A treatise relating to the worship of God divided into six sections / by John Templer ...

A TREATISE relating to the Worship of GOD.

SECTION 1. Concerning the Nature of Divine Worship .

HE , who will give himself leisure to ponder the importance of Religious Veneration , and the innate pronity in men to form incongruous Notions of it , and the restless attempts of the Infernal Spirit to cherish this inclination , and keep us from right conceptions about it , will easily be induced to justifie the present Inquiry .

Religious Worship is deservedly accounted by the Hebrews as one of the Pillars which support the World , and prevent its retirement into its primitive Abyss . It cannot be expected , that the Arm of Omnipotence , which bears up all Things , should continue to be so propitious , where the Homage due to Heaven is not paid . It is a provocation of the first magnitude to neglect the making our reverential acknowledgments to Him , to whom we are indebted for our Existence , and whatsoever contributes to our real Felicity . There cannot be a more open affront put upon the indispensable Law of Gratitude . If we reflect upon the Bounty of the Supreme Being , it will easily inform us , that some thankful return is to be made : and to Worship and solemnly own the infinite Excellency of our Benefactor , is all that we are in capacity to do . No real addition can accrue to boundless perfection .

Of this Worship , which is so important ; we are apt to entertain very unsuitable apprehensions . A sense of the Deity is deeply rooted in humane Nature : and by reason of the natural depravation it lies under , there is an universal belief of our being obnoxious to Divine Justice . This raiseth fears and jealousies , and puts the Soul upon devising ways , whereby the Supreme Being may be atoned . Invention is set upon the Rack , and as many reconciling methods thought upon , as there are diversities of Humors . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is the true fountain of that Superstition which we often meet with in the Writings of the Heathens . They upon a deliberate view and survey of themselves , finding that they were not in a temper agreeable to the Idea , which they had of a Sovereign Being , and likewise unable to contest with his power , which they had reason to believe their own delinquencies would not permit to be propitious unto them : They fell to contrive several ways of Worship in order to the procuring an Atonement . At first they Sacrificed Plants , afterwards Beasts , at last Men. The meanest creatures , as Apes , Onions , Garlick , they courted with Divine Veneration , Euseb. de laudibus Const. p. 645 Vales . fearing otherwise they might neglect the giving their due regards to that transcendent power which appeared in the formation of them . They dressed up their Religion with all the Ornaments of Art , thinking by their pompous Addresses to reconcile the Deity , and induce him to favour them with a benign Aspect .

To this we may add the uncessant endeavours of our Infernal Adversary to keep us from right conceptions of Worship . He invents several ways , and keeps up the credit of them by blending something with them , which he borrows from the divine Institutions .

Correspondencies betwixt his Worship , and some rites recorded in the Bible , are evident demonstrations of this truth .

The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. praep. Evan. l. 1. p. 37. Plut. Symp. to which religious Addresses were made , exactly answer to the Pillar of Stone which Jacob erected in Bethel . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at the solemn Feast of Bacchus is agreeable to the bearing of boughs at the Feast of Tabernacles . The garment embroidered with Gold worn by those , who were concerned in the Solemnity , bears some similitude to the Sacerdotal Vestment worn by the High-Priest . The two Stones , Pausan . in Arcad. Fel. Sel. p. 173. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ignis Jehovae . Delph . Phoeni. c. 11. p. 115. within which the Rites of Ceres were kept , are parallel to the Two Tables upon which the Decalogue was engraven .

The eternal Fire in the Temple of Vesta wants not a resemblance of the Fire , which by the Law was always to burn upon the Altar .

At the place where the infernal Oracles used to be given forth , there was a Curtain in imitation of the Tabernacle : A Tripos like to the Ark of the Covenant . A Holmus made after the manner of the propitiatory : A Table resembling that upon which the Shew-bread was placed . Philost . vit. Apol. l. 3. c. 3. p. 11● . The most sacred Oath amongst the Indians by a Well did derive its Original from Beersheba , the Well of the Oath , where Abraham swore to Abimelech . The Well they stile 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Well of Conviction . A little way off was placed a Vessel of Fire , call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fire of Pardon , where they purged themselves from involuntary sins . It is believed This was an imitation of John's Baptism by Water , and Christ's by Fire . The words of Tertullian concerning the Infernal Spirit are agreeable to all this , Praescr . p. 339. Res Sacramentorum Divinorum in Idolorum mysteriis aemulatur . These instances make it obvious , that there has been in some particulars a similitude betwixt the Worship of Jehovah , and the Rites which have been practised in the Kingdom of Darkness . This agreement must happen either fortuitously , or else be designed by some intelligent Being . The first cannot be asserted with any good reason . It is not conceivable , how there should be a harmony in so many things of a positive nature , without the interposals of an intellectual Principle . If it was designed , then God must either intend an imitation of the Worship of the Devil , or the Devil the Worship of God : to assert the first is highly incongruous , God forbids his people to enquire into his Worship , and learn the ways he had seduced the Heathens into . It cannot be imagined , that he should teach them that , which he forbids them to learn . The Mosaical Law was enacted with a design to obliterate the memory of the Religion of the Idolaters : and therefore we cannot think that he would make any of their injunctions a part of his own . The Records of the Worship of Jehovah , are of a more early date than those which represent unto us the Worship of the Heathens . And we cannot conceive how the contents of the Ancient Record should be an imitation of what is contained in the Modern . The Author of the Maccabees says , 1 Macc. 3.48 . that the Heathens set up Idols , which have some likeness to those things which are contained in the Law . And the Fathers of the Christian Church , generally accord in this , that the Ethnick constitutions did derive their Original from Moses .

All this being considered , namely , the importance of Divine Worship , our aptitude to be mistaken about it , the policy of the Tempter to cherish our inclinations ; it must necessarily be our concernment to gain a true Notion of it . In order to this end , the following particulars are to be well weighed .

1. Worship in general , imports a reverential and humble acknowledgment of the supereminent worth and excellency which is in another . We may honour our inferiours or equals . But properly we Worship that only , which is vested in some eminency , which we our selves are destitute of ; and therefore the Act always supposes an humble submission in the Mind . This Excellency is not only power and authority , but goodness or any other perfection . We speak as congruously , when we say , We adore the Wisdom and Benignity of the Supreme Being as his sovereignty and dominion . Nebuchadnezar , who was in power superiour to Daniel , yet worshipped him upon the account of his superlative understanding . Worship has several names according to the diversity of the acts , whereby the acknowledgment of worth is made : if it be by entertaining a high esteem of it in the mind , Internal Veneration ; if by external acts appropriated by nature or institution to signifie this esteem , as an humble bowing of the Body , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : serving and obeying ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2. The Worth which is to be acknowledged is either finite or infinite . Finite , is that which is lodged in a limited Being : it is either Moral , as in those who are eminent for some Moral Accomplishments ; or Civil , as in Parents and Magistrates . Both these challenge from us regards suitable to their Nature . The first a Moral , the second a Civil Worship .

Infinite worth is that which is found only in the Supreme Being : and our agnitions of it must be made by such acts as are congruous to the nature and institution of him , in whom it resides .

It is as natural for an intellectual Soul rightly polished , to make this reverential confession , as for a smooth body to make a reflection of the Sun-beams which fall upon it . The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which imports glory , signifies likewise a weight . The superlative glory of the Divine Nature ( when duely apprehended ) is to the Soul , what a weight is to the Body : it naturally produceth a succumbency , and works it into a religious prostration . Those who are most elevated in their imagination , when they meet with excellency infinitely transcending what they themselves are possess'd of , cannot but be so just as to stoop and make their due acknowledgments . We never find it controverted in any Nation , whether honorary Addresses ought to be made to the Deity . All the Sons of Pride , upon discovery of boundless perfection , blush at the thoughts of competition , and study by submissive applications to make it propitious to themselves .

3. The Acts , whereby an Acknowledgment of infinite Excellency is made , are either mediate or immediate . By mediate may be understood such as altho' they do not import an immediate acknowledgment of Divine Perfection , yet have an efficacious influence upon the production of those which do . That their nature may be the better discerned , the following particulars must be considered , 1. The World is formed by the infinite power of the Supreme Being . The intellectual part of it increasing by his benediction , he has made it up into families , families augmenting , he has out of them constituted Kingdoms and Nations . By him Princes rule , and Subjects are obliged to give their due regards to them . 2. Whatsoever is of his formation , he hath made with a design to manifest the glory of his goodness and benignity . Every wise Agent propounds some worthy end to himself in all his operations ; and there is no purpose , that we know of , more worthy of and congruous to the Divine Nature than this . 3. That which has an immediate connexion with the glory of his goodness and benignity , is the felicity of those whether particular persons , families , or kingdoms which are produced by him . The health of the Patient is the glory of the Physician . The prosperity of the Community the honour of the Prince . Much more the felicity of the creatures is the glory of him , from whom they received their Beings . 4. The felicity of Nations and Families consists in their flourishing estate , when they are in an enjoyment of all things which the nature of their constitution requires : The happiness of solitary persons in the inward tranquillity of their mind , when there is no mutiny among their faculties , but a transcendent contentment , springing from a sence of being imployed in those operations which are sutable to the dignity of humane nature . 5. There are many actions , which have a peculiar tendency to promote this felicity . The flourishing state of Nations and Families is advanced , when the deportment of every member is agreeable to the best rules of Policy and Oeconomy . When Superiours impose just commands , Inferiours render a cheerful obedience , and every one moves as an Intelligence in his proper Orb. The inward tranquillity of private persons , when they bound their desire of sublunary gratifications with the rules of Temperance , are not transported with the smiling aspects , nor dejected with the severest frowns of Fortune ; keep an equal temper amidst all those affronts , with which their Contentment is assaulted , do not transgress the just bounds of Magnanimity or Meekness , sweeten their conversation towards their enemies with gentleness and affability , abate the acrimony of Justice with mixtures of Equity ; encourage beneficence with grateful returns , and are merciful to the objects of compassion . The Soul having a sense of a turpitude in some actions , and that while she is engaged in these , her demeanour is agreeable to the dignity of her nature , and the grand design of her formation : she is eminently delighted with them , ●nd arrives at the very top of moral felicity .

These actions , accompanied with the benign influences of Heaven , being exerted , will introduce such a happy temper into the Community , as will highly conduce to the honour of the Supreme Rector , and excite all intellectual Beings to fall down before him , and make the most reverential acknowledgments of his infinite benignity and goodness . Upon this 〈◊〉 , they are represented as acts of Religion , or Divine Worship . S. James says , C. 1. v. 27. that Pure Religion and undefiled before God and the father , is this , to visit the fatherless and the widow , and to keep themselves unspotted from the world . Here is an abridgment of mediate Religion divided into two branches , the Duty of Man towards others , and himself . The first is expressed in these words , to visit the father less , &c. The second , to keep himself unspotted , &c. The principal part of it in relation to others , consisting in being compassionate towards those , whose condition requires his succour : towards himself , in being watchful , that he be not infected with the impure conversation of the world : these two by a Synecdoche are put for the whole , and stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pure and undefiled Religion or Worship .

Upon this account the giving relief to those who are in distress , is represented under the notion of an Oblation . Ecclus. c. 35. v. 2. Act. 10.4 . He who giveth almes sacrificeth praise . Cornelius's Charity , like the smoke of the Altar , did ascend and come up for a memorial before God . S. Paul tells the Corinthians ; that the things sent by them f●● his support , Phil. 4.18 . were an odour of a sweet smell 〈◊〉 sacrifice acceptable , well pleasing to God .

4. Immediate Acts ( wherein Divine Worship properly consists ) are such as import an immediate acknowledgment of God , and are appropriated to his purpose . For unlimited perfection being peculiar to the Supreme Being : there must be ●eculiarities in the agnition of it . The acknowledgment 〈…〉 analogy to the thing acknowledged , therefore the object of the acknowledgment being in communicable , the agnition it self ought to be so . This appropriation must be not only in respect of degree , but the species . For infinite worth , being not only of a diverse degree , but of a different species and kind from that which is finite , there must be not only a gradual , but a specifical difference betwixt the Worship which is terminated upon both . This makes it conspicuous , that the same Divine Honour , which is one species of Worship , cannot with justice be given to God and the Creature .

5. These immediate and appropriate acts are either internal or external . By internal I mean the elicit acts of the Soul : By external the imperate acts of the Body . God having a peculiar interest both in the Soul and Body , upon the account of his Creation and Redemption of them : We lie under an obligation to make our acknowledgments by such acts as flow from both . External performances are eminently serviceable to the grand design of Religion . The actions of our bodies conduce to the increase of inward devotion . When we present them as a living sacrifice to God , this oblation has the same effect upon the mind , which the fat of the Sacrifice had upon the fire of the Altar : it communicates strength to our zeal , and a higher degree of ardency to our affections . It has an influence upon the engaging of others in a similitude of practice . The light of a Religious deportment shining before Men , will excite them to pay their tribute of honour to their Father in Heaven . Their understanding being illuminated with such divine raies , like a burning-glass , produceth an inflammation in the will , and puts all the faculties of the Soul into a due temper and motion . It likewise tends to the advancement of the glory of God . We glorifie him when we manifest and fet forth his excellency . Corporal Worship , which is visible and obvious to sence , cannot with justice be denied a share in the promoting this work .

6. Internal Acts are either such as have a general aspect upon the excellency of the Divine Nature : or else a more special upon some particular Attributes . The universal excellency of the Deity is acknowledged , when we frame an Idea of his infinite Majesty as exact , and agreeable to him , as our finite capacity will permit ; and in a sence of it prostrate our Souls with all humility before him . The excellency of particular Attributes is owned by some particular Acts , which are sutable to their nature . Believing , as it imports an assent , is an owning of the veracity of God . When this Assent is so vigorous and efficacious , as to bow the will into a cordial compliance with the import of that truth which is assented to , and engage it in a chearful obedience , it is a confession of divine dominion and authority : fearing , if it be mixed with servility , is an agnition of punitive justice ; if sublimated into filial temper , of paternal goodness . That which Moses calls fear , Deut. 6.13 . Christ terms adoration , Mat. 4.10 . The Chaldee word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both to Fear and to Worship . The loving of God is an acknowledgment of his Beneficence ; Trusting in him , of his Power and Goodness .

7. External Acts are either natural or instituted . God is pleased not only that our agnitions of him be made by such acts as we are led unto by natural light : but by such as have their foundation in positive institution . His 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is more signally owned by those performances , which depend upon his pure pleasure , than such as are the dictates of universal reason . In the last case , we own chiefly the reason of the thing : in the first the sovereign will and pleasure of God only .

8. Natural , are either such as the whole Body is concerned in , as an humble flexure of it . This accompanied with due circumstances , all Nations look upon , as an indication of that esteem which we have of the worth of another ; and therefore amongst the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Worship is denominated from it . Or else such as some particular part is more immediately interested in . The Tongue is the great instrument in the external service of God . Four acts of Natural Worship I will enumerate , which are performed by it ; namely , Praying , Praising , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euthyph . p. 53. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Disser. 30. p. 300. Swearing , Vowing .

Praying . The Heathens which had only the light of Nature for their conduct , accounted vocal Prayer as a principal part of Religion . Holiness is defined by Plato , to be a Science of Sacrificing and Praying . Maximus Tyrius says , that the life of Socrates was full of Prayer . Simplicius has left a lively expression of his devotion upon record at the end of his Commentaries upon Epictetus . Arrian acquaints us with their usual form , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Romans thought this part of Worship to be so acceptable to their Deities , that they would deny nothing to those who pray unto them . For this reason they use to conceal the name of the Tutelar Genius of the City , lest their enemies being acquainted with it , Plin. l. 29. c. 2. might draw him from them by their supplications . Both Greeks and Romans being strangers to the true God , that this honour might not miss of him , and be terminated upon some inferiour power , it was their custom to direct their Petitions not exclusively to any particular Deity , but to leave their Compellations ambiguous , sive Deo sive Deae , as the Inscriptions at Athens and Rome do testifie . Sanctity is stiled by Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an art of merchandising betwixt God and Man : the Vessel that sails from Earth to Heaven is Prayer . It imports those good things which are expedient for us ; that which it exports is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Honour and Worship . This , the Philosopher says , is all , that God is capable of receiving from us . For this reason , Prayers are stiled Incense , Rev. 5.8 . Heb. 5.7 . and Christ is said to offer them up . They are as proper parts of Worship as Sacrifices and Oblations were under the Law . Upon this piece of Spiritual Homage an agnition of divine perfection is as conspicuous , as Caesar's Image upon the Roman Penny . When we pray for wisdom and holiness , we cannot give a more lively signification of our acknowledgment ; that these perfections reside in God in a peerless degree .

As Prayer , so Praises in Hymns and Psalms is a part of Natural Worship . All Nations have expressed their esteem of their Deities in this way . It was in use among the Greeks , as appears by their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first sung to the gods or goddesses , which they believed did favour them : the second , to those whom they accounted not to be propitious to them .

Amongst the Romans , the same way of Worship obtained : as is evident by their Assamenta Junonia & Minervia , Poems composed in the Honour of those Deities whose names they bear . Amongst the Hebrews , as is manifest from the poetical compositions in the old Testament , the Christians , as is plain from the Apostolical exhortation to the Ephesians and Colossians ; and Pliny's report to Trajan concerning their practice . Tho' Prayers and Praises may be directed to men upon a civil account ; yet this doth not hinder them from being appropriate parts of the Worship of God . When we say , that they with other actions are by nature peculiar to the Deity , we mean not as they are taken materially . So they are of a common nature , like matter considered in the abstract , without any particular form . But we take them formally together with their individuating circumstances , which do determine and limit them . We may pray to men , but to do it when they are not present , for such things which none but the Supreme being can confer ; in such an assembly as is met solely upon a Religious account , would be , by all impartial Expositors , interpreted an invading the right of Heaven , and an inexcusable injury to the Divine Glory .

To Prayer and Praise we may add , the taking an Oath , the making a solemn Vow to God , as parts of natural Worship . All the Heathens , which had nothing to direct them but the light of Nature , were fully acquainted with them , as appears by clear testimonies in their writings , which to mention would be superfluous . They both involve a plain acknowledgment of the perfections of the Divine Nature . He who takes an Oath invocates God to be a witness and a revenger : which address includes a confession of his Omniscience , that he is privy to that which is secret , and unknown to others : his Veracity , that he takes pleasure in truth , and has a perfect detestation of that which is opposite to it : his Power , that he is able to take vengeance , and assert the dignity of the Law which is violated .

He who makes a solemn Vow , if it be to engage himself to some expressions of gratitude , doth thereby declare his deep sence of the Divine Benignity : if to bind himself the faster to a loyal deportment in his conversation , the dominion of Heaven over him .

If any doubt ( notwithstanding what has been represented ) whether this part of Worship is to continue under the Evangelical dispensation , he may satisfie himself by considering , that this is plainly foretold by the Prophet Isaiah , c. 19.21 . The taking away of what was given to God by Vow is condemned by the Apostle , Rom. 2.22 . and death was afflicted upon Ananias and Saphira for their miscarriage in this particular , Act. 5.5 , 10. The devoting of things to God by Vow is grounded upon reason common to all ages ; as well the times of the Gospel as the Law . The whole world is a Community under the regency of one supreme Monarch . This Community he has parcell'd out into Kingdoms , and committed the government of them to his Vicegerents . In every kingdom the members have their properties bounded and limited by Law . These rights they are so invested in , that they have withal a power of alienation . The natural signs of their will , when they exert this power , are promissory words . There is no reason why this way of exchange may not as well prevail in the universal Community betwixt the Supreme Rector and his Subjects , as in any particular betwixt his Vicegerents , and those who are under their regency . A Vow is nothing but a solemn promise made unto God .

9. Instituted Acts are such as have their foundation in positive institution . For the right understanding of them , it must be premised , that the new Covenant , of which our blessed Lord is the Mediator , was made by the positive pleasure of the Divine Will. It is the product of free Grace , as is apparent by the case of the fallen Angels . They have no overtures of reconciliation made to them . Christ did not shed his blood to quench the fire of Hell for them . God having a design to publish and make known this gracious Covenant , he has made choice of his Word and Sacraments to do it by . The preaching , hearing , reading this Word and receiving the Holy Sacraments may be truly stiled acts of instituted Worship , they become a duty to us by the positive institution of the new Covenant , and import an acknowledgment of the benignity and goodness of God to mankind .

Preaching and publishing with integrity of heart , the methods of divine Grace in the work of redemption , is an undeniable expression of a serious and devout sence of the benignity of Heaven . Those who preach Christ , who is the brightness of the divine Glory , must necessarily by the same action give Glory and Worship to God . Tho' preaching the Gospel as it imports teaching , is a religious duty , and looks down upon men only : yet as it signifies the proclaiming before men the inestimable goodness of Heaven , it looks upwards to God , and may challenge a place amongst the parts of his Worship . Upon this account Ministers are said to be a sweet favour unto God , whether their Hearers will be saved or perish , admit or refuse their instructions . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alludes to the perfumed offerings under the Law , and intimates , that God is as really worshipped by the preaching of the Gospel , as he was by those Oblations . Upon this account the Apostle represents himself as one that sacrificeth the Gospel , 2 Cor. c. 2. v. 14 , 15. Rom. 15.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , S. Chrysostom interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He calls a Preacher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hom. 〈◊〉 Cor. 2. c. 3. a royal censer upon which this spiritual oblation is offered . This is part of that pure offering which Malachi foretold , should in every place , as well among the Gentiles , as the Jews be tendered unto God . This Sacrifice is like the Peace-offerring , of which some was given unto God , and some to the people . It is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sacrifice of Faith , Phil. 2.17 . The Faith of the Gospel is of so excellent nature , that the Ministerial publishing of it implies a solemn oblation of Praise to him , who is the fountain of it .

To this part of Worship , we may add Hearing , Reading , receiving the Sacraments . The Liturgy joyns together the setting forth the Praise of God , and the hearing his Word ; when we with holy reverence hearken to it , we set forth the Praise of his Wisdom and Goodness , which by our devout and serious attention , we acknowledge to be sufficient and ready to instruct us .

He who reads the Scripture as the Word of the living God , with an intention to be made wise unto Salvation by it , doth thereby manifest his deep sence of the incomprehensible and profound understanding of the Author of it .

When Proselytes are admitted into the Church by Baptism , and have the remission of their sins sealed unto them , upon the terms of the new Covenant ; it is an evident indication of their humble resentments of the infinite goodness of God , in granting an act of Amnesty and pardon , after the violation of the first Covenant . Their being baptised in the name of the Father , Son and Holy Ghost is an expression of a reverential acknowledgment of , and an entire devotion to the sacred and blessed Trinity .

The receiving the Symbols of the body and blood of our Lord , imports a laudatory agnition of him . It is not an empty remembrance which is intended , but a solemn commemoration , attended with the most emphatical expressions of Praise and Gratitude . It is stiled a shewing forth , in allusion to the Jewish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which was a declaration made in praise of the benignity of Heaven , in procuring redemption from the Aegyptian servitude . The Wine is stiled by S. Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cup of Blessing , and the Bread by Justin Martyr , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Bread of Thanksgiving .

These two Sacraments were not designed for the primitive times only , but to continue to the last period of the World . The reason of their continuance is common to all Ages : we have now as much need to renounce our ghostly enemy , profess our repentance , promote sanctification , be received into the Church : commemorate the death of Christ , renew our covenant , gain a fuller Communion , as they which lived in the first age . And it is not now inexpedient , that we should be taught by some visible signs , our intellectual powers are in as much dependence upon sence as formerly . Were the attainments of the present Age equal to the state of Paradise , this way of instruction would not be disagreeable . Eden was not without Two Sacramental Trees .

Their permanency is likewise ascertained to us by a Divine Revelation . In the Commission to Baptise , it is said , I will be with you to the end of the world . To interpret baptising nothing else but an initiating by Doctrine without Water , and the end of the world , the end of the age in which the Apostles lived , is to offer too much violence to the Text. The proper Notion of Baptism includes Water . We are not to depart from the proper signification of words , and comply with a Metaphorical , without a peremptory necessity . The Context is so far from obliging us to this departure , that on the contrary it holds forth a manifest discrimination betwixt baptising and initiating by Doctrine . v. 19. v. 20. The first is expressed by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is of the same importance with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 13. v. 40. and there without controversie it signifies the last period of the world , when the Angels shall sever the wicked from the just . If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 import the Age , it must be remembred , that the Jews divided the time from the Creation , to the dissolution of all things into two Ages ; the first expiring at the coming of the Messias : the second , at the final period of the Universe , and so , I will be with you to the end of the age , is as much as , I will be with you to the end of the world . The Age before the coming of the Messias , cannot be understood , he being in our nature when he spake these words ; therefore the age after must .

When the Apostle says , as often as ye eat this bread and drink this cup , ye shew forth the Lord's death till he come : He evidently declares , that the institution of the Supper is to continue till the last appearing of Jesus Christ . There are but four comings of his usually spoken of . The First in the Flesh , when he assumed our nature : the Second in the Spirit to sanctifie and rule his Church : the Third in his vindicative Justice to destroy Jerusalem : the Fourth in the last day to Judge the World . The two first cannot be understood . They were past , when the Apostle wrote his Epistle . The Messias was then come in the Flesh to all mankind . In the Spirit at the solemn feast of Pentecost , and in particular to the Corinthians ; they were sanctified in Christ Jesus . 1 Ep. 1.2 . But the coming which the Apostle aims at , is future , until I come . Neither can we understand his coming to destroy Jerusalem . For these words are inserted with a design to awake the Corinthians to a greater degree of circumspection in their preparations for the holy Communion , intimating that it shall continue , till Christ come to summon them before his Tribunal , and judge them for their unworthy Approaches . There was no summons of the Corinthians at the overthrow of Jerusalem , and therefore the last coming must be understood .

These Acts which have been enumerated , some in savour of the Mass , would perswade us ; that sacrificing is to be added as a part of Divine Worship under the Gospel . If this be so , it must be warranted by some Divine Law , and this must be either natural , or positive . Natural it is not , as will be evident by the following considerations . 1. A Sacrifice is an Oblation of some material thing unto God , and in the offering destroyed . The essential difference , whereby it is distinguished from other Oblations , is the destructive mutation . This change cannot reasonably be esteemed an act of Worship , but so far as it is an acknowledgment of some excellency appertaining to the Divine Nature as Sovereignty , Wisdom , Goodness , &c. In its self , before it has an institution enstamped upon it , it imports no such agnition . Were we left to the conduct of natural light , it would rather induce us to believe that the Godhead is dishonoured , than worshipped by a dissolution of the creature ; in whose composure , divine Power and Wisdom are eminently conspicuous . 2. If the light of nature leads us to this practice , it must be , because it conduceth to the Honour of God ; and if so , ( we being under an obligation to honour him in the superlative and most exalted degree ) the same reason will dictate , that mankind the most excellent part of the visible Creation , is to be singled out for this sacred purpose : Nay , that Abraham wanted not the warranty of a revelation for the offering up of Isaac : but was sufficiently instructed by the light of Nature in that concernment . The more esteemable the sacrifice is , the more honour must necessarily accrue to him , who has the tender of it . 3. The Law concerning Sacrifice is distinguist from the Laws of Nature in holy Writ . We find it placed in an inferiour rank , Psal. 50.8 . we must not think that sacrifices here , are put below the obligations of Nature , as offering ●●●●ks , paying Vows , calling upon God , v. 14 , 15. because they were offered with unhallowed hands . The Psalmist speaks to holy Men , gather my Saints together , v. 5. Hear O my people , v. 7. The wicked are not spoken to , till the discourse concerning this matter is finished , v. 16. Parallel to this is what is expressed in the book of Jer. c. 7. v. 22. Burnt-offerings are represented as not primarily intended when the Law was given forth ; but obedience to the voice of Heaven , which is an undoubted dictate of Nature .

We never read that a conformity to the Laws of Nature is confined to particular persons or places , as the Law of Sacrificing is in the Old Testament . Nature being universal , under no such confinement , the duty to comply with her demands must be of the same latitude . 4. The Heathens in whom the Light of Nature was most refined did not account sacrificing to be of the Law of Nature . They marked the sacrificing of Grass , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 2. de Abst . p. 53. Porph. and the more simple and natural Fruits of the Earth , with a note of errour , as is evident by the words of Porphyry .

They did so highly condemn the offering of Myrr , C●sia , Frankincense ; that they pronounced a curse against those who deserted the primitive custom , and thought to please the Deity with such perfumes : for this reason they were stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imprecatio .

They did inveigh against the offering up of brute-animals , as impious , unjust and hurtful . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eus. prae . Evan. l. 4. c. 14 p. 153. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 2. p. 98. Porphyry says , that all sacrifice is either for the honouring of the gods , or the expressing a grateful resentment of benefits received , or the procuring those things we stand in need of , and makes it appear , that the killing of animals has no congruity to any of these ends .

They condemn the sacrificing of men . For this reason , the antient custom at Rhodes of sacrificing an innocent person annually , was altered ; and one adjudged to die for his crimes , substituted in his room . The King of Cyprus rescinded a Law of the same importance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Amosis did the like in Heliopolis . Instead of three men , which use to be sacrificed to Juno , he appointed three images of wax equal to them to be offered up . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. l. 4. c. 16. p. 155. Adrian by the same reason , was induced to abrogate all humane sacrifices .

They disallowed the sacrificing of any thing which is of a material and sensible nature ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Porphyr . apud Euseb. praep. Ev. l. 4. p. 149. Porph. c. 2. p. 99. l. de sacrificiis . Euseb. l. 4. c. 13. p. 150. asserting that there is nothing material , which is not impure to him who is immaterial .

They expresly say , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a pure mind and soul free from exorbitant passion , is the most acceptable sacrifice , that can be tendered to the Deity .

Apollonius Tianeus asserts , that the way to make God propitius to a man , is not to kindle fire , and sacrifice sensible things ; but to offer up his mind in Prayer to him . These particulars being put together , it is evident , that the sacrificing material things , is not grounded upon the Law of Nature . If there be a positive institution for it , it must be either in the Old or New Testament . In the Old I grant it even before the Law was given from mount Sinai . This is evident from the general practice of men . Cain and Abel in the land of Eden , Abraham in the land of Canaan , Job in the land of Vz , Jethro in the land of Midian . If there had been nothing in the case but arbitrary pleasure , and no setled institution even from the Creation : it cannot be conceived how persons of different tempers , inhabiting at a great distance one from another , should come all to conspire in the same practice . And if there was an institution , it could be from none but God .

The grand design of Sacrifices , will contribute a further evidence to this assertion . They all from the beginning were types of the Sacrifice of Christ , the Lamb of God was slain in effigie from the foundation of the World . If the Oblation of Christ has its foundation in a divine institution , which all must grant , then sacrifices , which had always an aspect upon it , must have the same basis . He who designs the end , appoints the means conducing to it .

The Faith of the Sacrificers is a further demonstration . Abel is said by Faith to offer up a more excellent Sacrifice than Cain , Heb. 11.4 . Faith , in this chapter is mentioned several times , and is in every place of the same import . Now it is expressed that the Faith of Noah and Abraham was founded upon Revelation : the first was warned of God , the second called ; therefore we have reason to conclude the same concerning the Faith of Abel , when he made his Oblation to the Divine Majesty . Lastly , God's acceptance of the Sacrifices then tendred , gives assurance , that the Sacrificers had the warranty of the Divine Will for what they did . The usual token was the descent of celestial Fire upon the Sacrifice : We never read of any such testimony that was given of divine complacency in meer arbitrary worship : but on the contrary , frequent condemnation of it . Tho the worship at Tophet , was highly culpable upon several accounts , yet they are all omitted , except this one : yet it never came into the heart of God to command it . Jer. 7. v. 21. c. 19. v. 5. Tho' all this be granted , it will not follow , that Sacrificing is to be continued under the New Testament ; but on the contrary , we have a clear repeal of the old Law , as is manifest by the following considerations .

1. The Place , to which the offering of Sacrifice was appropriated , is irrecoverably destroyed by the allowance of Heaven , as appears by the predictions of the Prophets , and the words of our blessed Saviour . When the Jews had obtained a grant from Julian to rebuild it , and spared no cost ( their very shovels being of silver ) in order to the accomplishment of their work : Theod. Hist. l. 3. c. 17. p. 103. yet they were not able to perfect it . What they did in the day , was undone by an invisible hand in the night . Vast heaps of materials prepared for building were dissipated by violent Tempests . They not desisting , nowtithstanding these significations of displeasure ; at last they were compelled by an Earthquake , and an eruption of Fire , which consumed many of them .

2. The Priesthood , which was solely interested in the oblation of Sacrifice , is changed , Heb. 7.18 . When it is said , The Lord sware and will not repent , thou art a Trust for ever , after the order of Melchisedeck , v. 〈◊〉 implies he did repent the setting up the Order of Aaron , that is , do as men use to do , when they repent , revoke , and disannual it . Josephus observes , that a little before the coming of Christ , the precious stones upon the shoulders and pectoral of the Priest ceased to shine . It is certain ; that within a little while the glory of the Aaronical Priesthood was to disappear , and be swallowed up in the brightness of the Priesthood of the Messias . And the Priesthood being changed , that there is made a necessity , a change of the Law concerning Sacrifice , which the Priest only had power to execute .

3. The use , which Sacrifices were designed for , did cease at the death of Christ . They were intended as figures of his Sacrifice . Heb. 10.1 . Now he having offered up himself really upon the Cross , all those shadows are vanished and become useless . This is agreeable to Daniel's prediction , that the Messias would cause the Sacrifice and oblation to cease , c. 9 , v. 27. and to the Author of the Hebrews , that they were imposed till the time of reformation , Heb. 9.10 . Just. Mar. cum Tryph. p. 263. They being not in the number of those things which are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good in their own nature , as Justin Martyr distinguisheth : but such as belong , ad secundam intentionem , as Maimonides glosseth upon Jer. 7. Maim . More Neb. p. 535. v. 22. When Jesus Christ did reform the defects of the legal Constitution , they with other carnal Ordinances were laid aside .

SECT. II. Concerning the peculiar Object of Divine Worship .

THose early deceptions which have been in the World , about the Object of Religious Worship , may justly alarum us to use all the circumspection we can , in our scrutinies about it .

Tho' before the flood , the protraction of Life to many hundred years , did furnish men with an eminent advantage , to acquaint their posterity with the True God , who created the World : and frustrate any attempts of innovation about the Object of Worship : yet afterwards , when their durance in this present state came to be contracted , a very surprising alteration followed .

Noah and his three Sons , in a little time were better known to the World under the notion of Gods , than of Men. It is believed that Sarurn was Noah , Jupiter Ham , Neptune Japhet , Pluto Sem.

The golden Age , in which Saturn ruled , is like the hundred years betwixt the floud , and the birth of Peleg , when Noah did paternally govern Mankind . The Fable concerning Saturn's devouring all his Sons except three , did derive its original from Noah's condemning the World in his holy Life and Doctrine , and the saving only three Sons with him in the Ark.

Ham was worshipped in Africa . Eze. 30.15 . LXX . A Temple was dedicated to him in No a City of Aegypt , stiled Hammon No , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a City of Jupiter . Heaven was allotted to Jupiter for the place of his regency , because Africa the portion of Ham enjoys the more direct beams of the Sun , and was believed to be nearer the Celestial Throne , than other Countries .

Japhet comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which in Niphal makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from which Neptune is derived . Neptune is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , answerable to what is expressed of Japhet . God shall enlarge Japhet Gen. 9.27 . The Ocean was assigned to him for his Dominion ; because that part of the world , which fell to Japhet , abounds with Sea and Islands .

Sem , in whose Family True Religion was maintained , was hated by the prophane posterity of Ham , and therefore tho' they acknowledged him to be a God ; yet they placed him in the lowest rank . He was stiled by them , Deus inferorum .

This Art of translating Men into Gods , was very early . c. 14 , 15. The Author of the Wisdom of Solomon , believes that the affection of Parents to their Children untimely snate'd away by death : Lactantius , De sals . relig. p. 46 , 47 that the love of Subjects to their Princes deceased , gave the first occasion to the invention . When they could no longer enjoy the Original , they furnished themselves with Copies and resemblances : and instead of using of them as civil memorials , they made Idols of them , and courted them with religious veneration . Of this kind was Bel. Isa. 46.1 . It was the effigies of a puissant Prince , known by the name of Belus . Nebuchadnezzar calls him his Progenitor , in his Speech to the Babylonians recorded by Megasthenes and Abydenus , as Eusebius relates . The plentiful provision made for his Table , argues him to be originally a man invested with supereminent dignity . Every day were spent upon him Twelve measures of fine Flowre , Forty Sheep , six vessels of Wine . The words of Jeremy give some credit to this relation . J will punish Bel in Babylon , I will bring forth out of his mouth , that which he hath swallowed up . Jer. 51.44 . The Romans were so propense to this kind of Idolatry , that they were willing to be deceived by Julius Proculus , who asserted , that Romulus after his death appeared to him , Lact. l. 1. de fal . Reli. and commanded , that a Temple should be erected , and the people worship him under the name of Quirinus .

Not only Men , but also the infernal Spirit , has been treated with a very early Veneration . He having imposed upon our first Parents in the form of a Serpent , ever-after affected the disguise , and did induce many to Worship him under it .

The Aegyptians accounted a Serpent the most divine of all the Gods , and the great preserver of the World . Amongst their Hieroglyphicks , they had a flaming Circle , with a Serpent drawn through the midst of it . The Circle did represent the visible systeme of Heavèn and Earth : The Serpent , the God which united the parts of it together , and secured them against a dissolution .

They painted him with a Hawk-head , to express the quickness of his sight , and stiled him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ala , to signifie , he is always upon the wing , in a readiness to execute his designs .

The Phoenicians called him a good Genius . Zoroaster says , Eus. prae . Ev. l. 1. p. 42 that he is the best of those which are good . The most Prudent of those that are Prudent . The father of Equity and Justice . Sanconiathon represents Taautus to be the first who attributed Divinity to him . Eus. prae . Ev. l. 1. p. 40

This kind of Idolatry did insinuate it self into many Nations , Greeks , Romans , Indians , &c.

When the Oracle was consulted in the behalf of Plilip father of Alexander , Plut. vit. Alex. p. 665 concerning the Dragon which he saw conversing with Olympias ; The answer was , that it was a God which Philip had seen in the shape of a Dragon , and that it was his concernment to address himself to him with the deepest veneration .

When the City of Rome was infected with the Plague , Embassadors were sent to Epidaurus to fetch Aesculapius . Liv. Ep. l. 11. The Inhabitants of the Town , being unwilling to lose their God ; while they were consulting , what answer to return , a Serpent of a stupendious bigness came of his own accord , to the Roman Galley , which the Embassadors judging to be Aesculapius , without giving any further trouble , sailed away with him to Rome , paying in their passage such respects to him , as are agreeable to the nature of a Deity .

Maximus Tyrius speaks of a Dragon five hundred foot long , which the Indians worshiped . Diss . 38. After the fatal blow given to this infernal Spirit by the Messias ; some attempts were made amongst those , who pretended to be in the number of his Disciples , to renew this kind of Worship . Epiphanius speaks of a sort of Hereticks stiled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which use to keep a Serpent in a chest . At the celebration of their Mysteries , he did come forth and wind himself about the Bread , which was set upon the Table for that purpose . The Bread consecrated by such circumflections , they accounted their Eucharist , converting the Table of the Lord into the Table of Devils .

To this Worship of the infernal Spirit , we may add the Worship of the Stars . For this we have evidence from one of the most antient Records now extant . If I beheld the Sun when it shined , or the Moon walking in brightness , and my heart hath been secretly enticed , and my mouth hath kissed my hand , Job 31.26 , 27. These words are spoken by him , who lived before the times of Moses . The design of them is not to purge himself from the imputation of arrogancy , when the Sun of prosperity shined upon him , but from the crime of Idolatry , which the generality of mankind was then infected with . We have here the Object of their Worship , the Sun ; to whom they use to Sacrifice Horses , 2 Kings 23.11 . Herodo● The celerity of his diurnal motion made them believe , that those swift animals would be an acceptable oblation . We have also the Moon , to whom they presented Cakes with her essigies enstamped upon them , Jer. 7. v. 18.

Here is likewise the mode of Worship , namely , Kissing the Hand . Lucian . Brisson . de form . l. 1. This Ceremony was commonly used by those who addressed themselves to the Stars with Divine Veneration .

These Luminaries , being the most conspicuous parts of the Universe , were very generally entertained as Deities . Maimonides believes , that many branches of the Law of Moses were designed to prevent the spreading of this Error . This species of Idolatry had got some footing in the family of Laban . Elias This . p. 273. The Teraphin which Rachel stole , were Images made on purpose to receive the influences of the celestial Powers . We have a memorial of this Error in the golden Mice and Emerands which the Philistins sent along with the Ark. They believed the God of Israel to be a celestial Power , and that he would fill those Images , with such a benign virtue , as would effectually remove the grief they were affected with . These misapprehensions which so early prevailed about the Object of Divine Worship , ought to make us the more cautelous in our inquiries about it . What I have to say , I will reduce to the following Propositions .

1. There is a God who has made the World . 2. In the Godhead , are Three Persons . 3. These Three Persons are One God . 4. This One God is to be Worshipped . 5. This One God , is only to be Worshipped .

1. There is a God who has made the World , Tho' his Existence is supposed in a Discourse of Divine Worship : yet the Atheism of the age , in which we live , makes it necessary to set it in as clear a light as possibly we can ; which I will endeavour to do , First , by considering the World in general , Secondly , in its particular parts .

First , in General . If there be no God which has given Being to it ; then it is eternal in respect of Matter and Form : Or else the Matter is eternal , and in process of Time did work it self into the present Form : or else both Matter and Form did emerg and begin in time .

The World , as it is now in respect of Matter and Form with all the changes and revolutions of it , could not be eternal ; for then the springing and decay of Plants , the generation and corruption of Animals , the birth and death of Men , must be eternal : and if so , then all these things were always simultaneous ; Death as early as Life , Autumn as the Spring , the decay of Plants , as the growth and flourishing of them . There is no inequality in respect of duration , amongst those things that are eternal . If this Hypothesis prevail , the Sun , Moon and Stars can no longer move ; for their revolutions that are past , are either finite or infinite : finite they cannot be , if they be eternal , for every finite number has a first , and every first implies a beginning , and that which has a beginning is not eternal : if infinite , then no addition can be made to them . Infinity is uncapable of an increase . According to this assertion it would be a greater wonder that the Sun should persist in his diurnal motion , than that he should stand still in Joshua's days . To this we may add , that the most authentick Record extant , gives us an account of the beginning of the World ; how it was made and who was the efficient cause of it . The credit of the relation did so far gain upon the belief of the generality of Mankind ; Historians , Poets , Philosophers , that it seems to be agreed amongst them , that the World was made out of a rude Chaos , and digested by a Divine Hand into that order which is visible to us . The opinion of Aristotle bears no proportion to what is in the scale on the other side . If the World was eternal , how came it to pass , that there is a remembrance but of five or six thousand years since the beginning , when so many millions are past ? or how Arts and Sciences should not be brought to perfection long before the Epocha , that is usually given to them ? If men did eternally exist , nothing could have escaped their discovery by this time . Their eternal studies , must necessarily have conquered all difficulties , and set the most concealed mysteries of nature in the clearest light .

If matter be eternal , and in process of time did work it self into its present form : this matter must be from eternity one entire body , or else be divided into several parts . If one ; it cannot be imagined , how it should come to be broken into so many fragments , as are necessary for the composition of the Universe . It could not dissolve it self into particles ; for its unity being eternal , must be natural ; and nothing but violence will make any thing depart from its own nature . If the distinct particles were eternal , they must be at rest or in motion . If at rest , there must be some eternal cause to disquiet them , before the form of the World could be produced by them . It is natural for matter to persevere in the state in which it is , till it meet with such an agent . If they were in motion , this motion must be regulated by Laws , or else be casual and fortuitous . If by Laws , there must be an Intelligent Being to form and impress them upon the several particles , and this can be nothing but a God . If casual and fortuitous , it is not imaginable , ( they having no Commander over them ) how they should fall into their several ranks , and produce as beautiful an order , as the most accurate wisdom could have contrived . We may with less force to our understandings conceive , how millions of blind , deaf and dumb men in a vast desert , without any General over them , may fall into a military Order , march in their distinct ranks , keep to their proper colours , charge their enemies , fall back without the least confusion : as , how an innumerable company of material Particles ranging in an infinite space , without any intelligence to regulate their motion , should produce all the curious appearances with which the Universe is adorned . He must be exalted in his own fancy , who can perswade himself , how , after all the dances which these particles have had from eternity , they should at last come to embrace and clasp together , some in the shape of Dogs , snarling and barking ; some in the shape of Horses , neighing and prancing ; others in the shape of Men , talking and laughing together .

How is it possible that the rational Soul which has no matter in it , should be made by a combination of such material ingredients . That faculty which has a perception of the habitudes , respects , and similitudes betwixt things , which make no impression upon matter , must necessarily have a spiritual and immaterial constitution .

If the matter and form of the World did emerg and begin in time ; they must either of their own accord , start out of the Abyss of nothing , or else be fetched from thence by the energy of some superiour power . The first must not be asserted . Nothing can be the cause of it self , for then it would be before it was in Being , and by consequence , be and not be , at the same time . If the second , then that Superior Power must be lodged in some intelligent Being . This Being must have an Aseity , and be entirely from himself , without dependence upon any other ; and therefore infinite in all perfection , there being nothing higher to limit and set bounds unto him . And this is that which we mean by a God .

As from the World in general , it appears there is a Deity : so likewise from the several parts of which it consists , the Heavens , the Earth , the Body , the Soul of Man . There is not a Star in the Firmament , but it shews forth the glory of this Being . When we behold the heavenly Luminaries sailing in the fluid body of the Air , we must necessarily conclude , that there is a skilful Pilot at the stern . If one born and educated within the caverns of the earth , should be suddenly set upon the supersicies of it in a clear night to take a prospect , he would be inclined to ask the same question , which he did , who saw the first ship arrive at Colchos , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He who can perswade himself , that all these glorious Lights came there fortuitously , without the contrivance of an intelligent Being ; may with as much ease believe , that passing through a City in a dark night , all the Candles which he meets with at every door , came there by chance .

Indeed there are attempts made to salve the Celestial appearances with Matter , Figure and Motion . We are told , that Matter in distinct pieces being moved circularly , will by grinding one against the other , weare off the angular protuberances , and become perfectly circular : and that the angulose parts , which are broken off , will be of two sorts , the lesser , which are fit for motion : the greater , and more course , which by reason of their unevenness , are apt to entangle one within another , and not to make their rounds with the same degree of celerity as the lesser do . The finer sort is called the first Element . The globular pieces the second . The course rubbish the third . The first is supposed to constitute the Sun and fixed Stars . The second , with some irregular particles to fill up the triangular spaces betwixt them , the Heavens . The third , the Planets and Comets . It being natural to all matter in motion to move in a right line , there will be an endeavour in every part of it to recede from the Center ; and therefore that which is most solid and able to persevere in motion , will be at the greatest distance from the middle point .

Yet all this doth not represent such a composition of the Heavens , as to exclude the interposals of an infinite Being . The Matter of which they consist , the Laws , whereby the motion of the matter is regulated , have notwithstanding a dependence upon some intelligent Agent . Matter cannot be of it self : when it is made , it has no more motion than what is communicated to it . The motion imparted could not produce so beautiful an Order , as is visible in the World , were it not for some Laws which the Creator has impressed agreeable to his own nature .

This Hypothesis doth not only suppose a Deity as necessary upon the account of these particulars : but likewise in order to the preservation of the several Vortices within their due bounds and limits . For it represents the Heavens in a perfect state of War ; one Vortex discharging its Globuli , shooting the thinner irregular Particles out of the Ecclypticks into the Poles , and constantly thrusting one against another . If this be true , it cannot be imagined , how the Heavens above five thousand years together , should continue with so few alterations as Astronomers have observed , in case there be no God , to limit every Vortex , and hinder the encroachment of the greater upon the less . No doubt , by this time , had not there been a Moderator to keep the ballance equal , the greater would have swallowed up the rest ; and the Star in the middle obtained an universal Monarchy . We have the more reason to believe that a divine hand is interested in this affair ; because when the Vortex we live in , has suck'd in any other , the Star which belongs to it , degenerating into a Comet , is always believed to be ominous , and prophetical of some great thing , which the supreme Being is about to bring to pass .

As the Heavens , so likewise the Earth declares the existence of a Deity . When we consider so vast a body encompassed with nothing which is visible , but a fluid mass of Air ; the curiosities of Nature lock'd up in the bowels of it ; the various sorts of Plants which beautifie the superficies ; it is natural to conceive , that some invisible Power is concerned in these effects .

Indeed it is said , that there are three Principles , known by the names of Sal , Sulphur and Mercury , which are form'd in the interior Region of the Earth . The Mercury rarified by motion , being impatient of so close a confinement , takes its flight with the other two blended with it , into the upper region of the Earth , where they constitute Minerals , Plants , and whatsoever the earth we tread upon , is adorned with .

This Hypothesis is no prejudice to us ; for it supposeth an intelligent Being as the first Creator of matter , and Moderator of its motion . And when it is managed with the greatest dexterity , comes very short of giving true satisfaction about many terrestrial Phaenomena , how they are produced in a Mechanical way . In it no provision is made for any reasonble account of the variety of Plants ; how it comes to pass , that out of one and the same soil should spring such great diversity as the earth is beautified with . If these did originally emerg out of a combination of various Particles ascending from the interior region of the Earth ; there must be a continuation of the like emanations for the nourishing of them : and if so , it is unaccountable , how the several streams of Particles should be able to find out amidst such great variety , as is sometimes in a little spot of ground , all those roots which they properly belong to . Neither can any good reason be given , in case all these should be pull'd up , and Wheat , or any other Grain sown in the room of them ; how all those Particles , ( of which some are supposed inflexible ) when they miss of the roots , they are accustomed to , should presently change their figure , and become as nutritive of the new body , as they had been formerly of the old . To say the Succus of the Earth is modified by the figure of the Root or Seed , is contrary to the Hypothesis under consideration ; for it is supposed in it , that the interior region of the Earth , is the shop where all the Particles are forged . But let it be so , it is but necessary that those who say it , should give some account in a Mechanical way , how the Seed came to be in such a mode or figure .

This Hypothesis likewise leaves us as much at a loss , about the curiosities which appear in the composure of Plants . Whatsoever Particles may be drawn out of the bowels of the Earth , and elevated to the surface of it ; yet it doth not appear by any Mechanical Law , how they should fall into such exact order , as to produce the elegant colours and curious proportions which are visible in them . Were Archimedes present with his Compasses : or Michael Angelo with his Pencil , their imitations would fall very short of that exactness which is obvious to every eye .

There are as great difficulties about their various virtues . Whatsoever Succus ascends to the exterior part of the Earth ; it is not conceivable , how it should cause a Plant to spring up , which is hot in its operation , and within an inch of it , another cold ; one astringent , another laxative ; one poisonous , another nutritive ; one grateful , another displeasing to the palate . If this variety were the product only of some juice modified within the Earth , this juice must be Homogeneous , or Heterogeneous . NOt the first , because it could not be the cause of so much variety . Not the second , because the soil many times , where such Plants grow , is found in every part of it to be of the same Nature ; as appears by its administring an equal nourishment ( when the Plants are rooted up ) to any kind of Seed which is sown in the room of them .

Lastly , The Hypothesis we speak of , gives no account how a little kernel comes to be improved into the vast body of a Tree . How a grain of Mustard the least of all Seeds , should become the greatest of Herbs . Why the Thistle in Lebanon , should not be as tall as the Cedar , or the Oak in Bashan as low as the Hyssop upon the wall . It has not yet been made to appear , by what force the Succus ascends contrary to its own gravity : How it comes to climb in some Trees a yard , in others five : by what Law it is engaged to spread it self into Arms and Branches , and what Principle has set bounds which cannot be exceeded . So inscrutable is the Wisdom of him who framed the Earth ; that the most profound inquiries into Nature are not able to discover all the methods of it . Something is industriously concealed , to teach us , that the Wisdom which formed the Earth , far transcends all finite capacities .

As the Earth ; so the Men which inhabit it , declare the existence of a Deity in their Bodies and Souls . 1. Their Bodies : He who takes a deliberate view of the composure of them , must necessarily be convinced of the interposals of Wisdom in the contrivance . The usual indications of Wisdom are the aiming at some worthy design ; the election of congruous means for the accomplishment of it ; and the actual bringing to pass what is designed . All these are manifest to any who consider the frame of a humane Body . It is manifestly intended to be a convenient habitation for the Soul . This immortal Tenant , having a considerable term of time to spend in it , and being of an active and vigorous nature , delighted with variety of objects ; it is necessary , that its dwelling should be repaired , be moveable , and furnished with avenues , whereby it may entertain and perceive those objects it meets with .

In order to repairs , there could not be a better provision of means contrived by all the Wisdom in the World . Two rowes of Teeth are formed to prepare the nourishment by Mastication : an acid humor in the Ventricle , for the conversion of it into Chyle : strait passages in the Intestines , for the separation of the purer part from the excrementitious : a conveiance for it to the common Receptacle : Ductus to derive it from thence into the Veins ; where by the potency of the Blood it is converted into the same nature : Ventricles in the Heart , for the entertainment of it : Valvulae to prevent the recess , and the Hearts being charged with too great a quantity at one time , which might occasion a suffocation : a passage out of the Ventricle into the Lungs , where the Air thro' the Larynk communicates a temper to it : a passage out of the Lungs , into the left , and from thence , by the branches of the great Artery , into all the parts of the Body : Anastomoses , or pores for the transmission of it out of the Arteries into the Veins again ; that the circulation may be continued for the repetition of the same work .

That every part of the body may move , there is likewise a wise and accurate provision . The immediate instruments of motion are the Muscles . Besides the Flesh which is predominant in their composition , they have Filaments or Fibres , which constitute the tendon or ligament , whereby the Muscle is tied to the part which it is designed to move . Besides the Fibres , there are Nerves , which serve as channels to convey the Spirits . For the providing matter for the generation of Spirits , a vast quantity of Blood is prepared far exceeding what is found in other Animals . The Blood in the body of Man , bears the same proportion to the other parts of it , as one does to ten : So that if a Man weighs two hundred pounds , the Blood makes twenty of them . Whereas in other Animals it is but as one to twenty . For the distiling and straining of the Spirits out of this matter , there is an elaboratory , namely the Brain , which in a Man is twice as much as in a Beast four times bigger in body . As Men are designed for more action than brute Animals : so the preparations conducing to that purpose are greater . these Spirits commanded by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Soul into any part of the Body , swell the Muscle , and cause it to attract , and pull the part , which it is tied unto .

That the Soul may have a sensation of external objects , their preparations are not inferior to those for motion and nutrition . The Nerves , which arise in the Brain are dispersed into all the parts of the Body : So that no member can be touched by any object , but the impression is presently conveyed into the Head . Tho' there is great variety in the modification of the external Senses , yet there is nothing superfluous . I will instance only in the Eye . It is lapped about with two coats , to defend it against the injuries of the Air : the outward is diaphanous in the forepart , for the admission of the raies of light : The inward has an aperture for the same reason , which like a Curtain is moveable , that the Pupilla may be greater or less according to the dimensions or distance of the object . These Coats are filled with three Humours , which refract the raies proceeding from the same point , and make them to meet again at the bottom of the Eye , which very much promotes distinct Vision . The Crystalline Humor has on both sides , the Processus Ciliares , which serve as Tendons to alter the figure of it , according as the object is nearer , or farther off .

It will never enter into the belief of any intelligent Man , that this provision for nutrition , motion and sensation should be accidental ; and if any Wisdom be interested in the contrivance of it , it must be our own , or our Parents , or the Wisdom of an invisible Being ; neither we or they know any thing of it , and therefore there must be a Being in the World infinitely Wise , which can be no other , than what the true notion of a God imports .

As the Body , so the Soul of Man evidently demonstrates the existence of a Deity . the Powers of it are Two , Understanding and Will. These Two are so linked together ; that what conduceth to the perfection of the one , never tends to the prejudice of the other . The Will is no loser by any accomplishment of the Understanding : nor the Understanding by any thing which is of sincere advantage to the Will. If there be no God , the contrary will be true . For it is the perfection of the Understanding to know it , truth being its proper object ; but the greatest damage to the Will. No immorality will be disgusted , when it comes to be informed ; that there is no Supreme Being to punish Vice and reward Virtue . If the Understanding know it not , this ignorance is a blemish to it ; but a true advantage to the Will : there being nothing more efficacious to confine it within the bounds of Sobriety , than this perswasion , that there is a God .

The Principles , as well as the Powers of the Soul , give evidence in this matter . As the false gods , had their characters impressed upon the bodies of those , who worshipped them : So the True God has set his signatures upon the Soul . there is a Law and a Conscience in every Man , a Rule and a Judge : a Law which points out the difference betwixt Just and Unjust , Good and Evil , Virtue and Vice . This Rule is reduced in the Imperial Institutions to these Maximes . Nothing must be done which is a violation of Piety , Modesty , Reputation . We must not prejudice the estimation , liberty , and safety of others . We must give to every one that , which is his own . These Axioms have the immediate effect of a Law , which is to bind and take away our freedom to do that which is contrary . Every Man is sensible that he is not at liberty to oppose the sence of these Propositions in his conversation . In case he does ( if there be any remains of humane nature in him ) he finds himself under remorse , and is really punished in the loss of that contentment , which a sence of being employed in a good action is always accompanied with . There cannot be a stricter obligation than this ; that a man must either do that , which the propositions import ; or else lose his true felicity . If this rule has the effect of a Law , which is to bind , it must have the essence and nature : the operation is always a true indication of the nature of every thing : and if the nature , it must be made and impressed by some Sovereign Power . The Legislative Power is never vested in an Inferior . This Sovereign which made and impressed this Law , must have a dominion over all mankind ; because all , whether Princes or Peasants , are sensible of their obligations in this particular . Therefore there must be a Superior and invisible Power in the World , which is that which we mean by the Deity .

As there is a Law in the Soul which argues the existence of God ; so likewise a Conscience . This signifies the judgment of every Man imployed about his own actions , as they bear a proportion or disproportion to the Divine Law . Upon a discovery of guilt , condemnation presently passeth , and as great a consternation follows as that in a malefactor , when he hears the sentence of death denounced against him . Tho' in a time of prosperity , when all things are quiet and serene , the intellectual pulse may be very slow : yet when a storm ariseth , it is quickly awakened in the most exorbitant persons . Every clap of Thunder is believed to be a messenger sent from Heaven to serve an Arrest upon them . When they make the fairest appearance in the World , they are like a Tragedy bound up in guilt leather ; without there is splendor , within tumults and murder . Their external Triumphs , like the Drums of Tophet , help only to drown the unwelcom reports of their uneasie Spirits . These direful fears , which haunt the Soul , when it is no way obnoxious to the animadversions of humane justice , evidently declare ; that there is an invisible power in the World , which has impressed them ; and stands prepared to give it a taste of the most severe animadversions of his displeasure . They cannot be imputed to melancholy ; because persons of all humours , the most airy Tempers have been molested by them . The Poet speaks of all in general , But thinkst thou , Curtman ho● in a vas●sse pute● , &c. they go free , whose conscience make Whips , that unheard , their guilty Soul doth shake .

The Apostle asserts of the whole Community of the Gentiles , Rom. 2. that their thoughts accuse them . Neither are they the injections of politick Princes to keep their Subjects in obedience : for then why are they as obnoxious to them as other men . When Adonibezek's thumbs and toes were cut off ; his Conscience put him in mind , that God had done so to him ; because he had done the same to threescore and ten Kings . When the Archers hit Saul , the Wound , formerly made in his Conscience , bled a-fresh . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tostatus . The Amalekite told David , that before he died , he cried out , the embroidered garment ( namely of the Priests which he had slain ) hath taken hold of me . When Antiochus's Army was routed , this inward Monitor suggested to him ; that the calamity was befallen him for the evils , that he had done to Jerusalem . Plut. Numa p. 75. Tullus Hostilius , who had been a great despiser of the Deity , having his mind awakened by a tormenting disease , applied himself to Religion . If Princes at first out of policy terrified others , and propagated the consternation in all succeeding generations , what Politician terrified them ? The fear they themselves are under the power of , argues the reality of what they make use of .

If it be said , that it is natural to the Soul to be disturbed , when it perverts the order of Intellectual Nature , and acts contrary to its own judgment ; this is in effect to grant all that is contended for . Nature doth not only work a trouble upon this occasion ; but raises fears upon the account of a Deity , and a future state , in which the obliquities of this life are to be punished : All which would be in vain and to no purpose , did not such an Infinite Being exist : and it is usually entertained as a maxim , that Nature acts nothing in vain .

As the Powers and Principles of Intellectual Nature argue the existence of a Deity : so likewise the universal practice of all who are endued with it . All Nations agree that there is a God , to whom they are obliged to pay their reverential and honorary regards : the Wisest , who have more understanding than to be imposed upon : the Foolishest , who have not so much as to give any just reason to think , that they act with a design to impose upon others . The Americans , who have been most suspected of not being concerned in the general acknowledgment , are upon a diligent inquiry , found to have their Caribee or Priests , which they believe do converse with Spirits , and think themselves under an obligation to give to those Spirits a Religious Worship . This consent and agreement amongst Nations at a great distance one from another , can have no other original , than an universal impression made upon them by a Divine Hand . No other cause can be conceived of an equal latitude to this effect .

If in this universal practice all are under a deception , they must be imposed upon either by Spirits , or by Men , or by their own fancies .

If by Spirits , they must be good or bad . The good will not be so injurious as to seduce Mankind . The bad are not so unpolitick , as to beget an errour contrary to their own interest .

If by Men , it must be before their dispersion , when they had opportunities of converse together . If then such a Notion was started , and ever since communicated from one generation to another , and received by all the people in the World , it is an evident testimony of some reality in it . The fire will not kindle , except the fuel be disposed . This notion would not have found so universal an entertainment , had not the Soul been prepared for it by an innate Principle and inclination . There is no fiction , of which there has been so universal a retention . Polytheism , which laies the highest claim to universality , was disowned by the wisest of the Heathens ; as is evident by the Treatise ascribed to Just in Martyr , De Monarchia Dei , by S. Cyprian , de Idolorum vanitate , by Lactantius , de falsâ religione . Plato , Plutarch , Celsus , Porphyry , Hierocles , Julian , have plainly asserted , there is but one Supreme Being . When more gods are mentioned , we are to understand either Angels , or Deisied Men , or only various names of the Supreme Being , expressing the diverse benefits , which Mankind receive from him . The Pagan Deity was either made , or unmade . The Heathens had many Gods , which were made : but they had but One , which was unmade , and usually known by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Lastly , All cannot be imposed upon in this particular , by their own Fancies . Imagination is always floating , and inclined to change . It is unaccountable , how all the World should come to fix upon the same fancy , and retain it with so much resolution in all Ages , as not to be dispossessed of it , by the most plausible insinuations : considering especially , that it has some opposition to our natural tempers , as we are finite , corporeal , sinful . A Finite Being is lost and swallowed up , when it applies it self to conceive of that which is Infinite . We are so inured to corporeal objects ; that the Idea of an immaterial Being is with great difficulty impressed upon us .

By Nature we are under such strong propensions to Sin ; that we are unwilling to think of any thing , which may curb our enormous inclinations .

If the belief of a Deity , was the product of Imagination , it is strange , that a Man , when besieged with the most potent arguments , and naturally disposed by a depraved temper to comply with them , should not surrender up this Fancy ; but still persevere in its defence .

If , nowithstanding all this , any shall complain of the want of evidence for the existence of a God ; I desire them , in order to the getting loose from their unbelief , seriously to ponder the following considerations .

1. We have as much evidence for it , as we have for those things , which we doubt not of . If we hear at a distance an Instrument of Musick , we question not , but there is a hand which plaies upon it , altho' we see it not . If we discern a Ship upon the Sea , bending its course towards the Heaven , we conclude there is a Pilot within , tho' he is not seen by us . We have as much reason to believe ; when we seriously ponder the harmonious composure of the parts of the World , their regular tendencies , to their several ends ; that there is an Intelligent Being within , altho' he does not immediately fall under the notice of any of our Senses . If we must believe nothing but what we see , we can have no assurance of the reality of our Souls . We never saw that incorporeal substance whereby we are animated . We must be as uncertain about the Principles of our Bodies , they are made ( as all other matter is ) of such minute particles , that when separated , are not big enough to make an impression upon the Instruments of Sensation . The greatest body may by division be reduced to such a state ; that the parts cannot be seen , and yet we are assured , they are not annihilated . The Particles which constantly swarm about the Load-stone ; the effluviums which issue out of some Bodies , and at their return apprehend , and fetch in the matter , which lies within the Sphere of their activity . We perceive not with any of our Senses , and yet the effects produced by them will not suffer us to doubt of their reality .

