Remarks upon a book lately published by Dr. Will. Sherlock ... entituled, A modest examination of the Oxford decree, &c.
         Edwards, Jonathan, 1629-1712.
      
       
         
           1695
        
      
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             Remarks upon a book lately published by Dr. Will. Sherlock ... entituled, A modest examination of the Oxford decree, &c.
             Edwards, Jonathan, 1629-1712.
          
           [4], 62 p.
           
             Printed at the Theater, and are to be sold by H. Clements,
             Oxford :
             1695.
          
           
             Concerns the debate over the nature of the Trinity.
             Attributed to Jonathan Edwards. Cf. Halkett & Laing (2nd ed.).
             Reproduction of original in Union Theological Seminary Library, New York.
          
        
      
    
     
       
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           Sherlock, William, 1641?-1707. -- Modest examination of the authority and reasons of the late decree.
           Trinity -- Early works to 1800.
        
      
    
     
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           REMARKS
           Upon
           a
           BOOK
           lately
           published
           BY
           Dr.
           
             WILL.
             SHERLOCK
          
           Dean
           of
           St.
           Pauls
           ,
           &c.
           
        
         
           ENTITULED
           A
           MODEST
           EXAMINATION
           OF
           THE
           
             Oxford
             Decree
          
           ,
           &c.
           
        
         
           OXFORD
           ,
           Printed
           at
           the
           THEATER
           ,
           MDCXCV
           .
           And
           are
           to
           be
           Sold
           by
           
             H.
             Clements
          
           .
        
      
       
         
         
           REMARKS
           UPON
           THE
           EXAMINATION
           OF
           THE
           
             Oxford
             Decree
          
           .
        
      
    
     
       
         
         
         
           REFLECTIONS
           ON
           THE
           LATE
           EXAMINATION
           OF
           THE
           
             Oxford
             Decree
          
           .
        
         
           A
           
             Modest
             examination
             of
             the
          
           Oxford
           Decree
           ;
           So
           the
           Dean
           begins
           his
           Book
           :
           But
           the
           whole
           Book
           ,
           and
           almost
           every
           page
           in
           it
           ,
           is
           a
           very
           plain
           and
           effectual
           confutation
           of
           the
           Title
           ;
           in
           which
           you
           will
           find
           as
           little
           modesty
           in
           this
           censure
           of
           the
           Decree
           ,
           as
           there
           is
           soundness
           and
           truth
           in
           the
           propositions
           which
           are
           condemned
           by
           it
           .
           The
           former
           is
           just
           as
           decent
           as
           the
           latter
           are
           Orthodox
           ,
           and
           they
           may
           each
           of
           them
           be
           thus
           called
           by
           the
           same
           figure
           ,
           which
           is
           commonly
           known
           by
           the
           name
           of
           Antiphrasis
           ;
           as
           some
           say
           Parcae
           are
           so
           called
           
             à
             non
             parcendo
          
           .
           
           But
           the
           Dean
           is
           to
           be
           excused
           ,
           if
           any
           excuse
           may
           be
           framed
           from
           long
           use
           and
           custome
           ,
           which
           have
           rendred
           such
           a
           way
           of
           contradicting
           himself
           habitual
           ,
           and
           that
           habit
           is
           turned
           almost
           into
           a
           second
           nature
           .
        
         
           I
           shall
           readily
           therefore
           acknowledge
           ,
           (
           and
           let
           him
           take
           what
           advantage
           he
           pleases
           of
           that
           concession
           )
           that
           there
           is
           as
           great
           an
           harmony
           between
           this
           Title
           and
           the
           Book
           ,
           as
           there
           is
           between
           the
           several
           parts
           of
           this
           ,
           and
           and
           some
           others
           of
           his
           late
           discourses
           .
           Upon
           which
           account
           I
           have
           sometime
           bin
           induced
           to
           think
           ,
           that
           a
           man
           could
           not
           reasonably
           desire
           to
           encounter
           a
           fairer
           Antagonist
           than
           the
           Dean
           ,
           who
           will
           save
           his
           Adversary
           the
           pains
           and
           trouble
           of
           confuting
           him
           ;
           he
           will
           do
           it
           so
           often
           and
           so
           effectually
           himself
           .
        
         
           It
           hath
           long
           since
           bin
           made
           an
           observation
           ,
           that
           when
           men
           have
           once
           cast
           away
           the
           Faith
           ,
           they
           at
           the
           same
           time
           make
           shipwrack
           of
           a
           sound
           and
           discerning
           judgment
           ;
           being
           oftentimes
           ,
           as
           a
           just
           punishment
           of
           their
           pride
           and
           vanity
           ,
           delivered
           up
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           a
           mind
           which
           cannot
           rightly
           judge
           of
           ,
           and
           distinguish
           the
           natures
           of
           things
           .
           One
           would
           almost
           be
           temted
           to
           imagine
           ,
           that
           some
           such
           thing
           hath
           overtaken
           this
           Dean
           ,
           who
           as
           he
           doth
           not
           make
           a
           right
           difference
           ,
           in
           some
           points
           of
           great
           importance
           ,
           between
           
             truth
             and
             falshood
          
           :
           so
           in
           these
           papers
           he
           seems
           to
           
           have
           lost
           all
           distinction
           between
           
             reason
             and
             sophistry
             ;
             between
             arrogance
             and
             Modesty
             .
          
           For
           if
           this
           be
           a
           modest
           vindication
           of
           his
           Opinions
           ,
           then
           we
           have
           lost
           the
           true
           signification
           of
           words
           .
        
         
           But
           perhaps
           he
           will
           come
           off
           ,
           and
           relieve
           himself
           ,
           as
           he
           doth
           upon
           some
           other
           occasions
           ,
           by
           his
           meaning
           .
           It
           is
           true
           indeed
           ,
           if
           you
           will
           judge
           of
           things
           by
           the
           letter
           and
           words
           of
           his
           book
           ,
           he
           hath
           treated
           the
           Governors
           of
           the
           University
           with
           great
           insolence
           and
           contempt
           :
           but
           yet
           still
           he
           meant
           nothing
           but
           fairness
           and
           respect
           towards
           them
           ;
           and
           therefore
           in
           spight
           of
           what
           can
           be
           said
           to
           the
           contrary
           ,
           his
           discourse
           shall
           still
           be
           called
           a
           
             Modest
             examination
          
           .
        
         
           I
           am
           loath
           to
           part
           with
           this
           word
           ,
           because
           if
           I
           do
           ,
           I
           must
           bid
           a
           final
           adieu
           to
           it
           ,
           and
           never
           expect
           to
           find
           any
           thing
           again
           like
           it
           ,
           at
           least
           in
           this
           book
           .
           If
           any
           man
           therefore
           who
           at
           present
           hath
           a
           good
           opinion
           of
           this
           Dean's
           modesty
           ,
           hath
           a
           mind
           likewise
           to
           continue
           in
           it
           ,
           then
           I
           must
           tell
           him
           ,
           if
           he
           meets
           with
           this
           examination
           ,
           he
           must
           be
           content
           to
           read
           but
           a
           few
           pages
           ;
           nay
           that
           is
           too
           much
           ;
           
             Titulo
             debet
             ,
             aut
             si
             placet
             ,
             Titulis
             contentus
             esse
             .
          
           He
           must
           be
           satisfied
           to
           read
           only
           the
           Title
           of
           the
           book
           ,
           or
           at
           most
           the
           Titles
           of
           the
           Author
           ;
           which
           are
           enough
           in
           all
           reason
           .
           And
           indeed
           before
           this
           trifling
           paper
           ,
           he
           hath
           prefixt
           so
           many
           of
           them
           ,
           as
           if
           he
           had
           a
           mind
           to
           oppress
           those
           
           by
           his
           puissance
           ,
           whom
           he
           despaired
           to
           subdue
           by
           his
           reasons
           .
        
         
           It
           is
           true
           indeed
           ,
           they
           are
           all
           of
           them
           (
           not
           now
           to
           enquire
           into
           his
           merits
           )
           such
           as
           he
           hath
           reason
           to
           be
           proud
           of
           :
           But
           however
           it
           will
           not
           become
           him
           to
           swell
           and
           look
           too
           big
           :
           for
           I
           must
           tell
           him
           ,
           tho
           these
           Titles
           ,
           may
           give
           him
           a
           place
           above
           some
           of
           the
           Heads
           of
           Houses
           ;
           yet
           neither
           will
           they
           ,
           nor
           twice
           as
           many
           more
           put
           together
           ,
           render
           him
           equal
           to
           all
           ,
           or
           the
           major
           part
           of
           them
           when
           met
           together
           .
           He
           cannot
           be
           offended
           then
           if
           I
           put
           him
           in
           mind
           of
           the
           
             frog
             in
             the
             Fable
          
           :
           he
           knows
           the
           story
           ,
           it
           will
           become
           him
           to
           make
           the
           application
           ;
           or
           if
           he
           will
           not
           ,
           some
           body
           else
           would
           do
           well
           to
           whisper
           him
           in
           the
           ear
           ,
           and
           advise
           him
           ,
           
             ne
             te
             infles
             ,
             ne
             intumescas
             ,
          
           Decane
           ,
           
             non
             si
             te
             ruperis
             par
             eris
             .
          
        
         
           And
           now
           from
           the
           Preface
           ,
           I
           proceed
           to
           the
           Book
           .
           But
           before
           I
           come
           to
           consider
           his
           examination
           of
           the
           Decree
           ,
           there
           are
           certain
           passages
           and
           expressions
           ,
           here
           and
           there
           dispersed
           in
           these
           papers
           ,
           which
           must
           not
           slightly
           and
           disrespectfully
           be
           passed
           over
           ,
           but
           call
           for
           our
           notice
           and
           observation
           .
        
         
           And
           the
           first
           thing
           I
           am
           to
           take
           notice
           of
           is
           ,
           the
           manner
           how
           he
           treats
           the
           
             Oxford
             Decree
          
           ,
           and
           the
           persons
           who
           made
           and
           published
           it
           .
           The
           Decree
           he
           styles
           
             rash
             and
             injudicious
          
           ,
           the
           
             rash
             
             and
             hasty
             judgment
             of
             some
             Heads
             ,
             p.
          
           10.
           which
           Heads
           he
           all
           a
           long
           by
           way
           of
           contempt
           calls
           
             these
             Heads
             ,
             Decreeing
             ,
             Heresy-making
             Heads
             ,
             p.
          
           46.
           who
           in
           their
           determinations
           ,
           have
           not
           only
           opposed
           the
           
             common
             faith
             of
             Christians
          
           ,
           but
           acted
           likewise
           in
           opposition
           to
           the
           
             common
             sense
             of
             mankind
          
           .
           Of
           them
           he
           farther
           saith
           ,
           that
           they
           talk
           of
           the
           
             Fathers
             and
             Councils
          
           ,
           but
           are
           wholly
           ignorant
           of
           those
           matters
           ,
           of
           which
           they
           have
           no
           knowledge
           ,
           except
           it
           be
           by
           
             inspiration
             or
             prophesy
          
           .
           And
           in
           short
           ,
           this
           ignorance
           and
           inconsideration
           hath
           betrayed
           them
           into
           a
           belief
           ,
           and
           declaration
           of
           what
           is
           at
           the
           same
           time
           both
           
             Heresy
             and
             nonsense
          
           ;
           and
           for
           which
           ,
           not
           only
           all
           learned
           men
           ,
           but
           even
           the
           most
           
             illiterate
             plowmen
          
           ,
           whom
           he
           makes
           competent
           judges
           of
           these
           matters
           ,
           will
           
             condemn
             them
          
           .
        
         
           I
           shall
           consider
           first
           what
           he
           saith
           of
           the
           
             Decreeing
             Heads
          
           ,
           and
           then
           of
           the
           Decree
           its
           self
           .
           Now
           as
           to
           what
           concerns
           the
           Heads
           of
           the
           University
           ,
           I
           believe
           there
           is
           no
           indifferent
           stander-by
           ,
           that
           is
           ,
           no
           man
           who
           is
           not
           perfectly
           of
           this
           Dean's
           
             complexion
             and
             interest
          
           ,
           but
           will
           acknowledge
           that
           he
           hath
           treated
           them
           in
           a
           very
           rude
           ,
           and
           unbecoming
           manner
           .
           He
           ought
           to
           have
           considered
           who
           were
           present
           at
           this
           meeting
           ,
           and
           to
           have
           made
           some
           distinction
           at
           least
           .
           Among
           them
           he
           ought
           in
           the
           first
           place
           to
           have
           
           thought
           upon
           the
           Vicechancellor
           ,
           who
           presided
           in
           this
           meeting
           ,
           and
           not
           over-hastily
           to
           have
           passed
           his
           Censure
           ,
           without
           a
           
             salva
             reverentia
          
           ,
           a
           preface
           of
           respect
           ,
           which
           is
           due
           to
           his
           place
           and
           Character
           .
           For
           he
           should
           be
           put
           in
           mind
           of
           ,
           what
           now
           perhaps
           by
           reason
           of
           his
           long
           absence
           from
           the
           University
           he
           may
           have
           almost
           forgotten
           ,
           that
           the
           Vicechancellor
           of
           this
           ,
           as
           also
           of
           our
           Sister
           University
           ,
           upon
           the
           account
           of
           the
           greatness
           of
           his
           Trust
           ,
           and
           the
           condition
           and
           quality
           of
           the
           persons
           under
           his
           Government
           ,
           hath
           bin
           always
           thought
           to
           deserve
           a
           place
           ,
           and
           hath
           accordingly
           bin
           ranked
           ,
           with
           the
           chiefest
           Magistrates
           ,
           and
           Officers
           of
           Corporations
           in
           the
           Kingdom
           .
           Upon
           which
           account
           he
           hath
           bin
           wont
           to
           be
           treated
           with
           Honor
           and
           respect
           by
           all
           persons
           of
           good
           manners
           ,
           and
           civil
           behaviour
           .
        
         
           Besides
           him
           ,
           among
           the
           persons
           who
           composed
           that
           meeting
           ,
           (
           as
           his
           friends
           who
           gave
           him
           an
           account
           of
           what
           passed
           there
           ,
           might
           ,
           and
           I
           suppose
           did
           inform
           him
           )
           there
           were
           two
           more
           ,
           one
           whereof
           upon
           the
           account
           of
           his
           noble
           birth
           ,
           and
           the
           other
           of
           his
           Character
           and
           Station
           in
           the
           Church
           ,
           deserved
           to
           have
           bin
           distinguished
           .
           But
           he
           without
           any
           restriction
           or
           qualification
           ,
           jumbles
           and
           shakes
           all
           these
           Heads
           together
           ,
           and
           represents
           them
           to
           the
           World
           ,
           as
           a
           Company
           of
           
             indiscreet
             ,
             ignorant
             ,
             rash
             men
             .
          
           Some
           of
           the
           
             wiser
             
             Heads
          
           indeed
           he
           saith
           
             were
             absent
          
           ;
           by
           which
           he
           would
           have
           it
           believed
           ,
           that
           those
           who
           were
           present
           were
           a
           Company
           of
           
             illiterate
             and
             injudicious
             blockheads
          
           .
           And
           so
           infallibly
           they
           must
           be
           ,
           if
           in
           the
           affairs
           of
           religion
           ,
           and
           the
           judgment
           and
           doctrines
           of
           the
           Ancient
           Church
           ,
           they
           understand
           nothing
           but
           by
           
             prophesy
             or
             inspiration
          
           ,
           as
           he
           saith
           ,
           p.
           31.
           that
           is
           ,
           nothing
           at
           all
           .
           Neither
           can
           he
           relieve
           himself
           ,
           by
           suggesting
           as
           if
           some
           
             who
             were
             present
             dissented
          
           .
           For
           his
           friends
           might
           have
           informed
           him
           ,
           that
           after
           some
           previous
           discourse
           ,
           as
           usually
           happens
           at
           such
           meetings
           ;
           when
           the
           
             Censure
             and
             Decree
          
           was
           setled
           and
           agreed
           upon
           ,
           there
           was
           not
           one
           person
           who
           opened
           his
           mouth
           ,
           or
           said
           one
           word
           in
           opposition
           to
           it
           ,
           either
           as
           to
           matter
           or
           form
           .
           So
           that
           all
           who
           were
           present
           are
           equally
           involved
           in
           those
           decent
           epithets
           before
           mentioned
           .
        
         
           From
           the
           
             Decreeing
             Heads
          
           let
           us
           pass
           to
           the
           Decree
           it self
           ;
           this
           is
           styled
           
             the
             rash
             and
             hasty
             judgment
             of
             some
             of
             the
             Heads
             of
             Colleges
             and
             Halls
          
           ;
           and
           immediately
           afterwards
           ,
           he
           sets
           himself
           to
           shew
           the
           
             rashness
             and
             injudiciousness
          
           of
           this
           Decree
           ,
           p.
           11.
           
           Sure
           our
           Author
           when
           he
           made
           this
           reflexion
           had
           his
           own
           writings
           before
           him
           ,
           in
           which
           there
           are
           so
           many
           marks
           of
           hast
           and
           precipitation
           .
           But
           let
           us
           consider
           these
           epithets
           apart
           .
           First
           he
           says
           it
           was
           a
           
             hasty
             judgment
          
           ;
           
           but
           that
           is
           more
           than
           he
           knows
           ;
           and
           if
           it
           were
           as
           hasty
           as
           he
           imagines
           ,
           yet
           I
           must
           tell
           him
           ,
           that
           is
           no
           disparagement
           to
           it
           in
           this
           case
           .
           For
           there
           are
           some
           things
           so
           grossly
           and
           palpably
           false
           and
           absurd
           ,
           that
           their
           falshood
           and
           absurdity
           appear
           at
           first
           view
           ,
           and
           therefore
           require
           no
           long
           time
           ,
           or
           previous
           deliberation
           to
           detect
           them
           ,
           and
           when
           they
           are
           so
           detected
           ,
           I
           hope
           it
           is
           no
           Argument
           of
           rashness
           to
           condemn
           them
           .
           And
           such
           were
           the
           propositions
           censured
           in
           the
           Decree
           ,
           which
           are
           directly
           repugnant
           to
           the
           common
           faith
           ,
           and
           universally
           received
           doctrines
           of
           all
           sound
           Christians
           ;
           tending
           plainly
           to
           overthrow
           the
           
             Unity
             of
             the
             Godhead
          
           ,
           which
           is
           the
           first
           and
           Fundamental
           principle
           of
           all
           Religion
           ,
           whether
           natural
           or
           revealed
           .
        
