions, as Learned, Worthy, Zealous and Re­ligious Men. This pleases J. T. so much, that he is in a perfect Extasie, and says, He never met with any Person who spoke with so much disinterestedness and impartiality of our various [Page 30] Sects, except Thomas Firmin. Tho' at the same time Mr. Firmin, as I am informed, was so much dissatisfied with him, that he refus'd to give him any Countenance: But J. T. thinks this stroke of his Pen necessary to con­ciliate a Respect to himself and his Books, among those to whom Mr. Firmin's great Charity rendred his Name Savory. He is, however, so just, as to quote Mr. Milton's Restriction too, viz. That the best Method to prevent the increasing of Popery in this Nati­on, is by the Toleration of all kinds of Protestants, or any others, whose Principles do not necessarily lead them to Sedition or Vice.

But what will J. T. say, if it be proved that his Principles, and those of his Party, do necessarily lead them to Sedition and Vice? I am afraid they will scarcely be able to evince the contrary from their Practices. We have heard already what loose Principles, as to the dissolving of Marriage, J. T. has endea­vour'd to propagate. Nor do I see what good Morals we are to expect from such as deny the Godhead of Jesus Christ, by which they make him a Lyar, who re-called Mar­riage to its Primitive Institution, condemned those frivolous Causes of Divorce in the Jews, which J. T. would now revive again; and taught such a resin'd Morality, that he cen­sured [Page 31] a lustful look as Adultery. If Jesus Christ was a Lyar, in owning himself to be the Son of God, God himself, and equal with God, which the Jews charg'd him with, to prove their Indictment against him for Bla­sphemy, we have no Reason to believe that sublime Chastity which he teaches in the Gospel, but may safely return to Poligamy and Concubinage, as practis'd among the Jews.

Let J. T. prove, if he can, That this is not the natural Consequence of denying Je­sus Christ to be God: And if it be so, it must be granted, That the Socinian Principles have a vicious Tendency; and therefore, accord­ing to Mr. Milton's own concession, ought not to be tolerated.

But much more will it appear, that they are not to be suffered, when we consider their other Doctrines, such as that of Wolzo­genius, who in his Commentary on Mat. 20. v. 28. says, There is no such Justice in God, as doth exact Vindictive Punishment for sins; and the same is maintain'd by Crellius, in his Answer to Grotius de Satisfactione, and by Socinus in his Theological Prelections.

[Page 32] Then the Opinion that Socinus, and others of them, broach about Death Eternal, that it is nothing but a perpetual continuance in Death, or Annihilation; that Everlasting Fire is so called from its Effect, which is the Eternal Extinction or Annihilation of the Wicked, who shall be found alive at the last Day, must necessarily be an incouragement for Men to indulge themselves in the pursuit of all sensual Pleasures, and cannot have any influence to deter them from the great­est of Villanies to reach their ends, provi­ded they can but escape the Sword of the Civil Magistrate

Their denying of secret Assistances, and the certainty of God's fore-seeing all future Events, that depend upon the Freedom of Man's Will, must needs also have a tenden­cy to incourage Immorality.

I shall only add, that certainly no Chri­stian Magistrate would ever allow the Ma­hometans to form themselves into Societies, erect Mosques, and write Libels against the Christian Religion, in their Dominions, un­der pretence that they think themselves ob­lig'd in Conscience to do so; and therefore, there is much less reason to suffer such, as call themselves Christians, to undermine the Foundations of our Religion, and to teach, [Page 33] That the Jews and Turks who believe and worship the One True God, are in a nearer proximity to Salvation than we who believe the Trinity; and that Ma­homet meant not his Religion should be esteem'd a New Religion, but only t [...]e Restitution of the true Intent of the Chri­stian Religion; and this the Socini [...]ns do, as may be seen in their Book called An Exhortation to free Enquiry, p. 3. and the Resolution concerning the Trinity, and Incarnation, p. 18, 19. which verifies the old Prophesie of Si [...]ler, That the Socinian Doctrine would prepare the way for Mahometanism, and bring ruine upon those flourishing Countries where it is sown, as may be seen in Cloppen­ [...]urch's Preface to his Confutation of Compendio'um Socinianismi.