2. We have as much assurance of the Truth of this Proposition ( a Deity doth exist ) as we have of the clearest Axiom in Philosophy . the ground of certainty is nothing but a necessary and evident connexion betwixt the Subject and Predicate . But there is no Maxim , whose Subject and Predicate are more closely united , than the parts of this Proposition . In the notion of a Deity necessary existence is included : and in the notion of necessary existence the nature of a Deity . God doth necessarily exist : and that which necessarily exists , can be no other but God . The parts of the Enunciation are reciprocal , which argues Truth in the highest Degree .

3. This Proposition is not only equal to others : but has the advantage in some respects . If it be supposed that the existence of a Deity is possible , it will from thence follow that it is actual . For that is properly said to be possible , when there is no repugnancy at all , why it may not exist : and if there be no repugnancy to hinder the existence of a Deity , It is supposed , that there is a cause in Being , which is able to make it exist . A passive power in any thing to be what it is not , supposeth an active power , which is able to make the mutation . This active power cannot be lodged in the Deity it self , considered only as possible . No meer possible can be the subject of an active power . If in any thing distinct , it must be either an Inferior , or Superior , or that which is equal to the Deity . An Inferior can produce nothing which is more excellent than it self . There can be no Superior to that which is boundless in perfection . If in an equal , then there is something already in Being , which is infinite in power , which can be no other , but God .

If it be supposed as impossible , that a Deity should exist , the same consequence will follow . For if it be impossible , then all Beings are naturally finite , and limited : and if so , the number of them must be either infinite or finite . An infinite number cannot be . The parts of all number being essentially finite , the product must be of the same nature . If finite , then it must have the common bounds , a first and a last . If a first , that first must be of it self without any dependence in point of causality : for Entity in order of Nature preceding Energy ; if the first Being was produced by an operation , that action must slow from a pre-existent Being : and if it be of it self , it must be infinite . Whatsoever is finite , receives its bounds from some cause . Entity , considered as possible , being limitable divers ways , and indifferent to what species it is determined to : there can be no account given , why it should come forth into Act , and exist rather under one species than another , were there not some pre-determining Cause . The thing it self cannot be this Cause ; for then it had a Being , before it was finite : nor any other distinct thing ; because the Being , we speak of , is supposed to be first . This Truth is so vigorous , that the depressing of it with this supposition , makes it like the Palm , to arise with the greater force .

Lastly , If we do but consult the familiar dictates of our understandings , they will not fail to lead us into the knowledge of this Truth . They naturally suggest to us , that something must be Eternal . This Eternal must be either the present Systeme of the World , or the Cause of it . The first cannot be asserted as I have before demonstrated . If the second , this Cause must be either meer matter , or else an immaterial and spiritual substance . Matter it cannot be . In its productions the deepest Wisdom is discovered , which Matter is utterly uncapable of . If an immaterial and intellectual substance ; then there is an eternal Spirit invested with supereminent Power and Wisdom , which is the true notion of a God .

If it be objected , that such a Spirit cannot be the efficient of the World , because he had no matter to frame it out of ; and it is universally acknowledged , that out of nothing , nothing can be made . I answer , that this Maxim must be limited to a finite power . A Being invested with that , which is infinite , must necessarily be able to create all things out of nothing . If an imperfect Being is able out of nothing , to make a new mode , as we daily see in the cogitations of the Mind , and in the motions of the Body , Much more must that , which is absolute in perfection , be able to form a new substance . He who eminently contains all things in himself cannot be denied a power to exert a transient action , and by it to give some outward expression of what is in himself , insensible and permanent effects . It is more difficult to conceive , how a thing should be eternal without any cause , which all grant to be true : than to apprehend , how a finite Being may be produced out of nothing by an Infinite Power .

He who seriously ponders the evidence that is given for the existence of a Deity , and yet continues in his infidelity , has nothing to lay the blame upon , but his own obstinacy , or unwillingness to have any thing true , which may be a curb to his enormous inclinations . If he will not be perswaded that any thing is certain , but that , which is the object of his sense ; all testimonies whether divine or humane , to him are made of no signification ; and no place will be left for Faith , which is conversant about things not seen , and rests satisfied with testimonies , whose verity there is no just reason to suspect . Every thing is not capable of the same degree of evidence : but if it has so much , as its nature requires , common reason will condemn us , if we believe it not .

Now I have finished the first Proposition ; There is a God , who made the World .

2. In the Godhead there are Three Persons . That we may the better arrive at the knowledge of this great Mystery , the following steps are to be taken .

1. When God is spoken of in the Sacred Oracles , sometimes the plural number is used , Let us make man , Gen. 1.26 . Behold man is as one of us , Gen. 3.23 . Let us go down and confound their language , Gen. 11.7 . This is not done in imitation of the stile of Princes , who to express their grandeur , make use of this number . If this mode of speaking had been occasioned by that custom , it would have been constantly used at the giving of the Law , when the Divine Majesty was displaied in the most awful circumstances : and yet then we meet with the singular number . Princes use it only in the first person . We Constantine , We Maximilian : In the Bible it frequently occurs in the third ; and in such construction , as is not to be parallell'd in any Record , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jos. 24.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jer. 10.10 . None speak of a Prince in the plural number but himself . In the holy Bible , others speak of God in that number .

2. The plurality , intimated in these expressions , is determined to Three in other places of Scripture . There are three which bear record in heaven , 1 Joh. 5.7 . They are represented under the name of The Father , the Son , the Holy Ghost , Mat. 28.19 . This was not so clearly revealed in the Old Testament : but reserved for a more mature state . The Jews being under strong propensions to Idolatry ; this Doctrine was not then set in the fullest light , that no occasion might be from thence taken to confirm them in their errour .

3. These Three , are not three manifestations only of God . If they did import nothing more , no reason can be given , why the number should be thus confined . Since the Creation there have been many signal Manifestations of the Deity far exceeding this number . A manifestation supposeth some discovery of that which was secret before , and by consequence must be made in time : but the holy Scripture attributes Eternity to the Father , the Son , and the blessed Spirit .

4. These Three , are not three names only of the same God under divers inadequate conceptions . For then , when it is said , that Christ was baptized , the Holy Ghost descended , a voice came from the Father , the meaning would be , that one name of God was baptized , another descended in the form of a Dove , a third uttered a voice ; than which nothing can be more incongruous . Nay , when a command is given to baptised in the name of the Father , the Son , and the Holy Ghost , the sence will amount to no more than this : go and baptise in the name of three Names . This explication of the Trinity is not reconcileable with the scope of S. John , when he asserts , that there are three , which bear record in heaven . For the reason , why he mentions three , is to evidence , that there is a sufficient number of witnesses to testifie , that Jesus is the Christ . Now if by the Three are meant only three names of the same person , the Apostle fails of his end , and is represented as guilty of a manifest collusion . He does , as if a man should undertake to prove Oratory an excellent Art by three witnesses , and produce only the three names of the Orator , Marcus , Tullius , Cicero .

5. All things required to the constitution of a person , belong to them . A Person is an intelligent Being , which has a peculiar subsistence . This definition agrees to the Father , the Son , and Holy Spirit . They have , all , Intelligence and Knowledge . The Father is said to know the Son , and the Son the Father . The Holy Ghost is stiled a Spirit of Wisdom and Understanding . They have peculiar subsistence . The Father is without communication from another . The Son is from the Father . The Spirit proceeds from the Father and the Son . His procession from the Father is asserted in express words , John 15.26 . From the Son supposed in the Mission of the Comforter in the same Verse . For as the Father is sent of none , because he is of himself ; the Son is sent of the Father , because he is of the Father : so the Spirit is represented as sent by the Father and the Son , because he proceeds from both . Now he who is begotten or proceeds , must necessarily be distinct from him , by whom he is begotten , and from whom he proceeds ; and by consequence have a peculiar mode of subsistence . The Father 's being in the Son , and the Son in the Father , doth not destroy this distinction . God is in every man , and every man in God . In him we live and move and have our Being , and yet the discrimination remains betwixt the divine and humane subsistence .

6. Such Actions are attributed to these three as belong to none but a person . It will be superfluous to instance in those , which are ascribed to the Father and the Son . All the doubt is about the Spirit ; and yet the Scripture is very clear in this particular . He is said to know , will , 1 Cor. 2.10 , 11. 1 Cor. 12.11 . Job 33.4 . Psal. 104.30 . create , preserve . These actions are undoubted indications of a person . Actions are attributed to things either properly or improperly . Whensoever they are attributed to them in the first sence , they are infallible Arguments of suppositality . Actiones sunt suppositorum . And it is apparent , that when they are attributed to the Spirit , it is not always in an improper and figurative sence . He is said to make intercession , Rom. 8. v. If this action be assigned to the Spirit improperly or tropically then it may be properly attributed to the Father , who , according to the Socinian notion , useth the Spirit as a power or virtue to produce what he designs , ( even as those operations which are ascribed to Charity , in a tropical sence , 1 Cor. 13. properly belong to the Man which is indued with it , and makes use of it as a moral power or virtue . ) But Intertercession , betwixt the Father and us , cannot with any congruity , be said to be made by the Father himself . The Father is one party , and we the other . Where there are two parties , Intercession supposes the interposition of a third person .

All this makes it manifest , why the Father , Son , and Holy Ghost are represented in Scripture , as Three Persons .

The personality of the Father is mentioned , Heb. 1.3 . The Son is said to be his express Image , which can import no less , than that he is a person like unto his Father . The Holy Spirit is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , another Comforter like unto the Son . He is set forth by the demonstrative Pronoun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an undoubted note of personality . If in any humane Writing , the matter of which was never drawn into controversie by the pride or prejudice of a Party , such expressions , as these , should occur . He shall teach you . He shal bring all things to your remembrance , He shall testifie of me , He will reprove the World , He will guide you into all Truth , He shall glorifie me , and that He , who is to do all this , proceeds from the Father , and is sent by the Son : We should account him a very absurd Interpreter : that should say , that the He so often repeated is not a person , nor personally distinct from him by whom he is sent , and from whom he proceeds . All this is asserted in the Scripture of the Holy Ghost . The Socinians willingly grant an eternal personality to the Father , but deny it to the Son and the Spirit . They say , that the Son is a Person but not eternal , that the Holy Ghost is neither a Person , nor eternal : but a Power and Virtue from God , or an effect produced by that Power : and yet the personality of the Son , must be as early as his Filiation , and his Filiation or Sonship is undoubtedly eternal . The Prophet Micha saies , His goings forth have been from old , from everlasting , c. 5. v. 2.

The Spirit cannot always signifie Power , or an effect produced by the Power . The Spirit and Power are plainly distinguished . Jesus is said to return in the power of the Spirit , Luk. 14. S. Paul prays , that the Romans may abound in hope thro' the power of the Holy Ghost , Rom. 15 , 14. Mighty signs and wonders are said to be done by the power of the Spirit of God . If the Spirit in these places did signifie no more than a divine power , the meaning would be , that Christ returned , the Romans abounded , miracles were wrought thro' the power of a Power .

The Spirit is likewise evidently distinguished from effects or gifts . The Apostle saies , that There are diversity of gifts , but the same Spirit , 1 Cor. 12.4 . To one is given by the Spirit , the word of Wisdom , to another the word of Knowledge by the same Spirit , v. 8. And that all these worketh this one and the same Spirit . So that there can be nothing left in these Texts for the Spirit to signifie but a Person : He being manifestly distinguished from the Divine Power , and the gifts and products of that Power . Now I have finished the second Proposition . In the Godhead there are Three Persons .

3. These Three are One God . Unity is essential to the Deity , Plurality proceeds from the fecundity and fruitfulness of Causes : but God is of himself without dependence upon any Cause . If there be more Gods , there must be more Infinites in the same kind ; which implies a contradiction , for one infinite Being contains all perfection , not only as considered in the general notion , but actually : and therefore there is none for any other Deity to be invested with , and possessed of , in the same manner . If there be more Gods , they must be distinct one from another . This distinction must arise from some diversity in Nature ; to attribute such diversity to the Divine Nature , is to make a dishonourable reflection upon the simplicity of it . The Father , Son , and Holy Ghost are this One God . 1. The Scripture plainly asserts that they are one , 1 John 5.7 . Tho' these words are not found in some Copies , yet they are extant in more than they are wanting in : and in that which is dubious , the decision is according to the suffrage of the major part . If such an addition has been made to the Text , it must be done before or after the two first General Councils . If before , it was either accidental , or intentional . Not Accidental thro' the inadvertency of the Scribe . For tho' a Scribe may mistake , and leave out letters and words ; yet it cannot be imagined , that he should casually without any design , add a whole sentence ; and not presently upon a review ( which may be justly presumed in a Writing of such importance ) discover and correct his errour .

Not Intentional ; no good reason can be given , why any should industriously make such a spurious insertion , before the controversie concerning the Deity of Christ and the Holy Ghost did commence .

Neither was the addition , which is pretended , made after the two first General Councils . Because the words we speak of , are found in those Copies , which the Fathers , who lived before those Councils , made use of . S. Cyprian asserts de Patre , Filio , &c. Of the Father , Son and Holy Ghost , it is written , and these Three are One.

This gives us just reason to believe , that the Copies in which these words are wanting , fell into the hands of the Arrians : and that a rasure was made by them . 2. As the words of S. John assure us ; that The Father , the Son and the Spirit are One : so we are assured by other texts of Sacred Writ , that this Unity is in the Divine Essence . They have all one and the same infinite Nature . This is evident by the attribution of the Name , Properties , and peculiar Operations of the most High God to them . None doubt of this relation to the Father : The matter is likewise clear concerning the Son and the Spirit . Christ is called the mighty God , Isa. 9.6 . God blessed for evermore , Rom. 9.5 . The true God , 1 Joh. 5.20 . The most high God , Psal. 58.17 , 56. The most High which the Israelites tempted and provoked in the wilderness , is expresly called Christ , 1 Cor. 10.9 . The name of God is never attributed , in the sacred Oracles , with such emphatical Epithets , to any finite Being . They are intentionally inserted , to signifie , that Jesus is stiled God , not upon the account of his Embassy from his Father , or a deification in the state of Glory ; but his infinite Nature . He , who is made God , and is not so essentially , cannot be said to be the true , mighty , most High , God blessed for evermore .

As the Name of God , so the Properties of the Divine Nature are attributed to him . Omniscience , Joh. 21.17 . Immutability , Heb. 1.11 . Omnipotence , Rev. 1.8 . Eternity . He is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is , which was , which is to come , v. 4. Eternity comprehends all differences of time . Was he but a meer Creature , such perfections could not reside in him . A finite Being , under the greatest Elevation , has not a capacity large enough to entertain and receive such boundless excellencies .

The peculiar Operations of God are likewise attributed to him , as Creation , Joh. 1.2 . Coloss. 1.16 . God is said to create all things by Jesus Christ , Eph. 3.9 . The Son did concur with the Father and the Spirit in this great Work , as a co-ordinate cause . The Nature of Creation will not admit the interposals of an instrument . There being no matter to prepare , a physical instrument has nothing to do in the case : And Christ is represented as more than a Moral . The infinite power , whereby all things are made , is often ascribed to him , which is never done to a meer moral instrument , such as the Apostles were in the production of Miracles .

Conservation is likewise ascribed to him . He is said to uphold all things with the word of his power , Heb. 1.3 . It was usual for the Jews to express the Deity by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 power , and therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here inserted to assure them ; that Christ sustains the World , and prevents its relapse into its primitive Abyss by virtue of his Deity . Lastly , He is said to work Miracles . He made the blind to see , the lame to walk , the dead to revive . This he did not bring to pass by any mutuatitious power . When he healed the multitude , it is said , Virtue went out of him , Luk. 6.19 . The power , whereby he did it , was not adventitious , but innate . When S. Peter wrought a miracle , that Christ by whose power it was effected , might not be deprived of the glory of it , he names him as the principal cause . His name thro' faith in his name hath made this man whole , Act. 3.16 . As the name , properties and operations of the Divine Nature are attributed to the Son of God : So likewise to the Holy Ghost . The Spirit of the Lord , 2 Sam. 23.2 . is stiled the God of Israel . Ananias who lied unto the Spirit , Act. 5.3 . is said to lie unto God , v. 4. The body , which is the Temple of the holy Ghost , 1 Cor. 6.19 is stiled the Temple of God , 1 Cor. 3.16 .

He is Eternal , Heb. 9.7 . Omniscient , 1 Cor. 2.10 . Omnipresent , Psal. 139.7 . The whole Creation is represented as the effect of his power . The host of Heaven , Psal. 33.6 . Man the principal Work of God upon the Earth , Job 33.4 . The Fish in the Sea , Psal. 104.3 . are all of his formation .

Before there was any Wind , Immeasusque Deus super aequora vasia meabat . which is peculiar to the Firmament , a work of the second day , the Spirit of the Lord is said to move upon the Waters . The Chaos by his incubation was digested into Order , and brought to a state of Maturation .

Certainly , God , who composed the Scripture , and declares in it , that he will not give his Glory to another , would never have assigned his name , nature and peculiar operations to the Spirit , had he not been of the same Essence with himself .

To assert , that all this is attributed to the Spirit ; because God makes use of him , as an instrument , to effect his Work , will not remove the difficulty . For there is some work attributed to the Spirit , to which no instrument can concur , as Creation . There are other operations , in doing of which God cannot be said to use the Spirit according to the sentiments of the Socinians ; as to know , and search his deep things . For the Spirit in their apprehensions signifies a Divine Power : and it is very incongruous to say that God knows , and searches things by his Power .

This Truth concerning the Trinity in Unity , hath been so fully discovered ; that all sorts of men have taken notice of it .

The Mind of the Christians , before Constantine , may be very well known by Athanasuis ; Orat. 1.121 Ad Serapio . tom. 1. p. 366. de Spi. San●●o . Apol. 2. who wanted no opportunity to be acquainted with their Writings . He expresly asserts , that there was nothing established by the Nicene Synod , but what was agreeable to them . S. Basil cites several Authorities of the first Centuries for the same purpose . In those Writings which are come to our hands , there are many evident expressions of this doctrin . Justin Martyr , speaking of the Father of righteousness , saies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. him and the Son coming from him , and the prophetick Spirit we receive and adore . Athenagoras , in vindication of the Christians , whom the Heathens accounted Atheists , saies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. who would not admire to hear them called Atheists , who own God the Father , God the Son , God the Holy Ghost . Clemens Alexandrinus ends his Paedagogus with very lively expressions of this Truth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. to the only Father , Son , &c. with the Holy Ghost , all in one , &c. There are Testimonies of the same importance in Tertullian , Cyprian , Lactantius . All these with many others agree ; that there is but one God , and that there are Three which participate of the Deity : and that one of them is the fountain of the rest , from whence it inevitably follows ; that they must be personally distinct . The fountain and the streams are always different one from the other .

Indeed there are some things spoken in the explication of this Mystery , which are liable to an ambiguous construction ; as is manifest in the discourse of Justin Martyr with the Jew , T●●●h . and the Treatise of Tertullian against Praxeas . This Truth being not then encountred with so direct an opposition , as it was in the time of Arrius , some degrees of caution in point of expression are wanting , and too great a condescension made to the Sentiments of the Philosophers , by blending their notions with the ineffable Mystery ; that it might gain a more ready entertainment among them . Such prudential accommodations must not be construed in such a sence , as to prejudice the Truth , which in other places of the same Authors is clearly acknowledged . The clear must not be expounded by that which is obscure : but the obscure by that which is clear .

The Jews have not been without some knowledge of this Mystery . Pugio fidei , p. 397. Raimundus Martini says that he scarcely ever conferred with any of them , who were in any estimation for Wisdom , who would not grant , that God was Trinus & Vnus . They have a Tradition , that when the Benediction , Num. 6.26 . was pronounced by the Priest , he used , when he came to the word Jehova , to lift three fingers higher than the rest , to denote the Trinity .

It was their manner to call the Father , Son , Voisin in Pug. fidei p. 400. and Spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Subsistences : and to assert the unity of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the infinite God .

Those words , The Lord our God is one God , are in Zohar applied to the Trinity . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is interpreted the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Son , the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is added with a great letter in the Hebrew Text , to denote their Unity . The Hebrew Scholiast says , that the repetition of the name of God three times , Psal. 50.1 , 2. is to denote the three 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which created the World . These are stiled inward persons . It is observed , that all the names of God have a plural termination , Voisin , p. 406. p. 400. except Jehova his essential name ; to import the plurality of Persons , and unity of Essence . It is a saying among the Cabalists 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. the Father is God , the Son is God , the Holy Ghost is God . Three in One , and One in Three . By the Abbreviature 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Father , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Son . They say , they are put together , to express their Unity : and that the three Letters do signifie the three Hypostases in one Essence . Tho' this Doctrine is very much disguised in the Writings of the Heathens : yet there is so much of it left unmask'd , as it may be plainly discerned they were not totally strangers to it .

The chief God among the Persians was stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , threefold , with relation to this Sacred Mystery . The first Hypostasis they called Oramas●les , the second Mithras , the third Arimanes . Plato likewise mentions Three , 〈◊〉 . 5. l. 1. l. 3. c. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 These by Plotinus are represented as the three Hypostases which are Principles , or first causes in the Universe . When Thulis King of Aegypt went to the Oracle of Serapis to inquire , Saidas in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who before him could do such exploits as he had done , and who would be after him : The Answer was ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , First God , after him the Word , and then the Spirit concurring with both . B●rnier's M●moirs , ●●m. 3. p. 130. The Indians own Three in the Deity , known by the names of Brahma , Bischen , and Meha●den● . Dervis ●rsielebi a Mahometan acknowledged to a Christian , who was disputing with him about Religion : that at the commencement of all their Negotiations , Epito . de Turc . moribu● , c. 4. p. 130. it was their custom to use these words , In the name of God , of Mercy , and of their Spirit .

If any shall be so in love with his private Sentiments , as to deny this Truth , which has gained so universal a Testimony , upon the account of some difficulties , which our shallow Intellects cannot reach to the bottom of ; he may with the same reason assert there is no such thing as the Ocean , because he cannot by his line find the depth of it in every place . If all this will not satisfie ; let him exercise his reason about some difficulties in nature , and he will find the existence of things very plain where their contexture is so concealed , and intricate ; that the greatest Wits are at a loss in their disquisition about it . If the intricacy of some modes in natural things be no reasonable inducement to deny the reality of the things themselves : much less is the ineffable union betwixt the Divine Essence and Subsistence , a justifiable plea for the denial of the Sacred Trinity . He that shall think fit to try the acuteness of his Intellect about some knots in Philosophy ; will find the edge of his reason so much blunted in the encounter ; that it will not be easie for him to perswade himself , that it is sharp enough to penetrate into all the Mysteries in Divinity .

If this will not prevail , without an engagement with those difficulties , which this Truth is usually assaulted with , let a Catalogue be made of them , and it will not be difficult for him , to make his way thro' them , who is armed with the following considerations .

1. Altho' there be Three Persons , or Subsistences in the Godhead : yet there are not three Essences . Every Person distinctly considered has an Essence : but every person has not a distinct Essence .

2. Tho' one finite individual Nature cannot be communicated to Three Persons : yet an infinite may . If the whole Divine Essence is intimately in all created persons at the same time ; there is no reason to think , but that it may be communicated to three increated . Whatsoever is alledged against this Communication , holds as strong against the Universal Presence , which all acknowledge , but those who deny the Deity .

3. Finite and infinite , perfect and imperfect , are not proper predicates of Subsistence , but of Being . So that when we are interrogated , whether the three persons in the Holy Trinity are finite or infinite , perfect or imperfect : if by Person is meant only a mode of subsistence without the Nature , it is a very incongruous question . For infinity and finity , perfection and imperfection are but modes of Entity : and every mode imports variation ; and one variation cannot properly be predicated of another . If by Person is understood the Divine Essence subsisting in a peculiar manner , then we answer , that every person distinctly is infinitely perfect : tho' every person has not a distinct infinite perfection .

4. Altho' the three Persons have one and the same Nature : yet the Son cannot be said to be the Father , or the Spirit the Son . The same specifical Nature agrees to Joh , Moses and Daniel . Every one of them has the whole nature of Man ; yet we have no reason to assert that Moses is Job , or Joh Daniel . As there is some thing not contained in the common Nature , which doth individuate them : So there is a characteristical property appertaining to the Father , the Son and holy Spirit , whereby they are distinguisht ; altho' they are all equally interested in the same infinite Essence .

5. When it is said , that the only God is the Father , Jesus Christ is the only God , therefore Jesus Christ is the Father ; the major proposition is peccant . For in every proposition the predicate is never less comprehensive than the subject ; but always of a greater latitude , and therefore bears the title of the major term . But here the predicate , Father , is less comprehensive than the subject , the only God .

Now I have finished the Third Proposition , The Three Persons are One God .

4. This One God is to be Worshipped . If we consider him essentially , his peerless perfections do justly challenge the deepest veneration . They being infinite cannot admit of any additions . All that We are capable of doing is to own them with the decent significations of the most humble and submissive regards . It is an Article in the Jewish Creed , Fag . in Deut. c. 14. v. 1. The Blessed God is worthy to be Worshipped . It is a principal part of the Confession of the Christian Church , Thou art worthy , O Lord , to receive Glory and Honour . It was usual among the Heathens to worship the Head of great Rivers . Sax. Will-worship . He who considers God as the fountain of all that goodness which circulates in the veins of the Creation , can conclude no less than that the most profound veneration is due to him .

If the Deity be considered personally , every person doth require Divine Worship to be directed to him . The Father , Jo. 4.23 . The Son , Heb. 1.6 . Psal. 2.12 . Phil. 2.10 . S. Stephen directed his Prayer to him , Act. 7.59 . Ananias enjoyned S. Paul to call upon him , Act. 22. v. 16. Salvation is promised to those , who express a conformity to this command , Rom. 10.13 . When we say , the Son is to be Worshipped , we do not consider him without his humane Nature , but as a person consisting both of Divine and Humane . Supreme Adoration is given upon the account of the infinite excellency of the Divine Nature . This excellency is communicated to the Person which has assumed our Nature , and advanced it to the dignity of an Hypostatical union ; but not to the nature it self . And therefore the Worship which is due , must not be terminated upon the nature considered abstractedly , but the person who is clothed with it . This induced Athanasius to say , Epist. ad Adelph . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Let them know ( meaning the Arrians ) that when we Worship the Lord in the flesh , we do not Worship a Creature : but the Creator cloathed with a created body .

Neither must our blessed . Lord be considered , without his Mediatorship . Tho' supreme Adoration doth not immediately terminate upon the relation of a Mediator : yet it doth upon him , who is invested with that Relation . Our Saviour in this respect is inferiour to the Father , and nothing inferiour to the Deity can challenge Supreme Adoration . The taking up the mediatory Office was an act of free Grace , and by consequence might not have been done . Now that which might have been , or not been , must be inferiour to that necessary and immutable excellency , which is the proper Object of the highest Veneration . We must distinguish betwixt the foundation of Worship and the Motives to it . Tho' the free acts of the Divine Benignity , as redeeming , mediating , &c. are vigorous inducements to Worship : yet the sole foundation and immediate object is infinite excellency , which will not permit any thing which is inferiour , to share with it in the same degree of Honour . A Subject may have many motives from the personal favours of his Prince , to pay the Rights which belong to the Crown : yet the formal object and reason of his so doing , is the Sovereignty , and dominion , which the Prince is invested with .

As the Son , so likewise the Spirit is the Object of Adoration . He is placed in the same rank with the Father , and the Son , Mat. 28. v. 19. Jo. 1.5 , 7. and honoured with the attribution of the peculiarities of the Deity , as Eternity , Immensity , Omniscience . The dishonour done to him by Blasphemy has as black a character in the Scripture , as the dishonour of the Father or Son . It is represented as a delinquency of the first magnitude , and excluded the benefit of pardon . He who is thus dignified , and secured by the most severe commination against dishonour , must necessarily of right challenge the same degree of Honour and Worship , which is due to the Father and the Son .

The Adoration , given to them all , must be so directed ; that we may worship the Trinity in Unity , and Unity in Trinity . The ground of divine Veneration is the unlimited and peerless perfection of God . The motives conducing to it are the benefits , which none but so transcendent a Being can conferr . The same internal eminency is common to the Three Persons . Every external benefit is the product of their joint concurrence . They having all an equal interest in the foundation of Religion , and the motives conducing to it ; it is very reasonable , when we direct an act of Worship to one ; that we should not exclude the other . When we name the Son only , the Father and holy Spirit are to be understood : or the Father only , the Son and the Spirit : or the Spirit only , the Father and the Son . Consonant to this doctrine are the words of Nazianzen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Let us Worship in Three one Deity : and the practice of the universal Church , which is apparent , by the Latin , and Greek Liturgies . Now I have done with the fourth Proposition , This One God is to be Worshipped .

5. This God is only to be Worshiped . This is the express assertion of the Holy Scripture , the dictate of Reason , the sence of the Ancient Church .

1. The assertion of Holy Scripture . It is the first of the moral Laws , Thou shalt have no other Gods but me : and placed in the front of the Gospel , Him only shalt thou serve . In a sense of this appropriate allegiance to Jehovah , the Angel did forbid S. John , and S. Paul and Barnabas the people of Lycaonia to pay them any Divine Veneration . Daniel's refusal of the portion of meat , which was first consecrated to an Idol , will easily induce us to believe , that he had an equal disgust of the Idolatrous worship , which was given to him . If Abraham's deportment , when the Angels appeared , had more than a moral or civil respect ; The Son of God his being in the company will excuse him from Idolatry , one of them is expresly dignified with the incommunicable name of the Deity .

2. The dictate of reason . Worship is either internal , or external . Internal includes a deep and reverential esteem , as an ingredient essential to its nature . This esteem must be of an elevation agreeable to the excellency of the Object it is terminated upon . There being no object , that can be a Rival with the Supreme Being in point of perfection , it is not possible , that the same esteem , which his transcendent dignity challengeth from us , should with justice be given to any other .

External imports a declaration of inward esteem by some outward acts . As the Veneration terminated upon God is peculiar and appropriate : So must the Acts be , which are designed for the signification of it . Betwixt the sign and the thing signified there ought to be such a similitude ; that the one may be known by the other . This cannot be done in the present case ; except there be such an appropriation , as we speak of .

The nature of Divine Supremacy requires in outward as well as inward Worship a discrimination from that which is given to the Creature . Earthly Monarchs expect an agnition of their Sovereignty to be made by the payment of an appropriate homage . They have some Jewels in their Crown , which they will not permit any of their Subjects to wear . Tho' Moral and Civil regards may be tendred to a Creature : yet if they rise so high as to have any mixtures of those peculiarities , which are devoted by nature or institution to signifie Divine Veneration : they are as distasteful to God , as it would be to a Prince to stand by , and see the Allegiance , which is due only to himself , given to another .

This Truth is warranted with so much clear reason ; that those , who have had no other advantage but the light of Nature , have taken notice of it . Among those instructions which Orpheus left with Musaeus , Lib. de Monarch . Det , p. 104 , 108. This is one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Adore him alone , who is the King of the World . It was the advice of Menander , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to honour him alone who is Lord of all . Ad Antolycum . p. 122. The Verses of the Sibyl in Theophilus Antiochenus are of the same importance .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , La●t . de ●●lsa Relig. p. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Ruler of the World alone adore , Who ever was , and shall be ever more .

3. The Sence of the Ancient Church . Among those Truths , which are owned by the most early Writers , this is of the first magnitude ; that God only is to be Worshipped . They never mention the worshipping any thing else , as the Sacrament , the Cross , the Relicks of Saints .

When they delineate the rites appertaining to the Eucharist , there is not the least intimation of that Veneration , which , the Romanist ; say , is due to the Sacrament . They were far from asserting , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae debetur vero Deo , is to be given to it . Circumstances , purely accidental , as the time when the Institution was made , the place where , the mingling Water with Wine , are recorded . Those who had leisure to preserve the memory of these circumstances , would not have omitted a point so material , in case any such thing had been known to be agreeable to the mind of God .

As for the individual Cross , upon which our blessed Lord suffered ; there could be no Adoration directed to it , for the first three hundred years . It is confessed , that it lay concealed under ground till the time of Helena , mother to Constantine the Great . Neither is there the least signification of any religious addresses made to artificial imitations of it . When the Veneration of the Cross is objected by the Heathens , against the Christians , Mir●● . F●l . it is answered by them , Cruces etiam nec colimus nec optamus . We neither Worship Crosses nor wish for them . Bellarmine indeed infers ; that the objection implies , that some such practice was then in use : but he may by the same reason perswade us , that the Christians Worshipped the Head of an Ass : because their adversaries were as peremptory in this as the other charge . Tertullian reckons the report , that the Christians were Crucis religiosi , amongst those scandals , which were raised by malice , in order to the eclipsing their reputation .

As for the Relicks of Saints ; we find no mention of any religious respect , which was paid to them . Those who have the greatest zeal for them , are usually mounted upon tradition : but finding it not able to carry them thro' the first Centuries in this particular , they think good to alight , and content themselves with some instances in Scripture , which are nothing to the purpose : as the hemm of Christ's garment , the shadow of S. Peter , the Handkerchiefs and Aprons , that touched the body of S. Paul . Because the Woman diseased with an issue of blood , was healed by touching the first : the sick were brought into the streets , that they might be overshadowed by the second : many were delivered from evil spirits by the third . They have a mind to perswade us without any good reason , that these particulars , with all Relicks of an equivalent Nature , challenge religious veneration . No doubt , Peter himself was every way as valuable as his shadow ; and yet when Cornelius made an attempt to worship him , he prevented him by an express prohibition . The Fathers in the ages next to the Apostles , were not such good husbands , as to make such an advantagious improvement of these instances : but on the contrary we find them charging the Heathens with Superstition of a like nature ; as the worshipping the Monuments of the Dead : and we never read , that the Heathens did retort upon them their guilt in the same kind , which , no doubt , they would have done , in case there had been any such practice among them . Celsus , Lucian , &c. were not so dull as to overlook so signal an advantage . They which use to charge them with too much , would have paid them their own , in case there had been the least appearance of reason for it .

As the most early Writers next to the Apostles never mention the Worshipping any else but God : so all the words , which import Divine Worship , are by them exclusively applied to him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Justin Martyr , Apel. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Theophilus Antiochenus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Tatianus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Origen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . L. 1. Cont. Cels .

Servire by Irenaeus . Huic servire soli oportet discipulos Christi . Colere & adorare by Tertullian . Apol. c. 17. Inst. l. 1. c. 20. Quod colimus unus Deus est . Praescribitur , ne quem alium adorem . Venerari by Lactantius , veneratio nulla alia nisi unius Dei tenenda est .

Hitherto I have asserted the verity of this Proposition , God only is to be Worshipped : In the next place I will consider the opposition that has been made against it , by the Church of Rome , and those who adhere to Her .

Maldonate makes no scruple to pronounce , n Mat. 5. v. 34. that it is a wicked error to maintain , that religious Honour is to be tendered to none but God . The Inquisitors have blotted out such Words and Sentences out of Books as cast a favourable aspect upon this Doctrine . In a Sentence cited out of Gregory Nyssen by Antonius , in his mellifluous Sermons in these words , eam verò folummodò naturam , quae increata est , colere , & venerari didicimus , they condemn the word , Index Exp. solummodò , to an expunction . The Index to Athanasius's Works Printed at Basil , has been treated with the same respect . These words , adorari solius Dei est , are not permitted to remain in it . The Gloss in the Margin of the Bible upon 1 Sam. 7.3 . Prepare your hearts unto the Lord , and serve him only , has not escaped their severity . Their decree concerning it runs in these terms , deleantur illa verba , serviendum Deo soli . They have done with these Testimonies , as Caesar Borgia used to do with men , namely , contrive the death of those , who did impede the accomplishment of his designs . This practice doth evidently declare , that they are conscious , that their Worship cannot stand without this Principle be taken out of the way . The sence of it is opposed by them in many particulars ; as the Worship of the Sacrament , the Invocation of Saints , the Adoration of Images , &c.

1. The Worship of the Sacrament . The Church of Rome hath given too much occasion to believe , that the Accidents of the Bread and Wine , are to be honoured with supreme Veneration . The Council of Trent in plain words asserts , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( which is granted to signifie supreme honours ) is to be given to the Sacrament . It does not say to a part only of it ; but useth the Word in general , which must necessarily imply the whole : and extend to all , which is appointed to be received . Now it is evident , that the Accidents are a part of the Sacrament , which is to be received . They constitute the outward and visible sign . L. 4. Sa●r . Bellarmine represents them as the principal ; ratio Sacramenti magis convenit speciebus , ut continent Corpus , quàm corpori Christi , ut est sub speciebus .

The following words of the Council confirm this Interpretation , nec enim minùs adorandum , &c. neither is it ( the Sacrament ) to be less adored ; because it hath been instituted by Christ the Lord that it may be taken : for him the same God we believe to be present in it , whom the eternal Father bringing into the World , saith , Let all the Angels adore him , &c. Here the Sacrament is represented as that in which our blessed Lord is present and contained under , and by consequence as distinct from it . That which contains any thing is always diverse from that which is contained in it . Now what is there left for the Word Sacrament to import but the outward Elements , the signifying part , under which it is supposed , that the Sacred Body of our blessed Lord is latent . His Presence in the Sacrament is alledged as the reason of the Adoration given to it . Tho' this is not sufficient to justifie the practice : ( for then every thing , in which God is present , would be an adorable object , as the Sun and Moon , and whole Creation . ) yet it leads us into the meaning of the Word Sacrament , as it lies in the Council , and assures us , that it imports some thing besides our blessed Saviour , which can be nothing but the outward Elements , whereby he is represented . A command to give civil honour to the Throne of a Prince , because the Prince himself sits in it , evidently implies , that the Throne and the Prince are distinct one from the other .

To expound the Decree by the Canon , in which there is mention only of Worshipping Christ in the Sacrament , is very preposterous . They aim at two distinct things . The first obligeth us to Worship the Sacrament : the second , to Worship Christ , who is present in the Sacrament . These two are as different , as to Worship the Palace , in which the Prince resides , and to Worship the Prince residing in that Palace .

To say that no Catholick is bound to believe more than that Christ in the Sacrament is to be Worshipped ; because this is enjoyned under a particular Anathema : the other of Worshipping the Sacrament not , is nothing to the purpose . The intent of the Decrees is , veritat●m dicere , to set forth the true doctrin of the Church , as the Council has declared . Every jot of this doctrin is to be received , whether there be a particular Curse denounced against the Refusers of it , or no. The Curse doth not make the obligation to comply with the doctrin ; but shews only the danger which those incur , who refuse it . If the Church of Rome does not think fit always to set before us the danger in a particular Anathema , upon some prudential considerations best known to her self ; yet the obligation to entertain her doctrin doth not cease , but remain in full force . Her Authority is as much in a Decree without an Anathema , as in a Canon with one : and it is her authority which creates the obligation .

To say that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Council speaks of , falls upon the Accidents of the Bread and Wine in an inferiour manner , cannot be reconciled with any good reason . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is either internal or external . Internal imports a superlative esteem in the mind of infinite Excellency . External , the doing some action or speaking such words , as are appropriated to signifie this internal veneration . Neither of these can be terminated upon the Bread and Wine in an inferiour manner . For what is outwardly done or spoken , being but an expression or indication of internal veneration ; and the inward veneration being of the highest nature , if it falleth upon any thing in an inferiour manner or degree , it ceaseth to be what it was : the superlative degree being essential to it , and not separable from it .

Neither do they mend the matter , who assert , that Latria , as it is terminated upon the outward Elements is not absolute , but relative : Christ only under the Elements is adored per se , or absolutely : the Symbols by virtue of their relation to Christ ; as the garments with which he was cloathed , when he was upon the Earth , were worshipped , when adoration was given to his person .

When the Council says , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is due to the Sacrament , absolute , and not relative Latria is intended . It is in express words , such a Latria quae debetur vero Deo , and that is undoubtedly absolute . Tho' there may be relative honour , yet ( if we speak properly ) there can be no such thing , as relative Latria . For it is agreed , that the word signifies that Veneration , which is peculiar to the Supreme Being : and if this be divided into two species Absolute , and Relative , then it may be predicated of both : for every Genus is predicated of its species : and if so , then either equally or unequally : not equally , for then the relative species will participate as much of the nature of the Genus , as the absolute : not unequally , because Latria ( as I have before intimated ) consists in a point , of which there can be no unequal participations . An inferiour Latria is as much as an inferiour Superiority . I grant an honour due to many things upon the account of their relation to God ; but to make this honour equal to that , which is due immediately to God , is highly injurious . For the relation which the Creature has to the Creator is but a finite mode or accident . And a finite mode cannot merit the same species of Worship or Honour , which the infinite perfection of the Divine Nature does .

When our blessed Lord was upon the Earth , 〈◊〉 garments were not worshipped by the same individual act , with which his person was . For Worship is an acknowledgment of excellency : and none will assert , that the same acknowledgment of excellency can without a palpable injury be terminated upon his Person , and his Garment .

As the Accidents are worshipped , so likewise is the substance of the Bread and Wine .

The Church of Rome believes , that by the Priest's pronouncing the words of Consecration , the Body and Blood of Christ become corporally present upon the Altar : that by the same words , in the same moment , the substance of the Bread and Wine is changed into them : that what the substance of the Bread and Wine is converted into , must have the same worship terminated upon it , which is peculiar to the person of Christ , God-man . Now if there be no such change , as is pretended , but the Bread and Wine retain their pristine nature : it must necessarily follow , that the substance of the Bread is Worshipped in the place of Christ . If it be said that this cannot with justice be charged upon a Romanist , because he believes that the substance of the Bread and Wine do not remain , and we must not impute the Worshipping of that to him , which he believes not to be in the Sacrament . I answer , that tho' this excuse , at the first sight , may appear plausible : yet upon a due examination it will be found to be of no validity . By the same method of Reasoning it may be concluded that a Jew reflects no dishonour upon the True Messias , when in the Synagogue thrice a day , he curseth Jesus of Nazareth ; because he believes that Jesus of Nazareth is not the True Messias : or that the Persians do not Worship a creature , when they make their religious Addresses to the Sun ; because they apprehend , he is the first Being , and maker of all things : or that the Heathens did not sacrifice to Devils , as they are accused in the holy Scripture ; because they were far from believing , that their Idols were animated by infernal Spirits .

It must be confessed , that an error springing from the nature of the object , may contribute something to an excuse . Suppose there had been a Man , when our blessed Lord was upon the Earth , every way like him in the features of his face , and all the lineaments of his Body , and another induced by that similitude , had given to him the veneration which is due only to Jesus Christ : it had been tolerable in him , to have pleaded his error , it deriving its original from that which it was not in his power to help . But wh●● the error springs from a voluntary distemper in the Subject , it can have no propitious influence upon his justification . And this we have too much reason to believe is the case of those , who adhere to the Community of Rome , who when they assert the Body of Christ to be corporally present in the Eucharist , and the substance of the Bread and Wine not , put the highest affront upon those Topicks , from which we usually derive our assurance in all other points of Divinity , namely the Scripture , Antiquity , Reason , Sence .

1. Scripture , They affirm that which is contrary to the Words of the institution , when Christ says , This is my Body , he means , This is a sign or memorial of it . To this interpretation we are led by the context , This do in remembrance of me . When he pronounces the demonstrative This , he points at that which he took and had in his hand ; and this is called Bread : and therefore in the Latin Translation of the Aethiopick Version these words occur , Hic panis Corpus meum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must import his dead body , as it is in the Syriack , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hoc cadaver meum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is derived from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies a dead body , 1 Sam. 17.46 . Isa. 14.19 . These , we have reason to believe , were the words of our blessed Lord , who at the institution of the Sacrament did undoubtedly use that language which was then familiar to the Jews , and that was the Syriack , which by reason of its affinity with the Hebrew , is sometimes called by the same name . Joh. 19.13 , 17. Act. 21.20 . Now it is evident , that what Christ gave at his last Supper , could not be his dead body in a literal sence : and therefore it must be so in a figurative , which will amount to this ; This is a memorial of my Body as crucified for you . Christ's body in the Sacrament is not given as living , but dead upon our account , and his blood not as contained in his veins , but shed for our sins .

We have not only the Words to justifie our interpretation , but the scope aimed at by him that spoke them . It is agreed on all sides , that God did design by them the institution of a Sacrament . It is as unanimously asserted , that in every Sacrament there must be a visible Sign , and a Thing signified . There is nothing here to import the outward Sign , but the Demonstrative , This : or the Thing signified , but that which is predicated of it , my Body . Now the sign is never essentially , but always figuratively the thing which is signified by it . As when we say of the formal sign or picture of Augustus or Tiberius ; This is Augustus , This is Tiberius ; we do not mean their persons really , but representations of them .

In the other part of the Sacrament , it is said , This Cup is the New Testament . This cannot be true , essentially , as tho' the Cup was changed into the nature of the New Testament : but figuratively only . We have just reason to believe the same concerning the Words under debate ; that the Bread is no otherwise the Body of Christ , than the Cup is the New Testament . When this manner of Speech is used in relation to other Sacraments , as Circumcision and the Passover ; Circumcision is my Covenant , the Lamb is the Lord 's Passover , it constantly bears this sence . Neither Circumcision or the Lamb were really and essentially the things which are predicated of them , but signs and memorials only .

The admitting a Trope in the Words is not contrary to the design of Christ in his last Will , which undoubtedly was to deliver his mind clearly . We may speak as plainly , when we use a Trope or Figure , as when our speech is without it . If we walk in a Gallery adorned with Pictures , and say this is Julius Caesar , this is Constantine the Great , we are as well understood , as if we had said , this is the Picture of such a Person . That is not obscure whether figuratively or literally spoken , which is expressed according to the manner , which is familiar to those , to whom the words are directed . The known custom at the time , when these words , [ This is my Body ] were used , was to speak after the like manner about the Passover , into whose place the Sacrament of the Supper came . It was the usual language of the Jews to call the Lamb the Body of the Passover . The Lamb being a Figure of Christ our Passover , and he putting a period to the old Institution , and substituting Bread in the room of it , to be a memorial , and Type of himself under the Gospel , he calls it by the same name . As the Paschal Lamb had been his Typical Body under the Old Testament : So now he declares , that the Bread shall be his figurative Body under the New .

If a Trope makes the Words obscure , and unfit to be a branch of the last Will of Jesus Christ , then the interpretation of the Church of Rome is condemned by her own acknowledgment . For she believes , that when it is said , This is my Body , a living Body is meant : and therefore Body by a Synecdoche is put for the Body and Soul .

The other part of the Sacrament is contained in his last Will as well as this : and yet in the words which set it forth , there is no less than two Tropes . This Cup is the New Testament in my Blood . The Cup is put for the Wine contained in it : and the New Testament for the Sacrament of the New Covenant .

As the scope of our Saviour confirms the sence , which we have given : So likewise do the antecedents and consequences . Before these words , This is my Body , were spoken , it is said , Jesus took Bread , and blessed and brake it , &c. what can he mean by This , but that which he took into his hand and blessed and brake ? and that is expresly called Bread . After Consecration , as that which is termed his Blood is stiled the Fruit of the Vine : so that , which he named his Body , is by his Spirit in the holy Apostle said to be Bread . As often as ye eat this bread , 1 Cor. 11.26 . Whosoever shall eat of this bread , v. 27. Let a man examine himself , and so let him eat of this bread , v. 28.

If before and after Consecration that which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This doth import , is called Bread , then no such mutation is made as is contended for , and the words must be interpreted in a Sacramental and Figurative Sence .

We have not only the Antecedents and Consequences to favour our interpretation , but likewise the Analogy of Faith . This says , that Christ as man was made like unto his Brethren , Heb. 2.17 . This car not be true , if he be corporally in the Sacrament . The bodies of his Brethren are naturally confined to a certain place . But according to this apprehension his Body may be in a thousand places at once , even upon all the Altars in the World . Wheresoever the Host is consecrated , it is wholly in the whole , and wholly in every part of it .

The Analogy of Faith asserts ; that Christ it gone to heaven in his bodily presence . I am no more in the world , Jo. 17.11 . The interpretation which the Church of Rome gives of the words under debate , makes him to be more in the World , than when he conversed with his Disciples upon the Earth . For then he was but in one place at a time : but now , according to the Creed of the Romanists , he is the same moment , in Millions of places .

The Analogy of Faith assures us , that the body or flash of Christ shall see no corruption , Act. 2.27 , 31. But if it be in the Sacrament , then it is corporally eaten , turned into Chyle , and Nutriment , and subject to all the corruption , which the ingredients of a humane body are exposed unto . To what is received in the Eucharist , the primitive Church in relation to the body attributes the power of Nutrition .

The Analogy of Faith obligeth us to believe , that God will not command inhumanity . But if the sence of the Church of Rome be true , the greatest inhumanity is practised according to his Will. What is more savage , than to eat the body of a living man ? much more must it be to champ with our Teeth , and swallow down the living Body of our blessed Lord , to whom supreme Veneration is due . This made a Pagan to say , Who dost thou think , Cott. in Cicer. de nat. Decr. l. 3. can be so mad as to believe that to be his God , which he eats ? It was an abomination to the Aegyptians to eat with the Hebrews , Gen. 43.32 . The Chaldee paraphrast gives the reason , because the Hebrews eat those Cattle which the Aegyptians use to worship . Those words , except ye eat the flesh of the son of man , &c. Joh. 6.55 . give no countenance to what is asserted by the Church of Rome . By Flesh is meant the bread spoken of , v. 51. The bread that I will give you is my flesh : and by the Bread we are to understand our blessed Lord himself , I am the bread of life , v. 35. and by eating believing on him : as is evident by the consequent words , he that cometh to me shall never hunger , and he that believeth on me , shall never thirst . As eating and drinking satisfie our natural appetite : so believing in Christ our spiritual . By faith we draw out of his fulness and plenitude a supply of our necessities . This spiritual Sence is pointed at , v. 56. and very agreeable to the manner of speaking amongst the Jews with whom Christ conversed , when he spoke the words under consideration . Maimon . More Nevo● . par. 1. c. 30. The Hebrews use 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comedere , not only to express the feeding upon that which conduceth to the nourishment of the body : but likewise the acquisition of Learning and Wisdom ( such as faith imports ) which tends to the nutrition of the Soul . Psal. 33. or 34 v. 2. S. Basil says , that there is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an intellectual mouth of the inward Man . With this we receive the impressions made by external objects , and ruminate upon , and digest them by meditation . All this being considered , it is evident , that Transubstantiation is contrary to the Holy Scripture .

2. Antiquity , Those who assert the Body of Christ to be corporally present in the Sacrament , and the substance of the Bread and Wine not , speak contrary to the sence of all the primitive Fathers .

Ignatius , who lived in the first Century , 〈…〉 calls that which is broken and given in the Sacrament 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Justin Martyr in the second Century , Apol. 2. stiles it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and attributes to it a nutritive power in relation to the body .

Tertullian in the third Century asserts , L. 4 cont. Marc. that Christ made the bread , which he took , to be his body , that is , a figure of his body .

Origen says , L. 8. cont. Celsum . we have a symbol of thanksgiving to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bread which is called the Eucharist .

S. Cyprian affirms , 〈…〉 . that the Lord calls the bread compounded of many grains , his Body .

Eusebius in the fourth Century terms , L. 1 . ●emon , Evan. c. ult. what is received in the Sacrament , symbols of the Body and blood of Christ .

Cyril of Jerusalem stiles it Bread and Wine , Catech. Mystagog . 1.3 . and compares the change which is made by consecration , to that in consecrated Oil , which doth not lose its old Nature ; but is dedicated and set apart to a higher use and purpose .

S. Ambrose affirms , L. 4. de Sa● . c. 4. that the Bread and Wine in the Sacrament , sunt a ●●●e panis & vinum , altho changed into the Sacrament of the Body and Blood of Christ .

Gregory Nissen owns that which he calls the Body of Christ by the name of Bread , Orat. de San. Bapr . and expresseth at large , that the Bread and Wine being Consecrated , retain their pristine nature : even as Baptismal Water , an Altar , a Priest do , after Consecration has passed upon them .

Gaudentius represents the Sacrament as an image of the passion and figure of the Body and Blood of Christ . Tract 2. in Exo.

S. Chrysostome in the fifth Century useth these words . Epist. ad Cas●arium Monashum . Before the Bread is sanctified , we call it Bread : when the Divine Grace hath sanctified it by means of the Priest , it loseth the name of Bread , and is held worthy to be called the Lord's Body : altho the nature of the Bread doth remain in it , and is not called two bodies , but the body of the Son .

S. Austin says , Ad Adamantum , ● . 12. That the Lord doubted not to say , This is my Body , when he gave the sign of his Body .

Cyril of Alexandria asserts , L. 4. c. 14. in Evang. Joan. that our Lord gave fragments of Bread , saying , Take , eat , This is my Body .

Theodoret affirms , 1. Dial. cont . Eutyc . that our Saviour honoured the visible Symbols with the name of his Body and Blood , not changing the nature ; but adding grace to nature .

Gelasius is of the same mind . De duabus Christi naturis . The Sacraments which we receive of the Body and Blood of Christ , are a divine thing , by means whereof , we are made partakers of the Divine Nature : and yet the substance of the Bread and Wine doth not cease to be .

Bellarmine in his Polemical Discourse concerning the Eucharist , useth most of the names which I have mentioned , to a contrary purpose , and brings them into the field with a great deal of pomp . His policy seems to resemble that of a great Commander . When he had drawn up his Souldiers into a military order , and was ready to engage the enemy , a great part of them declared , they would not fight . He being not in a capacity to retreat with honour or security , told them , that the only kindness which he desired of them , was to march to a Hill a little way of , and there be Spectators of the courage and fate of their fellow Souldiers ; hoping they might appear to the enemy as a Reserve , and prove as great a discouragement to them , as if they had actually engaged them . I cannot imagine , why these antient Fathers , who have so positively declared in the Testimonies above-cited , that they will not fight , should be continued in view : except it be with the like design to impose upon the Faith of those , who are strangers to their intentions .

To the Authorities , already produced , I might add many more , which do evidently manifest that the Church was a stranger to the doctrin of Transubstantiation for many hundred years . What might be alledged , I will sum up in the following particulars :

1. They all agree in an imitation of the stile of Scripture , and call the Bread and Wine in the Sacrament the Body and Blood of Christ .

2. They say , that they are not so essentially , but figuratively , and therefore stile them signs , Symbols , Figures , Antitypes , Memorials . It is usual to call the sign and the thing signified by the same name .

3. They affirm that after Consecration , the substance of the Bread and Wine remains ; and the change made is only in respect of Use , Office , and Dignity .

4. They say , That they nourish our flesh and blood , and have the same effect that other food has : and therefore they use to give the remains of the Euchariscical Bread to boyes , and to abstain from the Communion upon Fasting days .

5. They assert , that wicked men do not eat and drink the Body and Blood of Christ : but interpret the eating of his flesh , Jo. 6. the receiving of him in a spiritual manner , namely , by Faith .

6. When they deny the Eucharist to be a figure or sign , they mean a bare sign . The Sacrament is more than so . It seals and exhibits . It is a means , whereby we receive the Body and Blood of Christ , not only the benefits of them , but Christ himself , in a spiritual manner as crucified for us , and is a real pledge to assure us thereof . Tho' the crucified body of Christ is in Heaven , yet that spirit which dwells in it , being communicated to a worthy Receiver in the Sacramental action ( we are made to drink into one Spirit ) it produceth such a union betwixt us and Christ Jesus , as laies a clear foundation of Communion with , and participation of him .

7. When they say , there is a mutation in the nature of the Bread , they mean by nature the use and property only , as is manifest by their own explications . Before Consecration it was appropriated to the nourishment of the body : but now by Consecration it is exalted to a higher purpose . A new dignity is put upon it . It becomes a means , whereby a worthy Communicant gains Communion with our blessed Lord .

8. When it 's said , That the Senses are deceived , and no competent judges of the mutation : this may be very true , altho' the change be Sacramental only . The change is not the proper object of sense , but of faith . The knowledge of it , with its effects is conveyed to us by a Divine Testimony extant in the holy Scriptures .

9. When it is affirmed , That under the species of Bread is given the Body , and under the species of Wine the Blood ; by Species , we must not understand the Accidents without their proper subjects . This apprehension never entred into the thoughts of the antient Fathers . They were perfect strangers to this kind of Philosophy . S. Aust. l. 4. cal . ●● T●in . Serm. de Temp. 38. S. Ambr. l. 4. de Init. By species they understand the specifical nature of a thing : and by the species of Bread and Wine , True Bread and True Wine , as is manifest to any who consult their discourses .

10. Where it is said , That the Lord who changed Water into Wine , could change in the Eucharist Wine into Blood , the intention of Cyril is not to make these two conversions in every thing parallel , Jerus . as is manifest by the words that follow ; he presently asserts , That the eating of Christ's flesh must be understood spiritually , and calls the Table mystical and intellectual . And therefore all that his words can import is this : He who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , changed Water into Wine by a corporal mutation , changed at his mystical Table Wine into Blood , not corporally , but spiritually and mystically .

Lastly , It must be acknowledged , that there are many Hyperbolical expressions in the Fathers , Hom 23. in Mat Par. 〈◊〉 . as S. Chrysostome and others , in relation to the Sacrament . The design of them is to secure it from contempt , and to elevate and raise the devotion of Communicants . They being improper Speeches must not be expounded in such a sence as is inconsistent with what is elsewhere expressed by the same Authors in plain words without any figure . They all agree in this , in as clear expressions as can be desired , That the substance of the Bread and Wine remain in the Eucharist . Their Rhetorical flourishes cannot be interpreted to the prejudice of that which is plain and manifest . When S. Chrysostome says , That Christ mingles himself with us , and not by Faith only , but indeed makes us to be his Body : His meaning is not , That there is any corporal mixture or immediate contact betwixt us and his body ; but that when we receive the figure of his body which is in Heaven , the Spirit which dwells in it is communicated to the worthy Receiver , and produceth a union betwixt them ; and therefore what we receive , ● . 870. he presently calls the Grace of the Spirit .

Damascen , who lived in the eighth Century , was one of the first who deserted the Orthodox doctrin of the Fathers . He being concerned in the controversie concerning Images , and the opposers of them asserting , that the Bread and Wine in the Sacrament were the only Image and representation , which Christ allowed of himself : he was transported with an intemperate zeal , and affirmed they were no image or figure at all . L. 4. c. sid. O●t ● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tho' in these words , he did not design any real conversion of the Elements : but rather a corporal presence , or consubstantiation : yet he gave occasion to some in the ninth Age , to dispute for a substantial mutation . Paschasius Ratbertus was the first who writ seriously and copiously about it , as Bellarmine asserts . His sentiments about this argument were received with a warm opposition . Rabanus Maurus , Bertram , Joannes Scotus Erigena , did strongly assert the contrary doctrin . In the tenth Age , which was a night of ignorance , all things fell asleep , controversies were laid aside . Darkness did reconcile them , as the want of light does various colours . In the eleventh Age Berengarius was awakened , and did with great perspicuity assert the Truth : Tho' the violence of his enemies , and infirmity of his nature induced him to submit to a recantation . The controversie all this while was managed with so much ambiguity , that Joannes Duns Scotus asserts , That it was not necessary for any to believe a substantial conversion or Transubstantiation , till the Lateran Council held under Innocent the Third , in the year 1215. and therefore the master of the Sentences , who flourished in the Century before , about the year 1145. useth these words : What kind of conversion it is , 〈…〉 illa 〈…〉 . whether formal or substantial , I am not able to determine . The truth is , that Transubstantiation was brought forth by Paschasius , confirmed by Innocent the Third , and at last so firmly married to the See of Rome by the Council of Trent ; that there was no possibility of a divorce ; tho' there is just reason to believe , that the most Learned of that Community could heartily desire it . The issue produced by this unhappy conjunction , is the mutilation of the Sacrament , the Adoration of the Host , the Sacrince of the Mass . 〈…〉 Christum esse in Eucharistia , vere , realiter , substanitaliter , ut Concilium reclè lequitur , non corporaliter , &c. imò contradici possit spiritualiter , ut Bernardus dicit in Sermone , &c. ubi affirmat in Sacram●nto exhiberi verron carnis substantiam sed spiritualiter , non carnaliter . L. 1. de Sac. Euch. c. 2. p. 351. The consideration of these particulars makes Bellarmine to shrink ( notwithstanding the great authorities he boasts of ) when he comes to express his own thoughts about the Presence of Christ in the Sacrament , as appears by his own words .

Therefore we will say Christ is in the Eucharist , truly , really , substantially , ( as the Council rightly speaks ) not corporally , &c. yea , on the contrary , it may be said , spiritually , as Bernard speaks in his Sermon , &c. where he affirms , that the true substance of the flesh is offered to us in the Sacrament spiritually , but not carnally .

If the defenders of Transubstantiation did believe Antiquity to be favourable to them , what is the reason , why they use so many devices to keep us from the knowledg of it ? S. Chrysostome's Epistle ad Caesarium Monachum , has been a great while suppressed by the Romanists , because of the opposition which it bears to their Sentiments about the Presence of Christ in the Sacrament . Peter Martyr found the Manuscript at Florence . Bigotius of late has done the same ; and had published it , had he not been prevented by the interpoposals of some , more byassed with a respect to the interest of Rome , than a sincere love to the Truth . It is at last come to light , tho' very imperfect and mutilated . If our Adversaries did know Antiquity to be propitious to them in this and other points of controversie , they would not use so much collusion as they do . In the Proposition presented to Prince Henry , when he had thoughts to erect a Royal Library , these words occur . The Pope gathereth all the Manuscripts he can , Fowlis p. 128. into his Library the Vatican , and then useth them at his pleasure . One of his Tricks is notorious . They have men which can counterfeit any hand , and write the old hand 500. or 1000. years ago . Then they have artificial Ink , which within three days after the writing looks as if it had been written 500. years afore . Thus having altered and taken out all that makes for us , they suppress all the true Copies , and produce the new ones ( they being written by themselves as before ) as the Authentick Books . All this will manifest , that what the Church of Rome asserts concerning the Presence of Christ in the Eucharist , is contrary to Antiquity .

3. Reason . If the Bread be converted into the Body of Christ , let us suppose the conversion to be made in two places , at Paris and Rome ; and the Body of Christ in one of these places to stand upon the Altar , and in the other to be carried in Procession . According to this Hypothesis , the same individual body is moved , and not moved at the same time : God , whose concourse is requisite to all motion , concurs and not concurs . His Will which is the spring of all concourse , consents to the motion and not consents . His Intellect , which has a knowledge of what he wills , knows and not knows the same individual : and all this at the same time . In a word , God is represented as making at the same instant two contrary declarations . Those who maintain the conversion under debate , say , That the Essences of things do not fall immediately under the notice of Sence ; and the only way , which the Author of Nature has provided for us to come to the knowledge of them , is by their external modes , and accidents . If God declares in the Scripture , that what is in the Sacrament after Consecration is not bread , and yet suffers at the same time all the accidents to remain , which he has appointed to declare , that it is Bread ; he makes two declarations the same moment diametrically opposite one to the other . Such contradictions are not reconcileable to his Nature . It is destructive of his Veracity to speak two things contrary to each other , the same instant , in relation to the same matter . Indeed it is said , That reason is not to be admitted to this debate , there being a clear revelation on the contrary side . The sacred Mystery of the Trinity is without hesitancy believed , altho' equal exceptions from reason lye against it . To which I reply ; that there is no revelation of any such mutation in the Bread , as is contended for . Those words , This is my Body , import no such matter , as I have before demonstrated . S. Paul calls , what remains after Consecration in the Sacrament , by the name of bread , 1 Cor. 11.28 . and we cannot have a better Interpreter of the mind of Christ , than he is . The Revelation pretended cannot be true in any sence , which is contradictory to reason . Tho' many things , before their manifestation , are beyond the discovery of Reason . Tho' after a disclosure is made , it is not in the power of reason to dive to the bottom of them : yet they are never contradictory to it . Reason and Revelation differ but as a lesser and greater light . The understanding which is the Candle of the Lord , is no more opposite to Revelation , than the Lights , which are known by that name to the Celestial Luminaries with which the Firmament is adorned . Tho' reason be not allowed in the sacred mystery of the Trinity to judge what is contradictory ; yet it may in the present case . There the object is infinite , and far above the comprehension of our narrow faculties : but here sinite , and every way fit and proportionable to them . In the Eucharist we are conversant about a finite Body , the nature of which is very agreeable to our measures : In the Trinity about an infinite and incomprehensible Being . Reason is undoubtedly the gift of God . This gift is bestowed for some purpose . The apparent design of it is to discern the true nature of those objects which lie within its sphere . In this number we must necessarily reckon , what appears in the Sacrament : it being so far from exceeding the capacity of our intellect ; that it falls under the notice of Sense . If Reason in this case may not he permitted to judg what is contradictory , the design in giving of it will be totally frustrated , and no certainty attainable in the most obvious matter . Thus it is evident , that Transubstantiation is contradictory to Reason .

