A
SERMON
PREACH'D
AT
COLCHESTER
,
June
2.
1697.
BEFORE
THE
Right
Honourable
and
Reverend
Father
in
GOD
,
HENRY
Lord
Bishop
of
LONDON
,
AT
A
Conference
with
his
CLERGY
UPON
His
MAJESTY'S
late
Injunctions
.
By
H.
De
LUZANCY
,
B.
D.
Vicar
of
DOVERC.
and
HARWICH
.
Printed
by
his
Lordship's
Special
Command
.
To
which
are
prefixed
some
Remarks
on
the
Socinians
late
Answer
to
the
Four
Letters
written
against
them
by
the
same
Author
.
LONDON
,
Printed
by
E.
Holt
for
Tho.
Bennet
,
at
the
Half
Moon
in
St.
Paul's
Church-yard
,
1697.
To
the
Reverend
Clergy
at
the
Conference
,
June
2.
Reverend
Brethren
,
THis
Discourse
,
when
pronounc'd
before
our
most
Excellent
Diocesan
,
had
the
Happiness
to
meet
with
so
great
an
Approbation
from
you
,
that
even
in
that
respect
you
might
have
challeng'd
its
first
appearing
in
the
World
:
But
by
your
unanimous
Application
to
His
Lordship
,
that
he
would
be
pleas'd
to
command
me
to
make
it
publick
,
it
became
entirely
your
own
;
and
I
could
not
without
Injustice
look
for
any
other
,
or
safer
Patronage
,
than
that
of
so
many
wise
and
learned
Men
,
who
did
me
the
Honour
to
desire
its
Publication
.
But
there
is
also
a
great
mixture
of
Gratitude
in
the
Offer
which
I
humbly
make
to
you
of
it
.
I
am
glad
of
so
publick
an
Opportunity
to
express
to
you
the
deep
Sence
which
I
have
of
your
repeated
Favours
to
my
Parish
,
which
for
four
Years
last
past
you
have
honour'd
with
a
Lecture
,
wherein
you
propos'd
to
your selves
no
other
Encouragement
but
that
of
doing
Good
;
your
pious
Endeavours
being
like
Vertue
,
which
is
a
Reward
to
it self
,
and
is
abundantly
satisfy'd
if
it
can
but
advance
the
Great
Ends
of
Religion
I
am
,
Reverend
Brethren
,
Your
most
Humble
,
and
Obedient
Servant
,
LUZANCY
,
The
PREFACE
.
HIs
Majesty's
late
Injunctions
are
the
Subject
of
the
following
Discourse
:
How
wise
they
are
in
themselves
,
and
how
suitable
to
the
Exigencies
of
the
Church
,
is
visible
to
any
one
,
who
is
never
so
little
acquainted
with
the
Disputes
of
the
present
Age.
The
Socinians
by
opposing
the
Belief
of
the
Holy
Trinity
,
and
the
Divinity
of
Jesus
Christ
,
having
brought
Religion
into
Danger
,
there
appear'd
Writers
of
all
sorts
to
defend
the
Grand
and
Common
Concern
of
Christianity
.
But
they
being
Men
of
different
Education
,
Studies
,
and
Inclinations
,
manag'd
the
Sacred
Controversie
in
a
different
way
from
one
another
.
Some
excellently
vers'd
in
Ecclesiastical
Learning
,
and
great
Assertors
,
as
well
as
Judges
of
Tradition
,
stuck
firmly
to
the
Decisions
of
the
Sacred
Councils
,
and
the
Determinations
of
the
Fathers
:
Some
addicted
to
the
Speculations
of
the
Schools
,
follow'd
a
more
abstruse
and
metaphysical
Method
:
Others
us'd
to
a
Philosophical
way
of
arguing
,
would
bring
our
Mysteries
within
the
usual
and
receiv'd
Principles
of
reasoning
.
But
all
this
was
not
done
with
the
same
Abilities
and
Success
.
Some
made
the
Judgment
of
the
Catholick
Church
before
,
and
after
the
great
Council
of
Nice
,
to
appear
with
a
vast
Clearness
and
Evidence
:
Some
did
shew
to
the
learned
World
,
how
Grapes
may
be
gather'd
of
Thorns
;
and
the
manner
of
speaking
of
the
Schools
become
not
only
plain
,
but
also
florid
,
and
eloquent
:
Others
thought
that
God
had
stamp'd
in
us
the
Image
of
his
incomprehensible
Operations
:
Vnhappy
in
this
,
that
they
gave
to
weak
Similitudes
the
Name
of
Demonstrations
,
and
justly
anger'd
the
present
,
by
ridiculing
the
Terms
us'd
by
the
Ancient
Church
.
This
,
though
indeed
well
design'd
of
all
hands
,
yet
met
not
with
all
the
Success
which
might
have
been
hop'd
for
.
It
inflam'd
the
Socinians
,
and
made
them
not
so
much
to
weigh
the
Truth
it self
,
as
to
strive
to
find
some
Defect
in
every
one
of
these
ways
.
The
first
being
most
Matter
of
Fact
,
was
very
hard
to
be
oppos'd
;
and
whosoever
reads
seriously
the
Answer
to
the
learned
Doctor
Bull
,
and
is
in
any
degree
acquainted
with
Antiquity
,
must
needs
wish
for
more
Exactness
and
Candor
in
the
Author
of
that
Writing
.
The
second
they
have
professedly
misunderstood
,
owning
Dr.
South
as
exact
and
as
close
a
Writer
as
ever
was
,
to
speak
the
Sence
of
the
Church
,
but
willing
to
mistake
that
Sence
,
and
confounding
it
with
Sabellianism
,
which
the
Church
ever
did
,
and
does
now
detest
.
The
third
having
given
them
great
Advantages
,
they
have
crowded
one
Print
upon
the
neck
of
another
,
and
the
Authority
of
the
Divine
Oracles
laid
aside
,
Philosophy
becomes
the
Judge
of
Religion
;
and
Aristotle
or
Des
Cartes
impeach
Christ
and
his
Apostles
.
But
this
is
not
all
:
Several
learned
Men
amongst
us
could
not
bear
with
these
new
Notions
,
or
think
their
Silence
justifiable
to
God
and
his
Church
in
this
Matter
:
They
exprest
themselves
warmly
against
those
Vncatholick
Terms
and
Explications
,
but
were
answer'd
again
with
Heat
and
Clamour
;
and
a
War
began
of
a
strange
and
unaccountable
Nature
;
all
Parties
agreeing
in
the
same
Design
to
maintain
our
Holy
Mysteries
,
and
yet
divided
in
the
way
of
pursuing
it
.
The
Injunctions
obviated
all
this
,
by
giving
a
check
to
a
swarm
of
Socinian
Prints
,
which
with
great
Industry
were
disperst
over
the
Kingdom
;
and
obliging
Divines
not
only
to
treat
these
Sacred
Matters
calmly
,
but
also
to
use
no
other
Expressions
in
their
Explications
,
but
what
the
Churches
of
God
have
us'd
themselves
to
:
A
wise
and
a
truly
Christian
Expedient
to
preserve
the
Peace
and
Vnity
of
the
Church
!
For
of
all
the
Societies
which
make
up
the
Catholick
Church
,
none
ever
pretended
to
say
any
new
thing
in
this
Matter
;
but
as
they
receiv'd
the
Faith
,
so
they
deliver'd
it
to
us
:
And
to
any
rational
Man
,
it
is
a
mighty
Argument
against
Socinianism
,
that
those
very
Churches
which
have
,
and
do
differ
amongst
themselves
in
so
many
other
Points
,
never
differ'd
in
this
;
and
that
the
great
Variety
of
Superstructures
never
in
the
least
affected
the
Foundation
.
I
hope
that
this
has
in
a
very
great
measure
laid
the
Heats
rais'd
amongst
us
:
But
it
has
not
silenc'd
the
Socinians
;
thô
indeed
it
appears
to
me
by
their
latest
Prints
since
the
publishing
of
the
Injunctions
,
that
they
write
more
out
of
a
desire
to
have
it
said
,
that
they
have
left
no
Book
unanswer'd
,
than
really
to
satisfie
themselves
and
others
concerning
those
substantial
Arguments
,
which
have
been
offer'd
to
them
.
This
is
the
most
charitable
Construction
which
I
can
make
of
the
Answers
to
Mr.
Edwards
,
the
Lords
Bishops
of
Sarum
and
Chichester
,
and
the
incomparable
Vindication
of
the
Lord
Bishop
of
Worcester
.
But
I
think
the
Answer
to
my
Book
to
be
a
singular
Instance
of
this
.
A
Friend
of
mine
,
who
is
a
Gentleman
of
that
Perswasion
,
had
often
told
me
that
there
was
one
coming
,
and
I
expected
it
with
some
Impatience
,
desirous
to
see
what
they
had
to
say
to
some
plain
Arguments
,
which
I
thought
of
great
force
,
and
how
they
would
vindicate
so
many
Places
out
of
their
own
Books
,
which
they
own'd
I
had
cited
with
a
great
deal
of
Truth
and
Justice
.
At
last
my
Friend
shews
me
their
latest
Collection
of
Answers
,
amongst
which
there
is
one
to
the
four
Letters
of
M.
H.
de
L.
I
hope
it
will
not
be
taken
amiss
if
I
make
some
Remarks
upon
it
.
1.
It
is
very
diverting
to
see
a
Writing
call'd
an
Answer
to
the
four
Letters
;
and
not
so
much
as
a
Page
,
or
Line
,
or
Tittle
of
the
four
Letters
touch'd
.
I
confess
that
this
is
an
easie
way
of
answering
,
and
that
at
this
rate
any
Book
upon
Earth
may
be
answer'd
.
Any
Body
may
have
the
Pleasure
to
be
an
Author
.
But
I
am
not
altogether
satisfied
,
that
this
is
consistent
with
that
reputation
of
Learning
and
Eloquence
which
these
Gentlemen
men
have
so
justly
acquir'd
.
One
or
two
more
such
Answers
,
will
,
I
am
afraid
,
sink
,
or
at
least
endanger
a
part
of
it
.
2.
They
give
a
rare
reason
for
not
meddling
with
the
four
Letters
.
I
know
not
,
says
the
Author
,
p.
47.
whether
we
are
concern'd
in
them
,
till
I
know
more
certainly
in
what
Sence
he
holds
a
Trinity
of
Divine
Persons
,
and
the
Divinity
and
Satisfaction
of
our
Saviour
?