It were to be wish'd that most of those who have embrac'd that pernicious S [...]ci­nian Error, would examine their own Consciences fairly, and try whether a loose Conversation, and Love to an un­controlable Pursuit of their sens [...]al Plea­sures, which makes up the best part of Mahomet's Paradise, did not at first beget in them a good Opinion of that Heresie; and to consider whether the dissolu [...] Lives of most of their Fraternity [...]e not a just Judgment upon them [...] God [...] [Page 34] for growing Vain in their Imaginations, and rejecting all those Principles of Re­ligion which they cannot fathom with their shallow and corrupted Reason, ac­cording to that of the 1st. of the Ro­mans, Because they glorified him not as God, neither were thankful; but became Vain in their Imaginations. Their foolish Heart was darkned; and professing th [...]m­selves to be wise, they became Fools. Where­fore God also gave them up to Vile Affecti­ons and Uncleanness, through the Lusts of their own Hearts, to dishonour their own Bodies. Let J. T. mock this as a Pulpit-System, if he please; but he would do well to remember that it is the Censure of the Holy Ghost by the Mouth of the Apostle.

I think it is evident enough, that his Practice in writing Pamphlets against the King's Administration, subjects him to the First Part of Mr. Milton's Censure, as Seditious; and therefore he ought not to be tolerated. Then, as to the Prin­ciples he advances, I have said before, that, closely pursued, they will allow of no Magistracy at all; an Error that some of his new Friends the Anabaptists have been formerly tax'd with, and he seems to be riding Post towards it.

[Page 35] As to a Liberty for Arrians and Soci­nians, which he presses so much, I must beg leave to dissent from Mr. Milt [...]n in that Point. Mutual Forbearance in things indifferent, as Meats, Drinks, and Days, is enjoyn'd by the Apostle, Rom. 14. 16. 15. 17. Col. 2. 16. but at the same time he commands Hereticks to be rejected by the Church, after the first and second Admonition. Tit. 3. 10. and calls the denying of the Lord that bought them; whereof those that deny the Godhead of Jesus Christ, are certainly guilty; a dam­nable Heresie. In the 2d. of the Revela­tions, the Church of Ephesus is commen­ded for trying false Apostles, and finding them Liars; and for bating the Nicolai­tans, who are commonly suppos'd to have maintain'd the lawfulness of a Commu­nity of Women; towards which, J. T. seems to be making Advances. The Church of Pergamos is blam'd for suffe­ring those that taught the Doctrine of Ba­laam, and of the Nicolaitans; as is the Church of Thyatira, for suffering Jeza­bel, a false Prophetess, to seduce People to commit Fornication; yet, there's no doubt, but all these pretended to Consci­ence, Liberty, and good Precedents, as the Nicolaitans are said to have done, from the Example of Nicolas, who [Page 36] expos'd his Wife to be comm [...]; and as Mr. Butler la [...]ely did, from the practise of the Jewish Patriarchs, in defence of Concubinage.

If J. T. object, that those People were Vicious; I reply, that Blasphemy, of which the Socinians are guilty, is as great a Crime as any here mention'd; and therefore to be punish'd, but not per­mitted, by the Magistrate. Nor is it consi [...]ent with Christian Ze [...]l to suffer any such Persons as call themselves Chri­stians, and yet at the same time enter­tain such Principl [...]s as must necessarily, if our blessed Saviour were now upon [...]arth, oblige the [...] to murder him as the Jews did, and upon that very same account too, viz. because, as they thought, he being a Man, made himself God, John 10. 3 [...]. Then certainly it must be the Duty of Kings, and Queens, and other Magistrates, who are promis'd to be Nursing Fathers and Mothers to the Church, under the Gospel, Isa. 49. 2 [...]. to protect her from such pernicious Enem [...]es as would administer Poyson to the People committed to their Charge; otherwise they don't act the Part of Nursing Fathers and Nursing Mothers fai [...]lly.