4. Sense . Our blessed Lord has manifested , that it is a competent judg in the present case by appealing to it concerning the reality of his Body , Luk. 24.39 . Jo. 20.27 . What appears in the Sacrament has all the conditions requisite to qualifie it for sensation . The parts of it are big enough to move the Nerves . The distance from the object is very suitable and convenient . The space , thro' which the Species pass , is clear and perspicuous . If Sense , rightly disposed , may not be trusted 〈◊〉 certainty of all things will fail . There can be no evidence in Courts of Justice sufficient to ground a condemnatory Sentence upon . Eye-witnesses , tho' of the greatest integrity , will be of no signification , all will be left in a perfect state of Scepticism . The grand pillars which support Religion , will be utterly overthrown and demolished . How can we be assured that there is a God , but by his Word and Works ? And how can we perceive the Contents of his Word , or be acquainted with his Works , without using our Senses ? We cannot be sure that The Heavens declare the Glory of God , or that this Proposition , This is my Body , is contained in the New Testament , if we may not conside in our eyes . Miracles , the great Seals of Evangelical Verity , are rendered insignificant ; if the Senses of those who were present , when they were wrought , may not be trusted to , their attestation will be of no value .

Indeed we are told , that the Sense is not deceived in the Sacrament . The accidents of the Bread and Wine are its proper objects , and they remain there , according as they appear : but as for the Substance , that is miraculously changed , and Sense is no competent Judg about it . To which the reply is easie . Accidents alone are not the proper objects of Sense : but Accidents , together with those material subjects , in which they inhere . It is matter , which properly makes the impression upon our Nerves ; the Particles of it are under diverse modes and figures commonly stiled Accidents . The Essence of these consists in inhesion . Accidentis esse , est inesse : So that if they be separated , they presently cease to be , and by consequence have no power to make any impulse upon Sense . They can have no more a solitary existence , than the height , breadth and length of a house , with all the colours and modes of every room , may remain after the whole fabrick is demolished . If there be any miraculous change in the substance of the Bread and Wine , nothing can be more sit to discern it than our Senses . The essential effect of a Miracle is to work wonder and admiration : and nothing can produce this , but that which is manifest to our faculties . Tho' the mode of doing is latent : yet the thing done is clear , and accommodated to the apprehension of every Spectator .

These four Topicks , Scripture , Antiquity , Reason , Sense , standing in an irreconcileable opposition to the doctrin of Transubstantiation , nothing is left to support it , except these two pretences , the Declaration of the present Church , and an impossibility that what she declares should be an Innovation .

As for the first : If by the Church we understand the Universal , no such thing is done by her . The Eastern Churches declare the contrary . The Greeks in their Liturgies have nothing of this nature expressed . They adhere to the seven first General Councils only , which are wholly silent in this matter . Tho' they have a proper word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to express Transubstantiation by , yet they never use it , when they speak of the Eucharist . When they call the Bread the Body of Christ , it is with an extenuating term , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi , or the like . After Consecration they give no adoration to it . They deny , that an unworthy Communicant receives the Body and Blood of Christ . Cyril Patriarch of Constantinople says , in the name of the Greek Church , Vid. Hotting . An. Appen . p. 422. We confess and believe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the true and firm Presence of our Lord Jesus , to wit , that which Faith offers and gives us , and not that which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the invented Transubstantiation doth inconsiderately teach . These are his words in his Oriental Confession of the Christian Faith . To say , notwithstanding all this , that Transubstantiation is the declared belief of the Universal Church , is to cut off the Greeks from being any part of it , altho' they receive the Holy Scriptures , embrace the ancient Creeds , submit to the seven first General Councils , have an uninterrupted succession of Bishops . If it be said , That Schism and Heresie has deprived them , and all other Churches of this priviledge and dignity , who do not submit to the Papal Supremacy , this may be as easily denied as asserted . The Universality of jurisdiction , contended for , is a perfect usurpation , which can never be legitimated by length of time against the institution of our blessed Lord , who constituted all the Apostles in a parity . No Man can with justice be charged with Schism or Heresie for not owning of that , which bears an opposition to the appointment of the Supreme Head of the Church . If we must believe the declaration of the present Church in the point under consideration , what were those obliged to do , who lived in the time of Pope Gelasius , when there was a declaration diametrically opposite ? The present Pope declares , That the Bread and Wine do not remain in the Sacrament . Gelasius , a person of equal Authority , and every jot as Infallible , declares , That they do . Both these we cannot be obliged to believe , they being contrary one to the other . If the present Church of Rome must be credited , whensoever she thinks sit to declare her self , How is this to be known ? She has no peculiar promise made to her . That to the Universal is nothing to the purpose , she being but a part , and a very corrupt one too . All that the promise imports , is that there shall be always a people with their Pastors in the World , retaining all the points which are fundamental , and of peremptory necessity to Salvation , which may be , tho' the Community of Rome utterly cease . As for any Universal Tradition about this matter , it is but a futilous and vain pretence ; as is evident by the contests betwixt the Roman and African Bishops . If the last had known of any such Tradition , and believed the first to be infallible , a sudden stop would have been put to all contradiction . No man will dare to oppose a Church , which he believes cannot err . Neither are there any motives of Infallibility efficacious enough to induce us to receive this doctrin . Bellarmine has reckoned up fifteen ; but they are so far from evincing that the Church of Rome is Infallible in her declarations , that they will not amount to prove her a True Church , as will be manifest in the Fourth Section . As for the Second pretence , the impossibility of Innovation , it is in vain to alledge it against so much evidence as may be produced for the matter of fact . The antient Church , for many Centuries , did assert , That the substance of the Bread and Wine remains after Consecration , as I have already proved . The doctrin of the present Church of Rome is , That it doth not remain . Here is an undeniable change : To set up an imaginary demonstration against so clear a matter of fact , and to commend it to our belief with all the advantages of Art , is a method not unlike to that of Pericles , who , when he had received a fair fall by his Antagonist , attempted to impose upon his Spectators , with his Rhetorical flourishes , and perswade them that no such thing was done . Not only Bellarmine ( as I have before intimated ) but likewise Sirmondus acknowledge , That Transubstantiation was not exposed to a clear light before the Ninth Century . In the following Ages the profound ignorance of the people , and the ambition of the Priests gave a great advance to it . The Priests being desirous of deference and respect from the people , knew no method more expedient to promote their purpose , than to adhere to that doctrin , which has a direct aspect upon it . What could more readily commend them to the first place in the thoughts and opinion of the Vulgar , than to perswade them , that they were so highly favoured in Heaven , as from thence to be invested with a power to turn Bread into the body of Christ ? This , if sincerely believed , must inevitably be as efficacious to secure to themselves an eternal veneration , as the doing the greatest miracle recorded in the Sacred Oracles . After all the commotions about this doctrin , and the definition of Innocent the Third in the Fourth Lateran Council , the greatest men for learning were at a loss what to six upon . Joannes Parisiensis did afterwards publickly maintain , That the Bread after Consecration really remains , as the humane nature of Christ does , after its being advanced to the dignity of the Hypostatical Union . At the Council of Trent , This business was brought to its perfection ; yet , when the definition was to be made , the Dominicans and Franciscans could not agree , but fell into warm contests ; insomuch , that at the last , the General Congregation did prudently resolve to use as few words as possible , and to make an expression so Universal as might be accommodated to the meaning of both parties . All this , ( to which much more might be added ) is sufficient to assure us of the novity of Transubstantiation , and to give us some light into the steps which it took , before it could arrive at the dignity of being an Article of Faith in the Church of Rome .

Now if we will give our selves leisure to sum up what has been spoken , we shall find too much reason to suspect , that the error of the Romanists about the Annihilation of the Bread and Wine , in the Sacrament , doth not arise from the nature of the Object , but a voluntary distemper in the Subject ; and therefore can contribute little to an excuse from the Charge they lie under , of alienating the Divine Honour , when they give supreme Worship to the Sacrament . And now I have done with the first particular , the terminating 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon the Eucharist .

2. Invocation of Saints . The Romanists in this , do that which is highly injurious to the peculiar Honour of God . When they direct Mental Prayer to the Saints , the action in its own nature imports an acknowledgment ; That they understand the Heart , which is a priviledge appropriated to the Supreme Being , in the Holy Scripture , Thou only knowest the hearts of the children of men , 2 Chro. 6.30 . There is not a tittle in any part of Divine Revelation , whereby it appears , that God makes known our Hearts to them , but on the contrary , many clear intimations ; That he reserves this knowledge entirely to himself . When Vocal Prayer is made to them for Grace and Glory , it involves a confession of a power residing in them to confer that , which is the gift of God alone , thro' Jesus Christ . If it be said , That they are invocated not as Authors , but Intercessors for these things , they contradict the stile of their Devotion : O Maria gratiosa , dulcis , mitis , & formosa , applica nobis gratiam . O Maria gloriosa , in deliciis deliciosa , praepara nobis gloriam . In the Psalter of the Virgin , all the Addresses made to God of whatsoever nature , are directed to Her . It is said , That God the Father has done for Her , what Assuerus promised to Esther , given one moiety of his Kingdom , namely , That of Mercy to Her , reserving the other of Justice to himself . But let it be so , That one thing is spoken and another meant , ( which is not decent at any time , much less in the Worship of God ) and the Saints are prayed unto as Intercessors : yet this action cannot be excused from the blame of usurping the Honour of the second Person in the Sacred Trinity , who is appointed to be the only Mediator betwixt God and Man . We know of no other in the Scripture : and it is not for mortal Man to appoint new Advocates in the Kingdom of Heaven , and make them Rivals with the great Master of Requests , who is of God's designation . An Earthly Prince looks upon it , as an insufferable insolence for Subjects , to appoint , who shall be his great Officers without his Order and Command .

If it be said , That the Saints are invocated , not as co-ordinate Intercessors , but subordinate to Christ , this will not much mend the matter . For whether they be the first or last , yet it is plain , that when one particular Saint is Invocated the same hour and instant in diverse places for things of a different nature , a capacity is supposed in that Saint to hear all their Petitions at once , and by consequence to have an infinite Understanding . A Finite Intellect , tho' in the fruition of the greatest advantages , either from the Revelation of God , or Relation of Angels , can understand but one object at a time . To have an actual apprehension of more than one at the same moment , is a peculiarity belonging to an unlimited and infinite capacity .

If it be added , that the Sense of the Church is , That we must have recourse to the Prayers of the Saints departed , as we have to them , while they are living here ; this will not amount to any reasonable satisfaction . There is not the same reason for praying to Saints in Heaven , as there is for our desiring our Brethren here to pray for us .

1. They are at a distance . These are present . If a man residing in England should fall upon his knees , and supplicate his friend in the Indies to assist him with his Prayers , the very Action in its own nature would import an attribution of an immensity to him , which is peculiar to God . If he should daily use his picture to excite his devotion , and kneeling before it , make such religious applications , as are usually made to the glorified Saints before their Images : every one would look upon him as a person doing that , which is highly prejudicial to the Divine Honour . There is as much reason to believe , that the Saints on Earth may hear our Prayers at a distance , as the Saints in Heaven . There is not one Syllable in the Bible to assure us to the contrary . Abraham is ignorant of us , Isa. 36. And if Abraham the Father of the Faithful is a stranger to our concerns , much more his Children , who are in his Bosom . God and Angels may reveal our necessities to our friends in any place : yet no man looks upon this possibility as a sufficient ground to pray unto them , when they are at a distance from us . The Prayer , which our holy Religion requires , must be made in Faith , Faith must be grounded upon a Divine Testimony . There is no Testimony of this nature to assure us , that our Prayers made upon the Earth , are known to glorified Spirits in Heaven . If there be any way , whereby they come to be acquainted with them : yet God has hid it from us , as he did the body of Moses from the Israelites , to prevent the occasion of an abuse .

2. It is the prerogative of Jesus Christ to be the only Mediator for us in Heaven , to whom we are to make our applications . He is entered into the Holy of Holiest , and there alone offers to God our Incense , as the High Priest did here upon the Earth . Upon this account it is said , There is one God , and one Mediator betwixt God and man , the man Jesus Christ , 1 Tim. 2.5 . The Mediator is here represented to be one as the Deity is one . As there is but one God , so there is but one Mediator for us to address unto , in the state of Glory . When he was about to leave the World , and enter into this Blessed State , he gave his Disciples instructions to pray in his name only , Joh. 14.13.16.23 . He does not mention the name of any of the Saints . As he was alone in the Work of his Meritorious Satisfaction : So He is alone in the application of it by his Gracious Intercession . Therefore the Apostle says , Among the Gentiles there be Gods many , and Lords many . They had their Sovereign Deities , and likewise their Baalims , or Lords which they accounted as Mediators betwixt them and those Supreme Powers : but to us , who embrace the Christian Faith , There is but one God , and one Lord Jesus , Christ is the only Mediator for us in Heaven . This dignity he has purchased with the inestimable price of his blood . He humbled himself and became obedient to the death of the Cross : Wherefore God also hath highly exalted him , Phil. 2.8 . He sits at his right hand , appears in his presence for us , and lives for ever to make intercession . As the price which he gave for this dignity could not be paid by any but himself ; so the office procured by it must be incommunicable , and peculiar to him . And therefore for any to set up other Mediators , whether of Redemption or Intercession , without a command from Heaven is an inexcusable injury to his prerogative . The Romanists do not only Invocate Saints , that they may make a charitable Interecession for them : but that by their Merits they would procure the favours , they are Petitioners for .

This Truth concerning one Mediator is so evident , that the primitive Christians were unanimous in the reception of it . For three Hundred years no instance can be produced , out of any Authentick Record , that the Mediation of any in Heaven beside our blessed Lord , was made use of . Two are chiefly pretended to the contrary , and in both the Virgin Mary is concerned . In the first She is represented as the Advocate of Eve ; in the second as invocated by Justina the Martyr . Irenaeus mentions the first , lib. 5. c. 19. Where he compares the obedience of Eve to the word of the Evil Angel , with the obedience of Mary , to the word of the Good . He asserts , that Eve was seduced ; that she might fall from God . Mary obedient , that she might be the mother of our Lord . And adds this moreover as a further design of her obedience , Vt Virginis Evae virgo Maria steret Advocata . All this comes very short of what is designed to be proved by it . Advocata here is no more than Consolatrix . Because , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek ( in which language , it is believed , Irenaeus wrote ) signifies both an Advocate and Comforter : therefore advocare in the Latin Version is used for consolari , as appears , L. 5. c. 15. Ego vos advocabo , & in Hierusalem advocabimini . I will comfort you , and ye shall be comforted in Jerusalem . So that his meaning will amount to no more than this . As Eve by being seduced by the Evil Angel fell from God , and brought sorrow , dishonour , and death upon her Sex : So the Virgin Mary by being obedient to the word , which was spoken by the Good Angel , did make a full compensation , and restore the Honour , that Eve and all her Sex were impaired in . This is the Consolation , which she is said to receive from the Virgin Mary . If this had been considered by Feuardentius , he would not have drawn so peremptory a conclusion as he has done . Ann. in . Iren. Hinc evidentissimum est , &c. From hence it is most evident , That the antient Fathers and Martyrs from the very times of the Apostles did Invocate the Virgin Mary .

The other instance concerning Justina is in Gregory Nazianzen . The story is this , S. Cyprian before his conversion was inamoured with the beauty of Justina . In order to the obtaining his unchast desires , he made use of Magick . She having a deep resentment of her danger , prayed to the Virgin Mary , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

To which I answer , Pontius the Deacon of S. Cyprian , who wrote his Life at large , speaks no such matter : but on the contrary , That Cyprian before his Conversion was studied in all good Arts , which tend to the utility of the Age : amongst which Infernal Magick can have no place .

Indeed there was a Book extant in Nazianzen's time , stiled Poenitentia Cypriani , and now to be seen in the Oxford Edition of Cyprian , in which Justina is mentioned : but it is accounted a fabulous relation , and was condemned under that notion by Gelasius . Nazianzen from thence probably did borrow the sum of what he has expressed . He using the freedom of an Orator , and not the exactness of an Historian , might be induced to make use of that , which he found made ready to his hand , without any strict examination , and set it off with some Rhetorical Flourishes ; amongst which we may reckon the application of the Virgin Justina to the Virgin Mary . In this he did accommodate himself to the inclination of the Age in which he lived , which by frequent Apostrophe's made to Martyr's by some great Men in their Panegyricks , was disposed to think favourably of such Addresses . It is usual for Writers , when they relate what was done in former Ages , to dress it up in language and circumstances suitable to their own times . Of this we have an evident instance in Nazianzen himself , in his 22. Orat. Where he describes the Martyrdom of the seven Brethren , and the deportment of their mother , 2 Macc. 7. He says , She snatched the drops of blood , took the fragments of their members , worshipped the remains . If we consult the Author of the Maccabees and the History of Josephus , where their sufferings are described at large , no such thing is recorded . It cannot reasonably be believed , That a Woman , who incouraged her children to die , rather than to violate the Law of God , should at the same time openly break it , by touching the Dead , contrary to the Masaical Institution . So that the words of Nazianzen , can be nothing but an Oratorical excursion adapted to the circumstances of his own Age , in which the remains of the Martyrs were held in great estimation , sometimes expressed by such sort of Actions , as he attributes to the Mother of the seven Brethren ; tho' nothing was intended which did exceed a civil deference and respect .

The Invocation of Saints by degrees did creep into the Church . The First step was a belief , That the Saints departed did freely , without any asking , implore the Divine Majesty in the behalf of those which were left upon the earth , without any apprehension of a duty incumbent on them to address their Prayers to them . The Second was the practice of some , who , when the Martyrs were going out of the World , did before their departure intreat them , to remember them in Heaven . The Third was occasioned by the Rhetorical Expressions of some in the Fourth Age , who in their Panegyrical Orations made Apostrophe's to the Saints departed , in order to the moving the Passions of their Auditors : but withal did often insert such words , as plainly intimate , they had no assurance they were heard by them : So that all that can be made of them , are rather Oratorical Wishes , than proper Invocations .

When these Flowers of Rhetorick were transplanted into the minds of the Vulgar , the badness of the Soil , made them to degenerate into Weeds . They not rightly understanding the meaning of the Orators , did by their ill construction encourage themselves to pray to Saints in their private Devotions : which practice is fully condemned by S. Austin and Epiphanius , and manifestly declared to be grounded upon the Superstition of the People , and not the Doctrin of the Church . The publick Offices of the Church are the proper Standard , whereby we are to judge of the Worship of every Age : and none such are found so early , in which Prayer is directed to Saints in a state of separation .

Now I proceed to the last particular , which is plainly injurious to the divine Honour , namely , the using of Images in the Worship of God . Those , who are concerned in this practice , may be reduced to Three sorts .

1. Such as pretend , they give no Worship to Images : but use them as memorials to quicken their Devotion and excite in them the remembrance of what they represent . These do that which has no propitious influence upon Religion . It will be difficult for them to kindle the fire of their Devotion at an Image : and yet so to order the matter , that no sparks shall light upon the Image it self . It is not easie to conceive , how they should kneel , pray , burn incense before Images , and yet give no religious honour to them . This is contrary to the Cathecisme ad Parochos , p. 321. and the Decree of the Council of Trent , which say , That due honour and veneration is to be given to them .

Material representations of the Deity , tho' not intended for exact similitudes , are very apt to indispose the mind , and produce apprehensions very disagreeable to the nature of an insinite Spirit . Tho' they are said to be Books adapted to the infirmity of the Vulgar , and very fit to instruct them : yet in the sacred Oracles they are represented as holding forth a doctrin of vanities , Jer. 20.8 . and as teachers of lies , Hab. 2.18 . They lessen reverential fear , and impress incongruous notions upon the mind . The mischief from them is greater than any good , that can reasonably be expected by them . When Books are more apt to lead us into errour , than acquaint us with truth , it is better to lay them aside , than to use them . The humane nature of Christ in glory , and the spirits of just men made perfect , cannot be represented in colours by the most curious Artist . A blind man may as well draw a picture , as those , who have not seen them , make a true delineation of them . The Images , which are used , are as injurious to them , as a deformed picture would be to the greatest beauty . The hurt , which they do to the Understanding by impressing false Idea's upon it , is much greater than any advantage that can accrue to the Will and Affections by them : That heat , which is in the Affection , is of small moment , except it be produced by a true light in the Intellect .

2. There are others , which confess , they give Honour and Worship to the Image : but say it is inferiour to that which they give unto God . Now these ought to declare , whether this inferiour Worship be Religious , or Civil only . If Civil , namely such a value , as a man has for the memorial of his friend , this nothing concerns the matter under debate ; the dispute being wholly about Religious Worship , which ultimately terminates in God . If it be Religious , it is to be inquired , whether it stays in the Image , or only passeth thro' it to the Prototype . If the first , then God is not Worshipped by the Image , which is supposed in this discourse : for the Worship ends in the Image . If the second , a Worship is given to him inferiour to that which is due : and so a double fault is committed . Too much is given to the Image , and too little to God .

3. There are those , who profess to give the same honour to an Image which is due to the Prototype . They say , That the Saints and their Images are to be honoured with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Virgin Mary and her Image with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God and his Image with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . When it is urged , That the Image of God is but a creature , and therefore not to be joyned with him in the same kind of Worship : They endeavour to secure themselves against this inconvenience , by taking Sanctuary under some nice distinctions : They say that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 given to the Image is not terminative , but relative , not absolute but respective , such as is given to the Commissioner of a Prince It doth not stay in him , but redounds to the honour of his Master . Tho' it is a fault to give the same absolute honour to God and his Image ; yet there is no hurt in giving the same relativé .

But this will not salve the matter . Absolute Worship is that , which is given to an Image absolutely considered : Relative , as it stands in relation to God . Now the relation which is the formal object of Worship , being but an accident or finite mode inherent in the Image , having no other foundation , but humane invention : There is as much hurt in giving the same Worship which is due to God , unto the Image upon the account of this relation , as if it was absolutely considered . The Image is a substance , the relation an accident appertaining to it . If it be an injury to God , to give his peculiar Honour to a finite substance , which is of his own formation ; it can be no less to give it to a mode which is nothing but the product of imagination .

As for what is said concerning the honour done to a Commissioner ; it is true , it does not stay in him , but redounds upon the Prince , whose character he bears , provided , that it keeps its proper bounds , and has none of those peculiarities blended with it , which are peculiar to the Sovereignty . If Subjects should put a Crown upon the head of a Commissioner , and instal him in the Throne with all the rites and ceremonies which are annexed to the Supremacy , and call it , not terminative , but relative Honour ; the Prince would have more cause to suspect Treason was designed against him , than believe any honour accrues to him by such actions . The Gods on Earth are so far like him , who is higher than the highest , that they have their Regalia , which are incommunicable . If they should so far forget themselves , as to be willing to part with them , yet God cannot with his ; not because his Power is less , but his Sovereignty greater . They are Sovereigns by positive institution only . His Sovereignty is essential and immutable . He can no more allow the derivation of his peculiar Honour to another , than he can deny himself . The holiness of his essence will not permit him to do that which is intrinsecally evil . So long as the honour done to a creature , which is appointed to represent him , has no mixture of the peculiarities which belong to the Celestial Crown , it doth redound upon him , it being an act of obedience to his Will : but in case it has , it degenerates into a palpable injury to the rights of Heaven .

Upon this account relative Worship is represented in the Scripture under the notion of Idolatry . Three sorts of Idolaters it acquaints us with . Either such as totally renounce the True God and his Law , and go after other Gods to serve them ; Deut. 13.1 , 5. Or else such as retain the fear and worship of the True God , and joyn strange Gods with him , 2 King . 17.33 . Or lastly , those who profess to Worship only the True God , but do it by external Symbols and representations . This is nothing but relative Worship : and yet by the Penmen of the Sacred Oracles , it is accounted Idolatry : as is manifest in the Calf which Aaron made , which was designed for a Symbol of the presence of the True God . Whether it was erected in imitation of the Cherub , which Aaron a little before had seen in the Mount , or of the golden Bulls , the Symbols of Osyris , is not much material . So much is certain , That , ( whatsoever was the reason of forming of it into this shape ) none but the True God was intended to be represented by it . This will be evident , if we consider the ground of the peoples desire . They were under an expectation , that in their travel in the Wilderness they should have a vilible Symbol of the presence of Jehova framed by Moses . He being so long absent in the Mount , that they were at a loss in their thoughts , what was become of him , they desired Aaron that he would act in his stead , and do it for them . Here is no intention to change the True God , with whom they lately entred into Covenant : but only to have a Symbol of his presence in the midst of those difficulties which the Desert might expose them to . Their own words demonstrate this to be their meaning . When they saw the Calf , they said , This is the God , which brought thee out of Aegypt , Neh. 9.18 . They could not be so senceless , as to think , That the Aegyptian Deities had been propitious to them in their deliverance from thence , when it was manifest ; That the True Redeemer had executed his judgments upon them , Exo. 12.12 . and caused them to fall down , as Dagon did before the Ark. How is it possible ( after Moses had told them the name of him , who was their deliverer , confirmed his commission by many undoubted signs , brought them to the Mount , where the Divine Majesty manifested himself in the most awful manner ) to think that a strange God had set them loose from their servitude ? The words of Aaron put the matter beyond dispute . When he saw the Symbol , he made Proclamation , and said , To morrow is a Feast to Jehova , at which time they offered their usual Sacrifices , which were so far from importing any honour to an Aegyptian Deity ; that the Aegyptians accounted them abominations of the first magnitude . Those beasts , which the Israelites killed , were treated by them with Sovereign Veneration . The Aegyptian Worship was principally terminated upon the Host of Heaven : The Sun was called Osyris , and the Moon Isis , both Deities of Aegypt : But the Worship of the Golden Calf is plainly distinguished from it . Diod. Sicul , Bibl. Dionys. Voss , p. 5. Act. 7. v. 12. The Israelites being given up to Worship the Sun , Moon and Stars is represented as the effect , and punishment of their Worshipping the Calf : and the effect is always diverse from the cause .

Parallel to this are the Calves at Dan and Bethel . They were designed only for Symbols of the True God . When Jeroboam erected them , it was no part of his thoughts to renounce the God of Israel , who a little before had acquainted him by his Prophet , That he should be vested in the Government over the Ten Tribes : His error lay , in setting up external Representations , and Worshipping the True God by them . 2 Kin. 17. v. 28. The Samaritans are said to fear the Lord , notwithstanding they Worshipped the Calves . 2 Kin. 10.16 , 29. 1 Kin. 12.28 , 29. Jehu had a zeal for the Lord , altho' he departed not from the sin of Jeroboam . Jeroboam , at the first erection , declares his intention to Worship that God , which brought them out of the land of Egypt . The Heathen Idolatry , 1 Kin. 16.30 , 32. which Ahab fell into , is represented as distinct from the sin of Jeroboam . The Israelites are accounted as a Church , notwithstanding their gross miscarriage at Dan and Bethel : which could not have been , in case they had renounced the True God . They retained the Law , had Prophets to instruct them in it . When Elijah contested with the Prophets of Baal , he supposes the Israelites to Worship the True God , before they fell to the Worship of Baal , as is manifest by his words , 1 Kin. 18.21 . How long will ye . halt betwixt two opinions , if the Lord be God , follow him ; if Baal , follow him .

To the Calves of Jeroboam , we may add Micha's Molten Image , which was nothing but a Symbol of the True God . Judg. 17.3 . The Silver of which it was made , was wholly dedicated to the Lord , which makes it evident , That the Worship , given to it , was not absolute but relative ; directed indeed to the Image immediately , but with an intention to Worship the True God by it : yet notwithstanding this , it lies in Scripture under the imputation of Idolatry . Bellarmine is so sensible of the inconveniences which attend the doctrin of giving 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to an Image , that he would have it by no means uttered before the people : his reason is very forcible , Cap. 22. de Imag. Qui defendunt Imagines adorari latria , coguntur uti subtilissimis distinctionibus , quas ipsimet vix intelligunt , nedum populus imperitus . Those , who defend , that Images are to be worshipped with Latria , are compelled to use most subtle distinctions , which they themselves scarcely understand , much less the unskilful people .

And now if we look back , and consider , that those , who use Images in Divine Worship , as memorials only , and instruments to excite devotion , do that which has a tendency to impress upon the mind Ideas , very disagreeable and injurious to the nature of the Deity : that Those who give an inferiour Religious Worship to them , designing by so doing to honour and worship God , give too much to them , and too little to God : that Those who profess to give equal worship by what name soever disguised , whether terminative or relative , absolute or respective , put the highest affront upon the Deity , whose infinite nature will not permit a finite Being to be joyned with him in the same act of Worship ; we must be convinced from the reason of the thing , that the using Images in the Worship of God is undeniably prejudicial to the Honour of Heaven . We have not only the reason of the thing , but the express command of God to guide us in this concernment , which prohibits the worshipping of him by Images . Let our intentions be never so sincere , and our devotion screwed up to the highest degree , yet we must necessarily dishonour God , when we are doing that which is contrary to his precept . If Subjects set up a person to represent their King , in contradiction to his express injunction , and pay to him the honour due to a real Representative : The King will not think himself honoured by their act on , it being blended with an apparent disrespect to his Authority . Alexander the Great gave a command , that none but Apelles should draw his Picture : If any other had done it with the greatest exactness , and an unfeigned desire to honour him , the respect would not have redounded upon him , being utterly blasted by an act of disobedience to his order .

That God has forbidden us to Worship him by Images is manifest by the Second Command , Where we are injoyned not to make any Images , whether carved or plain , either of any thing in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth , in order to the bowing down to them and to the worshipping and serving him by them . The First obligeth us to Worship no other God but Jehova . The Second not to worship him ( as the Heathens use to do their Deities ) by addressing our Veneration to external Symbols and Representations . This is plain from the explication of this Precept , Deut. 4.15 , 16. Take ye therefore good heed to your selves ( for ye saw no manner of similitude on the day , the Lord spake to you in Horeb out of the midst of the fire ) lest you corrupt your selves and make you a graven image , the similitude of any figure , the likeness of male or female . No graven Image or similitude in relation to the True God appeared in Horeb. Therefore , it is inferred , that none ought to be erected , in order to the worshipping and giving honour to him .

It is no prejudice to this Interpretation , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is translated by the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for this word doth not always import an Image , or similitude of a False God . The golden Calf , which was a Symbol of the True , is stiled by this name , Act. 7.41 . Any resemblance ( to which Religious Worship is given ) whether of the True , or a False God , may without any incongruity , be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Images , either relating to the Worship of Jehova , or the Heathen Deities , must be here prohibited in the Second Command . The last cannot be , because this is sufficiently done in the First , Thou shalt have no other Gods before me . For if we may not serve the Heathen Deities , much less pay to their Images those reverential regards , which the nature of a Deity doth challenge .

These Images comprehend not only the Images of God , but of any creature whether in Heaven above , or in the Earth beneath , formed with a design to Worship God by them . The scope of the Precept , is to interdict the Worshipping the True God , after the manner in which the Heathens use to worship their Deities . They had two sorts of Numens , Sovereign and Inferiour . They thinking it a presumption to make an immediate access to the First , made use of the mediation of the Second to procure their acceptance . The Images of these Mediators they worshipped , conceiving , that Honour and Worship , by their so doing , would accrue to the Sovereign Numens , whose Ministers they were believed to be . So that the Command forbidding the Worship of the True God after that mode , which the Heathens used in the Worship of their Deities , must comprehend the interdiction of all Images , whether of God himself , or any Mediators , which are supposed to intercede betwixt God and Men , provided that they be set up with an intention to be bowed down unto , and worshipped , that thereby God may be Worshipped and Honoured .

God likes not , that the Worship , which is peculiar to him , should be strained thro' an Image , before it comes to him : but declares , that he is jealous in that case , and will not ●●●fer the appearance of an alienation of the Honour , which is appropriated to him , whatsoever the intention of the Worshipper may be .

What is usually pretended concerning the Cherubims in the holy of holiest , and the Command of God to Worship his footstool , is not sufficient to justifie the worshipping External Representations of him . The Cherubims over the Ark were not designed for objects of Worship . A Veil was interposed betwixt them and those , who came into the Temple . They were not so much as permitted the sight of them . When the High Priest once a year went into the Sanctum Sanctorum , we never read he gave them any adoration . God promised to commune with him from betwixt the Cherubims , Exod. 25. Which intimates , that his adoration was not terminated upon them , but the Supreme Being , who promised his special presence in the space betwixt them .

There is no Command to worship his footstool , in the Hebrew it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 99.5 . which the Chaldee Paraphrast rightly interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the House of the Sanctuary . The like expression is used in the same Psalm v. 9. Worship 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at his holy Mountain . No man is so defective in his apprehensions , as to believe the Divine Worship was to be given to the Mountain .

As the Second Command condemns the Worshipping God by Images : so likewise do all those who enjoyed the best advantages to understand it . The Ages next to the Apostles were perfect strangers to this practice ; as is evident by the silence of their Adversaries in their contests with them .

The Jews , who professed an enmity to this kind of Worship , ever since the captivity , and were careful to publish any thing which tended to the defamation of Christianity , never charge this crime upon the Primitive Professors of it . Amongst the errours objected against them in the conference with Tryphon , in the discourse of Tertullian , and many other disputations , we never read of the Adoration of Images . The Mishna , which is believed to be Written about Two Hundred years after Christ , is wholly silent in this matter , altho' the Composer had a convenient opportunity to speak of it in his Treatise concerning strange Worship . Their implacable enmity to the Laws of Christ , gives us the highest degree of assurance , that nothing could be the cause of their silence , but the innocence of the Christians . In the Gemara , which was finished about the time that Images were brought into Churches , a Christian Temple is stiled a House of Idolatry .

The Heathens , when they were accused by the Christians for worshipping Idols , never mention , in their vindication of themselves , the adoration of Images among Christians : which certainly they would have done , in case there had been any such practice . Dall . de Imag. When the Idols of the Americans were demolished by the command of Alphonsus Suasus , they sent four men to complain of the injury , who acquainted him , that they did not expect such usage from Christians , who gave Divine Honour to Images , and pointed to the Picture of Sebastian which hung in his chamber , and told him , That the same honour which he gave that Picture , they gave to their Idols . When he replied , That Christians did not worship such Pictures upon their own account , but as they were representations of glorified Persons in Heaven : They answered , Neither did they their Idols for their own sakes , but as they represented the Sun , Moon , and Stars .

When Bernier told the East-Indians , That he was scandalized upon the account of their worshipping Idols : he received a like answer from some of the chief of them . Hist. of the Gent. of Indostan Vol. 3. p. 172. We have indeed in our Deuras or Temples , store of divers Statues , as those of Brahma , Mehaden , Genick and Gavani , who are some of the chief and most perfect Deutas : and we have also many other of less perfection , to whom we pay great honour , prostrating our selves before them , and presenting them Flowers , Rice , Scented Oiles , Saffron , and such other things with much Ceremony : But we do not believe these Statues to be Brahma and Bechen , &c. but only their Images and representations ; and we do not give them that honour , but upon the account of what they represent . They are in our Temples , because it is necessary for praying well to have some thing before our eyes to six our mind : and when we pray , it is not the Statue we pray to , but he who is represented by it . For the rest we acknowledge that it is God , that is absolute , and only Omnipotent Lord and Master .

If these barbarous People were so quick as to make so apposite a retort when they were set upon by Christians , ( the first expresly accusing them of the like practice : the second drawing a representation of their own religion exactly parallel to what they knew to be in use in the Roman Community : ) No doubt Tryphon and Celsus , &c. would have done the like , in case in their time there had been the same reason .

The Primitive Christians in many places were so remote from the worshipping Images , That they did not allow the making of them , as is plain by the words of Clemens and Tertullian . Strom. 5. de Specta . c. 23. In case they were made , they would not permit them to be brought into Churches . When Adrian gave command , That Temples should be built without Pictures , it was taken for granted , that he intended them for the Worship of Christ . When Epiphanius found in a Church a Veil with the Picture of a Man painted upon it , he presently rent it in pieces , and defended his action , by alledging , that it was contrary to the Scripture , That the Picture of a Man should be hanged up in the Church of Christ . When Images were brought into Churches , the worship of them was utterly disallowed . Serenus was for the banishing them out to prevent danger . Greg. Mor. lib. 9. Gregory for the keeping them in , to instruct the illiterate . Both agree in this ; That they are not to be adored . When Philippicus , ( being transported with an intemperate love to the Monothelites ) took down the Pictures of the first Six General Councils , and by this action provoked Rome to a greater measure of zeal for Images , than the adoration of them was thought upon . The hint that was expressed , gave an alarm to the Synod called by Constantius Copronymus , and occasioned the making a decree ; That , to give religious veneration to Images is nothing else , but to revive the Superstition of the Pagans . When the Council under Irene . did rescind this decree , it is observable , that it did prohibit the making the Picture of God . This impiety then had no Umbrage from Authority .

If we consult the Monuments of Antiquity , it will be apparent , That in the Sixth , Seventh , and Eighth Ages , there were hot disputes about the worship of Images : but no countenance given to the making or worshipping the Image of God . In the Three Ages immediately before , They are sometimes mentioned as Ornaments of Churches , and instruments to teach the ignorant , but not as the Objects of Worship . In the Three first Centuries there is no mention of them at all in the concerns of Religion .

The Resemblance upon the Chalice , which Tertullian speaks of , was an Emblem of the Parable of the lost Sheep , and not a Picture of Christ , or any particular Saint . It was not drawn with a design to be Worshipped ; but to signifie , That those , who are gone astray , may , upon their repentance , be received into the Communion of the Church .

The story in Eusebius , Eccl. Hist. l. 7. c. 18. concerning the Statues of Christ , and the Woman cured by him of her issue of blood , is too dubious to lay a foundation for a clear testimony . Eusebius indeed asserts , That he saw two Statues of brass at Caesarea Philippi , but he doth not say , That they were the Statues of Christ and Woman ; but that the people said so . Nothing is more familiar , than for them to be mistaken in their account of such publick Monuments . It is incredible , that such famous testimonies of the Truth of Christian Religion , should remain in the open street untouched , for the space of Three Hundred Years , amidst the slames of the hottest persecutions ; when the greatest privacy could not secure any thing appertaining to the Christians , from the rage and fury of the Heathens . Suppose all this was so , yet the Romanists will gain no advantage by it . For no Religious Addresses were made to these Statues . They were not in the Church but the street . Not erected to be Objects of Worship , but Memorials of a Miracle . That which was reputed to be the Statue of Christ , Philostorgius assures us , had no adoration given to it ; and adds his reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For it was not lawful to worship brass , or any other matter .

All this , if duly pondered , will assure us ; That there is no Commission from God for Image-Worship ; but , on the contrary , an explicit prohibition . God has made a peremptory declaration , that he will make no such grant , My Glory will I not give to another , nor my Praise to graven Images , Isa. 42.8.48.11 . the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth exclude every thing from having any interest in his Glory , which hath an essence distinct from the Divine Nature . It is not reconcileable with his immutable Sanctity to condescend to any such Concession . To alienate his peculiar Worship and Glory is an act intrinsecally evil . Indeed the Romanists say , They do no such matter . His peculiar Worship is always accompanied with an apprehension of infinite excellency residing in the Object , which it is terminated upon : and no such thing is believed by them concerning Images . To which we reply , That peculiar Worship is either internal or external . Tho' internal , which includes such an apprehension , is not given to Images , yet external is , which consists in outward signs appropriated by Nature or Institution to import and signifie it . He is not only injurious to God , who alienates the whole , but he who exhibits any part of it to a Creature . He is accounted a Traitor , who pays part of the Tribute to another Prince , which is peculiar to his own . The Israelites , tho' they did not apprehend that Aaron and Jeroboam's Calves were invested with the incommunicable perfections of the Deity : yet they are charged with Idolatry , upon the account of the external Worship , they gave to them . The Arrians lie under the same imputation in the Writings of the Fathers , because they worshipped Christ , whom they believed not to be God . The Christians in Julian's time did think they had contracted the same guilt , when thro' fraud they were unwittingly induced to give external Honour to those Idols , of which they had in their hearts a perfect abhorrence .

SECT. III. Concerning the True Worshippers of God .

WHat is to be spoken concerning this Head , I shall reduce to these Three Particulars , I. Who they be that are obliged to Worship . II. How they are to perform their duty . III. What end they are to propose to themselves in the doing of it .

I. Who they are that lie under an obligation to Worship . Religion being a reasonable Service , those who are concerned in it , must be endued with Reason and Understanding : and these are either Angels or Men.

The Angels , Enjoying the favour of being admitted to the Beatifical Vision , are under a willing necessity of being engaged in the highest acts of Religion . The constant disclosures of the Divine Glory do command from them the most reverential regards . They are stiled Cherubims , to import , That they are always upon the Wing , prepared to execute the Divine Pleasure : and Seraphim , to denote their Zeal in the discharge of their obligations . Their conformity to the great command of Love , we have an Apodictical Evidence of in their rejoycing at the Conversion of a Sinner , and the Renovation of the Divine Image in him . They are so absolute in the performance of the Duties of Religion , that their Practice is propounded as the Pattern of our Obedience , Thy Will be done in earth as it is in heaven . When the Second Person in the Sacred Trinity was introduced into the World , that the infirmities of humane Nature , with which he was cloathed , might be no temptation to them to make any abatement in their usuall addresses , a special Command is given : Let all the Angels of God Worship him . Heb. 1.6 .

Men ( Who are those , whom we here inquire after , ) are either Secular or Ecclesiastical . Secular , are not exempted from Religious Worship . It is said , That the Earth has a double motion , one about its own Axis , another about the Sun . Secular men must imitate the Earth , besides their motion about their Earthly affairs , they must have another about their Celestial . The Lord who bestows the World upon them , has reserved a Rent to himself . Religion concerns every man , in whatsoever Function he is engaged . Particular Vocations , like Pharaoh's thin ears of Corn , must not devour the General . When any enter upon their Civil Imployments , they do not cease to be Creatures invested with Reason : and so long as they continue in that capacity , they ly under an indispensable obligation , to pay a Religious Homage to that Eternal Spirit , by whose Incubation they were formed . Neither do they cease to have a passionate desire for their own happiness , and no man can enjoy any measure of this , without a union with the Supreme Good ; ( the dissatisfactions which often emerge , while we are in the embraces of these sublunary fruitions , do openly proclaim them , not to be the seat of real Beatitude ) and Union with the Supreme Good cannot be expected , except we with all integrity Serve and Worship God .

Whatsoever our employment is , we continue to be Creatures of that Species towards whose redemption an infinite price has been deposited , and therefore must remain under the strictest obligations to be Religious . This is the Apostles argument , Ye are bought with a price , therefore glorifie God . It is an hyperbole of ingratitude , not to be ingaged in these actions , which have the most direct aspect upon his honour , from whom so signal a benefit is received . No worldly concern can cancel our obligations to him , who has parted with his own Son , in order to the procurement of our Redemption from the greatest Misery and Vassalage .

Lastly , God is the Fountain of all that Wisdom , whereby any are fitted for their Callings . All from the Shovel to the Scepter , from the lowest to the highest , are instructed by him . He teacheth Princes to Rule , and guides the Husbandman to manage the instruments of Agriculture . Those who have this dependence upon God , offend against the clearest dictate of Reason , if they refuse to intermit their labour , that they be employed in the most solemn agnitions of him . The noise in this sublunary state about secular matters , will make no harmony in the ear of the Supreme Being , except such Rests and Pauses be intermingled with it . Upon this account the Apostle adviseth , That every one abide in his Calling in which he is called with God . Let our Function require never so much of our attendance , yet God must not be excluded . Some time must be spared for the immediate acts of his Solemn Worship .

As Secular Men are concerned in this Sacred Work : So likewise much more those who are Ecclesiastical . I mean such Persons as are solemnly Ordained and Consecrated to the performance of some Religious Offices . The necessity of them will be manifest , if we consider , that a part of that Service , which the Gospel requires ; in particular , the being an Embassadour to the Son of God , is a work of such importance , that every capacity is not agreeable to it . It doth not become every one to stand in this relation to an Earthly Prince ; much less to the Heavenly . Now men usually are no competent Judges of their own ability . The generality are very partial in their reflections upon themselves , are easily flattered into a belief , that the dominion of their Reason is as large as those Monarchs have fancied their Territories , who by the strength of imagination have entituled themselves to the regency of the World , and expressed displeasure against Cosmographers for not allowing them a bigger space in their Tables . This unfitness in men to judg of themselves , devolves a necessity upon others to do it for them ; otherwise the ends of the Ministerial Function will be disappointed by an intrusion of the unskilful , and confusion take place of all good order . Those who judge , must be persons of Learning and experience in the same imployment . None can judge , but those who are fit ; and none have such a degree of idoneity , as those who are thus qualified . The business of a Spiritual Pastor is not only to lead his flock into advantagious places to feed in it , but to defend it against the rapine of Wolves ; not only to exhort , but convince gain-sayers . Tit. 3.9 . Many of those who contend against the Truth , making use of their improvements in humane Studies for the accomplishment of their end : it is but expedient , That they who are designed to enter the Lists with them , should have skill at the same weapon . This was perceived by Julian an irreconcileable enemy to the Faith of Christ , who commanded That the Christians should be deprived of all Books of Learning : to compensate which damage , Apollina the Elder turned the Books of Moses into Heroick Verse : the Younger , the Gospel into Dialogues , after the method of Plato . Of this skill which a Minister ought to be endued with , every Christian is not a competent Judge . Not only the Law but the Gospel , doth pronounce it reasonable , That every man should be tried by his Peers . The judgment , which they give , must not be concealed , but declared to the Church for her direction , That She may know whom to refuse , and whom to accept as Ministers . And it cannot be better declared than by some important actions , as Prayer , which has a tendency to invite from Heaven a Benediction upon the Heads and Hearts of those , who are found qualified ; and Imposition of Hands , which solemnly points out unto the People , whom they are to entertain as their Pastours . These actions being exerted by one who is invested with authority , change the state of private Men , and translate them out of a Civil into an Ecclesiastical capacity . A Sence of the necessity of such Persons has been always so great , that there is no Age but will furnish us with instances of them .

Before the Flood we meet with Preachers , which were solemnly Commissioned to dispence the mind of Heaven . Noah is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Pet. 2.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Person in Commission , constituted to proclaim the Will of his Prince . Didym . in Hom. ●● . 6. p. 183. Shrev . The Scholiast upon Homer says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every King has his proper Heraulds . This Office doth not open to every one , who can perswade himself that he is indued with abilities agreeable to the importance of it , but is peculiar only to those who are ordained to it . Noah is stiled the Eighth Preacher . It is more congruous to refer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , than to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He spared not the old World , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not the Eighth Noah , ( there being none of the name before ) but Noah the Eighth Preacher . This contributes evidence to the act of Divine Justice in drowning the World , which , ( altho' eight eminent Preachers of Righteousness had been employed in order to the promoting a reformation ) neglected them all , and entertained their advice with scorn and derision .

These Eight are Enos , Cainan , Mahalaleel , Jared , Enoch , Mathusala , Lamech , Noah .

Enos challengeth the first place . Of his time it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 then Preaching began in the name of the Lord . That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may admit of this interpretation is evident , Jonah 3.2 . It has a plain affinity with the Chaldee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is derived , and is in the Septuagint expressed by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 41.43 . Exod. 32.5 . Prov. 8.1 . That which our Translation attributes to Men in general , the Greek and Latin assigns to Enos only . So that we are not destitute of authority , if we thus read the Text , Then Enos began to Preach in the name of the Lord . Namely , concerning the desolation , which the prophaneness of Cain's posterity would certainly draw upon the World , if not prevented by a sincere and timely Repentance .

The Second Preacher is Cainan . He was so eminent in this Sacred Function , that the Kenites , who were Scribes , and solemnly ordained to expound the Divine Law , 1 Chron. 2.55 . received their denomination from him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The Third Mahalaleel . The Character of his Office is legible in his name . He was set apart to Praise God and proclaim his Righteous Will.

The Fourth Jared , which word imports humility , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 descendere . The humble God delights to teach , and he that is taught of God , is not unfit to communicate instruction to others .

The Fifth Enoch . S. Jude represents him as a Prophet , declaring that the Lord was coming to execute judgment upon all , v. 14 , 15. His name is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to dedicate . He was devoted solemnly to the Ministery , and those words , He walked with God , argue that he exercised his Sacred Function . The Jerusalem Targum expounds them , He laboured in Truth before God , even as the Elders are said to labour in Word and Doctrin , 1 Tim. 5.

The Sixth is Methusala . He is the Son of a Prophet , and in his very Name did foretel the Flood . It is compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to import that when he was dead , God would send a universal Deluge . He died according to this prediction in the beginning of the year in which the Flood was .

The Seventh was Lamech . He gave an undoubted testimony of his being under the power of a Prophetick Spirit , by naming his Son Noah , and expounding the meaning of it in these words , The same shall comfort us concerning our work , and the toil of our hands , because of the ground which the Lord hath cursed , Gen. 5.29 . They plainly presage some signal consolation which would accrue to mankind by him .

After the Flood , until the time of the Law , we are not without instances of a like importance .

The First-born in every Family did execute the Sacerdotal Function .

We read of Priests , before the order of Aaron was instituted , and young men sent by Moses to offer burnt offerings , which the Chaldee Paraphrase renders the first-born , Exod. 19.22 . This is the reason why the Apostle in his Epistle to the posterity of Heber , in allusion to this Institution , saies , Ye are come to the Church of the first-born . Esau is stiled profane , because he slighted this sacred immunity . The Posterity of Levi , who ministred about holy things , are said to be taken in the room of the first-born , Numb. 3.

If there be any ambiguity in these Texts , Universal Tradition gives us no small degree of assurance , that we are not mistaken in that sence which we have chosen . It is the general belief of the Jews , and of the antient Fathers of the Christian Church , That the first-born were invested with the power we have attributed to them . Omnes primogeniti ex stirpe Noae , Epist. 126. ad Evag. Qu. Heb. ●●1 . All the first-born of Noah's stock were Priests , are the words of S. Jerome .

What is usually produced by those who are of a contrary mind , is not sufficient to invalidate this Evidence .

It is said , That the Young men , Exo. 24. were not Priests . They did not sprinkle the Blood upon the Altar . Esau is stiled prophane , for contemning his Primogeniture , because the primacy and a double portion were annex'd to it by a divine institution . The Levites which were substituted in the room of the first-born , were not Priests . The First-born were not consecrated to God , till the deliverance out of Egypt upon the account of their being preserved , when the first-born of the Aegyptians were destroyed . The Younger Brother is generally preferred before the Elder , as Jacob before Esau , Judah and Joseph before Reuben , as Theodoret notes . In Gen. Qu. 108. To all which I reply in order .

1. The Young Men mentioned , Exod. 24.5 . are expresly called Priests , Exod. 19.22 . The Order of Aaron was not then instituted : and who can they be , but those whom Moses imployed to offer Sacrifice ? The Sacerdotal Work is attributed to them , They are said to offer burnt-offerings , and sacrifice peace-offerings unto the Lord . A Priest was ordained for this very purpose , Heb. 5.1 . If they had been Ministers to Moses , and brought only the beasts in order to the being offered up , the very act of Offering would not be ascribed to them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indeed some have thought that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports only , LXX . That the Young Men were appointed to bring the Sacrifices , but without any just reason , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when joyned with Sacrifice by the Greek Interpreters , generally signifies to offer up . If it should here denote only to bring , it would not disappoint , what is designed to be proved by us ; for it is said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they sacrificed , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tho' the Young Men did not sprinkle the Blood , yet there were other Sacerdotal actions which they were ingaged in the performance of , as the Dedication of the Offering , and the Mactation and Oblation of it by Fire , which are sufficient to demonstrate that they were vested in a Sacerdotal Power : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports all these .

2. Esau is stiled prophane , because he slighted something which was Holy . That is properly Holy which is dedicated unto God , and immediately related to him . The double portion and the power to govern the Family , had no such Dedication , They were Civil Matters , appertaining to the concerns of this Life , and therefore , there is reason to believe , that this Epithete 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is given to him , not for the disvaluing of them , but the Priesthood , which was conversant about things appertaining unto God . Tho' a Divine Precept did entitle him to the Primacy and a double portion , yet it is not so proper to say , They were Holy and he Prophane , for neglecting of them . By a Divine Command , every man is obliged to do his own business . Yet it is not very congruous to assert , that every Man 's Worldly business is Holy , and he prophane , who is idle , or meddles with other mens matters .

3. When it is said , That the Levites were taken instead of all the first-born , Num. 3.12 . We may understand all which were descended from Levi , and then Aaron and his Sons will be included , which were undoubtedly invested in the Priestly Office .

If Levites be taken only for all the Sons of Levi , except Aaron's Family , yet we have enough for our purpose . They were devoted to attend upon the Priesthood , and minister about Sacred Things , when the Priests were so few , That they could not slay all the burnt-offerings , they helped them , 2 Chron. 29.34 . When one is said to be in the room of another , it doth not argue a similitude in every circumstance , but an agreement in the main . As the First-born were devoted to the ministery of holy things , so were the Levites .

4. The preservation of the First-born of Israel , when the First-born of Aegypt were destroyed , gave occasion to the renewal of an old Charter . Sanctifie all the first-born , whatsoever openeth the womb among the children of Israel , both of man and beast , it is mine , Exo. 13.2 . It is not said it shall be mine , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is mine . Which intimates some constitution , whereby the first-born were devoted to God , antecedent to the sanctification , here spoken of . After the redemption from the Aegyptian bondage , many of the Laws given to the people were declaratory only of former constitutions , as the Precept concerning clean and unclean beasts , blood , sacrifices , with many others . All these were antient constitutions which the practices of the Zabiists gave occasion to renew : and why this concerning the First-born , might not be of the same nature , I see no reason to think .

5. Tho' the Younger Brothers had the preference in some respects , yet not in those which did relate to the Primogeniture . Tho' Jacob was designed to be the object of the peculiar favours of Heaven : yet the right to the immunities of the first-born was in Esau until his voluntary alienation . The same priviledge was vested in Reuben till he forfeited it by desiling his Father's bed . The preference which Theodoret speaks of , was upon the account of the Unction and Graces which the Younger Brothers were indued with , and not the Function and Office . Those who are Superiour in Office , may be Inferiour in Gifts to those who are under an obligation of subjection .

From the giving of the Law to the times of the Messias , we have likewise sufficient evidence for Ecclesiastical Persons . It being the pleasure of God to be Worshipped in two places , the Temple and the Synagogue , there were persons solemnly set apart for the discharge of the duties of Religion required in both .

To the Temple-Service the Sons of Levi were devoted . The Rites belonging to their Consecration are perspicuous in the Holy Scripture . These were divided into Priests , and those who were assistant to them . The Priests were of the house of Aaron , and their work to offer Sacrifice and to Bless in the name of the Lord . The Levites had their several offices allotted to them . After the Ark was fixed , and the work , which they were originally dedicated to , in part brought to a period , they were digested into several Classes . Some of them were employed to praise God upon instruments of Musick , some to keep the doors of the Sanctuary , 2 Chron. 25.6 , 11. 2 Chron. 24.34 . 2 Chron. 31.14 . some to attend upon the Priests , and do those things which were commanded by them . We read of their killing the Sacrifices , and pulling off their skins , the distributing the oblations .

As for the Service of the Synagogue another provision was made . Some Persons were likewise set apart in a solemn manner for it . These are stiled Prophets and Scribes . Of their Nature and Office we may gain a full information , if we consider the Schools of Learning erected for their Education . The Studies enjoyned them in those Schools . Their Solemn Ordination after an improvement in those Studies . The places where they exercised the Function they were Ordained unto .

First , The Schools of Learning . Of this nature was Jabez , where the Families of the Scribes dwelt , 1 Chro. 2.55 . It was an University which did derive its name from Jabez , whose devotion is recorded , 1 Chro. 4.10 . and whom the Talmudists represent as a Teacher of the Law . The Hill of Moreh , Jud. 7.1 . and the Hill of God , 1 Sam. 10.5 . were places of the same importance . The Chaldee Paraphrast calls Naioth in Rama 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a house of Learning . Samuel after his retirement from his regency , was Head of this Society . He is said to be standing as appointed over them , 1 Sam. 19.20 . the Prophets being at his feet in the posture of Disciples . We read of the Sons of the Prophets in Gilgal , Bethel and Jericho : and express mention of a College in Jerusalem , 2 King . 22.14 . If any credit may be given to Solomon Jarchi , there were no fewer than four hundred and eighty in the time of the Prophet Isaiah . Isa. 1.21 .

What kind of Studies they followed in these Colleges may be collected from the words of that Prophet . Where is the Scribe , Where is the Weigher , Where is he that counted the Towers , c. 33.18 . At the time which the prediction has an aspect upon , the righteous were in a prosperous state , and that they might not fall into the usual temptations , which sublunary felicities are accompanied with , and be transported by the pleasure of them beyond the due measures of Sobriety , they are commanded to meditate upon their former terrours , as the most proper allay : and call to remembrance their calamities , when their circumstances were so intricate , that those who had devoted themselves to the study of Wisdom , were so far from offering the least expedient , that it was commonly said by way of reproach , Where is the Scribe ? Where is the Weigher ? Where is he , who telleth the Towers ? Here are three sorts of Students . 1. Scribes , They studied to give the Sence of the Law , as Ezra did . In order to this end , they read over the Writings of former Prophets . Daniel was conversant in the books of Jeremy , Dan. 9.22 . Justin Martyr says , 2 Kin. 6. Dial. cum Tryph. p. 313. That in the College which the Sons of the Prophets were building in the days of Elisha , They did design , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Polemical Divines , These are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Weighers . They did ponder and weigh in the intellectual ballance , all arguments for and against the received sence of the Law . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is interpreted by S. Paul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the disputer of this World . 3. Mystical Divines , These are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tellers of the Towers . They applyed themselves to find out the sublime mysteries of the Gospel , concealed under the shadows of the Law . S. Paul expounds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Wise . There is no greater degree of Understanding , than to arrive at a clear perception of the design of the Messias , who is the Wisdom of God . This was the study of Heman , He was a Seer , in the words of the Lord , which did relate to the horn of Salvation , 1 Chr. 25.4 , 5. That this was the principal inquiry of the Prophets , is evident , by the words of S. Peter . Of which salvation the Prophets have enquired and searched diligently into , 1 Pet. 1.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Word , which imports the greatest degree of diligence and industry , such as those who dig in Mines use in the bowels of the earth , they had not all their knowledge by Inspiration , but took pains in their studies in order to the discovery of these Mysteries , which were locked up in the figures of the Law .

After these Students were arrived at such a degree of maturity , as made them fit for a publick sphere , they were ordained by a solemn imposition of hands . This was the usual rite , whereby the Doctors and Teachers of the Law were created .

The Hebrews speak of a Threefold Ordination , Maimon . Selden . de Syn. p. 282. either of such as were set apart only to teach and expound the Sence of the Law , which is stiled Binding and Loosing in the Talmudical Records : or of them who were Judges of the Law . Or lastly , Of those who had a faculty granted them , to do both these Offices . This doth make it evident , that the publick teaching the Law , did not lie open to every bold pretender , but was appropriated to such as were solemnly Consecrated to that Sacred purpose .

This power of Ordination , so fan as it did relate to the making Judges of the Law , might be exercised only within the confines of Palestine ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maim . San. c. 4. Buxt. vo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and by him only who was Ordained before . This is the reason why Rabbi Jehudi Ben Baba , the only qualified person , who was left for the performance of this Work did contrary to the Imperial Edict ordain Five in the open Field , that the power of judiciary Ordination might not fail . The honour of which Heroick Action he wears in his Title 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Power , so far as it concerned the constituting Teachers of the Law , might be exerted every where , as well without as within the confines of Canaan . Benjamin Tudelensis says , P. 73. C. Lemper . That the Synagogues of Babylon did receive power from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Ordain a Preacher by the Imposition of Hands . Thesbites . Elias Levita asserts the original of this Ceremony to be from Moses , who by the Imposition of Hands , made Joshua a Rabbi .

After these Students were thus Ordained , the usual place , where they exercised their Sacred Function , was either an Academy stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the sitting of the Doctors there , to instruct their Disciples : or a Proseucha , and therefore termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a School of all Virtue , L. 3. de vit. Mosis . by Philo Judaeus . Or else a Synagogue . The Scribes who had their Education in the Schools of the Prophets , are said to sit in Moses's Chair . This Chair was appropriated to the Minister of the Synagogue , and therefore stiled Moses's , because out of it , he used to Preach to the People the Law , which was delivered by Moses from Mount Sinai . To this is very consonant , what is represented concerning the Essaeans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Philo Jud. l. omn. prob . coming into the holy places called Synagogues , they sat down in ranks according to their age . The Younger sort under the Elders , with a becoming decency , being disposed to receive their instructions . Then one taking the Book readeth it , another of the most skilful afterwards expoundeth what was most difficult to be understood .

Under the Gospel , we have equal evidence for the existence of Ecclesiastical Persons . Jesus Christ , the Apostle and High Priest of our Profession , was solemnly Anointed by the Holy Spirit , Act. 10. He Ordained Twelve Disciples to act in a subordination to himself , and afterwards Seventy , to be assistant to Him and Them . Tho' there were Priests , according to the Law , at that time , and Scribes in Moses's Chair : Yet he was pleased , before the old Fabrick was taken down , to give them a Specimen of the New Order , and commend it by his own practice , to the perpetual use of the Church . The Two Sacraments were instituted , before a period was put to the Law , concerning Circumcision and the Passeover . Our Blessed Lord says , That the Kingdom of God is among you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Feuard . in Iren. p. 325. and the Fathers , That the Kingdom of Heaven began at the Baptism of John .

After the Resurrection , we read of Three Orders , Apostles , Presbyters , Deacons . The Apostles were primary , or secondary . This distinction , S. Paul doth insinuate , when he says , I am not a whit behind the very chiefest Apostles , 2 Cor. 11. v. 5. c. 12. v. 11. The Secondary were helps and suffragans to the first , in the promoting the concerns of Religion . That there were more Apostles than Twelve is plain . Christ is said to be seen of the Twelve , 1 Cor. 15.5 . and then afterwards of all the Apostles , v. 7. These according to their Gifts had several Appellations , as Prophets and Evangelists : and yet they were all of the same order . Silas or Silvanus , who was a Prophet , Act. 15. and Timothy an Evangelist are said to be Apostles . They joyn with S. Paul in the Epistle sent to the Thessalonians : and of all of them it is affirmed we might have been burthensome as the Apostles of Christ , 1 Ep. 2. v. 6. Euseb. l. 3. 21. l. 5. 2 ● . Philip the Evangelist is called an Apostle by Polycrates Bishop of Ephesus . These in the following ages had their Successours . None doubt of the succession of Presbyters and Deacons : and if we consult the Monuments of Antiquity , they will be found as clear for the succession of Apostles ; as is evident from the words of Irenaeus , Tertullian , S. Cyprian . It is asserted by Theodoret , and Rabanus Maurus , That those who were stiled Bishops in the ages in which they lived , were called Apostles in the first age . By reason of a disparity in Gifts , the Bishops thought it too much , ordinarily to assume the name , altho' they enjoyed their power of Order and Jurisdiction .