I
beg
leave
of
these
Gentlemen
to
assert
,
that
they
know
as
well
as
I
do
my self
,
what
is
my
sence
in
those
Matters
.
Obscurity
is
none
of
the
many
defects
which
the
four
Letters
may
be
charg'd
with
:
But
they
were
not
willing
to
intangle
themselves
in
the
discussion
of
so
many
Citations
,
or
to
make
good
the
weak
side
of
their
Writings
,
which
they
were
sensible
could
not
be
maintain'd
.
They
have
found
of
late
a
shorter
Cut
;
and
that
is
,
the
famous
distinction
of
Real
and
Nominal
Trinitarians
:
They
steal
away
with
this
on
all
occasions
,
and
still
maintain
a
running
Fight
:
It
is
their
last
refuge
;
and
had
it
not
been
for
the
rare
contrivance
,
there
had
been
before
this
an
end
of
the
Socinian
Controversie
.
To
answer
a
solid
Argument
,
is
a
hard
,
and
generally
an
unfortunate
Task
:
But
if
they
can
but
bring
you
right
or
wrong
within
the
Verge
of
the
fatal
Distinction
,
then
they
have
always
a
large
Field
for
Discourse
:
They
act
in
this
like
ingenious
,
but
whether
altogether
like
conscientious
Men
,
I
am
not
willing
to
determine
?
3.
They
are
so
full
of
that
beloved
distinction
,
and
so
fond
of
meeting
with
any
thing
that
looks
like
it
,
that
in
what
they
call
an
Answer
to
the
Four
Letters
,
they
have
done
to
themselves
and
to
me
a
real
Injury
.
To
themselves
by
a
flat
contradiction
in
the
space
of
four
Pages
;
and
to
me
,
by
charging
me
with
that
which
I
never
said
or
thought
:
They
make
me
say
that
the
Divine
Persons
are
Three
Infinite
Spirits
.
Pag.
43.
He
says
Three
Infinite
Spirits
each
of
them
a
God
,
are
all
of
them
but
One
God
:
I
averr
that
there
is
nothing
in
the
Four
Letters
which
directly
,
or
indirectly
looks
like
that
:
It
is
not
the
Language
of
Scripture
,
nor
that
of
the
Catholick
Church
:
It
never
was
,
and
I
hope
shall
never
be
mine
.
But
this
they
have
contradicted
,
Pag.
47.
by
desiring
to
know
,
in
what
Sence
I
hold
a
Trinity
of
Divine
Persons
.
One
would
be
apt
to
say
that
this
betrays
a
great
deal
of
Incogitancy
.
4.
The
Four
Letters
then
are
still
sound
and
safe
;
but
the
Preface
is
engag'd
,
and
I
must
endeavour
to
bring
it
off
.
Two
things
in
it
are
excepted
against
:
The
one
,
that
I
said
,
That
the
Consent
of
the
whole
Christian
World
must
be
a
strong
Inducement
to
a
modest
Socinian
to
mistrust
all
his
Arguments
,
and
that
to
oppose
all
that
is
great
and
good
in
the
Church
of
God
in
a
Point
of
Faith
,
which
Word
the
Author
of
the
Answer
has
overlook'd
,
is
too
much
for
the
most
presuming
Disputant
.
He
says
to
this
,
p.
40.
that
the
case
is
this
;
one
side
has
Argument
,
the
other
has
Authority
and
Number
:
And
that
in
a
Clash
between
Argument
and
Number
,
that
whole
World
,
and
all
that
is
great
in
it
,
when
weigh'd
against
but
one
Argument
,
is
as
if
you
had
put
nothing
at
all
into
the
Scale
.
I
say
that
he
absolutely
mistakes
the
Case
.
We
maintain
that
the
Church
has
Reason
,
as
well
as
Authority
and
Number
;
and
that
on
this
very
Account
a
modest
Socinian
must
lose
much
of
his
Confidence
.
By
all
that
is
great
and
good
,
I
mean
the
Sacred
Councils
,
the
Holy
and
Learned
Fathers
,
and
the
different
Societies
of
Christians
all
the
World
over
,
who
have
been
baptiz'd
in
the
Name
of
that
Blessed
Trinity
,
and
look
upon
Iesus
Christ
as
the
Author
and
Finisher
of
their
Faith
.
In
a
Point
of
Faith
,
and
much
less
in
the
Foundation
,
God
will
not
suffer
the
Catholick
Church
to
err
.
Had
I
said
that
it
had
been
a
Reason
to
a
modest
Socinian
to
mistrust
all
his
Arguments
,
I
had
said
nothing
but
what
is
exactly
true
:
I
confess
I
was
too
modest
my self
in
calling
it
only
an
Inducement
.
5.
The
other
Exception
is
against
an
Assertion
,
which
I
thought
no
Divine
in
the
World
would
have
disputed
;
That
Faith
and
Reason
are
two
different
things
;
and
,
consequently
,
that
that
which
is
the
Object
of
Faith
,
cannot
be
the
Object
of
Reason
.
He
calls
this
,
p.
41.
a
very
rash
Proposition
.
He
says
some
lines
before
,
That
the
Apostle
teaches
,
Heb.
11.1
.
not
only
that
the
Object
of
Faith
and
Reason
is
the
same
;
but
that
there
cannot
be
Faith
without
Reason
;
and
that
Faith
is
the
Product
of
Reason
.
This
Author
should
have
consider'd
,
before
he
call'd
the
Proposition
rash
,
that
it
is
the
Sence
of
all
the
Ancient
and
Modern
Divines
;
and
that
thô
sometimes
Faith
and
Reason
are
conversant
about
the
same
Object
;
as
for
instance
,
in
the
Existence
and
Vnity
of
God
,
which
Reason
considers
as
well
as
Faith
;
yet
for
all
that
,
their
Object
is
different
,
and
even
in
this
very
case
,
Reason
assents
to
it
,
as
it
is
naturally
known
;
and
Faith
,
as
it
is
supernaturally
reveal'd
.
The
place
of
the
Apostle
should
not
have
been
mention'd
at
all
.
For
what
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Evidence
of
things
not
seen
,
but
a
Revelation
of
those
things
which
Reason
cannot
reach
,
or
penetrate
;
and
on
this
very
account
are
said
to
be
unseen
,
and
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Demonstration
,
which
rising
from
an
higher
Principle
,
is
different
from
,
and
has
a
greater
Certainty
than
Reason
.
But
what
this
Author
says
,
That
there
can
be
no
Faith
without
Reason
,
and
that
Faith
is
the
Product
of
Reason
,
shews
plainly
the
misfortune
of
writing
Answers
in
haste
.
If
by
the
first
of
these
Propositions
he
means
that
Faith
is
always
rational
,
and
that
Reason
never
wants
strong
Inducements
to
believe
,
which
the
Schools
in
their
rugged
Language
call
Motives
of
Credibility
,
I
say
so
too
.
But
if
he
means
,
that
we
cannot
believe
,
except
we
have
a
clear
Notion
of
what
is
propos'd
to
our
Belief
;
I
say
,
that
it
is
against
the
Nature
of
Faith
,
which
offers
things
above
Reason
,
and
expects
the
submission
of
our
Judgments
to
the
Authority
of
the
Revelation
.
The
second
Proposition
that
Faith
is
the
Product
of
Reason
,
is
capable
of
a
tolerable
Sence
,
if
by
it
is
meant
no
more
,
than
that
Reason
is
an
introduct●on
to
Faith
:
But
if
by
it
is
meant
,
that
it
is
the
Cause
of
Faith
,
I
must
beg
this
Author's
leave
to
say
,
that
it
is
plain
Pelagianism
.
6.
This
Gentleman
asks
me
several
Questions
,
wherein
I
must
take
the
liberty
to
tell
him
that
I
am
not
at
all
concern'd
,
and
consequently
not
oblig'd
to
answer
.
He
argues
very
smartly
against
Three
Infinite
Minds
,
Spirits
,
or
Substances
;
thô
,
at
the
same
time
,
I
doubt
he
makes
his
Adversaries
to
say
more
than
really
they
do
.
I
leave
him
and
them
to
dispute
it
;
yet
one
of
them
I
think
is
a
Question
by
no
means
to
be
offer'd
,
and
takes
off
much
of
the
respect
due
to
the
Sacred
Writings
,
p.
42.
This
therefore
,
says
he
,
is
the
first
Question
that
I
desire
Mr.
L.
to
resolve
:
Will
he
believe
a
Doctrine
that
seems
to
imply
manifest
and
incontestable
Contradictions
,
if
such
Doctrine
or
Proposition
were
indeed
found
in
Scripture
?
To
this
,
I
answer
,
that
the
Question
is
unreasonable
,
because
the
Supposition
on
which
it
is
grounded
is
impossible
.
God
cannot
contradict
himself
.
A
manifest
and
uncontestable
Contradiction
in
Scripture
,
is
a
thing
not
so
much
as
to
be
thought
of
from
him
,
who
is
Light
,
and
in
whom
there
is
no
Darkness
at
all
.
But
I
well
go
farther
with
this
Gentleman
;
and
thô
I
love
and
honour
Reason
as
much
as
any
Man
in
the
World
,
yet
I
will
affirm
,
that
if
it
were
possible
that
in
any
undoubted
Scripture
there
should
be
in
clear
and
express
Terms
a
Proposition
or
Doctrine
which
seems
to
imply
a
manifest
and
incontestable
Contradiction
,
I
ought
not
to
reject
it
,
or
make
my
Reason
the
Judge
of
God's
Veracity
:
But
my
Duty
is
humbly
to
resign
my self
to
him
,
and
adore
what
I
cannot
understand
.
7.
I
know
that
this
Gentleman
will
take
this
very
ill
;
and
will
say
again
,
as
he
has
already
,
p.
41.
that
I
calumniate
Reason
,
the
Light
set
up
in
us
by
God
himself
.
But
that
Light
is
not
given
us
to
impeach
and
reproach
our
Maker
;
and
reject
what
he
commands
us
to
believe
,
or
call
it
a
manifest
and
incontestable
Contradiction
,
because
it
is
above
its
weak
Perceptions
:
That
Light
ought
to
act
in
its
due
measure
and
proportion
;
if
it
goes
farther
,
it
is
a
Rebellion
and
an
Attempt
against
the
Majesty
and
Power
of
God
.
He
calumniates
Reason
,
who
does
detract
from
its
Dignity
and
Energy
in
those
things
wherein
it
ought
to
be
Judge
.
