therefore she is not the holy Catholick for as you said before to give the denomination of holy Catholick to any Church it is requisite she should believe the whole Christian Faith as it was once delivered to the Saints without any addition to or diminution from the holy Scriptures Answ Though that word Trinity be not found in the holy Scriptures yet the thing signified thereby is found therein as it appears by the words of Matthew Go ye therefore and teach all Nations baptizing them in the Name of the Father ther and of the Son and of the Holy Ghost And more evidently by those of the first of St. John There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one That Consequence therefore is not good which saith that the Church of England is not the holy Catholick because it believes in the Trinity that word not being express'd in the holy Scripture for provided the thing signified be found there in equivalent terms or may be deduced from thence by clear and necessary Consequences 't is sufficient and matters not if the word it self be not expressed But as I have just now made it appear by the Texts of Saints Matthew and John the Trinity is there very clearly expressed therefore c. But you may further urge that by the word Trinity we mean three eternal and infinite Persons really distinct one from another subsisting in one Nature numerically but this is contrary to Reason and is not found in the holy Scripture nor can be deduc'd from it by clear and necessary Consequences therefore it may be rightly inferr'd that the Church of England is not the holy Catholick Church it believing a point of Faith which is neither found distinctly nor in equivalent terms in the holy Scripture Probatur minor First That the Trinity is contrary to humane Reason which is proved thus For as it is contrary to humane Reason that Peter Paul and John who are three distinct Persons have but one Nature Numerically seeing that every Person hath its Nature different from th' other if not in Specie at least Numericè and it cannot be otherwise so it is centrary to Reason that the Father Son and Holy Ghost should be three really distinct Persons and notwithstanding have but one nature Numericè which can't be since from three Persons do naturally follow three substances or natures which is proved thus Person in God is either a being or nothing we can't say that it is nothing because the three divine Persons should then be nothing at all therefore it must be a Being If Being either it is real or mental we can't call it mental because sublato Intellectu the Persons should be no more therefore it remains that it is a real Being if real either it is a Substance or an Accident there being no Medium between Substance and Accident We can't say that it is an Accident because we do not admit any in the Godhead for the great Absurdities which follow from thence therefore it must be a Substance and if a Substance since there are three really distinct Persons it follows that there are also three really distinct Substances which is contrary to Reason Secondly That the Trinity is neither found distinctly nor in equivalent Terms in the holy Scripture is easily proved The former is without any contradiction for if ye read over the holy Scripture ye shall no where find the word Trinity And the latter is proved thus If the Trinity be there in equivalent terms it is either in this Text Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost or else in this There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one For though in the one and th' other mention be made of the Father Son and Holy Ghost and consequently of three Persons because the Father is a Person the Son a Person and the holy Ghost a Person yet we cannot infer that these three Persons have but one nature or substance Numericè for although some infer it from that word in the Name which is in the singular number yet that is not convincing since I may say such a thing is commanded in the Name of the King and his Chancelor and yet though that word be in the singular Number we can't infer that the King and his Chancelor have but one nature Numericè Neither can the Trinity be inferred from these words of St. John and these three are one because by that Unity we may very well understand a Unity of Will Agreement and Spirit and not of Nature or Substance so that when 't is said there are three that bear Record the Father the Word and the Holy Ghost and these three are one It is the same thing as to say these three are one in Will do agree one with another what one Will 's the other willeth also And this is confirmed by the words of St. John wherein Jesus Christ prayeth his Father that we may be one as he is one with his Father that is that we may do what he will have us to do as he doth what his Father will have him to do Every body may see clearly that we are not nor can be one in nature Numericè with Jesus Christ it being contrary to Reason therefore we cannot infer by a clear and necessary Consequence that the Father the Son and the Holy Ghost have but one nature or substance Numerice therefore the Trinity is neither found in the holy Scriptures distinctly nor can be deduced from them by evident and necessary Consequences First I answer thus I must confess with all learned men that the Mystery of