Old Testament a very fit original Archetype to answer our Evangelical Terestrial Sacrifice That was the Manna which was called Bread by Moses and was indeed Rained from Heaven and is called the Food of Angels by the Psalmist No doubt to shew its Heavenly Mystical Nature far exceeding the Nature of our common Bread It is called also a Body prepared as the same Apostle Quotes the Words of the Old Testament These are the very Expressions us'd by our blessed Saviour concerning his own Sacrament in St. Joh. vi He also calls it Manna Bread from Heaven and his own Body exactly according to these Mystical Reasonings from the Old Testament We never find any mention of an Archetypal Heavenly Beast answering those Bloody Sacrifices Yet the whole Benefit of these Sacrifices depended on these Archetypal Patterns answering them in Heaven Thence follow'd the Obligation of God to ratify in Heaven what was performed by the Priest on Earth in giving or denying the Mystical Benefits of the Sacraments as the Priest shall think fit to give or deny the Sacramental Elements Thence the Union between the Church Militant and the Church Triumphant on account of the Union between the Caelestial Archetype and the Terrestrial Eucharistical Sacrifice Thence the Union between the Patriarchal Church of the Old Testament and the Apostolical of the New because the whole efficacy of those old Sacrifices of Beasts was derived from their representing and applying the Death of our blessed Saviour as commemorated and apply'd in our Christian Eucharistical Sacrifice Thence the Union of all the visible Churches in the World with the Caelestial Church and among themselves and the Reason obliging all particular Churches in Earth to ratify each others Censures which was that which made their Admissions into Communion and their Excommunications Catholick tho' the Acts themselves were only the Acts of single Churches The Reason was because every particular in admitting a Member intitled the Member so admitted to the Heavenly Church with which all the particularly Churches in the World were one and therefore were obliged to own such a Member for a Member of themselves And every particular Church in Excommunicating a Member deprived the Excommunicated of his Right to the Heavenl Church which whosoever wanted could not be owned by any particular Church which pretended to be one with that which was Heavenly of so much consequence was this whole Mystical Reasoning greater perhaps than our Adversary was aware of However this Reasoning gives a clear Account that tho' Instrumental Musick were as indifferent as we conceive it to be it would not therefore follow that it would be Indifferent or in the Power of any Church to restore the Custom of Bloody Sacrifices I know not whether it be worth XXII No Reason for opposing the first Impositions whilst Lawful for fear of Rigours afterwards the while to take notice of another Consequence much insisted on by the Party that is the Danger of exceeding in Impositions if the first Impositions be submitted to But truly conscientious Reasoners would first have prov'd the Hurtfulness of many lawful Impositions if submitted to by the Ecclesiastical subject The Government might indeed be blamed for it but in the subject for whom they are concern'd tho' the Imposition were indeed hard yet submission to it for Peace sake would for that Reason be highly commendable as an Act of the greater self-denyal and the greater Zeal for Pecae and Discipline and the greater Abhorrence of needless Division whilst nothing Sinful were impos'd Then they would have given some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the due Number that might be impos'd that might neither be too small nor too numerous This they would have done if they had desir'd to have purged themselves to God and their own Consciences that they had not oppos'd subjection to those who were over them in the Lord but Rigours of those who had abus'd the just Authority committed to them But to stop at the first Impositions before they can pretend them Rigorous looks as if Flesh and Blood as if Stomach and Resentment as if an aversation to subjection it self had been the original of their Quarrel It runs into the opposite extreme as indeed their Defences of their Schism generally do as if the Authority it self not any Tyrannical use of it were the thing regretted by them The Topick it self they cannot defend nor justifie the Consequences of it who are notwithstanding so forward to warn others of Consequences There is hardly any thing necessary in Humane Life but what excess may make pernicious Eating is so Yet how great a part do Surfeits make in our Bills of Mortality Will they therefore think it reasonable for avoiding Surfeits to disswade from Eating If they had no design of running into an extreme of opposing all Impositions in things indifferent our Churches Impositions whatever the Out-cry has been against them have been so few that I cannot tell how even our Adversaries themselves could charge our Churches Impositions with being excessive if they had allowed of any Impositions at all If they allow of none they would do well to own that their Disputes are not against Abuses only of Authority but against Authority it self Their doing so would let the Favourers of Comprehension see that our Disputes are not indeed of so trivial an Importance as they are commonly conceiv'd to be That they are indeed whether we shall have any Authority which our Adversaries shall think themselves oblig'd in Conscience to own and to be concluded by when nothing but Conscience can oblige them to it in