It
is
an
Affront
to
Reason
to
be
brought
below
it self
:
But
he
also
calumniates
Reason
,
who
exalts
it
more
than
it
deserves
;
as
he
no
less
maliciously
injures
a
Man
,
who
commends
in
him
Qualities
which
he
has
not
,
than
he
who
obscures
and
denies
those
which
he
has
.
There
are
some
General
Principles
wherein
Reason
cannot
err
,
and
which
Man
ought
to
be
guided
by
.
None
is
more
plain
and
evident
than
this
,
that
he
owes
his
submission
and
assent
to
what
God
proposes
:
Whether
it
be
comprehensible
,
or
not
comprehensible
,
is
no
part
of
the
Inquiry
?
Whether
God
has
propos'd
it
,
is
the
true
state
of
the
Question
?
Reason
has
a
Right
to
examine
,
Whether
God
has
propos'd
it
,
or
no
?
The
danger
of
taking
things
upon
Trust
,
is
too
great
to
deny
Reason
the
power
of
examining
.
But
that
Point
once
clear'd
,
to
say
that
we
ought
not
to
submit
,
because
it
is
incomprehensible
,
or
appears
to
us
manifestly
contradictory
,
is
an
ill
and
an
endless
way
of
arguing
.
8.
This
Author
cannot
digest
the
Epithets
of
Narrow
and
Corrupt
,
which
I
gave
to
Reason
.
He
complains
of
it
in
several
places
of
his
small
Writing
.
But
indeed
is
not
our
Reason
such
?
Can
he
who
denies
this
,
pretend
that
he
ever
endeavour'd
to
know
himself
?
I
have
often
wonder'd
at
the
pains
which
some
Men
have
taken
to
convince
the
Opposers
of
the
Doctrine
of
Original
Sin
.
The
shortest
and
easiest
Method
was
to
send
them
to
themselves
,
to
find
there
the
fatal
consequences
of
the
first
Transgression
.
I
appeal
to
my
ingenious
Adversary
,
who
thô
certainly
a
great
Master
of
Reason
,
yet
upon
second
Thoughts
will
agree
with
me
that
the
Reason
of
the
best
Men
is
very
Narrow
and
Corrupt
.
Whence
do
proceed
so
many
Mistakes
and
Errors
,
Misapprehensions
and
Inadvertencies
,
but
from
that
very
Principle
?
Is
not
this
the
Spring
of
so
many
hot
and
tedious
Disputes
?
And
what
Reason
but
this
can
be
given
of
so
many
Books
and
Opinions
which
have
divided
Mankind
?
In
this
the
Excellency
of
Faith
appears
,
and
for
this
we
ought
to
praise
its
Author
,
the
Holy
Iesus
,
that
it
has
rectify'd
and
improv'd
Reason
not
only
by
making
it
more
knowing
,
but
also
more
humble
,
more
sincere
,
and
more
obedient
to
God
.
I
am
sure
that
this
is
the
Method
of
arguing
of
the
Primitive
Fathers
in
that
mighty
struggle
with
the
Heathen
Philosophers
,
some
of
whom
did
so
exalt
Reason
as
to
pretend
to
decide
of
every
thing
;
whilst
others
did
so
revile
it
,
as
to
be
positive
that
nothing
could
certainly
be
known
;
and
consecrated
that
wild
and
extravagant
Saying
of
Socrates
,
Hoc
unum
scio
nihil
scio
.
This
I
know
that
I
know
nothing
.
Both
disputed
admirably
one
against
another
.
But
when
the
Apologists
for
Christianity
were
oblig'd
to
take
in
hand
the
Cause
of
Religion
;
althô
they
had
the
true
Notion
of
Reason
,
Res
Dei
Ratio
,
says
elegantly
Tertullian
,
and
knew
it
to
be
the
Light
of
God
in
us
,
yet
they
own'd
it
to
be
narrow
and
corrupted
,
and
consequently
not
Reason
,
but
Faith
and
Revelation
to
be
attended
to
.
Thus
Justin
Martyr
,
Arnobius
,
Tertullian
,
Lactantius
,
St.
Austin
,
and
others
:
Tertullian
de
Anima
,
c.
1.
Cui
enim
veritas
comperta
sine
Deo
?
Cui
Deus
cognitus
sine
Christo
?
Cui
Christus
exploratus
sine
Spiritu
Sancto
?
Cui
Spiritus
Sanctus
accommodatus
sine
Fidei
Sacramento
:
And
St.
Austin
de
morib
.
Eccl.
Cath.
c.
2.
A
Book
never
enough
to
be
read
;
who
speaks
of
Reason
in
Terms
which
must
certainly
please
those
Gentlemen
,
calling
it
,
Perspicuitas
,
&
sanctitas
Rationis
,
the
Clearness
and
Sanctity
of
Reason
;
yet
says
,
that
it
is
so
much
obscur'd
by
Sin
,
Passion
,
and
Prejudice
,
that
,
Saluberrime
comparatum
est
,
ut
in
lucem
Veritatis
aciem
titubantem
,
&
velut
ramis
humanitatis
opacatam
inducat
authoritas
.
9.
This
shews
how
much
this
Gentleman
is
in
the
wrong
,
when
he
says
,
p.
42.
that
I
must
be
content
to
argue
these
Questions
about
the
Trinity
and
Incarnation
not
from
Scripture
only
,
but
from
Reason
also
;
nay
,
from
Reason
chiefly
and
ultimately
.
As
far
as
Reason
is
subservient
to
find
the
Truth
and
Certainty
of
the
Revelation
,
I
confess
that
I
must
argue
from
Reason
;
and
the
Chiefly
and
ultimately
is
capable
of
a
good
Sence
;
because
the
belief
of
our
Mysteries
is
at
last
resolv'd
into
this
most
rational
Proposition
,
That
I
must
believe
what
God
has
reveal'd
;
and
that
to
find
that
it
is
so
in
the
sacred
and
undoubted
Scriptures
,
is
certainly
the
Work
of
Reason
.
But
if
he
means
that
,
the
Authority
of
God's
Word
laid
aside
,
we
must
bring
those
Mysteries
to
the
Scrutiny
of
Reason
;
and
instead
of
Divine
,
use
only
Humane
and
Philosophical
Disceptations
,
I
say
that
it
is
a
new
,
an
unreasonable
,
and
an
unchristian
Assertion
.
It
is
new
:
For
this
very
Author
is
too
much
conversant
with
Antiquity
,
not
to
know
,
that
in
the
long
Contests
between
the
Orthodox
,
and
the
Arrians
,
Nestorians
,
&c.
the
Scripture
was
appeal'd
to
on
both
sides
:
They
never
thought
of
pretended
Impossibilities
,
manifest
and
incontestible
Contradictions
.
The
Certainty
of
the
Revelation
,
was
the
only
proof
aim'd
at
;
That
the
Scripture
plainly
taught
it
,
was
affirm'd
by
the
Church
;
That
it
was
not
,
was
maintain'd
by
Hereticks
.
Indeed
Tradition
had
a
share
in
the
Dispute
:
For
no
Scripture
being
of
private
Interpretation
,
the
Sence
of
the
Primitive
Doctors
was
strictly
inquir'd
after
;
but
all
still
was
resolv'd
into
the
Testimony
of
God
in
the
Sacred
Writings
.
Yet
these
Times
had
their
Orators
,
their
Philosophers
,
their
Criticks
;
and
it
is
strange
,
that
none
of
them
could
perceive
,
that
one
,
and
one
,
and
one
,
are
not
one
but
three
;
and
that
this
manifest
and
incontestable
Contradiction
should
only
be
a
discovery
of
the
Socinians
in
this
Age.
It
is
also
unjust
and
unreasonable
:
For
the
manner
of
treating
a
Dispute
,
must
have
some
proportion
with
the
thing
in
Dispute
.
Physical
Experiments
are
not
search'd
into
with
Metaphysical
Speculations
;
nor
metaphysical
Speculations
clear'd
by
Physical
Experiments
.
Criticisms
are
unserviceable
in
Geometry
,
and
an
excellent
Geometrician
may
be
a
lamentable
Critick
.
Yet
we
have
to
deal
with
a
sort
of
Men
,
who
will
have
Reason
to
decide
of
Matters
above
Reason
;
will
make
Faith
and
Reason
,
knowing
and
believing
to
be
the
same
thing
;
and
under
pretence
of
Reasoning
,
will
rob
God
of
his
Power
over
us
,
and
us
of
the
Reward
of
our
Obedience
to
him
.
It
is
unchristian
.
If
you
design
to
dispute
with
a
Philosopher
,
then
go
and
ransack
Athens
and
Rome
;
out
with
your
Reason
as
splendidly
,
and
profusely
as
you
can
:
But
for
me
,
who
can
say
with
Pacianus
,
Christian
is
my
Name
,
and
Catholick
is
my
Surname
,
I
can
,
I
will
hear
nothing
but
out
of
the
Sacred
Scriptures
:
Whatsoever
you
intend
to
teach
me
of
God
,
must
be
fetch'd
from
thence
.
I
never
built
the
hopes
of
my
Salvation
upon
Aristotle
,
or
Des
Cartes
:
Their
Writings
are
good
in
their
kind
;
but
to
form
Religion
,
they
are
those
Cisterns
spoken
of
by
the
Prophet
,
broken
Cisterns
that
can
hold
no
Water
.
In
a
Word
,
there
we
are
to
fix
;
and
we
cannot
avoid
disputing
eternally
,
if
this
is
not
made
the
Touch
stone
of
all
our
Arguments
.
When
we
have
indulg'd
our
Reason
to
the
utmost
degree
,
it
will
prove
an
egregious
Cheat
to
us
,
and
we
shall
at
last
be
oblig'd
to
return
whence
we
came
,
and
say
as
St.
Austin
,
Epist.
ad
Volus
.
Dandum
Deo
aliquid
posse
,
quod
fateamur
nos
investigare
non
posse
.
We
must
agree
that
God
can
do
those
things
,
be
capable
of
those
Operations
and
Communications
,
which
we
must
be
forc'd
to
acknowledge
to
be
above
all
our
Enquiries
.
A
SERMON
2
Tim.
1
13.
Hold
fast
the
Form
of
sound
Words
.