the Trinity is above humane Reason that it can't be comprehended in this World by any Creature whatsoever We may sooner reckon the Sands of the Sea the Leaves of Trees than understand that glorious Mystery for how can we apprehend one and the same thing to be one and yet many How can we apprehend that one and the same Essence may be begotten and yet unbegotten that one and the same thing was from all Eternity and yet was truly and properly begotten This is above humane Reason Therefore the Angel in a form of a little Boy that brought a Spoonful of Water from the Sea and poured it in a little hole did answer Austin who was meditating upon the Mystery of the Trinity he asking him what was his intention that his design was to put all the Water of the Sea in that little hole But Austin replying that that was impossible the Sea being so vast and the hole so little the Child answered that he should do that sooner than he could comprehend the Mystery of the most holy Trinity Deum esse Trinitatem credimus potius quà m videmus That is we rather believe than see that God
who is the true light which lighteth every man that cometh into the World came out of the darkness of the Sepulchre on which day our Redemption appeared more especially and evidently and that on the first day of the week there appeared unto the Apostles cloven Tongues like as of fire and sat upon each of them and they were all filled with the Holy Ghost and began to speak with other Tongues and that on this day likewise Christ revealed to St. John the excellent and admirable Mysteries described in his Revelations and that the Apostles did chuse that day for their publick exercises of Piety and Charity for the administration of Sacraments and manifestation of the Gospel as it appears in the Acts and in the first to the Corinthians I say all this being true the Church thought they might and ought to imitate the Apostles and instead of the seventh ordain the first day of the week to be kept holy Object It is written in the first Epistle of St. Paul to the Corinthians Not to think of men above that which is written and in the 15th Chapter of St. Matthew In vain they do worship me teaching for Doctrines the Commandments of men But the Church of England thinks of men above that which is written and teaches for Doctrines the Commandments of men as it appears in the Common-prayer Books which are appointed to be read in all their Churches wherein they enjoyn The sign of the Cross and God-Fathers and God-mothers in Baptism it appears also in the Surplice Musick and Organs practised especially in Cathedral Churches Therefore she is not the holy Catholick Church because to be so she ought to believe and practise the whole Christian Faith without adding to or diminishing from it Answ The words of St. Paul and Matthew are to be understood of the Doctrine or points of Faith that is to say it is not lawful to any man in whatever Dignity or Power he is to establish any Article of Faith besides what is established in the holy Scripture Therefore St. Paul foreseeing that men would attribute to themselves a Priviledge belonging to God only I mean that they should establish Articles of Faith not found in the holy Scripture as oftentimes the Church of Rome doth curseth them and will have them to be Anathema Secondly I say when the Church of England commands and uses Common-Prayers she doth not think of men above that which is written nor teaches for Doctrines the Commandments of men because in several places of the holy Scripture we have a Command to pray yea to pray by a form For when you pray saith Christ himself pray after this manner Our Father which art in Heaven c. and seeing that Jesus Christ not only commands his Disciples to pray but also to pray after a Form which Example they ought to follow in all other Prayers 't is a sign that Common-Prayers which are made according to that form which by our Saviour is set as a Pattern I mean which conduce to the Glory of God and Salvation of Souls and wherein nothing is found contrary to the holy Scripture are not only lawful but ought to be used in Churches and preferred before extempore Prayers I say that they ought to be preferred before extempore Prayers First Because in this sort of Prayers we may let slip as it happens too often a bad Doctrine or some points contrary to Faith and either by inconsideration or ignorance we may ask that which is contrary to the Will of God and hurtful to our Salvation and what good effect can a man hope from such Prayers wherein are found so many Imperfections But none of these faults are found in Common-Prayers we are certain they are Orthodox and that therein we ask nothing hurtful unto us nor contrary to the Will of God they being composed by them who represent the Church I mean by a considerable number of learned and godly men who before they commanded them to be used in publick did seriously consider whether they were wholly conformable to the Word of God Secondly Because in the Prayer made extempore as Dr. Beveridge did very well observe in his admirable Sermon of the Excellency of the Common-Prayer We must first listen to what the Minister will say next then we are to consider whether what he saith be agreeable to sound Doctrine and whether it be proper and lawful for me to joyn with