[Page 37] As to the Reviver of the Arrian, and Founder of the Socinian Heresie, Faustus Socinus, he was so far from being either a Learned or Good Man, as J. T. would suggest from Mr. Milton, that he never follow'd any Regular Study, but pick'd up his Notions from his Uncle Leli [...]s's Pa­pers, with which he set up to be Head of the Sect himself; his own Compani­ons call'd him a Passionate, Turbulent and Abusive Man, upbraided him with writing too precipitantly and rashly, and that he had too good an Opinion of him­self, which may serve for a Mirror to J. T. to view his own Face in. This and a great deal more may be found in a Letter which Squarcia Lupus wrote to him in 1581, and is printed amongst Soci­nus his Works. Niemoj [...]vius in a Letter writ to him in 1587. and others of his Companions, upbraid him with Para­doxes, and horrible Opinions contrary to the Word of God. He is also charg'd with saying the Arrians gave too much to Jesus Christ, affirm'd that our Saviour took a Journey to Heaven after his Baptism and came down again, to avoid the force of that Text, that no Man hath ascended up to Heaven, but he that came down from Heaven, John 3. 13. he denied the Im­mensity of God, ascribing him a pecu­liar [Page 38] Corner in Heaven, and alledg'd that he knew only necessary Effects. Then let J. T. see to it how these Positions are consistent with Learning or Piety.

Servetus the Patriarch of the Socinians, is charged by Stanis [...]aus Lubienescius's Hist. Refor. Polon. with extracting his Opinions about the Trinity, out of the Alcoran. Calvin charges him with revi­ving the Error of the Manichees, in hold­ing, that Man's Soul was a Portion of the Divine Substance, and says he was the Grand Patron of the Anabaptists of that Age; so that J. T. acts naturally and ac­cording to the Example of his Patriarch to fall in with that Party now. Much more might be said of the Errors and Vil­lanous Practises of the First Spreaders of that Heresie, as Valentinus Gentilis, and Alcia [...]us, &c. but this is enough to make the F [...]lshood of that Assertion appear, that the Revivers of those Opinions were Good and Learned Men.

The mention of Servetus, and Valen­tinus Gentilis, puts me also in mind of the Villany and Malice they were guilty of towards Calvin and the Reformed at Geneva, which shews also that J. T. acts naturally when he treats the Presbyteri­ans so Abusively, of which I shall only in­stance one Villanous Slander, p. 78. ‘That [Page 39] they have a Project of Comprehension now on foot, whereof some Men of Figure among 'em seem to be so Fond, whereby the rest are easily deceiv'd and like to be left in the Lurch by certain Persons who for several Years past, made the Hierarchy and Liturgy such strange Bugbears; tho' if the Church will please to become a kind Mother to themselves, and shew a little Complai­sance for their old Friends, they are ready to pronounce her Orders, her Prayers, and her Ceremonies to be ve­ry Innocent and Harmless things, but mistaken formerly for the Pillars of An­tichrist, the Symbols of Idolatry, the Dregs of Popery, &c.—’Then he concludes the Paragraph thus. ‘The Wishes of all Good Men are, that the National Church being secur'd in her Worship and Emoluments, may not be allow'd to force others to her Commu­nion, and that all Dissenters from it be­ing secur'd in their Liberty of Consci­ence, may not be permitted to meddle with the Riches or Power of the Na­tional Church.’