         
           But
           if
           these
           propositions
           were
           not
           so
           grossly
           and
           palpably
           absurd
           ,
           yet
           the
           condemnation
           of
           them
           could
           not
           be
           accounted
           injudicious
           ;
           because
           the
           Heads
           ,
           who
           were
           concerned
           in
           that
           Censure
           ,
           herein
           followed
           and
           were
           governed
           by
           the
           judgment
           and
           determinations
           of
           Fathers
           and
           Councils
           .
           To
           make
           this
           more
           plain
           .
           Suppose
           any
           one
           now
           should
           assert
           ,
           that
           there
           are
           
             two
             persons
          
           ,
           or
           but
           
             one
             nature
          
           in
           Christ
           ,
           and
           thereby
           revive
           the
           Heresy
           of
           Nestorius
           ,
           or
           Eutyches
           ;
           would
           it
           require
           any
           long
           time
           and
           previous
           consultations
           to
           Censure
           those
           positions
           ?
           or
           could
           such
           a
           Censure
           so
           passed
           
           be
           accused
           of
           rashness
           ?
           I
           say
           no
           ,
           because
           we
           have
           the
           example
           and
           Authority
           of
           two
           
             General
             Councils
          
           ,
           to
           justify
           such
           a
           Condemnation
           ,
           which
           cannot
           be
           impeached
           of
           imprudence
           ,
           without
           reflecting
           upon
           the
           wisdom
           and
           integrity
           ,
           not
           only
           of
           the
           Fathers
           who
           composed
           those
           august
           Assemblies
           ,
           but
           likewise
           of
           the
           
             Catholick
             Church
          
           ,
           which
           hath
           confirmed
           their
           sentence
           ,
           by
           rejecting
           those
           errors
           which
           they
           Condemned
           .
           He
           on
           the
           other
           hand
           ,
           is
           justly
           to
           be
           accounted
           rash
           and
           arrogant
           who
           presumes
           to
           oppose
           his
           own
           single
           opinion
           ,
           to
           the
           judgment
           and
           determinations
           of
           Fathers
           and
           Councils
           ;
           and
           upon
           that
           account
           endeavors
           
             fixa
             refigere
          
           ,
           to
           shake
           and
           unsetle
           those
           Doctrines
           ,
           and
           those
           words
           in
           which
           they
           have
           bin
           conveyed
           down
           to
           us
           ,
           and
           which
           are
           now
           universally
           established
           in
           the
           Christian
           Church
           .
        
         
           In
           short
           therefore
           ,
           to
           censure
           any
           positions
           which
           have
           already
           bin
           condemned
           by
           any
           
             General
             Councils
          
           ,
           doth
           not
           require
           any
           slow
           or
           tedious
           consultations
           ;
           it
           is
           sufficient
           to
           declare
           them
           impious
           and
           scandalous
           ,
           because
           they
           have
           bin
           so
           adjudged
           formerly
           ,
           by
           assemblies
           composed
           of
           persons
           who
           have
           bin
           celebrated
           for
           their
           wisdom
           and
           learning
           ,
           and
           renowned
           for
           their
           soundness
           in
           the
           faith
           and
           their
           zeal
           for
           it
           .
        
         
           And
           so
           it
           was
           in
           the
           case
           before
           us
           .
           The
           propositions
           censured
           by
           the
           Decree
           ,
           were
           such
           as
           
           had
           formerly
           bin
           condemned
           by
           the
           famous
           
             Council
             of
             Nice
          
           ,
           whose
           Determinations
           have
           bin
           received
           with
           respect
           and
           reverence
           by
           all
           good
           Christians
           ,
           and
           make
           up
           at
           this
           day
           part
           of
           the
           established
           Doctrine
           of
           all
           the
           Churches
           in
           the
           Christian
           World
           :
           who
           ,
           amidst
           that
           variety
           of
           judgments
           and
           opinions
           in
           other
           matters
           ,
           are
           at
           perfect
           agreement
           among
           themselves
           in
           this
           ,
           that
           the
           Father
           and
           Son
           are
           Consubstantial
           ,
           or
           of
           one
           and
           the
           same
           Substance
           ,
           to
           which
           assertions
           the
           propositions
           condemned
           ,
           are
           plainly
           and
           diametrically
           opposite
           ;
           it
           being
           absolutely
           impossible
           that
           two
           or
           three
           individual
           Substances
           ,
           should
           be
           one
           and
           the
           same
           Substance
           .
        
         
           The
           second
           thing
           which
           ought
           not
           to
           be
           passed
           over
           without
           observation
           ,
           is
           that
           undecent
           reflection
           ,
           which
           in
           more
           places
           than
           one
           of
           this
           examination
           ,
           he
           passes
           upon
           zeal
           .
           One
           would
           think
           ,
           he
           accounteth
           it
           unlawful
           and
           unwarrantable
           in
           the
           affairs
           of
           Religion
           ;
           or
           else
           sure
           he
           would
           never
           brand
           any
           man
           with
           the
           name
           of
           Zealot
           ,
           as
           if
           it
           were
           a
           mark
           of
           infamy
           and
           reproach
           .
           He
           ought
           therefore
           to
           be
           told
           ,
           that
           there
           never
           was
           a
           just
           sense
           ,
           and
           a
           firm
           belief
           of
           Religion
           found
           in
           any
           person
           ,
           where
           it
           was
           not
           likewise
           accompanyed
           with
           
             a
             zeal
             &
             concern
          
           for
           it
           ;
           which
           for
           that
           reason
           was
           never
           condemed
           by
           
           any
           wise
           or
           honest
           man.
           Neither
           indeed
           can
           it
           be
           censured
           ,
           without
           a
           bold
           and
           dangerous
           reflection
           upon
           our
           blessed
           Savior
           himself
           ;
           and
           together
           with
           him
           ,
           upon
           those
           wise
           and
           good
           men
           who
           in
           all
           ages
           of
           the
           world
           ,
           as
           occasion
           hath
           served
           ,
           have
           shewen
           a
           zeal
           for
           the
           Glory
           of
           God
           ,
           and
           a
           just
           concern
           for
           the
           preservation
           ,
           and
           maintenance
           of
           the
           true
           Religion
           .
        
         
           It
           is
           true
           indeed
           it
           may
           be
           ,
           as
           oftentimes
           it
           hath
           bin
           ,
           joined
           with
           ignorance
           ,
           or
           excess
           ;
           in
           which
           cases
           it
           hath
           bin
           found
           to
           be
           so
           far
           from
           being
           serviceable
           to
           the
           interest
           of
           truth
           ,
           that
           it
           hath
           rather
           bin
           the
           occasion
           of
           a
           great
           deal
           of
           mischief
           in
           the
           world
           .
           But
           on
           the
           other
           hand
           ,
           to
           disparage
           and
           expose
           it
           without
           any
           just
           restriction
           and
           limitation
           ,
           is
           to
           introduce
           a
           
             coldness
             and
             indifference
          
           among
           men
           in
           the
           great
           affairs
           of
           Religion
           ,
           which
           in
           time
           may
           end
           in
           the
           ruin
           and
           extinction
           of
           it
           .
        
         
           Perhaps
           it
           will
           be
           said
           ,
           that
           he
           doth
           not
           design
           to
           condemn
           zeal
           absolutely
           and
           for
           it self
           ,
           but
           as
           it
           is
           to
           be
           found
           in
           conjunction
           with
           some
           other
           ill
           qualifications
           ,
           which
           are
           apt
           to
           corrupt
           and
           spoil
           it
           :
           the
           best
           things
           being
           liable
           to
           abuse
           ,
           and
           when
           they
           are
           so
           abused
           ,
           they
           often
           prove
           very
           hurtful
           and
           mischievous
           .
           I
           find
           it
           therefore
           joined
           with
           two
           other
           qualities
           ,
           for
           the
           sake
           of
           which
           possily
           ,
           he
           may
           speak
           disrespectfully
           of
           it
           .
           The
           first
           
           whereof
           is
           Warmth
           ,
           p.
           2.
           where
           he
           represents
           a
           certain
           member
           of
           the
           University
           under
           the
           character
           of
           
             a
             warm
             Zealot
          
           ;
           which
           to
           be
           sure
           he
           did
           not
           design
           to
           be
           a
           commendation
           ,
           but
           rather
           a
           Title
           of
           contempt
           and
           disgrace
           .
           The
           other
           is
           Orthodoxie
           or
           soundness
           in
           the
           faith
           ,
           p.
           24.
           where
           in
           the
           same
           slight
           and
           contemptuous
           manner
           ,
           he
           styles
           some
           persons
           ,
           
             our
             modern
             Orthodox
             Zealots
          
           ;
           to
           which
           he
           joyns
           an
           other
           ornamental
           Epithete
           
             of
             Heresy
             makers
          
           .
           It
           may
           not
           possibly
           then
           be
           
             bare
             naked
             Zeal
          
           ,
           but
           zeal
           thus
           qualified
           ,
           which
           he
           thinks
           fit
           to
           condemn
           .
        
         
           As
           to
           the
           first
           Epithete
           of
           Warm
           ;
           if
           zeal
           found
           in
           conjunction
           with
           Warmth
           ,
           be
           blame-worthy
           ,
           than
           I
           would
           fain
           know
           of
           him
           where
           he
           can
           direct
           us
           to
           find
           out
           any
           kind
           of
           zeal
           ,
           which
           will
           not
           come
           under
           the
           same
           condemnation
           .
           In
           all
           his
           great
           reading
           did
           he
           ever
           meet
           with
           any
           Author
           who
           furnished
           him
           with
           the
           notion
           of
           a
           
             cold
             zeal
          
           ;
           or
           in
           this
           case
           did
           he
           ever
           meet
           with
           any
           medium
           between
           hot
           and
           cold
           ,
           i.
           e.
           
             a
             luke-warm
             zeal
          
           .
           Doth
           this
           great
           critick
           in
           languages
           know
           whence
           this
           word
           is
           derived
           ?
        
         
           Perhaps
           he
           will
           say
           ,
           that
           it
           was
           not
           the
           bare
           Warmth
           ,
           but
           the
           Excess
           of
           it
           ,
           which
           he
           disliked
           in
           this
           Zealot
           .
           But
           I
           do
           not
           hear
           that
           he
           did
           promote
           any
           petition
           ,
           or
           use
           any
           endeavors
           that
           the
           Sermon
           should
           be
           burned
           ,
           but
           that
           the
           propositions
           
           delivered
           in
           it
           which
           gave
           great
           occasion
           of
           offence
           ,
           should
           be
           condemned
           .
           However
           let
           the
           warmth
           of
           this
           zealot
           be
           what
           it
           will
           ,
           the
           reflexion
           made
           upon
           it
           by
           this
           examiner
           can
           never
           be
           excused
           in
           him
           ,
           who
           in
           many
           of
           his
           writings
           discovers
           such
           an
           
             intemperate
             heat
          
           ,
           as
           hath
           bin
           disapproved
           by
           his
           friends
           as
           well
           as
           enemies
           .
           Nay
           there
           is
           one
           peculiar
           circumstance
           of
           his
           warmth
           ,
           for
           which
           I
           think
           no
           tolerable
           excuse
           can
           possibly
           be
           made
           by
           any
           person
           ,
           tho
           never
           so
           much
           byassed
           in
           his
           favor
           ;
           and
           that
           is
           ,
           the
           fervor
           which
           he
           hath
           discovered
           on
           both
           sides
           of
           the
           question
           ;
           having
           discoursed
           pro
           and
           con
           ,
           and
           with
           
             equal
             violence
          
           appeared
           in
           defence
           of
           quite
           contrary
           opinions
           .
        
         
           It
           is
           true
           indeed
           ,
           it
           is
           no
           disparagement
           to
           any
           man
           to
           alter
           his
           opinion
           ;
           provided
           that
           that
           change
           be
           attended
           with
           modesty
           ,
           and
           supported
           by
           reason
           .
           But
           whoever
           shall
           maintain
           both
           parts
           of
           a
           contradiction
           ,
           and
           then
           with
           equal
           fury
           shall
           think
           to
           bear
           down
           all
           opposition
           ;
           it
           is
           plain
           such
           an
           one
           can
           have
           no
           sincere
           concern
           for
           truth
           ,
           but
           only
           for
           his
           own
           opinion
           ,
           and
           thereby
           gives
           too
           great
           occasion
           ,
           to
           call
           in
           question
           either
           his
           
             judgment
             ,
             or
             sincerity
          
           ,
           which
           are
           hereby
           brought
           under
           a
           just
           suspicion
           .
        
         
           But
           2dly
           ,
           Supposing
           that
           a
           
             warm
             zeal
          
           may
           be
           excused
           ,
           yet
           I
           find
           a
           zeal
           for
           
             the
             Faith
          
           is
           not
           like
           
           to
           meet
           with
           the
           same
           fair
           quarter
           ;
           for
           an
           
             Orthodox
             Zealot
          
           ,
           is
           a
           pernicious
           creature
           ,
           and
           never
           to
           be
           endured
           ;
           who
           will
           be
           sure
           either
           to
           find
           or
           make
           Heresies
           ;
           and
           thereby
           disturb
           the
           quiet
           and
           peace
           of
           the
           world
           .
           But
           where
           ,
           I
           beseech
           you
           ,
           can
           a
           man
           employ
           his
           zeal
           more
           commendably
           ,
           than
           in
           the
           defence
           and
           maintenance
           of
           the
           truth
           ;
           especially
           when
           it
           is
           of
           great
           importance
           ?
           As
           it
           certainly
           must
           be
           ,
           when
           the
           opposite
           error
           is
           such
           ,
           as
           plainly
           overturns
           the
           foundations
           of
           our
           Religion
           ;
           and
           this
           is
           plainly
           the
           case
           before
           us
           .
           But
           it
           seems
           ,
           a
           zeal
           for
           errors
           ,
           for
           false
           and
           impious
           opinions
           may
           be
           warranted
           ,
           tho
           attended
           with
           all
           the
           warmth
           ,
           nay
           with
           all
           the
           rudeness
           and
           scurrility
           imaginable
           ;
           but
           we
           must
           not
           lift
           up
           a
           finger
           to
           support
           the
           faith
           ,
           nor
           open
           our
           mouths
           in
           defence
           of
           it
           ,
           but
           presently
           they
           must
           be
           stopped
           again
           ,
           with
           such
           dirty
           &
           foul
           language
           as
           this
           examiner
           thinks
           fit
           to
           fling
           in
           our
           faces
           .
           This
           is
           not
           just
           and
           equal
           dealing
           .
        
         
           3dly
           ,
           The
           next
           thing
           that
           calls
           for
           our
           observation
           is
           ,
           that
           strange
           vein
           of
           pride
           and
           haughtyness
           which
           runs
           through
           this
           paper
           .
           To
           give
           an
           account
           of
           all
           particulars
           of
           this
           nature
           ,
           would
           be
           in
           a
           manner
           to
           transcribe
           his
           book
           ,
           which
           ought
           not
           to
           be
           honoured
           with
           too
           many
           Editions
           .
           I
           shall
           therefore
           confine
           my self
           to
           two
           particulars
           ,
           in
           which
           a
           vanity
           and
           arrogance
           
           which
           are
           insupportable
           are
           too
           plainly
           discovered
           .
        
         
           The
           first
           is
           ,
           the
           charge
           of
           Heresy
           ,
           which
           almost
           in
           every
           page
           ,
           he
           lays
           at
           the
           doors
           of
           all
           them
           who
           differ
           from
           him
           in
           his
           notion
           of
           three
           
             distinct
             minds
             and
             substances
          
           in
           the
           blessed
           Trinity
           ;
           the
           denyal
           of
           which
           he
           over
           and
           over
           calls
           Sabellianism
           ,
           and
           in
           the
           conclusion
           of
           these
           papers
           ,
           he
           dubbs
           with
           the
           honourable
           titles
           
             of
             Heresy
             and
             nonsense
          
           .
           But
           I
           would
           fain
           know
           how
           this
           Dean
           comes
           to
           be
           thus
           invested
           with
           this
           large
           Authority
           and
           prerogative
           of
           
             adjudging
             and
             declaring
             Heresy
          
           ,
           which
           he
           saith
           ,
           and
           saith
           rightly
           ,
           
             ought
             not
             to
             be
             entrusted
             with
             any
             single
             person
             ,
             nor
             any
             body
             of
             men
             less
             than
             a
             National
             Synod
             .
          
           I
           do
           not
           know
           that
           he
           is
           his
           Majestie
           's
           High
           Commissioner
           for
           Ecclesiastical
           affairs
           .
        
         
           Perhaps
           it
           will
           be
           said
           ,
           that
           he
           did
           this
           by
           way
           of
           retaliation
           :
           the
           
             Heads
             of
             Houses
          
           declared
           his
           notion
           of
           
             three
             minds
             and
             substances
          
           to
           be
           Heretical
           ;
           and
           he
           adjudges
           their
           opinion
           of
           
             three
             persons
             and
             one
             substance
          
           to
           be
           so
           too
           .
           Here
           he
           doth
           but
           recriminate
           ,
           and
           therefore
           is
           on
           the
           same
           level
           with
           these
           
             Decreeing
             Heresy-making
             Heads
          
           .
           If
           this
           be
           a
           fault
           ,
           it
           is
           a
           fault
           on
           both
           sides
           ,
           and
           they
           are
           alike
           equally
           criminal
           .
        
         
           To
           which
           I
           answer
           ,
           1st
           ,
           That
           the
           
             Heads
             of
             Houses
          
           by
           the
           judgment
           and
           declaration
           which
           
           they
           made
           ,
           were
           very
           far
           from
           designing
           to
           assume
           to
           themselves
           an
           illegal
           and
           extravagant
           power
           of
           adjudging
           or
           declaring
           any
           matter
           or
           cause
           to
           be
           Heresy
           ,
           which
           was
           not
           ,
           as
           they
           thought
           ,
           adjudged
           and
           declared
           to
           be
           so
           before
           by
           a
           competent
           Authority
           ,
           and
           allowed
           for
           such
           by
           the
           Laws
           of
           this
           Land.
           The
           Doctrine
           of
           
             one
             substance
          
           was
           Decreed
           in
           the
           
             Council
             of
             Nice
          
           ,
           confirmed
           afterwards
           by
           all
           the
           other
           
             General
             Councils
          
           ;
           to
           which
           the
           contrary
           opinion
           of
           
             three
             substances
          
           ,
           as
           was
           said
           before
           ,
           is
           diametrically
           opposite
           ;
           and
           therefore
           by
           the
           whole
           Church
           hath
           bin
           in
           former
           ages
           accounted
           and
           adjudged
           Heretical
           .
        