him in the Petitions he puts up to God Almighty And if we think it is so then we are to do it but before we can well do that he is got to another thing by which means it is very difficult if not morally impossible to joyn with him in every thing so regularly as we ought to do But by a set form of Prayer all this trouble is prevented for having the Form continually in our mind being thorowly acquainted with it fully approving of every thing in it we have nothing else to do whilst the words are sounding in our ears but to move our hearts and our affections suitably to them to raise up our desires of those good things which are prayed for to fix our minds wholly upon God whilst we are praising of him and so to employ quicken and lift up our whole Souls in performing our Devotions to him Thirdly I confess that there are unlawful Ceremonies They being either grosly Idolatrous or else directly conducing to Idolatry as some are found in the Church of Rome as to bow before Images pray and offer Incense unto them But I must also confess that there are some lawful they either conducing to have more respect towards God Almighty or serving to incite our cold hearts and inflame them with the love of God and heavenly things The Ceremonies which are practised in the Church of England are lawful because they are good and have no other end than the edification of Souls and to cause in us more and more respect and love towards holy and Celestial things and are not contrary to the holy Scripture That there be lawful Ceremonies it can't be denied unless we will condemn the holy Scripture and the Practice of the Apostles and of Jesus Christ who ordained and kept them Which is manife sted by these words Now I praise you brethren that ye remember me in all things and keep the Ordinances as I delivered them to you and verse 34. The rest will I set in order when I come When ye come together saith the same Apostle speaking concerning meeting in Churches Let all things be done to edifying And verse 40. Let all things be done decently and in order And what means all this but that there were Ceremonies used among the first Christians in the Apostles time proposed by them whereof no particular mention is made in the holy Scripture And to make it plain and remove all doubt mark the following Ceremonies Is not the Ceremony of the holy Kiss
if the Son be Consubstantial with the Father it follows that he is really and properly true God but he cannot be properly and really true God ergo he is not Consubstantial with his Father The Minor is proved out of the holy Scriptures There is none other God but one The Lord of Israel is that true God for there is none else besides him The Father of our Lord Jesus Christ is that only true God This is Life eternal that they might know thee O Father the only true God For though there be that are called Gods whether in Heaven or in Earth as there be Lords many and Gods many but to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him For There is one God and one Mediator between God and Men the Man Christ Jesus But if according to what St. Paul saith though there be many that are called Gods and Lords nevertheless there is but one true God and one true Lord and if according to what Jesus Christ saith his Father be that only true God it follows that Christ or the Son of God is not really and properly true God and consequently that he is not Consubstantial with his Father Probatur 2o. If Jesus Christ were really and properly true God his Resurrection should be ascribed unto him as the true and principal Author but it is not ascribed to him as the true and principal Author but to his Father as we read in several places of the holy Scriptures God the Father who raised him from the dead God having raised up his Son Jesus c. Therefore he is not really and properly true God Probatur 3o. If the Son were really and properly true God he should have the knowledg of all things but he hath not the knowledg of all things since he doth not know the day of Judgment therefore c. The Minor is proved thus But of that day and hour saith Christ knows no man no not the Angels of Heaven but my Father only Mark that that word only is exclusive for if the Father only knows the day and hour of Judgment it follows that the Son doth not know it therefore having not the knowledg of all things he is not really and properly true God since to the true God nothing can be unknown Probatur 4o. Either the Son is of himself or by an other he is not of himself because he hath a Father therefore he is by another if by another he cannot be really and properly true God for he that is by an other is not independent but the true God is independent Probatur 5o. Christ or the Son is Mediator between God and men but if the Son was really and properly true God and Consubstantial with his Father he should be Mediator between men and himself which is absurd because no body is Mediator between himself and another Probatur 6o. The Son is begotten even according to divine Nature But that which is begotten was not always that which was not always is not eternal that which is not eternal is not really and properly true God therefore the Son is not really and properly true God and consequently he is not Consubstantial with his Father To the first Objection