The thing remained , altho' the name had many variations in divers ages . When the Empire was digested into Dioceses , As in Cities there were chief Governours , stiled Defensores , in the Metropoles Proconsuls , in the Head Cities of Dioceses the Vicarii of the Four Praefecti Praetorio : So in every City there was a Governour in Ecclesiastical concerns , stiled a Bishop , in every Metropolis an Archbishop , in the chief City of the Diocess , a Primate , except four , Rome , Constantinople , Antioch , Alexandria , and there the Governour in Church-affairs was honoured with the name of Patriarch , in imitation of the four Praefecti Praetorio , which did always attend the Emperour , and govern in the head Cities of the Dioceses by their Deputies . This last Title is of no earlier a date than the Second General Council . Socrates asserts , L. 5. c. 8. That those of whom it consisted , did constitute Patriarchs . This name was borrowed from the Jews . In their dispersion , in order to the preventing an utter dissolution , they constituted Governours in the Eastern Cities , and dignified them with this name . Their Authority continued till the Fourth Century , and then being taken away , the name was translated to Christian Rulers in Ecclesiastical affairs . This is the highest point of honour that ever Bishops did arrive at . The Oecumenical Power is a perfect usurpation , and hath been gainsayed in all ages , except by some few , which the Bishop of Rome did discipline , as Psapho did his Birds , and then send them forth to teach the people the same lesson . The Church did never attempt to imitate the Empire so far , as to set up one Supreme Bishop , as there was one Emperour . If a conformity had been carried so high , it would have been repugnant to the appointment of Christ , who constituted all the Apostles in a parity of power . No intimations of Superiority were directed to S. Peter , but such as the rest of the Apostles were equally concerned in . When Christ says , I will give thee the Keys , he doth not speak to him exclusively . The same thing is spoken to all the Apostles . When he commands him to feed his Sheep , the words cannot import any Superiority over the Apostles , who were Shepherds , and devoted to the same Work . When it is said , upon this rock will I build my Church , Here is nothing expressed peculiar to him . The Church is built upon the foundation of the Apostles , Eph. 2.20 . The Wall of the Holy Jerusalem hath Twelve Foundations , and in them , the name of the Twelve Apostles of the Lamb , Rev. 21.4 . The contention about superiority argues , That the Apostles knew nothing of the interpretation , which the Romanists now give . If the words relate to S. Peter , all that can be inserred from them , is , That he would be an eminent person , like a rock , constant and firm to death in the Faith of Christ , as many of the other Apostles were .

II. Now I proceed to the Second particular , the manner , How men are to Worship God .

The modes and circumstance of Divine Worship , we are not always obliged to justifie with an express testimony out of the Sacred Oracles . It is sufficient for their vindication , That they are consentaneous to the general rules of the Bible , and bear no opposition to any particular injunction . In order to our direction in this concern , I will lay down the following Propositions .

1. God must be Worshipped inwardly , with all our Soul , with all our Heart , with all our Might . Our intellectual faculty must be ingaged in the performance . A material conformity to a Command without the knowledge of it , is no worship at all . A blind man , who hits the mark by chance , may as well be reputed a skilful Archer ; as such a person a True Worshiper of God . If the understanding be not concerned , it is not a humane , much less a divine act . If the Intellect and Will , this present moment , concur to that which is truly good , and the next , the Mind alters , and the Will continues its pursuit ; that which is now good in the appetitive faculty , will presently become evil , because it acts contrary to its immediate rule . Tho' there may be policy , yet there is but little piety in the practice of those , who perswade their Proselytes , That light puts out the fire of devotion , and an implicit belief is the perfection of Religion . The truth is , They are so conscious of the infirmity of the foundation they build upon , that they use their best endeavours to deprive others of their sight , that they may be in no capacity to discover it .

As we must Worship with our Understanding , so likewise with our Will ; that which is free , and of our own election , is most acceptable to God . Josephus says , That God rejected Cain , because he offered a Sacrifice which was extorted by force out of the earth ; and accepted Abel , because his victim was free and natural . Tho' he missed of the true Reason , yet he hit upon a great Truth , That a free and uncompelled obedience is most agreeable to the Divine Will. God being a Spirit , is concerned chiefly in the frame of our Spirits , and disvalues that Service which doth not proceed from them . 1 Kin. 6.4 . The windows of the Temple which Solomon dedicated to him were broad within and narrow without : his eye looks more within upon the temper and composure of our hearts , than without upon our external performances .

All the faculties of our Soul must be screw'd up to the highest pitch . In the Intellect there must be a superlative esteem of the Divine Majesty , in the Will the deepest devotion . Every sacred performance challengeth the most reverential regards . Altho' there may be culpable excesses in the imperate acts of the Body , yet there is no fear of them in the elicite operations of the Soul . It is impossible to value love , and obey God too much . An infinite good requires the utmost vigour of a finite Spirit , when it is conversant about it .

2. God must be worshipped outwardly with the Body . It is to be presented as a living Sacrifice , Rom. 12.1 . holy and acceptable to him . We must not imitate them , who use to take to themselves all the flesh of their victims , and offer up nothing but the Blood and Soul to their Deities . Our Bodies being the Lords as well as our Spirits , and very proper instruments to commend the practice of Religion to others , they are not to be exempted from this Service . Outward profession , which cannot be without the acts of the body , is a duty as well as inward devotion . Adam did wear the skins of the beasts , which he sacrificed to God . The Scripture never censures bodily Service , but the want of the heart , and a right direction of the intentions in the performance of it . He who Worships God with his Body , and suffers his Soul at the same time to be under irrelative motions , is like a Souldier , who imploys his Scabbard in the service of his Commander , and his Sword to some other purpose .

3. All the modes of the Body must be decent , orderly , and tending to Edification . It is the pleasure of him , who is the Supreme Head of the Church , to give this general rule , and to furnish subordinate Governours with such discretion , as will enable them to make convenient deductions from it , in particular cases . Upon this account the Apostle appeals to Nature , that is , natural reason , when he treats about matters of order , 1 Cor. 11. and asserts , That disorder will administer occasion to unbelievers , to charge the Congregation with madness , that is , with a deportment contrary to the rule of common reason , 1 Cor. 14.

4. Different deductions from this general rule , is no just ground for distinct Churches to commence a contest one against another , and by this means , violate the Unity of the Universal . Decency is not confined to a point , but has a certain latitude : Under a Genus there are more Species than one . The Carthaginian and Roman Army at Cannae , were not drawn up in the same form ; and yet in both there was a mode agreeable to the rules of Military Order . Upon this account , the present Church has no quarrel with the antient , altho' she differs from her in matters of this nature . Formerly it was thought to be very decent to stand at Prayer , on the Lord's day , in token of the Resurrection : To plunge three times , those who were to be Baptised , in signification of the Trinity ; to cloath them , when they came out of the water , with a white garment . Altho' these customs are now laid aside : yet we are so far from reproaching those who did use them , that we highly value their authority in the important concerns of Religion . The several parts of the ancient Church , altho' they differed in things of this Nature : yet they had communion together . Euseb. l. 5. c. 24. Irenaeus in his Letter to Victor , says , That some conceived that they were to fast but one day before the Passover , some Two , some Forty , nevertheless they had Peace . Those Churches which dissented in such matters , Sozom. use to send the Sacrament one to another , as a token of their agreement in the Faith . They thought it a vain thing to be divorced , upon the account of some different customes , when there was a harmony betwixt them in the great concerns of Religion . Firmilianus asserts , Epist. ad Cypr. That the same Rites were not at Rome , and Jerusalem : and the like differences were in other places : yet the Unity and Peace of the Catholick Church was not broken . S. Austin takes notice , Ep. ad Casulan , 86. That in the garment of the King's Daughter , there is variety of work , to import , that there may be diverse Rites in the Church , and yet all reconcileable with the Unity of the Faith .

5. Tho' this variety is very excusable in different Churches , yet it is highly expedient and desirable , that in the same Church there should be the same external mode of Religion , Edification is the great design which ought to be aimed at in an Ecclesiastical Community . There is nothing which is more opposite to this end , than discord and contention ; and nothing will sooner kindle and blow up the fire of contention , than differences of this nature . Tho' Men at distance do bear one with another in such variations , yet when they are near , and in frequent Communion , under the same constitution , they are apt to take great distaste . We like well the different fashions of another Country , and treat Strangers which are in them with significations of a due respect : yet if any of our own Community affect such an exotick Garb , they are usually the object of vulgar scorn and derision . The different dress of one , is a reproach to another , and charges him with folly and weakness , as tho' he was not able to discern what is convenient ; and under such an imputation Men are commonly very uneasie , and break out into an exchange of the greatest unkindness . The animosity occasioned by a variation in Religious Rites , is usually more violent than that which ariseth from a diversity in Civil . The pretence of a Sacred Institution communicates an edge to the Spirits of those who are concerned for them . They are easily induced to believe , That they are engaged in the quarrel of the Deity , and that their zeal for them will render the Divine Power propitious to them . This consideration pushes them forward , and makes them as fierce as the Poet represents the Combites to be against the Tentyrites .

An old grudge to immortal hatred turn'd , Juv. Sat. 15. Betwixt the Tentyrites and Combites burn'd , A wound in those adjacent towns past cure , Because that neither people could endure Their neighbours Deities , or would have more Held to be Gods , than they themselves adore .

Such heats are frequently attended with very direful consequences . Rev. 8.5 . They produce strong Convulsion-fits in the Community . Thundrings , Lightnings , and an Earthquake are represented as proceeding from the Fire of the Altar . The Fire which consumed the Senate-House in Constantinople began in the Church . Socr. p. 727. Nothing can be safe , when Men are inflamed with a zeal for their own private Sentiments . They think every one is under an obligation to submit to them . The want of power is the only thing which gives a temper to their deportment . So soon as they are numerous and prevalent enough , nothing will satisfie but a complete Conquest , all must stoop to their perswasions . They account it an evidence of weakness , if they cannot ; and of irreligion , if they will not settle that which they conceive to be best . And they believe they are not secure in the enjoyment of their power , except they suppress others , and bend them into a compliance with them .

6. If Contests arise in the same Church about external modes , a ready way to compose them , is to appeal to Primitive Order , and give the preference to those who come nearest to it . If we view it as it lies in the Holy Scriptures , and those undoubted Records which are next in Antiquity , we shall find it to be , not pompous and theatrical , but grave and comely ; not calculated for the gratification of the Sensitive but Intellectual part , not apt to divert the Intention from the import of Worship : and yet sufficient to secure it against the assaults of Rudeness and Contempt . The Ministerial part was appropriated to Three Orders of Men , Apostles , Elders and Deacons , persons sound in Doctrin , Sober and unspotted in their Conversation . Presbyters were ordained in every Church and City . The solemn time for Sacred Conventions was the first of the week .

In the Assemblies , The Men were uncovered the Women veiled . The Minister began with Prayer . This he directed to God with the most important expressions of Devotion , without the help of such a Prompter as the Ethnick Priests use to have , lest they might forget the names of any of their Gods which were very numerous . After this , were read the Writings of the Apostles and Prophets . And because some things are hard to be understood , and those which are easie , ought not only to be entertained in the Head , but the Heart : in the next place followed Preaching , with the most pathetical Exhortations to Practice . When the Sermon was finished , all did rise from their seat , and joyn in Prayer . After this , succeeded the celebration of the Holy Communion , in which the President poured forth Thanksgiving and Supplication with all his might , the People expressing their concurrence , by saying , Amen . All was concluded with a contribution for the relief of the Poor .

Besides these circumstances , There were some Symbolical Rites in use , namely , The Love-Feasts , the Holy Kiss . As the laying of these aside in some time , doth plainly express , That the Church did not believe , they were grounded upon a perpetual institution , but taken up upon Prudential Considerations , in a Conformity to the general rules of Scripture : So the Practice of them in the purest Age , when Christian Simplicity was in its greatest vigour , doth manifestly teach us , That we have no just grounds to condemn our own Church , because she retains some Rites , not burdensome in their number , and as innocent in their meaning as They were .

7. If by reason of paucity of records , or any obscurity in those which are extant , it cannot be agreed what was the Primitive Order : The ready way to Peace , before Authority has made any determination , is , for the several Members of the Church to make prudent Condescensions one to another , so as none may be nourished in their errour , nor any have any just reason of offence administred to them . This was the condition of the Romans , when S. Paul did address his Epistle to them . Their contests were violent , Authority had not yet interposed . The Counsel of the Apostle has an entire aspect upon this purpose . Let not him that eateth , despise him that eateth not ; and let not him who eateth not , judge him who eateth . One man esteemeth one day above another , another man esteemeth every day alike . Let every man be fully perswaded in his own mind . Matters were not then ripe enough in that Church for a decision . The converted Jews had not a full insight into the liberty which Christ purchased for them . Therefore S. Paul doth not determine the case on either side , but adviseth every member to a prudent demeanour , and To follow the things which make for peace , and things with which one may edisie another .

The Apostle suspending the exercise of his authority in these circumstances , cannot be brought into an argument against all determinations about things which are adiaphorous , for he in other Churches did decide this matter , as appears by his Epistles to the Galatians and Colossians . How turn ye again to the weak and beggarly elements , whereunto ye desire again to be in bondage , ye observe days , months , times and years , Gal. 4.9 , 10. Let no man therefore judge ye in meat or in drink , or in respect of an holy day , or of the New Moon , or Sabbath days , which are a shadow of things to come , but the body is of Christ , Col. 2.16 , 17. Certainly , if the Apostle had believed , That all Churches are to enjoy a freedom , equal to that in which he left the Romans , he would not have been so positive as he is with these eminent Churches .

8. If Condescensions cannot be procured , and circumstances become such , That Rulers believe it prudential to make a determination , both weak and strong , are bound to acquiesce in the decision . Such a determination is within the Sphere of humane authority . God has commanded all that is Good , and interdicted all Evil. The only things which are left to be the immediate object of Sublunary Power , are those which are neither . They may become useful or not useful , as circumstances happen , but in their own nature they are neither good or evil . If any apply themselves to the doing of them , for the sake of some intrinsick bonity , which they fansie to be in them , and others stand at a distance from them , upon the account of some imaginary obliquity , and by this means the Tranquillity of the Community is endangered , Rulers are undoubtedly concerned to keep the Peace , and prevent those mischiefs , which they cannot but have a prospect of , if such different practices continue . And this they cannot do without making a determination . If things be let alone , and every one enjoys a freedom to do that which seems best to him , the prevailing party will at last carry all , and force others to be vassals to their pleasure .

Certainly , If God has invested Governours with a right to preserve the Peace of the Community , he does by the same grant , entitle them to the use of such means as have the most direct aspect upon this purpose ; and nothing looks fuller this way , than a prudent determination . What can be more expedient to prevent the spreading of Fire , than to remove the fuel which foments it . And if those who are over us , have a power to make a decision , it must necessarily be a duty in us to submit to it . Otherwise their Authority will be in vain , and of no signification .

What is objected against the Legality of such a determination , ( That it accuseth the Scripture of imperfection , takes away our Christian Liberty , necessitates us to violate the Law concerning scandal ) will be found to be of no moment , if duly considered .

1. The perfection of the Written Word , is to be estimated by its sufficiency to accomplish those ends for which it was given . The end of the Penning of it , is to acquaint us in particular rules , with all the essential parts of Worship , and whatsoever is of peremptory necessity , in relation to our Eternal Beatitude in a Future State . As for the modes of Religious Veneration nothing more is intended for our direction than General Precepts , from which we may , by the aid of that Reason , with which God has endued us , collect what is expedient in particular cases . And when that Wisdom which presides over the Community , makes an inference from the General Rule , and tenders it to our observation , the dishonour of imperfection is not reflected upon the Bible ; because nothing is done , but that which is agreeable to its intention . Of this , We have a manifest demonstration in the Old Testament . When the Law was so punctual as to name the very Pins belonging to the Tabernacle , the Liberty which we contend for was allowed . There were many constitutions in the Synagogues , which had nothing to countenance them from the Scripture , but General Commands .

2. The determination of Authority is no prejudice to Christian Liberty . 1 Ep. 2.14 , 16. S. Peter doth advise us to a submission to Governours , as free , which assures us , That freedom is consistent with a subjection to their determinations . Christian Liberty consists in a Manumission from that which our blessed Lord has abolished . That which he did annul was the Typical Law . It being designed , as a signification , That He was to come into the World , and transact the desired Work of Atonement and Reconciliation , when this great affair was accomplished , the shadows became useless , and none were obliged to believe that they were tied up unto them any longer , by a Divine Appointment . This is that which the Apostle has his eye upon , when he exhorts the Galatians , To stand fast in the liberty , Gal. 5. ● . with which Jesus Christ had made them free . There were some amongst them , which did attempt to influence them , with this perswasion , That the Typical Precepts were still in force , and none could be justified without a compliance with them . Governours now may determine some particular modes relating to Divine Worship , and yet deprive us of none of this Liberty , provided that they impress no such signification upon them , That the Messias is yet to come ; and that they impose them , without any necessity of believing , That they are of Divine Institution . And that the number of them be so small , as not to make them burthensome to us , and prejudicial to Religion . External Rites may be so multiplied , that altho' singly considered , They are innocuous , yet conjunctively , They may be hurtful , in darkning the spirituality of Divine Worship , and diverting the mind from the true import of it . A multitude of leaves is a frequent impediment to the maturation of fruits .

Christ did put a period not only to the Ceremonial , but the Judicial Law ; and by consequence , our freedom from the obligation of it , is a branch of Christian Liberty : and yet none will presume to assert , That this Liberty is lost , when Christians in every Countrey where they inhabit , submit to the judicial appointments of their Lawful Prince .

3. The determination we speak of , puts no necessity upon us to violate the Law concerning scandal . The true meaning of that Law is , That we must comply with the infirmity of our weak Brother in adiaphorous matters , so long as we are left to our own freedom . But in case we come to be limited in the exercise of our freedom by the Authority which presides over us , That obligation in these circumstances is superseded . It is a greater duty to conform to Authority in lawful Things , than to comport with the weakness of these who are in a private capacity ; and when two obligations meet , and both cannot be satisfied , the lesser always gives place and yields to the greater .

III. Now I proceed to the Third Particular , The End we are to propose to our selves in the acts of Religious Worship .

To render our performances acceptable , Two Things are of peremptory necessity . The Act must be good , which we are ingaged in : and our Intentions right in the doing of it . As to the present case , namely , The Worship of God , none doubt of the goodness of the Act. The most compendious way to discover how we are to direct our Intention in the performance of it , is to consider , what it has a a tendency to . The finis operis will lead us to the finis operantis .

He who duely ponders the nature of it , will discover that it has a tendency to these Three Things : The Glory of God , The Salvation of the Soul , The Preservation of the Community .

The Glory of God . This is Twofold , either Internal or External . Internal consists in the resplendent and peerless perfection of his Nature , and this can admit of no increase . It is boundless and infinite already .

External imports a similitude to , and a declaration of this intrinsick excellency : and to this an addition may be made several ways , as in our Thoughts , Words , and Works .

We do this in our Thoughts , When we entertain honourable apprehensions of the Divine Majesty , and form Ideas agreeable to the glorious Attributes he is invested with .

In our Words , When we make such articulate sounds , as are appropriated to the signification of a sincere Confession and humble acknowledgment of his Superlative Perfection . The Psalmist calls the Tongue his Glory , because it is an Instrument adapted to this purpose : Ps. 10.31 . Ps. 110.3 . Ps. 148.13 . and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies Glory , the Greek Interpreters expound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Confession .

The Works whereby he is glorified , are either his own or ours . The Heavens declare his Glory . All the productions of his hands , set forth his Power , Wisdom and Goodness . The Ark , with a Propitiatory , a lively Emblem of reconciling Mercy , is stiled the Glory . His blessed Son , in whom shines forth the whole constellation of divine perfections , The Brightness of his Glory .

We glorifie him in our Works , When we are ingaged in such as are Holy and Good . Their similitude to the Divine Will and Nature , may without any incongruity be called External Glory . They set forth what he is , and what he is most pleased and delighted with . In the number of such actions we cannot deny a place to Religious Worship , it being an humble acknowledgment of those boundless perfections which reside in him . Praise is an ingredient diffused thro' all the parts of Worship . In Prayer , Receiving the Sacraments ; Reading , Hearing his Holy Word , we set forth his most worthy Praise : and Whoso offereth praise , glorifieth God , Ps. 50.23 .

It likewise has a propitious aspect upon The eternal Salvation of the Soul . The enjoyment of this felicity is to be expected only in Heaven , and God has appointed , That none shall enter into that blessed place , but those who Worship him in this present state . The way into the Holy of Holiest , by his unchangeable appointment lies thro' the Temple , where all the parts of Religious Worship are to be performed . The gate which opens into the Celestial Mansions , is not only strait , but so low that none can enter into it , but those who stoop , and are ingaged here in humble and submissive agnitions of the Divine Excellency . The grand work in Heaven being to perform the most signal acts of Adoration . He that is not in some measure inur'd to them in this World , is destitute of an aptitude and fitness for that blessed imployment . It would be as great a surprisal to any who are totally strangers here to the Hallelujahs and Praises , which are due to the most high God , to be placed in a moment in the midst of the Heavenly Quire , as it was to the Syrian host to be unawares in the midst of Samaria . Heaven instead of being a place of rest , would be a real disquiet to such unqualified persons .

Lastly , Divine Worship has a tendency to promote The Preservation of the Community . It excellently disposeth Princes to govern . Their honorary addresses to him , who is higher than the highest , influence them with a due temper of mind towards their Subjects . They cannot but desire to comport with the pleasure of him , whom they in sincerity adore , and they must necessarily know , That it is his pleasure that they should imitate him , in the acts of his Clemency and Goodness . And such acts are the Cement , which unites the Hearts of the Prince and People together , and secures the most lasting conjunction to all the parts of the Community .

It likewise disposeth Subjects to obey . They who in the integrity of their hearts , Worship the Supreme Being , can do no less than pay their acknowledgments to his Vice-gerent . Infinite Sovereignty being the object of their Veneration ; wheresoever they meet with the Type and resemblance of it , they cannot pass by it without an expression of their due regards for the proto-types sake .

We may add to all this , That Worship rightly performed , draws a perpetuating blessing upon the Community . Such Princes as have been most careful to advance the due celebration of it , have been attended in their Government with signal Felicities . David who made it his first and last work to settle Religion , did thereby settle his Kingdom . His Subjects were united , his enemies dissipated , his friends increased . But Solomon who divided Divine Worship betwixt Jehova and other Gods , had his Kingdom divided : Then parts were given to his Servant , and but Two to his Son .

These three particulars , The Glory of God , The Salvation of the Soul , The Preservation of the Community , Religious Worship having a tendency to promote , it must be our duty , when we are ingaged in it , so to direct our intentions , as to cast our eye upon them . But that which challengeth the first place in our thoughts , is , The Glory of God . The reason of this order will be very conspicuous , if we consider , 1. The Obligations which we lie under to the Supreme Being . His favours are so constant and superlative , that they admit of no delay , but require in the first place , in every address to him , something to be returned in point of gratitude . It is an undervaluing of the kindness we every moment receive to prefer any other duty before it . Now by reason God is infinite in Perfection , and by consequence uncapable of receiving any thing from us , but a decent and becoming acknowledgment , and setting forth of his intrinsick Glory ; this must necessarily take the upper hand of all other ends in our Intentions .

2. The glorifying God is the first of those duties which are morally Good . It is the Form which constitutes and makes them to be what they are . All Good whatsoever , is either such , as God Wills , because it is so : or else so , because God Wills it . The Essence of the first lies in a similitude to the immutable perfection of the Divine Nature : of the Second , to the sacred determinations of his Blessed Will . This similitude in the Creature to God , is that which we mean by his External Glory . The whole Creation contributes to this purpose , so long as it retains such a composure , as lively represents his Goodness , Wisdom and Power . When any part degenerates into a frame , dislike to the Idea in the Supreme Being according to which it was made , then his Glory is eclipsed .

3. The glorifying God , is the primary duty which Christian Religion devolves upon us . Whatsoever ye do , do all to the glory of God , 1 Cor. 10.31 . Christ the Institutor of our holy Profession , was ushered into the World by the Heavenly Host with this Hymn , Glory be to God in the highest : when he was about to leave it , He prayed in these words , Father , glorifie thy Name . The design of his whole Life was to annihilate all these imaginary excellencies , which impede the shining of the Divine Glory . The People which he has redeemed , 1 Pet. 2.9 . are said to be A chosen generation ; That they may shew forth the Praises of him who hath called them out of darkness into his marvellous light . His Church is represented with the Moon under her feet , to signifie her disgust of all selfish interposals which eclipse the Glory of the Sun of Righteousness .

He hath made all things for himself , Prov. 16.4 . that is , with a purpose and design to set forth his intrinsick Glory . His Glory primarily consists in his peerless and transcendent Goodness . He has made his Creatures , as so many vessels to entertain the overflowings of it . The earth is full of the goodness of the Lord . Psal. 33.5 . The brightness and splendour of it is visible in all the productions of his hand . Tho' the Glory of his Wisdom , Power and Justice is likewise conspicuous ; yet because his Goodness is the leading Attribute , and sets all these a-work , his Wisdom to contrive the diversity of Creatures , his Power to fetch them out of the Abyss of nothing , his Justice to correct irregularities and preserve a due temper in the Universe ; the Glory of all these in effect is nothing but the Glory of his Goodness . Indeed in Men it is esteemed a character of Vanity to mind their own glory , it having no real foundation to support it : if the Supreme Being withdraw himself , all sublunary excellency is in a dependence , and obnoxious to disappointment . But in God it is otherwise . His Goodness being boundless , and his excellency unchangeable , he cannot but take an infinite delight in it . And if it be no blemish to delight in the Original , it can be none to be pleased with the Copy , and to require it as a duty from us , to set forth his Glory in our Conversation ; especially considering there is nothing more agreeable to the end of our Creation , and perfective of Intellectual Nature , than to be thus imployed . Hieroc . p. 25 When he commands this from us , he enjoyns us to be like unto himself , to imitate his Goodness , to lead a virtuous life , to abstain from all things which bear an opposition to his Nature and Will . And What can be more beneficial ? This lays a sure foundation for our inward Peace , it derives upon us many external Benedictions , there is nothing more honourable than to be like unto God , and ingaged in a Conversation , in which the resemblance of his Holiness is visible .

If the Glory of God has all these advantages to commend it , we have enough to justifie the order of our Thoughts , and induce us to believe , That it ought to have the chief room in them , in all our addresses to Heaven . When This has taken its place according to the dignity of its Nature , it is no infringement of any precept , to have an eye upon the other subordinate ends , in particular , upon eternal life . God has for this purpose exposed it to publick view . He has brought Immortality to Light by the Gospel , and stiled it , The prize of the high calling , Phil. 3. in allusion to a custom at the Olympick Games , where the Prize was hung over the Goal , as an invitation to the Racers , to exert the utmost of their vigour . It can be no transgression in us to have an eye upon that , which God has set forth , that it may be looked upon . This practice is no prejudice to his Glory , which is so blended with our eternal interest , That he who aims at the one , must necessarily hit the other . If we may eat and drink with a design to preserve our Temporal Life , and yet not violate that injunction , Whether ye eat or drink , do all to the Glory of God ; without controversie we may Worship with a purpose to gain Eternal Life , without contracting the guilt of an infringement . There is no fear of falling under the imputation of a mercenary Spirit , so long as we eye Salvation as an effect not of humane Merit , but divine Bounty : not as the Sovereign End , but that which doth minister and is subservient to The Glory of God .

SECT. IV. Concerning Assistance relating to Worship .

OUR First Parent , by his fall from the Tree of Knowledge , did not only hurt himself , but his posterity . All , descended from him , are under an Hereditary distemper . How frequent is it for children to express an inclination to those impieties , which they never saw acted ? If they were not under some sinful prepossessions , no reasonable account can be given , why a few bad Examples should be more efficacious in the impressing of Vice upon them , than the most Religious Education , of Virtue . If we look into the deportment of those who are come to a mature Age , we shall find them , generally , violating the eternal Order of the Divine Will , in giving precedency to the lesser Good , and degrading that which of right doth challenge the Priority . Nothing is more manifest , than an universal propension to such objects as are incongruous to intellectual Nature , and far below the dignity of an Immortal Spirit . This distemper is so manifest , that all sorts of men have taken notice of it . The Sacred Writers have set it forth in a very clear light . The Jews have a Tradition , That the old Serpent did infuse poison into Eve , whereby the nature of her off-spring is vitiated : and That Circumcision was instituted as an Antidote . Therefore when a Child is Circumcised , it is the custome , to have one stand ready with a vessel filled with dust to receive the praeputium . This figure of Original corruption they mingle with the food of the Serpent , to signifie , That thro' his contrivance , it was brought into the World . This they account not only a disease but a sin , which makes them obnoxious to Hell : and therefore in the form used at Circumcision , it is expressed , That that Sacrament delivers them , ab inferis ; which cannot be , when they are but eight days old , in case they are not from their birth prepossessed with something , which makes them liable to that condemnation .

In Pythagoras's verses , This hereditary disorder is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Hierocles's Comment upon them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

By it we are deprived of an ability to Worship and serve God in an acceptable manner , and come to labour under several defects . We want light to direct us how to Worship him . Strength to perform , what we are directed to . Merit to procure acceptance of what we perform . Help is provided for us under all these necessities . We have the holy Scripture to give us light . The Holy Spirit to communicate strength . The blessed Merits of our Saviviour to procure acceptance . I will treat of these in their order .

I. We have the Holy Scripture to direct us . This is a perfect Digest of the mind of Heaven concerning all things necessary to Salvation . We have in it not only the true measures of Faith , without which none can please God ; but the exact rules of Holiness , without which none can see him . In order to the understanding the ground of our dependence upon this infallible Directory , the following Propositions are to be considered .

1. The Worshipping of God is of peremptory necessity in order to Salvation . None can be admitted to a fruition of the beatifical Vision , but those , who have paid their due acknowledgments to him in this life .

2. Moses and the Prophets , our blessed Lord and his Apostles did by Oral Tradition reveal all things necessary to Salvation . The design of their Sermons was nothing but a disclosure of the whole Counsel of God about this grand concernment .

3. What they spoke , was evidenced to be the real mind of God , by inward characters of Divinity , and external miraculous operations . As the Supreme Being has set his Arms upon his Works , whereby it may be known , who is the Maker of them : So he has impressed his Signatures upon his Word . There are some particulars in it , which are evident demonstrations , That a Divine Hand is concerned in the composure of it .

In the Prophetical part we have manifest indications of Divinity . It is peculiar to God , to foretel things to come . This in the most exact manner is frequently done . Josiah and Cyrus are by name expressed many years before they appeared in the World . Alexander's conquest , with his miraculous expedition is described by Daniel with as much clearness , as if he had been a Spectator of his Military Atchievements . The time , place , and manner of the Birth of our blessed Lord is expresly foretold many Centuries , before it came to pass .

In the Preceptive part , Laws occur concerning the inward motions of the Soul , with severe penalties to be inflicted upon transgressors , which can be framed by none but God himself . If by Men , they must either be Wise and Good , or Foolish and Bad. Not the first , because it is not consistent with the methods of a Wise Legislator to make a Law , and fortifie it with a minatory Sanction about things , of which he is no competent Judge : Nor of a good Man , to ascribe a Divine Original to that , which , he knows , has no other beginning , than what it received from his own invention . Not the second , Because there is so much superlative Wisdom and Goodness resplendent in them , as will not suffer us to suspect , That they were the contrivance of ill Men , or such as were defective in point of Understanding .

In the Dogmatical part , The desire of all Nations , together with the redemption of Mankind , by him , from that burden , under which the whole Creation groaned , is fully discovered . Tho' the greatest Wits spent themselves in their inquiries about it ; yet they were as ignorant of the true Fountain of this Blessing , as of the Head of Nilus . They speak indeed , ( in order to the atoning of the Supreme Being ) of the Sacrifices of Plants , Beasts and Men : but the Sacrifice of him , who is both God and Man , never entred into their thoughts . After their best endeavours , without that success , which they hoped for , a discovery was made by the Prophets and Apostles . The wisest of Men did embrace it , and made it their choice rather to lose their lives , than to renounce the belief of it . It is natural for us to conceive That to be True , which such persons entertain with so resolved an assent : and that Truth to be disclosed by Divine Wisdom , which all humane Wisdom ( tho' engaged in a diligent inquisition after it ) could make no discovery of . This great Blessing , which God had prepared for them which love him , no eye had seen , nor ear heard , neither had it entred into the heart of any man to conceive , till a Revelation from Heaven was vouchsafed .

In the Promissory part , We have a clear account of the Future State of Men. All the Heathens were very inquisitive about it . Every one of them desired life , and that their life might be happy , and this happy life Eternal . This put an edge upon them in their search : and yet they did not arrive at any true satisfaction . Socrates , who was not inferiour in Wisdom to the best of them , was very dark in his apprehensions , as appears by his dying words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Just. Mar. Or. Coh . ad Graecos . p. 33. &c. But now is the hour of going away , mine to dy , yours to live ; which of us shall be most happy , is unknown to all except God himself . This , which natural reason is so much puzzled about , The Doctrin of Christ has made a full disclosure of . Life and Immortality are brought to light by the Gospel , and represented in such clear colours , that many upon the discovery became impatient of a confinement in this sublunary State , and earnestly covet their Martyrdom , that they might be translated into an enjoyment of it . It is very agreeable to us to conceive , That where Reason did end in its inquiries about this matter , Revelation began : and that the Wisdom of Heaven is concerned in this acceptable disclosure . The lineaments of it , are as conspicuous in it , as the cotrivance of Joab in the speech of the Woman of Tekoa .

As innate characters , so external miraculous operations evidence the reality of the Word of God . By reason of the slowness of Men to entertain it , it was the Divine Pleasure to quicken their belief by Miracles .

Under the Old Testament , supernatural works were done by Moses and the Prophets : Under the New , by Christ and the Apostles . After their Preaching ( in order to the confirmation of it ) They did such things , as exceeded all the productions of Nature . There was no collusion in them . They did not vanish , so soon as they were done : but by their permanence did demonstrate their reality . They were not done in corners but openly , in the presence of the most critical Spectators . They were produced in an instant , at the speaking of a word . They were so evidently great , That sublimated malice had not confidence to attribute them to any thing less , than to him who has the regency in the Infernal Kingdom : Which calumny was sufficiently refuted by the reply of our Saviour ; That no Man can with reason apprehend , that the Prince of Darkness would be accessary to the production of such works , as tend to the confirmation of a Doctrin calculated for the ruine of his Kingdom . These Miracles were the Credential Letters , whereby our blessed Lord did evidence , that both He and his Doctrin came from God . No Man can produce them without the influence of an extraordinary power : and it is not congruous to the Veracity and Goodness of the Supreme Being , to lend such a power to any person in order to the ratification of an errour .

It is vain to pretend , That Miracles can be of no use in the present case , because of the difficulty in discerning which are True , and which are False . It may be as well said , That the Broad Seal is no certain evidence of the Royal Authority , because there is a possibility , it may be counterfeited . A due consideration of all circumstances will quickly deliver us from the fear of being imposed upon . A diligent circumspection doth often discover that to be Brass , which is commonly received for current Coin . If Miracles were not discernable from lying Wonders , our Saviour would not so familiarly appeal unto them , as he doth , for the justification of his Doctrin . Tho' there may be some difficulty , yet not always : a Miracle is a work that exceeds the bounds of Nature . These bounds in many cases are not concealed , but obvious to every capacity . It is clear , That a finite Being is so limited , as not to be able by its own power to raise to life , one that has been four days dead , to give sight to one who is born blind , to cure Chronical diseases in a moment , at the speaking of a word . Where the bounds of Nature are clear , as they are in these instances , there can be no difficulty in discerning , when they are exceeded , and by consequence , when a true Miracle is produced .

4. The Word of God with its Internal Characters , together with a perfect relation of the miraculous External effects whereby it was evidenced , are faithfully committed to Writing . Supernal direction was given not only about the matter , but the manner . S. Paul stiles the letters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and saies that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of Divine Inspiration . The Men , imployed about this Work , were perfectly acquainted with all circumstances . Their information was so exact , That had they been lest to the conduct of their own private Spirits , they could not have been mistaken thro' ignorance in setting down matters of fact . Neither have they made any misrepresentation out of design . If Moses had been instigated by private regards to compose the Pentateuch , he would not have recorded the infamy of his own family . If any fraud had been used in the Penning the New Testament , no doubt many enemies as well as friends , who were Spectators of the Miracles , and Auditors of the Doctrin , living to see the relation in Writing ; would have discovered it . Yet we never read of any attempt of this nature : but on the contrary , Porphyry , Celsus and Julian , in their cavils against Christian Religion , suppose the matter of fact , That such Doctrin was Preached , and such Miracles done .

5. This Writing in the Old Testament is digested into four and twenty Books : In the New into twenty seven , five Historical , one and twenty Epistolical , one Prophetical . For this number we have the most clear Tradition . Ezra having consigned the Canon of the Old Testament , S. John of the New , both of them persons inspired by the Spirit of God , and of great Authority amongst Men ; The Tradition came in so full a stream from their hands , that in every age it has born down all the opposition which has been made against it . This Tradition we have just reason to embrace , altho' we reject others : because it adds nothing to the doctrin of the Bible , as the Pipe adds nothing to the Water , which is conveyed by it . It is virtually contained in the Scripture . It owes much of its universality to the intrinsick excellency of the Sacred Oracles , which upon the first consulting , commend themselves to the good opinion of every intelligent Reader . It is of greater latitude , than any other Tradition , which is not formally contained in the Scripture . As for others , the Romanists are able to produce only the testimony of their party : but for this we have not only the Testimony of all , which adhere to the Community of Rome , but that vast body of Christians , which appertain to the Greek , Protestant , and all the Oriental Churches . It must be acknowledged , That there was for a time some hesitancy in some persons , about some part of the New Testament . The Christians concerned being dispersed , and kept by persecution from holding correspondencies one with another , could not possibly have an information equally early about those Books which were last written . Upon this account , when they first arrived at their hands , they made some demur , as the Apostles did at Christ , when they believed him to be a Phantasin : but upon a deliberate view , consulting with those who had a more perfect intelligence , they corrected the errour of their apprehension : Insomuch , That there is no instance , which can be produced of any Church , or Council , which in any Decree , or Canon has disallowed their Authority .

6. These Books of the Old and New Testament , have been transmitted to us without corruption . We have the attestation of all sorts of men in every age for their passage thro' it . Councils have made them the foundation of their Theological divisions . The Fathers appeal to them in their Concertations , as the most equal Arbitrators . Divines before their Homilies prefix a Text taken out of them . The Hereticks in every age , have drawn from them , whatsoever they conceive may favour their Sentiments . Porphyrie's cavils at the Old Testament , Hierocles comparing the Life of Christ in the New , with the Life of Apollonius , Julian's spending his Winter-nights in the refutation of it , the Jews calling of it a volume of iniquity , argue , That they were extant , and passed by them in those ages in which they lived . Shimei's cursing , and throwing stones at David at Bahurim make it evident , that he went that way .

As these Books of the Old and New Testament have passed thro' every age down to us : So in their passage they have escaped depravation . What is spoken concerning the Essential Word , may be applied to the Written . Thou wilt not suffer thy holy one to see corruption .

If the Old Testament in any point material to Religion has been depraved , it must be by the common fate , which all humane Writings are exposed unto : or else out of design by the Jews , or by some unadvised neglect in those who copied it out .

Not the first way . It is notorious , what a signal discrimination Divine Providence has made betwixt the Scripture , and other Writings in point of conservation . When the book of the Law was given forth , every Master of a family was obliged to have a Copy of it in his house . The Prince was bound ( as is conceived ) to Write it out with his own hand . Every Sabbath it was read in the Synagogues in the audience of the people . Peculiar Persons were appointed to prevent any mutation in Words or Letters . The Massorites who began in Ezra's time , did reckon up all the Verses , in every Verse the Words , in every Word the Letters , and have punctually expressed , how many times every Word is used , and which is the middle Verse , Word and Letter in every Book . It does not appear , That the like care has been used by Divine Providence for the securing any other Book from depravation . The event has been answerable to the care . The Writings of the Penmen of the Scripture which they composed by the aid and conduct of their own Spirits , have been corrupted , and at last are utterly perished , as Solomon's natural History . But what they composed by the help of the Divine Spirit , is preserved in its purity . In all Copies of the best account there is a miraculous harmony , in all material points . The burning of the Book of the Law by Antiochus is very reconcileable with the vigilancy of Providence which has been asserted . Tho' he was permitted to destroy some Copies : yet his rage was not suffered to reach to all . After this , The Israelites in Maspha , are said to lay open the book of the Law , 1 Macc. 3.47 . This fire made the Jews more warm in the defence of the Scripture against injurious attempts . It is observed , That from this time they began to be more Critical about the Text. That which was designed for the ruine of it , was by the propitious influence of Heaven , improved into a security . The burning the sacred Oracles , like the burning the Sibyll's books , did make the Copies , which remained , have the greater value set upon them . From that time the Jews divided the Prophets into Sections , Elia. Tisbi . vo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and began to read them in their Synagogues .

As the Books of the Old Testament have not been corrupted by that fate , which other Writings are exposed unto : So neither designedly by the Jews . If they had been guilty in this respect , it must be either before or after the coming of the Messias . If before , this crime would not have been concealed in the New Testament : The Apostle , who has noted That the Oracles of God are committed to them , would undoubtedly have recorded their unfaithfulness in the discharge of their trust , in case any such thing had been . If it be said , That the Apostles have sufficiently discovered their thoughts touching this matter , in that they have waved the Hebrew Text in their citations out of the Old Testament , and made use of the Greek Version : I answer , That the Hebrew Text is never waved ; if the words be not directly followed , yet the sence , which is the Soul of the Text , always is . If the Shell be wanting , yet we have the Kernel . The Pen-men of the New Testament represent the sence of the Old , in such words , as seem meet to the Spirit of God . Those words being of great Authority , were put into the Margin of the Greek Version , as a good illustration of it , Disser . in Appen . ad Crit. Sacr. Capelli , p. 489. and in process of time were inserted by the Transcribers into the Text it self . Several insertions of this nature are visible to those , who diligently peruse that Version .

If the corruption pretended was made after the Age in which our blessed Lord , and the Apostles lived , it is very strange , That the Fathers should take no notice of it . They speak of the depravation of the Greek Text , but never of the Hebrew . It is unaccountable why the Corrupters should suffer those Texts to continue in the Bible unaltered , which are most pertinent for the refutation of their error . We desire no greater advantage against the Jews in our concertations with them , than what the Bible , as it is now pointed , will give unto us . None are able to nominate the Text , where this fraud has been committed . If any such deceit has been used , no doubt , but those Jews which were converted to the Christian Faith , would have disclosed it .

As the Books of the Old Testament have not been corrupted out of design : So neither by any neglect of those , which copied them out . He who considers their accuracy about Transcribing the Law , will not be inclinable to charge them with this crime . They were careful that the Ink , which they used , might have no corrosive ingredients in it . The Parchment , which they wrote upon , was made of the skin of a clean beast , and prepared after the most exquisite manner . The Columns were measured , and a computation made , how many lines were to be drawn in every Column . These lines were accurately drawn out , and the distance betwixt every word and letter limited . Tho' many of them did remember the Law by heart ; yet they did not write a word , till they looked upon it in the Authentick Copy . All this , being duly pondered , doth evidence , That the Books of the Old Testament are not depraved .

Neither are the Books of the New . In order to the preventing corruption , Divine Providence has signally appeared in waving the methods of Art , which requires , That those things which are homogeneous be put together , and in dispersing the fundamental points throughout the whole Volume . By this disposition , all attempts to deprave it are easily detected . If we have several pieces of money , it is not difficult to know , by comparing of them together , whether any of them have been clipt . If the Truth should be rased out in one place , yet it will be preserved in another . It is the pleasure of the Divine Wisdom to divide the important Articles of our belief , as Jacob did his flock , that in case Esau smite the one , the other might escape .

The divine care is equally conspicuous in ordering , That Versions should be made into several Languages , and communicated to the World . Every Nation is in a capacity to hear the Spirit of God speaking in their own tongue . All these people living at a great distance one from another , could never combine together to corrupt this sacred Canon . If any such attempt had been in any one Nation , the Copies preserved in others , would presently have discovered the fraud .

The Premises being seriously considered , it will be evident , That it is our duty to entertain the Bible , both Old and New Testament , as the Word of God , and depend upon it for our primary conduct in Divine Worship . Tradition doth put it into our hand as a complete Directory in the concerns of Religion . The Testimony of the Church doth prepare , and quicken our minds to look into it , and begets a Moral certainty that it is the Word of God . There is no reason to question that which has been asserted with so much unanimity in all Ages . We may as well doubt of that , which we perceive with our senses , as that which has been the sence of the best and wisest of Men at all times . When we are thus prepared , and seriously consult the matter of the sacred Oracles , ponder the internal characters of Divinity , and the external Seals of the Verity of them , we find our Moral Certainty presently translated into a Divine Faith . When we receive a letter from a friend , we believe it comes from him , because it is so asserted by the bearer : but when we look upon the hand and seal , and find that both are his , we are prefently exalted to a higher degree of assurance . The inward characters are God's Hand , and the Miracles his Seal . Those who assert , We believe the things contained in the Scripture to be True , because God who is True has revealed them : and that we believe God has revealed them , because it is so affirmed by the Church in all Ages , make the foundation of Faith weaker than the superstructure . For the Revelation of God is more sure , than the Universal Tradition of Men. Those who assert , That this Proposition [ The Bible is the Word of God ] is capable of no other evidence , must ground their perswasion either upon the want of Power , or Will , in God , to impress such Characters upon it , as are sufficient to evidence the divine Original of it . We cannot reasonably affirm the first . For if by the impressions of reason upon a discourse , it may be known to be the composition of a Man of excellent Learning , why may not such words of Wisdom be spoken by God , as need nothing to attest their Original but their innate evidence ? If God may be known by his Works , there is just cause to believe , that he may be so by his Words . He can imprint peculiar Characters upon the one , as well as upon the other . The second cannot be asserted . For when he gave forth his Word , he willed that it should be received as his . We cannot receive it as his Word , without a divine Testimony . There can be no Testimony of this nature but innate evidence . If any other revelation be asserted , how will it appear that it doth derive its original from God ? If from another , the same doubt will return , and the enquiry be endless . So that if God did Will , That the Bible should be received by us under this notion as his Word , he did Will to impress upon it such evidence as is sufficient to convince every considerate person . For this reason it is compared to light , which doth not stand in need of any other thing to manifest its reality . Tho' there be many motives to communicate strength to our opinion ; yet our Faith properly , is ultimately resolved into that divine and innate evidence , which has been asserted . If we compare it with those ideas of Goodness , Mercy and Justice , impressed upon our minds by a divine hand , and impartially consider their exact correspondencies , we are sensible of a powerful conviction , That the Scripture comes from God , and is designed for a sufficient directory in the great and necessary concerns of Religion .

Indeed it 's said , That altho' it may be so to Men of ready perceptions and elaborate improvements , yet it doth not follow , that it can be of the same conveniency to those who are engaged in secular affairs , and have not time to cultivate their minds with severe Study and Meditation . To which we reply , That God has so placed the necessary points of Religion in the Sacred Scripture ; That not only persons of Learning , but very inferiour capacities may arrive at the knowledge of them . What Philosophy uses to affirm , concerning the rational Soul , that it is wholly in the whole , and wholly in every part of the body , may be with a greater degree of Verity asserted concerning fundamental Truth , which is the Soul of the Sacred Oracles . It is disseminated thro' the whole body of the Scripture , and likewise it is to be found wholly in many particular parts , which are so small , that men of secular business , without any impediment to their particular vocations , may peruse them , and gain an understanding of those things which concern their Salvation . I will instance in the first Epistle of S. John . All things necessary to eternal Life are contained in it . He says , He writ it , That those who believe in the Lord Jesus , might know they have eternal Life . This they cannot know by a perusal of it , except all things requisite to the obtaining of future felicity be clearly expressed in it . Now I would willingly understand , why a Man , whose subsistence depends upon his daily labour , may not come to know the summ of what is contained in so small a volume . It consists but of five small Chapters . He may peruse them every day : if those intervals only be dedicated to this sacred purpose , which are usually spent about that which is irrelative to his secular business . By this means he may read the whole Epistle seven times every week , three hundred sixty five times every year . This frequent perusal can effect no less than a deep impression upon his memory : and if he will solicit the Supreme Being to open the Book , and lead him by his Spirit into a right perception of the importance of it , there is no doubt he may attain to the knowledge of that which is requisite to his everlasting beatitude . If a Letter from an infallible hand , in no clearer a stile than the Apostle's , should be sent to one , whose livelihood depends upon his daily labour , to acquaint him with a great estate that belongs to him , and of the conditions which must be performed , before he can be admitted to an enjoyment : no doubt he would chearfully apply himself to the doing as much as hath been expressed , and at last obtain a right notion of his duty . It is slothfulness and inconsideration , and not any defect in divine provision , that keeps men in their ignorance . If an incapacity to understand , what appertains to their future good , be contracted by an ill education , this must not be charged upon God , who has amply provided for the instruction of the meanest in his sacred Word . Experience teacheth us , how a Mechanick will dive into the mystery of his Trade , and comprehend all the intricacies of it . Tho' the mystery of godliness is much deeper in it self ; yet if we consider the manner of the delivery of it to us in the sacred Scripture , it is not inferiour in perspicuity to the methods of many professions .

All this , which hath been spoken , doth not supersede the work of the Ministery , and render the direction of the Church unnecessary . Tho' the Bible , in that which has an inseparable connexion with eternal beatitude , has such a degree of Clarity , that he who is not defective in the use of those means , which lie within his sphere , may be his own Interpreter : yet ( by reason there is a pronity in all to be seduced by their own fancies , blinded by the prejudices of Education , influenced into so much obstinacy , as to shut their eyes against the clearest light ) The direction , explications and advice of the Church cannot be but of singular advantage , and absolutely necessary in this state of imperfection . Men are very backward to hearken to the most evident information , in case it tends to the abatement of their satisfactions in those sublunary fruitions and pleasures , which they are espoused unto . Tho' the Decalogue , given to the people by God himself , was obvious to every understanding rightly disposed , yet , for the reason specified , He was pleased to give them a Deuteronomy in which there is a repetition of the same Law , and a fuller explanation of it . Altho' S. Paul had acquainted the Corinthians in the clearest terms with the Gospel of Christ : yet by reason of the policy of the God of this World in blinding their minds , he was compelled to write two Epistles , to explain and impress that which before was fully made known unto them . The clearest water may be mudded by impure mixtures . The most beautiful Flowers may be obscured , and overgrown with poisonous weeds . Let things be never so manifest in themselves : yet the Church's help is highly necessary in order to the quickning the perceptive faculty , and the removal of all the impediments which may interpose , and lie in the way betwixt it and the object .

The Members of the Church are either Secular or Ecclesiastical . The Secular have been sometimes of use in this particular . Some of them , like the Nethinims , have devoted themselves to hew , and make plain , many knotty Texts ; and to draw the water of life out of the sacred Fountain .

Ecclesiastical may be considered either alone , or as together in Synods . In their solitary capacity they resemble the Pillars in the way to the Cities of Refuge , erected on purpose to prevent those who were flying thither , from slipping into by-paths . Their direction is not only an act of Charity but Authority . The Key of Knowledge is committed to them , whereby they have a power to unlock the Mysteries of the Gospel , and open a passage into the true importance of them .

If we consider them as congregated in Synods , so their Authority is more illustrious . As the Sun of righteousness immediately rules us in the day , that is , in all perspicuous places of Scripture : So these Luminaries are fit to govern us in the night , in all the dark and controversal passages . This we may learn from the holy Apostles , who ( when the Controversie , whether God was to be Worshipped according to the Order of the Ceremonial Law did menace the Church with vexation ) were gathered together with the Elders , and in a solemn Convention did determine the difference . This was no extraordinary Act , but that which they did design to commend to the imitation of the Church , as is evident by the method of their procedure . They did not appeal to any peculiar revelation , but by rational discussions , which are common to all men , prepare their way to a decision .

There are Two Opinions of no good consistency with what has been asserted . The First is , That every man ought to be guided by the Church of Rome , in the concerns of Religion : The Second is , That every one ought to rely upon the conduct of his own Reason . Both which we will now examine .

1. The Church of Rome is to be our Guide . If we ask the membes of it about a Guide , they presently name the Catholick Church . If we interrogate them , what they mean by the Catholick Church , they answer , That Community which submits to the Papal Power . If we object the notorious corruptions , which stain her reputation , and discourage us from putting confidence in her conduct , they reply , That her directions are not capable of errour . Her rule is the Word of God . This Word is either written or unwritten : for the knowledge of this Word , which it is , and what is the Sence of it , we must depend upon her attestation . She is an unerring Judge , an authorized Guide , and therefore when she propounds her dictates , we have nothing to do , but assent . We must not chew , but , like Pills , swallow them whole , and for our encouragement to give them an easie passage , they are gilded over with the specious pretence of Infallibility .

If it be so , That the Church of Rome is Infallible ; by the Church must be meant either the Pope or a Council , or the body of the people which adhere to them , or all these together . If the Pope , how can Zepherinus's compliance with the errour of Montanus , Foelix the 2d . his Arianism , Honorius's being a Monothelite , John the 23d . his denial of the resurrection and life to come , be reconciled with the presence , and influence of an unerring Spirit .

If a Council ? How comes it to pass , That one Council has contradicted another ? The Council of Francford rescinded the Decrees of the second Council of Nice ? Why are some General Councils approved , some disallowed , some partly approved , partly disallowed ; some neither approved nor disallowed ? Bellar. t●● . 2. c. 4. de Concil. What is the reason of all the sinister methods which the Pope used , to obtain his designs in the Council of Trent ? The divine Spirit doth not use to frequent such crooked and oblique paths . The devices used in that Convention represent rather the windings of the Serpent than the motions of the Dove . They are thus expressed by one who was present in the Council in his Letter to Maximilian the Second .

We daily saw hungry and needy Bishops come to Trent , Coun. of Tren . p. 841. Youths for the most part given to luxury and riot , hired only to give their voice as the Pope pleased . They were both unlearned and simple , yet fit for the purpose , in regard of their impudent boldness . When these were added to the Pope's old slatterers , iniquity triumphed , it was impossible to determine of any thing , but as they pleased , who thought it to be the highest point of Religion , to maintain the Authority and luxury of the Pope . There was a grave and learned Man , who was not able to endure so great an indignity . He was presently traduced as no good Catholick , and was terrified , threatned , and persecuted , that he might approve of things against his will . In sum , Matters were brought to that pass , by the iniquity of those , that came fitted and prepared ; that the Council seemed not to consist of Bishops , but of disguised Maskers , not of Men but of Images , such as Dedalus made , moved by Nerves , none of their own . They were hireling-Bishops , which , as country Bagpipes , could not speak but as breath was put into them . The Holy Ghost had nothing to do in the Assembly . All the Counsels given there , proceeded from humane policy , and tended only to maintain the Popes immoderate and shameful domination , &c. He who considers the chief inducements to the determinations made in that Council , will not find himself under any propensity to disbelieve what has been represented . Priests must not be allowed to marry , because having Wives and Children , their dependence would not be so much upon the Pope as the secular Prince , under whom they live . Their love to their Progeny would make them yield to any thing , never so prejudicial to the Church . Besides , This would be a temptation to them , to seek to make Benefices hereditary : and so in a short time , the Authority of the Pope would be confined within Rome .

The Mass in the Vulgar Tongue must not be permitted , because then all would think themselves Divines . The Authority of the Prelates would be disesteemed . This resembles the policy of those , who to keep up the reputation of their Profession , Pen their instructions in a Language unknown to the common people .

The Communion of the Chalice must not be granted , because then a gap would be opened to demand an abrogation of all positive Constitutions , by which only the Authority of the Church of Rome is preserved .

A Determination must not pass , That the Institution of a Bishop is from Christ , for then it would follow , That the Keys were not given to Peter only , and that the Bishops were equal to the Pope , and a Council above him . The dignity of Cardinals would cease , Residence would be jure divino , and the Court of Rome come to nothing ; and therefore special order was given to Laynez General of the Jesuits , to form an exact discourse to prove that Bishops are not jure divino , but Pontificio . Tho' the Pope did in a compliment so far humble himself to Heresie , as to invite Protestant Princes to the Council : yet there were such conditions made , as in particular , That nothing should be discussed , but what the Pope's Legates thought fit to propound : and so many ambiguities in the conduct that was promised them , that their journey could neither be safe , nor significant to any good purpose . To these intrigues may be added , The Oath of Fidelity to the Pope , ( who was a party ) imposed upon all the Members of the Convention , the continual directions by the mail from Rome , the vast number of Titulars and Pensioners sent from that Court , with many other devices , P. 18 , 19 , 20. insomuch that a Romish Priest in his Letter to the Bishop of Ferns , saies , That the Council was neither Oecumenical , nor Occidental , nor free . He who considers all this will be under no inclination to believe , That the Council of Trent was inspired with any thing besides the infallible Spirit of Worldly Policy .

As for the People , They can make no just plea to infallibility . If the Head cannot justifie his plea , much less the feet , which are guided by , and take their measures from him . If the Head and Members together are the recipients of it , ( for it is not agreed , whether the Decrees of the Pope without a Council , or the Decrees of a Council without the Pope , or the Decrees of the Pope and Council without the acceptance of the whole body of the People be authentick . Some say one thing , some another . Their Language is confounded , that they may be hindred from building the aspiring tower of Infallibility . ) it ought to be examined how this comes to be known . Two things are alledged , 1. There is a peremptory necessity for such a guide . 2. The Church of Rome has all the evidence , that can be reasonably desired ; that she is such a one .

1. The necessity is not apparent . It was necessary that the doctrin concerning Religion should be revealed by God , the first Proponents of it infallibly guided by the influence of the Divine Spirit : but there is no just reason , why such persons should be continued in the Church to the end of the World . The certainty of Religion may be secured without them . We have an infallible rule to steer our course by . The Books , in which it is contained , are conveyed to our hand , with all the desirable assurance , That they are not forged , but really such as they pretend to be . We have as much evidence for this , as the nature of the thing is capable of . The Tradition , whereby they are delivered to us , is so universal , That could the like be produced for those points , which are in controversie betwixt us and the Church of Rome , we should not be backward in the entertainment of them . We have far less evidence for many Writings , as Plato's , Tully's , Caesar's , which without any hesitancy we believe to be genuine . These are conveyed unto us , but by a very few hands in comparison : but the Books of the Scripture , being of general concernment , were perused by all sorts , and by this means have gain'd the most universal attestation . Porphyry and Julian , with other implacable enemies to the Christian Faith , did acknowledge those books to be composed by those whose names they bear .

The Books being thus delivered , when we come to consult the doctrine contained in them , we find ingraven upon it peculiar characters of Divinity agreeable to the impressions of the Deity made upon the Souls of all men , together with the broad Seal of Heaven annexed unto it , many Miracles which God never gives to any a power to do , for the confirming an errour .

In order to the gaining the true Sence and meaning of this doctrine , we have great advantage from the clearness of the stile , in all points of absolute necessity to Salvation . Truths of this importance are set in a very clear light . What is more manifest than the following particulars : There is a God ; a peculiar Worship is due to him : in the Deity are Three Persons . The Second cloathed himself with our Nature , that he might be in a capacity to transact the work of our Redemption . Those that would have a title to the benefits of his Redemption , must Believe , Repent , lead a holy Life . An eternal reward will be given to those that do these things , and an everlasting punishment inflicted upon those who neglect them . A day is appointed , when all must stand before the judgment seat of Jesus Christ . These particulars , with many others of a-like nature . are written with the greatest perspicuity . If any complain of obscurity , it is in themselves , and not in the object . If men will devest themselves of their prejudices , dissipate those mists which are cast before them , they cannot remain long unacquainted with these Truths .

If any controversie arise , we have visible Guides to advise with , who are devoted to the study of the Sacred Oracles , and solemnly set apart by a Divine appointment to this purpose : even as in secular concerns there is not only a Law to walk by , but Men wholly devoted to the search of the meaning of it , who are able in difficult cases to assist us . Tho' these Persons , whether alone or congregated in a Synod , are not infallible : yet when they are duly improved , sincerely Religious , free from the Bias of an irrelative interest , they give us a high degree of assurance , That their thoughts are agreeable to Truth , and just Reason , if we cannot internally assent , to keep our Faith to our selves , and not to disturb the Peace of the Church , by an imprudent publication .

We attribute to the Divine Spirit , speaking in the holy Scripture , supreme and infallible Conduct : To the Governours of the Church , Subordinate and Ministerial : To private Men , who are under their Government , we dare not deny the judgment of discretion . God requires of them a reasonable Service , 〈…〉 a compliance as is in brute creatures , who are entirely subject to the discretion of those who use them , and can give no account of the action they are directed to . He expects the concurrence of the Heart . He has endued us with a freedom to determine our selves , and requires that our election be made upon such evidence ; that in case our Rulers command us to do otherwise , than we apprehend to be right , we may be able to give a sober account of our dissatisfaction , an answer to every one , that asketh us a reason of the hope , which is in us , with meekness and fear . We are obliged to prove all things , try the Spirits whether they be of God . This Exhortation is not directed only to Fathers and Governours in the Church ; but such as are stiled young men and children , who are under their conduct .

This liberty in point of discretion doth not lessen and impair the certainty of Religion . Those , who use it , have a rational power conferred upon them by the Supreme Being for the searching and finding out of Truth . They have visible Guides to make their application to , in order to the removing their scruples . They have the enjoyment of the publick Ministry , which by Heaven is designed as the ordinary means to convey information to them , the promise of the divine Spirit , which doth accompany it , and will be assistant to them , if they do not resist it but expose themselves to its operations , a power to suspend their assent , till the matter be clear and evident . When the object is so , and the faculty duly prepared by the use of such means , as have been specified , it will be unreasonable to assert , That we may in such circumstances be imposed upon . He to whom veracity is essential , made the faculty . He formed it with a design to find out Truth : He requires no other condition in any object , to qualifie it for assent , but clearness . We have as much clearness in all points necessary to Salvation , as the nature of the thing will bear . So that in this case we have a security from the divine Veracity and Goodness , with which it is no reconcileable ; That our faculty should be so formed , as to be deceived , when the Proposition , we assent unto , is manifest and perspicuous . So that the ultimate resolution of our Faith is not made into the fallible testimony of a private Spirit , but a testimony given by an infallible attribute of the immutable nature of the Deity , which assures us not only , That what God has revealed , is true : but that those things are revealed by him in the Bible which are plain and manifest to a duely qualified mind .

Errour proceeds from the giving too hasty an assent to propositions upon such grounds as are irrelative to their Nature , as Education , Interest , &c. He who will devest himself of his prejudices , which way soever contracted , and sincerely apply himself to the use of such means as are of Divine designation , as Praying , Reading , Hearing , Meditating , consulting the living Guides , which God has set up in his Church , will certainly arrive at the perception of that , which is necessary to his Salvation . He has the highest degree of assurance , that this sublunary 〈…〉 ●●pable of . Nothing can be thought 〈…〉 an addition to it , but a new revelation ; and if this was granted , as many difficulties would emerge about the meaning of it , as there are about the true importance of the old . No acquiescence in it could be obtained , but upon such considerations , as now induce us to believe the Bible , and the clear sence of it , to be the Word and mind of God . All this will evidence , That there is not a peremptory necessity for such a Guide as the Church of Rome contends for .

2. It is not true : That the Church of Rome has all the evidence , that can be reasonably desired , that she is such a one . Three Topicks are commonly made use of in this case , Scripture-promises , Universal Tradition , Motives of Credibility .