         
           On
           the
           other
           hand
           ,
           the
           examiner
           declares
           the
           belief
           of
           
             one
             substance
          
           in
           the
           Trinity
           to
           be
           Heresy
           ,
           not
           only
           which
           had
           never
           bin
           declared
           so
           before
           by
           any
           Council
           either
           
             general
             or
             particular
          
           :
           but
           quite
           contrary
           to
           the
           plain
           meaning
           of
           the
           
             Canonical
             Scriptures
          
           ,
           to
           the
           express
           determinations
           of
           
             General
             Councils
          
           ,
           to
           the
           established
           Faith
           and
           Doctrine
           of
           the
           
             Catholick
             Church
          
           ;
           to
           all
           which
           ,
           he
           hath
           with
           unparallel'd
           pride
           and
           presumtion
           bid
           defyance
           ,
           and
           thereby
           brings
           himself
           within
           the
           compass
           and
           condemnation
           of
           the
           Law.
           
        
         
           But
           2dly
           ,
           The
           judgment
           and
           declaration
           of
           the
           
             Heads
             of
             Houses
          
           ,
           was
           made
           with
           a
           particular
           
           regard
           to
           the
           Members
           of
           their
           own
           Body
           ,
           over
           whom
           they
           are
           entrusted
           with
           a
           just
           and
           legal
           Authority
           .
           They
           have
           reason
           to
           look
           upon
           themselves
           to
           be
           under
           a
           strict
           and
           sacred
           obligation
           ,
           to
           prevent
           as
           far
           as
           in
           them
           lies
           ,
           the
           growth
           of
           any
           pernicious
           Doctrines
           in
           Religion
           .
           Some
           such
           had
           bin
           preached
           among
           them
           ,
           which
           they
           had
           reason
           to
           fear
           ,
           might
           in
           time
           gain
           ground
           ,
           if
           not
           timely
           obviated
           .
           To
           prevent
           therefore
           the
           infection
           and
           growth
           of
           such
           
             false
             and
             impious
             opinions
          
           ,
           they
           thought
           fit
           to
           publish
           their
           Decree
           ,
           which
           ,
           as
           I
           said
           before
           ,
           had
           a
           particular
           regard
           to
           those
           persons
           who
           were
           committed
           to
           their
           care
           ,
           
             eorum
             fidei
             &
             curae
             commissis
          
           .
        
         
           But
           this
           Dean
           like
           an
           
             Universal
             Pastor
             and
             Bishop
          
           ,
           sets
           himself
           as
           it
           were
           in
           Cathedra
           ,
           and
           from
           thence
           he
           dictates
           to
           the
           
             whole
             Church
          
           .
           He
           lifts
           up
           his
           voice
           ,
           as
           if
           he
           would
           say
           ,
           
             audiat
             orbis
             Christianus
          
           ,
           I
           do
           declare
           ,
           and
           let
           all
           persons
           take
           notice
           of
           it
           at
           their
           peril
           ,
           that
           the
           Doctrine
           of
           three
           Persons
           ,
           and
           one
           God
           ,
           or
           
             one
             Substance
          
           in
           the
           God-head
           (
           which
           is
           all
           one
           ,
           as
           shall
           be
           shewn
           by
           and
           by
           )
           is
           Sabellianism
           ,
           is
           
             Heresy
             and
             nonsence
          
           .
           Would
           not
           this
           Dean
           ,
           think
           you
           ,
           have
           done
           well
           to
           have
           advised
           with
           some
           men
           of
           skill
           and
           learning
           ,
           how
           far
           the
           reputation
           of
           his
           
             wisdom
             and
             modesty
          
           ,
           (
           not
           now
           to
           mention
           the
           
             Integrity
             of
             his
             Faith
          
           ,
           which
           thereby
           may
           
           be
           justly
           called
           in
           question
           ,
           )
           might
           be
           affected
           by
           such
           a
           bold
           and
           presumtuous
           declaration
           ?
        
         
           The
           next
           instance
           of
           his
           great
           modesty
           may
           be
           found
           in
           the
           11th
           and
           12th
           pages
           of
           this
           examination
           ,
           where
           he
           makes
           an
           Apology
           for
           the
           use
           of
           
             new
             forms
             of
             words
             ,
             unusual
             ,
             unscriptural
             forms
             of
             speech
             ,
             in
             order
             to
             explain
             and
             declare
             ,
             as
             he
             calls
             it
             the
             Catholick
             Faith
             :
          
           several
           of
           which
           ,
           as
           it
           is
           very
           well
           known
           ,
           this
           examiner
           had
           invented
           and
           made
           use
           of
           to
           this
           purpose
           ,
           in
           his
           vindication
           of
           the
           blessed
           Trinity
           ,
           and
           for
           which
           he
           was
           justly
           called
           to
           an
           account
           by
           the
           learned
           Animadverter
           .
           Now
           among
           other
           things
           ,
           which
           he
           offers
           in
           vindication
           of
           this
           bold
           and
           dangerous
           practice
           ,
           p.
           12.
           he
           tells
           us
           ,
           
             That
             the
             Church
             tho
             it
             never
             had
             authority
             to
             make
             a
             new
             Faith
             ,
             yet
             it
             always
             had
             ,
             and
             always
             will
             have
             authority
             to
             declare
             and
             explain
             the
             true
             Catholick
             Faith
             ,
             in
             such
             words
             as
             are
             most
             aptly
             expressive
             of
             it
             ,
             and
             necessary
             to
             countermine
             the
             Arts
             and
             Evasions
             of
             Hereticks
             .
          
           And
           this
           he
           saith
           
             will
             justify
             the
             use
             of
             such
             expressions
             as
             these
             ,
          
           Three
           distinct
           infinite
           Minds
           ,
           and
           Spirits
           ,
           or
           three
           substances
           ,
           
             how
             novel
             soever
             they
             may
             be
             thought
             .
          
           To
           this
           suggestion
           of
           his
           I
           have
           several
           things
           to
           Answer
           .
           First
           he
           saith
           the
           Church
           hath
           Authority
           to
           use
           new
           ,
           and
           unusual
           forms
           of
           words
           in
           Articles
           of
           Faith.
           But
           I
           am
           apt
           to
           
           think
           she
           would
           be
           very
           unwilling
           to
           exercise
           her
           power
           ,
           and
           would
           never
           do
           it
           ,
           except
           when
           pressed
           with
           a
           great
           and
           an
           unavoidable
           necessity
           .
           We
           have
           reason
           to
           think
           it
           would
           be
           one
           of
           her
           last
           remedies
           ,
           when
           all
           other
           methods
           of
           preserving
           the
           faith
           had
           proved
           ineffectual
           .
        
         
           It
           is
           true
           indeed
           ,
           in
           the
           Ancient
           Church
           ,
           the
           meaning
           of
           certain
           words
           which
           sometime
           were
           of
           doubtful
           and
           ambiguous
           signification
           ,
           were
           afterwards
           settled
           and
           determined
           ,
           such
           as
           was
           
             substantia
             ,
             persona
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           some
           new
           unscriptural
           words
           ,
           such
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           were
           made
           choice
           of
           by
           the
           Fathers
           ,
           and
           put
           into
           their
           Creeds
           ,
           in
           order
           to
           detect
           the
           hypocrisy
           and
           Heresy
           of
           the
           Arians
           .
           But
           this
           was
           not
           done
           till
           after
           many
           disputations
           ,
           and
           great
           deliberation
           :
           and
           afterwards
           they
           thought
           themselves
           obliged
           to
           declare
           the
           necessity
           they
           were
           under
           ,
           of
           settling
           the
           sense
           of
           one
           word
           upon
           this
           important
           subject
           ,
           which
           was
           not
           a
           new
           word
           neither
           ,
           but
           such
           as
           had
           bin
           formerly
           used
           ;
           before
           they
           would
           impose
           it
           on
           the
           Church
           .
           So
           weighty
           a
           thing
           was
           the
           faith
           and
           peace
           of
           the
           Church
           ,
           in
           the
           opinion
           of
           those
           great
           men
           in
           those
           days
           .
        
         
           But
           tho
           they
           introduced
           some
           new
           words
           ,
           and
           settled
           the
           signification
           of
           others
           ,
           they
           never
           did
           attempt
           to
           alter
           ,
           and
           lay
           aside
           the
           use
           of
           any
           which
           had
           formerly
           bin
           of
           general
           usage
           ,
           and
           
           universally
           received
           among
           Christians
           ,
           in
           order
           to
           introduce
           new
           ones
           in
           the
           room
           of
           them
           .
           On
           the
           other
           hand
           the
           Church
           hath
           condemned
           all
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           all
           new
           invented
           terms
           ;
           and
           hath
           forbid
           the
           introducing
           any
           such
           ,
           under
           the
           pain
           of
           
             deprivation
             or
             Anathematization
          
           .
           And
           for
           this
           Decree
           of
           the
           
             6th
             General
             Council
          
           ,
           the
           third
           of
           Constantinople
           ,
           the
           Church
           in
           succeeding
           ages
           hath
           preserved
           so
           great
           a
           veneration
           ,
           that
           none
           ,
           either
           
             Greek
             or
             Latin
             ,
             Roman
             or
             Reformed
             ,
          
           have
           ever
           since
           complained
           of
           the
           hardship
           of
           that
           Synodical
           sentence
           ,
           or
           have
           endeavored
           to
           reverse
           it
           .
           But
           on
           the
           other
           hand
           ,
           they
           have
           declared
           a
           high
           displeasure
           against
           all
           such
           who
           have
           at
           any
           time
           attempted
           any
           such
           innovations
           .
           As
           is
           evident
           from
           the
           fate
           that
           attended
           
             Abbot
             Joachim
          
           ,
           and
           
             Valentinus
             Gentilis
          
           ,
           the
           one
           in
           his
           book
           ,
           the
           other
           in
           his
           person
           .
        
         
           All
           this
           the
           Dean
           had
           formerly
           bin
           put
           in
           mind
           of
           by
           the
           learned
           Animadverter
           ;
           and
           yet
           notwithstanding
           this
           monition
           ,
           he
           still
           persists
           in
           that
           presumtuous
           humor
           ,
           of
           using
           and
           defending
           these
           
             new
             ,
             unusual
             ,
             inconvenient
          
           forms
           of
           speech
           ;
           and
           which
           he
           himself
           allows
           may
           be
           liable
           to
           an
           
             Heretical
             meaning
          
           .
        
         
           But
           2dly
           ,
           Let
           it
           be
           granted
           ,
           that
           the
           Church
           may
           alter
           old
           phrases
           ;
           but
           hath
           she
           actually
           made
           use
           of
           that
           her
           Authority
           in
           the
           case
           before
           
           us
           ?
           Hath
           she
           published
           any
           declaration
           ,
           whereby
           she
           hath
           discovered
           her
           pleasure
           in
           this
           affair
           ,
           viz.
           that
           the
           old
           words
           ,
           such
           as
           those
           of
           
             persons
             ,
             Hypostasis
             ,
             subsistence
          
           ,
           should
           be
           laid
           aside
           to
           make
           room
           for
           self-consciousness
           ,
           and
           
             mutual
             consciousness
          
           ?
           Or
           that
           
             one
             nature
             ,
             one
             essence
             ,
             one
             substance
             ,
          
           must
           be
           discarded
           ,
           and
           in
           their
           place
           ,
           the
           phrases
           of
           
             three
             distinct
             minds
             ,
             spirits
             ,
             and
             substances
          
           should
           be
           introduced
           .
           That
           maxime
           in
           Law
           ,
           is
           true
           here
           in
           Divinity
           ;
           
             eodem
             modo
             res
             solvitur
             quo
             ligatur
             .
          
           The
           Church
           hath
           tyed
           us
           to
           the
           use
           of
           these
           words
           ,
           I
           pray
           who
           hath
           set
           us
           at
           liberty
           ?
           why
           he
           saith
           ,
           or
           at
           least
           intimates
           ,
           that
           the
           Church
           hath
           .
           But
           what
           Church
           I
           beseech
           you
           ?
           why
           none
           that
           I
           know
           of
           ,
           except
           it
           be
           that
           which
           is
           included
           ,
           and
           which
           he
           carries
           about
           with
           him
           in
           his
           own
           person
           .
           How
           comes
           he
           to
           be
           styled
           the
           Church
           ?
           That
           you
           must
           know
           is
           by
           a
           Synecdoche
           ,
           whereby
           the
           
             Dean
             of
             a
             Church
          
           may
           be
           called
           the
           Church
           it self
           .
           Tho
           others
           may
           account
           it
           rather
           a
           Catachresis
           ,
           or
           
             vocis
             abusio
          
           ;
           when
           a
           word
           is
           abused
           ,
           being
           transferred
           from
           a
           proper
           to
           a
           very
           improper
           and
           absurd
           signification
           .
        
         
           But
           sure
           the
           Dean
           cannot
           so
           far
           forget
           himself
           ,
           as
           to
           arrogate
           to
           himself
           the
           name
           of
           the
           Church
           .
           He
           doth
           not
           that
           I
           know
           of
           indeed
           assume
           the
           name
           ,
           but
           he
           plainly
           doth
           the
           Authority
           
           of
           the
           Church
           .
           And
           under
           her
           name
           and
           power
           he
           shelters
           himself
           .
           For
           as
           was
           said
           before
           ,
           p.
           16.
           he
           justifies
           his
           own
           innovations
           ,
           by
           saying
           
             that
             the
             Church
             always
             had
             ,
             and
             always
             will
             have
             Authority
             to
             use
             such
             words
             as
             she
             thinks
             most
             expressive
             of
             the
             faith
             .
          
           How
           can
           this
           Apology
           vindicate
           him
           ,
           except
           either
           he
           be
           the
           Church
           ,
           or
           at
           least
           be
           commissioned
           by
           her
           ,
           and
           invested
           with
           her
           Authority
           ?
        
         
           I
           presume
           he
           will
           not
           pretend
           to
           be
           formally
           the
           Church
           either
           
             Oecumenical
             or
             National
          
           .
           He
           must
           therefore
           only
           be
           so
           ,
           either
           virtually
           ,
           or
           by
           way
           of
           representation
           .
           And
           sure
           some
           such
           thing
           he
           fancies
           of
           himself
           ,
           viz.
           that
           the
           
             Christian
             Faith
          
           ,
           or
           at
           least
           the
           words
           wherein
           it
           is
           to
           be
           expressed
           ,
           are
           committed
           to
           his
           care
           ,
           or
           rather
           are
           to
           be
           disposed
           of
           at
           his
           pleasure
           .
           Otherwise
           sure
           he
           would
           never
           talk
           as
           he
           doth
           in
           this
           book
           .
           For
           instance
           ,
           p.
           16.
           
           He
           hath
           these
           remarkable
           words
           .
           
             Now
             since
             Person
             is
             the
             Catholick
             word
             ,
             which
             long
             Ecclesiastical
             use
             hath
             rendered
             familiar
             ,
             I
             should
             by
             no
             means
             allow
             of
             any
             other
             word
             in
             this
             mystery
             ,
             could
             we
             retain
             the
             Catholick
             Faith
             ,
             together
             with
             the
             word
             .
          
        
         
           What
           must
           words
           be
           used
           ,
           or
           laid
           aside
           at
           his
           discretion
           ?
           He
           acknowledges
           the
           word
           to
           be
           Ecclesiastical
           :
           the
           Church
           hath
           made
           it
           her
           own
           ;
           she
           hath
           adopted
           it
           into
           her
           Creeds
           ,
           and
           confessions
           
           of
           her
           Faith
           :
           by
           long
           use
           it
           is
           now
           rendered
           familiar
           ,
           and
           is
           become
           the
           common
           Language
           of
           all
           Christians
           .
           What
           Authority
           I
           pray
           hath
           he
           to
           order
           the
           laying
           of
           it
           aside
           ?
           
             I
             should
             by
             no
             means
             allow
             ,
             &c.
             
          
        
         
           It
           is
           fit
           he
           should
           be
           told
           upon
           this
           occasion
           ,
           that
           this
           word
           was
           anciently
           used
           without
           his
           leave
           ,
           and
           will
           still
           continue
           to
           be
           so
           without
           his
           allowance
           .
           For
           neither
           the
           faith
           nor
           language
           of
           the
           Church
           have
           any
           such
           dependance
           upon
           him
           ,
           as
           that
           they
           must
           stand
           or
           fall
           at
           his
           pleasure
           .
        
         
           But
           lastly
           ,
           whatever
           Authority
           the
           Church
           may
           have
           to
           alter
           the
           
             usual
             and
             received
             forms
             of
             speech
             ,
          
           yet
           to
           be
           sure
           she
           would
           never
           exercise
           it
           ,
           except
           forced
           ,
           as
           was
           intimated
           before
           ,
           by
           some
           very
           great
           ,
           and
           some
           very
           apparent
           reason
           .
           To
           this
           he
           answers
           
             that
             there
             is
             as
             great
             reason
             and
             necessity
             for
             such
             an
             alteration
             of
             words
             now
             ,
             as
             ever
             there
             was
             in
             any
             age
             of
             the
             Church
             ,
          
           p.
           12.
           
           And
           the
           reason
           that
           he
           assigns
           is
           this
           ,
           viz.
           That
           we
           are
           
             in
             great
             danger
             of
             losing
             the
             Catholick
             Faith
             ,
             by
             the
             revival
             of
             the
             Heresy
             of
             Sabellius
             ,
          
           p.
           16.
           which
           walks
           publickly
           abroad
           ,
           tho
           under
           the
           disguise
           of
           a
           new
           name
           .
           And
           if
           we
           believe
           him
           it
           is
           
             one
             of
             those
             doctrines
             too
             publickly
             received
             in
             the
             Church
             of
             England
             ,
             which
             are
             not
             the
             true
             doctrines
             of
             our
             Church
             ,
          
           p.
           44.
           