which contains these words of John This is Life eternal c. I answer that by the onl◠true God is mean◠God a se and in that sence the Father is the only true God because he only is God à se he only is the Origine of the Godhead But the Son is God of God and the Image of the invisible Father And to the words of St. Paul Though there be that are called Gods c. I say that as nothing can hinder the Father to be Lord though it be said There is but one Lord Jesus Christ so nothing can hinder Jesus Christ to be true God though it be written There is but one God the Father To the Second I answer that as a non esse ad non posse the Consequence is not good so because the Son did not raise up himself from the dead it doth not follow that he could not and the contrary appears by his own words I lay down my Life that I might take it again no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again To the Third I say that the Son of God according to his humane Nature knew not the day and hour of Judgment as he knew not Lazarus's Sepulchre when he asked his Sisters where they had laid him And as he knew not what the two Disciples were talking of by the way when he said unto them What manner of Communications are these that ye have one to another as ye walk and are sad And as he knew not whether Peter loved him more than the rest of his Disciples when he said unto him the third time Lovest thou me But as he was God he knew all things for In him are hid all the treasures of wisdom and knowledge and as saith Isaiah The spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge and of the fear of the Lord. And as it appears by these words of Peter Lord thou knowest all things Secondly I say because Christ emptied himself and took upon him the form of a Servant therefore for a little time he laid down his knowledge that he might be less than the Angels and that in all things he might be like unto us sin only excepted and that he were born like other Children who got their knowledge by degrees as it is written in Luke Jesus increased in wisdom and stature and in favour with God and men Or according to Austin he is said ignorant of the day of Judgment because he doth not make them know it that is he knew it not so that he would manifest it to his Disciples But he was to declare it in a convenient time of which time to come speaking as if it were past he said Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made them known into you Which things he had not yet declared but because he was to manifest them certainly he spake as if he had done it already for he tells them I have yet many things to say unto you but ye cannot bear them now amongst which is understood the day of Judgment and therefore he hid it from them and according to that kind of expression a man is said to be ignorant of that which he keeps from another To the Fourth I say though the Son be of the
ordained by St. Paul when he saith Salute one another with an holy kiss Is not the Ceremony of putting off the Hat commanded to every man when he prayeth unto God When a man prayeth saith Paul he ought not to cover his head Was not the Ceremony of the Imposition of hands on young Children used by Christ himself As in these words They brought unto him little Children that he should put his hands on them and pray and the Disciples rebuked them but Jesus said Suffer little Children and forbid them not to come unto me for such is the Kingdom of Heaven and he laid his hands on them Was not the Ceremony of washing the feet used by Jesus Christ He poured water into a Bason and began to wash the Disciples feet and to wipe them with the Towel wherewith he was girded and saith if then your Lord and Master have washed your feet ye also ought to wash one anothers feet for I have given you an example that ye should do as I have done to you Is not the Ceremony of anointing them that are sick ordained by St. James When he saith Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. I will not here mention several other Ceremonies used among the first Christians as to mingle Water with Wine to signifie that the blood of Christ had a cleansing virtue in it which Mystery was represented by the Water which flowed with the Blood from our Saviours side As to give Milk with Honey to drink unto baptized Persons to signifie that they were like new born babes who ought to desire the sweet and sincere Milk of the Word And as to stand up in all their Devotions from Easter to Whitsuntide to signifie that Christ was risen from the dead because though the Instances here mentioned may be sufficient to perswade us to follow their Example in the use of Ceremonies those that I have brought out of the holy Scripture ought wholly to convince us It is then certain that there are lawful Ceremonies which have no other end than the Glory of God the Salvation of our Souls and are not contrary to the Word of God And that the Ceremonies commanded and practised in the Church of England are such I will make it appear But First We must be certain though the Church have no Power to establish points of Faith belonging to God only as it is the consent of all Divines yet she hath power to set up Ceremonies which are necessary either to the decent administration or reception of Sacraments or to make us remember the holiness