As for the first , Let the Text be cited , where any such promise is made to the Church of Rome . S. Paul in his Epistle to the Romans is so far from insinuating any thing of this nature ; that he gives them advice , which evidently imports the possibility of their fall . He acquaints them , if they boast against the branches , ( as it is manifest they have done ) and grow insolent , that they shall be cut off . To mention those promises , which respect the Universal Church , is wholly irrelative . The Church of Rome is so far from being the Universal , that she is but a part exceedingly degenerated . Pessimum acetum ex optimo Vino . She hath obtained the title Catholick by the same method , which Abimelech used , to make himself King , and Phocas Emperour . She attempts to murder the right Heirs , and true Sons of the Church , with the unjust imputation of Heresie ; that she may enjoy the inheritance alone . Her deportment has been , as if one member of the body which has a distemper in it , should value if self upon that account , and pronounce all the other parts to have no interest in the whole , because they are not infected with it . Indeed it is said , That the Catholick Church is One and always visible , which can be applied to none , but the Church of Rome . But this may as easily be denied as affirmed . She has not been in any age , the One only Church . The Eastern Churches have had always an existence , as well as the Western : in which from the first age there has been the Baptism of Christ , the Creed of the Apostles , an uninterrupted succession of Bishops . In the Western , when abuses began to insinuate themselves , there was always a number not only of private , but publick persons which gave their testimony against them , as will be manifest to any who have leisure to peruse the History of the Ages , betwixt Boniface the third , and Luther . These persons we have more reason to account the Church , which God has promised always to preserve , than those who were willing without any reluctancy to submit to the grossest innovations . Tho' they were not equal in number , yet there were enough of them to make the little flock , to which a Kingdom is promised .

The Church of Rome , as it is now , has not been always visible . There was no such thing in the three first Centuries . Where was then the doctrin of Supremacy , Infallibility , Transubstantiation , worshipping of Images , Invocation of Saints , Praying in an unknown Language , keeping the Scripture from the People , mutilating the Sacrament , making the Apocryphal Books equal to the Bible ? These are some of the Characteristical notes of the present Church , whereby she stands distinguish'd from others . Those Ages were utterly unacquainted with these Tenents . We dare appeal from the Church of Rome , as it is now , to the Church of Rome as it was then , and stand to her arbitration . In the following Ages , errours began more to shew themselves , yet they did not grow to such a height , as to be received for the Faith of the Church . The infernal Spirit has been always busie to sow his tares : yet those Ages were not so blind , as to take them for wheat . Insomuch that we lawfully say , That there was not a man in those days , which may be properly called a Papist .

As for the Promises , which respect the Universal Church ; the utmost that can be made of them , is , That there shall always be upon the Earth a people owning the fundamentals of Religion , together with Teachers , which shall have a sufficient assistance in order to the directing and inabling them to discharge their duty . But there is no assurance given , that this aid shall be so efficacious , as to furnish them with such an universal Infallibility as the Church of Rome pretends to . Such help is promised , as is sutable to the exigencies of every Age. In the Primitive , it was necessary , That it should be so powerful , as to secure the first Proponents of our Religion from errour . But in after ages this necessity did not continue . Greater skill is required to make an exact rule , than when it is made , to draw a line exactly conformable to it . The foundation of Religion being completely laid , and the rule of Faith and Worship given out by an unerring hand , such aid only is ordinarily to be expected as ( if we be not wanting to our selves , and prevent the effects of it by a voluntary neglect ) will lead us into the sence of what is revealed . God has endued us with a faculty , whereby we are in a capacity to make a free choice of that which is propounded unto us . He helps us to do it by such means as are agreeable to an intellectual nature . He does always enough to enable us to make an advantagious election : and therefore errour is charged in sacred Writ upon the Will , as the original of it .

This doth not render Religion uncertain . Fallibility and certainty are not inconsistent . There may be an actual certainty , where there is no absolute infallibility . A Judge is not infallible , and yet he may be certain , that the sentence which he pronounceth , is right . A man may be sure of what he sees plainly demonstrated before him , altho' he is not out of the power , and influence of all deception . When a foundation is laid , and some build gold , silver , and precious stone upon it , others wood , hay , stubble , it is as easie for one who is not infallible to discern the difference betwixt these superstructures , as to distinguish a wall of marble form that which is made of brick . If there be no certainty without infallibility , Scepticism must be admitted , and a stop put to all proceedings of Justice . No Man ought to be condemned to suffer a penalty , except it be certain , that he deserves it , and who are there , but fallible Men to give evidence , and judge of his demerits ?

If the Promises of Scripture have s●●●● sence as is contended for , how comes it to be known ? It is a received principle amongst those with whom we are concerned , That they cannot be sure of the meaning of the Bible without the interpretation of an infallible Spirit ; and by consequence we must be sure , that the Church is infallible , before we can be sure of the Sence of Scripture : and if so , the promise cannot be alledged as an argument to prove infallibility ; for then there will be a perfect circle . The sence of the promise is justified by the infallibility of the Church , and the infallibility of the Church by the sence of the promise . From hence it is apparent , That the meaning of the promise may be known without the interpretation of an infallible Spirit : and if so , why not the sence of other places of Scripture ?

If we should enter upon an examination of the particular Texts of Scripture , which are pretended to favour the Infallibility which the Romanists contend for , they would be found no way answerable to that purpose for which they are produced . They are such as these , If he neglect to hear the Church , &c. Lo I am with you to the end of the world . He will guide you into all truth . He that heareth you , heareth me . It seemeth good to the Holy Ghost and to us . The Church which is the pillar and ground of Truth . He , that will not hearken to the Priest , shall die . Thou art Peter , and upon this rock will I build my Church . I have prayed , that thy faith fail not . Feed my Sheep . To all which , we briefly answer in order .

1. When we are commanded To hear the Church , This Church may be the Greek , or Protestant , as well as the Roman : and hearing doth not imply the infallibility of it . Every Parishioner is commanded to hear the Minister which is set over him , and yet no body from thence will infer , that he is infallible . This Church , we are not to believe without making any scrutiny , but lie under obligation to try all things , and hold fast that which is good . The command of the Church doth not free us from sin in our conformity to it . The Jews contracted a deep guilt in compassing the death of our blessed Lord , tho' they did it in obedience to their Governours . Not only Pastors , but the Sheep know the voice of their supreme Shepherd , and are in a capacity to distinguish it from the voice of a stranger .

2. When it is said , I will be with you to the end of the world , This assures us of the presence of Christ with his Ministers , so long as the world endures : but not that he will give the same measure of assistance , which the Apostles did enjoy . That which is sufficient in every Age is ascertained by this promise : but not that which is efficacious to such a degree , as will secure them from all errour ; for then every particular Pastour will be as Infallible as every Apostle was .

3. When it is asserted , That when the Spirit of Truth is come , He will guide you into all truth , it cannot be proved , That this promise is made to any besides the Apostles . The context plainly appropriates it to them . I have many things to say unto you , but ye cannot bear them now . These words have an evident aspect upon the Disciples only . If we should grant , That not only the Apostles , but their Successors , are the objects of the promise ; what is intended to be proved , will not follow , namely , Infallibility . The direction of the Spirit may be opposed . He gives in all ages a sufficient , but not an irresistible guidance . Many , tho' they are put into a right way by him , yet desert it , and follow their own erroneous apprehensions .

4. Those words , He that heareth you , heareth me , are spoken of the Seventy Disciples , not assembled in a Council , but as going up and down from place to place to preach the Gospel . So that if they be construed in such a fence as to favour Infallibility , they will prove more than is desired , namely , That this priviledge of not erring belongs to every Preacher , who has a lawful authority conferred upon him to publish the Gospel .

5. Those words , It seemeth good to the Holy Ghost and to us , do not argue , That the blessed Spirit will infallibly assist in all future Councils . They assert what was done at this present Convention , but hold forth no promise of the same degree of assistance in all Ages . The reason of this extraordinary aid was peculiar to those times . The Apostles then were to lay the foundation , to fix an unerring rule , both for the converted Jews and Gentiles . The rule being once setled , the necessity of the continuance of the same degree of assistance did cease . The Heavens did forbear to rain down Manna , so soon as the Israelites were in possession of a Country furnished with all convenient provision . It is no good consequence ; That because the Sanhedrim in Moses's time was endued with an extraordinary Spirit , therefore the same favour must be indulged to all their Successours , even to the Council , which put the Lord of Life to death .

6. In those words , The Church of the living God , the pillar and ground of Truth . The word Church must import , That in which Timothy is directed how to demean himself , and that undoubtedly was the Church of Ephesus , of which he had the Ecclesiastical inspection . That Church did hold forth the True Doctrin of the Gospel in its publick Profession : even as pillars upon which the Edicts of Princes are fastned , expose them to the view of all that pass by . The expression alludes to the Temple of Diana , much celebrated for its magnificent Pillars , upon which the rules of the Religion of that Goddess were inscribed . The Apostle intimates , That those Columns were the Pillars of falshood : but the Church of Christ , in the City , the Pillar of Truth , holding forth the True Doctrin of Heaven . The words do not speak the indefectibility of that Church , but the present state only . This Pillar began to decay in Domitián's time , Rev. 2.5 . and is at this day utterly demolished .

If it be granted , That the words under consideration have an aspect upon the Universal Church , no advantage will from thence accrue to the plea for Infallibility . She is not represented as the ground and pillar of all Truth , but of Truth in general , which may be limited to that which is fundamental . Tho' she cannot fail in this particular , ( for then she will lose her essence , and cease to be ) yet she may in other points very useful to be known .

If by Truth , we understand all Truth , the words may set forth the duty of the Church , what she ought to do , and not the actual performance , what she always does . When the Disciples are stiled the salt of the earth , this doth not argue an invincible quality in them whereby they are secured against the danger of losing their savour ; but a constant obligation upon them to retain it , and season others with it .

7. When it is said , Dent. 17.12 . That man that will not hearken to the Priest shall die , no advantage will from thence redound to the Bishop of Rome , except he can make it appear , That He is Successour to the High Priest under the Law , and vested in the same priviledges , which he will never be able to do . If this was so , it would not amount to prove him infallible . The high Priest with the whole Sanhedrim was liable to mistake , as appears by the Sacrifice appointed for the expiation of their errour , Lev : 4.13 . He , that would not hearken , was to die . not because he was of a different opinion from the Priest , but by reason of his Pride and contempt of the Supreme Authority , which is plainly intimated in those words , That Man which will do presumptuously , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This is a common case in all Communities ; In superbia ; where there is no such thing pretended to , as Infallibility . When a cause is under debate , and the Law requires the last appeal to be made to the Supreme Authority , and the person concerned so to do , turns his back upon it , arrogantly refuses a submission , and by consequence evidently endangers the Peace and Security of the whole Community , this is a fault of the first magnitude , and justly deserves the most severe animadversion . If it could be proved , That the Bishop of Rome with a Council called by him has as good Authority over All the Churches of the World , as the high Priest with the Sanhedrim had over the National Church of the Jews : Tho' from thence it would not follow , That he is exempt from errour , yet none would doubt to assert , That his power is not to be treated with contempt .

8. That Text , Thou art Peter , and upon this rock will I build my Church , and the gates of Hell shall not prevail against it , is no more propitious to the Infallibility contended for , than those , which have been already considered . It is not agreed , Whether by the Rock is to be understood Peter himself , or Jesus Christ who is stiled a Rock , or the confession which Peter made . The ancient Fathers incline to the two last . If they be preferred , the Church of Rome can from thence reap no advantage . If we should grant , That S. Peter is the Rock spoken of , it will not argue any Infallibility promised to him : but the declaration of a Divine purpose to make him a firm and successful instrument in the propagation of the Gospel , as the rest of the Apostles were , and many of their Successours . Here is nothing peculiar to S. Peter . The other Apostles are represented to be as intimately concerned in the foundation of the Church , as he . Eph. 2.20 . Rev. 21.14 . The following words , the gates of Hell shall not prevail against it , rather prove , That the Church shall never cease to be , than any universal indefectibility . It is certain , That , there shall be a Church upon the Earth , teaching all truth of peremptory necessity to Salvation , until the coming of our blessed Lord : But that it shall be exempt from errour in all matters of Faith , is contrary to experience . It was once received as a truth , That Infants ought to have the Eucharist administred to them ; and now it as unanimously exploded for a grand mistake .

9. The Prayer of Christ , That the faith of Peter might not fail , argues rather , his not finally falling away , than a total exemption from errour . He was under great misapprehensions after these words had been spoken to him . He believed , That Christ would continue upon the Earth , and in those dayes restore the Kingdom to Israel : That the Gentiles were not to be called in , and made partakers of the like priviledges with the Jews . If it should be granted , That the Petition of our Lord did secure an Infallibility to Peter , this would be of no advantage to our adversaries in the present controversie . It cannot be made to appear , That the Bishop of Rome is concerned in all the Prayers which were made for S. Peter . There is in them no mention of any Successour . If there had , it would be difficult to prove , That the Pope is the person . Some doubt whether S. Peter was ever at Rome . The Scripture is silent in this matter . The first Asserters were but of a mean reputation . Many figments were devised to support the credit of their relation . The common fame , which by degrees did grow out of these beginnings cannot be accounted a demonstration , so long as there are Catalogues of errours which not only the Vulgar , but Persons of Learning have been surprised with . To erect Infallibility upon such a fluid foundation , is , as if an attempt should be made to build a Castle in the Air. If S. Peter was at Rome , and left the Bishop of that place to succeed him , this might be only in his ordinary power , and not in his extraordinary qualifications , as personal Infallibility , a power of doing Miracles . There is as much reason for the Pope to challenge to himself the last as the first : and yet I cannot understand , that he pretends to it . The Miracles in the Church of Rome are usually attributed to some persons , that cannot easily be spoken with , in order to the knowing the truth . If this power had been ascribed to the Pope , daily experience would have given the Asserters a flat contradiction .

10. Those words , Feed my sheep , &c. do not import the conferring upon Peter any priviledge above the rest of the Apostles , but only the insuring to him his interest in the general Commission given to them . They were commanded to teach all nations . It might lie as an objection against him , That he was not included in the number of those , who were thus commissioned . By his denial of Christ he had in appearance forfeited his right to the Apostleship : as Judas by betraying him fell really from it . To give him and others assurance , That he was one who by a Divine appointment ( notwithstanding his notorious miscarriage ) was to joyn with the rest of the Apostles in teaching all Nations , he is commanded by Christ , as many times to feed his flock , as he had denyed him . All this will make it evident , That the Church of Rome has no promise made to her in the Scripture of Infallibility .

As for Universal Tradition ; That will be as hard to be found , as a Scripture-promise . It imports , the delivery of this doctrin from one age to another ever since the Apostles times , and an acknowledgment and reception of it in all places by all true Christians . The following particulars cannot be reconciled with such a Tradition . Many Heresies did emerge in the first Ages , by which the Church was exceedingly disquieted . Yet we never read in any authentick Record , that the Bishop of Rome did summon those which adhered to them , to appear in his infallible Consistory . If any such Judicatory had been then known , it is incredible , he should so far neglect his duty , as not to attempt the reducing of them to a sober and orthodox mind by his unerring Authority . The Bishops of that Church lived so near the Apostolical Age , that they could not be ignorant of the power which Christ had left with them ; and they were so pious , and good , that it would be a manifest injury to their memory , to think that they would not exert it in matter of such importance . If these Hereticks were summoned , ( altho' no such thing is rècorded ) and did refuse to submit to the Authority which is pretended , it is unaccountable , how it comes to pass that Irenaeus , Epiphanius , Theodoret , who have composed Catalogues of Heresies , with which the Church was then infested , should be so forgetful as not to reckon That in the number which those were guilty of , who would not acquiesce in the supposed Authority . This is now reputed an errour of the first magnitude . All others are esteemed but trifles in comparison . If it had been so accounted then , it would not have been passed by in so profound a silence .

The African Bishop's denial of a compliance with Sozimus , Boniface , and Celestine : Cyprian's refusal of a submission to Stephanus , Irenaeus's opposing the decree of Victor , do manifestly declare , That they knew nothing of the Tradition , which is pretended . Had they been acquainted with it , their integrity would not have suffered them to be engaged in so much disrespect towards the Church of Rome .

When Tertullian and Vincentius Lirinensis apply themselves to prescribe the best method , how to prevent the spreading of Heresie , they speak not one syllable of an infallible Judicatory at Rome . If it had been known in their days , no doubt , they would not have failed to mention it , as the most sovereign expedient . If a Man sets himself to write a Book concerning the best way how to cure the Plague , and knows of one infallible remedy , it is not consistent with the rule of common honestly to pass it by in silence , and to entertain his Reader with some uncertain conjectures .

It was anciently decreed , That Controversies should be determined in the Province where they did arise . If it had been believed , That there was then such an Oracular Judge , as is now asserted , this had been a very unjust decree . What can be more injurious , than to oblige men to acquiesce in the decision of those who may impose upon them , when they might ( if left to their liberty ) have had recourse to one , in whom there is no possibility of deception ?

A belief of this infallibility would have drawn such respects upon the Bishop of Rome , That no other would have dared to account himself his equal : and yet S. Cyprian treats him in such terms , as plainly import a parity . He stiles him , Frater , Collega , Co-episcopus , S. Jerome says , That all Bishops are of an equal merit , and the same Priesthood , wheresoever they are , whether at Rome , Eugubium , Constantinople , Rhegium , &c. In the Communicatory Letters no more respect is expressed to him , than to others . The primacy which is some times spoken is not of jurisdiction , but order . He living in the City , where the seat of the Emperour was , when he did convene with other Bishops , some regard was signified upon the account of his relation to that place , but none upon the account of any Infallibility and Oecumenical jurisdiction , which he was believed to be invested with . When applications were made to him by those who were in distress , it was not done with an opinion , That he was inspired with an unnerring Spirit to determine their case : but because he was of the same Sentiment with them , and had great advantages , by reason of his residence in the Imperial City , to procure their relief . What he did in favour of such persons , as S. Athanasius and Chrysostome , was not done juridically , but declaratively . He did not act as an authorized Judge , but a sincere and resolved Friend to that Truth , for which they were oppressed .

The infirmity of these pleas for Infallibility makes the Defenders at last'to fly to the Motives to Credibility , as the securest Sanctuary .

The chief of them are Antiquity , Diuturnity , Amplitude , uninterrupted succession of Bishops , agreement in Doctrin with the ancient Church , union of Members , holiness of Doctrin , efficacy of Doctrin , holiness of Life , the glory of Miracles .

If we should enter upon a particular examination of these , they would be so far from proving the Church of Rome infallible , that they will not amount to prove her a True Church .

The Church of Rome , in those points , which are peculiar to her , is not so ancient as is pretended . The novelty of those things , in which she differs from the reformed Church , is notoriously manifest : as Supremacy , the Worship of Images , Transubstantiation , &c. When she has screw'd every thing to the highest pin , it will not appear , That any point of difference was , before the Mystery of Iniquity began to work .

Diuturnity , may with as much efficacy induce us to believe , That the Mahometans are a True Church ; for they have been a thousand years in the world , much longer than some Articles in the Roman Creed .

Amplitude may as well prove the Community of Rome Apostatical , as Apostolical , Antichristian , as Christian . Antichrist is described as sitting upon many waters , and those Waters are interpreted , people and multitudes , Rev. 17.1 , 15. Those who have taken the greatest care to survey the World , assert , That if it be divided into thirty parts , nineteen are inhabited by Polytheists . Of the eleven that remain , six be Jews and Mahometans . Of the space which is left , the greatest part is possessed by those who refuse a submission to the Bishop of Rome , as Protestants , Greeks , Nestorians , Jacobites . He who takes a deliberate view of the vast body of the first in Poland , Transylvania , Hungary , Germany , Sweden , Denmark , Britany , France , and Ireland . Of the second , in Achaia , Epirus , Macedon , Thrace , Bugaria , Walachia , Podolia , Moscovia , Russia , Natolia , Syria . Of the third , in Assyria , Mesopotamia , Parthia , Media , India , Tartaria . Of the fourth , in Armenia , Aegypt , Aethiopia ; will be under no temptation to believe , That the Romanists have any such great cause to value themselves upon the account of the amplitude of their Community . I know , that it will be said , That all these are cut off from the Church by Heresie . But the best way to try , whether it be so or no , will be to examine the Confessions of their Faith , and compare them , with the unerring rule of Scripture . Upon an impartial inquiry , it will be found , That the worst of them has a much better consistency with the Primitive Standard , than the Creed of the Romanists has . The greatest fault which is found with the Protestants , is their compliance with the advice of S. John , Little children keep your selves from Idols : with the Greeks , The believing the words of our Saviour , which evidently import an equality among the Apostles , and their refusing to stoop to the imaginary Supremacy of S. Peter . Indeed the denial of the procession from the Son is pretended , which altho' it be an errour , yet was never accounted fundamental . The Pope has done with the Church of Christ , as , the Jews say , Herod did with the Temple of Solomon , enlarge the foundation . If the errour of the Greeks be fundamental , it is not because it is opposite to the foundation , which a greater than Solomon laid , but the additional laid by the Bishop of Rome . Filióque in the Nicene Creed , is believed to be inserted by Nicolaus the first , about eight hundred and fifty years after Christ , when the animosities betwixt him and Photius , Patriarch of Constantinople , were very high . Sguropulus has given assurance enough , That what was done in the Council of Florence , was brought to pass by the collusion of the Roman party : The Greeks being forced by their necessities , and tempted , by the most alluring promises , into such concessions as their whole Church was highly dissatisfied with . As for the Nest●rians , it is evident , by their Confessions , that they have abandoned that errour , which was condemned by the Council of Ephesus . the Jacobites , Breerw . I●qu● . p. 15.4 . altho' they retain their denomination from Jacobus Sanzalus , a defender of the Eutychian Heresie , yet they renounce his doctrin . Leonard , Legate of Pope Gregory the Thirteenth , in those parts of the World , where the Jacobites live , hath recorded , that their Patriarch professed to him , That tho' indeed they held but one personate nature in Christ , resulting of the unity of the two natures , not personated : yet they acknowledge those two natures to be united in his person without any mixtion and confusion : and that they themselves differ not in understanding , but in terms from the Latin Church . From all this it is evident , That the Romanists have no reason to insist upon their amplitude , as a character of the Truth or Infallibility of their Church .

the next Motive , is the uninterrupted succession of Bishops ; by which is meant the coming of one Bishop into the place of another , from S. Peter to the present Bishop of Rome , without the interposition of any unduly qualified . Such a Succession they are never able to demonstrate . For those who are rightly qualified according to their own Principles , must be no Symonists , no Schisinaticks , no Hereticks , Men and not Women . And yet it is confessed , That some of them have obtained their dignities by Symoniacal contracts , as Alexander the Sixth , Sextus the First . Others have been under the guilt of Schism . The Council of Pisa deposed Benedict the Thirteenth , and Gregory the Thirteenth under that notion , and elected Alexander the Fifth , who continued in the place without deposition . the Council of Basil deposed Eugenius upon the like account : And yet after the Council was ended , he recovered his dignity without any Conciliary Act : And from him all to the present Bishop of Rome are descended . So that whether the Pope be above a Council , or the Council above the Pope , the Succession is interrupted .

Some of them have been under the imputation of Heresie . Liberius was an Arrian , Anastasius a Nestorian , Vigilius an Eutychian , and it is believed by some , That one of them was a Woman : For this we have the unanimous consent of all the Romanists till Luther's time . They were so ingenuous as to confess the thing , till the Protestants began to urge it to their prejudice . To all this I may add , That those Churches , which have as good a Succession as they contend for , are notwithstanding branded with the infamy of Heresie ; as our own , and the Greek Church . Therefore their Succession , which is only personal and not doctrinal , can be no motive to induce us to believe , That they are a True , much less an Infallible Church .

As for their agreement in Doctrin , with the ancient Primitive Church , This would be a motive indeed , could they demonstrate any such harmony . Till they have reconciled their Doctrin of withholding the Cup from the Disciples of Christ , with the words of our Saviour , drink ye all of it . Concerning Prayer in an unknown Tongue , with the words of the Apostle , If I pray in an unknown tongue , my understanding is unfruitful : Concerning the Worshipping of Images with the Second Command , and the Primitive Christians not allowing so much as the making of them , we shall not easily believe that there is a consent in all things , betwixt their doctrin and the doctrin of the ancient Apostolical Church .

The next Motive is the Union of the Members amongst themselves . He who well considers the Schisms betwixt the Anti-Popes , as Novatianus and Cornelius , Foelix and Liberius , Vrsinus and Damasus , Eusebius and Bonifacius the second , Vigilius and Sylverius , &c. with many others : Six and Twenty in Bellarmine's account , Thirty according to Onuphrius ; and thinks fit to enlarge his Meditations with the consideration of the divisions betwixt the Emperours and Popes , the last pretending a power from Christ to devest the former of their Authority , and with the differences betwixt the Popes and the Bishops about their Power , Whether it be derived immediately from the Pope or from Christ , the Bishops and Regulars , these pleading an exemption from their jurisdiction , the Regulars and the Parochial Priests , with all the diversities betwixt the Jansenists and Molinists , Franciscans and Dominicans , the Sorbonists and the followers of the doctrin of Lombard and Anquinas , together with the grand contest about the fundamental Article , Infallibility , some making it Canonical , some absolute ; some saying it is in the Pope , some in a Council , will not find himself under any strong inclination to believe ; That the Concord so much boasted of , is so perfect , as is pretended . Indeed , they say , Tho' they be not actually agreed , yet they have the most ready way that leads to it . They all acknowledge one visible Head , in whose judgment all are to acquiesce ; So that when differences arise , they have nothing to do , but to speak with him . But this is nothing to the purpose . For the Motive is not potential but actual Union ; not what may be , but what is . It is no good consequence , that they are United , because they have a way , whereby they may be brought into Union . When the parts of a Watch are asunder , they cannot be said to be in conjunction , because there is a hand which is able to put them together . Moreover , it is not true , That they have such a certain way to Unity . It is not agreed where the unerring Spirit resides . The Pope , who makes the most confident pretence to it , doth frequently decline a determination . When the parties on both sides are great , he is in fear , lest he may give distaste to either of them : and so make it his choice not to attempt their Union , but to couch down betwixt the two burdens . Some times his determinations are delivered with so much ambiguity , That the persons concerned are no nearer a reconciliation than they were before . His decrees like the answers of the Oracle , are so flexible , that they may be bent into a compliance with every humour . His Council at Trent was no stranger to this kind of policy . The sence of some Decrees was so doubtfull , That Dominicus Soto , Rist . of the C●un . p. 229 , 230. and Catharinus , both present , did , during the Session , publish Books one against the other concerning the meaning of them . Were their way to union , and the product of it , as perfect as they pretend , yet it could be no motive to induce us to believe their Infallibility . A Unity of the greatest elevation cannot exceed that , which was betwixt the four hundred Prophets in the time of Ahab , or betwixt those who make war with the Lamb , Rev. 17.13 . The infernal Spirit well knowing that his kingdom , if divided , cannot be assured of any permanency , useth the utmost of his activity to unite his subjects .

The next inducement is Holiness of Doctrin . This can be no Motive , if we impartially ponder the following particulars .

It teacheth us to be unjust towards God , and to alienate the Worship which is peculiar to him , and give it to the creature . The religious addresses made to Saints departed this life , Images , the Bread in the Sacrament , are evident demonstrations of this injury .

It is highly prejudicial to the rights of his Vicegerents . Divers of the Roman Councils have declared , That the Pope may absolve Subjects from their Allegiance , and deprive Emperours and Princes of their Dominions . Several crimes are reckoned up by approved Authors , which render Princes obnoxious to this condemnation , and the Pope himself is made Judge , whether they are guilty of the crimes they are suspected for .

It is destructive of True Devotion . This cannot be in Prayer , except the will and affections be engaged . And the will cannot be rightly concerned and say Amen to what is Prayed for , except it be duely informed concerning the matter of the Petition . True Zeal in the will is always the product of light and knowledge in the understanding , and the intellect can have no distinct knowledge , if Prayer must be made in an unknown tongue , as the Church of Rome teacheth .

Lastly , It gives encouragement to a debauched life . According to the Papal Theology , a man of a lewd conversation , after he has spent his days in the gratification of his exorbitant lusts , if at last , he applies himself to a Priest , expressing a sorrow springing from a fear , That the badness of his life may expose him to everlasting torment , and obtains his Absolution ; ( which will of course be granted ) he shall certainly be freed from eternal pains : and as for temporal , which are not remitted , but must be inflicted in Purgatory , he may in a great measure escape them too , if he be so rich , as to leave mony enough behind him to oblige the Church to so much Charity , as to help him with their suffrages , and to celebrate frequent Masses for him : So that it is hard for none , let them be never so exorbitant , ( except they be poor and indigent ) to obtain a quick dismission out of Purgatory , and to enter into the Kingdom of Heaven .

The next Attractive is the Essicacy of their Doctrin .

The Doctrin amongst them , is either such as is common to all Christians , or proper to their Community . The Essicacy of the first , is a good evidence of the reality of Christian Religion : but no demonstration of the Infallibility of Rome . The prevalency of the second is not so conspicuous as is pretended . The submission of multitudes to the Papal Yoke is to be imputed to the efficacy of ignorance and tyranny , and not to any transcendent virtue in their Faith . Had not there been better metal in their swords than their doctrine , they would not have proselyted so many Americans , as they did . The Inhabitants of that part of the World did not apply themselves to the Priests , as the Regions of Judaea did unto John the Baptist , but they were driven like herds of Cattle to the watering place . They were not perswaded , but by the most direful hostility affrighted into Religion . Their resentments of the Spanish cruelty were so great ; That they made it their choice to kill themselves in order to the avoiding of it : and could not be prevailed with to desist from this inhumanity , until it was told them , That the Spaniards likewise intended to kill themselves and to follow them into the other World , and there be as great a torment to them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as they had been in this . In the East Indies , where their Power was less , their Policy was greater . They finding there a people very stiff in the maintenance of their Idolatry . They did not trust to the efficacy of their Doctrine to work conviction in them , but devised an expedient , how they might make them good Christians , and yet let them retain their old Religion . Myst . Jes . Let. 5. p. 83. They enjoyned them to hide under their cloaths an Image of Jesus Christ , and mentally to direct their publick adorations to it , which in outward appearance were terminated upon the Idols Chacim-coan , and Keum-fucum . Had they been assured of any eminent efficacy in their Doctrine , they would not have heen so prodigal of their reputation , as to stain it by the using so prodigious a method .

As for Holiness of Life , When they make this a Motive , They mean either the internal or external part of it . The first cannot be a motive of credibility , because it is not seen : the second may be dissembled . The infernal Spirit may put on Samuel's Mantle . This Holiness which is so much boasted of , must be either in the lives of the body of the people , or else of some select branches , or else of the infallible Head .

The first cannot pretend to it . Debauchery no where more prevails , than where the Papal Religion is entirely received .

As for the second , I am not ignorant That great things are spoken of some select persons . Bartholomaeus de Pisis has not been afraid to compare Franciscus to Christ , Lib. Conform . and in some things prefer him . His Sanctity has brought such a reputation to his Order , that it is verily believed , That no man can be damned , who dies , having his body wrapped up in a Franciscan habit .

Of Dominicus , it is considently affirmed ; That he never committed mortal sin , from the day of his Birth . Ignatius ( they say ) was so much in favour with God , That he talked with him , as he did with Moses face to face . Yet for all this boasting , He that will impartially view the Lives of these Persons , and some others , as they are represented by their own party , and put all their external severities together , will find , they differ as much from true Holiness , as Jezebel's paint from Esther's beauty .

As for the Heads of the Papal Community , some of them have had no more Sanctity than the Pillars which upheld the House , where the Philistines were gathered together . Their Pride , Murders , Usurpations , and all kind of debauchery and inhumanity gives sufficient evidence to this truth .

1. Pride . Boniface the Third could give himself no contentment , till he obtained of Phocas an universal Supremacy , and changed the Apostolical 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into the Imperial Volumus , & Jubemus . Theodatus decreed , That Maurus Archbishop of Ravenna should not be honoured with the rights of Christian burial , because he refused to stoop to the See of Rome . Constantine the first , was pleased so far to humble himself , as to let Justinian the second enjoy the honour of kissing his feet . Gregory the seventh , made Henry the sourth , with his Empress and Son , to wait three days bare-footed in the extremity of Winter , before he would vouchsafe to give them Audience . Adrian the fourth was highly displeased with the Emperour Frederick the first , because he did not hold his Stirrup on the right side . Alexander the second , set his foot upon the neck of the same Emperour , using these words , super Aspidem & Basiliscum . By his appointment King Henry the Second of England received Fourscore Lashes upon his bare back , for his misdemeanour , in the case of Thomas Becket . Innocent the third , by his Legate Pundolphus , made King John kneel down , and resign up his Crown , which the Legate did keep five dayes . This transcendent humility has appeared more or less in most of them . It was not peculiar to Zachary the first to disallow of the Antipodes , and condemn Virgilius for maintaining their existence . None of the Popes could with any degree of Patience endure to hear of any which did walk opposite to them .

2. Murders . John the Twelfth poisoned Leo and Stephen to make way for himself to the Papal dignity . Gregory the seventh dispatched no less than Six or Seven in order to the accomplishment of the same purpose . After he was Pope , he hired a miscreant to roll down a stone upon the head of the Emperour as he was at Prayers . Nicholas the third , raised the quarrel betwixt Peter of Arragon , and Charles of France , which occasioned the Sicilian Vespers . Pius the fifth , had a hand in compassing the death of Prince Charles of Spain , and the father of King James of Scotland . Gregory the thirteenth , procured the bloody Massacre at Paris , and testified his approbation by publick Triumphs at Rome . When Clement had murdered Henry the third , Sixtus the fifth applauded the act , in a Speech to his Cardinals . His carriage in it resembles the motions of a Cat when she is possessed of her prey . Sometimes throws him up , as though he had a mind to extol him , and then presently throws him down again , with the imputation of Heresie . Some times he runs back from him , as though he was affrighted with so inhumane a spectacle ; and then comes forward again , and by purring over he expresseth the highest degree of satisfaction . When Ravaillac had stabbed Henry the Fourth of France , the Abbot du Blois , who inveighed against the Jesuits , and expressed himself , but as the nature of the thing required , was invited by many specious pretences , to take a journey into Italy , and when he came to Rome , was imprisoned and murdered . If the death of this great Prince had not been highly pleasing to his Holiness , so loyal a Subject would not have been treated so unkindly upon his account .

3. Usurpations . Gregory the seventh demanded fealty of William the Conquerour , and when the King had returned his answer , That he would give him none , because he had never promised it , nor did he find , That his Predecessors had ever performed it . He sent a Letter to Hubert his Legate , in which he complained , That none of the Pagan Princes ever presumed to attempt That against the Apostolical See , which the King had done without blushing . Paschalis made the like attempt upon Henry the first , and received as peremptory a denial . Alexander the third , s●nt an express to the Bishop of York and other Bishops not to anoint the Son of Henry the Second : which insolency the King so highly resented , That he caused all his Subjects from Twelve years old , to Sixty , to abjure the Pope's Obedience . Innocent the third , upon a distaste taken in the time of King John , who withstood his Usurpations , commanded , the Church-doors in England , for six years to be shut , Divine Service to be laid aside , the Bodies of the Dead to be carried into the field , and tumbled like dogs into ditches without Christ an Burial . These encroachments were so favourably thought on in these dark times , That the enemies of Edward the second , to make the way more facile to his deposition , raised a report , That John the 22d . had absolved his Subjects from their allegiance . Thomas of Arundel , That he might with the greater ease devest Richard the second of his regal dignity , produced the Pope's Bull , promising remission of sins to all , who would stand for Henry against him .

The People in those days had generally drank so deep of the Cup of the fornication of Rome , that when they looked upon the Supreme Power , they saw double , and fansied one Sovereign in their own Country , and another at Rome .

Lastly , I might add to what has been spoken ( but that I take no delight in representing such deformities ) all manner of Inhumanity and Debauchery . John the 13th . plucked out the eyes of divers of his Cardinals , and cut off their hands , for inclining to Otho the great . He defloured Raynora , set Houses on fire , drank a health to the Devil . Boniface the 7th . stole away the Church-Treasure . Sixtus the 4th . provided for his Concubine Tyresia Shooes covered with Pearl , builded Stews at Rome . John the 23d . flea'd a Bishop , and afterwards burnt him , because he had given him some distaste . Alexander the sixth , took money of Bajazet to murder Gemes his Brother , who fled to him for protection . He defloured his own daughter Lucretia , and gave himself to the Devil . Leo the 10th told Cardinal Bembus , That Religion was but a profitable Fable . Paul the 3d. prostituted his sister to the lust of Alexander the sixth , that he might be made Cardinal , and committed incest with his daughter Constantia , poysoned her husband , That he might have the freer enjoyment of her .

He who thinks fit to consult Platina , Onuphrius , Bellarmine , Baronius , and the History of the Popish Treasons and Usurpations with some others , which represent the Lives of the Popes , will see , That I have done them no injustice . By all this it is visible , of what elevation Holiness has been at Rome , and what little reason there is , to make it a motive of Credibility .

The last is the glory of Miracles . By Miracles we must understand Works which are above the power and energy of finite Nature , and are plain and evident to the Sence . None but God can effect them , and when he doth them , they are produced openly , and all circumstances are so perspicuous , that there cannot be any reasonable suspicion of collusion . Such were the works of Jesus Christ . They are confessed by all to be above the energy of finite Nature , whether Angelical or Humane . All the Angelical Powers , had they conspired together , could not , by the speaking a word , have raised Lazarus from the dead , after he had been four days in the grave : or in a moment cured Chronical diseases which had been upon the distempered persons , some Twelve , some Eighteen , some Thirty Eight Years . These effects were produced in the clearest light . The Sun of righteousness did not light a candle to operate by . They were done not only before friends , who might be byassed with inclinations to use their Microscopes , and magnifie every thing beyond its just dimensions : but in the presence of the most implacable enemies , who were under the strongest propensities to eclipse the glory of them .

Now we cannot learn , That such Miracles as these , are done by the Romanists . Many , which are pretended to , are discovered to be meer collusions . Those that they still continue to glory in , have not much evidence as is necessary to the nature of a Miracle . They tell of wonders , done by the remains of S. James at Compostella in Spain : by the Virgin Mary at Loretto in Italy in her Santa Casa : by the Sacred Vial of S. Mary Magdalen in S. Maximine's Church in France : But when we come to inquire not only into the Truth of what is pretended to be done , but likewise for the evidence which they have , That the Vial in the Church of S. Maximine's was Mary Magdalen's , and the blood boiling in it upon the Passion-day the blood of our Saviour : or , That the Santa Casa at Loretto is the Chamber where the Virgin Mary was born , and saluted by the Angel : or , That the Reliques at Compostella are the real remains of S. James : Their account is so defective , That all Wise Men of their own party are ashamed of it . The best Testimonies , they have , are either dreams or visions and fables , devised by Men wholly devoted to the advancement of their own designs . There is a Table in the Church at Loretto in no less than Thirteen Languages for the edification of all Nations , in which is given an account of the Transportation of the Santa Casa by Angels . The whole certainly resolves it self at last into a dream , a vision , and the talk of two old Men.

The best Evidence for the Miracles of Xaverius , are some posthumous relations framed after his death . He himself in several Letters , in which he makes a Narrative of his transactions amongst that People , speaks no such matter . Franciscus de Victoria , says , That he could hear of no Miracles which were done in those parts by the Emissaries of Rome . Fabulous inventions serve to buoy up the devotion of the common people . Their Zeal for such publick Tales , is usually of the same elevation with that of Demetrius for his gainful Manufactures . If it should be granted , That Miracles have been done in the Church of Rome , there is no assurance , That the design of them is to confirm the Infallibility which that Community pretends unto . Miracles in the Gospel , are like Fines in the Common Law , they have Deeds to lead them , and declare their proper use . There is no authentick declaration from Heaven concerning this matter . We have more reason to think , if any such Miracles have been done , That God by them did intend the confirmation of the Truth in which Protestants and Papists do agree , and not the corrupt Additions , about which they differ . When a Miscellaneous People planted in Samaria by the King of Assyria , did not Worship Jehova according to his own order , and God in a miraculous manner , sent Lyons amongst them to destroy them ; it would have been very unreasonable in the Israelites to have asserted , That this Miracle was done to confirm the Idolatrous Worship of Dan and Bethel : Whereas God had his eye , not upon the justification of the corruptions , which the Israelites were stained with , but so much of the Truth as was retained by them .

When the Papists have made the utmost , of what they can , of their pretended Miracles , they will find every jot as good amongst those , whom they will be very unwilling to grant to be infallible . False Christs shew great signs , Matt. 24.24 . The coming of the man of sin , is with all power , 2 Thess. 2.9 . The Beast which cometh out of the earth , doth great wonders , Rev. Socrat. l. 7.17 . 13.13 . When a Jew , who counterfeited Christianity was brought by Paulus a Novatian Bishop to the Font to be baptised , the water vanished . Tac. l. 4. Vespatian restored strength to a Lame , and sight to a Blind man . Aust. de Civ . l. 10 , 16. One born blind received sight by touching the dead body of Adrian . The Images which Aeneas brought from Troy did locally move . Lact. l. 2. p. 105. A vestal Virgin took up a Sieve out of Tyber full of Water . Accius Naevlus cut a whetstone in two with a Razor . These Wonders deserve as much consideration , as any which the Romanists pretend to . This may be sufficient to evidence , That the glory of Miracles can be no motive to induce us to believe , That the Church of Rome is infallible in her conduct in the concerns of Religion .

Before I leave this particular concerning the motives of Credibility , I will lay down several on the other side , which may justly incline us to think , That no such guide was ever intended .

1. It is no where revealed by Jesus Christ . If he had committed his Universal Church to the guidance of any one visible , and infallible Head , certainly it would have been expressed in the holy Bible . It is a matter of great importance , not to be setled in doubtful expressions . No Prince , who appoints another in his absence to govern his Subjects , does it in ambiguous terms : but gives him a commission in such clear words , That no man can have any just reason to dispute his Authority .

The Texts usually pretended to countenance such a Guide , as is contended for , have been already examined , and found insufficient . There is more in that expression relating to S. Paul [ That which cometh upon me daily , the care of all the Churches ] than in any thing which is spoken of S. Peter : and yet no man pretends to collect from thence ; That S. Paul was exclusively an Oecumenical Bishop , and the final decision of all points in Religion did belong only to him and his Successours .

2. Such a Guide , as the Romanists would have , who must be followed blindfold , and his dictates received with an implicit faith without examination , is not consistent with the nature of an Intellectual Being . Our understanding is appointed to be our immediate Guide , insomuch , That if we act contrary to it , we pervert the order of Nature , and vitiate the action . It is designed by a divine institution to make scrutiny and search into that which is propounded to us . Therefore when there were infallible guides upon the Earth , the people were commanded to look into the facred Oracles , and make tryal by them of what was tendered to them . They were not to rely only upon the words of them , who spake , but examine their Authority by a standing rule , and inquire into the sence of what was spoken by them . Joh. 5. Act. 17.11 . Our blessed Lord directed the Jews to take this course , and the Beraeans are commended for the using of it . To suffer our understandings to be lapped up in an implicite belief , is to keep our talent in a napkin . Our Intellect was given to us to be exerted to the uttermost , that all the Acts of our Religion might become a reasonable Service .

3. Such a Guide is destructive of true Virtue in the Acts of Religion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is defined by the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an elective habit . It disposeth us , when good and evil are set before us , to make a free election : to chuse the good and reject the evil . Now the Guide supposed , who must be followed without scrutiny , deprives us of this liberty . He must be believed , whatsoever he propounds , whether right or wrong . If he commands us to believe that to be black , which appears white to our sence , we must not dispute his dictate . Amongst the Eighteen rules of the prevailing Order in the Church of Rome , the Thirteenth runs in these words , Vt ipsi Catholicae Ecclesiae omnino unanimes conformesque simus . Si quod oculis nostris albus apparet , nigrum illa definierit , debemus itidem quòd nigrum est , pronunciare . Bellarmine is very agreeable to this rule , as is manifest by the following expression , Si autem Papa erraret , praecipiendo vitia , vel prohibendo virtutes , teneretur Ecclesia credere vitia esse bona , & virtutes malas , &c. If the Pope should err in commanding Vices or prohibiting Virtues , the Church would be obliged to believe , Vices to be good and Virtues evil .

4. Such a Guide can be of no advantage to us in our present circumstances . We have already an infallible Rule to walk by , the true sence of which , if we receive and comply with , we cannot err . Now this sence may as easily be obtained , as the sence of an infallible , Guide . If there was such a one , as is supposed , he could not be spoken with by one of a Thousand of those who are concerned in the meaning of his determination . And therefore they must receive it from the relation of others : or by some Writing under his hand . The Relators being fallible , and obnoxious to the like infirmities with other men , can give us no infallible assurance . They may be byassed with partiality and irrelative respects . A Writing from him is liable to the same exceptions , which are usually formed against the Scripture . We see that all parties among the Romanists pretend favour from the determinations of the Church . They are like Pictures , which seem to look upon every one in the room , where they hang. When interest is concerned , it will find out as many evasions , as the most subtle Adversary can devise to elude any text of Scripture . There are many divisions among the Romanists : yet all assert , the sence of the infallible Judge is on their side . Why may not we as well understand the sence of the Bible immediately , as the meaning of a Decree in Writing of such a Judge . The Scripture was written by an unerring hand , with a sincere purpose , that it might be understood . Clearness of stile is a necessary condition in order to this end , and therefore must be designed by the Composer . God undoubtedly is able to write with as much perspicuity , and with as manifest accommodations to the meanest capacity as men are . Thousands have had so firm a Faith grounded upon the sence which they immediately derived from his Word , That rather than they would depart from it , they have with alacrity endured the loss of their sublunary comforts , and chearfully resigned up their lives to the inhumanity of their Persecutors . The Divine Spirit is ready to assist those who are sincerely desirous of true knowledge . Peculiar persons are devoted to the study of the Scripture in order to the dissipating of Clouds , and the clearing of what is obscure . Why a Writing composed by an infinitely Wife Being , and attended with these advantages , in order to the gaining the true meaning of it , may not be as easily understood as the decrees of a Pope , or the Canons of a Council , I could never discern any good reason .

5. Such a Guide is not reconcileable to the Divine Intention , in giving us the sacred Oracles . These are evidently designed as a rule , which every one is obliged to consult . Blessed is he which readeth , Rev. 1.4 . Reading is enjoyned in order to the gaining understanding . Let the word dwell richly in you in all wisdom . The supreme Head of the Church commands us to search the Scriptures . S. Peter ( whom the Romanists assert to have been his Vicegerent upon the earth ) requires us to attend unto them , as unto a light , without suggesting the necessity of having recourse to himself or his Successors for interpretation . All this assures us , That we are to take our measures from the Bible , and judge for our selves , what is to be done or not done with a judgment of discretion , that our conformity to the Divine Will , may be an act of our Understanding .

Now a Guide , whose Dictates we are to swallow down without examination , is not consistent with the practice here enjoyned us . To be bound to examine the rule with all diligence ; and yet to resign up our selves to the decrees of a Guide about the sence of it without any scrutiny , are two contrary obligations . If the first be intended , ( as it is plain it is ) the last cannot . God never wills , that we should be engaged to those things which are contradictory one to another . In a civil Community ; where there is a Law and a Judge : If it be commanded , That every Subject read this Law , search it diligently , use his best endeavours to understand it , That his conformity to it may be an act of his own Reason , this would plainly signifie , That the Judge is not to be followed blindfold , whether right or wrong , but his Decree is to be compared and fully considered . Tho' the Judge has the power of decision , which the subject is so far to acquiesce in , as not to disturb the publick order by any inutinous demeanour : yet the judgment of discretion cannot be denied to him in this case , which if it happens to be contrary to the sentence of the Judge , he must bear without a tumultuous deportment the consequences of it .

6. All the Testimony we have , That such a Guide is intended , is from the Church of Rome , which is the party concerned , and lays claim to this Dignity . If we ask how it comes to be known , that the is vested in this immunity , Scripture-promises are presently alledged . If we further demand , How we shall know , that this is the sence of the promise ? We are told , That we must adhere to the interpretation of the Church , which understands it so . From which it evidently appears , That the ultimate ground and reason of our belief in this particular , is the Testimony of the Church of Rome . For no Community is permitted to have the denomination of a true Church , besides that which submits to the Papal Authority . If our Blessed Lord , the supreme Head of the Church , says , If I bear witness of my self , my witness is not true , Joh. 5.31 . Much more may this be applied to the Body , if it has no other evidence for this fundamental point , but what is derived from her self . The bare testimony of a party is not a sufficient foundation to build a legal determination upon in any Court of Law .

7. The Primitive Constitution of the Church plainly intimates , That no one Guide was designed to be Supreme over all the Churches in the World . Our blessed Lord left the Apostles in a parity . Nothing was spoken to S. Peter , concerning any Ecclesiastical Power , but what the others were equally concerned in . These constituted Bishops over particular Churches in the same equality , they themselves were left in . Tho' in every Church there is a subordination of the Clergy and People to their own Bishop , yet there is none to any , which is foreign . It is true , There is one Catholick Church , but the unity of it consists in having one Lord , one Faith , and one Baptism , and not one Bishop and Head to interpret for all , and impose what dictates he pleaseth upon them . The antient Churches did maintain correspondencies by Communicatory Letters ; and when extraordinary cases did emerge , send their prudential Expedients as the effects of their Charity : But we no where read of the exercise of any pretended authority one over the other . If there had been any one authorised Guide in controversie for all Churches known in those early times , when Heresies and Schisms did arise , no question , a speedy application would have been made to him , for the curing of what was amiss : yet we read of no such matter . But on the contrary , Appeals were prohibited to any foreign Bishop , and an express order established , That differences should be decided within the Province , where they did emerge . S. Cyprian asserts so much in his Epistle to Cornelius . Epist. 55. Pamel . Epist. 59. Oxon. Nam cum statutum sit omnibus nobis , & aequum sit , &c. For when it is appointed to all of us , and it is both equal and just , That the cause of every one should be heard , where the crime is committed , and a portion of the Flock is assigned to particular Pastors , which every one must rule and govern , being under an obligation , to give an account to the Lord of what he does : It behoves those , whom we are set over , not to run up and down , nor break the firm concord of Bishops by their subdolous and fallacious temerity , but there to plead their cause , where the Accusers may have witnesses of their crime , &c. The fifth Canon of the first Council of Nice , is of the same importance , and is so interpreted by the next General Council held at Constantinople in the second Canon .

As for the Canons of the Council of Sardica , which seem to favour Appeals , there is just reason to suspect , that they are forged . The Fathers of the sixth Council of Carthage knew nothing of them , tho' about Forty African Bishops were present at that Convention , as Athanasius testifies . A matter of such moment could not have been concealed from them , when so many of their own Countreymen , were witnesses to what was transacted . The attempt that was made to father them upon the Council of Nice , argues , That there was no fair dealing about them .

If the Canons are genuine , it must be remembred , That they were made , not by a General , but a Provincial Synod . Tho' the Council was intended to be General , yet it proved otherwise by the Oriental Bishops withdrawing themselves , and refusing to act in it . The decrees of such a Convention have not efficacy enough to rescind and annul what was done before in the Council of Nice . An Inferiour Authority cannot abolish , what is established by a Superiour .

If the Council had been General , yet if we look well into the Canons pretended to be framed by it , they will not amount to that which the Church of Rome thinks to make of them . Three things are conceded to the Bishop of that See , 1. A liberty in case of judgment already given , to deliberate , whether the matter ought not to be considered again . 2. If he thought so , whether he would send any to be present at the hearing of the Cause . 3. A freedom to appoint Judges out of the neighbouring Provinces finally to determine . Here is no bringing the cause to Rome , but the judgment is to be ended , where the difference did begin .

If all this was as real , as it is pretended to be , it cannot be looked upon as any more than a prudent Expedient in that present juncture . The Arians very much prevailed . The Orthodox were highly oppressed . The Bishop of Rome favoured their cause . And to put him into a greater capacity of succouring them , such a determination might be condescended unto . But the words of the Synod plainly represent it as a novel thing , which the Church before was utterly unacquainted with . Neither the Institution of Christ , nor Primitive Tradition are alledged as the ground of it : but an honorary respect to the memory of S. Peter , the Bishop of Rome being at that time esteemed as his Successour , and very stedfast in that faith which he sacrificed his life for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are the words of Hosius of Corduba , who is represented as the person , who did steer all matters under debate in that Convention .

8. No provision is made of one infallible Guide in a case of like importance . The whole World is one Community under God the Father , as the Church is one under Christ . All particular Kingdoms are united under some general Laws , as the several Churches are in the same rules of Belief and Worship . They have all the same light of Reason . There is a jus Gentium to which all the Empires of the Universe are obliged to submit . Peace is as desirable betwixt them , as Unity amongst the several parts of the Church . The records of every Nation give an account of the direful effects of Civil as well as Ecclesiastical discord . From hence ariseth the most desolating Wars , and the sudden ruine of millions of Men , who are taken off in the heighth of their fury , before they have time to settle their thoughts in relation to eternity . How are the innocent stript of their enjoyments , and have nothing left them but a deplorable state of Misery . All this by inevitable necessity tends to the eclipsing the honour of the Supreme Monarch , the glory of his regiment being much more conspicuous in a peaceable order , than a polemical confusion . The image of the Sun cannot be distinctly seen in troubled waters . For this important reason , we are under the strictest obligations to follow peace with all men , and mutually to exchange acts of kindness and humanity . Altho' Peace betwixt distinct Nations be of such great moment , yet it is not the pleasure of the Supreme Rector to constitute one visible infallible Guide for the conservation of it . If this was a means of peremptory necessity , in order to the maintaining Unity and Concord ; there is as much reason , why it should be appointed for the securing Unity in the several Kingdoms of the World , as the several Churches . No such constitution being made in relation to the preserving their amicable correspondencies , no argument can be drawn from the nature and necessity of the thing , that it must be established in the Church .

9. If the Church has one suprme Guide vested in an authority to decide all controversies , it will not be easie to reconcile this appointment to the constitution of Civil Empires . The Militant Church cannot have an existence , but within the territories of some secular Sovereign Power . The Prince is undoubtedly invested by God , with authority to preserve the Peace of his Community . This Peace is often disturbed by Ecclesiastical discords . If he has not a power within his Dominion , ( without addressing to foreign authority ) to compose them ; He has an end appointed to him , and yet is not allowed the use of the means which immediately conduceth to it . All things may break out into a combustion , and the Community be entombed in its own ashes , before the decision of a Foreign Power can be obtained . It would not be accounted any discretion , when a Prince's Palace is on Fire , to refuse the use of the River which runs by it : and send into Italy for water in order to the quenching of it . Every Sovereign within his own Dominions is the Supreme Moderator and Governour , in all Causes as well Ecclesiastical as Civil ; which cannot be , if there be one authorized Guide , for all the Churches in the World , to whose determination they are bound to submit , let it be never so contrary to the Will of their own Sovereign . Tho' Secular Princes have not a Power in Sacris , that is , to Ordain , Preach , Administer the Sacraments , Excommunicate , &c. yet they have an undoubted Authority , circa Sacra , that is , to defend the Church in the doing of these things , and see that the Governours rightly proceed in their administrations : and when controversies arise , which have a tendency to trouble the State , to convocate them , and ratifie such resolutions , as conduce to the securing the concord of the Community . Tho' the Church is immediately constituted by Christ : yet it cannot be denied , That Secular Princes , within whose Territories it is planted , are designed as Nursing Fathers to it , which must necessarily import their duty , to see , That Poison be not administred instead of Milk , to cherish it , and put a period to those molestations , which will hinder the growth of it . If this power be vested in every Prince , there can be no foreign authorized Guide , who has right to command within his Dominions . These two constitutions are contrary one to the other , and instead of Peace must necessarily produce War . Subjects would not know to whom to pay their Allegiance , whether to submit to the Sword or the Keys . Whereas if there be a power within every Nation , to reform it self , and to put a period to all differences without the interposals of a foreign authority , the publick Peace is secured as much as can be expected in this sublunary state .

10. There is a plain prediction in the holy Scripture concerning one who will pretend to be such an infallible Guide as we speak of . He is described , as sitting in the Temple of God , shewing himself , 2 Thess. 2.4 . That he is God . God is undoubtedly infallible , and therefore he who sitteth in his Temple , namely the Christian Church , 1 Cor. 3.14 . and carrieth himself as God , doth make a manifest claim to that indefectibility that is peculiar to the Deity .

This Pretender to infallibility is represented to be a great Impostor . He is stiled the man of sin , the son of perdition , whose coming is after the working of Satan , with all deceivableness of unrighteousness .

The Character which is given of this Impostor exactly agrees to him , who now pretends to be such an Authorized , Oecumenical Guide .

He is described as one professing the Christian Religion : as making a great defection from the reality of it : as arising out of a low condition : as having his growth in greatness impeded for a time by the Roman Empire : as exalting himself by degrees , ( as that obstruction was removed ) above Kings and Emperours , and all that is called God : as being invested with outward pomp and splendor : as , having his Seat in the City upon seven Hills : as treating those with the greatest severity , who refuse a submission to his Sentiments : as comeing with all power , signs and lying wonders .

How agreeable this Character is to him who now pretends to be an infallible Guide in the concerns of Religion , is undeniably evident . He is in profession a Christian , pretending to maintain the whole Doctrine which was delivered by our Blessed Lord . He is guilty of a great defection from it , by mixing many injurious additions with it , and declaring all to lye under the guilt of Heresie , who refuse to comply with them . He was in a low condition , so long as the Roman Empire stood in its full force , and power . He sometime stiled himself , indignum famulum Imperatoris . As the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 decayed , so he encreased , and at last grew to such a heighth , as he challenged an authority over Princes and all that is called God . He made bold to depose them , to absolve their Subjects from their Allegiance , to dispence with the Laws of Heaven , and make them subservient to his worldly interest . He is attended with all outward splendor and glory . He is not contented with a single Crown , but assumes a Triple . He expects the most solemn adoration from those who apply themselves to him . When the Embassadors of Sicily prostrated themselves at his feet , using these words three times , Molin . vates . O Lamb of God , who taketh away the sins of the world , he was not displeased with the civility of the address . The place of his residence is in the City built upon seven Hills . He useth those , which dissent from him , in the most savage and cruel manner . Miracles are one of the signs of that Church which he is the Head of .

Indeed it is said , That the man of Sin is the same with him , who is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he is expressed to be one , who denies the Father and the Son ; which cannot be affirmed of him , who is the great pretender to infallibility . To which we reply , That tho' he owns them in words , yet in reality he denies them , by authorizing that Worship which is peculiar to them , to be given to created Beings . Tho' a Subject does verbally own his True Sovereign ; yet if he pays that homage to another , which is due only to him ; he does in truth deny him , and will be treated by the Law as such a person . Actions are more faithful indications of the mind , than verbal expressions .

As all this argues the agreeablenss of the Character of the Man of Sin to the great pretender to Infallibility : So we know of no other , to which it can with so much reason be applied . Three are pretended to have an interest in it . Caius Caligula , Simon Magus , and a Jew of the Tribe of Dan.

As for Caius Caligula , He cannot be the person . Tho' he was a Man of Sin , yet he was not the Man , which the Apostle had his eye upon . He was come and gone before the writing of the Epistle to the Thessalonians , Baronius Capel . Appen . aed Histor. Aposto . p. 3913. which was about the end of the Ninth , or the beginning of the Tenth year of Glaudius his Successor : and we must not so interpret S. Paul , as to make him prophesy of that which was already past . The same exception lies against Simon Magus . He was in his altitude and greatness about the beginning of Claudius . His flying in his fiery Chariot , and being brought down headlong by the Devotion of S. Peter , are usually believed to have happened about the Second Year of his Reign , about Eight Years before the Prophecy was extant . The Man of Sin was hindred from appearing in those times by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the Secular Power of Rome , as Tertullian , S. Chrysostome and S. Austine assert . The first calls it Romanum Statum , the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The third Romanum Imperium . This was not taken away till some Hundreds of Years after : and then the great pretender to Infallibility did display himself in his proper colours . Indeed the Mystery of Iniquity began to work in the Apostles dayes . There were then many Antichrists . As Christ had his Types to represent him before his Manifestation in our Nature : So had his great Antagonist . In the number of these , Simon Magus may be reckoned : but to make him the person which the Apostle has in his eye , in his prediction concerning the Man of Sin , cannot be reconciled to any good reason .

Lastly , it is said , That a Jew of the Tribe of Dan is the Person aimed at by the Apostle , who will abolish the Mass , oppress the Church , subdue the whole World in Three Years and a half ; and then presently shall be the comeing of Christ to the last judgment . But this is as easily denied as affirmed . There is not the least intimation of any such matter in the Holy Scripture . Gen. 49. Num. 2. Jer. 8. Rev. 2. The Texts , which have been sometimes produced , are so irrelative , That the wisest of our Adversaries are ashamed to alledge them . The Person which the Apostle aims at , must be a Christian in Profession , who in reality makes a great defection from the Doctrine of our Saviour : which cannot be asserted of a Jew , who is , and was always an open and professed enemy to it . There is an impossibility in the thing , That one should subdue all the World in Three Years and a half . It would be very difficult for him to visit every part ( tho' very well mounted ) in so short a time , much more to conquer it . In the times immediately preceding the last day , there will be worldly joy in the greatest altitude , Eating and Drinking , Marrying and giving in Marriage , which cannot be consistent with that Sorrow , which must be an inevitable product of the universal oppression and tyranny of an insatiable Conqueror . It does not appear , That there is any preparation for any such matter in any part of the Universe . The Tribe of Dan ( for any thing we know ) is utterly extinct . There is not a Jew now , that takes his denomination from it . It is strange , That the Mystery of Iniquity should begin to work in the Apostles daies , and now altogether cease to make any progress . The infernal Spirit is as active , as ever . It is his chief design to set up the person , whom the Apostle describes . He cannot be imagined to be wanting in his endeavours to accomplish so grateful a purpose . The Jews , to requite the Advancers of this Hypothesis , say , That Antichrist shall be begotten in Rome , and his name called Armillus . Buxt. Rab. Lex . in voc. Armillus .

Hitherto I have considered , the first Opinion , That the Church of Rome must be our Guide . The Second is , That this priviledge belongs to every Man's Reason . By the Reason of every Man , we must understand , That Light which every one has in his Intellect . Tho' this be the immediate Guide , yet it is not the Supreme : and is no farther valuable for conduct in Religion , but so far as it is conformable to the Supreme Rule . This rule is the revelation of God contained in the Scripture . This was given to be a Lamp unto our feet , and a light unto our paths . Those Texts which respect our Salvation , and promise to us a security against the revenger of blood , like the Cities of Refuge in Palestine , are placed upon Hills , and made very conspicuous . There is no need of Four Hundred Camels ( as the Jews speak ) loaden with Commentaries to give them light . Matters of Faith and Worship necessary to the enjoyment of a future state of happiness , are clear in them .

When it is said , That every Man must be guided by his own reason ; if the meaning is , That he must be ruled by the light of his Intellect , from whatsoever Topic it is derived , without any limitation , many ill consequences will be unavoidable .

1. Such conduct will necessarily produce an effect very disagreeable to the mind of the Supreme Being . If it be allow'd , there will be as great a diversity of opinions and practices in Religion , as there is of tempers , educations and interests . These usually mould the Intellect , and make the most prevailing impressions upon it . From hence commonly proceeds the Light which the generality pretends unto .

This variety will certainly suffocate the Spirit of Christian love . Men in their several apartments are naturally propense to meditate their own defence , and the justification of their separation . They usually believe , That the most compendious way to it , is to weaken the reputation of those , who differ from them . This creates on both sides the hottest jealousie , the most sinister interpretation of each others actions , an exchange of the greatest unkindness , and an utter suffocation of those breathings of Charity which the primitive Age was so eminent for . So long as divisions are productive of such bad effects , it is impossible that the Divine Nature should be atoned into an approbation of them . This is the reason of the Apostle's pathetical entreaties to speak the same thing to avoid divisions , to be perfectly joyned in the same mind and judgment . Not only a unity amongst religious persons is required in this , That every one act according to his Conscience ; but that every person have the same judgment and conscience .

2. Such conduct cannot be agreeable to the interest of humane Society . It gives a fatal blow to the Ecclesiastical Community . For if every one may follow his private Sentiments , by whatsoever Topics they are impressed upon him , Ecclesiastical Rulers will have nothing to do . Those Precepts , Obey them that are over you , and submit your selves , for they watch over your souls , Heb. 13.17 . Know them that labour among you , and are over you in the Lord , 1 Thess. 5.12 . are made insignificant .

The Civil Society will likewise quickly feel the effects of this Doctrine . The diversity which is a natural consequence of it , will produce dislike amongst the several parties .

This dislike by the fervour of Passion will quickly be boyled up into an Enmity . Enmity , when any party has potency enough to give some reasonable assurance of conquest , will break out into a combustion , and entomb the Society in its own ashes .