I don't believe any of the Presbyteri­ans have such an Esteem for J. T. as to entrust him with their Secrets, nor that those of the National Church, or the [Page 40] Two Houses of Parliament, who mus [...] form the Comprehension into a Law, if any such thing be on foot, are like to take Directions in that Affair from such a Li­bertine as he The Wishes of all Good Men which he pretends to know so well, I believe he knows nothing of at all; for scarce any that knows him, think him worthy of their Company: And as for his Suggestion that some Men of Figure among the Presbyterians are like to betray and deceive the rest, the World will ex­pect better proof than Irish Evidence for it, e'er they believe it. The Comprehen­sion that he talks of, is like the rest of his Irish Sence; for if the Presbyterians ap­prove of the Orders, Prayers and Cere­monies of the Church, as he suggests they will do, its a full Conformity, and ren­ders a Comprehension needless. I am so far from J. T's. Opinion that all Good Men are against a Comprehension, that I believe the quite contrary to be true, if such an Union could be effected, as might not bear hard upon the Consciences of ei­ther Party, all Good Men would rejoyce at it; tho' I know that there is nothing more dreadful to such Pro [...]igates as he than the least appearance of it, because then their blasphemous Opinions, and im­moral Practises would be more narrowly [Page 41] inquir'd into, and have a greater Force to contend with; it is the hard fate of the Presbyterians that they are lashed on all hands. The dissenting Sectaries hate them because they are for a National Church, and Parochial Constitution, and have never been Enemies to Kingly Go­vernment: The High [...]lown Churchmen hate them more than other Dissenters too, upon that very Account, because they think them their most dangerous Rivals; and so much the more, that the Mode­rate Churchmen and they have a good Esteem, and mutual Honour for one ano­ther. So that if Worldy Interest, and Faction, did not prevent it, an Union be­twixt them might easily be accomplish'd to the unspeakable Advantage of these Kingdoms in particular, and of the Pro­testant Interest in general; but as it were unreasonable in the Presbyterians to de­sire, that the Church should Relinquish any thing which they believe to be of Di­vine Instiiution; it were as unreasonable for the Church on the other hand, to de­sire their Assent and Consent to humane Institutions, as Terms of Communion, which in Conscience they cannot Com­ply with; nor do's it appear for all J. T's. slanderous Suggestion, that they are any ways inclinable to such a Compliance, of [Page 42] which any Person may soon be satisfied that reads Mr. Baxter's English Noncon­formity, and yet its known he would have gone as far towards a Comprehension as any of the Party. But J. T. being a Changeling himself, measures other Mens Consciences by his own, which appears to be one of the largest Size, and nearly allied to his Countrymen's Broggs, that let out the Water as fast as they let it in. If he or his Friends find themselves ag­grieved by this sort of Treatment, let them read his own Apology for Mr. Mil­ton's being sharp upon Salmasius: I am satisfied all good Christians will own, that he that denies the Godhead of Jesus Christ, deserves as severe a Rebuke as he that condemn'd the Murder of King Charles; and that he who reviles Church-of- England-Men, Presbyterians, and In­dependents, nay, all that prosess Christi­anity in general, Socinians excepted, with so much freedom, is as fit to be treated with Contempt, as he that wrot [...] against the Rump Parliament, especially when they consider the Learning and Reputa­tion of Salmasius, and how much Inferi­or J. T's. Character is to his in every Respect; and that, as I have said already, he is engaged in a Party who prefer Ma­hometism to the Christian Religion, as [Page 43] establish'd in this Nation, which gives but too Just Cause to suspect the Truth of that Saying, formerly charg'd upon him, That he hop'd to be at the Head of as Great a Sect as ever Mahomet was, and in truth it were no loss to this Nation if he were sent as a Present to the Grand Signior, to see whether the Mahometans think fit to make him their Mufti. For I am of Opinion he will scarcely, accord­ing to Mahomet's Example, be able to deceive any rich Man's Wife to forsake her Husband, and furnish him with Mo­ney for advancing his Heresie in this Na­tion. His loose Doctrine about dissolving of Marriage wh [...]n he shall be pleas'd to think the Match unsit, or to accuse his Wife of Indisposition, &c. is a good Caveat for our English Women not to trust him, nor do I hear that he is in any Condition to come to a good Composition with them for Damages in such a Case, as he proposes, p. 56.