ALtho'
the
Church
is
a
Divine
Institution
,
the
Mystical
Body
of
Christ
,
and
the
Purchase
of
his
Blood
;
Yet
the
Experience
of
all
Ages
has
made
it
appear
from
the
beginning
of
its
happy
Establishment
,
that
evil
Men
and
Seducers
have
attempted
not
only
to
ruine
its
Out-works
,
but
even
to
blow
up
its
very
Foundation
.
This
Christ
had
foreseen
when
he
told
his
Apostles
,
Matth.
18.7
.
that
it
must
needs
be
that
Offences
come
.
This
St.
Paul
was
not
unacquainted
with
,
when
he
said
to
the
Corinthians
,
1
Cor.
11.19
.
There
must
be
also
Heresies
among
you
:
No
Age
or
Society
being
without
Men
who
love
to
abound
in
their
own
Sence
;
have
not
Justice
enough
to
acknowledge
their
Weakness
and
Ignorance
;
and
will
rather
yield
to
Passion
and
Prejudice
,
than
be
led
by
the
plain
Assertions
of
Scripture
,
and
the
calm
and
serene
Dictates
of
Reason
.
So
great
an
Evil
could
not
but
vehemently
affect
that
zealous
Apostle
,
who
had
incumbent
on
him
the
Care
of
all
the
Churches
.
A
truly
Episcopal
Spirit
cannot
sit
unconcern'd
,
and
see
them
perish
for
whom
Christ
dy'd
.
Nor
could
any
way
be
found
more
effectual
to
prevent
this
,
than
that
Men
should
speak
the
same
things
,
and
agree
in
uniform
Expressions
,
as
well
as
in
the
same
Profession
of
Faith
,
1
Cor.
1.10
.
Now
I
beseech
you
,
Brethren
,
by
the
Name
of
our
Lord
Jesus
Christ
that
you
all
speak
the
same
thing
,
and
that
there
be
no
Schisms
among
you
;
but
that
you
be
perfectly
join'd
together
in
the
same
mind
,
and
in
the
same
Judgment
.
This
is
the
ground
of
the
excellent
Direction
given
in
the
Text
to
Timothy
,
Hold
fast
the
Form
of
sound
Words
.
An
Advice
which
,
if
necessary
at
any
time
,
is
certainly
now
of
a
vast
Importance
;
when
the
Enthusiast
on
one
side
,
and
the
Disputer
of
this
World
on
the
other
,
have
rent
Religion
to
pieces
:
When
Men
think
it
a
Discredit
to
their
Parts
and
Abilities
,
to
think
soberly
:
And
instead
of
uniting
against
the
Common
Enemy
,
will
rather
suffer
the
War
to
be
brought
into
their
own
Quarters
,
than
part
with
their
private
,
tho'
crude
and
indigested
Notions
!
In
speaking
to
these
Words
,
I
will
endeavour
to
shew
,
-
I.
What
is
the
Form
of
found
Words
?
-
II.
How
dangerous
it
is
to
depart
from
it
.
-
III.
How
we
ought
to
behave
our selves
in
relation
to
them
who
have
departed
from
it
?
First
,
Then
,
what
is
the
Form
of
sound
Words
?
It
is
nothing
else
but
a
Collection
of
the
several
Verities
diffus'd
through
the
whole
Body
of
the
Sacred
Scriptures
.
An
express
Form
,
as
some
have
render'd
it
,
not
much
different
in
this
from
the
Sence
of
the
Greek
Commentators
:
But
more
truly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
short
Account
,
a
Summary
of
Christian
Doctrine
,
by
which
Men
come
to
know
what
to
embrace
,
and
what
to
refuse
.
This
St.
Paul
intends
when
he
tells
the
Romans
,
Chap.
6.17
.
that
they
have
obey'd
from
the
heart
that
Form
of
Doctrine
which
was
deliver'd
to
them
.
But
more
agreeably
to
the
Original
,
into
which
they
were
deliver'd
.
A
noble
Expression
,
and
elegantly
treated
by
St.
Basil
in
his
Discourse
of
Baptism
.
This
the
Apostle
calls
in
the
Verse
next
to
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
excellent
Trust
committed
to
the
Shepherds
of
the
Flock
,
Rom.
12.6
.
He
will
have
no
preaching
,
no
establishing
of
any
Doctrine
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
Sciences
have
their
Axiomata
,
their
first
Principles
,
the
ground
of
all
their
Demonstrations
.
Christianity
has
its
Axiomata
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
which
all
the
rest
is
built
.
Whatsoever
we
have
to
say
,
must
be
reduc'd
to
that
,
and
without
it
ought
not
to
be
admitted
.
These
Axiomata
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
Fundamental
Principles
of
Christianity
are
,
1st
.
the
Apostolical
Creed
.
2dly
,
Those
Enlargements
on
it
,
which
the
growth
of
Heresies
made
necessary
in
the
first
General
Councils
.
These
four
which
Gregory
the
Great
profess'd
to
reverence
next
to
the
four
Gospels
.
First
,
The
Apostolical
Creed
,
that
unchangeable
Rule
of
Faith
,
as
Tertullian
calls
it
.
Cordis
signaculum
&
Fidei
nostrae
Sacramentum
.
That
which
the
Fathers
understood
by
the
answer
of
a
good
Conscience
towards
God
;
that
is
,
a
solemn
Profession
,
Declaration
of
what
Religion
obliges
us
to
believe
,
and
from
which
we
ought
not
to
depart
.
This
is
the
first
Shield
of
Faith
,
which
the
Church
oppos'd
to
the
early
Attempts
of
those
Hereticks
who
thought
to
have
stifl'd
her
in
her
Infancy
.
This
Confession
of
God
the
Father
,
of
his
only
begotten
Son
Jesus
Christ
our
Lord
,
and
of
the
Holy
Spirit
,
which
is
the
Substance
of
that
Creed
,
made
unsuccessful
the
Endeavours
of
Simon
,
Cerinthus
,
Basilides
,
Menander
,
Carpocrates
,
and
the
swarm
of
impure
Gnosticks
.
By
this
every
Christian
was
initiated
to
Religion
,
gave
a
reason
of
the
Hope
that
was
in
him
;
and
became
a
Member
of
that
Society
here
on
Earth
,
which
after
perseverance
in
well
doing
is
to
be
rewarded
in
Heaven
.
I
know
that
a
Critick
of
this
Age
,
a
Person
of
the
first
rank
in
the
Common-wealth
of
Learning
,
has
disputed
both
the
Antiquity
and
Universality
of
this
Creed
.
A
Notion
too
unadvisedly
taken
up
by
several
Authors
,
who
thought
that
the
Socinians
took
too
great
an
Advantage
from
the
Simplicity
of
its
Articles
.
He
made
it
to
be
only
a
Creed
of
the
Latin
or
Western
Church
,
which
the
Catechumens
were
taught
before
their
Admission
to
Baptism
.
He
produces
two
of
St.
Irenoeus
,
three
of
Tertullian
,
one
of
St.
Cyril
of
Jerusalem
,
three
of
Ruffinus
,
and
insists
on
some
difference
even
between
the
Fathers
who
have
been
the
Expositors
of
this
Creed
,
St.
Austin
,
Chrysologus
,
Maximus
,
and
others
.
But
notwithstanding
all
this
,
whosoever
will
look
into
the
Creeds
of
St.
Irenoeus
,
and
Tertullian
;
for
that
of
St.
Cyril
was
after
the
Nicene
Council
,
and
those
which
Ruffinus
has
compar'd
,
that
is
,
the
Roman
,
the
Aquileian
,
and
the
Oriental
Creeds
,
will
find
so
mighty
an
agreement
,
and
the
variations
so
minute
and
inconsiderable
,
as
to
make
impossible
any
substantial
difference
.
And
it
is
certainly
a
strange
Fancy
,
that
the
Socinians
should
take
an
advantage
from
the
Simplicity
of
these
Articles
,
which
being
but
a
Compendium
of
the
New
Testament
,
are
at
last
resolv'd
into
it
.
For
the
Sence
of
that
Creed
must
be
that
of
the
Scriptures
,
of
which
it
is
an
Epitome
.
And
how
can
they
argue
against
the
Divinity
of
Christ
,
and
of
the
Holy
Spirit
,
from
their
not
being
call'd
God
in
the
Creed
,
when
the
Scriptures
are
so
full
in
asserting
the
Unity
of
God
,
and
the
Trinity
of
Persons
in
that
one
Adorable
and
Divine
Nature
?
Are
we
not
baptiz'd
in
the
Name
of
the
Father
,
Son
,
and
Holy
Spirit
?
Are
there
not
Three
that
bear
Record
in
Heaven
,
the
Father
,
the
Son
,
and
the
Holy
Spirit
,
and
are
not
these
three
one
?
Is
not
Christ
declar'd
to
be
,
God
blessed
over
all
for
ever
?
and
God
manifested
in
the
Flesh
?
Are
we
not
told
that
the
Spirit
searches
all
things
,
even
the
deep
things
of
God
,
and
that
to
lye
to
the
Holy
Spirit
,
is
to
lye
to
God
?
This
Objection
is
of
that
Clearness
and
Evidence
,
is
so
far
from
giving
them
any
Advantage
,
and
they
have
found
themselves
so
press'd
by
it
,
that
they
have
been
forc'd
to
split
on
another
Rock
,
and
say
that
the
Form
of
Baptism
is
no
part
of
Scripture
,
and
is
only
an
addition
to
St
Matthew
.
That
the
Place
of
St.
John
is
another
,
and
that
the
Word
God
,
is
not
to
be
found
in
the
cited
Scriptures
.
Shifts
unbecoming
learned
Men
!
Which
even
Praxeas
and
Sabellius
would
have
blush'd
at
:
The
former
oppos'd
by
Tertullian
,
who
tells
him
,
that
this
Rule
of
Faith
is
come
down
to
us
from
the
beginning
of
the
Gospel
.
The
latter
by
Dionysius
of
Alexandria
,
who
tells
him
,
apud
Euseb
.
l.
7.
c.
6.
That
the
Persons
of
the
Father
,
Son
,
and
Holy
spirit
are
indivisibly
united
in
the
same
Divine
Nature
.
2dly
,
The
Forms
agreed
upon
in
the
Primitive
Councils
,
at
Nice
,
Antioch
,
Sardis
,
Ephesus
,
Constantinople
,
Chalcedon
,
&c.
are
no
Additions
to
,
but
only
Explications
of
the
first
Form
.
They
are
still
the
Form
of
sound
Words
.