a State of Persecution That is indeed whether we our selves shall have any Body Politick when they are once receiv'd into it For we cannot any longer have such a Body than we have the Authority essential to the Constitution of such a Body Then it would become the Favourers of Comprehension to consider whether any Grants of our Adversaries can make amends for so great a Concession on our Parts as the Dissolution of our selves Or whether any other independent Body in the World would think fit to admit Enemies to their Constitution into their Body together with their hostile Opinions or whether they could think any Pretences how fair soever they might seem otherwise to be sufficient to compensate a Reconciliation of so fatal Consequence The rather so because it perfectly discharges Persons reconcil'd on such Terms from all Obligations to perform what should afterwards be perform'd as a Condition of the Reconciliation on their Parts For it is only their Difference to our common Authority that can make them really one with us when they are admitted into our Assemblies The giving this up to them as a Condition of their coming in to us is like opening a Gap which may seem to let them in whilst themselves please but lets them out again as soon as their old Animosities shall put them on laying hold of new Pretences or retrieving the old ones But
orderly and solemn Performing the Service of God in his Church are no more Popish than the Time and Place of Prayer nor the kneeling at it nor that very Form of Prayer which our Saviour taught his Disciples And the use of Instrumental Musick is no more Popish than the use of Vocal is since they are both made use of in the Protestant as well as Popish Churches and both for the same excellent Ends namely for the more lively and affectionate Praising of the Goodness of God and the more effectual raising their Minds in Devotion towards him as well as to regulate the Voices of the People and to make them the more Harmonious And nothing is more evident than that the generality of Protestant Churches abroad as well as ours at home do use Instrumental as well as Vocal Musick in the Worship of God I give Instances in Serm. p. 13. the Lutheran as most of the Foreign are which are planted in Germany such as the Dominions of the Elector of Saxony the Duke of Brandenburg the House of Lunenburg and many imperial Cities in the large Territories of Denmark Sweden Poland Russia c. Also in the few Churches which were Reformed according to Calvin's Model in part of Switzerland and Holland The Reformed in France I do not mention because they have been all along so kept under as not to be able to obtain an Establishment according to Primitive usage and their own Desire otherwise they would have had the Hierarchy and I Question not a like Decency in their Church Service as other Reformed have This they Zealously Petitioned for in the time of Cardinal Richlieus Administration * The judgment of the Foreign Reformed c p. 47. But that great Minister was too Politick to admit of their Petition for an Hierarchy foreseeing that such an Apostolical Institution and those Decencies in Divine Worship would make their Church too Beautiful and Regular and soon draw many from the Romish Establishment to their Communion Now this use of Instrumental Musick so universally obtaining in most if not all National Protestant Churches being a proper help to excite and enliven Mens Minds in Devotion as well as to regulate their Voices as most unprejudic'd People find it is no great matter if some few of singular Humours and unreasonable * Scrupulus est formido Temeraria sine fundamento atque adeo nou petest obligare Amesius de Consc. l. 1. 1. 6. Scruples are dissatisfied about it and dislike such a Practice For 't is impossible to please every Body in any one established Church whatsoever The Rules for Decency however Innocent and Instructive will not meet with such an universal Approbation but some will be prejudic'd against them and then 't is much if through the Craft of others they be not easily brought to dissent from them There is scarce any one part of our Church Service though never so excellent and edifying but some or other dislike it and some dislike all shall we therefore lay aside our Book of Common Prayer 'T is very unreasonable surely unless there were a better substituted in its room and such a one I believe neither this Age nor the next will be able to produce But to please whom shall we be perswaded to lay aside or alter our Church Service Why some few who will not otherwise join with us therein I am well satisfied could that heal or remove the Schism that is among us it would have been done a long while since But our Church Governours know too well that the Spirit and Genius of the dissent is of such a Nature that nothing will satisfie that Medly of People and the different Parties concerned in it otherwise their Charity is so great that they would have condescended to the Satisfaction of the meanest Party But then again their Prudence does direct them to consider there is a far greater number of People which make a more considerable Body of the Catholick Church which would be offended if that Service and this excellent Constitution were laid aside and who then should be rather satisfied Those who are for a regular and decent Church Service according to the Primitive Pattern as that of the Church of England is or those who being Biassed by some unreasonable Scruples oppose the same and are really for no such thing And what does it matter if some few inharmonious Souls do dislike the Organs in our Church as some