There are many other things in this pretended Life that deserve a Remark, as his Vanity and Affectation in mixing his own Thoughts and Commen [...]s, f [...] ­sooth, throughout the whole; his [...]ul­some Flatterie of many Gentlemen now a'ive, whom he pulls into his Narrati [...] By Head and Shoulders, some of whom [Page 44] I am satisfied don't thank him for his Commendation; his new fangled way of denying the ordinary Title of Mr. which the Civility of England prefixes to the Names of any Gentlemen, or others whom they design to treat with the least sort of Respect. But this perhaps he hath done to please the Quakers, many of whom are a sly and precise sort of Soci­nians; all of which, tho' but minute things, may serve to discover his Fop­p [...]shness and Affectation; and that he is [...]itter to be contemned than any way re­garded, were it not that there are some Fools who admire him, and perhaps some of a worse Character that support him, as finding him a Tool fitted to thier purpose.

It were to wished that those in Autho­rity did more narrowly Enquire after such Incendiaries; it being no ways im­probable that such Persons, who by their Principles, think Turks and Jews nearer to Salvation than Christians, and allow themselves a Liberty to joyn with all Par­ties to carry on their Designs, of bring­ing the Doctrines of the Trinity, and Christ's Satisfaction into doubt; as Leonardus Abbas Busalis, Laelius Socinus, Bernardinus Ochinus, and about Forty others of the Italian Combination, did [Page 45] about 1546. as we are inform'd by Wisso­watius's Compend. Biblioth. Antitrin. p. 18. It is no way improbable, I say, that such Persons may be set on by the Court of Rome it self, to overturn the Refor­mation, as well as Valentinus Gentilis, and Servetus, were discharged by them, and suffered to publish their Blasphe­mies openly, as soon as they understood that their design was to oppose Calvin, as we are told in Luben. Hist. Refor. Polon. This is so much the more pro­bable that J. T. and those he can seduce, are the loudest in their Clamours against the Administration of His present Ma­jesty, who is, under God, the chief Pillar of the Protestant Interest; and therefore finding that it would be too bare-fac'd to attack him under an open Profession of Popery, they now assume the Form of Socinians, and would give themselves out for the chief Asserters of Liberty and Property.

To conclude: Whatever J. T. may have quoted in his Life of Mr. Milton, to favour a Liberty to the Socinians, it's hardly supposeable that any Nation, tru­ly Christian, will ever suffer such poyso­nous Vipers to nestle among 'em, as ‘Compare the Mystery of the Trinity to the Aegyptian Hieroglyphicks; say, [Page 46] that the Mystery is foolish, and their Hieroglyphical Language as false and contridictory, as vain and trifling; that the Doctrine of the Trinity is the very Genius and Spirit of the Old Mystical Hieroglyphicks, that is to say, partly foolish, and partly false. That what Cato said of the Roman Augurs, is appli­cable to the A [...]hanasian Doctors. i. e. (those who teach the Doctrine of the Trinity) that tho' their Religion be esta­blished by Law, warranted by Custom and Prescription, for all that 'twas a Cheat so gross and palpable, that he could not but admire they were such stark Fools, or such perfect Knaves, that, meeting, they could carry a grave Look upon one another.’ These are the handsome Reflections they make on the establish'd Religion in a Book call'd, The Trinitarian Scheme, p. 7.

Then as to the Sacraments, they treat them with a Contempt equally blasphe­mous and irreligious, as may be seen in the Trinitarian Scheme consider'd. ‘Let a Man in Black, say they, sprinkle you with the Churches Water, or give you a bit of Bread, or a sup of Wine, over which he hath pronounc'd the Wonder-working Words, prescrib'd in Mother Churches Ritual, tho' by Nature you [Page 47] are as bad as the Devil, you shall be presently inclin'd to as much Good as will save you from Hell, and qualifie you for Heaven,—else the Churches Incantation produces only a momenta­ry Effect, and a false Appearance of Good, no less certainly, I say, than by tying the Norman Knot you may gain the Love of the Person you desire.’ If a party that thus ridicules, and blas­phemes our Saviour, and the Doctrines of the Gospel, ought to be tolerated, let the Christian World determine.