        
         
         
           Now
           this
           ,
           I
           cannot
           but
           say
           ,
           is
           not
           only
           extremely
           false
           ,
           but
           likewise
           a
           very
           scandalous
           suggestion
           .
           Because
           it
           must
           not
           only
           affect
           our
           own
           times
           and
           Nation
           ;
           but
           likewise
           bring
           all
           other
           Churches
           
             Ancient
             and
             Modern
             ,
             Eastern
             and
             Western
             ,
             Roman
             and
             Reformed
          
           under
           the
           same
           suspicion
           .
           For
           all
           these
           are
           at
           perfect
           agreement
           both
           in
           the
           belief
           of
           the
           Doctrine
           of
           the
           Trinity
           ,
           and
           in
           the
           manner
           of
           expressing
           their
           Faith
           ;
           which
           is
           by
           the
           profession
           of
           
             three
             persons
          
           ,
           and
           
             one
             nature
             or
             substance
          
           .
           So
           that
           if
           by
           retaining
           the
           old
           words
           there
           is
           danger
           of
           losing
           the
           
             Catholick
             Faith
          
           ,
           it
           must
           be
           lost
           out
           of
           the
           
             Catholick
             Church
          
           :
           and
           this
           revolt
           to
           Sabellianism
           ,
           must
           be
           both
           the
           most
           lasting
           ,
           and
           the
           most
           general
           Apostasy
           ,
           that
           ever
           was
           foretold
           ,
           or
           feared
           should
           happen
           to
           the
           Christian
           Church
           .
        
         
           But
           as
           to
           what
           may
           concern
           this
           Church
           ,
           I
           believe
           ,
           if
           all
           wise
           and
           good
           men
           in
           it
           ,
           have
           reason
           to
           fear
           any
           danger
           ,
           't
           is
           from
           another
           quarter
           ;
           I
           mean
           from
           the
           revival
           of
           the
           Heresies
           of
           
             Arius
             ,
             Pelagius
          
           ,
           and
           Socinus
           ,
           which
           some
           evil
           men
           with
           great
           industry
           ,
           and
           with
           no
           small
           art
           ,
           endeavor
           to
           propagate
           among
           us
           .
        
         
           But
           2dly
           ,
           Tho
           the
           charge
           of
           Sabellianism
           be
           a
           very
           great
           and
           heavy
           one
           ,
           yet
           we
           ought
           not
           to
           look
           upon
           it
           to
           be
           such
           a
           bug-bear
           ,
           as
           thereby
           to
           be
           affrighted
           out
           of
           our
           Religion
           .
           We
           may
           
           comfort
           our selves
           with
           this
           ,
           that
           this
           imputation
           is
           no
           other
           ,
           nor
           better
           ,
           than
           what
           hath
           formerly
           bin
           made
           by
           Hereticks
           against
           the
           Orthodox
           .
           For
           the
           Arian
           1
           against
           whom
           Zanchy
           wrote
           ,
           in
           his
           
             Antithesis
             doctrinae
             Christianae
             &
             Antichristi
             de
             uno
             vero
             Deo
          
           ;
           and
           2
           
             Valentinus
             Gentilis
          
           in
           order
           to
           establish
           his
           Doctrine
           of
           
             three
             distinct
             infinite
             Spirits
          
           ,
           made
           the
           very
           same
           objection
           against
           the
           
             Catholick
             Faith
          
           ,
           with
           relation
           to
           the
           error
           of
           
             Sabellius
             .
             Cantilenam
             Sabellii
             nobis
             obgannit
             ,
          
           saith
           Aretius
           of
           
             Gentilis
             ;
             &
             eandem
             nobis
             cantilenam
             occinit
             Decanus
             ,
          
           may
           we
           say
           .
        
         
           But
           as
           they
           who
           believe
           three
           persons
           and
           but
           one
           nature
           or
           substance
           ,
           are
           as
           far
           from
           being
           Sabellians
           ,
           as
           any
           the
           greatest
           Tritheist
           ;
           so
           they
           no
           doubt
           will
           be
           as
           ready
           to
           oppose
           the
           attempts
           of
           such
           ,
           who
           at
           any
           time
           hereafter
           may
           endeavor
           to
           revive
           the
           Heresy
           of
           Sabellius
           .
           But
           in
           order
           to
           combate
           that
           Heresy
           ,
           they
           will
           not
           think
           themselves
           obliged
           to
           use
           any
           other
           weapons
           ,
           
           than
           those
           with
           which
           in
           former
           times
           it
           hath
           bin
           so
           succesfully
           vanquished
           .
           The
           faith
           hath
           bin
           transmitted
           down
           to
           us
           for
           these
           thirteen
           centuries
           ,
           in
           that
           
             form
             of
             sound
             words
          
           ,
           viz.
           
             Three
             Persons
             and
             one
             nature
          
           ,
           and
           hath
           conquered
           all
           opposition
           made
           against
           it
           ;
           and
           in
           all
           times
           since
           ,
           they
           who
           have
           refused
           the
           Language
           of
           the
           Church
           ,
           have
           bin
           justly
           suspected
           to
           be
           no
           true
           friends
           to
           the
           
             faith
             of
             it
          
           ;
           which
           now
           by
           long
           use
           ,
           and
           the
           prescription
           of
           so
           many
           ages
           ,
           have
           contracted
           such
           a
           friendship
           ,
           that
           they
           are
           like
           to
           live
           or
           die
           together
           .
        
         
           And
           therefore
           we
           find
           none
           ,
           as
           I
           now
           intimated
           ,
           who
           in
           any
           times
           heretofore
           ,
           either
           quarrelled
           with
           ,
           or
           rejected
           the
           words
           established
           in
           the
           Church
           ,
           but
           either
           open
           Hereticks
           ,
           or
           such
           who
           were
           justly
           suspected
           to
           favor
           their
           errors
           .
           Thus
           of
           old
           ,
           the
           Arians
           and
           Semi-Arians
           were
           displeased
           with
           the
           words
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           these
           1
           words
           troubled
           and
           gave
           offence
           to
           many
           forsooth
           ;
           and
           were
           such
           as
           rather
           perplexed
           than
           explained
           this
           Doctrine
           ,
           being
           above
           the
           reach
           of
           mens
           understanding
           and
           conceptions
           .
           So
           the
           Polish
           and
           
             Transylvanian
             Unitarians
          
           
           in
           their
           times
           made
           the
           same
           complaints
           .
           That
           the
           Church
           by
           using
           those
           words
           ,
           
             homoousion
             ,
             Person
             ,
             Essence
             ,
             Unity
             ,
             Trinity
             ,
          
           had
           perfectly
           confounded
           all
           right
           notions
           of
           God
           ,
           and
           in
           a
           manner
           overturned
           the
           Christian
           Religion
           .
           
             Valentinus
             Gentilis
          
           echoed
           back
           the
           same
           calumnies
           ,
           from
           Bern
           and
           Geneva
           ,
           and
           called
           the
           former
           words
           
             monstrosae
             &
             profanae
             voces
             ,
             quibus
             omnia
             divina
             mysteria
             pervertuntur
             .
          
        
         
           And
           to
           bring
           up
           the
           rear
           ,
           we
           find
           the
           Dean
           in
           his
           vindication
           ,
           declaring
           his
           displeasure
           against
           them
           in
           the
           like
           expressions
           ,
           p.
           138.
           where
           he
           tells
           us
           ,
           that
           that
           which
           hath
           confounded
           this
           mystery
           ,
           hath
           bin
           the
           vain
           endeavor
           of
           reducing
           it
           to
           terms
           of
           art
           ,
           such
           as
           
             Nature
             ,
             Essence
             ,
             Substance
             ,
             Existence
             ,
             Hypostasis
             ,
             Person
          
           and
           the
           like
           .
           I
           am
           sorry
           to
           find
           him
           in
           such
           ill
           company
           .
           Tho
           I
           charitably
           hope
           he
           is
           not
           engaged
           in
           the
           same
           evil
           designs
           with
           them
           .
           However
           it
           will
           become
           all
           men
           of
           wisdom
           and
           integrity
           ,
           to
           avoid
           giving
           any
           the
           least
           countenance
           to
           such
           tho
           but
           suspicious
           practices
           ,
           which
           we
           have
           reason
           to
           think
           ,
           were
           first
           set
           on
           foot
           on
           purpose
           to
           undermine
           our
           holy
           Faith
           and
           Religion
           .
        
         
           There
           is
           one
           thing
           more
           to
           be
           observed
           ,
           before
           I
           come
           to
           consider
           the
           propositions
           ,
           which
           I
           had
           almost
           forgotten
           ;
           but
           it
           must
           not
           by
           any
           means
           
           be
           omitted
           ,
           and
           that
           is
           ,
           his
           very
           curious
           and
           critical
           remark
           upon
           the
           Latin
           Decree
           ,
           p.
           5.
           where
           he
           tells
           us
           that
           
             he
             who
             drew
             it
             up
             need
             not
             brag
             much
             of
             his
             skill
             in
             Latin
             ,
             having
             transgressed
             the
             plain
             rules
             of
             Grammar
             ,
             in
             using
          
           EORUM
           FIDEI
           ET
           CURAE
           for
           SUAE
           FIDEI
           ET
           CURAE
           .
           And
           for
           this
           ,
           that
           you
           may
           not
           rely
           only
           on
           his
           word
           and
           single
           judgment
           ,
           he
           vouches
           the
           Authority
           of
           some
           Criticks
           ,
           
             some
             Criticks
             say
          
           ,
           &c.
           
           Who
           those
           Criticks
           are
           we
           are
           not
           able
           to
           divine
           :
           perhaps
           they
           may
           be
           found
           in
           the
           number
           of
           those
           
             wise
             and
             Learned
             men
             whom
             he
             mentions
             in
             the
             6th
             page
             ,
             and
             of
             whom
             he
             undertakes
             to
             procure
             a
             meeting
             any
             day
             in
             the
             year
             ,
             to
             censure
             the
             Oxford
             Decree
             .
          
        
         
           But
           whosoever
           those
           Criticks
           were
           ,
           I
           am
           sure
           neither
           He
           nor
           They
           have
           any
           great
           reason
           to
           boast
           of
           their
           skill
           in
           Criticism
           .
           For
           I
           would
           fain
           know
           what
           those
           Rules
           of
           Grammer
           are
           which
           he
           saith
           are
           transgressed
           ,
           by
           using
           eorum
           for
           
             suae
             fidei
          
           .
           Some
           waggs
           sure
           pretending
           to
           be
           Criticks
           imposed
           on
           him
           .
           I
           will
           endeavor
           to
           set
           him
           right
           .
           And
           therefore
           for
           his
           better
           information
           ,
           I
           would
           direct
           him
           to
           the
           Oxford
           Grammar
           ,
           and
           to
           the
           observations
           which
           are
           there
           made
           ,
           p.
           232.
           upon
           the
           pronouns
           sui
           and
           suus
           ,
           which
           are
           called
           
             Reciproca
             ,
             quia
             reflectuntur
             ad
             id
             quod
             praecessit
             in
             eadem
             oratione
             .
          
        
         
         
           But
           perhaps
           he
           may
           think
           that
           book
           beneath
           his
           perusal
           ;
           he
           may
           therefore
           ,
           if
           he
           pleases
           ,
           consult
           
             Gerhard
             Vossius
          
           ,
           in
           his
           book
           
             de
             Sermonis
             constructione
          
           ,
           where
           in
           the
           56th
           chap.
           he
           will
           find
           three
           Canons
           or
           Rules
           laid
           down
           
             de
             Reciprocis
          
           ;
           the
           last
           of
           which
           ,
           being
           to
           our
           present
           purpose
           ,
           is
           this
           :
           
             Si
             ob
             neglectum
             reciproci
             nulla
             oriatur
             ambiguitas
             ,
             potest
             aliquando
             reciproci
             loco
             aliud
             relativum
             poni
             .
          
           This
           is
           the
           Rule
           ,
           and
           there
           he
           may
           likewise
           find
           several
           examples
           among
           the
           most
           approved
           Authors
           .
           Cic.
           Philipp
           .
           2.
           
           
             Omnes
             boniquantum
          
           in
           ipsis
           fuit
           ,
           
             Caesarem
             occiderunt
          
           .
           Idem
           3.
           de
           Off.
           
             perfuga
             Fabritio
             pollicitus
             est
             ,
             si
             praemium
          
           ei
           
             proposuisset
             ,
             &c.
          
           
           Id
           1.
           de
           Off.
           
             Si
             non
             poterit
             causas
             defensitare
             ,
             illa
             praestare
             debebit
             ,
             quae
             erunt
             in
          
           ipsius
           potestate
           .
           Quinctil
           .
           Declam
           .
           3.
           
             neque
             ignoravit
             ,
             quae
          
           eum
           
             manerent
             pericula
          
           .
           More
           instances
           he
           may
           there
           find
           to
           this
           purpose
           ,
           out
           of
           
             Curtius
             ,
             Pliny
             ,
             &c.
          
           
           Now
           the
           Dean
           I
           hope
           will
           not
           be
           so
           hardy
           ,
           as
           to
           say
           ,
           that
           Tully
           ,
           and
           Pliny
           ,
           and
           Quinctilian
           were
           ignorant
           of
           the
           rules
           ,
           nay
           the
           plain
           rules
           of
           Grammar
           .
           The
           Dean
           I
           verily
           believe
           ,
           knew
           nothing
           of
           this
           matter
           .
           He
           hath
           no
           better
           way
           then
           that
           I
           can
           think
           of
           to
           come
           off
           ,
           but
           to
           tell
           the
           world
           that
           some
           persons
           under
           the
           disguise
           of
           Criticks
           imposed
           upon
           him
           ;
           the
           confession
           of
           
           his
           ignorance
           being
           in
           this
           case
           his
           best
           excuse
           ,
           tho
           at
           best
           it
           is
           but
           a
           very
           sorry
           one
           .
        
         
           Having
           thus
           finished
           these
           previous
           remarks
           ,
           I
           come
           now
           to
           consider
           more
           particularly
           the
           Propositions
           which
           occasioned
           the
           
             Oxford
             Decree
          
           ,
           and
           which
           were
           condemned
           by
           it
           .
           The
           Propositions
           are
           these
           :
           
             There
             are
             three
             infinite
             distinct
             minds
             and
             substances
             in
             the
             Trinity
             .
          
           Item
           ,
           
             that
             the
             three
             persons
             in
             the
             Trinity
             ,
             are
             three
             infinite
             distinct
             minds
             or
             spirits
             ,
             and
             three
             individual
             Substances
             .
          
           These
           are
           adjudged
           and
           declared
           to
           be
           
             False
             ,
             Impious
             ,
             &c.
          
           
           He
           desires
           to
           know
           the
           reasons
           upon
           which
           this
           Decree
           was
           grounded
           ,
           which
           he
           saith
           ,
           in
           the
           conclusion
           of
           his
           Examination
           ,
           
             p.
             46.
             had
             much
             better
             have
             bin
             thought
             on
             at
             first
             ,
             and
             then
             we
             should
             have
             escaped
             this
             Decree
             :
          
           Intimating
           thereby
           ,
           what
           he
           had
           in
           broad
           words
           expressed
           before
           ,
           that
           it
           was
           
             a
             rash
             injudicious
             Censure
          
           ,
           neither
           managed
           with
           consideration
           ,
           nor
           supported
           by
           any
           good
           reason
           .
        
         
           I
           must
           confess
           for
           my
           own
           part
           ,
           I
           do
           not
           see
           any
           just
           ground
           why
           we
           should
           comply
           with
           this
           Examiner's
           expectation
           .
           For
           reasons
           have
           already
           bin
           offered
           by
           the
           Learned
           Animadverter
           ,
           and
           those
           penned
           with
           such
           a
           strength
           and
           clearness
           ,
           as
           are
           peculiar
           to
           his
           writings
           .
           But
           he
           saith
           ,
           he
           cannot
           perswade
           himself
           to
           read
           what
           the
           Animadverter
           hath
           written
           on
           this
           occasion
           .
           To
           
           what
           purpose
           therefore
           is
           it
           to
           offer
           any
           new
           Arguments
           ,
           which
           must
           all
           be
           lost
           ,
           upon
           one
           ,
           who
           superciliously
           disdains
           to
           peruse
           and
           consider
           ,
           what
           either
           hath
           ,
           or
           what
           may
           hereafter
           be
           charitably
           proposed
           for
           his
           conviction
           ?
           But
           because
           he
           ,
           who
           resolved
           never
           to
           read
           whatever
           should
           be
           written
           by
           the
           Animadverter
           ,
           may
           perhaps
           cast
           a
           scornful
           glance
           on
           these
           papers
           ,
           I
           shall
           therefore
           so
           far
           gratify
           him
           in
           his
           demand
           ,
           as
           to
           offer
           him
           one
           Reason
           against
           his
           
             three
             Substances
          
           in
           the
           blessed
           Trinity
           ,
           but
           it
           shall
           be
           a
           
             substantial
             one
          
           ,
           and
           such
           as
           most
           men
           I
           am
           sure
           ,
           will
           look
           upon
           to
           be
           as
           considerable
           ,
           and
           as
           effectual
           to
           shew
           the
           falshood
           and
           impiety
           of
           his
           opinion
           ,
           as
           if
           twenty
           were
           proposed
           .
           And
           that
           is
           this
           ,
           viz.
           That
           if
           there
           be
           
             three
             distinct
             substances
          
           ,
           (
           and
           the
           same
           is
           to
           be
           said
           of
           
             three
             distinct
             minds
             and
             Spirits
          
           )
           in
           the
           Trinity
           ,
           then
           there
           must
           unavoidably
           be
           three
           Gods.
           
        
         
           This
           hath
           bin
           so
           plainly
           and
           irrefragably
           already
           made
           out
           by
           the
           Learned
           Animadverter
           ,
           that
           if
           the
           Dean
           would
           have
           vouchsafed
           to
           have
           spent
           that
           time
           in
           reading
           and
           examining
           the
           Animadversions
           ,
           which
           he
           hath
           mispent
           in
           examining
           the
           
             Oxford
             Decree
          
           ,
           it
           would
           have
           spared
           any
           farther
           trouble
           or
           pains
           in
           this
           affair
           .
        
         
           Now
           for
           a
           farther
           proof
           and
           confirmation
           of
           this
           reason
           ,
           I
           shall
           lay
           down
           some
           observations
           ,
           
           which
           carry
           such
           a
           plainness
           and
           evidence
           along
           with
           them
           ,
           as
           cannot
           I
           think
           be
           gainsaid
           or
           resisted
           ,
           but
           by
           such
           who
           are
           before-hand
           resolved
           to
           persist
           in
           their
           errors
           ,
           and
           are
           hardned
           against
           all
           conviction
           .
           Such
           as
           1st
           .
           That
           the
           
             Existence
             and
             Unity
             of
             the
             Godhead
             ,
          
           is
           the
           first
           and
           Fundamental
           principle
           of
           all
           Religion
           ,
           both
           revealed
           and
           natural
           .
           And
           consequently
           that
           there
           cannot
           be
           more
           Gods
           than
           one
           ,
           in
           any
           sense
           whatsoever
           ;
           if
           the
           word
           God
           be
           taken
           in
           its
           proper
           ,
           and
           not
           in
           a
           
             Metaphorical
             and
             Figurative
          
           signification
           .
           That
           therefore
           which
           I
           affirm
           is
           ,
           that
           there
           are
           not
           more
           Gods
           than
           one
           ,
           either
           Superior
           or
           Inferior
           ;
           Coordinate
           or
           Subordinate
           ;
           Numerical
           or
           Specifical
           ;
           Ancient
           or
           Modern
           .
           