others through Prejudice dislike our Church Service and both through extreme Ignorance or an ill Design account them Popery Will it be reasonable to expect our Governours should so far neglect their Duty to the Church and their regard to the most considerable Body of Protestants to gratify these few by altering the one and laying aside of the other When at the same time by such a silly Objection of Popery which is given by many as a common Term of Reproach to any thing which they do not like in the Church they must also accuse all Foreign Churches of the same Guilt while all of them well approve of our Church Service and of Instrumental Musick too And it is very little to the purpose to Object against the universality of this Approbation as the Answerer does Because some very considerable Ans. p. 37. Dutch Churches have no Organs in them as that at Leyden for Instance and some others though they may be supposed to be of Ability to procure them But I am credibly inform'd that there are Eight Churches in that City and only one without Organs Why there are none in the Popes Chappel at Rome and yet this is no Argument that they are not approved of by the Pope in the Romish Church All this Out-cry of Popery is nothing else but Artifice and Design against our Church without any tolerable Reason or justifiable Grounds to support the Imputation chiefly raised and fomented and encouraged by the Papists themselves that they may by means of that Slander Distract and Divide us and make us become an easier Prey to them This is so very evident that in that little Tract called Foxes and Firebrands set forth by Dr. Nalson it is undeniably so Anno 1680. It being a Specimen of the Danger and Harmony of Popery and Separation wherein is proved from undeniable matter of Fact and Reason that Separation from the Church of England is in the judgment of Papists and by sad Experience found the most Compendious way to introduce Popery and to ruin the Protestant Religion By this means Popery does by degrees continually get Ground and our Protestants not uniting among themselves for want of joining in our excellent Church Service will not be able to hinder the Progress of it for the future And to speak freely an ungrateful but certain Truth I concur with some worthy Men in believing * I have seen a MSS bearing that Title which fully proves the matter of Fact and it is hoped will
shortly see the light The Imputation of Popery may be clearly laid at the Dissenters Door and we have no reason to account any thing Popery in the Kingdom nor to fear any Danger of it but from those few who are professed Papists themselves or such as too near agree with them in Principles and Practices * Another MSS written in the time of Q. Eliz called a dutiful Advertisement to beware of the Puritans by the Papists and of the Papists by the Puritans discovering the great Coherence and agreement between both the Sects in manifold and divers regardable both erroneous and perillous Positions c. See this at large proved in the Compendious History of all the Popish and Fantical Plots and Conspiracies against the established Government in Church and State in England Scotland and Ireland from the First of Queen Elizabeth to 1684. By the Reverend Mr. Tho. Long of Exon. and who are and always have been their prime Agents and Instruments I mean the several Sects among us which dissent from the Church of England Which Church is by far the greatest if not the only Support of the Protestant Religion and Interest and consequently the greatest Enemy the Church of Rome has in the World 'T is look'd upon to be so by those of that Communion and therefore is it become the Object of its greatest Fury and Envy to destroy which is its greatest aim and if by any means it can be effected they may truly think they have done the business of the Reformation This Church had beyond others of the Protestant Profession a great advantage in the Reformation for when Luther who first began to reform the Errors and Corruptions of the Church of Rome and to separate from it had made a great step that way he notwithstanding left a great many things unreformed which were offensive and could not be justified by Primitive Anquity such as the two great number of Ceremonies and almost all the external Worship in the Church of Rome Auricular Confession the use of Crucifixes The use of the Crucifix allowed by Mr. Baxter and called Causa Motiva c. in Devotion but without Adoration the absurd Pictures of the Trinity and the Doctrine of Consubstantiation determining the Mode of the real Presence instead of the absurder Popish Doctrine of Transubstantiation Afterwards Calvin carried on the Reformation Care of Ch. Div. at Geneva to which Place he was invited by the Citizens A. D. 1536. when they had expelled their Popish Bishop who was also their Temporal Lord and refused to re-admit him unless he would disclaim Popery upon whose refusal they took the Government of Church and State into their own Hands which soon occasioned great Disorders and Confusions And upon this to gratifie the Magistrates See Mr. Longs Calv. Redivivus p. 10 c. and yet to keep the Authority of the Church he suits his Model of Government to the exigence of the Times and upon this account was in a manner necessarily obliged to make a direct opposition to Popery the great Measure of his Reformation for which Reason he laid aside the Hierarchy notwithstanding its being Primitive and Apostolical because he must not come near the Popish Government But yet he plainly approves of it and Calvinus in Libro de necess Reform Ecclesiae very sharply rebuked those