I Thought to have concluded here, but cannot omit taking notice, that though the Socinians agree in tear­ing up the Fundamental Doctrines of the Christian Religion, they never could nor cannot yet agree among themselves in any one System or Confession of Doctrine. Thus Valentinus Gentilis and Servetus differed from one another in pretence at least, as Calvin acquaints us in his Theological Tracts; Gentilis taking spe­cial ca [...]e to clear himself as much as he could from the Suspicion of being a Favourer either of Arius or Servetus; yet both of 'em held the Deity to be divided into three Essences. We have heard before how Socinus and others differ'd about the Worshiping of Christ, to which may be added, that though they affect to be thought the great Masters of Reason and the Advocates of it, they will not allow Reason to be sufficient in it self to discover that there [Page 69] is a God, and yet they reject the Do­ctrine of the Trinity, because they can­not comprehend it in their Reason. The ascribing of Infinite Perfections to our Saviour, who at the same time they will have to be a meer Creature, and Przipcovius calling him God in a proper sense and by Nature, and yet saying he was but a meer Man till af­ter his Resurrection, are as ridiculous Contradictions as any that are charge­able upon the Popish Doctrine of Tran­substantiation.

George Blandatra differ'd so far from the rest of the Socinians, and feigued an Agreement with the Calvinists so artfully, that Calvin was much censu­red by the Reformed in Poland for char­ging him with Heresie, and yet the Italian Church at Geneva complain'd of Blandatra at last for using fraudulent Methods to Poison the Vulgar People with his Opinions, and at the same time the more effectually to propagate his Errors, pretended a zeal for the Truth, and subscrib'd the Confessions of the Calvinists, while his intimate Compa­nion was Alciatus, who upbraided the Calvinists with Worshiping three De­vils, meaning the Three Persons, which [Page 70] he said were worse than all the Popish Idols, Calv. Ep. 257.

Then as to our English Socinians, they dont adhere to Biddle's Confession and Catechism, no more than the Foreign Socinians do to that of Racovia, which in the several Editions of it has had di­vers Important Alterations.

Socinus wrote a Treatise to prove that it was the Duty of every good Man to separate from the Assemblies of the Po­lish Protestants, as from Persons too Im­pious to be Communicated with, and to join themselves to the more holy Assem­blies of those falsly and undeservedly (as he said) call'd Arrians:—Yet our English Socinians can Communi­cate with all sorts, and profess they join sincerely in Communion with the Church of England, but Independantly on any Faction; and that they place not Religion in Worshiping God by them­selves, as appears by their Books called the Trinitarian Scheme Considered, and some Thoughts upon Dr. Stil. Vindication, &c.—And at the same time, while they pretend to entertain Communion with the Church of England, they oppose the very First of her Articles about the Tri­nity.

[Page 71] Some of them again profess sincerely to believe that God is truly Omniscient, and forseeth all Events, how Contingent soever they may be to us, as in the Con­sideration on the Explication of the Tri­nity, p. 32.—Others of 'em again think that it is more dishonourable to God to be the Author of all the Sin and Wickedness that ever was, or ever will be in the World (which they falsly charge as the necessary consequence of his Prescience) than to deny his Fore-knowledge, as may be seen in The Desence of the Reasonable­ness of Christianity, against Mr. Edwards, p. 18. compared with The Considerations on the Explication of the Trinity, pag. 32.

Biddles Confession, p. 21. 22. Argues stre­nuously for the Personallity of the Holy Ghost,—but the Brief History of the Unitarians, Sect. 1. p. 7. denys it,—and says he is only call'd so by the same Fi­gure of Speech that describes Charity as a Person. Thus it is evident that they cannot agree among themselves, tho' like Herod and Pilate they agree in de­stroying the Foundations of Christia­nity.