It
is
not
in
the
Power
of
the
Church
to
make
new
Forms
,
new
Articles
of
Faith
:
And
in
this
the
Church
of
Rome
is
inexcusable
,
and
guilty
of
a
Schism
,
which
she
has
charg'd
others
with
.
But
to
declare
and
explain
the
Faith
,
is
an
essential
part
of
its
Power
.
The
growing
Heresies
were
the
occasion
of
the
Apostolical
Creed
,
the
first
Remedy
apply'd
to
that
raging
Disease
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
vain
and
noisie
Oppositions
of
a
pretended
Knowledge
,
oblig'd
them
to
deliver
the
sacred
System
of
Divine
Verities
.
But
when
the
old
Hereticks
were
worn
out
,
leaving
to
the
World
a
sad
remembrance
of
their
gross
Follies
and
Immoralities
;
and
a
new
sort
sprung
up
,
who
did
attempt
to
overthrow
the
Faith
once
deliver'd
to
the
Saints
by
Blasphemous
Heterodoxies
.
It
was
high
time
for
the
Church
,
to
make
the
Creed
more
comprehensive
than
it
was
at
first
;
give
a
greater
extent
to
its
Articles
,
and
leave
safe
to
future
Ages
the
Depositum
which
they
had
receiv'd
.
And
indeed
it
would
have
been
very
happy
for
the
Church
,
if
Men
keeping
to
the
Plainness
and
Simplicity
of
the
Revelation
,
had
not
presum'd
to
go
farther
.
Oh
,
that
an
humble
Faith
had
stifl'd
Curiosity
in
its
first
Attempts
to
inquire
into
Divine
Mysteries
with
weak
Ratiocinations
,
and
Philosophy
never
assum'd
to
bring
Divinity
to
be
try'd
at
the
Bar
of
humane
Reason
!
Then
Mercy
and
Truth
would
have
kiss'd
each
other
,
and
God
,
even
our
God
,
would
have
given
us
his
Blessing
.
But
Man
forgot
that
scrutator
Majestatis
opprimetur
à
Gloria
,
That
the
bold
and
daring
Searcher
into
the
Majesty
of
God
will
be
oppress'd
and
sink
under
the
weight
of
his
Glory
.
He
launch'd
into
a
Sea
in
which
the
Rocks
and
Sands
on
all
sides
threatn'd
a
sad
and
inevitable
Ruine
.
God
has
reveal'd
to
us
his
Existence
and
the
Unity
of
his
Nature
.
He
has
told
us
,
that
in
that
one
indivisible
and
inseparable
Nature
,
are
Father
,
Son
,
and
Holy
Spirit
.
He
has
asserted
the
Father
to
be
God
,
the
Son
God
,
and
the
Holy
Ghost
God
.
He
has
taught
us
that
the
Father
is
not
the
Son
,
nor
the
Son
the
Father
,
nor
the
Holy
Ghost
Father
or
Son
.
He
has
inform'd
us
,
that
in
the
Fulness
of
times
he
sent
his
only
Son
to
take
our
Nature
:
That
the
Word
was
made
Flesh
,
and
offer'd
himself
a
Sacrifice
for
us
.
In
such
plain
Propositions
as
these
has
he
commanded
us
to
acquiesce
.
Faith
is
the
Duty
of
this
;
Intuition
and
Knowledge
the
Privilege
of
another
Life
.
The
Perceptions
of
our
present
State
,
have
no
proportion
with
so
incomprehensible
an
Object
.
Had
we
stay'd
there
,
the
Church
would
have
been
a
City
at
Vnity
within
it self
.
But
Man
not
contented
with
this
,
strives
to
understand
that
which
God
has
not
been
pleas'd
to
reveal
;
that
is
,
the
Nexus
,
or
manner
of
in
being
of
the
Three
Persons
;
The
How
,
these
three
can
be
one
;
The
Way
of
the
Union
of
the
two
Natures
in
one
adorable
Person
Christ
Jesus
;
and
having
no
other
Guide
but
his
Reason
,
intangles
himself
in
inextricable
Difficulties
.
Of
this
sort
were
Paul
of
Samosatum
Patriarch
of
Antioch
,
Photinus
Bishop
of
Syrmium
,
Praxeas
,
Noëtus
,
Sabellius
,
Arrius
,
Apollinaris
,
Nestorius
,
Eutyches
,
and
in
this
very
Age
Socinus
the
Reviver
of
the
Samosatenian
,
and
Photinian
Heresie
.
These
have
been
the
Incendiaries
of
the
Church
,
and
the
great
Disturbers
of
its
Peace
:
The
Men
who
have
made
it
necessary
to
enlarge
the
Form
of
sound
Words
,
and
were
the
occasion
of
the
Creeds
made
in
the
Councils
of
which
they
bear
the
Names
.
Sabellius
own'd
the
Unity
of
the
Divine
Nature
;
but
struck
with
the
Evidence
of
those
Texts
which
speak
the
Son
and
the
Holy
Spirit
to
be
God
,
could
not
deny
a
Trinity
,
but
made
it
only
to
consist
of
meer
Names
,
or
Denominations
,
as
St.
Basil
expresses
it
,
Hom.
27.
pag.
602.
Or
as
St.
Athanasius
has
it
,
one
only
Person
,
the
Father
acting
under
different
Names
.
A
Notion
which
the
present
Socinians
seem
too
too
willing
to
embrace
.
Arrius
own'd
a
Trinity
of
Persons
,
and
not
of
Names
.
He
saw
that
the
poor
shift
of
Sabellius
was
irreconcilable
with
that
Oeconomy
which
so
clearly
appears
in
the
Scriptures
.
But
by
admitting
three
Principles
he
destroy'd
the
Unity
of
God
,
and
was
the
first
Author
of
the
chymerical
distinction
of
a
God
made
and
a
God
unmade
,
of
a
Son
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
like
,
but
not
of
the
same
Substance
.
Apollinaris
own'd
the
Incarnation
.
The
Word
was
made
Flesh
,
was
an
Authority
of
that
Weight
and
Clearness
,
as
gave
not
the
least
ground
to
Primitive
Ages
for
Allegories
and
little
Criticisms
so
much
us'd
in
this
.
But
he
destroy'd
the
Union
of
the
two
Natures
,
by
denying
that
Christ
had
a
Soul
,
and
leaving
the
Divinity
to
inform
his
Body
.
Nestorius
Patriarch
of
Constantinople
,
own'd
the
two
Natures
,
but
deny'd
their
Union
in
one
Person
.
He
would
have
two
Persons
as
well
as
two
Natures
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Man
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eutyches
acknowledged
the
Incarnation
;
but
maintain'd
a
Singularity
of
Nature
with
that
of
a
Person
.
He
would
have
the
Humanity
to
be
absorp'd
,
and
the
God
to
have
annihilated
the
Man
.
All
these
the
Church
of
God
condemn'd
by
the
Form
of
sound
Words
contain'd
in
the
several
Creeds
.
The
sober
Church
of
England
sensible
that
even
in
point
of
Reformation
we
are
apt
to
out-run
the
Mark
;
and
under
pretence
of
forsaking
old
Errors
really
fall
into
new
ones
,
has
strenuously
aim'd
at
this
,
not
to
recede
a
Jot
from
the
Form
of
sound
Words
,
and
stick
close
not
only
to
the
Sence
,
but
even
to
the
ways
of
speaking
of
the
Primitive
Church
.
It
has
made
the
Apostolical
and
Catholick
Creeds
a
part
of
its
Liturgy
;
and
its
very
Articles
concerning
the
Blessed
Trinity
,
Incarnation
,
and
Satisfaction
of
Jesus
Christ
are
nothing
else
but
a
repetition
of
the
Dogms
of
the
Ancient
Councils
.
But
before
I
conclude
this
Particular
,
I
must
say
something
of
that
,
which
,
tho'
no
part
of
the
Form
of
sound
Words
,
has
yet
a
very
near
relation
to
it
;
and
that
is
,
the
Expressions
us'd
by
the
Fathers
in
their
Debates
about
these
Sacred
Doctrines
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
since
adopted
by
all
the
Divines
,
and
become
the
Language
of
the
Church
.
Concerning
which
I
must
presume
to
aver
,
1st
.
that
whosoever
will
be
conversant
in
those
Disputes
,
cannot
without
these
Terms
understand
any
part
of
them
.
2dly
,
That
they
are
proof
against
all
the
Subterfuges
and
Equivocations
of
Hereticks
.
3dly
,
That
tho'
it
is
much
safer
to
keep
to
the
Simplicity
of
the
Form
,
and
pretend
to
no
Explication
of
that
which
we
own
to
be
incomprehensible
;
yet
if
any
can
be
pretended
to
,
it
is
that
,
and
that
only
which
results
from
these
Terms
:
But
I
shall
no
longer
insist
on
this
,
and
come
to
the
second
part
of
this
Discourse
,
How
dangerous
it
is
to
depart
from
the
Form
of
sound
Words
.
I
am
apt
to
think
that
it
will
give
a
great
Light
to
what
I
have
to
say
on
this
head
,
if
I
endeavour
to
shew
before-hand
which
ways
we
depart
from
it
.
I
conceive
that
it
can
be
only
these
two
.
1
st.
By
rejecting
the
Article
it self
,
which
is
propos'd
to
our
Belief
.
2
dly
,
By
admitting
the
Article
,
but
using
other
Words
than
the
Church
to
express
or
explain
it
by
.
The
one
is
absolutely
to
depart
from
the
sound
Words
themselves
:
The
other
,
from
the
Form
in
which
they
are
put
.
The
first
has
been
done
by
the
Hereticks
already
mention'd
.
The
unfortunate
Attempt
has
been
renew'd
by
Socinus
,
and
his
Followers
;
but
by
none
so
wholly
,
as
by
a
sort
of
pretended
witty
People
,
who
asham'd
of
the
inhumane
and
irrational
Profession
of
unmanly
Atheism
,
have
under
the
Name
of
Deists
endeavour'd
to
explode
all
reveal'd
Religion
.
To
these
Socinus
has
lent
most
of
their
Arguments
:
From
that
side
who
have
oppos'd
a
part
of
the
Revelation
,
these
have
learn'd
to
reject
the
whole
.
And
tho'
I
should
think
it
unjust
and
uncharitable
to
think
that
the
present
Socinians
are
Deists
,
or
give
the
Deists
any
design'd
Encouragement
;
yet
I
will
beg
leave
to
assert
,
that
taking
an
exact
view
of
the
Deistical
and
Socinian
System
,
there
will
appear
no
very
vast
difference
;
Deism
being
nothing
else
but
Socinianism
improv'd
;
and
Socinianism
nothing
else
but
Deism
contracted
.