English Men who did dissent from it If any says he be found that do not reverence such an Hierarchy i. e. such as is in England and subject themselves to the same with the lowest Obedience I confess there is no Anathema whereof he is not worthy However his Model was never received in the Church of England nor suited to it and his assistance was not accepted by Arch-bishop Cranmer who with Bishop Latimer Bishop Ridly Dr. Taylor and our other worthy Reformers had the Honour of Martyrdom for the sake of that transcendent Part of the Reformation which they had established among us This was so admirably well contriv'd as to be in the moderate way between that of Luther and the other of Calvin They did not carry matters so high as this latter by running from one extreme to the other That because the Church of Rome was over-run with Abuses from the Hierarchy and its Service burdened with a vast number of Ceremonies and the outward Ornaments of the Church being so extravagant had almost destroyed the inward Beauty of it and turned its Worship into Shew and Appearance and made to affect more the outward Senses of the People than their Hearts and Minds therefore he did not seek to reform those Abuses so much as to destroy the Ancient Government of the Church and utterly to abolish all its Rites and Ornaments Which says the Learned Puffendorf In his Introduction to History p. 406. proved a main Obstacle to the increase of the Protestant Religion and caused an aversion and Animosity in the common People against that sort of Reformers and increased their Zeal for that Religion which they had received from their Ancestors Neither did our Reformers fall so low in their establishing the Reformation as Luther at first did by retaining too much of the Popish Service and making very little Alterations in outward Matters But they kept an excellent Mean and a regular Disposition of the whole Constitution according to Primitive usage before Popery had Corrupted it Their Business was to Reform the Christian Church from Popish Superstition and Error and not to fashion it according to their own Humour and Fancies or for the pleasing of others to make a direct Opposition to Popery the measure of the Reformation But the Method they took was by Examining into what was most agreeable to the Sense of the Scriptures and the Opinion of the Primitive Church concerning those Rules for Deceny Order and Edification which these only recommended in general to the Governours of the Church But the particular appointment of such things was left to their Prudence and Care so as to fit particular People and Nations only they were to be careful so to manage the Affairs of the Church as not to do any thing in contradiction to those general Rules of the Apostle Let all things be done unto edifying And Let all things be 1 Cor. xiv 26. 40. done Decently and in Order Agreeable to which those excellent Men our English Reformers settling the Doctrine Discipline and Worship of our Church did not fly so high as not to allow the Papists to be right in any thing nor go so low as to comply with them in any one Superstition and Corruption which two Extremes the other Reformers fell into but ours keeping the middle way between them did by their moderate and discreet Proceeding produce our incomparable Establishment which we are now blessed withal beyond any other Protestant Church For which Reason ours is look'd upon as the Center of Union and Harmony of all the Protestant Churches in the World And so accounted
for raising the Soul towards God for quieting tumultuous Passions and begetting a sedate serious Temper fit to receive Divine Impressions as in the Case of Elisha â—â—n 3. 13. being Consulted by the wicked King Jehoram who being discomposed thereat and afterwards importuned by him and Jehoshaphat together he changed his Mind and for the composing it when disturbed with Passion said But now bring me a Minstrel and it came to pass 16. when the Minstrel plaid that the Hand of the Lord came upon him i. e. the Spirit of Prophecy or the inspired Principle of his Soul was stirred up in him Josephus says being Inspired at the Voice of the Musick He directs a miraculous Course for their Relief on which Words the Learned Munster thus speaks * Assertemihi Psalten qui Sc. Instrumenti Melodi i auferat perturbationem animi tumultuarios in me sedat Cogitationes quae Prophetiae non a imittunt Speritum Bring me a Musician who by the sweetness of his Instrument may remove this perturbation of Mind and appease these tumultuous Thoughts of mine which suffer not the Spirit of Prophecy to move in me This is directly contrary to what the Answerer has thought sit to deliver as his Opinion p. 59. where he flatly denys that Instrumental Musick in the alleged Case was made use of to stir up the Spirit of Prophecy in the Person mentioned At other times it generally served for the raising of mens Aflections in the Service of God for the quickening of Devotion and preparing their Minds for it as now it is used in the Christian Churches Protestant and Popish Foreign and Domestick 'T is much abused in the Popish Churches but regulated by the Reformation in the Protestant and if we will be but consistent with our selves the regulating this and other Abuses is the proper end of Reformation and not quite to abolish the use of it because it has been abused if so I wonder what we should retain Luther's Opinion was doubtless for Instrumental Musick but he did not expresly declare for it at that very juncture when he began to separate from the Church of Rome and wrote his Formula miss commun pro Ecclesia