The last thing I shall take notice of, is, that their Principles have a direct Ten­dency to Introduce Atheism, or at least [Page 72] Paganism.—This was observ'd of them of Old, by Bisterfield, in his Dispute a­gainst Crellius, De Uno Deo, Lib. 1. Sect. 2. Cap. 18.—And will be evident if we consider,

1. That the Author of Answer to the Lord Bishop of Worcester's Sermon p. 5. Ridi­cules the Eternity of God, thus, ‘That to say a Person or Thing was from its self, implies this Contradiction, That it was before it was; [and adds] I am sorry an Eternal God must be a Contradiction.’ It's true, that herein he Contradicts Socinus, Crellius, and others in their Institution of the Christian Religi­on,—where they say God hath from himself a Divine Empire over us, and that his Nature, and whatever else is proper to the Supreme God, he receiv'd from him­self; but then we see that ou [...] [...]glish Socinians are worse than they, [...] have made further advances towards Atheism; for if God be not Eternal, and from him­self, he must be Finite, and owe his Be­ing to another, which makes him no God at all.

2. If in the next place it be observ'd, That Crellius, Smalcius, and Socinus, deny God's Immensity, Circumscribe his Essence within the Heav'ns, deny [Page 73] his Omnipresence, the Infinity of his Es­sence, his Prescience and Omnisci­ence, as may be seen in Socin. Frag. Catech. Tom. 1. p. 685. Smalcius his Answer to Fran. David, Tom. 2. p. 735. Socinus his Theological Praelections, c. 11. p. 549. which is in effect to Ungod him, to give up the Cause to Atheists, to overturn all Reveal'd Religion, the Divine Authority of the Scriptures, and to deny the Spirit of Prophecy, in contradiction to common Sense, as may be prov'd from these two Instances; the 1st is that of the Jews, whom we see every day with our Eyes to be a despicable, hated, Vagabond People, according to what our Saviour foretold would befall them; the other particulars of which, as the Destruction of Jerusalem, &c. are exactly confirm'd to us by Jose­phus a Jew, and other Historians, Ene­mies to the Christian Name: And the 2d is that of the Roman Antichrist, the Seat of whose Dominion, and the Nature of it was so exactly foretold above 1600 Years ago, as it is now obvious to our Senses.

Then again, they pretend to believe a Trinity, but cannot agree what it is: Rua­rus, Przipcovius, John Biddle and his Fol­lowers, say there are Three Persons, So­cinus, Sclichtingtius, Crellius, and the grea­test [Page 74] part say there are but Two:—-The Holy Ghost is, according to them, One of the Three, but not a Person, nor God, nor a Creature. They own that is a thing truly Divine and Eternal, but yet not God, as may be seen in Sclichtingius against Meisner, p. 694.—And Ostorodius in his Controversie with Tradelius, says, It is neither God nor a Creature,—as Gra [...]erus informs us, Pol. Sacr. p. 635.—Then let any Man judge whether their Scheme be not full of Mysteries and Contradictions; can there be any Medium betwixt a Crea­ted and an Uncreated Being? Can the Ho­ly Ghost be Eternal and Divine, and yet not God? Can a deriv'd Omnipotence, such as they alledge that of our Saviour's is, be enough to make a meer Creature, as they esteem him, a true God? And is not an Eternal and Increated Omnipo­tence, which they ascribe to the Holy Ghost, sufficient to make him God? Are not these Contradictions plain and evi­dent? And have not those Masters of Rea­son (as they love to be call'd) justly forfei­ted all Right of Pretension to it, when they would impose Mysteries and Contra­dictions of their own Inventing upon the W [...]ld and yet reject Mysteries of Divine [Page 75] Revelation, because they are above their Reason?

Thus, Sir, you see what sort of Men they are whom J. T. hath rais'd Mr. Milton from his Grave to Patronize and Plead for. This is a New Socinian Invention to make the Name of so great a Man subservient to their Cause. You have heard they can turn themselves into all Shapes and Sizes of Religion, in order to overturn the whole; and now they have put on the disguise of true Patriots for our Liberty, in order to Cheat us of Christianity: But seeing God hath put it into the Heart of his Majesty and the Parliament to put a stop to this impetuous Current of Atheism, by strengthning Old, and proposing New Laws against Blasphemy; it's hoped they will not be able, with all their Subtilty, to give any diversion to that good design.