and purity which we ought to have when we are gathered together to sing Psalms unto God to call upon his holy Name to beg his Mercies and give him thanks for all his Favours or to inflame our hearts and lift up our minds towards heavenly things I say that the Church hath now this Power since there is but one Catholick Church and that the same now as was in the Apostles time and since in the Apostles time there were Ceremonies as I have made it appear already and may clearly be inferred from these words of St. Paul let all things be done decently and in order For what is it meant thereby but that the Word of God should be preached his praises sung his holy Name worshipped and called upon thanksgivings returned unto him and his Sacraments administred and received with the Ceremonies established by the Church Which is evidently inferred from these words Decently and in order Therefore since there were Ceremonies in the Church then it is lawful now to have them but had there been none in the Apostles time it doth not follow that they are forbidden at this God left Authority enough to his Church to set any provided as I have said before they conduce to his Glory the Edification of Souls and are not contrary to the holy Scripture But the Ceremonies used in the Church of England are such therefore they are lawful To shew it in particular Doth not the Ceremony of the sign of the Cross used immediately after Infants Baptism conduce to the Edification of our Souls Being to put us in mind that we are not to be ashamed to confess the Faith of Christ crucified but manfully to fight under his Banner against sin the World and the Devil and to continue Christ's faithful Souldiers and Servants unto our lives end And doth not this conduce to the Glory of God Seeing we take from thence an occasion to praise and give him thanks for his great love manifested unto us in sending his only Son into the World to die upon the Cross for the redemption of Mankind And can an y body make appear that this is contrary to the Word of God No certainly he which endeavours it will undoubtedly fail in his undertaking Is the Custom of God-Fathers and God-Mothers in Baptism contrary to the Word of God In what Chapter or Verse is that to be found I have read the Scripture over and I do not remember to have read that it is forbidden But on the contrary I find this Custom very good yea very necessary because our spiritual Generation which is by Baptism is in some manner like unto our carnal wherefore it is said 1 Pet. 2. Laying aside all malice and all guile as new born babes desire the sincere Milk of the Word And as in carnal Generation a Child newly born wants a Nurse and a Master to breed him up so in the spiritual Generation of Baptism some body is required who taking the place of a Nurse and Master brings up the Child and instructs him in the Faith of Christian Religion wherefore because the Ministers cannot do it being imployed towards the common care of the Souls committed to their Charge and the Childs Parents may die before he be grown to Age and understand what belongs to the Christian Faith the Church requires God-Fathers and God-Mothers that they might receive in their Charge the Child baptized and promise to see him brought up to and understand as much as is in their Power the Christian Religion Is the Custom and Ceremony of standing up in reading Hymns Psalms the Gospel and the Creed and of kneeling down in making our Prayers unto God forbidden in the holy Scripture On the contrary have we not an Example of Jesus Christ who prayed upon his knees saying Father if thou be willing remove this Cup from me nevertheless not my will but thine be done And when we are standing up in the reading of Psalms and Hymns it is to shew that we ought to lift up our mind towards Heaven and by our standing at the Creed and Gospel we give to understand that we are ready to defend them to the utmost of our Power against all opposition whatsoever And doth not this conduce to the Edification of our Souls and to
they are to be reproved and admonished and after the second Admonition rejected not cast into Prison or spoiled of their Goods and the like if men be in an Error the Bishops and Ministers ought rather to convince them by the truth and stop their mouths by sound Doctrine than to stir the King and his Council to make Laws to imprison them and take their Estates from them c. as it is now practised in France against the poor Protestants But to make them suffer meerly for Religions sake I think it is not lawful it being contrary to the Law of Nature and Christ's Doctrine as it is proved by these words of the most worthy and learned Dr. Tillotson in his most excellent Sermon preached before the honourable House of Commons and printed by their Order Jesus Christ saith he going to worship at Hierusalem because the Samaritans who were of another Religion would not receive him in his Journey two of his Disciples James and John presently take fire and out of a well-meaning Zeal for their Master and of the true God and of of Hierusalem the true place of worship they are immediately for dispatching out of the way these Enemies of God and Christ and the true Religion And to this end they desire our Saviour to give them Power to call for fire from Heaven to consume