             Hear
             ,
             O
             Israel
             ,
             the
             Lord
             our
             God
             is
             one
             Lord
             ,
          
           Deut.
           6.
           4.
           
           
             The
             Lord
             he
             is
             God
             ,
             and
             there
             is
             none
             else
             besides
             him
             ,
          
           Deut
           4.
           35.
           
           But
           this
           is
           the
           dictate
           of
           nature
           as
           well
           as
           the
           language
           of
           the
           Scripture
           ;
           Reason
           (
           I
           mean
           where
           it
           is
           not
           corrupted
           and
           depraved
           )
           and
           Revelation
           both
           conspiring
           to
           teach
           us
           this
           Lesson
           .
        
         
           2dly
           ,
           That
           ,
           there
           being
           but
           one
           God
           ,
           from
           thence
           it
           must
           follow
           ,
           that
           in
           God
           there
           must
           be
           but
           one
           nature
           ,
           one
           essence
           .
           Because
           essence
           is
           that
           by
           which
           every
           thing
           is
           constituted
           that
           which
           it
           is
           :
           it
           is
           the
           
             ratio
             formalis
          
           of
           that
           thing
           be
           it
           what
           it
           will
           ,
           
             &
             primo
             de
             re
             concipitur
          
           ,
           
           being
           the
           first
           thing
           that
           offers
           it self
           to
           our
           thoughts
           ,
           when
           we
           form
           an
           Idea
           of
           it
           .
           One
           essence
           ,
           one
           nature
           ,
           constitutes
           one
           thing
           ;
           Two
           natures
           ,
           two
           or
           more
           essences
           ,
           constitute
           two
           or
           more
           things
           .
           Where
           there
           is
           one
           human
           or
           Angelical
           nature
           ▪
           there
           is
           but
           one
           man
           ,
           one
           Angel
           .
           Where
           there
           are
           two
           or
           more
           ,
           there
           are
           two
           or
           more
           men
           or
           Angels
           :
           
             Peter
             ,
             and
             John
             ,
             Michael
             ,
             and
             Gabriel
             .
          
           And
           so
           for
           the
           same
           reason
           ,
           there
           being
           but
           one
           God
           ,
           there
           can
           be
           but
           one
           divine
           essence
           ;
           and
           if
           more
           essences
           ,
           more
           Gods.
           
        
         
           3dly
           ,
           That
           when
           we
           speak
           of
           God
           ,
           the
           words
           
             Essence
             ,
             Nature
             ,
             Substance
             ,
             Divinity
             ,
          
           are
           Synonymous
           terms
           ,
           and
           signify
           one
           and
           the
           same
           thing
           .
           Thus
           in
           the
           Fathers
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           are
           promiscuously
           used
           to
           denote
           the
           divine
           nature
           ,
           or
           Godhead
           .
           The
           Divine
           
             Nature
             ,
             Essence
             ,
             Substance
          
           ,
           being
           nothing
           else
           but
           the
           
             Deity
             or
             Divinity
          
           :
           and
           the
           Divinity
           ,
           vice
           versa
           ,
           is
           nothing
           ,
           but
           the
           Divine
           
             Nature
             ,
             Substance
             ,
             Essence
          
           .
        
         
           4thly
           ,
           Therefore
           ,
           if
           in
           the
           Trinity
           there
           are
           
             three
             distinct
             Substances
          
           ,
           there
           must
           be
           three
           distinct
           Essences
           ,
           and
           Divinities
           ,
           and
           consequently
           ,
           there
           must
           be
           three
           Gods.
           For
           that
           there
           is
           one
           God
           ,
           or
           more
           Gods
           than
           one
           ,
           must
           depend
           upon
           the
           Unity
           or
           Multiplication
           of
           the
           divine
           nature
           and
           essence
           .
           If
           there
           be
           but
           one
           divine
           
           
             Nature
             ,
             Substance
             ,
             Divinity
          
           ,
           there
           is
           ,
           and
           for
           that
           reason
           it
           is
           impossible
           there
           should
           be
           any
           more
           than
           
             one
             God
          
           ;
           and
           if
           more
           
             distinct
             Substances
             and
             Divinities
          
           ,
           there
           must
           be
           
             more
             Gods.
          
           As
           the
           former
           are
           numbred
           and
           multiplied
           ,
           so
           are
           the
           latter
           ;
           in
           the
           same
           proportion
           ,
           both
           as
           to
           
             number
             and
             kind
          
           .
           If
           there
           be
           but
           
             three
             distinct
             Substances
             and
             Divinities
          
           ,
           there
           are
           but
           three
           Gods
           ;
           and
           if
           those
           Substances
           be
           only
           numerically
           distinguished
           ,
           then
           they
           constitute
           only
           three
           numerical
           Gods
           ;
           but
           if
           specifically
           distinguished
           ,
           then
           there
           must
           be
           three
           Gods
           of
           a
           different
           kind
           ,
           that
           is
           specifically
           distinguished
           from
           each
           other
           .
        
         
           5thly
           ,
           That
           the
           Unity
           of
           the
           Godhead
           is
           the
           most
           
             perfect
             and
             complete
          
           sort
           of
           Unity
           that
           can
           be
           imagined
           .
           No
           Nature
           ,
           Essence
           ,
           Substance
           ,
           can
           in
           any
           sense
           be
           more
           one
           ,
           than
           the
           Divine
           Nature
           or
           Essence
           is
           ;
           which
           hath
           such
           so
           perfect
           ,
           and
           so
           peculiar
           a
           
             Simplicity
             and
             Identity
          
           ,
           as
           to
           exclude
           all
           manner
           of
           division
           ,
           and
           all
           sorts
           of
           Multiplication
           .
        
         
           It
           is
           true
           indeed
           ,
           there
           is
           one
           peculiar
           prerogative
           of
           the
           Divine
           Nature
           and
           Substance
           ,
           founded
           in
           its
           infinite
           ,
           and
           therefore
           transcendent
           perfection
           ,
           whereby
           it
           is
           capable
           of
           residing
           in
           more
           persons
           than
           one
           ;
           and
           is
           accordingly
           communicated
           from
           the
           Father
           ,
           to
           the
           Son
           ,
           and
           holy
           
           Ghost
           .
           But
           this
           is
           done
           without
           any
           division
           ,
           or
           multiplication
           ;
           so
           that
           the
           same
           divine
           nature
           is
           a
           singular
           ,
           but
           not
           a
           solitary
           nature
           ,
           being
           whole
           and
           entire
           in
           the
           three
           blessed
           persons
           ;
           in
           each
           of
           which
           it
           doth
           completely
           subsist
           ,
           tho
           with
           a
           different
           manner
           of
           subsistence
           ;
           yet
           so
           ,
           as
           to
           retain
           its
           most
           
             complete
             Identity
          
           ,
           excluding
           all
           plurality
           of
           essences
           ,
           whether
           
             equal
             or
             unequal
             ,
             like
             or
             unlike
          
           ;
           the
           Divine
           nature
           being
           but
           one
           and
           the
           same
           ,
           as
           was
           said
           before
           ,
           in
           the
           three
           divine
           persons
           ,
           without
           diversity
           and
           without
           distinction
           .
           The
           Persons
           indeed
           are
           distinguished
           from
           each
           other
           by
           a
           
             true
             ,
             real
             ,
             proper
             distinction
             .
          
           But
           this
           is
           not
           founded
           in
           the
           diversity
           or
           distinction
           of
           their
           natures
           ,
           but
           is
           taken
           from
           the
           different
           ways
           of
           subsistence
           ,
           which
           one
           and
           the
           same
           nature
           hath
           in
           the
           three
           persons
           ;
           whereby
           they
           have
           different
           
             properties
             ,
             characters
             ,
             and
             relations
             ,
          
           which
           are
           absolutely
           incommunicable
           to
           each
           other
           ,
           and
           whereby
           some
           things
           may
           be
           affirmed
           of
           one
           ,
           which
           cannot
           possibly
           be
           affirmed
           of
           either
           of
           the
           others
           .
           Such
           as
           are
           the
           generation
           of
           the
           Son
           ;
           
             the
             procession
             and
             mission
          
           of
           the
           holy
           Ghost
           .
        
         
           And
           in
           this
           different
           manner
           of
           subsistence
           is
           founded
           ,
           as
           the
           distinction
           ,
           so
           likewise
           the
           subordination
           between
           the
           divine
           Persons
           :
           the
           Father
           being
           the
           first
           ,
           and
           therefore
           styled
           by
           the
           
           Fathers
           ,
           the
           
             Origine
             and
             Fountain
             of
             the
             Divinity
          
           with
           respect
           to
           the
           Son
           and
           holy
           Ghost
           .
           Not
           by
           the
           production
           of
           a
           new
           divine
           nature
           ,
           but
           by
           a
           communication
           of
           his
           own
           ,
           which
           ,
           as
           the
           Fathers
           always
           speak
           ,
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           one
           and
           the
           very
           same
           ,
           in
           all
           three
           ,
           without
           
             separation
             ,
             difference
             ,
             or
             distinction
             .
          
           This
           is
           indeed
           a
           great
           mystery
           ,
           but
           we
           speak
           of
           the
           blessed
           Trinity
           in
           Unity
           ,
           and
           Unity
           in
           Trinity
           ,
           which
           hath
           bin
           always
           looked
           upon
           by
           the
           greatest
           and
           wisest
           men
           in
           the
           Church
           ,
           to
           be
           above
           all
           expressions
           and
           description
           .
           If
           any
           man
           therefore
           will
           not
           be
           satisfied
           with
           this
           general
           account
           ,
           but
           will
           be
           putting
           new
           and
           nice
           questions
           ,
           and
           desire
           to
           be
           informed
           with
           Nicodemus
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           how
           can
           these
           things
           be
           ?
           Then
           I
           must
           acquaint
           him
           once
           for
           all
           ,
           that
           neither
           man
           ,
           nor
           Angel
           can
           give
           a
           satisfactory
           answer
           to
           such
           enquiries
           ,
           which
           are
           not
           only
           impertinent
           but
           dangerous
           ;
           proceeding
           from
           a
           wanton
           ,
           and
           impious
           curiosity
           ,
           which
           ought
           severely
           to
           be
           condemned
           .
           As
           for
           us
           of
           this
           place
           ,
           I
           hope
           we
           shall
           always
           endeavor
           to
           regulate
           our
           apprehensions
           in
           the
           affairs
           of
           Religion
           ,
           by
           the
           discoveries
           which
           God
           hath
           made
           in
           the
           holy
           writings
           ;
           accounting
           that
           the
           truest
           wisdom
           ,
           when
           men
           are
           
             wise
             according
             to
             what
             is
             written
             .
          
           And
           therefore
           in
           spight
           of
           all
           the
           objections
           and
           flouts
           of
           
             Arians
             ,
             
             Socinians
             ,
             Tritheists
             ,
             Atheists
             ,
          
           we
           will
           resolve
           to
           
             believe
             what
             is
             revealed
             ,
             and
             to
             adore
             what
             we
             cannot
             comprehend
             .
          
        
         
           Lastly
           ,
           Since
           the
           Unity
           of
           the
           divine
           nature
           is
           such
           ,
           and
           so
           perfect
           as
           is
           before
           described
           ,
           therefore
           we
           may
           conclude
           ,
           that
           all
           those
           ,
           who
           attempt
           to
           explain
           it
           by
           a
           
             specifical
             sameness
             and
             identity
          
           ,
           are
           so
           far
           from
           confirming
           that
           they
           plainly
           undermine
           this
           great
           and
           fundamental
           truth
           .
        
         
           For
           1st
           ,
           hereby
           they
           destroy
           a
           true
           
             real
             Unity
          
           ,
           and
           in
           the
           room
           of
           it
           ,
           introduce
           only
           a
           
             notional
             Unity
          
           ,
           which
           may
           be
           consistent
           with
           ,
           nay
           indeed
           ,
           as
           the
           Dean
           hath
           bin
           told
           ,
           implys
           a
           multiplication
           of
           the
           divine
           nature
           .
           So
           that
           when
           we
           say
           the
           
             three
             persons
             are
             one
             God
          
           ,
           they
           are
           no
           otherwise
           one
           according
           to
           this
           explication
           ,
           than
           as
           ten
           thousand
           individual
           men
           ,
           are
           one
           man
           ,
           or
           a
           myriad
           of
           Angels
           ,
           are
           one
           Angel.
           
        
         
           Neither
           is
           it
           enough
           to
           say
           ,
           that
           the
           three
           divine
           natures
           and
           substances
           are
           
             United
             in
             the
             Trinity
          
           ;
           but
           are
           
             separated
             or
             divided
          
           in
           the
           persons
           of
           Angels
           and
           men
           .
           For
           this
           will
           not
           alter
           the
           case
           ;
           for
           the
           
             three
             substances
          
           so
           united
           ,
           retain
           their
           true
           and
           real
           distinction
           from
           each
           other
           ,
           notwithstanding
           that
           Union
           ,
           and
           are
           still
           as
           much
           three
           as
           if
           they
           were
           not
           united
           .
           And
           therefore
           this
           Union
           of
           natures
           will
           no
           more
           
           constitute
           
             one
             nature
          
           ,
           than
           the
           Union
           of
           the
           
             three
             persons
          
           in
           the
           Trinity
           ,
           who
           are
           most
           intimately
           ,
           and
           inseparably
           united
           to
           each
           other
           ,
           will
           make
           
             one
             person
          
           ;
           or
           than
           the
           Union
           of
           both
           natures
           
             Divine
             and
             Humane
          
           ,
           in
           our
           blessed
           Savior
           ,
           will
           constitute
           and
           make
           one
           nature
           .
           Eutyches
           of
           old
           maintained
           such
           a
           senseless
           opinion
           ;
           but
           the
           Fathers
           told
           him
           ,
           that
           those
           natures
           were
           united
           ,
           it
           is
           true
           ,
           but
           yet
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           without
           confusion
           ,
           alteration
           ,
           or
           conversion
           of
           either
           into
           the
           other
           .
           So
           that
           each
           nature
           retained
           its
           own
           powers
           ,
           faculties
           and
           properties
           ,
           entire
           and
           distinct
           from
           those
           of
           the
           other
           ,
           without
           any
           mixture
           or
           change
           .
        
         
           The
           like
           is
           to
           be
           said
           ,
           of
           the
           union
           of
           several
           essences
           and
           natures
           in
           the
           Trinity
           .
           For
           should
           such
           an
           union
           be
           allowed
           ,
           yet
           still
           the
           natures
           must
           remain
           entire
           and
           distinct
           ;
           and
           so
           must
           their
           attributes
           likewise
           .
           They
           must
           have
           distinct
           understandings
           ,
           and
           wills
           ,
           and
           distinct
           operations
           ,
           as
           flowing
           from
           powers
           and
           faculties
           ,
           essentially
           distinguished
           ;
           and
           consequently
           they
           must
           be
           
             three
             Gods
          
           to
           all
           intents
           and
           purposes
           ,
           when
           united
           ,
           as
           much
           as
           if
           they
           were
           separated
           .
        
         
           But
           2dly
           ,
           A
           
             specifical
             sameness
          
           of
           the
           Godhead
           ,
           is
           by
           no
           means
           to
           be
           allowed
           ,
           because
           it
           destroys
           the
           true
           and
           fundamental
           reason
           of
           that
           
           unity
           ,
           viz.
           the
           
             infinite
             perfection
          
           of
           the
           divine
           nature
           ,
           which
           renders
           it
           absolutely
           incapable
           of
           any
           multiplication
           ;
           and
           places
           it
           upon
           another
           weak
           and
           unstable
           foundation
           ;
           viz.
           the
           operation
           of
           the
           mind
           and
           understanding
           .
           So
           that
           the
           unity
           of
           the
           Godhead
           according
           to
           ths
           hypothesis
           ,
           doth
           not
           result
           from
           the
           nature
           of
           God
           ,
           but
           is
           owing
           to
           ,
           and
           dependent
           upon
           the
           operation
           of
           some
           intellect
           ,
           drawing
           one
           common
           notion
           from
           the
           agreement
           which
           it
           observes
           in
           several
           individuals
           .
           Which
           to
           affirm
           would
           certainly
           be
           both
           a
           monstrous
           and
           a
           Blasphemous
           assertion
           ;
           ss
           the
           
             Animadverter
             hath
             very
             judiciously
             observed
             ,
             p.
          
           183.
           
        
         
           From
           all
           these
           observations
           ,
           I
           think
           it
           is
           as
           evident
           as
           any
           truth
           in
           nature
           ,
           that
           to
           assert
           
             three
             substances
          
           in
           the
           blessed
           Trinity
           ,
           is
           plainly
           to
           imply
           ,
           and
           in
           other
           words
           to
           affirm
           ,
           that
           there
           are
           
             three
             Gods
          
           ;
           which
           assertion
           therefore
           in
           the
           judgment
           not
           only
           of
           all
           
             true
             Christians
          
           ,
           but
           even
           of
           
             Jews
             and
             Mahometans
          
           ,
           and
           some
           
             sober
             Pagans
          
           ,
           would
           be
           accounted
           and
           adjudged
           
             false
             and
             impious
          
           ,
           as
           it
           is
           declared
           to
           be
           by
           the
           
             Oxford
             Censure
          
           .
        
         
           But
           against
           this
           the
           Dean
           will
           urge
           in
           behalf
           of
           his
           
             three
             distinct
             substances
          
           ;
           the
           plurality
           and
           distinction
           of
           persons
           in
           the
           Trinity
           .
           Are
           there
           not
           three
           Persons
           in
           the
           Godhead
           ?
           Yes
           .
           Are
           
           not
           these
           three
           Persons
           three
           
             substantial
             Persons
          
           ?
           Yes
           ,
           we
           acknowledge
           they
           are
           .
           Tho
           by
           the
           by
           ,
           this
           epithet
           of
           substantial
           when
           added
           to
           Person
           ,
           is
           superfluous
           ,
           and
           is
           no
           better
           than
           a
           plain
           tautology
           ;
           because
           the
           very
           notion
           of
           Person
           imports
           the
           perfection
           and
           complement
           of
           substance
           ,
           so
           that
           it
           receives
           no
           addition
           to
           its
           signification
           by
           the
           word
           substantial
           .
        