We have had already too good Proof of the Usefulness of our Laws for preserving our Religion to be prevented (by idle and crafty Outcries of Persecution) from guard­ing it further that way. It's an ordinary saying in the Mouths of that Party, that all Religion Establish'd by Civil Sanction is Persecution, which is Ridiculous i [...] not Blasphemous.—The Jewish Religion, which was Revealed by God himself, was [Page 76] Establish'd by Civil Sanction, and the Ma­gistrates were thereby impowr'd to put to Death those that turn'd away to Idola­trie; yea, Nature it self was laid under a Force in that Case; for the very Parents of the Idolaters were obliged to Condemn them, and to lay their Hands first upon them in order to Execution, Deut. 13. 6, 7, 8. It is not to be doubted but many of the poor Heathens follow'd their Idols out of Conscience; nay, it is certain they did so, for the Apostle tells us, 1 Cor. 8. 7. that some People eat with Conscience of the Idol; but that Plea was not regarded by God, in Apostates at least: Nor ought it to be regarded now, they have better and clearer means of informing their Consciences now than then, but if they be perverse and obstinate, the Maxim holds good, pertinaciae nullum Remedium posuit Deus.

Their Objection that the Christian Re­ligion propagated and preserved it self, at first without the Sanction of Laws, and in a time of Persecution, will no more argue against Christian Nations provi­ding for the security of their Religion by Law, than the Increase of the Israelites and [...]heir Religion in Egypt argues against their raising a Fence of Laws about it, [Page 77] when they came to be settled in the Land of Canaan.

I have already hinted that Kings and Queens are promis'd to be Nursing Fa­thers and Mothers to the Church of Christ in the Times of the Gospel, that the Church her self is ordered to reject Hereticks and throw them out of her Communion; and therefore by natural Reason it will follow that the Christian Magistrate ought to make use of the Sword God hath put into his hand to prevent the disturbance of the Peace of the Church, or the poysoning of her Children by Heretical Doctrine, seeing they are Nurslings committed to his care by God himself, and for whose sake if they neglect or abuse the trust com­mitted to them, he hath not only pro­mised to reprove Kings, Psalm 105. 14. but also to strike them through in the day of his Wrath, Psal. 110. 5. of the accom­plishment of which there have been se­veral instances in our own and other Nations, of which the late K. James, to name no more is a living Monument.

It cannot be denied but theLaws which we had got enacted by the Providence of God, prov'd the chief Instruments to preserve our Religion against the Ef­forts [Page 78] of the Papists, and therefore no just reason can be assign'd why we should not especially now that we have a Prince who invites us to it, enact Laws in the same manner to secure it from the danger of being overturn'd by Socinians, Deists, and Atheists.

This will not at all countenance or ap­prove the practise of enacting and execu­ting Laws against those who may differ from the National Establishment, in things which the Imposers own to be in­different, and for which no Divine Insti­tution can be produced: In such Cases the Lord Jesus Christ who is K. of his Church and God over all blessed for ever, hath by the mouth of his Apostles commanded a forbearance, Rom. 14. and therefore the opposite Conduct is an Invading of God's Throne, and a Rebellion against Heaven: We have a plain and a positive Law giv'n us as to that matter. But the Case is o­therwise as to those who bring in dam­nable Heresies, and deny the Lord that bought them, or teach Doctrines tending to a dissolution of manners, as J. T. seems evidently to do in his Book now in Que­stion, and therefore Sir, it's hop'd that you will use your Interest in Parliament to promote such Laws as his Majesty and [Page 79] the rest of our Representatives shall think meet, to prevent the growth of such dan­gerous Opinions. He owes his advance­ment to the Throne, and the Establish. of it, to his Zeal for the Christian Religion in opposition to Antichristian Idolatry, and it must be own'd as a grateful Retribution that he shews himself equally Zealous a­gainst Blasphemy and Profaness. In the Prosecution of which may the Son of God, who thought it no Robbery to be accounted equal with the Father, strengthen his Hands and those of the Great Council of the Nation now in Parliament assembled,