Wittenberg because he was not then clear what in such outward Decencies he would have settled But he then professes He never designed to abolish the whole Order of Worship then in use in the Roman Church but to Purge it from the vile Additions with which it was corrupted and to shew its Godly use 'T is very plain in that Treatise he never design'd to Condemn Church Musick and Organs but as they were abused by the Papists for he allows much more of Musick in the Communion Service than we do tho' not so much as the Papists use Aud whereas the Answerer says He is inclined to believe that he never approved Ans. p. 33. but disliked it The Reason of which is from his Quoting H. Eckard who was one of his Followers and Superintendent of the Church of Schwattzburg for saying * In his Fasciculus Controvers Theol. That Luther numbers Instrumental Musick amongst the Badges of Baal which looks as if he was no Friend to this sort of Musick But had he Quoted this Disciple of Luthers more fairly in this matter and not left out what follows I am inclined to believe he might have been of another Opinion For Luther having reckoned up a large Catalogue of Abuses in the Communion Service c. calls Churches and Altars and Fonts and Chalices and Organs c. The Ensigns of Baal but upon what account He does not call them simply so Sed si singularis aliquis Cultus illis affingatur But if there be any singular Worship ascribed to them this quite alters the Case and for the same Reason he may speak against Churches Altars Fonts c. as well as against Organs and so would any one should they be made Idols of and not as we say only Utensils for the more orderly comely and devout Worshiping of God To which I will add what Sethus Calvisius Quotes him for in Epist. ad Senselium Musicum Plané judico nec pudet asserere post Theologiam Bp. of Cork p. 434. esse nullam Artem quae possit Musicae aequari So for Calvin's inconsistency in this matter 'T is apparent that he sometimes speaks favourably for it when he says * Com. in 1 Cor. 14. He doubted not at all but the Christians from the very beginning Imitated the Jewish Custom in Singing Psalms Now that we know was with Instruments And in his Comment on Col. 3. he says * Psalmus est in quo Concinendo adhibetur Musicum aliquod Instrumentum praeter Linguam That it is the Nature of a Psalm that in the Singing thereof some Musical Instruments be joyned with the Voice At other times he speaks against it and reckons Instrumental Musick among the number of the legal Ceremonies introduc'd into the Christian Church through inconsiderate Zeal c. This certainly is an inconsistency with himself And from his Temper and Practice it may without contempt be truly Comment in Ps. 33. 2. said That he was a Man of an intemperate Heat and Passion however great he was as to his Learning and Zeal in carrying on the Work of the Reformation And notwithstanding his Opinion the primitive Christians in the main were of another and did not think Instrumental Musick peculiar to the Jewish Oeconomy and so might well be revived under Christianity Now the Followers of Luther and Calvin who in all probability may be supposed to understand their Master's meaning best have the general use of Instrumental Musick in their established Churches as in Germany Poland Swedeland Denmark Switzerland Holland and others of the Helvetick Confession as well as in England And tho' it cannot be supposed that every Parish Church in those Countries should be able to have so great an Advantage in the Worship of God yet their Approbation and Desire of it is sufficiently shewn by their union with the chief Towns and Cities where in their respective Countries their Abilities are great enough to procure it * View of the Government c. p. 39. Mr. Durel says The Reformed Hungarian and Transilvanian Churches have them and likewise Trumpets sounding at the Church-doors If they have not in those in Piedmont and France the Reason of it is This is flatly denyed by the Ans. p. 43. their unhappiness being suppressed and kept under by the Papal Power Than that it was not in Scotland is no more to be wondered at now than it was not in England in the long Rebellion none I suppose will take a President from them in Devotion who have now a third time since the Reformation cast of almost all Decencies in Divine Worship and for about ten Years last past have changed their Glory from being an uniform Christian Church according to the Primitive and Apostolical Pattern into
this Practice of Instrumental Musick might have been reserved to the Apostolical Church till that Church was utterly extinguished by the Death of the last Apostles After the last residence of the Apostolical Body at Ephesus in Trajan's time all the Churches in the World were equal to that Church where the Apostles had made their last residence and equal withal among themselves Then they might if they pleased have taken up that same Custom universally But were very unlikely to do so having never till that time used it And for any one single Church to have done so when the rest did not so would have been thought invidious and assuming It might have been Interpreted as a Challenge of the Catholick Jurisdiction to have alone exercis'd the Prerogative of that Church which before had a Right to a Catholick Jurisdiction So Solomon Interpreted it in his Brother Adonijah that de desired one of the Royal Concubines For they also followed the right of the Crown as appears from the 2 Sam. xii 8. This was far from the Humility of those Times and gives a clear Account why it might have been universally disus'd how lawful soever it