         
           But
           to
           pass
           this
           by
           ,
           and
           proceed
           to
           his
           questions
           :
           Are
           not
           three
           substantial
           persons
           ,
           
             three
             distinct
             substances
          
           ?
           I
           answer
           ,
           no.
           For
           these
           three
           persons
           have
           but
           
             one
             and
             the
             same
             substance
          
           ,
           or
           nature
           that
           is
           common
           to
           them
           all
           ;
           which
           nature
           hath
           
             three
             different
             ways
             of
             subsisting
          
           in
           the
           three
           persons
           .
           From
           which
           different
           ways
           of
           subsisting
           ,
           as
           I
           said
           before
           ,
           do
           result
           
             distinct
             properties
             ,
             and
             relations
          
           ,
           belonging
           to
           each
           of
           those
           divine
           persons
           ,
           and
           which
           are
           incommunicable
           to
           the
           others
           .
           All
           these
           questions
           so
           often
           and
           so
           impertinently
           proposed
           by
           the
           Dean
           ,
           are
           easily
           resolved
           by
           proposing
           the
           like
           questions
           ,
           in
           other
           words
           ,
           but
           such
           as
           are
           ,
           perfectly
           equipollent
           .
        
         
           Are
           not
           the
           Persons
           in
           the
           Trinity
           three
           distinct
           Divine
           Persons
           ?
           Yes
           .
           Is
           not
           every
           divine
           Person
           ,
           truly
           and
           properly
           God
           ?
           Yes
           .
           Is
           it
           not
           then
           as
           plain
           ,
           that
           if
           there
           be
           three
           distinct
           divine
           Persons
           ,
           there
           must
           consequenty
           be
           three
           Gods
           ?
           I
           answer
           ,
           no.
           Because
           ,
           tho
           each
           of
           them
           distinctly
           
           is
           a
           divine
           Person
           ,
           and
           therefore
           God
           ;
           yet
           they
           have
           but
           
             one
             and
             the
             same
             Divinity
             or
             Godhead
          
           in
           common
           to
           them
           all
           :
           so
           that
           they
           are
           distinguished
           only
           by
           their
           personalities
           ,
           but
           are
           united
           in
           one
           divine
           nature
           or
           Godhead
           .
           And
           therefore
           ,
           as
           the
           Athanasian
           Creed
           tells
           us
           ,
           
             tho
             we
             are
             compelled
             by
             the
             Christian
             verity
             to
             acknowledge
             every
             Person
             by
             himself
             to
             be
             God
             and
             Lord
             ;
             yet
             we
             are
             forbidden
             by
             the
             Catholick
             Religion
             ,
             to
             say
             there
             are
             three
             Gods
             ,
             or
             three
             Lords
             .
          
        
         
           Now
           of
           all
           this
           I
           would
           defire
           no
           greater
           or
           plainer
           acknowledgment
           ,
           than
           what
           I
           find
           in
           the
           writings
           of
           this
           examiner
           ,
           and
           particularly
           in
           the
           papers
           before
           us
           .
           p.
           18.
           he
           hath
           these
           words
           :
           
             That
             there
             are
             three
             Persons
             and
             one
             God
             ,
             is
             the
             Catholick
             Language
             ,
             and
             therefore
             three
             belongs
             to
             the
             Persons
             ,
          
           and
           
             one
             to
             the
             Godhead
          
           .
           This
           is
           right
           :
           but
           in
           the
           words
           immediately
           succeeding
           ,
           he
           quite
           overturns
           the
           Catholick
           Faith
           and
           Language
           ,
           by
           saying
           :
           
             That
             therefore
             whatever
             is
             essential
             to
             the
             notion
             of
             each
             Person
             ,
             may
             be
             numbred
             and
             distinguished
             with
             the
             Persons
             .
          
           From
           hence
           he
           would
           have
           it
           follow
           ,
           as
           indeed
           it
           will
           ,
           if
           this
           be
           allowed
           ,
           that
           
             spirit
             and
             substance
          
           being
           included
           in
           the
           notion
           of
           a
           Person
           ,
           it
           must
           be
           multiplied
           with
           it
           ,
           so
           that
           as
           there
           
             are
             three
             Persons
          
           ,
           so
           there
           must
           be
           
             three
             spirits
             ,
             three
             substances
          
           ,
           in
           the
           Trinity
           .
        
         
         
           Now
           this
           is
           extremely
           false
           ;
           for
           by
           the
           same
           way
           ,
           and
           for
           the
           same
           reason
           that
           there
           are
           three
           substances
           or
           three
           spirits
           ,
           there
           must
           be
           three
           Godheads
           .
           He
           saith
           no
           :
           adding
           that
           this
           will
           not
           affect
           the
           
             unity
             of
             the
             Godhead
          
           ;
           for
           three
           ,
           he
           saith
           ,
           
             belongs
             to
             the
             persons
             ,
             which
             are
             three
             ,
             not
             to
             the
             Godhead
             ,
             which
             is
             but
             one
             :
          
           very
           right
           .
           And
           must
           it
           not
           be
           said
           for
           the
           same
           reason
           ,
           that
           when
           we
           affirm
           that
           there
           are
           
             three
             substantial
          
           Persons
           ,
           three
           is
           to
           be
           applied
           to
           Persons
           ,
           and
           not
           to
           substance
           ;
           because
           substance
           when
           we
           speak
           of
           God
           ,
           being
           equipollent
           to
           Godhead
           ,
           as
           was
           said
           before
           ,
           is
           but
           one
           ,
           and
           therefore
           cannot
           be
           multiplied
           ?
           But
           cannot
           what
           is
           essential
           to
           the
           notion
           of
           a
           person
           ,
           be
           numbred
           and
           distinguished
           with
           the
           person
           ?
           No
           ,
           by
           no
           means
           ;
           for
           tho
           it
           may
           and
           must
           be
           so
           in
           
             finite
             persons
          
           ,
           it
           is
           not
           so
           when
           we
           speak
           of
           the
           divine
           
             infinite
             persons
          
           in
           the
           Trinity
           .
           Because
           there
           is
           something
           in
           each
           of
           those
           persons
           ,
           which
           in
           common
           belongs
           to
           them
           all
           ;
           such
           is
           the
           divine
           
             nature
             ,
             substance
             ,
             Godhead
          
           ,
           which
           is
           so
           in
           each
           as
           to
           be
           
             whole
             and
             entire
          
           in
           all
           three
           ;
           and
           therefore
           tho
           residing
           in
           ,
           and
           applied
           to
           each
           person
           ,
           yet
           it
           may
           not
           ,
           it
           cannot
           be
           numbred
           or
           distinguished
           with
           the
           persons
           ;
           who
           are
           distinguished
           by
           their
           properties
           and
           relations
           ,
           which
           arise
           from
           three
           different
           ways
           &
           manners
           of
           their
           subsistence
           ,
           
           but
           not
           by
           their
           substance
           and
           Godhead
           ,
           which
           is
           but
           one
           and
           the
           same
           in
           all
           three
           ,
           without
           
             division
             ,
             distinction
             ,
             or
             multiplication
             .
          
           The
           same
           orthodox
           acknowledgment
           we
           have
           ,
           p.
           21.
           tho
           tacked
           by
           him
           ,
           according
           to
           his
           usual
           method
           ,
           to
           an
           egregious
           contradiction
           .
           There
           he
           saith
           :
           
             that
             the
             divine
             nature
             is
             whole
             and
             entire
             in
             each
             divine
             Person
             ;
             and
             that
             infinite
             ,
             and
             infinite
             ,
             and
             infinite
             ,
             when
             applied
             to
             the
             Persons
             ,
             are
             but
             one
             and
             the
             same
             infinite
             nature
             .
          
           Very
           right
           :
           but
           then
           with
           the
           same
           breath
           in
           a
           manner
           he
           puffs
           all
           this
           away
           ;
           by
           telling
           us
           ,
           that
           
             each
             of
             the
             divine
             Persons
             is
             a
             distinct
             infinite
             mind
             ;
             and
             yet
             that
             these
             three
             infinite
             distinct
             minds
             can
             have
             but
             one
             and
             the
             same
             divine
             nature
             .
          
           Which
           is
           a
           plain
           contradiction
           ,
           making
           one
           to
           be
           three
           ,
           and
           three
           one
           ,
           in
           one
           and
           the
           same
           respect
           .
           And
           is
           no
           better
           than
           if
           he
           should
           say
           ,
           in
           three
           Gods
           ,
           there
           is
           but
           one
           and
           the
           same
           Godhead
           ;
           for
           infinite
           mind
           and
           spirit
           is
           but
           the
           same
           thing
           in
           other
           words
           with
           God
           ,
           as
           he
           himself
           elsewhere
           acknowledges
           .
        
         
           Lastly
           to
           mention
           no
           more
           ,
           p.
           29
           ,
           30.
           
           He
           repeats
           the
           same
           orthodox
           expressions
           :
           
             The
             Scripture-notion
             of
             the
             Unity
             of
             God
             is
             not
             such
             an
             Unity
             as
             is
             only
             in
             one
             Person
             ,
             for
             then
             it
             could
             not
             enjoyn
             the
             Faith
             and
             worship
             of
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             .
             But
             such
             an
             Unity
             as
             can
             be
             between
             
             three
             :
             when
             the
             one
             same
             divine
             nature
             ,
             is
             wholly
             and
             entirely
             communicated
             by
             the
             eternal
             Father
             ,
             to
             the
             eternal
             Son
             ,
             and
             by
             the
             Father
             and
             the
             Son
             ,
             to
             the
             eternal
             Spirit
             ,
             without
             any
             division
             or
             separation
             .
             And
             that
             which
             is
             communicated
             whole
             and
             entire
             ,
             without
             division
             or
             separation
             ,
             makes
             no
             number
             ,
             for
             it
             is
             but
             one
             still
             .
          
           Here
           he
           is
           as
           sound
           and
           orthodox
           as
           Athanasius
           ;
           but
           when
           he
           comes
           to
           explain
           himself
           ,
           and
           therein
           to
           give
           us
           his
           true
           sentiments
           ,
           (
           for
           all
           the
           former
           expressions
           ,
           are
           but
           an
           artificial
           disguise
           of
           his
           errors
           )
           then
           he
           uses
           such
           a
           
             shuffing
             ,
             ambiguous
             ,
             deceitful
          
           way
           of
           speaking
           ,
           that
           you
           would
           think
           ,
           that
           Ursacius
           ,
           or
           Valens
           ,
           or
           Eusebius
           of
           Nicomedia
           ,
           were
           risen
           from
           the
           dead
           .
        
         
           I
           confess
           I
           have
           bin
           beyond
           measure
           astonished
           ,
           when
           I
           have
           perused
           his
           writings
           on
           this
           subject
           ,
           to
           find
           such
           plain
           and
           gross
           contradictions
           ,
           so
           often
           and
           so
           boldly
           uttered
           by
           him
           .
           Sometimes
           he
           will
           make
           a
           good
           and
           laudable
           confession
           of
           the
           Faith
           ;
           and
           by
           and
           by
           he
           spoils
           all
           ,
           by
           a
           very
           
             fraudulent
             and
             treacherous
             explication
          
           .
           And
           indeed
           hereby
           he
           hath
           laid
           the
           foundations
           of
           such
           a
           sophistical
           and
           deceitful
           way
           of
           writing
           ;
           that
           if
           it
           should
           be
           countenanced
           in
           him
           ,
           and
           thereupon
           imitated
           by
           others
           ,
           it
           would
           render
           it
           almost
           impossible
           ,
           either
           to
           
             vindicate
             the
             truth
          
           ,
           or
           to
           
             confute
             any
             Heresy
          
           .
        
         
         
           This
           charge
           will
           be
           made
           good
           by
           considering
           these
           following
           particulars
           .
           Such
           as
           are
           1st
           ,
           his
           manifest
           ,
           and
           manifold
           contradictions
           ,
           with
           which
           his
           books
           written
           upon
           the
           subject
           ,
           which
           is
           now
           before
           us
           ,
           do
           every
           where
           abound
           .
           Whereby
           he
           affirms
           and
           denys
           the
           same
           thing
           ,
           almost
           in
           a
           breath
           ;
           and
           what
           he
           erects
           in
           one
           place
           ,
           he
           presently
           kicks
           down
           in
           another
           .
           To
           make
           out
           this
           ,
           I
           shall
           confine
           my self
           to
           one
           instance
           of
           it
           ,
           relating
           to
           the
           Unity
           of
           the
           divine
           nature
           ,
           p.
           21.
           
           He
           saith
           the
           
             Divine
             nature
             is
             whole
             and
             entire
             in
             each
             divine
             person
             ,
             and
             the
             three
             divine
             persons
             ,
          
           whom
           he
           very
           falsly
           and
           very
           dangerously
           there
           calls
           three
           divine
           minds
           ,
           
             have
             the
             same
             one
             divine
             nature
             ,
             and
             are
             but
             one
             and
             the
             same
             infinite
             nature
             .
          
           p.
           29.
           
           
             There
             is
             but
             one
             and
             the
             same
             divinity
             or
             Godhead
             in
             them
             all
             ,
          
           speaking
           of
           the
           three
           persons
           .
           
             The
             same
             one
             divinity
             or
             Godhead
             is
             entirely
             and
             indivisibly
             in
             three
             distinct
             persons
             .
          
           p.
           30.
           
           
             The
             same
             one
             divine
             nature
             is
             wholly
             and
             entirely
             communicated
             from
             the
             Father
             to
             the
             Son
             ,
             &c.
             
          
           See
           p.
           45.
           where
           you
           have
           the
           like
           expressions
           ,
           by
           which
           he
           affirms
           that
           there
           is
           but
           one
           and
           the
           same
           nature
           ,
           one
           Divinity
           ,
           one
           Godhead
           in
           the
           three
           Persons
           .
           And
           yet
           in
           other
           places
           ,
           he
           is
           as
           confident
           ,
           that
           there
           is
           not
           
             only
             one
             singular
             nature
             ,
             and
             substance
             in
             God
          
           ;
           p.
           16.
           
           
             To
             say
             that
             there
             is
             one
             singular
             
             substance
             in
             the
             Deity
             is
             the
             fundamental
             Article
             of
             the
             Sabellian
             Creed
             .
          
           p.
           17.
           
           
             If
             there
             be
             but
             one
             singular
             divine
             nature
             and
             substance
             in
             the
             Deity
             ,
             tho
             men
             could
             find
             a
             Trinity
             of
             Persons
             in
             this
             one
          
           divine
           nature
           (
           which
           yet
           p.
           16.
           he
           represents
           as
           a
           ridiculous
           imagination
           )
           yet
           from
           thence
           he
           saith
           it
           must
           follow
           ,
           
             that
             the
             whole
             Trinity
             must
             be
             incarnate
             ,
             p.
          
           23.
           
           Now
           to
           affirm
           that
           there
           is
           but
           one
           Godhead
           ,
           one
           and
           the
           same
           divine
           nature
           in
           the
           three
           Persons
           ;
           and
           yet
           to
           deny
           ,
           that
           there
           is
           one
           singular
           divine
           nature
           and
           substance
           in
           those
           persons
           ,
           I
           think
           ,
           amounts
           to
           a
           very
           plain
           contradiction
           .
        
         
           I
           know
           it
           will
           be
           said
           ,
           that
           he
           affirms
           and
           denies
           the
           Unity
           of
           the
           divine
           nature
           ,
           but
           it
           is
           not
           in
           
             the
             same
             respect
          
           :
           when
           he
           saith
           it
           is
           one
           ,
           he
           means
           that
           the
           same
           
             specifical
             nature
          
           is
           whole
           and
           entire
           in
           the
           three
           Persons
           ;
           but
           when
           he
           denies
           it
           to
           be
           one
           ,
           he
           means
           ,
           that
           there
           is
           not
           
             one
             only
             singular
             ,
             or
             numerical
             divine
             nature
             ,
          
           for
           this
           were
           ,
           by
           so
           saying
           ,
           to
           revive
           the
           Heresy
           of
           Sabellius
           .
        
         
           I
           Answer
           ,
           this
           will
           not
           save
           him
           from
           a
           contradiction
           .
           For
           let
           him
           make
           choice
           of
           which
           of
           these
           terms
           he
           pleases
           to
           express
           the
           Unity
           and
           sameness
           of
           the
           divine
           nature
           by
           ,
           it
           is
           certain
           ,
           that
           what
           he
           affirms
           in
           one
           place
           he
           denies
           in
           another
           .
           When
           he
           saith
           it
           is
           
             one
             ,
             one
             and
             the
             
             same
             ,
          
           doth
           he
           mean
           
             one
             singular
             ,
             numerical
             nature
          
           ?
           if
           he
           means
           so
           ,
           then
           this
           he
           doth
           at
           other
           times
           in
           plain
           downright
           terms
           deny
           ,
           not
           only
           as
           a
           thing
           that
           is
           false
           ,
           but
           as
           
             Heretical
             ,
             impossible
             ,
             contradictory
          
           ,
           as
           was
           seen
           before
           .
           Well
           ?
           when
           he
           asserts
           the
           Unity
           of
           the
           Godhead
           ,
           and
           saith
           ,
           
             that
             one
             and
             the
             same
             divine
             nature
             is
             in
             the
             three
             Persons
             ,
             wholly
             and
             entirely
             communicated
             from
             the
             Father
             to
             the
             Son
             ,
          
           as
           he
           expressed
           himself
           ,
           p.
           30.
           doth
           he
           mean
           a
           
             specifical
             Identity
          
           ?
           I
           suppose
           he
           doth
           ,
           for
           p.
           10.
           he
           tells
           us
           that
           
             to
             assert
             three
             substances
             in
             the
             Arian
             notion
             ,
             that
             is
             three
             distinct
             minds
             and
             species
             of
             substance
             ,
             or
             three
             natures
             and
             essences
             specifically
             different
             ,
             this
             is
             false
             ,
             impious
             ,
             and
             Heretical
             .
          
           Therefore
           to
           affirm
           three
           natures
           of
           the
           same
           kind
           ,
           must
           be
           a
           true
           ,
           religious
           ,
           orthodox
           acknowledgment
           .
        