The
second
,
that
is
to
keep
to
the
Article
,
but
put
it
in
other
Words
,
has
been
done
by
some
amongst
our selves
.
Whether
this
has
been
the
Effect
of
a
too
much
indulg'd
Curiosity
,
or
of
an
imprudent
Zeal
:
Whether
the
Heat
of
the
Dispute
,
and
the
pressing
Efforts
of
the
Enemy
has
driven
them
from
their
Anchors
?
Whether
they
have
been
too
fond
of
the
Offspring
of
their
own
Brains
;
or
whether
a
mixture
of
all
these
together
has
been
the
occasion
of
it
,
is
difficult
to
judge
:
But
it
is
certain
that
the
Press
has
groan'd
under
the
burthen
of
new
Discoveries
;
brought
forth
a
swarm
of
Answers
and
Replies
fuller
of
Heat
than
Light
;
and
made
it
necessary
for
the
Peace
of
the
Church
,
that
a
Curtain
should
be
drawn
over
abundance
of
Writings
,
where
Learning
,
Modesty
,
and
Candor
should
have
had
a
greater
share
than
really
they
can
pretend
to
.
Of
the
first
of
these
,
it
is
easie
to
shew
,
how
dangerous
it
is
to
depart
from
the
Form
of
sound
Words
.
For
what
greater
danger
can
we
fall
into
,
than
to
make
Shipwrack
concerning
the
Faith
?
A
State
so
much
the
more
dangerous
,
because
it
destroys
the
very
ground
of
our
hopes
.
For
he
that
believes
shall
be
sav'd
▪
He
that
does
not
believe
is
condemn'd
already
.
To
differ
from
an
Orthodox
Church
,
of
which
we
are
Members
,
tho
in
point
of
Ceremony
,
is
very
sinful
,
if
the
difference
is
carry'd
so
far
as
to
make
a
Schism
:
Toleration
,
tho'
it
secures
us
from
the
Laws
of
Men
,
not
acquitting
us
at
all
in
the
sight
of
God
.
But
how
much
deeper
is
that
Guilt
,
which
lays
the
Ax
to
the
Root
of
the
Tree
;
and
having
corrupted
our
Minds
,
makes
us
reprobate
concerning
the
Faith
?
An
Enormity
which
the
best
and
earliest
Ages
shew'd
their
detestation
of
by
their
frequent
Anathema's
against
it
.
But
of
the
second
,
it
does
not
seem
so
easie
to
pronounce
.
For
if
Men
in
the
Fundamental
Articles
of
our
Holy
Religion
keep
really
,
and
unfeignedly
to
the
truth
of
what
is
propos'd
,
as
in
the
Trinity
and
Incarnation
;
shall
we
quarrel
with
them
for
using
such
Words
as
are
either
unknown
to
Antiquity
,
or
rejected
by
the
Doctors
of
the
present
Church
?
May
not
God
reveal
to
us
what
the
Fathers
of
Nice
or
Chalcedon
were
ignorant
of
?
And
as
long
as
we
own
the
Substance
of
the
Article
as
strictly
as
our
strictest
Opposers
,
can
any
Fault
be
found
with
any
Explication
?
Yet
this
will
prove
a
wretched
piece
of
Sophistry
,
if
the
following
Inconveniencies
are
seriously
consider'd
:
1
st.
That
to
depart
from
the
Form
which
the
Church
has
us'd
herself
to
,
is
against
her
Vnity
and
Peace
.
2dly
,
That
it
is
the
way
to
unsettle
pious
Minds
.
3dly
,
That
it
can
never
be
done
without
giving
the
Adversaries
a
mighty
Advantage
.
First
,
It
is
against
the
Vnity
and
Peace
of
the
Church
.
Words
are
the
Interpreters
of
our
Thoughts
,
and
the
only
way
we
have
to
know
one
anothers
Minds
:
A
Communication
which
Nature
has
taught
,
Experience
improv'd
,
and
the
mutual
Commerce
of
Mankind
rais'd
to
an
absolute
necessity
.
But
if
this
is
true
in
relation
to
the
Affairs
of
this
World
,
and
is
the
Foundation
of
all
Arts
and
Sciences
;
how
much
more
will
it
hold
in
respect
to
Religious
Matters
,
where
every
Error
is
dangerous
,
and
draws
along
with
it
so
many
fatal
Consequences
?
Religion
,
the
grand
Duty
of
Man
,
is
convey'd
into
the
Soul
by
hearing
,
and
comes
short
of
its
Energy
,
if
the
Terms
which
it
is
exprest
by
,
are
unusual
,
and
do
not
in
a
great
measure
answer
both
its
Nature
,
and
the
end
which
it
proposes
.
And
Christianity
being
to
be
disseminated
,
and
the
Gospel
to
sound
to
the
Ends
of
the
World
;
a
Happiness
to
be
offer'd
to
the
Jew
and
Gentile
,
to
the
Groecian
and
Barbarians
,
to
all
Nations
,
Ages
,
Sexes
,
and
Capacities
,
it
was
highly
wise
to
deliver
it
in
as
short
a
compass
,
and
in
as
settled
a
manner
of
Expression
as
the
Nature
of
the
thing
could
bear
,
and
the
difference
of
Men's
Understandings
agree
with
.
The
Apostles
having
left
us
the
Form
of
sound
Words
,
it
became
the
Care
of
the
Bishops
their
Successors
to
preserve
it
entire
.
But
they
saw
an
utter
Impossibility
of
doing
it
,
and
a
door
open
to
all
manner
of
Schisms
,
if
Men
were
not
confin'd
to
such
and
such
Words
,
as
well
as
such
and
such
a
sence
:
And
I
dare
presume
to
say
,
that
this
sunk
so
deeply
into
these
holy
and
learned
Men's
Minds
,
that
what
we
call
in
this
Age
Heats
and
Animosities
,
or
the
Platonick
and
Aristotelian
Philosophy
brought
into
the
Church
,
was
nothing
else
but
an
indefatigable
Care
and
Industry
to
declare
the
Faith
after
such
a
manner
,
as
should
in
after-Ages
be
kept
inviolate
.
So
afraid
were
the
Fathers
of
new
Words
,
new
Lights
,
new
Expressions
,
new
Explications
,
as
that
which
naturally
brings
in
a
new
Sence
,
that
they
ever
look'd
on
them
with
a
kind
of
Jealousie
;
and
would
never
admit
them
,
till
they
were
clearly
understood
,
and
authoriz'd
by
the
common
Consent
of
the
Christian
World
.
There
is
an
eminent
Instance
of
this
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
tho'
the
most
expressive
Words
that
could
be
,
the
one
in
relation
to
the
Unity
of
the
Divine
Nature
,
the
other
in
relation
to
the
Subsistencies
of
the
Divine
Persons
;
yet
met
with
a
vast
opposition
,
the
one
in
the
Greek
,
the
other
in
the
Latin
Church
,
till
a
long
canvassing
,
and
at
last
the
determination
of
the
Sacred
Councils
had
fix'd
both
their
Use
and
their
Sence
.
Innovation
brings
in
Heresie
,
and
Heresie
shelters
Innovation
.
The
Apostle
concludes
the
first
to
Timothy
,
by
charging
him
pathetically
to
keep
that
which
is
committed
to
his
Trust
,
and
to
avoid
profane
and
vain
Babblings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
and
empty
Sounds
.
The
Latin
Interpreter
reads
more
agreeably
to
the
old
Copies
,
profanas
vocum
novitates
.
I
say
more
agreeably
to
the
ancient
Copies
:
For
St.
Basil
,
and
St.
Chrysostom
read
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
new
Sounds
,
new
Words
;
which
shews
that
it
was
so
in
the
Exemplaries
us'd
by
those
Fathers
:
Expressions
which
by
being
new
are
both
suspicious
and
dangerous
.
The
Fathers
of
the
third
Council
of
Constantinople
,
which
is
the
sixth
General
,
and
in
which
Pope
Honorius
,
and
the
Monothelites
were
condemn'd
,
were
so
sensible
of
the
Evils
occasion'd
by
this
,
that
they
concluded
their
last
Action
,
by
subjecting
to
deprivation
,
if
they
were
Bishops
or
Clerks
;
or
to
Excommunication
,
if
they
were
Laicks
,
whosoever
did
bring
in
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
new
Words
,
and
new
Explications
:
It
being
the
Infirmity
of
Humane
Nature
to
be
strangely
affected
with
Novelty
;
and
an
Argument
seldom
wanting
them
,
who
take
the
glittering
for
the
solid
and
weighty
part
of
it
.
But
when
an
Innovator
,
who
has
catch'd
a
bright
Cloud
instead
of
the
Sun
,
comes
to
be
encounter'd
by
the
Orthodox
,
whose
Zeal
is
so
much
the
warmer
,
because
it
is
inflam'd
by
the
Sence
of
an
old
Truth
,
then
what
Devastations
,
what
Tragedies
,
what
Schisms
,
what
Contentions
are
seen
in
the
Church
?
Secondly
,
It
unsettles
pious
Minds
.
New
Explications
are
like
Meteors
,
which
set
Men
on
gazing
,
and
always
portend
Ruine
to
Religion
.
When
by
an
humble
and
settled
Reverence
for
what
God
has
propos'd
to
us
by
the
Ministery
of
his
Church
,
we
have
us'd
our selves
to
a
Form
of
Doctrine
;
whatsoever
is
foreign
to
it
,
offers
our
Minds
an
incredible
Violence
;
Pious
Ears
are
offended
at
it
;
and
they
who
know
better
how
to
feel
the
Power
of
Religion
,
than
to
talk
of
it
,
are
horribly
scandaliz'd
.
They
have
us'd
themselves
to
an
awful
Belief
and
Adoration
of
Mysteries
.
They
have
acquiesc'd
in
the
receiv'd
Expressions
of
the
Universal
Church
;
more
secure
in
their
rest
on
the
Breasts
of
their
Mother
,
than
if
all
the
Guards
in
the
World
were
plac'd
round
about
them
;
and
consequently
strangely
astonish'd
,
when
an
Innovator
strives
to
tear
them
out
of
their
Sanctuary
.
No
Answer
can
be
made
to
this
,
but
a
pretence
of
Necessity
,
that
the
Socinians
have
made
it
unavoidable
in
their
Disputes
against
the
blessed
Trinity
and
Incarnation
,
to
run
on
a
new
Method
;
and
that
St.