might have been thought otherwise But this could be no hindrance why it might not have been resumed afterwards by any particular Church that pleased when there was no danger of that Consequence When the memory of the Apostolical prerogative was lost and when no Title could be pretended for any particular Church in the World why it should succeed to the Apostolical prerogative The pretence of the Church of Rmeisfar later than these earliest itmes of Christianity of which I am now speaking However it was very natural for their earliest Successors when they sound this Practice discontinued in Fact to impute the discontinuance of it to some disapprobation it had receiv'd from the Christian Religion and to bethink themselves of some such Reasons as these produc'd by them why it might have been disliked by them who discontinued it as unsuitable to the Dignity of the new Peculium But I have shewn that this Reasoning of theirs in this particular could not possibly be the Reasoning of the Apostolical Age who both actually Communicated with Instrumental Musick and who allowed it a place in Heaven which was not accounted the Place of Rudiments and Children according to the Hypothesis of mystical Reasoning This is abundantly sufficient to discharge us from any Obligation to be concluded by the Reasonings of these Fathers in this particular how great a Veneration soever we may profess for their Authority in attesting Traditions either of their own Age or the Apostles Indeed the whole design of this Topick of Reasoning from the State of Nonage and Rudiments was not to prove the observation even of the externals of the Mosaic Law unlawful but the stopping at them so as not to admit the farther Discoveries of the Gospel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. iv 13. And to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was when God sent his son made of a woman made under the Law Gal. iv 4. This was to stop at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Law is called Gal. iii. 24. whose Office was to bring us to Christ if then they refused to be taught by Christ but chose rather still to continue under the Discipline of the Paedagogue That was indeeed a keeping themselves back from enjoying the Benefit of that fullness of Age which as we have seen commenced with our Saviour's Dispensation And it was a listing themselves with Children to keep still to the Paedagogue who by the Discipline of that Age was a perpetual Companion and Guardian of the Morals of unadult Persons till they reached those Years of Discretion that might make it safe to trust them to themselves This did not therefore in the least make the practice of the Law Childish whilst they used it as the Apostles themselves did in subordination to the new Discoveries of the Gospel that is whilest they observed only those particulars of the Law which were consistent with the Gospel Which will neither save the ends of those Fathers nor our Adversaries The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly allude to the things wherein those Youths which were under the Discipline of Paedagogues were usually Instructed Especially during the former part of that Discipline That was Grammatical Learning wherein they were Instructed by their Grammarians and Literators the Letters themselves being properly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as this Word is used here it plainly denotes the Ectypal resemblances of the Law in opposition to the Evangelical Heavenly Archetypes which were supposed to answer them under the Gospel So Mount Sinai is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 25. Here we have the true Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used by St. Paul Mount Sinai in Arabia the portion of Hagar the Handmaid is supposed to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in opposition to Mount Sion the Mountain of the true Peculium which answered is as the portion of Sarah the Free-woman the Mother of the true Peculium So the very antient Author teaches de Montibus Sinai Sion by some ascribed to St. Cyprian Agreeably enough to the Notions of the new Testament where we frequently find Mount Sion mentioned as that wherein the Archetypal Mystical Peculium was alone concerned Rom. ix 33. xi 26. Heb. xii 22. 1 Pet. ii 6. Rev. xiv 1. This being indeed the Title by which the Peculium is designed in the old Testament wherein it is so frequently called the Daughter and the Virgin Daughter of Sion never of Sinai tho' thence it was that Moses received his Law Accordingly the Jerusalem that is now is said also to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is another Fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Sense wherein the Word had been used of Mount Sinai in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Mother of us all Gal. iv 26. In both Cases the Worldly Figures are so called in opposition to the Heavenly Archetypes of the Gospel They are therefore called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 3. Col. ii 8 20. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. vi 12 in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always ascribed to the Messias So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. ix 1 is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. And as I have shewn that the Church here on Earth is called Heaven so the deserting the Church is called the loving this present World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. iv 10. opposed as I said to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 9. They are first called 〈◊〉 〈◊〉 〈◊〉