Whereas it is said , That it is restraint that produceth commotion : it may be justly replied , That a prudent restraint cannot be charged with any such crime . The things of Religion are either clear , and visibly essential to Salvation : or else doubtful , and not of such peremptory necessity . A restraint in the first case , to hinder men from opposing the most important propositions , and as clear as the Sun-beams , is so reasonable , That it can administer no just occasion to the rational part of the World to be mutinous . It is but a discreet provision against Monsters in Morality and Divinity , who are obstinately resolved to dispute the clearest dictates of Reason . Such persons notoriously reflect upon the Divine Honour , do a manifest hurt to themselves , invite the displeasure of Heaven to fall down upon the Community . In the second case , a charitable forbearance , prudent condescensions are highly commendable . The speaking the truth in love will be more efficacious than all external violence . If Governours are necessitated to interpose their Authority , allay the heat of debates , and prevent the mischiefs which may emerge from them : They must remember the spirit and temper of the Gospel , which forbids the calling down fire from Heaven , and the using sanguinary methods , for the reducing of those whom they conceive to be in errour . Where such a temper prevails ; if commotions arise , they must not be charged upon the Constitution , but the inordinate lusts of men , which transport them beyond their due measures , and will not permit them to persevere in a deportment sutable to their condition . Divine Wisdom has digested the Community into Two Orders : Governours and Private Persons . To the first belongs the judgment of Decision : to both the judgment of Discretion , That they may know what to do , agreeable to their station . If the restraint be from that which is evil , we ought chearfully to submit , and be thankful to our Rulers for the preventing our precipitation into ruin . If from that which is really good , by reason of an antecedent obligation from God , we are to persevere in well doing ; and in the preservation of our integrity , so quietly demean our selves , as it may be apparent , That we are byassed with the most tender regards to the Peace of the Community . If this Order was observed , Governours might restrain what they conceive to be amiss , and the world continue without Commotions . Wars arise from a violation of the Divine Order , and the not being contented with that condition , which the Providence of Heaven thinks fit to place us in .

3. Such Conduct is not agreeable to the propensities of Intellectual Nature . Men are generally inclined , not to trust to the dictates of their own Reason in the concerns of Religion without supernal direction . It is natural to believe , That the Deity will be Worshipped , and Honoured by some actions , which have their sole dependence upon his Will. ( By them the most emphatical acknowledgments of his Soveraignty are made ) And the knowledge of such Actions can be conveyed to us in no other way but by revelation . This is the cause why all Nations have given a ready ear to those who have pretended converse with the Deity . We have an evident instance in the Sibyls , who were believed to be admitted to the Counsels and privacies of the Gods , the memory of which is still preserved in their name . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Aeolick Dialect , Deus , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consilium . When one of them presented some of their compositions to Tarquinius , he committed them to the custody of the Duumviri . When the Regal power was taken away , this care was devolved upon Fifteen select Persons . When they were casually burnt with the Capitol , Three Embassadours were dispatched abroad , to make inquisition for such Verses as did bear their name . The like was done by Augustus in many parts of the World in order to the reparation of this inestimable loss . Those Verses , that were found , were committed to a Colledge of Priests , which continued to the time of Theodosius the first . They were of such esteem , That nothing out of them might see the light , without the allowance of the Senate . There was a fear upon Governours , lest the People wholly captivated by their Authority , should under pretences drawn from thence , attempt an innovation in Religion .

An Honour , not inferiour to this , was paid to the Oracles . Tho' Cato with some others did discern , That their Responses did proceed from infernal Spirits : yet the generality , who were not so quick-sighted , thro' a natural proclivity , to give credit to revelation , had a superlative esteem for them . If it was so natural , as is pretended , to rely upon our Reason only for our Guide in the concerns of Religion , it cannot be imagined , how every Nation should be so disposed to a renunciation of their own Sentiments , and with so much cheerfulness acquiesce in this pretended Authority .

Our Reason in its most refined state would be no competent Guide alone , much less in its present state of imperfection . As God has made Man for Religion , so he has furnished him with a double advantage , Reason and Revelation . Reason has a certain sphere , within which its activity is to be confined . If it transgresseth its limits , it becomes as prejudicial , as the Sea , when it rebels against its bounds and makes an inundation . The Eye of the Intellect has its Horizon as well as the Eye of Sense . Where Reason ends , Revelation begins . This is the Telescope , which interprets , and makes plain , what the eye before had but an imperfect discovery of : or else discloseth that , which before was under a total concealment . Therefore God designing Man for Religion , has , besides what he has discovered in the Law of Nature , divers ways and manners revealed himself in all Ages . In Paradise , by a Voice from Heaven conveyed in a Gale of Wind , stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gen. 3. Aquil. Afterward by the Vrim and Thummim , contained in the Sacerdotal Pectoral . Sometimes by Prophecy , by which the Jews understand an influence from Heaven transmitted , in a Vision , or dream , into the Soul , of which they make four degrees . The first is , when the influence is terminated upon the rational faculty only . The second , when the Imaginative is agitated : but the rational part retains the predominancy . The third , when both are kept in a just poize , and equally ballance one another . The fourth , when the Fancy is uppermost , and it becomes difficult for the Intellect , to comprehend the import of the representation .

Sometimes God has revealed himself by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 namely , a celestial influx , whereby Men , when they were awake , and had the ordinary use and vigour of their Senses , were inabled to utter words of Wisdom , far exceeding their ordinary strain . This is that , which is attributed by the Hebrews to those , who were concerned in the composure of the Hagiographal part of the Old Testament : and was certainly conferred upon the holy Men who framed the New .

What God was pleased to reveal these several ways , He by his Providence communicated throughout the World . That which He discovered to Adam by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Adam communicated to his Sons and Daughters , from whom all mankind proceed . The thred of their lives was spun out to such a length , That Three of them , Methusalem , Sem , and Isaac , were in a capacity to carry on the Tradition , till a little before Jacob's going down into Aegypt . What was discovered by prophecy was committed to a People , who had their habitation in the center of the known World . From thence this celestial Light was communicated in the Greek Tongue to all parts of the circumference . Upon this account we read of devout Men at Jerusalem , out of every nation under heaven , Act. 2.5 . The Queen of Sheba was not the only person which heard of the Wisdom of Solomon .

What was revealed by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was blessed with an universal communication . Rom. 10.18 . Coloss. 1.6 . Insomuch , That if any place wants this revelation , we are not to accuse the goodness of God , but the impiety of Men , which provoked him to withdraw so signal a favour .

4. Such Conduct will be prejudicial to the Souls of Men in relation to their future state . They are in a ready way to fall into the grossest errours . Those who have no other Compass to Sail by , but the light of their own Intellect , whatsoever Topic it is derived from , will quickly make shipwreck of Faith and a good Conscience . There is no superstition so barbarous , but they may be reconciled to the belief of the reasonableness of it , and think , they are obliged to a conformity unto it . It was a real trouble to the Votaries of Moloch , to abstain from murdering their children , and offering them up to that Idol . The Aegyptians had no satisfaction in their own Spirits , if they did not make religious addresses to Apes and Crocodiles .

He who is governed only by his own Reason will be apt to boggle at the peculiar Object of our Worship , the most blessed and sacred Trinity . This Mystery is too deep for the line of a finite understanding to reach to the bottom of . He will be under strong inclinations to raise objections against it , and err about that , which is necessary to his Salvation . And he who is tainted with this distemper , and obstinately perseveres in it , the Apostle says , is subverted and self-condemned , if not formally , yet virtually according to an equitable interpretation , even as those who thrust from them the Word , are said to judge themselves unworthy of eternal life .

Indeed we are told , That Speculative Errours , about the Mysteries of Religion , have no hurt in them , and that we may be as safe on the lest as on the right side . Because there is no disobedience in them . They are unavoidable . It is uncharitable to think them damnable . A Catalogue of those which are so , cannot be made . The sault cannot be known by the guilty . The probability of Truth on both sides assures us , That God will not punish those that err . Such errours cannot be displeasing , which have their allowance from Conscience , the Vice-gerent of God . To all which I will reply in order .

1. Errour is inclusive of Disobedience . We are under an obligation to submit our Intellects to Divine Revelation as well as our Wills , and we are commanded , not only to endeavour to find out the Truth , but actually to find it . Try all things , hold fast that which is good . To try , imports the search ; to hold fast , supposeth the finding : the promise is made to those which are successful in their inquiry . This is Life Eternal to know , and not only to endeavour it . Is it not an act of disobedience , when God has given us the Light of his Word to walk by , to make it our free choice to neglect this infallible Guide , and prefer the Light of our own private judgment , which way soever communicated to us . He who refuses the Light of the Sun in the day time for his conduct , and travels only in the night by Moon-shine , tho' he endeavours to the utmost to find his way by those dim emanations : yet in case he lose it , the fault is entirely to be resolved into himself , who might have enjoyed the benefit of a greater Light , which would have effectually secured him against deviation .

2. Errours in Religion are not unavoidable . God has made a plentiful provision for our direction . The Scripture is the Pandect of the Divine Will , sufficient to instruct the Man of God , he , who errs , has nothing to charge but his own will , in whose power it was to have continued the scrutiny , till the object had been disintangled and set free from all real scruples . When the object is arrived at such a degree of clarity , there is no fear of deception , it being not reconcileable with the Divine Veracity , that our faculty should be so composed , as to be deceived in that case . Errour proceeds from our giving our assent too hastily , before the proposition be clear to us . It being in the power of the Will to suspend the assent till that time , we can with justice charge nothing but the Will as the fountain of the aberration .

3. It is no uncharitableness to say , That errour is damnable . Faith and Charity go hand in hand . That Proposition which is the object of the first , cannot be inconsistent with the second . Now it is evident , That it is a branch of our Creed , that some errours are of this nature . Whosoever abideth not in the doctrine of Christ , hath not God , Jo. 2. ep. v. 7. There shall be false Teachers among you , who shall privily bring in damnable Heresies , 2 Pet. 2.1 . If any of you do err from the truth , and one convert him , let him know , that he which converteth a sinner from the errour of his way , shall save a soul from death , 1 Pet. 5.19 , 20. If conversion from errour procures Salvation , perseverance in errour must inevitably infer damnation . Heresies are reckoned amongst those things , which shut men out of the kingdom of Heaven . All sins whatsoever spring from errour in the understanding . This is expressed in the names which the Scripture gives to sin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 1.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 9.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is an aberration from the mark . Sinners are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unreasonable , 2 Thess. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without understanding , Tit. 3.3 . Fools , Act. 26.11 . A deceived heart is represented as the root of all miscarriages , Is. 44.19 , 20. If the fruit be damnable , it is no uncharitableness to think the root is so .

4. The reason why a just Catalogue of errours damnable to all men cannot be made , is , because that errour may be damnable to one which is not so to another . Obligations to believe , spring out of those advantages , which Men have to know the mind of God ; therefore all not enjoying the same advantages , cannot lie under an equal obligation . Tho' this makes it difficult to give the number of errours : yet it is no impediment to the discretion of their quality . Number and quality are different modes , and fall under distinct perceptions . That kind of Locusts which destroyed the fruits of Aegypt , were easily distinguish'd from others of the same denomination : and yet it was impossible to make a Catalogue of them .

5. The fault may be known by the guilty , if they please to look back , after they have made that , which they call a mature search , and observe , how often they have given their assent , before there has been such a degree of clarity in the object , as could with justice lay a claim to it . Extrinsecal respects , and not the merit of the Cause , do usually prevail with Men to take up an Opinion : and when they have espoused it , the often repetition of that , which at first they knew to be an uncertainty , makes them at last to give credit to it in good earnest . Tho' they were Lyars at the beginning , yet in the end became believers . The best way , to discover the deception , is to make a review , and to consider the first motives which did introduce their credence . They are usually some excentrical regards to the persons of some , which are under the same perswasion . The fallibility of such inducements will give us just reason to look back , withdraw our assent , and not to terminate it upon any thing for the future , but that which doth manifest its truth by undeniable evidence .

6. God hath not put us into a state of probability . Truths of peremptory necessity are delivered to us in demonstrations . If they be hid , it is only to those whose eyes are blinded by the God of this World . The light of the glorious Gospel is plain and conspicuous enough in it self . If every thing must be esteemed probable only , against which some luxuriant wits may devise objections , the clearest propositions will not arrive at the honour of being accounted certain , but must be contented to take their place amongst probabilities It is as easie for a sceptical fancy to raise scruples , as for Travellers in dry weather to raise dust in the high way . It is reported of Car. Vedel . p. 27. Perronius , when he had made an Oration before Henry the third of France , to prove the existence of the Deity , with the great applause of the Auditory , he made a tender to speak as much on the contrary side . There is nothing more visible to us than local motion , and yet the certainty of it has not been exempt from being encountred with opposition . Objections are like clouds , not all of them obscure the Sun , and render his light dubious : but those only which lye in a direct line betwixt that Luminary and the visive faculty . Many objections may be started on either side . but if the splendour of the object be so efficacious , as not to permit them to come in a direct line betwixt it , and the perceptive faculty , they ought not to make any abatement , and degrade the object from a state of certainty , to a state of probability .

7. An erroneous Conscience is no more the true Vicegerent of God , than the Pseudo-Smerdis was the Brother of Cambyses : or Perkin Warbeck the Son of Edward the fourth . An erroneous Conscience is but a Counterfeit , and no more to be obeyed than those pretenders . If nothing falls under condemnation , which is done according to Conscience , S. Paul before his conversion was as unblameable , as he believed himself to be , when he expressed the highest degree of enmity to the Church .

The Jews also by the same way of arguing will be discharged from all guilt , who thought it an acceptable service to God to shed the blood of his Servants , Joh. 16.3 . Errour in the Conscience is to be resolved into the Will as the spring of it : and therefore cannot sanctisie those bad effects , which it doth naturally produce . Conscience is nothing but the Judgment : for the right information of which a sufficient provision is made . We then err , when we neglect to make use of this provision , and acquiesce in sudden dictates , grounded upon something which is extrinsecal to the Cause , and do not persevere in our scrutiny , till matters be brought to such a degree of perspicuity , as duely qualifies them for assent .

I have now finished the first particular . Our Light to direct us in the Worship of God , is to be directed from the Holy Scripture . I will proceed to the next .

2. Our strength to perform , what we are directed unto , we must expect from the Holy Spirit . His assistance is either General or Special . General . Where the Gospel is preached , it is accompanied with a Divine Power , whereby the hearers are put into a capacity of complying with the demands of it . Upon this account it is stiled the Administration of the Spirit , the Law of the Spirit of Life , the Power of God unto Salvation . And Christ is represented as waiting to see what improvement will be made of it . Behold I stand at the door and knock . And those who frustrate the Divine Call , are said to resist the Holy Ghost . And those who are obedient , to be begotten again by the Word , which is a work appropriated to the Spirit , as the principal Agent . Such persons have a power to know , That there is a Supreme Being , which governs the World : to discern their own iniquity in breaking those Laws , by which he governs ; to be filled with consternation , upon the account of the eternal pains , which the Gospel threatens to the disobedient ; to have some hope of Amnesty and forgiveness in consideration of the Evangelical Promises : and under these dispositions to cast themselves down before the throne of the divine benignity , and with all humility implore the communication of a higher assistance , That they may be inabled to serve God with a Spirit of love and delight , and with an Eye entirely fixed upon his Glory . Those who have made , by the help of this general grace , so near an approach to the Kingdom of Heaven , and have so far wrought out their Salvation with fear and trembling . It is the usual method of the Divine Spirit to communicate unto them a more special aid , to work in them to will and to do . Whereas the proud , who refuse to improve this talent are rejected : these humble persons find acceptance , and have a greater measure of grace communicated to them . Jam. 4.6 . 1 Pet. 5.5 . Is. 57.15 . They are in the ready way to be impregnated with a principle which is stiled , a new heart , Ezek. 36.26 . the new creature , 2 Cor. 5.17 . the new man . Eph. 4.24 . the hidden man of the heart , 1 Pet. 3.4 . the divine nature , 2 Pet. 1.4 . the unction , 1 Jo. 2.27 . And likewise to be excited by a supernal influence , to act according to this principle . Tho' the habitual gift is perfect as it descends from the Father of Lights : yet as it stands in relation to the Recipient , out of which it does not expel all the remains of the Primitive Apostasy , it being but imperfect , it has need of fresh influences to quicken it . Upon this account God is pleased , not only to enkindle the sparks of grace , but to prevent their decay by enlivening them with the breath of his Holy Spirit . He not only enstamps a new bias upon the Heart ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but with his own hand puts it forward toward the mark . This influence is that , which David so importunately petitions for , shew me thy ways , teach me thy paths , lead me in thy truth , Ps. 25.4 , 5. Open mine eyes , Ps. 119.18 . make me to understand the way of thy precepts , v. 27. Teach me the way of thy statutes , v. 33. Incline my heart unto thy testimonies , v. 26. Make me to go in the way of thy commandments , v. 35. order my steps in thy word , v. 133. This holy Man in these applications must aim at the obtaining of some thing , which he was sensible of the want of . At the time of this address , he was invested with a Religious Principle ; and therefore must have his Eye upon a Divine Influence , whereby his heart might be excited , and drawn forth to action . To this is consonant what is expressed in Ezekiel 36.26 , 27. I will put my Spirit within you , and cause you to walk in my ways . The stony heart is not only removed , and a tractable temper placed in the room , which is stiled a heart of flesh : but the Spirit is to be put into them , in order to the stirring them up to walk in the ways of God . The same thing is asserted in the Ep. to the Hebrews , c. 13.20 , 21. The God of peace make you perfect in every good work , to do his will , working in you that which is well-pleasing in his sight , thro' Jesus Christ . That which is most pleasing is the Act of Religion ; it having a nearer affinity to the Divine Nature , which is a pure act , than the Power has . The working of this by a Celestial influence is petitioned for . Faith , which is the spring of Religious Worship is represented in the very act to be the gift of God , Bhil . 1. v. 29. To you it is given not only to believe , but to suffer , as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports actual suffering : So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 actual belief : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which denotes the Act of Worship is expressed as the effect of the Divine Donation , Luke 1. v. 73 , 74. Parallel to all this are the words of the Apostle , Phil. 2.13 . It is God that worketh in you , to will and to do . It is not only the power to will and to do , which is represented as the product of Divine Grace , but the volition and action . The influence is so efficacious , That the acts , which are freely exerted by Men , are attributed to him from whom it proceeds , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not only signifie him that is able to work , but him who worketh : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not import only a power to do , but the doing or action it self . Those , who are thus dealt with , are said to be drawn by the Father . Jo. 6.44 . After they have gone thro' the preparatory work by the help of his general grace : This special effectually pulls their hearts , and brings them over to Christ . This is the usual method of God's proceeding with those who live under the Gospel . He puts a Talent into the hand of every one : and if it be rightly used , he secures to the improver by promise the communication of a more powerful assistance : So that if any want it , none are blameable for the defect , but themselves . He , who is unfaithful in the discharge of an inferior trust , cannot expect to be imployed in a greater . He who hath a stock of a hundred pounds , and imbezleth it , may thank his own folly , That a greater sum is not committed to him . It is no prejudice to what has been asserted , That God deals sometimes otherwise with Men. S. Paul before his Conversion , was so far from being under any preparatory disposition , That he was employing his strength to destroy the Faith of Christ , at that time , when he was effectually called by him . There is no rule , but may admit of some exception . God has his chosen vessels of Mercy . The Captain General of our Salvation has , besides his other Regiments , Artic. 17. one peculiar to himself . God hath chosen in Christ some out of Mankind . Helps are vouchsafed to many , which exceed the ordinary measures . In the family in Heaven and Earth , every Child's portion , tho' it be sufficient , yet is not equal . S. Paul was a special object of Divine dignation : and had extraordinary communications to secure his permanency amidst all the disanimating circumstances , he was cast into . He stiles himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one suddenly , and not regularly brought forth , as Abortives use to be . The breathings of the Holy Spirit are like to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Winds , which by Geographers are divided into two sorts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such are common to all places , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as are proper to some . God having established Christ as a King for ever , he doth ascertain to him a people to rule over by the most efficacious motions of his holy Spirit , whereby their reluctancies are conquered , and minds bowed into a resignation and submission to the will of Heaven .

As for those , who have not the Gospel preached unto them , the divine procedure with them is more concealed . As the Scripture doth industriously give an account of the Holy Seed , and but occasionally touch upon those generations , which are out of that line : So it gives a most distinct representation of the method of his operation with those to whom the Sacred Oracles are communicated , but not so full a disclosure of it with others , which are not admitted to a participation of that immunity . That , which is revealed is sufficient to demonstrate , That God is not wanting to them ; and if they miscarry , their destruction is chargeable only upon themselves . It is manifest , That they with all others are naturally so much under the power of that corruption , which is contracted by the Fall : That the Image of God is obliterated in them , and they rendered unable to do any thing , which is spiritually good . The Second Adam has so far made a reparation , That the light of Reason , in some measure , discovering their obligations to their Creator is impressed upon them . He who is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lighteth every Man that comes into the World . That which may be known of God is manifest in them : not so much upon the account of the remains of the Divine Image , which they received in the state of innocency , as a secondary discovery , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for God hath manifested it unto them . There is a spirit in every man enclosed with darkness , and the effects of the Primitive Apostasie : but the inspiration of the Lord giveth understanding . When men had benighted themselves , it was the pleasure of the Lord to light a candle for them , Prov. 20.27 . This light is not only received , but a power to comport with the meaning of it . For it is plain , they receive so much from God , that for their defect in the glorifying of them , they are rendered inexcusable , Rom. 1.20 . If light had been imparted to discover their obligations , and a power denied to satisfie them ; no fairer excuse could have been devised than this , That the Divine Benignity , since their Primitive Apostasie , whereby they lost their Light and Power ; has been pleased to give them some Light again , to see their duty , but withhold a Power to discharge it .

To all this we may add , That the fault is in themselves , that they enjoy no fuller a manifestation , and those assistances which accompany it . By not improvement of that , which they have , they are deprived of a just claim to that which is greater . The Sound of the Gospel , which went to the uttermost parts of the Earth , was drowned with the clamour of their exorbitances . Divine Providence notwithstanding these provocations , has placed the Candlestick at no such distance from them , as renders them uncapable of receiving benefit by it . They traffick with those in temporal concerns which are acquainted with it : And if their affection to him , who is the desire of all Nations , was not thro' a voluntary defect grown very languid , they may do the same in Spirituals .

Tho' we are not able to delineate the manner of God's giving his aid to all in the concerns of Religion : Yet we have no inferiour degree of assurance in the general , That all do receive such an assistance , as renders them inexcusable , if they do not perform , what he requires . To assert , That he withholds such help , makes a very dishonourable reflection upon him . It casts a cloud upon the glorious constellation of his Attributes : in particular , upon his Goodness , as tho' he was less kind under the Second Covenant , than under the First : His Justice , as tho' he did condemn men for that , which it was never in their power to prevent : His Mercy , in offering external means to those , who have no power to make use of them . It has a tendency to deface that idea which we naturally have of God in our Souls , and beget in the room of it very enormous conceptions : As tho' he did require the Lame to walk , and yet not furnish them with such supports as are of peremptory necessity to that motion . It leaves no matter for the Worm of Conscience to breed out of . If the damned knew , That a sufficient power , while they were upon the Theatre of this World , was not given to them to escape the Torment they are in , how can they reflect with indignation upon their own folly , for the mis-spending their time , and the loss of their opportunity , to gain a more easie state ? No man is inclined to make pensive reflections upon himself , for the not bringing to pass impossibilities . It renders exhortation useless . Counsel supposeth a power in him , to whom it is directed , to comply with it . None will exhort a person , to see , who has irrecoverably lost his visive faculty , or one , who is dead , to move . It enervates the nature of repentance . Who will believe himself concerned to grieve for the omission of that , which was never in his power to do ; or for the doing of that , which he never had power to omit ?

As God created Angels with a Will confirmed to that which is Good ; brute Creatures with a Faculty determined to their proper Objects : So he has made Man in a middle state , not secured , as the supernal Spirits are , nor determined as inferiour Animals . He has endued him with a sufficient power , which he may use , or abuse , improve or neglect . This is evident in the first Adam , who undoubtedly had a power to persevere in his innocency ; and in those , who are converted by the grace of the second Adam , whom all confess to have a power to do more good than they do . He who worketh after the counsel of his will , is pleased , to make man after his image , and leave him in the hands of his own counsel , Ecclus. 15 , 14. His concourse with him he adapts to his constitution . As the sinite Spirit , which animates the body , has its several Organs by which its operations are modified : So likewise the infinite Spirit , who by his omnipotent interposal sustains the Universe . All the Creatures are his Organs , some free , some necessary . Every one he useth according to its Nature . Those , which are necessary , he concurrs necessarily with . Those which are free , he ordinarily accommodates himself to their freedom , and by this means keeps up the order which he has established .

This assertion is not prejudicial to his prescience . It is manifest , that he knows , what Evil Men will do ; although they determine themselves to the doing of it . By a parity of reason he must know the Good , altho' they use their own freedom in the doing of it .

Neither is it injurious to his Sovereignty . He has the hearts of all Men in his own hand . He can interpose his determining influence . He can take away the power whereby he inables them to determine themselves . All their determinations he can so order , as to make them subservient to the design of his Providence .

Neither doth it destroy the immediate dependence of the Will upon him . It is dependent in its Being for conservation : in its acts for his prevenient grace , and simultaneous concourse . Tho' God is the cause of every Being , yet not of all the modes of a free Agent , as is evident in the evil of sin , which is such a mode , and yet brought to pass without his efficiency .

If any difficulty arise about the manner of God's operating with the Will , which we cannot comprehend , we must not let go the belief of that , which is clear , for that which is obscure . Things many times are very perspicous , when the modes are concealed . He would be accounted very vain , who should attempt to deny , That there is any such thing as light , because it is difficult to explain the way of its emanation from the great Luminary of the World . Every Man is sensible of a determining Power within himself : That in the midst of his intellectual discussions , he has a liberty to make his election of such an object as he apprehends to be most agreeable to himself . To deny this , because we are not fully satisfied about every mode in the doing of it , is the same thing , as if we should affirm , That there is no such Sence as Seeing ; because it is not yet agreed , whether the Eye perform its office by the entertainment of some Effluviums from the Object , or by the help of some pressure only upon the Optic Nerve .

Now I have done with the second particular , namely , the strength , whereby we are inabled to perform what we are directed to . This we must expect from the Spirit of God . And now I proceed to the last .

3. The acceptance of what we perform , is procured by the satisfaction and merit of Jesus Christ . In order to the clearing up of this Truth , the following steps must be taken .

1. The acceptance of our Worship and Service is not upon its own account . There are great defects in the best of our performances . Our Faith , tho' it be unfeigned , yet it wants That firmness ; our Love , tho' sincere , That fervour which the Law requires . The Law is natural and immutable , and can no more abate in its demands , than the fire can cease to be of a hot nature , or the Sun to be a lucid Body . If our most plausible actions were examined according to the rigour of it , many flames would be discovered in them . The Prophet tells us , Isai. 64.6 . All our righteousnesses are as silthy rags , The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tho' it be variously interpreted , yet all the Glosses agree in charging our most valuable services with imperfection . The precedent words justifie the Exposition . We are all as an unclean thing . The fountain being impure , the streams which issue from it , will carry with them some signatures of the same impurity . The Apostle says , We know but in part ; it is as sure , That we love and obey but in part . The Will being principally concerned in the Fall , must necessarily lie under a depravation equal to that of the Understanding . It is a saying among the Rabbins : Buxt. Rab. Lex . rad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 953. 1602. So long as the just live , they are at war with concupiscence . They affirm , there are Three Sins , which daily every man is guilty of , Sinful Thoughts , want of attention in Prayer , evil words . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they represent as the cause of these miscarriages , they tell us , That God will bring forth in the world to come , and slay before the righteous and the wicked .

2. Acceptance is not upon the account of the favour of God , without the interposal of satisfaction for sin : by satisfaction we must understand the doing of something which repairs the damage , which is received by an injury , and the quieting thereby the mind of the injured , who is provoked by reason of the damage .

A great injury is done by Sin to the Supreme Rector of the World . His Authority is trampled upon , and the Majesty of his Law diminished , his Government exposed to contempt , publick Order unhinged , and by this means he is justly incensed . The ready way to repair the damage , and atone his displeasure , is to require , That the penalties due to the transgression , or such as are equivalent to them , be suffered ; and in them to express his just indignation against Sin , and impress upon all such a fear and reverence , as the Laws of Heaven do challenge .

That this should be done antecedently to Pardon and Acceptance , is evidently the Will of God , declared in the Holy Scripture . There we find , That there is no acceptance without remission , and there is no remission without the shedding of blood , and that this blood is the blood of a Mediator , thro' which we must have redemption , Rom. 3.24 . Eph. 4.7 . This is the reason why the Divine Amnesty , from the time of the Primitive Apostasie , has had a constant aspect upon this blood . When the Apostle asserts concerning the Mediator , if he had been to offer up himself often , as the High-Priest entred into the Holy of Holiest every year with the blood of others , then must he often have suffered since the foundation of the World . He plainly intimates , That from the beginning the Father has had a regard to the blood and sufferings of his Son in the remission of Sins . Tho' satisfaction was not then made , yet it was promised . Captives are frequently set free , in consideration of the ransom promised , before it be actually paid .

As satisfaction is certainly agreeable to the Will of God : So it seems to be sutable to the propensity of his nature . Supposing the Creation , it is necessary that he have a Soveraignty and Dominion over it : and if he be a Sovereign Lord over the Creation , he must actually govern it . It is a defect to be invested with Power , and not to exercise it in relation to the Community : and if he governs , it must be by Law . Government supposeth Obedience . Obedience in the Intellectual part of Creation , must be an act of the Understanding . The Understanding cannot act , except it has a knowledge of the Will of him who governs . His Will published and made known is a Law . If there be a Law , it must be holy , it being enacted by him , who is infinite in purity , and sanctity : and if it be holy , he cannot but love it , the same necessity which doth oblige him to love himself , will engage him to love the resemblance . And if he love his Law , he cannot but hate sin which is opposite to it . Hatred to that which is contrary to Holiness , must be as natural to him , as to love and delight in Holiness . And if it be natural to terminate his hatred upon sin , by an equal necessity he is obliged to punish it . For hatred is never found in any without a peremptory desire to do evil to that which is its object : and such a desire , when it is in one , who wills nothing rashly , who is armed with sufficiency of power to execute , whatsoever he wills , who cannot be diverted from execution by any unseen emergency , must necessarily take effect , and whatsoever evil is done to sin by him who cannot err in his administrations , must have the formality of punishment , all evil being either the evil of sin or the evil of punishment . This penalty must either be inflicted upon the Offender , and then there will be no place left for Pardon and acceptance ; or else upon some person , who is willing to become a surety for the Delinquent , and is able by his sufferings to restore that honour , which publick order has been impaired in , and by this means content the mind of the Supreme Rector , and this is properly satisfaction .

What is usually said , That if the nature of God doth oblige him to punish sin , then he is by the same necessity ingaged to punish it in the offender , is of no moment . His hatred being not primarily terminated upon the person , but the sin ; if the guilt be transferred by imputation to a Surety , it is not incongruous to assert , That the sin may be punished in him . Some acts which are in general natural to God , are free and undetermined in respect of the modification . To Govern the World ( supposing the Creation ) is essential to him : yet the mode , whether he will do it immediately by himself only , or make use of the Ministry of Men is his free choice . So tho' to punish Sin is natural , yet the manner of doing of it , whether in the person offending or his undertaker , is at his election .

If it be further added , That if it be natural to punish , it must be done , so soon as the transgression is committed , and in the extremity . That which is natural , admits of no delay . The reply is easie , This is true of that which is natural in Creatures which want freedom and life : but it is otherwise in the Creator , who is an Intellectual Being . Supposing the Creation , it is natural to him to do good : and yet it is free for him to time his bounty as he pleaseth , and to communicate it in what degrees and methods he judgeth most convenient . It is natural for him to give a Law to his Creature : but he is not determined to the circumstances of publication , whether by innate Ideas only , or by revelation . The necessity , he is under , is intellectual , which admits of the interposal of Counsel about the modes , and circumstances of his actions . If it be replied , That what is natural in God , tho' it may be free in these respects , yet it must be always expressed in some measure or other , which cannot be affirmed of his punishing sin . I answer , That Sin in some measure is always punished , Jans . Augtom . 2. l. 3. cap. 3. so soon as it is committed : from the first moment , the Transgressour is deprived of that contentment , which doth naturally emerge from a sence of a compliance with the Law of Creation . The Worm of Conscience presently grows out of the feculency and pollution , the Soul is defiled with . The serenity of mind , wherein our present beatitude consists , is instantly lost ; and the anticipations of future torments succeed . The sparks of infernal fire are quickly kindled . A sence of the just judgment of God , That he , who doth such things , is worthy of death , fills the Soul with horrour and the deepest consternation . Those blessings , which before , the Delinquent was encircled with , are Metamorphised into curses , Plough-shares converted into Swords . Pruning-hooks into Spears , every thing assumes a direful shape and menacing aspect .

If it be added , That punishment is a debt , and every one has power freely to remit his debts . I answer this is not true of all kinds of debt . There is a debt of Active Obedience , which we owe to God , from which he cannot give us a full discharge . The Law of Nature is as unchangeable , as his Essence . Those who are guilty of open defamation are indebted to the defamed , and obliged by pensive agnitions to re-invest them with that honour , they have robbed them of . This debt the persons injured , have no more right to remit , than they have to murder themselves : their credit being as valuable as their lives . Sin deprives God of his glory , which he can by no means part with , and therefore in justice must require restitution by some convenient satisfaction , before he remit the penalty due to the Transgressour , and receive him into favour .

This satisfaction , which is so necessary , before we can have an interest in the divine acceptance , Jesus Christ has made . He has repaied the damae which publick order and the Laws of Heaven received from our Sins : and fully contented the mind of the Supreme Rector , who in justice was obliged to vindicate the honour of his appointments . This will be manifest if we consider the following particulars . Jesus Christ has suff●red the punishment of our sin . What he suffered , was in our stead . The damage done by sin is repaired , and the mind of the Supreme Rector fully appeased and reconciled unto us , upon the terms of the New Covenant .

1. Christ Jesus has suffered the punishment of our Sin .

It is plain to every one who consults the Sacred Oracles , That his sufferings were of the highest nature , if we consider the words , by which they are represented . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sets forth the extremity of his grief , ad satietatem usque , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speaks his sorrow to be so great , That it produced a stupefaction in him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports nothing short of these two words , his Soul was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beseized on every side , with grief . Heaven above did forsake him , in his apprehension . Hell below did conspire against him . The Jews on the one hand , stood ready to betray him : The Gentiles on the other were prepared to crucifie him . Nothing but occasions of grief were administred to his Senses . His Eyes beheld the fury of his adversaries . His Ears were filled with their blasphemies . The most Nervous parts of his body were pierced with instruments of cruelty . The drops of Blood which fell from his sacred Body argue , That nothing was wanting to consummate the most exquisite torment . The circumstances of his Passion were so amazing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That Dionysius in Aegypt ( when he saw the Sun in mourning at his crucifixion ) used these words , Either the Divinity suffers , or sympathizeth with him that does .

For all this , there must be some important reason . It cannot be imagined , That he who was interested in the highest degree of the Love of his Father ; That never had done any thing to merit the least unkindness , should be treated with so much severity upon some unnecessary grounds .

The could be no motives of an inferiour Nature , which did induce the eternal Father , to suffer his only Son the Lord of Life to die . The Lord of Glory to be obscured with the clouds of ignominy and reproach . There must be something in the case , which could not be accomplished in any other method . All confess that , What the Socinians alledge as the reason , might have been brought to pass upon far easier terms . They tell us , That Christ suffered to confirm the Covenant , induce us to perform the conditions of it , to make way for his ingress into Heaven in order to the performing the Office of a Priest .

The First of these might have been done by the working of Miracles , which are the broad Seal of Heaven . What can any reasonable Man desire more , than a clear revelation concerning the terms upon which God will be reconciled , and an assurance given by miraculous operations , That there 's no collusion in the Declaration .

The Exemplary Life of our Blessed Lord , is sufficient to invite us to be agreeable in our Conversation to the conditions of the New Covenant . His Death , with all the terrifying circumstances attending it , have a tendence to affright Men from embracing his Doctrin . No Man is naturally inclined to espouse that way , which may expose him to so much sorrow . Was there no more intended in the Death of Christ , than what Socinus asserts , He might after his Immaculate Life spent in this World , like Enoch and Elias , have been immediately translated into Heaven , and there with as much advantage , as if he had suffered the pains of death , have transacted all those things appertaining to our reconciliation , which they attribute unto him . He was above Thirty Years in this sublunary state , contesting with the anxieties of humane Life , and therefore must necessarily be touched with a fence of our infirmities . His whole Life was meritorious , and therefore , there is no reason to think , That the most easie way to Heaven would have been denied him , had his sufferings imported no more than what our Adversaries in this Cause affirm . The God of Nature and Grace doth not use to do any thing in vain .

Lastly , The reasons of the sufferings of our Blessed Lord , which must be granted to be of more importance than any thing which has been alledged by the Socinians , the Holy Scripture resolves into our sin , and represents his Passion as the Punishment of it .

Man violating the Law of his Creation , if nothing did interpose to prevent the infliction of Punishment , our condition would be a state of desperation , destructive of that which is most essential to Religion , and pleasing unto God . No place would be left for the emanations of his benignity , which he is eminently delighted with . He being propense to pardon ; and his hatred to Sin , and love to his Law , inclining him not to do it , without some severe expression of his detestation first made against the violation of his Command : in order to the reconciling of these propensities , and making way for his clemency to exert it self , his eternal Son has freely offered himself to bear the penalty due to us upon the account of Sin . For this reason , he is said to be made a curse , Gal. 3.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here is expounded by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That he might redeem us from the curse , He has freely without any compulsion derived it upon himself .

Crellius tell us , That the word here cannot be taken in this fence , because he , who is properly accursed , is the object of Divine Hatred , which cannot be asserted of the Son of God : and the curse which he suffered , was the death of the Cross ; but the curse of the Law is Eternal death .

To which I reply , He which is accursed upon his own account , is the object of Divine Hatred : but he , That is so upon the account of another , freely bearing the curse in order to the satisfying Divine Justice , and the vindicating the authority of the Law is not . The hatred is terminated upon the Sin which is ours , and not upon the Person who undertakes to bear the demerit of it , and by so doing , accomplish the ends which are highly agreeable to the desires of the Supreme Rector .

The Death of our Blessed Lord upon the Cross , tho' it was not the same with Eternal Death ; yet it was equivalent . The want of eternity was compensated by the dignity of the Person , who was so contumeliously treated . The degrees of suffering , are usually estimated by the quality of the person who suffereth . A Magistrate suffers more by a contumelious usage , than a private Man : The Supreme more than he who is subordinate . Therefore if he who suffers be infinite in dignity , as the Son of God is , his punishment must have an infinity in it . And an infinite punishment is equipollent to that , which is eternal .

Parallel to this , are the words of S. Peter , Who his own self bare our sins in his own body on the tree , 1 Ep. 2.24 . Christ is said to bear our sins , that is , The punishment of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tulit sursum eundo . When he was upon the Cross , he had the burden of them , upon his shoulders . Crellius , in order to the disappointing the force of this Text , says , That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not necessarily denote to bear , it may as well be translated to take away : but supposing it doth , yet it does not follow , That the pain he bore was a punishment : one may be said to bear the sins of another , who falls into any calamity occasioned by them , altho' there be nothing of the formality of punishment in it . To which I answer , That to bear , is the proper signification of the word , and we are not to depart from the proper import , except the circumstances of the place put a necessity upon us . The Context is so far from obliging us to any such thing ; That , in case it may be allowed to arbitrate , it will determine us to the signification of bearing . The scope of the Apostle is to exhort those , to whom he writes , to bear with patience the sufferings , which the profession of the Gospel might expose them to . In order to this end , he draws an argument from the pattern of our Blessed Lord , who did patiently bear the penalty of our sins in his Body on the Tree , without any menacing returns to the Authors of his Crucifixion . The word in conjunction with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is but once more found in the New Testament ; and , there it has evidently the fence we contend for . So Christ was once offered 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bear the sins of many , and to them which look for him , he shall appear the second time without sin , Heb. 9.28 . Here are two appearances of Christ set opposite one to the other , the last without sin , that is , without bearing the burthen of it , and therefore the first was with sin . He was burdened with it , and did bear the demerit . This fence is favoured by the Context , He appeared to put away sin , by the sacrifice of himself , v. 26. A Sacrifice did bear the punishment due to him for whom it was offered .

Crellius overthrows himself , in saying , That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here signifies , to take away : for this taking away , must be performed upon the Tree . But Christ according to his notion did not take away Sin upon the Cross . His suffering was but preparatory to his ingress into Heaven , where he was first invested with a power to forgive sin . S. Peter in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , has a manifest aspect upon the Prophecy of Esaias , c. 53.11 . He shall bear their iniquities , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a word too stiff to be bent into a compliance with the Socinian perswasion . It constantly signifies to bear or carry , and for this reason is interpreted by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matt. 8.17 . He bore their sicknesses , that is , He did undergo much trouble and pains in the curing of them . He had no respite all the day : and when the even was come , ( at which time others compose themselves for rest ) he was pressed upon by the multitude , and did attend this great work .

What Crellius says in the second place , ( if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to bear , it doth not follow , That he did bear the punishment of sin . He might accidentally undergo sorrow , which was occasioned by our sins , in which there was nothing of the nature of punishment in relation to him ) is of no validity .

If it be granted , That it signifies to bear , the thing born must be the punishment of sin . Punishment imports a natural evil inflicted by one in authority , That the party offended , by the commission of some moral evil , may receive satisfaction , and the ends of government be secured . All this agrees to the Sufferings of Christ . They import a natural evil . They were displeasing to humane Nature . They were inflicted by the Supreme Rector of the World . It pleased the Lord to bruise him . The design of his Passion , was to make Satisfaction to the injured . Our Sins robbed God of his Glory . This was restored by the Sufferings of his Son . He was set forth to be a propitiation to declare his Righteousness . The ends of Government are eminently secured . His Sufferings must necessarily strike a consternation into all . If such things were done in the green Tree , what may be expected in the drie ? If he , who had no sin of his own , was so severely treated , what can we look for , if we persevere in our provocations ?

If all things appertaining to the nature of a penalty , agree to the Sufferings of Christ , there is no reason but to believe , when Christ is said to bear our sins , that the meaning is , That he did bear the punishment of them .

It is true , A Man may be said to bear the miscarriages of another , who accidentally falls under any disaster occasioned by them . But the case here is quite otherwise . Nothing was fortuitous . The Person suffering was delivered into the hands of his Crucifiers according to the determinate Counsel of Heaven . The intent of his Passion , was to accomplish all those ends , which are intended in punishment . And that which makes an affliction to be a penalty in a proper sense , is nothing but the end , which is aimed at .

Consonant to this , is what S. Paul has expressed , 2 Cor. 5.21 . For he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him .

He was made sin for us , that is , Put under an obligation to suffer the punishment which our sins had deserved . God laid upon him the Iniquity of us all . The Transgressions of those who lived in the most opposite parts of the Terrestrial Globe , did all meet together upon him . He is the center , upon which the burthen of them did settle .

Crellius tells us , That when Christ is said to be made Sin , the meaning is , That he was by wicked Men , reputed and treated as a sinner . But if this was the meaning , then Christ was made sin by his Crucifiers ; whereas the action is ascribed unto God . When he is said to be made sin , something must be understood , which is peculiar to him . But if Crellius's sence of the words prevails , the Martyrs may be said to be made sin when they were punished under the notion of Malefactors by their inveterate enemies . The Antithesis betwixt being made sin , and knowing no sin , is a clear justification of our interpretation . Christ knew no sin , that is , was guilty of none , by any deviation of his own . Therefore when it is said , He was made sin , the meaning is , He was made guilty of ours by imputation , and by his own consent , together with assent of his Father , brought under an obligation to suffer the penalty of it . It is manifest from the Text , That he was so made sin for us ; as we are made righteousness , or righteous in him . Now it is manifest , That upon our performing the conditions of the New Covenant , we are made righteous in consideration of his meritorious satisfaction : and therefore he was made sin for us , in consideration of our demerit , which he undertook to make expiation for . That which induceth the Socinians to endeavour the elusion of the evidence of the Texts which are produced , is a perswasion , That the fence , we contend for , is repugnant to reason . There can be no punishment , but where there is guilt : there can be no guilt , where there is innocency ; and there was nothing but innocency in the Immaculate Lamb of God . But it must be remembred , That the proper notion of guilt is nothing but an obligation to punishment . And it is not disagreeable to reason , That such an obligation should be contracted by an Innocent Person , in case he be willing to stand in the place of the Nocent , and suffer the penalty due to him . If he be one , who has power to dispose of his own life , as our Blessed Lord had ; he may by an act of his Will , as well engage himself to lay down his life , as to lay down a sum of Mony . Every Man may do with that , which is in his power , what he pleaseth . Tho' it be essential to punishment to be inflicted for sin : yet it is not essential to be inflicted upon the sinner . The merit of Virtue , is as personal and incommunicable , as the merit of sin : yet it as not essential to the reward , to be always conferred upon the person meriting . Chimham was rewarded by David for Barzillais's kindness . Children frequently fare the better for their Parents deservings . There is no reason to believe , That it is unjust in all cases to punish one for the crime of another . God , who is not obnoxious to errour in his administrations , has done it . When he tells the people , That they should have occasion no more to use this Proverb , The fathers have eaten sowr grapes , and the childrens teeth are set on edge : he intimates , That they had formerly occasion so to do : and what was now said in this matter , was but a particular favour granted to them at this time : and not to be a standing rule in all succeeding generations . It is most evident , That Judah suffered in the reign of Josiah for the provocations of Manasses , 2 Kin. 23.26 . Tho' they had sins of their own to irritate Divine Justice : yet they were not the cause of their suffering . He , who punisheth a Nocent Person in that respect in which he is Innocent , doth the same thing , as if he punished one , who is perfectly Innocent .

It is evident by the Second Command , That the iniquity of the fathers is visited upon their children . If such Children are only understood , who imitate their Parents transgression , no reason can be given of the limitation to the third and fourth generation .

That one may be punished for another was not accounted unjust amongst those , who were governed by the light of Nature ; as is evident by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or sureties in capital matters , which did engage life for life . There can be no pretence of injury , where the person suffering freely consents , and has a dominion over his own life , he having power to dispose of himself , in his submission to the greatest passion , he does no injury to any other ; and he consenting upon the clearest considerations , no injury is done to himself . When the understanding is weak , and not a competent guide , an injury may be done , altho' the party concerned be willing . But the case before us is quite otherwise . Our Blessed Lord , upon the clearest dictate of reason , became willing to bear our sins . He did in this comply with the propensities of his own benignity ; serve the necessities of Mankind ; justifie publick Order ; and assert the Majesty of the Law , against all that contempt which our Sins had exposed it unto .

The Premises , being well considered , will make it manifest , That Christ suffered the punishment of our Sins .

2. What He suffered was in our stead . This will be evident , if we consider his blood which he shed , either as a Sacrifice , or a ransom : as a Sacrifice . The offering which he made to God , was expiatory , a Sacrifice for sin , Heb. 10.20 . This oblation must necessarily have the nature which is common to all offerings under the Old Testament of the same kind . They were figures of this great Oblation : and there must be an agreement betwixt the Type and the thing typified , in that which is essential to the nature of the Type . Now , it is manifest , That all the expiatory offerings in the Old Testament , were in lieu of those persons , for whom they were offered . The Law did require death of every one , that did not remain in the obedience of it . The offences against it were of two sorts , either such as were punished with the death of the offender , as Murder and Idolatry , &c. without the benefit of Sacrifice : Or else such , for the expiation of which , a Sacrifice was appointed , and slain in the room of the Transgressour . The blood of the beast , in which the life consists , was given upon the Altar to make atonement for the Souls of Men , Lev. 17.11 . As the Law was satisfied by the death of the offender in the first case : So likewise , by the death of the Sacrifice in the second . The sin of the Delinquent was symbolically derived upon the Piacular Sacrifice , and therefore he which carried the skin and flesh without the Camp , to be burnt , did , by touching of them , contract pollution , and might not be admitted into the Camp again , before he had washed his cloaths , and bathed his flesh in water , Lev. 16.28 . This was the cause , why he , for whom the offering was made , was obliged to lay his hand upon the head of it . Theodoret says , That the hand did import action , and signifie , That the actions of the Transgressour were laid upon the Sacrifice . This was the apprehension of the ancient Jews , as is evident by the form of words used , when a sin-offering was made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 haec sit expiatio mea , which they expound thus , The evil , which I have deserved , let it fall upon the head of the Sacrifice .

Now , If the expiatory offerings under the Mosaical Oeconomy , were Types of the offering of Jesus Christ , and it was essential to them , to be slain in the room of the Transgressour , we have just reason from hence to infer , That our blessed Lord suffered not only for our good and advantage , but in our stead , and place .

In order to the disappointing the force of this argument , Crellius says , That Christ was not a Priest till he came into Heaven ; and that those Sacrifices only , which were offered for the whole Congregation , and at some stated times , especially , That upon the day of expiation , were Types of his oblation : and that those which were designed for this use , did not represent him in his mactation ; but in that one action only , whereby their blood was carried into the holy place , and sprinkled before the Lord . To all which I will reply in order .

1. Christ did execute the office of a Priest here upon the earth . The Apostle says , he gave himself as an Offering and Sacrifice unto God , Eph. 5.2 . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports such a Sacrifice as is put to death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jo. 10. v. 10. Reconciliation the proper effect of a Sacrifice , is attributed to the blood of the Cross , Col. 1.20 . His purging our sins did precede his sitting down on the right hand of the Majesty on high , Heb. 1.3 . His having obtained eternal redemption , is antecedent to his entring into the holy place , Heb. 9.12 . He is said to be once offered up , Heb. 9.28 . And after this to sit down at the right hand of God , Heb. 10.12 . If this offering has been in Heaven , it would not have been said to have been once done . The representation of this oblation there is every day . He continually makes intercession . The offering , upon which the Apostles words have an aspect , imports passion . For he says , in case it was to be repeated , then Christ must have often suffered since the foundation of the World : but the Passion of Christ was over , before he entred into Heaven .

Those words , If he were on earth , he should not be a Priest , Heb. 8.4 . do not imply , That he did not execute his Sacerdotal Function , when he was upon the earth . All , that can be collected from them , is , That if after he had made an offering upon the Cross , he had remained upon the earth , he could not have been our High-Priest : Because , He , who was to bear this office , was not only to die for us upon the Earth , but to appear in Heaven , and there by presenting the merit of that oblation , which was made here below , procure those aids which we stand in need of .

2. Those Sacrifices , which were offered for the whole Congregation at some set times , were not the only Types of the offering of the Messias . The Apostle , when he tells us , That the Sacrifice of Christ was substituted in the room of the Legal Offerings ; and that the first was taken away , that the second might be established , Heb. 10.9 . He must necessarily have his eye upon such oblations , which as if they were shadows , which , when the body came , did disappear and vanish . Now it is plain , That the Apostle there , has his eye upon more Sacrifices , than those which were offered for the whole Congregation . He useth so many words as can comprehend no less than all the Mosaical Oblations , as Sacrifice , Offering , Burnt-offerings , Offering for sin .

3. It is not true , That those Sacrifice which typified Christ , did represent him only in that action , whereby the blood was carried into the holy place , and sprinkled before the Lord . The Apostle says , That the very burning their bodies without the Camp , was a Type of him . Heb. 13.11 , 12. for the bodies of those beasts , whose blood is brought into the sanctuary by the high Priest for sin , are burnt without the Camp . Therefore Jesus also , that he might sanctifie the people with his own blood , suffered without the Gate .

There was nothing in the ceremonial constitution less probable to be in the number of the Types of the Law , than this circumstance of place . The mactation has a more obvious correspondence with the design of our Redeemer . And if that , which has the least appearance of being in that number , was notwithstanding prefigurative and typical , much more that which has a greater .

Now I have considered Christ under the notion of a Sacrifice . In the next place , if we look upon him as a Ransome , it will be evident that what he suffered , was in our stead .

By Sin we brought our selves into a state of bondage , under an obligation to undergo the penalty of the Law . The sentence of condemnation was denounced against us , and we juridically bound to suffer . In order to the redeeming of us from this condition , Jesus Christ has been pleased to lay down a sufficient price in our stead agreeable to the expectation of the Law . This is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which includes both a commutation and a compensation . It was laid down in the place of that which was due from us . Our Blessed Lord redeemed us from the Curse of the Law by being made a curse . He suffered that which was a valuable consideration , and did answer all the ends of the legal Sanction .

The Socinians , to disappoint the strength of this Argument , say , That the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not taken properly . Moses is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and yet he laid down no price , when he redeemed the Israelites out of Aegypt . Every proper price is paid to some body . It could not be paid to God , because he procured it : and those , who are redeemed by it , are bought for his service . He , for whom the redeemed are purchased , and who procures the price of redemption , doth not use to receive it . A price in a proper sence would destroy the nature of remission .

To which I reply ,

1. If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be not taken properly , then the blood of Christ is stiled a price only , because the effusion of it intervenes , before we are delivered from our bondage , as a price doth ; altho' it hath no such influence , as a price , upon our redemption . And if so , then some reason ought to be given , why our redemption is attributed more to the blood and death of Christ , than to his Doctrin , Miracles , Promises , the blood of Martyrs . All these have an influence upon our Salvation of the same nature with that which Crellius attributes to the blood of Christ . The Doctrin of Christ doth shew us the way to it . His Miracles confirm the truth of that way . His Promises excite us to walk in it . The blood of Martyrs , and their Heroick Patience , eminently conduce to the establishment of our Faith . If the blood of Christ did not contribute to our redemption , in some peculiar way , which is not common to these things , why is it never attributed to them ?

2. Moses is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 7.37 . because he was a Type of the true Redeemer , and the blood of the Paschal Lamb , a Type of the price of redemption which he laid down . It is no good consequence , because Moses did not pay a price properly so called , therefore Christ did not . The similitude betwixt the figure and the thing prefigured must not be extended beyond the bounds intended in the institution , to every punctilio . Jonah in the Fish's belly was a Type of Christ in the grave . Because Jonah was alive , it doth not follow , That Christ in the grave was not dead . The Brazen Serpent , when it was lifted up , was a Type of Christ Crucified . From thence we must not infer , That Christ's blood was not shed upon the Cross , because none did slow from the Brazen Serpet .

3. The price of our redemption was paid unto god . He held us captive . The Apostle says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we were kept , ( as prisoners in a garrison ) under the Law , Gal. 3. v. 23. By whose warrant , we were committed to this prison , is expressed in the precedent verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Scripture hath concluded , or shut up all under sin . This Warrant was written with God's own hand . Parallel to this is what is expressed in the Epistle to the Romans , God hath shut up all under disobedience , c. 11.32 . We were imprisoned for our delinquency , and by a divine appointment under an obligation to suffer punishment .

4. Tho' God procures the price , and the redeemed are ransomed for his service ; yet it doth not follow , That the price was not paid to him . When a Subject violates the Law of his Prince , and by his enormous deportment precipitates himself into a state of thraldom ; and it cannot be reconciled with the interest of the community , and the immutable rule of justice to set him at liberty , without satisfaction first made to the Law : the Prince out of his benignity may contrive , how this may be done ; and when it is done , accept it , and release the person , with a design , that he may be in capacity to serve him .

5. The price of Redemption , properly taken , doth not destroy the nature of Pardon and Remission . He , on whom the Pardon is conferred , contributes nothing of his own towards the meriting of it . The debt is cancelled , without any payment made by him to the Creditor . Forgiveness is an entire act of Divine Benignity . It is no diminution of the bounty of Heaven , to make choice of such a way to do it in , as hath a consistence with Wisdom and Justice . There is more grace expressed in pardoning in and thro' Christ , than in pardoning without him . Immediate Remission is but a single favour , Remission in and thro' Christ , a double . For God doth not only pardon sin , but give his own Son for the procuring of it in such a method , as contributes no inferiour degree of glory to every attributed in the Divine Essence ; and is equally advantageous to the transgressour .

All this , duely considered , will evidence , That our Blessed Lord suffered in our stead .

3. By what , He suffered in our stead , the damage done by sin is repaired ; and the mind of the Supreme Rector fully appeased and reconciled unto us upon the terms of the New Covenant . The damage is repaired . By punishment Laws are vindicated , and their just authority asserted . The greater the punishment is , the clearer is the vindication . There cannot be a greater penalty , than That , which was suffered by the Son of God . Penalties are estimated according tot he dignity of the person , who suffers . It is a higher punishment for a Prince to have marks of disgrace fastned upon him , than for a Peasant . Our Blessed Lord infinitely transcending all others in dignity , there mast be a kind of infinity in that penalty , which was laid upon him . Now what can be more efficacious than this , to remove all contempt from the Laws , and put a check upon that aptitude which is in Men , to take encouragement from a bad example , to violate them . Who dare lightly think of that , the vindication of which cost no less than the Death of the Lord of Life ? That Authority will not easily be disvalued , when it is manifest , That the crime , in neglecting of it , was expiated upon no easier terms , than the Passion of the Son of God . Who will not be afraid to affront that Order , which the Divine Wisdom has established ; when he considers , the drops of Blood , which fell from the face of our Blessed Lord ; the wounds , which were made in the most nervous parts of his Body ; the greatness of the Agony which he suffered .

As the damage done by Sin to the Laws is repaired by the Passion of Christ ; so likewise the mind of the Supreme Rector is fully appeased and reconciled . A Reconciliation is attributed to his sufferings in the Holy Scriptures . This reconciliation must import a reconciliation of God unto us . The Apostle in his Epist. to the Romans speaks of our receiving the atonement , c. 5. v. 11. We then receive it , when we lay aside our enmity , and are converted unto God ; and therefore this atonement must be made , before our enmity be deposited . The thing received is always antecedent to the act of receiving , and by consequence it can import nothing but God's reconciliation to us by the Blood of Christ , provided we comply with the terms of that Covenant , of which he is the Mediator . For this reason , mention is made of a reconciliation thro' the blood of the Cross , Col. 1.20 . And then after follows another reconciliation , when we cease to be enemies in our minds to God , v. 21. parallel to this is what is expressed 2 Cor. 5.19 . God was in Christ reconciling the world to himself . And then v. 20. We pray you in Christ's stead , be ye reconciled unto God . Here are evidently Two Reconciliations , One of God unto us , in case we perform the conditions of the New Covenant : The Other of us unto God , when we are converted . Then that Reconciliation , which was before conditional , becomes absolute , and we fully stated in the possession of the Divine favour . Now this reconciliation of God unto us , can import no less , than that his mind is fully satisfied , and his displeasure appeased in consideration of the Sufferings of Christ . Upon this account our Blessed Lord is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 3. He is a cover to the Law , and prevents the Penal part of it from being executed upon us . He is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a propitiation for our sins . God is made by his precious blood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hilaris , or chearful in his countenance , when he looks upon a sinner . He who before was angry , is now propitious . His righteousness being declared , and the authority of his Law , as fully vindicated by the Passion of Christ , as if we had suffered : He is satisfied and contented upon the terms of the Gospel to make us the objects of his favour .

Crellius in opposition to what has been asserted , affirms , 1. That the Apostle in his Ep. to the Romans speaks of Conversion ; and because Conversion expresseth only the amicable temper of our minds towards God , he useth the word , Reconciliation , to import , That if there be a friendship wanting on God's part by reason of our hostility to him in an unconverted state , it is then when we are converted , fully completed . 2. The Apostle in his Epistle to the Celossians cannot speak of a reconciliation of God unto us in a proper sence , because in the reconciliation there mentioned things in Heaven are concerned , namely , Good Angels , who were never in a state of enmity to God . 3. When the Apostle says in his Epistle to the Corinthians , That God was in Christ reconciling the world to himself ; 2 Ep. 5.18 , 19. the meaning is , That God did promote Conversion by the preaching of Jesus Christ ; as afterwards he did by the Preaching of the Apostles . 4. When Christ is said to be a Propitiation , the word cannot import any placation of the Divine Anger . The love of God in sending Christ , evidently demonstrates a reconciliation antecedent to the mission and coming of Christ into the world .

To all which I reply in order . 1. The granting , That the word Reconciliation is used with a design to express , That if there be any friendship wanting on God's part , it is completed at our Conversion , is a concession of the whole cause . The Spirit of God , doth not use to speak conjecturally . He has a full comprehension of all the Mystery of Godliness . Had he not known , That there is a reconciliation of God unto us , as well as of us unto God , he would not have used a word with a design to express so much . Now this reconciliation is not imputed to conversion , but the Death of the Son of God as the procuring cause : and therefore to receive the atonement can be nothing but to receive the reconciliation and friendship of God , which is merited by the sufferings of Jesus Christ . 2. By Things in Heaven there is no necessity to understand Angels . There were Men in Heaven , as well as Angels , who had been in a state of enmity to God . These , God was reconciled unto , by the Blood of his Son , when they were upon the earth ; and now they were in a state of fruition , reaping the advantages of his atonement . 3. When the Apostle says , God was in Christ reconciling the world to himself , something more must be meant , than the promoting Conversion by the preaching Christ . Our Blessed Lord did not preach unto the World , but to the lost sheep of the house of Israel . If the reconciling by Christ did import no more , than the converting of Men by his Preaching , then it might have been as well said , That God was in the Apostles reconciling the world unto himself . It will be difficult to prevail with any to believe , That there is not something peculiar in this expression , which cannot with justice to the honour of our Redeemer be attributed to any other . 4. The Love of God in sending Christ is no argument of a reconciliation in God antecedent to the sufferings of Christ . When so much love was expressed to Eliphaz and his two friends , as to appoint Job to be an Intercessour for them , and to direct them to offer up Seven Bullocks and Seven Rams : at that very time the wrath of God was kindled against them . The Plague , an undoubted testimony of divine displeasure , was at that time upon Israel , when God sent his Prophet to instruct David , how to stop the spreading of the Contagion . All , which can be reasonably deduced from the mission of Christ , is a design or purpose to be reconciled , and not an actual reconciliation .

And now if we look back , and consider That Christ suffered the punishment of our sin ; what he suffered was in our stead : By his Sufferings , the damage done by sin is repaired , and the mind of the Supreme Rector fully reconciled , the verity of the third Proposition will be evident , That a full and complete satisfaction is made by Jesus Christ .

4. Our acceptance with God is upon the account of this meritorious satisfaction . It sets believers free from the Curse of the Law . The Curse of the Law doth include the loss of the Divine Favour . That which frees us from this malediction , must necessarily restore us to our acceptation with God . The ransome laid down by our Redeemer as it has an aspect upon the justice of Heaven , is said to satisfie ; as it stands in relation to those benefits , it procures for us , to merit : So that our acceptance is upon the account of the meritorious satisfaction of our Blessed Lord . Therefore , S. Paul asserts , That God hath made us accepted in the beloved , Epb. 1.6 . and S. Peter represents our Spiritual Services to be acceptable to God thro' Jesus Christ , 1 Pet. 2.5 . Of this truth there are very early significations . Psal. 80.15 , 18. David prays God , That he would visit the vineyard which he had made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propter Regem Messiam , as the Chaldee Paraphrase expounds it . c. 9.17 . Daniel prays , That God would shine upon the Sanctuary for the Lord's sake . The Israelites use to pray with their faces toward the Temple , Rev. 21.22 . it being a Type of the blessed Messias , which they had a great expectation of . When Ezekias turned his face to the wall and prayed , 2 Kin. 20.2 . Jonathan in his Targum says , He turned it to the wall of the house of the Sanctuary . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 At the hour of Prayer , Act. 10.9 . it was usual to go to the house top ; That they might have the fairer prospect that way . The Hebrews say , That in the fire , whereby God did declare his acceptance of their Sacrifices , there was the appearance of a Lyon , to signifie , That it was the Lyon of the Tribe of Judah , which procured them an interest in the Divine Favour .