Austin
has
taught
us
,
and
before
him
St.
Cyprian
;
and
of
their
Words
a
Canon
has
been
made
,
That
Melius
est
ut
scandalum
oriatur
quam
Veritas
relinquatur
.
It
is
more
tolerable
to
give
an
occasion
of
scandal
,
than
that
Truth
should
be
left
undefended
.
But
where
does
the
Necessity
appear
?
Are
we
not
sensible
,
that
the
Arguments
against
our
Mysteries
are
neither
new
nor
invincible
?
Were
not
the
Arrians
much
better
Disputants
than
the
Scholars
of
Socinus
,
who
are
forc'd
to
give
Socinianism
the
Face
of
Arrianism
,
or
else
it
is
unreasonable
to
the
utmost
degree
.
Has
the
old
way
of
answering
been
yet
worsted
?
Have
not
the
decisions
of
the
Councils
been
like
a
Rock
,
on
which
indeed
these
proud
Waves
have
beat
;
but
have
been
forc'd
back
,
broken
,
and
dispers'd
?
I
humbly
beg
leave
to
ask
,
whether
the
receiv'd
way
of
debating
these
sacred
Doctrines
can
support
it self
or
no
?
If
it
can
;
where
is
the
necessity
of
any
new
one
?
And
if
it
cannot
;
how
comes
that
to
be
now
so
unsuccessful
,
which
the
Church
has
been
victorious
by
in
all
Ages
and
Places
of
the
Christian
World
?
It
fills
learned
Men
with
Grief
and
Indignation
to
see
some
of
our
late
Authors
strive
to
entangle
an
Elephant
in
a
Spider's
Web
,
and
expect
the
lamentable
Issue
of
their
Proceeding
,
who
,
as
Gregory
the
Great
expresses
it
,
lib.
6.
mor.
c.
17.
Wanting
Humility
to
be
Disciples
of
the
Truth
,
become
at
last
the
Patrons
of
Error
.
The
Ecclesiastical
History
observes
that
the
Great
Basil
of
Seleucia
,
and
Gregory
of
Nazianzum
,
before
they
offer'd
to
exercise
their
Episcopal
Function
,
did
give
themselves
for
thirteen
years
together
,
in
the
Retirement
of
a
private
Life
,
to
the
Study
of
the
Holy
Scriptures
.
Illarum
sententiam
non
ex
proprio
ingenio
,
sed
ex
majorum
ratione
&
authoritate
interpretantes
.
Not
interpreting
them
as
they
pleas'd
,
says
the
Historian
,
but
conforming
their
Interpretations
to
the
Sence
and
Authority
of
the
Ancients
.
A
safe
and
an
excellent
Rule
to
us
;
and
a
noble
Proof
,
by
the
way
,
of
the
Sence
of
the
Ante-nicene
Fathers
:
These
two
eminent
Bishops
having
been
so
zealous
of
the
Nicene
Faith
,
which
they
had
learn'd
from
the
Reasons
and
Authority
of
the
Ancients
in
their
Interpretations
of
Scripture
.
Thirdly
,
It
cannot
be
done
without
giving
the
Adversaries
a
mighty
Advantage
.
By
Adversaries
I
mean
all
the
Opposers
of
the
sacred
Truths
:
But
most
particularly
the
Socinians
;
of
whom
it
must
be
acknowledged
,
that
in
their
first
Prints
they
manag'd
this
Controversie
in
a
dull
and
languishing
sort
of
a
way
;
and
were
really
at
a
loss
,
till
the
unwary
manner
of
writing
of
some
amongst
us
,
set
them
again
on
a
full
Cry
,
and
made
them
more
eager
and
vehement
.
Till
then
,
their
Objections
were
stale
,
and
their
Answers
to
ours
strain'd
and
unnatural
.
But
some
must
pretend
to
explain
things
inexplicable
,
and
understand
things
incomprehensible
.
The
Socinians
sensible
of
the
Advantage
,
remove
all
their
Batteries
,
and
place
them
against
that
weak
side
;
and
what
work
they
were
like
to
have
made
,
if
more
accurate
Writers
had
not
stept
in
,
learned
Men
see
and
grieve
.
Only
disingenuous
in
this
,
that
when
they
have
expos'd
a
Writer
,
they
think
to
have
overcome
the
Church
;
as
if
the
Church
did
warrant
all
their
Inadvertencies
,
who
pretend
to
write
in
her
Defence
;
or
espouse
private
Notions
,
which
she
never
knew
,
nor
ever
will
own
.
This
eminently
appears
in
one
of
their
latest
Prints
,
call'd
A
Discourse
concerning
the
Real
and
Nominal
Trinitarians
.
This
they
take
to
be
the
lucky
hit
.
If
you
believe
them
,
the
Church
is
made
up
either
of
Tritheists
,
who
really
assert
three
Gods
;
or
of
Sabellians
,
who
mean
no
more
by
three
Persons
,
than
three
meer
Modes
or
Denominations
;
and
this
Notion
they
have
carry'd
so
far
,
and
so
throughly
perswaded
themselves
of
the
Truth
and
Strength
of
it
,
that
it
has
swallow'd
up
all
their
other
Topicks
.
Whereas
there
never
was
perhaps
a
more
unjust
way
of
arguing
in
the
World
:
For
the
Church
is
so
far
from
being
divided
into
such
Real
and
Nominal
Trinitarians
,
as
they
are
pleas'd
to
represent
us
,
that
there
is
no
such
thing
in
Nature
.
There
is
no
Church
,
or
part
of
the
Church
,
which
believes
any
more
than
one
Infinite
and
Eternal
God
.
There
is
no
Church
,
or
part
of
the
Church
,
which
ever
plac'd
the
Trinity
of
Persons
in
meer
Modes
,
Relations
,
Names
,
or
Offices
.
There
is
no
Church
,
or
part
of
the
Church
,
but
what
has
admitted
a
Real
Unity
in
Trinity
,
and
a
Real
Trinity
in
Unity
,
but
has
declar'd
the
Modus
,
or
manner
,
to
be
altogether
incomprehensible
.
But
where
then
have
the
Socinians
met
with
a
ground
for
this
bold
Assertion
?
Truly
from
some
unhappy
Expressions
of
Men
,
who
have
not
been
judicious
and
exact
enough
to
see
all
the
Consequences
which
flow
from
their
Principles
;
and
have
not
perceiv'd
that
an
Adversary
could
not
be
oblig'd
to
be
so
equitable
,
as
not
to
carry
those
Consequences
further
than
ever
they
were
intended
.
The
Socinians
did
hear
some
talk
of
Three
Infinite
Minds
and
Spirits
;
an
Expression
indeed
harsh
and
new
!
And
an
Infinite
Mind
,
or
Spirit
,
being
the
definition
of
God
,
they
have
concluded
that
they
asserted
Three
Gods
.
But
they
have
not
had
the
Justice
to
consider
,
that
they
who
asserted
Three
Infinite
Minds
and
Spirits
,
asserted
them
in
one
altogether
indivisible
and
inseparable
,
that
is
,
in
a
Numerical
Nature
.
On
the
other
side
,
they
have
heard
that
the
Three
Persons
were
the
several
Modes
,
and
Relations
of
the
Divine
Nature
.
They
presently
run
upon
the
Notion
of
Modes
in
created
Beings
,
which
are
only
the
several
Affections
of
Substances
;
and
concluded
that
such
a
sort
of
a
Trinity
is
only
of
Modes
and
Denominations
:
But
they
have
not
had
the
Justice
to
consider
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Modes
of
Subsistence
,
are
quite
of
another
Nature
;
That
whatsoever
is
in
God
,
is
God
;
That
the
Subsistences
and
Relations
are
all
substantial
;
and
that
the
Church
never
pretended
,
nor
these
Authors
themselves
,
that
they
could
give
any
adequate
representation
of
an
Object
incomprehensible
.
In
the
mean
time
they
have
made
a
diversion
;
heated
several
great
and
learned
Men
one
against
another
;
and
by
equally
misrepresenting
both
,
have
given
us
a
sad
Instance
how
dangerous
it
is
to
depart
from
the
Form
of
sound
Words
.
I
draw
now
to
a
Conclusion
;
and
come
to
shew
,
how
we
ought
to
behave
our selves
in
relation
to
them
who
have
departed
from
it
.
Our
behaviour
must
be
limited
by
so
many
several
Rules
,
as
there
are
Persons
who
have
done
it
.
First
,
Those
without
,
who
have
departed
from
the
Article
it self
.
Secondly
,
Those
within
,
who
have
departed
from
the
Terms
which
the
Church
expresses
it
by
.
The
only
Adversaries
of
the
Sacred
Doctrine
in
this
Age
,
are
the
Socinians
.
I
humbly
conceive
,
that
that
part
of
the
Injunctions
which
concerns
the
Angels
of
the
Church
,
the
most
Reverend
the
Archbishops
and
Bishops
,
is
no
part
of
our
business
:
We
must
not
presume
to
prescribe
to
them
from
whom
we
ought
to
receive
Laws
:
They
are
the
Principle
of
Order
and
Unity
in
the
Church
:
They
are
Stars
of
the
first
Magnitude
,
and
in
that
Elevation
of
Zeal
and
Knowledge
,
that
as
they
see
farther
,
and
move
in
a
far
larger
extent
than
we
do
;
so
they
cannot
be
wanting
to
themselves
,
when
grievous
Wolves
enter
in
amongst
us
,
not
sparing
the
Flock
.
I
confine
my self
to
us
,
who
,
by
the
Trust
committed
to
our
Care
,
may
come
to
be
engag'd
in
these
Disputes
.
Of
the
Socinians
,
several
are
Persons
of
Learning
and
Conscience
,
acquainted
with
all
the
fine
sort
of
Literature
,
and
who
have
done
for
and
in
a
bad
Cause
as
much
as
Men
can
do
:
It
is
an
Honour
to
the
Church
to
have
such
Adversaries
to
deal
with
.
Truth
never
appears
with
more
force
,
than
when
it
is
most
strongly
oppos'd
.
In
our
late
Disputes
against
Popery
,
a
small
Stock
of
Learning
and
Common
Sence
was
enough
to
shew
its
Folly
.
In
the
wrangling
War
with
the
Dissenters
,
we
have
been
forc'd
to
argue
with
a
sort
of
Writers
who
scarce
understood
good
Language
.
