Of the Author of that Discourse, and his design therein, I have but little to premise. He seems at first view to be a Naphtali, an Hind let loose, and to give goodly words. But though the voice we hear from him sometimes, be the voice of Jacob; yet the hands ⟨image 3⟩that put forth themselves, in his progress, are the hands of Esau. Moderation is pretended, but his counsels for peace, centre in an advice for the extermination of the Ishmael (as he esteems it) of Protestancy. We know full well, that the words he begins to flourish withal, are not Vox ultima Papae. A discovery of the inconsistency of his real and pretended design, is one part of our business. Indeed, an attentive Reader, cannot but quickly discern, that persuasions unto Moderation in different professions of Christian Religion, with a relinquishment of all others to an embracement of Popery, be they never so finely smoothed, must needs interfere. But yet with words, at such real variance among themselves, doth our Author hope to impose his sentiments in Religion, on the minds of noble and ingenious persons, not yet accustomed to those severer thoughts and studies, which are needful to form an exact Judgement in things of this nature. That he should upon any obtain both his ends, Moderation, and Popery, is impossible. No two things are […] inconsistent. Let him cease the pursuit of the latter, and we will follow after the former with him, or without him. And if any man be so unhappily simple, as to think to ⟨image 4⟩come to Moderation in Religion-feuds, by turning Romanist, I shall leave him for his conviction to the mistress of such wise men. My present business is, as I find, to separate between his pleas for the Moderation pretended; and those for Popery really, aimed at. What force there may be in his Reasons, for that which he would not have, I shall not examine, but shall manifest that there is none, in them he uses for what he would. And, Reader, if this hasty attempt for the prevention of the Application of them find acceptance with thee, I shall, it may be, ere long, give thee a full account of the new Ways and Principles, which our Author, and the men of the same persuasion, have of late years resolved on, for the promotion of their Cause and Interest.
Of the Author of that Discourse, and his design therein, I have but little to premise. He seems at first view to be a Napthali, an Hind let loose, and to give goodly words. But though the voice we hear from him sometimes, be the voice of Jacob; yet the hands ⟨image 3⟩that put forth themselves, in his progress, are the hands of Esau. Moderation is pretended, but his counsels for peace, center in an advice for the extermination of the Ishmael (as he esteems it) of Protestancy. We know full well, that the words he begins to flourish withal, are not Vox ultima Papae. A discovery of the inconsistency of his real and pretended design, is one part of our business. Indeed, an attentive Reader, cannot but quickly discern, that perswasions unto Moderation in different professions of Christian Religion, with a relinguishment of all others to an embracement of Popery, be they never so finely smoothed, must needs interfere. But yet with words, at such real variance among themselves, doth our Author hope to impose his sentiments in Religion, on the minds of noble and ingenious persons, not yet accustomed to those severer thoughts and studies, which are needful to form an exact Judgement in things of this nature. That he should upon any obtain both his ends, Moderation, and Popery, is impossible. No two things are 〈…〉 inconsistent. Let him cease the pursuit of the latter, and we will follow after the former with him, or without him. And if any man be so unhappily simple, as to think to ⟨image 4⟩come to Moderation in Religion-fewds, by turning Romanist, I shall leave him for his conviction to the mistress of such wise men. My present business is, as I find, to separate between his pleas for the Moderation pretended; and those for Popery really, aimed at. What force there may be in his Reasons, for that which he would not have, I shall not examine, but shall manifest that there is none, in them he uses for what he would. And, Reader, if this hasty attempt for the prevention of the Application of them find acceptance with thee, I shall, it may be, ere long, give thee a full account of the new Wayes and Principles, which our Author, and the men of the same perswasion, have of late years resolved on, for the promotion of their Cause and Interest.