5. Our acceptance with God is only upon the account of the meritorions satisfaction of his Blessed Son . As he has troden the Wine-press alone : So the honour of meriting for us is peculiar to him . The Romanists indeed speak of the merits of Saints , and are not contented to attribute to them , so much only , as is expedient for themselves : but assert an overplus , which being blended with the surplusage of the merits of Christ , and laid up in a Treasury , are the ground and foundation of the Papal Indulgencies . But he who considers the true notion of Merit , will easily discover all this to be but a fiction . It imports a dignity in the work adequate to the reward . In the choicest of those services , which they perform , who arrive at the greatest degree of Sanctity , no such worth can be found . If it may , it must be either innate , or derived from without . It cannot be the first , for the reward is no less than God himself , under the fullest disclosures of his Goodness ; and none of the most Heroick performances , can indignity be equal to him . Gen. 17. If the Passions and Sufferings of this Life are not worthy to stand in competition , and be compared with the Glory which shall be revealed , much less the actions . There can be no action more noble , than with alacrity of mind , to suffer what the profession of Religion may expose us to .

If it be acquired Worth , derived from something without , it must be either from the Habit of Grace , the Spirit of God , the Merit of Christ , or the Promise . All these are pretended by the Romanists as the fountain of it .

1. Not from the Habit of Grace . Altho' as it descends from the Father of lights , it is a good and perfect gift ; yet considered with relation to the Recipient , into which it descends , and out of which it does not expel all the remains of the Primitive Apostasy , it is but imperfect . Now it acting as a quality of this subject , it is impossible , that it should invest its operations with the highest degree of perfection . Nothing can communicate to another That , which it has not in it self .

2. Not from the Spirit , which excites and moves the Soul to act according to the Habit. If any such value be imparted , the Spirit in the communication must act as a necessary , or a free Cause . Not as a necessary ; for then every Religious action will be meritorious : there is no good , but the Spirit of God contributes to the production of it , and a necessary cause is uniform in all its effects . Not as a free cause ; For if it is not the will of the Holy Spirit to invest us in this life with such a measure of Grace , as will prevent all sinful defects : We have more than a usual presumption , That it is not his pleasure to impress such a dignity upon our services , as is proportionable to the eternal reward in the life to come .

3. Not from the Merit of Christ . If he has merited , That we may merit ; then his deservings communicate to our Services either a finite , or infinite value . If a finite only , then they cannot merit that infinite love , which our acceptance supposeth . Finite worth is not commensurate to an unlimited and infinite reward . If infinite , then the works of Holy Men are not inferiour in perfection to the Works of Christ ; infinity will admit of no degrees . A work which is finite in respect of the Principle , from whence it proceeds , has not capacity enough to receive and entertain boundless dignity . The Ocean may as well be included within the confines of a small vessel . Christ has procured for us a power to do well , and acceptance for those actions , which flow from that power ; but not a power to merit . The nature of a meer creature is not reconcileable with such an immunity . It cannot under the greatest elevation do any service , but that , which God may challenge as a just debt , and the notion of Merit includes and imports something which is not due .

4. Not from the Promise . The Promise doth not communicate any excellency to the Work , but supposeth it to be in its perfection . In the Old Covenant , Do this , and live ; Do , which imports the work , is the Antecedent , Live , which is the promise of compensation , the Consequent . The Consequent cannot be the Cause of any thing in the Antecedent . If the Promise raises the value and dignity of the Work , then the larger the Promise is , the greater will the value of the Work be : which assertion runs the maintainers of it upon an inevitable contradiction , for the more large the Promise is , the greater is the Mercy of Heaven : and the more value there is in the service , the less mercy and kindness there is in the reward . Now if the amplitude of the Promise adds a value to the performance , Mercy will be the least , where it is the greatest . All this doth manifest , That there is no Merit in us to be a rival with the meritorious satisfaction of Christ in procuring the acceptance of our persons and services with God . And if there be no merit at all in the Saints , there cannot be an overplus to be laid up by the Church in a Treasury . We cannot expect a tide , where there is no water . We may with as little violence to our reason believe , That one drop of water in a deep channel may swell above the banks and fill the ditches on all hands ; as that the works of Men may overflow the bounds of the Law , and fill the pretended Repository .

What is usually said , concerning the overplus of the Merit of Christ , is of no moment to help the Romanists in the present case . His infinite Merit is not of such a nature , as that part of it may be expended one way , and the rest laid up in a Treasury . For that , which may be divided , has parts , and every part must be either finite or infinite . If the merit of Christ may be divided into finite parts it is compounded of them : and that , which is composed of finite , cannot be infinite . If into infinite , then every part is equal to the whole . There is nothing bigger than that which is infinite . The truth is , every good Man is accepted and saved by the whole merit of Jesus Christ . As infinite Merit is sufficient to procure the Divine Favour for the whole World : So no less will purchase it for any particular person . Omnipotence is requisite for the creating of the Firmament , and no less is necessary to the making of one Star . A Romanist may with as much reason conceive , because the infinite power , whereby this World is made , is sufficient to make a thousand more ; That he may treasure up the overplus , and issue it forth at pleasure , for the creating another World : as , because the infinite Merit of Christ is sufficient for the redeeming and procuring favour for more , than it does ; therefore some of it may be laid up in a reconditory at Rome . The Papal Repository is not unlike the Tomb of Semiramis , which Darius Hystaspis opened with a great expectation of Treasure . It promiseth much without , but when looked into , nothing will be found but vacuity and emptiness .

All this doth demonstrate , That indulgence and favour from God is to be expected only upon the account of the meritorious satisfaction of Jesus Christ . The evidence for this doctrin is so clear , That Bellarmine who set forth , like the Son of Peor , with a full purpose to curse it , was forced to bless it with a tutissimum est , That it is the most safe to rely only upon the Merits of our Blessed Lord .

SECT. V. Concerning the Place of Divine Worship .

THose who Worship God , may be considered under a Threefold respect , either as alone , or else as parts of a Family , or as Members of an Ecclesiastical Community .

I. Alone , And so we may Worship in any solitary Place . I will that men pray every where lifting up holy hands , 1 Tim. 2.8 . Isaac went out into the field 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies both to Meditate and to pray . Daniel prayed in the Lyon's den . Jonas in the Whale's belly . S. Peter upon the House top . We have a stated rule for private Worship . When thou prayest , enter into thy Closet . There we may take an impartial account of our sincerity . The Eye of the Spectator , like a Burning-glass , doth often kindle the fire of publick Devotion .

II. As parts of a Family , And so we are obliged to joyn with those with whom we live in an Oeconomical state . Every Master of a Family is invested with a Domestick Power . His Authority over his Children is founded in generation : over others in a tacit or explicit compact . This Power he is bound to use to the utmost , in promoting the Glory of the Supreme Being . In every Society the chief Governour lies under the strictest obligations to advance this end . He cannot be said to do this , except he exerts it sometimes in the engaging those who are under his inspection to perform such duties as have the most direct and immediate aspect upon the Divine Honour . And there is no way more compendious to do this in , than the joyning with them in Prayers and Supplication to Almighty God . Upon this account we read of Family-Worship amongst those , who had only the conduct of Natural light . The Heathens had their Penates , which were placed in the innermost part of the house , to which their Devotion was daily directed . Demipho in Terence says , Ego Deos penates hinc salutatum domum divortar . I will from hence step aside to salute the houshold-gods . Salutatum , Donatus interprets adoratum prece , to adore by Prayer . They likewise had their Lares . Lar is a God , qui domi à familia colebatur , Cat. de re rust . c. 3. who was worshipped at home by the family . In the domestick Chappel of Alexander Severus , were the Images of Abraham , Christ , Orpheus , Apollonius , to which he daily addressed himself with a Religious regard . Lamprid.

In the Holy Scriptures we read of a signal act of Religion in the first family . Cain and Abel brought their Sacrifices . This is recorded as a pattern to future generations . The first-born of Noah's posterity was devoted to this sacred purpose . Under the Law every House had a solemn consecration . Deut. 20.5 . Two Schedules were six'd upon the Posts of the door , one containing part of the 6. c. of Deut. from the 4th . to the 9th . ver . The other , part of the 11th . c. from the 13th . to 21. places chosen out on purpose to inculcate the duty of Masters of Families , which is to sharpen and instruct those , in the Law , who are under their inspection , and engage them in a conformity to its demands . This custome Jonathan Ben Vziel has in his Eye , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when he interprets those words , and hath not dedicated it , & non fixit in ea postes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is put Metonymically for the Parchment fastned to the posts of the door , in which those portions of the Law were written .

In the New Testament we have plain indications of this duty . S. Paul , after he has declared the engagements incumbent upon those Relations which constitute a Family , as Husbands , Wives , Parents , Children , Masters , Servants , he subjoyns this exhortation , continue in prayer , and watch in the same with thanksgiving , Col. 4.2 . And that we may understand , it is not solitary Prayer only , which he means , it is added in the 3d. v. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , praying together : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and is an Adverb of Place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The land was not able to bear them , that they might dwell together , Gen. 13.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Cow and the Bear shall feed together , Es. 11.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We should live together with him , 1 Th. 5.10 .

This Family-devotion S. Peter has his Eye upon , then he enjoyns the Husband to give honour to the wife , as the weaker vessel , lest their prayers be hindred , 1 Pet. 3.7 . To this Apostolical rule , the practice of Constantine the Great is very agreeable . His Palace was a lively resemblance of a Church , in it He , together with all his Royal Retinue , did offer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. l. 4. de Vit. Con. c. 17. Vales . as Eusebius relates .

III. As Members of an Ecclesiastical Community , and so we are obliged to joyn with the Church in publick places of Worship . The reason of such Assemblies will be very evident , if we consider the following particulars .

1. The Nature of the Church .

Every one who is admitted into it , enters into a Corporation . The Church is stiled a Body , 1 Cor. 12. The Members of every Corporation are not only to be engaged in such solitary acts , as relate to themselves in a private capacity : but lie under an obligation to meet together for the performance of such common offices , as concern the utility of the whole . There is no Community , that has not some solemn place appointed for the Convention of the Members of it . 2. Christ's appointment of publick Pastours and Teachers . The design of this Ordination is to edifie his body ; if the several parts of this body do not convene , in order to the receiving the instruction of these Teachers , the end of this Holy Institution will be totally disappointed . 3. His Ordinances , as Baptism , The Supper of the Lord , Excommunication , Absolution ; All these suppose the Duty of assembling publickly . By the First , We gain a right to External Communion . In the Second , We have an enjoyment of it . The Third imports an exclusion from it . The Fourth , a re-admission to it . 4. The security of his Disciples . Those who conscientiously frequent publick assemblies have a promise , That God will be a sun and a shield to them , Psal. 84.11 . They have the protection of good Angels . The Walls of the Temple were carved with Cherubims , to signifie their surrounding them as a Guard to defend them from danger . They are not so much exposed to the assaults of the Infernal Spirit . The Devil made choice of the Wilderness as the most advantageous place to set upon our Saviour in . When we are united with others , we are not with so much facility broken by the force of an adversary , as when alone . Such assemblies are a good security against Apostasie . The Apostle insinuates , Heb. 10.25 . That the deserting the Church , is the next door to the desertion of the Faith . The Zeal of those , whom we have Communion with , is of excellent use to repair the decaies of our Love . Coals put together keep one another a-live , which a-sunder would quickly die . 5. The Glory of God . We then glorifie him , when we manifest and set forth the peerless perfections of his Nature . The fuller this manifestation is , the more Glory must necessarily accrue to him . It cannot but be more full and clear in a joynt performance of Religious duties , than in solitary devotion . This made it so desirable to David to go with a multitude to the House of God . The practice of the People of God in all Ages , Before the Law , Under the Law , After the Law .

1. Before the Law , We read of Publick Places set apart for this Sacred purpose . Abraham erected an Altar betwixt Aai and Bethel , Gen. 13.4.21.33.33.20.35.7 . and planted a Grove in Beersheba , where He called upon the name of the Lord . Rebecca went out to enquire of the Lord , which implies a known place , where God use to manifest himself to his people . Jacob built an Altar at Salem and Bethel . Fag . in loc. Moriah is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the land of Divine Worship by the Chaldee Paraphrast , Gen. 22.2 . All the Hebrews assert , That it was the place where Noah , &c. offered Sacrifice to God .

2. Under the Law , Mention is made of the Tabernacle , High Places , Temple , Proseuchas , Synagogues .

Tabernacle . This was set up at Shilo , Jos. 18.1 . And because of the assembling of the People , stiled the Tabernacle of the Congregation . This together with the Ark , remained there from the fourteenth year of Joshua's government , until the death of Eli , the High-Priest . When the Ark was taken captive , and prophaned by the unhallowed hands of the Philistins , a liberty was granted for the erection of Altars upon high places , like to that which Gideon built upon a Rock , upon an extraordinary occasion , Jud. 6. v. In Ramoth the City of Samuel there was such a high place where the Sacrifice of the People was offered up If this had been contrary to the mind of God , no question but Samuel , who as a Prophet had knowledge to understand his Will , and as a Judge Power to execute it , and is upon record as a person who was faithful in the discharge of his duty , would have exerted his authority in the demolition of it . The like we read of in Gibeon , where the Ark and Tabernacle were , which Moses made in the Wilderness . The censure passed upon Solomon and the succeeding Kings of Judah upon the account of the high places , doth not imply , That it was a sin to frequent them in Samuel's time , and part of David's reign . For when the Israelites were infested with the Plague , David was directed to rear an Altar in the threshing Floor of Araunah in order to the appeasing of the Divine displeasure . When he had done what he was enjoyned , and was blessed in his action with that success which he desired , he being under the guidance of the Holy Spirit declared , That was the place of the divine Schecina . This is the house of the Lord God , and this is the offering for the burnt offering of Israel , 1 Chro. 22. v. 1. From that time it became a fault to have recourse to the High Places . Solomon being young , when this command was given , did forget it when he went to Gibeon : His offence , tho' recorded , yet was pardoned , and his request fully answered .

After the Tabernacle we read of the Temple . In order to the performance of the Service of God in it , the Priests were digested into Four and Twenty Courses , in their several Courses they gave their attendance for a whole week together . There they Prayed , Sang Praises , read the Commandments , Offered up the daily Sacrifice for all Israel . As one Course did enter upon the Sabbath , the other went forth , 1 Chron. 11.5 , 7. So that within less than the space of half a year it came to the turn of the same Persons to wait . It was lawful for all the Courses to be present together at the Three great Feasts , with this caution , That they only to whom it did appertain to attend that Week , might offer up the Free-will Offerings , and the Daily Sacrifice .

The Hebrews say , as the Priests , so the Body of the People was divided into Four and Twenty Stations . The Daily Sacrifice being offered for all Israel , ●ev . 1.3 . c. 3.2 , 8. and the Law requiring , That those for whom the Sacrifice was offered , should be present , and put their hands upon the head of it , and there being an impossibility , That every Man should appear in his own Person , it was appointed , That the several stations should appear in their turns , as the representatives of the whole Community . These Maimonides stiles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Men of the station . Those which were near to Jerusalem belonging to such a station , constantly appeared in their course , according to what was appointed . Those who lived at a greater distance , Vid. Temp. Service , 62. used to assemble themselves in Synagogues , and to pray and read the Law , that they might maintain Communion with their Brethren at Jerusalem .

Besides the Temple , the Jews had their Proseucha's and Synagogues . By the express words of the Law , the Males were obliged to appear thrice a year at Jerusalem . The same Law obliging them to the celebration of a Sabbath every week , their reason did lead them to make choice of such places , where they might conveniently assemble for that purpose . These are stiled Proseucha's and Synagogues . Such was the Sanctuary in Sichem , Jos. 24.26 . And the place of Prayer in Mizpeh , 1 Sam. 7.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Macc. 3. ● 40. And the houses of God , Ps. 74.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aquila translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jerusalem it self was not without them , as is evident from S. Paul's words . He making an Apology for his behaviour there , says , They neither found him in the Temple disputing with any man , nor raising up the people , neither in the Synagogues , nor in the City , Act. 24.12 . Tho' there is some distinction usually made betwixt a Proseucha and a Synagogue : as that a Proseucha was in the Field , a Synagogue in the City : The Proseucha open at top , The Synagogue covered : The Proseucha built in some place near a River , The Synagogue in the highest place of the City : The Proseucha might entertain the least number , The Synagogue no fewer than Ten : yet we find the words promiscuously used by Philo Judaeus . He calls the Synagogues 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De vita M●sis , l. 3. It is probable where the Magistrate would not permit the Jews the exercise of their Religion in Cities , that they built places in the Fields equivalent to them , where they might convene for the Worship of God : So that tho' a Proseucha and a Synagogue might differ in some external modes , yet they did agree in the main end .

After the Law , when the Messias was come , these places were frequented for some time . Notwithstanding there was corruption in the publick administrations , yet our Blessed Lord did not forsake them . The Scribes and Pharisees Ministers in the Jewish Church were chargeable with many personal defects ; by their procurement , unnecessary Rites were blended with the Worship of God . The persons , which they ministred unto , were so enormous in their conversion , That the Temple upon the account of their presence is stiled a Den of Thieves . Yet for all this , our Saviour did not withdraw himself from their Assemblies . Into this Church he was admitted by Circumcision , Luk. 4.16 . did frequently celebrate the Passeover with them , honour their Synagogues with his presence every Sabbath , and commands his Disciples to hear the Scribes and Pharisees . Jo. 11.49 . Tho' there was an innovation about the Priesthood ( the Office of the High Priest which was perpetual by the Law of God , was made annual by the Law of Man ) yet when he had cured the Leper , he sends him to the Priest , Mat. 8.4 . He continued in a Proseucha , praying all night , Luke 6.12 .

After his Death his Disciples did tread in his steps . So soon as he was ascended , the principal of them , which were a Hundred and Twenty , did presently gather together in an upper room belonging to the Temple , and continued in Prayer and Supplication . When such multitudes of Converts were added to the Church as one room would not contain them , they made use of diverse . They continued in the Temple and brake Bread , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from room to room . S. Peter and S. John went up to the Temple , at the hour of prayer , Act. 3.1 . The Disciples were all with one accord in Solomon 's Porch , Act. 5.12 . The Apostles are bid to speak in the Temple to the people , Act. 5.20 . S. Paul preached Christ in the Synagogues , Act. 9.20 . At Antioch in Pisidia , he and Barnabas did repair thither on the Sabbath day , Act. 13.14 . This was his practice at Iconium , Thessalonica , Corinth , Ephesus , and so much a general custome ; That the assembling of Christians together is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 10.

This Communion of the Christians with the Jews , continued as long as their circumstances were reconcileable with it . Afterwards they held their Assemblies apart , and had peculiar places , for their Sacred Conventions , known by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . When ye come together in the Church , 1 Cor. 11.18 . Here is first , a coming together , which makes the Congregation , and then , the place is expressed where the Congregation is met , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word imports something antecedent to , and distinct from the Assembly . Upon this account the Church is opposed to private houses . Have ye not houses to eat and drink in ? or , dispise ye the Church of God ? Let the women keep silence in the Churches , and if they will learn any thing , let them ask their husbands at home , 1 Cor. 14.34 .

As Houses and home signifie private dwellings ; so the rule of opposition will justifie us in asserting , That the Church , or Churches which are opposed to them , must signifie publick , set apart for Religious Conventions . Such were the Houses of Nymphas , Philemon , Priscilla and Aquila . Col. 4.15 . Rom. 16. Priscilla and Aquila . We read of the Church in them , that is , The Congregation which use to meet there for the Worship of God , these persons having set apart some part of their dwelling for that sacred purpose . If by the Church , in their Houses , we must understand only the members of their families which were converted to the Faith , no good reason can be given , why the same form of salutation should not be addressed to others as well as to them . Rom. 16. ● . 10 , 11. There were many others , as Narcissus and Aristobulus , who had in their housholds those who did embrace the Doctrine of Christ .

We are not destitute of very early Testimonies to the same effect in Ecclesiastical Writers . L. 8. c. 1 . ●u . l. 2. c. 17. Lamprid. Eusebius stiles the Churches 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ancient edifices . Several of them were in Alexandria in S. Mark's time . Alexander Severus upon a controversie did adjudge such a publick place to the Christians .

Irenaeus , and Clemens Alexandrinus use the word Ecclesia in the sence which we contend for . Such a place is stiled Domus Dei in Tertullian , and Dominicum in S. Cyprian . These words import a resignation of the right which the owner was vested in , and a solemn appropriation to the service of our Blessed Lord .

There is all the reason imaginable , why there should be such conveniences for the Christians in those early times . They were passionate in their desires to propagate their Religion . Known places for their Assemblies were signally conducing to this end . Every one might have recourse to them , to gain instructions in the Faith .

The severity of the Age , was not such as always to hinder them from building . It was as great against the Jews . At first , The Disciples were persecuted under that name , Act. 18.2 . And yet they had their Synagogues in divers places . From Julius to Constantine the Great are reckoned above Forty Emperours and Ten Persecutions . In the intervals betwixt these violent storms , there is no reason to believe , but that the Christians might erect appropriate places for the Worship of Christ . The Greeks at this day , tho' they live under severities not unequal to those , which the Primitive Christians were exercised with : yet have their Churches allowed them .

The several steps which the Penitents were to take before they could be admitted to the Communion , is an evident demonstration of that which we argue for . First , They must stand without the doors of the Oratory , and there with the greatest importunity , beg the Prayers of those , who went in and came out of it . These were named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . After this part of their penance was finished , they were admitted within the doors , and stood in the place called the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ad Longinum , not . p. 12. and heard the Scriptures read and preached , these were stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The next step was to that part of the Church which was behind the Ambo , or Pulpit . These did hear as the former , and went out with the Catechumens , and were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The next step was their standing and remaining together with the Faithful , and communicating in Prayers , and Psalms : but not in the Holy Sacrament . These were known by the title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All this can argue no less than , That the Christians did not promiscuously meet in any place , but had peculiar Edifices , digested into parts suitable to these ends . This way of discipline was earlier than the times of Gregory Bishop of Neo-Caesaria . He speaks of it as a thing which the Church had been familiarly accustomed to , and He flourished about the middle of the Third Century .

The Concession of Origen , Minutius Foelix , Arnobius , Lactantius , That the Christians had no Temples , is no prejudice to what has been asserted . These Authors lived within the Third Century . In that age we have evident Testimonies for peculiar places dedicated to Christian Worship . Therefore by the Temples which the Christians had not , must be understood such as were in use amongst the Heathens , namely , Edifices in which some Daemon was enclosed , and kept from wandring abroad by Magical incantations .

After the Three first Centuries were past , we have a cloud of Witnesses . Churches were then made more conspicuous by a greater magnificence in the structure of them . Constantine made a Law to build the Oratories higher , and to enlarge both in breadth and length the Churches of God . Eusebius says , Eus●de vita Con. l. 2. c. 44. Hist. l. 10. c. 2. That Churches then were more splendid than those which had been demolished by the Impiety of Tyrants .

There was likewise a more solemn Consecration , than the Imperial Laws did permit before . Theod. Ecc. His . l. 1. c. 31. When Constantine was setled in the Throne , he sent his Commands on every side , to the Bishops , to Consecrate the Temples which were built by him .

The Historian says , That when Dedications were made according to this Imperial Edict , it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eus. Eccl. H. l. 10. c. 3. to all Christians a desirable Spectacle . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a little time , gained so high a reputation , That it was thought to be an errour , to meet in any Church which had not been first solemnly Dedicated . Athan. Apol. ad Const. tom. 1. p. 682. Seld de Syned . l. 3. c. 15. p. 343. The Arrians accused Athanasius upon the account of his meeting in the great Church in Alexandria , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before it was perfected by Consecration .

In after ages , None doubt whether there were such places , or no. All the question is , Whether they may be used now , by reason of those abuses , which have been formerly practised in them , the too much Sanctity which some continue to attribute to them .

To which I reply , 1. Former abuses can be no just ground for our not frequenting of them . The corruptions are removed by the Reformation , as the Buyers and Sellers were whipt out of the Temple .

Superstition doth not like the Leprosie in Houses , so cleave to the Walls , as not to be separated without pulling them down . The introduction of the True Worship of Christ , doth as naturally remove it , as Light expells Darkness . If this principle of not using that which has been abused , was throughly followed , it would lead us into Vaults and Caverns , and perswade us to make our perpetual abode there ; lest the light of the Sun , which to this day is stained with the Idolatry of some Nations , should be useful to us .

Bethaven is changed into a Bethel , when God is worshipped there in a right manner . The place which is stiled the Mount of Corruption , when abuses were removed , is called Mount Olivet .

The Censers of Korah and his Company were made into broad Plates for a covering of the Altar . Num. 16. v. 38. Gideon offered a burnt Sacrifice unto the Lord with the wood of an Idolatrous Grove . Constantine the Great converted Heathen Temples into Christian Churches .

The Command to demolish Idolatrous Altars in Canaan , and break the Brazen Serpent , is not applicable to the case in hand . The First was enjoyned , because the Law did allow but one Altar . The Second , Because the abuse was grown so high , as to make the Serpent , the Object of the Supreme Veneration ; and the use , for which it was at first designed , had a period put unto it .

As for the Sanctity which some attribute to Churches , they alledge in justification of themselves , the following Considerations .

They are Holy , not upon the account of any inherent quality , but a Relation .

This Relation is produced by a Solemn Dedication . This Dedication is countenanced by that general Command , Prov. 3.5 . Honour the Lord with thy substance . When Men expend their Estates in the erecting such Edifices , and devote them to be places for the Celebration of Religious Worship , They lay out their substance in that way , which has a tendency to promote the Divine Honour .

The Jews did attribute this kind of Sanctity to their Synagogues , and yet Jesus Christ and his Apostles , Seld. de Syn. l. 3. c. 16. did not decline the use of them .

SECT. VI. Concerning the Time of Divine Worship .

THE only excuse , why we are not constantly employed in those actions which have the most direct aspect upon the Divine Honour , are the necessities of this present Life . Now there is no person of what quality soever , so incumbred , but he , without being wanting to his secular concerns , may spare some intervals every day , and dedicate them to this sacred purpose . Deut. 17.19 . Princes who are exercised with the most important affairs , are required daily to read in the Book of the Law . David was Seven times a day concerned in the Praises of God . Psal. 119. v. 164. Alphred the Saxon King dedicated Eight Hours of every day , to the concerns of Religion . Charles the Fifth ( after his retirement ) was so frequent in his Devotion , that it is said of him , That he spoke oftner with God than with Men. The Jews use to repair to their devotion in their Synagognes or Schools Three Times a-day in the Morning from Sun-rising , till about the Fourth Hour . This they stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Afternoon about the Ninth Hour , Leo Moden . p. 32. which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Evening at the beginning of the Night , this they name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 S. Cyprian represents the Christians as being always ready to give their adoration unto God . De Orat. Dom. p. 154

Besides these Daily addresses , there are many occasional ones , which we are to make to Heaven . The Supreme Moderator who rules the World , is various in the methods of his government . He is pleased sometimes to interrupt the usual course , and administer just occasion either of extraordinary joy and triumph , or else of the deepest sorrow and dejection . The light of Reason has directed all Nations to dedicate some portion of their Time to the remembrance of such signal emergencies , and the honour and worship of him , by whose interposals they are brought to pass . Of this kind are the Feasts of Purim , Jo. 10.22 . and Dedication : The First occasioned by the signal disappointment of Haman's Policy : The Second by the Purification of the Temple by Jndas Maccabaeus . To these we may reduce the Festival of the Law , Nehem. 8.9 . which the Jews still observe upon the Three and Twentieth day of Tisri , They stile it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon the account of their joy for having finished the reading of the five books of Moses , according to the division of them into so many Sections , as there be weeks in the year . They had their Fasts likewise in the Tenth Month , occasioned by the besieging of Jerusalem , in the Fourth , by the taking of it ; in the Fifth , by the overthrow and burning of the Temple ; in the Seventh by the killing of Gedaliah . Parallel to this , is the practice of the ancient Christians , who weekly fasted upon the daies , when Christ was betrayed and Crucisied , yearly before the Passeover . There were likewise in use among them Solemn Days appointed to perpetuate the Memory of the Martyrs , and the goodness of God in furnishing them with magnanimity , to give so signal a testimony of the reality of the Christian Faith .

Besides these stated days occasioned by some particular dispensations , reason doth suggest unto us , That there ought to be a solemn time peculiarly devoted to the honour of Jehovah .

If S. Peter and Paul have their particular days set apart to preserve their memory , and those honourable thoughts in us , which their holy and exemplary conversation deserves : certainly God doth justly challenge a peculiar time to be Consecrated to the remembrance and Adoration of his peerless Perfection , transcendent Dominion , and unparallel'd Goodness .

The Wise Man tells us , Eccl. 3.1 . To every thing there is a season , and a time to every purpose under heaven . And if to every purpose , then certainly to the Solemn Worship and acknowledgment of the matchless Excellency , and unlimited Soveraignty of the Supreme Being . For this is the great purpose which God designs in the New Creation ; That he may have a chosen Generation , to shew forth the Praises of him , Who hath brought them out of darkness , into his marvellous light .

Upon this account the Israelites had not only their daily Sacrifice Morning and Evening , their Yearly Solemnities where the Males appeared : but likewise a Solemn Day every Week , when all of both Sex were obliged to own the Soveraignty of Jehovah , and their relation as Subjects to him . Therefore their Sabbath is represented as a sign , That Jehovah was their God , Ezek. 20.20 . Earthly Princes are not only owned by the daily respect which the Court gives unto them , by the occasional obeysance of their Subjects , upon the account of some particular favours : but likewise there is usually a fixed and stated Time for the payment of that homage whereby their Supremacy is owned . It is as reasonable , that there should be as solemn and peculiar Times for all the Subjects of Jehovah to make their due acknowledgments , and render their tribute of Honour and Worship to him .

The Heathens by the light of Nature , Macrob. Saturn . l. 1. c. 16. p. 226 were directed not only to appoint the dies intercisi , which were but in part devoted to the honour of their Deities , but likewise a more solemn time , which was entirely dedicated to this purpose .

That this most Solemn Time may be the better understood , I will lay down the following Propositions .

1. God requires , That we give to him , not only a Mental and inward Worship , but that we express it by external actions . Our Bodies as well as our Souls being made and redeemed by him : we cannot but lie under an indispensable obligation to Worship and Glorifie him with both .

II. Our external acknowledgments of the Divine Majesty must not only be in private , but in publick : Not only when we are alone , but in Communion and conjunction with others . For we undoubtedly are bound to Worship the Fountain of all our Blessings in such a way , as hath the most direct and efficacious influence upon the promotion of his Honour . His Honour is more advanced by the joint and united performances of his Servants , than by their solitary devotions . For the more manifest and full , our Religious acknowledgments are , the more Honour must necessarily accrue to him . And we cannot but believe , that the Agnition is more full , and apert , when holy Men joyn together in their Sacred Addresses , than when they act a-sunder , and confine themselves to their several apartments .

III. The Solemn Time for these joynt performances of Religion ought to be stated and fixt by some known constitution , otherwise , How shall the several members of the Ecclesiastical Community know , when to convene in order to the discharge of their duty ?

IV. It is expedient , That it should be taken out of some part of a Week . For our Souls naturally being under an indisposition to the concerns of Religion , the sooner the time for Solemn Worship returns , the more useful it will be , in preventing that deadness , which will be apt to surprise us , before a larger Circle ( such as a Year , or Month ) can come about .

V. It cannot in reason be less than one whole Day every Week , which will be evident , if we consider , 1. The Object of our Worship . Were we to live the days of Methusalem , he might challenge every moment of our time , as a just debt : and if all be due , reason will not allow , That so considerable a portion , as a Week , should pass without a solemn dedication of a Seventh part of it , to his service . Let us suppose one man to owe unto anothers , as much or more , than his whole estate is worth , the rule of equity will not allow him to offer less than the Seventh part in order to the compounding his debt , and the just satisfaction of his Creditor . 2. The Nature of Worship . In it the Glory of God , the eternal happiness of the Soul , the temporal felicity of the Community are highly interested . The difficulty in the right discharge of it is equal to the importance . The Prince of this World , makes it his work to hinder it . The natural tempers of Men , furnish him with a signal advantage to compass his design . There is an inbred Love in us to sensible objects , which are apt to ingenerate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Athenagoras speaks . Leg. 〈◊〉 Christianis p. 30. This is the reason why the Second Commandment , which relates to Worship , is fortified with so many inducements to obedience . One taken from the power of God to punish offenders , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Another from his will to exert his power 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A Third from the execution of his Will upon the off-spring of those which offend , visiting the iniquity , &c. A Fourth from his kindness to the obedient , shewing mercy , &c. Had it not been difficult to confine our selves within the bounds of this Precept , the fence , which is set about it , would not have been so strong . If the Worship of God be a matter of such difficulty , and of the greatest importance , then it requires a very large proportion of our time , to be spent in the performance of it : and if so , was it left to our own disposal , we could not in justice , allot less than the Seventh part . 3. The pattern of the triumphant Church . In Heaven a perpetual Sabbath is celebrated . The glorified Spirits are constantly imployed in worshipping him , who liveth for ever and ever , Rev. 4.10 . This heavenly example the Church Militant must makes as near an approach unto as the circumstances of this present life will permit , she being obliged to endeavour , That the will of God may be done on earth , as it is in heaven , Matt. 6. v. 10. Those who are most exercised with the incumbrances of this world , have nothing to plead in their own behalf , why they may not come up so nigh to this celestial pattern , as to devote One Day of every Week to the concerns of Religion . 4. The practice of the Militant Church , not only under the Law but before . From the beginning of the Creation , the Time for Solemn Worship was no less than One whole Day every Week , as is evident from the testimony of the Author to the Hebrews , altho' the works were finished from the foundation of the world . For he spake in a certain place of the Seventh Day on this wise , And God did rest the seventh day , from all his works , Heb. 4.3 , 4. Here is an evident remembrance of a day of rest , not only to God but to Men. For the design of the Apostle is to prove , out of the 95. Psal. That there remains a rest to the people of God under the Gospel . In order to this purpose , he shews it is not the rest of the Seventh from the Creation which the Psalmist had his eye upon . If the Seventh here mentioned , had not been a rest to the people of God , but only to God himself , there would have been no necessity of such care to distinguish it from that other rest , which is concluded still to remain to the people of God . 2. That time is expressed when this rest commenced , from the foundation of the world . The works then finished are represented as the ground , upon which the Sabbath was instituted . It cannot with reason be imagined , That the foundation should be laid at the beginning , and the superstruction not built upon it ( as some think ) till above Two Thousand years after .

This Assertion receives a great deal of strength from the early division of Time into Weeks . Noah had his eye upon the Hebdomadal Cycle , Gen. 8.10 , 12. A Week is represented as a period familiarly known in Jacob's time , Gen. 29.27 . God himself did point out this division by his own example , distinguishing the Six Days by peculiar Works , the Seventh by rest . A universal consent prevailed amongst all the Eastern Nations about this particular . The testimony of Joannes Philoponus is known , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 7. c. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. It is agreed amongst all Nations , That there are Seven Days , which by a constant revolution constitute all time . Georgius Syncellus in his Chronology , which begins with Adam , and ends at Dioclesian , asserts , That the Patriarchs divided their time 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that the division into Months and Years , is of later date . Josephus against Appion says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. There is no City , whether Greek or Barbarian , to whom was unknown 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If the division of Time into Weeks was from the beginning , and a week consisted of seven days , and one of those were a Sabbath , or a day of rest , the Sabbath must needs be from the beginning . There is no record , which makes mention of a week , that doth not suppose the Sabbath to be a part of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amongst the Greeks is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among the Hebrows , which Theophilus Antiochenus says , E. z. ad Autol. p. 91. All Men had knowledge of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Sacred Oracles sometimes is put for a week , the denomination of the whole being taken from the principal part , Lev. 23.15 . In the book entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is expressed , That for many weeks the Seventh Day was celebrated as a day of rest . The Chaldee Paraphrast upon the Title of Psalm 92. useth these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Song which the first Man sang on the Sabbath-day , and upon the first verse of the Canticles , the first Song Adam spake at the time when his sin was pardoned , and the day of the Sabbath came and protected him . Cain and Abel are said to bring their Sacrifices 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the end of days , by which we must understand theh period of a year or a month , or some other term : there being no division of time so early as that into Weeeks , and nothing here can be so well understood by the end of Days , as the end of a Week , which was the Sabbath .

Indeed it is objected ; That if the Sabbath was so early , as hath been represented , it would have been observed by the Patriarchs , and the celebration of it recorded in the book of Genesis : and that the Jews are generally of opinion that it was not instituted , till after the Israelites were delivered out of Aegypt . To which , I reply , That Genesis is but a short History , and it cannot be expected , That all things done by those Holy Men should be recorded in it . Mat. 19.8 . The Law against Polygamy was from the beginning , and yet it is passed over in silence in that History , and not to be found , but in obscure expressions throughout the Old Testament . There is no doubt , but there was a positive Law concerning Sacrifice , as early as the day of Abel , who is said by Faith to offer up his oblation , Heb. 11. And yet the memory of it is not extant in Genesis .

Tho' many of the Hebrews assert the Sabbath to be instituted after the coming out of Aegypt . Yet others every jot as considerable , as they , give it an earlier date , as the Chaldee Paraphrast , Josephus , Philo Judaeus , Manasse Ben Israel , and upon far better reasons .

It is not always the Major part ( where we have a freedom of judgment ) but the Senior , which must be our guide : and which is so , we may discern by the solidity of the grounds , which the testimony is built upon .

From all this it appears , That the solemn time for Worship , before the coming of Christ , even from the beginning , was no less , than one whole Day in a week : and if it was so frequent before his manifestation in our Nature , the signal effusion of the Spirit , when the Sun of Righteousness was not many degrees above the Horizon , it ought not to be less frequent among us , who are blessed with the enjoyment of fuller disclosures . It is a rule which S Chrysostome gives , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. It behoveth us to shew forth the more virtue , because the grace of the Spirit hath been poured out in larger measures .

It would be a bad requital , If we who have the fruition of more Spiritual Blessings than the Jews , should be less frequent than they were in those acts , which have the most direct aspect upon the Divine Honour .

Lastly , That no less than the Seventh part of a Week ought to be devoted to the Solemn Worship of God , we may collect from the writings of the Heathens . They speak of a Seventh Day every Week , which they accounted Sacred . Testimonies of this nature are produc'd out of Linus by Aristobulus , Euseb. praep. Evan. l. 13. c. 12 , 13. and out of Callimachus , by Clemens Alexandrinus . This Seventh Day , they accounted Sacred , not as the Dies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 were : but in the same sence , as the Jewish Sabbath . Aristobulus a Jew , speaking of it , says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Homer and Hesiod plainly declare ( having derived their knowledge from our Bibles ) that the Seventh Day is Sacred . Therefore it must be according to his opinion Holy , as it lies in those Authors , in the same sence , as it is accounted Sacred in the Bible . Clemens Alexandrinus affirms 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Stromd . 5. only the Hebrews but the Greeks know the Seventh to be Sacred . This Seventh day is not ( as some would suggest ) the seventh of the Month , but of the Week . Clemens , and Eusebius cite the forementioned Authors to prove , That a weekly Sabbath was known to the Heathens , and not a Monthly , and they were much more competent Judges of their meaning , than any now can be . De Opisic . What Philo asserts concerning the Seventh of the Week , is very agreeable to their thoughts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. It is not a feast only of one City , and Region , but of all , and may be properly and worthily stiled a universal solemnity , and the Birth-day of the World . Altho' at the first the Gentiles did derive this notion from the Hebrews by Tradition ; yet had it not been very consonant to the light of reason , it would not have met with so universal an entertainment . The Testimonies produced out of Tacitus , Selden de jure Nat. & Gen. Ovid , Martial , &c. to evince That the Gentiles did look upon the weekly Sabbath , as a rite peculiar to the Jewish Nation , are very reconcileable with what is asserted . At the time when those Authors wrote ( tho' it had been common anciently ) it was proper and peculiar to the Jews , in Two regards , 1. In respect of the particular Day , it was the last of the week , whereas the Day amongst the Gentiles was the first . When the several days of the week came to be dedicated to the Planets , That Day which was devoted to the Sun , did out-strip the rest , and in the thoughts of the Gentiles , as much out-shine them , as the Sun doth the other six Planets . Upon this account Phoebus is stiled by Aeschylus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Seld. p. 435. Venerandus septenarii princeps . He being the chief among the Seven , and courted in a peculiar manner with religious veneration . 2. In respect of observation . The Jews then were under a great degree of Superstition , and placed the celebration of their Sabbath principally in bodily rest . The Romans , who had conquered them , finding their Religion , in worshipping one God , was a condemnation of their addresses to a plurality of Deities , they were highly exasperated against them , and fastened upon this particular of bodily rest , to disgrace them , representing as tho' the seventh part of their time was spent in sloth and idleness , Septima quaeque dies turpi damnata veterno , Tanquam l●ssati mollis imago Dei . These Two considerations make it plain , That altho' the Heathens did devote one day every week to the honour of their Supreme God , yet they might represent the Jewish Sabbath as a rite peculiar to a Jew : the Jewish day being not the same with theirs , and the manner of the celebration quite different . This may be the cause , why the Lord's-day was by those of them who were converted to the Christian Faith , received without the least scruple , an ancient custom had made it familiar to them ; the alteration was only in the object . Before it was dedicated to the Sun : now to the Sun of Righteousness .

And now I have finished the Fifth Proposition , The chief Solemn Time for Worship , ought to be no less , than One whole Day in every Week .

VI. It is highly reasonable to believe , That the setting out the just Time should be left to the Supreme Being . Tho' he has granted to the Church a liberty to appoint days for Mourning , and Rejoycing , upon occasional emergencies , as is evident by the practice of all Ages : Yet there is all the appearance of reason to incline us to think , That he has reserved to himself the appointment of the chief Solemn Time for the agnition of his Soveraignty , and Dominion over us . He alone set forth this Time at the beginning . Tho' he might have created the World in a moment : Yet , for our instruction , and better information about this great concern , he was pleased to work Six Days and rest One , and set it apart for his Worship and Service . This peculiar right he challengeth to himself in the Fourth Precept of the Decalogue . Six Days shalt thou labour , but the Seventh is the Sabbath of the Lord thy God , That is a Day of his own designation and appointment . In the New Testament our Blessed Saviour is declared to be Lord of the Sabbath , which can import no less , than that he has an absolute power to determine it , and that none have authority to alter what he is pleased to do . It is an evident injury to attempt to meddle with that , of which another is the Lord , without his leave and privity . God created Man , He best knows his strength and ability , He has a clear prospect of the molestations and necessities , this sublunary state will expose him to . He fully understands , what time is fit to be spent in worldly business , and what in the concerns of Religion . Men have no certain rule , to determine by , for all People and Nations . If it had been left to them , the result of such a concession would have been nothing but ataxy and confusion . Their secular imployments are very various , some are more incumbred than others . Some live in plenty and ease : some are exposed to penury and severe labour . It cannot be expected , That they shall all agree about this time , being their condition is so different . God , who is only able to encrease supplies , and give more strength , where more work is required , must necessarily be the most convenient Arbitrator in this case , to set out , how much time is ordinarily to be allowed to Men for their terrestrial affairs , and what proportion is to be reserved for their celestial .

VII . This Time , which reason tells us , ought to be left to the Divine designation , is determined in the Fourth Command to one in Seven , as a proportion perpetually to be devoted to Religious Worship .

Here Three Things are to be proved , 1. That it is one in Seven , and not the last of the Seven , which is enjoyned by the Fourth Command . 2. That the Sabbath of the Fourth Command , one in Seven , is perpetual and not to continue , only during the Jewish Oeconomy . 3. This proportion is by the Command to be devoted to Worship , and not only to corporal rest .

1. It is one in Seven , and not the Seventh from the Creation , which is enjoyned by the Fourth Command . If we fully ponder the words , nothing else can be concluded from them .

Remember the Sabbath-day to keep it holy . It is not said , Remember the Seventh day from the Creation : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a day of rest . All that the expression signifies is , That a whole day must be set apart , and devoted to the honour of the Supreme Being . And lest we should be at a loss , how often it must be done , the quotum is set out , Six days shalt thou labour , and do all that thou hast to do , but the seventh is the Sabbath of the Lord thy God . The Seventh , not the seventh from the Creation ; but the Seventh with relation to the Six days of labour : and as the Six do not signifie those precise days on which the World was made , but such a proportion of time as is fit for the dispatch of secular concerns : so the Seventh , which follows , must be taken in the same sence , not for the Seventh precisely from the formation of the World ; but for one in seven , whether the first , or the last , as God shall please to appoint . Even as the fifth part of the encrease of Aegypt , which Pharaoh was to have , Gen. 47. v. 24. doth not signifie the Fifth in order , but the Fifth in proportion , that is one of five , the fruits being equally divided into so many portions .

After the proportion is thus set forth , the reason is expressed : For in six days the Lord made heaven and earth , and rested the seventh . The force of this reason lies not in the priority , or order of these days . God in the first six days created the World , and rested the seventh ; but in the quotum or number , God took six days , neither more nor less , for the production of the Universe , and rested one : Therefore thou shalt work six days , and observe one as a day of rest unto the Lord . Thus the harmony betwixt the reason and the concession of six days for labour is very plain . For if the World was created within six days , then the same allowance of time is sufficient ( with the Divine Benediction upon mens endeavours ) to preserve it , and make a provision of all things necessary for life This is not so conspicuous , if we lay the Emphasis upon the first six days , and as they are taken , so must the Seventh be . So that altho' it was the Seventh pricisely from the creation on which God rested , yet the Seventh here is not intended to signifie that precise day : but the quantity and proportion of time only , which is contained in it . The rule of S. Austin is applicable to the present case , propter illa , Bellarm. tom. 2. p. 683. quae aliquid significant , illa , quae nihil significant , adferuntur .

The conclusion deduced from these premises , gives us a further evidence . Wherefore the Lord blessed the Sabbath day , and hallowed it . Here is no mention of the seventh , but a Sabbath day , a general word which may be applied as well to the first , as the last of the week . This makes a clear discovery , That the particular day , on which God rested is not intended in the reason of the Command . For if that had been the design of it , no place had been more convenient to express it in , than the conclusion , which is nothing but the result of what went before . In other places the Seventh is mentioned , but here only a Sabbath-day . Why the Spirit of God , who is not obnoxious to any defect of memory , should change the phrase , cannot be imagined , except he intended by using this general word , to give a greater latitude , and not to confine the Sabbath to the particular Seventh from the Creation .

Nothing can be drawn from the words to discountenance this interpretation ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is put without an article , whereas Exod. 16. v. 26. where the particular day is set forth , the article is prefixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the six days for labour are expressed without any Emphatical character , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and as the six days are taken , so must the seventh be .

What is objected , That the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 remember , intimates , That the Precept enjoyns that Sabbath which was given before , and that was the last of the week , and that the article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 determine them to the signification of that day only , doth not merit any great consideration .

One in Seven was enjoyned long before . It bears the same date with the last of the Seven . Now the Spirit of God being about to set out this proportion alone , as a rule for all ages , as well under the Gospel as under the Law , and looking back upon the great neglect of it in Aegypt , and foreseeing the oppositions it would meet with , tending to extinguish the memory of it , he is pleased in the very front of the precept , which enjoyns it , to place tins word Remember .

As for the article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nothing can be necessarily collected from it , to enforce our belief that the last of the Seven is designed in the Precept : for this article is many times found , where it has no such determining influence , as Deut. 8.3 . Man doth not live by bread only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here doth not signifie , this or that kind of Bread , but leaves it in its general signification , Lev. 18.5 . Which if a man do , he shall live in them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here is without any Emphasis : and therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is expounded by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without aw article , Rom. 10.5 .

When this article is Emphatical , it must be collected from the reason of the thing , or the circumstances of the place . When the Holy Spirit doth design a peculiar determination by it , it is often joyned with a separated Pronoun , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speak to this young man , Zach. 2.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the self same day , Gen. 7.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this house and this City . Now we have nothing of this nature in the Fourth Command to oblige us to believe such a determining Emphasis in it : but on the contrary , the reason of the thing , and all circumstances duely considered highly favour the sence which has been given . The Fourth Commandment is encompassed with Moral Laws , and placed in the very Centre of a perpetual rule of righteousness . Our interpretation gives the most intelligible account , why it should have this situation . It is generally asserted , That the last of the week was Typical : but none have discovered the least tittle of Ceremoniality in one in seven . This is reducible to the Laws of Nature , which are usually reckoned to be of Two sorts , either such as are discovered by the Light of Nature , or else such as being made known by revelation , are approved of by that Light . Institut. Justinian . Arnold . vin. com . p. 52. Altho' the equity of devoting just One in Seven to the Worship of God is not so manifest as generally to be pitched upon , without the aid of revelation : yet it being disclosed to be the mind of God , it finds a very ready entertainment . All agree , That some time is to be set a part , and what proportion can be more equal and convenient , Gell. l. 3. ● . 10. noc . At. de Etruriae originibus . Seld. de jur . Nat. & Gen. p. 376. Qu 69. p. 432. than the Seventh . Varro made it his business to discover an excellency in this number above others . Postellus observes , That antiently at Rome , one day in seven was sacred , tho' not the same with the Jewish day . The Author of the Question and Answer ad Orthodoxos , ascribed to Justin Martyr , takes notice of some peculiar marks of honour upon this number , and says , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more valuable and eminent than others . Now if the observation of one in seven appertains to the Moral Law , and the last of the seven to the Ceremonial , we ought to interpret the Fourth command , for one in seven , and not the last : For the whole Decalogue being designed for a Royal Law , an everlasting rule and standard for all ages , certainly every Command in it , is to be construed in such a sence , as doth most fully comply with this intention in the Law-giver .

This interpretation makes the fourth Precept like to the others , it stands in conjunction with , for they do not descend to any particulars . The First Command doth not name Saturn , Mars or Mercury , but keeps in the general , Thou shalt have no other Gods . The Second doth not mention the image of any particular Deity . The Third doth not name assertory or promissory Oaths . The Fifth doth not nominate any individual , which stands in the relation of a Father or Mother . So the Fourth doth not express the particular day of Worship , but confines it self to that , which is more general , One in Seven , whether it be the first or last , as God shall please to appoint . It is not difficult to discern the temper of this Law , by the genius of the other precepts , which are its companions .

Lastly , There are many very considerable for Learning and Judgment , who favour the interpretation which has been given .

S. Chrysostome , glossing upon these words , Hom. 16. Gen. 88. p. Fron. Duc. God rested the seventh day and sanctified it , says , From hence we are taught to set a-part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one day in the circle of week for the exercise of spiritual duties .

Aquinas affirms , That the last of the seven is not contained in the Fourth Command , Preceptum de observatione Sabbati est secundum aliquid morale , &c. & secundum hoc inter praecepta Decalogi computatur , non autem quantum ad taxationem temporis , quia secundum hoc est ceremoniale . P. 2. Q. 100. art. 3.22 . Q. 112. art. 4. The Precept concerning the observation of the Sabbath , is in some respect moral , and in that sence it is accounted amongst the Ten Commandments , and not as it sets out the particular time , because that was ceremonial .

In the Homily of Time and Place , these words occur . By this Command ( meaning the Fourth ) we ought to have a time , as one day in the week , wherein we ought to rest , yea , from our lawful and needful works . For like as it appeareth by this Commandment , That no Man in the six days ought to be slothful and idle , but diligently to labour in that state wherein God hath set him : even so God hath given express charge to all Men , That upon the Sabbath-day , which is now our Sunday , they should cease from all weekly and work-day labour , &c.

Mr. Hooker asserts , Eccl. pol. l. 5. p. 378 , 379. That we are bound to account the Sanctification of one day in seven a duty , which God's immutable Law doth exact for ever .

Mr. Mede speaking of the Fourth Precept , Diatr . of the observation of the Sabbath , &c. p. 240. says , Where it is called in the Command the Seventh day , that is in respect of Six days , and not otherwise : and therefore whensoever it is so called , those six days of labour are mentioned with it . The Seventh therefore is the Seventh after six days of labour , nor can any more be inferred from it : The example of the Creation is brought for the quotum , One day in Seven , as I have shewed , and not for the designation of any certain day for that Seventh .

Curcellaeus is of the same mind , De Esu . Sangu . p. 64. Notare oportet nihil aliud in Decalogo praecipi , nisi , ut unam diem è septem à labore feriemur ( quod plerique Theologi morale & immutabile esse agnoscunt : ) quis verò sit septimus ille , non designari , &c. It is to be observed that nothing else is commanded in the Decalogue , except that we abstain from labour , and keep holy one day of seven , ( which many Divines confess to be moral and immutable ) but which of the days that Seventh is , it is not expressed .

Against this interpretation it is objected , Epilogue . That then it follows , That the Jews were not tyed by the Fourth Command to keep their Sabbath , or if they were , common sence cannot understand , how Christians by the same Command should be tied to keep the First of the Week . To which I reply , That supposing the sence to be true , which is given , there is no difficulty in conceiving how all this may be done . The Command requires One day of every Week to be observed , as the Lord shall appoint . He appointed by another Law Saturday to be that One day during the Jewish Oeconomy , and when a period was put to that constitution , he did substitute the First of the Week in the room of it . Common sence can do no otherwise than conceive , That the Last of the Week during the Law must be obligatory to the Jews , by virtue of the Fourth Command , it being one of seven of God's appointment : and likewise the First of the Week to Christians , so soon as the Last was discharged , and that appointed in the place of it . There is no greater mystery in the apprehending of this , than there is to understand how the Fifth Command , which did oblige the Jews to honour , Hezekias as thè Father of their Community , should bind Christians to pay the same respects to Constantine the Great .

The Eighth Precept did forbid a Jew to invade the right of another ; what was his right , the judicial Law did determine . Tho' that Law is at an end , and the rights of Christians , setled by the Laws of the Country where they live : yet the Eighth Commandment doth as much oblige them , as it did formerly the Jews .

Now I pass to the Second branch of the Proposition . The Sabbath of the Fourth Command , One in Seven is perpetual , and not to continue only during the Jewish Oeconomy . This will be manifest if we consider , it is part of the Decalogue , which is intended to oblige in all ages . 1. In the Old Testament , it is plainly distinguished from those Laws which the time of Reformation has put a period to . The Decalogue was published without a restriction to any particular place . The ceremonial and Judicial Laws are confined to the Land of Canaan . Deut. 10.14 . Deut. 5.31 . The Decalogue was given immediately by God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the mouth of power , as the Talmudists speak , he being accompanied upon the Mount with his Angelical retinne , as witnesses to the promulgation . The temporary Commandments were delivered by the ministration of Moses . Abarb. fol. 209. Col. 2. The Decalogue was written upon Tables of stone , to point out the durableness of it ; and delivered without any ceremonial solemnity . The other Precepts were written by Moses in a Book , which was sprinkled with the blood of Calves and Goats , Exod. 24.8 . Heb. 9.19 . with Water , Scarlet , Wool and Hyssop . When Moses went up into the Mount to receive the Two Tables , on which the Decalogue was written , he was attended with Joshua , Exo. 24.13 . When he received the other Precepts , with Aaron and Nadab , &c. v. 1. to import that the Decalogue must be observed under the Gospel , in times of Jesus , as well as Moses . The other Precepts only during the Priesthood of Aaron . An Ark was prepared for the preserving of the Decalogue . No such provision was made for the ceremonial Law . The Ark where the Decalogue lay , was separated for many years from the Tabernacle , where all the ceremonial service was performed , and never joyned again to that which was of Moses's erection : but David made a new Tent for it , at Jerusalem , 2 Chron 3.4 . and left the old in Gibeon , to shew that when Moses's Tabernacle , with all the ceremonial constitutions were laid aside , and a more perfect Tabernacle erected by the Son of David , the Ten Commandments would retain their force and vigour . He who will seriously consider , what is upon record in the Old Testament , cannot but discern a very plain difference put betwixt the Ten Commandments , and those Laws which were to be annulled in the time of the Gospel . 2. In the New Testament , We have many evident intimations , That the Decalogue as delivered by Moses is to continue as a perpetual rule to Christians , one jot or one tittle shall in no wise pass from the Law , Matt. 5. By the Law we must understand the Ten Commandments . Such a Law is spoken of , as is antecedent to the times of Christ , and this must be the Law of Nature , as published by the Light of Reason , or the Law as delivered by Moses . The first cannot be here designed . For our Blessed Lord had that in his Eye , which the Scribes and Pharisees had a zeal for . They endeavoured to influence the Disciples with a perswasion , That the intent of their Master was to destroy this Law , v. 17.20 . The Law which was the object of their fervour , was nto the Law of Nature , as it lies out of the Scripture , but the Law of Moses . This Law of Moses doth not import one single Precept , but a System or Combination , for that which is here called Law , is stiled Commandments , v. 19. There are but three Systems of Commands in the Pentateuch , The Ceremonial , The Judicial , and the Decalogue . The Two first cannot be understood , for the Law here is such as none might break , and teach Men so to do . The words have an aspect upon the future time , when the Kingdom of Heaven or the Gospel-state should be more fully set up , which was not till the Pentecost , when the Apostles were anointed by the Spirit , and set upon their Thrones : but at that time it was lawful to act contrary to the judicial and ceremonial Systeme , and teach others so to do . Therefore by the Law , nothing is left to be understood , but that Combination of Precepts , stiled , The Decalogue : and that we may know , it is That in every particular which is here established , it is expressed , That one jot or tittle shall in no wise pass from it , all shall continue in full vigour and power : and that we may have further assurance , That the Fourth Comandment , which is usually reputed the least , is in the number of the Precepts here ratified , it is added , Whosoever shall break one of these least Commandments , &c. to intimate , That not only the great , such as are purely natural , and discoverable without revelation , but the lesser , such as the Fourth Command is accounted to be , are here included .

To the words of Christ , we may add the words of the Proto-Martyr , when he was about to Seal the Faith of the Gospel with his blood . He asserts , That Moses received the lively Oracles to give unto us , Act. 7.38 . The lively Oracles are the Ten Commandments . They are stiled Oracles , because they were laid up in the place from whence God used to give forth his Oracles : and lively in opposition to the dead Oracles of the Heathens , which were observed to languish and fail about the time of the manifestation of Jesus Christ : whereas the Ten Commandments were then in their full vigour . These Precepts Stephen , a sincere Convert to the Faith of Christ , says , Moses received , That he might deliver them to us . In this number , he includes himself , as standing in the relation of a Christian , the whole Chapter being intended as an Apology for that profession . Therefore , the Decalogue concerns us not only by virtue of the matter of it , but the Tradition and delivery by Moses .

To this are very consonant the words of S. Paul . Honour thy Father and thy Mother , which is the first Commandment with promise : That it may be well with thee , and thou mayst live long on the earth , Eph. 6.2 , 3. This Promise is here mentioned with a design to quicken those , who were Christians and no Israelites by birth , to give a chearful obedience to the Fifth Command . The Apostle endeavours , That it may have this effect upon them , by declaring their particular interest in it . This is the first Commandment with promise , as well to you Ephesians , as those who are Jews . If his meaning had been , That this is the first Command which was given with promise to the Jews only , therefore do you who are Ephesians , conform to it , the strength of the argument had been lost . It is no good consequence , That because length of days was promised to the Jews , That therefore the Gentiles should enjoy the same priviledge . Many temporal blessings were entailed upon that people , which Christians can make no just claim to . The Gospel is a more refined dispensation : under the Law there was less of the Spirit , and more of Temporal things . While Christians are in the Sea of this world they cannot expect that the tide of external blessings should be as great , as it was under the Judaical Oeconomy . Now there is nothing in the whole Decalogue , which in appearance is more appropriated to the Israelites than this Promise . Those words , That thy days may be long in the Land , seem to have a particular aspect upon the land of Canaan : and if that in the Decalogue which seems to be most appropriated , is notwithstanding not so , but common to Christians , then that which seems to be less appropriated is likewise common to them , and by consequence the whole Decalogue . It is a known rule , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If that which has a greater appearance of being , is not , neither is that which has less .

Lastly , The words of S. James are of the same importance , For he that said , do not commit adultery , said also , do not kill , c. 2.11 . These two Commands are perpetual , and oblige all Christians . The reason of their obligation is not taken from their intrinsick nature , but the authority of him who published them in the time of Moses . That that time and place is aimed at , is evident from v. 8. Fulfil the royal law according to the Scripture , that is , The Scripture and Writings of Moses , where the Law is laid down , and the manner of its being spoken by God upon the Mount related . This reason , whereby these Two Commands become obligatory under the Gospel , extends to every particular precept in the Decalogue . He that said , thou shalt not kill , thou shalt not commit adultery , said likewise , Remember the sabbath day to keep it holy . All these were spoken at the same time , in the same manner , immediately by the mouth of God unto the People , which cannot be affirmed of any of the Laws , which are not contained in that Combination . And if there be the same reason for the obligation of the whole Decalogue amongst Christians , as there is for the Sixth and Seventh Precepts , then the whole doth oblige them , and will continue so to do to the World's End .

Very consonant to this is the Testimony of Theophilus Antiochenus , who , speaking of these Two Laws , which S. James mentions together with the other parts of the Decalogue , which he stiles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , useth these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Moses the servant of God was a Minister of this divine Law to all the world . In this he asserts no more , than what the Apostle had done before him , Rom. 3.19 . What things soever the Law saith , it saith to them which are under the Law , that all the world may become guilty before God . By the World we must understand , not only Jews but Gentiles , as most evidently appears by the ninth verse . It is impossible that the whole World should be obnoxious to guilt , upon the account of disobedience to the Moral Law , as it lyes in the Old Testament , had it not been intentionally given to it . The Constitutions which go under the name of Clemens Romanus , Constit . Apost. l. 6. c. 19. represent the Decalogue , as a compleat and perfect Law appertaining to Christians . Irenaeus speaks of two sorts of Divine Precepts , L. 4. c. 26. p. 344. particularia , which are appropriated to the Old Testament , and eminentiora & summa , which are common to the Old and New . The Scholiast upon the place , reckons the Decalogue amongst the last , it being designed by God , as a perpetual rule for his people in all ages . For this Gloss he had authority enough from Irenaeus himself , L. 4. c. 39. c. 31. who afterwards represents the Decalogue , as the Law of Nature , and at the coming of Christ to receive extension and enlargement , but no dissolution .

To these Testimonies , we may add the consent of our own Church , which she has sufficiently discovered in her placing the Ten Commandments , as delivered in the Twentieth chap. of Exodus , in the very Catechism which Children are to learn , and obliging the people in the Liturgy , after the reading of every Precept , to use such words as import , That it is a Law obligatory to them . To say , That She , by the word Law , understands sometimes the Law only in the mystical and Spiritual sence , is very incongruous : for she makes no discrimination , but enjoyns the continuation of the same form of Speech to the last Command . A Precept without the Letter , is no Law at all . It is a known rule , That when the literal sence of a Law is repeated , the whole Law is abrogated . For the Letter is the foundation , whatsoever is besides , is the superstructure . The superstruction must necessarily fall , when the foundation is removed . Tho' the spiritual sence of a Law may be of use , when the Letter is discharged : yet it is not to be accounted as the sence of that which is now a Law , but of that which was formerly so . The spiritual sence of the Ceremonial Law is still of use , yet because the Literal is decayed and vanished , we say the whole Law is annulled . The Law and the Letter of it always fall together .

Therefore , If the Church had not believed every Law in the Decalogue , in the Letter to be binding to us , she would not have called every one of them a Law , in that known form , Lord , incline our hearts to keep this Law .

Against all this it is objected , Epilog . l. 3. c. 21. p. 194. That the first and last Command of the Second Table , are by the terms of them appropriated to God's antient People . The Land of Promise in the Letter belongs to none but Israelites . The Tenth Command forbiddeth to covet another man's wife , altho' adultery was forbidden before ; and therefore to covet onother man's wife , is to compass another man's wife , which might be done , where the Law alloweth divorces , as Moses's Law doth .