But
in
this
,
we
meet
with
a
subtil
and
strong
Enemy
,
well
fitted
with
all
Materials
for
War
;
and
I
look
upon
it
as
a
Providence
of
God
,
who
turns
all
things
to
the
good
of
his
Servants
,
that
this
Controversie
will
put
us
of
the
Clergy
upon
finer
,
better
,
and
more
comprehensive
Studies
.
But
there
is
another
sort
of
Socinians
;
and
they
are
they
who
pretend
to
make
a
Bustle
in
the
World
;
Men
,
who
,
after
a
long
course
of
Atheism
and
Debauchery
,
come
at
last
to
think
of
Religion
;
not
because
they
design
to
pursue
the
ends
,
or
submit
to
the
Duties
of
it
,
but
because
in
an
Age
where
so
many
Religions
are
allow'd
,
it
is
not
handsome
to
be
without
one
.
They
live
still
as
they
did
before
,
with
as
little
care
as
ever
of
their
Eternal
Concerns
;
but
think
Religion
only
to
consist
in
talking
at
randon
of
Religious
Matters
.
These
Heroes
scorn
to
fall
upon
some
part
of
the
Discipline
and
Liturgy
of
the
Church
,
as
other
Mortals
have
done
,
but
presently
impeach
its
Faith
,
its
Articles
;
stare
Mankind
in
the
face
;
and
with
that
mouth
us'd
before
to
blaspheme
and
reproach
their
Maker
,
they
dare
to
deny
the
Lord
that
bought
them
.
Every
Club
,
Coffee-house
,
or
Tavern
,
is
the
Scene
of
the
Tragedy
;
and
Religion
,
the
most
serious
and
grave
business
of
Man's
Life
,
the
Exercise
of
the
Church
,
Family
,
or
Closer
,
is
villainously
prostituted
over
a
Dish
of
Coffee
,
or
a
Bottle
of
Wine
.
The
way
to
deal
with
these
,
is
not
to
dispute
:
An
evil
heart
of
Unbelief
has
turn'd
them
aside
,
that
they
cannot
say
there
is
a
Lye
in
my
right
hand
:
They
are
to
be
the
Object
of
our
Prayers
,
and
Tears
to
God
for
their
Conversion
.
The
last
Argument
that
remains
,
is
by
our
good
Examples
to
bring
them
to
some
Sence
of
Morality
.
But
against
the
others
,
we
ought
to
dispute
and
to
write
:
When
Error
is
always
ready
to
speak
,
Truth
ought
not
to
be
silent
.
We
cannot
be
afraid
of
a
Cause
,
which
the
Glorious
Company
of
the
Apostles
has
taught
,
the
Noble
Army
of
Martyrs
maintain'd
,
and
the
Holy
Church
throughout
all
the
World
so
solemnly
acknowledg'd
.
But
it
is
diligently
to
be
observ'd
,
that
few
Reasons
,
and
these
good
;
Authorities
,
and
these
not
contested
;
an
exact
and
accurate
way
of
writing
,
are
the
means
to
stop
a
Controversie
.
Above
all
things
,
Heat
and
Passion
ought
to
claim
no
part
in
the
Dispute
:
Ill
Language
is
a
bad
Introduction
for
the
best
Argument
.
Either
we
design
to
confute
,
instruct
,
and
perswade
them
,
or
we
do
not
:
If
we
do
not
,
we
detain
the
Truth
of
God
in
Hypocrisie
,
and
make
it
subservient
to
mean
and
inglorious
Ends
:
And
if
we
do
,
we
cannot
but
be
sensible
,
that
Truth
,
Gravity
,
Exactness
,
and
Strength
of
Reason
,
are
strangely
obstructed
by
a
sordid
and
malicious
way
of
writing
.
But
if
we
are
to
be
so
just
to
them
without
,
how
much
more
to
them
within
?
It
is
one
of
the
Excesses
which
God
reproaches
the
Wicked
with
,
Ps.
50.20
.
to
sit
and
speak
against
his
Brother
,
to
slander
his
own
Mother's
Son
.
A
Sin
not
allowable
in
the
Jewish
,
much
less
in
the
Christian
Church
;
not
pardonable
in
a
Laick
,
much
less
in
a
Clerk
.
It
has
been
observ'd
of
the
old
Romans
,
that
they
scarce
ever
felt
any
Convulsion
in
their
State
,
till
their
victorious
Arms
were
turn'd
against
themselves
,
and
destroy'd
in
very
few
years
the
Prosperity
of
many
Ages
.
It
has
appear'd
all
along
,
our
Adversaries
themselves
being
Judges
,
that
the
great
Piety
,
mighty
Genius
,
vast
Parts
,
profound
Learning
,
and
flowing
Eloquence
of
the
Clergy
of
this
Nation
,
has
made
the
Church
of
England
venerable
to
all
the
World
:
They
have
brought
the
Clamouring
Papist
to
shame
and
despair
of
Success
:
They
have
silenc'd
the
buzzing
Nonconformist
.
No
Argument
has
fallen
into
their
hands
,
but
what
they
have
exhausted
with
an
incredible
Felicity
of
Thought
and
Expression
;
and
must
we
turn
those
never
foil'd
Weapons
into
our
own
Bowels
?
Is
this
a
time
to
become
the
Contrivers
of
our
own
ruine
,
whilst
the
Enemy
takes
breath
,
and
has
nothing
left
to
do
,
but
to
inflame
our
unhappy
Contentions
?
I
am
not
for
stifling
the
Truth
.
God
forbid
!
It
would
be
in
vain
;
for
it
is
great
,
and
it
must
prevail
.
I
would
have
Zeal
to
take
its
course
,
and
our
mouth
to
be
open
,
and
our
heart
enlarg'd
to
all
Men
:
But
at
the
same
time
I
would
have
fervent
Charity
amongst
our selves
;
and
think
it
insufferable
to
bite
and
devour
one
another
,
till
we
are
consum'd
of
one
another
.
To
avoid
so
dangerous
an
Excess
,
let
us
take
leave
of
our
Passions
when
we
begin
to
speak
or
write
about
these
Sacred
Matters
.
Passion
hinders
us
from
taking
the
real
Advantages
of
an
Argument
,
and
makes
us
to
administer
Poison
instead
of
a
Medicine
.
It
generally
puts
us
on
the
wrong
side
of
the
Question
;
and
the
Man
does
sadly
expose
the
Writer
.
It
has
the
same
Effect
on
him
against
whom
we
write
:
It
hurries
him
to
a
retaliation
;
and
between
two
hot
Spirits
,
Truth
vanishes
,
and
only
the
wrangling
part
remains
.
It
is
that
which
we
abhor
in
Conversation
,
and
is
not
suffer'd
amongst
civiliz'd
People
.
We
wrangle
in
Print
,
and
stamp
on
Paper
the
lasting
marks
of
Fury
and
Prejudice
.
In
the
mean
time
the
Judicious
Reader
pities
Humane
Weakness
;
wants
a
stock
of
Patience
to
read
the
Book
through
,
and
leaves
us
at
last
to
the
Judgment
of
the
great
Judge
.
But
a
judicious
Reader
is
somewhat
rare
.
The
loose
witty
People
swallow
greedily
the
sarcastical
,
and
leave
the
serious
part
.
By
this
Religion
is
expos'd
,
and
cruelly
misrepresented
.
This
has
been
the
ground
of
many
Canons
taken
from
the
grave
Admonitions
of
the
Fathers
,
and
in
particular
the
53
of
our
Church
.
Let
us
unanimously
return
to
the
Form
of
found
Words
.
That
which
shews
the
Vanity
and
Unpracticableness
of
Explications
beyond
the
Power
of
Contradiction
,
is
,
that
there
is
none
but
what
is
liable
to
invincible
Objections
;
and
indeed
how
can
it
be
otherwise
,
when
the
Subject
transcends
all
our
Apprehensions
?
Man
who
is
scarce
acquainted
with
himself
,
will
pretend
to
decide
of
the
Nature
of
God!
A
poor
,
finite
,
and
limited
Being
,
will
become
a
Judge
of
Eternity
,
and
Immensity
!
One
who
does
not
know
the
least
of
his
Soul
's
Operations
,
will
presume
to
understand
the
several
ways
of
Communication
of
the
Divine
Nature
!
Away
with
this
pretended
Knowledge
,
which
at
the
bottom
is
nothing
but
Noise
and
Talk
!
Away
with
that
glittering
Nonsence
,
which
is
not
worthy
to
take
up
a
serious
Man's
leisure
!
For
my
part
I
am
resolv'd
to
Adore
,
and
to
Believe
.
I
will
give
an
unfeigned
Assent
to
what
is
reveal'd
;
and
come
to
God
with
the
Homage
and
Submission
of
my
Understanding
,
concerning
what
he
is
pleas'd
to
conceal
from
me
.
I
will
have
mean
Thoughts
of
this
present
Life
,
since
in
it
we
know
so
little
;
and
a
mighty
desire
of
that
which
is
to
come
,
since
in
it
we
shall
know
so
much
.
In
the
mean
time
,
I
shall
conclude
this
Discourse
with
the
excellent
Prayer
of
St.
Hilary
,
in
his
12th
.
Book
of
the
Trinity
,
and
doubt
not
,
my
Reverend
Brethren
,
but
you
will
join
with
me
in
it
.
Conserva
hanc
Conscientiae
meae
vocem
,
ut
quod
in
regenerationis
meae
symbolo
baptizatus
in
Patre
,
Filio
,
&
Spiritu
Sancto
professus
sum
,
semper
obtineam
.
Preserve
in
me
,
O
Lord
,
that
Answer
of
a
good
Conscience
,
that
I
may
ever
hold
fast
what
I
have
profess'd
at
my
Regeneration
,
when
I
was
baptiz'd
in
the
Name
of
the
Father
,
Son
,
and
Holy
Spirit
.
To
these
Three
Co-eternal
,
Co-essential
,
Consubstantial
Persons
,
in
that
one
Adorable
,
Indivisible
,
and
Incomprehensible
Nature
.
To
the
Father
Almighty
,
Maker
of
Heaven
and
Earth
.
To
the
only
Begotten
Son
Jesus
Christ
our
Lord
,
God
of
God
,
Light
of
Light
,
very
God
of
very
God
.
To
the
Holy
and
Eternal
Spirit
proceeding
from
the
Father
and
the
Son
,
All
Honour
and
Glory
now
and
for
evermore
.
Amen
.
FINIS
.