adjured upon Oath St. Paul oftentimes called God to witness for the Confirmation of what he saith seeing David and several others have used it in the Old Testament and God himself who cannot give us a bad Example used it for the Confirmation of his Promises it is a clear and evident sign that it is lawful and that we are to explain these words of St. Matthew I say unto you swear not at all as also these others of St. James above all things my Brethren swear not they ought to be interpreted not generally but in a limited sence as only forbidding swearing in common Conversation and in our ordinary Commerce and Affairs as it appears by the words immediately following viz. Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil From whence it follows though Swearing or Oaths ought to be avoided in our Conversations because they are then so many sins yet there is a time and there are occasions as when the matter is doubtful and of concern and no Evidence can be had to clear and decide it when they are not only lawful but also very necessary And therefore when at certain times and upon certain occasions the Church of England commands to sware or take an Oath and believes it lawful she doth neitherbelieve nor practise any thing forbidden in the holy Scripture Object It is written in the 20th Chapter of Exod. Remember to keep holy the Sabbath day six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy man-Servant nor thy maid-Servant nor thy Cattel nor thy Stranger that is within thy Gates for in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it The Church of England doth not keep this divine Commandment but observes the first day of the week instead of the seventh therefore she is not the holy Catholick Church Before I give an Answer to this Objection I will give leave to my Adversary to say all that he can to establish his Opinion When I read saith he these words in the 20th Chapter of Exodus or when I see them written in great Letters in our Churches or hear them pronounced aloud at the Communion Table the first day of the week which we call Sunday I think that the words of Isaiah Hear ye indeed but understand not and see ye indeed but perceive not may be well here adapted And may not this be justly attributed unto us since the Jews excepted with a small number of Christians scattered in the North we neither practise what we read nor what we hear And that this may appear clearly it is necessary to consider without any prejudice that the aforesaid words contain a day determined by God which we are bound to keep holy and whereon we ought to rest But it is the seventh day which God kept holy and whereon he rested therefore it is that and no other which we ought to keep holy and whereon we are bound to rest That it is the day upon which God rested which we are bound to keep holy appears evidently by these words In it thou shalt not do any work For what mean these words but thou shalt not do any work in the day whereon God rested This is the most natural Explication that a man can give to them But God foreseeing he should be forgot by his Creatures gives us warning saying Remember to keep holy the Sabbath day And that that day is the seventh which we call Saturday appears again evidently First by these words But the seventh day is the Sabbath of the Lord thy God Secondly by the next In six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Thirdly because we read in Genesis God rested on the seventh day from all his works which he had made and God blessed the seventh day and sanctified it Therefore it is that day which is to be kept holy for it is an Axiome received in Divinity viz. that men neither can nor ought to change what was established and determined by God as for Example Water in Baptism and Bread and Wine in the Lord's Supper cannot be changed by men because they have been established and determined by Jesus Christ who is received as God among Christians Is it not written Cursed is he that addeth any thing to the Law or diminisheth from it doth not St. Paul forbid not to think of men above that which is written and doth not Christ himself say in St. Matthew In vain they do worship me teaching for Doctrines the Commandments of men That the seventh day is our Saturday is again manifested First because since Moses the Jews who did always and do still keep the seventh day do keep our Saturday for their Sabbath Secondly Because as Sabbath among the Hebrews is the seventh day Sabbato among the Italians Sabbado among the Spaniards Samedy among the French so is Saturday among the English men Thirdly Because the Evangelists saying in our Translation that Jesus Christ was risen the first day of the week which according to the Language of the Scriptures is the next day after the Sabbath it follows evidently our Saturday preceding the first day of the week and the Sabbath being the seventh day that the seventh day is our Sabbath But it is in vain to bring such Proofs unto them who acknowledg to have changed the Saturday or seventh to the first day of the week Therefore since our Saturday is the seventh day of the week and God rested on it blessed sanctified it and commanded us to keep it holy is it not just in Obedience to God to keep it so Some will answer saith my Adversary that that change was made First That we might have no Communication with the Jews Secondly Because Jesus Christ arose upon the first day of the week Thirdly Because we read that the Apostles met on that day To the first Objection my Adversary replyeth that we ought to have Communication with the Jews in all things which are good Otherwise the Jews believing in one God we should not believe so and they believing in the Old Testament it should not be the Object of our Faith To the Second he saith that a Question may be made whether he rose on the first day of the week none of the Evangelists in the Original saying in express words the first day of the week but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though this be true is it a sufficient Reason to change the day which God himself hath prescribed unto us blessed sanctified and commanded We may remember the day of his Resurrection and keep it holy but we ought not because he rose
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
