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
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
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
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
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. tâ—â— 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
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 sâ—â—â—â— 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 Nestâ—rians it is evident by their Confessions that they have abandoned that errour which was condemned by the Council of Ephesus the Jacobites Breerw Iâ—quâ— 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
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
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
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 â—ev 1.3 c. 3.2
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
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.
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
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. â—â— 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. â—â—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