malgré nous qu'on nous appelle Sociniens ou Arriens ce sont des noms dont la malignité de nos ennemys nous couvre pour nous rendre odieux. Nous appellons entre nous du simple nom de Chretiens. Mais puisque dans cette desunion de la chretienté, on nous dit qu'il ne suffit pas de porter ce nom universel, mais qu'il encore necessairement se distinguer par quelque appellation particuliere, nous consentons donc de porter le nom de chretiens unitaires pour nous distinguer de chretiens trinitaires. Ce nom de chretiens unitaires nous convient fort bien comme a ceux qui ne voulant en aucune façon encherye sur la doctrine de Jesus Christ, n'y y subtiliser plus qu'il ne faut, attachent leur croyance et leur confession positivement a cette instruction de Jesus Christ qui se trouve dans le 17 chap. de l'evangile de St. Jean, quand il dit Mon pere l'heure est venue, glorifiez vostre fils afin que vostre fils vous glorifie, comme vous luy avez donné puissance sur tous les hommes a fin qu'il donne la vie eternelle a tous ceux que vous luy avez donné ; or la vie eternelle consiste a vous connoistre, vous qui estes le seul Dieu veritable, et Jesus Christ que vous avez envoyé. La meme leçon nous donne l'apostre St. Paul dans le 8 chap. aux Cor. disant, qu'il n'y a pour nous qu'un seul Dieu qui est la pere duquel sont toutes choses et nous pour luy, et il n'y

a qu'un seul seigneur qul est Jesus Christ, par lequel sont toutes choses et nous par luy. C'est donc a cause de cette confession que nous nous appellons chretiens unitaires par ce que nous croyons qu'il n'y a qu'un seul Dieu, pere et Dieu de nostre seigneur Jesus Christ, celuy que Jesus Christ nous a appris d'adorer, et lequel il a aussy adore luy meme, l'appellent non seulment nostre Dieu mais son Dieu aussy selon qu'il a dit, je m'en vay a mon pere et vostre pere, a mon Dieu et a vostre Dieu.

Ainsy vous voyez que nous nous tenons aux verités divines. Nous avons la religieuse veneration pour la sainte ecriture. Avec tout cela nous ́ sommes serviteurs tres humble des messieurs les trinitaires, penes quos mundanæ fabulæ actio est, et il ne tient pas a nous que nous ne courrions de tout nostre cœur a leurs autels, s'ils vouloyent nous faire la grace de souffrir nostre simplicité en Jesus Christ, et de ne pas vouloir nous obliger a la confession de supplemens a la sainte ecriture *."

The great and excellent Faustus Socinus was born at Sienna, in the year 1539, and died at Luclavie, the third of March, 1604, aged sixty-five.

*La Veritè et la Religion en Visite, Alamagne, 1695.

His book in defence of the authority of the sacred scriptures is a matchless performance; and if he had never written any thing else, is alone sufficient to render his memory glorious, and precious to all true Christians. Get this book, if you can. It is the finest defence of your Bible that was ever published. Steinfurti, 1611. edit. Vorst. And yet, such is the malignity of orthodoxy, that a late great prelate, Dr. Smalbroke, Bishop of Litchfield and Coventry, who died in 1749; in his Second Charge to the Clergy of St. David's, p. 34; could not help blackening the author when he mentioned the work: his words are these, "And if Grotius was more especially assisted by the valuable performance of a writer, otherwise justly of ill fame, I mean, Faustus Socinus's little book De Auctoritate S. Scripturæ, this assistance," &c. Here the admirable Socinus, a man of as much piety and as good morals, as hath lived since the apostles' time, who truly and godly served the Almighty and everlasting God, through our Lord and Saviour Jesus Christ, is painted by this eminent hand " a man of ill fame ;" and for no other reason but because his heavenly religion made him oppose the orthodox heresy of three Gods, as taught in the creed of Athanasius; and piously labour, by the purity of his doctrine and example, to keep the world from corruption.

Let us then be careful to confess the holy unitarian faith. Let us take the advice of Socinus, and be original Christians. Let there not be in our religion a God compounded of three supreme spirits, equal in power and all possible perfections. Let us worship the Invisible Father, the first and chief Almighty Being, who is one supreme universal Spirit, of peerless Majesty; and, as the inspired apostles direct, let us worship him through his most glorious Image, the Man Christ Jesus; our Redeemer and Mediator, our King and our Judge.

N. B. Though the reverend Dr. Heathcote hath been very unfriendly in his account of the Christians he calls Socinians, in his observations before mentioned, yet you are not from thence to conclude that he belongs to the Orthodox Party. He is far from it, and therefore I recommend to your perusal not only his Cursory Animadversions upon Free and Candid Disquisitions, and his finer Boyle-Lecture Sermons on the Being of God, but also his Cursory Animadversions upon the Controversy, concerning the Miraculous Powers, and his Remarks on Chapman's Credibility of the Father's Miracles. They are three excellent pamphlets. The first is against the scholastic Trinity. And the others on the side of Dr. Middleton, against the miracles of the Fathers.

Note, Reader, Dr. Heathcote's two pamphlets on

the side of Dr. Middleton, and the Rev. Mr. Toll's admirable pieces in vindication of the Doctor against the miracles of the Fathers, will give you a just and full idea of the late controversy. Mr. Toll's pieces are called, A Defence of Dr. Middleton's Free Enquiry; Remarks upon Mr. Church's Vindication; and his Sermon and Appendix against Dr. Church's Appeal.

If you would see all that can be said in relation to this matter, get likewise Dr. Syke's Two Previous Questions: and The Two Previous Questions impartially Considered; by the same author.

Remarks on two Pamphlets against Dr. Middleton's Introductory Discourse; Two Letters to the Rev. Mr. Jackson, in Answer to his Remarks on Middleton's Free Inquiry; and A View of the Controversy, concerning the Miraculous Powers, supposed to have subsisted in the Christian Church through several successive Centuries. These pamphlets will bind into two large octavo volumes, and make a valuable collection of critical religious learning.

Note, Reader, of that admirable work, called Bibliotheca Fratrum Polonorum, by Socinus, Crellius, Sclichtingius, and Wolzogenius, six volumes, printed in Irenopoli, 1656, folio. The first and second volumes are the writings of Socinus; the third and fourth by Crellius; the fifth by Sclichtingius; and the sixth by Wolzogenius: they are all