To which I reply , 1. If these words , appropriated to the antient People of God , import no more than the being delivered with some accommodation to them , it is no good consequence , because the first and last Precept in the second Table , are thus appropriated , That therefore they concern no body else . The ritual Law was adapted to the circumstances of those Israelites , More Nevochim , p. 46. which were in being at the time when it was enacted . The Law whereby the eating of blood is interdicted , was therefore given , because the Zabiists thought blood to be the food of infernal Gods , and conceived the way to contract an acquaintance with them , was to eat of it . The Law which forbiddeth the eating of the fruits of the first three years , was occasioned by an Idolatrous custome of the same People , who use to offer part of the First-fruits of Trees to their Idol , and to eat the other part in their Idol-Temple , being possessed with an apprehension , That the Trees would wither and die , in case this custome was intermitted . The preceptive part of the Writings of the Prophets , is plainly accommodated to the Nation of the Jews . Many parts of the New Testament are adapted to the condition of the Primitive times . S. John's Gospel was intended to affront the assertions of Ebion and Cerinthus . S. Paul's Epistles are proportioned to those distempers , which some particular Churches conflicted with . The Sermons of Christ were preached to the lost sheep of the house of Israel . Both his Sacraments are not without their peculiar aspects . In Baptism there is a special regard to the Jews , who were no strangers to the custome of admitting Proselytes by Water . Some rites in the Eucharist were derived from their Passeover . Because the Law had a particular aspect upon the circumstances of the Israelites , then living when it was first enacted , it is no good consequence , That it was not obliging to future generations , which were in a different condition : Or , Because the Prophets were chiefly sent to the Jews , That therefore Christians are not concerned in the mandatory part of their Writings : Or , Because the New Testament in the doctrinal and sacramental part of it , was calculated for a Meridian different from that which the Church is now under ; That therefore it does not oblige the Church in her present state . We see the same art which is used in undermining the perpetuity of the Decalogue ( should it prevail ) would be as forcible against the Old and New Testament . Dominicus à Soto , who maintained the principle , did likewise own the consequence , so far as it concerns the Old Testament . Bellarm. de justif . l. 4. c. 6. p. 930. He did assert , Nullum testimonium ex libris Veteris Testamenti , quoad vim obligandi adduci posse Christianis .

If those words , appropriated to the ancient people of God , be taken strictly , it does not appear from any thing which has been produced , that there is any such appropriation of those two Commands .

The first runs in these terms , Honour thy father and thy mother , This is the whole which appertains to the Precept properly taken ; what is annexed , is a Promise , and not of the essence of the Mandatory part of the Decalogue . Neither is the Promise so peculiar to the Jews , but that it may be applied unto others , which will be evident , if we consider the words , That thy days may be long in the land , which the Lord thy God giveth thee . Long life was not only the reward of obedience amongst the Jews , but likewise the Gentiles . Iliad. 4. Homer says , That the life of Simoisius was short , because he did not cherish his loving Parents . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a word very general , and may import any land , where the sons of Adam dwell . The Lord did not only give Canaan to the Israelites , but Mount Seir to the children of Esau , and Ar to the children of Lot . The Earth being the Lord's , what any Prince or People enjoy , it is by his donation . This title was so well known , that the Heathens used to stand upon it . Wilt not thou possess that which Chemosh thy God giveth thee to possess , Judg. 9.24 . This being manifest , there is no Nation in the World , but may lay a claim to this promise , upon a supposition of obedience to the Precept .

As for the last Command , I cannot find the least appearance of an appropriation in it . The sence of what the Epilogue asserts , must amount to this .

Because under the Law Divorce was allowed , and for that reason Men might be induced to attempt the getting another man's wife from him , by suggesting something against her , which might occasion a Bill of Divorce ; therefore God enjoyned in the Tenth Command , That no Man should covet another's Wife .

If this was so , How comes it to pass that S. Paul represents this Command as in force among Christians , who are not concerned in the Law of Divorce . Why is it said not only that , Thou shalt not covet thy neighbour's wife , but his maid-servant , which was never married , and his ox and his ass ? If the Law of Divorce was the only reason which did induce the supreme Legislator to give out this Law , it must necessarily follow , That a Man might give a Bill of Divorce not only to his Wife , but likewise to his Ox or his Ass , which supposeth him to be married to them .

I cannot see how to covet , should signifie to compass . For to compass or procure is an external act : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we translate to covet , is an internal , and therefore it is interpreted by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to put the mind upon an object . The mind being conversant about that which is evil , either it passeth thro' it without consent , or else it is entertained with some unadvised delight , or else it procures not only a sudden delight , but a full and perfect consent . In the first place , the mind doth not sin , in the second and third it doth , and this is that which is interdicted in the Tenth Command , altho' Adultery is prohibited before . In the Precept concerning Adultery the outward act is forbidden explicitly , the inward implicitely only . Now , because of that inclination which is in Men to believe , That the inward acts of the Soul are no further sinful , but as they break out into external , it is the wisdom of the supreme Law-giver in the conclusion of those Laws which are intended as a perpetual rule of righteousness , to annex one relating to these inward acts , on purpose to undeceive , and to leave us without the least pretence , if we be not concerned in the reformation of them .

All this being duly considered , it will be evident , That the Sabbath of the Fourth Command , One in Seven , is therefore perpetual , because it is a part of the Decalogue , which is designed to be a rule of our obedience in all ages .

It is said indeed , That this Precept cannot have the same priviledge with the rest , to bind always . Because , to all mankind it can import no more than a circumstance of time , which is not of such consequence as to challenge a place amongst the Moral Laws of God : Whereas to the Jews , it did import the Creation of all things , by the True God ; and their deliverance out of Aegypt .

The maintaining the Morality of it gives a scandal to those who have been seduced by it , to keep Saturday as their Sabbath .

It is plainly a ceremonial Law , the Rest of it was instituted to commemorate the Aegyptian servitude , and the deliverance from it , Deut. 5.15 . We cannot be bound to the Precept , and not to the same measure of rest which the Precept limiteth . It forbids not only servile work , such as was prohibited on the first and last days of the Passeover : but all work , such as kindling fire , dressing meat , which ought to be done on the Passeover-day . To all which I will reply in order .

1. Mankind may be divided into Jews and Gentiles . Gentiles are such as are converted to the Christian Faith , or not converted . Those who are , be the persons here concerned . Whatsoever did make the Fourth Command a matter of moment to the Jews , will make it of the like importance to them . As for the Creation of the World by the True God , they are every jot as much concerned in it , and do as sincerely believe it , as the Jews . As for the deliverance out of Aegypt , if it be considered , That they are accounted as Abraham's Seed , ingrafted into the same stock with the Jews , and become one people with them , the partition-wall being taken down by Christ , it will follow , if the Jews were concerned in that mercy , the converted Gentiles must be so too . Tho' they were aliens formerly , yet after a naturalization is passed upon them , their concernments are the same with those who were born subjects . The Christian Church is divided into Twelve Tribes , Dial. cum Tryph. p. 353. Rev. 7.4 . Justin Martyr speaking of himself , and others which keep the Commands of Christ , says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. We are called , p. 365. and are the true children of Jacob , and Israel , and Juda , and Joseph , and David , and God : and afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We are the true stock of Israel . Lactantius gives the reason , quia in illorum locum adoptione successimus , because we succeed , L. 4. de verâ Sapient . p. 277. and come into their place by adoption .

2. The maintaining of the morality of the Fourth Precept , gives no scandal . If there be any in the case , it is taken and not given : What if they who keep Saturday for their Sabbath , ground their practice upon the perpetuity of it ? Must we believe the ground is not good , because that which is built upon it by such persons is bad ? An infirm house may stand upon a good soil . Had the Apostle any reason to dislike his foundation , because some did build wood , hay and stubble upon it ? If any scandal be given , upon inquiry it will be found that the contrary doctrin doth administer it in far greater measures . Those who defend the Morality of the Command , deny Saturday to be contained in it . Their reasons I have already laid down . The Epilogue which denies the Morality , asserts that Saturday is expresly contained in it . Now when those who are inclined to keep Saturday as a Sabbath , find it granted to their hand , That that very day is enjoyned by the Precept ; and then consider , That this very Precept is placed in the very heart of those Laws which were immediately given by God , written upon Tables of Stone , preserved in the Ark , confirmed by Christ , Bellar. l. 4. de just. c. 6. p. 930. and commended by the Apostles , received by the Church , and inserted into her Liturgy and Catechism . It is more than an even wager , That they will instantly fall upon the observing Saturday as their Sabbath . It had been good , That the contriver of this objection had considered the words of Origen , before he had so deeply charged his adversary , L. 6. cont. Cel. p. 313. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. It is a very great fault in disputing , if any accuse others of opinions as unsound , when their own Sentiments are chargeable with the same crime .

3. The Fourth Command is no ceremonial Law . I willingly grant , That the Jewish day was Typical : but no such thing appears concerning the Sabbath enjoyned by this Precept . The reason taken from the bondage of the Israelites in Aegypt , and their deliverance from it , Deut. 5.15 . doth not demonstrate any such thing . All that can be concluded from thence , is , That the rest required is a commemoration of that condition , and their being taken out of it . The thing commemorated being past , and a ceremony , a shadow of a thing to come : The rest of the Fourth Precept cannot be ceremonial upon this account . If it be said , That the deliverance out of Aegypt was Typical , and therefore the rest , designed to commemorate it , must be so too . I answer , That blessings may be considered in a twofold respect , either as a benefit which was past , or as a shadow of that which was to come . The rest commanded was to commemorate the deliverance in the first sence . For the Law being given to all , certainly the end of the rest was to commemorate the benefit which was obvious to all , and not the shadow which was understood by few or none in comparison at that time . Now this deliverance , as a real mercy , being of concernment to the Gentiles , after their inoculation into the Jewish stock , I cannot see how the command is in danger of being discharged upon the account of its relation to this favour . Upon the same ground we may say , That the whole Decalogue is annulled because this kindness is expressed in the Preface of it , as a motive to Obedience . The reasons of the Fourth Command are either Primary or Secondary . The Primary is , That God may have a fit time for his Solemn Worship . The Secondary , are to commemorate the Creation and deliverance out of Aegypt . The first is essential to it , and cannot be divided from it . The secondary are extrinsecal and separable ; and therefore the whole command is said to be repeated , [ These words the Lord spake , and added no more , Deut. 5.22 . ] Altho' the reason taken from the Creation of the World , Exo. 20. is totally omitted . If the absence of this reason makes no alteration upon the Precept , but the whole Law is said to be spoken , altho it be wanting : then the presence of a new reason taken from the deliverance out of the Aegyptian servitude , cannot have any influence upon it , either to make it Ceremonial or Moral . The secondary reasons of a Ceremonial Command , may be Moral ; and of a Moral , Ceremonial and Positive . It is to be observed , That the reason we speak of , has relation but to one particular in the Command , namely , the enjoyning of Masters to make the Sabbath a day of rest unto their Servants , as well as to themselves . Now to make the whole Command Ceremonial , upon the account of an extrinsecal and secondary reason , relating only to one circumstance in it , I leave it to every unbiassed mind to determine , whether it be agreeable to the usual rules of discourse .

4. There is no inconvenience which will follow , if we assert , That as we are bound to the Fourth Command , so likewise to the same measure of rest , which that Precept limiteth . A rest only in general is required , and that in order to the keeping of One Day in a Week Holy . This being the end , and the end always modifying the means , we have assurance , That such a measure of rest is only understood as has a tendency to promote this purpose . All who believe the Lord's day to be grounded upon Apostolical authority must necessarily grant , that we are bound to rest upon it from all those works , which are not reconcileable with the end of the institution , namely , The devoting of the whole day to the honour and worship of Christ . If there be any stricter measures of rest , enjoyned upon the particular Seventh from the Creation , by any other Law , it nothing concerns us , no more than the day it self . It is not true , That the Fourth Command doth forbid all work whatsoever . For if this was the sence of it , it would be repugnant to the Law of Nature , which requires , That works of necessity , piety and mercy be done at all times . There was a Law amongst the Heathens , That no work should be done on their feast days , when Vmbro and Scaevola were consulted about the meaning of it , they , notwithstanding the strictness of the words , made answer , That such work might be done which did relate ad Deos , ad urgentem vitae utilitatem , quod praetermissum noceret . What kind of work the Fourth Command prohibits , may be collected from the words of it : Six days shalt thou labour , and do all thy work , but the Seventh is the Sabbath of the Lord thy God , in it thou shalt not do any work , that is , any which appertains to thy particular calling or function , which might with equal advantage have been dispatched in the week time . Therefore when servile work is expresly forbidden on the Passeover . &c. and dressing of meat allowed ; but on the Sabbath , in the Fourth Command all work : all work imports no more than servile . Therefore the Chaldee Paraphrast expounds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 opus servile , and that which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lev. 23.7 . is expressed by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 only , Ex. 12.16 . Deut. 16.8 . All the difference is , That what is expressed in more general terms in the Fourth Precept , is more explicitly and particularly set down in the Law touching the Passeover , &c. This will be very evident , if we consider , That the Passeover sometimes happened to be upon the Sabbath , as in the year when our Blessed Lord was crucified : and therefore by reason of these Two Solemnities meeting together , That Sabbath is stiled a high day , Jo. 19.31 . If on the Passeover , all servile work is forbidden , and dressing of meat allowed but on the Sabbath , all work whatsoever , whether servile or not servile : then by the Law of God the Jews were bound to contradictions , when the Passeover fell upon the Sabbath , they were bound and not bound to dress meat , by the Law of the Sabbath they were bound not to do it . By the Law of the Passeover they were bound to do it . For the Lamb by a divine Precept was to be roasted with fire .

Irenaeus and S. Cyprian limit the work prohibited in the Fourth Command to servile work . The Alexandrian Edition of the LXX . L. 4. c. 19. c. 20. Cypr. de Sp. San. interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Syriack 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 opus servitutis , Num. 29.7 .

It cannot in reason be thought , That the Fourth Command prohibits the dressing of meat , or kindling of fire on the Sabbath , which speaks nothing of these particulars : When as those particular Laws which carry a much fairer and more probable appearance of such an interdiction , upon an exact inquiry , will be found to import no such matter .

As for the dressing of meat , the words usually alledged are these . To morrow is the rest of the holy Sabbath unto the Lord , bake that which will bake to day , and seethe that which will seethe , and that which remaineth , lay up for you to be kept until the morning , Exod. 16.23 . This Text speaks of the Manna , of which a double portion did descend from Heaven on the day preceding the Sabbath . Of this portion , one they might bake and seethe and eat that day , the other part they were to lay up unbak'd and unsodden . Bake that which you will bake , and seethe that which you will seethe , and that which remaineth , not of what was baked or sodden , but of what was gathered over and above the daily proportion , That lay up to be kept till the morning . This is plain from the miracle expressed in the next verse . They laid it up till the morning , and it did not stink , neither was there any worm in it . If it had not been raw , the glory of the miracle had been celypsed . Before they reserved some , which they had gathered contrary to God's Command , and it was putrified in the morning ; and now they reserve a portion according to his Command , and no putrefaction is in it . If it had been baked or sodden , it would have been thought , That that was the reason , why it was not corrupted as before . Indeed in the fifth ver. it is said , On the sixth day they shall prepare that which they shall bring in , that is , If any have a mind not to eat it raw , but to prepare it for food , whether by grinding it in Mills , beating it in a Mortar , Num. 11.8 . or any other toilsome way , all such elaborate preparations must be finished upon the Sixth day , they containing too much servile work for a Sabbath . Yet notwithstanding all this , it does not appear from the Text , but that upon the Sabbath they might do in order to a more immediate preparation of it , what Christians usually do about their food on the Lord's day .

As for the kindling of fire , it is manifest , That the Text commonly alledged , Exod. 35.3 . must undergo some restriction , for the Priests were bound to bake the Shew-bread , and set it hot upon the Table every Sabbath , Lev. 24.5 , 8. 1 Sam. 21.6 . And to offer up the Sacrifice of the Sabbath , which could not be done without the kindling of fire . Altho' the fire which came down from heaven , was constantly upon the Altar , and so continued till it came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the house of eternity or Temple , where it was renewed : yet it is plain , That it was daily maintained by a supply of new fewel . The Priest was to lay wood every morning on it , Lev. 6.12 . And so soon as the old fire had disjoyned the particles , and put them into motion , new fire must necessarily be kindled . This is taken notice of by Munster upon the Text , Judaei hoc praeceptum , &c. The Jews think this Precept is to be observed in the Letter , and therefore they hire Christians to kindle their fire on the Sabbath , not considering it was lawful for the Priests to make a fire on the Sabbath , for the daily Sacrifice . All this doth manifest that the Text , which is under consideration , must not be taken in that latitude , which it seems to have at the first view : and if it must have some limitation , it cannot be better restrained than to what is expressed in the Context . The thing treated of is the work of the Tabernacle , tho' many cautions had been given concerning the forbearance of servile work on the Sabbath , upon any private account : yet some might be apt to think , That work tending to the preparing of materials for the composing that Sacred Tent was lawful . For the prevention of such thoughts , before the description of what was requisite is entered upon , this Precept is laid down , That in order to any such work , whether the melting of Silver , Gold , or any other metal , which might be necessary about the Sanctuary , not so much as a fire should be kindled .

And now I have finished the second branch of the Proposition , That the Sabbath of the Fourth Command One in Seven is perpetual , and not to continue only during the Jewish Oeconomy .

I will proceed to the Third . This proportion One in Seven is by the Command to be devoted to Divine Worship , and not only to corporal rest .

Besides Bodily rest , there is mention likewise of a Sanctification of the Sabbath , as a thing distinct from it . Sanctification is represented as the end , Remember the Sabbath day to keep it holy . The rest as a means to advance this work , In it thou shalt do no work , Corporal labour being an impediment to the exercise of Religion . If the end and the means are always distinct , then Sanctification must import something different from the rest of the day , and this can be nothing but the devoting of it to the Solemn Worship of God . This we may collect , first , From the order of the Commands , in the First is prescribed , who we must Worship . Thou shalt have no other Gods but me : In the Second , How we must not Worship him , Thou shalt not make any graven image of him : In the Third , How we must , with holy reverence , Thou shalt not take the name of the Lord thy God in vain : In the Fourth , We have the solemn time when this Service must be performed , Remember the Sabbath to sanctifie , or set it a-part for this Sacred Work . Upon the account of the relation which this Command has to the other Three Precepts of the first Table , The keeping of it is put for the observation of them all , Isa. 56.2 . And the Jews have a saying , That the Sabbath is equivalent to all Commands . Secondly . The Blessing of the Sabbath . God blessed the Sabbath-day . Here is something contained in these words , which imports a special benediction . It is no such Emphatical Blessing for a day to be devoted meerly to idleness . That day is most blessed , on which God is most honoured . But God has more honour by the honest actions of Men in those vocations in which he has placed them , than he can have by meer sloth , and a total cessation from labour , without any respect to his Sacred Worship . Thirdly , The practice of the Israelites upon the Sabbath , They had a holy Convocation , Lev. 23. Reading and Preaching out of Moses and the Prophets , Act. 15.21 . Luk. 4.16 , 17. Solemn places to resort unto , for the performance of these sacred duties , Leo Modena , p. 114. Ps. 74.8 . To this the practice of the modern Jews is very agreeable , and believed by them to be grounded upon the Fourth Command , as is manifest by the words of Manasse Ben Israel , Concil. p. 149. in his Comment upon that Precept . Notabilis error est putare otii ergo Sabbatum institutum esse , &c. It is a remarkable error to think , That the Sabbath was instituted for rest . For idleness being the mother of all vice , upon this supposition more hurt than good will come from the Sabbath , Quare statuere omnino opertet , &c. Wherefore it is necessary to assert , That the Sabbath was instituted that man might readily ( all worldly cares being laid aside ) apply himself to the study of the Law , have recourse to Synagogues , and Academies , consult his Teachers about weighty portions of Scripture , and hard Questions , which he is ignorant of . Maimonides says , Huls p. 240 Five Precepts are necessary to be complied with , in order to a due observation of the Sabbath . The first is , to rest on the Seventh ; the Second , to Sanctifie the day . So that in his thoughts to rest from bodily labour , and to sanctifie or keep holy the Sabbath , are two distinct things . Philo Judaeus says , That the Fourth Command enjoyns that the Seventh day be spent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these words import more than a sitting still . The Rabbins generally believe , that Divine Worship is contained in it . L. 4. c. 30. Hist. l. 1. c. 4. Irenaeus and Eusebius are of the same mind . So that I cannot see what reason there is for that conclusion which we meet with in the Epilogue . I conclude therefore that which will seem strange to unskilful people , L. 3. c. 21. p. 192. That the only thing commanded by the Letter of the Fourth Command is to rest from bodily labour upon the seventh day of the week , in which God rested , from whence it is called a Sabbath .

The grounds of this perswasion are these , The Precept extends to Cattle , which are in no capacity to do any thing appertaining to a Sabbath , but rest from their labour : and likewise to strangers , that is , such as were not circumcised , but Converts from Idols , and Proselytes of the Gate . As the Israelites were bound to see their Cattle they did not work , so likewise to these strangers : They of themselves were under no obligation , being tyed only to the Seven Precepts which the Sons of Noah received from him , of which number the Sabbath was none .

To keep holy the Sabbath , signifies only to sit still on the Seventh day . There is as much holiness in this , as in offering a brute beast unto God , being stamped with a divine Command , and the Rest of the Body , signifying the Rest of the Soul from sin , as the Sacrifice did the holiness of Christ . This is the substance of what is asserted by the learned Author of the Epilogue . To which I reply ,

1. It is no good consequence , because the Precept extends to Cattle , which are in no capacity to do any thing appertaining to the Sabbath , but only cease from bodily labour ; That therefore nothing but bodily rest is enjoyned in it . The Decree of the King of Niniveh concerning the Fast did reach to Cattle ; yet it is not true , That nothing was commanded the Inhabitants of the City , but what might be performed by Cattle . We must take notice , That a part only of the Command extends to Cattle . It is required of the Masters of them , That they shall not be imployed in that usual work they are designed for in the week-time : but not that they keep holy the Sabbath-day . To assert , That Cattle are concerned in the whole Precept , because they are in one part , is as if we should affirm , That Jacob's sons Cattle had all Aegypt for their pasture , because they had Goshen which was a part of it .

As for Strangers they were capable both of resting and sanctifying the Sabbath . If we suppose they were tyed only to the Seven Precepts of the Sons of Noah , how doth it appear , That the Sabbath of the Fourth Command was not contained under one of them ? It is believed to belong to the Second , Mede Diat . p. 85. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Munster upon Jos. 9.7 . useth these words , nec poterant Israelitae cum Gibeonitis inire foedus , nisi hac conditione ; ut observarent septem praecepta filiis Noae data , hoc est , Eliminarent Idololatriam , observarent Sabbatum , abstinerent ab incestu , execrarentur homicidium , &c. The Israelites could not enter in covenant with the Gibeonites , but upon this condition , That they would observe the Seven Precepts given to the Sons of Noah , that is , cast out Idolatry , observe the Sabbath , abstain from Incest , execrate Murther , &c. Here the observation of the Sabbath is reckoned amongst the Seven Precepts of the Sons of Noah .

If the Sabbath was none of them , yet it must be remembred , That the Tye was made not by a divine , but a humane appointment .

Tho' the Precepts materially considered are in the Scripture : yet they are not in that form and order in which they are delivered by the Talmudists : Nor is there any intimation given , that it was the Will of God , That Proselytes or Converts from Idols should be obliged to these and no other . I doubt not but this was a decree of the Jewish Church , and that it might have the greater reverence paid to it , the Rabbins generally ascribe it to God . If Proselytes or strangers were tied only to these Seven Precepts by the will of Men : yet they might be obliged to the observation of others , in particular the Sabbath of the Fourth Command by the Will of God . A Stranger for the sin of ignorance was bound to offer up a she-goat of the first year , Num. 15.27 , 29. which injunction is no part of the Seven Precepts of the Sons of Noah .

2. It is not true , That to keep holy the Sabbath , signifies no more , than sitting still upon the Seventh Day . Besides the figurative holiness , there is something discernable in a Sacrifice , which is not to be found in such a slothful posture . The earth being the Lord's , and he granting the use of it to Men , for a supply of their necessities , the giving back some part of it by way of oblation , was accounted a piece of Homage , and an expression of their agnitions of his Soveraignty over the whole . Judith c. 2. v. 7. Herodotus To this end the Persians use to present their Kings with Earth and Water , to signifie and acknowledge , That they were Lords of Land and Sea .

Aquinas was so well pleased with this reason , 22. Q. 55. art. 1. That he asserts sacrificing in general to be of the Law of Nature : Tho' the determination of it , to this or that species of things be variable , and grounded only upon positive institution . All this cannot be asserted of sitting still , which gives nothing to God , but implies the withholding and suppression of those actions , whereby the Body is in any capacity to honour him . If there had been nothing in Sacrifice but a figurative holiness , no account can be given why it should meet with so general and ready entertainment among the Heathens who were strangers to the figure . Porphyry , De Abstin . l. 2. p. 70. who applies himself to condemn the Sacrifice of Beasts , yet acknowledgeth the universality of the custom , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Inhabitants of Lystra are no sooner possessed with a belief of the divinity of S. Paul and Barnabas , but they make an attempt to Sacrifice Oxen to them , Act. 14.13 . Whereas sitting still could never gain the least approbation among them . The Jews who were grown into a very superstitious practice in this particular were rather made the object of their derision . They represent them as persons who spent the Seventh part of their time in idleness . Tho' I am far from believing , That the oblation of material things unto God , accompanied with a destruction of them , is warranted by the Law of Nature ; as I have expressed in the first Section : Yet it is manifest from what has been spoken , That more reason may be alledged in savour of it , than for sitting still .

3. Sitting still on the Seventh day was never stamped with the authority of Heaven . If this was the meaning of the Fourth Precept , then God repeated it , so soon as it was enacted by him in these particular Laws , in which he appointed , That upon the Sabbath there should be a holy Convocation , and the offering up of Sacrifice . The People could not convene nor the Priests Sacrifice without bodily motion . When it is said , Let no man go out of his place on the Seventh day : Exod. 16.29 . It must be understood with relation to the gathering of Manna , and the doing such unnecessary work as might have been dispatched in the week-time .

4. It doth not appear , That the Rest of the Body enjoyned in the Fourth Command , is designed as a figure to signifie the Rest of the Soul from sin . There is no Text of Scripture , which imports any such matter . And if fancy be permitted to make Types and figures as it pleaseth , where there is no direction from Heaven to steer our apprehensions by , there will be no end of them : a figure being the effect of a positive institution cannot be discovered without the knowledge of the cause of it .

If the Rest of the Body is a Type of the Rest of the Soul from sin , then it signifies Rest from some , or from all sins . Not from some only . The Bible gives no intimation of any particular delinquency , which the Rest of the Sabbath of the Fourth Command typifies our cessation from . Not from all . For betwixt the Type and the thing signified , there ought to be some resemblance which is not discernable betwixt the Souls Rest from some enormities , and the Rest of the Body . The Soul then rests from sins of omission , when it is conversant about the discharge of those duties which are devolved upon it . This kind of Spiritual Rest consists in operation , and the Rest of the Body bears no resemblance to the operations of the Soul .

Now I have finished the Seventh Proposition , the solemn Time for Worship , which ought to be no less than One Day every Week ; determined in the Fourth Command to One in Seven , as a proportion perpetually to be devoted to Divine Worship .

VIII . This proportion One in Seven was determined to the Jewish day by another Precept , which was to oblige only , till the Jewish Oeconomy had a period put to it .

Here are Two things to be evinced , 1. That the Jewish Sabbath was set out by a Law distinct from the Fourth Command . 2. That this Law was to continue no longer than the Jewish Oeconomy .

1. The Jewish Sabbath was set out by a Law distinct from the Fourth Command .

This Law we find , Exod. 16.23 . To morrow is the rest of the Sabbath , and likewise , Exod. 31.15 . In the seventh is the Sabbath of rest . Here in both places , the word is double , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the rest of the Sabbath , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Sabbath of rest : but in the Fourth Command it is single 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which can import no less than some difference , and distinction betwixt the Two Laws . The reason of the duplication may be this . The Jews being under a twofold Command , the Law concerning the particular Day , and the Law touching the Proportion : They had a double Sabbath , namely , the last of the Week , and the Sabbath of the Fourth Command which is One Day in a Week . The Fourth Command enjoyning only vagum quid , One in Seven , and this vagum taking up its rest for a time in the particular Jewish day , That day is stiled Sabbatum Sabbati , the rest of the Sabbath of the Fourth Command . The calling afterwards the Tenth Day of the Seventh Month , and the Seventh Year of release by the same name doth not weaken this observation . The name is first given to the Jewish weekly Sabbath upon the grounds expressed , and then afterwards applyed unto those times to signifie , That the Jews ought to make the Rest of the Sabbath , the pattern of their Rest on those Solemnities , and therefore when the day of expiation is so stiled , Lev. 23.32 . in the LXX . these words occur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , You shall sabbatize or imitate , in the observation of this yearly solemnity , the Rest of the weekly Sabbath . When the year of release is so named , Lev. 25. The Vulgar Latin plainly points at this imitation , Sabbatizes Sabbatum .

This Law is likewise mentioned , Nehem. 9.13 , 14. In the Thirteenth verse , We have an account of the whole Decalogue , under these names , Right judgments , true laws , good statutes and commandments . That by these we are to understand the Ten Commandments and nothing else , is clear , in that it is said , That God himself gave them from Mount Sinai . God gave there immediately by himself the whole Decalogue and no other Laws . After the Ten Commandments are thus expressed , of which number the Fourth is one : it is said in the next Verse , And thou madest known unto them thy holy Sabbath , and commandedst them precepts , and statutes and laws , by the hand of Moses thy servant . Here the particular Jewish day is expressed as a thing distinct from the Sabbath of the Fourth Command , and reckoned amongst the Precepts , Statutes and Laws which were given by the hand of Moses . Therefore there must be some distinction betwixt the Sabbath as it lies amongst the Ten Commandments , and the particular Jewish day .

The Tradition of the Jews is not disagreeable to what has been represented . The Fourth Command reacheth to the stranger within the gate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Solomon Jarchius glosseth . The particular Jewish Sabbath according to the common opinion , extends no further than to those of their own nation . More Nevo . P. 2. c. 30. pag. 283. P. 3. c. 43. pag. 471 Maimonides intimates , That there was a Sabbath given to them in particular , and a Sabbath likewise given to all : the scope of which was , That the Seventh part of the life of a Man might be free of toil , and dedicated to the remembrance of the Creation . In the Six Hundred and Thirteen Precepts commonly reputed by the Rabbins to have been given to Moses upon Mount Sinai , the Sabbath according to the collection of Abraham Ben Kattani as it lies in Exod. 20.8 . makes the Twenty Seventh : as it lies in Exod. 23.12 . makes the Seventy Ninth . Now the Sabbath in the 23. of Exod. is undoubtedly the last of the week , therefore the Sabbath in the Twentieth must be something else . Nothing can be so properly thought upon , as the proportion of time , the immutable rule of the Church's rest in all ages .

2. This Law concerning the particular day , on which the Jews rested , was to continue no longer than the Jewish Oeconomy .

The day of the resurrection of our Blessed Lord put a period to it . Upon the Sabbath immediately preceding , it is said , That the Women which came with Christ from Galilee , rested according to command , Luk. 23.55 , 56. Tho' the Disciples had observed many of the Jewish Sabbaths before : yet this expression , according to command , is never used till now , which intimates , That there must be some special reason for it : and what can this be but only to shew how far the Disciples might go in the celebration of the old day according to Precept , namely , to the Resurrection of Christ ? If they went any further , it was without command , That being designed to continue no longer . Indeed the Apostles did afterwards frequent the Synagogues upon the Jewish Sabbath , but it is never said that they entred into them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to custom , Act. 17.2 . It was a custom for them for a while to comply with the Jews in some things which were in reality abrogated , and to seek the gaining of them by prudential condescensions and accommodations to their weakness . After this time was in some measure over , and ignorance of the liberty procured by Christ from the rites of the ceremonial , became less excusable , we find the Jewish Sabbath by degrees fully declared against , as an antiquated rite . It is represented , 1. As a day equal with others , 2. As a beggarly element , 3. As a shadow , that was vanished away .

1. As a Day equal with others .

One man esteemeth one day above another , another esteemeth every day alike . Let every man be fully perswaded in his own mind , he that regardeth a day , regardeth it to the Lord ; and he that regardeth not a day , regardeth it not to the Lord , Rom. 14.5 , 6.

By a Day here we must understand the Time then in controversie . Tho' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 has an indefinite sound : yet the Apostle doth not intend that it should signifie any day , and by consequence include the Lord's day . As his representing meats and drinks to be indifferent , ver. 2 , 3. doth not depretiate the Bread and Wine in the Lord's Supper , and sink them into an equality with our common bread and drink : so neither doth his putting days upon the same level , make all days of the same rank with the Lord's day . This word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ought to be limited to the matter in hand . That which occasioned the Apostle to write thus , were the different opinions among those who were converted to the Christian Religion . He , who was formerly a Jew had an esteem for the old Sabbath-Passeover , &c. above other days . The Converted Gentile had an equal regard for them . The old Sabbath in particular was earnestly contended for by the Ebionites . Those who regarded not this day , are set upon equal terms with those who did . If this day in the Apostle's apprehension had not been equal with others , no account can be given , why he , that did not regard it , is so gently treated ; and not rather sharply reproved for his contempt . The reason , why he who had a respect for it , is so tenderly handled , is because he was brought up under the Mosaical Oeconomy , and it could not be expected , that he should in an instant be disingaged from those impressions which his education had made upon him . The Apostle was glad , That he had entertained the rudiments of Christian Religion , and used all the tenderness imaginable towards him , that he might invite him into a more intimate acquaintance with it . Lest this accommodation should seem to import a compliance with his errour , he stiles him weak , v. 1. And lest too great an advantage might be given to the Gentile , who was inclined to set him at nought upon the account of this difference , v. 10. He ( so far as prudence would permit ) draws at concealment over his own inclination to either party , and exhorts them to ripen their minds to a Plerophory . Let every one be fully perswaded in his own mind .

2. As a beggarly Element . How turn you again to the weak and beggarly elements , ye observe days , months and times and years , Gal. 4.9 , 10. The Apostle writing to those , who were of greater growth , deals more roundly with them . He tells them , That he was afraid of them , upon the account of their adhering to the old Sabbath , which was now antiquated . That this very time is intended , is plain from the word Days . Here are words enough besides to import all other seasons which were set a-part by the Law , as Months , Times , Years . Months , Their New Moons : Times , Their Passeover , Pentecost , Feast of Tabernacles , with other Solemnities : Years , The Year of Release and the Year of Jubilee . Therefore nothing is left for Days to signifie but their weekly Sabbaths . These days are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 beggarly elements with relation to Ebion's name , which signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a beggar , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Eusebius notes . Hist. l. 3. c. 21. So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are as much as elements formerly belonging to the Church in her minority , and taken up by Ebion . In the number of those things , which he , and his complices maintained ; Eus. Hist. l. 3. c. 12. we find the Jewish Sabbath to be one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they observed the Sabbath .

The Days here mentioned being put indefinitely , must be interpreted of the choicest of Days in the Jewish account ; in the thoughts of those who adhered to the ceremonial rites , none were comparable to their weekly Sabbaths . It was a common saying amongst them , That he who denieth the Sabbath , is like to him who denieth the whole Law ; and he who observeth the Sabbath , altho' he should worship Idols , his sins would be forgiven .

Philo Judaeus calls the weekly day 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tract . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Rabbins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Queen , attributing to it a Soveraignty over other days . Gem. Sanhe . c. 7. In the Talmud , Turdnnus Rufus ( who is conceived to be the same with Titus the Emperour ) is represented as asking Rabbi Akiba , why the Sabbath was more excellent than other days . This question could arise from no other ground , but that unusual esteem , which he observed the Jews to entertain of it .

Lastly , Days do signifie such as the Jews were formerly in bondage to . This is clear from the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereunto ye desire again to be in bondage , v. 9. There were no days , to which that people were so much in bondage , as their Saturday-Sabbaths . They were under such a degree of servitude , That they durst not use the liberty Nature allows every man in his own defence . They and their City were taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dio Hist. l. 56. on the day of Saturn making no resistance . They were bound and tyed by their Superstition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as if they had been in a net . The Five radical Precepts , which Maimonides recites as necessary to be submitted unto in order to a due celebration of the Sabbath , they did beat out into an infinite number of niceties , and to each of them they were so much in bondage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Huls . p. 242. that they believed , That the not observing of them had hitherto hindred the coming of the Messias . This being duely considered , will release us from that fear which some have been possessed with , as tho' the pressing this Text might prove prejudicial to the Lord's-day ; for it is manifest , That such days only are here condemned , as the Jews had formerly been in bondage to , which cannot be asserted of the Lord's day , which was never owned by them .

3. As a shadow which is vanished . Let no man judge you in meat or in drink , or in respect of an holy day , or of the new-moons , or Sabbath days , which are a shadow of things to come , but the body is of Christ , Coloss. 2.16 .

In order to a right understanding of this place , it is to be premised , That many things under the Mosaical Law were of a figurative and typical Nature . The Apostle treating of some of them , says , These things hapned to them for types , 1 Cor. 10.11 . and the Law has a shadow of good things to come , Heb. 10.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are properly the first lineaments of an effigies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is drawn in its full perfection . God having an intention to give us Christ , the express image of his person under the Gospel , was pleased according to the methods of Art , to furnish the Jews with the first lineaments of this image under the Law . Amongst these shadows the old weekly Sabbath is here reckoned . Let no man judge you in respect of Sabbath-days , which are shadows , &c.

That by the Sabbath-days here we are to understand , the Jewish Saturdays will appear , from the several words of the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 can import no less than the early Feasts and Solemnities : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their monthly ; and therefore there is nothing left for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie , but their weekly Sabbaths . It is believed that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Talmud , which , if true , Isaaci Casaub . ep. 24. Carolo Labbaeo , p. 23. communicates a great deal of strength to our assertion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are the lesser Sections or parts , into which the Talmudical Treatises are divided . The first division is into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordines . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are divided into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Books or Treatises , The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sections or Chapters . From hence the Doctors which did expound , Justin . in Nov. de Hebr. 146. and give the meaning of them are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chief and most eminent of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

In the Second Seder of the Mishna , there are several Treatises , one is intituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all these have their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Sections . The words of the Text are exactly agreeable to these titles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a feast day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the beginning of the year , which was always in novo lunio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So that when the Apostle says , let no man judge you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. his meaning must be , give no occasion to any to condemn you for the observation of what is contained in any Section of the Treatise or Book called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now the Treatise or Codex called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expresly treats of the Jewish day , and enjoyns the celebration of it . Therefore in this phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Jewish weekly Sabbath must be included .

That which lies against this conjecture , is , That the Mishna was not so early as S. Paul's Epistles ; and therefore he could not have any respect to the Sections in it . To which I reply , that Maimonides tells us , That the Head of the Sanhedrim had a private Copy of the Traditions , as they were delivered from the mouth of those , who were Doctors in Israel , long before the times of Rabbi Jehuda , the compiler of the Mishna , and the Author of Halicoth Olam ; That the Disciples , for memory sake , wrote the Oral Law in Characters . The Book written by them they might not divulge , and therefore called it the Book of Secrets . S. Paul being trained up at the feet of Gamaliel , and in the deepest mysteries of their Religion , no doubt had the perusal of it , and might very well have an eye upon the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Sections of it , in the words which are under debate . That which Rabbi Jehuda did , was to joyn together what lay scattered in private hands , and to make a publication of it in one entire Volume .

There is no just cause of fear , lest from this Text , the Sabbath of the Fourth Command should receive any prejudice . Clear evidence has been already produced for the Morality of it : Whereas the Sabbath here is represented to be of a figurative nature . The Fourth Command enjoyns only a Religious observation of One in Seven every week . If the Apostle had condemned this , he had condemned himself , and the whole Christian Church , which did devote the First of the Week , which is One Day in Seven , to the Honour and Worship of the Supreme Being .

And now I have done with the Eighth Proposition . The Proportion , One in Seven set out by the Fourth Command , was determined to the Jewish day by another Precept , which was to continue no longer than the Jewish Oeconomy .

IX . When the last of the Week had a period put unto it , The First was substituted in the room of it .

This Substitution is favoured by the Law , Prophets , our Blessed Lord , the Holy Apostles , the Testimony of the following Ages .

1. The Law , The Hebdomadal observation of the Lord's day assures us , That the Primitive Christians had their Eye upon the Law in the keeping of it . This Weekly observation , which universally prevailed , could proceed from nothing but a sence of some rule which they were all acquainted with . They might have celebrated it once a Fortnight , or once a Month , or once a Year ; as Easter is , had they been left to their own conduct . Their general agreement in a weekly observation doth evidently argue a respect , which they had , to the proportion of time set out by the Law under the Old Testament .

And if they had their Eye upon it , they could not but discern , what is literally contained in it , and act in a conformity to it .

The old Sabbath being abrogated , the Letter of the Fourth Precept declares , That the First of the Week must come into the place of it . For in it is required one day perpetually , for Divine Worship , Six for Secular concernments : and that the Six days come all together . Six days shalt thou labour , not one or two , and then rest ; but upon Six days together , according to the example of God himself , who in the space of six days without any interruption did create the World . These two things being granted , which the very words of the Command will extort from us , the determination of One in Seven to a particular Day , must necessarily fall upon the First of the Week . For if upon any other , as the Second , Third , Fourth or Fifth following the abolition of the old day , then the six days for Secular imployment could not come together . If the determination was deferred till the second week following the abrogation , then a whole week was past without any Sabbath , contrary to the plain sence of the Precept , which requires One Day every Week to be perpetually observed as a Sabbath .

2. The Prophets , They represent the First of the Week either expresly under the notion of a Sabbath , or else in such terms , as are equivalent . Thy people shall be willing in the day of thy power , in the beauties of holiness : from the womb of the morning thou hast the dew of thy youth , Ps. 110.3 . Here is a particular day in the time of the Messias , stiled the day of power which the Holy Ghost prophesyeth of . The whole Psalm has an evident aspect upon our Blessed Lord . This is manifest from the New Testament , and the records of the ancient Jews , who generally account it , Just. Mart. Dial. cum Tryp . p. 309. as a prediction concerning the Kingdom of the Messias . It appears likewise That this day of power must be celebrated as a Sabbath . Upon it the people shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 populus devotionum , a people wholly devoted to the Lord , then they shall offer to him their solemn Services , and voluntary oblations , stiled by the Hebrews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We have likewise the place where this devotion shall be , in the beauties of holiness : So the Sanctuary is stiled , Psal. 29.2 . This day of devotion must be the Resurrection-day , and by consequence the First of the Week : It is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the day of thy power , which intimates such a day ; as in the time of Messias is most eminent for the manifestation of a Divine Power , there is no day equal in this respect to the day of Resurrection . In the raising Christ from the dead , was put forth the exceeding greatness of his power , the operation of the might of his strength , Eph. 1.19 , 20. When he was raised , All power was given to him , both in heaven and earth , Mat. 28.18 . Tho' these words were not spoken upon the Resurrection-day , yet the power mentioned in them was then conferred . At the conclusion of that day we read of the effects of it , in giving a Commission to the Disciples To teach all nations ; and preach the Gospel to every creature , Mark : 16.15 . It is not strange that the day of Solemn Worship should be stiled a day of Power and Strength . The Seventh Month , which answers to our September , is called Ethanim mensis fortium , 1 Kings 8.2 . from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 robur . The Jews give the reason , because in that Month the Solemn Worship of God , which is the safeguard of the Community was more frequent than in any other . On the First Day was the Feast of Trumpets , on the Tenth the Feast of Expiation , on the Fifteenth the Feast of Tabernacles , on the Three and Twentieth Festum retentionis . The Hebrews did account their Sabbath as a day of Power . They say Circumcision was deferred to the Eighth day , That the Child might have the advantage of a Sabbath , to strengthen it against that Time .

As the Title , so the action appropriated to this day , argues it to be the First of the Week , namely , The generation of the Son of God . It is said of the Resurrection-day , This day have I begotten thee , Acts 13.33 . Then was he declared to be The Son of God with power , Rom. 1.3 . The same thing in a Poetical manner is affirmed to be done upon the Morning of this day of Power . From the womb of the morning , thou hast the dew of thy Youth . This Morning must be related to some day , and to what day better than the day of Power . These words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thou hast the dew of thy youth , the Septuagint interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , I have begotten thee . This exposition being Literal has some encouragement from the common rule , That in the expounding of Scripture , we are not to let go the proper , and adhere to an improper sence , except we are compelled to it from some other Text. Other Scriptures are so far from putting this necessity upon us , That they conspire to cast a favourable aspect upon the interpretation which is given .

The next Prophetical Testimony is in the 118. Psal. v. 24. This is the day which the Lord hath made , we will rejoyce and be glad in it .

Here is mention of the Resurrection-day : For upon the day here spoken of , The stone which the builders refused , became the head of the corner , v. 22. The same thing is said to be done on the day , on which Christ rose from the dead , Act. 4.10 , 11. The stamp of divine Authority is impressed upon this day . This is the Day which the Lord hath made , not by Creation , so he has made every day , but by a special Institution . Here is the end for which it is made , That we may joy and be glad in it . The Worship of God is always to be performed with Spiritual rejoycing at this time for the Mercies of the Messias . Gangren . Syn. Can. 18. The ancient Church did never appoint a Fast upon the Lord's-day , mourning being not reconcileable with the reason of its Institution . Lastly , Here is the place where this day is to be observed , the Sanctuary , Open to me the gates of righteousness , into which the righteous shall enter , v. 19 , 20. The gates of righteousness import , as under the Law the doors of Tabernacle , Temple , Synagogue ; so under the Gospel the doors of Churches into which the Righteous are to enter upon the First of the Week to Worship God , and express their grateful acknowledgments of the love of Christ in the work of Redemption .

To this we may add the prediction of Isaiah . From one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the Lord , Is . 66.23 This Prophecy has an evident aspect upon the times of the Gospel . God promiseth the bringing in a People to Christ . They shall bring all your brethren for an offering to the Lord , saith the Lord , v. 20. He promiseth Ministers to instruct this People under the name of Priests and Levites , v. 21. Evangelical Ordinances under the name of new heavens and new earth , v. 22. The time is foretold when this People are to attend upon these Ordinances , From one new moon unto another , and from one Sabbath to another . As there will be Festivals confined to certain months : So likewise a solemn day every week under the Gospel , when all flesh shall come to Worship . What can this be but the Lord's day , which all Christians , whether formerly Jews or Gentiles , did devote to the acts of Religious Veneration . If the words may be read as they are in the Margin of our Bibles ; from Sabbath to his Sabbath , which is very agreeable to the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a great advantage will accrue to the Cause we maintain . For as the People here spoken of are the People of Christ ; the Ministers , the Ministers of Christ ; the Ordinances , the Ordinances of Christ : So by his Sabbath , we must understand the Sabbath of Christ . According to this interpretation it is predicted , That all would depart 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the old Sabbath , and come together upon a new one , called his Sabbath , to Worship God .

3. Our Blessed Lord. For the Son of man is Lord even of the Sabbath day , Matt. 12.8 . Our Saviour here assumes unto himself a title of Power , He calls himself Lord of the Sabbath . This power was communicated unto him , He had it as he was Son of Man .

This Communication was not made without a design , and some ponderous reason . The only design visible to us , is , That he might make some alteration about the Sabbath . He is said , not only to be Lord , but Lord even or also , which imports , That he has a power over something else in this place , besides the Sabbath ; and that his power over the Sabbath is to the same purpose with that power over those things whatsoever they be . The things mentioned in the former Verses , are the Shew-bread , and Sacrifices , which he put a period to , and did erect other constitutions in the room of them . We have already proved , That the old day is annulled by him . The First of the Week is stiled the Lord's day : what can 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be , but an effect of that power , which the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was invested with ?

Pray , That your flight be not on the Sabbath-day , Mat. 24.20 . It appears from hence , That a Sabbath would be observed about Forty Years after these words were spoken : for the flight mentioned in them was upon the account of the Roman Army , stiled , the abomination of desolation , which about that time besieged , and took Jerusalem , called the holy place . It is not said , Pray that you be not put upon this extremity 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on the Sabbath then in use , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a general word which may be applyed to the first as well as the last of the Week . This Sabbath is to be celebrated by the Disciples , for he treats them privately , v. 3. and we cannot think he would use such an emphatical expression , which has a tendency to beget an awful regard to the Sabbath here mentioned , in case they had not been concerned in the observation of it : about the time which Christ had his Eye upon , no other Sabbath was observed by the Disciples , but the First of the Week . About Two and Twenty Years after his Death , we find it kept in a very full Assembly , Act. 20.7 . After which there is not the least mention of the celebration of the Jewish day in the New Testament : but on the contrary , S. Paul condemns the observation of it , Coloss. 2.16 . This Epistle was written not long before his Martyrdom , when he was in his bonds at Rome , c. 4. v. 18. Therefore we have reason to believe , That our Blessed Saviour had his Eye upon the First of the Week , when he exhorted the Disciples to pray , That their flight might not be on the Sabbath day . As a Winter-flight would have been prejudicial to their bodies : So likewise to fly upon the Sabbath , when they were to be ingaged in the most solemn addresses to the Divine Majesty , would be really disadvantageous to their Souls .

Indeed it is pretended , That our Saviour's words were occasioned , either by the foresight of some trouble to the Disciples from the superstitious Jews , who would certainly hinder them in their flight upon their Sabbath : or else of some molestation in their own Consciences , arising from their being not fully weaned from the observation of the Ceremonial Rites . To which I reply , That no such thing could in reason be feared , as the being hindred by the Jews ; because , before the time which is spoken of , they had laid aside their Superstitious conceits about sitting still , or the going only a Sabbath-days journey , when they were in capital dangers , and received it as a Maxim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That when life is exposed to hazard , the rest of the Sabbath may be dispensed with . Tho' the Essenes refused to submit to this rule , yet they being a very inconsiderable party in respect of the Pharisees and Sadducees , and without any power of inflicting penalties , they could be no impediment to the Christians in their flight . As for the trouble arising from their own Consciences , That cannot be supposed , because they had full instructions before this time about the abolition of the Ceremonial Appointments . All S. Paul's Epistles , in which there are clear expressions about this matter , were written before the destruction of Jerusalem . If his Doctrine was not prevalent with them , yet it cannot be imagined , that they should be more superstitious in this particular than the Jews , which were not converted : and they made no scruple before this time , either to fight or fly upon the Sabbath , in case of danger , as I have already intimated .

I pass from the words of Christ to his Actions ; as his Resurrection , his appearing after his Resurrection ; the particular Acts done by him at his appearance .

The old Sabbath being discharged , and the Fourth Command still for One in Seven , as is evident by the premises , we have a fair indication , from the Resurrection , of our duty to put a peculiar honour upon the First of the Week above all other days , and account it the Christian Sabbath . All days in themselves are equal , That which alters this equality and advanceth one day above another , is the eminence of the work which is done upon it . The Resurrection of Christ being the consummation of the new Creation and of our redemption from the direful effects of the primitive Apostasie , is the most eminent performance the World has been acquainted with . Were we left to our own conduct , what day could we make choice of to be the day of our Solemn Worship , and rest from those labours which are not reconcileable with it , Euseb. de laud. Const. Euseb. vit. Const. 628. Vales . l. 4. c. 18. Nazian. 〈◊〉 43. Basil . Hexam . Hom. 2. but this which is ennobled with so transcendent a work ? Upon this account the antient Christians stiled it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 really the first , the highest of all , the first-fruits of days . Samuel made it an argument , That Saul was chosen King , because there was none like him , a man higher than the people from the shoulders upwards . The First of the Week being advanced by the Resurrection , and made much taller than any other of the Seven , we may truly say , Behold the Day which the Lord hath chosen to be the Queen of Days , as Ignatius stiles it .

As the rising of Christ from the dead upon the First of the Week , promotes our belief , that it is the day which God has appointed in the room of the old Sabbath . So likewise his appearing upon it after the Resurrection , no less than five times upon the self-same day , once to Mary Magdalen , Mat. 28.9 , 10 , 11. Luk. 24.33 , 34. Jo. 2.19 . v. 26. then to the Women , the third time to the Two Disciples , the fourth to Peter , the last to the Eleven . Eight days after taken inclusively , he appeared again , when the Disciples were met , which was punctually upon the First of the Week . This day was singled out by him for the first and last most eminent manifestation of himself by his Spirit . The first to the Disciples at Pentecost , when the Holy Ghost descended upon them in cloven Tongues . Rev. 1.10 . The last to S. John , to whom the future state of the Church was revealed . For what end were all these appearances , but to inform future ages , That the First of the Week is a day most acceptable to him , and to assure them of his special presence when they convene upon it for his solemn Worship ? To all this I might add , the particular acts which he did at his appearance . He invested his Disciples with power to exercise the Ministerial function , imployed Peter to Preach , and by his Sermon at the Third Hour converted Three thousand , at the Ninth hour Five Thousand . He held the Angels of the Asian Churches in his right hand , and out of his mouth went a two-edged sword , the Sword of the Spirit , namely , the Word of God . All this is very agreeable to the nature of a day wholly devoted to Religion .

4. The Holy Apostles and Disciples .

Upon the First of the Week , when the Disciples came together to break Bread , Paul preached to them , Act. 20.7 .

Here are actions very suitable to the design of a Sabbath , Preaching and Administring the Holy Sacrament . The Time when these actions were performed , is the First of the Week , This was a constant custom , we never read that the Apostle in any place , where he found none but Disciples , did upon the old Sabbath , communicate with them in those Ordinances , which the Gospel has appointed .

Now as touching a Collection for the Saints , as I have given order to the Churches of Galatia , so do ye . Vpon the first of the week , let every one of you lay up by him in store , 1 Cor. 16.1 , 2.

The duty here enjoyned , is a Collection for the Saints . The Apostle did design , That it should be very liberal , according to the estate of every Man . Why he should wave the second , third , fourth , fifth day of the Week , and pitch upon the First , for the doing of this generous and pious Work , cannot be conceived ; except upon the First of the Week the Disciples of Christ use to meet and be engaged in such Religious performances , as have a tendency to excite the mind to Christian liberality . These were the thoughts of S. Chrysostome , Hom. 43. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There was an idoneity and fitness in the day to dispose and lead them to the acts of Charity . This custom was not only amongst the Corinthians , but all other Christians . The Epistle is addressed to all who in every place call upon the name of Jesus Christ , 1 Cor. 1.2 . and it was not only upon one or two First days , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First day of every Week .

There remaineth therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the keeping a Sabbath to the people of God . For he that is entred into his rest , he also hath ceased from his works , as God did from his , Heb. 4.9 , 10.

These words are directed to the Hebrews , who were inclinable , thro' the efficaey of former impressions , to disvalue the institutions of the Gospel . That the Apostle might prevail with them to yield a chearful conformity to those appointments . He demonstrates That Christ is more valuable than Moses , and stiles their deserting the Gospel , a departure from the living God , and cites Psalm 95. which has a peculiar aspect upon the state of the Church under the Messias . In it are described his Disciples under these names , the People of his pasture , the Sheep of his hand . Their solemn meeting to Worship , O come let us worship : the duties performed at this meeting , as Prayer , Let us kneel before the Lord our maker , v. 6. Singing of Psalms , Let us make a joyful noise unto him with Psalms , v. 2 , 3. Hearing the word , if you will hear his voice , v. 7. a particular day , on which all these duties are to be performed , To day if you will hear . This day being intended for a Sabbath , at which time all spiritual advantages are administred , which tend to the bringing the Soul into truest satisfaction and rest , an exhortation is given to the People not to harden their hearts , as the Israelites did in the provocation , lest they be deprived of this rest , as the Israelites were of theirs in the land of Canaan . Now because there are several sorts of rests recorded in the Scripture . The heavenly rest in the world to come , the rest of the old Sabbath , rest in the land of Canaan , the Apostle makes it manifest , that it is none of these which the Psalmist means , but the rest of a Sabbath under the Gospel . Not the heavenly ; for the rest here spoken is confined to a certain day , v. 7. Whereas the rest above is every day without interruption . Not the rest of the old Sabbath ; for that was at the beginning , when the works were finished , from the Creation of the World . But the rest mentioned by the Psalmist is some future thing under the Gospel , as I have sworn , if they shall enter . Not the Rest in the land of Canaan . If Jesus had given them rest then , he would not afterwards have spoken of another day . From these premises it is concluded ; there remaineth therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the keeping a Sabbath day to the people of God under the Gospel . And that we may know this Sabbath is the Resurrection-day , and by consequence , the First of the Week : it is added , for he which entred into his rest , hath ceased from his works , as God did from his . God the Father upon the Last of the Week ceased from his works , and made it a day of rest unto his people . Therefore God the Son has done the like with the First of the Week , he then putting a period to his state of Humiliation , and ceasing from his labour and trouble which he did undergo in the accomplishment of the work of our redemption .

I was in the Spirit upon the Lord's day , Rev. 1.10 .

By the Lord's day we can understand no less than a day appointed by our Blessed Lord , and devoted to his Honour and Worship . This day must necessarily be the First of the Week . For S. John in expressing this circumstance of Time , designs a credit to his relation , and therefore must necessarily mean some day , which was very well known by this name , at the writing of the Revelation . It is manifest by Ignatius , who was his contemporary , That the common name then given to the First of the Week was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This day God was pleased to signalize by a communication of the Holy Ghost in some extraordinary measures : S. John was in the Spirit upon it . In the words there is an allusion to the manner of speaking amongst the Hebrews , who say that a man besides the Soul which he is ordinarily endued with , has another Spirit given to him upon the Sabbath , which they stile 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an excellent Soul . Manass . Ben. Is . reconc . Buxt. Syna . Jud. c. 11. p. 288. Such allusions we have in the very Context . The Seven Spirits , v. 4. have a plain aspect upon the Seven Angels , which , the Jews say , do constantly attend the throne of God . And the Governours of the Asian Churches are called Angels , with respect to the Rulers in the Synagogues , which were known by that name .

5. The testimony of the following ages . He who consults the Writings , which are extant , will meet with these four Things , which being laid together , will amount to what has been asserted .

1. That the First of the Week was owned by Christians as a Day of Worship . 2. As a Sabbath day . 3. As a Day preferred before the old Sabbath . 4. As a Day instituted by Christ in the place of the old Day .

The First is manifest from Justin Martyr , Apol. 2. p. 99. Apol. c. 39. who says , That all Christians use to meet together upon it for the Worship of God .

Tertullian gives an account of the whole Solemnity of the day . Eusebius says , Hier. de Script . Ecc. Euseb. l. 4. c. 22. That it was celebrated by all Christians dispersed throughout the World .

If it had not been universally observed , no account can be given why the Ebionites , who did keep Saturday in a conformity to the Jews , should celebrate the Lord's day , That they might be agreeable in their practice to the Christians : and why the contest grew so high about Easter , whether it should be upon the Lord's day . There had been no ground for this dispute , in case the First of the Week had not then been honoured above all other days . If this day was so generally devoted to Religion , then there was a cessation upon it from all those secular imployments , which are not reconcileable with so sacred a purpose : and such a cessation is an ingredient essential to the constitution of a Sabbath .

Secondly , We find sometimes the First of the Week to be expresly called a Sabbath-day , as appears by the words of Gregory Nyssen . He stiles it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De resurr. Christitom . 2. p. 814. Par. Ed. In Psalm . explan. Prologus p. 335. De temp. p. 257. and represents this as the reason , because the only begotten Son of God rested upon it from all his works . S. Hilary owns it by the same name , Nos octavâ die , quae & ipsa prima est perfecti Sàbbati , festivitate laetamur .

S. Austin speaking , How the glory of the old Sabbath was transferred to the First of the Week , concludes in these words , Sic quoque ritè sanctificamus Sabbatum Domini .

Isychius says concerning the Resurrection-day , In Lev. 23. Haec est altera dies Sabbati .

The name whereby the Lord's day was anciently called amongst Aethiopian Christians , Scaliger de emend . tem . l. 7. p. 645. is Sanbath Zachristos , the Sabbath of Christ .

The Rythmes concerning a Jew in the time of Henry the Third , make it manifest , That this name was familiarly applyed to the First of the Week . The Jews words to those who offered him their help to pull him off the Jakes upon Saturday , were , Sabbata nostra colo , de stercore surgere nolo . Mat. Par.

Our Sabbath I so highly prize , That from this dung I will not rise .

The Christians did reply , the Lord's day being next , Sabbata nostra quidem , Solomon , celebrabis ibidem .

Then , Solomon , it must be thy fate , Our Sabbath there to celebrate .

It is stiled by our own Church the Sabbath-day in the Ecclesiastical Constitutions . Can. 70.

Thirdly , It is represented as a day much preferred by Christians , before the Jewish Sabbath . It had so much the pre-eminence , That the Last of the Week by Spectators out of the Church , and the better and sounder part of those within , had little or no notice taken of it , or deference paid to it .

The Jews observing the singular regard the Christians had for the First of the Week , called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the day of the Nazarites . Avodah Zar. Hor: Hebr. 320. It was a common maxim among them , On the day of the Nazarites , a Jew must not negotiate with a Christian .

The Gloss interprets a Nazarite to be one , who follows the errour of him , who commanded his Disciples to keep holy the First of the Week . Buxt. L. Rab. 1384. In voc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rab. Bechai commenting upon that expression , behind one in the midst , Is . 66.7 . says , That it either denotes the cross of the Edomites , or their solemn Feast-day . By the Edomites , he means Christians . For the Jews in their private records , where they give a greater indulgence to their blasphemous humour , assert , That the same Soul which was in Esau , Lex Rab. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 did pass into Christ : from thence his followers are called by this name . The Feast-day , which he terms 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the fixed or stated time for Christian Worship , is no other but the Lord's day .

When Pliny attempts to represent the crimes , which the Christians were guilty of , he sets this in the front , Quod soliti essent stato die ante lucem convenire , carmenque Christo tanquam Deo dicere , That they were wont to meet upon a certain day , and to sing a Hymn unto Christ , as unto God . If it had been usual for them to meet upon the old Sabbath , as well as the Lord's day ; Pliny who made it his business to inquire into their practice would have discovered it : and then it would have been , statis diebus , not stato die . Here is only mention of one particular day . That this was the Lord's day , is apparent from Ignatius , Ad Magnes . who lived in the time of Trajan , to whom Pliny wrote . He represents the Jewish Sabbath as a working day , and attributes to the Lord's day a dominion over it . The celebration of Sunday was so constant amongst the Christians , that the Heathens conceived , That they gave some veneration to the Sun . Which misapprehension occasioned the words of Tertullian , Diem Solis laetitiae indulgemus , aliâ longè ratione , Cor. M●l . quàm religione Solis . The Heathen Inquisition use to put this question to the Martyrs , Dominicum servâsti ? hast thou kept the Lord's day . The answer was , I am a Christian , I cannot intermit it .

Ignatius calls the First of the Week the Queen of days , and if it was the Queen , it had a Sovereignty over all other days , and would not permit the old Sabbath to sit in the same Throne with it , Non benè conveniunt , nec in unâ sede morantur Majestas & Amor.

Queens and Lovers will not agree , In the same Throne long to be .

Justin Martyr asserts , That the old Sabbath is of no use after the time of Christ : Whereas when he speaks of the Lord's day , he says , That all Christians meet upon it , hear the Prophets read , have a word of Exhortation spoken to them : and the whole performance is concluded with Prayer , and a collection for those who are in distress . These duties use to be discharged in the Synagogues upon the Old Sabbath , but that being abrogated , they are now translated to the New . The Council of Laodicea declares , That Christians ought not to rest on the Jewish Sabbath , but work , preferring the Lord's day before it . The Church anciently was so far from having any respect to the old day ; Or. 29. p. 282. H●er . 30.31 . Hist. Eccl. l. 4. c. 22. Buxt. l. Rab. vo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that those who believed , That they were under an obligation to observe it , were branded with the infamy of heresie , 〈◊〉 the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Nazianzen , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Epiphanius , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Eusebius , They are the same which the Rabbins call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sahbatharii .

Lastly , The First of the Week is represented as a day instituted by Christ in the place of the Jewish Sabbath . For this we have the plain words of Athanasius , Hom. de Semente . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Lord hath translated the day of the Sabbath to the Lord's day .

In the Homily of the Place and Time of Prayer , Sunday is Three times called the Sabbath , and it is plainly asserted , That there is both the Example and Commandment of God for the celebration of this day : That this Example and Commandment the godly Christians began to follow immediately after the Ascension of our Lord Christ ; That we are bound to keep the same day not only for that it is God's express Commandment , but also to declare our selves to be loving children in following the example of our gracious Lord and Father .

And now if we look back , and consider , what has been represented from the Law , Prophets , our Blessed Lord , the Holy Apostles , the Christians which lived in the following Ages , we may find just reason to believe , That when the Old Sabbath was abrogated , the First of the Week was substituted in the room of it .

FINIS .