         
           This
           he
           must
           mean
           if
           he
           means
           any
           thing
           .
           Otherwise
           if
           he
           shall
           say
           ,
           that
           when
           he
           affirms
           there
           are
           three
           natures
           ,
           or
           substances
           ,
           he
           means
           ,
           that
           there
           are
           three
           ,
           but
           yet
           which
           are
           neither
           of
           the
           same
           kind
           nor
           of
           a
           different
           kind
           ;
           that
           is
           ,
           neither
           numerically
           ,
           nor
           specifically
           different
           :
           Then
           I
           say
           that
           he
           advances
           an
           absurd
           and
           an
           inexplicable
           position
           ,
           which
           neither
           he
           nor
           any
           man
           else
           can
           possibly
           understand
           .
           But
           on
           the
           other
           hand
           ,
           if
           he
           affirms
           or
           means
           a
           
             specifical
             
             Unity
          
           in
           the
           Godhead
           ,
           then
           I
           am
           sure
           he
           doth
           as
           plainly
           as
           words
           can
           make
           it
           ,
           in
           other
           places
           contradict
           his
           meaning
           .
           For
           p.
           19.
           
           He
           hath
           these
           words
           ,
           
             Tho
             the
             Ancient
             Fathers
             frequenty
             make
             mention
             of
             a
             specifick
             Unity
             of
             nature
             in
             the
             Godhead
             ,
             yet
             they
             did
             not
             confine
             the
             Unity
             of
             the
             divine
             nature
             to
             this
             .
          
           And
           p.
           33.
           
           
             This
             specifick
             sameness
             doth
             not
             answer
             the
             complete
             notion
             of
             the
             divine
             Unity
             .
          
           Nay
           ,
           he
           doth
           not
           only
           say
           this
           ,
           but
           gives
           a
           very
           good
           reason
           for
           it
           .
           p.
           19.
           
           
             The
             divine
             nature
             is
             no
             species
             ,
             for
             it
             is
             but
             one
             .
          
        
         
           If
           there
           be
           any
           force
           in
           this
           consequence
           ,
           it
           must
           be
           this
           viz.
           That
           the
           divine
           nature
           is
           but
           one
           
             singular
             individual
             nature
          
           ,
           which
           is
           incapable
           of
           plurality
           or
           multiplication
           ,
           and
           therefore
           it
           cannot
           be
           a
           species
           ,
           because
           a
           species
           ,
           can
           be
           multiplied
           ,
           and
           therefore
           is
           capable
           of
           being
           affirmed
           and
           predicated
           
             de
             pluribus
          
           ,
           of
           more
           things
           of
           the
           same
           kind
           .
           He
           proceeds
           :
           
             The
             Unity
             of
             the
             Godhead
             is
             the
             most
             real
             ,
             essential
             ,
             indivisible
             unity
             .
          
           Very
           right
           .
           Therefore
           say
           I
           ,
           it
           is
           not
           a
           specifical
           Unity
           ,
           the
           former
           assertion
           being
           a
           clear
           &
           an
           unanswerable
           proof
           that
           it
           is
           not
           so
           :
           For
           1st
           ,
           The
           Unity
           of
           the
           Godhead
           is
           
             a
             real
             Unity
          
           ;
           but
           a
           specifick
           Unity
           ,
           is
           only
           a
           
             Logical
             and
             Notional
             one
             .
             2dly
             ,
          
           The
           unity
           of
           the
           Godhead
           ,
           is
           an
           
             essential
             unity
          
           ,
           the
           unity
           of
           one
           
             nature
             and
             essence
          
           ;
           the
           
           specifick
           is
           only
           an
           
             unity
             of
             several
             natures
          
           ,
           which
           are
           really
           and
           essentially
           ,
           
             à
             parte
             rei
          
           ,
           distinct
           from
           each
           other
           ,
           and
           are
           only
           united
           in
           the
           understanding
           .
           Lastly
           ,
           The
           unity
           of
           the
           Godhead
           is
           the
           
             most
             real
          
           ,
           and
           therefore
           the
           most
           perfect
           unity
           ;
           but
           a
           specifick
           unity
           is
           not
           the
           
             most
             real
          
           ,
           but
           of
           a
           lesser
           sort
           ,
           and
           much
           inferior
           to
           a
           singular
           and
           numerical
           Identity
           .
           It
           is
           this
           latter
           then
           that
           is
           to
           be
           found
           in
           the
           Godhead
           ,
           which
           being
           uncapable
           of
           
             division
             ,
             or
             multiplication
          
           ,
           is
           for
           the
           same
           reason
           ,
           as
           he
           himself
           acknowledges
           ,
           uncapable
           of
           numeration
           .
           For
           
             when
             we
             say
             three
             persons
             ,
             Three
             belongs
             to
             the
             persons
             who
             are
             three
             ,
             but
             not
             to
             the
             Godhead
             ,
             which
             is
             but
             one
             ,
             p.
          
           18.
           
        
         
           And
           now
           is
           it
           not
           plain
           to
           any
           man
           ,
           that
           the
           Dean
           ,
           by
           thus
           going
           forward
           and
           backward
           ,
           saying
           and
           unsaying
           ,
           very
           evidently
           contradicts
           himself
           ?
           I
           think
           he
           doth
           .
           But
           if
           this
           wants
           any
           farther
           confirmation
           ,
           let
           the
           Reader
           look
           into
           his
           Vindication
           ,
           and
           there
           he
           will
           find
           these
           contradictions
           yet
           in
           more
           plain
           and
           express
           terms
           ,
           if
           it
           be
           possible
           ,
           which
           the
           Reader
           may
           find
           exemplified
           in
           the
           
             Animadversions
             ,
             p.
             178.
             &c.
          
           and
           thither
           I
           refer
           him
           ,
           to
           save
           the
           trouble
           of
           transcribing
           .
        
         
           But
           the
           Dean
           for
           all
           this
           ,
           will
           not
           allow
           that
           he
           is
           guilty
           of
           a
           contradiction
           ;
           and
           therefore
           to
           save
           himself
           from
           that
           imputation
           he
           hath
           contrived
           
           two
           Answers
           ,
           but
           they
           are
           the
           most
           bold
           and
           arbitrary
           ,
           that
           ever
           were
           invented
           .
           But
           when
           men
           are
           hard
           pressed
           ,
           it
           is
           no
           wonder
           that
           they
           should
           make
           use
           of
           any
           the
           most
           desperate
           shift
           to
           make
           their
           escape
           .
        
         
           1st
           then
           ,
           Doth
           not
           he
           who
           asserts
           the
           unity
           of
           the
           Godhead
           ,
           and
           yet
           tells
           the
           world
           ,
           that
           this
           is
           neither
           a
           specifick
           nor
           a
           numerical
           unity
           (
           for
           of
           a
           Generical
           one
           ,
           there
           is
           no
           question
           in
           this
           case
           )
           I
           say
           doth
           not
           such
           an
           one
           contradict
           himself
           ?
           Surely
           he
           doth
           .
           For
           if
           God
           be
           one
           ,
           he
           must
           be
           so
           in
           either
           of
           these
           two
           senses
           .
           And
           therefore
           if
           the
           Godhead
           be
           one
           ,
           and
           yet
           is
           neither
           numerically
           nor
           specifically
           such
           ,
           it
           must
           be
           one
           ,
           and
           not
           one
           ,
           which
           is
           a
           contradiction
           .
        
         
           He
           answers
           no
           ,
           because
           there
           is
           an
           unity
           that
           is
           a
           medium
           between
           both
           .
           The
           unity
           of
           the
           Godhead
           ,
           is
           not
           such
           as
           is
           to
           be
           found
           in
           a
           
             singular
             nature
             :
             that
             is
          
           ,
           saith
           he
           ,
           Sabellianism
           ,
           neither
           is
           it
           a
           
             specifick
             unity
          
           ,
           for
           that
           is
           only
           a
           Logical
           and
           notional
           unity
           ,
           and
           
             therefore
             the
             unity
             of
             the
             divine
             nature
             is
             not
             to
             be
             confined
             to
             this
             ,
          
           p.
           19.
           
           
             In
             opposition
             to
             the
             Arians
             the
             Father
             's
             taught
             ,
             not
             one
             singular
             substance
             in
             God
             ,
             which
             is
             Sabellianism
             .
             But
             such
             an
             oneness
             of
             substance
             as
             we
             know
             not
             how
             otherwise
             to
             express
             ,
             than
             by
             a
             specifick
             sameness
             and
             unity
             ,
             tho
             that
             doth
             not
             answer
             the
             complete
             notion
             of
             the
             Divine
             unity
             ,
          
           p.
           33.
           
           In
           short
           ,
           
           the
           Divine
           nature
           is
           one
           ,
           but
           by
           what
           kind
           of
           unity
           no
           man
           can
           divine
           .
           It
           is
           neither
           a
           specifical
           ,
           nor
           a
           numerical
           oneness
           ,
           but
           an
           unity
           either
           made
           up
           of
           both
           ,
           or
           made
           up
           of
           neither
           ;
           however
           it
           is
           a
           medium
           between
           them
           .
           I
           fancy
           such
           another
           medium
           ,
           as
           he
           found
           who
           desired
           the
           people
           to
           join
           with
           him
           in
           singing
           the
           Psalm
           ,
           that
           was
           between
           the
           three
           and
           twentieth
           ,
           and
           the
           twenty
           fourth
           Psalms
           .
           But
           if
           this
           Answer
           will
           not
           bring
           him
           off
           ,
           he
           hath
           contrived
           a
           second
           ,
           viz.
           that
           these
           three
           numerical
           substances
           are
           united
           into
           one
           ,
           by
           a
           
             mutual
             self-consciousness
          
           .
           But
           for
           this
           notion
           of
           his
           the
           Animadverter
           hath
           sufficiently-accounted
           with
           him
           :
           and
           therefore
           there
           remains
           nothing
           more
           by
           me
           to
           be
           said
           upon
           that
           Head.
           
        
         
           Thus
           it
           is
           plain
           that
           the
           Dean
           in
           his
           writings
           is
           guilty
           of
           many
           gross
           and
           palpable
           contradictions
           ,
           which
           way
           of
           writing
           is
           very
           scandalous
           ,
           and
           ought
           therefore
           by
           every
           one
           to
           be
           condemned
           .
           But
           this
           is
           not
           all
           ;
           there
           are
           several
           other
           things
           in
           his
           way
           &
           manner
           of
           writing
           ,
           which
           ought
           to
           be
           discountenanced
           :
           I
           can
           but
           just
           name
           them
           .
           Any
           man
           that
           peruses
           his
           late
           writings
           ,
           will
           besides
           his
           contradictions
           ,
           find
           in
           the
           2d
           place
           ,
           that
           he
           frequently
           ,
           but
           very
           fraudulently
           ,
           endeavors
           to
           impose
           upon
           his
           Readers
           ,
           by
           makeing
           two
           words
           to
           be
           equipollent
           ,
           which
           yet
           have
           
           a
           
             different
             signification
          
           .
           Thus
           in
           order
           to
           amuse
           unwary
           Readers
           ,
           when
           he
           speaks
           of
           the
           divine
           nature
           ,
           he
           joins
           the
           words
           
             singular
             and
             solitary
          
           together
           ,
           as
           if
           they
           were
           synonymous
           terms
           ;
           and
           then
           insidiously
           asks
           ,
           p.
           17.
           
           
             Is
             it
             not
             Sabellianism
             to
             affirm
             that
             there
             is
             but
             one
             singular
             and
             solitary
             nature
             in
             the
             Trinity
             ?
          
           Answer
           ,
           To
           affirm
           that
           there
           is
           but
           one
           
             solitary
             nature
          
           ,
           is
           to
           revive
           the
           Heresy
           of
           Sabellius
           ;
           because
           it
           were
           as
           much
           as
           to
           say
           ,
           that
           the
           divine
           nature
           or
           substance
           is
           to
           be
           found
           only
           in
           ,
           and
           therefore
           confined
           to
           one
           Person
           .
           But
           to
           say
           there
           is
           but
           one
           
             singular
             nature
          
           imports
           no
           such
           thing
           .
           For
           the
           same
           singular
           numerical
           nature
           is
           to
           be
           found
           in
           each
           of
           the
           divine
           Persons
           ,
           being
           common
           to
           them
           all
           ,
           but
           yet
           without
           multiplication
           ,
           as
           he
           hath
           often
           bin
           told
           by
           his
           Adversary
           ,
           and
           which
           thing
           he
           hath
           often
           affirmed
           himself
           ;
           how
           sincerely
           let
           others
           judge
           .
        
         
           So
           again
           ,
           in
           order
           to
           establish
           a
           plurality
           of
           substances
           ,
           he
           makes
           
             three
             substantial
             persons
          
           ,
           to
           be
           the
           same
           with
           
             three
             personal
             substances
          
           .
           But
           he
           hath
           bin
           often
           told
           ,
           that
           tho
           the
           persons
           are
           different
           ,
           each
           of
           which
           is
           a
           substance
           ;
           yet
           that
           the
           substance
           or
           nature
           is
           not
           distinct
           ,
           but
           common
           to
           all
           three
           .
           And
           therefore
           three
           substantial
           Persons
           ,
           are
           no
           more
           three
           substances
           ,
           than
           three
           divine
           Almighty
           Persons
           ,
           have
           three
           
           distinct
           Divinities
           or
           Almightinesses
           ;
           which
           he
           himself
           sometimes
           will
           not
           allow
           .
        
         
           3dly
           ,
           When
           hard
           pressed
           by
           his
           Adversary
           ,
           to
           defend
           himself
           ,
           he
           invents
           several
           
             arbitrary
             and
             incomprehensible
             distinctions
          
           ,
           for
           which
           he
           hath
           neither
           reason
           nor
           example
           .
           Thus
           when
           told
           that
           three
           substances
           ,
           must
           infer
           a
           multiplication
           of
           the
           divine
           nature
           in
           the
           Trinity
           ,
           &
           that
           again
           must
           infer
           three
           Gods
           :
           to
           avoid
           the
           force
           of
           this
           Argument
           ,
           he
           tells
           us
           ,
           that
           the
           same
           
             Individual
             nature
             subsists
             thrice
             ,
             not
             by
             multiplying
             but
             by
             repeating
             its
             self
             ,
          
           and
           
             that
             the
             divine
             nature
             is
             repeated
             in
             its
             Image
             ,
             but
             without
             multiplication
             .
          
           And
           this
           senseless
           distinction
           he
           often
           repeats
           in
           
             his
             defence
          
           ;
           by
           which
           it
           is
           certain
           that
           he
           multiplies
           words
           ,
           tho
           perhaps
           he
           may
           think
           that
           he
           doth
           not
           multiply
           distinctions
           .
           Again
           ,
           having
           denied
           a
           
             Numerical
             Unity
          
           of
           the
           Godhead
           ,
           and
           yet
           being
           aware
           ,
           that
           a
           
             Specifical
             Unity
          
           would
           lay
           him
           open
           to
           many
           unanswerable
           difficulties
           ;
           he
           hath
           in
           a
           most
           presumtuous
           ,
           unprecedented
           manner
           ,
           formed
           a
           distinction
           as
           to
           Identity
           and
           sameness
           of
           nature
           ,
           by
           which
           he
           makes
           a
           middle
           sort
           of
           Unity
           between
           the
           two
           former
           ,
           partly
           specifick
           ,
           and
           partly
           numerical
           .
           Which
           distinction
           is
           perfectly
           an
           Original
           ,
           and
           for
           which
           he
           hath
           neither
           copy
           ,
           nor
           precedent
           ,
           from
           any
           writer
           either
           living
           or
           dead
           .
        
         
         
           Lastly
           ,
           In
           the
           same
           insidious
           manner
           ,
           to
           avoid
           the
           force
           of
           those
           Arguments
           which
           are
           brought
           against
           him
           ;
           when
           he
           cannot
           maintain
           his
           words
           ,
           he
           flies
           to
           his
           meaning
           ,
           where
           he
           entrenches
           himself
           ,
           and
           then
           he
           is
           as
           safe
           as
           if
           he
           were
           in
           an
           
             enchanted
             Castle
          
           .
           And
           there
           let
           him
           continue
           for
           me
           ,
           unmolested
           and
           undisturb'd
           ,
           provided
           that
           he
           will
           no
           longer
           disturb
           the
           world
           ,
           with
           so
           unjustifiable
           a
           practice
           ;
           for
           if
           men
           may
           be
           allowed
           by
           a
           
             mental
             reservation
          
           to
           harbor
           a
           meaning
           different
           from
           the
           plain
           ,
           obvious
           and
           natural
           signification
           of
           words
           ,
           then
           there
           is
           an
           end
           of
           all
           truth
           and
           sincerity
           ,
           and
           consequently
           of
           all
           mutual
           confidence
           between
           man
           and
           man
           ,
           which
           by
           
             this
             means
          
           ,
           or
           such
           meaning
           ,
           if
           you
           please
           ,
           is
           entirely
           destroyed
           .
        
         
           By
           all
           that
           hath
           bin
           said
           upon
           this
           Head
           ,
           I
           think
           it
           will
           appear
           plain
           to
           every
           unprejudiced
           person
           ,
           that
           there
           was
           great
           reason
           to
           condemn
           the
           Propositions
           mentioned
           in
           the
           Decree
           ,
           which
           plainly
           overthrow
           the
           Unity
           of
           the
           Godhead
           ;
           and
           therefore
           are
           justly
           styled
           
             false
             ,
             and
             impious
          
           .
           Of
           them
           it
           is
           farther
           affirmed
           in
           the
           Decree
           ,
           that
           they
           are
           
             contrary
             to
             the
             Doctrine
             of
             the
             Catholick
             Church
             ;
             and
             particularly
             to
             that
             received
             here
             in
             the
             Church
             of
             England
             .
          
           And
           so
           they
           are
           ,
           as
           opposite
           to
           it
           ,
           as
           truth
           is
           to
           falshood
           ,
           and
           faith
           to
           infidelity
           .
           It
           hath
           bin
           the
           belief
           and
           profession
           
           of
           all
           good
           Christians
           ,
           since
           the
           first
           planting
           of
           Christianity
           in
           the
           world
           ,
           that
           as
           there
           is
           but
           one
           God
           ,
           so
           there
           is
           but
           one
           nature
           and
           essence
           in
           the
           three
           persons
           of
           the
           Trinity
           ,
           of
           which
           they
           are
           all
           partakers
           .
           This
           was
           upon
           a
           particular
           occasion
           Decreed
           in
           the
           
             Council
             of
             Nice
          
           ,
           confirmed
           afterwards
           by
           all
           the
           other
           
             General
             Councils
          
           ;
           and
           they
           who
           have
           opposed
           this
           determination
           have
           in
           all
           times
           heretofore
           bin
           adjudged
           and
           declared
           Hereticks
           .
        