them as Elias had done in a like ease But Jesus Christ seeing them in this heat notwithstanding all the Reasons they pretended for their passion and for all they sheltered themselves under the great example of Elias doth very calmly but severely reprove this temper of theirs saying Ye know not what manner of spirit ye are of for the Son of man is not come to destroy mens lives but to save them Ye own your selves to be my Disciples but do you consider what spirit now acts and governs you Not that surely which my Doctrine designs to mould and fashion you into which is not a furious and persecuting and destructive spirit but mild and gentle and saving tender of the lives and interest of men even of those who are our greatest Enemies You ought to consider that you are not now under the rough and sowr dispensation of the Law but the calm and peaceable institution of the Gospel to which the spirit of Elias though he was a very good man in his time would be altogether insuitable God permitted it then under the imperfect way of Religion but now under the Gospel it would be intolerable No difference of Religion no pretence of Zeal for God and Christ can warrant and justifie this passionate and fierce this vindictive and exterminating spirit This persecuting killing and destroying one another about Religion is contrary to Christs Doctrine for He is not come to destroy mens lives but to save them He came not to kill and destroy but for the healing of the Nations for the Salvation and Redemption of mankind not only from the wrath to come but from a great part of the evils and miseries of this life This spirit of persecution which our Saviour here reproves in his Disciples is directly opposite to the main and fundamental Precepts of the Gospel which command us to love one another and to love all men even our very Enemies and are so far from permitting us to persecute those who hate us that they forbid us to hate those who persecute us They require us to be merciful as our Father which is in Heaven is merciful to be kind and tender-hearted forbearing one another if any man have a quarrel against any even as God for Christs sake hath forgiven us and to put on as the Elect of God bowels of mercy meekness and long suffering and to follow peace with all men and to shew all meekness to all men To all which Precepts nothing can be more opposite than inhumane Cruelties and Persecutions Christs great business was to be beneficial to others to seek and to save that which was lost He went about doing good to the Bodies and to the Souls of men He could if he had pleased by his miraculous Power have confounded his Enemies and have thundred out death and destruction against all Hereticks and Schismaticks but intending that his Religion should be propagated in humane ways and that men should be drawn to the Profession of it by the bonds of Love and by the gentle and peaceable methods of Reason and Perswasion he gave no Example of a furious Zeal and religious Rage against those who despised his Doctrine When he went about making Proselytes he offered violence to no man only said If any man will be my Disciple if any man will come after me And when his Disciples were leaving him he doth not as the Church of Rome set up an Inquisition to torture and punish them for their defection from the Faith only says Will ye also go away And in Imitation of this blessed Pattern the Christian Church continued to speak and act for several Ages And this was the Language of the holy Fathers Lex nova non se vindicat ultore gladio The Christian Law doth not avenge it self by the Sword This was then the Style of Councils Nemini ad credendum vim inferre To offer Violence to no man to compel him to Faith and Gregory saith Nova in audita praedicatio quae verberibus exigit fidem And indeed if Hereticks and Schismaticks from the holy Catholick Church were to be persecuted the Samaritans who were both Hereticks and Schismaticks and had affronted our Saviour himself in his own Person the honour of God and of that Religion which he had set up in the World ought certainly to be punished so that if ever it were warrantable to put on this fierce and furious Zeal here was a case that seemed to require it but even in these Circumstances Jesus Christ thinks fit to rebuke and discountenance this spirit Ye know not what manner of spirit ye are of And he gives such a Reason as ought in all differences of Religion how wide soever they be to deter men from this temper For saith he The Son of man is not come to destroy mens lives but to save them that is this spirit is utterly inconsistent with the great design of Christian Religion and the end of Christs coming into the World What then hath the Church of Rome or any other whatsoever to plead for her Persecution to men for the cause of Religion which James and John might not much better have pleaded for themselves in their Case against the Samaritans Does she practise these severities out of a Zeal for truth and for the honour of God and Christ and the true Religion Upon these very accounts it was that James and John would have called for fire from Heaven to have destroyed the Samaritans Is the Church of Rome or any other whatsoever perswaded that those whom she persecutes are Hereticks and Schismaticks and that no Punishment can