the Spirit searches all things yea the deep things of God It follows because he cannot be sent as Servants are by their Masters or Ambassadors by their Lords since in that mission there is always some dependency there is a Superior and inferior there is one Major and one Minor which can never be found in God it follows I say by a necessary Consequence he being sent from the Father and the Son it is because he proceeds from both You may further urge the Holy Ghost is not truly and properly God therefore he doth not proceed from the Father and the Son according to the manner as it is believed in the Church of England The Antecedent appears by these words of St. John When the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and will shew you things to come From whence I thus argue First He that doth not speak of himself supposes another distinct Person from whom he hath received Instruction but the Holy Ghost doth not speak of himself therefore he supposes another distinct Person from whom he hath received Instruction therefore he is not truly and properly God because he that is truly and properly God cannot suppose any other Person from whom he should receive Instruction Secondly He that speaks what he heareth supposes another Person speaking distinct from him that heareth but the Holy Ghost speaketh what he heareth therefore he supposes another Person speaking distinct from him therefore he is not truly and properly God because he that is truly and properly God cannot suppose any other Person speaking unto him from whom he could receive Instruction this being contrary to the Nature of the true God The Major Proposition of these two Arguments is clear and certain the Minor is from St. John therefore it follows that the Holy Ghost is not truly and properly God and consequently that he doth not proceed from the Father and the Son as the Church of England believes Answ I grant that the Holy Ghost doth not speak of himself but speaks what he heareth he being not of himself but of the Father and the Son however it doth not follow but that he is truly and properly God But before I make it appear it is necessary to observe that the Holy Ghost is sometimes taken for God himself sometimes for a divine Quality sometimes for a Person really distinct from the Father and the Son First He is taken for God himself God is a spirit John 4. 24. For God being Holy and a Spirit it is evident that he is holy Spirit and Reciprocally he that is called holy Spirit per Excellentiam and without dependency is God For these Terms God and holy Spirit are really one and the same thing as likewise these following Eternal Lord Creator Conservator They differ only in reference to the different effects which we apply them to God is named Eternal because he is without Beginning and Ending Is called Lord because of his Power over all things Creator because he made them of nothing and Conservator because he keeps them from returning into nothing And he is called Holy Ghost per Excellentiam because to speak properly none but he is truly Holy and because he receives his Holiness from no body all other Creatures whatsoever have their holiness by Communication and Dependency In that sence the Holy Ghost is not really distinguish'd from the Eternal Father but only per Intellectum or in as much as the Definition which is ascribed to the Eternal Father is different from that of the Holy Ghost as the Eternal is distinguish'd from the Creator For although it be really one and the same thing yet our Understandings conceive the Eternal otherwise than the Creator in as much as the Eternal is a Being without beginning and ending and the Creator is a first and Independent Cause who produced all things out of nothing Therefore in that sence the Holy Ghost being not really distinguish'd from the Eternal Father we cannot say that he proceeds from him because it would follow that one and the same thing should be supposed at the same time existing and not existing existing because we conceive it to be so and not existing because in that instance of Reason when we should conceive it proceeding from the Father it should not be existing which is contrary to Reason since there is no instance of Reason wherein we can conceive the true God not to be Therefore it follows that the Holy Ghost in the aforementioned sence doth not proceed from the Father Secondly He is taken for a divine Quality as when the Holy Ghost said unto those of Antioch Separate me Barnabas and Saul for the work whereunto I have called them We must conceive it was God who spake these words but because God did all this by that Power within him which is his Spirit therefore these words and actions are attributed to the Holy Ghost in that sence likewise the Holy Ghost is not really distinguish'd from the Eternal Father and consequently is not proceeding from him Thirdly He is taken for a Person really distinct from the Eternal Father and that he is so is evidently proved by these Texts Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption and by this to the Romans The spirit it self maketh intercession for us with groanings which cannot be uttered and by that of the first to the Corinthians The spirit searcheth all things yea the deep things of God For Grief is certainly a personal Affection of which a quality is not capable We can understand what is an interceding Person but we have no apprehension of interceding and groaning Qualities and we understand also that to search is a property belonging to a Person and not to a Quality You will urge that it is ordinary in the holy Scripture to find the like Expressions which are proper unto Persons given unto those things which are no Persons as when the Apostle saith Charity suffereth long and is kind charity envieth not vaunteth not it self c. All which personal Actions are attributed to Charity which is no Person but belonging to that Person which is charitable because that Person which is so qualified doth perform those Actions according to and by the vertue of that Charity which is in him In the same manner personal Actions are attributed to the Holy Ghost which is no Person but only the Virtue Power and Efficacy of God the Father who is a Person and doth perform those personal Actions attributed to the Holy Ghost by the Virtue Power and Efficacy in himself which is the Holy Ghost Answ This giveth no satisfaction for there are several personal Attributes given in the holy Scriptures expresly to the Holy Ghost which cannot be ascribed to God the Father as for Example to make Intercession is a
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