         
           For
           some
           time
           indeed
           ,
           the
           words
           
             Substance
             ,
             Person
             ,
             and
             Hypostasis
             ,
          
           were
           of
           ambiguous
           signification
           ,
           but
           that
           was
           afterwards
           settled
           ;
           and
           the
           Language
           of
           the
           Church
           ,
           ever
           since
           hath
           bin
           
             Three
             persons
          
           ,
           and
           but
           one
           
             Substance
             ,
             Nature
             ,
             Essence
             ,
             Divinity
             .
          
           In
           this
           all
           the
           Fathers
           agree
           ,
           both
           Greek
           and
           Latin
           ,
           even
           St.
           Hilary
           ,
           who
           styles
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           three
           substances
           ,
           yet
           in
           the
           very
           same
           place
           where
           he
           is
           cited
           by
           the
           Examiner
           ,
           he
           explains
           himself
           ,
           and
           vindicates
           the
           Synod
           of
           Antioch
           ,
           and
           tells
           us
           p.
           37.
           
           
             Tres
             substantias
             esse
             dixerunt
             ,
             subsistentium
             personas
             per
             substantias
             edocentes
          
           ;
           by
           three
           substances
           they
           meant
           three
           persons
           .
           But
           as
           to
           the
           substance
           it self
           when
           placed
           in
           opposition
           to
           person
           ,
           he
           acknowledges
           that
           to
           be
           but
           one
           ;
           and
           that
           the
           Father
           and
           son
           ,
           
             unius
             recte
             ambo
             creduntur
             esse
             essentiae
             .
          
           Again
           :
           
             Credamus
             &
             dicamus
             esse
             unum
             
             substantiam
             .
          
           p.
           39.
           and
           p.
           40.
           
           
             Deus
             unus
             ,
             ob
             indiscretae
             in
             utroque
             naturae
             indissimilem
             substantiam
             praedicetur
             .
          
           Which
           the
           Examiner
           thus
           renders
           into
           English
           :
           
             The
             Father
             who
             begets
             ,
             and
             the
             Son
             who
             is
             born
             ,
             are
             to
             be
             acknowledged
             one
             God
             ,
             upon
             the
             account
             of
             the
             same
             nature
             in
             both
             ,
             without
             the
             least
             difference
             or
             variation
          
           ;
           and
           therefore
           ,
           say
           I
           ,
           without
           the
           least
           distinction
           :
           except
           the
           Dean
           can
           find
           out
           
             a
             distinction
             without
             a
             difference
          
           ,
           which
           I
           confess
           he
           hath
           done
           in
           some
           other
           cases
           before
           mentioned
           .
           But
           this
           is
           his
           peculiar
           talent
           ,
           to
           find
           out
           that
           which
           no
           body
           before
           him
           ever
           dreamed
           of
           .
        
         
           The
           like
           observation
           is
           to
           be
           made
           with
           relation
           to
           the
           
             Alexandrian
             Synod
          
           under
           Athanasius
           ;
           which
           one
           would
           think
           he
           would
           never
           have
           mentioned
           ,
           if
           he
           had
           not
           in
           a
           manner
           bin
           forsaken
           by
           his
           reason
           ,
           at
           the
           same
           time
           that
           he
           abandoned
           his
           Religion
           .
           For
           nothing
           could
           have
           bin
           produced
           ,
           which
           is
           more
           apposite
           and
           pertinent
           ,
           to
           overthrow
           his
           new
           notion
           of
           
             three
             minds
             and
             substances
          
           .
           For
           there
           happened
           a
           dispute
           between
           the
           Catholicks
           ,
           concerning
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           was
           meerly
           a
           contention
           about
           words
           ,
           when
           they
           all
           agreed
           in
           the
           same
           thing
           ;
           those
           who
           asserted
           
             three
             Hypostases
          
           ,
           thereby
           meaning
           three
           Persons
           ,
           but
           yet
           but
           one
           Godhead
           ,
           and
           one
           substance
           in
           the
           Trinity
           ;
           
           those
           who
           denied
           there
           were
           three
           Hypostases
           ,
           thought
           that
           by
           Hypostasis
           was
           meant
           substance
           ,
           and
           they
           dreaded
           nothing
           more
           ,
           than
           to
           affirm
           there
           were
           three
           substances
           in
           the
           Godhead
           .
        
         
           Take
           it
           in
           the
           words
           of
           the
           Examiner
           ,
           p.
           43.
           
           
             They
             owned
             but
             one
             Hypostasis
             or
             substance
             ,
             for
             they
             believed
             but
             one
             '
             Divinity
             or
             Divine
             nature
             ,
             by
             reason
             of
             the
             Identity
             of
             nature
             ,
             between
             Father
             and
             Son.
             And
             they
             having
             given
             their
             several
             Explications
             ,
             were
             all
             found
             to
             agree
             in
             the
             Catholick
             Faith
             ;
             and
             then
          
           afterwards
           
             three
             Hypostases
             and
             one
             nature
             was
             the
             Catholick
             Language
             .
          
           Can
           any
           thing
           be
           more
           directly
           opposite
           to
           his
           notion
           ,
           than
           this
           Determination
           of
           the
           Synod
           .
           One
           cannot
           but
           think
           he
           was
           Infatuated
           when
           he
           produced
           it
           .
           But
           still
           he
           hath
           a
           shift
           in
           reserve
           to
           save
           himself
           and
           his
           three
           substances
           .
           For
           in
           that
           same
           place
           ,
           he
           renders
           Hypostasis
           by
           substance
           ,
           and
           saith
           ,
           that
           when
           they
           said
           
             three
             Hypostases
          
           ,
           they
           meant
           it
           
             still
             in
             the
             notion
             of
             three
             substances
             .
          
           A
           very
           false
           and
           perfidious
           suggestion
           ;
           making
           the
           Catholick
           Language
           ,
           as
           he
           himself
           acknowledges
           it
           ,
           wherein
           Catholicks
           expressed
           their
           consent
           in
           the
           same
           Faith
           ,
           to
           consist
           in
           a
           ridiculous
           contradiction
           .
           For
           according
           to
           him
           ,
           when
           they
           said
           ,
           
             three
             Hypostases
          
           and
           one
           nature
           ,
           they
           meant
           
             three
             substances
          
           ,
           
           and
           
             one
             nature
          
           ;
           that
           is
           ,
           three
           substances
           ,
           and
           one
           substance
           ;
           three
           natures
           ,
           and
           one
           nature
           ;
           these
           being
           two
           words
           that
           signify
           but
           one
           and
           the
           same
           thing
           .
        
         
           But
           the
           true
           Language
           of
           the
           Church
           was
           ,
           that
           there
           are
           
             three
             Persons
          
           ,
           truly
           and
           really
           distinct
           ,
           and
           yet
           but
           
             one
             nature
             ,
             essence
             ,
             substance
             .
          
           And
           this
           doctrine
           hath
           bin
           constantly
           ,
           uniformly
           ,
           and
           without
           any
           alteration
           conveyed
           thro
           all
           the
           Ages
           of
           the
           Church
           to
           our
           days
           ;
           this
           being
           the
           Faith
           ,
           and
           these
           the
           words
           ,
           of
           all
           Christian
           Churches
           ,
           
             Greek
             and
             Latin
             ,
             Eastern
             and
             Western
             ,
          
           that
           are
           at
           this
           day
           in
           the
           World.
           And
           particularly
           of
           our
           own
           Church
           ,
           who
           in
           the
           first
           Article
           of
           our
           Religion
           teaches
           us
           to
           profess
           ,
           
             that
             there
             is
             but
             one
             God
             ;
             and
             that
             in
             the
             Unity
             of
             this
             Godhead
             ,
             there
             are
             three
             Persons
             ,
             of
             one
             power
             ,
             substance
             ,
             and
             eternity
             .
          
           And
           in
           our
           most
           solemn
           addresses
           to
           Heaven
           ,
           she
           directs
           us
           to
           make
           the
           same
           acknowledgment
           ,
           viz.
           upon
           Trinity
           Sunday
           ;
           and
           to
           give
           glory
           to
           God
           in
           these
           words
           :
           
             Who
             art
             one
             God
             ,
             one
             Lord
             ,
             not
             one
             only
             Person
             ,
             but
             three
             Persons
             in
             one
             substance
             .
             For
             that
             which
             we
             believe
             of
             the
             glory
             of
             the
             Father
             ,
             the
             same
             we
             believe
             of
             the
             Son
             ,
             and
             holy
             Ghost
             ,
             without
             any
             difference
             or
             inequality
             .
          
           And
           if
           there
           be
           not
           any
           difference
           in
           the
           substance
           ,
           there
           can
           be
           no
           distinction
           ,
           as
           was
           said
           before
           .
        
         
         
           And
           now
           at
           length
           being
           quite
           tired
           with
           following
           this
           Examiner
           ,
           thro
           that
           maze
           and
           Labyrinth
           ,
           into
           which
           he
           commonly
           leads
           his
           Readers
           :
           it
           is
           high
           time
           I
           should
           take
           leave
           of
           him
           ,
           after
           I
           have
           committed
           him
           to
           the
           mercy
           of
           God
           ,
           and
           his
           writings
           to
           the
           censure
           of
           the
           Church
           .
           The
           former
           I
           hope
           he
           will
           partake
           of
           ;
           the
           latter
           perhaps
           he
           and
           they
           may
           escape
           ,
           tho
           he
           stands
           in
           great
           need
           of
           it
           ,
           especially
           since
           he
           so
           obstinately
           and
           pertinaciously
           persists
           in
           his
           errors
           ,
           after
           so
           plain
           a
           discovery
           ,
           and
           so
           clear
           a
           confutation
           of
           them
           .
        
         
           But
           I
           cannot
           fairly
           part
           with
           him
           ,
           without
           enquiring
           into
           the
           reasons
           ,
           which
           induced
           him
           to
           publish
           this
           Paper
           ,
           wherein
           he
           treats
           the
           Governors
           of
           the
           University
           ,
           in
           so
           rude
           and
           insolent
           a
           manner
           ;
           falling
           foul
           upon
           persons
           ,
           whose
           Character
           ,
           Profession
           ,
           and
           Station
           he
           ought
           to
           have
           considered
           ;
           and
           from
           whom
           he
           never
           received
           the
           least
           personal
           injury
           or
           provocation
           ,
           that
           ever
           I
           could
           yet
           hear
           of
           .
           Among
           other
           Reasons
           ,
           he
           hath
           suggested
           one
           in
           the
           last
           page
           of
           this
           Book
           ,
           which
           I
           shall
           only
           take
           notice
           of
           ,
           viz.
           
             That
             it
             was
             impossible
             for
             him
             to
             do
             otherwise
             than
             he
             hath
             done
             ,
             unless
             he
             wonld
             be
             content
             to
             be
             trampled
             upon
             by
             every
             Scribler
             .
          
           Now
           this
           is
           a
           reason
           ,
           I
           
           think
           ,
           that
           is
           wholly
           owing
           to
           his
           Guilt
           ,
           and
           some
           unreasonable
           fears
           which
           are
           consequent
           thereupon
           .
           Sure
           he
           is
           conscious
           to
           himself
           that
           his
           credit
           runs
           low
           ,
           and
           that
           he
           is
           much
           fallen
           in
           the
           esteem
           of
           many
           who
           formerly
           had
           a
           good
           opinion
           of
           him
           .
           He
           is
           sensible
           that
           his
           Adversary
           hath
           foiled
           him
           ,
           which
           some
           perhaps
           may
           call
           
             running
             him
             down
          
           ;
           and
           now
           he
           is
           afraid
           that
           the
           by-standers
           should
           trample
           upon
           him
           .
        
         
           What
           persons
           who
           are
           abroad
           may
           do
           ,
           I
           cannot
           tell
           ;
           but
           as
           for
           the
           members
           whether
           
             scriblers
             or
             no
             scriblers
          
           of
           the
           University
           ,
           notwithstanding
           this
           Humiliation
           ,
           I
           am
           apt
           to
           think
           that
           they
           never
           intended
           to
           insult
           over
           him
           ,
           especially
           if
           he
           had
           not
           published
           this
           insolent
           Paper
           .
           But
           this
           phrase
           of
           treading
           and
           trampling
           ,
           brings
           to
           my
           mind
           the
           story
           that
           Socrates
           tells
           of
           that
           famous
           Rhetorician
           Ecebolius
           ;
           a
           man
           much
           talked
           of
           in
           the
           days
           in
           which
           he
           lived
           ,
           and
           who
           by
           his
           levity
           and
           inconstancy
           in
           the
           profession
           of
           Religion
           ,
           hath
           given
           occasion
           to
           be
           much
           talked
           of
           ever
           since
           .
           This
           man
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           accommodating
           himself
           ,
           as
           the
           Historian
           tells
           us
           ,
           
             Socr.
             Hist.
             Eccl.
             Lib.
             3.
             cap.
          
           13.
           to
           the
           manners
           and
           inclinations
           of
           the
           Emperors
           under
           whom
           he
           lived
           ,
           in
           
           Constantius's
           time
           was
           a
           zealous
           Christian
           ,
           
           but
           an
           Arian
           ,
           as
           Baronius
           thinks
           ,
           under
           
           Julian's
           Reign
           he
           turned
           Apostate
           ,
           and
           proved
           a
           violent
           Pagan
           .
           But
           after
           his
           death
           ,
           he
           was
           desirous
           to
           embrace
           once
           again
           the
           Christian
           Religion
           ,
           and
           to
           be
           admitted
           into
           the
           society
           and
           communion
           of
           the
           Faithful
           .
           But
           being
           sensible
           that
           his
           prevarications
           had
           rendered
           him
           unworthy
           of
           that
           favor
           ,
           he
           made
           use
           of
           this
           notable
           stratagem
           ,
           to
           move
           the
           compassion
           of
           Christians
           :
           He
           laies
           himself
           prostrate
           before
           the
           doors
           of
           the
           Church
           ,
           and
           bespeaks
           those
           who
           were
           entering
           into
           it
           ,
           in
           those
           emphatical
           words
           ,
           
             conculcate
             me
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             salem
             insipidum
             infatuatum
          
           ,
           good
           Christian
           people
           ,
           tread
           me
           under
           your
           feet
           ,
           trample
           upon
           me
           ,
           a
           Lump
           ,
           
             a
             heap
             of
             Salt
             ,
             which
             hath
             lost
             its
             savor
             .
          
        
         
           Now
           that
           which
           I
           have
           to
           add
           farther
           upon
           occasion
           of
           this
           story
           ,
           is
           only
           this
           ,
           in
           relation
           to
           the
           Members
           of
           the
           University
           ;
           for
           whom
           ,
           I
           think
           ,
           I
           durst
           undertake
           ,
           that
           if
           any
           of
           them
           should
           happen
           to
           find
           ,
           I
           will
           not
           say
           the
           Dean
           ,
           but
           any
           tho
           a
           much
           inferior
           Person
           to
           Mr.
           Dean
           ,
           in
           the
           same
           humble
           penitent
           posture
           ,
           begging
           pardon
           for
           any
           the
           like
           publick
           offence
           and
           scandal
           ,
           that
           he
           might
           either
           by
           word
           or
           deed
           have
           given
           the
           Church
           :
           I
           dare
           be
           confident
           ,
           I
           say
           ,
           there
           is
           no
           Member
           of
           the
           University
           would
           insult
           over
           the
           misfortunes
           of
           such
           a
           penitent
           .
           They
           would
           rather
           
           on
           the
           other
           side
           lend
           him
           a
           helping
           hand
           ,
           and
           would
           lift
           him
           up
           :
           they
           would
           comfort
           him
           ,
           and
           give
           him
           good
           words
           ,
           and
           bid
           him
           hope
           for
           Gods
           mercy
           ,
           and
           the
           Church's
           pardon
           upon
           the
           condition
           of
           a
           sincere
           repentance
           .
           But
           I
           am
           apt
           to
           think
           likewise
           ,
           they
           would
           add
           counsel
           to
           their
           consolations
           ,
           and
           would
           give
           him
           good
           advice
           into
           the
           bargain
           .
           They
           would
           advise
           him
           to
           be
           steady
           for
           the
           future
           in
           the
           practice
           of
           his
           duty
           ;
           and
           by
           no
           means
           to
           play
           fast
           and
           loose
           with
           the
           Faith
           ,
           or
           to
           be
           guilty
           of
           any
           the
           least
           prevarication
           in
           the
           affairs
           of
           Religion
           .
           And
           in
           short
           ,
           I
           presume
           they
           would
           dismiss
           him
           with
           those
           words
           of
           our
           Savior
           ,
           Jo.
           5.
           14.
           
           Go
           and
           
             Sin
             no
             more
             lest
             a
             worse
             thing
             come
             unto
             thee
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A38076-e150
           
             1
             Orthodoxi
             universo
             orbi
             Christiano
             testatum
             faciunt
             ,
             se
             Patrem
             ,
             Filium
             ,
             &
             S
             iritum
             Sanctum
             in
             unum
             individuum
             conflare
             ,
             ita
             ut
             pater
             non
             sit
             alius
             revera
             quam
             filius
             ;
             nec
             filius
             alius
             quam
             pater
             ;
             sed
             ejusdem
             substantiae
             uterque
             ,
             idque
             hoc
             ipsum
             est
             quod
             Haeresis
             Sabelliana
             .
             
               Arian
               .
               apud
               Zanch.
            
             
          
           
             2
             Quum
             ad
             supplicium
             educeretur
             
               (
               scil
               .
               Val.
               Gentilis
            
             )
             non
             desiit
             homo
             pertinacissimus
             ,
             &
             ex
             sola
             indomita
             pervicacia
             gloriam
             quaerens
             ,
             (
             sicut
             Satanae
             Martyres
             solent
             )
             ingeminare
             ,
             se
             pro
             gloria
             altissimi
             Dei
             pati
             .
             Nos
             omnes
             esse
             Sabellianos
             ,
             &
             Deum
             habere
             trinomium
             ,
             
               Benedicti
               Aretii
               .
               Hist
               .
               Valent.
               Gent.
               
            
          
           
             1
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vid.
             Athan.
             de
             Synod
             .
             Arim.
             &
             Seleu.
             Epist
             .
             p.
             903.
             
             Edit
             .
             Colon.
             &
             alibi
             passim
             .
             p.
             906.
             908.