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 ... ; 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.

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 fore∣seen 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 Corin∣thians, 1 Cor. 11.19. There must be also Heresies a∣mong you: No Age or Society being without Men who love to abound in their own Sence; have not Ju∣stice enough to acknowledge their Weakness and Igno∣rance; 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 can∣not sit unconcern'd, and see them perish for whom Christ dy'd. Nor could any way be found more effe∣ctual 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 En∣thusiast 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 dif∣fus'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 Commen∣tators: But more truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Do∣ctrine which was deliver'd to them. But more agreea∣bly to the Original, into which they were deliver'd.

A noble Expression, and elegantly treated by St. Ba∣sil in his Discourse of Baptism. This the Apostle calls in the Verse next to the Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that excellent Trust committed to the Shepherds of the Flock, Rom. 12.6. He will have no preaching, no esta∣blishing of any Doctrine, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All Sciences have their Axiomata, their first Principles, the ground of all their Demonstrations. Christianity has its Axiomata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these Fundamental Prin∣ciples 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 reve∣rence 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 Infan∣cy. This Confession of God the Father, of his only be∣gotten Son Jesus Christ our Lord, and of the Holy Spirit, which is the Substance of that Creed, made un∣successful 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 dis∣puted 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 Ad∣vantage 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 Ad∣mission 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 agree∣ment, and the variations so minute and inconsiderable, as to make impossible any substantial difference.

And it is certainly a strange Fancy, that the Soci∣nians 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 Di∣vine 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, Constantino∣ple, Chalcedon, &c. are no Additions to, but only Expli∣cations 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 compre∣hensive 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 At∣tempts to inquire into Divine Mysteries with weak Ra∣tiocinations, 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 indivisi∣ble 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 Ʋnity within it self. But Man not contented with this, strives to un∣derstand 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 Rea∣son, intangles himself in inextricable Difficulties.

Of this sort were Paul of Samosatum Patriarch of An∣tioch, Photinus Bishop of Syrmium, Praxeas, Noëtus, Sabellius, Arrius, Apollinaris, Nestorius, Eutyches, and in this very Age Socinus the Reviver of the Samosate∣nian, 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 en∣large 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 de∣stroy'd the Unity of God, and was the first Author of the chymerical distinction of a God made and a God un∣made, of a Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the like, but not of the same Substance. Apollinaris own'd the Incarnation. The Word was made Flesh, was an Autho∣rity of that Weight and Clearness, as gave not the least ground to Primitive Ages for Allegories and little Cri∣ticisms 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Man. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 re∣cede 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 A∣postolical and Catholick Creeds a part of its Liturgy; and its very Articles concerning the Blessed Trinity, In∣carnation, and Satisfaction of Jesus Christ are nothing else but a repetition of the Dogms of the Ancient Coun∣cils.

But before I conclude this Particular, I must say some∣thing 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 a∣bout these Sacred Doctrines; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and since adopted by all the Divines, and become the Lan∣guage of the Church. Concerning which I must pre∣sume to aver, 1st. that whosoever will be conversant in those Disputes, cannot without these Terms under∣stand any part of them. 2dly, That they are proof a∣gainst all the Subterfuges and Equivocations of Here∣ticks. 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 Dis∣course, 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. 1st. By re∣jecting the Article it self, which is propos'd to

our Belief. 2dly, 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 re∣new'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 Pro∣fession 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 Revela∣tion, 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 Lear∣ning, 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 dange∣rous, 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 Re∣ligion keep really, and unfeignedly to the truth of what is propos'd, as in the Trinity and Incarnation; shall we quar∣rel 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: 1st. That to depart from the Form which the Church has us'd herself to, is against her Ʋnity 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 Ʋnity and Peace of the Church. Words are the Interpreters of our Thoughts, and the only way we have to know one anothers Minds: A Commu∣nication which Nature has taught, Experience improv'd, and the mutual Commerce of Mankind rais'd to an abso∣lute necessity. But if this is true in relation to the Affairs of this World, and is the Foundation of all Arts and Scien∣ces; 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 of∣fer'd to the Jew and Gentile, to the Groecian and Barba∣rians, 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 pre∣serve it entire. But they saw an utter Impossibility of do∣ing 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 In∣stance of this in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 oppo∣sition, 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 Inno∣vation. 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vain and empty Sounds. The Latin Interpre∣ter reads more agreeably to the old Copies, profanas vo∣cum novitates. I say more agreeably to the ancient Co∣pies: For St. Basil, and St. Chrysostom read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, new Sounds, new Words; which shews that it was so in the Exemplaries us'd by those Fathers: Expres∣sions 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 glit∣tering 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 por∣tend Ruine to Religion. When by an humble and settled Reverence for what God has propos'd to us by the Mini∣stery 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 Myste∣ries. 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 Ne∣cessity, 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 sen∣sible, 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 unrea∣sonable to the utmost degree. Has the old way of answer∣ing

been yet worsted? Have not the decisions of the Coun∣cils 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 de∣bating 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 Hi∣story observes that the Great Basil of Seleucia, and Gregory of Nazianzum, before they offer'd to exercise their Episco∣pal Function, did give themselves for thirteen years toge∣ther, in the Retirement of a private Life, to the Study of the Holy Scriptures. Illarum sententiam non ex proprio in∣genio, sed ex majorum ratione & authoritate interpretantes. Not interpreting them as they pleas'd, says the Historian, but conforming their Interpretations to the Sence and Au∣thority 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 Adversa∣ries 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 a∣gainst that weak side; and what work they were like to have made, if more accurate Writers had not stept in, learn∣ed Men see and grieve. Only disingenuous in this, that when they have expos'd a Writer, they think to have o∣vercome 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 Trinita∣rians. This they take to be the lucky hit. If you believe them, the Church is made up either of Tritheists, who re∣ally assert three Gods; or of Sabellians, who mean no more by three Persons, than three meer Modes or Denomina∣tions; 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 e∣ver 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 man∣ner, to be altogether incomprehensible.

But where then have the Socinians met with a ground for this bold Assertion? Truly from some unhappy Ex∣pressions of Men, who have not been judicious and exact e∣nough 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 Con∣sequences further than ever they were intended. The So∣cinians did hear some talk of Three Infinite Minds and Spi∣rits; an Expression indeed harsh and new! And an Infi∣nite 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 Nu∣merical 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 No∣tion of Modes in created Beings, which are only the seve∣ral 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Modes of Subsistence, are quite of another Na∣ture; That whatsoever is in God, is God; That the Subsi∣stences 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 Con∣science, 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 Adversa∣ries 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 Provi∣dence of God, who turns all things to the good of his Ser∣vants, 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 pur∣sue the ends, or submit to the Duties of it, but because in an Age where so many Religions are allow'd, it is not hand∣some 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 Reli∣gious Matters. These Heroes scorn to fall upon some part of the Discipline and Liturgy of the Church, as other Mor∣tals 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 Con∣version. 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 Glori∣ous 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 diligent∣ly to be observ'd, that few Reasons, and these good; Autho∣rities, 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 mali∣cious 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 a∣gainst 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 Non∣conformist. 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 Ene∣my 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 in∣sufferable to bite and devour one another, till we are con∣sum'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 Advanta∣ges 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 Preju∣dice. In the mean time the Judicious Reader pities Hu∣mane 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 ma∣ny Canons taken from the grave Admonitions of the Fa∣thers, 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 ac∣quainted 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 under∣stand 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 A∣dore, 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 Reve∣rend Brethren, but you will join with me in it. Conser∣va 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 bap∣tiz'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 Incompre∣hensible 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.